THE DUTY and BLESSING OF A Tender Conscience: Plainly Stated, AND Earnestly Recommended To all that regard Acceptance with God, and the Prosperity of their Souls.  
By T. Cruso.  Vox Clamantis in Deserto. Pag. 44. 
Procul à nobis absint non solùm Crimina, said omnis Criminum Suspitio,& vel prima facies Vitiorum.  
LONDON, Printed by J. R. for I. Salusbury, at the Rising Sun in cornhill, near the Royal Exchange. MDCXCI.   

The Preface.  
AS the sad Consideration of the too great and general decay of Serious Religion among a Crowd of Pretenders to it,( which I think, the ensuing Discourses if practically digested, might led and help in some measure to cure) was the chief thing which first engaged me in the choice of this Subject, and is that which induces me now to Publish it; so I am not insensible that the very Title which it bears, is enough to expose it to the Ignorance of foolish men, and to draw the severest censure upon that which might more naturally conduce to their conviction. Multitudes of persons are so strongly prejudic't against every thing of this kind, which thwarts their Licentious Principles and Courses, that the mere sight or sound of the Name, will raise their indignation, and blow up that wrath of man which does too powerfully obstruct the working of the Righteousness of God.  
But I calmly expect the casting of floods out of such Mouths, when I consider, that the principal Mysteries of the Gospel have been as ill treated, as any thing that I have written here, can be; Who does not know that the Doctrine of Regeneration and the Newbirth,( which is represented by the Holy Ghost, 
Psal. 87.3. &c.  as one of the Glorious things spoken of the City of God) hath been made the matter of Derision, and cavilled at in a worse manner now, than it was by Nicodemus heretofore? And therefore if any of the Reproaches of Christ do fall upon these Lines, I shall not onely rest satisfied in it as that which I look't for, but account it a greater mark of Honour and Reputation, than the most favourable Sentence from such corrupt and partial Judges would be.  
Nevertheless I venture to say, that I hope better things frm some, particularly from those, who first heard, and afterwards approved what is here offered to common view; and I hope it indeed the more, the less this performance is adapted to please the fancies of the want only curious. My sincere design in this, was the same which I trust I shall ever pursue in my whole Ministerial Work; viz. To commend myself to every ones Conscience in the sight of God; 
2 Cor. 4.2.  as that is the faculty which I have been here peculiarly exercised about, and endeavoured to rectify, so I would make it the sole Arbiter of what I have done, and readily abide by its determination. If I had taken those methods in the Composure, which svit with the Genius of the present Age, it might perhaps have pleased a few upon that score, but would have profited none; The sayings of Heathen Orators and Philosophers seem to carry more authority with many, than what can be urged out of the Prophets, and Apostles; but how little reforming efficacy those fragments of the Law of Nature have in comparison of the Dictates of Scripture, the conversations of these men for the most part do sufficiently speak.  
And I take leave to add for the quickening of those that make a better Profession, into whose hands Providence may cast this Book, that if it should not attain that end of doing good, which Ihave framed it to serve, it will besides my intention, have the quiter contrary effect of doing evil: As every word of God shall certainly accomplish something or other, to our advantage or our hurt; the like may be said of all Writings of this nature too; if a careful and diligent improvement be made, it may give occasion of everlasting praise and thankfulness in Heaven; but if after a slight and cursory perusal, any should imagine that the work is done, and the purpose answered, without the least resolution formed, or endeavour used, to regulate their future practise, it will tend to aggravate the torment of self-reflexions in Hell. I humbly entreat therefore every one, as I solemnly charge myself, to look upon these things not as Notions to be onely lodged in the Mind, but as Rules to be observed in the Life; seconding this Injunction and Request with my hearty Prayers to the God of all Grace, that such lively impressions of the following Truths may be made upon the Hearts both of Author, and Readers, as effectually to prevent their rising up in judgement against the one or the other.  
T. C. May 4. 1691.   

THE Duty and Blessing OF A Tender CONSCIENCE.  2 Kin. 22.19. first clause. 
Because thy Heart was tender,—  
THE Excellent Person whom these words concern, was one of the best of the Kings of Judah, and the youngest who ever sat upon that Throne, being but eight years old, when he began to Reign. God had much work for him to do, and therefore brought him to the Government betimes. About three hundred years before,( as some compute) even in the dayes of Jeroboam, when the Kingdoms of Israel and Judah were first divided, he was spoken of by name, 
1 Kings 13.2.  as a Prince that should be a zealous Reformer. In the eighth year of his Reign,( and sixteenth of his Life) he gave manifest proofs of his inquiring early after God; and in the twelfth year of his Reign, 
2 Chro. 34.3.  he vigorously set about the purging of the Land, and abolishing of Idols. When he came to his eighteen year, he applied himself to the repairing of the Temple, 
〈◇〉 Kings 1●. 5.  in which work nothing remarkable had been done since the dayes of Jehoash. He now sends his principal Officers of State to Hilkiah the High-Priest, with necessary orders for this purpose, and while they who had the oversight of this affair were searching among the ruins, the Original Book of the Law written by Moses was Providentially found.  
It is very probable, that some of the preceding Idolatrous Kings had sought to burn all the Copies of the Law they could meet with; and therefore that which God had ordered to be laid up in the side of the Ark, 
Deut. 31.26.  might be taken thence in those persecuting times by some faithful Priests, and hide in a more secret place for the use of Posterity. This valuable Treasure, which had been lost a great while, being now seasonably recovered, and brought to light, was delivered to Josiah, who upon the reading of it, immediately rent his clothes: ( which was the outward expression of an extraordinary inward commotion) Some transcripts, or at least some broken pieces of this Sacred Volume, 'tis likely had been preserved, and come to his view before, or else he would have scarcely done so much, and gone so far as he did; but he was struck with reverence to this most authentic Book, and perhaps wrought upon the more by those affecting passages, 
Lev. 26. Deut. 28.  wherein Idolatry is so severely threatened.  
Huldah the Prophetess is hereupon consulted, what would be the best course to prevent the judgement written; and the reason of consulting her seems to be intimated in those words; Now she dwelled in Jerusalem in the college. The King was very earnest and impatient to be satisfied in the matter, and she was near at hand; whereas Jeremiah, 
Jer. 1.2.  though he entered upon his Office five years before, was, it may be, in some remoter part of Judah, and possibly, he continued yet at Anathoth, his Native Town, where we red, that he prophesied, 
c. 11.21.  till they sought his life.  
The Answer which Huldah sent back, referred partly to the People, and partly to Josiah himself. 1. To the People of the Land; letting them know, 
ver. 15.16, 17.  that they should fall under the Calamities which God had denounced in his Law, because of their former open Provocations, and their present feigned Repentance; for even now, though they were animated by a pious governor, 
Jer. 3.10.  they returned not unto God with ther whole hearts. 2. What related to the King, was more comfortable and encouraging;( as will appear in the progress of this Discourse;) he being of another Spirit, very differing from his degenerate Subjects; which is here set forth at the very beginning of that part of the Message, Because thy Heart was Tender, &c.  
That by the Heart in this place, the Conscience is especially meant, is too plain to need any laborious proof, and therefore the promiscuous use of those words will require no studied Apology. The Scripture does abundantly justify such an interpretation; as to which, two instances onely shall be given Solomon  told Shimei, that he knew all the wickedness which his heart was privy to, 
1 Kings 2.44.  which he did to David his father; i.e. his Conscience could not but witness against him, the Curses and Revilings which his Mouth had uttered. So the Beloved Apostle speaks of the Heart condemning, 
1 Joh. 3.20, 21.  and not condemning; which must be understood of the judgement which Conscience passes, either for, or against us.  
The main Doctrinal Observation which the words offer to us, 
Obs.  is this, that Holy Tenderness of Heart is such a frame and disposition, as God highly approves and rewards.  
In handling which, I propose this Method. To show 

I. What are the Counterfeits of it.  
II. What is the true Principle upon which 'tis founded.  
III. What are its proper Ingredients.  
IV. What are the Means which help towards it.  
V. What are the Tokens and Evidences whereby it is discovered.  
VI. Wherein does its Pleasingess to God appear.  
VII. Why does it find such Acceptance with him.  
VIII. Apply it.    
First, To show, what are the deceiving Counterfeits of this blessed frame. There are Images of two kinds, which the Devil sets up in the room of it: In shaping the one he comes very short, in the other he strives, as it were, to exceed the real Christian Temper. Sometimes it is shrunk below its due and necessary proporting, at other times it is stretched too far. On both hands the error is mischievous, but especially that which consists in Defect.  
First, Men may be too often deluded with Counterfeits of this Grace, which do not come up to the truth of it. As in the following particulars.  
There is a softness of Consitution which is sometimes mistaken for holy Tenderness; and this shows itself two ways, either by a compassionate regard to the miseries and distresses, or by a forward compliance with the suggestions and persuasions of others.  
1. There is a common pity and compassion, with respect to the calamities of other persons, which may sometimes in a more than ordinary measure break forth from the unsanctified. All wicked men are not such Nabals, as to be stripped of Humanity; and Humanity in an eminent degree does too often pass for Christianity, with those who discern not between things that differ. Multitudes put on Bowels to them that are in distress, whose Hearts do still remain as a ston● in the matters of God, and their own Salvation; they are greatly affencted with the sight of suffering objects, and yet their si● is never before them; they are presently touched with the feeling of anothers infirmities, but hardened against the sense of their own pollutions. Pharaohs Daughter when she saw Moses in the flags, though she concluded him to be one of the Hebrew Children, was moved with pity towards him; 
Ex. 2.6.  and yet we cannot argue from thence, that the Plague of her Heart was healed, any more than her Fathers.  
2. There is a readiness of compliance with what others suggest and persuade us to, which some persons may miscall Tenderness. Such easy tempers are to be found in the World, that melt like Wax to every flamme, and are prepared to receive the impression of every Seal. All Sinners are not equally refractory and stubborn; but some will lend an attentive Ear to serious admonitions, and just when they are instructed, will smite upon their thigh, but these promising appearances come to nothing. They seem flexible to good, but they will not stand bent towards it; they will give their consent to holy motions for the present, but when the next Temptation comes, that consent is withdrawn and revok't; 
1 Sam. 24.16. with 26.2.  as Saul seemed to be convinced of the Innocence of David sometimes, and yet soon after pursued him as a traitor. These very men that are brought over with so little pains to justify Religion, are also carried away as easily by others to practise contrary to it; they whom we think so much inclined to yield to God, are as forward to give place to the Devil; if they be apt to harken to the dictates of Christian Friends, they are as prove to walk in the counsels of the Ungodly. If Zedekiahs Princes will have the Prophet Jeremy put to death, 
Jer. 38.5.  He is not the man that can do any thing against them.  
There is a formal Humiliation under the threatening or prospect of approaching ruin, which common beholders are apt to think better of than it deserves, being short of that Tenderness which the Holy Ghost does aim at here. When Ahab heard the ●errible things, which Elijah ●ronounc't against him and his House, he fasted, and lay in sack●loth, 
1 Kings 21.27.  and went softly; i.e. after ●he manner of deep Mourners, whose Spirits are mightily seized with the loss which they bewail. Any one who saw that King of Israel in this afflicted posture, would have been ready to ima●ine, that the Rock was really ●truck, and that these were fruits ●●eet for Repentance; for God ●●uts the case to the very Prophet, seest thou how Ahab humbleth himself? And yet the statutes of Omri were kept still, and none of the sins were indeed forsaken, for which all that sorrow was pretended. Some are so afraid at Gods tokens, 
Ps. 65.8.  that they instantly fall at his feet, and lie in the dust before him; and if there be any wickedness in their hands, they will put it a way from thence, but still it i● sweet in their mouths, and safe i● their bosoms. They that pas● to and fro on the great Waters though little acquainted wit● Religion at other times, may b● quickened by danger to something of Devotion, and to see● necessity of cleansing from the● sins: 
Job 41.25.  By reason of breakings( 〈◇〉 furious agitations of the Sea● they purify themselves.  
