BALM FOR BLEEDING ENGLAND AND IRELAND.  
OR, SEASONABLE Instructions, for persecuted Christians: Delivered in several Sermons, By NICHOLAS LOCKYER Master of Arts.  ISA. 8.17. 
I will wait upon the Lord, which hideth his face from the house of Jacob, and I will look for him.  
LONDON, Printed by E.G. For John Rothwell, and are to be sold at his Shop at the sign of the Sun in Paul Churchyard, 1643.   

IT is ordered this fifteenth day of April, Anno Dom. 1643. By the Committee of the house of Commons in Parliament concerning Printing, that this Book entitled (Useful instructions for these evil times) be printed by john Rothwell.  
John White.   

 portrait of Nicholas Lockyer  
The true Effigies of the truly Religious Learned and judicious Divine de Nichola Lockyer Mr of Arts  
Note well the Substance of this shade so bright  
Lo 'tis a Burning and a shining Light  
Neat Elegant Sententious High and Rare  
Lo all his Sermons and Expressions are  R D  

To the Persecuted Christians In England and Ireland.  
BLeeding hearts, you are honoured to be Baptised, with Christ's Baptism, to pledge your dear Saviour, in his own Cup. Count not, call not honour misery. The Wine in your Cup, is red indeed, but without dregs to you; Christ's drinking first hath sweetened it well to Saints. Wrath makes sufferings, misery: let the World Howl in their wounds but do not you complain: let them curse as bearing Cain's mark, but do you bless God and glory, as bearing the marks of the Lord Jesus. Love in the bottom of a bloody Cup, and the deeper a man drinks, the sweeter. Christ powers out love upon the Soul, when the body powers out blood upon the truth. A Spirit of glory, is a bleeding Christians glory. There is inward advancement, when outward debasement. The soul is in Heaven, when the body is in Hell for Christ. Was that a Dungeon or a Heaven, in which they sang so sweetly at midnight? God's deal are righteous, when Man's deal are wicked: a man might bear suffering upon this ground, that he hath sinned; but how sweetly may they be borne, when sugared with love, and all sin forgiven? Ye prisoners of hope: what is your hope? What say you of England's night? Will it ever have day? Would my Soul could enter into your secrets: Would I could participate with you, in some of your Prison-enlargements. If you find a Heaven in Hell, what will your Heaven be? Now in the I'll of Patmos, 
* A patrimoniis jam ejecti.  What says GOD to your souls concerning these bleeding Jlands? Many Christians for whom you have bled, are now a flying from you, to save their Blood; writ after them ye bleeding hearts; preach your Prison-experiments, the faith and hope of your Bonds, and conclude like Paul, Remember our Bonds, and Wounds for Christ and you; Surely if there be any Bowels, this will bring them bacl to die with truth and you. I believe the Resurrection of thy dead, O bleeding England. Your Graves shall open, ye Prisoners of hope, and your buried glory and honour shall return to you. Truth shall outlive tyranny. Righteousness shall wash her Feet, in the Blood of the wicked. Pride shall be dethroned; and shame shall be her pavilion. Your integrity, ye Parliament-worthies, Christ will vindicate; your great pains and labour of love, Christ will return to you and yours. Steel good resolution, and Christ will carry you through all opposition. You are great sufferers, I would this little Book might give some refreshment to you, together with the rest of Gods suffering one's. Bleeding Ireland, God also is with thee, and will be. Thy Land is full of murderers, but not too many for God to overcome. God is as just, as Man is cruel: cruelty will cut its own Throat, when thou canst do nothing to evade it. Venomous Creatures die in thy land, by a providence from Heaven, which reason cannot reach. God and the whole Creation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fight against barbarous bloodshed. Thy naked Women and Children, which mourned, starved and died in winter's past, will fight against the monsters which stripped them, in summer's to come, when thou want'st men, money, and means to do it. The Vipers which have gnawed out thy guts are got into our Bowels too, that we might afford thee no relief; 
Moriendo Christia●o, vivit Christus.  but God will relieve, both thee and us. 'Twas a cursed crew which brought Gall and Vinegar, when Christ cried Eloi, Eloi. England had helped thee Ireland, had ●●t not been for this cursed Generation; but the blood of both Kingdoms will be upon them. Christ was not overcome, when killed. Many may die but Christ's cause in these poor envied islands, will live. Manage your bloody business bravely, ye Soldiers of Christ in England and Ireland, the Lord of Hosts ●s with you. Your sufferings are many, your pay will be great. Two Heavens are before you one for you and posterity here, another peculiarly adorned for sufferers unto blood, 
C●●ant an p●nn slagellum.  above. flinch from Christ and his cause, and lose both. Vale.  
Yours in continual Prayers, Nicho. Lockyer.   

To the Reader.  
REader, there are some Erratas here and there, throughout this Book, notwithstanding all our diligence to prevent them; but yet such, as with thine own observation, of what preceds, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and follows, & with a spirit of love, may easily be set right to thy understanding. Be not a mouth murderer, & kill two at once, my Name and thy Soul. What is candidly presented to thee, candidly receive, and bless Christ and the next Author, who is at Prayer for a blessing, upon this Work and thee.  
Nicho. Lockyer.   

The Table.  

THE Power of God relieves weak man. Page. 2.  

Isa. 8.17.  The property of Divine power. p. 3. 4. etc.  
Strengthening power, peculiar to Christians. p. 6.  
Divine power works in man to an eternal end. p. 3.  
Power working relievingly, walk humbly, p. 9  
Cheerfully. p. 11, 12  
Faith should kill fears. p. 13.  
What looseth divine strengthening. p. 16.  
The evil which follows upon it. p. 18.  
Power relieving is lost sometimes, only according to our apprehension. p. 20  
The wicked will never beat the righteous out of heart. p. 25.  
What all might in a Christian is. p. 28. 29. etc.  
How differing from that power which Christ had and used here. p. 32. 33.  
The Devil almighty in some. p. 36.  
How all might comes into the heart. p. 38. 39  
The happiness of an Almighty Christian. p. 41. 42. etc.  
Divine power Works gradually in a Christian. p. 45.  
When power works lowest in a Christian, it works above the ruining power of sin. p. 49.  
Power working according to higher or lower degrees, we should observe how it works in us. p. 51.  
All pains spring from one, that we have so little of God. p. 52.  
How to know whether divine power works strong enough to save. p. 54. 55.  
Divine power should be acknowledged as it works, with thankfulness. p. 57 58.  
Apprehension should make due impression, upon affection. p. 61.  
Apprehension is placed sentinel. p. 62.  
The danger of soule-powers misworking. p. 63  
How apprehension comes to work Divinely upon affection. p. 67. 68 etc.  
We are to call divine power as it works. p. 73  
Sinners will not do so, when power, works against them. p. 76.  
How divine power hath wrought in the hearts and hands of Christians in England, to be admired. p. 80. 81.  
Divine things so mentioned, as to make best impression upon the soul. p 84.  
God speaks as one in Heaven, to make us hear so. p. 90.  
Souls not stirred by the word, dead. p. 91.  
The funeral of the dead, rung. p. 93. 94.  
Accents, Aspirations of truth must have their place in the heart. p. 97.  
The goodness of the heart is, as the word makes full impression p. 98.  
Christ hath a glorious dominion in dying man. p. 103.  
Things which give being, give beauty, and being. ibid.  
Power works in order to majesty. p. 106.  
In order to its own absolute nature. p. 108.  
Much communicable, & many have nothing; this pitiful. p. 109.  
Glorious power, how miserable 'twill make a sinner, when set against him. p. 113. 114.  
What hinders power, from working gloriously in the soul. p. 117.  
Love admired that makes two Heavens. p. 122. 123.  
Patience defined. p. 126.  
What patience does presuppose. p. 132. 133.  
How much, patience is now needed in England. p. 136, 137.  
Principles of Patience suited to England's state. p. 139, 140. etc.  
What all Patience, is. p. 150. 151 etc.  
Persons exhorted to examine their patience, to know how eminent in it. p. 158.  
Many grow very wicked for want of much Patience. p. 161.  
The evils of impatience. p. 162. 163. etc.  
How all impatience is overcome. p. 168. 169.  
Gospel-sufferings sometimes of great duration. p. 171.  
What men should expect in the way to heaven. p. 178.  
Three sorts of hearts which cannot suffer long p. 179. 180. etc.  
Several things showing England's sufferferings, likely to be long. p. 183. 184. etc.  
Suffering though long, should be managed with a spirit of joy. p. 196.  
Such spoken to, who can make no joy out of suffering in a good cause; the causes of it laid open. p. 203. 204. etc.  
God would have a Christian, never without joy. p. 209.  
Encouragements to suffer long, in the cause of Christ now in England. p. 211. 212. etc.  
A Christian covets all Christ. p. 21  
'tis a lost man which observes not which way the strength of his soul works. p. 220. 221.  
A soul in extremity cannot last long. p. 223.  
Joy makes an ascending frame of heart p. 225.  
Christmas joy jostled against by Christ p. 231. 232. etc.  
The property of bad joy. p. 234. 235. etc.  
Thanksgiving defined. p. 2●8.  
What thanksgiving doth presuppose. p. 245.  
Whose work 'tis properly, whose naturally. p. 247. 248.  
Three things broadly speak England's ingratitude. p. 250. 251. etc.  
The remedy of ingratitude. p. 257. 258. etc.  
Grace, a Creation. p. 263.  
Sinners utter undoing-time come, p. 273.  
Principles demonstrative of soul ruined p. 274.  
And ruinous. p. 277.  
The hindrances of creating and making power. p. 281.  
Love singles out her objects. p. 285.  
Man cannot argue God's love to him from outward things. p. 294.  
The properties of an electing love. p. 295. 296  
What persons Christ chooses to work upon, he makes through work in. p. 304.  
The properties of a man fitted for wrath. p. 314. 415.  
Fitting grace for Heaven, hath its means, season, p. 320.  
A double fitness for Heaven. p. 325.  
The highest mercies are Communicable. p. 329.  
How man's highest felicity is communicable. p. 339. 340.  
Multitudes demonstrated to have no heart to go to Heaven. p. 347. 348. etc.  
Jnterest in Heaven, should comfort against all losses. p. 351.  
The greatest favours come most immediate. p. 356.  
Hope should not fall respecting great things, when external means fall. p. 364.  
Heaven the inheritance of Saints. p. 375.  
Demonstrations of profane holiness. p. 379. 380. etc.  
The birth of Sanctity. p. 386. 387.  
Heaven resembled by light. p. 392. 393.  
God doth lively shadow out to man here, what will be his condition hereafter. p. 414.   
FINIS.   


USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.11. 
Strengthened with all might according to his glorious power, unto all patience and long suffering with joyfulness.  
PRayer in this Verse is still continued, and still suited to present and imminent distress. The state of these Christians, was a suffering state, and like to be more (as our state now is) and therefore Prayer is made for answerable relief; for divine strengthening; forbearing and suffering grace; for shoulders suitable to every burden. strengthened with all might according to his glorious power, unto all patience and long suffering with joyfulness.  
The terms of this Text are very weighty, I shall therefore deal with them one after another: their difficulty lies Et in materia & in voce, both in matter and word; yet one hand, on which we lean, will carry us through both, to God's glory and man's edification. I begin with the first word,— Strengthened, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kóbur animi innuit.  etc. It points principally at the spirit of man, which is the bearer up of all: a man is what he is, from the fortitude of his inward man; according to this scope and sense the Apostle explains himself, using the same word to the Ephesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And applying it to the inner man. That he would grant you according to the riches of his glory, to be [strengthened with might by] his spirit in the inner man.  
Doct. God exerciseth a relieving power in a Christian; As he doth exercise a creating power, whereby he doth make a Christian; so he doth a strengthening and relieving power, whereby he doth maintain a Christian;— who are kept by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God, 1 Pet. 1.5. 'Tis the same word, with this in my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengthened with all might, etc. Divine power makes, and then it upholds; it makes Esse, and then it makes porrò esse; it brings forth, and breeds up; it travels in birth, once, and again; My little children of whom I travel in birth [again. This travaling in birth again, 
Gal. 4.19.  is strengthening and relieving power, to maintain and finish the first birth; the same that is here spoken of in my Text. Strengthened, etc.  
Divine power as it works towards a Christian, hath its peculiar properties; 
Proprietates potentiae Divinae.  as it works towards a Christian, it works tenderly; such a power working about the soul, works, and works again; it makes lambs, and then it makes arms to carry lambs, to preserve them to be sheep for the fold of Christ,— He shall gather the Lambs with his Arms, and carry them in his Bosom, and gently leading those that are with young. Isa. 40.11. As there is a carring and a leading power exercised about a Christian; all these sweet expressions, aptly point out this in my Text, to wit, that strengthening and relieving power which carries along and finishes the first work strengthened with all might, etc.  
