A Help to Holy Walking, OR, A GUIDE TO GLORY. CONTAINING Directions how to Worship God, and to Walk with him in the whole Course of our LIVES.  Gen. 5.24. 
And Enoch Walked with God, and he was not, for God took him.  Gen. 6.9. 
Noah was a Just Man, and Perfect in his Generation; & Noah Walked with God.  John 4.23,24. 
The Hour cometh, and now is, when the True Worshippers shall Worship the Father in Spirit, and in Truth; for the Father seeketh such to Worship him: God is a Spirit, and those that Worship him must Worship him in Spirit and Truth.  
By EDWARD BURY, Late Minister of Great Bolas, in Shropshire.  
LONDON, Printed by F. L. for Nevil Simmons, at the Prince's Arms, in St. Paul's Churchyard. 1675.   

TO The Right Worshipful, truly Noble, and really Religious Lady, the Lady Wilbraham, of Woodhey, in the County of Chester, the Pattern of Piety, the Honour of her Family, Sex, and Country; E. B. wisheth all Happiness External, Internal, and Eternal.  
Madam,  
SEeing Custom seems to plead prescription, and most Writers, Religious or Profane, make bold to prefix some Great Name before their Writings, the better to Commend them to the World: I having these Papers by me, designed for the Press, and not being willing to break Custom, and having as much need of Protection as any, was not long in determining, but quickly made choice of your Ladyship, partly emboldened thereto, by your thankful Acceptance of a former Tract. My Ends in this Dedication is not to Interest you in any of my Errors, or Mistakes; if any such be found, let them be charged upon me; and I assure you, when they are Discovered, I shall be ready to throw the first stone at them; and were I Conscious of any such, I should be loath to prefix yours, or my own Name before it: Neither is it that I think you need it, for I know not of any thing herein contained that you are Ignorant of; however it may not be un-useful to mind you of the things you know, Phil. 3.1. 2 Pet. 1.12. Neither is it to tell the World how much I am engaged to you, and to the Worthy branches of your Family; for though I own your Courtesies thankfully, yet I know they were not bestowed to this End, that others should take Notice of them. But it is to let the World know, how High an Esteem I have of you, and that I think you are fit to Judge of Writings of this Nature than many others, it being but a real History of your own daily Practice. And also that I may point out unto the World (who are better led by Example, than by Rule) a Pattern for their Imitation, for in you they may see these Directions reduced into Practice, which otherwise they may think inpracticable: And also that the World may be convinced (who in this loser Age is apt to think the contrary) that Gentility, and true Piety may Lodge together in the same Breast; and that our Age, as well as the Apostles, 2 John 1.13. doth afford some Elect Ladies, and that they may not think that Gentility and Debauchery are termius convertabiles; and he that owns one, must own the other also: but that there are some (and alas! too few) Noble, and Generous Spirits, that the Temptations of the Devil, nor the Allurements of the World, neither Riches, Honours, nor Pleasures, can draw, or drive away from Christ. And, Madam, though those that know you, take Notice of many Excellent Qualifications in you; as Humility, Self-denial, Prudence, Temperance, Charity, etc. Yet real Holiness, true Piety, and the power of Godliness, is the most fragrant Flower in your Garland, and the most Orient Gem that doth Adorn you; without which the rest would not be so resplendent; for by Sincerity Virtues are Adopted Graces. The World, I know, is as always it hath been, not only out of their way, but also out of their Wits in matters of Salvation, and stark blind in Spirituals, and only dote upon gilded Vanity, and Worship a Golden Calf; yet the time is coming, their minds will change when they shall see all their Glory, how high soever it fly, vanish like Smoke before their Eyes into nothing. Now, they take them all to be Fools, or Mad men, that run Counter to the Courses of the World, and the Corruptions of the Times; and most men had rather be Honourable, than Religious; Great, than Good. But when they have cast up their Accounts at Death, they will find there was a mistake in the Reckoning: They will then see Holiness was the best Fashion, though lest worn; and that all the Pomp in the World was but gilded Rottenness, a dead Carcase stuffed with Flower; and that at Death all the Gold in the Indies signifies no more than a handful of Dirt or Dung. The Time is at Hand (and long it cannot be) that one Dram of Grace will be worth a World; and one glymps of God's Favour worth a Thousand Crowns and Kingdoms. Humility and Self-denial are two Soul-adorning Graces, though seldom seen worn in the Breast of great Persons; they are the first Lesson Taught in the School of Christ, though few ever take them out; they are Beautiful in Great men, as well as Poor: And submissive Devotion in Religious Duties doth not wrong Majesty itself. Virtue is better than a Thousand Escutcheons; and 'tis true Nobility where God is the top of the Kin, and Religion lies at the bottom. 'Tis a greater Honour to be a Child of God, than to be Born of Princes; and to be Espoused to Christ, speaks more of Honour, and Happiness, than the World can confer. Riches of themselves make not the Souls better or worse; neither doth God think ever the better of men for Wealths sake, except they take Christ's Counsel, and make Friends with this Unrighteous Mammon, and by this means have their Riches made up into a Crown for their Head in the World to come. If these things seem Questionable to any, a little time may resolve the doubt, when it will plainly appear, that a bare profession of Religion will serve no man's turn for Salvation, Mat. 7.22. & 25.1,2, etc. The Lamp of Profession may Light a man to Death, never to Heaven. Madam, I Writ not these things for your Instruction, but I had need to speak them out, that others may hear. My Prayers to God are that you may go on in Honouring him, who hath Honoured you. And improve all for his Glory, from whom you have received all; knowing you cannot do too much, or suffer too much for him, who hath done so much, and suffered so much for you; you cannot buy this Gold too dear, the World you may buy too dear, and most men do with the loss of their Souls.  
Madam, as to this unpolished Piece, though I am conscious to myself of many wants, yet I hope a Will to do good is not wanting: He that did receive a Turtle for a Sacrifice, when a Lamb was wanting, and a little Goat's Hair, when no Butter was to be had; and commended the Widows mite, when she had no more, I hope will receive this when he knows I have no better; where but little is given, of him less will be required. The Subject I know is necessary, if not spoiled in the handling; though the Ring look dusk, yet the Diamond will sparkle. Multiplicity of contrary Studies, and other Employments, as most that know me can Witness, might, perhaps, have pleaded my Excuse for Writing, (as indeed it did satisfy me for several Years) so I hope it will plead my Excuse for coming forth in so homely a dress. When Paul beheld the Idolatry of the Athenians, his Spirit was moved; and when I beheld the formality of Professors, no wonder, if, with Crassus' dumb Son, I spoke, when I saw my Father wronged. Among all the Objection I could think of that might come in against this my well-meant Labour, I found none that said it was impossible it should do good, I am sure none can justly Object it was not intended for good; those that really desire to lead a Holy life, I hope will own it; as for others, those that have neither good word for God, nor for his ways, I cannot expect they should have any for me; however, my witness against them will be upon Record. Madam, if you have better at hand, you may bestow this upon some wanting Soul, for whose sake it was Written. I have not further to add, but desire of God in these declining Times, when Atheism, Profaneness, Superstition, and Debauchery are too much in Fashion, that he will keep you and yours from the Temptations laid in your way; that you may shine as Stars of the first Magnitude to enlighten this dark Hemisphere, that you may grow in Grace, as you grow in Years, and may be presented blameless at the Coming of our Lord and Saviour Jesus Christ; that your Interest in Christ, and Title to Glory, may be cleared up, that when you come to die, you may have nothing to do but to die, and resign up your Soul into the Hands of Christ; these are the desires, and shall be the Prayers, of him who is,  
Madam, Yours to his Power to Serve you, Edw. Bury. Eton, Nou. 2. 1674.   

THE EPISTLE TO THE READER.  
CHristian Reader, I think myself obliged to give thee some Account of this following Treatise; for in the beginning of it thou wilt find mention made of a former Treatise, which indeed is not yet Published; containing the Doctrine of Holy Walking. Now, although this was first designed, and first begun, and in Order of Nature should have been the First born; yet it fared with it as it did with Zarah, Gen. 38.28. This Pharez hath made a breach, and came out first; and, like Jacob, supplanted his Brother, and got the Birthright; yet haply the other may not be strangled in the Birth; if this prove not too Chargeable in the keeping: Know then, when I first set upon the Work, I intended it to be Divided into five Parts, all in the same Method; the first containing, 1. An Introduction to the whole. 2. The Explication what Holy Walking implies. 3. The Reasons why 'tis necessary. 4. The Objections against it Answered. 5. Reproof to several sorts that Live otherwise. 6. Some Considerations put to them. 7. Some gross mistakes about Holiness. 8. Marks of Holy Walking. 9 Devices of Satan to keep Men in sin. 10. The Privileges of the Godly. 11. Qualifications requisite to an Holy Life. 12. Moving Considerations thereunto. 13. Hindrances in the way to Heaven. And Lastly, Helps and Directions. The Second Part is the present Book here presented, of which I need give you no other Account. The Third contains Directions, 1. For the Thoughts. 2. For the Words. 3. For the Actions. 4. For the Affections. 5. For the Consciences. 6. For Recreations. 7. For Apparel. 8. For Eating and Drinking. 9 For Redeeming Time. 10. For Buying and Selling. 11. For Company. 12. For Solitariness. 13. To bear Affliction well. 14. In a particular Calling. The Fourth contains a dissuasive, 1. From Sin in general. 2. From Pride. 3. Atheism. 4. Covetousness. 5. Drunkenness. 6. Adultery. 7. Swearing. 8. Lying. 9 Murder. 10. Idleness. 11. Apostasy. 12. Idolatry. 13. Hypocrisy. 14. Stealing. 15. Contention. The 5. and last contains Relative Duties, 1. Of the unmarried in reference to Marriage. 2. The mutual Duties of the Husband, and Wife. 3. The Husband's peculiar Duties. 4. The Wife's Duties. 5. Parent's Duties. 6. The Duties of Children. 7. Of Masters. 8. Of Servants. 9 Of Magistrates. 10. Of Subjects. 11. Of Ministers. 12. Of People. Now, only the second of these sees the Light; the first and last are well near Finished, and may ere long show themselves, and the rest in time, if my Life and Health be Continued, and I be not in the mean time convinced that t●ey will be useless: I know the World is full of Books, & many that complain most, read least; but should we observe most men's Devotion and their Carriage in the World, we may Imagine, that Books, that reduce Christianity into practice, and teach us our Duties to God and Man, are yet wanting, that is not sufficiently taught, that is not sufficiently learned; there are need of more Books that maintain the Vitals of Religion, in an Age, when almost all Religigion is turned into a matter of Formality, and Ceremony, and little of the power of Godliness appears. I have not in this, neither do I intent in the other, brought you any new Lights, but to direct you in the good Old way, mentioned, Jer. 6.16. which the Saints in former Ages have Walked in, and which will be proved to be the only way to Heaven, though of late there are many new attempts to find a better; but if any, but the way of Holiness end in Happiness, let me be called a false Prophet. men's Brains were never better stuffed, nor their Tongues ever more busy, but their Hearts are empty, and their Hands are idle; never more talking of the way, and never less walking in it: And if good words would save, without good Hearts, or good Works, or good Duties, never so many would go to Heaven as in our Age. Most men's knowledge floats in the Brain, and little sinks, or soaks down into the Heart, or seasons the Life, or Conversation; hence, like Children that have the Rickets, by reason of some Obstructions, the Head grows too big for the Body. If a bare Profession of Religion would serve turn for Salvation, (but it will not, Mat. 7.22. & 25.1,2,3, etc. to the 14.) many would be saved, for they can Number their Prayers as the Papist doth his Beads; but God doth not accept them by Number, but by Weight; He is a Spirit, and will be Worshipped in Spirit, and in Truth. A little Grace (I fear a little Profession) makes a great show in a Great man; the power of Godliness is for the most part left to the Poor, that are more willing to take pains, and have little to lose. But whether God will be satisfied with this, that those to whom he hath given most, should do least, is a Question should be thought of. A bare Profession makes many a man have a high Conceit of himself, but the Law allows not a man to be Judge in his own Cause. My Design in the following Tract, is not to make the way to Heaven narrower, nor the Gate straiter than it is; but to put you up some Way-marks, that you mistake not the Road 'Tis not to make the Burden heavier than needs must; but to show you what Burden 'tis that Christ would have you take up: 'Tis not to quench the smoking Flax, or to break the bruised Reed, but to awaken the dull and drowsy Formalist, and to set him on fire that was quite out▪ and to show the mistakes of those that think the way to Heaven to be so broad, that a whole Parish may go abreast, and a reeling Drunkard can hardly step aside; and the Gate so wide, that a Man may enter, not only with the World, but with a load of Sins also on his back; and that they may use their Prayers, as others do their Charms, with good Success, though they understand them not; but God is not much taken with a little Lip labour, when the Heart is absent, Prov. 19.26. Ezek. 33.32. The Time is coming Men will be convinced to purpose, that their Soul was their chiefest Jewel; that Heaven was no Fable, and Hell no Scarecrow, nor Eternity no Melancholy Fancy; and that God spoke in Earnest what they took in Jest: That Sin is no matter of Sport, and the Service of God no Formal Compliment: That those were the Wisest that made Provision for Eternity, and those the veriest Fools that fooled away their Salvation, and Sold their Souls, as Esau his Birthright, for a Mess of Pottage, or for that which was worse, for a base Lust, and laid out their money for that which is not Bread, and their Labour for that which profits not, Isa. 55.2. But the Time will come they will Repent the bargain. But to return, it may be Objected, this plain Discourse is not suitable for this Learned Age, but the Sick Man desires to have Medicum non Eloquentem sed Saventem, and rather desires to be Cured, than Courted. Those that Sin in English, why should they be reproved in Latin, but in plain words. Had I had better at Hand thou hadst had it, and how it came to pass I had no better, I can give thee this brief Account. When by Providence I was laid aside as a broken Vessel, and the Time was come that the Levites were sent every one to his Field, Nehem. 13.10. and I not having that Provision made as many others had, and but little, if any thing left to maintain a numerous Family, I was forced to Fight against Poverty, almost to the neglect of my Study; so that I can say, with the Apostle, Acts 20.34. (and many that knows me, may say as much for me) These Hands ministered to my Necessity and those that were with me: My Head being filled with other distracting Studies, and my Hands with other Employments, that I had few spare hours (except by Night) to mind those Studies, so that I hrought forth this, as a Bear doth her Whelps, a confused Lump, and had no time to lick it into Form. 'Tis a Basket of unripe Fruits, blown down by the Wind of Worldly Distractions; yet mistake not, had my time been more, and my Abilities greater, it should have spoken plain English: I would not have hid any Fruit with Leaves, nor been a Barbarian to the meanest Reader, nor have wrapped up my meaning in a Cloud. Reader, my Advice is, if thou findest Christ here, though not in soft Raiment, but as in his Infancy but meanly clad, yet reject him not; good Counsel in plain English is not to be rejected; and a good Stomach will not reject good Meat, though not Modishly dressed. If there be any thing here Offered, contrary to God's Word reject it, and so shall I when I know it; if not, rejecting of it will be a dissowning God himself. If thou meet with (as I fear thou mayst) some Tautoligies, or Repetitions, look upon it as the Fruit of broken Studies, and interrupted Meditations. I have said enough, and, perhaps, too much, and shall add no more, but wish that God, who hath inclined my Heart to Write it, may incline thine to Read and Practise it; and if thou hast any benefit by it, I shall think my pains well bestowed: This is the unfeigned desire of him, who is  
Christ's, and the Church's Servant, and a well-willer to thy Soul's Health, EDWARD BURY. Eton, Nou. 2. 1674.   

A Help to holy Walking OR A GUIDE to GLORY.  

CHAP. I. Motives to holy Duties.  

HAving in a former, Treatise handled the Doctrine of holy walking, and shown the excellency and necessity of it, and given you Marks and Motives to persuade you to it, and Directions in it, and answered the Objections that are made against it; I shall come now to treat of it in particular, and show you how to demean yourselves towards God, in the several parts of his Worship, wherein consists the main, though not the whole of holy walking: And in every part of God's worship, I shall give you Directions for the right performance. But Reader, wilt thou resolve to follow those Directions? For otherwise 'tis in vain for me to write, or thee to read, it will but make thee sin with a Candle in thy hand, What good will Meat do if not eaten and digested? Or Physic do if not taken? Or a Plaster if not applied? So what good will Directions do, if not followed? It is not enough to read thy duty, but thou must do it, nay 'tis not enough to do it, but thou must do it well: Those that worship God, must worship him in Spirit and in Truth, 'tis not a little lip labour, or knee service will serve his turn without the Heart, and the Heart rightly qualified, he regards it not, he will have none of it, for there is none holy as the Lord, 1 Sam, 22. And the Lord admits of none into his service that are not holy, Leu. 10.3. I will be sanctified by those that draw near to me, Leu. 20.7. Be ye holy, for I am holy, He is a living God, and requires living Sacrifice, and will not take up with a dead heart: There must be a principle of life in thee, or thou art nor fit to come into his presence, for he is a consuming fire unto his Enemies, there must be Regeneration, or there can be no Salvation, John 3.5. And without faith 'tis impossible to please him. Heb. 11.6. 'tis not enough to worship him, but it must be in sincerity and truth, Josh. 24.14 What is thy Resolution, wilt thou worship him or wilt thou not? there are few in plain words will deny it, but in actions they do, either they worship him not at all, or give him that he requires not, or do it in a manner he regards not: They are like the Son that said to his Father, I go Sir, but went not, Mat. 21.30. But shall we take it for granted that thou wilt worship him? but wilt thou do it in truth and sincerity? otherwise God will not regard it. I fear we may say of many, as Joshua of Israel Josh. 24.19. You cannot serve the Lord, for he is an holy God, but is it your Resolution as theirs was in the verses following, Nay, but we will serve the Lord, and that you will choose the Lord to serve him, consider what you do, you must take him to be your God, and be willing to have your Souls cleansed from all your sins, and must be willing to take the Lord Jesus Christ as he is offered in the Gospel, to be your Lord and Husband, and be as willing to be ruled by him, as saved by him, and must resolve to obey his Laws, and do his will, and live in the performance of those spiritual duties he requires at at thy hand. Yea, thou must have a settled Resolution to cleave to Christ, and obey him even in the most despised, disgraceful, dangerous, difficult and costly part of duty: Though it be to the loss of thy worldly enjoyments, yea, and life itself: I know many would pick of choose their duties, this they would do, but that they would not; they scum of the Fat and sweet of duty, but leave that which is difficult, or dangerous, but God will have no such Servants: obey him thou must, though thy Father, Mother, and all thy Friends become thine Enemies upon the account; yea, in some cases thou must not only leave, but hate Father and Mother, etc. yea, thy own life for his sake yea, though thou lose thy credit and esteem in the World, and be made a scorn and a reproach for his sake; though thou lose thy pleasure, and never see merry day whilst thou livest; though it endanger thy Estate, and bring thee to Poverty; though thou lose thy Liberty, and be cast into a Prison; yea, though thou lose thy life, and be brought to a Stake to suffer; yea, though thou seest few or none walk that same way with thee: Noah must obey God, though the whole World disobey him; yea, thou must obey him, though his commands be never so contrary to thy carnal interest, or never so opposite to flesh and blood, and though they are never so hard or difficult, or dangerous, or costly, before ever thou take upon thee the profession of Religion, sit down first and reckon the charges, lest like many thou begin to build, and be unable to finish it; and not like many, put their hands to the Blow, and then look back: or like the stony ground when persecution ariseth, presently are offended: resolve to give him thy heart with thy hand, or he will have none of thee, he knows the heart, and try the reins, and thou canst not deceive him with a dissembling show, when Nadab and Abihu offered strange fire, he slew them. When Ananias and Saphira played the Hypocrite, he struck them dead. Cleanse thy heart therefore if thou wilt serve him, and serve him thou must, or do worse: Thou canst never err on that hand, in serving him too well; he deserves more and better than thou canst give him, his wages will be beyond thy work: now that I may prevail with thee to serve God, take these following Motives.   

1. Motive, We should worship and serve the Lord our God, because he hath commanded us so to do, and his command makes it our duty; we are his Creatures, and we own ourselves, and all that we have to him for our Creation. He made us, and therefore hath most right to us; He made us for his service, and therefore 'tis all the reason in the World that we should serve him; for who is the Pot, but the Potters? and this is the service he requires of us, to worship him according to his will, and praise him for his benefits, this is all he requires at our hands, even this Tribute of praise, and shall we be so ingrateful to our great Benefactor, to deny him this? Nay, we are his also by right of Redemption, for we had sold ourselves unto slavery, even to Satan, and were become Bondslaves to this hellish Pharaoh, who exercised more cruelty to our Souls, than ever Pharaoh did to the Bodies of the Israelites; and in the slavery had remained for ever, had not God sent his own Son to ransom us with the loss of his life, and the shedding of his precious blood: Satan was the strong man armed that kept his house in peace, till Christ a stronger than he disarmed him, and took away his weapons wherein he boasted. And now being bought with a price, we should glorify God with our Bodies, and with our Souls which are Gods. The end he aimed at in our Redemption, was his own glory as well as our liberty; and this he expects from our hands, is, we being delivered from the fear of our Enemies, might serve him without fear, in Holiness and Righteousness before him all the days of our Lives, Luk. 2.74,75. Nay, we are also his by Covenant, under our Hand and Seal in our Baptism, we were dedicated to his service, which Covenant since we have often ratified at the Sacrament of the Supper, and how can we deny our own act and deed? He is our Lord, and we should worship him, Psal, 45. 1●. Now that worship and service is required of us is evident, Scripture and Reason speaks as much, 2 Kings 17.36. You shall not fear other Gods, nor bow yourselves to them, nor serve them, nor sacrifice to them, but the Lord who brought you out of the Land of Egypt with great power, and a stretched out arm, him shall ye fear, and him shall ye worship, and to him you shall do sacrifice, and his statutes, and his ordinances ye shall observe. Exod. 34.4. You shall worship no other God but him, the like we have, Exod. 20.50. 1 Chron. 16.29. Give unto the Lord the glory due unto his Name, bring an Offering and an Oblation before him, worship him in the beauty of holiness. Yea, Christ himself preacheth this doctrine, when the Devil tempted him to fall down and worship him; he answered, It is written thou shalt worship the Lord thy God, and him only shalt thou serve. Mat. 4.8. Yea, he directs us with what worship to worship him, John 4.23,24. The true worshippers worship him in Spirit and in Truth, God is a Spirit, and those that worship him, must worship him in Spirit; and of this spiritual worship we may also read, Phil. 3.3. Or will you hear the counsel of an Angel from Heaven, you have it, Rev. 19.10. Worship God, yea, this is the practice of the Angels, the work they do, and the work that the Angels, and glorified Saints shall do through all Eternity, Heb. 1.6. But what are Testimonies in so plain a case? few deny it, though few practice it as they ought, we might bring you examples from the beginning of the World to this day, of the godly in all Ages that have thus worshipped, thus served God, though many in all Ages, the more is the pity, have given that to the Devil, which is due to God alone; many have sacrificed to Devils, and worshipped and served the Creature more than the Creator blessed for ever, Rom. 1.25. To prove that 'tis so, now, I need not instance in the Indians, that know no better, nor in the Papists that worship stocks and stones, and the works of their own hands, which iS forbidden, Exod. 20.5.6. Isa. 2.8. And swear by God and our Lady, as the Israelites did by God and Malchon, and some other Mediators with Christ, but how many may we find serve the Devil, the World, and the Flesh; though they covenanted to fight against them in their Baptism: if the Devil bid them sweaty they will swear, if he bid them be drunk, they will be drunk; or if he bid them lie, or steal, or deceive, they will obey; let God say what he will to the contrary: Yea, though he set them upon the hardest, difficultest, dangerous work they will do it, though they venture life and limb in his service; but let them at the end brag of their wages, that so love the work, but as with Paul, Acts 24.14. In the way which men call Heresy, so worship the God of your Fathers.   

2. Motive, Thou shouldest serve God, for he is the best Masters; yea, there is no other that deserves thy best service but him: The tongue of Men, nor Angels cannot express the excellency that is in God, our Cockle shells cannot comprehend this Ocean; what qualifications canst thou desire in a Master? that are not to be found in God as the abstract? for all the excellency that is to be found among the Creatures, is but as a drop of this Ocean, a ray of this Sun, and a spark of this fire. Wouldst thou have one that is able to defend thee, and see that thou art not wronged? Here is Omnipotency itself, if he set thee on work he can bear thee out. The Devil may shake his chain, and wicked Men may gnash their teeth at thee, hurt thee they cannot, all the powers of darkness can do thee no wrong. The Devil could not touch one of Jobs  without Commission sealed in Heaven; and if thou faithfully serve him, he will never grant any Commission, but what shall be for thy good, Rom. 8.28. He is El Shaddai, a God able to destroy, or remove all rubs out of his way: But no other Master can defend thee against him, Or wouldst thou have a merciful, loving, or tender hearted Master? the World cannot afford thee such another; never was there indulgent Father, or tender hearted Mother, more careful over their only child, than God is over all his servants, Isa. 49.15. Can a Woman forget her sucking child, that she shall not have compassion on the Son of her Womb? yea, they may forget, yet will I not forget thee saith the Lord. Behold I have engraven thee upon the palms of my hand thy walls are continually before me. Never was Goldsmith more careful of his gold, that it shall not be in the Furnace longer than need is, than God is of his People, they shall be no longer in the Furnace of affliction, than necessity requires, till their dross is consumed, and they refined: Or wouldst thou serve a wise Master? One able to direct thee and instruct thee in thy work? One able to counsel thee what to do, and what to forbear? Here is one that is Wisdom itself, yea the Fountain of Wisdom. The foolishness of God saith the Apostle is wiser than the wisdom of Man. 1 Cor. 1.25. That is that which in the eyes of the World is foolishness, he can over wit, and over work all his Enemies, and thou canst not be in such a straight, but he can help thee, nor in so much danger but he can deliver thee, as he did Israel at the Red Sea; Daniel in the Lion's Den, the three Children out of the fiery Furnace, Jonah out of the Whale's belly, and Peter out of Prison. Or wouldst thou serve a Master that is faithful and just, that will make good his word, and fulfil his promise? God is such a one, he is more faithful than the Sun and Moon in their courses, Hath he said it, and shall he not do it, hath he spoken it, and shall he not bring it to pass? Heaven and Earth shall fail, before one tittle of his word shall fail, till all be fulfilled. The experience of five Thousand years cannot produce one example when God hath falsified his word. Or wouldst thou serve some honourable Person, God hath the highest titles of honour, he is King of Kings, and Lord of Lords, and the Ruler of Princes, he is the Lord of Heaven and Earth, the Castles of a thousand hills are his, yea, all the Beasts of the Forests, all Nations to him are but as a drop of a Bucket, or the small dust of the Balance. Never fear then, he is able to pay thee thy wages. David delighted more in being his servant, than in being King of Israel, never any lost by his service; wouldst thou serve one that is loving and kind? why he is love itself, see one act of his love, John 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believed in him should not die, but have everlasting life. See the love of the Father in giving, and the love of the Son in dying; and wouldst thou serve a patiented Master? He is infinite in Patience, if thy heart be right, he will bear with much: Now what Master in the World wilt thou compare to him? if none, why wilt not serve him, and yet alas, most men serve the Devil his sworn Enemy: one of these two thou must, thou dost serve, for these are the two grand Commanders, and the one or the other all Men obey. The Devil is thy sworn Enemy, and seeks thy Soul to destroy it, 1 Pet. 5.8. He offers much indeed, but cannot pay thee, he hath nothing of his own, but his vicious qualities; what he shows thee is but what he baits his hook with, or with the Fowler his snares, not to feed thee, but to entrap thee; he hunts for thy Soul like a blood hound, and nothing will serve him but thy dishonour. The World also will deceive thee, and promise pleasure, and pay pain, it will never pay thee thy wages, and wilt forsake such a Master as God is, and commit thyself to such known cheats? Heaven and Earth may stand amazed at thy folly: well, remember thy wages they will give thee.   

3. Motive, As he is the best Master, so he sets his servants about the best work, when the Devil sets his about the basest drudgery: A wise servant before he is hired, would know his work, that he may demand answerable wages: Now the work which God sets his servants upon is reasonable, and easy, and pleasant, and delightful, 'tis the works of Piety and Charity that he requires, to love God above all, and our Neighbours as ourselves: These are the two great commands, and upon these hang all the Law and the Prophets, Mat. 22.37. etc. Love is the fulfilling of the Law. Rom 13.10. And is not this a pleasant and delightful duty, and is it not reasonable that we should love God our great Benefactor, in whom we live, and move, and have our being; and our Brethren that are of the same flesh and blood: To believe in him also is our duty, and is it not reasonable when we can never prove that ever he deceived any. To praise him also is our work, this is an Angelical work, fit for Heaven, and Heavenborn Souls, and will be the work of Eternity, where Saints and Angels shall make up one choir, to Trumpet out the praises of God: To hold communion with him, this is a Christians happiness here, and to converse with him in Glory is Heaven itself. 'Tis no wonder then that the Service of God is called perfect Freedom, and his Servants are called his Freemen, 1 Cor. 7.21. 'Tis no wonder that Christ tells us, his Yoke is easy, and his Burden is light, Mat. 11.30. for all those that feel it find it so, through Divine Assistance. I know, to a Carnal Heart, and unsanctified Soul it appears otherwise; but 'tis the Galls, Sores, and Putrified Corruption of Nature that makes it so; the easiest Yoke upon a galled Neck seems uneasy: Learn but this one Lesson, get but this one Qualification, to love God above all, and all the rest will prove easy; Love makes Labour light: the Love of Christ constrained the Apostle Paul, and made him willing, not only to be bound, but to die for Christ; then Prayer would be no difficult Duty, for who would not willingly go to him he Loves, and pour out his requests into his Bosom? when he knows he shall have a supply, and hath such promises as those; ask, and you shall have; seek, and you shall find; knock, and it shall be opened to you, Psal. 50.15. Praise also then will be a delightful Duty; how apt are we to Commend those we Love, and speak well of them? Hence it is, that the Saints and Angels in Heaven are not weary of this work, even to Eternity; Communion with God is no toylful, but delightful Duty, for Union, and Communion with God is the Souls Happiness; nay, 'tis here a Heaven upon Earth, and will be their Heaven for ever, which is sweet here, though much interrupted; what will it be then when we enjoy him Face to Face, and see him as he is? here it fills the Heart full of such Joy, as no Stranger shall ever meddle with, Prov. 14.10. I know the world brags of their pleasures in the Devil's Service, and are afraid to be Christians for fear of losing them, but this is but one of the Devils Lime-twigs, in which he fetters them, and one of the deceits of the Father of Lies: a true Christian finds by Experience more true Joy, more ravishing delight in one days Communion with Christ, than ever he did in the Service of sin; for, in the midst of laughter the sinner's heart is sorrowful, and the end of that mirth is Heaviness. But a Believer may eat his Meat with Joy, and drink his Wine with a merry Heart, for God accepteth his Work, Eccl. 9.7. And with joy they can draw waters out of these Wells of Salvation, Isa. 12.3. Yea, shout for joy if he be of an upright Heart, Psal. 32.11. There is none in the world that has more true Cause of Joy than they have; here they are under the Divine Protection of God, and are sure to want nothing that is good; and when this Earthly Tabernacle shall be dissolved, they have a Kingdom prepared for them. But what is the Devils work which he employs his Servants about? 'Tis the basest drudgery, the most servile Slavery, the most sordid, unreasonable, Dangerous work in the world; he sets them to hate God, who is the chiefest good, to hold up weapons of defiance against him, from whom they have their Life and Breath, and Being; to Blaspheme his Name, abuse his Creatures, break his Commandments, Persecute his Children, both by Hand and Tongue; pluck the Stars out of his Right Hand, the Signet of his Finger, the Apple of his Eye, his Jewels, those whom his Soul Loveth; yea, to de-throne him, and set up the Devil in his place; yea, he makes them so mad upon it, that they will venture Life and Limb in the Prosecution; yea, Liberty and Estate, and Ruin their own Souls, and as many more as they are able; and will not be persuaded by Ministers, Parents, or their Godly Friends, from such Courses; when the Devil enters into these Swine, they run headlong till they Ruin themselves.   

4. Motive. Thou shouldst serve the Lord, because he best deserves thy Service; he hath done more for thee than all the World besides, and that which all the World cannot do. It was he that Created thee, and gave thee a Being when thou wast nothing. It was not long since there was nothing heard of thee, and God had no need of thee; he was Infinite in his Perfection, and Glory before thou wast, and thou hast added nothing to his Happiness, and wilt not own him for thy Creator? Yea, he hath made thee a Rational Creature, when he might have made thee a bruit Beast; he made thee capable of Communion with himself, yea, in his own Image, when he might have made thee a Dog, or Toad, or Serpent, or the most despicable Worm that crawls under thy Feet: what Excellent Faculties hath he bestowed upon thee? As Undestranding, Will, Affections, Memory, Conscience, and such like. Yea, he hath made thee Little lower than the Angels, Psal. 8.4,5. Thou wast the Clay, and he was the Potter; he might have made thee a Vessel of dishonour, and shall the thing form say to him that form it, why hast thou made me thus? Not only so, but he hath given thee thy Limbs, and thy Senses, when thou mightest have been Blind or Lame, or Deaf or Dumb; and is not this a Mercy, thou hast the use of Reason, when others run raging in the street, Mad, Frantic, or Lunatic? Yea, 'tis he that maintains thee at his own Cost and Charges; 'tis his Corn, and his Wine that feeds thee; his Wool, and his Flax that  thee; 'tis his Silver, and his Gold that inriches thee; all is his, and all is his free-gift; thou deservest not the Crumbs that fall under thy Table; and is all this nothing? Hos. 2.5. etc. Yea, hadst thou these things of thy own, they could do thee no good, without his Blessing; Food could not nourish, nor  keep thee warm; he gives thee Peace, when thou mightest have been in bloody War; Health, when thou mighest have been on thy sick Bed; and Plenty when thou mighest have been in pinching want; and is all this nothing? Why now doth he do this for thee, but that thou mightest Serve him? Hast thou now a better Friend, or greater Benefactor to bestow thy Service upon? Can the Devil, or the World, or thy Friends, or thy Wealth do thus for thee? I know they cannot; why then are they preferred before him? Nay, this is not all; when thou hadst Revolted from God, and sold thyself a Slave to Satan; when thou wast in thy Blood, and no Eye pitied thee; when thou couldst not help thyself, and waste unworthy to be helped; he sent his own Son to Redeem thee out of thy Slavery, to suffer what was due for thy sins, even the pains of Hell, and the cursed Death upon the Cross, and that when thou wast his Enemy, and all to free thee from the guilt and filth of sin, and from the punishment due for sin, from the Curse of the Law, the wrath of God, the Slavery of Satan, and from everlasting damnation; and is all this nothing? Yea, all this was done that thou mightest Serve him in Holiness and Righteousness all the days of thy Life, Luke 1.75. Nay, further, he bestows upon thee many helps and furtherances; he gives thee his Word, his Ordinance, his Sacraments, his Ministers, the motions of his Spirit, the checks of thine own Conscience, and the Example of his People; Promises, Threaten, Mercies, Judgements, and all to this End; and yet doth he not deserve thee? Hath the Devil, or the World done more for thee than he hath? Why then wilt thou serve them? Did they Create thee, or art thou theirs by right of Redemption? Do they preserve, or maintain thee? Do they Feed, or Cloth thee? Or pay thee Wages? No, no, all thy Friends in the World, nor all the Angels in Heaven could not satisfy for our sin; did they Love thee better than he that laid down his Life for thee? Or, will they make better Provision for thee than God will? Or pay thee better Wages? Then Serve them and spare not; but deceive not thyself, they cannot do it; what canst want if thou be God's Servant? He is every way furnished to help thee; art thou ten thousand Talents indebted, and canst not pay a farthing? Christ will be thy Surety, and discharge thy debt; hast thou Scarlet sins lying upon thy Conscience? Here is Blood to wash them away, 'tis he, and he alone that can forgive sins. Here is the Bread of Life to feed thee, and the Water of Life to refresh thee, the Spiritual Manna, fit Food for thy Soul; the true Nectar and Ambrosia: he that eats of this, shall never Hunger; and he that drinks of this, shall never Thirst. Here is Rich Robes to  thee, and Eye salve to make thee see; and Gold tried in the Fire, to make thee Rich, Rev. 3.17,18. Here are Graces as Jewels to adorn thee, the Wedding-Garment to make thee a welcome Guest; he is, Mecor Majim Chajim, A Fountain of Living Water, Jer. 2.13. Tzur gnolanim, a Rock of Ages, Isa. 26.4. All the water of Consolation is in this Sea, all the Light is in this Sun, and all Comfort in this God; Canst find such another Master that hath done, and will do for thee, as he hath, and will do? the Devil and the World will deceive thee, if they promise to do it.   

5. Motive. Thou shouldst serve God, for as he hath the best work, so he gives the best Wages, and Servants usually seek for such Masters; something he gives in hand, as earnest of the Bargain, and encouragement in the work; and reserves most to the Years end, when he will plenteously recompense all thy pains, and remove all cause of repining; in hand he gives his Servants his Spirit, this is the mark he knows them by, those that have not the Spirit of God are none of his, Rom. 8.9. This is called, the Spirit of Adoption, Rom. 8.15. Ye have received the spirit of Adoption, whereby we cry, Abba Father; 'tis called the earnest of the Spirit in our Hearts; this is called the Comforter, John 15.27. and 'tis given to instruct us, and to lead us into all Truth, John 18.13. And doubtless those cannot want Comfort that have such a Comforter, they cannot lose their way, that have such a Guide; he it is that dictates their Prayers for them, for they know not what to ask; yea, God for the Comfort and Consolation of his Servants here in the World, gives them an Interest in the Promises Recorded in the Word of God, which are more worth than the World; the greatest King on Earth cannot make and perform such Promises to his greatest Favourite, they are well called great and precious Promises, 2 Pet. 1.4. For great things are promised in them that believe, that apprehends an interest in them, may live upon his faith, and his hope in the absence of all Creature enjoyments; these are his Father's Legacy: 'tis true, Believers have but little in hand, yet much in a Promise; but little in Possession, yet much in Reversion; they have Heaven and Earth in a Promise; here they have a Promise they shall not lack, but at Death they shall receive their Inheritance; yea, Eye hath not seen, nor Ear heard, neither is entered into the heart of Man, to conceive what God hath provided for those that love him, 1 Cor. 2.9. Here they have a Promise, and God hath put his hand to it, they shall not want protection, nor provision, God hath promised he will never leave them nor forsake them, Heb. 13.5. And if God be for us, who can be against us, yea, that they shall want nothing that is good, Psal. 34.9. The young Lion's lack and suffer hunger, but those that fear the Lord shall want no good thing. Psal. 84.11. The Lord is a Sun and a Shield, he giveth Grace and Glory; and no good thing will he withhold from them that live uprightly: If we have sincere hearts, if wealth be good for us, we shall have it; and if poverty be good, why should we not be content? sometimes Physic is as necessary as food. They have a Promise of Deliverance out of Trouble, Many are the Troubles of the Righteous, but the Lord delivers them out of all, Psal. 34.19. and 50.15. Take one place for all; Rom. 8.28. All things shall work together for good to those that love God. What matter then is it what our sufferings are, when we are sure we shall get by them? God that brought Light out of Darkness, and Order out of Confusion, can work Good to us out of Evil, there is no Condition a servant of God can be in, but in the Scripture he may find Comfort, or Company, or both; yea, God bestows his graces upon his servants, which are better than the most Orient Pearls, or costly Jewels; these they are adorned with, and no other did ever wear them: they have the rich Robes of Christ's Righteousness, the Garments of Holiness, this is God's Livery, and all his servants wear it; yea, he adopts them, and makes them not only his servants, but his children, 1 John 12.2 2 Cor. 6.18. I will be a Father to you, and you shall be my Sons and Daughters, saith the Lord Almighty, he makes them not only Sons, but Heirs, Heirs of God, and joint Heirs with Christ, Rom. 8.17. Gives them the Wedding Garment, Mat. 22.12. Yea, marries them to his Son, Cant. 6.3. Thus we see there is good wages if there were no more, but they have much more in Reversion, a Kingdom, a Kingdom of glory, they shall enter into their Master's joy, Mat. 25.24. Yea, into a Kingdom prepared for them, from the foundation of the World; yea, into life eternal, Mat. 25.34.46. See now if thou canst meet with a Master that gives better wages, the Devil indeed promiseth much, but performeth little; all this saith he will I give thee, when he can give just nothing: but suppose he had the World at his dispose, what good would it do thee? it cannot give content, and make thee happy. Indeed there was one dreamt of happiness in a prosperous Estate, but when he waked it was but a Dream, Luk. 12.16. etc. Content grows not in the World's Garden, these outward things bear no proportion to an immortal Soul; they are of too base a birth and breeding to give it content, but if it could satisfy at present, what wilt thou do at Death? then they must down to the Chambers of Death, to Hell itself, there to remain for ever and ever; this is the Devils wages which he will certainly give all those that serve him.   

6. Motive, To serve God in the sincerity of our Hearts, is the only way to true happiness; and to serve any other Master but him, or to serve him Superstitiously, or Hypocritically, is the certain way to Ruin and Destruction; all those that have served God in sincerity, not one of them have miscarried; and of all other, there is not one that ever attained Heaven and Happiness; the way of Holiness is the only Road to true Happiness; and how can the end be attained, if the means be not used? 'tis Godliness that hath the Promise of this Life and that to come; Happiness is that which all men seek, but few men find, because few sought it in a way of Holiness.  
The Covetous man thinks if he could get Riches, he should attain Happiness; and this makes him Moil and Toil, and Cark and Care; yea, make himself miserable, that he may be happy; and yet never attains so much as content: and wounds his Conscience to get an Estate, and is but like a Sumpter Horse that goes loaden all the day with as much Treasure as he can carry, and at night stripped of all, and turned into a dirty stable, with his galled back; so after Death they shall be turned into Hell with their galled Consciences.  
The Voluptuous man that placeth his happiness in pleasure, thinks if he can but obtain his desire, he shall be happy; but how little satisfaction can he find here? all his pleasure ends in a snuff, and the end of his Mirth is Sadness; and all this while he deprives himself of true pleasure.  
The Ambitious man thinks to ascend the steps of Honour, is to attain Happiness; when alas this is the emptiest of all Bubbles, and how oft do we see men break their necks from the top of Promotion?  
These men build the Fabric of their Hopes and Happiness upon a Sandy foundation; where one dashing shower, or stormy tempest throws down their Babel: but a Christian lays a sure foundation in Holiness, and in the fear and service of God; they build upon the Rock which never fails them, they seek Happiness in God's way, Psal. 128.1. Blessed is every one that serveth the Lord, and walketh in his way; not every one that is Rich or Honourable, this is the World's language, and not Gods; Deut. 7.14. If thou walk in his way, thou shalt be blessed above all People; that is, if thou serve him according to his will, Psal. 33.12. Blessed is the Nation whose God is the Lord; that is, they chose God for their God, and serve him as God, Mat. 5.3,4. etc. We may see who it be that in Christ's account are blessed; not those that are Rich and Potent, Honourable, or Mighty, but the poor in Spirit, those that mourn for their sins, the Meek, the Merciful, the Pure in heart, those that hunger and thirst after Righteousness, those that are reviled and persecuted for righteousness sake, etc. that is, those that live holily towards God, and righteously towards Men, that make the word of God, the rule of their Lives; that servant that did his Master's will in sincerity, shall be blessed by him at his coming, Mat. 24.46. He that in his Master's absence improved his Talents well, shall be made Ruler over much; and enter into his Master's joy, Mat. 25.21. He that refreshed the People of God according to the Will and Covenant of God, shall receive a Kingdom prepared for him by God, Mat. 25.34.46. Read Deut. 28. through out, And see there the Promises made to the obedient; and the Curses denounced against the disobedient, and see which are in the most hopeful way to happiness; yet there are many that are apt to say with those, Job. 21.15. Who is the Almighty that we should serve him, or what profit is it to pray unto him? or as Pharaoh in the like words, Exod. 5.2. Who is the Lord that I should obey him? I know not the Lord, neither will I obey him: but the Lord after made himself known in his destruction. There are many that have business they tell us to follow, and cannot live by the Scriptures, or hearing Sermons, neither have they time to pray in their Families, etc. But let these prayerless Families beware of the Curse, Jer. 10.25. Psal. 79.6. Hast any greater business to do than to serve thy God, and secure thy Soul? as thou makest the world thy business, so 'tis like to be thy Portion; but it will leave thee short of happiness: the best of Saints, and the wisest of Men, have taken another course, and have sailed in a course of Holiness, to the Port of Happiness; for no other Wind blows thither. Enoch walked with God, and God took him. Gen. 5.24. That is, he walked in the ways of God and obeyed the command of God: the like we read of Noah, He was perfect in his Generation, and walked with God, Gen. 6.9. This course of life, Abraham, Isaac and Jacob followed. David also, and Hezekiah, Johosophat and Josiah, and many more; 'tis said of these they served God with a perfect heart. Job, was a just man and one that feared God, Job 1.8. So was good Obadiah, 1 King. 18.3. thus Daniel and his fellows, Dan. 3.17. and 6.2. thus Paul, Cornelius, Zachary, and Elizabeth, Act. 27.23. and 10.22. Luk. 1.6. and thus was Christ himself, no guile was found in his mouth, 1 Pet. 2.22. All these walked in the way of Holiness to Heaven, Read a List of more, Heb. 11. But there is no word of encouragement to any other to expect Heaven; nay, God tells us in plain words, they shall never come there; 1 Cor. 6.9,10. Neither is there any one example of any that lived and died in their sinful course, that ever was saved: what may we gather hence? but this, if ever you would attain to true happiness, serve God with a sincere heart.   

7. Motive, Thou shouldest serve the Lord, because as he is best able to reward thee for thy obedience, and pay thee for thy work; so is he best able to punish thee for thy disobedience: For as all his promises are yea and a men, faithful and true to his People, so are his threaten to his Enemies: thou art not at liberty to choose thy own Master, who thou wilt serve, thou art engaged to him, and serve him thou must or do worse; thou art his by right of Creation, for whose is the Pot but the Potters? And by right of Redemption he paid a price for thee, and bought thee dear: So also by Covenant right, thou hast devoted thyself to his service, and taken Press money to fight his Battles, and if thou revolt, he will avenge the quarrel of his Covenant against thee: Hence it is, thou mayst well fear his wrath, and expect his judgements, if thou perfidiously betrayest thy trust, and revoltest to the Enemy. Christ himself bids thee not to fear those that can kill the Body and can do no more, but fear him that can cast Body and Soul into Hell, Luk. 12.5. If he be not glorified by thee, he will be glorified upon thee; if he have not the glory of thy Salvation, he will have the glory of thy Destruction, Luk. 19.27. Those mine Enemies that would not that I should reign over them, bring them and slay them before my face: God takes those for his Enemies that will not be ruled by him, and will prove a sore Enemy to them: And didst thou know what it is to be an Enemy unto God, and what it is to have God to be an Enemy unto thee, it would send thee trembling to thy grave: 'tis he that hath the keys of life and death at his girdle; He kills and he makes alive, he brings to the gates of death and back again, and there is none that can deliver out of his hand: He need not muster an Army against thee, to destroy thee, the least Fly, or Gnat, or Hair may end thy life, if it have a Commission from God: thou art but a Worm, if he tread upon thee, he leaves the dead behind him; if he withhold thy breath thou returnest to the dust, for thou hast no more breath than what he puts into thee; how then canst thou grapple with the Almighty? or contend with God? were thy flesh of Brass, and thy Sinews of Iron, were thy foundations as the Earth, or as the Pillars of Heaven, thou wert yet too weak: who ever hardened himself against God and prospered? whilst thou remainest his Enemy, well mayst thou fear his heavy hand, there is no judgement that ever thou readest threatened, or ever executed upon sinful wretch, that thou canst be secure from; Thou knowest not but the Waters may drown thee, as they did the old World, or as the Red Sea did Pharaoh, or fire from Heaven may consume thee as it did Sodom and Gomorrah; and also Nadab and Abihu, and the two Captains and their Fifties at the prayer of Elijah; thou knowest not but the Plagues which fell upon Egypt may fall upon thee and consume thee, or that thy life may be ended by the Sword, the Famine, or the Pestilence: thou knowest not but an Angel may smite thee as Herod, and thou mayst be devoured with Worms; or that the Earth may open and swallow the quick, as it did Corah, Dathan, and Abiram: thou knowest not but thou mayst be struck dead for the next lie thou tellest, as Ananias and Saphirah were; or whether Bears may not devour thee, as they did those Children that mocked the Prophet; or whether thou mayst not be strucken with Leprosy as Gehazy; or thy house may not fall upon thy head as upon Jobs Children. In a word, whatever a man destitute of Grace and Divine Protection may be brought to suffer, thou hast no assurance but it may be thy Portion, Read Deut. 28.15. etc. Where thou mayst see thy own miserable condition; but this is not all, those spiritual judgements which are worse than these are seized upon thee: Blindness of Mind, Hardness of Hart, Searedness of Conscience, etc. And eternal judgements dog thee at the heels, and will certainly seize upon thee, except Repentance prevent it; as soon as Death makes a separation between Soul and Body: never any Unregenerate, Unrepenting, Unrighteouss, or Unclean Person shall ever go to Heaven, John 3.7. Luk. 13.3. 1 Cor. 6.9,10. Rev. 21.13. and there is no middle place, for the Scripture owns no Purgatory, Psal. 9.17. The wicked shall be turned into Hell, and all the Nations that forget God. See the doom of the wicked servant, Mat, 24. last. He was cut in pieces, and his Portion was appointed with the Hypocrites: and that unprofitable Servant that improved not his Talon, Mat. 25.30. He was bound hand and foot, and cast into utter darkness; and all the wicked, ungracious servants that improve not their Talents as God appointed shall then be bid; Depart ye wicked into everlasting fire, prepared for the Devil and his Angels, Mat. 25.41.48. This is God's judgements to his Enemies, and this is the Devils wages to his friends and servants; who then would have such an Enemy, or such a Master? learn directions to serve God, as followeth in those duties mentioned.    

CHAP. II. Of Duties in General.  

HAving in the foregoing Treatise, shown you the Excellency, Necessity and Benefits of an Holy Life; and the deadly danger of all unholy Course; I hope many of you are resolved to alter that course of life: you have too long already lived in; and will begin to question what shall we do to be saved? To this end in this part, I shall point out some necessary duties, which every Christian is bound to perform, and lay down some directions by them for the right performance of them.  
Now my desire is, that you would resolve to practise what out of God's word I shall prove to be your duty; otherwise to what end shall I write them, or you read them: what say say you, will you do it, or will you not? 'tis not a slight business, neither will a slight resolution serve your turn; you will meet with many Racks in the way, and therefore had need to be well grounded; with many storms of temptations, and therefore had need to lay a good foundation; you have spent too much time already in the service of Sin and Satan, and 'tis pity you should any longer serve so bad a Master: and now God gives you a call unto his service; methinks it should be no hard question to resolve, neither need you any great time to consider, whether God or the Devil be the best Master? whether Holiness or Sin be the better work? whether Heaven or Hell be the better wages? whether the Transitory Pleasures of Sin, or the endless joys of Heaven be more ? hast thou need of much time to consider of this business? if thou yet stand at a stay, let me put in something that may turn the Scales: consider to whom thou art most engaged, to God or Satan? art not thou Gods by right of Creation? he made thee of nothing, and whose is the Pot, but the Pot-makers? he made thee a Rational Creature, when he might have made thee a Brute Beast; a Toad or a Serpent, or the most despicable Worm that crawls under thy feet, and is it not he that maintains thee at his own Cost and Charges? thou hast not Food to eat, or Drink to drink, or Clothes to put on, but what he gives thee; neither Health nor Strength, Limbs nor Senses, Life nor Breath, but from him; 'tis his Corn and his Wine, that feeds thee, 'tis his Wool and his Flax that clothes thee; 'tis his Silver and his Gold that makes thee Rich, Hos. 2.5. And is it yet a Question, who should be thy Master? Hast any better Friend, or greater Benefactor? Nay, further; thou art his also by right of Redemption; when thou soldest thyself to be a Slave to Satan, did not he buy thee by his precious Blood, out of that Hellish Slavery? Did not he lose his Life for thy Ransom? Did not he lay down his Life to free thee from the guilt of sin, and from the filth of sin, and from the punishment due for sin, from the wrath of God, the Curse of the Law, the Slavery of Satan, and from everlasting damnation? and hast thou yet a better Friend to trust to? The work God sets thee about is wages as well as work; 'tis equal, 'tis reasonable, 'tis honourable; his Yoke is easy, and his burden light: The wages also differs; the one gives everlasting Happiness, the other endless misery: and canst not yet determine who shall be thy Master? Consider then, what God minds in these his Commands; is it his own benefit, or thine? What profit is he like to have by thy Obedience? Or what damage by thy Disobedience? Alas! thou art so far below him, thou canst neither do him good or hurt: All the benefit or damage redounds to thy own Soul. Consider also, what the Devil minds; doubtless, thy Ruin: He goes about like a roaring Lion, seeking whom he may devour, 1 Pet. 5.8. And art not yet determined who shall be thy Master? Consider then, whether ever thou knewest one Man that ever was made Happy by following a sinful Course of Life: Or ever thou knewest one Man made miserable by God's Service, or an Holy Course of Life. And now, if thou hast reason, make use of it; and I doubt not, if thou wouldst be brought to consideration, thou wouldst soon resolve. I shall at present take it for granted, and shall proceed; first, to give you some general Directions to be observed in all duties; and then descend to some particular duties unto God, and give Directions for these also: the general are these that follow.   

1. Direction. In all the Duties thou performest to God or Man, see that thou hast a Divine warrant for it out of the Word of God; that which he Commands, is our Duty; and what he forbids, is our sin if we do it; where there is no Law, there is no Transgression; and where 'tis no Commanded Duty, there thou canst expect no Blessing; yet many Men are apt to invent ways for God's Worship, as if the Scripture were difficult; and, with the Pharisees, Teach for Doctrines, the Commandments of Men; they set up their Posts by God's Post, and their Dagon by God's Ark, but it will never stand; they take much pains, and be at much cost in the Worship of their own devising, but they will lose their Labour; and when they come for their Reward, God will ask them, who required these things at their hands? When therefore thou art pressed unto a Duty, inquire whether God Command it, or at least, whether it be consonant to his Word, if not, reject it; we must not Worship God after men's invention, or Humane Traditions, contrary to his revealed Will. God hath left us work enough to do, we need not invent more. We read indeed of some Idolaters that feigned themselves gods, and then patched up a kind of Idolatrous Worship to these gods; thus Baal's Priests cut and wounded themselves till the blood gushed out, not much unlike to our Popish whip: Some also poured out Drink-Offerings to the Queen of Heaven, and baked Cakes for her, Jer. 44.17. Yea, some of them Offered their Children to Molech, and made them pass through the Fire; yet all this Labour was lost, yea, worse than lost, it became their sin, because it was to a strange god. In like manner, many Worship the true God in a false manner, by giving him such Worship he never Commanded, neither ever came it into his mind. But the Scripture is a sufficient Rule for Worship, where all the material parts of Worship are prescribed; only some necessary Circumstances are left to Humane prudence to determine, as the Time, and Place, and other such like, which may be altered according to the present occasion; yet we read in Scripture of Voluntary Humility, and Worshipping of Angels, but God doth not allow of it, Col. 2.18. The Church of Rome doth therefore exceedingly err in thrusting upon us those new invented, needless Ceremonies, such as God never made, neither ever gave power to Man to intrude into his worship; yea, also they err in adding many things as Fundamentals, which are errors of their own devising, such as their five added Sacraments, their private Mass, Communicating in our kind, propitiatory Sacrifice for the Sick and dead, Prayers to Saints departed, and to Angels, Images, Crucifixes, Pope's Pardons, Indulgences, Pilgrimages, and many more; but these wanting Authority, are not to be heeded by us; yea, amongst us also we have too many Popish Superstitions, received by Traditions, which God hath never warranted, and therefore we ought not to observe them. But in all thy Duties, whether it be an Act of Divine worship, or any Duty to thy Neighbour, search the Scriptures, if it be not according to this Rule, own it not: See what need Christians have of knowledge to know what is sin, and what is Duty; what is Commanded, and what forbidden.   

2. Direct. When thou knowest thy Duty, and hast a Divine Command for it, delay not, but set upon it; many undo themselves by delays, they think to do that hereafter, which they never Live to do; practice is the Life of all. Set upon the performance of those Duties which God requires at thy Hands; take them as they lie, and do not pick and choose. 'Tis the practice of some Men, and those of no small note, for Religion, to pick and choose their Duties; this they will do, and this they will not do; they scum off the Fat and sweet of Duty, and leave the difficult, dangerous, costly part of Duty undone; but this is not sufficient, neither will it evidence any one to be a Christian indeed: Many, especially great ones, run on with this mistake; for a little Grace makes a great show in a great Man, yea, ofttimes the show is taken for the Substance; many will perform such Duties as are in Credit in the world, and like to cost them but a little, which yet refuse self-denying, difficult or dangerous Duties. They will hear, and read, and confer, and, perhaps, pray in their Families, and some other such like External parts of worship; and if God will be pleased with these, and Heaven will be had upon such terms, they will have it: but if he require self denial duties, or those which cross their own Interest, if they must take up the Cross and follow him, and deny themselves, hate and forsake Father or Mother, Wife or Children, Lands or Live, Pleasure or Honour, Liberty or Life, for his sake; they will not buy Heaven at so dear a rate. But God is resolved he will abate nothing, and they are resolved they will bid no more; and so they part. But hath not the same God Commanded the one as well as the other? And hath he not wisdom enough to know which is the best, and nearest way to Heaven? Or would he willingly torment his Creatures, and put his Servants to unnecessary Troubles? Can these Men think to find out a nearer way to Heaven than God hath prescribed? Or that they shall ever come there without his knowledge, without the Qualifications he requires. Surely they are much mistaken; yet how ordinary is it even for Professors themselves to study Arguments for sin, and against duty, when the one suits with their Carnal Interest, and the other crosses it. But Christians that have taken Christ upon his own terms, and are delivered from the power of sin and Satan, think they can never do enough for Christ. They are always questioning, what shall I do for him, that hath done so much for me? What shall I render to the Lord for all his benefits? Psal. 118.12. 'Tis the very end why we are delivered from our Enemies, to serve God in Holiness and Righteousness all the days of our Lives, Luke 1.74,75. 'Tis the mark of those that Love God, to keep his Commandments, John 14.15. When others perform duties only in Subserviency to their own Carnal Interests, and therefore only own that part and duty that suits with their designs, as Jehu, in his Reformation of Idolatry, and set up their Staff, and say, hitherto will I go, and no further; then a godly Man that makes the enjoyment of God his ultimate end and aim, will, like Daniel to the Lion's Den, or the three Children to the Fiery Furnace, before they will either neglect known duties, or commit known sins: Others are forward in the cheap part, but backward in the costly part of duty; and the Devil might also buy their Profession itself out of their Hands; many that will hear, and read, and pray, because it costs them little, yet will hardly be persuaded to be Charitable to the Poor, and Liberal to Pious Uses, because 'tis costly; or to forgive Injuries, love Enemies, make Restitution of ill gotten Goods; venture their Estates, Lives, or Liberty, when the Cause of God requires it; then they cry out, with Naaman, the Lord be merciful to me in this thing: but God will abate nothing of his price, he will have Universal Obedience, or he will own none at all.   