There is a mere legal brokeness, which is the effect of ser●le horror, and a Spirit of ●ndage, whereby men may be ●eceiv'd and imposed upon; but ●vangelical Tenderness is quiter another thing. Some when they ●ear, or think of the words of ●is Curse, and consider how ●readful it is to fall into the hands 〈◇〉 God, and to fall under the ●rath to come, and yet how ●●possible it is in their present ●●ourse and condition to escape 〈◇〉, they are cast into fits of trem●●ing; from the Law they have ●●e knowledge of sin itself, and ●f the dismal consequences of it; ●nd when they look within, they ●lainly apprehended that their own ●ase is infinitely hazardous, and 〈◇〉 more for Wrath, than for conscience sake, sin grows a little into dislike, only under the notion of a pernicious formidable evil. It is probable enough that Felix had not been moved by Paul's reasoning of Righteousness and Temperance, 
Acts 24.25.  if the Apostle had not inserted that pungent Discourse of a judgement to come; this gave an edge to the other parts of the Sermon, and cut the Spirit of the governor, but it was healed again too quickly after. When men are dissolved by such Arguments merely, their hardness is not cured; the work of the Law is ordinarily necessary in some measure by way of Introduction, but of itself it is not sufficient; the chief motives of the Gospel, which must perfect the change, are of another sort.  
There may be a cautious shunning of some sins, joined with a confident rushing upon others, which is no better than a show of Tenderness; for that which is true, is universal. Our Saviour reproved the Pharisees, 
Mat. 23.24.  for straining at a Gnat, and swallowing a Camel; there is indeed a double evil in this. 1. It is a sign of real hypocrisy in the persons themselves. 2. It tempts other men to think that all Religion is so. This was frequent among the Jews; they would quietly omit the weightier matters of the Law, and rigorously insist upon the lesser. They would not neglect the paying of Tithes for the smallest Herbs in their own Gardens, and yet could devour Widows houses without remorse. They exclaimed against the Disciples for gathering a few ears of corn on the Sabbath day, when their whole Religion ran up into the barren stalk and empty blade of an external Profession. They thought it a crime not to garnish the Tombs of the Prophets, and yet counted it none to kill the Lord of Life. They boggled not at the giving of Money to betray innocent blood, 
c. 27.6.  but were against the receiving of it, when the desperate wretch whom they had hired, came and threw it back. So, Herod was very shy of violating his Oath to a lascivious dansel, but too resolute in the beheading of a just man and an holy. Nay, the Servants of God also have been sometimes too remiss and faulty in this point, which hath blemished them more than any thing besides. Bathshebah took care to purify her self from a Ceremonial uncleanness, 
2 Sam. 11.4.  and yet did not start at a Moral pollution. Yea, it would have been well, if Davids heart had smote him as soon after his Adultery and Murder, 
1 Sam. 24.5. 2 Sam. 24.10.  as it did after the cutting of Sauls skirt, and his numbering of the people.  
There may be a strict forbearance of the visible and open acts of sin, and yet no such tenderness wrought in the Heart, as there ought to be. Common restraints, or the care of a Mans Reputation or Worldly Interest, may influence him to this, and yet he may not have the least tincture of godly fear. Whosoever does secretly harbour sin, he hath the spot of the Devils Children, though he do not publicly commit it; as Rachel, when she sat upon the Images to conceal them, was scarcely more innocent, than if she had been making a Religious use of them. If the Church could not have purged her self from that guilt which God will search out, as well as from that which men might perceive, the profession of her uprightness might have been easily contradicted; but as their steps had not declined from Gods way, 
Psal. 44.18.  so their hearts were not turned back. Counterfeit tenderness looks no further than the regulating and forming of the outward actions according to the Word of God, while the inward thoughts and affections are permitted to take their own unbridled course. The remembrance of sin is pleasant to such, though the practise be uneasy; they roll it under their Tongue, though they dare not bring it forth; they avoid( it may be) the staining of their Conversations, but regard not the defiling of their Consciences. For the affronting and dishonouring of God is not so much to them, as the blasting or diminishing of their own good name.  
Secondly, It is possible that men may be cheated and deceived by Satan, under the pretence of necessary tenderness, with those things on the other hand, which are carried beyond all just and reasonable bounds. As particularly,  
This tenderness which the Spirit of God commends, is not an affection of being righteous overmuch; I mean, of exceeding the Commands of God, and a pretending to greater strictness than is enjoined. This is generally of very mischievous consequence; from one extreme men soon run to another, from uncommanded severities, to forbidden licentiousness: They screw up the Precept farther than God designed it, and instead of keeping it at that height, they notoriously break it. When men fasten their own additions to the Word, and think to be Religious above what is written, the Devil hath the greatest advantage of thrusting them down into profaneness. Duty is to be done with all our might, but the declared will of God is the measure and standard of Duty. If we enlarge our own task, and increase our own burden, that's the way to neglect and shake off all. We should therefore see that we do not make Duties or Sins, where God hath made none, lest we come to reckon those things as no Duties or Sins, which are truly so.  
It is not a troubling or tormenting of ourselves with frivolous and groundless Scruples, and so living in melancholy bondage all our dayes. This may be indeed an indication of Grace, but yet 'tis an Infirmity, like the tenderness of Leahs eyes, and makes the Soul to refuse that comfort and satisfaction, which it ought to receive. At this rate, Conscience must always be removed far from Peace, and every trifle, yea every nothing, will give us as much disturbance, as the most terrifying reality. Fearing to offend, where no reason of fear is, must needs be accounted rather an instance of weakness, than perfection. Peter had a rebuk for calling that unclean, which God had cleansed; 
Acts. 10.15.  and no man is to be commended for the puzzling and perplexing of himself, when the case is so plain, that 'tis onely his own perplexity which obscures it. What is this, but to stumble upon even ground, or choose to walk in pain, like the Traveller with a ston in his shoe, when he ought rather to sit down, and endeavour the taking of it out? God does no where put us upon flying from shaken leaves, or turning innocent things into grieving thorus, and piercing swords; he that does so, embitters his Life through his own folly; for a man may spend all his years upon the rack, if he will indulge every dark imagination that rises up in his Mind. That Rule of the Apostle is of a larger extent, than the single Case, which i● was laid down for; 
1 Cor. 10.25.  Whatsoever is sold in the shambles, that eat asking no question for conscience sake.  
It is not a yielding to any such doubts as would deter and hinder us from the Service of God, and Communion with him. This is not the work of the Spirit, but one of the wil●ss of the Devil, to put us out of our main business, and to rob us of our choicest privilege. It may be, he raises a Question in some drooping Souls, that have been long exercised with his Temptations, and buffeted by his Messengers, Whether it were not better to intermit those acts of Worship, in which they must aclowledge so great a mixture of sin? He would persuade some, that the irreverent or blasphemous Thoughts, which are perhaps injected into Minds in Prayer, is an argument against the bowing of their Knees; or that the wanderings and distractions of their Spirits in Hearing, through present multiplicity of Secular Affairs, is a reason why they should keep their foot from going to the House of God; or that confessed unworthiness, and want of desired assurance are sufficient bars to the Lords Table. These things, by Satans management, oftentimes do either wholly obstruct the performance of such Duties, or they make the Knees very feeble in them, and the Hands to bang down; they take away much of the Heart, if they do not shut out the Service. Conclude therefore, that it is no branch of due Tenderness to call this point into dispute, Whether it be good for us to draw nigh to God? 
Psal. 73.28.   
An extraordinary sensible compunction in all persons at all times, is not absolutely requisite to holy Tenderness As all have not equal strength of Grace, so all have not equal stock of Moisture; not the same command either over Natural Passions, or Bodily Humours. 
Dr. Tho. Manton on Psal. 119.136.  A Dry Brain( says a Great Author) may frequently be matched with a Tender Heart. I deny not, but that where this Water is, 'tis fit that it should be drawn and poured out before the Lord: God testifies of Josiah in the Text, that he wept before him; and David says, 
Psal. 6.6. Acts 20.19. 2 Cor. 2.4.  that he watered his couch with his tears, and made his bed to swim with them; and Paul could seldom Preach or writ without many of them; but these are not to be drawn into such binding Examples, as if every one that attained not the same which they did, must be blotted out of the Roll of Christians. I doubt not, but that many Hypocrites in the World out-do many real Saints in such external things: The Eye of a wretched deceiver may be an overflowing fountain, when the upright Soul is much more straitened in the expressing of itself after that manner. Hard hearts may weep, when the softest may not; as the solid pavements at some seasons of the year may be wet, when the gentler hangings discover no such change.  
This tenderness does not oblige us to a renouncing or laying aside of all prudence and discretion in the choice of the most important Duties, when there is a competition of more than one at the same time. A Tender Heart should urge no man unadvisedly to engage in a lesser duty, when a greater offers itself. There ought to be an exercise of judgement, in considering, when there are divers calls, what God does most probably call to at the present time; and in weighing the circumstances of things, that we may do that which will be most acceptable and useful, though we leave other matters undone. It is true, that no good works are to be wilfully omitted, nor put off and suspended, unless necessity require: We are bound to do all that is commanded, and when it is commanded: 
Ps. 27.8.  When thou saidst, seek ye my face, my heart said unto thee, &c. but sometimes one Duty is supplanted by another, through the disposal of Providence, without any agency of ours; and the pference of one Duty to another becomes inevitable, and if we study the nature of Duties well, it will not appear any unequal thing. Instituted Duties ought to give way to Moral ones, when they meet one another; 'tis a blamable tenderness, when men will rather forbear an act of Mercy, than set aside the offering of Sacrifice, or rather let alone a work of Charity, than perform it on the Sabbath day.  
Secondly, To show what is the true principle and foundation which a Tender Heat is built upon. The summary Answer might be; Deep Conviction and sound Conversion wrought and maintained by God. This Character given to JOsiah cannot belong to any unconvinced or unconverted person in the World i. e. it can belong to none, but what have come, and do continue, under the mighty Operati\on of God. But to open tis more distinctly;  
First, Tenderness of Heart supposes deep conviction, as that which must go before, in order to the producing of such a frame. The sword in Christs mouth must pierce( as it were) between the joints and the marrow, divide the soul and spirit asunder, and make such kind of wounds, as the regardless sinner never felt before. 
Acts 2.37.  When they heard this they were pricked in their heart, and said unto Peter and the rest of the Apostles, men and brethren, what shall we do? Where the word does not enter thus, the Heart will remain hard still, and woefully insensible both of Sin and Duty. A sound which only passes by the Ear, signifies nothing, more than a feather drawn over the Skin, till the Commandment comes with power, for the raising of mens stupid faculties out of their dead sleep. Christ  told Judas the he had a Devil, and would betray him, yet Conscience never stirred, so as to execute its office to any purpose.  
So long as men are alive and vigorous, cheerful and confident,( as Paul was once in his natural condition) without the Law, 
Rom. 7.9.  this disposition of holy tenderness is not likely to spring up in them; and men may be truly said to be without the Law, though they have the outward dispensation of it, so long as they are not thoroughly convinced and humbled by it.  
Secondly, It supposes a sound conversion; a real change of state and temper, an entire transformation of the man into a new creature: This is the meaning of that excellent promise in the New Covenant; 
Ezek. 11.19.  I will take out the stony heart,( q. d. I will break that to pieces by the hammer of my Word) and will give them an heart of flesh. Here is an Heart instead of an Heart; the quality of it so much altered from what it was, that it is perfectly another. It is like a turning of dry ground( as the Psalmist speaks) into water-springs; 
Psal. 107.35.  or a turning of Rocks into Rivers, the most firm and impenetrable substances into those which are most fluid and yielding. The maddest mirth is changed into the most afflicting sorrow; the most undaunted sinning into the most penitent consussion; that will which was like an Iron sinew, and stood stiff against the authority of God, is now most pliable and submissive to it; those affection which were set upon the vile● lusts, and taken off from God are now alienated as much from them, and linked as closely to him Such a renewing of the mind there must be, a destroying of old habits, and a planting of contrary ones, if ever the Heart be truly tender.  
Thirdly, It supposes this Conviction and Conversion to b● wrought by God. Such high mountains, as our Hearts naturally are,( like vast heaps of filth cas● up in the way of the Lord) wi●● not flow down at any presence b●● his. None is able of these ston to raise up believing Children, 〈◇〉 Spiritual Seed, to Abraham, but only he. He against whom 〈◇〉 is committed, must give savin● Repentance for sin; he that 〈◇〉 pressed under us Metaphorically, must cause us to feel the load of our own defilements really; the God in whose sight we are most abominable, must bring us to loathe ourselves. 