Divine power as it works towards a Christian, works effectually.— The word of God which effectually worketh also in you that believe. 1 Thess. 2.13. An effectual power subjected to work for man, works and works again, and never leaves working till it hath effected its work, which is, preservation unto salvation; grace unto life. This power works, & creando & corroborando creating and strengthening; it makes the soul pass from strength to strength, till it be above all opposing strength, and expired safe and complete into that breast from whence it was first breathed. This expression— effectual power, is an expression of dreadful importance; it notes that divine power works sometimes by halves; not effectually; Something towards birth, and towards a manchild, some pangs and throws, but makes but an abortive at last; some things towards relief, but sinks and dies, and let's that which seemed to be come to nothing; but when it works effectually, it makes grace and carries on that grace to glory: it makes a Christian, and then it strengthens him to abide so to death, against deadly opposition Strengthened] with all might according to his glorious power, unto all patience and long suffering with joyfulness.  
Finally Divine power as it works about a Christian works perpetually; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the utmost, as you have it expressed, which is very lively: 
Heb. 7.25.  it lays out itself to the furthest; all vires Divinoe potentiae are stretched, and made to bear and carry to eternity, to carry unto death, through death, beyond death, above death, as that mighty expression is, Ps. 48.14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supra mortem.  To resolve itself into everlasting Arms; that is, a power subjected to use; a Divine power subjected to humane use everlastingly; so as to leave no place, no possibility of miscarrying to a Christian, let what will be or can be, on this side death, in death, or beyond death, so long as the soul is. Divine power is so subjected to work about a Christian as not to lose its work; no whit of its work; what ever loss he made otherwise upon the man, as a man: troubles may make loss upon a man as a farmer, as a Gentleman, as a Nobleman, but not upon man, as a Christian; power is subjected so to work, as to carry up, carry on, carry out all its own works about the soul, in perpetuum. To all eternity.  
Argument. Power subjected to work about a Christian, works from special love; power which works from such a love can never leave working, till it has its end, because love works to the end, and it works by power and all other attributes for the good of the beloved Upon this ground the Apostle Paul was confident of the Phillippians perseverance in the truth, being confident of this very thing, that he which hath begun a good work in you, will perform or finish it, unto the day of jesus Christ. Phil. 1.6.  
Divine power as it works strentheningly and relievingly, 
Media explicandi.  is peculiar to Christians; it's the same power which began a good work, continued working to finish it. Where Divine power works not creatingly, it works not relievingly; hence 'tis that one which is not a Christian indeed, holds not out always to be a Christian in show: hence 'tis likewise that Christ saith I have lost none, but a lost Creature; one that was never found; a child of perdition, lost from the beginning, a child of wrath, unto wrath, had he ever had grace in truth, I would have strengthened it, and kept it— those which thou gavest me I have [kept, etc. joh. 17.12. Keeping power waits about those that the Father hath given to the Son, and none else; all others are lost, and to go for lost.  
Strengthening power works towards all Christians successively; that is, from Generation to Generation by act of solemn intercession. Christ made it a solemn business, to make free way in Heaven, for a relieving and securing power to work here on Earth, as long as any Saints should be in it. And now am I no more in the World, but those are in the World, and I come to thee. Holy Father keep through thine own Name those whom thou hast given unto me, that they may be one as we are, etc. Neither pray I for these alone, but for them also which shall believe on me through their word. joh 11. & 20. The state of a Christian is botomed in blood; founded in Christ's death, made out by life, by Prayer and intercession; all is merited by Christ's blood; particulars are drawn out and conferred, upon solemn intercession. Christ's intercession ceased not, when he was on Earth; the requests above mentioned (I conceive) to be a continuation of solemn intercession, which must last, till all the Saints be above all wants. 
Heb. 7.25  He ever lives to make intercession for them; he that lived on Earth was an intercessor; he that died, lives again and goes on with that work, which he began, from the womb of the morning, from the beginning of love breathing upon fallen Adam: he that lives, prays; he has done so from the first Saints, and will do so to the last on Earth; he makes all Prayers of Christians, God's rest, and man's relief; pleasing to God, and strengthening to man: Strenegthned with all might, etc.  
Finally all powers which work in man, work to an eternal end: powers of darkness; all powers judiciary, which work in sinners, are to finish sin, and bring sinners to their place. 
To a condition miserable as near the Devil as may be.  So all the powers which work in Christians subduing power, strengthening power, leading, keeping, carrying, bosoming power, are to perfect grace, and bring them to glory. Holy Father keep through thine own Name those whom thou hast given me that they may be one as we are: the end of keeping power, 
joh. 17.11.  (you see) is a complete state; that they may be one as we are. Divine powers work shapingly, to the highest and happiest similitude, as their end, and never leave working and shaping this way, till they have made the felicity of the elect together, the nearest and the liveliest emblem of the felicity of the Trinity which each person hath in and with each other.  
Use. 1 Christians walk humbly; (this is the first thing that I would commend to you from this point) your state needs relief; your best state, your graces need supporting and strengthening. You had your being by grace; so you have your standing by grace; as strengthening and relieving mercy and compassion work towards you, so will ye do well; as this declines so will ye faint and do ill. 
2 Cor. 4.1.  As we have received mercy we faint not, saith our Apostle. Our strength and supply of spirits, is from relieving mercy; if this be suspended, we faint. As we are humble, so are our relieving receptions, as those are, so we faint not: as we have received, so we faint not: our strength is by daily bread, by daily divine concurrence, this suspended, your life and livelihood are gone,  
Eyeing too much what you have will soon make this sad suspension: Forget all, trust not in parts, no, trust not in graces; your best state is vanishing; your gold rusts; your grace, needs grace; your state as a Christian, needs strengthening power to carry it along: this House upon the Rock will else fall too, when storms and winds beat. 
Esse et porrò esse sunt ex gratia.  Mercy and compassion began your blessed state, this must finish it; walk as those that have all your fortune, at the feet of mercy. A Christian is strongest indeed, when he is weakest in his own sense: When I am weak then am I strong. Most gladly therefore will I rather glory in mine infirmity, that the power of Christ may rest upon me. 
2 Cor. 12.  'Tis great matter of gladness and lightsomeness 
* To a good heart.  to be devested of proud cumbersome self: as a Christian can look over all, that is in him, and be nothing so is he in capacity of the strengthening power of God, to rest upon him.  
Walk cheerfully. Troubles be many, like to be more. Christian's hearts begin to shake, and faint, I like it not, I wish I could speak from this point, to the comfort of such; what shall I say? what can I say more than this point bids me? infinite power is your servant; 'tis subjected to work strengthningly in you; 'tis not for a man to plead his own weakness that hath such an attendant; every one is to hardship, as the divine power that relieves him.— out of weakness were made strong, etc. Relieving power how ever it find a Christian below his work, 
Heb. 11.34  yet it leaves him above it;— out of weakness were made strong. What can you say weak souls, more than this, that you are weak, very weak? why 'tis meet that you should say of yourselves as you are, and 'tis as meet that you should say of divine power as it is. You are far below your work, your work is farther below that divine power which waits upon you. Come what can, can come worse then what did to these worthies, or find men worse? They were weak, yea, weakness, and yet out of weakness made strong, 
Debiles in abstracto.  and carried through all bravely, scorning base deliverance.  
Our Sea's rage, likely to rage's more; let them rage never so much, so much that ye be cast into them, out of your vessels, as jonas was; yet a relieving power shall bosom & belly you, and cast ye up Ionas'es', Christians, yea, better Christians than ye were. There be two things in relieving power, which if considered, methinks, should comfort any discouraged Christian; it works to relieve when you need it, and as you need it, When] thou passest through fire; and when] thou passest through water, then divine power will be with thee; when] thou art weak than thou shall be strong; when thou art in the Furnace, then will Christ be there; relieving power shall work opportunely, that's double relief: thou shalt have an arm stretched out to rescue, assoon as set upon; a breast work raised, assoon as shot at. Likewise, divine power shall work as you need it; it shall yield as much strength as your burden requires to bear it; as many spirits as your heat and sweeting shall waste; it shall be shaped every way to serve your turn; it shall be made to endure fire and water, to go whither soever you go, and to save itself & you too: when you pass thoroguh the water, ye shall have a power that can swim, and carry itself and you too through all: strengthening power shall work still suitable and proportionable to your distress, that what is wanting in you, shall always be made up by one that stands by; let Lions gape never so wide, you shall stop their mouths; let fire be made never so violent; you shall quench the violence of it. The seasonable and all-sufficient working of Divine power, me thinks, should take off all fear and objections in Christians.  
Christians chide your fears, kill them with Faith in this point, they will kill you else, and do you more hurt then the things you fear can possibly do. There is a relieving power subjected to wait upon you, and you are subjected to wait upon it, and your enouragement is certain relief.— they that wait on the Lord, shall renew their strength, etc. You have a spring of power running towards you, nothing can damn it up but unbelief, this will cut the throat of a Samson, and make him as weak as other men: Sampsons' hair off, and he is deadly weak; faith in God's power out, and God's people are as fainting and fearing as other men which have no such advantage attending them.  
God exerciseth strengthening power, and he doth it but upon condition of faith, which is as reasonable and as cheap a condition as can be; but the more reasonable, the worse, if not observed; a man's soul shall sink with a witness, that leans not upon his allowed relief. 'Tis David's expression often, my soul had fainted, had I not put forth Faith. The soul never sinks, let troubles be never so weighty, but when it let's go God Manage faith in that power which is subjected to serve you, and you can never be made miserable.  
You which find this strengthening power of Christ working in you, acknowledge your mercy, You are to be file-leaders, to help guide them that are behind you. Christ bears lambs in his bosom, so must you. Those that cannot relieve themselves, you should. The strong should support the weak. We should comfort others, with our comforts; Christians should share in one another's sweetest mercies: sweet meats should be given about. What you have from Heaven, some may have from you. Divine power works strengtheningly, sometimes more immediately, sometimes more mediately, the wind blows where it lists, and as it lists, 'tis always welcome to a distressed soul. Sometimes a lame Christian hath a staff of support and comfort more immediately out of Gods own Hand— thy] rod, and thy] staff comfort; at another time more mediately; he hath a staff, legs and eyes, lent him by a friend as job speaks. Soule-strength the better used, the longer kept, take heed you lose not the great blessing of assisting and strengthening power.  
1. Want of compassion will endanger the loss of it. 2. Sinning against it, will certainly lose it. I am afraid of this above all, I see Christians fall into consumptions apace, by fellowship with sin; as weak as water, as if there were no power of God at all in them, which is a most doleful condition. How weak is thine heart (saith the Lord to the jews) seeing thou dost all these things, 
Ezek. 16.30.  the work of an imperious whorish Woman? So may I say of many Christians; how weak are your hearts, seeing you do all these things, play the worldlings as do others, play the time-servers as do others? you can turn and wind your lives and consciences as you list, ah Lord, what strength of God is in such souls. You have lost assisting power, by your looseness, and baseness, you had been better have lost your lives, yea, ten thousand lives; you had been better have died any death, and never have seen that day nor hour in which you began to decline, to sin, to grieve and lose that power and strength of God which wrought in you.  
Unwarranted courses strip the heart of Divine strength. Light will have no fellowship with darkness: God doth not strengthen to sin. Man stripped of God, is deadly weak; he runs to any course. When God leaves a man, man becomes a beast. Why you are so easily drawn to sinne you may see by this point; the power of God is gone from your souls; your Delilah hath cut off your strength; your exorbitancy to this and that, hath checked, grieved, and killed the working of a lively power.  
This heavy stroke, is not a first but a last stroke for thine unruliness; Samson had many brunts, about his Delilah before that deadly brunt, that gave him up. Thou hast had other punishments for thy Delilah without, ere it came to this heavy stroke within; hadst thou made a right use of them, this last and deadliest stroke might have been saved. Ah! forsaken souls, 'tis a thousand pities that things had not been timely looked to, ere they came to such an inward extremity, to such a soule-blow, to such a spirit-wound. Things thus far run, a man recovers not in haste; it may be not all a man's life, to be as he was, and to enjoy divine power working so lively and sweetly as it did. Repenting and doing a man's first works is a likely way to do well, but whether it shall rise to be as well with the soul as 'twas, that rests wholly upon divine pleasure; what divine engagement the soul can plead for this, would be worth his best search. We find David praying hard for wont favour, but whether granted, that's doubtful.  
Strengthening power lost, the soul hath lost its soul: the spirit of man, hath lost the spirit of God; God doth not breath in the heart, the man cannot live, not live a jot better than he does, though reproved by his dearest friends every hour. That which did this great mischief] that which made this soule-death, was no small sin; it must be sought out and cried out of above all evils.— blood guilt, that one sin that killed two, Vriahs' body and David's soul, O how he cries out of this sin, at the throne of grace! This bloody sin that hath killed thy soul, separated between God and thy soul, this must thou with all fervency cry out upon, and with all care renew faith in an ever-bleeding Saviour, all will be little enough to keep thee from bleeding to death by despair. One thing is all, if thou canst receive it O forsaken soul, thou art made. Thou must obey divine injunction; believe, and expect good even in thy bad state. Let Israel hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption: and he shall redeem Israel from all his iniquities. A more deserted state than Israel's was and is, cannot be; yet faith and hope are both by Divine command to be exercised in this forlorn condition, with promise of full mercy— and he shall redeem Israel from all his iniquity. 