3. Direct. Wouldst thou perform Duties in an acceptable manner? Then hold on in a constant course of Duty; 'tis not enough to begin well, but thou must hold out well: The same Reason that persuaded thee to enter into such a Course of Duty at the first, may persuade thee to hold out to the end; there is the same ground for the one, as for the other: If it be because storms arise, Troubles and Persecutions look thee in the Face, this might have been fore-seen; thou shouldst have sat down first, and reckoned the Charges; Christ told thee before, Through many Tribulations we must come to Heaven. He that is now ashamed of Christ and his Cross of Service, the time is coming, Christ will be ashamed of him: Thou must follow him through thick and thin; through good Report, and evil Report, or thou art like to lose him; yea, though thou meet Death itself in the Face. 'Tis not he that sets out well, but he that continues to run well, is like to get the Prize; 'tis not he that gives the Onset, but he that Fights well, is like to get the Victory: You did run w●ll, saith the Apostle, who hindered you? Gal. 5.7. So run, that you may obtain, 1 Cor. 9.24. 'Tis not he that gins well, but he that holds out to the end, shall be saved, Mark 13.13. 'Tis he that is Faithful to the Death, that shall receive the Crown of Life, Rev. 2.10. Many Promises are made to those that overcome, Rev. 2.11.17.26. & 3.5.12.21. There are many, that in a day of Gospel Prosperity, cry Hosanna unto Christ; but when storms are up, then cry, Crucify him. This Age gives too full a Testimony to this Truth. But those that are Faithful to God will be constant in his Service, what danger soever looks them in the Face. Many are like to Weathercocks, turn with every Wind; or like a Ship without Ballast, are tossed with every Storm: But a sincere Christian is like a Ship in the Harbour, that hath a sure and steadfast Rock to Anchor upon. Many are like the Planet Mercury, good in a good Conjunction, and bad with the bad: Or like Proteus, that can turn themselves into any shape for Advantage; but a true Christian gives this for his Motto, Semper idem, always the same; the change of Times, the change of Company, the change of Religion, makes no change in him; he knows God changes not: Poverty and Prosperity are God's trying Times, wherein may be discovered what is in the Heart; Hazael, when a mean Man, never thought so much evil had been in his Heart, as appeared to be there when he was Advanced. The stony ground did not at first appear to be so deceitful, as indeed it proved. But Holy Job was the same on the dunghill, as on the Throne; in Adversity, as in Prosperity; he did not serve God for Riches, nor will he forsake him in Poverty: Hast thou been a Professor of Religion, and hast thou hitherto performed the duties Commanded? What madness now possesses thee, that thou wilt leave his Service? What canst thou object against him? Is the Devil a better Master? Or will he set thee about better work? Or will he give thee better wages? If Religion be not good, why didst embrace it at first? If it be, why dost leave it? If thou now leave off, all thy Labour, and all the pains that ever thou hast taken will be utterly lost in reference to Salvation; If the Righteous forsake his ways, all his Righteousness shall not be remembered to him, in his sin he shall die, Ezek. 18.24. It may be thou hast gone many a Mile to hear Sermons, spent many an Hour in Prayer, and Humiliation, & many a Day in Fasting, and Humbling thy Soul; and wilt thou lose all thy Labour at the last? Nay, wilt thou now dishonour that God, which time was thou seemedst to Honour? And wilt thou strengthen the hand of Wicked Men in their wickedness? And weaken the hands of poor doubting Dhristians? And sadden the Hearts of the godly? Wilt thou bring the Blood of Souls upon thy own head? If not, hold on in a course of Holy Duty, Whatever opposition thou meet with in the way; Heaven will make amends for all the sweat and blood thou losest; and Hell will be sour sauce to thy sweet Meat: What madness is it, to leave thy work a little before thou shouldest receive thy Wages?   

4. Direct. Let all the Duties thou performest, either to God, or Man, proceed from a right Principle; from a Heart sanctified by Grace, and purified by Faith, and seasoned with Love. Make the Tree good, and his Fruit will be good; but a Corrupt Tree bringeth forth evil Fruit. An evil Tree cannot bring forth good Fruit, nor a good Tree evil Fruit. 'Tis impossible that a Corrupt Fountain should send forth sweet Water, or a filthy Vessel sweet Liquor. Let the Love of God be the strongest Motive to thy Obedience, and let this engage thy heart to every Duty: Though thou shouldest do the duty required, if thou do it not in obedience to that Command, God will not own it. Whatever thou dost, do all to his Glory, and in Obedience to his Command, or thou wilt lose thy Reward; let thy heart say in sincerity, Propter te propter te Domine; it is for thy sake, and in Obedience to thy Command that I do it, and for no sinister respect whatsoever. Hypocrites may do the thing which God Commands, but from another ground, and for another end; they savour of the Cask, and smell of self-Interest; they reach no higher than themselves, as water ascends no higher than the Fountain Head. Jehu did what God Commanded in destroying Idolatry, and rooting out Ahab's Posterity; but all this while he hath a Kingdom in his Eye. But the Love of God Oils the Chariot-Wheels of a Christians endeavours; it carrieth him above, beyond, and out of himself. God tells him what he would have done, a Christian never examines the Command by any Carnal Interest, whether he may reap gain, or loss, Honour, or Disgrace by it; come what come will, he resolves to do it, if God command it, whatever stands in his way, though he meet Death itself in the Face, he will go on, God calls him; and, with Samuel, he cryeth out, Speak, Lord, for thy Servant heareth; he knows he that sets him on work, can bear him out. Now, all Service that ariseth not from this ground, is slavish, and mercenary, and merits nothing at God's hands but blows; he that doth the thing Commanded, and knoweth not of the Command, doth not Obey God in the work; and if he know that it is Commanded, and doth it, yet not because it was Commanded, but upon other account, God will not Reward this as Obedience. The Pharisees knew that Prayer, Fasting, and Alms-deeds were Commanded duties; yea, they performed those duties, but not because God Commanded them, but that they might be applauded by Men; therefore Christ sends them to men for a Reward, Mat. 6.1,2,3, etc. The performance of a duty will do us little good, if we cannot say, with the Apostle, The Love of Christ constraineth us. Many are constant attenders upon the Ordinances, not out of Love to God, or Obedience to his Will, or any delight they have in the duty, but for fear of punishment, or hope of reward, either from God or Man; or for popular Applause, or one thing or other of that Nature; and these Men, perhaps, in the mean time have their handS upon the works, and their Hearts busied in the Devil's Service; and they look upon God's Service as a Slavery, and glad when they are Released. But a sincere Christian is like the Servant mentioned, Exod. 21.15. that saith, I Love my Master, I will not go Free; though there were neither Reward in Heaven, for my Obedience, nor punishment in Hell, for my disobedience, I will do it because 'tis my Master's will, and I delight in the work itself; this Love of God in the Soul, is as weights to the Clock, or as Oil to the Jack, it sets it on work for God: love makes labour light, they do it for Conscience sake, Rom. 13.5. when others do it for gains sake. Saul obeys for a Kingdom, and Jehu for a Crown, and when this was obtained, their Obedience was over; they are like to Dogs, they follow their Master till they meet with Carrion: examine now thy heart, what is the ground of thy obedience, if it be lower than thy love to God, and desire to obey him, 'tis not right.   

5. Direction, Let all thy duties whether to God or Man, be performed in the manner which God requires; now Christ himself tells thee, God is a Spirit, and he that worships him, must worship him in Spirit, John 4.24. and the Apostle tells us, that bodily exercise profiteth little, but godliness is profitable unto all things, 1 Tim. 4.8. 'Tis not the Motions of the Body, nor the moving of the Lips, 'tis not Bowings, Couch, Cringing that he is affected with, if the Heart and Affections go not along: this is one main difference between a sincere Christian, and an Hypocrite; both may do the same Duty, both may join in the same Prayer, and both may hear the same Sermon, yet one may be accepted, and the other not; nay, for the Bulk and materiality of the Duty, the Hypocrite may exceed the other; the Pharisees they fasted, they gave alms, they made long Prayer, they tythed Mint and Anice, and yet all this while lay under the Curse, and were Enemies to God, and persecutors of Christ; their heart was absent from their duty, and it was not right to God, they lost all their labour in Heaven's way, because they had little trading with, and little knowledge of God, or their own hearts: Hypocrites feed upon the husks of duty, nnd never meet with Christ in the duty; when a sincere heart hath trading with God, and sweet communion with Christ himself: if ever therefore thou wouldst perform pleasing Sacrifice to God, be sure to wind up thy heart and affections unto God, and never content thyself with any duty till thou meet with Christ in the duty; duties are appointed to be done, not for their own sakes, but to help the Soul to mount up to Heaven upon their wings, which is the place of its rest: in them the Soul is trading with God for Christ, and if we make not this use of them, they will do us no good. God regards not so much the external part of duty, though this is not to be disregarded, as he doth the internal; he looks, especially at the carriage of the heart in the duty; my Son saith he, give me thy heart, if this be present, many infirmities shall be passed over; if this be absent, though the duty be never so gloriously acted in the eye of of the World, it is hateful in the eye of God: Cain and Abel both offered Sacrifice, and in the matter of their Sacrifice we know not, the one exceeded the other, yet one was accepted, and the other rejected: why what was the matter? because the one was accompanied with Sincerity, the other with Hypocrisy; and as God, so all good Men make it their business to look to the heart in duty, they carry it along with them to God, and offer it at his feet, they know the more of the heart is in the duty, the better God loves it; and the more of the heart is in the sin, the worse it is: they look more and grieve more at the miscarriage of the Heart in a duty, when it lies dead, or dull, than at a mis expression, or external failing; when thou comest therefore unto God in duty, gather in thy scattered thoughts and affections, and let them meet here as lines do in a Centre, or as the Sunbeams in a burning glass; this will make thy Prayers Hot and Fervent, which otherwise would be Cold and Remiss; when our Spirits are raised by the Spirit of God, and the Flesh kept under in the duty, than we are like to prevail: 'tis not the Multitude of lose or loan, and cold expressions will serve turn; the Pharisees outdid many Christians in long Prayers: but 'tis the Spiritual performance that God requires; cold Petitions do but put denials into Christ's mouth, we must perform every duty as if it were for Life and Death, for Eternity; yea, as if it were our last duty that ever we should perform: such performances as these are acceptable to God, and beneficial to Man.   

6. Direction, Thou must perform all thy duties as in a right Manner, so to a right End; for the End either Makes or Marrs the Action: now the Ends are such as God himself hath appointed in his word. Now God never ordained duties, or good works to be trusted in for Salvation; thou canst never merit Heaven by thy Prayers, or other Duties; they were not commanded for this end, indeed they are a causa sine qua non of Salvation: for though they cannot save us, yet we shall not be saved in the neglect of them, they are the way to the Kingdom, though not causa regnandi, Christ hath purchased to himself a peculiar People, zealous of good works; they are of special use for us, in the way that God hath appointed us to walk in; God hath appointed us to do them, and threatened us, and will punish us if we neglect them; as I shall more fully prove when I treat of them particularly; and that it is Gods will and command, is enough to satisfy an honest heart, though there were neither reward, nor punishment for the doers, or neglecters of them: this is the way to glorify God, John 15.8. Hereby is our Heavenly Father glorified, when we bring forth much fruit. Mat. 5.18. Let your Light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. By this means also we may be instrumental of others Conversion. Wives are commanded to carry themselves so holily and wisely, that thereby unbelieving Husbands may be won to the Faith, 1 Pet. 3.1. and as they may do good to others, so they may bring comfort to themselves; these breathe out of Grace, will be an Evidence to the Soul of the love of God, when we find the Spirit helping our infirmities, teaching us how, and for what to pray: these products of Grace will yield the Soul no little satisfaction; yea, by this means we obtain many blessings from God: what sweet returns of Prayer have the Saints had? how often hath God answered them in the very Petitions they have asked? Christ bids them ask and they shall have; seek and they shall find; knock and it shall be opened to them; and how many can experience this truth? though God promise the mercy, yet he will be sought to for it, and what sweet and ravishing incomes of the Spirit of God have Christians oftentimes in the Hearing, Reading, Meditating, and conferring of the word of God; receiving of the Sacrament, and other Religious duties? and what Satisfaction and Comfort? 'Tis true, we must not trust to them for comfort, as the Cause, but as the Instrument: Hezekiah found Comfort upon his sick Bed from the Faithful performance of God's Will. But this is not all; one special end why God appointed them, is to bring the Soul nearer unto Christ by them, and to this end we must use them; they are as Ladders to help us up to Heaven, to lift us above ourselves, to lay hold upon Christ; we must make use of them, as a Traveller doth of a Boat or Bridge, to help us over unto Christ; or as he doth of a Staff, or Style, to help him in his Journey; though they in themselves have no Excellency, yet they help us over where true Treasure is; though they be empty in themselves, and vain to those that trust in them, yet are they enriching to the Saints that trust not to them, but use them for the ends appointed; but many, like Foolish Lovers, woo the Maid, when they should Court the Mistress; or like Foolish Travellers, play with the Style, or fall in Love with the Boat, and neglect their way; they trust to their duties; but these were never appointed to save us, or to make up Christ's Merits Satisfactory, for this is sufficient; but that it may help us to lay hold upon Christ's Satisfaction: Use them therefore for that end.   

7. Direct. When thou hast done all this, and all that thou canst, say thou art an unprofitable Servant, and hast done no more; nay, not so much as was thy duty, Luke 17.10. And take heed of resting in, or trusting to any thing but Christ for Justification or Salvation; trust not to thy duties, for they will deceive thee; and prove like Egyptian Reeds, not only break, but run into thy hand; they were never appointed for this end, to trust to them; let the Papists brag never so much of their Works of Supererogation, or of their Merits; let the Ignorant Person brag of his good meaning, his good heart, and his good serving God; let the Civil Man brag of his paying every Man his own, and upright dealing; and the almost Christian of his Repenting, Returning, and Reforming; alas! all this will deceive them, this is not the Blood of Christ, we must have some better shelter to keep off the storms of God's fiery Indignation: the Prophet tells us, all our Righteousness is as filthy Rags, or a menstruous Cloth, Isa. 6.6. And will God, think you, delight in this? The Heart, which is the Fountain, is Corrupt, and never cleansed from Original Corruption; and can we think the streams thence issuing can be sweet? This bitter Root sends many branches of Actual sin, which mix themselves with our best duties, and make them abominable in the Eyes of God: These are the dead Flies that spoil all the Ointment; we cannot do a duty, but we spoil it in the doing: and if we could, unless we could do every duty thus to the end of our Lives, what Advantage should we have by that one? We must Live free from evil thoughts, vain words, and evil Actions, or we cannot stand approved by God; nay, if we could do so, and Live free from the least Transgression for the future, this will not discharge us of our forepast Debt; will the constant payment of Rent for the future, clear up the arrears that are behind? 'Tis a vain thing to think to be saved by our own good works, or justified by our good duties: Alas! they are too much defiled with sin, and self to be satisfactory to God; and yet how ready are Men to lay hold upon any thing that will give them the least hope, and trust to good hearts, and good duties, and good meanings, when there is no such thing; and loath they are to come out of themselves, confess themselves to be such Bankrupts, as indeed they are; but the vanity of these hopes, I shall give you in the words of an able Divine, who speaks fully to my purpose; who tells thee, that thou canst not bring in perfect Righteousness into the presence of God, and hast no Christ to trust unto; thou must desire and pray till Heaven and Earth shake; till thou hast worn thy Tongue to the stumps, endeavour as much as thou canst, and others commend thee for an exact Christian; mourn in some Wilderness till doom's day, dig thy Grave with thy nails, weep Buckets full of hourly Tears, till thou canst weep no more; Fast and Pray, till thy skin and bones cleave together; promise, and purpose with full resolution to be better; yea, reform thy Head, Heart, Life, and Tongue; leave some, nay, all sin; Live like an Angel, shine like a Sun, walk up and down the World like a distressed Pilgrim; so that all that see thee may commend, and admire thee; die ten thousand Deaths, lie at the Fire back of Hell as many millions of Years as there are Grass piles upon the Earth, Sands on the Sea shore, Stars in Heaven, or Motes in the Sun. I tell thee, not one spark of God's wrath will be quenched by all these Duties, for they are not the Blood of Christ, etc. Shepherd, Sincere Convert.    

CHAP. III. Directions in Hearing the Word.  

HAving given you some general Directions necessary in all Duties, without which no duty, either to God, or Man can be acceptable to God. I shall next descend to some particulars which God requires at our hands, and lay down some Directions, how they may be performed to God's Glory, and the Souls Advantage; for 'tis not the mere doing of a duty, but the well doinging of it that attains these ends. The first I shall mention, is that great duty of hearing God's Word: (As for the Preaching of it, I shall give Directions among those Relative duties; which, God willing, I intent to Treat of in its place.) If I could sufficiently instruct you in this, I need not speak much of the rest; for this would be a help in all the other: for in the Word are Directions for the other also. I need not stand to prove this is a duty, I hope few will deny it. As for those that are above Ordinances, so as to neglect them, Time hath discovered their Folly: doth not God send his Messengers to Preach, and is it not our duty to Hear? The Apostle tells us, Necessity is laid upon him, and woe to him if he preach not the Gospel, 1 Cor. 9.18. And is Preaching their duty, and is not Hearing ours? Yea, doth not Christ himself teach us how to Hear? And gives us Cautions to that purpose; to take heed how we hear, And what we hear? Mark 4.24. Luke 8.18. And oftentimes calls upon those that have Ears to hear, that they should hear; and in many Parables gives Directions about hearing, as in the Parable of the Sour and the Seed; of the good Seed, and the Tares, and many more. But my business is at present only by way of Motive, to put you on to the Duty; and by way of Direction to help you in it: I shall at present use those Motives, drawn from the benefit of the Word; for who is not moved with Profit and Gain? But here is the greatest gain to be had, 'tis the ordinary means to bring Men to Christ; I say, the ordinary means, for God is not tied to it, Rom. 10.14,17. Faith cometh by hearing; to this end God sends Paul to the Gentiles, to open their Eyes, and to turn them from Darkness to Light, and from the power of Satan unto God, Acts 26.17,18. When Christ met with Paul in the way, Acts 9.9,10. He doth not Instruct him himself, but sends him to be Instructed by Ananias; and when he sent an Angel to Cornelius, it was not to Preach the Gospel to him, but to direct him to Peter, Acts 10.35. It was by Preaching that Peter Converted 3000. at one time, Acts 2.37.41. The Word is the Seed, that being sown in a good heart, fructifies abundantly, Mat. 13.8. The neglect of this is threatened, Mat. 10.14. Whosoever shall not receive you, nor hear your words, etc. It shall be more tolerable for Sodom and Gomorrha in the day of Judgement, than for them; and few are brought in that neglect this Duty: Nay, 'tis of daily use to those that are Converted, to build them up; it is the Milk that must nourish them, and make them grow; for where there is Life, there must be Food: David, by this means became wiser than his Teachers, and had more Understanding than the Ancient, and what condition soever a poor soul is in here, he may find directions. Art thou in sorrow and distress? here consolation is to be had; here the Soul by faith sucks sweetness out of the Promise: art thou in affliction? here are Cordials to uphold a fainting heart, directions to bear them well, and promises of a seasonable deliverance: if thou run astray, here thou mayst hear a voice behind thee, saying, this is the way walk in it, God hath here set way-marks to guide thee: If thou be dead, or dull, here are rousing considerations to quicken thee: if thy faith be weak, here it may be strengthened: if thy Soul be sin sick, here is a Physician directed to, and a Potion prescribed will effect the cure: If thou art troubled with Satan's Temptations, here is Armour of proof, the Sword of the Spirit for thy defence, with which Christ himself broke the Serpent's head, Mat. 4.4,7,10. In a word, here is that way to life pointed out unto thee, that will never fail; when all the learning in the World, and all Humane Policy, and good Meanings and Intentions will deceive: now that thou mayst hear with profit, take these directions following.   

1. Direct. If thou wouldst hear with Profit, resolve then to break through all the difficulties, and oppositions that lie in thy way; for doubtless there will be many snares laid for thee, and thou wilt find many hindrances to this duty; many Enemies will appear, and without a strong Resolution to go through, what ever danger lies in the way, thou wilt hardly hold out. I do not mean that the cursory hearing of the Word is thus opposed, but the practising of it when heard. The Devil is a sworn Enemy, and therefore expect he will do his worst. Thou shalt find, that if he can have his will, there shall never Godly Minister be settled: Do you not see what oppositon is raised, what contention breaks out, before a faithful Pastor can be settled; what Instruments doth he use to hinder the work? Who will neither spare Cost nor pains in the business. Or, if they be settled, how oft doth he raise one or other to worry them, and make them weary of their places, if not of their Lives? For he knows such as these Discover his wiles, and hinder his Trade; and if he can but stop their Mouths, and drive them out into the Wilderness, he may Rule without control. It be not the Drunken, Debauched Clergy that he fears, these bring Fish to his Net. If this will not prevail, he endeavours then to work such a prejudice in the Hearers Hearts, to their Ministers, that they seldom profit by them: if they can have nothing against them, but concerning the Law of their God, yet he persuades them they are fanatics, because more serious in Religion than some others are; and so diverts what he can from hearing them, and then he thinks himself sure of them. Sometimes he sets them about their Worldly business, or to go to Fairs, etc. He knows there is no danger to him in that; or persuades them to drouse, or sleep out their time, or sit idly at home, or spend the Sermon time at Dice, or Cards, or other unlawful Games: For others, he hath a Companion at the Alehouse door to call them; he knows there they are secure. If thou break through these difficulties, he will endeavour to lull thee asleep in the Congregation; or if awake, to distract thy thoughts with Worldly business, that when thy Body is in the Congregation, thy mind shall be in the shop or Fields; or, perhaps, he may let thy Eyes wander upon this Beauty, or that new Fashion, and thus divert thy mind from thy Duty. And those that would be very attentive at a Stage-Play, are very heartless at a Sermon, as if it did not so much concern them; or, if thou dost hear attentively, yet he will make thee a forgetful Hearer, and pick up the Seed as fast as 'tis sown, Mat. 13.4.19. How often do men leave all behind them at the Church door? and that man cannot give an Account of one passage in a whole Sermon, that can give you a large account of a Stage-Play, or idle Tale, or Story; or, if any thing be remembered, it must be some mis-expression, or something that must render the Preacher contemptible, and so bring him into Question: And if they remember any thing that is good, the Devil persuades them they shall never practise it; or, at least, defer it till hereafter: or if they practise any, it must be the light, and cheap, and easy part of Duty, and so as good never a whit, as never the better. These, and a thousand such, are the wiles of the Devil to keep thy Soul in bondage, which if he do, thou art undone for ever. He hath Instruments also which he sets on work, wicked men; some to draw, and some to drive; some by one means, some by another, to hinder thee. Oh! take heed what you do, says one, you will run yourself upon the pike of danger; you'll make yourself contemptible to the World, saith another; you'll hazard your Estate, or Liberty, cries a third; our Forefathers, saith another, were honest men, yet never followed these Courses. Others, on the other hand, will load you with scoffs, and scorns; and if this serve not, with downright Persecution: and, which is most dangerous, thy own deceitful heart will side with Satan, and help to betray thee; Carnal reason is ready to suggest, what need so much ado, there was never good World since there was so much Preaching? when, alas! the cause is not in the much Preaching, but in the little practice. Now, having so many Enemies, you must come with a full Resolution to break through, or never begin.   

2. Direction, If thou wouldst profit by the word Preached; be sure to propound to thyself right ends, & take heed of the by ends, which many bring; 'tis the end that makes or mars the action; many glorious works have been spoiled by a bad end. Let the duty be never so excellently performed, if the end thou aimest at in the performance be not right, the duty is abominable in God's account; thus the Fasting, Prayer, and Alms deeds of the Pharisees, though all commanded duties, were by God rejected, because it was popular applause they aimed at, Mat. 6.1,2,3, etc. Thou mayst hear all the days of thy life to no profit, as too many do, if thy ends be not good; ask thyself therefore this question, when thou comest to the Ordinance: What do I here? or what errand come I about? what is my end in coming? or what do I desire? or would get by hearing? and get thy Heart and Conscience to return an answer; and if thy ends arise no high-than thyself, they are false and deceitful: if every man would speak out, or if we could hear the voice of Conscience speaking within them, we should find many false hearted, that neither perform the duty in obedience to God, neither take they pleasure in the duty itself; may not some of you say? 'tis not love to God, or his Word, but for Customs sake we come; We and our Fathers before us were always good Churchmen; but if this be all, thy ends are low and base: others might say, we come to hear of some easier way to Heaven, wherein we might go with our Sins in our hearts, and the World upon our backs; but these Men cannot endure Soul-seeking Sermons, but cry out of such Preachers, as Ahab of Micajah, he never Prophecies good of me, but evil; and therefore they hate them, as Herodias did John Baptist; and delights in those that daub with untempered Mortar, and cry peace, peace, when there is no peace. Many, especially of the Younger sort, they come to see, and to be seen; to show their New , or observe the Fashion that other wear; and being Examined, this is most they can remember. Many come that they may be accounted forward Prosessors, and are tickled with popular Applause; but when 'tis more in Credit to Persecute than profess, these, perhaps, follow that Profession. Some come, with the Butterfly, to paint her Wings, and these are all for gaudy Notions, and store their Heads, and not their Hearts with what they Learn; some weary of their own Houses, come to drive away the time; perhaps, to get a nap of sleep; some come for fear of the Law, lest that take hold upon them; and some to stop the mouth of Conscience, which otherwise will give them no rest; some come to speak with a Friend, which otherwise they knew not how to meet with so conveniently; and as they came by chance, 'tis a great Chance if they receive any good by their coming: Some come to inquire out some good bargain, others to appoint some merry Meeting, or some drunken match, or Game at Cards, or Dice, or Bowls; and, perhaps, some come on purpose to entrap the Minister in his Words, or wrest them to a wrong Sentence: these men's memories are much like to Sives, they keep the refuse, all the best runs through; Christ himself had such Hearers: if these, or like to these, be thy ends, thy heart is rotten, thy Duties stink in God's Nostrils, and they will never do thee good; thou mayst expect a Curse from God, and not a Blessing. But a true Christian aims at higher ends, viz. that he may know his Masters will, and knowing, may obey it, and may glorify him by obeying; and by this means he may get nearer unto Christ, and have, and maintain more Communion with him; that he may know more of the Excellency that is in Christ; that he may be more enamoured on him; that he may see more of his own heart, and the deceitfulness of it; and more of the vileness of sin, to hate it more; that we may have clearer Evidences of God's Love to his Soul, and of his Interest in Christ; these, and such like are a Believers ends, in hearing the Word. If now thy ends be lower, 'tis a bad sign of an Hypocritical, or Profane heart.   

3. Direct. If thou wouldst profit by the Word preached, come unto it with thy heart rightly qualified, and rightly disposed, with thy affections rightly ordered. One reason amongst, others why so many come to, and return from the Word empty, is, because the heart is not fitted for the Duty: get thy heart in Love with God; this is the way to thrive by his Word: how greedily do we read a Letter from a Friend, especially if we expect some promise in it of some great Courtesy? the Word is God's Epistle sent from Heaven, stuffed thick with gracious promises; if we entertain hard thoughts of God, we seldom profit by his word; get a love also to his Word, as David, O how love I thy law, it is my Meditation continually: we remember that which we love; What is the reason that many can remember an idle story, or love song, or stage play, that cannot remember one passage, or sentence in a whole Sermon? why, because they love it better: exercise love also to the Minister, or thou wilt hardly profit by his preaching: prejudice is a great hindrance to the Soul. See this in Ahab, he had a prejudice against Micaiah, and hated him, and therefore his wholesome counsel was rejected, 1 Kings 22.8. etc. The Pharisees also having a prejudice against Christ, carped and cavilled with him; but few or none believed in him: which of the Scribes and Pharisees have believed on him? all his gracious words would not win upon them: and when a People have a prejudice against their Pastor, ten to one they profit little by him. Come also with a believing heart, the word which they heard profited them not, because it was not mixed with faith in them that heard it, Heb. 4.2. If the Devil can but bring us to this distrust in God, and to call in question the truth of his word; he hath what he would have: for who will leave a certain Inheritance, for an uncertain Hope? and take much pains when they doubt of a recompense; or leave beloved Sins, or perform self denying duties, upon such uncertainties? they should bring also humble hearts to the duty, for 'tis the humble that God will teach, when he looks upon the proud afar off, James 4.5. 1 Pet. 5.5. A proud Spirit is like Laodicea, and thinks himself rich and wants nothing, when he is poor, and blind, and miserable, and naked. Rev. 3.16,17. If there be any in the Congregation that set themselves against God and his Word; 'tis commonly the Proud and self conceited Persons: it were them that set themselves against Jeremy, Jer. 42.3. It were the Proud men that said he spoke falsely in the Name of the Lord. He that comes with absence of his own wants, is most like to have a supply; he that comes with a conceit of his own righteousness, is likely to go away empty; he fills the hungry with good things, but the rich he sends empty away, Luk. 1.53. He that thinks he knows any thing, knows nothing, that he ought to know, 1 Cor. 8.2. Come therefore to the Ordinance with an Hungering, Longing, Thirsting, Panting desire after this Bread of Life, and Sincere Milk of the Word; for than thou art most like to prevail for something to fill thy Soul. A full Soul loatheth the Hony-comb, but to an hungry Soul every bitter thing is sweet: many Promises are made to the hungry; those that hunger and thirst after righteousness are blessed, Mat. 5.6. these thirsting Souls shall have Wine and Milk, Christ and his Graces without Money or Money's worth, Isa. 5.51. Come not with a slight apprehension of, or a slight desire after it, lest it be denied thee; set not light by it, as those that were bidden to the Wedding. Mat. 22.2. etc. David had high prising thoughts of it, it was sweeter to him than honey, and the honeycomb, yea better than thousands of Gold and Silver, Psalm 19.10. and to Job, better than his appointed food: this made David meditate in it day and night; and by this means he came to have more understanding than his Teachers: bring also a mind free from Worldly cares, and fears, and desires; these are the Thorns that choke the Word, Mat. 13.22. Bring not the Love of any sin along with thee, for this will make the Word unprofitable: he that saith, I will not be made clean; God may say, thou shalt never be made clean; resolve to obey the Word in the strictest passages of it.   

4. Direct. wouldst thou profit by the Word Preached? 'Tis necessary then that thou make some preparation for the receiving of it. The Heart of Man is compared to the Ground, the Minister to the Seedsman, and the Word to the Seed. Now, you know the Ground must be prepared before the Seed be cast in, otherwise thou canst not rationally expect a Crop. The Body must be prepared, and the humours gathered to an head, before Physic work kindly: what business of moment can be done without preparation? And can we think, in this business of so great concernment, it is sufficient to rush hand over head without consideration? Some preparation should be made before the Sabbath came, in setting thy Heart, as well as thy House in Order; the Command is, to remember the Sabbath, to keep it Holy: And when the day is come, there are some Duties required before thou rush into the Congregation; perform those Duties in thy Family, and in thy Closet that are required; beg of God a blessing upon the Ordinance, and upon the Minister, that he may speak a word in season to thy Soul, that it may meet with thy Corruption, and may strengthen thy Grace, and benefit thy Soul: how canst expect a Blessing, that dost not beg for it? This is one cause that many go away barren, because they came unprepared: Lay thy Heart open before God; say, as Samuel; speak, Lord, for thy Servant heareth. In thy Prayer, open thy Soul to God; unlap thy Ears, and desire a Plaster: offer up thy Sin-sick Soul to this Physician, that he may pour Oil and Wine into thy Wounds; who knows but this may be the Time of Love, wherein God may say unto thy Soul, Live. Come with a resolution to deny thyself, thy Carnal wisdom, and whatsoever shall be found contrary to the will and Command of God: Come not with a Resolution to oppose God in any thing, though it be never so cross to flesh and blood, or to thy Carnal will, or Interest; or be never so opposite to thine own Natural Inclination or Appetite. Why should we come to know our Duty, if we will not do it? Or our sin, if we will not leave it? The word of God seldom works upon a forestalled affection. If thou knowest (and know thou mayst, if thou carefully observe it) what hath usually hindered thee in times past, from profiting by the Word; take heed of that for the time to come. Sometimes thou wilt find that it was Pride; thou sets up thy own will against God. Sometimes passion; this put thy Heart out of Frame for the Duty. Sometimes Worldlyness; this filled thy Heart with vain thoughts: Beware of these for the time to come. Especially beware of these sins which are most predominant in thy Soul, for this will spoil the Duty. Come with a strong Resolution to Obey God in every thing. When he forbids any sin, resolve to leave it; when he Commands any Duty, set about it; for to what end else dost thou hear, if it be only to know thy duty, and not to practise it; it will but procure thee the more stripes; but many are like those silly Women, mentioned by the Apostle, ever Learing, and never come to the knowledge of the Truth. And they are like Balaam, let God deny them never so oft, they will come again; fallen they would have a dispensation to sin, and go to Heaven in a sinful way. But we must, with good Old Ely, say, 'Tis the Lord, let him do with me as he listeth. Or like Paul, Lord, what wouldst thou have me to do? Come also with a good stomach, than the Word would be savoury to thee; such a man will not strain courtesy, and carve all from himself, but greedily feed upon something. Now, he meets with such a man, saith one; now he hit such a one home: but what is this to thee? Is nothing there that thou canst eat? Get also some Acquaintance with the state of thine own Soul, how the matter stands between God and thee, or otherwise thou canst hardly divide the Word aright, and apply it: there are threaten for obstinate sinners, and there are promises for the penitent; there is Milk for Babes, and strong meat for Men. How wilt know thy own portion, if thou know not the state of thine own Soul? If a sick man come to an Apothecary's shop, and may make choice of what Medicine he pleaseth, and yet neither know his Disease, nor what will Cure it, he may as well take, nay, 'tis more like that he will take that which is hurtful than that which is helpful. So a poor humbled sinner ofttimes lays hold of the threatening, which belongs not to him, and the presumptuous man of the promise. And, lastly, when Death comes, say to the World, stand by (as Abraham to his Servants) I will come again.   

5. Direct. If thou wouldst profit by the Word Preached, come to the Ordinances with an hungering, thirsting desire after it; this is the Food of Life, and 'tis only the hungering Soul that is rightly qualified for it; The full Soul loatheth the Honeycomb, Prov. 27.7. What should a full stomach do at a Feast? Or a full Soul at a Sermon? How sweet, how good, how precious was the Word to David, Psal. 19.10. And to Job, better than his appointed Food, Job 23.12. And how pitifully doth David complain when he found the want, Psal. 120.5. And how earnestly did he desire it? And thirst after it? Psal. 42.1,2. As ever Chased Hart did for the Water-brooks; and hadst thou ever tasted the sweetness of the word, or rather of God in the word, I needed not words to have persuaded thee to love it. But that I may set some edge upon thine Appetite, I shall desire thee to consider with me these few things: first, consider whose word it is; is it not the word of that great God, that made Heaven and Earth, and all things therein contained? One that is able to make it good, both in the promises and threaten: and is also Faithful, and will make it good? Heaven and Earth shall fail, rather than one tittle of his word be un-fulfilled; and shall we slight a Message sent from such a one? Had a Potent Prince sent a Message, whether a promise, or threatening, how diligently should we have read it? And how greatly should we have been affected with it? with Joy, or Sorrow. Now, God sends his Messengers with a Message of peace, if we will accept it, if not, they are to denounce war; yea, and threaten everlasting ruin, and destruction; and yet who regards it? Read the contents of his Letter, Deut. 28. throughout. Nay, the matter of this word of God is of greatest concernment, were it but for trifles, it were no matter, but it is concerning Life and Death, nay, the everlasting Salvation or Damnation of Soul and Body, and therefore not to be slighted; they are Fools that Jest with such edged Tools. Here are Instructions drawn up how you may avoid Hell, and attain Heaven; how you may get rid of sin, and get out of the Slavery of Satan; how you may have a Remedy for your sin-sick Souls, and a Plaster for your Wounds; how you may get an Interest in Christ, and a Title to glory: In a word, how you may avoid Misery, and attain everlasting Happiness; and is not all this worth your serious consideration? Again, here is a Rich Legacy bequeathed to you by your Heavenly Father, even exceeding great and precious Promises, more worth than the World; and are not these worth the reading? At these Breasts of consolation thou mayst suck and be satisfied, for they can never be drawn dry; thou wilt never repent the pains thou takest this way. This Word also is excellent in itself, and therefore called the Word of Salvation, Acts 13.26. as pointing out the only way to Salvation: the Word of Reconciliation, 2 Cor. 5.19. as holding out Christ the only Reconnciliator: the Word of Life, Phil. 2.16. as pointing out the only way to Life. Here also is contained our Evidence for Glory, and all we have to show for Heaven; this tells us what Qualifications are necessary to Salvation: here we find a Redeemer, a Saviour, a Surety to discharge our Debts, and Redeem the Soul out of the Slavery of Satan; yea, out of the hands of Divine Justice: This is God's Love Letter, wherein he makes Love to sinful Souls, and offers them Christ for a Husband, and Heaven with him for a jointure; here thou mayest find a cure for a wounded Conscience, and a sin sick Soul; when neither Men nor Means, neither Food nor Physic can do thee good; here is a Plaster pointed out to draw out the Vennom of sin, and staunch the blood; yea, the way to Eternal Life is here chalked out, and shall we trifle in such things as these? many are the Promises made to those that walk after this Rule, Rom. 3.12. and many are the threaten against those that contemn it, Deut. 19.20. Poru. 1.23,24. Isa. 6.9,10. 1 Sam. 2.25. Methinks such considerations should breed an appetite to it.   

6. Direction, If thou wouldst profit by the word, be sure to carry thyself well in the time of hearing; we must take heed how we hear, as well as what we hear; if thou shouldest make these preparations as before directed, yet all may be spoiled at last; Resort therefore timely to the Ordinance, 'tis more fit for thee to wait for God, than God wait for thee; late coming argues a weak stomach, hungry Persons will not strive to be last at a feast, and an hungry Soul will make haste where meat is to be had; and when thou art there behave thyself reverently, set thyself as in the presence of the great God; say as Jacob, this is no other than the house of God, and the gate of Heaven: and carry thyself as if God were present looking upon thee; many by their light behaviour manifest their little zeal: didst apprehend God present before the eye of thy Soul, it would keep thine eyes from sleeping, and thy heart from wand'ring; join with the Minister in every part of God's worship; God is the God of order, and not of confusion; a private Prayer is most suitable for a private place, and private duties as before should be performed in the Closet, be more ready to hear, than to offer the sacrifice of Fools, Eccles. 5.1. When the Minister prays join with him, and pray with Devotion; when he sings, sing with the understanding, when he preacheth, here with attention; attend not only to the words, but to the sense; and not only to the sense, but also to the Divine Obligation that lies upon thee; draw out all thy strength in the performance of the duty; hear as if it were for thy Life, for thy Soul, for Eternity, as indeed it is, Deut. 32.46,47. Set your hearts upon all the words which I testify among you this day, which you shall command your Children to observe: for it is not a vain thing for you, because it is your life, and through this you shall prolong your days; and you must not only hear with attention, but with understanding also; for how can you profit by it, or what good will it do you, if you understand it not? and yet some Ministers (the more is the pity) seek to hid their meaning in a Cloud of words, and deliver their message either in an unknown tongue, or in unknown Notions; and 'tis the folly of some hearers, that delight in those Sermons they understand not, the Mass bites not, but what wise man will delight to gnaw bones, that may have flesh, Paul, had rather speak five words in the Church to edification, than two thousand in an unknown tongue, 1 Cor. 14.19. and when thou dost understand it, prove it by the Scripture, and take it not upon trust; 'tis Christ's counsel, search the Scriptures: and the Apostles, try all things, and hold fast that which is good: and the Bereans are commended for so doing, Act. 17.11. and when you have found it to be wholesome meat, apply it to the heart; this is the sum of all, and without this it will do you little good. what good will Meat do if not eaten? or Physic if not taken? or a Plaster if not applied? do as an hungry man doth, lay hold on something to feed upon, when nice stomaches carve away all to others: now he meets with this man, or that man, but did he say nothing to thee? will another man's meat feed thee? or another man's Physic make thee well? close with it thyself, lay thy heart open to the Word, strive not against it, submit to it, endeavour not by subtle Destructions, cunning Evasions, false Glosses, partial Interpretations to evade the force of it, or blunt the edge, but with David when reproved, cry out I am the man; wrist not out of God's hand: if any sin be reproved, reform it; if any duty pressed, practise it; if the Minister teach thee any thing thou knowest not before, remember it, and bless God for it.   

7. Direction, If thou wouldst profit by the word preached, demean thyself well then after hearing; 'tis not enough to give diligent attention, nay, to perform all the foregoing duties, for the most of the work lies behind; when the Minister hath done, thy work gins; thou must call it to mind, ruminate upon it, do as the clean Beasts under the Law, chew the Cud; what ever slips out of thy memory will do thee little good, 'tis what thou remember'st, is most like to profit thee. Now to this end call to mind the Minister's Method, what was his Text, how divided, how explained, what observations he raised, how they were proved, by what Scriptures, by what reasons, how he applied them, what marks or motives he gave under such Uses, etc. If he take not this method, which is exceeding good for the memory, yet observe at least, what design he followed, what he drived at, what sin he reproved, what duty he pressed, what grace he excited, and thus doing thou wilt gather up some glean of this Sermon; especially observing if he pressed any duty thou neglectest, or reproved any sin thou livest in: if all the rest be forgotten, remember this, and what he taught thee that thou knewest not before; now when thou hast thus called these things to mind, meditate upon them: for as Meat cannot nourish, if not digested, no more will the word till by meditation, thou makest it thy own; meat is easily cast up when it lies undigested in the stomach: so here when the Seed is sown and not covered by harrowing, the Fowls of the Air pick it up; and when the word is not covered by mediration, the Devil steals it away, Mat. 13.4.19. If any thing lie dark or difficult to thee, go to the Minister, or some understanding Christian to confer of it, make known thy doubts, and this is a good way to get knowledge. The two Disciples that came to Emaus, inquired by the way and discoursed: and 'tis thy duty to speak of the Word in thy house, and as thou goest by the way, and when thou liest down, and when thou risest up, Deut. 6.7. Oh what benefit might Christians get, were they careful of this Duty? the word of God would then dwell plentuously in them; this would make a deeper impression in the Heart, and would be a notable means to grow in knowledge. When thou hast passed thus far, than press it upon thy own heart, for what good will it do thee otherwise: examine thyself by the Marks and Characters, whether thou hast those gracious Qualifications, yea or no? whether thou art yet under the power of sin and Satan? and whether delivered? and be accordingly affected: press home every reproof to thyself, and see how far guilty thou hast been; mourn for it, and reform; lay to heart every exhortation to duty, and let every motive strengthen thy Resolution, practice every direction, and make the best use of every passage for thy Souls good; and be sure to practise what is taught thee: otherwise thou mayst hear all the days of thy life to little purpose, 'tis not the hearers of the Law, but the doers that are justified; he that knoweth his Master's will, and doth it not shall be beaten with many stripes; yea, 'tis not enough that thou practise it thyself, but thou must endeavour that others may do so also: to this end thou must instruct thy Family, thy Children, and thy Servants what in thee lies, press them on also to obedience, this is a commanded duty, Eph. 6.4. Deut. 4.9. And it was the practice of the Saints in all Ages, Deut. 18.19. Prov. 4.4. and 31.1. And because all thy services without God's blessing are worth nothing: 'tis thy duty to go to God by prayer, to fasten these truths upon thy heart, which thou hast heard, and open the heart of thy Family; Paul may plant, and Apollo's water, but 'tis God must give the increase: mark also from time to time how thou dost grow, or decrease. These Directions well used, through God's blessing, will make thee profit by hearing.    

CHAP. IV. Directions in Reading the Word.  

THe next Duty I shall point out unto you, is the Reading the Scripture, and other good Books, which open and apply it; for this also is necessary, and very beneficial to the Soul: and though it be not sufficient where the preaching of the word is to be had; yet, it is a necessary addition, and many a Soul hath had experience of much good received by it: this word is the Law of the Lord which is perfect converting the Soul; and many instances might be given of men converted by it; especially where the word of God hath not ordinarily been preached. That it is a commanded duty, see Deut. 17.19. where the King is commanded to take this book of the Law, and read therein all the days of his life, that he may learn to fear the Lord and keep his commandments; and if Kings themselves are not exempted, notwithstanding the multiplicity of their business, who then can plead exemption? yea, the Priests were to read it in the ears of all Israel, Deut. 31.11. 'Tis the Apostles advice even to Timothy, to give attendance to reading, 1 Tim. 4.13. and as 'tis a commanded duty, so 'tis the practice of the godly in all Ages; Moses took the book of the Covenant, and read it in the ears of all the People, Exod. 24.7. So did Joshua, Chap. 8.34,35. So did Josiah, 2 Chron. 34,35. and Nehemiah Chap. 8.38.18. and 9.3. thus the Eunuch Acts 8.30. yea, there is a blessing pronounced upon it, Rev. 1.3. Blessed is he that readeth, and they that hear the words of this Prophecy, and there is good reason for it, for as the Sun is to the World, such is the Word of God to a Christian, the very light of their lives, and the life of their Souls: but as it fares with the Sun, because it commonly riseth and sets, therefore it is not sufficiently heeded and admired; so 'tis with the Word, being common, 'tis not sufficiently prized; Mannah you know was at first admired, at the last loathed: so 'tis here, if God should send a Famine of the Word, it would be prized as it was when a Cart load of Hay was given for a few Chapters of the New Testament; the worth of it will be known in the want of it: as Health is best prized in Sickness, Peace in War, and Liberty in Bondage. Now for the Persons that ought to read, they are all that are in a Capacity; for if any were exempted they would be Kings, for the multiplicity of their business; but the book of God must be to them a Vade mecum, a constant Companion; Parents are to teach their Children in it, and under these two Relations, all Superiors and inferiors are contained, Deut. 6.7. 'Tis the Devil's practice and policy no doubt to keep Men from reading the Scriptures; Christ bids search the Scriptures, and how dare Papists and others speak the contrary? we are commanded to let the word of God dwell plentifully in us, and 'tis made a mark for a blessed man to meditate in Day and Night; here is the Mine out of which we must dig for knowledge, Prov. 2.3,4. Oh that men would spend that time in Reading, Meditating, and conferring of the word of God; which they do in Vain, and idle Visits, needless Recreations, Carding, Dicing, Drinking, Drabbing, and such like; how much would it conduce to their Soul's health? this makes more to the evening their accounts with God, and making preparation for the Soul, than the other will: I know 'tis objected, that the Scriptures are difficult to understand, and therefore dangerous to be meddled with, lest they be abused; this is the Objection of the Papists on the one side, it being their interest to keep men in ignorance: and the Slothful on the other, who will not Plough because of Winter, Prov. 20.4. but this should rather quicken our diligence, than serve for a discouragement; if difficult duties be neglected, we shall never reach Heaven, 'tis true some things are difficult, but the most necessary are plain and easy: here indeed a Lamb may wade, and an Elephant may swim, but the gains will countervail the loss and charge; here is a Lamp to light us, the dew of Heaven to refresh us; a sword to defend us, a key to open Christ's will to us; flagons of Wine, and Apples of Paradise; take therefore these Directions in thy Reading.   

4. Direction. If thou wouldst Read the Word with profit, 'tis necessary that thou prepare thy heart for so solemn a duty; come not out of a huddle of business, with thy heart full of the World, to discourse with God; take not God's word, any more than his Name, in vain: take it not profanely into thy mouth, without due regard, or consideration, lest he turn thee away with a Curse, instead of a Blessing: 'tis a business of great concernment, even of Life and Death; yea, of the Eternal well or ill being of thy Soul; and therefore not to be slighted: beg leave therefore of God before thou meddle with it, yea, beg his blessing upon it, without which nothing can do us good for Soul or Body; the want of due preparation, causeth many to find the word so ineffectual: yea, find so little sweetness in it. Again if thou wouldst profit by it, hold on in a constant course of Reading; 'tis not reading by fits and starts will serve turn; many are now off, now on; now they will, and then they will not; as the World gives them leave, or as the humour takes them: this is not sufficient; but get a strong Resolution to hold on in a constant course of Reading what ever comes of it; break through all the difficulties that lie in the way, a little now and then, will do thee little good; without this Resolution Satan will baffle thee, and lay some temptation in the way to hinder: the World will divert thee, and one business or other present itself to be done at the same time: thy own corruption will oppose it, and thy deceitful heart make thee delay it; but this being the food of thy Soul, be not diverted from it any more, than thou wouldst be from thy Meat: but this is not sufficient; thou must not only do the duty, but do it well: to this end get thy heart in order, get it cleansed from distracting thoughts and cares, & freed from disquieted motions, & perterbations: A full Vessel can receive no more: and a heart full of the World hath no room for Heaven; say therefore to thy Worldly cares and thoughts when thou comest to this duty, as Abraham to his servants, when he went to Sacrifice; stay here and I will come to you again: set thyself as in the presence of the great God; apprehend him by the eye of Faith, beholding thee; this will keep thy thoughts from roving, and thy imaginations from wand'ring, in his Service; and awe thy heart, and curb thy Affection. Bring with thee also a Spiritual Appetite, to the means of Grace; come with an empty stomach, or why dost thou seek after Food? An hungry man is most like to taste and relish those dainties; the Word was to David sweeter than Honey and the Honeycomb; and to Job, better than his appointed Food: If there be Spiritual Life in the Soul, there will be an Appetite; for no Life can be preserved without food. Bring Faith also along with thee, which is the mouth of the Soul, and without this the Soul can receive no nourishment; The Word which they heard profited them not, because it was not mixed with Faith in them that heard it, Heb. 4.2. Reading will do thee little good, if thou believe not the Truth of what thou Readest, or doubtest of the performance of the Promises, or Threaten. Faith also will subdue Carnal Reason, and help thee out when thou art at a stand. But above all, seek help from above, from God; here are many difficulties too hard for thee to grapple with, which cannot be understood but by Divine assistance. Paul may Plant, and Apollo's Water, but God gives the Increase: 'tis he that opened Lydia's Heart, and must open thine, or the Word cannot do it; beg therefore his assistance, and come thus prepared to the Duty; this is the likeliest way to speed.   

2. Direct. If thou wouldst profit by Reading of the Word, be sure to propound right ends to thyself; for the End Crowns the Action. Many read much, and profit little, because their Ends are bad; they undo themselves, and lose their labour by this means: Some Read for Custom, and for Fashion sake, and make reading the end of reading; and are like the silly Women, the Apostle speaks of, always Learning, and never come to the knowledge of the Truth; and so the work be done, matter it no more: Some Read to fill their Heads with knowledge, and their Brains with Notions, that they may thereby be able to discourse with applause, when yet they never suffer it to sink down, or soak into, or season the heart; but such speculative knowledge doth little good, yea, great hurt: It makes them sin with a Candle in their hands. And some Read to a worse end, that they may be able to oppose the Truth, and maintain Error, and pervert the good ways of God: thus the Pharisees, thus the Jesuits, and many Heretics: But every one should, and a true Christian doth, in this duty as well as others, make God's glory in the Salvation of his own, and others Souls the mark he aims at; and regulates his Actions accordingly: And doubtless, from God he will receive his Reward. When others, as it was self they aimed at, so from self they must expect their wages. A Believer, he would know more, that he may obey better; he would know God better, that he might Love him more; and know God's will, that he might do his work; he would know his work as well as his wages; his Duties as well as his Privileges: He reads he word of God, and those Books which open and apply it, that he may know Truth from Error; and follow the one, and fly the other; and may not be seduced by false Teachers, nor drawn aside from the Rule to the Right hand, or to the Left: He would know Light from Darkness, and have the Scales of Ignorance fall from his Eyes; he would know good from evil, that he might follow the one, and avoid the other; he would be able to try the Spirits, whether they are of God or no; yea, to try all things, and hold fast that which is good: he would know Vice from Virtue, and discern what is sin, and what is duty; that he be not like those that in Persecuting the Saints, think they do God good Service: he would be acquainted with his own Heart, and know the state of his own Soul, and whether his Evidences for Heaven be good or no: he observes what qualifications the Scripture requires, for Heaven; and then by Scripture-Light he would discern them in his own heart, and endeavours to Read his own Name in the Book of Life, and see what Interest he hath in Heaven, in Christ, and Glory; and what Evidences for Salvation, and what Signs of his Election, Vocation, Justification, and Adoption; and what right he hath to the Promises, which are his Father's Legacy: He would be able by the word to reprove Errors, and defend the Truth; yea, to reprove the works of Darkness, and repel all the fiery Darts of Satan, and be able to walk comfortable in the way to Heaven, and to fetch Consolations out of God's word, to bear him up under the saddest Afflictions. They would be able to teach others in the way they should walk, and Instruct them in the Holy Path, and reprove them when they err, and convince them when they go astray, and reduce them back that have wandered, and gone awry; and build them up that are already brought in: These are some of the desires of the godly in Reading the Scriptures, and not as the Butterfly, only to paint her wings; and these are the ends thou must aim at in thy Reading it, and then thou wilt Read it with Profit.   

3. Direct. If thou wouldst profit by thy Reading the Scripture, and other good Books, Read with the greatest diligence, attention, care, and circumspection, that possibly thou canst; for all thou canst do is little enough: This is a Commanded Duty, and the work of God; and a Curse is threatened to them that do the work of the Lord negligently. Cursory Reading will do thee little good; and hence it is, that many read much, and profit little, because they read it carelessly; many read an idle Romance, or wanton Lovesong more attentively than the word of God. Read it, as if it were for thy Life, and the Life of thy Soul, and for Eternity, as indeed it is: Set thy Heart upon it, than art thou like to profit by it. Matters of Life and Death usually affect us; and shall not matters of Salvation, and Damnation affect us much more? Were but thy Life endangered by a heartless, careless Duty, who would be mindless, or careless, in the performance? Nay, how vigilant, diligent, careful, wouldst thou be? And is not the Life of the Soul much more worth? The word of God is of great Concernment; whether we consider the Author, or the Matter of it, it should put us on to the utmost diligence: The Author is the great God of Heaven, one that can put Life into both his Promises, and Threaten; nay, will do it, for he is Faithful. And the word is an Epistle sent from Heaven, from this great God, and that for our Instruction, Admonition, Reproof, and Consolation, 1 Cor. 9.10. & 10.11. Rom. 15.4. Whatsoever things were written afore-time were written for our hearing, etc. This is God's Statute-Book, whereby he Rules the world, wherein are greater Rewards promised, to obedience, and greater Punishments threatened to the disobedient, than any King upon Earth can annex to his Law, or can Execute, if he should threaten them. There is therefore great Reason why we should be more conversant in those Laws, than the Laws of the Land, though these be necessary, because the danger is greater. In the one we stand in danger of Life, or Liberty, or Confiscation of Goods; in the other, of Eternal Damnation. It is said of the Jews, that many of them could as readily Answer to any point in the Law, as they could to their own Names; and that they knew how many words, yea, syllables, yea, letters were in the whole Law. God grant their diligence rise not up against us, to condemn us for our negligence. If a Father, or Master, or Ruler, or Prince, can Command Reverence from their Inferiors, surely God may much more from us. If we receive a Letter from a great Man with such heedfulness, and Read it with such diligence, and attention, and mark every passage with such circumspection, and care; surely much more care and diligence should be used in this Epistle sent from Heaven; from the King of Kings, and Lord of Lords. Nay, but the Contents thereof, the Matter therein contained requires diligence; 'tis Matter of greatest Right, and greatest Concernment; 'tis our Father's Will, and herein is Recorded the Legacy he hath left us. Now, who will neglect a Father's Will, wherein an Inheritance is bequeathed? Here is the Rule we must live by, and the Law we must be Judged by; and are these Matters to be slighted? Here is all the Evidence we have for Heaven; and should this be disregarded? How careful are Men of their Evidences of their Lands? They will hardly part with them out of their own Hands; and yet alas! how seldom do many men take these Evidences into their hands; too Evident a Sign they have, but little hopes of good by it. Now, without the diligent perusal, how shall we come to the knowledge of them? Here are High Mysteries, in which we may easily be mistaken, and 'tis very dangerous to be mistaken: what need have we then of circumspection? These, and many other Considerations may put us on to diligence in Reading, Marking, and Observing the Scriptures.   

4. Direct. wouldst thou Profit by Reading? Then Read the Word with Judgement, Understanding, and Discretion. This is necessary in every duty; nay, in every Action. A Wise Man, saith Solomon, Order his affairs with discretion; but it is required, especially in a work of so High a Nature, and of so deep concernment, as this is: many Read much, and profit little, because they understand little; they are like the Eunuch, to whom Philip said, Understandest thou what thou Readest? He said, how can I, except some man should guide me? Acts 8.30,31. Now, discretion should be used in regard of the Circumstances; of Time, and Place, and Order, and Method; for the want of discretion in these, a duty may be spoilt: Concerning Time, every thing, saith Solomon, is beautiful in its season; all our Time must not be spent in this Duty, than others as necessary would be omitted: one duty must not justle out another, yet sometime must, and as much as can well be spared should be reduced for it; yea, we should rather redeem Time out of our sleep, or recreations, than neglect it; and it should be the most seasonable time, a work is most excellent in its season. Morning, and Evening seem ordinarily the fittest Seasons for Reading the Scriptures in the Family, for private Reading as occasion serves; and for Place, that which is freest from distractions, and fittest for Edification, and Order; for private Reading, a private place, this doth most benefit a private Person, though that which is more public Edifies more than one: A Method also is to be heeded in Reading the Scriptures, or any other Book; a disorderly Action, or Duty seldom profits; Order, and Method are good helps to the Memory: Read the Scriptures throughout, in order, except some Chapters that are less to Edification; and so for other good Books, Read them throughout; he that Reads a Chapter here or there, at adventure; or, a leaf here, and another there, in another Book, profits little: and 'tis also necessary that thou understandest what thou readest; 'tis not so much the words and phrases, as the sense thou shouldest look after. The Jews, as I told you, had great care of the Scriptures; they counted the Words, Syllables, and Letters contained in the Law, and yet were Ignorant of the sense, and missed of the meaning. When thou readest a dark passage in the Scripture, rest not till thou understand it: To this end Divines have given several Directions, such as these: If thou be able, compare the Original and Translation together, and, perhaps, this may resolve thy doubt; every Language hath a peculiar Elegancy: and some words are of so hard a signification, that they cannot fully be expressed in a Translation. Now, knowing the Original will abundantly help, and the knowledge of Arts, and Sciences is also of great use; let the Enemies to Learning say what they will to the contrary. If this help thee not, look into the Context, observe the Circumstances, and scope of the Place, and receive no Interpretation which Crosses that. If this will not do, compare this place with others the like, and admit not such a sense as contradicts other Scriptures; especially compare it with the analogy of Faith, those plain Doctrinal conclusions, gathered out of other plain Scriptures, of which no doubt is made, and if it agree not with this, reject it; for Truth itself cannot oppose itself. We must reduce dark places to those that are plain; and not force those that are plain to the dark ones. If this help not, read some Learned Exposition upon the place: If this fail, seek assistance from God; for, as the Sun cannot be seen but by its own light; so the will of God cannot be known but by his own Spirit: he that Faithfully, and Carefully observes these Directions, may through God's blessing come to know as much as is necessary.   

5. Direct. If thou wouldst profit by the word thou readest, carefully observe the general scope of it, and what design God is aiming at, and what End he aims at, in it, and prosecute the same design, and aim at the same mark that he doth; for all Scripture is given for our Instruction. Now, if we heedfully mark the general scope of the Scripture, and the end which God drives on in the main, is to make himself known to the world, in his wisdom, power, and goodness, to the end, that man may own him as their Lord, Owner, and Benefactor, and his Son Jesus Christ, for their Redeemer, and Saviour, that he might get himself Glory in their Salvation. Now, in thy Reading prosecute the same design that God doth, and aim at the same end which he doth; and this is the likeliest way to profit. The Scripture in general sets before thee the knowledge of God, and thyself; what God is, and what he hath done; what thou wast by Nature, what by the Fall, and what by thy Restauration: and also what God requires at thy hand. In the prosecution of this End, the Scripture handles those points which conduce hereunto. As first, in the work of Creation thou mayst see God in his wisdom, and power, for none else could make the world of nothing; yea, every Creature will point out God to an understanding man; for it passeth the power of Men, or Angels, to make the least Fly, especially without pre-existent matter; nay, the Creatures do not only show that there is a God, but also s●… forth the Attributes of God; as his Eternity. Wisdom, Power, Majesty, Goodness, and Perfection; these clearly shine forth in these his works. The least Creature, if you follow him home to his Original by Divine Meditation, will point out an Omnipotent Arm for his Creator: And when thou readest of his works of Providence, these also speak the same thing, and Teach the same Lesson. The wonderful works and Miracles he hath wrought for the preservation of his People. The Rule and Government which he hath set in the world; the preservation of his Church, and the frequent deliverance he hath given to his People Recorded in the Scripture, bespoke to us his Power, Wisdom, Goodness and Truth. When thou readest of the Works of Redemption; this bespeaks Christ the Lord, the Son of God, as he is witnessed from Heaven, by Angels, by Saints, by Enemies, by Devils, all which gave Testimony to his Divinity; and that he was truly man is also evident by his Incarnation, Birth, Growth, Actions, Passions, Death and Burial, and Resurrection etc. And that he is the true Messiah, the Saviour of the World, is clearly evident by Scripture light; here thou mayst find that all the Prophecies that went before of him, are clearly fulfilled in him, and no other: and such Miracles wrought, and such mighty Works done, and such gracious Words spoken, that make it plainly appear, that he is indeed the Son of God the Saviour of the World. Again, when thou readest the Commands, Threaten, Punishments, etc. Know these are to deter thee from Sin, and to drive thee home to God thy Benefactor: and when thou readest the Promises, Invitations and Encouragements, these are to draw the nearer to him, therefore carefully observe what ever thou readest, and some way or other it will conduce to bring thee nearer to God: this is God's end in writing the Word, and should be thy end in reading it.   