Prov. 21.1.  He fashioned the heart at first, and he can turn it which way he pleases: It was formed by his hand originally, and it is in his hand still; i.e. it is under his sovereign power, which he can successfully exert in any case. It is his work to incline and bow the hearts of men, to things, from which they were most averse;( as the men of Judah who had stuck out so long, 
2 Sam. 19.14.  were made unanimously to concur in the invitation of David to return home to his People;) and a secret invisible touch of his will be effectual in this case;( so it was with respect to that band of men, that went with Saul, 
1 Sam. 10.26.  after he was chosen;) as the diseased woman in the Gospel, said with in her self, 
Mat. 9.21  If I may but touch hi● Garment, I shall be whole. The weakest communication from God excels the strongest reasonings 〈◇〉 men. He can operate upon the roughest Natures; make a stur● dy gaoler to tremble before h●● Prisoners, 
Acts 16.29.  and wash their stripes  
Fourthly, It supposes, that what hath been wrought by God is yet maintained by him. Th● upholding of this frame principally depends upon the continued influence of the Grace o● God every moment after its 〈◇〉 production; and if those influences were stopped, the greatest tenderness would degenerate inter worse hardness, than we labour under, as we come into th●● World. Souls that had bee●● once thawed would frieze against into a thicker ice, notwithstanding the best of human endeavours to prevent it. That ground which hath been made good, and broken up, as it ought to be, would quickly prove as bad as the stony in the Parable, if not daily mellowed with the showers of Heaven, and distilling dews of the Blessed Spirit. The Earth which brings forth herbs, 
Heb. 6.7.  is said to drink in the rain which cometh oft upon it. Hence it is, that many degrees of this holy tenderness are lost, even in those that are converted, when God does but take away his Spirit in part from them; and sin does never so easily befet them, nor temptation with so little difficulty overcome them, as at those times.  
The third thing, is to show What are the proper Ingredient, which constitute and make up this tenderness of heart. There are four things, in the connexion whereof, this holy Qualification here spoken of, does seen to lie.  
First, Hatred of sin. He who is not brought to abhor that which is evil, will not be so cautious of it as he should be. While sin is the object of desire, a man will be more studious to comm●● it, than to escape it; it is much more likely that he should watch and seek for opportunities, that resolve or strive against them An Heart that's tender in th● Scripture-sense, must be filled with an holy indignation against every thing that's contrary unto God; 
Gen. 39.9.  as Joseph cried out, Ho●● can I do this great wickedness, and sin against God? He could do nothing willingly, but what he could do lawfully; there was a Divine Antipathy in his New Nature to any known impurity. As we are  told, that he who is born of God, cannot sin, 
1 John 3.9.  because he is born of God; deliberate allowed sin is against the very complexion and tendency of his Soul, as it is now settled by Grace; he perfectly detests it, and therefore declines it. And indeed this is a more infallible test of a mans integrity, than the mere not sinning, taken by itself; for a wicked man never hates the evils which he forbears to do; a good man may be sometimes hurried to do the evils which indeed he hates. 
Rom. 7.15.  Sin is more loathsome to the Saint that accidentally commits it, than to the Sinner who for other foreign reasons avoids it.  
Secondly, Love of Holiness, No man but he that delights in good, will be duly tender as to sinful Omissions. Men will be glad of Excuses, when they take no pleasure in the work. If Religious Exercises are not matter of delight, they will find out many inventions to stop the mouth of Conscience in laying them aside. Unless we come,( as our Lord did, with a spontaneous cheerfulness) to do the will o● God, it will be no strange things to see it often left undone. Where Christ commanded his Hearers to pray, that their flight( in the do struction which he threatened to Jerusalem) might not be on th● Sabbath-day; 
Mat. 24. ●●.  he seems to intimate, that though it were no unlawful in a case of extremity to make their escape upon that day, yet the Sabbath was to be so great a delight, that such an hindrance of enjoying it should be grievous to them: Spiritual privileges and Duties ought to be so much more pleasant and valuable to us, than our Natural Lives. The Wise Man gives us a charge, to keep the Law, 
Prov. 7.2.  as the Apple of our Eye, which is one of the tenderest and choicest parts in the human Body; which men naturally take a peculiar care to guard, because Sight, whereof it is the Instrument, is the noblest Sense. God expresses his love to his people, by bestowing this character upon them; 
Zech. 2.8  He that toucheth you( says the Prophet to the Church) toucheth the apple of his Eye; so should our love be to the ways of God, or else deviations and diversions from them, will not much affect us.  
Thirdly Fear of God. This planted in the Soul, must be the bridle to hold us in, when corrupt Nature is ready to break out; this must fortify and secure against temptations, when indwelling sin would betray and expose us to them. 
Psal. 4.4.  Stand in awe and sin not. This awe refers more to the precepts, than threatenings of the Word; while an impentient heart may be afraid of Divine Judgments, 
Prov. 13.13.  the tender heart is to fear the Commandment. There is a vast difference between the fear of punishment and the fear of offending; the fear of coming under the lash of Gods vengeance, and the fear of provoking the eyes of his glory. It is this latter, which is the genuine Filial Fear; a Spirit of Fear not only consistent with a Spirit of Adoption, but even proper to those, who call on the Father, as such. Devils tremble, and yet boldly adventure upon sin; Angels, confirmed in their holy state, 
judas 9.  dare not do any thing unsuitable to their spotless Nature, or offensive to the Majesty whom they attend upon. When our Souls are become like fleshly tables, for the Righteous Law to be stamped and engraven on, the very thoughts of displeasing the Maker of that Law will be enough to keep us back from breaking it, though there were no penalties annexed to it. They that have received a kingdom which cannot be moved,( in title, and in hope) serve God with reverential fear, 
Heb. 12.28.  though not with that which is distrustful and tormenting; they doubt not their Reward, but yet take heed to approve themselves to their Rewarder.  
Fourthly, Jealousy of ourselves. A tender heart is very inquisitive and watchful, that it may not be mistaken in its own state. This is styled by the Apostle Paul a Godly jealousy: 
2 Cor. 11.2.  'tis necessary to persons professing Godliness, and 'tis useful in the exercising of themselves to it; 'tis a Godly jealousy, in opposition to wicked security, and careless presumption. So long as we trust in our own hearts, and build up vair confidences upon sandy bottoms we shall never arrive to that softness, which must commend 〈◇〉 to God, and preserve us from the snares of Satan. 
2 Tim. 6.19.  Laying up in store for ourselves a good foundation against the time to come must be our great design, and diligent endeavour: And seeing there are so many false foundations which we are solicited to lay, this plainly includes, that we should be often seriously examining, whether ours which we have chosen, be sound or no. If the heart by nature be deceitful above all things, 
Jer. 17.9. ( so that nothing in the world can parallel its treachery) an heart mollified by Grace, will above all things look to this, that it be not actually deceived. A truly contrite Spirit will be daily searching into itself, that it may be found a Spirit without guile.  
The fourth thing, is to show, what are the means, which by divine management, help towards such a frame in us.( What course we are to take, and what methods we are to use, shall be afterwards considered; but here I would open, how God is pleased most usually to bring this about in his Dispensations.) There are four things which occur most remarkable here.  
First, Providential warnings. God many times by visiting sin upon others in his Childrens sight, gives a seasonable and happy alarm to them; he strikes their Neighbour, that they may feel It was the express reason of the execution of many Judicia Laws among the Jews, upon capital Offenders, 
Deut. 17.13.  that all Israel might hear and fear, and do no more presumptuously. The hopes of Impunity lurking in the heart have a strange influence in the debauching and perverting o● it; but when we see judgement come so near to us, as to seize upon him that stands by us, the root of that temptation is very much torn and loosened. When Joabs field was set on fire, tho' the flamme did not reach his person, 
2 Sam. 14.30, 31.  he quickly went to Absalom to know the meaning of it; so the severity of God hovering about us, though it does not actually touch us, may be sanctified to the reviving of those holy impressions on the Soul, which had been too much worn out by the deceitfulness of sin. 
Job 34.26.  Gods smiting of wicked men in the open view of others, though it be an aggravation of their punishment, is very often an act of Mercy to those that behold it. Persecuted Saints are a spectacle of scorn to the World, but the condemned World are made a sign for the admonition of the Saints. God does in effect say, Thus you must look that I should deal with you, if this do not quicken you to be zealous and repent; the same, or worse Calamities are in store for you, if the examples of these sufferers do not make sin more odious and uneasy to you.  
Secondly, Personal Corrections. God knows, that there is a necessity sometimes of using sharpness with his own, to bring them to their right mind, and keep them in it. Though there is a great unlikeness between the case of good and bad men in this particular; as there are very manifest degrees of hardness in Natural things; and as short slumbers do differ from the spirit of a deep sleep. Bad men are scarcely awakened but by some amazing stroke, or by the thunder of Gods Power, as men in a Lethargy are not roused without some more than ordinary noise; whereas good men are wrought upon by more ge●●●● means. It must be the tormenting sting of some deadly Scorpion which recovers any sense in the one, but the smart of a Rod will be sufficient, through Grace, to the other. And so much we find by many instances, is both proper and needful; for God beats with few or with many stripes, as he sees occasion; he throws us into an hotter or cooler Furnace, according as we have more or less need of melting. He does not delight in causing his Children( as some barbarous Idolaters did theirs) to pass through the fire, but when the case requires it, he performs his work upon them by it. Job, in his prosperity; seems to have been swelled furthered by Gods with-holding the joy of his Salvation. The temporary loss of Comfort is many times very gainful in respect of Holiness.  
Fourthly, Sinful Miscarriages. God would not permit such things, if he did not design to over-rule them to his own Glory, and the good of his Servants, and if they were not capable of being so over-ruled. When God hath put Life into us, and set us upon our feet, he would prevent our falling again, if those very falls, however evil in themselves, could not be so managed by him, as to bring about the most excellent contrary ends. Therefore he that hath stumbled most foully, is thereby excited afterwards to walk the more foftly; and the man that hath been betrary'd into more than ordinary sins since his Conversion, by prevailing relics of Corruption, will be the more diligent to guard and keep himself for the time to come, 
1 John 5.18.  that the wicked one may not touch him. Bruised parts, we know, use to be more tender than any others, and broken Bones( tho' restored and set again) will be frequent remembrances of former hurts, and provoke such as have them, to look well to their goings. The same Peter, who had disowned and abjured his Master, through shameful cowerdice, before a company of Servants and inferior persons, signalized himself, after this, by his boldness, 
Acts ●. 13.  before the Rulers of the People; 'tis likely, that his Courage in the Confession of Christ now, was raised by the thoughts of his former lamented renunciation; he that had said, in answer to single challenges, 〈◇〉 know not the man, now cries ou● Be it known to you all, that b● the name of Jesus Christ of N●zareth, whom ye crucified,& 〈◇〉 Past Neglects tend to make me● more sensible of their obligation to present Duties; and wher● Gods Servants have slipped mo●● notoriously, they learn to orde● their steps the most exactly. A● the Jews at this day flee from Idolatry, and will not swallow the least dust of the Golden Cal●● by which they heretofore tran●grest, and thereupon are prejudiced by Popery against Christianity; so it is with sincere Believers in all other cases. If any on● hath wounded himself by running upon the edge of the seventh Commandment, 
2 Pet. 2.10.  that very would will be useful to mak●● him chiefly beware of walking after the flesh in the lust of uncleanness.  
The fifth Head, is to inquire, What are the Evidences and Tokens whereby this Tenderness is discoverable. These are very numerous; and therefore instead of multiplying all that I might, I shall contract them into those which follow.  