Psal. 130.7.8.  Whatsoever thy sin hath been, whatsoever the punishment of thy sin is, hope in the Lord, as the expression here is, that is, trust in Christ, and expect good in this way, and he shall redeem thee from all thine iniquity, even from that iniquity which hath killed the working of Gods strengthening and relieving power in thy soul? I judge the expressions of the Psalmist, to have such wide scope given them of purpose, that any deserted Christians whatsoever, might suck relief and support from them.  
Power relieving and strengthening is sometimes lost not really but seemingly, 
Cautio est.  that is, according to a tempted souls apprehension, this must be looked to, that so none judge worse of their condition then 'tis, and lay load needlessly upon themselves. Power relieving is consistent with power invading and tempting, and yet when this is violent, a poor soul overlookes him that stands by him, and mourns and prays as if nothing were his that is Gods. God was feign in a temptation to tell the Apostle Paul, what he enjoyed, which was all the answer he could have— And he said unto me my grace [is] sufficient for thee, and my strength [is] made perfect in weakness, 
2 Cor. 12.9  Soule-anguish with strength of temptation, and strength of desire to have it removed, made him overlook that mighty aid of God, by which he was enabled to stand under all; which is many a tempted soul's case, he cannot see the relief and strength he hath, because he hath not total freedom from the evil he groans under. This temptation must be observed, God will otherwise be a loser and man too: God will lose the glory of his grace, and man the comfort. Is it not relief and strength, that thou art upheld to encounter in any measure, with strong temptation? That thou art taken from them into the armies of Christ, though they not from thee? from the evil of temptation, though not simply from temptation itself? This was that power which Christ did principally pray for, not to take out of a wretched World and wretched condition but to uphold in it. I pray not that thou shouldst take them out of the World, but that thou shouldst keep them from [the evil, etc.  
Object. If I were so relieved and strengthened in my temptations, as kept and borne out against sin, I should acknowledge a strengthening power of God working in me, but alas! when I am tempted I am overcome.  
Sol. 1 It is one thing to sin, it is another thing to be overcome by sin. Christians which thus complain should well observe how Christ keeps their will and affections; a man is lost when these are won and not before. The Apostle Paul did eye this in the like conflict; what he was in will when nothing in deed. He found God in affection, though sin in action; the heart may be sound, when more external and inferior parts are not. What I do I allow not; what I would that do I not, but what I hate that do I, and upon this ground comforts himself in a sad condition, and disclaims sin as none of his, though acted by him. Tempted souls must remember this, The heart kept, all is kept; what is done against this by mere strength of corrupt nature, 'tis sins, 'tis not the soul's act: the holy Ghost makes this distinction, a weak soul must not call it too nice to comfort him: It is one thing to be taken by an enemy, and another thing to yield and lay down weapons to an enemy: this was the Apostles case, which though sad, yet he made it to yield its own relief, so must we in like cases. I am saith he a forced man, a prisoner, a captive; I do what I did never intent, what I can never allow, this may make me a wretched man, but it cannot make me a damnable man; it may put me into a strait, but my poor soul may find a way out through Christ— I thank God through jesus Christ, etc.  
Again remember this, to wit, how the point in hand is proposed, and so take it. God exerciseth a relieving power in a Christian, I do not say, a power presently conquering; by degrees it rises to this. Relief is renewed, and more and more time after time brought in still, till the soul be made victorious over all enemies. That place is very observable to this purpose. 
Mat. 12.20  A bruised reed shall he not break, and smoking flax shall he not quench, [till] he bring forth judgement into victory. That Christ Keeps alive thy will and affection towards him in the midst of so much corruption, and so many foils, is it not mighty power and love? yet this he doth, and this he will do, till he hath made thee in action, what thou art in affection; indeed, what thou art in will: he will not leave what he hath begun till he hath made thee victorious.  
Finally remember this, that strengthening power according to sense and observation, comes in by Prayer, fervent Prayer. The Apostle Paul found it so. Upon seeking of God again and again, God made known what he was, and what he would be to him— and he answered me my grace, etc. That is, to his prayer, God thus answered. So the Spouse she fervently prays for relief, and then in the next Verse breaks forth as one feeling it. Stay me with flagons, comfort me with Apples for I am sick of love. Then in the next Verse you have her sensibly expressing her enjoyment, 
Cant. 2.5.6.  His left hand is under my head, and his right hand doth embrace me. God in manifestation of the first power, is found unsought; but in manifestation of the second power he is found as sought; he speaks to our heart, as we speak to his; he reveals his compassion, as we reveal our state. You may want strengthening power if you seek it not. You may live without the lively sense of it long, if you pray not fervently. You must not disclaim a good state wholly, because 'tis badly managed. Christian's ill managing a good state, makes them often conclude 'tis stark naught; this is ill and lies heavy upon the heart, and yet does no good, but much hurt; it discourages to prayer and other duties, in and by which comes in, the experience of Gods strengtheing power, which they want.  
I have now but one or two things more to speak to the wicked from this point, and so I shall conclude it. You will never beat the godly out of heart; they have a relieving and strengthening power comes in still, fresh force from Heaven, they will never be conquered. They are upon a Rock: winds may blow and storms beat, they will never fall; the Rock is foundation, and side-props too. Christians are still kept in that hand, that made them Christians; and none can pluck them out of that Hand. The wicked have a great deal of work, more than they will consider they must quench two everlasting burn ere they will be conquerors; will they do either? There is an everlasting fire burning in the hearts of Saints; can all the Waters you power upon it quench it? There is an everlasting fire burning in Hell; both these fires kindled, and maintained by the breath of God; can you stop the breath of the Almighty? then may you be conquerors, not before.  
I would wicked men would be wise and acknowledge the principles and privileges of Saints, and strike sail to them. What they are they will be; what they are they shall be, to execute the righteous judgement of the Lord upon you this honour hath all the Saints. What honour? why? to be borne along resolutely and victoriously by everlasting arms, to bind Kings with chains and Nobles with fetters of Iron, 
Psal. 149.8.9.  to execute the judgement written. To be resolute to death is natural and necessary to them because of that relieving and strengthening power which works in them: to be resolute to their own temporal death, to accomplish your eternal death; to be resolute to all hardship, to help you to your place. The spirit of a Lion is in Christians; I would Dogs did know this: 'tis still, 'twill be still maintained so, will wicked spirits ever believe this? Ah wicked wretches, the Saints will be Devils to you here; they will rend you and tear you, and never let go their hold, God strengthens them to it: you might avoid this Hell if you were wise, though you cannot, that to come. Who would contend with everlasting burning? with such fiery spirits as can never be quenched? with such men, as are more than men, who have the strength of God, the spirit of the Almighy working within them? The unhappiness of wicked men is double, triple, I know not how manifold; They are liable to the wrath of God and of his people; and have no strengthening, power to secure them. When tortured without, they are more tortured within; 'tis a fattening, hardening, condemning torturing power that works in wicked souls; every drop 
* From providence  scalds, not one cools their souls. The powers which work mightily in them, are powers of darkness, and lead to utter darkness; there I leave these, and go on with my Text.  
The end of the first Sermon.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.11. 
— With All might, etc. Or in all power.  
THis is the next word to speak of. All might, is him that is Almighty given into man, as full as man can hold; 'tis so much divine strength extended, as to bear up to all duty, Almighty, is all that man can need, all that man can use bestowed on him: 'tis ten Talents; 'tis strength to hold forth all Gods Will, in all conditions, against all disadvantages: 'tis humane capacity made vast, and filled with as much of God, as any design on earth can require, for the well managing of it. Almightiness here, is not spoken in way of comparison with God, but in way of full obedience to God; 'tis an expression spoken in reference to Gods Will, not in reference to God's Person, and notes an ability to all that God commands, and not any equality to any thing that God is: it notes such a power in some similitude, to be to what is enjoined, as God is to any thing, able to it, and above it, though never so great.  
Almightiness in God, cannot be fully expressed by man. Almightiness in a Christian, hath so much of the Almighttinesse of God in it, that this neither cannot be fully expressed. 'Tis the same power which made Christ Almighty, exceeding richly made known in a Christian; no otherwise did the Apostle know how to express it.— that ye may know what is the exceeding greatness of his power to us ward who believe, according to the working of his mighty power which he wrought in Christ, when he raised him from the dead, 
Ephes. 1.19, 20.  and set him at his own right Hand in heavenly places, Almightiness in a Christian, 'tis the exceeding great power of Christ made known exceedingly, whereby a great similitude to Christ is made, in obeying him, as he did obey his Father. Thus only the Apostle expresses this power, because he knew not how more fully to reach it; therefore you may not expect a deeper fathoming of it from me:— and what is the exceeding greatness of his power to us ward, etc. 'Tis an indefinite expression, of an unmeasurable thing: we must word it as well as we can, when things are too big for words.  

3. Quedammodò omnipotens ad extraordinary.  Almightiness in a Christian, 'tis one in strength above ordinary work; 'tis one all able to extraordnary duties; as able to hard, as to light work: 'tis one able not only to impart the Gospel, but his own soul too, for the Gospel.— So being affectionately desireous we were willing to have imparted unto you, not the Gospel of God only, but also our own souls. 1 Thess. 2.8. 'Tis one able to give his heart to God, and his life too; his affection to Christ, and his blood too, with much willingness.— So being affectionately desirous we were willing, etc. Covetously or lustfully desirous, as the original words signify, which notes the most taking and swaying heart-passion.  
Almightiness in a Christian, 'tis divine power extended and received to the utmost, as you have such a Scripture phrase; to the utmost of what God is communicable, and man capable; to the utmost of what an infinite God can give, and a finite nature can receive; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the utmost of what is promised, and a Christians calling can call for. 'tis a Steven, one full of the Holy Ghost and of power; able to stand it out in a storm of stones; to see Heaven in Hell. 'Tis a Shadrach a triumpher in the Almighty, in the face of fiery cruelty; a triumpher in an Almighty God, before the frowning face of an Almighty man: 'tis a man able to obey God Agendo & patiendo in perpetuum, to the utmost; to the last breath. 
Modus communicandi.   
Almightiness in a Christian 'tis the same in nature with that which was in Christ, whereby he did all those Almighty things for our salvation. 
Modus communicandi.  The Apostle wishing this power to the Ephesians, says 'tis that which wrought in Christ when he raised him from the dead.— According to the working of his mighty power which wrought in Christ, when he raised him, etc. Ephes. 1.19. Christ had his power by which he did great things for us, by unction; so have we: he by unction from his Father, we by unction from him. God anointed jesus of Nazareth with the Holy Ghost and with power. Acts 10.38. Christ hath his unction immediately from the Father; we immediately from the Son: 'tis he that most immeditatly gives the Holy Ghost to us.— He shall glorify me (saith Christ of the spirit) for he shall receive of [mine] and shall show it unto you. The power the Holy Ghost gives, 'tis the power of Christ, the truth he reveals, 'tis the truth of Christ; Whatsoever excellency he inspires, 'tis the excellency of Christ, and to make similitude to him.  

1. Impertiendi discrimen.  Christ had his unction according to his capacity; of infinite capacity, and therefore his power, the power of a God. All power of God in man, comes to but finite power, the Subject is capable of no more. Almightiness in a christian is but finite power: infinite power working finitly, according to the capacity of the Subject.  
Christ had a more full unction than we, being a vaster continent; and he had a more free unction, that is, power more absolutely conferred, and made over very personal to him. He had his power as the first Adam, wholly at his own dispose, so he spoke of it, and so he wrought by it, I have power to lay down my life, and I have power to take it up. He could do this as of, and from himself. The most Almighty Christian cannot say thus, without blasphemy. Infinite power works in us, but not infinitely nor personally, as a thing wholly and altogether at our dispose.  
Use. Christians, are ye Almighty men and women? 'Tis a seasonable question,; an Almighty strength is coming against us. God is armed, deadly work is in the Land, can ye suffer unto death? Our glory will be great quickly, or our shame, obedience to blood and death is coming into use again. Is my strength the strength of stones? Saith job. The strength of stones and rocks, a kind of Almightiness is like to be needed, all the strength of God, to carry us out well; what power of God works in you?  
Divine Justice is throughly awake, but ah Lord! we are not. Full executions working, full preparations asleep; all will be ours with a wet finger; no Christians, 'twill not; 'twill be with a wet heart too, wet with blood, and 'tis well if not with the blood of some of you. 'Tis a remarkable expression that of the Prophet Ezek. When he had foretold sad things, he concludes thus. Then said I ah Lord God, 
Ezek. 20. v. ult.  they say of me doth he not speak parables? We are to many, as those that preach our own melancholy fancies, when we please not their fancies. I have often sadly said it, and with as much humility as I could, that England's mercy would be bloody mercies; but I doubt what use was made of it. The Sword you now all see is drawn, when 'twill be put up again, what bleeding yet is behind, the Lord only knows, 'twill be our wisdom to get strength for the worst; All might, all the power of God working in us, to bear up under all that can come.  