6. Direct. Wouldst thou profit by Reading? then meditate upon what thou readest, this is the way to make what thou readest thine own; it was this way that David got more understanding than the Ancient, and became wiser than his Teachers, Psal. 119.98,99,100. and 66.11. Now Meditation is a studious Art of the Mind, wherein a Man searcheth out some hidden truth, by the discourse of Reason; and 'tis one of the most profitable heart-enriching duties thou canst perform: this will fetch in Provision like a Bee, from every Herb, and Flower; yea, from every Weed, Thorn and Bramble will yield some Honey; this will store thy Heart with Treasure new and old, there is no Creature so barren, but will yield some Fruit; nor dead Tree, or hard Stone that is so barren, but it will yield some increase; no Creature but will yield a helping hand, no Fowl but will lend a Feather to mount the Soul aloft: A Christian skilled in the Divine Art of Holy Meditation, can never want an Object fit to work upon: and if the Creatures thus furnish us, doubtless the Word of God cannot be fruitless: the Word of God of itself is Mysterious and Dark, at least some part of it, the Well is deep, and Meditation is the Bucket, hereby Divine Mysteries are drawn out, and the Water of Life pumped; in cursory Reading many things pass by without regard, which by Meditation are fetched back and made use of: This is not only a help to the understanding, but the Memory also: it leaves a deep impression upon it: What in cursory Reading is soon forgot, is pressed hard upon and imprinted to the Memory by Meditation: hereby the Heart is stored with wholesome truths, which otherwise would be barren and empty of any thing that is good; and stored only with Vanity and Folly, this seasons it, and fills it with good things, which otherwise would be a Cage of unclean Birds, a very Sink of Sin and Filthiness; this seasons the thoughts, which produce Works and Actions. Meditation in the Word is that which David was excellent at, and every blessed Man should follow, Psal. 1.2. and Solomon adviseth to, when he bid search for Wisdom as for Silver, and dig for it as for fine Gold, Prov. 24. this also hath a Promise of speeding annexed, Prov. 2.12. etc. This is the way which the faithful in all Ages have taken, and hereby it was they became famous: We find Peter alone upon the House top, a fit place for Meditation, you may find Isaac in the Fields meditating, Gen. 24.63. Act. 10.9. Elijah upon Mount Carmel, and Daniel by the Brook of Vlai, and how Sapless and Unsavery are all the Pleasures in the World to a Man skilled in Divine Meditation? The Philosophers that knew little of God, and less of the Scriptures, were so taken up with their Philosophical Notions and Speculations, that they ofttimes mattered not their Meat, or their Drink, or their necessary recreations; Archimedes was so taken up with his Geometrical Notions, that when the City Syracuse was taken, he was heedless; yea, when a Soldier stood ready to kill him, would not be drawn off, till Death itself ended his Contemplations: if the Creature can bring such satisfaction, what will the study of the Creator do? and the Meditation of Heaven and Glory? but alas, where shall we find a wise Man? many read it not at all, others cursorily, few fruitfully, most are forgetful hearers, and forgetful readers; but Meditation would fix it in the Memory.   

7. Direct. If thou wouldst Read with profit? apply what thou readest to thyself, and bring thy heart to the Rule, and thy Graces to this Touchstone, and behold thy Face in this Glass of the Word; to what end is Meat given, but to be eaten? or Physic but to be taken? or a Plaster, but to be applied? many read much, and profit little, because they apply not what they read to themselves: perhaps they can apply it to others, and say, here is for such and such a man, when they neglect their own Portion. They are like the Pharisees, they bind heavy burdens, and grievous to be bourn, and lay them upon other men's shoulders, but they themselves will not touch them with one of their fingers: but why wilt thou deal so liberally to others, and deal so deceitfully with thy own Soul? doth it want nothing, or doth God speak nothing to thee, but only to others? In the things of the World thou art not so kind, thou wouldst not be deceived by another, neither wouldst thou give away thy Estate with thy own hands to another; and why art thou so injurious to thy Soul, in things of a higher Nature? thou wilt not deprive thy belly of Food, nor thy back of Raiment; & must thy Soul only be deprived of both? An hungry man will not thus dispose of his meat, nor a covetous man of his money; and this thy liberality shows thou hast neither a stomach to these spiritual dainties, nor a desire after these spiritual and heavenly treasures. This word is of general use to all, every one hath his Portion: for as God hath made nothing in vain, so he hath spoke nothing in vain: when therefore thou readest his Precepts wherein he commands duty, and forbids sin; persuade thyself that God is now particularly speaking unto thee, and apply what is speaking to thyself, as if there was no other Man or Woman in the World besides thee; or as if God by an audible voice called thee out by Name, as he did Samuel, and gave thee these Commands to observe these duties to do: these sins to avoid: and let it deter thee from sin, and quicken thee to duty; as if God himself had spoken to thee from Heaven: When a Minister reproves sin, some guilty Consciences say he means me; 'tis true, if thou be guilty the Minister doth mean thee, and God means thee; when the Word speaks against Drunkards, Swearers, Liars, than it means thee, if thou art guilty of those sins; When thou readest the precious Promises which God hath made unto repugnant Sinners, assure thyself, if thou be such a one, these promises will be made good to thee; yea, as sure as if thy Name were written by the finger of God in the Scripture, and annexed to them: yea, as if they were made to none but thee, and those threaten thou reapest in the word of God against unrepenting Sinners; assure thyself if thou be in that condition, thou art as much concerned in them, and they will be as certainly made good upon thee, if thou continue in this condition, as if they had been only denounced against thee: and those reproofs which thou readest for sin, take them to thyself, as spoken by God to thee, if thou be guilty of the sin reproved; for assure thyself God means thee in them; and those Marks and Characters of Divine graces, and gracious Qualifications scattered through out the Scriptures, make use of to try thyself by, & make use also of all the Admonitions God gives thee; and of all the examples thou findest of Divine vengeance, let them deter thee from sin; and all the examples of Holy Saints encourage thee in good; and generally of all sorts of Directions, Instructions, etc. thus doing thou wilt gather good by thy Reading.    

CHAP. V Directions for Meditation.  

THE next Duty I shall speak of, is Meditation; a necessary, though much neglected Duty. Yea, Christians themselves, that make Conscience of other Duties, and are much in hearing, reading, and Prayer, yet are too backward; yea, unskilled in the right performance of this duty. But did they know the benefit of it, and the incomes many receive by it, they would not neglect it: it brings much Advantage to a gracious Soul, and stores it with many Heavenly Truths, which those that neglect it never attain: In this a man engages all the powers of his Soul, and bends his mind to consider, and muse upon some Spiritual Object; for I speak not of it here, as wicked men use it, to devise mischief; but as a Christian duty. Now, Meditation is either Occasional, and Sudden; or else Solemn, and Set, for both are necessary, both are beneficial: The former is occasioned by Objects occasionally presented, by the Providence of God; either to the Senses, or brought to the Memory, and resembles those sudden Ejaculations, suddenly occasioned; only in the one a man speaks to God, and in the other a man speaks to his own Heart. Thus we see David, by beholding the Sun, Moon, and Stars, those glorious Lamps of Heaven, he falls out into Admiration, of God's Love to poor man, in raising him above these, and making him but a little lower than the Angels, Psal. 8.1,2, etc. Such occasional Objects were the grounds of many of Christ's speeches, and Sermons: And a Christian by this means may learn something from every thing he either sees, or hears.  
That Meditation that is set and solemn, is, when a man separates himself from other Employments, and sequesters himself and thoughts from worldly affairs, to consider of some portion of Scripture, or some point of Divinity, or some work of Nature, for his own satisfaction, and his Souls good. That this is a Christians Duty few Christians will deny; that it is a beneficial duty, all that have tried it in good earnest, will easily confess; experto crede Roberto. That 'tis too much neglected, we may acknowledge with shame and sorrow. Joshua was Commanded to Meditate in the Law of God day and night, Josh. 1.8. This was David's practice, Psal. 119.59. And this he makes the Character of a Godly and Blessed man, Psal. 1.2,3. It was Isaac's Custom; as also Paul's and Peter's, and many others. This is the way to digest the meat we eat; and can meat nourish, if not digested? This is the chewing of the Cud, when we ruminate upon what we hear, or see: Meat undigested in the stomach feeds Diseases, when 'tis digested it feeds the Body. What is the Reason so many good Sermons are lost amongst us? And so many gracious Providences pass un-observed, but for want of this? Doubtless, one Sermon well digested by Meditation would bring more nourishment to the Soul, and breed more good Blood, than now twenty do. By Meditation a man searches and ransacks the Soul, and finds out every dust-heap, every Corruption; and sees whether those Divine qualifications necessary to Salvation be there or no; when others are strangers at home, by this he gets light into the Understanding, heat into the Affection, and it puts Life into all his Duties. By this he comes to see the Vanity of the World, the emptiness of the Creature, the vileness of Sin, the beauty of Holiness, and the fullness of Christ: By this the Heart is taken off the World, and set upon Heaven; and sees by the Eye of Faith those things which are invisible: By this he tramples upon sublunary things, and fixes his Eyes upon things within the vail. By this Stephen saw God, and Moses talked with God; and Paul was carried up into the third Heaven. By this Afflictions are made light, and the Cross easy, and Christ's Yoke delightful: this makes a man choose Sufferings, rather than sin; and pain rather than sinful pleasure: this helps the Soul to fly to Heaven, and hold Communion with Christ himself; and like the busy Bee, to gather Honey from Flowers and Weeds; which to effect, take these following Directions.   

1. Direct. Concerning Occasional Meditation, though it be not what I chief intent; yet being of daily Use, I shall speak something of it at present. A Christian that Trades for Heaven, may have much Goods brought home in this Ship: He may get Advantage by all he hears, or sees, or observes; for there is nothing in God's Book, or in the Book of Nature, but will Instruct us in some necessary Lesson, concerning God, or ourselves; and mind us of something that may conduce to our Advantage: And he that can make a good use of every thing he sees, or hears; and pick some Spiritual Food, and refreshing from it, must, doubtless, be a flourishing Cedar in the House of God, and enjoy Heaven upon Earth, and Spiritualise all the Creatures. How often in Scripture may we read that Christ by occasional occurrences, minds his Hearers of Spiritual things; from a Well of water he Instructs the Woman of Samaria concerning the water of Life. And by occasion of Bread, he minds them of the Bread of Life: and from a Sour and his Seed, shows that a bad Heart is the cause that the Word proves unfruitful; and many more such like. David, as before was hinted, beholding the Heavens, is raised up in his Meditation to God, himself, and his Love to Man, Psal. 8.1,2,3, etc. Solomon sends the Sluggard to School to the Ant, or Pismire, that gathers in Summer, for Winter: And Christ sends those that are distrustful of their Father's Providence, to observe the Fowls of the Air; how he feeds them: And the Grass of the Field, how he  it; and no doubt but a wise man may make a Sanctified use of all these. If a good wit can make a good use of every thing, much more a good Heart: Had we but this Art of Meditation, every thing would yield a suitable object▪ we have the whole world before us, the greatest want is of a good Heart to improve these Objects, that offer themselves to our view; the least Creature would be useful, if we were not wanting; every day that passeth over our Heads, may put us in mind of our latter end. Thy Bed may mind thee of thy latter end, and the time when thou must lie in the dust: and thy rising up may mind thee of thy Resurrection: The rising Sun may mind thee what a glorious day that will be, when Christ with his Saints and Angels shall appear at Judgement; each one shining as the Sun in his Lustre. When Night approaches it may mind thee that thy days are numbered, and that thou hast now one fewer to spend, than thou hadst in the Morning; and mind thee what account thou canst give of it, and make thee consider that the World cannot recall it: Every Pain and Grief, Ache and Trouble, yea, every grey Hair, may mind thee of thy Mortality: and how little beholding thou art to sin, which brought all this into the World? When thou seest the Heavens adorned with those beauty spots, the Sun, the Moon, the Stars, thou mayst think, if the Porch be so glorious, what is the Palace? if the Pavement be so beautiful, what is the Court? the Throne itself? When thou considerest their Beauty, Altitude, Magnitude, Selerity, and Influence, thou mayst well admire the Creator; and with David cry out Lord what is man, etc. Who can but admire when he looks upon the Earth, the Huge and Massy Globe; the unweiley Creatures hanging in the midst of the Air of nothing, distinguished into Hills and Dales, and Woods, and Rivers, furnished with such variety of Trees, and Grass, and Herbs, and Flowers, and the numberless number of living Creatures, Birds, and Beasts, and Fishes, and creeping things, and all provided for by the great Householder! Who can behold the Raging Sea kept within his Banks in the Ebb and Flow, and view the Streams and Fountains, the Springs and Rivers, and not cry out the finger of God? now among all these, there is not one Fly or Flea, not one Graspile, or Leaf of a Tree, but yields matter of Meditation and Admiration: Ah! what a rich Soul will that be that gathers fruit from all these?   

2. Direct. If thou wouldst perform thy duty well; 'Tis necessary thou set upon it with due preparation. I speak not now of occasional Meditation, which is the duty of all men, and at all times; but of set and solemn Meditation, which is a duty at some times only, and when thou comest unto it, thou shouldst come preparedly: no duty can be well performed without, much less this, so serious and solemn a duty: this requires the exercise of all the powers of the Soul, and the whole bent of the Mind; they must be wholly set upon some special Object, which for the time we make the matter of our Meditation: this duty is as the chewing of the Cud in the clean Beasts, or as in digestion to the Body: for as digestion turns Food into Soil, and Blood, and Spirits, and Flesh; So Meditation turns thee Truths received into Affections, Resolutions, Acts, yea, into a-Holy Life and Conversation: now the Preparations required, are either Internal or External; the Internal is chief the Heart, and the Understanding; the Heart is the chief Instrument in the Work; if the Instrument be in Tune, the Music will be good; if that be out it will be little worth: The success of the Work depends much upon the frame of the Heart: if that be right God will vouchsafe to dwell there, and give in his Assistance in the duty, and without his assistance the duty will do us little good: There must be Grace in the Heart, as well as knowledge in the Brain, or the Work will not prosper in our Hands: get thy affections as much off from the World, and as resolvedly set upon Christ as thou canst, for Christ will admit of no Partner; and as a gracious Heart, so an Understanding Head would much forward the Work: 'tis a sweet Conjunction where these meet, but if severed, the former is most requisite: come with an empty Heart, and it will be filled; with an enlarged Heart, and it will be satisfied: this duty is enough to exercise the whole Man, were the Faculties a thousand times more capacious than they are; Angels themselves cannot dive into the bottom of many Mysteries: lay by therefore all other Thoughts, Occasions, Business and Concernments whatsoever, and gather in thy whole strength, and set upon the duty; bring not a full Vessel that can hold no more; if a Vessel be full of Water, there is no room for Wine; if thy hands be full of Muck, thou canst hold no Money; if thy Heart be stuffed with Trifles, it can hold no better Treasure; When thou mountest this Hill of Contemplation, be sure, with Abraham, leave all at the foot of the Hill: say, stand by Pleasures, stand by Friends, stand by World and Worldly things, I am going to Sacrifice, and will come again: When we come into our Prince's presence, we leave our Muck behind us, and bring no unsuitable Company with us; much more when we come into God's presence cast off all sin; out with the World and Worldly thoughts: yea, all other thoughts, though at other times good, which will any ways disturb thee; and dispose thy business so that thou mayst not be hindered: and for external preparation, it consists in the Observation of some needful Circumstances, as Time, Place, etc. For Occasional Meditation all Times, and all Places are fit, when an opportunity is offered; but not so here: the Sabbath day is a fit time, when other duties are not on foot, but this is not enough, upon other day's experience will best instruct thee, when the Spirits are most lively, and active, and fit for the work, in the Morning, or in the Evening; the like I say for Place, where thou findest it most convenient at home, or abroad; in the House, or in the Field, the Place which is most suitable and freest from distraction is the fittest: Isaac walked into the Fields, Christ in the Garden, Peter on the top of the House; but I conceive ordinarily, for this set Meditation, that place which Christ appointed for private Prayer is suitable for this secret duty, viz. The Closet, with the door shut, Mat: 6.46. In a word, when thou feelest a sweet gale of the Spirit assisting thee, lose not the opportunity, strike while the Iron is hot, perhaps thou mayst do more than in an hour, than at another time in a day.   

3. Direct. Having thus prepared thy heart for the Work, and made choice of a fit time and place set upon it; set thyself seriously as in the presence of God: apprehend him taking notice of thee, how thou performest this duty, and this will keep thy heart from wand'ring, and thy thoughts from roveing; yea, before thou begin, put up some pithy fervent Petitions for God's Assistance, and Direction, and that he will give thee his holy Spirit to the end; and that he will take possession of thy heart, and keep thy thoughts from wand'ring from the duty; for without God's Assistance thou wilt but strive in thy own strength, and lose all thy labour: when thou hast made this entrance by Prayer, make choice of some profitable Subject to Meditate upon; all Meditation, though Set and Solemn, and serious, is not that I treat of. How seriously doth the Covetous Man study how to grow rich? yea, perhaps how to deceive his Brother? How serious is the Voluptuous Man studying how to get Pleasure, or satisfy his lust? the Ambitious Man how to get honour? & the Envious Man how to do his Neighbour a Mischief? yea, the Holy Ghost saith he cannot sleep till it be done; but this is Devilish, and not Divine Meditation: but single out some choice, profitable Subject, and let thy thoughts run upon that: that which may wind up thy Affection nearer unto God, and which is well worth the time thou imployest about it: the Word of God, or Nature's Garden will furnish thee with Flowers enough to gather Honey on: The Scripture will abundantly furnish thee to this end; no Verse but may be matter of Meditation: this is the Cannon whereby thou mayst try good from bad, and truth from error, by this thou mayst know what is Duty, what is Sin, what is true, and what is false; or thou mayst take any Common place in Divinity for the Subject of thy Meditation: here thou mayst find a large Field to walk in, and many necessary, yea, fundamental truths may fall under consideration, but take heed of meddling with secret things which belong only to God, there is enough revealed for thy Salvation, and this should be sufficient for thy satisfaction: were it needful, I might lead thee by the hand, and show thee matter sufficient to work upon, as the Nature and Attributes of God, but this is such a bottomless gulf, that the Angels themselves could never sound, or fathom; yet here we may sail by the Scripture Chard in safety: consider also the Works of God, the Decree, Creation and Providence: consider thy own Estate in the Creation, after the Fall, and in thy Restauration: consider Christ the Mediator, in his Nature, and Offices; his Incarnation, Birth, Life, Doctrine, Miracles, Death and Passion; his Resurrection, Ascention, and Intercession; and his coming at the last to Judgement: and here thou hast matter enough to spend thy days about. Consider also the Commands of God, and the Duties he requires at thy hands; and the promises he makes to the Obedient, and the threaten to the Disobedient. Consider also the four last things, Death and Judgement, Heaven and Hell; and by this thou seest there is work enough in Nature's Garden: Also, there are a thousand things well worthy thy consideration; there is not a Weed in the Field, a Tree in thy Orchard, an Herb in thy Garden, a Beast in thy Pasture, a Fowl in the Air, or a Fish in the Sea, or River, but will Teach thee something; and 'tis a barren Heart indeed that cannot draw a Meditation from the least Gnat, or most despicable Worm that crawls under his Feet.   

4. Direct. Having thus prepared matter, and pitched upon some suitable Subject to Exercise thy thoughts and Meditations upon; proceed then to drive on thy intended design to a head; and to the end thou didst propose. Now, this end should be the enlightening of the Understanding, and the clearing it from Error, or Ignorance; and the quickening the Affections, and raising them to a higher pitch, and the bringing of the Will to a Resolution. In Meditation, if rightly managed, the Soul Exercises two sorts of Acts; the one direct, the other reflect: the first upon the Subject Meditated upon, the other upon the Soul itself. By the first we find out the Rule, by the second we apply our own Hearts to the Rule, and observe our deviation, and obliquity: the first enlightens the Understanding, and the other quickens the Affections; by the first we come to know what is true, what is false; what is good, what is bad; what is sin, what is duty; and consequently, what is to be chosen, and what refused: By the other we apply our Actions to this Rule, and try whether we have walked according to it; wherein we have gone astray, and which way to return. Now, as there are two sorts of Acts, so there is a different way for the Souls Acting, for the attaining of those several ends. For the first of these, some have pitched upon this course, which though all men are not able to follow, yet I shall set down for the use of those that can. And that is to have recourse to those places that Natural, and Artificial Reason affords us, which may help the Invention, and ready the Memory, and much facilitate the Work; I mean, those Logical places following: As first, to consider the thing about which we Meditate, what it is; and therefore as ability doth serve, consider it in the definition, or the description of it; but stand not overlong, or over-nicely upon this, or any of those that follow, lest what you get one way may be lost another; what you get in the Understanding, be lost in the Affections. And when thou hast found out the Nature of the thing, consider it also in the distribution of it, if it be a Subject capable of the sorts, kinds, and parts of it; this will give room to thy thoughts, and thy proceeding will be more distinct: Consider it also in the causes; the Efficient, Material, Formal, and Final Cause: The Efficient Cause is that by whose Virtue, Force, or Efficacy a thing is, The Material Cause is ex qua res est, of what matter a thing is made; the Form is whereby a thing is, that which it is, and the end is the Cause for whose sake, or for what purpose a thing is. Consider also if the Subject will admit, the Fruits and Effects; for these are useful, and helpful in the work, and are also pertinent to our business. Consider also the Subject wherein it is, and about which 'tis occupied; as also of its Properties, and Qualities; either adhering to it, or inhering in it; together with the opposite and contrary; this also is useful: also the comparats, and desperats; what it is like, and what it's unlike; fit similitudes, much Illustrate, and give great light to the Understanding: Testimony also is to be regarded, but Noble Command assent like those of Scripture; Holy men's Testimony is of good use, but Divine Authority is all in all. Or if you think this way too intricate, you may take such a Method as is most Familiar to explain the Subject you treat of; raise thy Observations, clear the Doctrine from difficulties, and doubts; prove it both by Scripture and Reason, and then make use of it according to the Nature of the Subject; let it inform thee in the useful consectaries, and conclusions, that may thence follow; let it Instruct thee in the duties it reaches forth; let it be for Examination, how thou hast carried thyself, or whether thou hast the required qualifications for reproof: if thou hast gone astray; for encouragement: if thou hast done thy duty; for caution, for the time to come; and press all home upon thy heart: Such a course is like to furnish thee with suitable matter for thy Souls good.   

5. Direct. When thou hast thus far proceeded, and by Meditation hast informed thyself of what is necessary in the present point; and hast found out, by the use of Reason, and Scripture-Light, what is Truth, and what is Error; what is sin, and what is Duty; what thou oughtest to do, and what to avoid. Thy next work is to press this upon thine own Head, and compare thy Head and Actions with the Rule, and try wherein thou hast gone right, and wherein thou hast gone astray: for if thou do not thus reflect back upon thy own Heart, and Life, the duty will do thee little good. If thou only study to find out Truth from Error; or what is sin, and what is duty, without Regulating thy Life and Actions accordingly; and endeavour to fill thy Head with Notional knowledge, it will but aggravate thy sin, and thou wilt sin with a Candle in thy hand. But when by this Impartial Trial, thou findest out wherein thou hast sinned, and come short of thy duty, which the Law of God requires at thy hand; or wantest those required qualifications necessary to Salvation: Press those things home upon thy heart, till they make some Impressions there; yea, till they stir up the Affections, and work upon the Will to a through Resolution of Reformation for the time to come. This is the Life of Meditation, and without this 'tis little worth. When thou findest wherein thou hast come short, to come to a Resolution, to make more haste: and where thou hast sinned, gone astray, to return; and where thou hast sinned, to Reform: Press on thy Meditation till thou findest some Life in it, according to the Nature of the thing: if it be good, till thou find a sweetness in it; if bad, till it appear odious. If it appear to be good by Scripture-light, and rectified Reason, than the affection of Love must needs be stirring, for good is its object, and evil as evil cannot be loved. When it appears to be bad, the affection of Hatred will close with it as its object, for the Understanding when 'tis informed, in the Nature of the thing according to its apprehensions, and conclusions sends down report unto the Heart, where the affections dwell, and every affection closes with its proper Object: Love with good, and Hatred with evil. Good things difficult to be obtained, stir up desire; evil likely to some stir up fear, Rom. 7.24. O wretched Man that I am, who shall deliver me from the Body of this Death? This will make thee bewail thy miserable Condition, when thou canst not enjoy the thing desired, yet long, and hunger, and pant after it, as David did for the enjoyment of God, Psal. 42.1. He that tastes the sweetness of it, and cannot get it, must needs earnestly long after it. Whether it be the removing the Judgement, or the Sin that causeth it; or whether it be the attaining the gifts and graces, which we want, it will work in us a Resolution to our power to endeavour the obtaining of the thing we want: and when we find it is not in our own power, this will put us on to a Resolution to go to God, in whose power it is to dispose of these things; to confess our wants and failings, and imperfections, and dis-ability; and, like a Beggar, unlap our sores, to move pity, and to Petition him to grant us those things which we so earnestly desire; and rest confident we shall enjoy the Mercy desired; the ground of which confidence is the promise of God, who bids us ask, and we shall have; seek, and we shall find; knock, and it shall be opened to us. And the Experience of the Saints in all Ages, who have thus prevailed. And this also will work in us a strong Resolution to use all Lawful means, and all possible endeavours, for the attaining of our desires. 'Tis a faint wish indeed, that is not seconded with endeavour. This will make us be careful of ourselves for the future, when we consider our miscarriages for the time past; this was the result of David's Meditation, Psal. 119.59. I thought on my ways, and turned my feet unto thy Testimonies, Psal. 42.5.11. And without this our labour is lost; 'tis not enough for a Traveller to know he is out of the way, but he must return into it.   

6. Direct. In Meditation beware of those things which usually prove hindrance in the Duty; for whosoever shall make Trial of it, shall find enough to do to manage it well, and perform it well as it ought to be. The Devil, that knows how much he is disadvantaged by it, will never suffer thee to do it without opposition: he lays many snares to entangle the Heart, and render it unable, and unfit for the work: If he can divert the Heart, which is the most necessary Instrument in the work, he is well enough; hence often he steals it away: and as in Prayer, when we should seek God, we had need to seek our own hearts. So also in Meditation; for the Heart many times, like a slothful Servant, gives us the slip, when there is most work to do: Sometimes the Devil fills the Heart with distracting cares, and thoughts of the world, which commonly crowd in upon us, when they should stand back, and give place; this is an hindrance in all duties, but especially in this; wherein the whole man is required, and the Heart cannot be spared: here we should have an heart in Heaven, but how can it mount up, when her wings are clipped? And her feet fettered, and clogged? How can our thoughts soar aloft, when they cling fast to the Earth? How unstable to the duty is it when we come with a Fancy of some Earthly Happiness? Or hug some thriving Project in our Brain? And solace ourselves with some Worldly Advantage, while we pretend to have our Conversation in Heaven, and our Communion with God. The Scripture tells us, The Friendship of the World is Enmity to God; and he that is a Friend to the World, is an Enemy to God, James 4.4. The Apostle adviseth, not to Love the World, nor the things of the World; and if we Love the World, the Love of the Father is not in us, 1 John 2.15. Beware therefore of this snare, entertain no Discourse with the World till thou hast finished the work that lies before thee. Do, as Moses, leave thy shoes behind thee, when thou comest into God's presence, Exod. 3.5. Or, as Abraham, all at the foot of the Hill: when thou ascendest this Mount of contemplations, say, stand by Profit, stand by Pleasure, stand by World, till I come again; and though these knock at the Door, open it not; come not with a Love or liking to any known sin, this is a notable hindrance in this case, and will spoil thy Duty; this dimmeth the eye of the mind, that it cannot see Spiritual things: As it hinders Prayer, so it hinders Meditation also, Psal 66.18. If I regard Iniquity in my Heart, God will not hear my prayer, neither will he succeed thy Meditation: Those that will preserve precious Liquors, put them into clean Vessels; and those that will store up clean, and Holy Thoughts, must put them into pure Hearts: what Communion hath Light with Darkness, or what Fellowship hath Christ with Belial? If thou use violence to thy Conscience, thou art a stranger to an Heavenly Life. Laziness also is another hindrance to this work, when men are loath to take pains with their own Hearts; and Meditation cannot be managed well without much pains, there is scarce any thing hinders knowing men more than this; when men cannot away with diligence, they either omit, or slubber over the Duty; and as good never a whit, as never the better: few men are willing to sequester their thoughts, and affections from the World, and to be intent upon the Duty, and Exercise their Graces in their Order, or their Affections upon their proper Objects, and hold them there till they find success. The Heart of man will prove false, and Treacherous, and is hardly brought unto, or kept upon the Duty; it will find some starting hole or other, and frame some excuse to be gone, if we use not violence to force it: How lazily will it demean itself? How ready will it be to departed before the work be done, and make some Vagaries, or entertain the thoughts of the World, or divert itself to some more pleasing Objects; and if thou look not about thee, will pass away the time idly, and give over before the work be brought to any perfection: but thou must deal by thy Heart, as thou wouldst do by a sleighty Servant; persuade, command, threaten, and chastise, force it into the presence of God, and let it not stir till the work be done.   

7. Direct. When thou hast thus wound up thy heart by Meditation to the highest pin, and worked thy Affections into a heat, and brought thy work into a good posture, and gathered Observations for thy use: Take heed of letting thy heart flag too suddenly, or thy Affections cool overhastily; keep up that Spiritual Life, and vigour as long as thou canst; Live in the strength of that meat, if possible, as long as Elijah did, forty days; yea, labour to be the better for it all thy Life. 'Tis not safe in a great heat, to cool too hastily: he that climbs high should descend by leisure. Hast thou met with God in the Duty? Stir not thy Foot before thou hast given him thanks. We are apt to be sensible of our pressing wants, and our desires are let out for a supply in our needs; God hears of us then, we cry, arise, and save us: but a gracious Heart should be as sensible of Mercies, as of Miseries; and be as ready to render praise for the one, as to put up Prayers for the removal of the other: But most men are like the Lepers; of ten, that are healed, but one gives thanks. And 'tis thy Duty also to Treasure up that knowledge which thou hast gained by this Duty; store up in thy Book or Memory the Conclusions thou hast gathered: Hast by Reason and Scripture found, that sin is bitter? Lay up this as a certain Truth, for hereafter. Hast thou found that Grace is Lovely, and Holiness amiable? Remember this also, lay up these Resolves, that they may stand thee in steed in a day of Temptation; that if ever Satan, the World, or thy own deceitful Heart should hereafter persuade thee to love sin, or disown Holiness, thou mayst reply, nay, but at such a time, in such a place, I found by such Scriptures, and such Arguments, that sin is filthy, and Holiness Lovely; in what false glass soever you now represent them to us. Nay, not only so, but devote thyself wholly unto God, and Resolve that thou wilt Live according to those Conclusions, thou hast raised, and those Truths thou hast found out; and that thou submit thyself to his Will, so far as he shall reveal it unto thee. Without this what benefit canst expect from the Duty? When thou hast found out the Duty, and by undeniable Arguments canst prove it to be thy Duty, and yet wilt not do it, thou wilt be beaten with the more stripes. If by the force of Reason, and Evidence of Scripture, thou find out that the way of sin is to be forsaken, and the Duties of Holiness to be performed; and yet thou forsake Holiness, and choose sin, what Excuse canst thou plead? Thou wilt but sin with a Candle in thy hand: but if upon these Considerations, thou set thyself to hate sin, as the greatest evil; and walk in the path which is called Holy, in sincerity; then shalt thou reap Fruit by thy Meditation. If thou find upon Consideration, that God is the chiefest good, and Love him as the chiefest good, happy will't thou be: If thou find the Devil to be the worst Master, and break out of his Prison, and resolve thou wilt never give him one more Act of willing Obedience, 'tis well: or, if thou find in the reach of thy Heart, that thy Grace is not true, and thereupon thou resolvest never to give thy Heart any rest, till thy Relation be changed; and God be thy Father, and Christ thy Husband, 'tis well: Or, if in the search thou findest Evidences of true Grace, Record them; they will be of use in a day of desertion, and help against the Devils fiery Darts: The Result of David's Meditation was to return home to God, Psal. 119.59. So it should of ours, if it make us not more in Love with God, and Holiness, and more to hate sin, and wickedness, it doth us no good; if it strengthen not our Graces, or weaken not our Corruption, we lose our Labour. In a word, conclude the whole Duty; either with Prayer to God for a Blessing, or if it may be convenient, with some Verses of a Psalm that is suitable.    

CHAP. VI Directions in Prayer.  

THE next Duty I shall speak unto is Prayer; which is not only Work, but Wages; not only a Duty, but a Privilege. Now, Prayer is an Offering up our desires unto God, in the Name of Christ, by the assistance of the Spirit, with Confession of sin, and thankful acknowledgement of God's Mercies received; Psal. 92.8. John 18.23. Rom. 8.26. Psal. 36.5,6. Dan. 9.4. Phil. 4.6. For the kinds of it you may take notice, there is Confession, when we acknowledge our sins to God: There is Petition, when we beg of God those things necessary for Soul, or Body, for this Life, or that to come: There is Deprecation, when we beseech God to turn away the evils felt, or feared; from ourselves, or others: There is Intercession, when we pray for others also; and there is Thanksgiving, when we thankfully acknowledge the Mercies received. Now, Prayer is either public in the Congregation, or private in the Family, or secret in the Closet: each of these should have their time; each hath a Promise, and we may find Precepts for, and Example of them. That Prayer is a Duty, is acknowledged by most, and denied by few, till of late Years, wherein some have argued themselves above Ordinances; but the Scripture owns no such thing, we have the Command of God for it, which is Authority sufficient, and the only Rule to walk by: 'Tis a Divine Command that makes it Duty; read these following Scriptures, 1 Thes. 5.17. Pray without ceasing. Col. 4.2. Continue in Prayer, and watch in the same with thanksgiving. Rom. 12.12. Continue instant in prayer. Psal. 59.15. Call upon me in the day of Trouble, etc. I might instance in many Promises made to it, and many threaten to those that neglect it, and show you the Examples of the best of Saints; yea, of Christ himself, that spent whole nights in Prayer: All which sufficiently prove that it is a Duty; and therefore let us set upon it with all alacrity: many are the encouragements unto this Duty; some from God, some from Prayer itself, and some from our own Necessities: From God his Promises to hear and help, may encourage us, Psal. 50.15. and many other places: his Attributes, this assures us he is able to help, and faithful in his Promises, and will do it. The Relation that is between God and a Believer gives him hopes; he is their Father, Christ their Elder Brother, their Head and Husband; yea, their Redeemer, and Intercessor. The Experiences they have Recorded of all Ages: The Returns of Prayer, is no small encouragement, which shows the Efficacy and Force of it, and how prevalent it hath been with God; and therefore one calls it the almost, if not altogether Omnipotent Grace of Prayer. I might give you a taste of it thus. It hath changed the course of Nature; stopped the Sun in the Firmament, Josh. 10.12. and brought it back ten degrees, 2 Kings 20.11. Quenched the Rage of the Fire, Dan. 3.27. Stopped the Mouths of Lions, Dan. 6.22. Divided the Red Sea, that Israel passed through, Exod. 14.21. It hath prevailed over great Armies, and Potent Princes; as over Pharaoh, which it overwhelmed in the Sea, Exod. 14.21. Over Amalek, Exod. 17.12. Over Sennacherib, 2 Kings 19.32. It hath withheld Rain from the Earth, for a long time, and after procured it, James 5.17,18. It hath brought Angels from Heaven, for the help of man; thus to Daniel, Chap. 9.21. For Hezekiahs' help, 2 Kings 19.35. where an Angel slew in one Night, in the Camp of Sennacherib, a hundred forty and five thousand: And to Elisha, 2 Kings 6.17. where the Mountain was full of Horses and Chariots of Fire about Elisha. It hath brought Fire from Heaven to consume the Enemies, 2 Kin. 1.10.12. It hath procured Bears to devour those Children that mocked the Prophet, 2 Kings 2.24. It is the way to cast out Devils, Mat. 17.21. and to work strange deliverances; as Jonah out of the Whale's belly, Jonah 2.10. Peter out of Prison, Acts 12.5, etc. By this the Widows Oil was increased, 2 King. 4.3. And Miracles might be wrought, Mark. 11.23. This is the way to recover the Sick, James 5.15. To divert Judgements felt, or feared; thus Moses oft stood in the gap: This is the way to procure pardon of Sin, Luke 18.13. To avoid the Temptations of Satan, Mat. 26.41. To have deliverance out of Troubles, Psal. 50.15. To procure the Spirit of God, Luke 12.13. To get Wisdom, James 1.5. Who now would not set upon such a Duty? Now, to perform this Duty well, take these Directions.   

1. Direct. There are several Qualifications requisite to every one that would rightly perform this Duty of Prayer, in an acceptable manner, without which a Blessing cannot be expected; for though Christ bids ask, and we shall have; seek, and we shall find; knock, and it shall be opened to us. Yet St. James tells us, we ask, and have not, because we ask amiss. It is necessary, in the first place, that thou be a Child of God, and have the work of Grace wrought upon thy Heart, or otherwise thou hast no assurance of being heard: The blind man, John 9.31. could say, God heareth not Sinners. I know 'tis the Duty of others to pray; and the Apostle encourageth Simon Magus to the Duty, if, perhaps, the thoughts of his heart might be forgiven: But, till the Heart be brought over to God, we have no assurance that God will hear us: the Sacrifice of the wicked is abomination to God; till then, we cannot comfortably call God Father, nor come with boldness to the Throne of Grace; neither will Christ Mediate, or Intercede for us, while we remain his Enemies; neither will the Spirit of God assist us in the Duty, Rom. 8.15. It is in Christ, and through Faith, that we have boldness and access with Confidence to God, Eph. 3 12. 'Tis necessary also, that we hate sin, if we come to God; for he is a devouring Fire to his Enemies, and will not be reconciled to those that are reconciled to Sin: How can we hearty pray against Sin, and for Holiness, if we love Sin, and hate Holiness? As all unconverted Sinners do. This is dissembling with God, when the Heart is not with him; If I regard Iniquity in my Heart, saith David, God will not hear my Prayers, Psal. 66.18. Yea, God, who is Holiness itself, requires Holiness in all those that draw near to him; and he being a Spirit, will be Worshipped in Spirit and in Truth: Without Holiness no man shall ever see God with Comfort, Heb. 12.14. Knowledge also is requisite, for God cannot abide the Blind, and the Lame in Sacrifice; without this the mind cannot be good, nor the Service acceptable: without this a man knows not what to pray for, or what to pray against; what to seek, or what to shun; what is sin, or what is Duty; what he wants, or what he hath; and what blind worship is he like to offer, he can never Pray as he ought. Self-denial also is necessary; he should in all things subject his will to the will of God. A notable Example we have in Christ himself, whose Meat and Drink it was to do his Fathers Will. So when he had prayed that that bitter Cup might pass from him; yet adds, not my Will, but thine be done: and thus he hath taught us to pray, Thy Will be done in Earth as it is in Heaven. Faith also is require●; for if those shafts of Prayer, are not headed by Faith, they will never reach Heaven; this is the Condition required, whatsoever you ask believingly, you shall receive, and without Faith 'tis impossible to please God, Heb. 11.6. Nay, further, Patience is also required; we must wait for an Answer, not like those short-winded Bethulians, that set God a time, and will wait no longer: but refer all to his Will, who best knows his own time; yea, the best time, and fittest Season. He ought also to be an Humble man; for God resisteth the Proud, and giveth Grace to the Humble: He that hath not low self-denying thoughts of himself, God will have low thoughts of his Service; he fills the hungry with good things, but the Rich he sends empty away. He must also beg for the power and assistance of the Spirit, Rom. 8.26. God knows the voice of his Spirit: Come not in thy own strength. Thou must also be painful, and Laborious; not only pray for Mercies, but endeavour for them; a few faint wishes will not serve turn: Sin must be fought against, as well as prayed against: endeavours must be used.   

2. Direct. Before thou come to this Duty of Prayer, prepare thy Heart to meet the Lord thy God, in so solemn a Duty. Wert thou but to meet some Prince, or Noble Man, thou wouldst make some Preparation; much more shouldst thou when thou art to meet the great God, one that knows the Secrets of thy Heart, and thy Ends and Motives in the Duty. What business of Concernment is there, but needs some preparation? Much more, when the Soul is so deeply concerned in it. Examine therefore what Relation thou standest in to God; whether he be a Friend, or an Enemy. Who can come with boldness to him, that hath offended him, and is not Reconciled? If thou hast not a Mediator to Intercede for thee, and a Surety to undertake thy Debt, how darest thou approach to the Creditor, to whom thou owest ten thousand Talents, and canst not pay a Farthing? How darest approach this Consuming Fire, that art but Chaff, and Stubble? And what hopes hast of speeding, if thou be not within the Covenant? The promise belongs not to thee. But when thou canst find an Interest in God, and in the Covenant, and in Christ; canst call God Father, yet rush not rudely into his Presence, but study well what things he hath promised; for those thou mayst boldly ask: Heaven and Earth shall pass, but his Word shall not pass, till it be fulfilled. But if thou ask amiss, that is, what he never promised, no wonder if thou receive it not; acquaint thyself well with the Attributes of God; his Power, Goodness, Justice, and Truth, etc. This will be an Excellent Foundation for thy Faith. And when thou art come before him, set thyself as in his Presence, and let thy Heart be affected with awful Reverence of him, who is the Searcher of the Heart, and Tryer of the Reins. There's many that come to him in prayer, and little consider with whom they have to do. Come also with a full purpose, and Resolution, (or else never come) to leave, and forsake all those sins thou shalt confess; For if thou regard Iniquity in thy Heart, God will not hear thy Prayer, Psal. 66.18. 'Tis a vain thing to think to get pardon for those sins thou wilt not leave; or a dispensation to Sin. Meditate before hand of the Number, Nature, and Quality of thy Sins: Of the Purity of God's Law, the Justice of God, his Threaten against Sin, and Sinners, and the punishments he hath brought upon the World for sin; the little Good that Sin hath done thee, and the great hurt, etc. These Considerations may work in thee a loathing of sin, when thou seest that it is the cause of all thy Miseries, then wilt thou put up real desires to have it Mortified; and till than thou wilt but dally with God. Study well beforehand what are thy wants, which thou wouldst have supplied by God. Let it be thy daily work, to think what Sin, and Corruption is strong in thee, and what Grace is weak or wanting, and what thou wouldst beg at God's hands; and have not thy Errand to seek, when thou shouldst do it. Study well also what Mercies thou hast received, and forget not to render to God the Tribute of Praise: Thankfulness for one Mercy, is a real Petition for another. Many, like the Lepers, will come in a Petition for Mercies they want, but few in Thanksgiving for Mercies received: Most men are like the Swine under the Tree, they eat the Crabs, or Acorns, but look not up from whence they come: And where as 'tis a Commanded Duty to Pray one for another, 'tis necessary that we sympathise one with another. Mourn with those that Mourn, and Rejoice with them that Rejoice: It was Nehemiah's practice (and he should herein be our Precedent) when all went well with him in his own particular, the Afflictions of the Church could wring Tears from his Eyes, Nehem. 1.4. And if any jar be between thee and another, be Reconciled, this is Christ's Counsel, Mat. 5.23. Mark 11.26. Come thus prepared, and there is great hopes of speeding.   

3. Direct. Wouldst thou put up a prevailing Prayer? See that thou make it to God alone, and not to Saints, or Angels, or any Creature whatsoever. This is that Homage which he hath reserved to himself, and that Honour that he will not give to another. Many are the Commands which are in Scripture for this Duty, Psal. 50.15. Call upon me in the day of Trouble, and I will deliver thee, and thou shalt Glorify me. And Christ bids us go to our Father in Secret, and our Father which seethe in Secret will reward us openly, Mat. 6.6. This was the Refuge which the Godly run to in all their straits: Hither Abraham, Isaac, and Jacob went, Gen. 18.27. & 28.3. & 32.11. Hither Moses goes, when God threatened Israel, Exod. 39.11. Yea, Joshua, Hannah, Samuel, David, Solomon, Elijah, Jehoshaphat, Hezekiah, Peter, and Christ himself, and thus he taught us to do, Mat. 6.9. Our Father, which art in Heaven. Many are the Promises which are made to those that go to God, in the Name of Christ; and many are the Experiences which Believers have had of the Return of Prayers made to God. But in the whole Book of God there is not one Precept for, or approved Example, of any one, that sought either to Saint, or Angel; nor any Promise to any that do so, or any Experience that any have had any Return to their Prayer; no, nor encouragement to provoke us to believe that God approves it, but the contrary. There is nothing in Scripture to ground our Faith upon, and what is not of Faith, is Sin. We may find God himself styled, A God, Hearing Prayers; A Title given to no Creature, in Heaven, or in Earth. God is Omniscient, and knows all things; the very thoughts, and wishes, the sighs and breathe, the long, hungrings, and pant of a broken Heart, are known to him; and he knows when Prayers proceed from unfeigned Lips; he is Hoker Lebh, Scutator Cordis; The Searcher of the Heart, Jer. 17.10. And 'tis a Privilege, that no man on Earth can claim; neither have we any assurance, that Saints, or Angels in Heaven can do it. Again, he is every where present, at all times, and in all places (which the Angels themselves are not, being finite Creatures) and therefore is always in a readiness to help. We know he hears our Prayers, but have no assurance that the others do: He is Omnipotent, and able to help us; he is, El shaddai, God All-sufficient, Gen. 17.1. Able to remove all rubs out of the way; but the Creature cannot help us, they are but the Cistern, he is the Fountain, they have no more than what he puts into them. Yea, all Religious Worship is due to him alone, whereof Prayer is a principal part, and cannot be given to another without offence. 'Tis from him that we receive every good and perfect gift, James 1.17. and therefore unto him we should go to beg it, who keeps the dispose of them in his own hands, and will be sought unto before he part with them. God is the Object of our Faith, and should be of our Prayers; for, How can we call upon him, upon whom we have not believed, Rom. 10.14. The very Heathen, by the Light of Nature, acknowledge this Privilege; this Duty was due to God alone: they put up their Petitions, to those they esteemed gods, as the Mariners in Jonah's Ship, called every man upon his god, and advised Jonah to do so also, Jonah 1.5. And God himself threatens the Families that call not upon his Name, Jer. 10.25. And in their distress threatens to send them to the gods they serve. How much then are those to blame that Pray to Saints, and Angels, as the Papists; or offer up Religious Worship to any other but to God alone, but till they can prove it a Duty by direct precept, or approved Example; till they can prove they are Omnipresent, always at hand; Omniscient, and know all things; Omnipotent, and can help us in all our straits, which they will never do; lets us never leave the Fountain that is all this, and go to the Cistern that cannot help us.   

4. Direct. If thou wouldst speed in Prayer, then go to God in the Name of Christ; if thou take him not along with thee, thou wilt not be welcome; if thou come not clothed in thy Elder Brother's Garments, thou wilt return without the Blessing. We are by Nature Enemies to God, and he is a consuming Fire to his Enemies, and Christ must be the Screen, to keep us from burning; 'tis he alone that can Reconcile us to his Father: 'Tis he in whom he is well pleased, and through him he cannot be offended: He is the Highpriest, that Offers up the Prayers of his People, when he hath perfumed them with the Incense of his own Righteousness, Rev. 8.3. 'Tis he that presents their Prayers to God, and makes them acceptable, which otherwise would be abominable: He is the Altar, whereon a broken Heart must Offer up the Sacrifice of Prayer, and Praise. Now, when I speak of going to God in the Name of Christ, I do not only mean using Christ's Name to God, or Concluding our Prayers with such words, through Jesus Christ our Lord, Amen. Though this is Lawful, if serious, yet not sufficient; we read of some, Mat. 7.22. that had Preached in his Name, and in his Name had cast out Devils, and in his Name had done many wonderful works; and 'tis probable, they had prayed in his Name also, and yet he would not own them. But those that come in his Name, must believe in him for Salvation; roll themselves upon him, lay hold upon him by a Lively Faith, for their Lord and Saviour; for their Head, and Husband; for their Mediator, and Advocate; and give up themselves wholly unto him: Take him upon his own terms, as he is offered in the Gospel; to love him above all, and forsake all others for him; to obey him in all, though all the World be offended at it; to resign up ourselves, and all we have to be at his dispose; to be willing to be any thing, do any thing, suffer any thing, he would have us; and so to come with Confidence to God, trusting in the Merits of Christ; believing that for his sake we shall have our sins pardoned, our wants supplied, and our Souls saved. He is the only way to the Father, and without him we can have no Admittance; he opens the doors, and brings us into the Presence-Chamber, Eph. 2.18. He is the only Mediator between God and Man, Heb. 9.14. 1 Tim. 2.5. Now, God never gave any such Honour to the Saints, nor Angels, in the Scripture, though he denies them none that is their due. Many Promises we have, that whatsoever we ask in Christ's Name, shall be given us, John 14.13. But no promise in Scripture of prevailing in any other Name: Nay, the contrary; for if Noah, Daniel, and Job departed Saints, whom God dearly Loved, could not be heard for Son or Daughter, Ezek. 14.14, etc. What hopes can we have of others? Perhaps, the Papists will tell us, they do not pray to Saints, or Angels, that they should help them, but only Mediate for them; but who made them Mediators? There is only one Mediator between God and Man, even the Lord Christ Jesus, 1 Tim: 2.5. And there is no other qualified for the Office: 'Tis necessary that he must be both God, and Man; that is, to Mediate between God and Man, and that he be perfectly Righteous, which no Son of Adam, Christ excepted, ever was: All others have Oil little enough, and none to spare. Neither doth the Scripture make mention of any other; nay, excludes all other: For Christ is called the only Mediator. None can make our imperfect prayers acceptable to God, but he; none can be present in all places, to receive all Petitions, but he. The Saints and Angels are but finite Creatures, and cannot be in all places at once; and what assurance can we have, when we pray that they are present, and hear all prayers, and understand all Languages: How can Peter, or the Virgin Mary, at the same time, be present at Rome, Venice, London, and ten thousand places at once, if they are not Infinite? As we have no Precept in Scripture, to make these our Mediators; no more have we Examples of any that did, though there were many Saints then dead, Job 5.1. To which of the Saints wilt thou turn? 'Tis Christ alone that knows that meaning of the Spirit, in the hearts of the Faithful, Rom. 8.27. And in his Name we must go to God, if we would be heard.   

5. Direct. If thou wouldst put up prevalent Prayer at the Throne of Grace, look well to the matter of them; ask nothing of God but what thou hast some ground to believe thou shalt receive from God. Every thing will no more bear a Prayer, than every stream will a Ship. Thou oughtest not to pray for those things which are against the Glory of God, the Edification, and good of the Church, and thy own, and others Salvation: They are rather Curses, than Prayers, that are poured out by wicked men for the Extirpation of a Faithful Ministry, and the rooting out of the Godly, or the power of Godliness; and these will prevail for a Curse upon the Head, and Heart of the Imprecator. Thou must not pray for a Commission to break thy Sovereign's Laws; this will not be granted: Or, to do things contrary to his revealed, or for any thing evil in itself; or that which is contrary to God's Nature to grant; or contrary to his Eternal decree. Thou must not pray for a dispensation to sin, and for assistance in the Act of Sin; or to reconcile God and Mammon, or Christ and Belial; or for Salvation without Sanctification; or for Pardon of Sin, without Faith and Repentance. Neither oughtest thou to pray for Trifles, and things of small concernment; 'tis not fit for a Subject to go to his Prince, to beg a Point, or a Pin. Neither shouldest thou pray for that which thou wilt not endeavour to get: Many could wish for Heaven, that will not work for Heaven. But thou mayst pray for all those good things; for Soul, or Body; for this Life, or that to come; for thyself, or others; which are necessary, which God hath Commanded thee to ask, or promised in his Word to give. Thou hast a good Foundation for thy Faith, to ask what Divine Writ Warrants thee to ask, or promises shall be given. And thou must beg them as they are promised; what is absolutely promised thou mayst beg absolutely: And what is conditionally promised, beg it if God see it good for thee: Ye ask, and have not, saith the Apostle, because ye ask amiss The Apostles are reproved, that would have asked Fire from Heaven, to burn up the unprofitable Samaritans, Luke 9.54. Every Petition should be grounded upon the Word of God, and not upon Carnal Conceits: We should ask what God thinks fit, and not what we ourselves think fit: It was an unanswerable Petition of the Mother of Zebedee's Children, that her Sons might sit, one at Christ's Right Hand, and the other at his Left, in his Kingdom. If we ask any thing according to his Will, he will grant it us, 1 John 5.14. Where God Commands us to ask, and promises us to give; here is a double ground of assurance. Now, the good things we should beg of God for ourselves, or others, are either Spiritual; or Temporal: Those which are Spiritual, are absolutely necessary to Salvation, or they are not; those that are, are these, or the like: The Spirit of God, Faith, Repentance, and the rest of the Graces of God's Spirit; these we must beg absolutely, because they are not promised upon Condition: Others are not so necessary to the Being, but the well-being of a Christian: As Peace of Conscience, Assurance, Joy in the Holy Ghost, etc. And these, as they are not absolutely promised, nor absolutely necessary, should be asked with submission to the Will of God, as he sees it best for us. Temporal Blessings, as Meat, Drink, , Health, Peace, Prosperity, etc. We must beg in submission to God's Will; as we have Christ for an Example, Not my Will, but thine be done. Every Prayer must be grounded upon Faith, when the promise is conditional, you shall have them, if they be good for you, you must pray, Lord give them, if they be good for me; and for the Circumstances, we must not limit the Holy one of Israel, to time, place, manner, measure, or such like: And in Deprecation of evils, Spiritual, or Temporal; observe also this Rule, that which hinders Salvation, pray absolutely it may be removed; if not, submit unto the Will of God: These Rules observed, thou mayst expect an Answer.   

6. Direct. wouldst thou put up a pleasing, and prevailing Prayer unto God, than thou must regard the manner of it, as well as the matter. Every Prayer, good for the Matter, is not acceptable to God, because 'tis exceeded in the manner of the performance. A wicked Man may put up a good Petition, when God regards it not. Balaam's wish was good, to die the Death of the Righteous, and that his last end might be like his. Now, as it must proceed from a Right Fountain; a Heart purified by Faith: So every Petition must be pointed by Faith, or it will never pierce Heaven. Nay, 'tis not enough to have Faith in the Habit, but it must be in the Excrcise also, and drawn out into the Act, without Faith we cannot please God, Heb. 11.6. No wonder then, if many men's prayers are rejected, for all men have not Faith. Now, Faith helps a man to a Foundation to build upon, the Promises, and Attributes of God; this keeps the Heart from wavering, and the Soul from fluctuating. It points us out to Christ, the Mediator, sitting at the Right hand of God; which offers up our prayers, and brings us an Answer of peace. Now, though Faith be absolutely necessary, yet 'tis not sufficient; there must be Repentance also, and hatred of sin: If I regard Iniquity in my Heart, God will not hear my Prayer, Psal. 66.18. Non prodest medicam salum, dum ferrum in vulnere, let every Sin thou confessest, draw sorrow from thy Heart; and, if possible, Tears from thine Eyes; such prayers are likeliest to prevail with that God that cannot behold Iniquity with approbation. So likewise Zeal, and fervency is a necessary Qualification; 'tis not every cold Petition will get Admittance at the Throne of Grace, or pierce the Ears of God; he hears not sluggish prayers, this puts denials into his Mouth: Every one can deny a cold Suitor. Had the Woman of Samaria been of this Temper, she had gone away without an Answer. We should be fervent in Spirit, serving God, Rom. 12.11. 'Tis God's complaint, Hos. 7.14. They have not cried unto me with their Heart. Prayer is a part of God's Worship, and a Curse is threatened to them that do the Work of the Lord negligently. The business is of great Concernment, and therefore should not be slightly performed. If a Man were to beg for his Life, how earnest would he be? He would use all the Arguments he could, and beg hearty. Now, this is for thy Life, and the Life of thy Soul; if thou prevail, well and good; if not, thou art undone; Men, or Angels cannot help thee, thy Diseases are so many, and thy wants so great. These Zealous Prayers are sometimes called, the renting of the heart, Joel 2.13. Sometimes wrestling with God; and thus Jacob wrestled, and prevailed: And in Scripture 'tis sometimes expressed by the Motions of the Body; Hannah moved her Lips, Solomon spread abroad his Hands, the Publican beat his Breast, and Christ fell upon the Ground. Sometimes 'tis expressed by deep Sighs, and Groans, which cannot be expressed, Rom. 8.26. Sometimes by loud Cries, Psal. 32.3. Sometimes by often repeating the same Words, as in Christ, Mat. 26.30. And sometimes by bitter Tears, as in Peter, Mat. 26.75. Heb. 5.7. Who in the days of his flesh, when he had offered up Prayers and Supplications with strong Cries and Tears, etc. Yet this is not enough, we must also watch and pray, or watch in prayer, 'tis Christ's own Command. Now, Watching is the proper Act of the Body, 'tis but Metaphorically Attributed to the Soul: Now, both are required; if the Body sleep, the Soul cannot watch; and if the Soul snort in Security, Bodily Exereise profite●… little. Watch that there be no sin lying upon thy Conscience, or Lived, or delighted in; that there be no passion predominant in the Soul, no Temptation of Satan entertained, no Worldly thoughts foisted in to spoil thy Duty, no drousiness creeping upon thee; watch that thy Heart grow neither Cold nor Lazy, in the performance, or steal away from the Duty; that Pride, nor self appear there; that no roving Imagination, vain thoughts, or needless tautologies appear there: But above all, take heed thou come not in thine own strength, but by the assistance of the Spirit of God, perform the Duty which is given to this end, Gal. 4.6. Rom. 8.26. Judas 20. Praying in the Holy Ghost, this illuminates the heart, discovers what is sin, and what is Duty; what a Man is, what he hath, and what he wants; what a God he hath to deal with, what he requires, and worketh in us, both the will, and the Deed.   