First, A Zealous Concern for the Honour of God, when it interferes, and stands in competition with our own; both in matters of Faith and practise. This is an inseparable concomitant, and manifest sign of a Tender Heart. In matters of Faith, it makes a great discovery as to this point, when the Glory of Freegrace comes to be opposed to our own Merit, and the Righteousness of Christ to our own Works, and the Efficacy of the Spirit to our own Will. That which exalts God, and vilifyes self most, will he most grateful to one that hath been duly humbled( like Josiah here) before the Lord his God. Paul, who fell to the Earth, when he was converted, and saw more of his own wretchedness, than thousands do, 
Gal. 2.21.  was very careful not to frustrate the Grace of God; i.e. not to represent it as an insignificant thing, or make it voided, by ascribing more than is meet to man. He was quick in retracting( as it were) any expression, that might seem to diminish, or entrench upon, the honour of Christ; I live, yet not I, but Christ liveth in me. So in another place; 
1 Cor. 15.10.  I laboured more abundantly than they all, yet not I, but the Grace of God, which was with me. He that will cloud the performances of the Redeemer, or the operations of the sanctifier, for the brightening of his own, is under an ill symptom. Where the mystery of Faith is held in a pure Conscience, 
1 Tim. 3.9.  men are willing to decrease in their Personal Reputation, that their Lords revenue may increase. So, in matters of practise, Holy Tenderness will make men deny themselves to the very utmost, rather than not advance Gods interest in their places; Sacrifice all their credit and esteem, rather than clip his Authority, or mingle-mangle his Commands; submit to be counted the filth of this world, that they may the better glorify him.  
Secondly, A strict Endeavour, that both the Ends which we propose, and the Means which we employ upon all occasions, may be alike good. Sinful ends are not to be pursued in the use of the best means, nor will the best ends consecrate the use of sinful means. Corrupt intentions spoil the noblest actions; tho where the heart is not right, men only regard the thing done, and not the motive or spring of doing it. It is the tender heart which takes care to pluck out the evil eye; for if that remains, it will spread and diffuse its malignity into the whole body of the service. The Apostle complains of some perverse men, that preached Christ indeed,( where the act without all doubt, was materially good), 
Phil. 1.15, 16.  but they did it out of envy and strife, not sincerely, supposing thereby to add affliction to his bonds:( So that the aim and design was no better than Devilish, while the work was Angelical.) On the other side, wicked actions are not excused by the holiest intentions; therefore God says, 
Isa. 61.8.  I the Lord love judgement, I hate robbery for burnt-offering. He will not be made the receiver of what hath been procured by Injustice, nor countenance our application of the effects of Rapine and Oppression to the most Religious or Charitable uses. Nothing does more profane the holy name of God, than the entitling of him to such vile practices; which an Anti-christian Generation hath been very forward to do, moulding the bread of life into every shape for their own turn, and crying out, Here is Christ, when Satan hath covered himself under that Mantle; and by this, as much as any thing, they have justified that Character, 
1 Tim. 4.2.  of having consciences seared as with an hot iron. God remembered Sauls slaying of the C●beonites, 
2 Sam. 21.2.  in his zeal to the children of Israel and Judah, and revenged it a great while after. And we know, how God censures the Princes of Israel, that they built up Zion with blood, and Jerusalem with iniquity. 
Mic. 3.10  Such a censure is studiously avoided, if the heart be tender.  
Thirdly, A vigorous resistance of the most plausible and powerful Temptations. There is no trial in this case, when the charm is weak, when the poison is naked, when the suggestion is unsuitable to our particular inclination, or when the alluring recompense is small. They must be risen up to a prodigious height of wickedness indeed, 
Prov. 28.21.  that will transgress for a piece of bread; and sell the Godly poor for a pair of shoes, 
Amos 2.6.  which notes a very contemptible price; but when Temptation comes with a mighty strength, and our compliance with it is baited with something extraordinary, then our Tenderness is seen, in struggling with, and getting the mastery of, it. Not that it is to be imagined, that every such Temptation shall be successfully withstood, for then it would be possible, that we might live without any sin; but many instances both of resolute opposition, and final victory may be given, where it hath been most hazardous and improbable. As our Lord, with a great deal of holy anger, refused the impudent motion of falling down and worshipping the Devil, though enforced with a prospect and promise of all the Kingdoms of the World: So his Servants have imitated him in the like resolution, when Satan hath offered them very great enticements. Life is more to us than all the World, and yet that hath not prevailed with Christs faithful Souldiers, to accept of deliverance upon unlawful terms. 
Heb. 11.35:  The Devils best and choicest Artillery can do less execution upon tender hearts, than his slightest Weapons against others.  
Fourthly, An impartial shunning of the smallest sins. These are wont to be don't, and let alone, by the most of mankind, though greater wickednesses are severely condemned; but indeed, as breaking with God for a little, does endanger his delivering of us up to worse and more heinous crimes, so it argues a vile and wretched contempt of God, and unfaithfulness to him. 
Luke 16.10.  He that is unjust in the least, is unjust also in much. We ought always to consider the greatness of the person forbidding, more than the aggrevations of the thing forbidden:( As for Example; Who it is that says, Thou shalt not steal, rather than what, or how much it is, which we are tempted to the stealing of.) And if our hearts are endowed with that tenderness which becomes them, we shall do so. This will provoke us not only to avoid the flames of Lust, but the very sparks, that we may be not only not consu●ed, but not so much as singed, by it. Even little sins are great ones in the eyes of such persons; they do not say, as Jonathan did, 
1 Sam. 14.43.  I have but tasted a little honey with the end of the rod that was in my hand, and lo I must die; but hearty consent and agree to this, that their Damnation is justly inflicted, by whom the least iniquity is knowingly allowed. We find, 
Gen. 14.23.  that Abraham would not take from a thread to a shoo-latchet of any thing that belonged to the King of Sodom. And, when Pharaoh yielded, that the people of Israel and their little ones should go and sacrifice to God, only their flocks should be stayed; Moses  told him, that their cattle also should attend, 
Exo. 10. ●6.  and not an hoof be left behind. So far were the Churches planted by the Apostles from keeping the whole of the abolished Jewish Festivals, that Paul tells the Colossians, that no man should judge them for part of an holiday. 
{αβγδ}. Col. 2.16. ( As the word properly imports, though our Translation renders it with disadvantage.) One of the Ancient Church-Historians tells us of Marcus, Bishop of Arethusa, 
Theo. Hist. Eccl. l. 3. c. 6.  who having destroyed on Idolatrous Grove in Constantines time, and afterwards in Julians Reign, being prosecuted for it, though they first exercised him with variety of inhuman Tortures, such as scourging of his naked Body, draging him thro' the filthiest places, piercing him with sharp-pointed Spears, besmearing him with Oil and Honey, and hanging him up in the heat of the day in the open Air for Bees and Wasps to fasten on, and at length proposed to him to repair what he had destroyed, or to furnish, at least, one half of the sum,( because they thought that his Poverty could afford no more) or some small portion, what he could; he peremptorily refused, and  told them, that it would be as wicked a thing to give an Half-penny for such a purpose, as to give all that it required.  
Fifthly, A particular care in bridling the Tongue, and setting a watch against those common unobserved evils, which are especially incident thereunto. I say, a particular care as to this, shows that the heart is tender; because the Holy Ghost makes it the mark of a perfect man, 
●am. 3.2.  not to offend in word; and the Tongue, though a single Member, is represented as a world of iniquity; and though a little Member, yet a most unruly evil; and therefore he that refrains his Lips, may be reasonably supposed to take heed to all his other ways. Now this Tenderness concerns six things which are not generally so much minded, as they should be.  
Much Speaking. Where Words are few, Guilt will be the less. In the multitude of words, 
Prov. 10.19.  there wanteth not sin. 'tis a great wonder, if every part of overflowing Speech should be seasoned with salt, or if no idle Words break forth amongst such a crowd. As the very silence of the Scripture in many cases is instructive,( for several negative arguments drawn from thence have a force in them) so the holding of our peace sometimes may conduce to a better retaining of our integrity. How prudently sparing should we be, who are so apt to speak irregularly, and so unable to recall it, when 'tis once spoken!  
Passionate Raging. How often do the Mouths of such as call themselves Christians foam out their own shane, to the scandal of Religion, when sinful wrath hath heated them! Speaking furiously and unadvisedly, can be hardly separated. Most are ready to think, 'tis a venial thing, and ought to be passed by, if any unfit expressions do drop, because their Passions were boiling; whereas on the contrary, the door of their Lips should have been guarded, because there was a fire in their Bosoms. When Anger is broken loose, our Tongues should be held in the straighter. Solomon deliberately pronounces that sentence, 
Prov. 12.16.  that a fools wrath is presently known.  
Foolish Jesting. For want of holy Tenderness, this abounds too much in mens ordinary conversation. How many palpable falshoods are broached, how many profane, or scurrilous, or immodest passages are thrown out, for the venting of a little imaginary Wit, and the promoting of a mad sort of Laughter! How often are men not afraid of abusing the Sacred Writings themselves, by an irreverent accommodation of peculiar Phrases in them to vain and trifling matters! Playing with the sword of the Spirit, and prostituting the words of the Holy Ghost, and yet crying( with him that deceiveth his Neighbour), 
Prov. 26.19.  Are we not in sport? But they who desire and intend that their discourse should be innocent as well as cheerful, will be sure to speak forth none but the words of truth and soberness at any time.  
Rash Vowing. Many persons are very prove in some deep distress, or instantly after some eminent deliverance, to be very liberal in the engaging of themselves to that which is more than ordinary, and from which they were free before; whereas in a little while, their heat and resolution cools, or perhaps the thing vowed proves more inconvenient, and comes nearer to an impossibility, than was at first expected. Such was Jephtha's case; Whatsoever cometh forth out of the doors of my house to meet me, 
judge. 11.31.  I will offer it up, &c. and it was his Daughters lot to be that Oblation. The Wise Man warns against this; 
Eccl. 5.6.  Suffer not thy mouth to cause thy flesh to sin, &c. The best way is, before Vows, to make enquiry; i.e. to consider seriously, what we may warrantably and willingly perform.  
Unregarded Promises. It was one branch of an admirable character given to a Reverend Person( now with God), 
Howe Fun. Ser. for Mr. R. F. p. 46.  that he was of such punctual fidelity, that his numerous appointments, even in the smallest matters were so sure, that any one might as certainly depend upon them, as the constant returns of day and night, unless some extraordinary Providence did intervene. It is good not to be too positive and peremptory, in saying, We will do this or that, without expressing a due reservation upon the account of Gods secret pleasure, if the Lord will: 
1 Cor. 4.19.16.7. Jam. 4.15.  As the Apostle Paul does frequently; and as the Apostle James enjoins us to do. But when there is plain insincerity in the case, that's far worse than an unthought of hindrance; and upon that score, we see lavish professions of the greatest kindness too often expiring in niggardly accomplishments: Men who take it ill to be disinherited in what they say, take leave to confute themselves. Now a Tender Heart, will not suffer a man to change or go back, tho' he hath sworn never so much to his own hurt. 
Ps. 15.4.   
Needless Protestations. He that feareth an Oath, will not in his common Language, approach too near to it, without necessity. There is a solemnity in protesting, which must not be made too cheap and vulgar. 
Gen. 43.3.  The man did solemnly protest to us, ye shall not see my face, except your brother be with you. So Josephs brethren interpnted his form of Speech, 
c. 42.15.  By the life of Pharaoh, &c. perhaps this was no more a swearing after the fashion of the Egyptian Court,( as some have condemned it,) than Hannahs phrase to Eli, Oh my Lord, 
1 Sam. 1.26.  as thy soul liveth, &c. And a very Learned Man judges it to be only an Apprecation, 
Dr. Light-foot's Works. Vol. 1. p. 697.  or Prayer for Pharaohs life; q. d. So let Pharaoh live, &c. In short, we ought to be regulated by that Precept of our Saviour; Let your communication be yea, 
Mat. 5.37  yea, and nay, nay; for whatsoever is more than these, cometh of evil. Not that we are superstitiously tied to those terms, and to use no other; but the meaning is, that ordinarily, a bare affirming or denying should be looked upon as sufficient. The most Conscientious persons maintain the credit of their Discourse, without any customary Asserverations.  
Sixthly, A groaning under the bondage and burden of remaining Corruption. Where this is light and easy, 'tis a very suspicious token, that men are insensible. If we have really recovered our feeling, we shall feel inherent sin to be heavier, as well as apprehended our actual sins to be more, than the sand of the Sea. Though Satans strong-holds are cast down, yet the very ruins are more grievous and offensive to a spiritual man, than they can be to him that's carnal, while they stand entire, and before they are demolished. Saints are more afflicted with the remnants of sin, than others are for the uncontrolled dominion of it. Paul made bitter complaints, after he was brought into a Regenerate state, 
Rom. 7. 1●.  of his being sold under sin; whereas Ahab who sold himself to work wickedness, 
1 Kings 21.25.  being yet unrenewed, complained not at all. A Tender Heart could wish itself out of the Body for this reason more than any other, because while it is in the Body, it is so compassed with infirmity, and loaded with an evil treasure, which will never be spent, till Death comes to require our Souls. A child of God is heavy laden by carrying only the rags of the old man about him, and longs to have the encumbrance taken off. He is not afraid of the completing of his Sanctification too soon,( as Augustine while unconverted, when he prayed for healing Grace, secretly desired that he might not have a speedy Answer) but he is more apt to fear, that it will be deferred too long; i.e. Sin is such an irksome Companion, that he is impatient to be rid of it.  