To have served Christ with our hearts would have serv'd-turne very well, these fourscore or these hundred years past, but now 'twill not, it must be with our heartblood; what strength and power have ye in your hearts to this? can you bleed out your souls in your Fields, in your Streets, at your Doo●es, in your Houses, for Christ? Tell me all of you (I beseech you) what strength have you to this? I have but little, I have none: this is the general vote. Such language in humility is good; but where 'tis so indeed, there 'tis sad. Why how have you used your precious time? you have had many years to fit for this one; many days of peace to fit for this day of War; many unbloudy days, to fit for this bloody day. You have had a growing time; a time of full growth, for full service, for any service; this will be pleaded against you by Christ and conscience better than I can do; how will ye be able to bear it?  
The time is come that many will rue their loss of time; that sloth will fall to slaying the very womb that hath long travelled with her: hard work, deadly hard work will every day now, fall to him that never dreamt on't, and many I fear will eternally die in manging a good cause. Ah Lord! this is sad indeed, when a man shall lose his life and his soul too, in a good cause; when a man shall make the greatest loss, in the greatest and bravest work of gain, that can come into a man's hand. I like courage well, but dislike a desperate man as much; such is every one that goes about deadly work, and yet altogether unfit to die; under the command of the Devil, when he puts himself under the command of man, for God.  
The Devil is Almighty in some men, I would speak a word to this. That which doth rule all in you, is your Almighty; by this you may know what power works in you. What power is supreme in you, the power of light and truth, or the power of darkness and sin? There is a strong man, and there is a stronger man; the stronger man is the Almighty. Three things will clear what power 'tis, that is Almighty in you. What are you in, 1. choice? What in, 2 pursuit? What in, 3. rest? What a man chooses, what a man prosecutes, what a man rests in, that has all, is all; that's Almighty. You that choose sin, prosecute sin, rest in sin; sin, Satan is your almighty; your God: you are strengthened with all might from Hell. The God of this World rules mightily in the children of disobedience saith the Apostle. When sinners are to sin as children to a Father, doing what they do very naturally, freely, constantly, contentedly, ah! lay this to heart, sin is almighty.  
Enlarge these things as you will in yourselves, I can say only this, you are lost men, if any thing be Almighty in you, but Christ. As you love your souls, consider what power works in you, and by what strength you are ruled. You that have nothing but the strength of sin and Satan in you, what will ye do when deliberately put to it for Christ? you will deny him and blaspheme him to his face; a man is, and necessarily must be, as the power that works and rules in him: you may think this, and promise that, (the weakest Creatures are aptest this way) but what overbears you now, will quite undo you in the day of trial.  
These things, Christians, I have spoken our of fear of some, but I hope well of the most of you; that an Almighty arm of God is under you, and an almighty spirit and power of God working in you: I would it were so with all. All of you may be, what any of you are. Covet things that excel, and CHRIST will give you excellent things; an excelling strength, All might. The most of Christ is best: the most of his power, the most of his truth, the most of his love, and the like; few hearts strongly hang after this, therefore are miserable in their little, of him that is all; al-might, and all joy, and joys so to be, to that soul that pants after it.  
All might comes in as all sin goes out; the Holy Ghost is our power, and he dwells and works as he can get room. Let Christ have all your affection, and you shall have all his power, to make you able to do all that he shall call you to. A man is made to duty, as he strongly loves; strong desires take and make Christ, and then Christ takes and makes the man strong; as strong as his work to which he hath such a desire.  
God dispenseth himself according to his own will, and yet according to ours too. 'Tis the plague of most men, that they desire but little of God: they are heart-enemies to all power that opposes their corrupt affections. The strength of God to mortify what man loves, and God hates, will man seek? or will God give without it? All might to overcome all, that overcomes the soul, what men desire or thirst after (this is talked of)? therefore they very deservedly die, under the power of their sin, and in the weakness of their souls.  
Grace in its measure (though not according to its being) is dispensed according to desire in its measure; for 'tis but a prevenient capacity made by God, to hold so much, or so much of himself: Christians enlarge your desires as Heaven, as the wicked are said to enlarge their desires as Hell. If you would have great things you must have great desires. According to your affections will be your fruitions; if you desire flagons of power and love to stay you, you shall be so supported; if you pant after power, all power to bear you up, you shall be so borne up. Almightiness to action, springs out of almightiness in affection.  
According to affection, and according to faith doth the power of God work in man: Therefore is Steven said to be a man full of faith and of the Holy Ghost; and elsewhere, full of faith and power, Acts 6.8. According to our faith, is our incorporation with that strength, & power, which is indeed almighty; and according to a Christians incorporation with this, is his derived almightiness. By faith the walls of Jericho fell: 'twas faith that made those worthies, such almighty ones. As the soul rests upon the almighty, so is it almighty. I would ye would study nothing else but faith; all you have is in it. Every age calls to peculiar service, this age calls for almighty Christians; ye see the way to it, blessed are ye, if ye find it: This blessedness I will speak of in a word or two and close up this point.  
An Almighty Christian, 'tis a Mordecai; one set upon the King's Horse, clothed with royal apparel, and a Haman holding his bridle. 'Tis a man over all, in God. 'Tis one clothed with the Sun, having the Moon under his feet. 'Tis a Christian with one foot on the Earth, and another on the Sea; trampling under foot corrupt doctrines, corrupt advantages, all that is unworthy of Christ, and will not go along with the soul, to his everlasting home.  
An Almighty Christian, 'tis one that moves in the highest Sphere, in caelo chrystallino, in the crystal Heavens, as near the Heaven of Heavens as may be. 'Tis one that waits for Christ from Heaven, more than for Heaven from Christ. 'Tis an Eagle, the King of Birds for sight and strength; he can look to the end of what God says and does, and stand it out expecting that end: he can look to a Canaan under a frown; behold life in death.  
An Almighty Christian can venture all upon an invisible God; bind up all in one visible word: he can give an Isaac to the dead; expect an Isaac from the dead; believe that truth shall never die, who ever die or live. An Almighty Christian can live and die with an Almighty Saviour: Christ alone is enough; Christ alone is all. Christ in poverty, is riches; Christ in death, is life; he is in spirit still according to him that he loves, and not according to what befalls him, that he loves. He is in affection according to the person of Christ, the employment of Christ, and not according to accidentalia that attend him. My beloved [is] thus and thus, and therefore beloved. What Christ is in himself takes; what may fall out, nothing. This Christian is Christ's liveli'st Emblem. Look on me (saith Gideon) and do likewise. So doth he, look on Christ, and what Christ says, he says; what Christ does, he does, let all the World say and do what they will. He can be baptised with the baptism wherewith Christ was baptised, though a bloody baptism.  
And Almighty soul on Earth, what will this soul be in Heaven. One strengthened with All might, is one prepared for all glory. Who can number the dust of Jacob, or tell the fourth part of Israel? Who can number the Jewels of this Christians Crown? Or tell the fourth part of them; Thine is the Kingdom, [Power and Glory, etc. Power and Glory go in a chain with mutual respect; as the one is, so the other. Look how much of Christ here, so much of glory with him hereafter. As CHRIST is in any soul, so he will be glorious in that soul: So fare as he reveals himself in any soul, so fare he abides and will for ever abide, and challenge honour fit for such a vast being, when he comes home. He now lives obscurely, but he will live in state, according to his revenue, and Seat: Here is All power, here must be all Glory, here are wide spacious rooms, they must have hang suitable: I am all, in this all, I must have state answerable. CHRIST glorifyes himself in us, as he reveals himself in us. 'Tis often hinted, when much is enjoyed, what it will end in at the appearing of Christ; 'twill best speak itself then. I can speak no more of it now.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.11. 
Strengthened [with all might] according to his glorious power, unto all patience and long suffering with joyfulness.  
Doct. ALL Might. Divine power works gradually in a Christian. Some have little, some much, some All might. There was (it may be) but little strength in these Christians, it may be much; but Surely not All might. What ever there was, the Apostle saw room enough within, for more; occasion enough without, in the World, for more; for much more; for all that might be had; and therefore so prayed— Strengthened with [All might, etc.  
There be heavenly places in Christ; some lower, some higher, some highest of all, and yet all heavenly and holy. And hath raised us together and hath made us sit together in Heavenly places in Christ Jesus. Ephes. 2.6.  
The expression notes a gradual working of Divine power, according to which we are raised and wrought to a similitude with Christ in holiness, less or more. The highest extension of power from Christ, makes the highest Heavenly place in him; that is, the greatest similitude to him, in purity and felicity.  
Our Heaven here is a growing Heaven; our Kingdom a growing Kingdom: we go from glory to glory, from strength to strength; from a little grain to a great Tree, from babes to strong men; from smoking to flaming, and so ascend up in that flame to a fixed glory, an abiding mansion; to a glory that shall admit of no ebbing nor flowing, of no intention or remission, of no graduality respecting the same subject.  
Divine power works according to order; Christ comes in state into the little World; line upon line, precept upon precept, power upon power until all be overpowered, and the little World wholly his. The Sun comes in state into the great World; it is not up at the Meridian, assoon as it appears in our Horrizon; it rises and rises, higher and higher, and so fills the great World with glory by degrees; So does the Sun of righteousness the little World, to wit, man; he is not at a Meridian height in any man's heart presently, but gradually; by greater and greater Revelations of power and strength, he rises to the Revelation of all power that the soul is capable of. He dwells, and then walks— I will dwell in you and walk in you saith the Lord. He takes up a dwelling and then makes long and stately walks. He makes known power, and then great power, and raises it revelando till it rises to exceeding great power— that ye might know what is the exceeding greatness of his power to us ward who believe. Ephes. 1.19.  
Divine power works in grace as it works in nature; 'tis Christ's own comparison. Divine power works in nature gradually; by steps and degrees, to perfect natural things. The Earth brings forth fruits of herself (saith Christ) first the blade, than the ear, after that the full Corn in the ear, and then immediately the Sickle is put in, because the Harvest is ripe. Mar. 4.28. So does Divine power work in grace (for this is the scope of the similitude) by degrees, not all at once; and answerably a Christian rises to bud, to blade, to ear and to full Corne. When all might is revealed, the Corn is full; the state of a Christian is come to his maturity; he will not be long now ere he be gathered and housed in Heaven.  
Divine power works in man, according to what God intends by man. As men are designed to God's Service, so God designs his power to their service, to work in and about them. Divine power is God's immediate agent; man a mediate: power is in the hand of God, man in the hand of power, and held up by it, lower or higher, as his work is— Whereunto I also labour (saith the Apostle) speaking of his ministerial work) striving according to his working which worketh in me mightily. Coloss. 1.29. God had a mighty deal of work to do for the Apostle, and his power wrought in him mightily: He wrought without, as God wrought within; he stirred as stirred— striving [according to his working, etc. Power is necesitated to work gradually, office and condition doth so change and vary in this World. With an eye to this the Apostle prayed; he apprehended these Christians set out for great hardship and service, and so he sets upon God to raise power and force answerably for their aid.— Strengthened with all might, etc.  
One or two things note, for the right understanding of this point. Divine power where it works lowest in any Christian, works above the ruining power of sin. Greater is he that is in you, than he that is in the World, saith Christ; greater when least, and where least, than that power which opposes him in a Christian heart. Christ according to ordinary and daily residence, carries the soul above the ruining power of sin: greater [is] he that is in you, etc. They might suppose their condition the lowest of any, as it is common and comely for Christians to do, and Christ condescends in speaking, and takes it so, and speaks of it under such a consideration and yet says he, fear not; the power that is in you, is greater than the power that is against you. The lowest degree of power that works in a Christian, will hold the soul that it shall not eternally miscarry, what strength soever be raised to this end, so that the devil shall lose his grand design, to wit, the destruction of the soul. The lowest degree of Divine strength, is supreme strength to all power resisting; as the lowest good Angel 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Forts robore. Angels of his, which are mighty (i) transcending in strength. 'tis an Hebraisme, & notes a superlative. Ps. 103.20.  Excelleth in strength, all bad.  
2. A second note is this, The state of Christians in general under the Gospel, is a very capable state of the highest revelations of power. Verily, verily I say unto you, he that believeth on me, the works that I do shall he do also and greater works than these shall he do because. I go unto my Father, joh. 14.12. Accession is now very free, intercession very potent, blessings are answerably necessary. The expression of Christ forementioned notes, that there is a peculiar intercession suited, to this bright Gospell-age where in we live; our grace-capacity now is answerably necessary. What intercession works in Heaven, such power and love works forth upon Earth. We live under the richest climate, under the richest Heavenly influence: all might and all excellence may with all ease be obtained now, in comparison of former times.  