7. Direct. If thou wouldst speed well at the Throne of Grace, be sure to demean thyself well after the Duty; if thou miscarry, than thou wilt lose all thy Labour; think not that the Duty is over when thou art off thy Knees; no, there is good part behind: Call thy Heart to an Account, how it hath carried itself in the Duty; if this were duly done, it durst not wander, as it usually doth, for fear of a check; and having found out its carriage, be affected accordingly; if well, rejoice, and bless God for it; it was he that kept it in Order: If ill, check it, and make it smart for it, and stir it up by some rousing Considerations. Examine also what assistance thou hast had from the Spirit of God, God promises the assistance of his Spirit, in the Inditing their prayers, and teaching them what to ask; if he have made good this promise, bless God for it, and be encouraged by it for the future; and expect the fulfilling those desires that the Spirit assisted in the pouring out: If thou hast not met with this assistance, 'tis, doubtless, thy own fault; for God never breaks his promise, if we keep the Condition; search out the fault, and amend for the future; set Faith on work for the return of thy prayers, for no doubt, if thou prayest according to God's Will, thou shalt receive the Mercy prayed for. Many deal by their prayers, as foolish Children by their Arrows; they shoot at Rovers, and mark not where they light: Most Men lose their prayers, and heed not whether God hears them, or not; Answers them, or not; they make prayer the end of prayer; and rest satisfied, if the work be done, without on Answer; they observe not where they light, or what comes of them. If thy Petition be Lawful, expect an Answer; if it come, be sure that which is gotten by prayer, be worn with Thanksgiving; be not like the unthankful Lepers, go away, and let God hear no more of you. And when thou prayest against any sin, be sure to set Heart and Hand on work, to Mortify that sin. And when thou prayest for any Mercies, be sure to Labour what thou canst, in the use of means to attain that Mercy; 'tis a vain wish which is not seconded with endeavours: 'tis but a mocking of God, that will not be mocked; and a ridiculous thing to pray for that he will not endeavour for: As if a man should pray to come to London, and will not set a step that way. If thou prayest for Spiritual Blessings, use means to obtain them; and if for Temporal things, be diligent in the use of a Lawful Calling: 'tis the hand of the diligent that makes Rich. When thou prayest for thy Neighbour, be as willing to help him, to thy power, as to pray for him. Many men show more Divinity in their Words, than Humanity in their Actions; one penny is more hardly got from them than thrice God help you. And when thou hast put up thy Requests, then with patience wait for an Answer; as Hannah, when she had poured out her Soul to God, she depended upon him, and looked no more sad, 1 Sam. 1.18. It may be, though God hath promised, and will perform; yet he will not give it at the first ask; he will make thee seek again, and wait also. When Peter was in Prison, and the Church prayed for his deliverance, it was the last Night, before God granted their Petitions, Acts 12.5,6. But be it sooner, or later, when the Mercy comes, give God his Tribute of praise; this he requires, Psal. 50.15. And this was David's practice, Psal. 116.2. And Christ chargeth this upon the Lepers, as their fault. If he deny thy Request, seek out what is the cause, and, perhaps, thou mayst find some sin un-repented of, and then no wonder if God hear thee not; resolve, with Saul, it shall die, though it be thy Jonathan, 1 Sam. 4.37. Destroy that Achan that offends God, and troubles Israel. Or, perhaps, the Petition required is not suitable; or thou failedst either in the manner, or end: if so, be more wary the next time. If neither of these wait for an Answer, set upon the Duty with stronger resolutions, if prayer be not strong enough, join Fasting: Some sins, like some Devils, come not out but by prayer, and fasting. If thou canst not do it thyself, call in help; take these Directions, and thou wilt find the banefit of prayer.    

CHAP. VII. Directions in, and about Singing of Psalms.  

THE Next Duty I shall Instruct you in, is Singing of Psalms: A Duty much pressed, and practised, both in the time of the Law, and in the time of the Gospel; and many thousands of Believers have received benefit, and have been refreshed by it. The Book of Psalms, 'tis evident, is of Divine Institution. and compiled by the assistance of the Spirit of God: And though sundry other pieces of Scripture, have been by several Persons, in several Ages, called in Question, yet this was never Questioned by any. 'Tis expressly mentioned by the Apostle Peter, Acts 1.20. Yea, is acknowledged to be Canonical Scripture, by Christ himself, the great Doctor of the Church, Luke 20.42. And David himself saith, in the Book of Psalms, the Lord said unto my Lord, sit thou on my right hand, till I make thine Enemies thy Footstool, Luke 24.44. All things must be fulfilled, which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning me. The Hebrew Title of this Book, is, Sepher Tehillim, a Book of Hymns, because it chief consists in praise and thanksgiving unto God, for his benefits: And this Title seems to be taken from the Inscription of the 145 Psalms, where the word is used; and the whole Psalm spends itself in the praises of God. In the Scripture indeed, we read of Psalms, and Hymns, and Spiritual Songs, Eph. 5.19. Col. 3.16. But what the difference is between these, is not easy to show; no doubt, one, and the same Psalm, may admit of either of these Names. Some have distinguished them thus, Psalms, say they, are those that contain Exhortation to Holiness, and Directions to an Holy Life: Hymns contain praises to God, for his benefits, Spiritual, and Temporal; and Spiritual Songs are a mixture of both. The Original word Mizmar, comes from a word that signifies cutting off superfluous things, and signifies a eomposure of Harmonious words, without Superfluity, or Excess; and 'tis sufficient, that the whole Book, containing several Subjects, is called by this one name, of Psalms; even by Christ himself. Now, this Divine Ordinance, or Holy Duty, though both Commanded; and Commended, and practised by Christ, and his Apostles, and the Church of God, even down from David's Time, to this day; yet is denied by some, and Questioned by others, to be a Duty; but I think they may Question (as some indeed do) all the Ordinances, as well as this; for, what but the Ignorance, or wilful perverting of the Scripture, can be the ground of such a denial? It may be indeed, they have never performed this Duty as they ought to do, and so never received that benefit and refreshing from it, that others have done; and hence they judge it is improfitable, and condemn the Ordinance for their own fault. But doubtless, many thousands of Believers, may speak out their Experiences, and tell you, they have been refreshed by it. That it is a Christian Duty, shall, God willing, be further showed you; and that 'tis both profitable and pleasant, is easy to prove. The Psalms are a Rich Store-House of all manner of Provision; and those that are conversant herein cannot be Ignorant of it. Here are Instructions for the Ignorant to lead them in the way to Heaven, and guide them by all the byways of Error, and Folly; here are Incitations to the dull, and sluggish, to rouse them up out of the sleep of Security. Here are prayers to draw down Mercies from God, and praises to God for Mercies received. What shall I say? Whatsoever Estate a Christian can be in, here he may find Comfort, or Company, or both. Here, as in a Glass, are represented, and set forth, the thoughts, the words, and Actings of a gracious Soul, in every Condition; and the Experience they have had of God's help at hand, in every Condition: How oft doth the Psalmist begin like Jonah in the belly of Hell? And is raised up to Heaven before the Conclusion. And 'tis wonder that any should desist from such an Angelical duty, which so much resembles Heaven: But because many, no doubt, out of Conscience, Question the Duty: I shall first prove the Duty Lawful, and then give my Advice, how it may be performed.   

1. Direct. If thou wouldst perform this Duty acceptably to God, and profitably to thyself, be well convinced that it is thy Duty; halt not between two Opinions, do it cheerfully, and understandingly; which thou canst not do, so long as thou doubtest whether it be thy Duty, or whether God will own it at thy Hands; Whatsoever is not of Faith, is Sin, Rom. 14.23. To this End, view the Arguments following, which I suppose may be sufficient to prove it thy Duty. My business in this Treatise is not to meddle with Controversies; yet so far as the digression may be tolerable, and my Method and Design will allow, I shall speak something for thy Satisfaction. Consider therefore, God hath furnished Man for this Duty, in giving him this Musical Faculty; with which, as with all the rest, he should Glorify God: And how can he Glorify him better with it, than with Trumpetting out his praise, and Singing forth his Glory? This is the way that David stirs up his Tongue to praise God. This was an acceptable Service unto God, even before the Ceremonial Law was given, Exod. 15.1. Then Sang Moses and the Children of Israel this Song unto the Lord, etc. By this means also the Spirit of God is stirred up in us, Eph. 5.18,19, Be filled with the Spirit, speaking to yourselves in Psalms, and Hymns, and Spiritual Songs. This leaves a sweet relish and delight upon the Spirit, Psal. 104.33,34. I will sing unto the Lord as long as I Live; I will sing unto my God while I have my Being; my Meditation of him shall be sweet. Nay, this is that which Saints and Angels do in Heaven, and shall do for ever: Thus the Angels did, Isa, 63. even with an Audible voice: As also of our Saviour's Birth, Luke 2.13. & Rev. 5.8,9. & 14.3. & 15.3. And this shall be their work for ever. Yea, it hath been Prophesied, that there shall be Singing in Gospel times, Isa. 20. In that day shall this Song be sung. Isa. 52.8. Thy Watchmen shall lift up the voice, with the voice together shall they Sing, etc. Which the Apostle Interprets to be in Gospel Times, Heb. 2.12. Yea, all Nations are stirred up to sing praises unto God, Psal. 100.1. Psal. 95.12. Which includes both Jews, and Gentiles, and must be understood of Gospel Times, as 'tis Interpreted, Heb. 4.3. Neither can this Duty under the Law be Typical; for neither Scripture, nor Reason can show, that Singing Psalms Typified out a Believers Singing with the Heart in Gospel Times, any more than prayer with the Voice, Typifies out praying with the Heart. Nay, Christ, and his Apostles, after his departure, would not have used it, had it been Ceremonial: If this serve not, we have plain Scripture Commands for the Duty, even in Gospel Times, Eph. 5.19. Speaking to yourselves in Psalms, and Hymns, and Spiritual Songs, Singing with Melody in your Hearts, Col. 3.16. Teaching; and Admonishing one another, in Psalms, and Hymns, and Spiritual Songs, singing with Grace in your Hearts to the Lord, James 4.9. If any be Afflicted, let him Pray; and if any be Merry, let him sing Psalms. Now, all this shows this is a Duty: If yet, this satisfy not, we have the best Examples, to warrant us. I shall set before you the Angels, at the Birth of Christ, Luke 2.13. And the Holy Men of God in the Time of the Law; David was called, The sweet Singer of Israel: But this is not all; we have the Example of Christ himself, and his Disciples, which is without Exception, Mat. 26.30. After Supper they sung an Hymn; which probably was the same which the Jews were accustomed to sing, at the Passeover, viz. those Songs of Degrees, from Psal. 112, etc. to Psal 118.19. However, this shows the Lawfulness of the Duty. We have also the Example of Paul and Silas, that Sang in the Prison, with an Audible Voice, for the Prisoners heard them, Acts 26.25. We have also the practice of the Church down since the Apostles Time; and all those cannot likely persist in an Error, so long: This we have for our Warrant, and little can be said against it; and therefore I shall conclude 'tis a Lawful, and Laudable practice.   

2. Direct. Is concerning the Matter of our Singing, which must be Holy, not Profane; to God's Glory, & not our own: There are many that think it is a Gospel-Duty, to Sing Psalms, and Hymns, and Spiritual Songs, and yet they Scruple the Singing of David's Psalms; and thus they seek a knot in a Rush: David's Psalms were an Acceptable Service unto God; and we read not where ever God disclaimed them: They were used, and Sung, not only by himself, but others; not only in his own Time, but in succeeding Generations; where they Praised God with David's words: As we find in Solomon's Time, 2 Chron. 5.13. In Jehoshaphats Time, 2 Chron. 20.21. In Hezekiah's Time, 2 Chron. 29.20. In Ezra's Time, Ezra. 3.10,11. In the two former places, we find David's words used; in the two latter we find an express Command, and Example of Praising God with David's words, and with the words of Asaph: You see the estimate the Church of God put upon them; yea, as may be apparently proved, they were thus in use, even to Christ's Time, as History Records, these Psalms of David in the times of the Law, were sung by the four and twenty Orders of Musicians, which seem to Typify out the Twenty four Elders, men ioned Rev. 5.8. The Song of Moses, the Servant of God, Exod. 15.1, etc. Was Sung, not only by him, but by the People; not only by Men, but Women also, Exod. 15.20,21. Yea, Moses was Commanded to write his other Song, and teach it unto the Children of Israel; and put it into their Mouths, Deut. 31.19. And to what purpose was it thus written, and thus to be learned, but that they should sing it? I have already proved we ought to Sing Psalms, Hymns, and Spiritual Songs, the very Name gives unto David's Psalms. Nay, there is strong probability that Christ himself, when he was upon the Earth, Sang David's Psalms at the close of his Supper; for if he would conform to the Custom of the Jews, to Sing an Hymn at the close of the Passeover: What ground have we to think he did not conform to them in Singing the same Hymn, which they were wont to do: which was as hath been said, David's Hymns; however, the Scriptures make mention of no other. And 'tis observed, that the Ancient Hebrew Copy of Saint Matthew's Gospel gives favourable Light unto it, by making use of the word there, which is the Title unto David's Psalms. We find also the Apostle Penned good part of the Second Psalm, Acts 4.24. and why not Sing it? And if Christ, and his Apostles had had any other Hymns, they would have been left upon Record, as some of their Prayers are; but no such thing is to be found. Nay, we read that the Angels themselves, in their Celestial Harmony, conforming themselves to the words of David, and allude unto the Song of Moses, the Servant of the Lord; and therefore, doubtless, 'tis not unlawful for us to do thus. 'Tis true indeed, we are Commanded to sing in the Spirit, and so we may, if we use a Form indicted by the Spirit, and Sing them with the Heart, and Understanding: We are Commanded to Pray by the Spirit; and can any Imagine, but so we may, though we use the Form Christ hath bid us use. But if we expect an immediate impulse of the Spirit; dictating to us both sense, and Meeter, and putting words into our Mouths as we sing; not one of a thousand, if ever any at all, will be found to have such a gift. Indeed, in the Apostles days, when extraordinary gifts were given, some such thing might be, which now cannot be expected, any more than the gift of Healing: And seeing that David and Moses, Men endued with the Spirit, Pen their Songs for the Public good; let us be contented to see by their Light, and not presume to compare with them, much less, to exceed them: We may find special Psalms appointed upon special occasions; as for the Sabbath day, etc. And the Book of Psalms is so perfect a Sentence, that there needs no Addition; and if it did, doubtless, God would have ditected some to have perfected the work; 'tis a great boldness for any man not endued with the Spirit of God, to thrust upon the Church an Hymn of his own making, and lay aside those indicted by the Spirit: If we must Sing, it must be David's Psalms, or worse; I think no humble man will compare the beats of his own brain with the immediate impulses of the Spirit: I know not what Warrant we have to leave the one, to use the other.   

3. Direct. Be satisfied also concerning the Persons obliged to perform this Duty; for some that confess 'tis a Christian Duty to be done in Gospel Times, yet think not that all Christians are hereby engaged: Some conceive 'tis the Minister's Duty alone; as he is the Mouth of the People to God in Prayer, so should he also be in Singing; and the rest should tacitly consent, and join in Heart, but should not vocally sing. 'Tis easily granted, that a godly Man, for his own solace, may sing alone; and thus David did his Night-Songs upon his Bed, Psal. 77.6. And 'tis evident also in the Primitive Times, when the gift of Tongues was in use, and other extraordinary gifts, which now are ceased: One that had a Psalm given by Divine Inspiration, might, and did Sing alone, and the rest joined, as aforesaid, and said Amen to it: For it was impossible, and improbable, that all should sing together by such a Divine rapture. But this gift failing, and David's Psalms Lawful; yea, the best we have, or can have: The whole Church may join in these, not only in Heart, but in Voice: I think this need not be controverted. God, that is the God of Order, and never established, or owned Confusion, hath formerly owned this, as I have showed: Where Priests, and People; Men, and Women, joined together, as in Moses Song, Exod. 15.1,2, etc. The whole Church of Coloss was exhorted hereunto, Col. 3.16. And not the Pastors, and Select Elders only: And if God would have such Select Choristers for this Work in Gospel Times, he would have given Instructions, and Directions for their Qualification, and Election, as he hath done for other Officers, besides some Ministers otherwise Godly, and able, are not fitted for this Duty, neither have they such a Musical Faculty, as to be fit to be the Mouth of the People in this Duty: And God hath endued many of the People in this, beyond their Minister; and doubtless, it is not given in vain: Moses and the Children of Israel Sang together, Ex. 15.1,2, etc. Yea, in Gospel Times, Christ, and his Disciples, Mat. 26.30. The like we read of Paul and Silas; and why should we doubt that have such Leaders? I know not. The Angels that were ten thousand times ten thousand: yea, thousands of thousands, joined together without Confusion, Rev. 5.11,12. But you will say, here is no Expression of Singing: See then those hundred forty and four Thousand, that followed the Lamb; those sang a new Song, which no other could Learn, Rev. 14.1.3. And this shall be the Saints work for ever. But some question whether Women may sing in the Church, and think they have cause enough for their doubt, because the Apostle doth peremptorily forbid a Woman to speak in the Church; but she cannot sing, but she must speak, 1 Cor. 14 34. But this is grounded upon a mistake: Indeed, they ought not to speak by way of Office, or Public Teaching, but must be under the Authority of her Husband: Neither to make Questions there, but at Home, lest they transcend the bounds of Modesty; but that they must not speak at all, will not be proved. Sapphira spoke, when Peter demanded her Answer. Nay, than they must not say Amen, to the Prayers, a Duty enjoined to all in general. We read of Miram, and the Women, they Sang, and were not reproved, Exod. 15.20,21. And that it was the practice in the Primitive Times, for Men and Women to Sing together: The Ecclesiastical History may inform you. But some Men doubt whether Carnal Men and Women ought to Sing, or whether Christians ought to join with them, if they do; and the reason is, they think hereby they hold Fellowship with them: But what Reason is there that a Man may pray in a mixed Congregation, and not sing, when as this is but a more deliberate sort of Prayer; the Voice is Natural, the Tune Artificial; so far we may join, and the Matter is common to both: And for the Manner, if they sing Spiritually, than they are fit to be joined with; if not, what Spiritual Communion have we with them? No question, but it is their Duty, and why may we not join with a Man doing his Duty? Moses Sang with a Rebellious People, and God Commanded him to write his Song, as a Witness against them, Deut. 31.19. And there is no Psalm, but every one in the Congregation may Learn some Instruction from it, and make some good use of it.   

4. Direct. Be well satisfied also in Singing David's Psalms, as they are turned into English Meeter; for this also in our Age is become a Scruple unto many: For when they cannot deny this to be a Duty, yet they exclaim against this as a Humane Invention, which hath no Warrant from the Word of God. 'Tis true, we have no Command, totidem verbis, for so doing; no more have we for the Translation of the Hebrew Bible into English. But doubtless, if Englishmen ought to study the Scripture, and read it, 'tis necessary that it be Translated into a Language they understand. If David's Psalms may, and aught to be Sung by Englishmen, it is to be Translated into English, or how can they Sing with the Understanding? And why should it not be Sung in the English manner; which is, when 'tis fitted with apt measure, syllables, and Meeter, as Englishmen use in their Songs; and not only them, but also other Nations. If it be Lawful to Translate the Hebrew Bible into Prose, in reference to Reading; why not into Meeter, in reference to Singing? As for the former, I know none but the Papists that deny it; who would thereby keep the People in Ignorance, that their own Juggling should not be spied: But doubtless, if this Command of Searching the Scriptures, and letting the Word of God dwell plentifully in us, etc. belong to Englishmen, they must be Translated into the English Tongue, that they may be able to do it, which not one of a thousand could do in the Original Language. Now, God Commands us to Sing Psalms, as well as Read the Scriptures; which very few are able to do, so long as they are locked up in the Original Hebrew; & therefore the Translation is necessary: And that they should be fitted with such Measures, and quantity of Syllables as is necessary to make them fit to be Sung the more Melodiously, by English men. I know not why any should deny this; for why may not Hebrew Verse, and Meeter, be turned into English Verse, and Meeter, I see not; as well as Hebrew Prose into English Prose? In the Hebrew they are fitted to be Sung, and Poetically Compiled; and many Verses together in some Psalms are in Meeter, as the Skilful in the Tongue affirm; as Buxtorfius, in his Thesaurus, and others. And why should not the English have their manner of Singing, as well as the Hebrews, and other Nations? And why should not the Translators preserve the Elegancy of the Original Language? Which they cannot do, if they should let slip, and neglect those Poetical Fancies, Accents, Tones, and Tunes, which the Hebrews kept; and with which the Psalms, and other Poetical parts of Scripture are penned: And therefore Poetry is no Humane Invention, but used by the Holy Ghost himself, in the Penning of the Scripture; and may, no doubt, be used Lawfully by the Translator also. But those, that by a Common, and Ordinary gift compose Psalms, and Hymns; both for Matter, and Manner, this is a Humane Invention; especially if imposed upon the Church, or read suddenly before Consideration be had before, by the Church; whether they are according to the Scripture, yea, or no. Nay, the Translating of the Scripture may as well be called an Humane Invention as this. Neither can it be called an Humane Imposition, when none are compelled to Sing, nor no punishment threatened for the neglect. But some will say, the Translation is full of Errors, and therefore we cannot join in the Duty: Alas! what can be done of Man, but it will appear to be done by Man? The best Translation of the Scriptures is not without its faults; and shall we therefore use none? When Men do their endeavour, God takes the Will for the Deed. The Septuagint Translation is abundantly faulty, as the Learned know; and often varies from the Hebrew-Text: Yet Christ and his Apostles make use of it. Nay, in the Hebrew Copy, as 'tis observed in the Old Testament, there are 800. divers Readins; and in the Greek Testament, above a Thousand. God hath, 'tis true, promised to keep his word to a tittle, but not in this, or that Copy, or Translation, but in the whole; we have the whole. Some say, that Translating it into English Meeter, there is often adding to, and taking from, contrary to God's absolute Command, Deut 12. last. But consider, here is no Addition, but an Explication; no Duty added, only the words altered, the sense remaining; and a Translation may admit of such a Cavil, and all Expositions will hereby come under the Reproof: You may as well say, that Preaching, opening, and applying Scripture, is adding to it; for here are more words used: Thus you see none have need to Scruple the Duty.   

5. Direct. As concerning the Tune, wherein those Scripture Psalms are to be sung; for in this also is some Controversy: For some charge it to be a Humane Institution, foisted into God's Worship. To this, I say, I shall add thus much: That seeing God hath Commanded us to Sing with the Understanding, which must needs be, not in the Hebrew, but the English Tongue; and he gives us no Direction concerning the Tune, wherein we must Sing. By this 'tis apparent, 'tis best to our own choice, so that we transgress not against that general Direction, given in the Word, Let all things be done decently, and in Order. An English Psalm may, doubtless, have an English Tune, so that it be grave, decent, and comely; not light, wanton, or frothy; but such as becomes so Holy a Majesty, and is suitable to so grave a Matter. It appears plainly by Justin Martyr, Tertullian, and others, that in their Times, David's Psalms were put into Songs, for their Edification; and Eusebius Reports of some rejecting those, used such Songs in the Church, as would make Men afraid to hear them. The Jews, 'tis confessed, had their peculiar Tunes, and Accents; either set down by the Penman, or added by the Singer; but these are hid from us, and I suppose, fully known by no man Living; and the little that remains cannot be accommodated to our English Version: And therefore seeing that God hath given us a Language different from theirs, and suffered us to serve him with words different from the words they served him with. So likewise hath he given us Tunes and Tones different from theirs, and no doubt, will accept of them at our hands. Every Nation and Language hath some proper and peculiar Dialect of their own, and yet God accepts of all where the Heart is right: And as he hath given us Liberty to Pray to him in our own words, which we may gather from the Answers, and Returns which many have of their Prayers. So likewise, no doubt, he will accept of our Praises, in our own Tunes; which appears also by the Refresh, which many have found in this Duty. God himself hath appointed the substance of his Worship, and left the Circumstances to Humane Determination; he hath Commanded the Preaching of the Word, but for the Time, and Place, and other Circumstances, he determined not. In the Passeover, he appoints what Meat to eat, but left it to their own choice, whether to drink Wine, or water, or any other Liquor. So singing of Psalms are appointed by him, but in what Tune, he doth not determine, any further than the general Directions, of decently, and in Order reach. Hebrew Tunes, as I said, are much unknown; and if known, cannot agree with our Language; no more do ours with other Languages. Now, if we sing, it must be in some Tune, but no Tune being peculiarly Commanded; our own, no doubt, may be Lawfully used. Neither can it be justly called an innovation thrust into God's Worship, any more than the Word Translated out of the Original into English, in which the Scriptures are Read; yet this is held to be Lawful. 'Tis Invention indeed, which savours of nothing but of the Wit, or Will of Man, thrust into God's Service, and is not agreeable to the Rule, this may be suspected, and rejected; but this is not of that Nature: The Question before us, is, what Reason can be given why we may not use English Tunes, as well as English Words, in God's Worship; seeing the one is as Consonant to Scripture, and Reason, as the other. Another scruple that some make upon the like ground, is, the reading of the Psalm, in Order to singing. Indeed, were all men able to repeat the Psalms without Book; or had all those, to whom singing is a Duty, the gift of Reading; or were furnished with Books to Read, this were not necessary; but till this comes to pass, which will never be, Reading is of use; the whole Congregation is to sing, and unless all were thus Qualified, how can they sing, if it be not read? Nature itself dictates to us, we must use means to bring to the end, and the Scripture never denies it. Now, this is a good means for Instruction, and why may we not receive Instruction by the Ear, in Hearing, as well as by the Eye, in Reading. In Prayer, we think it more convenient to join with the Minister, hearing him, than if we could read the same Prayer along with him in a Book. When all Israel sang together with Moses, it is like it was read to them, Exod. 15.1,2, etc. for doubtless, all had not Copies of it, if they could have read, neither had committed it to Memory. Neither can the Reading of it any way hinder the Melody, neither will it hinder, but help the Understanding, neither any way dull the Affections: And thus I hope I have removed those Objections, and Answered the doubts of those that scruple this Ordinance.   

6. Direct. If thou art now convinced, that Singing Psalms is a Gospel Duty; yea, thy Duty, which God requires of thee, set upon it then with hopes of Success; but be sure to observe, that in this, as well as in other Duties, thy End be good; otherwise the Action must needs be bad. Many a man loseth much Labour, and pains, and spends much Time to little purpose; an evident Example we have in the Pharisees, Mat. 6.1,2, etc. who Fasted, Prayed, and gave Alms; all Excellent Duties: But those Sacrifices, though otherwise good, being mixed with the Dung of their own self-seeking, and desire of popular applause, God throws it back into their Faces, as Dung, without a Reward; and so it will be with thee, if thou seek thyself, and not God, in the Duty: If Custom, Credit, or a desire of Popular Applause, drive thee on to this Duty, and not the sincere desire of God's Glory, thou mayst expect thy Reward from Men, and not from God. Many Men in Singing Psalms, aim at no higher End, nor make any better use of it, than they do in their Profane Songs, or Ungodly Ballads, viz. Their own Recreation, to drive away the Time, or a desire to be Applauded for their good Voice, or Tune, or Excellent gift in Singing. But the chief End which every Christian should aim at in all his Actions, especially in all his Acts of Divine Worship, should be God's Glory, and his own Souls good; if this be laid aside, thou mayst expect a Curse, and not a Blessing upon thy proceed. If this be wanting, the Duty is spoilt; if this be minded, God will accept of it, though accompanied with many Imperfections. This Heavenly Duty is performed to this End, by the Angels, and the whole Church Triumphant, as before is showed, and will be the Work of Eternity; and here upon Earth, if Heart and Voice go together: 'Tis a resemblance of Heaven, and represents, though darkly, that Melodious Harmony that is in Heaven, amongst those Glorious Choristers. We should make Melody in our Hearts, and not only with our Mouths. Look upon it as a part of God's Worship, and Service, and appointed for Spiritual Consolation, not for Profane Recreation; and therefore we should, with the Psalmist, say, Not unto us, Lord; not to us, but to thine own Name be the Glory. Let us work for God, and he will not fail to give us a Reward; and there is great Reason why we should in this Duty Trumpet out his Praise, for all we have is his, and from his hand it is we receive every good and perfect gift: We have our Life, and Being from him, and have no more breath than what he puts into us; and there is all the Reason we should render to him the Praises due for all: And this is one way we have to Praise him, Eph. 5.19. Col. 3.16. Thus the Holy Men of Old have gone before us, and aimed at this very End. Thus Deborah, and Barak; Moses, and Miriam, and many more; and thus David resolves to do, Psal. 7.17. I will Sing praise to the Name of the Lord most High, Psal. 111.1. And exhorts others to follow his Example, Psal. 30.4. Sing unto the Lord, O ye Saints of his, etc. Psal. 47.6. & 92.1. Now, this Duty, though it especially concerns the Godly, as those that have received the most, and greatest Mercies, and have the greatest abilities for the Work; yet others also having received all they have from God, are also obliged to render Praise, and Thanks to God, and are frequently called upon, thus to do, Psal. 110.1. where all Nations are excited to this Duty. And as God's Glory is chief to be minded, so our own Benefit is not to be neglected, and our Souls good. And the Psalms serve also for Instruction, and Direction; for this, as well as other Scripture, serves to this End, Eph. 5.19. Col. 3.16. And if we observe, every Psalm will yield us some profitable Instruction, Direction, or Exhortation; and inform us in many things concerning God's Word; his Attributes, Providences, Promises, Word, and Works; or something concerning ourselves, or others; good, or bad; concerning this Life, or that to come: And this we may not only Treasure up in our own Hearts, but also press it upon others, and Teach one another in Psalms, and Hymns, and Spiritual Songs. Nay, wicked Men may hence be Instructed, Convinced, and Reproved; to this End, Moses Song was Indicted, Deut. 31.19. 'Tis matter of Consolation also to the Godly in all Conditions; here are Petitions put up to God, here are Promises made by God: Perform this Duty now to right Ends, and doubt not of a Blessing.   

7. Direct. If thou wouldst have a Blessing of God accompanying this Ordinance; or, if thou wouldst Sing Psalms profitably, then do it in God's way, as well as to a right End; 'tis not the bare performance of the Duty will serve the turn. Many content themselves with the Husk, without the Kernel, and think a little Lip-labour sufficient; and come with no more Reverence, nor so much, into God's Presence, than they would come into a great Man's Presence, to Sing a Profane Song. If such Service would please, God would have many Servants. But 'tis the Heart that God requires, or he will have none of their Service. Trust not, therefore, with the Papist, Opere Operato, in the Work done, for God must have it done in his own way, or he will not accept it. A good Duty may be spoilt by the ill doing it, as well as a good Tool by ill handling. The Duty we Treat of is not so easy, as many think it is: Many carelessly performing it, and finding little benefit by it, have mistrusted the Duty, rather than themselves; like the Maid in Pliny, that being suddenly struck Blind in the Night, blames the Sun the next Morning for not Rising. Men are apt to accuse any thing; yea, God himself, rather than themselves: Because they themselves feed upon the Husks, they think there is none that taste the Kernel; and so lay it aside, and plead against it. But upon the same grounds many of them plead themselves above Ordinances, and rest not, till they plead perfection; and look upon Ordinances as beggarly rudiments; but to leave these to their self-delusion. When thou approachest to God in this Ordinance, being part of his Instituted Worship, be sure to bring thy Heart along with thee, and engage it in the Duty. God saith of the Heart, as sometimes Joseph did of his Brother Benjamin; you shall not see my Face, if your Brother Benjamin be not with you: You shall not see his Face, if the Heart be absent. Heart and Voice must join together, or it will make no pleasing Melody in the Ears of God: He is a Spirit, and must be Worshipped in Spirit and in Truth. For, as Fervent Prayer may prevail, where cold Petitions are denied: So hearty Praises are acceptable, when others are esteemed but as a mocking of God. We must sing with the Affection, and with the Understanding also: The whole bent of the Soul must be set upon the work; the Blind, and the Lame, and the Heartless Sacrifice is abominable unto God. My Son, saith he, Give me thy Heart. Whatever thou offerest without the Heart, he will have none of it: The more of the Heart is in the Duty, the better he loves it. Thou must sing with the Spirit, 1 Cor. 14.15. Thus David, when he began to sing, lift up, not only his Voice, but his Soul to God, Psal. 25.1. and calls upon all that is within him to bless the Lord, Psal. 103.1. And we have Exhortations to this Duty, Col. 3.18. Eph. 5.19. The Lowing of an Ox, the Grunting of a Hog, make as Melodious an Harmony in God's Ears as a Heartless Prayer, or Praise. God is a Spirit, and must be Worshipped in Spirit, and in Truth: Nay, it must not be only with the Heart, but with the Heart rightly Qualified: An ungracious Heart cannot but savour strong in the Nostrils of God, worse than a stinking Carrion doth in ours: we must sing with Grace in our Hearts, as the former Scriptures plainly testify. Sincerity is necessary; approach not near him, without the Wedding-Garment: Hypocrisy spoils all thy best Actions; we may as well expect sweet Water in a dirty Channel, or stinking puddle, as a good Duty from a rotten Heart. The Graces of the Spirit must adorn that Soul, that must be welcome into God's presence: Neither is it sufficient, that they be there in the Habit, but they must be drawn forth into the Act; for, as we must Pray, and Sing with the Understanding, and Affection, so we must Pray, and Sing with Faith, believing those Promises made by God, and those Petitions put up, that they shall be in Time Answered. Bring Hope along also, to wait for the Accomplishment, and Love to God, and Delight in his Service, and desire of his Glory, and other suitable Graces: And thus doing, expect a Blessing upon the Ordinance, and benefit by it.    


CHAP. VIII. Directions in Observing the Sabbath Day.  
THE next Duty I shall Treat of, is the Observation of the Sabbath Day, for this also is a Commanded Duty; this is that stated time for the Worship of God, and necessary for his Service. For if we must Worship God in some place, so some time is also required for this Worship: and God himself hath appointed out what he thinks most suitable, Exod. 20.8. Remember the Sabbath day, to keep it Holy, etc. Yea, he hath enjoined it to be observed upon pain of Death, Exod. 35.2. Whosoever doth work therein shall be put to Death. And we read of the Man, that gathering sticks upon that Day, was by God's special Command to be put to Death, Numb. 15.32. etc. But there are many that easily grant, it was a Duty obliging the Jews, but not the Gentiles; and is of no force at present to Christians, but Ceremonious, and so abolished with the Ceremonial Law; but for Satisfaction know, something in the Command was Ceremonial, and that ceaseth; something Moral, and that remaineth. Nature itself teacheth us that there is a God; and the same Nature teacheth, that this God is to be Worshipped; and Reason tells us, some time must be allotted for this Worship: God appoints one day of seven, for this Work, and that is Moral; but what seventh day, whether from the Creation, or no, is left to God to determine. Many that know not the true God, yet allot some time for the Worship of their Imagined Deities; but that it must be this, or that day, Nature teaches not, but is alterable at God's dispose, but not at Man's; and that it was observed in Remembrance of their deliverance from Egypt, was Ceremonial, Deut. 5.15. And Typified out a deliverance by Christ, a Rest in him, and his Resting in the Grave. As also the rigid Observation of it, enjoined to the Jews, when they must not go out of their places, kindle a Fire, dress any Meat, bear any burden, etc. upon it. Christian Liberty hath freed us from this; but for the Observation of one day in seven, for God's Service, is Commanded by God, approved by Christ, and practised by the Apostles, and all succeeding Generations, 1 Cor. 16.2. and what power on Earth, then can make it void? It was a Law given to Adam in Paradise, before there was any Ceremony used, or enjoined, or any Saviour needed, or promised. I say, for the Substance of it, though it was afterwards pressed more strictly, and some Ceremonies added to the Jews; and therefore it belongeth to all his Posterity, though the Ceremonial part concerned them only; and though we read not that it was Observed in those first Ages, yet it follows not, that it was not, when many thousand things then done could not be expressed in so short a History: Yea, the same seems to be known to the Jews before the Law was given, Exod. 16.23, etc. To Morrow is the Rest of the Holy Sabbath, etc. When it was after that God gave it in the Command; and if this Rest upon the seventh day be Ceremonious, why not the Command of Labour on the six other days also? And why doth not this cease to be a Duty as well as the other, and then the idlest Persons may be the best Christians? We may find this Command reaches even to the stranger that is within the Gates, when I think the Ceremonies are not pressed upon them. Many Reasons also are given in the Command, which belong to us, as well as to the Jews, as from the Equity of it: God, who is the Disposer of all, gives us Six days, and reserves one to himself, which he calls his own; The Sabbath of the Lord thy God: And Christ tells us, The Son of Man is Lord of the Sabbath; and from his own Example; he Rested, and therefore Commands us to Rest; the End was, to Worship God in it, and to Dedicate it to his Service, for the Resting of Man and Beast upon it; and distinguishing his People from others, etc. and doth not this concern us as well as the Jews? God requires no less proportion of Service now, than he did then, and therefore no less time to do it in. Our Bodies require as much Rest as theirs, and our Souls as much Food; and why should not we have the like time? And this being the Substance of the Fourth Command, I think neither Man, nor Angel, can alter it; for who can proportion it better than God himself? Nay, the Circumstances in the delivering of this Law, shows to be Moral. It was spoken by God's Mouth, as well as the other; written by the same Finger of God, in the same Tables of Stone, put into the Ark, where the Ceremonies were not; it hath a special Memento put upon it: Remember the Sabbath, to keep it Holy. Christ himself owns it, when he bids the Jews Pray that their Flight be not in the Winter, nor on the Sabbath day, Mat. 24.20. which Flight was forty Years after his Death. The opposition which wicked Men make against it, proves it to be of God also; for if the Devil herein prevail, we might almost bid farewell to all our Religion.   

1. Direct. Before thou canst make Conscience of Observing the Sabbath, thou must be well convinced that it is thy Duty. To this End I have already proved it to be of Divine Institution, and a Branch of the Moral Law; binding, not only Jews, but Christians also. But I foresee one main rub must be removed, before the way be cleared; that doubt which makes many to stumble: Whether the first day of the Week, or that which we call the Christian Sabbath, be of Divine Institution; and whether Christians be obliged to observe it as a Sabbath. Much hath been Written by Divines to satisfy this doubt: My purpose is not to speak much to it in this place, this Treatise being of another Nature, yet something is necessary; for while this doubt remains, who will make use of the following Directions? 'Tis true, we cannot prove in Scripture, neither is it said, totidem verbis, that Christ did Command that the Sabbath should be changed, from the last, to the first day of the week, than there could be no Controversy; but we have that which is equivalent to such a Command, that it was changed by Divine Authority, and very probably by Christ himself; the Scripture yields us sufficient Witness Christ is called the Lord of the Sabbath, and the Holy Ghost calls it his day, Rev. 1.10. which seems to intimate, he is the Author of it: As the Sacrament is called his Supper, because he Instituted it; and had it not been altered by him, I know not who would have been so bold, to have distinguished it from other days by this Name; he was every way as Faithful in his House as Moses was, yet Moses, we know, by God's appointment, stated a time for God's Worship, Heb. 3.2.6. and no doubt, a settled time is as necessary for us, as for them, to Serve God in. We find Christ himself owning the day in his own Person; as in his Resurrection, and finishing the work of our Redemption, a greater work than that of Creation, and better deserves a special Memorial: And the Apostle tells us, He entered into his Rest, and ceased from his own Work, as God did from his, Heb. 4.10. alluding to the Creation, from which, when God Rested, he Ordained the Sabbath. We may also Read, that Christ, after his Resurrection, appeared divers times to his Disciples upon the first day of the Week, when they were met together; Read John 2.19. and again, verse 26. And doubtless, not without Divine Providence pointing out this day to us; and after his Ascension, when they were met together upon that day, he pours out the Holy Ghost upon them, Acts 2.12. We Read also, that this was the day the Apostles did keep as a Sabbath, and also the Churches met together to perform Sabbath days duties; to Preach the Word, to Administer the Sacraments, Prayer, Works of Charity, etc. Acts 20.7. 1 Cor. 18.2. Upon the first day of the Week let every one of you lay by in store, as God hath prospered him And as 'tis conceived, forty Years after Christ's Decease, Saint John, by the Inspiration of the Holy Ghost, calls it the Lord's day, whereupon he received his Revelation, Rev. 1.10. Neither do we Read, that the Apostles ever kept any other day, as a Sabbath; 'tis true indeed, upon the Jews Sabbath they often Preached, taking Advantage of the Multitude then gathered together, which Advantage at other times they wanted. Now, if the change were thus made by Christ, and his Apostles, it was by the directions of the Spirit of God; for the Apostles delivered but what they had received from God, 1 Cor. 11.23. It was upon this day they met to Preach, and break Bread, Acts 20.7. 1 Cor. 16.1,2. Now, were there no Precept, the constant Example of the Apostles, and Churches in the Apostles time, may satisfy us, for they were Inspired by the Spirit of God, and appointed them both by Doctrine, and Example to Teach his Church; and to this End gave them Instructions in the time between his Resurrection, and Ascension, which Instructions are not all Recorded; yea, the constant practice of the Church in all Ages since the Apostles time, give us no little Light; for though Christians have been at great difference among themselves about other matters, yet few questioned the change of the day; both Greeks and Latins, both Papists and Protestants, both Lutherans and Calvenists, hold to this, and God's Blessing upon their Endeavours is great encouragement; he would never succeed them in so sinful a Course, were it such; nay, the remarkable Judgements of God upon Sabbath-breakers, bespeaks God for the Author, for none in the World could Lawfully have done it without him. Thus I have shown you, I hope, sufficient grounds to Build upon; I proceed now to Direct you to keep it as a Sabbath.   

2. Direct. If thou wouldst Faithfully Sanctify the Sabbath, as God Commands thee, make preparation for it before it come; for there is hardly any thing of great Concernment well done without some preparation, and much more here: we prepare the Body for Physic, before we take it; we provide in Summer for Winter, and lay in Provision in Harvest; we prepare in the Day for the Night, and work when we have the Light: We prepare in Health for Sickness, and in Youth for Age: And were we to appear before some great Man, we should make preparation accordingly; and shall we only be wanting in the Service of our Lord, and Master, and rush into his Presence without prepared Hearts? God bids us remember the Sabbath day, to keep it Holy, or to Sanctify it, as 'tis, Deut. 5.12. The word Remember, signifies either to call to mind something past, or to commit to Memory something for the Future, and both are necessary to this business. God sets this Memento upon it, to Teach us, that those that will keep it well, when it is come, must Remember it before it come, or otherwise our Nature is so Corrupt, that it will take hold upon some Occasion or other to draw us aside from the Duty in hand: We can forecast for Fairs, and Markets, sometimes long before, and make preparations for them according to our needs, whether to buy or sell: We consider our wants to have them supplied, and make preparations accordingly; and yet how few make preparation for the Market day for the Soul. Many tyre themselves in the Labours of their Calling in the Week days, and then use the Lord's day no otherwise than a Beast, only Rest from their Labours; for their Spirits being spent, and their Bodies tired, they are more fit for sleep, than any Holy Duty; and rushing rudely out of the World, into the Service of God, they bring so much of the world with them, that it renders them incapable of any Spiritual Duty. But thy Care should be, to sequester thy Heart, Thoughts, and Affections from the world, and set them upon God; and empty thy Heart of worldly Cares, and Troubles, that thou mayst mind the business God sets thee about. The want of this is one 'Cause why Men get so little benefit by the Ordinances; and hear so much, and profit so little, because they come not with empty Hearts; a full Vessel can receive no more, when the Prophet multiplied the Widows Oil, when there was no more empty Vessels, the Oil stayed: When the Head and Heart are full of the World, this Water of Life will run over. But our Duty is to prepare the Heart for so great a work, as the Entertaining our Lord, and Master, the great God of Heaven and Earth, who invites himself to Sup with us: He is the Searcher of the Heart, and the Tryer of the Reins. Before the Sabbath come, use such foresight, diligence, and Meditation; and dispose, and seasonably dispatch thy Worldly business, that thou mayst be more free, and fit for the Duties of the day. We find Israel did thus prepare to Sanctify the Sabbath, Exod. 16.22. and gathered Manna enough the day before; and this was usual among the Jews, Luke 23.54. And that day was the Preparation, and the Sabbath drew on. Thus Nehemiah prepared against the Sabbath, that it should not be profaned, Nehem. 13.19. And God's Example in this is binding to us; he finished his works before, and so should we, and should not meddle with any unnecessary Worldly business then, either with Hand, or Heart, that our Duties be not pestered with the World; but that we may be as free to serve the Lord, if possible, as if we had no worldly business to look to; but many forecast business for that day, or make it necessary through their former neglects; but this will appear to be their Sin, and their Folly. Solomon bids us look well to our Feet, viz. our Affections, when we go into the House of God, Eccl. 5.1. And 'tis good to consider whose Presence we come into; and, with Holy David, wash our Hands in Innocency, before we compass his Altars, Psal. 26.6. Examine how the Case stands between God and thy Soul, and venture not into his Presence in an unregenerate Condition, or having sin unmortified, or unrepented of, lest he break thee in pieces, and there be none to deliver thee. Consider what sin thou hast Committed, especially in the week past, and be humbled for them; lay aside thy worldly business betime on the Eve; when others only sweep their Houses, do thou sweep thy Heart: Set some time apart for Reading, Meditating, Conferring, Instructing thy Family, and Praying with them; reconcile the Differences, if there be any in the Family; between Husband and Wife, Parent and Child, Master and Servant; yea, Neighbour and Neighbour, that your Prayers be not hindered; for God can hardly be well served, where the Members of a Family Live at Discord. In a word, prepare thy Heart to meet God the day following.   

3. Direct. Wouldst thou Sanctify the Sabbath? Take heed thou do nothing that is unlawful upon that day. This is appointed by God for a day of rest; and not only, as some say, from sin, which should be Committed no day, but also from Labour, which at other times is Lawful, the works of our Calling; yea, unnecessary recreations are forbidden, Exod. 20.10. In it thou shalt do no manner of Work, thou, nor thy Son, nor thy Daughter; thy Manservant, nor thy Maid-Servant, thy Cattle, nor the Stranger that is within thy Gates. Jer. 17.21,22. Neither do ye any work, but Hollow the Sabbath day, etc. Neither will a bare cessation from work serve the turn, for rest is Commanded for an Higher End, that we might serve God with more Freedom; and therefore Idleness is a sin worse than Bodily Labour, upon that day; and when Men use not rest as a means, but as an End, 'tis an egregious breach of the Fourth Command; and 'tis a gross mistake to think, that is an acceptable Duty, on that day, which is a great sin any day. He that keeps the Sabbath only by resting from his Labour, keeps it but as a Bruit Beast; yet the most of Men spend great part of the day in Idleness, or what is worse; and think, if they give God their Bodily Presence for an hour, or two, it's sufficeable; but God will not be mocked: we should think it were an unprofitable Servant that would work but two or three hours in the day. God gives us six whole days for our work, and shall not we give him one whole one for his? well, rest we must from our Labour, but that is not all; we must spend it in God's Service: we must forbear our work, that we may do his, and beware of all that hinders us; and that is not only our work, but our pleasures and recreations, works of our Calling we are forbidden, and that upon pain of Death, Exod. 31.15. He that doth any work upon it shall surely be put to Death: And God meant as he spoke, we find that he Commanded the man that gathered sticks on the Sabbath day to be put to Death, and he was stoned, Numb. 15.36. And there is great reason, for how can a man serve God, when Heart and Hand, when his Thoughts and Affections are entangled in the world? How can he serve two Masters, but he must slight the one? when the Body is indisposed by Labour, how can the Heart be free? And God Commands the Heart; My Son, give me thy Heart. Neither will he have a divided Heart, he will have all, or none; and he Commands not only ourselves, but also our Children, and Servants; yea, even the Bruit Beasts to rest from their Labour, that our Hearts may be the freer, and there be no occasion for roving thoughts, and to avoid distraction in God's Service. Recreations also, except those that are purely necessary, are also forbidden, even those which are at other times Lawful; sports and pastimes are no less dangerous than work; yea, much more, for they draw away the Heart more than honest Labour. Augustine thought it was more Lawful to Plough on the Lord's day, than to Dance; but many of our wanton Youth are of another mind; but the one brings Profit, the other oft tends to the debauching of Youth: And doubtless, God himself hath forbidden these vain pastimes, Isa. 58.13. If thou turn thy Feet from the Sabbath, doing thy Pleasure on my Holy day▪ and call the Sabbath a delight, the Holy of the Lord, Honourable, and shalt Honour him; not doing thy own ways, nor finding thy own Pleasures, nor speaking thy own words, etc. Worldly and vain Discourse you see is also here forbidden; for every moment of this precious time should, if possible, be improved to a Spiritual ufe; our own words should not be spoken, our own pleasure should not be sought, worldly cares & fears should that day be banished the mind, for these distract a Man in the Service of God: These are the Thorns that choke the Word, and it becometh unfruitful, Mat. 13.22. Indeed, distracting, carking Cares, are always unlawful, much more in recourse to God himself; but provident Cares at other times a Duty, now become a Sin, and must be laid aside as much as may be, that the Heart may be free; we read in Scripture of many sorts of work forbidden: As Jornying upon the Lord's day, but only to the Ordinance called, a Sabbath days Journey, Exod. 16.29. for this distracts the mind as well as work: Let them look to it, that use that time to Ride to Fairs, or Markets, Acts 1.12. Buying and Selling is also forbidden, Nehem. 13.16,17. See how zealous he was against it; but 'tis a practice too much in Fashion. Carrying of Burdens is also forbidden, upon no less Cruelty than the Destruction of Jerusalem, Jer. 17.22. Nehem. 13.19. In a word, whatsoever hinders in God's Service; nay, doth not some way or other further it, cannot be Justified: As for dressing of Meat or Drink, any further than is necessary, or convenient; or spending overmuch time in Bed, or needless Dressing, or spending time any ways unnecessarily, is no doubt, a Sin.   

4. Direct. Though there be a Rest Commanded by God, and a Cessation from the works of our Calling, upon the Sabbath day; yet all works are not forbidden thereupon, there is still Liberty given for good works: for works are forbidden as they tend to the distraction of the mind, and hinder us in the Service of God; but those works that further it, are not only Lawful, but Commanded; these in general are works of Piety, works of Charity, and works of Necessity: Works of Piety are such as tend to the Worship and Service of God, as part of it, or as a means or help thereunto. Thus it was Lawful for the Priests under the Law to kill and Sacrifice the Beasts that were to be Offered, which was a servile work, and unlawful, had it not been Commanded, Mat. 12.5. Have you not read in the Law, how on the Sabbath days the Priests in the Temple profane the Sabbath, and are blameless. And no doubt, 'tis Lawful in Gospel Times for Ministers to Preach the Word, Catechise, and Personally to Instruct the People, though it be to the spending of their Spirits, and the Tiring of their Bodies, more than on any other day of the week: Paul he Preached long, even till midnight, upon that day: And 'tis Lawful for him to Travel that day to the Meeting place; and 'tis Lawful for the People also to come to hear: Yea, 'tis their Duty, though it be several Miles, if they cannot otherwise enjoy it: We read of a Sabbath days Journey, Acts 1.12. which is conceived to be about two Miles. We may see this was a Custom in Israel, 2 Kings 4.23. when the good Shunammite desired her Husbands leave to go to the Prophet; he answered her, wherefore wilt thou go to him to day, it is neither New Moon, nor Sabbath; implying these were usual times to go, Psal. 84.7. Every one of them in Zion appeareth before God. Works of Mercy also are necessary, whether to Man, or Beasts; God desires Mercy, and not Sacrifice, Hos. 6.6. Now, this Mercy is either to the Soul, or to the Body: To the Body, visiting the Sick, healing their Diseases, easing their pains, relieving their Necessity, if able; this is approved by Christ, Luke 13.11. when Christ healeth the Sick, and disputes the Case with the Pharisees; yea, giving, or gathering Alms upon that day, which we find was the Apostles Command, and the Church's practice, 1 Cor. 16.1,2. and that which Christ will Reward at the last, Mat. 25.35. Meat and Drink also must be taken moderately, for the refreshing of thy Body, and the making it fit for the Service of the day. Christ himself approves of this, when he justifies his Disciples for plucking the Ears of Corn, Mat. 12.1,2. Spiritual Mercy must be showed also; such is informing the Ignorant, reducing the Erroneous, exhorting the Negligent, comforting the Disconsolate, Instructing one another in our most Holy Faith, Reconciling those that are at variance; yea, the Bruit Beasts themselves must that day taste of thy bounty; if one be fallen into a Ditch or Pitt, we must lift him out, Luke 14.5. We may, yea, must lose our Ox and our Ass from the Stall, and lead them out to water, upon that day, Luke 13.15. Physicians, in cases of necessity, may Travel, to Visit their sick Patients, and Midwives attend upon their Office; but it should be Charity, and Necessity, and not for filthy Lucre, that this should be done. We should not sell our Labour upon that day, but do it for common Charity; otherwise a just Cause may to us prove sinful. Works of Necessity also are Lawful, so they be truly so, and not feigned: when an House is on Fire, we may leave the Ordinance, to seek to Quench it, though with Bodily Labour. The Mariner, in his Journey, must attend his work, but his Heart in the mean time should be in Heaven: The Soldier, if set upon, should defend himself; we find Joshua compassing Jericho seven days together, Josh. 6.15. and one of them must needs be the Sabbath. Though the Jews at first did scruple Fight upon that day, and many of them were Murdered by the Enemy; yet at last they resolved to Fight in their own Defence, 2 Mac. 4.1. A Husbandman, in Harvest time, I suppose, for fear of an Inundation, or the apparent loss of Grain, or hay, may Labour to prevent it; but take heed a Necessity be not feigned: Many are necessitated for want of forecast, and some forecast, that there may be a Necessity, neglecting it all the week, and then say, must not Cattle be looked? Or such a thing be done? But know what may be done before, or let alone till after, ought not to be done; 'tis not thy wilful neglect can procure a dispensation to break God's Law; but most men strain their Christian Liberty to the utmost Link, but take heed of going beyond; be not deceived, God will not be mocked.   

5. Direct. To the sanctifying of the Sabbath, thou must not only observe an Holy Rest unto the Lord all the day, and forbear thy own thoughts, words, and works, as formerly I have showed; but there are also many Duties of Religion to be performed; as part of that Worship to be given to God, upon that day, that the whole time, as nigh as may be, may be spent in the Religious Exercises of the day. Now, the Duties required, are either Public, or Private; the Public are in the Congregation of the Saints, when the Church meets together to Worship God. The Private are in the Family, or in the Closet: He that only rests from his Labour on the Sabbath, keeps it no better; yea, much worse than a Beast. Idleness is a sin at all times, especially then; this is the Market day to lay in Provision for the week following, the Harvest, to provide in, for winter, and shall we Trifle now? All Time is precious, much more this; we should leave any work undone before we should leave God's work undone, or carelessly do it. The Public Duties required at our hands, are according to the Relations we stand in; more is required of Public Persons, than of Private. The Ministers are God's Stewards to dispense his Mysteries, to Divide the word of God aright, and to give every one his Portion; and therefore he must look to his Charge, and make preparation beforehand for his work. He is the Mouth of the People unto God, and God's Mouth to them; and therefore he had need to set a watch over his Lips, that he Offend not with his Tongue. Parents and Masters they should not only come to the Ordinance themselves, but bring their Children, and Servants there to be Taught. Prayer is an Ordinance of God, and should be performed in the Public, where Minister and People should join together to make their Requests known to God in the Name of Christ; and beg such things as are necessary for themselves, or others; for this Life, or that to come: It should be performed with Faith and Fervency, with Humility and Reverence, with Wisdom and Discretion, both by Minister and People: 〈◊〉 Compliments with God are unsavoury, and unseemly. The Word also should be Read, and Preached by the Minister, and the whole Counsel of God made known, Acts 20.20.27. and that without mixture of Humane Invention; without Ostentation, Plainly, Faithfully, Powerfully, Truly, Zealously. And the People they should hear with Attention, Diligence, Watchfulness, Understanding, and Care; they should Examine that which is delivered by the Minister, whether it be agreeable to the Truth, like those Noble Bereans, Acts 17.11. They should Treasure it up in good Hearts, and bring forth good Fruit in their Lives and Conversations; for without Practice knowledge is little worth. The Administration of Baptism also is a Sabbath days work; Upon the Sabbath, says Christ, they Circumcise a Man; this is given the Minister in Commission, Mat. 28.19,20. which is to be done according to Precept, and Scripture Examples, without External Additions, and the People ought to be present at it, and join with the Minister in Prayer for a Blessing, and not turn their backs upon it through carelessness or contempt. The Sacrament of the Supper also should be as frequently Administered, as Convenience will permit, Acts 2.42. And 'tis the Minister's Duty to Teach and Instruct the Ignorant, to convince the gainsayers, reclaim the scandalous, if they can; and if they will not be Reform, to keep them back from the Sacrament; yea, to take Christ's way: And if they be obstinate, cast them out, and not suffer the Ordinance to be polluted, or contemned. God complains of the contrary, Ezek. 22.26. Her Priests have violated my Law, and have profaned my Holy things, they have put no difference between the Holy and Profane, etc. And 'tis Christ's command, not to give Holy things to Dogs, Mat. 7.8. The People they should partake of it, and come with prepared Hearts to this Holy Banquet, and be careful that they have on the Wedding Garment, or they will be no welcome Guests to his Marriage Supper: They should there Exercise their Graces of Knowledge, Faith, Love, and Obedience, etc. knowing that the neglect, or unworthy receiving is a dangerous sin, Acts 20.6. 1 Cor. 11.17. Singing of Psalms also is a public Duty, and should be performed by the whole Church, and in so doing, they should lift up their Hearts, as well as their Voices, and Sing with the Spirit, and with the Understanding also. Visiting the Sick, relieving the Poor, Gathering, and Collecting for them, is this days Duty, 1 Cor. 16.2. Catechising, especially the Younger sort, is the Minister's Duty; and 'tis the People's Duty to send them: And all this must be done to God's Glory, and the Edification of ourselves and others.   

6. Direct. Though the public Worship and Service of God be chief to be minded, and intended upon the Lord's day, yet it is not only that which is required. Many private Duties also are to be performed; and in thy Public and Private Duty is all the whole time to be spent. What those Public Duties are I have already shown you, and shall now speak of those that are Private; I mean, such as Private Persons, especially Masters, and Parents, and Governors of Families ought to do: Let the Inferiors also here Read their Duties. Some of those are to be done before the Public, by way of Preparation; and some after, by way of Digestion: Concerning Preparation I have spoken already, and yet hear something may be added; for, as thou must remember the Sabbath before it come, to prepare for it; so when 'tis come, improve it to the best Advantage: And to this End, Rise as timely in the Morning as thy Health will permit. Were it to go to some Market, or Fair, or to do some earnest, or important business, how early wouldst thou Rise? And why not now, the better to fit thyself for thy Master's work; and to Sanctify as much of the Consecrated time as thou canst, and do God as much work as may be; and Reason good, for God is the best Master, and pays the best Wages; and therefore he should have most work done: And by this means thou wilt redeem the more time for thy private Devotion. When thou first awakest, Consecrate thy first thoughts to God, and begin the day with some Fruitful Meditation, suitable to the Season, and the work in hand, for this will fit thee for after-Duties. But if thou let the World, or Sin have thy first thoughts, 'tis hard getting them out of possession of thy Heart. Examine thine own Heart, what Graces thou hast weak, or wanting, that thou wouldst have supplied; what Sins are strong, that thou wouldst have mortified; what sins thou hast Committed, especially the week last; what Mercies thou hast received, that so thy Heart may be affected accordingly: Go to God with shame in thy Face, and sorrow in thy Heart; and, if it may be, with Tears in thine Eyes, and confess thy sins to him, and never rest, till thou hast a discharge. Many give themselves so much Liberty of sleeping in the Morning, that much of those secret Duties are either neglected, or slubbered over, and they have little time to set the Heart in Order. But how can a man expect a Blessing, that is guilty of such neglects? But these secret Duties are not sufficient. If thou hast a Family, call them together, in convenient time, Read some Portion of Holy Scripture to them; and, if thou canst, fasten something upon their Spirits by Familiar Discourse, or otherwise, and then join with them in Prayer to God for the pardon of the sins of the Family, and a supply of Grace, and a Blessing upon the Public Ordinances, for their Souls good: And here forget not to put up some Petitions for him who is to be your mouth unto God, that he might do it prevailingly; and that he that is to be God's mouth to you, may reach your Hearts, and speak a word in season to your Souls, and meet with your beloved sins, and put you on to your neglected Duties. If Holy Paul desires the Prayers of his Hearers, Col. 4.3. much more need have your Ministers. And having thus disposed thy private Devotions, make timely resort unto the public: 'Tis an ill Custom which many have, to stay late, and savours but of little Love to the Ordinances. These Men would make more haste to a Feast, or Banquet, perhaps, to a Stage-Play, or Morris-dance. And when thou hast thus done, and brought thy Family along with thee, behave thyself, and see that they behave themselves gravely, and orderly, and join with the Minister; hear attentively, pray zealously, and sing affectionately, and do every Duty cheerfully; writ the Sermon in thy Book, or in thy Memory, especially the most material Heads; and after the Morning Exercise, use sobriety in Meat and Drink, lest thy Body be surcharged, and become unfit for the Evening Exercise; for though Meat and Drink may be taken, yet no more than fits thee for thy Duty: Spend the inter-mediate-time in Prayer, sing, Repeating, Meditation, etc. and frequent the Evening Exercise as thou didst in the Morning; and when the Public is done, spend the remaining part of thy time in private Duties; as Repeating the Sermon, and Examining the proficiency of thy People, encouraging the Diligent, reproving the Idle: In Meditation of what thou hast heard, pressing it upon thy own, and People's Hearts, and put it into Practice, which is the Life of all; without which 'tis like Food eaten, but not digested; which seeds Diseases, and not the Body. Call thy Family together, suffer them not to wander after Vanity: Read some Portion of Holy Writ; and, if it may be, make them understand God's Will in it. Catechise, and Instruct them in the Fundamentals of Religion, Pray with them, and for them, for the Pardon of their sins, and a Blessing upon the means; Commend them, and all thine, and all the Israel of God into God's Protection, and so conclude the day in Secret with God as thou beganst; confess the miscarriages of thy Heart, and bless God for the assistance thou hast found; follow this course, and the Sabbath will prove a Market-day for thy Soul.   