Seventhly, A bringing to mind of former evils with renewed shane and sorrow. If God hath put within us such a new Spirit, as the Text describes, we shall not easily forget old sins, tho' already repented of by us, and forgiven by God. The sins which he hath cast behind his back, will be in our sight still; and though we have escaped the danger of future condemnation, it will not be a desirable thing to us to lose the memory and sense of past defilements. 
Ezek. 16.63.  That thou mayst remember( says God) and be confounded, &c. when I am pacified towards thee for all that thou hast done. Indeed we are never so apprehensive of our wretched unkindness to God, and of our base disingenuity towards him, as when God hath brought us into a pardonned state. We then see best, what Bowels we have spurned against, and what infinite Love we have ungratefully trampled on; for the more this Love is  shed abroad in our hearts, the more is the conviction of our own vileness diffused also. And these penitent recollections of sin, after we have had reason to think that they are remitted, are the most genuine effects and certain signs of Gospel-tenderness; because then the mind is delivered from its first horrors, and yet is not stripped of a serious remorse; as Pharaohs Butler said after his release, 
Gen. 41.9.  I remember my faults this day, viz. the faults for which he had been cast in Prison. Paul long after his Conversion did both blushy and bleed afresh( as it were) under the thoughts of former wickedness; he cries out, 
1 Cor. 15.9.  I am the least of the Apostles not meet to be called an Apostle because I persecuted the Church of God. Those things which would have been very unfit for any o● thers to upbraid him with, he humbly lays to his own charge.  
Eighthly, A choosing rather to aggravate, than extenuate our own Crimes. As a tender heart wil● prompt us to confess, what th●● Charity of fellow-Christian● should incline them to cover, so it will make us heighten that guil● in our acknowledgements, which other more favourable Judge● ought to make abatements fo●● Though we should not bear false witness against ourselves, any more than against our Neighbour, yet of the two it is much more excusable, and indicates a better disposition, to be too severe in self-accusations, than to be too mildred and gentle; to take more shane than is indeed due to us, rather than less. Paul was resolved not to be guilty of that left hand error, and therefore he sets himself in the very uppermost form of Criminals: Jesus Christ came into the world to save sinners, of whom I am chief. 
1 Tim. 1.15.  Sinners not yet subdued or softened enough, seem willing generally to spare their own Reputation as much, and to give God as little Glory by Confession, as they can; many times the half of what their hearts are privy to, is not  told; but as Zophar speaks of the secrets of wisdom, 
Job 11.6.  so we may say of concealed pollutions, that they are double to that which does appear, or is made known. It is not so where an holy tenderness is wrought; there men are much more prove to go too far in the exposing and censuring of themselves, than to come short; that they may be able to say with the Church, Our confusion covereth us; 
Jer. 3. ult.  q. d. It is not only spread upon this or that single part, but we fall under it throughout. Such persons need not to be painted blacker, than their own Tongues prove them to be.  
Ninthly, Meekness under the sorest Chastisements, and thankfulness for the smallest Comforts. If the heart be soft, this sentiment will be deeply imprinted on it, and the behaviour will be framed accordingly; that whatsoever evil we receive from the hands of God, we deserve more and worse; whatsoever good we receive, we deserve not so much, and indeed nothing. The Church always tastes some honey in abundance of gull, and freely owns what the Prophet declared on the behalf of the Jews in the time of their Captivity: 
Lam. 3.22.  It is of the Lords mercies that we are not consumed, and it is from his unexceptionable Righteousness that we are corrected. Where sin is a light thing, the lightest Affliction is thought injurious, and the weightiest Blessings are looked upon as inconsiderable: Men think that God deals hardly with them, if he lays the hand of his Justice upon them most sparing, or if he does not open the hand of his Bounty to them very wide. On the contrary, relenting Souls accept of every Punishment as due, and of the least Favour as extraordinary. Divine severities sink easily and silently, like stones that fall into a lap of wool; but the crumbs which drop from Gods Table, are highly valued. The penitent Prodigal does not repined that he had been pinched with hunger in a far Country, but was content to be entertained as an hired servant in his Fathers house. 
Luke 15.19.  The least smile should excite our Gratitude, and the roughest frown calls for our Submission. Returning Ephraim bemoned himself, 
Jer. 31.18.  that he had bore the yoke with such an untamed Spirit.  
Tenthly, Abstinence from the very appearances of evil: This is an Apostolical injunction to be kept always in our eye. 
1 Thess. 5.22.  So Moses tied up the Israelites to the most critical measures of Truth; 
Exod. 23.7.  Keep thee far from a false matter; q. d. have nothing to do with that which looks like dissimulation. The stream o● our honest intentions should run so clear, that there may be no filth at the bottom, which we are unwilling to have seen at the top. The rich Israelite was forbidden to be as an Usurer to his poorer Neighbour; 
c. 22.25.  i.e. to be guilty of no act, that carries in it so much as the resemblance of biting Extortion. The Apostle Paul commands his Son Timothy to rebuk the younger women with all purity; 
1 Tim. 5.2.  implying, that in his whole Discourse and Carriage there should not be the least shadow of levity or wantonness. And therefore( as one observes very well) Titus is directed to put the aged women upon teaching the young: 
Tit. 2.4.  
capel of Temptations. Part 2. ch. 13. sect. 3.  As if it were less advisable to do it himself, not only because of the hazard, but scandal, of overmuch familiarity with a different Sex. We know, that Hamans falling on the bed where Esther was, was interpnted by the King, 
Esth. 7.8.  as if he would force her; it had such an aspect, though there be little ground to imagine, that it was his design at that time. A tender heart will be accompanied with the plainest impressions of Holiness, without so much as the obscurest show of Wickedness.  
Eleventhly, Flying from the occasions of sin, and incentives to it. He who is as fearful, as he ought to be, of swallowing the Hook, will take heed of playing with the Bait. When the Serpent first assaulted Eve, she made an excellent defence; 
Gen. 3.3.  Of the fruit of the three which is in the midst of the garden, God hath said, ye shall not eat of it, neither shall ye touch it, lest ye die. We do not red indeed in the Original prohibition, 
c. 2.17.  any thing expressed as to the touching of the Fruit, but the woman might very reasonably understand this to be forbidden, as a step or introduction towards eating; for 'tis by no means probable, that she not being yet depraved or corrupted, should knowingly add to the Word of God, or maliciously insinuate the severity of the Precept. Holy tenderness will keep men at a distance from the ensnaring Temptations, which led to sin. It is a slain upon the Righteous Soul of Lot, that he choose the Land of Sodom for the place of his abode, 
Gen. 13.10.  upon the account of its pleasantness and fertility, though the men were so exceeding wicked, and their Neighbourhood so infectious. He suffered for it twice, in respect of Temporals:( If he received no injury, as to Spirituals also: For who can tell, whether his Drunkenness might not be learnt from them? fullness of Bread was one of the iniquities of Sodom, why not Excess of Wine?) 
c. 14.12.  First, his Goods were carried away among the rest, after the battle of the Kings, tho● retaken by Abraham; and then they were finally consumed in the destruction of Sodom, 
c. 19.17.  he being bidden to escape for his Life Chast and pious Joseph would not harken to his Lasciviou● Mistress, 
c. 39.10.  neither to lie by her● nor to be with her: He declined coming where she was, as much as possible: He did that which she should have done; for sh● ought to have removed the alluring object out of her sight, an● conversed with any of her domestics, rather than him. 〈◇〉 we hold our fingers too near th● flamme, we shall incur the danger of being burnt. It is good to be in the way of Mercies, and to get out of the road of Temptations, as far as we can. If we would not be stuck with the poisoned arrow itself, we should not meddle with the feathers.  
Twelfthly, A very sober and temperate use of lawful things. It is fit that our moderation should be known unto all men in our greatest visible abundance. They that go to their very utmost bounds, are too likely to run beyond them; because then there is but a step betwixt them and sin. If we always take as much freedom as we may, it is a thousand to one, but that we sometimes are transported to take somewhat more. If we never deny ourselves in any measure of that which we might enjoy, we shall find it an harder province than otherwise it might be, to keep ourselves unspotted from the world. Memorials of the mischief of abused Prosperity, should be with us to restrain and regulate our use of it. If there were that Inscription over the Table in every House of Feasting, 
Deut. 8.10, 11.  [ When thou hast eaten, and art full, then thou shalt bless, and beware that thou forget not the Lord thy God,] and if the Guests were duly awed by it, so as to feed with fear, there would not be so many filthy brutes oftentimes in the shape of reasonable men. Holy Job was suspicious of the miscarriage of his Children at their merry entertainments, and therefore when those Festivals were gone about, he sent and sanctified them, and offered severally for them all; because( says he) It may be that my Sons have sinned, &c. 
Job 1.5.  There is too great probability of our exceeding in such cases, and consequently it is the more safe and prudent course( which every Tender Heart will choose) rather to abridge ourselves of what we are permitted and allowed.  
Moreover, Compassion to the Souls of other men, is a necessary evidence of holy Tenderness: And this is to be discovered in several Instances. As,  
Refusing to make use of the sins of others for our own advantage. If we could save all that we have by another mans lie, or perjury, &c. we ought not to do it, but to declare and protest against it; and whoever silently permits, much more, whoever industriously procures any thing of that kind, may justly be suspected to want that Tenderness with which he ought to be endowed. 
Job 13.7.  If we must not lie for God, 
Rom. 3.7.  much less should it be done for the serving or securing of a private Interest. It were better that the World should be destroyed, than the Order of it lost, which consists in conformity to Truth and Righteousness. That which is unlawful for me to do, I am not to put my Brother upon; for in this I shall act the part of Satan, and make his sin my own, though I do not personally commit it.  
Not suffering sin upon others, where we can have any influence to reclaim them from it. How can we see any of our fellow-creatures falling into the fire of Hell, and our eye not affect our hearts so far, as to endeavour the pulling of them out? How can we see the Devil leading captive so many Souls at his own will, and not muster up all our force of persuasive Arguments, for the bringing of them back? If God do but hold his peace, when we are in trouble, and let our Temporal Enemies domineer a while over us uncontrolled, we are ready to cry out, Where is the sounding of thy bowels? 
Isa. 63.15.  His tender Mercies are quickly called into question in such a case: And is there not more reason to doubt of our own, when others are in the hands of more dangerous Spiritual Enemies, and we do nothing towards the rescuing or freeing of them?  
Lamenting for those, whom we cannot reform. Our Lord set us an example in weeping over Jerusalem, because she would not know in her day the things of her peace. To yern over those miserable sinners, who are straitened in their own bowels, and hardened against themselves, is a sign of Tenderness of Heart. The Prophet  told the people of the Jews, 
Jer. 13.17:  that if they would not hear his public Instructions, he should be a private mourner for their incorrigibleness. And David, when he beholded the transgressors, 
Psal. 119.158.  was grieved for them. 'tis real matter of sorrow to see men distractedly merry in the most desperate circumstances, that will not be brought to themselves; to see a company of Satans Prisoners in the bonds of iniquity, that will not accept of the Liberty proclaimed and purchased by the Redeemer.  