Use. 1 A double use I would make of this point to try you, and then to stir you to acknowledge mercy as you find it. That Divine power works gradually, should make much inward observation, to see how God works in our hearts, whether little or much; Should be the sickness of your souls to find little of God stirring in them; 'twill be the death of your souls, not to find power of God ●nough stirring in them, to salvation. Our great work is to eye how Divine power works without in the World; but our greatest work is to eye and observe how it works within, in our hearts; I wonder at some men's temper, which least of all mind this. The soul of man is the noblest thing in the World, 'tis above the world and dost thou think that he which made it so above all for himself to work in, is least to be heeded what he works here?  
All pains spring from one, that we have so little of God: all pains and cares therefore should be turned into one, what have I of God? how might I have more? more of his love, more of his power working in my soul? God gives all might to many, and yet remains all might for any. Man has his Heaven as he will. He that will have it in the full and all— enjoyment of the Creature, he has it in this; God fills men's bellies with this treasure. Those that will have their heart in nothing but in the full and all enjoyment of God, have it so; he satisfyes men's thirst let it be what it will, or how great it will. He satisfyes the hungry belly, and the hungry soul.  
Affection is a gradual working thing, and a various working thing as the power of God is; 
Cautio est.  men had need look how it rises in thirst after any thing but God, they may have their longing else in wrath, and have enough of every thing in their hands to fill their bellies, but not enough of the power of God in their hearts to save their souls, and this will be sad indeed. The power of God works gradually (say I) in the hearts of men; in some, much; so much that one may say they have all might: in others, little; so little that one may truly say there is not power of God enough unto salvation. I am not ashamed of the Gospel saith the Apostle, for 'tis the [Power of God unto salvation. Is there power of God enough working in you, to rise to so much as this, to salvation, to soule-salvation? eternal salvation? Power enough to make you the sons of God? 'tis a great unhappiness to fall short of any power of God communicable; that any blessing power of God, which works in any man should not work in me: but to fall short of so much as will make the soul fall short of its eternal rest, ah Lord! what misery shall I call this?  

Scrutinus.  What faith, what love, what joy, what passion doth that power make which works in you? by this you may know whether 'twill prove a power Divine enough and strong enough to save your souls. Ye believe in Christ (we must believe this) well: yet this is but one thing; that power which works this, works more and further if it work effectually unto life. Ye believe in Christ; 'tis well: do ye love Christ too? his word his people, his ways? How strong is this love? as strong as death? to the death of sin and self? I mean the denial of both. Remember this one thing for all, pour where it works unto salvation, strong enough to save a sinner, it makes strong passion, lasting passion, and all towards Christ and truth. Christ is fair, fairest, the fairest of ten thousand, that is the fairest of all; so to day, so to morrow, so every day to the last day, to the end, as that love which set power at work in the heart, is.  
Divine power, when and where it works unto life, takes the heart first; there it gins. A man loves assoon as he lives, Christ, truth, whatsoever is holy. There is a desire of milk, yea sincere milk, in new borne babes; in babes assoon as barn there is love; love to truth, love to pure and sincere truth, to the pure and Holy word and ways of God: there is even in babes desire; Divine affection; panting after that light which came down from Heaven: O what is truth? what is Christ? would I know him; would I could enjoy him: First faith is most indiscernible; first love, which works from it, is most discernible, 'tis so strong and pure, and therefore I most mention this passion in this case, to discover the power that works in you.  
Divine power makes a divine nature where it works to salvation; a man is another Creature in desire then what he was; he sensibly differs from himself in affection. Things momentany are fallen two, yea, ten in the hundred with him; they have lost their price. The heart hath sold all for nothing, that was all once unto it. Gold, Dung; learning dung; all loss and dung; stinking earth, that way taking. The heart thirsts for nothing, but him that is all; all power, all love, all holiness, all happiness. Divine power where it works strong enough to save, makes passion divine, all passions, love, joy, fear, hatred. I doubt much what power works in some men's hearts, I see their affections so strong and so hearty to the World and the vanities of it: I see passion so impure and so strongly working downward. Christ and truth but as a straw when it lies in the way of the man's lust; he leaps over it with ease to satisfy his desire, I like not the state of that man's heart.  
Power is leading where 'tis saving; it leads by truth; by the heart. I am thine save me. Saith the Psalmist. Thine, that is, thine according to truth; thine in heart, thine in life: thine in trust; thine in blood, in Christ's blood, I lean on none else to save me; I lean to none else to guide me.  
Power is killing, that is saving; sin-killing that is soule-saving. The body of death, dead: the body of death, no body; no body with a soul, with life. Self-will slain; the will that lives, Christ's. Not I live, Christ lives in me. (i) not my will, but Christ's will carries and sways the soul. These things have been said to try you, what power and grace of God is in you, I shall say a little more in the next place to stir you, to acknowledge grace as you find it, and so leave this point and you for this time.  
Divine power works gradually; why as you find God working in you so acknowledge him; Let God have his own to a grain. Thine is the Kingdom and power, etc. We are taught this to acknowledge grace in its latitude, to the God of all grace. The Apostle gives God his own by weight, to a grain, which works in me mightily says he. If God works in you mightily let him hear of it mightily. As ye feel God, praise God. Make expression from operation and express it fully if you can. Thus doth Daniel, Then Daniel blessed the God of Heaven and said. Blessed be the Name of God for ever and ever, for wisdom and might are his, I thank thee and praise thee O God of my Fathers, who hast given me wisdom and might, Dan. 2. An excellent spirit and power wrought in Daniel and he acknowledges all to the giver— wisdom and might are his. How Gods Power and Glory went in the Sanctuary, is turned into a Psalm of praise; made to echo to the author. The very degree thereof, is noted,— so as I have seen them That I may see thy Power and thy Glory— So as I have seen them in the Sanctuary. What he did enjoy was thankfully acknowledged, what he would enjoy again was hearty panted after. How you see and feel power and glory go in the ordinances, how in your hearts, I beseech you acknowledge to Christ; let him have the glory of every powerful working here. We are men as yourselves; that our Weapons are mighty, 'tis through God; he does all, admire him, adore him. Heart-smitings, heart-embracing, kisses secretly, or kickings secretly, they are the kisses of his lips and the spurnings of his power, give him the glory of all. How prevailingly Christ hath revealed power in thee! what a lust he hath discovered, subdued! what an eternal state, ruined, hath he repaired! What wounds he hath healed! What inward issues he hath stayed! What bones, what broken bones, and how many he hath set and made to rejoice, let him have the glory of all. As Christ kisses us, we should kiss him.  
— We should meet our Father with joy Every Revelation of power in the heart, 'tis your Father's coming towards you, to take you nearer home to himself. We call power little, some Revelations thereof in comparison of others, because the Scripture doth so speak of it for our weakness sake, but this know, 'tis no little power that will stir your hearts, 'tis an arm of the Lord, which is no small limb— to whom is the arm of the Lord revealed? 'tis more than a finger, shall God reveal an arm in you, and lose it in you? He made the Sun, Moon, and Stars, praise him saith the Psalmist. But that power which hath made Sun, and Stars in your hearts, which hath bespangled your spirits with various glories, should not this much more make matter of praise? As power heightens itself operando so should we heighten it verbis elevando. As any Revelation hath less or more of God, in it, so it should busy and take up the heart to return it— in thy hand is power and might, and in thy hand is to make great, etc. 1 Chron. 29.1. As God's hand did work for David, so did David's heart and tongue work for God: he turned power into praise and so sent it home again in state to Heaven. But more of his expressions in that place, are very observable to this purpose and point I am pressing. But who am I (saith he) and what is my people that we should be able to offer so willingly? 1 Chron. 29.14. That we should be able, and able so willingly, here is the very degree of enabling power praisingly noted. As high as power sets a lesson of love, so high to a crochet it should be sung.  
Do but consider some poor souls that sit by you, which have no power of God stirring in them, but lie dead, damnably dead, and then be you dead if you can, to give thanks for that power which hath quickened and raised you from the dead; God will turn grace into our glory hereafter, we should turn grace into his glory here.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.11. 
Strengthened with all might according to his glorious power, unto all patience and long suffering with joyfulness.  
'tIs as it ought to be, when apprehension makes full and due impression upon affection: When the soul works out for God in desire and Prayer, according as it apprehends the need of him; the necessity of his power, love, or the like, for himself or others. Suitable to what the Apostle apprehended, he prayed: suitable to what he judged these would need of GOD, of his Power and might, so he hearty wished to them.  
Apprehension is placed sentinel in the soul by God, the actions of it should stir all. It's a power in man to see at a distance, and to give warning to all other powers, that the heart may more look out, and work out according to what is or will be needed.  
God is come within sight of man, when apprehension reacheth him. According to what of God is in sight, so should the soul stir. I have heard of thee by the hearing of the ear, but now mine eye seethe thee, I abhor myself in dust and ashes and repent, Job. 42.5, 6. Whilst job had not such an apprehension of Divine power as it was, the less sinful that his soul did not stir in reference to it as he ought, but assoon as he rightly understood it, all other powers stirred thoroughly, and job answerably repent and went about his business to stoop to that power which he saw above him.  
Every faculty must have the honour of its place; Divine Ordination must have the honour of its end or the man dies for it. When you see these things say that winter is near, etc. Saith the Scripture. That is, make use of what you apprehend, and answerably stir and prepare or you will perish with the world. So you shall have expressions frequent, when you hear this or that then do thus and thus. That is, when one faculty does its Office let all the rest do so too, or else you are lost men. If any sentinel shoot off and be not regarded, the whole army dies for it.  
Any soule-power misworking overthrows all; so any soule-power disobeyed in working by other powers, overthrows all. If apprehension be blind and sleepy the soul is undone; If apprehen sin see and speak in and by conscience, and yet the heart lie still, all will miscarry by surprise. Apprehension is a power placed to prevent surprise; Sad things concerning man, by Divine Ordination, work at a distance for a time; that man has his eyes in his head that sees this saith Solomon: that is, apprehension discharges its office, if this Office, and power be slighted by other powers in the heart, all is taken by surprise.  
I think apprehension now, does its Office in most of you, how is it obeyed in heart, in other main powers of the soul? Surely now no man but must needs apprehend, that he may want much of God speedily, as much as the Apostle apprehended these might do, much might, all might: now what stirring of heart under all that you apprehend? ye are convinced; are ye converted? Do ye stir now for yourselves as the Apostle did for these? Do ye wrestle hard with God for all that ye apprehend, ye may need? Can ye apprehend the necessity of much and be stirred little? Can ye see blood and death in the Land and lay nothing to heart? Canst thou see better blood than thine own shed, and yet make no preparation for the loss of thine. Though many be slain yet shall not I: ah Lord! that soul is slain already; 'twill be woeful when that body comes to be slain too.  
Dost thou see a Sword in the land separating between soul & body, and dost thou not yet set to separate between sin and thy soul? Art thou resolved to die in thy sin? wilt thou bleed to death in thy sin? this will make every drop of blood that comes from thee as ghastly as Hell. What a deadly bleeding is that, when soul and body bleed to death together? when the soul bleeds as fast with wounds from conscience, as the body with wounds from man. When soul and body bleed mortally together, ah Lord! let me not be near that man: how will he sigh? how will he look, speak, gasp and groan? and yet many such sad sights may be for aught I can discern, in many men's preparations to this hour.  
Sinners, God deals with you now as with Balaam, he stands before you with a drawn sword, he threatens your blood, your death if ye make a step further; ye cannot but apprehend this now as well as I; Balaam and his Ass too must needs see it now. What now will ye do? will ye make no use of such palpable apprehension? How exceeding sinful will that sin become which rids it out now against blood and death, and will live when the man must no longer live. I beseech you all consider the deal of God, and consider your eternal state. Christians what do ye see? what do ye do? ye see blood, good blood, a great deal of good blood fall, does good blood stir in you? You see death most deadly coming towards you, upon the point of a merciless sword, as merciless I dare say you Londoners shall find it if it prevail, as ever was drawn, do ye fit and prepare for it? to be hewed to pieces, dragged to death, trod to death under Horse-feets? ye cannot but apprehend that things may go very bad, and that ye may need very much speedily; does apprehension make due impression? Do ye work out Heaven-ward, as the Apostle doth here answerable to what ye apprehend you and yours may want?  
Sin is in great power where the soul will not give up, when he sees God coming against him. Thy love to sin will be an everlasting love, that dies not to sin now; thou and it will go to Hell together. Affection to evil becomes Almighty, unconquerable, and there is no way but one with the man. Man must die or his sin, that justice is at work which will kill one or t'other. I bleed and mourn to see how some men sin in the face of Justice, at sword's point; swear, curse, and drink drunk and yet going about deadly works. I see plainly now, that a man may see misery and yet not seek out to be blessed; he may see himself and others very open to and very near upon deadly danger, and yet neither seek out for himself nor others; why else do we see so many continue still yet as they were? Paul's spirit surely is few men's happiness to stir effectually towards God as they apprehend just cause.  