7. Direct. 'Tis not enough to Sanctify the Sabbath thyself, but God requires, thee to improve thy Authority, that those under thy Charge may Sanctify it also: And if by thy negligence, or remissness thou sufferest sin to be Committed on it, and wilt not hinder it, it will be laid at thy door, and charged upon thine Account, qui non prohibet cum potest, Jubet. Now, this chief concerns Superiors, for to them is the Command chief directed, Exod. 20.10. They are to Command, and others are to Obey. All Governors therefore, whether Civil, Military, or Ecclesiastical, are hereby obliged to improve their Interest and Authority, to hinder the Profanation of the Lod's day, and to promote the Sanctification of it. It was good Joshua's Resolution, He and his would Serve the Lord, Josh. 24.15. And God himself, who could not be mistaken, faith of Abraham, He knew that he would Command his Children, and Household after him, to keep his Commandments, Gen. 18.19. The Magistrate is Custos utrius & Fabulae, and therefore should look to it, that the Commands of God be not broken, or Contemned. They should be Nursing Fathers to the Church, and therefore should see that their Children take good ways, and run not into dangers, Isa. 49.23. They are Vice-Gerents upon Earth, and should Act like God, and see his Commands observed; they should encourage the good, and punish the disobedient; they should Reprove, Threaten, Restrain, and Punish the Disobedient, for the Profaning of the Sabbath; and encourage the good, that it may appear they bear not the Sword in vain. This was Nehemiah's Practice in the same Case, Nehem. 13.15, etc. The Fourth Commandment saith as much, which is Directed to Superiors, who have most Power to Reform this amiss. An Example of a Magistrates Power we have in Josiah, who Commanded all his Subjects to stand to the Covenant, he had made with the Lord, and made them to Serve the Lord their God; though doubtless, many of them had rather have Served Baal, 2 Chron. 34.32,33. That is, he forced them to an outward compliance. We find in many places, Death is threatened to the Profanation of this day. Now, if the Magistrate had not Power to punish, as some imagine, who should inflict his Death? Can it be imagined, that God immediately from Heaven struck them dead for every such Transgression? We find indeed, the Law Executed, Numb. 15.36. by the Command of God, upon the man that gathered sticks upon the Sabbath, but it was done by the hand of man; though men cannot be compelled to become true Christians, yet they may, and aught to be forced to an outward Compliance, and restrained from the open violation of the known Laws of God, though they will not Sanctify it in their Heart, they should be restrained from Profaning it with their Hands, or Tongues. False Prophets should not be suffered to deceive the People, and those that Teach Errors and Heresies, should be restrained. But alas! here is our Misery, we have few Nehemiahs in our Time, to redress these abuses: Many not only do it themselves, but take Pleasure in those that do; and the Sabbath is Profaned, and few lay it to Heart. Ministers also in their place should see to the Observation of it, though they cannot compel, yet they may persuade, and denounce the Judgements of God against the wilful breakers of his Law: The Word and Sword should go together; and if they prove obstinate Sinners, they should be cast out, as those that are not fit for a Christian Society; Excommunication hath proceeded, I suppose, against Persons for less faults in God's Account. Governors of Families also, whether Parents, or Masters, should look to those under their Charge; for neither Son nor Daughter, Manservant, nor Maid-Servant, should break this Law; and though they have not the Power of Life and Death, as the Magistrate hath, yet he hath Power to Command, Rebuke, Restrain; and, if need be, to Correct: And why hath God given this Power into their Hands, but to this End? Abraham, Joshua, David, and others, did thus Reform their Families, Gen. 18.19. Josh. 24.15. Psal. 101. throughout. Eph. 6.4. Esther 4.6. Servants that are of another Religion; as suppose a Jew, or a Mahometan, yet aught to be restrained from the open Profanation of it. But alas! many Parents, and Masters will Profane it themselves, and it cannot be imagined that they will see to their Children, or Servants; yea, often both by Precept, and Precedent, they Command the violation; and many that will not openly Profane it themselves, yet wink at others when they do it; but cannot God, thinkest thou, discern the thoughts of thy Heart, and see thy approbation of it? Some plead, as Lot of Zoar, 'tis a little one, 'tis a small matter, the more shame to break a Command of God for a small matter; if the Devil mend thy Wages, thou wilt mend thy Work, and a greater Temptation will make thee break them all, but thou wilt find none so small; some plead a necessity for doing this or that, but was it not thy neglect that made it necessary? Some plead Youth must have some Recreation, so they must have Food and Raiment, shall they therefore steal for it? Why may they not have it out of thy six days, as well as out of God's one? Give them of thy own, and not of another's time for it.    


CHAP. IX. Directions in Baptism.  
IN the next place, I shall come to Treat of the Sacraments, and give some Directions in the right use of them, which is a business of very great Concernment; and the most miscarry, and lose their Labour that use them. I shall spend a few words concerning Sacraments in general, and then Treat of them severally. A Sacrament is a visible sign, and Seal of the Covenant of Grace, Instituted, and Ordained by God himself, whereby he confirmeth unto the Elect, the free promise of the Gospel; Christ, and all his Benefits, and also bindeth them unto Obedience to his revealed Will. The Covenant which God made with Adam in Paradise, was a Covenant of Works, engaging to perfect Obedience upon pain of Death, and Damnation; do this, and Live: And had man continued in Innocency, he had been everlastingly happy upon that Covenant terms. But when by the Instigations of Satan, man had broken this Covenant, and Transgressed that Command, which forbidden him to eat of the Tree of the Knowledge, of good and Evil; he lost by this Transgression that Image of God, wherein he was Created, and in the room of it had the Image of Satan stamped upon his Soul; and instead of Original Righteousness, had Original Sin, and his whole Nature was depraved. And after which Fall, it was impossible that he, or any of his Posterity, should ever have been saved upon the first Covenant terms, and lay under a necessity of perishing, if the great God had not found out a way, which Man nor Angel could not have done, to Reconcile sinful Man to himself, by a Mediator; and to this end, sent his own Son, out of his own Bosom, to be made Man, that being God and Man, he might be a fit Mediator between God and Man: Who by his Death and Passion discharged the Debt, bought the Prisoners into his own hands, and enters into a new Covenant with them, even a Covenant of Grace; the Tenor of it is, Believe in the Lord Jesus Christ, and thou shalt be saved; and unto this Covenant the Sacrament Seals. Now, this Covenant, in the Time of the Law, and in the Time of the Gospel, was one and the same for Substance, though under a different Administration. It was then more dark, and Typical; now more clear, and manifest: and even then also God gave them Seals to this Covenant, which were Circumcision, and the Passeover; not that they were needful on God's part, for his Promises are, Yea, and Amen; but on Man's part they were, lest being sensible of his own unworthiness, he should doubt, and despair of God's Mercy. Now, in the Time of the Gospel, God altering the Administration (for when the Substance was come, the shadows fled away) he altered the Seals also, and appointed only two, Baptism, and the Lord's Supper: The one for our Entrance into the Church, the other for our growth and nourishment. These, and these only are our Gospel Sacraments; as for these five added by the Papists, they are properly no Sacraments at all; for the Covenant of Grace is not Sealed by them. Some of them want a Divine Institution, some of them have not the Nature of a Sacrament, and a Divine promise is wanting, and therefore a Blessing cannot be expected. Now, Baptism is the first Sacrament of the New Testament, both in regard of Institution, Administration, Order, and Use, and therefore comes first to be Treated of. The word is taken from the Greeks, and signifies to wash, or dip, etc. and 'tis Attributed in Scripture to many things, but I shall not trouble you with them, only in this place we Treat of it as 'tis a Sacrament of the New Testament, Instituted by Christ, whereby Persons are dipped in, or sprinkled with water, in the Name of the Father, the Son, and the Holy Ghost; and so Dedicated, and Devoted to the Service, and Worship of God; and entered into his Church, and Listed into his Company, his School, and Family, and have all the Blessings, and Benefits of the New Covenant; Christ, and all his Righteousness, Merits, and Graces, Pardon of Sin, Regeneration, Adoption, Sanctification, and Glorification Sealed up to them; for the Water, as it is of a cleansing Nature, signifies the Blood of Christ, which cleanseth us from all Sin. In this Sacrament there is a mutual Covenant made, and ratified between Christ and the Soul; the Soul gives up itself to Christ, promising Obedience to his known Will, and that he will Worship no other god, but Father, Son, and Holy Ghost: And God, for his part, promises Christ, and his Benefits, upon Condition, that Man prove Faithful in his Covenant; and no doubt, God will not fail in his part, if Man perform, which that thou mayst do, take these Directions.   

1. Direct. Because some Scruples do arise about Baptism, it seems necessary to speak something to them; for those that Question the Ordinance itself, are not like to use the Directions. The very Essence of Water-Baptism is denied by some, and questioned by others, whether it be a standing Ordinance in the Church; but that which some question, and others deny, I think need not be questioned, and cannot be denied; and for their Confutation, I need say no more, but search the Scriptures; for he that reads the Scripture, and believes what he reads, cannot be Ignorant. Baptism was given in Commission by Christ to his Disciples, Mat. 28.19,20. and that it was to be done with Water, see it in their Practice; you find Philip Baptising the Eunuch with Water, Acts 8.38. And Peter Baptised Cornelius thus, and his Family; in both places Water is mentioned, and they were both immediately Directed to do it by the Holy Ghost. But the greatest Controversy lies elsewhere, between us and the Anabaptists, who it be, that are Subjects capable of this Ordinance, this therefore shall fall next under consideration. I need not step so far out of my way, as to tell you they ought to be rational Creatures, such as are capable of being in Covenant, and to have the Graces and Benefits of the Covenant bestowed upon them, and so stand to reprove the foolish, ridiculous Custom of the Papists in Baptising Bells, etc. Neither need I tell you it must be a Living Creature, and not one that is dead; and so reprove the Custom of those, which seemed to be Baptised for the dead, or in their stead, or in their Name; a Custom which seemed to be crept into the Church, in the Apostles days, 1 Cor. 15.29▪ which Custom Ambrose and Tertullian speak of. But to come nearer the Question in Controversy; you may assure yourselves, that those, and those only that are Members of the visible Church, are to partake of this Ordinance: Those that are in Covenant should partake of the Sign and Seal of the Covenant, Gen. 17.11. Rom. 4.11. Now, these are the Godly, and their Seed, Acts. 2.39. The Promise is unto you and to your Children. The seed of Faithful Abraham are either those that are of Riper Years, or of Infants: Those that are of Riper Years, are such, as being Converted to the Faith, hold fast the Foundation, and manifest Repentance, for sins past, and profess Obedience for the time to come; and of those, I think, is no scruple made by any that own the Ordinance, if there be, see Mark 16.15,16. Acts 37.38. Now, Infants that are within the Covenant, are such as have one, or both Believing Parents; that is, such as profess Faith in Christ, and Obedience to him, and Live accordingly, that the Children of those are in the Covenant, and have right to the Seal, by a Birth-priviledge, many able Divines have largely proved, both by Scriptures and Arguments; the Scriptures they make use of, are such as these, Gen. 17.7.9. 1 Cor. 7.14. Gal. 3.9.14. Col. 2.11,12. Acts 2.38,39. Rom. 4.11,12. Mat. 28.19. Mark 10.13, etc. Luke 18.15,16. Rom. 11.16. and many others. Now, you must know, that Godly Parents are under a twofold Consideration, as they are Men, and the sinful Offspring of Adam; so their Children are the Children of wrath by Nature; but as they are Believers, and the Sons of Faithful Abraham, and ingraffed into Christ, the second Adam; so they, and their Children also are in Covenant: This might be Evidenced by Arguments, but my Discourse being practical, and not polemical, I shall refer you to those that have purposely Treated of it: Yet, lest any should be at a loss, consider Children of Believers in the Time of the Law, were Members of the Visible Church, and in Covenant with their Fathers, and received the Seal and Sign of the Covenant, for such was Circumcision, Gen. 17.11. Rom. 4.11. and that by God's own Command, Deut. 29.10,11,12,13, etc. And I conceive it will not be proved, where they were ever taken out of Covenant, or lost this their Birth-priviledge, or what they have in lieu of it, or that our Privileges are straitened by Christ's coming, and therefore we conceive they are still in Covenant, and therefore being every way as capable of the seal of the Covenant Baptism, as the Jews Children were of Circumcision, it ought to be Administered; besides, it was for unbelief the Jews were broken off, Rom. 11.20. and that both Root and Branch: How then came the Believing Jews to lose this privilege for their Children? Yea, the Promise is made to them that Believe, and to their seed, Acts 2.39. And Believers Children have been long in Possession, let their Enemies disprove their Right.   

2. Direct. I'll take it for granted at present, that Infants of one, or both Believing Parents are within the Covenant, and Members of the Visible Church upon their Parents Account: It is their Birth-priviledge, and therefore 'tis requisite that they receive the sign, and seal of the Covenant, which is Baptism; that being the initiating sign whereby Members are Orderly entered into the Church, Soldiers are Listed into Christ's Company, and Scholars into his School; and therefore 'tis the Parent's Duty to present them, and to Enter them into the Covenant, and bring them timely unto this Ordinance, and Dedicate them unto the Lord, even in their Infancy, as Hannah did Samuel, even when he was a Child. But because the Child claims this not as he is an Infant, but as he is the Child of such Parents: 'Tis necessary that the Parents, one, or both, be rightly qualified; they should be such as own God in sincerity: For though a serious Profession, not contradicted by a vicious life, may, and must satisfy the Church, who cannot search the Heart, yet it will not  God, who tryeth the Reins and the Heart. 'Tis necessary also that they have a competent measure of Knowledge, as well as Faith, and the other Graces of the Spirit, that so they may perform the Duties required. 'Tis requisite they should know in what condition their Children are in by Nature; that they are born the Children of Wrath, as well as others, and derived a poysonful Nature, even from them; for though they themselves may be Gracious, yet they begat not their Children as they were Gracious, but as Men and Women, the sinful Offspring of Adam; 'tis Nature and Corruption, and not Grace, that is derivative. A Man will never prise a Plaster, that knows of no Wound; nor Physic, that knows not that he is Sick; nor this Remedy, till he know of the Disease. The knowledge of this will make a man admire God's Goodness to himself and Children, and to bewail the inward Distempers of the Soul; and wrestle with God for the Pardon of this Corruption, and for his Sanctifying Grace, and Spirit, when others little regard it; and bless God, that hath provided such a Remedy, sent such a Saviour into the World, and entered into such a Covenant; not only with Believers, but their Seed; and given such a Seal to it, for the confirmation of their Faith: For though it abolish not Sin utterly, as some Teach, yet hath it a tendency to the Mortification, and the weakening of it. They should know also, by what Right their Infants enjoy this Privilege; this should put them upon it, to clear up their own Interest, and improve it, to renew their Covenant, to Act Faith, and suck sweetness from the Promises, which are made to Believers, and their Children; and upon this Confidence that God is their God, and the God of their Seed; they should Offer up their Children unto God, and Dedicate, and Devote them to his Service, as I said before; List them into his Army, and Enter them into his School, desiring of him not only to allow them the external badge of Church-Members, but also make them Members of the Invisible Church; yea, Living Members of Christ's Mystical Body: And be earnest with God to Baptise them, not only with Water, but also with the Holy Ghost; and lay claim to the Ordinances upon this Account; and not only so, but 'tis their Duty to endeavour what in them lies, to make them his Servants, by Training them up in his Fear, and to Teach them their Duty, both to God and Man. For, as Parents usually Covenant for their Children about the Affairs of the World, and Interest them in Earthly Privileges; so do they here Enter them into the Covenant, and Interest them thereby into the Blessings of the Covenant, except afterwards they wilfully revoke it. Parents neglect of this was formerly accounted a great Sin; as we see in Moses, Exod. 4.24. when God would have killed him for neglecting Circumcision, and threatens such a Soul that is not thus Dedicated, to be cut off from his People, Gen. 17.14. And where God changed his mind, or relaxed this Law, is not easily found. But alas! how careless are most Parents of this Duty? Some Scruple it, and so neglect it; but most bring their Children to the Ordinance, as they themselves come to Church, merely for Fashion sake; as they beg for nothing, so they expect no benefit by it: 'tis more of Custom, than Conscience; and more of Ceremony, than Service; 'tis blind Obedience they yield, not knowing what God requires at their hands.   

3. Direct. In this Duty aim at God's Glory, the strengthening of thy Faith, and the good of thy own, and thy children's Souls: Many a good Action is spoilt for want of a good End, as I told you, the Fasting, Prayers, and Alms of the Pharisees were, Mat. 6.1,2, etc. In this Ordinance God aims at the foresaid Ends; his Glory is his ultimate End, and should be ours: He annexes this Seal to his Covenant to strengthen our Faith; use it therefore to this End. And by this our Children are Entered into Covenant: As we Live, and Move, and have our Being from him, so we should Live, and Move, and Act for him; not only in this, but in all other Duties: This is a Seal of the Covenant of Grace, and in this it excels all the Water in the World: For our Baptismal water, though not in regard of its Essence, yet in its Use and Efficacy, passeth all other, though never so precious: others may Comfort the Heart, but cannot Sanctify it; Abana and Pharpar, Rivers of Damascus, may be more beautiful to the Eye, than the River Jordan, yet cannot heal Naaman's Leprosy; it had not that Sanctive virtue put into it by God. So this Baptismal water is set apart, and Sanctified to an Holy Use; even to Seal the Covenant of Grace to Believers, in which Covenant God offers Christ, to be our Lord, and Saviour; and promises with him to give us pardon of Sin, Regeneration, Adoption, Sanctification, and Redemption; yea, Heaven, and Glory; and thereupon sets to his Seal in this Sacrament: And Man, on his part, promiseth to take Christ as he is offered in the Gospel, to be his Lord and Saviour; and promises to believe in him, to be Ruled by him, to forsake all other for him, and to be his Faithful Servant to his Death; and thereupon accepts of the Offered Element, and so puts to his Seal to the Covenant, and by so doing devotes himself to his Service. So that this Sacrament is an engaging Sign, and Seal of the Covenant between God and Man: All the Blessings of the New Covenant are included here; for the Seal is of as large an extent as the Covenant itself, and as a Seal accepted to an Evidence, makes it Authentic; much more God's Seal annexed to his Word, is firm and sure; Heaven and Earth may pass away, but God's Word, thus Ratified, shall never fail. We have God's Promise, under Hand and Seal, and if we perform on our part, doubtless, God will never fail on his; he assures us hereby, that he will be a Reconciled Father to us in Christ; and we shall be his Adopted Sons and Daughters, he will be our God, which is more than can be expressed in words, or conceived in mind. Now, from this Covenant thus ratified, a Believer in the saddest Affliction may fetch Comfort, and refreshing. The Spirit itself being the Keeper of this Seal, produceth it many times to a Christians Comfort; and enables him to read his Name in the Covenant, and shows him the Great Seal for it. Thus David could fetch Comfort from his Circumcision, when he was to Encounter with Goliath; what is this Uncircumcised Philistine, etc. And why may not we from our Baptism, in our Conflicts with the Goliath of Hell? God is not a Man, that he should lie, nor the Son of Man, that he should Repent. Now, that this is a Seal of the Covenant, see Rom. 4.11. where Circumcision is Called the Seal of the Righteousness of Faith, in which place Baptism succeeds. See also, Col. 2.11,12. wherein we see, We are Buried with him in Baptism, and with him also raised again. And that all the Blessings of the New Covenant are Sealed by this is evident also, Gal. 3.27. For as many of you as have been Baptised into Christ have put on Christ, Rom. 6.4,5. where the Benefits both of his Death and Resurrection are promised; as also Remission of Sins, Mark 1.4. Yea, Salvation also, Tit. 3.4. By this Ordinance we give up ourselves unto Christ, Rom. 6.34. Now, what are the Ends thou aimest at in this Ordinance, when thou presentest thy Child to be Baptised? Is it the Duty, as well as the Privilege thou regardest? Dost thou Enter him into the Covenant, with an intent to Dedicate him to the Lord, and Train him up in his fear; to bring him into God's Family, and make him a Member of his Mystical Body? 1 Cor. 1●. 13. For by one Spirit we are all Baptised into one Body, to make him a Member of the Church, Gal. 3.27. That he may be Holy, to Marry him unto Christ, & c? 'tis well. If only Custom, not Conscience, move thee, thy Ends are bad, and thy Actions Sinful.   

4. Direct. Rest not in the Common Privileges of this Sacrament; take not up with Common favours, but lay hold by Faith upon the main Benefit: What privilege will it be to be Listed into Christ's Army, when we neither fight his Battles, nor receive his Pay? Or to be entered into his School, if we be not Taught, nor Instructed by him; to be of the Number of those that Worship God, when it is not in Truth and Sincerity? To make a visible Profession without the practice, to have a Name to Live, and be dead; or to have a Name to be a Child of God, without the privileges of Children? To be a Member of the visible Church, and no Member of Christ's Mystical Body? To adhere to the Vine, and not be Planted in it? To be distinguished from those without the pale of the Church, as Jews and Heathens; and not from rotten Members, as Hypocrites and Dissemblers? To have a form of Godliness, without the power and practice of Holiness? Alas! these things are common to good and bad, as Circumcision did difference the Jews from all other People, yet most of them were strangers; yea, Enemies to God; for all are not Israel, that are of Israel: But 'tis the Circumcision of the Heart that differenceth them from the World. So 'tis here, Baptism differenceth Christians from others; but 'tis the Baptism of the Spirit that differenceth the good from the bad. Yet these External Privileges ought not to be slighted, as the Apostle Argues at large, Rom. 3.1,2, etc. yet ought they not to be trusted to, or rested in. The main thing intended in this Ordinance, is, that Christ, and all his benefits be Sealed up unto the Soul, therefore lay hold by Faith upon these things, or thy Labour will be lost: This Sacrament is the Seal of the Righteousness of Faith, Rom. 4.11. The sign of the Covenant, Gen. 17.11. Lay hold therefore upon Christ in the Ordinance; yea, upon whole Christ, as he is offered in the Sacrament, for Righteousness, Sanctification, and Redemption; and with him Grace and Glory is to be had. But if thou take up any thing under Christ, the Ordinance will be of little worth to thee. When thou bringest thy Child therefore to the Ordinance, take not up with Common Benefits; lay out for Christ, and satisfy not thyself without him. The Ordinance of itself is but a dry, and empty Husk, Christ is the Kernel; 'tis as a Well, Christ is the Water; and what good will a dry Well do thee? 'Tis but a broken Cistern, if trusted to, it can hold no Water: What is a little cold Water applied to the Body, if the Water of Life be not applied to the Soul? Be thou Real in thy Dedication of thy Child to God, and really Act Faith upon the Promise, that God may bestow his Son upon him. Thou mayst find in Scripture footing for thy Faith, many Divine and precious Promises made by God. Consider such Scriptures as these, Rom. 6.38. As many as were baptised into Christ, were baptised into his Death, etc. And if we be dead with Christ, we believe we shall also Live with him, 1 Pet. 3.21. The like Figure whereunto even Baptism doth also now save us, etc. Mark 3.11. Heb. 1.9. John 3.5. Heb. 10.22.24. Gal. 3.16. Luke 3.3. Acts 12.16. & 22.16. Eph. 5.26. Titus 3.5. 1 John 1.7. The blood of Christ cleanseth us from all our sins; which Blood is here signified by this Baptismal Water: Here thy Faith may find a Foundation sure, and steadfast; take up with nothing short of Christ: bring the word of Promise along with thee to the Ordinance, press God with his Word, he cannot deny it; but without the Promise the Ordinance is of little Efficacy: But thus doing, thou wilt find it a refreshing Ordinance. Christ, and all his Benefits may be found in this Baptismal Water; yea, whatsoever is necessary for the Soul. Persuade thyself therefore, that seeing such Scripture expressions hold forth the Sacrament to be the Laver of Regeneration, and the New Birth, to wash from sin, and is Instrumental to our Salvation, and Sealeth up the Covenant, yea, Christ, and all his Benefits to the Soul. No doubt it will be so to thee, and to thy Children, if the failing be not on your part. When thou seest the Minister apply the Baptismal water to the Body of thy Infant, do thou by Faith behold God the Father applying Christ, his Merits, his Blood and Benefits to the Soul; and as verily as thou seest the one done Sacramentally, so verily do thou believe the other to be done really, and truly. 'Tis the coming to the Sacrament without Faith, and without the word of Promise, that makes it seem so empty, and vain; but doubtless, there is a rich supply to be had. If we suck, we shall be satisfied: the Well indeed is deep, and Faith is the Bucket: If we have no Bucket, we are like to have no Water.   

5. Direct. That this Sacrament of Baptism be rightly Administered, it is necessary that it be done agreeably, to the mind, and will of God, expressed in his Word; for God will have his own work done in his own way; he hath not left it to Man to use his own will in his Worship: But we must follow the Pattern, and Example he hath left us, and Obey the Precept and Command he hath given us; and be directed by Scripture Light, and perform the Duty in a right manner, and form, as well as to a right End. 'Tis necessary therefore in the first place, that it be Administered by a Lawful Minister; 'tis the work of those that are in Commission, and we find not any Commission Sealed unto any other than the Apostles, and their Successors, the Ministers of Christ, set apart by God, and the Church for this, and other Holy Duties, for the work of the Ministry; that this is part of their Commission, we may read Mat. 28.19,20. Go Teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost; Teaching them to observe all things whatsoever I Commanded you; and lo I am with you always, even to the End of the World. Those therefore that run before they are sent, and encroach upon this holy Ordinance, without a Call, let them remember the sin of Corah, Dathan, and Abiram, and also their Punishment, for encroaching upon the Priests Office. And as he must be rightly Called, so he should be rightly Qualified for the work; that he may not only know, but also Teach the People the Nature, End, Use, and Benefit of this Sacrament; that he bring not forth a dumb Idol, which neither he, nor the People know, nor Understand. The Subject Recipient aught also to be rightly Qualified, if he be of Years of Discretion, he should know the Principles of Religion; the Nature, End, and Use of the Sacrament: He should profess Faith in, and submission to Christ. And if they are Infants, the Parents should be thus Qualified. The Church they have their Duties too; 'Tis their Duty, not only to be Spectators, but to join Hand and Heart in the Work, that they beg of God for the Party Baptised; that not only the Sign, and Seal, but the Grace of the Covenant may be conferred, and that a Seed may be sown in this Ordinance, that in time may spring forth. 'Tis necessary also that a right Element be used, viz. water, true, Natural water, without any Sophistication, mixture, or Composition, for this is agreeable to the will of Christ; and the Papists Addition of Salt, Spittle, and Cream, is a Humane Invention, and no wise pleasing to God. We find Christ was Baptised with water, and the Apostles used no other: The River Jordan, Salem, and other places were frequented to this End. Thus the Eunuch, thus Cornelius were Baptised; and this is most suitable to the End for which it was Ordained, and best Answers the Type and Shadow of it, in the time of the Law, and serves best to signify, and Represent the blood of Christ; for as water is of a mundifying Nature, so is the Blood of Christ unto the Soul; and this also is agreeable unto Antiquity, water being always used in the Primitive Time. Niciphorus Reports, when a Minister, for want of Water, used Sand in Baptising a Man; that Baptism was by the Church accounted a Nullity, and the Man was after Baptised with water. And it must also be done in a Lawful, and due manner & Form; the External Form consists in the Ministers words and Actions: For words, 'tis not Lawful for him to use what words he pleaseth, but the words of Institution; he must Baptise in the Name of the Father, the Son, and of the Holy Ghost: And his Actions should be agreeable to his Words, and so he must either dip, or dive, the Baptised Party into the water, or pour, or sprinkle water upon him. 'Tis conceived in the Primitive Time, in those Hot Countries, dipping in the water was most used, which in some places, especially in those cold Countries, the Church hath altered, for God will have Mercy, and not Sacrifice; and the Scripture seems to hold forth many favourable Instances, for washing or sprinkling, Heb. 9.10.19.20,21. Acts 2.42. & 16.33. Mark 7.4. It is not like that all these were dipped; the word in the Original signifies washing, whether by Diving into the water, or by pouring water upon, Eph. 5.26. Titus 3.5. For as Circumcision, applied to one part of the Body, did suffice; so Baptism, though the water be not applied to the whole, may yet signify the blood of Christ applied to the Soul; and the Conscience is said to be sprinkled with this Blood; for as a little Bread, and a little Wine signifies whole Christ; so a little water signifies his Blood; and serve to seal the Covenant as well as more.   

6. Direct. When thou hast solemnly entered thus into Covenant with the Lord, and his Vows are upon thee, and accepted the Offered Sacrament, and set to thy Seal, and obliged thyself to the performance, know then, 'tis thy Duty to perform thy Vows unto the Almighty; remember with whom thou Covenantest: 'Tis with one that cannot be deceived, and that will not be mocked, and one that is well able to avenge the Quarrel of his Covenant, and that will avenge it if thou perform it not. It was wise Solomon's Counsel, Eccl. 5.4,5. When thou vowest a Vow unto God, defer not to pay it, for he hath no pleasure in Fools; pay that which thou hast vowed: Better it is that thou shouldest not Vow, than to Vow, and not perform. Thou hast in thy Baptism Dedicated thyself up to God, and bound over thyself to his Obedience; thou hast taken Press-mony from him, and engaged thyself to fight his Battles, and to be an Enemy to his Enemies: And canst thou without horrid Treachery fight the Devils Battles against him? Thou hast vowed thyself against Sin, the World, and the Devil; and wilt thou take part with them against God? It is Death for a Soldier to leave his Colours, and side with the Enemy, and is it nothing to leave God, when we have taken Press-money, and Pay from him, and join with the Devil against him? What benefit canst thou then expect by thy Baptism, or what good is it like to do thee? Simon Magus was Baptised, but had little benefit by his Baptism, he was still in the gall of Bitterness, and in the bonds of Iniquity, and had no part, or lot, in the benefits of the Covenant. If Herod made Conscience of a rash, and unlawful Oath, how much more should Christians of so serious, so solemn, so Beneficial a Covenant? The keeping whereof would make them everlastingly Happy; and the breach thereof will make them eternally Miserable. What horrid Treachery is it for thee to vow Service unto God, and to perform it to the Devil, and the World? To carry God's Mark in thy Forehead, and the Devils Brand in thy Heart. To call thyself a Christian, and Live the Life of an Heathen, or Infidel? What is this, but to put a Sheep's skin upon a Wolves back? Or the King's stamp upon counterfeit Coin? Consider if thou do thus, Baptism will be so far from saving thee, that it will condemn thee; and the Baptismal water that was cast upon thee will prove, like the water of Jealousy, unto the defiled Woman, Num. 5.27. it will be attended with a visible judgement, and prove a Curse, and not a Blessing: What benefit dost thou intent to receive by it? Dost expect the Benefit of the Covenant? Dost imagine that God is engaged to thee, and not thee to him? Thou art much deceived, if thou break with him, thou dis-ingagest him. God indeed Offers Christ, if thou wilt receive him; and promises upon that Condition to be a reconciled Father to thee, to give thee Remission of sin, Regeneration, Adoption, and Glory for ever; and hereunto he puts this Seal to the Covenant: And thou promisest upon thy part to accept of Christ upon the offered terms, vowedst Obedience to him, and Dedicatest thyself to his Service, and thereupon acceptest the offered Sacrament, and settest thy Seal to the Covenant. Now, if thou perform thy part, God will, doubtless perform his: Heaven and Earth shall pass away before one tittle of his Word shall pass, especially that given, and ratified under his Hand and Seal; but if thou break with him, and accept not of those Mercies upon the required Conditions, God is not engaged to make good what is thus Conditionally promised in the Covenant, unless thou canst prove it to be an absolute grant, that all that are thus Baptised, Live how they list, shall be saved; and then the Ministers, Scriptures; yea, Spirit, and all are of little use. No, no, God will cashier, and disband such Soldiers, and cast out such Non-proficients out of his School, and such unfaithful Servants out of his Family. But alas! how many of these may we find in the World? That Vow Obedience to Christ, and perform Service to the Devil: If he bid them swear, they will swear; if he bid them be drunk, they will Obey: Yea, many, that though they would be loath to break their word with Man, much more their Vow, or their Oath, yet make nothing of these Sacramental Vows: But consider, God will not lose by thee, neither thy sin, or Obedience can hurt, or benefit him, but the benefit, or damage will accrue to thy own Soul.   

7. Direct. Make a right Use of thy Baptism, and improve it through the whole course of thy Life; for the Efficacy of it is not limited, or bound up to any moment of Time, but is a Flower that never loseth savour; a Jewel that never loseth its virtue: 'Tis a Fountain that never is drawn dry. And breasts of Consolation, where thou mayst suck, and be satisfied. Those that use it only as an Idle Ceremony, that never improve it, or look after it when 'tis once past; and make no Advantage, or Use of it; are more foolish than those that take great care to have the Evidences of their Land Sealed, and never make use of the Inheritance, thereby conveyed. Use it therefore for the best Advantage for thy Soul: This is a needful, though much neglected Duty. The serious Consideration of the End and Use of Baptism, and the benefits and privileges Sealed up by it to us, and ours, and our own engagements therein to God, may be of great Use to us in the whole course of our Lives, in many cases and conditions. Baptism may be compared to the Marriage knot, by virtue whereof the Wife lays claim, not only to her Husband, but whatsoever is her Husbands; and 'tis as a Seal to an Evidence, which ratifies it, and makes it Authentic, and adds force and Efficacy to it. Baptism, though not to be iterated, or renewed, yet the Covenant thereby once Sealed, remains Authentic for ever, till we pluck off the Seal, or renounce the Covenant. This is a notable means to put us on to mourn for our Sins, and therefore 'tis called the Baptism of Repentance; as it doth oblige us to Repent, for the consideration of our Miscarriages towards God, since we gave up ourselves to him, and the falling short of what we have promised, and might have been, and done may well keep us humble, and penitent. When we are tempted to sin, and to break the Commands of God by sin, we may look back to our Covenants to the contrary, and the Vows which we have made; and it may terrrifie us to think that we should break such a Covenant with God, when we make some conscience of Promise to Man. Think with thyself, have I dedicated myself to God? What Sacrilege is it? What perfidious Treachery is it now to Serve the Devil, his sworn Enemy? Hast thou Vowed Obedience to thy Maker, and promised to renounce the Devil, the World, and the Flesh; how then canst thou think to look God in the Face at the last day, if now thou sidest with his greatest Enemies? Was thy Body washed with water, signifying the blood of Christ, and shall thy Soul be still defiled? Wilt thou return, with the Dog, to the Vomit, and the washed Sow, to her wallowing in the Mire? How may the consideration of this fill thee with shame and sorrow? Hence also thou mayst set Faith on work to fetch virtue from the Death and Resurrection of Christ, to kill sin in thee, and raise thee up to newness of Life; for if thou be Buried with him in Baptism, 'tis thy Duty thus to do, Rom. 6.3,4,5. When Corruption is strong, fetch strength hence to weaken it; when Grace is weak, hence thou mayst strengthen it. This is an excellent means to assure thee of thy Salvation, of the Pardon of thy sins, and the rest of the Mercies promised in the Covenant; for the Covenant being ratified and Sealed, what should hinder the performance? God, doubtless, is real in his Promise, and true in his Covenant; he did not intent to deceive thee by an empty Ceremony, or set his Seal to a blank: No, no; nor if thou revoke not, he will not revoke. Is not this the Sacrament of Regeneration? Is it not called the Laver of Regeneration? Signifying the washing away of sin, Acts 22.16. Arise, and be Baptised, and wash away thy sins. Yea, of Salvation, 'tis said to save us, 1 Pet. 3.21. Hath not God given thee a pledge in thine Hand of his Gracious meaning towards thee? And what need hath he to dissemble with thee? Doth he gain any thing by thee? Yea, though thou art relapsed, yet look back to thy Covenant, and return. See God's Advice in such a case, Jer. 3.1. Thou hast played the Harlot with many Lovers, yet return unto me, saith the Lord. God will not departed till thou art willing to let him go: And from hence also you may fetch Arguments for Brotherly Love among Saints: we are all Baptised by one Spirit, into one Body, and therefore should sympathise each with other, as the Members do. Those are some of the daily Fruits, you may gather of this Tree, many more grow upon it.    


CHAP. X. Directions in Receiving the Sacrament.  
THE next Duty to be spoken to, is the Sacrament of the Lord's Supper, which is an Ordinance of God, wherein by the External signs of Bread and Wine, set apart, and Sanctified to that End and Use, and duly Administered by God's appointment, the Lord signifieth, and Sealeth up the Truth of his Covenant to his Elect; and they Seal up their Covenant with him. This Sacrament is a Sign to Represent, a Seal to Confirm, and an Instrument to convey Christ, and all his Benefits to a Believing Soul. The principal Efficient Cause, or Author of this Sacrament, is the whole Trinity, but especially Christ, who is the Angel of the Covenant; he it is that made the Covenant, and ratified it with his Blood; and therefore it must be he that adds the Seals, he makes the Promises, and must make them good. The Essential parts, or Matter of the Sacrament, are either External, or Internal, the one perceived by our Bodily Eyes, the other by the Eye of Faith: The External is the outward Signs, or Symbols, viz. Bread and Wine; which, though they are not changed into the Body and Blood of Christ, as the Papists Teach; yet are they not naked, bare, or empty things; but such as really exhibit, yea, Seal Christ, and all his Benefits to a Believing Soul: No other Bread nor Wine in the World, though a drop, a bit were worth a Kingdom, are to be compared hereunto. The Internal Matter is Christ, and all his Graces; these are signified, resembled, exhibited, and applied by the outward Elements. The Form is that which gives a Being, and perfection to the Matter, without the which this Bread and Wine would be but Common Bread and Wine: This also is External or Internal; the External Form consists in the Lawful Administration, and participation of it, according to God's Word; the Internal Form is the Union between the Sign and the thing signified. Now, this Sacramental Union is an Act of God's Spirit, by whose virtue Christ his Merits, and Benefits are not only resembled, and presented to the mind, but are really made one, with the Elements; yet this Union is not Natural, according to place, for there is no mutation of the Sign into the thing signified; neither is the thing signified included, or fastened to the thing signifying, it cannot be a local Union, that Christ's Body should be locally present with the Sign; for Christ's Body, though Glorified, cannot be in all places at once. Neither is it a Physical Union, as if of two United, losing their proper Forms, should by a mixture make a third; but 'tis a Spiritual Union, whereby the Lord Jesus is really conveyed to the Soul; for besides his Divine presence, and the presence of his Spirit, he is present with his Body and Blood, not locally, but Sacramentally; he is Symbolically present to the mind, he is present Spiritually by the Eye of Faith; Efficaciously present, though absent in Place; yet we find the fruit of his presence in our Spirits, the Ends of the Sacrament are the confirmation of our Faith, the Sealing of the Covenant of Grace, and to be a Badge or Note of our Profession, to be a pledge of our Obedience to, and Communion with Christ, and a Testimony of our Society with the Church; and may seem as a Prospective Glass to view Christ afar off. In the Covenant, God promises to be our God, and the God of our Seed, and sets to his Seal; and we Seal the Counterpane, and engage that we and ours will Serve the Lord; and by virtue of this Covenant; so mutually entered into, all the Promises and Benefits of the Covenant are ours: so that you see a right receiving of this Sacrament is of very great Concernment, and the unworthy Receiving is very dangerous. Here is Manna for a believing Soul, but Poison to an unworthy Receiver: This nourished Peter, but Poisoned Judas; it feeds the good, but kills the bad; it makes some better, and some worse; some more Holy, and some more Profane; it increaseth Grace where Grace is, but increaseth Gild where Grace is wanting: 'Tis like the Sun when it shines upon a Garden of Herbs, it makes them smell more odoriferously, when upon a Dunghill it makes it smell more fulsomly: 'Tis like the passing through the Red Sea, safe to Israel, dangerous to the Egyptians; he that brings strange Fire he shall be burnt by it, Leu. 10.3. God will be Honoured by those that draw near to him; he that comes without a Wedding Garment, shall go away, not with Grace in his Heart, but with Bolts upon his Heels, Mat. 22.12. According to a man's preparation, such is like to be his Entertainment: He that Sows nothing, shall Reap nothing; and he that Soweth Vanity, shall Reap Folly; and he that Sows sparingly, shall Reap little, 2 Cor. 9.6. He that taketh most care and pains is like to have the best Crop. Methinks there needs no more Motives to persuade you, than the benefit of worthy Receiving, and the danger of the contrary; the one hath his Grace increased, the other his sin; the one hath his Salvation Sealed up; the other, without Repentance, his Damnation: He hath God's Curse under Seal, and they Eat and Drink their own Damnation, and are guilty of Christ's Death.   

1. Direct. If thou wouldst partake of the Sacrament worthily, thou must Examine thyself, whether thou hast those Habitual Qualifications which are requisite for so Holy a Duty. There are several Graces that must be Exercised at this time; but how can a Man Act Grace, that hath it not? He that comes to the Wedding Feast, without a Wedding Garment, is not like to be a welcome Guest, Mat. 22.12. Without Grace in Exercise this Ordinance will do thee little good: Thou mayst indeed eat the Bread, and drink the Wine, these are bodily Actions, but without Faith thou canst not feed upon Christ in the Ordinance; and what good will a bit of Bread, or a sup of Wine do thee? Faith is the Hand that receives him, the Mouth that feeds upon him, and the Stomach that digests him, and sucks sweetness from him. Try whether thou hast Spiritual Life; a Man, by Nature, is dead in sins and Trespasses, and without Regeneration he remains thus; and what good will a Feast do to a Dead Man? If you put Meat into a Dead Man's mouth, what is he benefited by it? Will it nourish him? Can he eat it, swallow, or Digest it, when he cannot Exercise any Act of Life, without which, Food will be in vain? No more can this Sacrament nourish till a Man be Regenerated, and new born, and have a Principle of Spiritual Life put into him. A wicked Man is a Stranger to the Covenant of Grace; he hath not the required Qualifications, neither doth he intent to keep the Condition; and what then hath he to do with the Seal? Or what hope can he have of the Privileges? If a Man hath Evidences for Lands mutually Signed and Sealed, if he fail in the Covenants on his part, how can he expect another should make good his? A wicked Man is Uncircumcised in Heart, and those that were not circumcised, were not permitted to eat the Passeover, to which the Lord's Supper Answers, Exod. 12.43. Now, these Habitual Qualifications are such as the Scripture requires, and such as make up the Wedding Garment: And a Man should have Evidences to show, before he lay claim to such an Ordinance; he should be in Covenant, before he receive the Seal of the Covenant. This Ordinance is not for the begetting, but for the strengthening of Grace. The Apostle, to this End, bids a Man Examine himself, and so let him eat of this Bread, and drink of this Cup, 1 Cor. 11.28,29. For he that eateth this Bread, and drinketh this Cup of the Lord unworthily, eateth and drinketh Damnation to himself, not discerning the Lords Body. The word Examine signifies to take a strict Account of himself, and make a diligent search into himself; as whether he be Gold, or dross; whether he be chaff, or Wheat; it may be it is a Metaphor taken from a Goldsmith, that try their Gold, whether it be pure, and the dross purged out, and consumed; or from those that try their Coin, not superficially, but by the weight, by the sight, by the sound, by the touch stone, that so they may not be deceived with what is bad, and counterfeit; and so must we in this case: Especially considering the Devil hath much counterfeit coin goes abroad for currant, and most Men are deceived; and 'tis easy to be deceived, especially when our own Hearts are the greatest Cheats, Try thy Evidences for Heaven, whether thou art Regenerated or not; otherwise thou art not for Heaven, John 3.3.5. Whether thou art an Adopted Child of God? For none else ought to eat at his Table: Christ will not be Food to nourish any other, he will not have the Devils Brats Dine at his Table; none ought to sit there but those that shall sit with him in the Kingdom of Heaven: Hast thou those Graces that always accompany conversion? For these are necessary in this work, as Sanctified, and Sanctifying knowledge, without which thou canst not discern the Lord's Body, or know God, or thyself, or the Tenure of the Covenant of Grace, the Nature of the Sacrament, or the state of thy own Soul, etc. Faith also is necessary to lay hold upon Christ in this Ordinance, and feed upon him, etc. Repentance for sin past, and new Obedience for the time to come. Love also to God, to his Word, and to his Children, with a longing desire after Christ in the Ordinance; for what shall we do at a Feast without a stomach: The Trial of these Graces I shall now wave, having in another Treatise partly handled it; 'tis called, The Souls Looking-Glass, or, a Spiritual Touchstone, to which I refer you, because I will not Actum agere, do a thing that is done before.   

2. Direct. Though Habitual preparation, and a gracious disposition, of which we have Treated before, be absolutely necessary, without which a Man cannot be a welcome Guest to this Marriage Feast, as we see in the Foolish Virgins, Mat. 25.1,2, etc. who, notwithstanding they had Lamps in their Hands, yet for want of this Oil of Grace in their Hearts, were not admitted, but the door was shut against them. I say, though this be necessary, yet it is not sufficient; 'tis not enough to have a Marriage Garment, but we must have it on, and made clean and handsome, if we would Honour the Wedding. 'Tis not enough to have Faith, and Knowledge, and Love, and Obedience, etc. in the Habit; but we must have them in the Exercise: what good will they do us, if we use them not? 'Tis not enough to have Lamps in our Hands, yea, and Oil in our Vessels, though most go without, but we must have our Lamps always burning; we must rise, and trim our Lamps. When we go to meet▪ the Bridegroom Christ in such a Duty, we must snuff our Candles, that they may burn bright: 'Tis not enough for a Musician to have an Instrument, but he must have it in Tune, or it will yield bad Music; nay, he must have skill to use it, or it will not do; nay, he must be in a capacity to make use of his skill, which is not if his hands be cold or numbed, or otherwise out of Order. The Souls Music is quickly spoilt if it be out of Tune: 'Tis not enough for a Carpenter, or joiner to have Tools, and Matter to work upon, but he must often by grinding, or whetting, put an edge upon them, or they are not fit for his purpose. 'Tis not enough to have Household stuff in abundance, but it must be set in Order, not on a confused heap; yea, and scoured, and made bright, if we would use them to adorn the House. And in like manner, 'tis not enough for a Christian to have the  Habits, and Qualifications, but he must reduce them into Art and Exercise; he must scour them up against such a good Time as this, and rub off the rust, and make them fit for use; yea, make use of them, for to this End they were given. And a Christian, notwitstanding the Habits, may, and will be an unworthy Receiver, if they be not in Exercise. 'Tis necessary that some Vital Operations cooperate to the Receiving, Digesting, and Concocting our Meat, or it will not nourish; and so that this Spiritual Food may prove Refreshing to the Soul: 'Tis necessary that there be a principle of Spiritual Life, and the Actings of Grace, concur with the Receiving, and Digesting of it. A Godly Man may sometimes be in an Apoplexy, and have a stupifyed Soul, and a benumbed Conscience; he may have his swooning Fits, when Life is scarce discerned to appear: It may seem David sometimes was in this Condition, or some other great Distemper. Now, you know though there be Life, yet in such case 'tis not safe to give Food; stir up therefore thy Graces, and get them in Exercise, 'tis the best way to procure heat and digestion: Consider seriously what thou art about, and with whom thou hast to do, and what is the danger of unworty Receiving, and the benefit of the contrary: Consider thou hast a price put into thy Hand, O let not an Heart be wanting to get wisdom. In this Ordinance all thy wants may be supplied; here thy Graces may be strengthened, and thy Communion with God renewed. Thy Covenant with God is here ratified, and Christ, and all his Benefits made over to thy Soul: Here thou mayst have the pardon of thy sins, and whatever else is requisite for thy Soul, if thou come preparedly, and Act Faith upon the Promise, and improve thy Interest in the Covenant; come therefore with a Thirsting desire of Christ in the Ordinances; this is a Qualification required, Isa. 55.12. John 7.37. Rev. 22.15. Long after this Bread of Life, for this Longing shall be satisfied. Come with Confidence to have thy needs and wants supplied, and to this End, Exercise Faith on the Promise, this Grace is all in all in the Duty; 'tis both the Hand and the Mouth: Exercise Repentance for sin past, and resolve to Obey for the time to come. But if thou come unprepared, thou eatest and drinkest thy own Damnation, and becomest guilty of the Body, and Blood of Christ; let such such Considerations as these move thee.   

3. Direct. If thou wouldst worthily partake of this Sacrament, propound right Ends to thyself in so doing; the End, as I have said, as in other Duties, so in this, either makes or mars the Action. Now, the End, though last in the Execution, is first in the Intention; 'tis the first mover: What is it that a man will do, but is for some End; this, like the weights on a Clock, or the Spring in a Watch, sets all the Wheels on work, and is the cause of the Entrance, and continuance of the Motion: Who is it that Builds an House, but he propounds some End for so doing, otherwise 'tis an irrational Enterprise? The skilful Archer shoots not at random, but the Mark is in his Eye. The skilful Pilot propounds to himself the wished Haven, as his End, and all his endeavour tends thither. Every one incoming to the Ordinance propounds one End or other, but if thou propound a wrong End, take what pains thou wilt, thou wilt, like the Pharisees, Mat. 6.1,2, etc. lose thy Reward, if thou perform, with them, a Commanded Duty, and aim not at God's Glory, but thy own, thou must look a Reward elsewhere, and not from God. The Papists, as they Corrupt this Sacrament, in leaving the Institution, and making Additions, and detractions of their own devising, which never came into the mind of God; so they pervert it to wrong Ends to further their own Hellish designs; as to Murder Kings, blow up Parliaments, Massacree Protestant's, and conceal their Hellish Plots, etc. and many others, I fear, come with base, low, and unworthy Ends to this Sacrament. Custom brings some, shame others, fear of the Law a third sort, etc. and coming in their sin, with unprepared Hearts, and vicious Lives: They make the Table of the Lord the Table of Devils, as the Apostle complains; and instead of Sealing the Covenant with God, they Seal a Covenant with the Devil, to remain his Slaves, and have the Curse of God, and their own Damnation under Seal. Now, the Principal End which Christians should aim at, is God's Glory, in the Remembrance of the Death of Christ, 1 Cor. 11.24.26. Do this, saith Christ, in Remembrance of me: By eating this Bread, and drinking this Cup, we show the Lord's Death till he comes. These Elements set apart, and Sanctified to this Holy Use, being thus taken, we profess, and, in a manner, Preach to others the Death of Christ, and the Benefits thereby procured, which is the sum of the Gospel. This Sacrament is unto Christians as the Pillar of Stone Erected in the midst of Jordan, by Joshua, for a Memorial of the wonderful passing of Israel over Jordan; or, as the Pot of Manna, commanded to be kept in a Memorial that Israel was forty Years fed in the Wilderness with Bread from Heaven. So is this Sacrament to be Received, even to the End of the World, in a Memorial of Christ's Death, and Bloody Passion, and the Benefits procured to the Church by it. And if Israel had sufficient Cause to keep the Passeover for a Memorial of their Deliverance from the Egyptian Bondage; much more, and greater cause have Christians to keep this Feast, for a Memorial of their Deliverance from this Hellish Pharaoh, the Devil, and his Slavery: This is one End why God left us Sacraments, that whenever we did partake of them, we might Remember this Deliverance, and bless God for it; this should put us in mind what Christ hath done for us: His Life, his Doctrine, his Miracles, his Death and Passion, and the whole work of our Redemption. But alas! many Men, when they have the Sacrament in their Mouths, have the Devil in their Hearts; they seldom mention God's Name, except in an Oath, or vain speech: But these men's damnation sleepeth not. Another End is the Sealing of the Covenant between God and us, as I have often mentioned; God on his part ratifies it, and assures us by his Seal, he will make it good. And we on our part Dedicate ourselves to his Service, and annex our Seal: He promises to be our God, and we promise to be his People: But many are not in the Covenant, and have nothing to do with the Seal, for this is not a begetting Ordinance but confirming those that are begotten: such as these Seal a Covenant with Death, and Hell, Isa. 28.15. This Sacrament is like the Water of Jealousy, mentioned in the Law, if a Woman that drinks of it were pure, it would make her fruitful; if defiled, it would make her Thigh to rot, and her Belly to swell. Another End is for the increasing Faith, and other Graces; 'tis not for the begetting, but increasing Grace, and therefore presupposeth Grace to be there; as also for the maintaining Communion with God, and Love one with another, they being Members of the same Body, and Heirs together of the same Glory.   

4. Direct. If thou wouldst receive the Sacrament profitably, examine what it is thou standest in need of, and what thou wouldst have God to give thee, or do for thee; for the Sacrament was Ordained to supply our wants, and heal our Diseases. 'Tis the Soul's Market day; now, when a Man goes unto the Market, he considers what he wants, and what he needs to buy: Now, a Christian's wants, which he here comes to supply, are principally in his Graces: 'Tis Spiritual wants, Soul wants, that are here supplied; if Grace be wanting, there is no supply promised: but if it be weak, there is: Food may nourish a weak Man, and make him stronger, but it will not give Life to a dead Carcase: The Sacrament is not a begetting, but a nourishing Ordinance, and God gives none leave to sit at his Table but such as are his Children: Who will invite a dead Man to a Feast? Now, though all God's Children have the Truth of Grace, yet have they many defects in Grace. A Child that hath Life, must have Food to maintain Life, and to bring him to his Maturity, and full growth. Now, the wants we should examine before the Sacrament, are either defects in Grace, and decays of Grace, for here is a supply to be had for both, if we make a right improvement of this Ordinance: Defects in Grace are often discerned by the prevailing of Corruption, examine thyself well concerning the state of thy Soul, cast an Eye over the several passages of thy Life, and bring thy Thoughts, and Words, and Actions to the Rule, and compare them with the Word of God; hereby thou mayst see what is straight, what is crooked; look into this Glass of the Law, and thou wilt see thy own spots; when thou comparest it with the Rule, thou wilt see thy Deviations, and wilt find where thou hast come short, and where thou hast gone out of the way: Make a Catalogue of thy sins, especially those since thy Conversion, and since thy last renenewig thy Covenant with God, by this Sacrament; and consider thy sins, with their several aggravations, and when thou seest what thou shouldst have done, and what thou hast done, compare the one with the other, and compare the difference, and see how short thou comest; 'tis the Direction of the Holy Ghost, Jer. 3.40. Search and try your ways, and turn unto the Lord. Come then to God with shame in thy Face, and sorrow in thy Heart, and, if possible, with Tears in thine Eyes; confess these thy sins, with their aggravations: Aaron was Commanded to lay his Hands upon the Head of the Scape-Goat, and confess over him all the Iniquities of the Children of Israel, and all their transgressions and sins, Leu. 16.21. Christ is our Scape-Goat, let him bear all our Iniquities. To name thy sin, without sorrow, is but an aggravation of it; mourn for it therefore, but let the Love of God, and not the fear of punishment, be the strongest Motive to Repentance: When thou seest Christ Crucified afresh before thine Eyes in the Ordinance, consider, and say to thyself, Oh, what a wretch was I, to pluck him out of the Arms of his Father, and cause him to suffer such Hellish Torments for my sake; it was my sin that were the Nails that pierced his Hands, and his Feet, the Spear that wounded his Side, the Thorns that pricked his Head, the Traitor that betrayed him, the Judge that Condemned him, and the Executioner that put him to Death. It was not the Devil, nor his Instruments, the Jews nor Gentiles, nor all the wicked Men in the World, could have done it, had it not been for the sins of his Elect: Methinks the consideration of this should work upon an Ingenious Heart; and when thou hast confessed thy sin, resolve to forsake it; God makes no promise of Pardon to any other: And look steadfastly upon Christ offered to thee in the Sacrament, for Pardon of sin, and power against it, he is a propitiation for sin, Rom. 3.25. The Lamb of God, that takes away the Sins of the World, John 1.29. Having now found out thy defects of Grace, for 'tis weakness of Grace that makes us run into sin: Go to God for a supply, Christ is ready with supplies; if thou be but sensible of thy wants, come to the Ordinance in God's way, and where thou art weak Christ will strengthen thee, and where Corruptions are strong, he will weaken them: Be not ashamed to show to him thy nakedness; unlap thy Sores, that thou mayst have a Plaster, and Christ will be thy Chirurgeon, and Physician. In thy decays of Grace, though there be great cause of shame and sorrow, yet none of despair; there are Recovering Plasters, as well as Healing; be but sensible of thy want, and go boldly for a supply. Come with an empty Soul to Christ, and he will fill it; 'tis the full that are sent empty way.   

5. Direct. When thou comest to this Ordinance be sure to set thy Grace on work, quicken them up unto the Duty, let them not flag, nor faint, for then thy work will be to little purpose; what good will Tools do, if not used; and how can they be used, if not in Order? A Workman that would Live by his Works, sees that his Tools be sharp, and fit for the work, without them we can do nothing; nay, if they be dull, or blunt, the work will not go forward; and therefore let us stir up our Graces, as Deborah did her Soul, when she was to sing forth the praises of the Lord, Judg. 5.12. Awake, awake, Deborah; awake, awake, utter a Song, etc. Or as David did his Soul, Psal. 42.5. Why art thou so sad, O my Soul? And why art thou so disquieted within me, etc. Psal. 103.12. Bless the Lord, O my Soul; and all that is within me praise his Holy Name, etc. Stir up thyself, and lay hold upon him, Isa. 64.7. This is the time for thee to renew, quicken, and strengthen thy Grace; it was given thee for such a time, and for such a Use as this is; let not this Opportunity be let slip that may be done now, which cannot be done at another time; renew thy Repentance, and quicken it: This may be done by the consideration of the Number, Nature, and Effects of thy sins, and among the rest this is one, it brought the Lord Jesus Christ to this shameful Death: Here thou mayst see him Crucified before thy Face, his Body broken, and his Blood poured out; and mayst look upon him whom thou hast pierced, and mourn for him as for an only Son, Zach. 12.10. Quicken thy Love to God also, and this thou mayst do by the consideration of his Love to thee, and what he hath done for thee, especially in the work of thy Redemption, held out in this Ordinance of the Sacrament: Hadst thou had a Temporal deliverance from Turkish Slavery, thou wouldst have been thankful to thy Deliverer, and have Loved him for it; much more than is due to him that Redeemed thee from the guilt of sin, and from the filth of sin, and from the punishment due to sin; from the Curse of the Law, the wrath of God, the Slavery of Satan, and from Everlasting Damnation. Renew thy fear of him also, consider the Fervency of his wrath, against Sin, and Sinners, when thou seest it was so hot against his own Son, when he stood in the room of Sinners; and let this make thee fear to Offend. This also may quicken thy Love to thy Brethren; yea, to thine Enemies, when thou considerest how dearly God Loves thy Brethren in Christ, and what he suffered for them; and to thine Enemies, when thou considerest the Torments which Christ endured for thy sake, when thou wast his Enemy, and Commands thee to imitate him in Loving those that hate thee. But especially quicken, and Exercise thy Faith, for this is all, and in all, in this Duty, and much conduceth to the well performing of it: 'Tis true, Christ hath all fullness in himself to fill empty Souls; he is the Bread and Water of Life, to feed and Refresh the Hungry and Thirsty; of his Fullness we receive Grace for Grace, John 1.14.16. In him all Fullness dwells, Col. 1.19. There is in him both fullness of Merit, and fullness of Spirit; Mortifying, Sanctifying, Quickening Virtue: Here Soul-wants may be supplied. But the way of obtaining this at God's Hands, the way of emptying of Christ into the Soul, is by the way of Ordinances; the Word and Sacraments are the Breasts of Consolation, from whence we must suck and be satisfied: These are the Pipes through which the Water of Life run, from the Fountain into the Cistern; from Christ to our Hearts. Christ is the Olive, and these the Golden Pipes, that convey the Oil into the Candlestick, Zach. 4.12. 'Tis true, he could convey it immediately, and empty himself into the Soul, without any Instrument at all, but this is not usual, where the Word and Ordinances are to be had. But that we may get benefit by the Ordinances: Faith is necessary, the Well is deep, and Faith is the Bucket to draw up this water of Life; and though the Conduit be full of water, and we empty Vessels, yet if we bring them not thither, they will still remain empty; nay, though we bring them, and place them under the Cock, if we turn not the Cock they are empty still: The Child that plays with the Breast, is not satisfied till it suck: Thou must suck Honey and Oil out of this flinty Rock, Deut. 32.13. Faith is the Souls Eye, which must be fixed upon Christ; the Souls Hand, to lay hold upon Christ; the Souls Mouth, to feed upon him: Christ, and all his Benefits are offered in the Sacrament, but without Faith they cannot be laid hold upon.   