Dealing gently with those in whom we find any hopeful disposition to Repentance. It is one thing to let men alone that have offended, and another thing to treat them, as if we were glad of the opportunity to vent our own pride, or envy, or wrath against them. Some take a mighty delight in aggravating and blackning the sins of others, as if their Reproach, rather than their Reformation, were the thing desired. Joseph used no such roughness, when he discovered himself to his Brethren, and they were troubled at his presence; Be not grieved( says he) nor angry with yourselves( i.e. not immoderately) that you sold me hither; 
Gen. 45.5.  for God did sand me before you to preserve life. He comforts them with the goodness of the event, when he might have insisted on the foulness of their crime. Such as have faulter'd through a spirit of infirmity, 
Gal. 6.1.  are to be restored with a spirit of meekness In such cases we should be as unwilling to load them too much, or censure them too hard, as our Lords supposed Father, 
Mat. 1.19  was to expose his real Mother. As a favourable God declares himself ready to forgive, 
Ephes. 4.32.  so will a tender hearted Christian be; much more forward to heal, than to wound, and to take in a Penitent, than thrust out a Criminal. Mercy is Gods delight, and if we are like him, it must be ours. Mark, who was Nephew to Barnabas, had once deserted Paul, and the work he was engaged in; yet he orders the Colossians to receive him, 
Colos. 4.10.  if he came to them.  
Yielding up any lesser privilege of our own, for the preventing of a greater injury and inconvenience to another. We are not to please ourselves, 
Rom. 15.1, 2.  but our neighbour for his good to edification; though it be some detriment to ourselves in an inferior respect. How much better is it to sacrifice a little Carnal interest, than by our rigorous claim, to hinder any Spiritual good! What can our gain be, to compensate for our Brothers loss? Who can reckon him to be truly tender and pitiful, or to have a just sense of the worth of Souls that will not deny himself, as to some sensual inclination, or secular advantage, for the saving of his Brother eternally? This is not like the Spirit of Paul, who many times laid aside the exercise of his lawful power, to make himself more useful and exemplary to the people. 
2 Thess. 3.9.  This is not like the Spirit of Moses, who when God offered to make him the Head of a Great Nation, if he would cease his Intercession for Israel, 
Exodus 32.10.  regarded their public Welfare, more than his Personal Dignity.  
Again, A thank full receiving of Reproofs is a token of Tenderness. Soft hearts account the smitings of righteous men a more excellent Oil, 
Ps. 141.5.  than the smoothest words of deceitful flatterers. Those filthy sepulchers that love to be painted, and daubed with untemper'd mortar, do certainly partake of the hardness of ston. None affect pillows under their elbows, but such as have a mind to sleep on in sin. If it be our desire and design to walk worthy of God, we shall rejoice that any one will concern himself so far about us, as to admonish us, when we walk disorderly. How absurd is it to be dissatisfied with a saithful reprover, unless we have too much kindness to the sin reproved? If the doing of those things which are pleasing to God, be our real pleasure, and the grieving of his Spirit the highest grief to us, how glad must we be to meet with a Friend that shows us the error of our way? How welcome must his wounds be, who acquaints us with the truth of our case, and directs us to the most safe and speedy cure? The Wisdom which is from above is recommended by this Character among others, that it is easy to be entreated. 
Jam. 3.17.  When it is an hard matter to fasten serious Counsels upon men, or to make them bear some necessary Rebukes, it shows that Folly is bound up too much in their hearts still. He that would not be  told when he does amiss, is never likely to do well.  
In the next place, An improvement of those very Considerations to the mortifying of sin, which others abuse to cherish it. Tender hearts are melted. with the same Sun, whereby hard hearts are hardened more. The Goodness of God encourages others in their impenitency, but leads them to Repentance. 
Rom. 2.4, 5.  Divine Patience tempts others to go on in their trespasses, whereas they are invited by it to break them off, Sparing Mercy prevails more with them, than punishing Justice with the common Inhabitants of the World. That long-suffering which makes others delay their Duty, makes them to apply themselves more diligently to it. Wicked men always argue perversely; If God hath forborn me hitherto, I may presume upon it still, and so follow my old course: Good men argue after a quiter contrary manner; Since that God hath been so favourable to me, I will be the more zealous to do execution upon my Lusts. Some turn the Doctrine of Grace into a motive to Lasciviousness; but a Spirit rightly framed, makes use of it as a spur to Obedience. Paul mentions the other ungrounded conclusions with great abhorrence; 
Rom. 6.1, 2.  Shall we continue in sin, that grace may abound? God forbid. So, shall we sin because we are not under the law, but under grace? God forbid? Some apply the blood of Christ to the root of their Corruptions, as if it were intended to keep them alive, and make them fruitful; and they use the across of Christ as a prop to the Devils Garrisons; but where the Heart is duly softened, it will be an Engine or Instrument to break them down. The thoughts of a Crucified Redeemer work genuine Contrition, in those that are called according to Gods purpose; where the Spirit of Grace is poured out, 
Zeeh. 12.10.  men look upon Christ whom they have pierced, and mourn for him.  
Lastly, A punctual attendance to the Divine Rule and Standard of all acceptable Religious Worship. We have been often urged, and do freely own ourselves obliged, to an exercise of Tenderness, in the case of Disobedience to Authority; but it can be no sin to refuse what another can have no authority to enjoin. The charge of Obstinacy will not lie against us, till it be first made clear, that the Will of Man must regulate the Service of God, and that a Creature is Commissioned both to invent and impose what the creator ●hall approve, and his Wor●hippers perform. 
Mat. 15.2  The Disciples of Christ transgressed the tradition of the Elders, and broken an Unscriptural Canon of the Jewish Church, in eating Bread with unwashen hands: Yet our Saviour does expressly vindicate them as ●o this point, and pronounces, that they were not desiled by it. We have been likewise very ●arnestly prest, and readily aclowledge ourselves bound to study the Unity of the Church, ●nd to be tender of tearing and ●ending it by needless Separations; but this Advice will be ●ound to concern those that cause ●livisions and offences, 
Rom. 16.17.  for where such offence is given, as creates 〈◇〉 necessity of dividing, there can be no sinful breach of Unity objected. If men apprehended the terms of Communion with others to be such, that they must either separate from them, or depart from the Rule, 'tis their manifest Duty to choose the former rather than the latter. We are commanded to live peaceably with all, 
Rom. 12.18.  as much as in us lies: But we are not commanded to sacrifice Truth or Purity for Peace. And besides Peace may be preserved, though there be an unavoidable difference in Opinion( and consequently in practise) through variety of light, so long as persons do only judge for themselves, and maintain Christian Charity towards those whom they differ from. In short, the Bible is the common measure which all our Services should be directed by; and i● we behave ourselves in the House of God otherwise then that appoints, we should reckon it a misbehaziour. We rush too hastily into the Divine Presence, if we do not first seriously ask our own Hearts concerning those particular acts which we go about, 
Isa. 1.12,  Who hath required such things at our hands? For to do that which God hath not requi●ed, may be as pernicious, as the ●eaving of what he hath required, ●ndone.  
The sixth Head, is to open, wherein the pleasingness of this ●oly frame and disposition to God does appear. I shall men●on only four instances of the ●uth of it, which as they are ●ack'd by the frequent Experi●ce of Gods Servants, will be ●ough to prove, that a Tender Heart is most after his.  
First, Audience of Prayer. God listens more to the chatterings and groans of such persons endowed with this gracious temper, than to all the rhetoric and Eloquence of other men. Because thou hast humbled thyself, when thou heardest what I spake against this place, and hast wept before me,( says God to Josiah here) I also have heard thee. When Souls are wrought up to such a softness as this, God take● notice with great delight of the least expression that drops from them. So Jesus Christ appear● to the Prophet, and assures him that from the first day, 
Dan. 10.12.  that h● begun to chasten himself before his God, 
Song 2.14.  his words were heard. The voice of Gods mourning Doves i● sweet in the Ears of Heaven There is more harmony in thos● broken sighs than in the chiming sound of ten thousands words that proceed from feigned Lips. God looks to those that tremble at his word, 
Isa. 66.2.  with the highest compla●ency, 
Ps. 38.9.  and all their desires are before him. This is argument e●ough of his peculiar favour to such; for though it be the com●●on Duty of all persons to sand ●p their Petitions to God, it is ●ot the common privilege of all ●o have them graciously receiv●d. David concludes that God ●ad not turned away his mercy ●om him, 
— 66. ult.  because he had not ●rn'd away his prayer.  
Secondly, Preservation from ●bundance of guilt which others ●ll into. Solomon spake as the ●racles of God, when he said, Happy is the man that seareth al●ays; 
Prov. 28.14.  for evils which overtake ●s unawares are always the worst, and do us the greatest mischief; but the least danger is from those that are most suspected. When Conscience is laid wast, it is the most deplorable state on this side of Hell: Men run away into all manner of wickedness, like wild horses with the bit in their mouths. They who are past feeling, 
Ephes. 4.19.  give themselves over to work all uncleanness with greediness. We see, that as no lie, are too gross to be believed, so no villainies are too black to be committed in the Roman Church where their hearts( like that o● the Leviathan) are as firm as 〈◇〉 ston, 
Job 41.24.  and hard as a piece of th● nether millstone,[ The Holy Ghos● mentions the nether, because that being to bear the weight o● the upper, is usually the solides● and strongest of the two.] None are so far from righteousness, 
Isa. 46.12  as the stout-hearted. Judicial ob●uration is therefore many times ●poken of in Scripture, as the ●orerunner of destruction; this was the greatest plague which God sent upon Pharaoh; 
Ex. 9.14.  and ●o in the case of Sihon, 
Deut. 2.30.  King of Heshbon, God hardened his spirit, ●nd made his heart obstinate, that and might cut him off. For this ●eason, the Church makes that ●er bitterest complaint, Oh Lord, 
Isa. 63.17.  why hast thou made us to err from ●hy ways, and hardened our hearts from thy fear? Hardening of ●en from the fear of God, pro●uces that sad effect of erring ●●om the ways of God; and this 〈◇〉 an afflicting token of Divine ●nger. On the contrary, when ●y his fear, we are kept in his ●ayes, 'tis a mark of his favour: 
Josh. 22.31.  ●his day we perceive that the Lord 〈◇〉 among us, because ye have not committed this trespass against the Lord. Without doubt, if sin b●● the greatest evil, the preventio● of it is the greatest act of mercy and good will. 
Prov. 22.14.  The mouth 〈◇〉 strange women( says the Wise Man) is a deep pit; he that is abhorred of the Lord, shall fall therein.  
Thirdly, Special protection from threatening calamities. We red that Jehojakim and his Courtier●● who were not afraid at the hearing of the terrible Roll, 
Jer. 36.24.  felt that Contents of it to their cost; 
v. 30, 31.  whereas the Prophet, who in o●● bedience to God, made Conscience of dictating, and Baruc●● who writ it, 
ver. 26.  were both sheltered by Providence. How often have we seen, that they who would not make lies their refuge, have found refuge in God, and such as never dared to hid themselves under falsehood, have been his hidden ones, in a peculiar manner! When other Hypocrites after all their base prostitutions and forbid submissions, have been justly exposed, like the Court without the Temple, which was foretold to be given to the Gentiles. 
Rev. 11.2.  How many have depraved the Doctrine of Christ, only left hey should suffer persecution for the across of Christ, and God hath Righteously so ordered the event, that they have failed of their intention? Men that have aimed 〈◇〉 nothing else, but to be wise as Serpents, have been stung to death 〈◇〉 their own contrivance, when ●he more harmless Doves, and they that were simplo concerning ●vil, have escaped the Birds of ●rey. Devilish Wisdom creeping ●nder the name and shadow of Christian Prudence, hath done more mischief to mens temporal concerns, than the most are apprehensive of. Joseph was faithful to his trust, and kept his integrity, and fared the better for it at last, though he suffered a while; a false accusation threw him into Prison, 
Gen. 39.21, 22, 23.  but he Lord was with him, and shewed him mercy, and gave him favour in the sight of his keeper, who committed all into his hand, and that very confinement made way for his greater advancement in Pharaohs Court. The instance of Mordecai is rather more remarkable, who laid open himself, and the whole people of the Jews to the rage and malice of Haman, a great Courtier and Favourite with Ahasuerus, 
Esth. 3.2.  by not bowing, or doing reverence to him. The Reasons of this refusal, were not either Pride, or Envy against his particular person, or contempt of the Royal injunction, but he could not do it upon a Conscientious account; for 1. Many Learned Men do think that the respect required, was not only Civil, but Religious; the Kings of Persia commonly expecting and receiving no less than Divine Adoration from their Subjects, which Mordecai, a Jew, had learnt to give to none, but God only. 2. This Haman was an infamously wicked man, 
c. 7.6. Ps. 15.4.  and as such, he must needs be contemned in the eyes of Mordecai. 3. He was by Nation an Amalekite, of the race of Agag, 
Exodus 17.16.  who was hewn in pieces by Samuel, and God had obliged the Israelites to oppose that accursed people in all successive Ages; 
Deut. 25.19.  so that such external honour could not be paid to him without sin. However this( as I said) was like to have had a very fatal issue; but God seasonably and marvelously interposed; Hamans plot was defeated, himself hanged, his Estate confiscated, the Jews delivered, Mordecai preferred, and they that were to be their Executioners, universally cut off.  