Apprehension works divinely upon affection, as it keeps itself pure from unbelief, and no otherwise. Unbelief is full of shift and evasion, the life of apprehension dies in this. Apprehension made from the Word of God, or works of God, works no longer nor no stronger, then as faith works with it. Why do such mighty apprehensions as we raise sometimes by the word, die and come to nothing, but because faith dies? men believe but whilst they see us and hear us speak. Keep faith alive, you will else see Hell often and feel it too and yet do nothing to shun it. Ye will see misery and yet not prepare for it, yea, ye will see judgement at the door and yet scoff at it; so did they of the old World; and another old World is this.  
Apprehension works divinely upon the heart as the will is subdued. A stubborn man fights against all apprehension he does not like; he shoots at God a great way off, and kills him before he can come near the heart, to do any good there. I will not hear him says Ahab, he never prophesis good to me. A stubborn heart does prejudge, kill things before they can come near him. Apprehensions work as we manage them; the strongest are quickly killed if we fight against them, the truest quickly made delusive if an unsound heart be in us.  
Apprehensions are best and work best, as they come from God and are carried to God. Some apprehensions arise from Satan and his temptations, these often work strongly, but run the soul still against some truth, and off some duty. That truth which is jasseled against must discover such apprehension to be temptation and set the soul in again. A man must fight against apprehension as it fights against God's Will, and takes us off from our duty. A man must not make apprehension from fiction as some tempted souls are taken up this way, but from real words or works of God, these are only of sanctifying power upon the spirit. And yet these which rise well, must be kept up well, or else these will be powerlesse too. A man much in apprehension must be much in Prayer, things will die else in the brain as they lie, and derive no influence down upon the heart. God must hear much of what we see, or else our vision will not be glorious; taking, fiilling, and leading the heart. Divine apprehensions are God's joggings of man, and man must jog God again often to understand them well, and to use them well, to know fully what God would to us in them, and what we should be to him by them. Apprehensions come in confused, and are shaped and made plain by Prayer; as they come from God they are ofttimes above us; as carried back again to God by Prayer, they are made plain and easy to us, and very effectual upon us. I judge these things very sweet to some of you, but I doubt they are very useless to many, they do so little lay their Eye or Ear to God's Word or Work, so little busy apprehension about any thing that is Divine. Apprehension works much (I believe) this year, but (I doubt) not very Divinely if it did surely we should see better hearts and lives than we do.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.11. 
— Glorious power, &c, or, power of his Glory.  
IT may be I may prosecute this expression both ways, as you have it rendered and as 'tis in the Original. As you read it 'tis rather interpretation than translation. Word for word as, 'tis in the Original, is according to the strength or, force of his glory; which is a propriety of speaking in the primitive language, where they would express a glorious thing, to express that by a substantive which we do by an adjective— the power of his glory, for glorious power. Like to this is that expression, 2 Thess. 1.9. Who shall be punished with everlasting destruction from the presence of the Lord and from the [glory of his power, that is, from his glorious power as we speak. In my Text power is put first, according to the [power of his glory: but in that Text forecited, glory is put first— from the glory of his power: both note one thing to wit, a glorious power.  
Power is called glorious when it doth glorious things within or without? therefore are these expressions here made Relata strengthened with all might,— according to his glorious power. When a Christian is made almighty, then is power made all glorious, glorious power; known so, and called so. Thus doth Moses and other servants of the Lord call power glorious, when it was extended to do glorious things. The right Hand of the Lord is become glorious in power (saith he in his Song when God had drowned the Egyptians, Ex. 15.6. Thy right hand hath dashed in pieces the Enemy.  
Doct. Having spoken this to explain, I would speak this to stand on, That we are to admire and call Divine power as it works: When it does great things, almighty things, glorious works in the World, in our hearts, then are we to call it answerably as the Holy Ghost doth here, glorious power. Strengthened with all might according to his glorious power.  
All out-going of God should be called and named as we find God in them. Christ the great channel of all in which God goes forth into the World (power, wisdom, mercy of God and the like) is named according to what of God was in him and to be declared by him.— And his name shall be called wonderful, the mighty God, the everlasting Father, the Prince of Peace. As Divine power, mercy, or the like, works in any person or by any person so should it be called, mighty, wonderful, glorious, everlasting, etc. Thus doth the Psalmist, his work is honourable and glorious. The works of the Lord are great (says he in the vers. foregoing) and then in this verse he calls it honourable and glorious, Psal. 111.2.3. As power works so 'tis to be called: as wisdom works so is it to be called— his understanding is infinite saith the Psalmist speaking of the wisdom of God. Ps. 147.5.  
As Christ goes in this World so we are to talk of his going; as he rides in this World so we are also to talk of that. If Christ ride in triumph we are triumphantly to speak of him; we are to call him Hosanna in the highest, when he shows himself highest. 
* When he rides upon Asses and rules asses; when he shows an overruling power over the unruliest things we are answerably to call him and his power which so Worke.  If he take and show the state and power of a King, a glorious King, we are to give him royal and glorious titles; we are to name him still in word, as he names himself indeed: we are to Christian Christ as we find him; to name power as we find it, love as we find it, etc. We are to extol him that rideth upon the Clouds: that is, we are to lift up him, that lifteth up himself; we are to set him in the Clouds which hath set himself there; we are to set up God in words, as he sets up himself in deeds; to set up him above all, which sets himself above all; to call him almighty which does almightily; to call power glorious, which doth gloriously.— according to his glorious power, etc.  
1 Love leads to this; Justice 2. binds to this, to give to God that which is due to his Name; to give to power, that which is due to power; to put titles suitable to state. Give unto the Lord the glory due to his name saith the Psalmist, that is, to admire and call power as it is, and as it does, in Christians and for Christians: to call power glorious is but due, when it does glorious things; the Apostle so apprehended, that when he spoke of power as working at such an height, at an almighty height for the carrying the soul through the worst that might come, that he was bound to call it glorious power. Vain man would be wise though he be as the wild Ass, Colt, said he to Job, that is, he would be accounted wise, and called wise though a fool, though of no more wisdom than an Ass, than an Ass Colt, the silliest of Asses: vain man would be accounted that which he is not, and have more than his due to him, but 'tis not so with GOD; he would have no man call him what he is not, or any thing he does, what it is not; but as he is, and as he does. Tell Pharaoh I am that I am; as he sees me do and work, so let him call me and no otherwise; as men see me and feel me, my power, my glory and the like, so let them call it and me.— Srengthened with al-might according to his [glorious power, etc.  
Use. Love leads to this, justice binds to this, and yet I fear I shall not find so much favour for Christ from every one, as to obey this doctrine. A glorious power wrought in and by Christ and yet the Scribes and Pharises would not acknowledge it, but blaspemed all. They would not call Christ, Christ; GOD, GOD; though convinced he was so; but called GOD a devil; and the power which wrought in him, by him, and for him, a Diabolical power, and thus continued blaspheming glorious power, the most glorious power that ever wrought: So did Jannes and Jambres, the power which wrought by Moses.  
This generation is alive again; alive and lusty in this Land at this day. Divine power works gloriously in the hearts and hands of Christians, yet will not many wretches acknowledge it, but deride it, blaspheme it, make head against it, as a power of the devil: Never did divine power work more gloriously in the hearts and hands of English Christians then at this day and yet never less acknowledged, nor more opposed; what speaking, what plotting now by cursed spirits, against glorious power, wisdom, and love that stirs in the people of GOD? Men care not what they say of our GOD, nor what they do against those in and by whom he works. Men will not see Christ in Christians, nor Christ for Christians, but Christ will make them see and feel both.  
When the heart is naught 'tis full of shifts, such men will attribute all that is done, to any thing rather than to that they should, then to divine power, and call that glorious. The Syrians attribute that to Hills which they should have attributed to GOD, for which Divine power wrought bloodily again, more bloodily then before that they might acknowledge God, and call his power as it was, glorious. Thus saith the Lord because the Syrians have said, The Lord is God of the Hills, but not of the Valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the Lord. 1 Kings 20.28. wretched men will call Hills strong, houses strong any thing strong and mighty but God. The working of Divine power in the hearts and hands of Christians so lately and so gloriously at Kenton I much doubt whether the wicked will acknowledge to be the power of GOD against them, and call it as it wrought, a glorious power. Divine power therefore shall work again and again, more bloodily then at Kenton till they be made to call it a glorious power which works in the hearts and hands of GOD'S people. Their blindness and madness is our affliction and their damnation, let's put one against tother to easen our burdens as we may.  
O when will English Papists and Athests, call the power of GOD which works in the hearts and hands of English Christians, a glorious power? [his] glorious power? When will they confess, that they are strengthened with all might according to [is] glorious power? men of almighty hearts and hands, by the power of an almighty GOD? When will Balaam alight and turn his horse, and confess a glittering glorious Power of GOD against him? When will he ingeniously say, I cannot curse but bless altogether English Christians, such a glorious power of GOD works in their hearts and bands? Naughty hearts have their shifts, and they have their sins: pride cannot call that power glorious, which is against it. A proud person cannot acknowledge that power glorious, which shames him. A proud heart is a deadly plague, such a man will rather die, then lay down his Weapons to GOD; than acknowledge himself too weak for glorious power. O what a nothing is man! What a worse than nothing is a wicked man! And yet what a something! What a all! What a some thing above all, doth he think himself!  
No Land surely, hath more guilty wretches of disobedience, to this doctrine I have in hand, than England. What land hath such desperate unacknowledgers of divine power, of such glorious divine power as we have? Had the glorious and mighty power which works in the hearts and hands of Christians in England, wrought so in the sight of Turks and Americans, how would they have adored it, and glorified it! what hardened Wretches are sinners against the glorious power, which works in the light of the Gospel above all others! Let all men know this and fear, that as power is abused so 'twill right itself within and without. Glorious power abused, will right itself gloriously. That glorious power which works in the hearts and hands of Christians in England abused, blasphemed, as many do, will harden and cut off with a witness; ' 'twill turn men into Devils, and Devils into Hell apace. Divine power stumbled against will throw men, but Christ and his power scofft at and blasphemed, will fall upon men and grind them to dust; and yet this is the practice of our Enemies. Let us be patiented they fight against themselves with their tongues, more than we can do with our hands, by blaspheming that which they shall be for'ct to stoop unto.  
That which the wicked will not do lies the more upon us, a necessary work will else fall quite to the ground. You have seen how divine power hath wrought, in the hearts and hands of our brethren abroad, in God's Cause, call it as 'tis; a glorious power. The almighty hath strengthened them within and without, according to his glorious power; call it so. He raised and strengthened the spirit of Scotland to resist to blood, against bloody wretches that would have destroyed both them & us: his power is a glorious power. He hath raised and strengthened the spirit of England to resist to blood, against their bloody enemeiss and ours too; against all the base bloody body of many Kingdoms combined: his power is a glorious power. He hath strengthened the hearts and hands of Christians at Hull, at Portsmouth, at Coventry, at Warwick, in the City, in the Field, and made them victorious; His power is a glorious power. Blood, much good blood is fallen, and yet much risen up again: men have hearts, to set their feet in the place of the dead, to die again, that Christ may never die: His power a is glorious power. He hath made the spirits of Nobles, Noble; the spirits of Gentlemen, noble; the spirits of Tradesmen, yea, the spirit of Ploughmen, noble; City and Country, noble: all England (for so I account the Parliament) resolved to live and die with truth: his power which worketh in them and us, is a glorious power.  
This is spoken in the general. I would have every one of you in particular, to take notice what power works in and by you and call it as it works. Are ye selfe-condemned? call that a convincing power. Are your hearts pricked and wounded? call that a terrible power. Are your hearts inflamed with love to Christ? call that a glorious power. Divine power condemning, executing, to wit, torturing, must be looked to betimes. 'Tis time to shake off sin, when hell is come home; come into a man's soul, ere the soul be gone out of the body. A power working merely convictive, is a sad and black, not a glorious power. Such a man should know that life and death are near him: he may live or he may die, as he stoops to that power which hath seized upon his soul. Where power works merely convictive, that man is indicted for his life; if he can believe he will do well; if not his wounds will bleed to death. No power works so black and sad in the soul, but faith altars it and makes it a glorious power. The go of God in the soul are suited to faith still. Believe O self condemned soul and thou shall see the glory of God; a glorious power working in thee. Out of faith, springs love; out of love, Heaven; Heaven felt, and then, and not till then, a Christian calls the power that works in him a glorious power: all is glorious, in Heaven. The soul quickly calls power as it feels it work, and very hardly otherwise. We call the Sun glorious, when we see it and feel it, smiling, warming, & comforting of us. Other celestial powers which blow; blast, nip and pinch, we call not glorious powers. Power is glorious, and confessed glorious, as it does its most glorious works in the heart. Christians ye are too far from Heaven, to call the Sun glorious: too few glorious works in you, to call power glorious. Were ye strengthened with all might, ye could not but (as the Apostle here doth) call power glorious.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.11. 
— According to his glorious power, or according to the force of his glory.  
Doct. DIvine things are so mentioned, as to make best impression upon the solve of man. The Holy Ghost speaks as one in Heaven, to make his auditors so: he speaks gloriously, to take, to raise, to ravish dead & dull man; to work and force way for Christ into every heart.— according to the power or force of his glory.  