6. Direct. Having showed you what Preparation is necessary, and also what Qualifications, and how thou shouldst stand affected when thou comest to this Ordinance. I shall next show thee how to demean thyself in the very Act of Receiving. For thy External behaviour, or outward demeanour, it should be such as is suitable to the Ordinance, and to the presence of the Great God; Reverend, Grave, Seemly, and such as bespeaks Humility, and self-abasing, not Light, and wanton, and gazish, but such as becomes a Guest at such a Table; yet beware of such Voluntary, or Superstitious Humility, such as the Papists, and some others use, which hath no Footing in the word of God; the surest way is to take the Scripture for our Guide. But for thy Inward Carriage, which is most to be regarded, be sure thy Heart be not wanting, for God cannot endure Heartless Service; if this Instrument be not in Tune, the Musitioner is bad; here, if any where, God calls, Son, give me thy Heart; and nothing else will serve turn but the Heart, and the Heart broken, and bleeding. Come with the Heart humbled, God cannot endure a proud Person, especially in an Ordinance, that hold forth, that which may humble thee; here is Christ Crucified, and his Blood shed for thy sin; thou wast the Traitor that betrayed him, the Judge that Condemned him, and the Executioner that put him Death; and will not this work upon thee? Is it nothing to have Blood lying upon thee, the Blood of the Innocent, the Blood of a Friend, the Blood of a King; yea, the Blood of the Son of God? What ingenious Spirit but would melt at such a Consideration? Every Sacramental Action of the Minister may further thy Meditation, and help thee up to Heaven in thy Contemplation. When thou beholdest the Minister, who stands in the place of God, setting apart, and Consecrating the Bread and Wine, by the Word and Prayer, will not this bring to thy Mind, the Love of God to thy Soul? Who from Eternity set apart his only Son, Jesus Christ, to be thy Mediator, and Advocate; thy Surety, and thy Saviour; well may it be said, God so Loved the World, etc. May not the thoughts of this furnish thee with Heart-raising, Heart-warming Meditations. And when thou seest thee Bread broken, and the Wine poured out, doth not this Lively represent the bitter Death, and bloody Passion of the Son of God, Jesus Christ, thy sweet Saviour, and Redeemer; his Body was broken, his precious blood was shed for the Remission of thy sins, which otherwise could not have been forgiven. Ah! what a wicked thing than is sin, when nothing would satisfy Divine Justice but the death of the only begotten Son of God? When the Bread and Wine thus separated, thus set apart, from common use, are held forth to thee, apprehend God himself, giving Christ, yea, Christ offering himself with all his Treasures to be thy Husband, thy Surety, thy Mediator, and thy Saviour: Ah! what Soul-refreshing thoughts may this produce? Well mayst thou say, with David, Lord, what is Man, that thou art mindful of him? Or rather, Lord, what am I, that thou regardest me, and hast provided such a Feast of Fat things for me, with Wine on the Lees? When thousands are laid aside as good as I by Nature. And when thou receivest the Elements at the Minister's hand, let thy Faith lay fast hold, and clasp fast about the Lord Jesus Christ, and take him, as given by God, to be thy Husband; and Resolve that the Devil and all his Instruments shall never draw off thy Affections from him; but thou wilt, all others being forsaken, prove his faithful Spouse. And when thou Eatest, and Drinkest the Bread and Wine, let thy Faith feed upon those Spiritual dainties, hereby represented, upon this Nectar and Ambrosia; this Bread, and this Water of Life: Receive him, and all the Benefits of the New Covenant by Faith, and in the whole Action let thy Heart Close with God, Father, Son, and Holy Ghost; and let the whole bent of thy Soul be set upon him, and by such Meditations stir up thy Heart to bless God, and praise him for his Mercy, and to Love him above all, and to vow Obedience to him; and as thou lookest upon thy sin with one Eye, to hate and abominate it, so look upon Christ with the other, to keep thee from despair; as he is offered up in the Sacrament, a Sacrifice to satisfy Divine Justice, and beg of God humbly, yet believingly that he will accept of this Sacrifice as satisfactory for thy sin, and pardon what is past, and give thee power against Sin for the time to come. Consider also the giving and receiving of this Sacrament, is a further ratification of the Covenant, as I said before, wherein God offers Christ and all his Benefits; and promises to be thy God, and the God of thy Seed: And thou promisest that thou and thine will Serve the Lord. Let this strengthen thy Faith in his Promises, for he will never break his word; and let it strengthen thy Resolution, that thou wilt never break with him, than this will be to thee an Happy Ordinance.   

7. Direct. If thou wouldst receive Benefit by the Sacrament, behave thyself well after thou hast received it. All thy work is not done; nay, most is to be done when thou hast turned thy back upon the Congregation; 'tis not the making a Vow, but the making it good, the fulfilling of it, that is the most of the work; 'tis not the preparing for the Duty, or carrying thyself well in the Act of Receiving (though this be necessary) that is sufficient, God expects some after-work: A Servant that is refreshed with wholesome meat, and drink, ought not to be Idle, nor to spend his time vainly, there is a greater tye lies upon him, to diligence and pains taking. So he that comes from such a Feast, and is refreshed with such Dainties, should be more Active, Lively, Quick, and Disposed to Spiritual Exercises; plung not thyself too suddenly into worldly business, distract not thy thoughts about things here below; for, as in sweats, 'tis dangerous to cool over-suddenly: So 'tis here, when the Affections are raised to Heaven, let them not suddenly grovel upon the ground; when they are heated, let not the cold wind of the World suddenly benumb them: And when thou dost set about Worldly business, remember there is a business of greater concernment lies upon thy Hands; and therefore do all in Subordination to God, Redeem some time for Divine Meditation, to consider what thou hast been about, and with whom thou hast had to deal? Thou hast been renewing that Covenant between God and thy Soul, which was made in Baptism, and therefore look to it that thou make it good. It is better not to Vow, than to Vow and not perform. Consider whether God makes good his Promise Sealed by this Sacrament; if not, doubtless, the fault is thine own: God gives thee Christ, and thou givest him thyself; if thou hold, God will not flinch: He promises Heaven, and Happiness; and thou promisest Love, and Obedience: And those Vows which thou madest in Baptism, and renewest in this Sacrament, must be fulfilled; 'tis an horrible thing to prove Treacherous to this God, and to break Covenant with him; God will avenge the Quarrel of his Covenant. 'Tis a dangerous thing to have God for an Enemy, and our Consciences for our Accusers; resolve therefore to make good thy Engagements, and fulfil thy Vows. Consider in the Sacrament what Entertainment thou hast met with from God, and what welcome he hath given thee; hast thou sped, or no? Did he meet thee in the Ordinance, or hast thou had an Answer of thy Prayers, or hast been frustrated of thy hopes and expectations? If so, examine thy Preparations, and demeanour before and after the Duty, haply thou mayst find some miscarriage; if so, humble thyself, and be more careful for the future; take notice of the repulse, and be humbled, yet despair not: Sometimes the Ordinance may be more beneficial after, than at present, as the Sacrament of Baptism usually is. If thou hast met with some Fruit, but not so much as thou expectest, or desirest, consider thou art not to be thy own Carver; he deals his Mercies as he sees best, thou must wait upon him in a longing Posture, it will come in the most suitable Season; if thou hast found any, 'tis more than thy desert, bless God for it, from whose bounty it proceeds: If it be not so much as thou expectest, 'tis more than thou deservest; 'tis to be owned, he that is not thankful for a little, God will not trust him with much: Thou givest him thanks for Bodily Food, and wilt be thankful for Crumbs, and not for Christ? For Temporal Favours, and not for Spiritual Mercies? And this should be expressed in deeds, as well as words; thou shouldest live thanks as well as speak thanks: And as Christ gives himself to thee, so give up, not only thy Name, but thy Heart to him; keep alive in thy Soul the Spiritual Fervour, and maintain thy ground against thy Corruptions: See how thy Graces grow, and how thy Corruptions die; this is the way to grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ: Walk in the strength of one Ordinance to another, and thus doing, thou wilt be a growing Christian, and thou wilt find, through the Blessing of God upon thine Endeavours, that the Sacrament, which many get little benefit by, is indeed a Soul-fatting Ordinance.    


CHAP. XI. Directions about Oaths.  
THE next part of Divine Worship that I shall Direct you in, is the right Use of an Oath; for though rash swearing be an horrible sin, as I intent, God willing, elsewhere to demonstrate. Yet an Oath in itself is Lawful, and necessary; yea, a Commanded part of God's Worship, Thou shalt fear the Lord, and serve him, and shalt swear by his Name, Deut. 6.13. The like we find, Deut. 10.20. My work therefore, in the first place, will be to show you what an Oath is, and then to prove it Lawful, and afterwards to give you Directions in this, as I have done in other parts of God's Worship. An Oath is a part of that Religious Worship which we own to God, in which, being Lawfully called thereunto, we call God to witness the Truth of what we Assert, and our real intention to perform what we promise, and to reward, or punish us according to the Truth, or Falsehood of what we say. That it is a part of Religious Worship, the Texts before quoted serve to prove, 2 Cor. 1.23. Moreover, I call God for a Record upon my Soul, that to spare you I came not as yet unto Corinth. 2 Chron. 6.22,23. If a Man sin against his Neighbour, and an Oath be laid upon him, to make him Swear, and the Oath come before thine Altar, in this House, then hear thou from Heaven, and do, and Judge thy Servants by requiting the Wicked, by Recompensing his way upon his own Head, and by Justifying the Righteous, by giving him according to his Righteousness, Leu. 19.12. Ye shall not swear by my Name falsely, neither shalt thou profane the Name of thy God, Exod. 2.7. You see 'tis a part of Religious Worship, for herein God is called to be a Witness to Justify, or to Condemn; who only knows the Integrity of the Heart, and the sincerity of the Intentions; yea, sometimes 'tis put for the whole Worship of God, Isa. 19.18. Where swearing to the Lord is meant worshipping the Lord: Nay, we have the consent of all Nations, that always have esteemed an Oath Sacred, and Venerable. Poets, Philosophers, Heathens, and Infidels make Conscience of this Religious Band, and Reason shows it also; for hereby we acknowledge the Wisdom, Power, and Justice of God: His Wisdom in Searching the Heart, and knowing the hidden thoughts, and intentions of it: His Power, in being able to punish it, and his Justice, in giving every Man according to his desert; and this Worship he will not give to another, Jer. 12.16. They taught my People to Swear by the Name of Baal, Amos 8.14. Zeph. 1.5. The Lawfulness of an Oath is confessed by most, and denied by few, and those Contemptible, we have Scripture warrant for it; yea, the Command of God, as you have heard, Exod. 22.10. Where an Oath was to be taken in the Case of lost Goods, Isa. 45.63. Unto me every Tongue shall swear, Isa. 65.16. He that sweareth in the Earth shall swear by the God of Truth. Now, God would not have Commanded any thing that was sinful in itself, as a part of his Worship. Nay, he doth not only Command it, but lays down the qualifications of an Oath, Jer. 4.2. Thou shalt swear the Lord Liveth in Truth, in Judgement, and in Righteousness; and in what Cases it ought to be required, Exod. 22.11. Neither can there any Reason be given, why 'tis not Lawful as well in Gospel times, as under the Law; it was not Ceremonious, nor Typical, neither in the Matter, Form, nor End: Nay, we have Examples of God himself, and therefore 'tis not intrins●…cally Evil, Gen. 22.16. By myself have I sworn, saith the Lord, Heb. 6.13. Because he could swear by no greater, he swore by himself, Jer. 44.26. I have sworn by my great Name, saith the Lord, Amos 4.2. The Lord hath sworn by his Holiness. We have the Example of Christ, Mat. 5.18. For Verily I say unto you, till Heaven and Earth pass, one jot, or one tittle shall in no wise pass, till all be fulfilled; compare this with Heb. 8.14. Surely, Blessing, I will Bless thee, etc. This is called God's Oath, and frequent are the Asservations of Christ: Verily, verily, we have the Example of the Holy Angels also, Dan. 12.7. The Angel lift up his Hand, and swore by him that Liveth for ever. The like we have, Rev. 10.6. we read of the Saints Swearing. Gen. 14.22. & 42.15. Josh▪ 14.9. 1 Kings 20.3. Yea, in Gospel times, Paul, Rom. 1.9. God is my Witness, whom I serve in my Spirit, I say the Truth in Christ I lie not, my Conscience also bearing me Witness in the Holy Ghost, etc. We have the Custom of all Nations, which shows 'tis a Principle in Nature; who, when witness is wanting, take an Oath as a Religious Band; and because they know not the Heart, appeal to God, that doth know it: Neither is there any thing in an Oath that is intrinsically Evil; neither the Matter, Form, nor End, the calling upon God, the Searcher of the Heart, to bear witness to the Sincerity of our Intentions, for the Satisfaction of others, that cannot otherwise be satisfied; what Evil can there be in that? Heb. 6.16. An Oath is for Confirmation, the end of all strife, 2 Cor. 1.23. Indeed all rash common Swearing is forbidden by Christ, and also by St. James.   

1. Direct. As concerning Oaths, Consideration must be had of the parties themselves concerned; and they are either the Parties requiring an Oath, or the Parties of whom an Oath is required, for both of them require some Satisfaction: He that requires it should do it by Authority, and have a Lawful ground, or otherwise he cannot; he ought not to exact it by force: every Man cannot force another to Swear, and without just Cause no one ought; in such a Case they ought not to be Obeyed: And for the Person Swearing, which is Agens Principalis, the chief Actor in the business: 'Tis necessary that he have the use of Reason, and that he be sui Juris, his own Man; and the things that he swears to give be at his own Dispose; and hence it follows, the Children, before they come to the right use of Reason, ought not to take an Oath, neither indeed should their Oaths be imposed, or regarded; neither doth such an Oath bind the Conscience, being Ignorantly taken; they are Ignorant of the Nature of an Oath, neither can they come with deliberation as they ought, or compare their Action with the Rule, or right Reason; therefore they ought not to be Admitted. But at what Age that is, I think is not easy to determine; for doubtless, some attain it soon, some later; but I think our Laws say Sixteen Years of Age, and before that time their Testimony is not Valid: And an Oath may bind the Conscience of some, if otherwise Lawful, though the Testimony be not Valid by the Law. But alas! how Common, oh, too Common, is that Customary Swearing of Children, even before they can speak plain, as if they sucked it in with their Mother's Milk, and had been taught it with their Mother Tongue, as doubtless, they are, either by Precept, or Example; for how many, before they can speak plain, lisp out Oaths against God himself, whose Name they Profanely abuse, to the dishonour of God, the shame of their Parents, the damage of the Nation where they Live; for because of Oaths the Land mourns; and to the apparent hazard of their own Souls; who, without Repentance, will Eternally Curse their Parents in Hell for their sinful Education. Again, Mad and Frantic Men are not fit to take an Oath for the same Reason; for though they once had the use of Reason, yet through their Distemper, 'tis lost. The like we may say of Fools and Idiots, that never had it, and so never knew the use of an Oath; though too many of them, though they cannot speak Reason, can Swear, and Curse, and take the Name of God in vain; and their proneness to this, and other sins, and their backwardness to what is good, discovers them to be of the Sinful Offspring of lapsed Adam, and is a strong Argument for Original Sin; and their want of the use of Reason is some extenuation of their Sin: God requires little where little was given, yet it excuseth not a toto, but a tanto; it discovers a foul Fountain, that thus bubbles up; their Words, their Actions, their Discourse is not to be heard, why then their Oaths? Again, Men, when far gone in Drink, or Passion, are not fit for this considerate Duty, neither can they do it without Sin, because not with Mature Deliberation; though some Cases their promisory Oaths may bind them, and they ought not to break them, though it be to their own damage, Psal. 15.4. For Drunkenness, or Immoderate Passion is no Excuse of their Sin, but an Aggravation; for one Sin will not Excuse another. Again, if a Man be in his right mind, and otherwise qualified, yet 'tis necessary that he be sui juris, his own Man, at his own dispose, and not another's, in the thing he swears, otherwise he cannot avoid sin, what Course soever he take: As, suppose a Son under the Tuition of a Father, or a Servant of a Master, should without Parents, or Master's Consent, swear to go a Journey; as suppose in Popery, on a Pilgrimage; this is a Sin, because he is not at his own dispose: We read in the time of the Law, if a Woman Vowed a Vow, or a Maid in her Father's House, if her Husband or Father approved not of it, it was void; consider then whether Vows of single Life, or Marriage Promises without Parent's consent, be valid; I am sure they are sinful: Those under Authority should not dispose of themselves by Oath, without Parents Consent.   

2. Direct. Having already shown you who may swear, and who ought not to swear; I come, in the next place, to tell you by whom you ought to swear; and here also we shall meet with much Corruption in Practice, though an Oath is Lawful, when Lawfully required; as by a Lawful Magistrate, in a Lawful Cause, from a Person rightly qualified, as I have already Discoursed, yet 'tis not Lawful to swear by whom he pleaseth; for an Oath, as I told you, is part of Divine Worship due to God; and his Glory is Concerned in it, and he will not give it to another, Gen. 21.53. Jacob swore by the fear of his Father Isaac; that is, by the God whom his Father feared: That we ought to swear by God, I have showed you already, both by Scriptures and Examples, Deut. 6.13. & 10.20. and many more: But where we have any Injunction, or Toleration, given to swear by any thing that is not God, is not easy to find; yea, it is plain Idolatry, to ascribe unto any Creature Divine Worship; 'tis a setting of them in the place of God, yea, a dishonouring of God, and setting up something else in his stead. In a Lawful Oath we do not only assert the Truth for that we do, or aught to do without an Oath, but we ascribe Omniscience, Omnipotence, Omnipresence; yea, the Justice, wisdom, and Truth to God: we acknowledge him to be the Searcher of the Heart, and the Tryer of the Reins; and that he is both the witness, Judge, and Revenger of Falsehood, and Lying; and furthermore, by Prayer, and Invocation God is called upon to give Testimony, with the Conscience of him that sweareth, that he speaketh the Truth from his Heart, with an Imprecation in which a Man acknowledgeth that God is a just Revenger of a Lie, and binds himself to be punished by him if he swear falsely, or speaks an untruth wittingly or willingly: & now I appeal to any Man's Conscience, if these things can be Attributed to any Creature, without gross Idolatry; can we ascribe to the Creature Omniscience, Omnipotence, Searching the Heart, and witnessing with the Conscience, that we speak the Truth, and an ability to punish, or reward according to the Integrity of the Heart; to protect the Innocent, and detect the Guilty? what is this, but to make them Gods, in giving to them the Incommunicable Attributes of God? Can all this be done without Idolatry? We may find God in Scripture complaining of this Sin, and threatening to punish such Sinners, Jer. 5.7. They have forsaken me, and sworn by them that are no Gods: See Swearing by the Creatures, is in God's Account, and Scripture Language, a forsaking of God, Jer. 12.16. They have taught my People to swear by the Name of Baal. God threatens such as Swear by the Sin of Samaria, that they shall fall, and never rise again, Amos 4.8. Now, this was swearing by the Idols of Samaria, for Samaria was full of Idols: Let those look to it, that swear by the Popish Idol the Mass, or by our Lady, which they make their great Idol, and set her up as high, and in some cases higher than Christ himself. Nay, those that in their Oaths join any thing with God, as if he were not of himself sufficient, cannot be Excused, as those, Zeph. 1.4,5. That swear by God and Malchom; and the Excuse which many make, for this horrid Crime, is indeed the aggravation of the Sin; they say, what they swear by are petty trivial things, and therefore no Offence; they take not the Name of God in Vain: But is not the Offence the greater, when we give the Incommunicable Attribute of God to those petty things; if there be no need of an Oath, why dost thou swear? If there be, why dost not swear by God, when thou hast so many direct Commands, and so many Examples of God, Angels, and the best of Men. Neither is the Practice of some of the Holy Fathers, an Excuse sufficient; Joseph's swearing by the Life of Pharaoh, is by most, if not all Learned Expositors, judged his failing, learned by Custom in Pharaohs Court, and will no more warrant the Practice, than Noah's, Lot's, and David's Example will Drunkenness, Incest, Murder, or Adultery: And whereas some use the Expression, as thy Soul Liveth, etc. This is not properly an Oath, but an Asserveration, wherein God is also tacitly invoked to witness the Truth; it signifies such a thing is as really True, as thou art alive, yet doth invoke his to witness this Truth; 'tis hard to say which is the greater Sin, to swear rashly by God, which is Blasphemy, or to Swear by the Creatures, which is Idolatry.   

3. Direct. Having showed you who may swear, and by whom; I shall, in the next place, speak of the Matter of an Oath, and here also many Offend. An Oath, for the Matter, must be about Lawful things, and possible, or else it cannot be a Lawful Oath: If we swear to do an unlawful thing, we must not perform it, for 'tis a double Transgression; if to do an impossible thing, we cannot do it; a rash Oath is better broken than kept: What a Snare then do Men run into, and how do they put themselves upon a Necessity of sinning, that swear in their Rage to do what God forbids them to do? Swear to do that which they must not perform: See this in David, when he had rashly sworn the death of Nabal, and all his Household, many of them, no doubt, Innocent Persons, yet after was pacified by wise Abigail, and blesseth God for the preventing the shedding of Innocent Blood, 1 Sam. 25.32,33. The like Oath we read of Saul, who swore the Death of Innocent Jonathan, but was prevented by the People. When Herod performed his rash Oath to Herodias' Daughter, and cut off John Baptists Head. But a Lawful Oath is agreeable to the mind and will of God, about things Honest, Just, Good, Possible, and Weigty, and in thy Power: If it be impossible, than thou canst not do it, and therefore thou shouldest make no such promisory Oath. Now, a thing may be impossible several ways, as in Nature; as for a Man to fly, or a Fish to speak: Some things, though possible in Nature, yet impossible in regard of Time, or other-like Circumstances; 'tis possible to go to London, and to Rome, but 'tis impossible to be at both places the same day: And some things may be possible in Nature, yet impossible by Accident; as for a Man to swear to come to s ch a place, by such a time, and he be taken Captive by the Enemy, or fall dangerously Sick, etc. in such a Case 'tis well to put in such a Caution, If God permit; the bond of such an Oath is loosed, as it was in Abraham's Servant, in case the Maid would not come with him. Again, we ought not to swear to perform unlawful things, any thing which is the breach of God's Law; as to kill a Man, to Steal, or to Commit Adultery, etc. Whatsoever is against Piety towards God, or Charity towards Man: Whatsoever is against the good of the Church, or the Glory of God, and the Commonwealth thou Livest in: whatsoever hath any evil in it, ought not to be the Matter of an Oath; for an Oath ought not to be Vinculun Iniquitatis, a band of Iniquity. No Man is, or can be tied to break God's Law; or if such an Oath be taken, it ought not to be kept: Hence Herod sins both in Swearing, and also in performing his Oath. But some will say, if he had not performed it he had been perjured: I Answer, when a Man swears to break a Command of God, he is perjured as soon as he hath sworn, because he took an unlawful Oath; and if he perform it he adds sin to sin, as Herod did Murder to Perjury; and such a Man must Repent of his rash Oath, and not add sin to sin, in persisting in his rashness, to the further breaking of God's Commands. The Holy Ghost gives us a Rule for swearing, Jer. 4.2. Thou shalt swear the Lord Liveth, in Truth, in Judgement, and in Righteousness. In Truth, for otherwise thou wilt forswear thyself; for thou must not take an Oath against thy Conscience, nor of doubtful things, which thou knowest not to be true. Now, there is a double Truth, one of the Tongue, and another of the Mind; that of the Tongue is when a thing is really so, as 'tis attested; that of the Mind, when a Man thinks in his Conscience he speaks nothing but the Truth; In Judgement not rash, or ventrously, but with due Consideration of the Nature of the thing, to be worthy the weight of an Oath, the Nature of God, whom we call to witness, and under whose Divine Judgement we set ourselves, in Case we speak false; and in Righteousness, that the thing we swear be Lawful, and possible, and like to bring Glory to God, and good to ourselves, or others.   

4. Direct. The next thing to be considered, is the form of an Oath, for this also is stumbled at by some, and is to be minded as well as the Matter; this should be agreeable, or at least not contradictory to the word of God. Now, the Form of an Oath is either External, or Internal; the External Form consists in words, or signs, or both; the Internal Form consists in the true Sense and Interpretation of the words of the Oath; a little of these in their Order. The External sometimes consists in words, without signs, and thus a Man swears, and calls God to witness the Truth of his Intentions in plain words; and this Oath is variously worded, according to the Use, and Custom of the Country Men Live in: And thus we may find, as before hath been proved, God, Angels, and Men have thus sworn. Sometimes also Men swear, and affirm by signs without words, and this is most frequent where there are many that enter into an Oath, or Covenant, when the words of the Oath, or Covenant are either read, or spoken; and those that are willing to enter into that bond, make it known by some External sign or token, by some Action or Gesture, as by a nod with the Head, bowing the Body, standing up, or to a side, lifting up the Hand, or otherwise, according as they shall be required by the Imposer; or by writing down their Names: By any of those they may testify their consent, and this is as binding and Obligatory, as if the words were uttered. And sometimes we may find an Oath taken both by words and signs, and this is the most Solemn manner of Swearing: Thus God frequently is said to lift up his Hand, when he swears to his People; thus the Angel, Dan. 12.7. he held up his Right Hand; and his Left Hand to Heaven, and swore by him that Liveth for ever; and this hath been the Custom of Heathens, and Infidels, as well as Christians, in making Oaths, and Covenants: Divers are the Rites and Ceremonies which the Heathens have used at such times; yea, many and various are the Customs of the Godly in such Cases: One was the putting the Hand under the Thigh; thus Abraham swore his Servant, Gen. 24.2. And thus Joseph swore unto his Father Jacob, Gen. 47.29. Another Form much in Use, was lifting up the Hand, as was even now spoken of; this was used by God, Angels, and Men; by God, Deut. 32.40. For I lift up my Hand, and say, I Live for ever. By Abraham, Gen. 19.22. I have lift up my Hand unto the Lord most High; and false swearers are said to have a Right Hand of Deceit, because they lift it up deceitfully, Psal. 144.8 11. And various have been the Ceremonies that have been used among Christians in the Primitive Times, and in succeeding Generations; among us the putting the hand upon the Bible, and kissing it is most in Use, or both; which is but a professing sign of our consent, and I know not any cause of Scruple in it; thus for the External. The Internal Form of an Oath is the right sense and Interpretation of the words; and therefore an Oath should not consist in equivalent, or ambiguous words, or phrases; for then a Man may take them in a different sense from the Imposers mind, and may require one thing, and another may attest another; but the sense should be obvious to both giver and taker, or otherwise nothing; or at least we know not what is witnessed, and the Oath proves vain; nay, the very end of an Oath, which is the Investigation of Truth, is closed, Heb. 6.16. An Oath is the end of strife; and thus the Name of God is taken in vain, and this part of his Worship profaned, and abused; and 'tis no better than a Lie, when we affirm by Oath, what in the Imposers sense is not true, and so it proves Perjury: But the words should be taken in the plain Common sense, which is obvious to all. Neither should there be equivocation, or Mental reservation used in an Oath; this is the salacious dealing of the Papists, who by this means think to evade all Oaths, and delude the Imposer, but they most delude themselves, and wrong their own Souls; for God will not be mocked, whose Worship is abused: They hid part in their Minds, and so subvert the sense; as thus, they swear they were not at Rome, and think in their Minds, not an Hundred years ago; but what is mentire, but contra mentum ire, though this may serve, in foro humano, God can easily detect such juggling deceits, and will never hold those guiltless, that thus take his Name in Vain, and, like Jezebel, deceive under pretence of Religion.   

5. Direct. If thou wouldst honour God in this part of his Worship, see then that thou aimest at right Ends. In thy Oath, the End must be Lawful, and good, or the Duty will prove a Sin, and a Snare. A Man may swear that which is Truth, and yet if his End be bad, it will prove his Sin. Now, the End of an Oath, as I said before, should be for the Confirmation of some necessary Truth in Question, which cannot otherwise be proved, Heb. 6.16. Men swear by him that is greater than themselves, and an Oath for confirmation to them is the End of all strife. Now, it should be a weighty business that requires an Oath, and a necessary Truth that is in Question, some doubtful Matter, which cannot otherwise be found out, or proved, that cannot be Evidenced, but by an Oath. In this Case we find the Apostle vindicating himself this way, when there was no other way to do it, Rom. 1.9. God is my Witness, whom I serve with my Spirit, that without ceasing, I make mention of you always in my Prayers, 2 Cor. 1.23. I call God to Record, upon my Soul, etc. We see he appeals to God, the Searcher of all Hearts, to witness with him, and for him, his Affection to them. 'Tis the Glory of God in the manifestation of Truth; and our own, and Neighbours good should be principally minded in this Duty; but too many have by, and base, and low Ends in it, and not accordingly. When a thing depends upon the Faith of the Speaker, and cannot otherwise be found out, and yet is necessary to be known, an Oath of the Lord may be Imposed, Exod. 22.10,11. If a Man deliver unto his Neighbour an Ass, or an Ox, or a Sheep, or any Beast to keep, and it die, or be hurt, or be driven away, no man seeing it, then shall an Oath of the Lord be between them both, that he hath not put his Hand to his Neighbour's goods, and the Owner of it shall accept thereof, etc. There are some things that are not fit for an Oath, as those that have been handed down to us, by Tradition; as whether there were ever any such Cities, as Troy, or Carthage, and whether they were Sacked, or spoilt; though we are confidently assured, this is a Truth, we ought not to swear it, because 'tis out of the reach of Personal knowledge: We must swear no more than we Personally know to be true. Some things also are obvious to Common Sense, as that a Quadrangle hath four Angles, a Triangle three, etc. these things are not doubtful, and an Oath will not make them more clear; but a thing which cannot otherwise be determined, when we dare not rest upon the Credit of the Revealer, when 'tis doubtful, and cannot be proved but by witness; and this witness is suspected either to want knowledge, or Conscience, every Man being a Liar, Rom. 3.4. Now, because there is so little Faith and Justice among Men, 'tis necessary to appeal to God himself to witness, which cannot deceive, nor be deceived; and this is done by an Oath, which is the ne Plus Vltra, the End of Contention: For he that makes no Conscience of this, is not fit for Humane Society. The very Heathens themselves, when they swore by their Idol-gods, were careful of swearing falsely; yet among Christians in Name, every one hath not this care; nay, 'tis too evidently known that many take little care of their words, or Oath. But this is a strong Bond, and none will break it that fear God, or make Conscience of any thing. But how much do those stray from the very End of an Oath, which is the Investigation of Truth, that affirm by an Oath that which they know to be false, and call God to witness to a lie; the very Heathens will rise up in Judgement against them, and Condemn them; those that seek thereby to hid the Truth, and not to manifest it, and mind not God's Glory, but their Neighbour's Injury by it, as wicked Doeg in his Information against David; though he speaks the Truth, 'tis to a bad End. Thos also are guilty that swear to that they know not, though it prove to be true, yet they are perjured Persons, they swear the knowledge of it which they did not know; those also that swear vainly, idly, and to no purpose; those that swear and never intent to make good their Oaths, or if they did intent it, do not do it. Surely these Men when they call God to witness their Lies, do not believe there is any God, or that he takes any notice of them, or think they can deceive God, as well as Men, or that he approves of it; but he will call them to an Account, and set their Oaths in Order against them.   

6. Direct. If thou wilt not Offend by thy Oaths, take heed then of rash, foolish, customary swearing, too much in use in our Times, and for which the Land mourns, Jer. 23.10. It cannot but be distasteful to God, who will not hold him guiltless, that takes his Name in vain; to have his Name tossed by every Drunken Sot, upon the Ale Bench; and when Men thunder out Oaths and Curses upon Earth, 'tis no wonder if God Thunder out his Judgements from Heaven. When those ill-boding Fowls feed so near the brink of the bottomless Pit; 'tis a sad Presaging that God's Judgements are near. Customary swearing cannot be without much sin, for the very Nature of an Oath being an Act of Religious Worship to God, shows it should be taken upon mature Deliberation, and serious Meditation; but Common Experience shows in Customary swearing these things are wanting, but the Name of God is irreverently tossed in their filthy Mouths; and thus many Men Curse away their Blessings, for the most of Men are guilty this way; they swear down Vengeance from Heaven upon them, and ofttimes upon their Posterity; for the Curse of God haunts the House of the Swearer, Zach. 5.3,4. And God will be a swift witness against them, Mal. 3.5. The Common swearers cross the very End of an Oath, which is, as I said, the Investigation of Truth, of some necessary weighty Truth, which cannot otherwise be made to appear: But many of their Oaths are spent for the obscuring of Truth, and the Justifying of Lies; and if Truth be spoken, 'tis either about such trivial matters, unfit to have the Name of God mentioned, or added to them; neither is it any great matter whether they are affirmed or no, and no Body so much as desires any such Confirmation by it, or is little the better Credited to the Oaths of a Customary Swearer, than they do to their words; for Common Swearers are ofttimes accounted Common Liars, and an hundred Oaths will not Sugar some of their Stories, and make them fit to be swallowed, when they speak, as oft they do, against Reason, and Experience; for many Men use their Oaths to fill up, or, as they think, to adorn their Discourse, instead of other Eloquence; but such Rhetorical Figures may be used in an Oration in Hell. They think themselves the bravest men, that can swear the biggest Oaths, and wish damnation to themselves in the fittest Expressions, and indeed they are some of the Devils stoutest Champions: But from such many times an Oath either needs not, or boots not, if they speak Reason they may be believed without, if not, an hundred Oaths will not make it pass for currant. Now, if we search out the Original from whence these Oaths proceed, we may find from a sinful Custom, and a depraved Nature they learned to swear; but, it was when they learned to talk; and in some 'tis more Custom than Curstness: It befalls them, as with men in some Distempers, their Excrements pass from them at unawares, so do their Oaths, they know not when they swear; but 'tis a bad Custom, which makes God our Enemy, and Hell our Portion: were there but a Law made, that for every Oath they swore, they should lose a Joint, or forfeit a Pound, and duly Executed, it would make men break off such a Custom: Sometimes those rash Oaths proceed from some perturbation of the mind; as Anger, etc. which is a short madness, and indeed 'tis a right mad man's part they Act, when another Offends them, and they fly in the Face of God: Sometimes 'tis the Fruit of Gaming, and unlawful Recreation; but sure 'tis a bad Tree that yieldeth such unsavoury Fruit: Take heed therefore of these, and swear not at all, but upon just Occasion; an Oath in itself is not sinful, as is Murder, Adultery, etc. no more is it desirable, for itself; as Love, Charity, etc. but 'tis to be used as Physic, when other Food will not serve, not for, it's own sake, but for Health's sake, for Truth's sake. 'Tis an Holy thing, and the more Holy a thing is, the more dangerous, if abused; 'tis bad playing with edged Tools, yet many Profanely call God to Witness at their Cards, Dice, Tables, or invoke him to their Assistance; those make too bold with God, and shall have no thanks for their Labour. In this Sin there is nothing to bait a Temptation; it carries neither Profit nor Pleasure along with it, and the Actors in this sin serve the Devil for nothing, yet they shall not go un-rewarded.   

7. Direct. If thou wouldst not Offend God by thy Oaths, take heed of false Swearing, for this is the most dangerous of all. If a Man shall Answer for every Idle word, as Christ himself affirms, Mat. 12.36. and for every vain Oath, he be liable to Damnation, as St. James affirms, James 5.12. much more than for false swearing, wherein Men call forth God to witness to their lie, and so in Effect they deny him to be God; but their Damnation sleepeth not. God tells us, by his Prophet Zach. 5.4. That his Curse shall enter into the House of him that sweareth falsely, and there remain, and consume both the Timber and the Stones thereof; and the Prophet David makes it a mark of a Citizen of Heaven, that having sworn to his Neighbour, will Faithfully perform, though it prove to his own Injury, and dis-advantage, Psal. 15.4. And indeed he is not fit for Humane Society, that regards not his Oath, for what Bond will then hold him? Now, there are two sorts of Oaths, and in either a man may sorswear himself: There are assertatory Oaths, when a man saith such and such a thing was done, or it was not done, or it was done thus or thus, or these and these words were thus spoken, and calls God to witness the same, that he speaks the Truth, the whole Truth, and nothing but the Truth; if now he knows, that what he saith is contrary to the Truth, this is direct Perjury, and a sin, which, without Repentance, will certainly sink him into Hell, and is a shrewd Sign of an Hardened Heart, and a wicked Mind. Nay, if he affirm that to be true upon Oath, which is doubtful to him, and of his own knowledge he knoweth not whether it be true or false, he cannot be Excused: As if he should upon Oath affirm such a man, in Ireland, to be dead, and know not whether he be Living or dead, he is guilty of this Sin if it prove true, and the man is dead; this doth not Excuse him, for aught he knew he might be Living. A man should certainly know the Truth of that which he positively asserts by Oath. Again, there are promissory Oaths, in which a Man is bound to another, to do such a thing for him, or give such and such a thing to him; and doth not only promise, but Swears to fulfil his Promise: As when a man swears to be a Faithful and Loyal Subject to his Sovereign, or a Faithful Soldier to his Captain, or a Loyal Wife to her Husband; or to give such a thing to his Friend, and calls God to Witness the sincerity of his Heart, and to punish him if he prove false; and when he takes this Oath intends not to perform the thing Promised; this, in God's Account, is Perjury: Though Man cannot perceive it, God doth, who is called to Witness the Integrity of his Heart, when there is no such matter. Nay, his Fact is not Excused, though the guilt is lessened, if afterward he perform it; for when he took it, it was with an intent to deceive: Or if he take not his Oath in the known Sense of him that requires it, this is not Justifiable; for an Oath is for the securing, or Satisfaction of the Imposer, and aught to be without Fraud, or aequivocation, or Mental reservation in the Sense of him that Administereth it. Again, though a man's Intentions be never so Sincere when he takes his Oath, if afterward he fail in the performance, if the thing promised be Lawful, and possible, he cannot clear himself from Perjury. And though every false Oath be dangerous and deadly, yet there are aggravations that make some worse than others: As to take a false Oath before a Magistrate, in a Public Assembly, in a Court of Judicatory, whereby an unjust Verdict is procured from the Jury, an unjust Sentence from the Judge, whereby the Innocent Person loseth his Life, or Livelihood; this is worse than in a private Cause, to a private Person, in a business of small Concernment. The Godly, in all Ages, have been very careful to perform their Oaths; as Joshua to the Gibonites, though gotten by Fraud, and great Cause; God is Offended at the breach of Covenant, as we find many Years after, when Saul, in his Zeal, had Slain some of them, God brought a three Years Famine upon the Land, and was never satisfied, till seven of Saul's Sons were Hanged, Josh. 9.19. 2 Sam. 21.1,2.    


CHAP. XII. Directions about Vows.  
THe next part of Divine worship, if it may properly be called so, is a vow; & this also, I shall give some directions in; as being a business of great concernment, and that many have, and the Papists this day do much err in. I shall first show you what a Vow is, and then show you the several sorts of Vows; a Religious Vow, is a solemn promise made to God, by a fit Person, in a fit manner, of some lawful thing, which is in his own choice, upon some special occasion, and for some Religious end; I say 'tis a solemn promise, to distinguish it from a purpose, and 'tis either expressed in words, as the Vow of Jephthah was, Judges 11.30. And Jephthah vowed a Vow unto the Lord, and said, if thou shalt without fail deliver the Children of Ammon into my hands, what cometh first out of the Doors of my House to meet me, shall surely be the Lords, etc. or in the heart, as Hannah who vowed a Vow, that if God would give her a Man child, that she would dedicate him to the Lord, 1 Sam. 11.13. She spoke in her heart, only her lips moved, but her voice was not heard; now these Religious Vows, are to be made to God alone this we have precepts, and precedents for; but not prcept, or precedent to make Vows to departed Saints, or Angels; Psalm. 76.11. Vow and pay it unto the Lord, Isa. 19.21. They shall Vow a Vow to the Lord, and perform it; Jacob vowed a Vow to God, Gen. 28.20. Israel vowed a Vow, Numb. 21.2. but where read we of any Vows to Angels, or departed Saints; It must also be made by a fit Person, one that is compos mentis, in his right mind, children, fools, or madmen are not fit to do it; nay, he should be at his own dispose, especially in the matter which he Vows: a Maid in her Father's house, or a Woman that had a Husband, their Vows were qualified by the Fathers, or Husband's dislike, Numb. 30.34. etc. It should also be of things in their own power, otherwise they cannot perform in a fit manner; that is, with Meditation and Consideration: for some lawful thing, for an unlawful thing ought not to be vowed, any more then sworn: hence the Vow of those forty that bond themselves under a Curse, neither to eat nor drink till they had killed Paul, Act. 23.14. was unlawful; it must be upon some special occasion, and the engageing the heart more against sin, and unto duty, and to some spiritual end, as God's glory, and our own good: now a Vow being of the nature of a promissory Oath, it ought to be performed with like care, & taken with the like deliberation, & fulfilled with the like fidelity, Eccles. 54.56. When thou vowest a Vow to to God, defer not to pay it, for he hath no pleasure in fools, pay that which thou hast vowed, Isa. 19.21. Psal. 61.8, & 66.13.19. now a Vow is either general, or special; a general Vow I call that which concerns all Believers, at all times, and in all ages, and this is that Covenant wherein God and Man are mutually engaged, and obliged each to other; wherein God for his part promiseth Christ, and all the blessings of the new Covenant, and Man promises to forsake all other, and keep close to God; God promises to be their God, and they promise to be his people. This Covenant was sealed to the Jews, and by the Jews in Circumcision, and the Passeover; and to Christians, and by Christians in Baptism and the Lords Supper, as ye have already heard: this is part of God's worship, and will be to the end of the World; but this is not properly called a Vow, neither comes in the definition; there are some legal Vows, and those are such as of the Nazarites, Numb. 16.2. as also those of vowing Sacrifices, and oblations, these were part of God's worship in the time of the Law, but are not now; and there are Vows for some bodily exercise, as for Fasting, forbearance of Wine, or strong Drink. etc. these are not part of God's Worship, but only helps to it: thus the forbearance of the Rechabites drinking Wine, Jer. 35.6. Vows of things that are arbitrary, that may, or may not be done, and are left to Man's choice, those are properly Vows, and not such which are commanded, these are Duties before they are vowed, nor of things forbidden, these remain sin after the Vow: now a Vow is either absolute, or conditional, when a mercy is given in, and we Vow some thing by way of thankfulness; conditional, when we promise if God would give us such a blessing, than we will do thus and thus; thus Jacob vowed, that if God would prosper his Journey, and give him bread to eat, and raiment to put on, than he should be his God, and that stone should be God's house Gen. 28.20. the like did Hannah, 1 Sam. 1.11. some also are temporal, binding for a time, and some perpetual binding for ever: now that you may vow and not sin, take these following directions.   

1 Direct. If thou wilt make a Vow, than thou must make it unto God, and to God alone; for there is no Scripture warrant to make it to any other, thou hast many commands, and many approved examples, of making Vows to God, but none at all to any other Creature, Psalm 76.11. Vow and pay unto the Lord our God, but where readest thou, make Vows and fulfil them to this Saint, or that Angel? for Vows are of the Nature of promissory, or the oath, but we may not swear by Creatures, but by God alone, as I have already proved; I know this contradicts the practice of Papists, but why do they contradict the Scripture by their practise? they Vow to this Saint, and that Angel; one Vows so much Oil, another so many Candles, another this, another that, but who requires these things at their hands? where have they their Warrant? what promise have they to ground their faith upon? when we read of Vows in Scripture, we read they were made to God, Numb. 30.2,3. if a man Vow a Vow, a Vow to the Lord, etc. if a Woman Vow a Vow to the Lord, etc. Deut. 23.21,22,23. when thou shalt Vow a Vow unto the Lord thy God, thou shalt not slack to pay it, Isa. 19.21. when Jacob vowed a Vow, it was neither to Saint or Angel, but to God alone, Gen. 28.20.21. and why should we not follow such approved examples: but follow the Dictates of our own Brain? some Vows are conditional, if thou wilt give me this and this, then will I do thus and thus, this was jacob's in the place before recited: if thou wilt give me Food and Raiment, thou shalt be my God, and this Stone shall be thy House; thus was hannah's, 1 Sam. 1.11. if thou wilt give me a Son, then will I give him unto thee, now this can be directed to none but to God alone, because he alone can perform the condition: O their vows are of thankfulness for mercies received, thus David frequently Vows, Praises and Thanks, and to whom should this be made, but unto him from whom every good and perfect gift comes, Jam. 1.17. who deserves the praise, but he that grants the Mercy? we return thanks, for I know the Papists tell us, we may as properly Vow to Saints, as unto God: with this distinction to God, we Vow thankfulness for mercies received, to the Saints as our Mediators, for whose sake we did receive them: but the Scripture acKnowledges but one Mediator, between God and Man, even the Man Christ Jesus, and how came they to the knowledge of any other? we know, because God hath told us, that every good and perfect gift comes from him; but we are ignorant, whether we receive any benefit by the intercession of Saints or Angels: We have commands to make Vows to God, but not to them, and if there had been such an honour due to Saints departed, the Scriptures doubtless would not have been altogether silent; nay, we read the heavy judgements the Lord threateneth, Jer. 44.25.26. to them that made Vows, and would fulfil them unto the Queen of Heaven, and let them take heed of such a reward: we deny it, and they must prove it by Scripture, where such liberty is granted to pray to them, as if we had, which will never be proved: yet is there a difference between the one and the other, Vows are a more strict and binding act of Religion, than Prayer is, for in a Vow there is prayer and something more, prayer to God for his grace to perform the Vow, and also a purpose and promise of performance; we may put up Petitions to mortal Men, but not make Vows to them; yea, the matter of a Vow is sometime such, as is due to God alone, as when obedience, or such like are promised; 'tis from God alone we may expect the mercy we want, 'tis from him alone we receive what we have, 'tis he only knows the heart, whether we are sincere or no; and he only can bring us to an account, or reward or punish us as we deserve, and therefore unto him alone Vows are to be made and paid.   

2. Direct. That a vow may be lawful, 'tis necessary that the Subject, the Party vowing be rightly qualified; now that it may be so, three things are requisite they should be endowed with knowledge, faith, and other qualifications of the mind, they should be sui juris, at their own dispose, in the thing they vow, and they should be free, and no force put upon them in what they do; but should do it willingly, and spontaniously, for God loves cheerful, not constrained service, a free will offering: that knowledge and understanding is necessary none can doubt: if a Man vow and not know, or not consider the Nature, Use, and end of a vow, this will be but blind Sacrifice, it should be done with great wisdom, care, deliberation, and circumspection, which cannot be without knowledge, Eccles. 56. suffer not thy mouth to cause thy flesh to sin, neither say thou before the Angel it was an error, 'tis a point of folly after the vow to inquire; those that want the use of reason, whither they are children in their nonage, or Fools or Idiots, such as are not compos mentis, in their right mind, but mad or brainsick, these are not fit to make a vow: now 'tis hard to determine the just time, when a child's vow is obligatory, or becomes obliging, some come to their discretion sooner, and some later, and some as I said not at all: The Hebrews held the vow of a man child was not valid till twelve years of age: and the maids at eleven, but this seems young enough; there is many that have lived many more years before they are fit to vow, for till they know the Nature, End, and use of a vow; how should they perform such a duty, faith also is necessary in this case, for, whatsoever is not of faith is sin, Rom. 14.23. and without faith 'tis impossible to please God, Heb. 11.6. other graces of the spirit also are required, yea, a gracious temper and disposition, for those that are in the flesh cannot please God; and they should have grace, not only in the habit, but also in the act, or they will receive little benefit, by this duty: again the Party should be sui juris, his own man, and not under another's command; he must be at his own liberty, as touching the thing he vows, or else his vow is unlawful, we read Numb. 30.4,5, etc. that if a woman in her youth, that is past a child, vows a vow in her Father's house, if her Father approved of her vow, it was rati, fied, if not, it was well, the like we read of a-married Woman, whose vow was ratified or nullified by her husband; and the like party of reason, shows that a Son, or Servant, or Subject, ought not to vow against the mind of Parents, Master or Prince, concerning things wherein they are subjected to them; can a Son vow to leave his Parents? or a Servant his Master's service, during his engagement without their leave? to go on Pilgimage, or to live Monastical lives; the Law of Nature and Equity make such vows sinful, when 'tis to the wrong of the Superiors; the inferior, in this case puts himself upon a necessity of sinning, by such a vow; if he keeps it, he breaks the law of God, which commands obedience to the Superior, whom they disobey: if they break it, they sin also against God, who tells us 'tis better not to vow, than to vow and not perform: some of the Papists themselves (who give the largest liberty in this case; I conceive more than ever God gives,) acknowledge that a wise without her husband's consent, ought not to enter into a Nunnery, or vow a Monastic life; and the like parity of reason, holds for other inferiors, in the things wherein they are subjected: again, this is a free will offering, and no absolve commands lie upon us, neither do we sin if we vow not, Deut. 23.22. if thou forbear to vow, it shall be no sin in the, therefore none should be constrained, or compelled to it; it should be voluntary, at every ones own dispose; there is none should be brought to it by force or fraud, by fear or violence, it should be voluntary out of faith, and conscience, in way of thankfulness, for mercies received; and for the obtaining those we want, by which we bind ourselves to some necessary duty, for good ends, so long as they are conducible to those ends, Deut. 23.21. when thou shalt vow a vow unto the Lord thy God, thou shall not slack to pay it, for the Lord thy God, will surely require it of thee, and it would be sin in thee. I will pay my vows saith David, which my lips have uttered when I was in trouble, Psalm 66.13,14. and 132.2,3.   

3. Direct. If thou wouldst not offend in thy vows, take heed thou vow not any thing that is unlawful, or unnecessary, or unsuitable: if thou vow any thing repugnant to the word, or will of God, it cannot be acceptable to God; nay, whether thou performest or no, thou art a transgressor; there are some vows which bind unto commanded duties, as to dedicate ourselves wholly unto God, and to obey him, that our vow in Baptism, which we often iterate in the other Sacraments, these vows are absolute, and without condition; some are conditional, as the vows of Jacob and Hannah before mentioned: if God give in the mercy, then are we obliged to make good our words, as they did, and also Jepththah; but in all, whether absolute or conditional, beware of vowing any unlawful thing: we are commanded to abstain from evil, yea, from the very appearance of it, 1 Thes. 5.22. if in our vows we dedicate any thing to God, let it be such as he approves of: he likes not the halt, the blind, nor the lame in Sacrifice; Leu. 22.23. neither will he be served with the hire of a whore, nor the price of a dog, Deut. 23.18. thou must vow something that is thy own, and lawfully got. Thou must not vow any thing sinful in itself, or sinful by circumstance, or necessary accident: we see the Vows of Paul's Persecutors, that they would neither eat, nor drink till they had killed him, Acts 23.12. was sinful in a double respect: First, as it was a breach of God's Law, Thou shalt not kill; and also in that they Vowed a thing not in their own power; so that they were forced to break it: Our Vows also should be Considerate, and not rash, nor heady, as was that of Jephthah, which put him upon that unpleasing Work, of Sacrificing his Daughter, Judg. 11.30,34. And that of Saul, in binding his People from tasting Food, which had like to have cost Jonathan his Life, 1 Sam. 14.25. Neither can those Vows be justified of the Papists, wherein they bind themselves, and take the Sacrament upon it, to Murder Heretic Kings, as they call the Protestants, and to Massacree Protestant's themselves: But by what warrant is it done, and who gave them this Authority? A Vow should not be vinculum Iniquitatis, a bond of Iniquity: These had no better Excuse than Herod had for Murdering John Baptist; nay, not so good: They Vow it intentionally, he did not; they perform willingly, he with reluctancy. Neither should Vows be to do things Superstitious, as that of the Papists Pilgrimages, to the Lady of Loretto, and such like. Nay, 'tis not every Lawful thing that should be the Matter of a Vow, but something that is weighty and considerable, and tends to some good End; 'tis Lawful to take up this stick, or that straw, to pair the Nails, or clip the Hair; but these things are not fit Matter for a vow, 'tis but a taking God's Name in vain, and the abusing of the Ordinance, to use it upon such trivial Accounts. Neither should it be of such things, which must be done whether they will or no; as for a Man to vow that he will die, or come to Judgement; but it should be of some necessary thing, agreeable to the Scripture, to Dedicate ourselves to God, to Obey his Commands, as in Baptismal vows, 1 Pet. 3.21. Of Thankfulness to God for Mercies Received; thus the Psalmist, Psal. 22.25. My Praise shall be of thee in the great Congregation, I will pay my Vows before them that fear him, Psal. 66.13, etc. Or for other things, as David vowed to give himself no rest, till he had found out a place for God's House, Psal. 132.2, etc. Numh. 6.2. As Hannah, for a Son, promises to give him to God; for vows either bind us unto sin, and these are unlawful, or unto Moral Obedience, which is Lawful, or unto Ceremonial Obedience, which was Lawful, but now is not, or unto something which is an help to Obedience; as Fasting, which is an help to Prayer; abstaining from Wine, and strong Drink, which is an help to mortify the Flesh, to Alms-deeds, etc. Or some indifferent thing; as Paul binds himself by a vow not to cherish his Hair for a time, and from eating of Flesh, in Case of Offence, Acts 18.18. 1 Cor. 8.13. The Rechabites abstaining from Wine, and Strong Drink, Jer. 35.6. And so we ought to do, if we find our Nature inclined to Intemperance, in the use of these Creatures. Now, these are most properly Matters for vows, which are not Commanded Duties, nor forbidden Sins, but will be helpful to us in those Duties that are Commanded.   

4. Direct. As the Matter of a Vow must be Lawful, so also it must be possible, and in a Man's own power to perform; and it should be in a Man's Choice whether he Vow or no, and before the Vow whether he do the thing or no; for if it be a Commanded Duty, he is bound to it whether he Vow or no; but if he Vow he hath a double engagement upon him, and a double sin if he neglect; for 'tis better not to Vow, than to Vow and not perform, Eccl. 5.5. But a Vow properly should be a thing at a Man's own Choice, and also in his own Power; but what a Man is bound to before as his Duty, is not in his Choice; 'tis his Duty though he had not Vowed: As to Obey the Will and Commands of God, etc. But yet to quicken and stir up ourselves to Obedience, 'tis Lawful, and I conceive many times necessary, and useful, to renew our Covenants, and bind ourselves to that which God in his Word hath bound us to, and made our Duty; as the Baptismal Covenant is oft renewed in the other Sacrament: Yet had it been our Duty to have Devoted ourselves to God's Service, had we never Covenanted to do it; and so in other particular Duties. Now, in so doing, we make not ourselves more Duties than we had before, but stir up ourselves better to perform them; as if we vow a stricter watch over our Hearts, a more constant course of Family Duties, a more constant attendance upon the Ordinance, and tie ourselves to a set time for Meditation, self-Examination, and such like Duties; David frequenty vows the perfotmance of that, which were his Commanded Duties: As of Sacrifice, Thanksgiving, and the like. Now, concerning things indifferent, which we may either do, or forbear; 'tis good before hand to consider our Ability to perform them, and not after the vow to inquire; God hath no pleasure in the Sacrifice of Fools, Eccl. 5.4. As the Matter must not be sinful, so neither impossible, or out of our Power to perform; as their vow was, both, that vowed never to eat Bread, till they had killed Paul: Neither should it entrench upon our Christian Liberty; lay not a stumbling-block before thine own Feet: Make not that Sin which God hath not made Sin, except it be for a greater good, and an apparent help in Heaven's way; as when a Man vows Chastity, that knows not whether he have the Gift of Continency, and so lays a snare for his own Feet, and, perhaps, brings himself into a necessity of Sinning: 'Tis a sad thing, that a Man should renounce Marriage, and vow a Single Life, when he knows not whether he hath Power to contian: To remain Single is no sin; nay in some Cases, a Benefit, where this gift is given: But to vow it, is to vow a thing that is not in their Power; God hath assured no Man that he will give him this gift, and if he do not give it, it is not to be had; he requires no more than he gives; he that will not put New Wine into Old Bottles, nor suffer his Disciples to Fast, till they were able; will not require this at their hands, which he knows they cannot bear. Christ himself tells us, 'Tis a saying, all Men cannot bear, Mat. 19.11. And the Apostle tells us, all Men have not this Gift, 1 Cor. 7.7. And this hath proved a Snare to many, who can neither Marry, nor contain; but the Apostle tells us, 'tis better Marry than burn, and God hath provided Marriage for those that cannot contain: And why then should any put a Bolt upon this door against themselves? And for the rest of Monastical vows, as they had their rise either from Infidels, or were grounded in Superstition; so are they besides; yea, contrary to the Law of God: For herein Men Worship God after their own Inventions, and Teach for Doctrines the Commandments of Men; and when they look for a Reward, God will ask them, who required these things at their Hands. They vow Poverty, that they may Live at ease; and in plenty, by the Sweat of other men's brows: This takes Men from a Lawful Calling, which they should follow, 1 Cor. 7.20. Let every Man abide in the Calling wherein he was Called: And from their Honest Labour, which is Commanded, 2 Thes. 3.10. If a Man will not Labour, let him not Eat: It makes them neglect their Duties to their Relations, in providing for their Families, a Commanded Duty, 1 Tim. 5.8. He that provides not for his Family, hath denied the Faith, and is worse than an Infidel. Their Regular Obedience makes them slight the Laws of God, to follow the dictates of Man; yea, makes God's Laws of no Effect. Mark 7.8. It makes them do all in way of Merit, which the Scripture denies, Luke 17.10. When you have done all that is Commanded, say yc are unprofitable Servants, Rom. 6.23. The Wages of sin is Death, but the Gift of God is Eternal Life, Rom. 4.6. & 8.18. & 9.16. 2 Cor. 4.17. Where we see, all we enjoy is of free Grace, & and no room left for man's Merits: Such vows as these therefore have no footing in the Scripture, and therefore are not for our imitation.   