Fourthly, Comfort in Death. If they perish, yet their expectation does not; if their end seem to be never so Tragical, as to the outward circumstances of it, yet they really abound in hope. So this Josiah in the Text, was according to the Divine Promise, 
ver. 20.  gathered to his grave in peace, though he dyed in battle, because he was in a state of reconciliation to God, and the last Enemy could do him no hurt; for if a good man expire in the open Field, and in the midst of the sounding Trumpets, and other rattling Instruments of War, yet his end is peace, and he falls asleep more quietly, than a sinner can do on his bed of ivory. This is the more observable, as to Josiah, because that concluding act of his Life, had something more of blame in it, than any other of his mentioned in the Bible: He harkened not unto the words of Necho from the mouth of God. 
2 Chron. 35.22.  It is true, that this pious Prince had no positive ground to believe what the Heathen King pretended, but rather might have some reason to mistrust a fallacy; nevertheless, it would have done well, if he had consulted God about it, before he went to fight; his neglect of doing this, was a faulty commission, and his untimely Death immediately thereupon, may be looked upon, not only as a punishment to his people, but a rebuk to him: And yet the light of Gods countenance shined through those Evening Clouds, and after he had his mortal wound he went triumphant to Heaven. Such strong Consolations, when the flesh is failing us, are the fullest evidence of Gods approving us: They whom he smiles upon in their dying moments, are his darlings indeed, and his doing it then, will be recompense enough, though he should frown upon us all our dayes before. If God lets his servants depart in peace,( like old Simeon) 'tis a mighty Mercy.  
The seventh General, is to give the Reasons why this frame of heart does find such acceptance with God. Several things might be alleged to this purpose; but the four following are sufficient.  
First, Because it is a special fruit of his own Spirit. God cannot take pleasure in any thing that's ours,( for all that's corruption) but that which hath been planted and produced by himself, may very well be delightful to him. It is no strange thing for God to pass a sentence of approbation upon his proper works: At the finishing of the Old Creation, Moses very naturally concludes his account of it with this; 
Gen. 1.31.  God saw every thing that he had made, and behold it was very good. But the New Creation in every part of it affords a much more rejoicing prospect to God, both as it is a glorious conques tof greater difficulties, and as the issue of it expresses, a greater conformity to himself; for the work of Grace is not only beset with more obstructions, than those of Nature, but when it is brought to pass, the Divine Image is more clearly to be discerned in it, than in the best of them. This holy disposition therefore being the peculiar effect of the operation of God, is eminently grateful and pleasing to him upon that score.  
Secondly, Because it is a distinguishing Excellency, which belongs to his chosen people, whereof the far greater part of the World is destitute. How few are there comparatively among high or low, that deserve such a good report, as is here given to this King of Judah! How much cause might we have upon the scrutiny, to say, as the Preacher did, One man among a thousand have I found! 
Eccl. 78.28.  How little does any such principle prevail in the general practise of mankind! What is it, that hath met with more Contempt and Reproach, than this very thing, of Tenderness of Conscience! As David was scorned and laughed at, 
Psal. 69.10.  when he wept, and chastened his soul. How have the odious names of Peevishness, Preciseness, and a Superstitious Understanding, &c. been fastened upon it! So far are many from a diligent exercising of themselves to it, 
Acts 24.16. ( as indeed they should, with the Apostle Paul,) that by the profanest sort of Drollery, they have made it their business to discourage it in others. But for this very reason, it is the more amiable and lovely in Gods sight, when it appears in his own Servants; the less 'tis regarded by common persons, the greater esteem it hath with him. That Holiness which is most rare, is most beautiful; Noah found grace in the eyes of the Lord, 
Gen. 6.8, 9.  being perfect in a very wicked generation.  
Thirdly, Because it is the clearst proof of a living state. How unpleasant Objects must dead Souls be to a God that most frequently in Scripture swears by his Life, as an Attribute which he chiefly glories in! What Converse or Communion can there be between him, the Father of Spirits, and gross and heavy carcases?( For stupefied sinners are no better than such.) So far as men are past feeling in the matters of Religion, they are truly voided of Life; when they have lost their sense of Sin and Duty, it shows that they are under the power of Death. We conclude things that are insensible, to be inanimate; so we cannot but suppose, that the Life of God is extinct, where all Spiritual perception is destroyed. The very first act of Divine Quickening is instantly manifested by this restored faculty of discerning; as soon as God hath breathed upon our dry Bones, we are that very moment furnished with Tender Hearts. But let none who complain of remaining hardness, rashly infer from hence, that they are not yet made alive; upon these two accounts, remembering that, 1. It is a considerable degree of Tenderness, to be sensible of Hardness. 2. The more our Tenderness increases, the more sensible we shall be of the Hardness which remains.  
Fourthly, Because this temper of Soul is the highest pitch of sincerity, and the nearest approach to sinless perfection. God will not communicate himself to any but such as draw hear with a true heart, and we can have no better token to assure our hearts that they are true, than when we find them tender. God cannot be displeased with those that are duly afraid of displeasing him; 
Jer. 5.3.  for his Eyes are upon the Truth, and where such a fear is, 'tis impossible that there should be prevailing hypocrisy. And them, it is the further step which we can take, towards that perfect Holiness, which is the privilege of Heaven; such a constant suspicion of sin, and watchfulness against it, is the next remove to being without it. No Militant Saint is so like to a Glorified one as he that flies from the least shadow of evil, which he sees pursuing him; such an one is the livelyest resemblance of what himself shall be, when he comes to sit down with Abraham, Isaac, and Jacob in the kingdom of God. So that they who are Singing before his Throne, can be but some degrees more acceptable to God, than these that serve him trembling at his Foot.  
The eighth and last thing, is to Apply the whole, which I shall do, in a twofold Use, viz. of Information, and Exhortation.  
First, By way of Information; in these four Branches.  
First, We may reasonably infer from hence, that they who are least concerned about Gods displeasure, are the persons that fall most under it. The hardened Sinners lot is the Reverse of all these good Tidings to the Tender-hearted. Such as live after the most secure and regardless manner, are Vessels of the hottest Wrath; none so wretched, as they that cry( like Moses in another case), 
Num. 11.15.  Let me not see my wretchedness; none so manifestly past cure, as they that think themselves safe, when they can avoid Conviction; who run from the clamours of Conscience, as Hagar went at a distance from the cries of Ishmael. 
Gen. 21.16.  Men ever expose themselves so much to the Indignation of God, as when they labour most industriously to stifle all apprehensions of it. Internal checks and admonitions are such a Mercy, as the crowing of the Cock was to Peter; and such as do not think them so, and improve them accordingly, cannot hope, that there is any Mercy in store for them.  
Secondly, It must needs be the Wisdom and Interest of Rulers to show favour and encouragement to Tender Consciences.( And it is at this day a National Blessing, that we have such over us, as are really convinced of it.) Magistrates are the Ministers of God; and therefore what is approved by God, should be countenanced by them. And there is nothing which can be more to their own Advantage. Reputation, or Establishment. What a loss, and dishonour, and danger would it be for a Prince to be served by none but those, that have cast off the fear of God, and so have loosened the principal bond of their Allegiance to man! What confidence can be put in those, or what success can be expect from them, who have an Arbitrary Liberty of doing any thing which answers their purpose, or leaving any thing undone that's unuseful to themselves 〈◇〉 Where the ties of Conscience are most strictly held, as the Presence of God may be best hoped for to give success to public Managements, so the Trust which is reposed, is safest from being betrayed.  
Thirdly, Whatever gianful circumstances any persons are in which do any way engage them in the unavoidable violation of Duty, 'tis plain from this Doctrine, that they are bound to alter them; for holy tenderness must be maintained, though the unlawful means of our subsistence be totally given up. It would do well, if this were considered before hand by all, in the choice of their several Professions; but where that preventive Remedy hath been omitted, this must be applied afterwards. Some are so strangely involved among a multitude of snares, that it is absolutely necessary to quit the station they are in, if they have a mind to be disentangled: And it behoves every one to reckon that employment accursed, which cannot be followed without sin; yea, when a Christian finds it( though but almost) invincibly difficult to abide with God in his Calling, 'tis past all controversy, I think, that he ought to leave it, and( not to live in idleness upon Alms, but) to take some other method, which is more innocent, and less hazardous.  
Fourthly, This will teach us, That those things which might perhaps have some landable use in their first appointment and observation, should be laid aside, when they come to be perverted. The Brazen Serpent which when first made by Moses, was the Instrument of a wonderful Cure, as well as a significant Type of Christ, and after that continued among the people for many years, as a standing memorial of the goodness of God; yet in Hezekiahs dayes, when it was abused to Idolatry, he is commended for breaking it in pieces. 
2 Kings 18.4.  The Love-Feasts among the Primitive Christians in the times of the Apostles, were originally celebrated, for the preservation and increase of mutual Charity and Friendship; but when at length they became the occasions of notorious disorder,( which Paul begun to take notice of among the Corinthians) they were justly condemned and forborn by the Churches of Christ. 
1 Cor. 11.21, 22.  So the Holy Kiss, mentioned in several of the Epistles, which the Believers were wont to Greet one another with,( and which was an ancient custom of Salutation practised amongst the Jews,) was at last prudently forbidden and disused, in their Sacred Assemblies, when they saw that it opened a door to Lasciviousness.( As indeed Religious Affections are too prove to degenerate into Carnal, and that which begins in the Spirit, too often ends in the Flesh.)  
Secondly, A word of Exhortation, which is this; Labour to obtain and preserve this blessed frame of Heart, which is of such great price in the sight of God. In order to it, Take the ensuing Directions.  
First, Strive to increase in Spiritual Knowledge. Study to fi●● your minds with Light, if you would have your hearts due with Tenderness. God never gives an heart to disbelieve, 
Deut. 29.4.  b●● where he gives also an eye to se●● It is observable, that they whss were past feeling, and gave themselves over to a greedy working uncleanness, 
Ephes. 4.18, 19. ( in the place before cited,) had their understanding darkened, and were alienated from the life of God, through the ignorance that was in them. Ignoran●● and stupidity, are very natura●● linked together; and it is to 〈◇〉 expected, that where there●● most blindness, there should 〈◇〉 the greatest hardness. The ma●● thing, which the notion of Co●●science carries in it, is the appcation of general knowledge to particular actions; and therefore the less we know, the worse we are like to do.  
Secondly, Make not your Knowledge useless, and neglect not the Light which God hath given you, by taking things upon trust from other persons. Why hath God furnish you with a power of seeing, if he intended, that others should led you blindsold? Wherein is this better, than groping at noon day, when we have the advantage of directing our own steps? He that receives the dictates of any other man, without examination, ●ay swallow mortal Poison, instead of wholesome Food, and be ●dged in the Chambers of Death before he is ware. The best and safest course, 
1 Thess. 5.21.  is to prove all things. We are not truly Generous Christians, unless we be like the noble Bereans, who searched the Scriptures of the Old Testament, before they would credit the Preaching of the Apostles themselves, those Penmen of the New. Take heed therefore of being deceived by the plansible engagements of other, to bear you harmless before God; there may be something of rhetoric in that way of arguing, but nothing of Reason; for how can a Fellow-creature do this? Every one must bear his own burden; 
Gal. 6.5.  and it is not supposable for one Soul to be in another Souls stead.  
Thirdly, Let not Examples sway you so much as Precepts. If Barnabas had regarded Christ Gospel more then Peters practise( which he should have done) he had not been carried away with Judaizing dissimulation. 