'tis an expression of energy and divine force, moulded and shaped with such glittering letters and words, with such varnish and beauty from Heaven as to take and carry every heart thither. Words of glory, and works of glory, all things of glory, are of great power and force with fallen man; in a glorious stile therefore doth the Holy Ghost here speak.— according to the power of his glory.  
The Holy Ghost doth speak as like himself, and to man as like himself. He speaks as one in Heaven, as one wrapped up in God and in glory, to whom the language of the holy Land is natural: and he speaks to man as on earth, in earth, wrapped up soul and body in earth; cold, dull, heavy, and hard to be lifted up to Heaven, unless Heaven and glory be brought to his door, to his eye and ear, if anything be of power and force upon a dead creature this will— according to the force or power of his glory.  
God speaks to man, as man yet moves according to the ruins and remainders of his first state. Man's first state was glory, and he is a creature leaning and struggling that way still, to get and make a state of glory; he gropes after it in every thing, and as any thing carries glory and lustre to any sense, eye or ear, so he looks after it and hearkens to it. Things of natural glory, of glory to the sense, they are very swaying with a broken glorious creature. This the Devil knows right well, and therefore he bespangles his expression with Heaven, and glory, and the state of a God, when he has to do with man. So he did to the first Adam, so he did to the second Adam, he shown him all the Kingdoms of the World and the glory of them saith the Text; he knows words and works inlaied with glory, are very working and winning upon humane nature, who ever wear it. Therefore doth he at this day gild all his deadly pills, and makes them golden and glorious things to look upon; and daily works in his best apparel as an Angel of light; he puts fair white sleeves upon his arms when he is going to butcher the soul; he makes every tool and instrument of death look as glittering and as glorious as may be, he hath had long experience that golden glorious things are of great force, upon a broken glorious Creature. As Satan doth speak and work towards man, as man moves according to the remainders of his first state; so doth God. He knows that fallen man is much leaning and gropeing after glory, and therefore shall ye find the Holy Ghost so leaning to this way of speaking in the word, and working in the World, namely, to  expression with words of glory, and actions, with works of varnish and glory. As when Christ was to come in the flesh, and sent his Herauld's to the Shepherds, The glory of the Lord shined round about them saith the Text. Man is taken with a surrounding glory; once he had such a glory; in Christ he was to have it again: therefore came the message so visibly, and so strongly instructing this way. Glory to any sense works mightily, and be but glory to the ear, glorious words; but glory round, to ear to eye, to many senses at once, this makes Heaven, and carries all before it, swallows up the soul. So when Christ shall appear again, you have the Holy Ghost telling man, that he shall appear in glory. The Holy Ghost knows that man is a creature much taken with glory, therefore doth he  his actions and words with glory.— according to his glorious power.  
God speaks to man as to a creature of state. Persons of state and majesty mind glory as their nearest kinsman, and take in things only as they come in glory, and cannot stoop to own and embrace any else; as Kings and persons of state can embrace nothing but what comes in state, and presented with glory, suitable to their majesty. Man is a creature of state; of a big spirit; of a very big spirit in a very bad sense: words must be big when the spirit is big, or else they will not bear down all before them. One spirit speaks high and loftily to another: man will not open the everlasting-doores unless the King speak, and speak as a King, in state, in glory, and therefore doth he so speak— according to [his glorious power.  
The Holy Ghost speaks so to man, as to make man know his distance; he so, as to make him know him that speaks to be God, and him that is spoken to, but man: God speaks so as to make man admire, tremble, stoop. Man is a creature conceited, and yet of no reach: his conceptions and expressions lessen the dimensions of God, his wisdom, his power and the like, and in this way man grows upon God by sinful boldness; and therefore God is feign to put titles and epithets upon his things himself; to name things according to their nature himself, which fallen man could have done once, but now cannot; to call love,— Love passing knowledge: and wisdom, infinite: his wisdom is infinite saith the Psalmist: and power, glorious 
* To call an Angel, an Angel: and gold, gold. : he is feign to  every attribute himself with royal apparel, with titles suitable, that so man may know and keep his distance; hear and fear: hear and admire: hear and stoop to him that is so glorious and so far above him in every Limb; that hath such a glorious Arm— glorious power.  
Finally God shapes expression so to man, as to hint him of, and move him to, his highest state, He fetches expression from Heaven and from glory, to mind man what should take him up, and whither he should drive in all he says and does: he goes before man in glory, to draw man after him, he speaks gloriously to man, that man may echo to him, and call divine power as he does, and be taken with divine power as he is; that man may look about, and turn away his eye from things that are vainglorious, to that which is indeed glorious, and will indeed make man so, being strengthened with it. Strengthened with all might according to his— glorious power.  
Use. God speaks as one in Heaven, how do you hear? He makes his sword two-edged, one terrible t'other glorious, how does it cut? He uses his rod and his sceptre, sharp words and glorious words, what do they work? His sceptre he in lays, and gilds and makes a glorious Sceptre and so holds it forth to your senses, to your eyes to your ears, what impression doth it make upon your hearts? Can ye hear God speak gloriously and yet not be stirded? Can ye hear God speak from Mount Sina and yet not shake? Can ye hear him speak from Mount Zion, as one in Heaven, and yet not admire him, adore him, and be taken with him?  
To unstired souls I must first speak from this point, certainly you are dead. This is the first principle that springs from this point. Unstired souls are dead souls; he that speaks, speaks so gloriously so movingly, that all men unless they be dead must needs be stirred. Were your souls alive the words of Christ are so sweet, so full of glory and divine force, that they must needs stir and take you: were you but asleep the words of Christ are so glorious and so shining in your eyes that they would awake you. 'tis a remarkable place to this purpose Cant. 7.9.— and the roof of thy mouth like the best Wine that goes down sweetly, causing those that are asleep to speak. Christ's glorious words are very taking, they go down sweetly; if there be any principle of life in the soul 'twill stir it: If the heart be asleep in the lap of any lower sweet, in the lap of any low delights, if only asleep, and not dead in the nest, this higher sweet and glory, will awaken it, and make it speak to the praise of him that so exceeds all, in sweetness and love. Solomon was asleep for a while in the lap of low delights; but when once Christ began to speak in a glorious stile to his sleepy soul, he awoke presently, and made songs of that glory, that transcendent glory which he saw. Surely therefore I conclude that they are dead men whom words of glory, words full of Heaven cannot stir.  
How glorious the expression of Christ is here, ye hear: how gloriously Christ hath spoken upon it, out of the mouth of a babe, out of the mouth of a Worm and no man, ye have likewise heard: of what force and power all hath been upon your hearts ye know: how much more in love with Heaven and with the Word of Christ, and how much less in love with the World and with your lusts than you were, you know; ye that yet are as ye were, not a jot better, surely ye are dead: ye that are yet dead, ah Lord! when when will ye be alive? Let every heart attend, I will ring the Funeral of the dead.  
Heart's dead and unstired when Christ speaks lively and gloriously, have certainly stopped their ears against the charmer; this soul is a prisoner to perverse will, there is no damnable prison but this; he is resolved that nothing shall sway that is holy; that his heart shall rule truth, and not truth his heart, which will damn a man if he had a thousand souls. This man hath the plague in his heart, and hath shut up himself that none may come at him, no not the King of glory, not words of glory: writ Lord have mercy, upon this man's door, upon his forehead, for he will die in his sin, all the World cannot save him. Whom truth cannot stir, nothing can; whom glorious words of truth cannot stir, nothing shall; the man is stretched out for dead, I am now ringing his knell, does any dead soul hear me?  
A Sceptre of gold, a glorious power held out gloriously, the God of glory speaking in glory, and yet the heart of man not taken nor stirred, ah Lord! this heart is taken already; this heart is certainly catcht with some fading glory. Were there any soul at home when the King of glory, and the King in glory knocks, certainly 'twould open. What answer can be made? who can open when no body is at home? Dinah is gone abroad and ravished by the Shechemites; the heart is gadded abroad, taken and lost in a lie, in a fading vexing glory, that will be the death of it. An unstird soul is a dead soul; a dead soul is a lost soul; a lost soul in sin will be found in judgement, seldom any where else.  
I have not yet done ringing the Funeral of the dead, one peal more and I have done. Ye dead souls, Christ is making your grave do ye not see it? he is coming to take the length of your corpse with a sword, he will bleed you first and then bury you afterward. Ye have bled your souls dead, and Christ will bleed your bodies dead, and then will ye be twice dead and plucked up by the roots. When ye are gasping for life, will ye be taken and stirred with that mortal power which wounds you? when ye are descended to your long home, will ye be taken and affected with that power that sends you to Hell? Surely glorious power gloriously expressed will take your souls, or destroy them. In what stile God speaks, according to it will he make operation in every man, upward or downward. GOD'S Words shall have their force, and make issue according to their majesty and glory in the hearts of you all: words of majesty and glory; resplendent words, which are so shaped above, as to make strong reflections of the Sun, upon souls here below, will make very saving or very kill influence.  
God speaks gloriously to take, affect, and save the most obdurate heart, let him have his design; this is the last thing that I would press upon you, and this concerns us all. God makes his words glorious, his works glorious, that the heart may be melted and moulded to a glorious form by them, do not frustrate divine art. Words which go forth with much of God from Heaven, let them leave much of God in your hearts. When vision is glorious the soul should be in a transe: when the speaker is in Heaven, the hearer should be there too. The Lord spoke in glory, in shining light, to Saul; he cast the beauty which he uses above, upon his words; and these wrought indeed, and made Saul cry out Lord what wilt thou have me to do? Methinks this expression in the Text, is as if there were such another Heaven opening, and such another shining word to some Saul here, to some bloody malicious sinner. Sinner, sinner, why dost thou shut thine eyes and thine ears, against glorious words of Christ? Some glorious Meteors they render the Heavens to us, as if they did gloriously open; Heaven methinks opens in this expression, glorious power; how can any heart keep out of Heaven, when Heaven opens to it? How can any heart but be taken with that which is full of nothing but taking lustre? what man can pass over such an expression, without laying his hand on his heart, with such a quaere, what is that power which the Holy Ghost admires? Surely there is glory indeed, in that which he calls glorious; O that my soul could see this glory. Where Christ sets a hand in the margin, pointing to the observation of any thing of his, that surely is, very remarkable, there the soul should stand still, sit down and dwell:  
The very accents and aspirations of truth must have their place in the heart of man; the heart is to hold all: not a tittle of truth must fall to the ground, our hearts must catch it and keep it from falling and dying. Power, and Love, and Wisdom, they are accented and aspirated; glorious power, infinite wisdom, love, passing knowledge, etc. These titles and aspirations, this dust of gold must not be thrown away, but add to the impression of truth; for 'tis God setting all his strength, to thrust things into the heart; 'tis God using his best soule-saving art, to get into Sanctum sanctorum. As the heart behaves itself, so Divine truth lives or dies in it; as Divine words, die or live in the heart, so God dies or lives in the World. Much of God dies, when glorious expressions make not glorious impressions: much God-dying makes much man dying: that God is so much dead in England, makes so many men dead. Man is less than a tittle of truth; yea, the World is less than a tittle of truth: 
Spretis punct●s expira● Anglia.  tittles of truth killed by the Christian World, kill the Christian World so generally at this day. As truth hath apparelled itself so let it go in the World, and live in our hearts; let us not take the least spangle from Her attire; Truth, and Wisdom, and Love, will otherwise lose their dimensions; and God will lose the glory of his heights and depths of divine dispensations.  
The goodness of the heart is, as the words of God make total impression upon it. 'tis the best heart in which God can best read all that he hath said to a tittle; and find glorious impressions, suitable to the glorious words, in which he delivered himself. How you judge of your hearts I know not, God judges of them, as your breath turns into his; as your spirits admire, adore, rise and ascend into Heaven with his. That heart which can read and hear glorious words of Christ and not be answerably affected, will never be a glorious Christian. Christ makes the place of his feet glorious; as he treads in the heart, so he makes it glorious; as his Word makes impression, so is sanctification and no otherwise: they that hear and let go divine words of the the movingst form and force, will certainly die lose Souls.  
Men go to reading and hearing the word with a careless spirit, 'tis most men's sin; all that such get is judgement: they eat and drink judgement saith the Apostle respecting another Ordinance. So these hear and read judgement to their souls, that is, heart hardening and not heart raising. The handling of such a glorious expression as this (though by a weak servant of Christ) must needs have set your hearts something more Heaven-ward, had ye heard with such preparation as becomes you. A man finds God in his Word, as he seeks him in Prayer and no otherwise. Wax receives impression as 'tis prepared? Esther must fast and pray, and come with her life in her hand to the King, to have a glorious Sceptre stretched out unto her. So must we come into the presence of the King of Kings, with much seeking of God and selfe-judging: with our lives temporal and eternal in our hands, to find glorious words work gloriously; to have a glorious Sceptre stretched out from Heaven to us; a glorious power working in us, in the hearing of glorious things. He that minds little about what he is going, finds little but the fruit of his sin; he goes away from divine ordinances worse than he came to them; he goes away with a sop; with a heart more poisoned in malice; more hard, dead and cold; condemned and executed, to wit, tortured.  