5. Direct. If thou wouldst by thy vows Glorify God, or benefit thine own Soul, thou must look at the manner as well as the matter, for this also is to be regarded; many a Duty materially good is spoilt by the ill performance, as we see in Sacrifices and Oblations, and in the Observation of the New Moons, and Solemn Assemblies, all appointed, and Commanded Duties, so spoilt in the doing, that God would not own them; yea, his Soul did abominate them, Isa. 1.10, etc. And 66.3. He that killeth an Ox, is as if he slew a Man; and he that sacrificeth a Lamb, as if he Cut off a Dog's Neck; he that Offereth an Oblation, as if he Offered Swine's Blood; he that burneth Incense, as if he Blessed and Idol, etc. We see Commanded Duties may be grievous Sins, when ill performed. Now, a vow, as well as an Oath (for a vow is a Promissory Oath to God) should be made in Truth, in Judgement, and in Righteousness. In Truth and so it should be made with a sincere Heart, without fraud, deceit, aequivocation, or Hypocrisy: For as God requires the Heart in all Service, so likewise in this. A Promise made to him with Guile, and Hypocrisy, is but a mocking of him, that will not be mocked. 'Tis like Annanias and Sapphira, their Devoting the price of their Land to God, and afterwards keeping back part of the price to themselves, and by this lost themselves. A notable Example we have of a serious vow worthy our Imitation; we may read, 2 Chron. 15.14,15. where we find Judah's entering into Covenant with God, 'tis said, they swore unto the Lord with Trumpets, and shouting, and with the Cornet, and all Judah rejoiced at the Oath, for they had sworn with all their Hearts, and sought him with all their desires, etc. And how acceptable this was to God, we may find in the following words; he was found of them, and the Lord gave them rest round about. But take heed of being like those, Jer. 3.10. that turned to God, But it was feignedly, saith the Lord: But 'tis better not to Vow, than to Vow, and not perform; for God will avenge the Quarrel of his Covenant. And as a Vow should be in Truth, so it should be voluntary, not by constraint; for it should be with a willing mind, and therefore 'tis called a freewill Offering, and God expects it should cheerfully be performed, Deut. 23.23. That which is gone out of thy Lips, thou shalt keep, and perform the Free will Offering, according to what thou hast Vowed unto the Lord, which thou hast promised with thy Mouth. Though God do not Command thee to Vow, as in the Verse before; If thou shalt forbear to Vow it shall be no sin in thee; yet when thou hast engaged thy Soul, he expects the performance; for as a Vow is free, so should the performance of it also. This shows, when Young Persons are put into Monasteries, Nunneries, or Religious Houses, as they are called, and forced there to take the required Oaths, of Single Life, Regular Obedience, etc. and that against their wills; 'tis not of Gods Devising, but of the Devil's Invention: And likewise when Children, against their Parents wills, are enticed, or alured to take such Oaths, and Vows, and so alienate themselves from their Parent's Obedience; this is no pleasing Service to him: See his mind, Mat. 15.5,6. Parents must not be wronged upon Religious Accounts. And as Vows should be in Truth, so likewise in Judgement; blind Sacrifices were never acceptable to God: Men should well understand what they do, and know the nature of a Vow, and the Lawfulness of the thing Vowed, and the profitableness thereof, and how it conduceth to their main design, before they engage. There are some things God will not have devoted to him, as the price of a Dog, or the Hire of a Whore, Deut. 23.18. Those that Vow also should know their ability to perform, and not make them, and be forced to break them, for, ultra posse non est esse, God delights not in the words of such Fools, Eccl. 4.5. A vow should tend also for some Profit, for Body or Soul, as Jacob's did; but what profit is there in voluntary Poverty, Pilgrimages, in vowing Oil, Candles, etc. to Saints departed, no man was ever yet able to find out. It should be made in Righteousness also, and should be at their own dispose, as before was said, to vow that Service to one, which is due to another is a point of injustice, and no Law of God requires it: It must be of fit things also; we must not Serve God with what is not, our own, it must, in a word, be in that which may conduce to God's Glory, and the furtherance of our great design; or otherwise 'tis either sinful, or foolish.   

6. Direct. When thou makest a Vow, look to it, that thy Ends be right, for that denominates the Action to be good, or bad, though the Duty be never so Glorious in the Eyes of Men, they are abominable in the sight of God, if done for base, or byends. Now, the end should be in this, as in all other Duties, the Glory of God, convinced with our own, or others good; this should be our ultimate end, and aim. A Gracious Soul in every Duty should be able to say, propter te, propter te Domine, this I do for thee, and for thy sake; and with the Psalmist, Psal. 115.1. Not unto us, Lord, not unto us, but unto thy Name be the Glory. A Christian in all his Duties should follow the Direction of the Apostle, 1 Cor. 10.31. Whether ye Eat, or Drink, or whatsoever ye do, do all to the Praise and Glory of God, Col. 3.17. Whatsoever ye do, do all in the Name of the Lord Jesus, etc. Though Vows are not strictly any part of God's Worship, yet are they helps and furtherances in it, and therefore should be carefully made, and faithfully performed: We read, I know, of Believers, that have made Vows unto God for the performing of Spiritual Duties, which they must not have neglected, though they had not vowed it; but this makes it not Worship, but a help to Worship; and if they are of things indifferent, yet are they not part of God's Worship, but that which conduceth to the better performance of Worship. I know the Papists they say, they are part of his Worship, though they are made of things not Commanded; as Meats, Drinks, Apparel, etc. and tend to perfection; and by the keeping of them, a man may attain to a higher perfection, than in the Observation of Commanded Duties; but what Scripture saith thus? Their End, which is to Merit by them spoils all their Duties, and makes them abominable in the sight of God. The Vows we read of in Scriptures, were made to other Ends, and are all conducible to this great end, viz. God's Glory. Some have vowed thankfulness for Mercies received, some Sacrifices,  Offerings, Incense, etc. Psal. 66.13,14. & 61.8. & 132.2, etc. Some have made Conditional Vows, if God would give them in such Mercies, they would do thus and thus; thus Jacob Dedicated himself to God for ever, if he would make Provision for him in his Journey, Gen. 28.20,21. And Hannah, that if God would give her a Son, she would Devote him unto God for ever, 1 Sam. 1.11. Read Leu. 27. throughout, Psal. 116.12,13,14. What shall I render to the Lord for all his Benefits, etc. I will pay my Vows unto the Lord. And as God's Glory, so our own, and others benefit is to be regarded, and may be regarded in a Vow; 'tis some stay and ground for our Faith, and some confirmation for our assurance, as we see in the forecited place, 1 Sam. 1.11, etc. when Hannah had made her Vow, she looked no more sad: Sometimes they are made of Thanksgiving for deliverance, as the Mariners in Jonah's Ship, Jonah 1.16. made vows to their gods: Sometimes they are made to prevent Sin for the time to come; as when we vow Sobriety, and Moderation, to prevent the sin of Drunkenness, Gluttony, Pride, or Covetousness: Thus some vowed against drinking Wine, or strong Drink, as the Rechabites, Nazarites, and others: Some make vows to humble their Souls, Numb. 30.13. Every Vow, and every binding Oath to afflict the Soul, the Husband may Establish it, or the Husband may make it void. Sometimes for the mending of our Lives, or the reforming what is amiss; sometimes for the leaving of some Sin, or the performance of some Duty, etc. These and the like are the Ends which we should look after, when we enter upon a Religious Vow. So likewise at the good of others; as when we bind ourselves to give Alms, to Relieve the Poor, to Redeem Captives, or do works of Charity to our power; these are good Ends, if God's Glory, and not our own Applause, or thoughts of Merit, interpose not; as also to lay out something for Religious and Pious Uses, the maintaining of Faithful able Ministers, etc. David vows, he will not give Rest, or sleep to his Eyes, or come within his House, till he had found out a place for the House of God, Psal. 132.2, etc. But where do you read of any that vow, and thought to Merit at God's Hands by so doing.   

7. Direct. When thou hast made thy vows, thy next Duty is to keep them, to perform the word that is gone out of thy Mouth: 'Tis better not to vow, than to vow and not perform; but it must be supposed then that the vows be Lawful and allowed by God, otherwise the performance is but adding Sin to Sin, and increasing the guilt: He that vows to commit Sin, ought not to do it. If thou Sin in thy Vow, do not ratify it by performing it, as Herod, who made a rash Vow, but did increase his guilt by Cutting off John Baptists Head. But supposing thy vow be Lawful, thou canst not Lawfully break it; nay, though the performance tend to thy damage, for if thou do, thou committest a Sin as bad, if not worse than Perjury; When thou hast Vowed, therefore defer not to pay, for God takes no pleasure in Fools, pay that therefore which thou hast Vowed, Eccl. 5.3,4,5,6. Deut. 23.23. When thou hast Vowed a Vow unto the Lord thy God, defer not to pay it, for the Lord thy God will surely require it of thee, and it will be sin to thee; but if thou wilt forbear to Vow, it shall not be sin to thee; that which is gone out of thy Mouth thou shalt keep and perform a  Offering according to what thou hast vowed unto the Lord thy God, which thou hast promised with thy Mouth, Psal. 76.11. Vow and pay unto the Lord your God, etc. More places might be instanced in, if these were not sufficient. If thy vow be rash Repent of the rashness of it, but if it be otherwise Lawful, it must be performed, if it prove to thy damage, it is a reward of thy Folly. But if it be unlawful, repent of thy sin, and Folly in making it, but it must not be performed; for a Vow must not be a bond of Iniquity: Christ himself shows the wickedness of such a vow, Mat. 15.5,6. where by their vow Corban, they made null the Command of God, concerning honouring Father, and Mother, and Relieving them. It is not Lawful for us to Dedicate those things to Pious Uses; yea, to God himself, which we own to anotner; David's rash vow, 1 Sam. 2.5.12.39. was not performed; he vowed the Destruction of Nabal, and all his Family, and Blessed God for keeping him from doing evil. The wicked vow of Paul's Persecutors ought not to have been fulfilled, had the power lain in their Hands, Acts 23.21. Nor the rash and unadvised Vow of Saul, which tended to hurt and not to good, 1 Sam. 14.39. Nor such Superstitious vows, as we read of, Jer. 44.25. Thus saith the Lord of Hosts, the God of Israel, saying, ye and your Wives have both spoken with your Mouths, and fulfilled with your Hands, saying, we will surely perform our Vows, that we have Vowed, to burn Incense to the Queen of Heaven, and to pour out Drink-Offerings unto her, ye will surely accomplish your Vows, etc. God takes it ill in them, and sorely threatneth them for it. But if the Vow be Lawful, he expects the fulfilling of it; as we see in Jacob's Vow, made Gen. 28.20. God minds him of it, Gen. 31.13. I am the God of Bethel, where thou anointedst the Pillar, Numb. 30.3, etc. A Young woman's vow, if her Father contradict it not, shall surely stand good. See also Leu. 7.16. & 22.17. & 27.2, etc. Psal. 76.12. Yea, the Lord threatens those that make not good their vows, that vow a better, and pay a worse, Mal. 1.14. Cursed be the deceiver, which hath in his Flock a Male, and voweth, and Sacrifices unto the Lord a Corrupt thing. Yea, we find he punished this Sin in Annanias and Sapphira, who Devoted the price of a Possession to God, and after kept back part of it, and were both struck dead for it, Acts 5.1,2, etc. A Godly Man, when he promiseth Reformation of Life, the leaving of any known Sin, the performance of any Religious duty, the doing of any Pious, or Charitable work, etc. will make good his Vow. But how usual is it for wicked Men in their Sickness, distress, or danger, to make vows and Promises of Reformation, which they forget as soon as the danger is past, and return, with the Dog, to the vomit, and the washed Sow, to her wallowing in the Mire.    


CHAP. XIII. Directions in Fasting.  
THE next Duty I shall Direct you in, is that Useful, though much neglected Duty of Fasting, which, though in itself is no part of Divine worship, neither is it Commanded for itself; yet when 'tis performed in a right manner, and to a right End, is a notable help in other Religious Duties, and a good Spur to put us forward to worship God, and fits us for his worship. Now, before I show you what a Fast is, I shall show you what Fast I mean, for there are Fasts of several sorts; and 'tis not the bare abstinence from Meat, that is sufficient: There are some necessary Fasts, when men Fast whether they will or no; as when they have nothing to eat, and this is too oft the Poor man's, and the Prisoners Fast; but this is against their wills, and so not thanks-worthy. Again, there is a Natural Fast, when a man abstains from Food for want of a Stomach, as the other did for want of Meat, and this is the Sick man's Fast; and ofttimes the Rich man Fasts also, this also is in-voluntary, and deserves no praise. There is also a Physical Fast undertaken for Health's sake, this is not it we Treat of; and there is a daily Fast, when Men use the Creatures very temperately, and moderately; not to please, or satisfy their Appetite; but to maintain their Life and strength, to do God service; they eat to live, and not live to eat; and live to serve and praise God; and this should be every Christians Fast. There is also a Superstitious Fast, such as the Papists use; an abstinence from certain meats, upon Religious Accounts, when in the mean time they fully gorge themselves with other meats every way as nourishing, and provoking to Lust, and this upon the Account of Merit: And there is also a Civil Fast, when upon Politic Accounts, some sorts of meats are forbidden at some times; as with us Flesh in the Lent, for the encouragement of our Trade of Fishing, and for the preservation of Cattle: There are some Miraculous Fasts; as that of Moses and Elijah, and of Christ himself, all which Fasted forty days together, and tasted no Food; but these are for our Admiration, not for our Imitation. There is also a Spiritual Fast, an abstinence from Sin, which all should Imitate; and there is a Hypocritical Fast, such as the Pharisees used, to be seen of Men, Mat. 6.2, etc. These hang down the Head like a bulrush, Isa. 58.5. And there is a Diabolical Fast, wherein the Devils Service is promoted; A Fast for strife and debate, and to strike with the Fists of Wickedness, Isa. 58.4. Such a Fast Jezebel Proclaimed, when under pretence of Religious Worship, she took away Naboaths Life for his Vineyard, 1 Kings 21.8, etc. This is of the Devil's Invention: But there is a Religious Fast set apart upon a Religious Account, for a man to Afflict his Soul, and this is that we now speak to, which is the Sanctifying, or setting apart a day, or some portion of time, to the Lord, upon some extraordinary Occasion, by the voluntary abstinence from meat, and drink, and other Comforts of this Life; as also from Labour, and Worldly business, so far as Mercy, Comeliness, and Necessity will permit, for the more serious humbling of the Soul before God, and pouring out our requests to him for the preventing, or removing of Judgements felt, or feared; or the begging the Mercies we want, or the continuance of those we enjoy. That such a kind of Fast is Lawful, the Scripture is evident; it was Commanded, Leu. 23.27,28. Exod. 33.5. Joel 2.15. Mat. 6.16,17. & 9.15. 1 Cor. 7.5. And such a Fast was Observed, Esther 4.16. Dan. 9.2,3,4, etc. 1 Cor. 7.5. Acts 13.23. We have the Examples of the best men; yea, of Christ himself in so doing. Nay, Jews, Turks, Papists, Protestants, etc. all agree in this; that it is a Duty, though they differ in the manner, and Ends of the Duty: Yet must we not look upon it as any part of Religious worship, or desirable for its own sake, for 'tis a thing indifferent in itself, and 'tis to be used so far forth as it conduceth to the main design of God's Honour, and the good of the Soul, and serves to the Ends propounded in the Scriptures, which is the humbling of the Soul, and making us more sensible of our wants, and more fervent in our Prayers. And Experience shows when it hath been joined with fervent Prayer, very great things have been wrought by it, great Deliverances have been got, great Mercies procured, and great Judgements diverted. Now, this Religious Fast is either Public, or Private: Public when Commanded by Public Authority, and generally Observed; as Joel 1.19. Jonah 2.7. 2 Chron. 30.13. And Private, when 'tis performed by a Person, or Family, Esther 4.6. And of this Fast Christ speaks, Mat. 6.17,18. Now, that you may keep a Fast as it ought to be kept, take these following Directions.   

1. Direct. If thou wouldst prevail with God in such a duty as this, either to beg the mercy wanting for thyself or others; or to divert the judgement felt or heard, 'tis necessary that thou be rightly qualified for the work, for an unqualified Person is like to do but little good; a fast as I told you, was either public or private, that which is public is commanded by Authority, and here all men are enjoined for to come; and indeed 'tis every man's duty; because every man hath offended; for high and low, rich and poor, noble and ignoble, young and old, one with another, none are excepted, no not the Bridegroom or the Bride, nor the child that sucks upon the Mother's breast, Joel 2.16. Gather the People, sanctify the Congregation, assemble the Elders; gather the Children, and those that suck the Breasts: Let the Bridegroom go forth out of his Chamber, and the Bride out of her Closet, etc. nay, the very Beasts of the field are not exempted, Jonah 3.7,8. Let nither man or beast, heard or flock, taste any thing, let them not feed or drink water, but let man and beast be covered with sack cloth: and cry mightily unto God, yea, let them turn every one from his evil ways, and from the violence that is in his hands, who can tell if God will turn or repent, etc. In this fast, the Minister most commonly, is their mouth to God, and God's mouth to them; yet they have need of qualifications for the duty, for though he perform much of the external part of the duty, yet, the internal rests upon them: thy heart should be qualified to put up an acceptable prayer to God, great ones are not excepted from this duty, for their sins are great, yea, perhaps greater, and admit of greater aggravations than others do, and their examples much, followed; Infants you see though uncapable, were not freed, even such as hang upon their Mother's breast, and though they had not actually sinned, yet were a part of that sinful lump of mankind, and deserved judgement as well as others: and therefore should be timely trained up in this Christian duty, and their cries for meat, and the very bellowing of the Beasts might stick something upon the heart of man, and help further to humble and break it; yea, many of those little ones, being God's Elect, their presence may be an arguing with God, to spare, as the presence of Jehosophat moved Elijah to come to Ahab, 2 Kings 3.19. this was one Motive why the Lord would not destroy Niniveh, because there were sixscore thousand souls in it, that knew not the right hand from the left. But though all these come, and 'tis their duty to come, yet all come not rightly prepared and qualified for that work; if thou wouldst indeed stand in the Gap, and turn away the wrath of God from the Land: thou shouldest be one in Covenant with God, and one that hath the work of grace upon thy Soul; one that hath a friend in Court, an interest in Christ the Mediator, and canst through him go boldly to the Throne of grace; one that can without lying, call God Father, and lay claim to the share in his promises, one that art reconciled to God, through the blood of his Son; such a one is like to prevail for mercy, 'tis not those that howl for Corn and Wine he regards, 'tis not the crying of the Swine, or the bellowing of Beasts he matters, if there be a full Congregation of unconverted Sinners, that resolve to love, and not leave their sins: I question whether these men's cries, do not prevail more to bring down judgements, than mercies; when men covenant with ●od, and promise obedience and never intent to perform it; this is but a mocking of God, that will not be mocked; and the breaking of the Covenant with him, that can and will avenge the quarrel of his Covenant; we cannot deceive him, though we come with Tears in our Eyes: If there be not sorrow in the Heart, our Crocodile Tears will not Advantage us: But if there be but weak gifts and parts, if the Heart be right, yet they will be owned; God looks not so much at the outside as the inside of Duty. Though I know those that carry on the work, especially in Public, should be men of parts and Abilities (and 'tis well if all were thus Qualified) 'tis a sweet Conjunction, where Grace and parts meet) they should know their own Sins, and the Sins of the Nation to bewail and confess them, Ezra 9.4.6. Nehem. 1.6,7. They should know their own wants, and the wants of the Nation, Dan. 9.11.18. In a word, every Novice in Religion is not fit for so high a Duty, and therefore Christ himself Excuseth his Disciples for not Fasting, not only because the Bridegroom was with them, but, as 'tis conceived, because they were not yet fit for so high a duty, Luke 5.36,37. Mat. 9.15,16.   

2. Direct. Wouldst thou Fast as thou oughtest to do, and as God requires, 'tis not enough to be rightly Qualified, but come prepared to the duty; there is scarce any thing of moment can be well done without preparation, much less such a Solemn work, and such an extraordinary duty. Now, the preparation requisite, is partly External, and partly Internal; the External helps forward the other, and they are such as these. On the Evening before lay aside thy Bodily Labour betimes, that thou mayst trim up thy Lamp to meet the Bride groom the day following; and prepare thy Heart against the next days duties, and take that Evening but a moderate Supper, such as will help, and not hinder thee in the ensuing duty; and continue as long as thou canst without prejudice to thy Health, or hindrance to thy duties of the day following; for thou shouldst deny thyself in sleep as well as in other Comforts of this Life; but all this should be but in reference to the main work, and so no further to be used than it is helpful to it. Now, the main work is to get the Heart into a melting frame, and humble temper; for what good will it do us, to come and go with the Heart unbroken? Now, that it may be so, the consideration of thy sins, and the sins of the Nation, with the several aggravations of them, will be of great use, when they are pressed home upon the Spirit by serious Meditations: Call to mind therefore thy Original Gild, and the pollution of thy Nature, and how the whole Man, Soul and Body is defiled by it, and thy best Duties stained; as also thy Actual Sins, many for Number, and heinous for Nature: Call to mind the Sins of thy Youth, and of thy riper Age; the Sins of thy Calling, general and particular; thy Relation Sins, and how thou hast failed in every Relation thou hast been in: Thy Sins of Omission, Commission, and Participation; thy Sins of knowledge, and Ignorance; of weakness, and wilfulness; against the Law, and against the Gospel; against God, and against Man, with the several aggravations of them; as against a great deal of Love, and Light; against Knowledge, and Conscience, Promises, and Resolutions, Vows, and Covenants, Means, and helps, etc. And not only thy own sins, but the sins of thy Family: The sins of thy Relations ought to be Considered; yea, the Sins of the Nation; of Superiors, and Inferiors; of Princes and Governors; for these should be Confessed, as Daniel doth, Dan. 9.2,3, etc. The Sins of Superiors, Inferiors, and Equals; for from the greatest to the least, all have sinned, and come short of what they should do: The Abuse of Mercy which we have had, in general in the Nation, or in particular ourselves; David could mourn in secret, when Men kept not God's Law; and we should be mourning in Zion: And be sure come not before the Lord to confess, or bewail any one Sin, that thou dost not repent of, and resolve to leave: Nor to bewail the Omission of any one Duty, which thou art not resolved for the time to come to practice. Nor to beg for one Mercy, that thou art not resolved to Labour for, as well as to Pray for; For if thou regardest Iniquity in thy Heart, God will not hear thy Prayer, Psal. 66.18. Shouldest thou come with a resolution to Live in sin, and pray for the Pardon of it, thou dost but mock God, that will not mocked, and takest his Name in vain; when thou sayest, Lord, when wilt thou give me this Mercy? God may say, Man, when wilt thou leave thy Sin? When wilt thou give me thy Heart? If thou say never, God will return thee the like Answer. Never think by thy Prayers to benefit thyself, or the Church, if thou wilt not reform thine own Heart. And as thou must consider thy sins, so also thy wants; what Mercies thou wouldst beg for thyself, or others; should a King promise at such a day to meet his Subjects, and supply their wants, how careful would they be, not only to come, but also to consider what Petitions to put up, and what Favours to beg; 'tis no doubt but while we are in these Houses of Clay, we have a back bias of Corruption, drawing us out of the way, and so many are our wants. Some Souls are made up all of wants, they have no Grace, let them beg, and pray, and endeavour that some may be bestowed, and to have their Hearts Sanctified, and their Natures changed. The best of God's People have defects in Grace, and these they should Labour to have removed, and their wants supplied. Some have decays in Grace, and this is the time for their recovery; in a word, many things we have to beg for ourselves, many for our Friends; many for the Nation, and many for the Church in general; many Judgements are threatened, which we would have diverted, and many felt, we would have removed; know then before hand, what Errand thou art come about.   

3. Direct. Concerning our External Carriage in the days of Humiliation, I shall speak something, for having made the preparation before mentioned, and the day being come, there are some External Duties required, viz. That we rise betimes that morning, and deny ourselves that rest and sleep, which our sluggish Nature requires, so far forth as we do not thereby dis-able ourselves for the duty, and that we spend the whole day in the work, and let us not think a whole day too much, for if we prevail not for the diverting those Judgements which our sins deserve; perhaps, we may spend many Years in greater Sufferings: And 'tis thy duty also to bring as many of thy Family as conveniently may be along with thee, especially those that have Understanding, that the Congregation may be full, that we may join together as one man, in the work; that may be done by many, that a few cannot do, I have observed upon such occasions; men think one in a Family sufficient to come to the Congregation, while the other mind their worldly Occasions; but as these Sow sparingly, so they are like to reap little. The King of Nineveh will rise up in Judgement against those, who Commanded all men and Beasts to rest and Fast, and what lies in thee, come with an humble Heart, and a self-denying Spirit to the work; and to this End Fasting is enjoined, which of itself is a thing indifferent, but of excellent use to bring the Body into Subjection. Now, this should be a total abstinence from all meat and drink, except unfeigned necessity forbid; the very Name and Nature of a Fast implies this much, and if this abstinence be not observed, 'tis no Fast. Esther we find, Commands the Jews neither to eat nor drink for three days, and promises that she and her Maids would do the like, Est. 4.16. Yet if this total abstinence be really prejudicial to the Health, and prove a hindrance, and not a furtherance to the duty, 'tis Lawful to take some little refreshing, for though Scripture Examples afford us not so much; yet rectified reason, yea, and Scripture grounds warrant it, Hos. 6.6. I have desired Mercy and not Sacrifice; a place urged by Christ himself upon such an Occasion, Mat. 12.7. And Fasting being Ordained as an help, is no duty when it becomes an hindrance, but than it should be but a small reflection, so much, and no more, as will revive decayed Nature, prevent the danger, and fit a man for the duty. The Papists in their Fasts, or rather mock-fasts, observe not this rule; their Fast consists not in the abstinence from, but in the choice of meats and drinks, for which we have no Scripture Evidence, nor indeed any show of reason; they forbear flesh, when they gorge themselves with Wine, and strong Drink, and Fish, and other Dainties, which no less pamper the Body, and provoke Lust; but at this rate a Man may Fast, not only forty days, but forty Years, with little Trouble: But a Scripture Fast consists not in the choice of Meat, but in the abstinence from Meat, and Drink, not in the choice of Meat, for all is alike Lawful, 1 Cor. 10.25.27. & 8.8. Heb. 13.8,9. And as Meat and Drink, so also Bodily Labour is forbidden; this must be laid aside, as upon a Sabbath; for Worldly business divert the mind, and unfit it for Duty. We find upon those days of Atonement, as they were called under the Law, work was forbidden upon pain of death, Leu. 23.27, etc. Whatsoever Soul it be, that doth any work upon that same day, the same Soul will I destroy from among his People. Also Num. 29.7. Leu. 16.29. Now, though the Ceremonious part of this be taken away, yet so far as it conduceth to the main End, viz. to Afflict the Soul, it remains in Force: How can there be a Solemn Congregating together, or the work of the day be carried on, if there be not a cessation from Bodily Labour? Again, Costly and Gorgeous Apparel must be that day laid aside, as unfit for such a Duty; we find Kings themselves upon such days, Girded themselves with Sackcloth, and put Ashes upon their Heads, and did not, as in our times, mourn in Scarlet, Silks, and Satins, Exod. 33.4,5,6. Jonah 3.6. Music also, and other Sports and Recreations must be abstained, as very unsuitable for Mourning times. God complains of the Jews, that they in their Fasts did find pleasure; and may he not Complain of many of us, that as soon as the Ordinance is over, fall to our Recreations, as at other times, Isa. 58.3. Yea, from Marriage Duties, at other times Lawful, and Sanctified by the word of God, 1 Cor. 7.5. Defraud not one another, except it be with consent for a time, that you may give yourselves to Fasting and Prayer. Also Joel 2.16. Nay, all Delights and Recreations, whereby the Nature of Man is refreshed, should be forborn: See an Example of David, 2 Sam. 12.16.20. And in Daniel, Chap. 10.3. These things serve partly to humble us, partly to take revenge upon ourselves, for our former Miscarriages.   

4. Direct. Having Directed you in the External part of the Duty, it remains that I speak something of the Internal, which is the very Life and Soul of the Duty, without which all the rest is but a dead Carcase, a bare Name of a Fast. When thou comest therefore before God in this Duty, set thyself before him with all reverence, as before an Angry Judge, justly provoked by thy Faults. Come with shame in thy Face, and sorrow in thy Heart, and, if possible, with Tears in thy Eyes, and make a full and free Confession of thy Faults, with all the aggravating Circumstances thereof; and rest not till thy Heart bleed for thy Sins: Shouldest thou rip, and confess all the sins that ever thou hadst Committed, with all the aggravations, with which they are clothed, if thy Heart were not touched with sorrow for them, it would be but a further aggravation of them, and provoke the Lord to Anger, and not to Compassion. If thy Fast be private, confess all the evil thou knowest by thyself, till thou canst say with a good Conscience, I have kept nothing back. Now, this pressing Sin upon thy Soul is called a renting of the Heart, Joel 2.13. Rend your Hearts, and not your Garments: An Afflicting of the Soul, Leu. 16.29. In it you shall Afflict your souls, and do no work at all, Leu. 23.29. Whatsoever Soul shall not be Afflicted in that same day he shall be cut off from among his People. Consider the Corruptions of thy Heart, thy Natural Corruptions; consider the Number of thy bypast sins, and the weight of thy present remaining Corruptions, the wrath of God is kindled against thee for them, and the danger thy Soul is in of Hell, by reason of them. Consider sin in its own Nature is the worst of Evils, and the cause of all other Evils, 'tis the foulest thing in the World; yea, fouler than the Devil himself, for that made him foul; and could he be stripped of his sin, he would return to his Angelical Glory. Consider it in the Causes, it had its Original from the Devil himself; he was the first Sinner, and the cause of sin in Men; and the Child very much resembles the Father. Consider the Law of God, of which sin is a transgression; 'tis Holy, Just, and Good, and no reason can be given why it should not be Obeyed. Consider the Person against whom thou sinnest, and it is against God himself, who is the chiefest Good; yea, the Fountain of all thy Mercies; One to whom thou owest thyself, and all thou hast; he that is thy Creator, and made thee; 'tis he that maintaineth thee at his own Cost and Charges: One that is able to save thee, or destroy thee. Consider it in the woeful Effects of it, 'tis the Cause of all thy Judgements felt, or feared; yea, of Spiritual, Temporal, and Eternal Judgements: For the Wages of Sin is Death, but the Gift of God is Eternal Life. Consider it in the price that was paid to free thy Soul from the Gild, and filth of it, and that was the precious Blood of the Son of God, who lost his Life to Ransom Souls from the slavery of Satan, and his Blood to wash away their scarlet sins. The serious Consideration of these things will much further thy Humiliation, and Soul-Affliction: And when thou hast thus made thy Heart to bleed for thy sins, go to God for a Plaster; but what good will a Plaster do before there is a Wound? Beg of him the Pardon of thy sin; and not only so, but power against it: Renew thy Covenant with him of better Obedience, not only purpose, but promise amendment of Life; resolve against sin for the time to come: Every sin thou confessest, let it be with a strong resolution to meddle no more with it. This is that Spiritual Fast from sin, which is every Christians Duty; to Fast from Food, and not from filthiness; from pleasure, and not from profaneness; from sleep, and not from sin, is the Devils Fast; such Fasts he keeps, and such will be kept in Hell: But the contrary was David's humbling of his Soul with Fasting, Psal. 69.10. In which there must be a confession of sin, an Accusation for it, a detestation of it, and also self-condemnation. And though Prayer at all times should be fervent, yet especially now in such a Duty; this is called a Crying mightily unto God, Joel 1.14. Jonah 3.8. And thou shouldst bring Faith along with thee, believing thou shalt prevail, which may be grounded upon the many promises made to this Duty, and the Experiences we have in Scripture of the success Jehoshaphat, Hezekiah, Esther, Niniveh, and many other may witness; nay, where was it ever in Scripture faithfully performed without success? Alms-deeds also should be added, Isa. 58.6,7. Yea, we should testify our Humiliation by our ready forgiving of others, and assisting those that stand in need. Beg also those many things that are wanting, for thyself, the Church, or State; and as in the Law, Sacrifices, and Offerings were given to God: Sacrifice thy sin to him, and Offer to him the Calves of thy Lips, Prayer and praise; Dedicate thyself a Living Sacrifice, and devote thyself to his Service.   

5. Direct. The next thing considerable, is the time when this Duty is to be performed; and in this, as in other things, the Papists differ from us: They prescribe set times for Fasting, as necessary to be kept, and sinful if not observed. We hold that there are no such fixed times to be observed: But the Duty is incumbent on us as Occasions are offered. 'Tis true, there is mention made of a day, Leu. 16.29. but this was Ceremonial, and ended with the rest of the Typs, and Shadows; and there is mention also made of the Fast in the fifth and seventh Month, Zach. 7.5. And of the fourth, fifth, seventh, and tenth Month, Zach. 8.19. but this was during the Captivity, and so just occasion was offered for Public Humiliation: but what is this to our business? We had the like every Month in times of War, and public Calamity. And it is fit we should have upon such Occasions: But what is this to our stated times, whether Occasion be or no? When there is some great Judgement lying upon us, or some Eminent Danger hanging over our Heads, then 'tis a suitable time for this Exercise. We find in Scripture that there were Fasts kept by Believers in all Ages, upon emergent Occasions; thus Samuel and the People Fasted, and besought the Lord in their danger, 1 Sam. 7.6,7. And thus David besought the Lord by Prayer, and Fasting, for the Life of his Child, when it was Sick, 2 Sam. 12.16. And thus he besought the Lord for Jerusalem, when a sore Judgement from God was upon it, 1 Chron. 21.16. The Inhabitants of Jabish Gilead Fasted, and humbled themselves, when Saul and Jonathan were Slain, and Israel put to flight, 1 Sam. 31.15. And Jehosophat in his Fear, Proclaims a Fast, when he knew not what to do, yet had he his Eyes up to God, 2 Chron. 20.3. And Nehemiah, when he heard of the Destruction of Jerusalem, humbled himself by Fasting, Nehem. 1.4. And Esther, and the Jews, when the Writings were Signed, and the time was set, when they should all have been destroyed, Esther 4.1,2, etc. And Ezra, when he apprehended danger at hand, Ezra 8.21. Yea, this is the Course which the Lord himself Adviseth to in times of danger, or Public Calamity, Joel 2.12,13. having threatened a sore Judgement; he adds, Therefore now, saith the Lord, turn ye unto me with all your Hearts, and with Fasting, and with weeping, and with mourning, and rend your Hearts and not your Garments, and turn unto the Lord your God, for he is gracious and Merciful, etc. And this Course the Ninivites did take, and it succeeded, Jonah 3.5.8. Yea, Ahab humbled himself, when Judgement was threatened, and it was deferred in his days, 1 Kings 21.27. Many more Instances might be given to prove times of Public Calamity, seasonable times for this Duty. When Sin also abounds, 'tis a time for God's People to be Mourners in Zion, for assuredly Judgements will follow, Ezek. 9 4. 1 Sam. 7.6,7. Psal. 69.10. David wept, and chastened his Soul with Fasting; for where Sin goes before unbewailed, Judgements necessarily follow after; and a Man may foresee the Effect by the Cause; when such sins as usually bring Judgements are Acted amongst us, we may look for the like Effect; for like Sins bring like Plagues, Lam. 1.20. I have grievously Rebelled: And what follows? Abroad the Sword bereaveth, at home there is as Death. See also Lam. 2.17. Jer. 7.12. Amos 6.2,3. And therefore in the prevailing of Sin, we have great cause to humble our Souls, and stand in the Gap to turn away the fierce Anger of the Lord, and never more 'Cause than at this day. Again, when thou findest thy Corruptions strong, and thy Graces weak, or when thou findest some notable decay in thy Grace, 'tis time then to look about thee. As also when thou wouldst beg any great thing at the Hands of God, go to him by Fasting, and Prayer: Thus Daniel begs the Deliverance of God's People out of Babylon, according to God's promise; he seeks to him by Fasting, and Prayer, Dan. 9.1,2, etc. & 10.2, etc. For though God determine to do it, yet will he be sought to, for so great a Mercy; and likewise when some Persons are designed for some great work in Church, or Commonwealth, it hath usually been done by Fasting and Prayer: Thus Christ spent a whole Night in Prayer, before he chose his Disciples, Luke 6.12. Paul and Silas were set apart by Fasting and Prayer, Acts 14.2,3. And in Case of Spiritual desertion, we should thus seek to God, Mat. 9.14. And for the furtherance of some great Undertaking, Esther 4.16. when Corruption is strong, when Ordinary Food will not serve, we must use Physic. Some Sins, like some Devils, go not out but by Prayer and Fasting: These are the times for this extraordinary Duty; but what is this to Lent, or Holiday Eves, whereon the Papists keep their mock-fasts, but come not to humble their Souls for their Sins?   

6. Direct. Propound a right End to thyself in this Duty of Fasting, or otherwise it will prove in vain, and be abominable in the Eyes of God. The Jews took it ill from God, that he regarded them not: Wherefore have we Fasted, say they, and thou seest not? Wherefore have we afflicted our our Souls, and thou takest no notice? Isa. 58.3. Behold, saith God, ye Fast for strife and Debate, and to strike with the fists of Wickedness, etc. Is it such a Fast that I have chosen, etc. Zach. 7.5. When ye Fasted and Mourned in the fifth and seventh Month, even these seventy years, did ye at all Fast unto me, even to me; Hos. 7.14. They have not cried to me with their Hearts, when they howled upon their Beds; they assemble themselves for Corn and Wine, and they Rebel against me. If the Heart be absent, God regards not the Service. The Pharisees, Mat. 6.16,17. they Fasted, but it was to be seen of Men, that others might look upon them, as of an austeer course of Life, and therefore had a reward from Men, not from God. The Papists make Merits their End; they Fast, and think to Merit Heaven by it: But alas! what can poor sinful Creatures Merit at the Hands of God, but Divine Indignation, and fierce Judgements? God may say of us, as of those, Jer. 14.12. When they Fast, I will not hear their Cry; when they Offer Burnt-Offerings, and an Oblation, I will not accept them; but I will consume them by the Sword, and by the Famine, and by the Pestilence, Luke 18 12. I Fast twice in the week, saith the Pharisee, yet the poor Publican was regarded before him: See also Rom. 14.6. 1 Cor. 8 8. Alas! were Men but acquainted with their own Hearts, this conceit of Merit would soon vanish. Fasting, as I told you, is an indifferent thing, and only useful as it suits with the main End: Bodily Exercise profiteth little, but Godliness is profitable to all things, 1 Tim. 4.7,8. The true End of Fasting is either Ordinary, or Extraordinary, in both the Glory of God is intended: The Ordinary Ends are such as these; the subduing the Flesh, and bringing the Body into Subjection: Thus Paul, 1 Cor. 9.27. I bring under my Body, and bring it into subjection. God's People have Flesh as well as Spirit, and have need to use all means to subject it, that they may subdue their Corruption; and if Ordinary means will not do, Extraordinary must be used; if the Temptation remain, this Duty must be followed; and at length God will give strength, and his Grace shall be sufficient for us: This is the way to Corroborate, and strengthen the Spirit, and enable it to perform the required Duties: This puts fervency into our Prayer, and enables us to Cry mightily to God. This way Men take some Revenge upon themselves for their Sin, and for the abuse of Mercies; by this means a Man is better enabled to grapple with Temptations, and bring under Corruptions, and perform Duties of our General, and particular Calling more Heavenly: This is the way to stir up the Spirit of Prayer and Supplication, Zach. 12.10. Thus the Prophetess Anna spent her time, in Serving God with Fasting and Prayer, Night and Day, Luke 2.37. By Eating and Drinking, the Body becomes dull, and heavy, and unfit for Spiritual Duties; but by moderate abstinence it becomes more Active and Lively; and therefore Fasting and Prayer, are usually joined together: For Fasting of itself doth little good; Fasting testifies our Humility, our grief, and sorrow for Sin, whereby we acknowledge our guilt before God, and our unworthiness of Meat, Drink, Sleep, Raiment, or other refreshing Comforts. Are these the Ends you aim at? Is this the Mark you shoot at? And the white that is in your Eye? 'Tis well, if it be, to make you fit for the Service of the Lord, that you may do your Masters Will better, and wind up the Heart to an higher pitch of Holiness, and Heavenly mindedness: But if Custom, or Fashion, or the fear of Man, or popular Applause, or hopes of Meriting any thing from God, be your End, your Duty will be Cursed, and blasted to you, and be returned Sin into your Bosom. The Extraordinary Ends we aim at in our Fasting, should be the removing of Evil felt, or feared; either Spiritual, or Temporal; from ourselves, or others; the begging those Mercies we want, and the continuance of those we have, and fear to lose: These are the Ends the Godly have used these extraordinary Fast for, and this hath been successful to these Ends; these are means of God's own prescribing, and promises are added of a good Success: And many Christians, for themselves, and others, have found a Comfortable return; and that which could not otherwise be obtained, hath been gotten by Prayer and Fasting: But our Pharisaical, or Papistical Fast, our lose, careless mock-fasts, never did, nor never will prevail with God for any Mercy, or the removal of any Judgement.   

7. Direct. In the last place, look to thy Carriage after the Duty, that thou demean thyself well; for thy work is not done when the Exercise is ended: Take heed of resting in the Duty, or trusting to the work done; this is Popish, this will make thee lose all thy Labour: 'Tis not the hanging down the Head, as God saith, like a Bulrush, for a day will serve thy turn. This, as other Duties, are to be used as Boats, or Bridges to help thee over to Christ; Men do not make Boats, or Bridges for their own sakes, or to look upon, but to make use of for the End they are suited to; make not Prayer the end of Prayer, or Fasting the end of Fasting: Use them not for their own sakes, but for Christ's sake, to get nearer to him by them; play not with the Style, or Ladder, but Climb up; Climb over by them. Take heed of Priding in the Duty, this is very inconsistent with it, if it be performed with enlargement; beware, lest the Devil Fly-blow it: Pride is a Worm which breeds in the best Fruits of the Spirit; yea, in ●…e Ruin of other Sins, even in Humility itself: Men may be proud of their Humility; the Devil, like the Spider, can suck Poison out of the choicest Flowers: If thy Duties be thus flyblown, they will not down with God; they stink in his Nostrils, whatever conceit thou mayst have of them. Examine also at the close of the Duty, how thy Heart hath demeaned itself in the Duty; if bad, thou hast cause to be humbled, and make thy Heart smart for it '; most Men, if they Examine any thing, 'tis the External part of the Duty; and are troubled more at a mis-expression in the Duty, than at the straying, wand'ring of the thoughts, or the deadness of the Heart: But a Christians work lies most within; he looks, as God doth, most upon the Heart, though the other be not to be disregarded. If thy Heart hath carried itself well, there is cause of thankfulness, none of Pride; for who made thee to differ? And what hast thou that thou hast not received? View but thy failings, and this may make thee veil thy Peacock's Plumes. Hast got any strength by the Duty, hold it fast, and let it not go; art got any thing nearer to God, keep thy station, and go not back; lose not the ground thou hast gained by thy Duty: If thy Heart be heated, take heed of letting it cool again, the wind of the World will quickly do it; though the Exercise be over, let not thy Spiritual Fervour and Heat be over. Elijah walked in the strength of a meals meat forty days; a Christian should exceed him, in such extraordinary meals: What good will it do a Man to work hard all day, and have his work at Night as he found it in the Morning; and to travel hard, and at Night be where he set out. Maintain the ground thou hast gotten in the Fight: Hast thou put up Petitions to the Throne of Grace, mark how they speed, that thou mayst behave thyself accordingly: Most Men lose their Prayers, as Boys do their Arrows, they mark not where they light; many know not whether God Answers them or no, nor scarce what they have asked. But those that are burdened with the Sins they confess, and feel the want of the Mercies they desire, take better heed. An Hungry, or a Thirsty Man, that begs for Meat, or Drink, can easily perceive, and tell you whether they had a Grant, or a Denial: Another that begs out of wantonness, not wants, heeds it not: A Man that desires to have his Sores Cured, he observes how the Plaster suits with it; when a Beggar, that gains by his Sores, matters it not, though they never are healed. If God seem to deny thy Request, 'tis time to Examine what is the matter; see whether it be Lawful, or Convenient, and if so, follow thy Suit, give God no rest; he will first or last grant thy desire. Sometimes he deferrs to make his People Cry the louder; if it be a necessary thing, take no denial, thy importunity will not Offend God, as we see in the Parable of the Importunate Widow. Many Christians are short-winded, they can Pray but a turn or two, and then are out of breath, like the Bethulians, soon ready to faint: If thou pray against Sin, fight against it also, hate it, and detest it: 'Tis a vain thing to Imagine that God will subdue it without our endeavour: If thou pray for Mercy, work for it also, this is the way: And enter into Covenant with God to Live more Holily, and more humbly, and perform thy Covenant; better not to Vow, than to Vow and not perform, Eccl. 5.5. If God grant thy Request, return thanks; Live thanks, as well as speak thanks: If he seem to deny, wait upon him in the use of means, and he will Answer in due time.    


CHAP. XIV. Directions for Days of Tanksgiving, or Holy Feasting.  
THE next Duty which I shall mention, is Holy Feasting, which is no part of God's Worship, but is helpful to the Duty of Thanksgiving, as Fasting is to Humiliation; it hath been in use in the times of the Law, and is not useless in the times of the Gospel, where there is just Cause for such Spiritual Rejoicing. God in the Time of the Law appointed several Feasts to be Observed by the Jews, upon several Occasions. Some Daily, as the Morning and Evening Sacrifice; some Weekly, as the Sabbath, in Commemoration of the Work of Creation, and to Typify out our Eternal Rest in Heaven. Some Occasionally, as the Thanksgiving of Moses, Deborah, and Barak, etc. Some Yearly; and these either greater or lesser Feasts; the greater Feasts were three; the Passeover, appointed to be kept in Memorial of Israel's Deliverance out of Egypt, which Typically holds out our Deliverance by Christ, who was the true Pascal Lamb slain for the sins of the People; of this Feast we may read, Exod. 12.1, etc. & 23.15. Ezek. 42.21. and elsewhere. The next was Penticost, which was observed fifty days after; wherein every Family Offered two Loaves of the first Fruits: This is called the Feast of Harvest, Exod. 23.16. The third was the Feast of Tabernacles, Instituted in Memory, that the Children of Israel Lived forty Years in the Wilderness, and had no certain Dwelling Houses, but Lived in Tents, and yet God made Provision for them; and hereby they were Taught, and we may Learn, if we are Strangers and Pilgrims here, and have no constant abiding City, but expect one in the Spiritual Canaan; we may find this Feast mentioned, Deut. 16.13. Josh. 7.2. Exod. 23.16. where 'tis called the Feast of In gathering, at the end of the Year. At these three Feasts all the Males were Commanded to appear before the Lord, Exod. 23.7. The Annual Feasts of lesser Account, were two; the Feast of Trumpets, and the Feast of Expiation, both mentioned, Leu. 23.24.27. In which also it was not allowed to do any Work; nay, it was forbidden upon pain of Death: Other Feasts were to be Observed after certain Years; for as every seventh day was Holy to the Lord, so was every seventh Year: For as Man and Beast was Commanded to Rest upon the seventh day; so the Land was to Rest every seventh Year, that it might gather Heart, and that the Poor of the Land might be fed of those things which the Earth did Naturally bring forth, without Labour; and after seven times seven Years, which is forty nine, the next, which is the fiftyeth Year, was the Jubilee, or Year of Gladness, wherein Debts were forgiven, Land sold, returned to the Owners, and Hebrew Servants were Released, and made Free, Leu. 25.9. To which Christ seems to allude, John 4.18,19. who was sent to Preach the Acceptable Year of the Lord, etc. Some Festivals also were appointed by Man, upon great Occasions, and were Yearly Observed by the Church; as the Feast of Purim, Commanded by Esther the Queen, and Mordecai the Jew, upon the Account, and in Memorial of the Famous Deliverance of the Church in their time from the wicked Conspiracy of Haman, Est. 9.17. And also the Feast of the Dedication of the Temple, either after the Babylonish Captivity, Ezra 6.16. Or after it was polluted by Antiochus Epiphanes, and again Dedicated by Machabeus, 1 Mac. 4.5,6. Which Feast Christ himself seems to approve, by his Presence, John 10.22. And in Gospel times we have our Feasts also; as every Seventh day for a Sabbath, of which I have already Treated: Several other Festivals in later Ages have been Observed, which Ancienter Antiquity make no mention of, as several in Memory of Christ's Birth, Resurrection, Ascension, etc. Several to our Lady, and many in Memory of Saints; of which I shall say no more, but what the Apostle doth, Rom. 14.5,6. One Man esteemeth one day above another; another esteemeth every day alike, let every Man be persuaded fully in his own mind, etc. Let us not Judge one another in those things; but were those observed as days of Thanksgiving ought to be, they would not be so eagerly contended for by some, nor so eagerly contended against by others. The Papists superstitiously forcing them upon us, as parts of God's worship; and their Idol worship thereupon hath made some perhaps, run too far on the other side; but many spending them as Feasts to Bacchus, hath made many abhor the other occasional Feasts we have had, as the fifth of November, etc. commanded by Authority to be greatly observed, and others as occasion falls out; which if you would keep well, or any of the forementioned holidays, observe these Directions following.   

1. Direct. If thou wouldst offer up to God a pleasing Sacrifice upon such a day as this is, get thy heart rightly qualified, and rightly prepared; there is bad Music like to be where the Instrument is out of tune: this Duty is more difficult than Prayer; pinching wants, and eminent dangers, puts a Man on to prayer, as we see by the Mariners in Jonah's Ship; but self-denial is required in praising him: ten Lepers could join in a petition for help, and but one returned to give thanks. Thy heart must be qualified with Grace, or thou canst not praise God upon such occasions as thou oughtest: for what hast thou to do to take the Word, or Name of God in thy Mouth, if thou hatest to be reform, Psal. 50.16. 'Tis every one's duty, for every one receives mercy, and 'tis a Rent due to the chief Land Lord, but every one cannot do it; Praise is comely for the upright, Psal. 38.1. It should be a Congregation of Saints where God is praised, Psal. 149.11. I do not persuade others from the Duty, no more than I do from Prayer, but persuade them to cleanse their hearts before they come to the Duty: for none but the Righteous can do the work of the day as they ought, neither indeed have they cause to rejoice when God is their Enemy; and for aught they know, they may Lodge next night in Hell: that rejoicing is the work of the day, is evident Leu. 23,40. Deut. 12.12. and many other places. These only are exhorted to rejoice, Psal. 33.1. Rejoice in the Lord ye Righteous, and shout for joy all ye that are upright in heart. Phil. 3.1. & 4.4. Psal. 107.22. Declare his works with rejoicing. But how can we rejoice, or praise God for Redemption, Vocation, Adoption, and the hope of glory, when we have no interest in them? Thy evidence must be cleared up, or thou art unfit for this Duty. Those, and those only, that have an interest in Christ, and a Title to Glory, assured to them, can eat their Bread with Joy, and drink their Wine with a merry heart: for ●od accepteth their works. Others may speak as much, and seem as confident, like the Pharisee; but there is a difference: the true Christian speaks humbly, the Pharisee proudly, and boastingly: the one is humbled for his remaining corruption, the other brags, though no sin is killed. Paul cries out, O wretched Man that I am, who shall deliver me from the Body of Death? The Pharisee thanks God, he is not as other Men are, or as the Pulican: The one thanks God for what he hath, the other for what he never had. How oft may we hear Men give thanks, for their Election, Vocation, Sanctification, etc. when there is little appearance of it, when their lives evidence, that they are neither called, nor sanctified: the one praiseth God in pity to others, the other in contempt, Phil. 3.8. To me who am less than the least of Saints, is this Grace given. I thank thee, saith the Pharisee I am not as other Men are: One returns thanks out of Custom; the other out of Conscience. For preparation to the work, dispose of, and lay aside, all thy Worldly occasions, as much as possible; that they interupt thee not in the work: and take daily notice of, and store up in thy Memory, what God hath done for thy Body, and for thy Soul, for thy Family and Relations, for the Land of thy Nativity; and the Church in general. How shall we praise God, if we neglect, and forget his benefits? Psal. 103.2. his Works and wonders, Psal. 78.7. this is commanded, Psal. 105.5. Exod. 13.8. The neglect of this is charged upon Israel, Psal. 78.11. they forgot his Works, and the Wonders that he shown them; and how many are deeply guilty of this fault? They heedlessly receive mercies, and take no notice whence they come, or let them slip out of memory; even those they were sometimes affected with: and thou shouldest not only remember them, but meditate upon them, to aflect thy heart with them; take notice of the mercy, justice, and goodness of God in them, value them according to their worth, as Jacob did Gen. 22.9.10. Lord, saith he, I am less than the least of thy mercies, which thou hast showed me: for with my Staff I passed over this Jordan, and now I am become two Bands. David when he beheld the glorious Lamps of Heaven, the wonderful works of God, broke out into admiration, Lord what is Man that thou art mindful of him, or the Son of Man, that thou regardest him? Psal. 8.3.4. Outward mercies, but especially Spiritual, should, & will affect the heart, if laid home by meditation.   

2. Direct. When thou keepest a day, keep it to the Lord, and not to thyself. Let thy ultimate end and aim be God's glory, and the main design thou drivest on be his praise: 'tis true in all Duties this should be regarded; but especially in this: for this Time is set apart merely upon that account, to praise him with an enlarged heart; and if thou propound lower ends than these, God will not own thy work. These days are appointed to praise God, and not as many abuse them, and pamper the Flesh; 'tis the Apostles advice, and doubtless our Duty, 1. Cor. 10.31. Whether ye eat or drink, or whatsoever you do, do all to the praise and glory of God. And if in our ordinary course we should drive on this design, much more in this extraordinary Duty, in so solemn a day, and exercise; here the joy of the Lord should fill the heart, Spiritual and not Carnal Joy, & the praise of the Lord should fill our Mouths, not vain laughter: we should speak out the great works of God, which he hath done for our Souls; and whatsoever suits not with this, is unsuitable for the occasion; but 'tis a sad thing, that many that pretend Conscience in the observation of Saints-days, blame all those thot look upon them as indifferent. I say, that those to whom honest Labour, at other times Lawful, is held a great Transgression, yet make no Conscience at all of serving God upon these days; but spend their time vainly, and profanely, neither to the benefit of Soul, or Body. These think they serve God better at an Alehouse, at a Cockpit, or Bear-baiting, or Stage-play; at Cards, or Dice, or other unlawful Games, than they can in an honest Calling: But is this the Feast that God hath chosen, to eat and drink, and rise up to play? This may serve turn, if we worshipped such an Idol as Israel then did, Fxod. 32.6. But shall we serve our God with such service, as the Heathen did Bacchus? He is a Spirit, and must be worshipped in Spirit, and in Truth; and is eating and drinking, to Gluttony and Drunkenness this Spiritual Service that is commanded? Shall we praise God for his Creatures, by intemperance, and abuse of them? Yet are not these the Exercises of some of the greatest Sticklers for such Festivals? Look into an Alehouse, and see whether more meet not there upon such days as these, than the whole Week beside; and many an Oath sworn, and many a Lie told, and many a vain word spoken, at such times, and upon such occasions; yea, much Drunkenness, Debauchery, Quarrels, Fightings; and sometimes Murder, is there committtd. And is this God's Feast, or the Devil's Sacrifice? It more suits an Heathen Idol, than an holy God. Is this the place where God is like to meet thee? or wouldst have Death meet thee here? or is the Discourse of the Company suitable to the work of the Day, wilt thou thank God for thy Reason, when thou hast lost the use of it by drinking; and transformed thyself into a Beast? or canst then remember God's benefits to praise him for them, when thou canst not remember what thou dost? 'Tis far from me to Judge any Man that keeps those days, as days of Thanksgiving ought to be kept: And 'tis far from me to approve of them as they are kept. I know the Godly are allowed to eat their Bread with Joy, and drink their Wine with a merry heart; but it is Spiritual, not Carnal Joy: They ought upon Thanksgiving days, to cease from their Labour; but that is not all, than they keep it but as a Beast: But as a Fast is a help to humiliation, and makes Prayers the more fervent; so Feasting in an holy manner elevates the Soul, and makes praises the more hearty, when we freshly taste God's goodness in the Prevision made for us: Labour in both is forbidden, as 'tis an hindrance in the Duties in hand: but 'tis sad that God is more dishonoured in those days pretended to be set apart to honour him in, than in all the days of the Year besides; but God will not own such Servants, nor accept of such Service, when Men think there is nothing but work forbidden upon that day, or nothing more than idleness required; but many would glorify God much better in a Lawful Calling, than at an unlawful Exercise, or unnecessary Recreation. I know Recreation is Lawful, as I hope in due time and place to demonstrate and give Directions in it: But why should we take God's time for our use? if these days be appropriated to God's Service, let them be spent in his Service; if for our Recreation, let us never put the Title of holidays upon them, let them be left indifferent, to be used, or not used, at pleasure, or People kept from dishonouring God in them.   

3. Direct. In the observation of these days see thy grounds be good, and that thou hast a lawful calling to it; or otherwise God will not own it. 'Tis true, Thanksgiving is a work of every day; but every day is not to be observed as an holy Festival to God: come not superstitiously to it, as the Papists, nor profanely, as the Sensualist, nor wickedly, as the profane Enemies' to God, and Godliness: See thou be invited to it, by real mercies received; and in giving thanks, mistake not Judgements for Mercies, and Mercies for Judgements; 'tis, true, we ought to Observe all God's Providences, and Bless God for all Chastisements, as well as others, that is for the good which we receive by them, as Job 1.21. But this should be with Humiliation, not Exultation: If thy Foundation be rotten, the Building cannot be good; there are many that hearty rejoice, and give thanks also to God, after their manner, for the downfall of the Church, and the extirpation of the Power of Godliness. I fear our times are not barren of Examples, of this Nature: This was the Sin of the Ammonites, and will be the Sin of those that are guilty, Ezek. 25.6. Because thou hast clapped thy Hands, and stamped with thy Feet, and Rejoiced in thine Heart, with all despite against the Land of Israel, therefore I will stretch forth my hand against thee, and deliver thee for a spoil to the Heathen, etc. See, God takes it ill, when Men exult over his People in distress; and if they praise him for Correcting them, 'tis unpleasing Service to him; his Ends are their Reformation, not their desolation, Zach. 1.15. I am sorely displeased with the Heathen that are at ease, for I was but a very little displeased, and they helped forward the Affliction: There is a Prophetic Prayer put up against Edom, which in Jerusalem's Troubles Cried, Raze it, Raze it, even to the Foundations thereof, Psal. 137.7. God made the King of Assyria a Rod in his Hand to Correct his People, but he intended to destroy them; but God threatens when he hath done his work upon Mount Zion, to punish the stout Heart of the King of Assyria, Isa. 10.5, etc. When Afflictions lie upon the Church of God, do not, with the Wicked cry Aha, so would we have it, Psal. 35.25. These are mourning Times, and God expects that thou shouldest sympathise with them in their Suffering: When one Child is beaten, the other should not Rejoice; they know not but their turn may be next: If Judgement begin at the House of God, where shall the Wicked and ungodly appear? Isa. 22.12,13. In that day did the Lord of Hosts call to weeping, to mourning, to baldness, and to girding with Sack cloth, and behold Joy and Gladness, slaying Oxen, and kill Sheep, etc. But this Iniquity shall never be purged off till they die, saith the Lord. God also threatens those that Rejoice in mourning times, Amos 6.4,5,6,7. Let the manner of the performance of this thankfulness be what it will, never so specious in the Eyes of Man, if the ground of thy rejoicing be the Ruin of the Church, the Affliction of the People of God, the extirpation of the power of Godliness, or the Liberty of Profaneness, or Increase of it; 'tis abominable in the sight of God, and thy Feast will please God no better than Jezebels Fast, where God's Laws were broken, under pretence of his Honour. The like pretence we may read, Isa. 66.5. Hear the Word of the Lord, ye that tremble at his Word, your Brethren that hate you, and cast you out for my sake, said, let the Lord be Glorified, but he shall appear to your Joy, and their shame. Some think God is Glorified, when indeed he is dishonoured; Men shall kill you, saith Christ, and think they do God good Service: Oh, the mischie of Ignorance, and Superstition! But the Godly, in all Ages, have made the Flourishing of the Church, and the down-fall of implacable Enemies, the Cause of such Rejoicing; and not when one part of the Church ruins another, and imbrues their Hands in one another's Blood; this is Cause of Lamentation. When Israel had destroyed their Brother Benjamin, though in a just Quarrel, and by God's appointment, yet they lift up their Voice and wept, because one Tribe was Cut off, Judg. 21.2.6. And 'tis said, they Repent for their Brother Benjamin's sake. 'Tis Cause of mourning when Protestants shed each others Blood, and the Enemies laugh at it, in their Sleeves: And for Personal Mercy, see it be such as God hath really given thee, and not like the Pharisee, for those thou hast not. As for Election, Redemption, Vocation, Justification, Sanctification, and the hopes of Glory, these well deserve thy greatest praise, but boast not of them before thou hast some good ground to believe thou hast them; God will not thank that Man, that thanks him for Gifts and Graces, which he never did, and, perhaps, never will bestow upon him.   