Gal. 2.13.  If we guide our course by presidents, instead of walking according to rule, Conscience may soon be shipwrecked. The former Governours who had been before Nehemiah, 
Neh. 5.15.  were chargeable to the people, they had oppressed them, and insulted over them, but so did not he, because of the fear of God. We must not be frighted and scared with the reproach of singularity; though all men should be offended in Christ, let us resolve never to be offended; but carry ourselves like those two mgighty men whom David had, that stood and opposed the philistines, 
2 Sam. 23.9, 10, 11, 12.  when the people of Israel were gone away and fled.  
Fourthly, Decline all unnecessary converse with bad men. The Jews would not go into the public Judgment-Hall, when our Lord was arraigned before Pilate, lest they should be defiled by the company of the Gentiles which crowded there: 
John 18.28.  They were jealous of a Ceremonial defilement, we have more reason to fear a Moral pollution by too near approaches to wicked men, when we may easily keep ourselves at a distance from them. The Christians were commanded to hate even the garments spotted with the flesh; 
judas 23.  and to manifest their hatred, by shunning all familiarity with such; in allusion to the Law of Moses,( as some think), that whosoever touched the bed of him that had a running issue, 
Lev. 15.5.  was to wash his clothes, and bathe himself in water, and be unclean till the even. Sad experience may convince of the ruining hazard of accustomend society with profane and carnal persons; if we venture ourselves among those, by whom Holiness is mocked and Herided, we may be too quickly brought to disapprove and contemn it also, and to sit down in the seat of the scornful with them.  
Fifthly, Beware of lax interpretations of Scripture-Precepts. There is so great a Latitude allowed in some Practical Divinity, that to steer by such conduct, would gradually destroy all the enderness, which we are obssig'd to maintain. Too many Guides of Souls have presumed to widen Christs straight Gate, and ●●t the hedges of his narrow way ●●t a greater distance. Laodicean ●●kewarmness hath been represented as no absolute sin, but rather ●●f an indifferent nature( as if to be neither hot nor could, were equivalent with neither good nor bad), though God threatens it with spewing out of his mouth. 
Rev. 3.16.  The third Commandment hath been expounded to extend to a forbidding of nothing but Perjury; which the vain Swearer will be glad to catch at. Our Saviours prohibition of idle words, 
Mat. 12.36.  hath been restrained to malicious reproaches of Religion, and the means to confirm it; whereby some may hope the better to justify( or at least to excuse) their foolish talking, and unprofitable Discourse. I instance only in these things, as a specimen of those Doctrines, which are accommodated to a very ill purpose; but if we would keep our hearts tender, we must consider the Divine Law as a Rule of the highest perfection.  
Sixthly, Cherish the most vilifying and debasing thoughts of yourselves. They that walk most humbly, will walk most circumspectly Lowliness of mind is a great pro●oter of Tenderness of heart. He that is already vile in his own ●●ess, is likely to take the most effectual ear, that he may not take himself more vile by sin. The spirit of God speaks of Nebu●adnezzars mind being harden●● in( or by) pride. 
Dan. 5.20.  And the Psalmist admonishes the wicked ●●ls of his time, 
Ps. 75.5.  not to lift up ●●eir horn on high, or speak with ●●stiff neck. It is a Metaphor ●●ken from those untamed Crea●●res, which will not stoop, or 〈◇〉 their heads to receive the ●●ke; so arrogant and lofty Souls ●ould not be too straitly kept ●nder Divine Government, as they thought it their essential ●●ght, to take the freedom some●●nes of doing their own pleasure, ●●d walking after their own imaginations.  
Seventhly, Watch against formality in Gods Service: Going on in a beaten road of Duties after a lifeless manner, tends to make the heart like the way side. Solomon giving an account of the Harlot's assaulting the young man, 
Prov. 7.13, 14.  tells us, that with an impudent face she said unto him, I have peace-offerings with me, this day I have paid my vows. It seems, that she had an external form of Godliness, and kept up a reputation of Religion by Temple-worship, and by doing so, she grew the more bold and daring in her wickedness, and shook off all that remorse which might otherwise have seized and fastened upon her. This is very evident in the case of the Jews during the Captivity; for seventy years together they held on a course of fasting and mourning, 
Zec. 7.5.  but did not at all fast unto God, and the issue of it was, that they made their hearts as an adamant-stone. 
ver. 12.  A superficial discharge of Duties does abundance of harm in wearing away the sense of sin.  
Eighthly, Take heed of lying under any guilt unrepented of, or of relapsing into sins whereof you have formerly repented. This tends to brawn and sear the Conscience, and to abate that quickness of perception which is our great advantage. It is very remarkable, that Peters standing and warming himself among the Servants and Officers in the High-Priests Hall, 
John 18.18, 25.  after he had denied his Master once, is mentioned twice by the Holy Ghost; for if instead of doing so, he had gone out immediately, and bewailed his sin( as he did afterwards), he might have escaped the snare of his second and third Denials. delays in such cases are always pernicious; this is clearly hinted by the Apostle; Exhort one another daily, while it is called to day, 
Heb. 3.13.  lest any of you be hardened, &c. Long custom brought some of the believing Gentiles to look upon Fornication as a thing indifferent, which makes the Apostolical Council at Jerusalem to prohibit it among other things of that kind. 
Acts 15.20.  And therefore, when Nehemiah had rebuked the Nobles and Rulers, for exacting of their poorer Brethren, he bids them to restore to those whom they had so oppressed, their Lands and Houses, 
Neh. 5.11.  &c. even this day. Evasions might have been found out to frustrate his advice, if it were not instantly followed. Putting off Repentance, and frequent Back slidings, corrupt the frame of the heart, and led to forgetfulness of God.  
Ninthly, Let nothing tempt you to go against the dictates of Conscience, or to act with the least reluctancy and hesitation upon your own Spirits. As in those things, which we positively apprehended to be sinful, so where we cannot satisfy ourselves that they are lawful, it behoves us to suspend and forbear, till we have clearer light and information. They who think and teach, that the doubts of private persons are to be over-ruled by the injunctions of superiors, lay down very different measurs from the Apostle; Let every man be fully persuaded in his own mind. 
Rom. 14.5.  And again, Whatsoever is not of faith, 
ver. 23.  is sin. Can we now suppose, that the Spirit of God ordered us to acquiesce in what another commands, for no other reason, but because he commands it, and to believe the lawfulness of an human Prescription, when we cannot personally discern it? Does not the good and evil of our actions remain unalterable, and yet must the mere exercise of power turn the scale, and be enough to resolve our Scruples, of scatter our Objections? Can that alone settle our perplexed minds, when it is confessed, that the nature of the things commanded, is not changed? Certainly the administering and taking down of such Opiates as these, is very disserviceable to real Religion.  
Tenthly, fortify yourselves against carnal fear, and an effeminate sense of outward danger. Fix it upon your Souls, that as Souldiers of Christ, you are bound to endure hardness. 
2 Tim. 2.3.  Let not a prospect of the greatest sufferings terrify you into the least compliances. Indeed they who can support a Profession with outward prosperity, are commonly accounted the wise in Christ; 
1 Cor. 4.10.  but at the end they will appear to be mistaken fools; for the smallest wound in the Spirit, is worse than the sharpest thorn in the Flesh, and is generally acknowledged so to be, when the time of healing is past. Remember, that your business is to commend yourselves to God, your Father in Heaven, though your Mothers Children upon though Brethren hate, and cast you out for his Names sake. It is a Truth, which long observation hath confirmed, 
Deut. 28.56.  that they who are tender of suffering( like the delicate woman) are for the most part bold in sinning.  
Eleventhly, Live as under the continual view of God. Set him always before you, who hath said, 
Rev. 2.23.  All the churches shall know, that I am be, which searcheth the reins and hearts. He who considers this seriously, will renounce the hidden things of dishonesty, as much as the most gross and palpable Injustice; and when he might make an advantage of anothers ignorance or oversight, and defraud without discovery or suspicion, he will not do it, He is with-held from cursing the deaf, because God hears, and from putting a stumbling block before the blind, 
Lev. 19.14.  because God sees. The Holy Apostle did not corrupt the word of God, 
2 Cor. 2. ult.  and adulterate Sacred Truths in his Ministry, as many did, because he spoken always as in the sight of God. And perhaps this may be one reason, why Glorified Saints in Heaven can sin no more, because they are influenced so vigorously and effectually by the full and immediate, and constant Vision of God; the removal of tempting objects from them is not so much, as the presence of such an aweful object with them.  
In the last place, Pray without ceasing for renewed aids from God against every motion of sin, and assault of temptation. It hath been intimated before, that he who makes the heart soft at first, must keep it so afterwards; and therefore this work of Grace cannot be better strengthened, or more prosperously advanced, than by diligent application of ourselves to the Throne of Grace. The way to be secured from sinful falls, is to be much upon our Knees. The more we converse with God in this Duty, the greater succour may we expect from him. The disufe of this will weaken and endanger us more than any thing besides; it will slacken those restraints under which our Spirits ought to be held, and render us more apt to listen to the charms of our own Lust, and to the proposals of Satan: 
2 Chron. 16.8.  Asa conquered an huge host, by seeking to God; but was baffled by less force, when he trusted too much to human assistance. So 'tis frequently seen, that sleighter temptations prevail against us, when we think to encounter them by ourselves, after we have been victorious over stronger Corruptions by calling upon God for help. If therefore we would give no place to the Devil, nor his Works, 'tis necessary, that we should give ourselves to Prayer.  
To conclude all, Let me beseech every one that Readeth, not to receive this word in vain, by conferring with Flesh and Blood. If the World do tell you, that the governing of yourselves by such nice Rules and Methods, will be vexatious and troublesone, you may be assured of the contrary, from the faithful Word of God, and the Seals which have been set to it by many thousands. To that end, consider these two things well, as an Antidote against the venom, which others would infuse.  
First, That the most strictly conscientious may best expect to have the sweetest calm in their own minds. A Conscience most voided of offence, is thereby entitled and qualified to be most free from terror. The sorrows of Saints are therefore in the fittest time always turned into joys; 
John 16.20.  and the surest and most durable comforts are never too hastily obtained. It is beyond all controversy, that no peace for a while, is better than a false peace without interruption: Acute Pains are much safer than some stupefying Remedies; for present Grief will make way for everlusting Tranquillity. An Eminent Person hath lately given testimony to this Truth; 
Bish. of Sarum's Serm. at the Fun. of the Lady Brook. pag. 13.  Sometimes( says he) a great Tenderness of Mind, joined with a deep Sense of Duty, will raise sad reflections in those, who have the justest cause of rejoicing always in God; but such cloudy thoughts, though they may disquiet them a little, yet have a good effect upon them, &c.  
Secondly, They who are unaffected with a sense of guilt, be lashed for it afterwards to their greater torment. Many sins which we easily pass over in the heat of Temptation, 
1 Sam. 25.31.  are an offence of heart to us in our cooler Thoughts. Darius, against the convictions of his own mind, was persuaded by his Courtiers to throw Daniel into the den of lions, 
Dan. 6.18, 19.  but he could neither eat nor sleep, till he fetched him out. The longer 'tis before we recover our feeling, the worse shall we be stung at last. When some of the Christians were surprised by one of Julians Artifices to cast Frankincense upon his Altars, and came to review what they had done, and understood, that their Enemies construed it to be a Renunciation of Christ, they expressed the utmost rage against themselves,( as well as just resentment of the Emperors cheat) and even desired to be committed to the flames. To shut up the whole, let this dwell upon our minds, that That Worm which can never die, will at some time or other, make all men wish, that they had been more Tender, by way of prevention.  
FINIS.   

Books lately Printed for John Salusbury, at the Rising Sun near the Royal Exchange in cornhill.  
SIX Sermons on several Occasions. By T. Cruso.  
The Christian Laver: Or, a Discourse concerning the nature of Participation with, and the necessity of Purification by Christ. By the same Author.  
An end of Doctrinal Controversies, which have lately troubled the Churches by Reconciling Explication, without much Disputing. By P. Baxter.  
The mirror of Divine Love unveiled; in a Poetical Paraphrase of the high the mysterious Song of Solomon; whereunto are added several other Poems, being Miscellanies and Pindariques. By Rob. Fleming.  
A New Survey of the Common-Prayer.  
A Rational Defence of Non-Conformity, wherein the practise of Nonconformists is vindicated from promoting Popery, and ruining the Church, imputed to them by Dr. Stilling fleet, Bishop of Worcester, &c. By Gilbert Rule, D. D.  
The Conformists Sayings, &c.  
An Enquiry after Religion, &c. by a Late Gentleman of the Royal Society.