4. Direct. As for thy Carriage upon such a day, it should not be such as Men Ordinarily use upon their Festivals, or holidays, lose, Propane, Idle, or Careless, but such as is suitable to the Work in Hand, and helpful in the Praising, and magnifying God, which is the main Work of the day. Remember therefore into whose Presence thou comest, and with whom thou hast to do; apprehend him by the Eye of Faith, taking notice of thee, and deport thyself accordingly; he knows thy Heart, and tries thy Reins, and knows thy Ends and Motives better than thyself: Do nothing therefore un-beseeming his Presence, or which thou wouldst not have him take notice of. And having, as before is directed, Treasured up the Experiences of God's Mercies in thy Memory, and warmed thy Heart by Meditation upon them, and by this means Tuned thy Heart to his praises: When the day is come which is set apart, when thou wakest in the Morning, and it should be betimes, (for thou hast a great work to do) Consecrate thy first thoughts to him, and let not the Devil, the World, nor Sin Rob him of that Honour; but begin the day by some warming Meditation suitable to the Occasion, or by some Laudatory Ejaculation: Discourse with him before thou Discourse with the World, and raise thy Heart hereby to the highest pitch thou art able; for having disposed thy Worldly business as much as possible, and set it out of thy way, that it interrupt thee not in thy Duties; behave thyself as if thou hadst nothing to look after but thy God, and thy Soul; Entertain not a thought, if possible, of them, till thy Work be done. 'Tis impossible to serve God as we ought in such a Duty in a Crowd of Business; the whole Man is little enough, and too little for the Work; for thou wilt find it a harder Duty than Prayer: Thy own Necessities, self-love, and self-Interest, may animate a Man to Prayer, but Praising God is a self-denying Duty; and though in some things thou mayst take more Liberty than in a Fast, as in the Liberal use of the Creature; and in some things more than on a Sabbath, as in outward expressions of Joy; yet thy Heart should keep as close to God in this, as in any other Day, or Duty, and be as much enlarged to God: And though thou mayst adorn thyself, and 'tis fit thou shouldest, yet beware of Priding in thy , this is unsuitable to a self-denying Duty: And though thou mayst eat the fat, and drink the sweet, and eat thy Bread with Joy, and drink thy Wine with a Merry Heart, yet immoderation is unlawful: Thou mayst drink, to cheerfulness, not to excess; to help thee in the Work, not to hinder thee in thy Duty: Prepare thy Heart in the Morning, as by Meditation, so by Prayer for Direction, and assistance in the Work; to gather in thy scattered thoughts and affections, and sequester them from the World, for the Service of the Day; and forget not to praise him for private and particular Mercies, which thou hast Received, for returns of Prayer, etc. Jacob did thus for Temporal, as well as Spiritual Favours, Gen. 32.10. God would have us sensible of these as well as Church or State Mercies. Call also thy Family together in due time, Read some Scripture suitable to the occasion, let them understand that they also are concerned in the Duties of the Day. Sing some Psalm of praise to this purpose: Let him that is merry sing Psalms, James 5.13. Praise God with them, and for them; and re-count to his Praise the many Family Mercies thou hast received; take notice of your unworthiness, the more to exalt the Mercies received: But Confession of Sin, so as to Afflict the Soul with them, is not suitable to the day. Bring thy Family in due time to the Public (if it be publicly Observed, otherwise carry it on in Private) and pay your Vows in the great Congregation; and behave yourselves in the remaining part of the day, as be-you were Directed in the Observation of the Sabbath; for this time is Consecrated, and made Holy to God, and should be wholly spent in his Service: And thou shouldest be as careful of thy Thoughts, thy Words, and thy Affections, as though it were a Sabbath; for there is no danger of keeping them too intent upon God: When thou comest into the Congregation thou mayst say, as Jacob, Gen. 28.17. This is no other but the House of God, and the Gate of Heaven; for here is done the work that shall be done in Heaven: As for the other expressions of Joy, as Ringing of Bells, shooting off Guns, making of Bonfires, etc. they are so far Lawful, as they help forward the Work, and raise the Heart to an higher pitch of Joy, and rejoicing in the Lord.   

5. Direct. Having thus disposed and prepared thy Heart for the Work, and set thyself as in the Presence of the everliving God, that sees, and knows, and takes notice of thee; set thyself then upon the work, of Glorifying God, and render thanks to him from thy Heart, for all the Benefits thou hast Received; Praise is comely for the Saints: And this Religious Thankfulness, of which we speak, is thy Duty. Now, 'tis either External, or Internal; the Internal is to carry a thankful Heart to God, and this is every days Duty: External is, when the Thankfulness of the Heart is expressed in Words, or Actions; the former without the latter, is not sufficient; the latter without the former, is little worth. Now, the External manifestation of thy thankfulness, is either Private, or Public; Private by thyself, or Family; Public in the great Congregation; and this also is either Ordinary, or Extraordinary; Ordinary, and this should be done at every time when we come together to Worship of God: The Extraordinary is upon Extraordinary Occasions; as some great Deliverances, or the obtaining some great Mercies, or the bringing down some great Enemies of the Church; this the Church ought to bless God for, and Offer this Sacrifice of Praise in the Name, and Mediation of Christ, who prays over all our Prayers for us, and Offers our Praises performed with the Incense of his own Righteousness. Now, 'tis requisite, as I said before, that a Catalogue of those Mercies, God hath given in as a return of Prayers, be laid up, either in a Book, or in the Memory; for if we neglect, or forget them, how shall we speak of them, to God's praise; 'tis not enough to remember them, but we must also mention them to his praise: Thus David, I will tell you what God hath done for my Soul: He acknowledgeth God the Author of his Mercies, and doth not Sacrifice to his own Nets, as many do, and burn Incense to his Drags, Hab. 1.16. But as the Church, not unto us, Lord, not to us, but to thy Name be the Praise; he acknowledges frequently his own worthlessness, that he may exalt God. Lord, saith he, what is Man, that thou shouldst be mindful of him? Or the Son of Man, that thou regardest him? Psal. 8.4. I am less than the least of thy Mercies, saith Jacob: I am less than the least of thy Saints, saith Paul. Yea, when it comes, let it be a  Offering; do it cheerfully, readily, willingly, as the Saints and Angels do it in Heaven, hearty, not heavily; God Loves a cheerful giver, and matters not grumbling Service: Be as willing to return Thanks, as ever thou wast to have the Mercy. Set thy Heart on Work in this Duty, stir up thyself, like the Psalmist, Psal. 103.1, Bless the Lord, O my Soul, and all that is within me Praise his Holy Name: Bless the Lord, O my Soul, and forget not all his Benefits. 'Tis not enough to Praise him with the Lips, or bring our Bodies before him, but the Heart and Life should Praise him; the Heart should Indite thy Praises, and thy Tongue utter them, and thy Life and Conversation Seal to them; thou shouldst do thanks, and Live thanks, as well as speak thanks; this is every days Duty, especially when we receive signal Mercies, we should return answerable thanks; when National Mercies, National thanks should be returned, Psal. 50.15. Moses did so at the Deliverance at the Red Sea, Exod. 15.1. Deborah and Barak did so, Judg. 5.12. The Jews also, when delivered from Haman's Plots, Est. 8.11.17. And there is great reason it should be so; for Praise is due to none but God, and to him the Vow should be performed; all our Springs are in him, and all our Mercies are from him; yea, every good and perfect gift, and this is the very End, for which he gives them, and 'tis all he requires for them; this Pepper-corn of Homage is all his Rent, who is the great Landlord; and though it be due from all, yet he expects it from his own People especially; he will extort his own from others in another way, and none but his People can do it to please him: This is to his Saints a foretaste of Glory, where it must be their constant Work. 'Tis a beneficial Duty also, for Thanksgiving for one Mercy, is a real, yea, a prevailing Request for another; Those that Offer praise, Glorify God: And yet we see how negligent most are in this Duty; few take notice of the Mercies they Receive, but like Swine, eat the Acorns, or Crabs, and regard not whence they come: Ten Lepers were cleansed, and but one returns thanks; many are sensible of their wants, and with the Horse-Leach, cry, give, give; yet are not sensible of their enjoyments, to return thanks; yea, suffer some petty Cross to hid a thousand Blessings, and keep them out of their sight.   

6. Direct. When thou art thus prepared, thus fitted, go on in recounting the Mercies thou hast Received, and bless God for them; this is the main Work of the Day. Now, forasmuch as Mercies are various, all Men receive not alike, yet all receive some, for which they should be thankful; give me leave to lead you by the Hand a little, and show you some, the rest you may Observe yourselves. Bless God for what he is in himself, and what he is to his Creatures; in himself, admire his Essence, for fathom it thou canst not; the like we may say of his Attributes, his Eternity, Immutability, his Power, Wisdom, Holiness, Justice, and Truth, etc. Thou mayst spend thy days also in Admiring him in the Works of his Hand; lift up thy Eyes to Heaven, and see the Sun, the Moon, and Stars, those Glorious Lamps, those Beauty spots of Heaven; observe their Distance, Courses, Influence, and Virtues; and well thou mayst cry out, Lord, what is Man, etc. Psal. 8.3,4. Look upon the Earth hanging like a Ball in the open Air, stayed upon nothing; see how 'tis garnished with Trees, and Plants, and Herbs, and Flowers; Inhabited with a Hundred sorts of several Creatures, all Cared for by the great Householder: Behold the Subserviency of one Creature to another, and every one seems rather made for another than himself; the Sun, and Moon, and Stars pour out their Influence on the Earth; the Earth again yields Grass, and Herbs, and Fruits, for Man, and Beast; the Beasts are for Food, or Service to Man; there is no Corner of Nature's Garden, but yields Matter of Admiration, and Praise also to God. The Works of his Providence also are full of Mystery, and Wonder, and may fill the Heart with Admiration, and the Mouth with Praises, to see how the World is Governed, and the Creatures all provided for: But especially Observe his Providence to his Church, in all Ages, which is a Bush on fire, and not consumed; Lambs in the midst of Wolves, and yet safe: See his Providence to Noah, when the whole World was drowned; to Lot, when Sodom was burnt; to Abraham, Isaac, and Jacob; to the Church in Egypt, and in the Wilderness: To Joseph, and to David; to the Jews, in Haman's time; to the Apostles Athanasius, Luther, and generally down from the beginning of the World to this day; descend to our own Nation, how wonderful hath his Mercies been to us? How strange was his bringing us out of Popish darkness? How wonderful his preserving us from being reduced back again? How great his Deliverance from the Spantsh Invasion, and after from the Powder Treason, and many other Hellish Plots, hatced in Hell, against God's People upon Earth: How hath he continued our Peace, our Plenty, our Health, our Liberty; yea, the Gospel among us, notwithstanding the Rage and Malice of the Devil, and his Instruments. If we consider our own particular Mercies, and that as we are Men, or as we are Christians: As a Man, thou art his Creature, and shouldst bless him for thy Creation; he made thee of nothing, when he had no need of thee; he made thee a rational Creature, capable of Communion with himself, when he might have made thee a Dog, or Toad, or the most despicable Creature that ever fell out of his hands: And doth not this deserve praise? He covered thee in thy Mother's womb, and through him thou wast born: David blesseth him for that, Psal. 139.13. Thou wast born in an Age of Light, under the Gospel, thou mightest have been born in Turkey, or India, or the most barbarous place in America; he provided for thee, when thou couldst not provide for thyself: he gives thee Food and Raiment, and blesseth them to thy Use, without which they could not Feed thee, or keep thee warm: he hath given thee thy Limbs, and Senses, when thou mightest have been blind, or lame; or deaf, or dumb: Thou hast thy health, and strength, thy wit and reason, when thou mightest have been upon thy Bed of Languishing, or running raging in the Streets; thou hast fire and water, two great Favours, were they wanted; thou hast the ground to tread upon, the Air to breath in, which thou hast not deserved; and many thousand other Mercies, and canst not yet see Cause to be thankful? Peace and Plenty, Health and Liberty, is given in to thee: But if thou art a Christian, thy Obligations are much more; thou shouldest then praise God for his Electing Love, when he passed by thousands, and set his Love on thee; for sending his Son into the world, and for Christ's Suffering for thy Sins; for his Redeeming of thee with his precious blood, for his Adopting thee to be his Child; his Calling, Sanctifying, and Justifying thee for the Grace he hath given thee, the promises he hath made to thee for the Gospel of his Son given to thee, for his Spirit to direct thee, his Ministers to teach thee, thy own Conscience to check thee, the Company of his Servants to encourage thee, and generally for all the helps thou hast in Heaven's way, strength against Temptations, Corruptions, and Allurements. Now, Christian, canst see any Cause of thankfulness? Doubtless thou mayst, especially if thou consider all this is given thee freely, without any desert on thy part.   

7. Direct. Having sounded forth the praises of God for his Mercy, which thou hast Received from him, and blessed him for Church Mercies, for State Mercies, for Family, Relation, and Personal Mercies; thy next work is to go to God, to Petition him, for the continuance of those Mercies, that are enjoyed, and granting those that are yet wanting; for preventing the judgements feared, and begging the removal of those that are felt; when thou hast paid one Debt, and Canceled one Obligation, thou mayst go the bolder to borrow again. In private thou mayst tell him what Sins thou wouldst have mortified, and what Graces strengthened, and Increased; what Temptations vanquished, what doubts resolved, and what other wants thou wouldst have supplied, for thyself, thy Family, thy Relations, and Friends, who lie under Sins, or Sufferings, or Temptations; as also for the place, where thou Sinnest, the Nation of which thou art a Member: For the removal of the judgements felt, or feared; the continuance of the Mercies enjoyed, and the bestowing of those that are wanting: The Reformation of what is amiss, in Church or State; the infatuating of the Counsels of bloodthirsty Enemies, the Continuance of the Gospel in the power and purity of it; for a supply of Faithful Labourers in God's Harvest, and a blessing upon their Endeavours; for a blessing upon the Government, upon the King's Majesty, and his Royal Relations, upon his Counsels, Magistrates, Ministers, and all in Authority; for the preservation of the Land in Peace and Plenty, Health and Liberty, and for the Church in general: That God would protect them by his power, direct them by his Spirit, spread abroad the Gosspel to the Ends of the Earth; make all the Kingdoms of the world the Kingdoms of the Lord, and of his Christ; that he would root out every Plant which he himself hath not Planted, and purge his Ordinance from every thing that offends, and bring down the Potent Enemies of Christ, and set Christ upon his Throne, and pull down the Throne of Antichrist, and bring in Jews and Gentiles to be one Fold, under one Shepherd Jesus Christ the Righteous, and finish those sinful days wherein we Live, And in the Conclusion, we should engage ourselves by Covenant, that if God shall give in a return to those our Requests, then will we praise and magnify him, and devote ourselves more to his Service; and in the Close of the Duty remember the Poor: This is also a necessary work of the Day, and that which God expects at our hands, as a testification of our Thankful hearts; and with what Conscience canst deny God this one Request, who hath bestowed so much upon thee? This was the Practice of the Saints in former times, upon such Occasions, Esther 9.18,19,20. They made it a day of Feasting, and Gladness, when they were delivered from their Enemies; a good day, of Sending Portions one to another, and Gifts to the Poor: ● The like we find, Nehem. 8.10. Go your way, that the Fat, and drink the sweet, and send Portions to them for whom nothing is provided, for rhis day is Holy to the Lord, neither be ye sorry: And we find in the following Verses, it was done: To be Liberal handed to the Poor, is a Duty at all times, Deut. 15.7. Thou shalt not shut thy Hand against the Poor: but especially such a time as this, that they also may rejoice: A blessing is pronounced to those that relieve them, and a promise added, Psal. 41.1. Blessed is he that Considereth the Poor, the Lord will deliver him in the time of Trouble; but he tbat stops his Ears at the Cry of the Poor, shall Cry himself and not be heard, Prov. 21.13. God hath promised, He that Relieveth the Poor shall not lack, Prov. 28.27. He that hath pity on the Poor, dareth to the Lord, and that which he hath given will he pay him again, Prov. 19.17. And he that hath this World's good, and seethe his Brother hath need, and shutteth up his Bowels of Compassion from him, how dwelleth the Love of God in him? 1 John 3.17. Neither shall such ever Inherit the Kingdom of Heaven, Mat. 25.41.46. Take heed therefore thou neglect not this so necessary a Duty, lest thou lose all thy pains, which thou hast taken. And when thou hast closed up the Day in such necessary Duties, as these are, and Commended thyself, and Family unto the protection of God, yet know that thy work is not done, but thou must Live thanks, as well as speak thanks; yea, the whole Course of thy Life should testify thy thankful Heart. By this time, I suppose, you see these Holy Festivals are not so easy to be kept, as many have Imagined; and many great Zealots for Holy days, were they thus Observed, would have their Zeal to them much abated.    


CHAP. XV. Directions in Private Duties.  
HAving already Discoursed of the Public parts of God's worship, which for the most part are performed in the Congregation; and given you Directions for the right performing of them, as God hath enabled me; I shall now in the Close of this Treatise, speak something of those private Duties that every Christian is bound to perform in their own Families, or Closets, when they are out of the great Congregation, for this is no less God's Worship than the former; and doth as much, nay, more demonstrate a Man to be a Christian, and Evidence the Truth of Grace, than the former; that is, a Christian that is so when no Eye, but the Eye of God is upon him. I shall Treat of these more briefly, because those Directions for Public Worship already given, will many of them fall in to be observed here: 'Tis not enough to be a Christian in Public, when the Eyes of the World are upon thee, but in private also. A Hypocrite may be zealous abroad, that is lose at home; Holy in the Congregation, and Profane in the Closet; mindful of Public Duties, forgetful of Private: But a true Christian is semper idem, always the same, in all places, in all Companies, at all times, and in all Conditions; he is like clear water in a Glass, shake it as long as you will, it remains clear: But a Hypocrite by shaking discovers mud in the bottom; or like the Needle in the Compass, though it may be disturbed by a jog, or shake, will never fix upon a wrong point. The Pharisees they loved to pray in the Temple, and in the Corners of the Streets, where they might be seen of Men, but there is no mention made of their Closet Duties; but Christ bids enter into the Closet, and shut the Door. Christianity is a Race, in which we must run, whether we have Company or no; or whether Men behold us or no. A true Christian is no sooner in the state of Grace, but he cries out, Lord, what wilt thou have me to do? And thinks he can never do enough for Christ, that hath done so much for him; he knows he is not his own, but bought with a price, and therefore will Glorify God, with his Body, and with his Soul, which are God's. When an Hypocrite Dedicates his Hands and Tongue to Christ, a true Christian Dedicates his Heart: A Hypocrites work is most in sight, a true Christians is most in Secret; the Hypocrites is most abroad, the others is most at home; the Love of God constrains the one, and popular Applause drives on the other: A true Christian Devotees himself wholly to God's Service, and Serve him he will, not for a Reward only, but for Love, to him, and his Work; and will do his Duty, whatever danger, or difficulty lies in his way; for as he draws out from Christ strength to perform every Duty, and bear every Affliction, so he draws out from Christ all the strength he hath in his Service; Heart, and Hand, and Tongue, and all shall be set on work for him; and he resolves he will serve him in Righteousness, and Holiness, all the days of his Life. 'Tis the Hypocrite that picks and chooseth his Duties; this he will do, and that he will not do; a true Christian takes Duties as they lie before him, and refuseth none for danger, or difficulty; private Duties go down with him as well as public, he makes as much Conscience of Secret Duties, when no Eye, but the Allseeing Eye of God is upon him, as in public, when the Congregation observes him. The Thoughts what Christ hath done, and Suffered for him, makes him think he can never do enough for Christ. 'Tis a true Token of a hard heart, when the Consideration of God's Mercy, and Christ's Sufferings, do not bend him to Duty; and of all the Judgements in the World, a hard heart is one of the greatest: Ah! what Cause have Men therefore to look about them, who feel this Disease creeping upon them. The Scripture tells us, those that are in Christ are new Creatures; that they have put on Christ, and live not after the Flesh, but after the Spirit: that they are dead to Sin, and alive to God; and have Crucified the World, with the Affections, and Lusts thereof: how then is their Assurance grounded, that conceit themselves to be in Christ, and shall be saved, when none of all these things appear in them? nay though the contrary appear; though they live in Sin, and do the Devil's work: look to it betimes, God will not be mocked; his Servants ye are to whom ye obey, if ye suffer not with him, you will not Reign with him; as you Sow you shall Reap, God will have the heart, or nothing: if thou wilt to Heaven, thou must be a Christian; and a Christian thou canst not be, but thou must be one in Private, as well as in Public; which that thou may'st be, take these Directions for Private Duties.   

1. Direct. The first Duty I shall mention, but not of least concernment, is self-examination. This indeed is private, for it is between thee and thine own heart. Be often enquiring at home, what state thy Soul stands in to God; and what interest thou hast in the Blood of Christ, and what Title to Heaven: this is a necessary, though much neglected Duty. Many that cast up their Shops, to see whether they grow, or decrease in the World: and try their Evidences for their Lands, to see that they are good; take not so much pains for the Soul, to see whether all be well there. Union, and Communion with God, is a Christians chiefest happiness; and without this, there can be no felicity, though we have the influence of all Earthly enjoyments: yea, though we had the Honours, Riches, and Pleasures, of a thousand Worlds: for all these end in a Snuff, and will prove vanishing, fading, transitory things. The Soul of Man is a precious Piece, and therefore should be most regarded. 'Tis next to the Angels, the chiefest Piece that ever droped out of the hands of God, and was made in his own Image; and the nearer any thing comes to the Image of God, the nearer it comes to perfection: for God is Perfection itself. 'Tis the greatest Purchase of the Blood of Christ, that which was of Infinite Value, more worth than the World, was given to redeem it; and Christ knew well enough the worth of Souls: and would not give such a Rate for a thing of little worth. In a word, 'tis Eternal, and shall last for ever; and run parallel with the longest Line of Eternity, and therefore precious: the vanity of Earthly enjoyments is seen in this, as well as other things, it's uncertain, and momentary duration. Now this precious and Immortal Piece, is in great danger; and without our care, diligence, and pains, is like to be lost: a thousand Enemies besiege it, and set it round, Enemies without, and within, and on every side: without the Devil, and the World, who spread a thousand Snares to entrap it: within, Corruptions, yea an inbred Traitor; a false, perfidious, treacherous, and deceitful heart: these are Politic, Subtle, Crafty, and malicious Enemies. The Devil will make no peace with us, but upon worse conditions, than Nahash the Amonite offered to the Men of Jabish Gillead, 1. Sam. 11.2. Upon this condition will I make a Covenant with you; that I may thrust out all your right Eyes, and lay it for a Reproach upon all Israel: but his conditions are the everlasting destruction of Soul and Body; and if the Soul be once lost, thou art undone for ever; a thousand Worlds cannot redeem it, though they were turned into a heap of Diamonds, or a Globe of Gold: Now, art thou a rational Creature? and canst thou see thyself, thy better part, in so much danger, and art not sensible of it? wilt thou so regard a Limb, or Sense, an Eye, or a Tooth, and shall the Soul be unregarded? wilt thou Consult the Lawyer about thy Estate, the Physician about thy Health, yea the Farrier about thy Horses; and shall thy Soul be neglected? God forbidden: Wilt take care for Trifles, and neglect things of greatest concernment; what greater note of a Fool can be expressed? God is yet calling thee, and the Door of Mercy is not yet shut against thee, opportunities are yet offered thee, and there is yet hopes; but how long it may continue thou knowest not: up and be doing, make sure of Heaven while it may be had; one of these days it will be too late: examine thyself by the Word of God, cleanse the Fountain, that the Streams may be clear; stub up the Root of Sin, when others are Lopping at the Branches; begin Reformation at the right end. I should here have given you some Motives, Rules, Directions, Marks, and Characters; to this purpose, to guide you in this difficult work, but this I have done already in another Treatise of that Subject, called the Souls Looking-Glass, to which I refer you, if you have no better at hand. Yea when by Examination thou knowest the truth of thy Grace, yet is not Examination useless; but consider the Growth of it also: true Grace is of a growing Nature, like a Grain of Mustard Seed; that in time becomes a great Tree: thy Growth should be in some measure answerable to the Food thou eatest, the means of Grace thou enjoyest: that which stands at a stay, or declines, may be suspected 'tis not true; 'tis a Monster in Nature, that is no bigger at twenty Years old, than at two; 'tis sad when Men that should grow, decline, and lose their first love: if this be thy case, consider from whence thou art fallen, and do thy first work; consider who thou leavest, and whither thou goest, and what will be the Issue of it; at least consider what thou dost, which no Hypocrite in the World can do: and never give thyself any rest, till thou knowest that thou outstrip'st them all; yea, till thou canst Read thy Name Written in the Book of Life, and canst call God Father; and say with the Spouse, my Beloved is mine, and I am his, Cant. 6.3.   

2. Direct. The next Private Duty is, when thou knowest that thou hast an Interest in God, and a Title to Glory; and canst without check of Conscience, call God thy Father, and Christ thy Head and Husband: be sure then to keep close to him, hold him fast, and do not let him go, like the Spouse, Cant. 3.4. 'Tis said of Enoch and Noah, that they Walked with God; and thus in some measure doth every faithful Soul, and this is the surest, safest, course thou canst take: for there is none can hurt thee when thou art under his Wing, no Enemy can molest thee, while thou art under his Tuition; trouble never grinds a Man, till it finds him from God; take heed of growing strange with God: if thou suffer him to be gone, thou may'st seek him sorrowing, and not find him. Many that are constant in Public Duties, are defective in Private; but 'tis Secret Duties, that chief maintains Communion with God: in those it is we most engage our hearts to God, and God to us: now if thou wouldst keep this Communion with God, some things are to be avoided, some things done: The things to be avoided are especially Sins, but above all, our Bosom Sins, those that thou art most inclined to, and most easiiest yields to; and canst most hardly say nay: these God is most Jealous of, and these will make the greatest breach between God and the Soul; and most havoc among thy Graces; these are they that most deeply wound the Conscience, break thy Peace with thy God; and if not forsaken, will procure a Bill of Divorce: 'tis thy Sins which is the cause of all Judgement, Temporal, Spiritual, and Eternal; and withhold Mercies from thee: The love of Sin, and close walking with God, cannot stand together. Sin is to Holy Spiritual Communion with God, as Water is to Fire, of an extinguishing Nature: take heed therefore of the beginning of it; brush and dash Babylon's Children when they are young, and the Cockatrice Eggs, before they break forth into Serpents: entertain not a delightful thought of any Sin, resist the first motions of Sin, avoid all the occasions, repel the Temptations, and beware of the appearances of Evil; and get as far from it as possibly thou canst: for God, and Sin cannot be entertained, and Lodge together in one Soul; thou must either break thy Peace with the one, or with the other of these irrevocable Enemies: thou canst not serve God and Mammon: all Sin is of this nature, yet some Sins are more abominable than others, as Worldly-mindedness, this will choke all that is good in thee; it were the Cares of the World, and the deceitfulness of Riches, that choked the Word, and it became unfruitful, Mat. 13.22. Pride also, is a damning Sin; and makes a Man set himself in the place of God, and set up his own will for his Rule: this turned Angels out of Heaven, Adam out of Paradise, and many into Hell. Idolatry also is abominable, when Men set up other Gods, and serve them, God will not take it at their hands: many more there are, of which we must be careful: Some things likewise are to be done, yea every Duty adds some strength, and helps forward this Communion: Private Meditations, and Private Prayers, are excellent helps to this end: Meditation is an excellent help hereunto. Ah what sweet, and delightful tastes of of God may a Man have, that Exerciseth himself in this Soul-fatting Duty: Such a Man can find God in every Creature; and like the Bee, suck sweetness from every Weed, and Flower; he can get advantage by Prosperity, and Adversity, Health, and Sickness; yea every thing he knows, sees, or hears of: yea every Creature will lead such a Man to God, and Teach him some Lesson worth his Learning: for as by the Vein the Mineral may be found, or as the Stream leads to the Fountain, so every thing leads to God; and points out his Power, Wisdom, and Goodness; yea the consideration and thoughts of God's Attributes, Word, and Works, may fill the Soul with admiration, and make a Man fall in love with God; every Chapter, Verse, and Line, of Holy Writ, is as a Ladder to lift thee nearer Heaven, and draw thee nearer unto God: such a Man knows how to Spiritualise every Evil and Moral Action; and what ever he doth, he can Engage God for to reward him: he can suck sweetness out of all cross Providences, and when God seems to frown, can turn the Curtain aside, and see his pleased Face; and view his Love in the dark Passages of his Providence. Another means to maintain Communion is Secret Prayer, when the Soul can power out itself into the Bosom of Christ, with Faith and Fervency; who hath promised to grant whatever they ask in his Name: Ah what sweet Crumbs of Comfort, doth many feel coming from Christ in such a Suit, when a Man spreads his Case, and Complaint before Christ, as sometimes Hezekiah did the Blasphemous Letter: how doth this Engage God in his Cause, if thou maintainest Life in these two Duties, thou wilt maintain Communion with God, and Life in thy Soul?   

3. Direct. Another Duty Incumbent upon thy Soul, is to store thy heart with knowledge, and understanding; without the which the mind cannot be good, Prov. 19.2. and this is done in Private, as well as Public; partly by Reading and Conference: Reading the Scriptures and other good Books, this will notably increase knowledge and understanding; but this I have already given Directions in, and desire thee to make use of them. Meditation also is a fruitful Duty; even that which is occasional: whereby thou mayst gather Observations, and learn many Lessons for thy Souls good, from every Creature thou hast to deal with; but this I have already treated of: but this is not all, but if thou art Converted, strengthen thy Brethren: we were not Born for ourselves. If thou hast a Family, study and endeavour their Conversion also; teacheh them in the way they should walk: for to that purpose God hath given thee Authority over them; thou art a King, a Priest, and a Prophet, in thine own House: Rule then in thy Family, as a King, Instruct as a Prophet, and Pray amongst them as a Priest; God will be served in thy Family, as well as in thy Closet, or in the Public: therefore, sometimes, Particular Houses are called Churches; because in them God is Worshipped: To this End prepare then what thou canst, for the Public Ordinance, by Instruction, Admonition, and Encouragement; remove what rubs thou canst out of their way, to believing, and obeying; show them the necessity of Faith in Christ, and obedience to Christ; and if thou canst help it, let none serve thee, that will not serve God; this was David's resolution, Psal. 101.2. etc. Require an Account at their hands, what they learn, and what benefit they receive: press these things more upon their Spirits, and fasten it upon their Mind, that it may not be let slip, by repeating the Sermons, or so much of it as shall be necessary, for their good; and press home, and drive at what the Minister drives at in his Sermon: Reading the Scripture, also is an useful means to increase knowledge, in thyself and Family; and should be done in Private in thy Family, and in Secret by thyself; redeem time to this End, and if possible, make them understand what they Read, drive the Nail to the Head; this is the way to expel Ignorance, and to get Knowledge: this cannot but work some Knowledge in the hearts of them that hear it. In this Word is contained the Wfll of God, concerning Man's Obedience: and here is a Legacy left us by our Father's Will, the Promises which are our Evidences for Heaven; and all we have to show for Glory: and shall this be neglected by us, or meanly esteemed. Some may Object they have long tried this means, and see little profit by it; but do thy Duty, and leave the success to God. Paul may Plant, and Apollo's Water; but God gives the increase: yet there must be Planting, and Watering, or good Fruit cannot be expected; God serves his Providence, by the use of means: The Bereans were commended for searching the Scriptures: and Christ himself commends this Lesson to the Pharisees: this Book of the Law should not departed out of thy Mouth, but thou shouldest Meditate therein for ever, Josh. 18. Psal. 12. This Word of God should dwell plenteously in you, Col 3.16. It was Abraham's Practice to teach his Children, and Servants the fear of the Lord, Gen. 18.19. This also is Paul's Counsel, Eph. 6.4. Yea, and God's own Command, Deut. 6.6,7. The Words that I Command thee this day, shall be in thy Heart, and thou shalt Teach them diligently unto thy Children; thou shalt talk of them when thou fittest in thy House, and when thou walkest by the way; when thou liest down, and when thou risest up, etc. First, get them in thy Heart, and all the rest will be easy; and there is great Reason for it: Thy Children have Received a Poysonful Nature from thee, and thou hast Dedicated them to God's Service in their Baptism; and all the Reason in the World thou shouldst do thine Endeavour to bring them out of this miserable Condition, and do what thou canst to make them the Faithful Servants of God: Their Souls are precious pieces, too good to be the Devils Drudges; and thou that canst not endure to see a silly Lamb, in the Mouth of a devouring Lion, rending, and tearing it in pieces at his pleasure, how canst thou endure to see thy own Children in the Devil's Hand, likely to Torment them for ever, and not be troubled? Set thy Hands therefore to the Work, and by Catechising, Instructions, Exhortation, and Admonition, to work knowledge in them, and bring them to Consider their ways, for Consideration is the first step to Reformation: Assure thyself God requires this Private Duty at thy Hands.   

4. Direct. Another Private Duty, in reference to thy Family, is to Pray with them, and for them, and to join together in the mutual Praises of God. I have already Treated of the Duty of Prayer in general, and have given Directions in the managing well the Duty; look back upon them, and take the Directions, I shall now press upon thee as thou art an Housholder: and 'tis no doubt but Secret Prayer is thy Duty, because thou hast Secret Sins to Confess that none knows of but God, and thine own Soul; and Secret wants to beg supplies for, and Personal Mercies to be thankful for. But though this be necessary, 'tis not sufficient; but if thou have a Family, these also must share in thy Prayers: There is a Divine Imprecation against all those Families that call not upon the Name of God. Now, this Duty should be daily done; yea, Evening, and Morning, I think may Evidently be proved; that 'tis a daily Duty cannot be denied: The Scripture requires us to pray without ceasing, to pray continually, and in every thing to give thanks, and such like expressions; intimating to us, that our Souls should be in a continual Praying Temper, and upon all Occasions Offered, ready to perform this Duty; and we ought to Serve God all the days of our Lives in Righteousness, and Holiness, Luke 1.75. Now, Prayer and Praise is part of that daily Service we own to him, which is also Typified out by the daily Sacrifices, and Oblations, which were Offered to him in the Time of the Law; Christians Prayer and Praise being in allusion to this, called, the Offering up the Calves of our Lips, Hos. 4.2. And when Christ Teacheth his Disciples to Pray, he bids them say, Give us this day our daily Bread, which shows us thus much, that it was to be their daily Petition, Acts 3.1. We Read, that the Apostles went into the Temple at the hour of Prayer, which shows they had their Stata precibus tempora, their appointed hours. And the Godly in all Ages have made Prayer their daily Practice: David he Prays seven times a day, Psal. 119.164. Morning and Evening, Psal. 92.2. Morning, Evening, and at Noon, Psal. 55.17. Yea, elsewhere at Midnight. Daniel Prayed three times a day constantly; yea, when Death was threatened for so doing, Dan. 6.10. And there is great reason for it, for we Receive daily Mercies, for which we have cause to be thankful; and Commit daily sins, for which we have cause to be humbled; and we have need of daily Supplies, for which we have cause to be earnest: And God hath given us leave to come as oft as we will▪ and promiseth to hear us, and supply us: What a needless scruple than is it to ask whether it be our Duty, when 'tis our Privilege, as well as our Duty; we do not ask, how prove you it to be our Duty to eat Meat every day, this would Argue but a bad Stomach: The oftener we come to God, the better welcome we shall be, and have more Communion, and Converse with him; and the more we Converse with him the better Entertainment we are like to have. Others Scruple, whether a Man ought to pray in his Family; these Men would fain find a knot in a Rush, and would Quarrel the Duty they like not; but doth not God tell us, Where two or three are gathered together, he will be in the midst of them, Mat. 18.20. And are not some Families called Churches of God, where Religious Exercises are performed, Rom. 16.5. Col. 4.15. Philem. 2. Here the Houses of Priscilla, and Aquila, and Nymphas, and Philemon, are called Churches. And Joshua resolves that he, and his House would serve the Lord, Josh. 24.15. And we read of Christ praying with his Disciples, and others: What ground of doubt can then remain, but this is a Duty? Those that shake off this, would willingly shake off all the Ordinances, and the rest of the Commands. In a Family are many particular Family-sins Committed, which ought to be Confessed; many Family Mercies bestowed, which call for a thankful acknowledgement; many wants, and Infirmities to be supplied, which should be begged; and all these cannot be known, nor, perhaps, are fit to be expressed by him, that is the Mouth of the People in public; and for Morning, and Evening, these times seem fittest for this Duty, though some Quarrel this also: God himself in the time of the Law appointed these for Sacrifices, and Oblations; and Reason speaks it fit that in the Morning we should praise God for the Mercies of the Night, and pray for a blessing upon the business of the day; and at Even confess the sins of the day, and be thankful for the Mercies; and Commend ourselves into the Protection of God the Night following: For as all we have is from him, so we should bless God for all, but Spiritual Mercy should not be forgotten, especially for Christ, and the work of our Redemption; the means of Grace, and the motions of the Spirit: We should praise the Lord also with Psalms, and Hymns, and Spiritual Songs; this is a private Family Duty: Also the want of these Duties expose us to the threatening, Jer. 10.25.   

5. Direct. Another private Duty which lies upon thee in reference to thy Family, and those under thy Charge, is reproving them when they sin, and Correcting them when they will not amend, and restraining them what in thee lies, from breaking God's Laws, and Divine Commands: Thou art God's Vicegerent in thy Family, and bearest his Image, and the stamp of Authority is put upon thee, and must Imitate God in thy Government so far as thy Commission reaches; though thou hast not the power of Life and Death, as the Supreme Magistrate, yet hast thou a restraining power; yea, and if need be, the power to Correct, so that it reach not to Life, nor Limb; and doubtless Joshua intended to put this power in Exercise, when he resolvedly promised, that he and his House should Serve the Lord, Josh. 20.15. Yet alas! how many Governors of Families neglect this Duty. Some are debarred from it by their own guilt, being guilty of the same sins they should reprove in others; this stops their Mouths, and makes them neglect their Duty. These Men do more hurt by their Example, than ever they are like to do by their reproofs; their way is therefore first to cast out the beam out of their own Eye, and then to seek to pluck out the Mote out of another's. But I speak chief to those that seem to make some Conscience of their Duty, for with those I am likeliest to prevail; and these also many of them are extremely negligent, and have need of a sharp Reproof themselves. Friends, do you verily believe, that ungodly Livers shall go to Hell, and being once there, are in an irrecoverable lost Condition? And can you suffer such among you, that are like to suffer the Torments of Eternal Fire, and hold your Tongues, and never give them warning of their Danger? What an uncharitable thing is this, that you will suffer those that are in near Relation to you, perhaps, the Wife of your Bosom, or the Children of your own Bowels, to lie in such a desperate danger, and never warn them of it. If thou sawest a Blind Man upon the brow of an Hill, ready to break his Neck; or a Mad Man ready to kill himself, thou wouldst call to the one, and warn him of the danger, and restrain the other if thou wert able; and wilt thou have Compassion on the Body, and no pity on the Soul? Shouldest thou see thy near Relations coming to the Gallows, and mightest save their Lives for a few words speaking, wouldst be so uncharitable as to hold thy peace? were one of thy Intimate Friends in Hell, and were there a possibility of their Delivery; wouldst thou not go, and ride, and speak, and pray, (supposing this were the way) in their behalf, and for their sake? And wilt thou let them quietly go on in that way, that certainly tends thither, and never show them the danger they are in? A vicious Life, without Repentance, will as certainly lead to Hell, as God is God, and the Scriptures are the word of God; for no unclean thing shall ever enter Heaven, no dirty Dog shall tread upon that Pavement: Didst thou certainly know that thy Wife, or Friend, or near Relation were in Hell, and yet there were hopes of their Recovery, if thou wouldst be at some pains, or at some Cost; what an uncharitable part would it be in thee, to let them lie for ever, and for ever in those Infernal Flames, and not seek their ease; and wilt neglect it now when it may possibly be prevented. Were but thy Wife, or Child in Turkish Slavery, thou wouldst pray, and entreat, and more than this for their Liberty. What tender heart could endure to see another in raging Torments, yet this will be the Condition of thy bosom Friends, if un-regenerate. Dost thou see the Devil leading them Captive at his pleasure, & hast thou nothing at all to say against it? It may be thou Prayest for their Conversion, and wilt not speak a word to this purpose? What dissembling is this, and what mocking of God? If there be a desire, it will be joined with endeavours: Shouldest thou see thy Friend in a Pit, ready to be drowned, wouldst thou fall upon thy knees, and Pray for help, and not put forth thy hand to help him? This would seem little Love: God will have means used to serve his Providence. It may be thou fearest troubling them; but 'tis a Foolish Physician that suffers his Patient to die under his hand, rather than trouble him; in a Swoon we shaKe, and rub, and, pinch, and use other means, which, perhaps may hurt them. The Papists are more Charitable in their blind Devotion, how dear do they pay for Masses, Dirges, etc. for the Delivery of their Deceased Friends Souls out of their feigned Purgatory. But if your Charity to others be so cold, yet at least be Charitable to thyself, and bring not the blood of others Souls upon thy Account; the Sins which thou mayst hinder, and dost not, will be laid at thy Door, and the Blood of those Souls that perish through thy neglect, will be Charged upon thee; carefully therefore set upon this Duty.   

6. Direct. Thou must not only reprove them when they do amiss, and chastise them when they will not reform, but thou must also Instruct, Teach, and Admonish them to do good, and encourage them in well doing, and Teach them the Duties they should do; 'tis not enough to leave the Evil, but they must do the good; good Duties are required to be done, as well as Sins to be avoided. Now, the best way to Teach them, is by Example; be a Pattern to them of an Holy Life, and well-doing; most Men Learn better by Example, than Precept. A Man may lead an Hundred, that cannot drive two: Let not thy Practice cross thy Exhortation or Reproof, let them see by thy Example, that thou speakest from thy Heart. If thou press them to an Holy Life, and Livest loosely, and profanely thyself in the mean time, they will think thou art in Jest with them, and thinkest not what thou speakest. Oh, how many good words may you hear from some Men in an humour, when there is not one good Action to be seen; these come not from the Heart, but from the Brain: That Exhortation is a Duty, is seen by Abraham's Practice, and God's Command, Deut. 6.6,7,8. Prov. 22.6. Eph. 6.4. And there is good Reason for it: Thy Children have their defilement from thee, and derived a Poysonful Nature from thy Loins, and were the Children of Wrath, as soon as they were thy Children; and thou that hast thus defiled them, is it not reason thou shouldst help to make them clean? They are near, and dear to thee, part of thyself, of thy Flesh, and of thy Bones; did they not come out of thine own Bowels? And they have none in the World so near to look after them as thyself, and wilt thou neglect them also? Shall they perish for want of Instruction, and Direction in Heaven's way? Thou wouldst Instruct them how to Live in the World; and, if thou couldst, how to grow Rich and Honourable, and wilt neglect them in the main thing, how to be happy? Thou canst moil, and toil, and cark, and care, and rise early, and lie down late, and eat the Bread of carefulness, for their sakes, to get an Estate for them; and thinkest thou hast never enough: and is thy care only extended to the Body; is the Soul of no Value? dost not matter so they be Famous in the World, though they are Infamous in God's Account? and their Souls be eternally lost? were their Bodies Diseased, thou wouldst consult the Physician; if their Estates were in hazard, the Lawyer: and shall the Soul bleed to Eternal death, without remedy, or regard? they may curse the time that they were Born of such unnatural Parents: They are Naturally Ignorant, and they must be taught; they are Corrupt, and must be amended, or they will be undone: Oh, consider what will become of thy Children an Hundred Thousand Years hence; they will be, either in Heaven, or Hell, in endless Torments, or Eternal Joys: and 'tis much to be feared they will miscarry. Were they but in Slavery, thou wouldst seek their Liberty; and wilt thou do nothing to help them out of Spiritual Thraldom? what comfort mayst thou have of them if thou prevail, and be Instrumental of their Conversion? how wilt thou Engage them for ever to love thee, and obey thee? but what discomfort are they like to be, if they serve the Devil and Sin? what ground of hope is there they should be true to thee, that prove false to God; and if they perish through thy neglect, the Blood of their Souls will be charged upon thee: and without Repentance, perish they will. Oh! how necessary then is knowledge in parents; for where the Blind leads the Blind, both falls into the Ditch: and what thoughts will you have at your meeting in Hell? Set therefore upon this Duty betimes before it be too late; Train them up when they are young, in the way they should walk; that when they are old they may not decline it: Delays are dangerous, Life is short, the time of Death is uncertain; the Heart grows harder, and Sin grows stronger, the Devil gets better hold, and surer possession; every Day makes them more unfit than other for Repentance. A Twig when young, is easily bend; but when old, it will break before it bend: follow them again, and again, with Exhortations to an Holy Life, deal seriously with them, take the fittest Seasons for the Work; let them see the danger of Sin, and the Beauty of Holiness: and Treat them with so much Compassion, that they may see thy love to their Souls; use also so much Zeal and Fervency, that they may see it is not Trifles thou pressest them to take: the fittest Time and Place, never in Passion, seldom in Public, show them God's Word for it, turn them to the Chapter, and Verse: this, if any thing, will silence them. If thou find an Inclination in them, follow it home; encourage the good, and discourage the bad; let them find thou makest a difference between the one, and the other: this Course will bring Glory to God, Peace to thyself; and Benefit to thy Relations.   

7. Direct. For a Conclusion of the whole, be sure in the performance of all those forementioned Duties, both Public, and Private; to keep a clear Conscience void of Offence, towards God, and towards Man; and let the Ground of all thy performances be the Command of God, and thy strongest Motive be thy love to God, and thy dear Redeemer; and let no sinister End, or by Respect whatsoever prevail with thee: let God's Glory be thy End, and Aim, and the main Design thou drivest on; let thy endeavour be, to set the Crown upon God's Head, and not upon thine own: Consult not thyself till thou canst truly say in all thy Duties, Propter te, Propter te Dimine, this I have done for God, and not for myself: But if vain Glory, or a desire of Popular Applause, or Merit; or any suchlike sinister Respects Fly-blow thy Duties, they will stink in God's Nostrils, and all thy Duties will be lost, and thy labour will be in vain: he that propounds a wrong End to himself, will lose all the pains he takes; as he that Shoots at a wrong Mark, will hardly hit the right: But if thy Duty proceed from a right Principle, a heart Purified by Faith; and if 〈…〉 Fountain, a Purified and Sincere Heart, and from a Principle of Love to God, and are directed to a right End, his Glory continues with thy own happiness; then are they like to be a pleasing Sacrifice unto God: for where the Fountain is clear, the Streams will be good; but till the Heart be right, their proceed will be defiled. Though Man Judge the Heart by the Actions, God Judgeth the Actions by the Heart; he is Hoker lebh, Scrutator cords, the searcher of the Heart, and the tryer of the Reins, and gives every Man according to his ways, Jer. 17.9,10. The Heart is the Fountan of all the Thoughts, Words, and Actions; now if the Fountain be filthy, so are the Streams: Sweet Water, and bitter, cannot proceed out of the same hole; if an Apple be rotten at the Core, it will not be long before the outside rot also: If the Heart be rotten, it sooner, or later breaks forth, and rots the Life, and Conversation also; as it did in Saul, Simon Magus, and many others. An inbred Distemper, will appear outwardly; and a Soar not sound at the bottom, will Fester, and break out at length: Sincerity is like a skilful Alchemist it turns all into Gold; weak performances, defective Duties, shall be accepted: a Sigh, a Groan, a Desire shall be understood, and answered But Hypocrisy on the contrary, turns Gold into Dross, and Duties into Sin, and the most Glorious performance into abomination; take heed therefore of this, and labour for the other: Faith also is requisite in all thy Duties, leave not that behind thee in any Duty, if thou meanest to speed; if Faith be absent, God will not be present: without Faith ' is impossible to please him. No Prayer can pierce Heaven that is not pointed by Faith, Heb. 6.11. he that comes to God, must believe that God is; and that he is a rewarder of those that diligently seek him. The Word Preached will not prove it, if it be not mixed with Faith in those that hear it; nay, without Faith there can be no Salvation, Mark 16.16. he that believeth, and is Baptised, shall be saved; but he that believeth not shall be damned, Joh. 3. last. Self-denial also is requisite; when thou hast done all, say thou art an unprofitable Servant. God gives Grace to the Humble, but looks upon the Proud afar off; yea the Apostle saith, he resisteth the Proud, or sets himself in Battle array against him; bring not a proud heart along with thee, if thou wouldst speak with God in a Duty: submit to his Will, though thou see not a reason for his Command, there is yet reason enough why thou shouldest obey, as Abraham did: content thyself to be at God's dispose, do thy Duty, and he will do his Work; but Limit him not to Time, Place, Manner, Measure, or other Circumstances: depend upon him as Hannah did, when she had prayed, she looked no more sad. Take heed when thou hast done thy Work, of Heart-rising Thoughts, or proud vain Glory; lest it make thee lose thy Reward: this will spoil thy Duty, and make thee lose thy Reward: deny thyself, and he will not deny thy Reward: the lower thou thinkest of thy Duties, the better God thinks of them; and will Crown them with Success. And having begun well, be sure to hold out, be thou constant to the Death, and he will give thee a Crown of Life: what thou wantest, and beggest of God, endeavour with Heart and Hand to obtain it: true Desires are always accompanied with endeavours, 'tis not enough to wish for Heaven, but work for it: Corruption will not be abated, nor Grace increased, without painstaking: love Holiness, and hate Sin, or thou wilt never hold out, or do good: if thou regard Iniquity in thy Heart, God will not hear thy Prayer, Psal. 66.18. Joh. 9.31. God requires Holiness, in all that draw near to him; and without it, no Man shall see him with Comfort, Heb. 12.14. If thou take this course in thy Public and Private Duties, Peace shall be to thee, and to the Israel of God. Now to him that is able to keep you from falling, and to present you faultless before the presence of his Glory, with exceeding Joy, to the only wise God our Saviour, be Glory, and Majesty, Dominion, and Power, both now and ever Amen.    
FINIS.   

THE TABLE  

CHAP. I. Motives to Holy Duties. Page 1. 

1. Mot. God hath Commanded us to serve him. p. 4.  
2. He is the best Master. p. 7.  
3. He requires the best Work. p. 10.  
4. Thou art most engaged to him. p. 13.  
5. He gives the best Wages. p. 16.  
6. Obedience is the only way true Happiness. p. 19  
7. God is best able to punish there that disobey him. p. 22.    
CHAP. II. Of Duties in General. Page 25. 

1. Direct. See thou hast a Divine Command for all thou dost. p. 28.  
2. When thou knowest thy Duty, delay not to do it. p. 30.  
3. Hold on in the constant performances of them. p. 32.  
4. Let obedience proceed from a right Principle. p. 35.  
5. Let all be done in a right manner. p. 37.  
6. In all aim at a right End. p. 39  
7. When all is done, say thou art unprofitable. p. 41.    
CHAP. III. Of hearing the Word. Page 44. 

1. Direct. Resolve to break through all difficulties. p. 46.  
2. Propound to thyself right Ends in hearing. p. 49.  
3. Come with the Heart rightly qualified. 51.  
4. Make preparation for receiving the Seed of the Word. p. 54.  
5. Come with an hungering Appetite to this Feast. p. 56.  
6. Behave thyself well in hearing. p. 59  
7. Demean thyself well after hearing. p. 61.    
CHAP. IU. Of Reading the Word. Page 64. 

1. Direct. Prepare thy Heart for so Solemn a Duty. p. 66.  
2. Propound to thyself right Ends. p. 68  
3. Read with diligence and attention. p. 71.  
4. Read with Understanding, Discretion, and Judgement. p. 73.  
5. Observe the Scope, and Design, in what thou Readest. p. 75.  
6. Meditate upon it, and so mike it thine own. p. 77.  
7. Apply it to thine own Heart. p. 79.    
CHAP. V Of Meditation. Page. 82. 

1. Direct. Concerning occasional Meditations. p. 84.  
2. In set Meditation, come fitted, and prepared. p. 87.  
3. Set thyself, as in the presence of God. p. 89.  
4. Pitch upon some suitable Subject. p. 91.  
5. Press it upon thine own Heart. p. 93.  
6. Beware of those things that hinder the Duty. p. 96.  
7. Take heed of letting thy Heart Flag, or suddenly cool. p. 98.    
CHAP. VI Of Prayer. Page 101. 

1. Direct. Be rightly qualified for the Duty. p. 104.  
2. Come into God's Presence preparedly. p. 106.  
3. Pray to God alone, and not to the Saints, or Angels. p 108.  
4. Come to God in the Name of Christ, not in thy own Name. p. 110.  
5. Ask nothing of God, but what thou hast warrant for. p. 113.  
6. Pray to him in a right manner, and to a right End. p. 115.  
7. Behave thyself well after the Duty. p. 118.    
CHAP. VII. Of Singing Psalms. Page 121. 

1. Direct. Be Convinced that it is thy Duty. p. 124.  
2. That David's Psalms are Lawful. p. 126.  
3. That all Men and Women, good and bad, may Sing. p. 129.  
4. That they may be Sung in English Meeter. p. 131.  
5. That they may be Sung in an English Tune. p. 134.  
6. Let thy Ends be right in the Duty. p. 137.  
7. Sing with the Spirit, and with the Understanding also. p. 139.    
CAAP. VIII Of Observing the Sabbath. Page 143. 

1. Direct. Be Convinced that the first day of the Week is the Christian Sabbath. p. 146.  
2. Make preparation before hand to observe it. p. 149.  
3. Do nothing that is unlawful upon it. p. 152.  
4. Perform such works upon it as God requires. p. 156.  
5. Perform those Religious Duties as are commanded. p. 159.  
6. Many Private Duties are also to be performed. p. 163.  
7. Improve thy Authority, that those under thee may Sanctify the Sabbath. p. 166.    
CHAP. IX. Of Baptism. Page. 170. 

1. Direct. Scruples against Baptism removed. p. 173.  
2. 'Tis the Parent's Duty to present their Children. p. 177.  
3. Aim at God's Glory, etc. p. 180.  
4. Rest not in the common Privileges of this Sacrament. p. 183.  
5. See that this Sacrament be rightly Administered. p. 186.  
6. See that thou performest thy Baptismal Vows. p. 189.  
7. Make a right use of thy Baptism. p. 192.    
CHAP. X. Directions in receiving the Sacrament. P. 196. 

1 Direct. If thou wouldst partake of the Sacrament worthily, examine thyself. p 199.  
2. Have not Grace in Habit, but in Exercise. p. 202.  
3. Propound right Ends to thyself, &c p. 205.  
4. Know what it is thou standest in need of. p. 209.  
5. When thou comest to this Ordinance, be sure to set thy Grace on work. p. 212.  
6. How to demean thyself in the Act of receiving. p. 215.  
7. Behave thyself well after receiving. p. 219.    
CHAP. XI. Directions about Oaths. Page 222. 

1. Direct. Consideration must be had of the Parties themselves concerned, etc. p 225.  
2. By whom you ought to Swear. p. 228.  
3. Of the Matter of an Oath. p. 231.  
4. Of the Form of an Oath. p. 234.  
5. The End must be Lawful. p. 237.  
6. Take heed of rash Swearing. p. 240.  
7. Take heed of false Swearing. p. 243.    
CHAP. XII. Of Vows. Page 247. 

1. Direct. Vows must be made to God. p. 250.  
2. Who may make Vows. p. 253.  
3. Vow not any thing that is unlawful. p. 256.  
4. Vow nothing, but what is in thy Power to do. p. 259.  
5. Look to the manner of thy Vows p. 262.  
6. Look to thy Ends in this Duty. p. 265.  
7. See thou keep thy Vows, when thou hast made them. p. 268.    
CHAP. XIII. Of days of Humiliation. Page 272. 

1. Direct. If thou wouldst perform this Duty aright, see thou be rightly qualified. p. 275.  
2. Come prepared to this Duty. p. 278.  
3. What External Duties are requisite in this Duty of Fasting. p. 282.  
4. Of the Internal parts of th' s Duty. p. 285.  
5. Of the time when this Duty is to be done. p. 288.  
6. Propound a right End in this Duty. p. 292.  
7. Look to thy Carriage aftar the Duty. p. 295    
CHAP. XIV. Of days of Thanksgiving. Page 299. 

1. Direct. Get a well prepared Heart. p. 302.  
2. In this Duty, aim ultimately at God's Glory. p. 305.  
3. See thy Call be Lawful to this Duty. p. 308.  
4. See to thy Carriage in this Duty. p. 311.  
5. Set thyself upon the Work. p. 315.  
6. Go on in recounting the mercies thou hast received, and bless God for them. p. 318.  
7. Having sounded forth the praises of God for his mercy, etc. p. 321.    
CHAP. XV. Directions in Private Duties. Page 325. 

1. Direct. Of Self examination, etc. p. 328.  
2. When thou knowest that thou hast an Interest in God, etc. p. 332.  
3. Store thy Heart with knowledge, and understanding. p. 335.  
4. Pray with thy Family in Private. p. 338.  
5. Of Reproving, and Correcting thy Family. p. 342.  
6. Thou must not only reprove them when they do amiss, but Instruct, Teach, etc. p. 345.  
7. To keep a clear Conscience. p. 340.      


The faults of Press, and Author's Pen,  
Doth show the Work was done by Men;  
If you would Read the Author's mind,  
Mend the mistake hear you find.   
PAge 4. line 30. for who. read whose. p. 5. l. 17. for is, r. that. p. 7. l. 12. we left out. l. 22. for as r. in. p. 17. l. 1. for in, r. one. and he left out. p. 20. l. 21. f. they r. who. p. 21. l. 3. f. Covenant r. command. p. 26. l. 6. f. rack r. rubs. p. 29. l. 27. f. sick r. quick. p. 39 l. 11. f. love. r. careless. p. 43. l. 8. if left out. l. 9 f. must● r. mayst. p. 50. l. 7. f. seeking r. searching. p. 53. l. 8. f. absence. r. sense p. 56. l. 31. f. death. r. thou. p. 61. l. 22. f. distraction r. destruction. p. 72. l. 3. f. right. r. weight. p. 86. l. 19 f unweily r. unwieldy. p. 87. l. 15. f. soil r. chyle. p. 91. l. 10.11. wrong pointed. p. 93. l. 13. f. noble. r. none. p. 94. l. 5. f. head r. heart, twice. p. 100 l. 22. f. reach r search. p. 8. l. 5. f. come r. join. p. 114. l. 28. f. unprofitable r. inhospitable. l. 32. f. unanswerable r. unwarrantable. p. 116. l. 3. f. exceeded. r. spoiled. p. 128. l. 25. f. setence. r. sistence. l. 32. f. beats. r. brats. p. 134. l. 22. f. best. r. le●…. l. 27. f. lite r. light. p 136. l. 6. humane left out. p. 156. l. 1. f. cruelty. r. penalty. p. 167. l. 26. f. this r. what is. p. 188. l. 3. f. wise r. way. p. 190. l. 4. leave out up. p. 205. l. 25. leave out such. p. 214. l. 20. r. is. p. 217. f. thou. r. the. p. 231. l. 19 f. his r. him. p. 245. l. 21. leave out if. p. 250. l. 27. leave out the. p. 251. l. 24. f. O their. r. others. p. 254. l. 27. f. well r. null. l. 29. f. party. r. parity. p. 263. l. 5. r. an f. and.  
FINIS.