I conclude this point with a note of admiration. That God will put gloss upon necessary commodities, such as we cannot be without and do well, to make them off, is wonderful. Ye do not use to put varnish upon Bread; that's such a general necessary dish, that its double and main use to the state of man, sets it off well enough, without any by-things about the dish; Such is the Word of God; 'tis as bread to our souls; of supreme use; this, one would think, should be enough to set it off with us; and yet because this is not; God paints bread; guilds Loves and sets them upon the Table to us. 
* Puts gloss upon the words of eternal life.  That GOD will put himself into a passion, to put us, put Heaven into his words, to put Heaven into our hearts; let's wonder. That Christ will let fall his mantle when he ascends, that we may ascend too; make his raised spirit, break forth into glorious raised words, to raise our spirits too! let his love and humility be ever before you.  
'Tis our great work, Christians, 'tis our great work, to admire God in his words and works, in his speaking and doing, how he does shape all to a gaining and saving end of lost man.— Glorious power; how bigbellied with Heaven are these words? what a transcendent shape have they, to save! In what a little can God wrap up much! in what a little, all! in a word, Heaven! in a word, the Heaven of Heavens! in a word he wraps up glory, infinite glory.— According to his glorious power. How smilingly doth Heaven look upon us in this expression! God breaks out glory in your very faces here; can ye see so much of the World to come, and in this World, and not admire?  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.11. 
— According to his Glorious power, etc.  
ALL Stars are glorious, but some are very near the Sun, and double in magnitude and glory, and as a sun in comparison of other stars. All dispensations of grace are glorious, but some exceed in glory; so full of Christ and glory, that they give a great resemblance in the heart, of his triumphant state in glory, and set the soul as in the borders of Heaven, when the body is in the belly of Hell: this is here called glorious power, as appears by the expressions following— unto all patience and long-suffering with joyfulness. He speaks of such an assisting power, as is superior to all opposing power, and makes up of itself to the soul, whatsoever the Creature could, and much more.  — According to his glorious power. 
Doct. WE are come now to the sight of the holy-Land: there be glimpses of Heaven upon Earth; power works glitteringly and gloriously here. Christ hath a glorious Dominion in dying man, Strengthened with all might according to his loving glorious power, etc.  
Things which give being, give beauty and being, glory and being; Esse, & tale esse: esse, et radiatum esse, Splendidum esse, Nature hath a power to put forth, and a power to shape unto beauty and glory: the earth gives virtue and glory; life and beauty which makes the earth such a glorious footstool under us; So do the Heavens give influence and glory: the Sun derives not only influence, but its very glory to the Sars, which makes the Heavens such a fruitful and such a glorious Canope over us. So doth the Sun of righteousness give glory and virtue.— We are called to glory and virtue. According as his Divine power hath given us all things that pertain unto life and godliness, through the knowledge of him that hath called us to— glory and virtue. 2 Pet. 1.3. Divine power makes virtue, glory and virtue; that is grate unto a glorious and very Heavenly height; grace unto tranquillity and triumph, let disadvantages in the World be what they will. He spoke this to sufferers; they might think their calling to be to nothing but misery, or at least to nothing but naked godliness and Gospell-profession which exposes to much hardship; no, saith he, ye are called to more than naked virtue, then mere conscience according to such Gospell-prnciples, ye are called to glory and virtue, to the participation of such virtue, as will work gloriously, and never leave working so, let what opposition soever be made, till it rise above all opposition unto all glory.  
Divine power works in order to truth. The promise to us Gentiles is (which stand not in the first and prime relation, not in the highest sphere of love) rest, yea glorious rest; dispensations so rich as to rise unto glory, joy and triumph as their rest above is. And in that day there shall be a root of Jesse stand for an ensign of the people, to it shall the Gentiles seek, and his rest shall be glorious: glory, saith the Original (i) a rest so glorious, as shall be very near that glory which is above. He shall quiet guilty conscience, and crown it; sprinkle it, and adorn it; he shall give a spirit of Peace, and a spirit of triumph; a glorious rest, a rest next to that above, where there is no restlessness, nor any thing wanting that may make the soul fully happy. The promise is, a Lord, and a glorious Lord; streams, yea, Rivers, broad Rivers. But there the glorious Lord will be unto us, a place of broad Rivers and streams, etc. The expressions note Divine Power working gloriously, 
Isa. 33.21.  in the Kingdom of grace; raising grace here under the Gospel to a glorious height; a power setting the soul in Heaven, the body being in Earth, the soul in glory, though the body in shame. These are the words of promise: now the work of power is to make words of promise words of truth; to accomplish truth; to give full being to all that God hath said, that not a tittle fall to the ground. Power works gloriously necessarily, as engaged by promise.  
Divine power works in order to dignity and majesty, as well as in order to truth. Christ hath a Kingdom and a throne here, as well as above, and Kingdoms and thrones must not only have power simplicitèr, but power ornatè, not only a power which is absolutely necessary to uphold the being of such a thing, but power also to adorn, dignify, and felicitate such a being upheld. Kings and Kingdoms have a power unto glory, as well as a power unto life and livelihood. I will fasten him as a nail in a sure place, and he shall be for a glorious throne unto his Father's house. Isa. 22.23. Power works in order to state, as well as in order to truth— he shall be for a glorious throne. We are Kings and therefore must necessarily have power ornatè, power gloriously working in us; grace, and grace unto glory; being, and triumphing: There is being in Christ and triumping in Christ; triumphing, is glorious power, and this necessarily belongs to a crown a Kingdom.  
Power works in Order to express words, and to types and shadows; it doth in the new house, as it did in the Old, and more. They had presence; filling presence, glorious filling presence. The glory of the Lord filled that house, so doth this; power works thus still; presence, filling presence and glorious filling presence; There is grace, riches of grace, and exceeding riches; an inheritance, riches of inheritance, and riches of glory, and all in the Saints.— That you may know what is the hope of his calling, and what the riches of the glory, of his inheritance in the Saints. Eph. 1. They had aid and glorious aid under the old Covenant, power and glorious power, so have we; and much more: our Ministration doth exceed in glory saith the Apostle, by how much nearer all glory than they. Power works and will work still more and more glorious within and without as the Christian world draws nearer and nearer full glory, as all things work strong stnearest their spring and rise. Power works gloriously now, but it will work far more gloriously every day than other; the Moon will become a Sun, and the Sun seven fold more glorious than now it is.  
Power works in order to its own absolute nature. Nothing is too hard for Divine power; it will work like itself in any thing; in any subject, in any place, under any disadvantage; 'twill make barren joyful, banished joyful, 'twill make Heaven in a furnace, Heaven in hell, Steven found it so; 'twill work gloriously in Heaven, 'twill work gloriously in earth, in dust; 'twill work gloriously in man, in beast, in any creature; 'twill make man almighty women, children, any as it lists: It's absolute, and works so; it can do any thing and doth so; it can work gloriously in a dunghill, and works as it can; puts forth according to its supreme, and glorious nature. 'Tis said of Christ that he manifested forth his glory when he did that first miracle of turning the water into Wine: there he wrought, 
John 2.11.  and put forth as he was; glorious power than began to work; according to its own absolute and glorious nature. As every thing doth, and will necessarily work, according to its own nature; what glory any flow hath closed up in its nature, and within its one bud, it will put forth. The result of all is this, power works gloriously, necessarily, naturally; in a way of grace, and engaged providence, and not gloriously in way of miracle now under the Gospel.  
So much to be had, and so little enjoyed makes me wonder and grieve: grace communicable, and grace unto glory, and yet men have no grace, Heaven communicable, and yet men in hell, glory communicable, and yet many in sin, in shame; how comes this? England is rich and yet many beggars and tattered Creatures, neither food nor clothing: is all well ordered? doth every one work hard? were every one diligent might they not live well in England? is there not plenty of bread, plenty of clothing; fine bread, glorious apparel; Heaven drops and it drops fatness, why are your souls so lean? in your father's house is bread enough; feasting, banqueting, junketing, glorious dishes in wisdom's house, how is it that you have nothing? not enough to hold life and soul together? power works gloriously, you feel none; under the power of sin, as if there were no power of God at all working in the World.  
Sinners, the first thing that I have to tell you from this point is that, you are wholly without excuse. There is power enough working to subdue the strongest lust, what then can you plead? will not glorious power lead captivity, captive? kill kill sins? men sin and lay it upon their weakness, and so rest and rub on? ah Lord! what a life is this GOD will judge you, and lay it upon your wickedness; is not glorious power able to relieve in any state? weakness becomes wickedness as it is rested in, and pleaded for: a soul given to shifting hath no mind to leave his sin, there is no damning temper but this. This is one principle that springs from this point there must be no pleading for sin; no not for any sin, though never so great and strong, the remedy is so ready, so gloriously all sufficient.  
A second principle that springs from this point, is this. That sin hath its notorious aggravation: how great is that sin which is committed under the neglect of glorious power! within the reach of a glorious arm! GOD doth number sin, and measure sin, he gives it a name, and a proper name: sin, and such a sin, he calls it by its kind, and by its colour, scarlet and crimson. As there is a glorious power, so there be glorious sins, Splendida peccata, scarlet, crimson sins, and these are such as are committed against glorious means, glorious light, grace, and aid. Sin is aggravated but from one slander by, but he is more than all, more than a thousand witnesses.  
Who did hear? who did see? who did accuse? who did grieve? who would have relieved? what power had his to relieve? so will GOD plead with poor sinners; so will he circumstance, and take the dimension of your sins, these little dashes and strokes by the first line will draw it forth to a great breadth, and make it look very broad, black, and bloody; the groundwork, and first draught thus filled up, will make the face of sin look very ugly. Sinners you sin under observation: yea, that's not all, you sin under aggravation, this will bring condemnation, the condemnation, This is the condemnation that light is come into the World, etc. Power, glorious power, works in the World and yet men lie in their sins.  
Use. At what height you sin, sinners, at that height you will perish. Power that works gloriously to save, will work to condemn, if neglected; if it cannot get the first end it will get the second; GOD never loseth all by any man. All? he never loseth any thing: at what rate he works he will be paid or pay himself, Power keeps at its height, if it be mighty and glorious to save and yet cannot, because rejected▪ 'twill be mighty and glorious to condemn and not to be evaded. Power can right it self, and keep up its glory at a pinch though sinners cannot.  
Let's here a little admire the misery of men, that lie in their sins, from the point in hand. What work will glorious power make when set against a man, against a worm, and no man; against a sinner a Creature worse than a Worm, one that hath not so much, as the simplicity of its being, to shelter it, as a Worm hath; glorious power, it will work wonders to make you miserable, 'twill turn itself into a hand, a deadly hand, writing sin in the wall still wheresoever ye become; 'twill make sin ever before you: My sin is ever before me saith David. If it can do so in reference to a child of God, much more will it in reference to a wicked man: pour 'twill give sin a shape, a stareing ghastly shape, that shall stare you in the face, where ever ye are or go, as some pictures very artificially drawn will look upon one which way soever one goes. Power, 'twill make sin never to look off you, nor you never be able to look off it: glorious power, 'twill turn sin into a Ghost and make it haunt you up and down the World, from Eden to the Land of Nod, from East to West, and weary you of your lives.  
Glorious power will bring judgement to your doors; Hell, home; 'twill set your Coffin, your black bearers ready, at your heels, and make your conscience tell you as he did Ananias, they are at the door which are ready to carry you, to your long home, 'twill make your sin find you out; 'twill turn your sin into a Bloodhound, and make it find you out wheresoever you be, and pull you by the Throat.— Your sins shall find you out, saith he to the Reubenites, glorious power will pull you down if your nest were in the stars; 'twill fetch you up, if you were in the bottom of the deep. Glorious power can make a Pursuivant to find you, and fetch you, from the ends of the Earth, to judgement, and to your place. Glorious power can put you into darkness, into utter darkness, into blackness and darkness as Judas speaks, into exquisite darkness, and yet where you shall see tightly, to wit, spirits which here you cannot do; damned spirits; spirits burned black with everlasting burning; spirits, flaming spirits; spirits all a fire, burned and burning, sucking in, and breathing forth in one another's face nothing but fire, unquenchable fire.  
Glorious power can put you into darkness (yea) under darkness, they are reserved under darkness saith Judas. Glorious power, can bundle up you, and bundle up darkness, and put one bundle upon another, and put you under-most under all the weight of Hell: Christ can put all the weight of hell upon one cursed spirit. Glorious power can cast you into the bottom of the bottomless pit; and chain you there with everlasting chains— reserved in everlasting chains, under darkness, unto the judgement of of the great day saith Judas. These things, sinners, have I spoken that you may dread glorious power, seeing you will not love it, and seek out to be saved by it.  
A fourth principle which springs out of this point, and which concerneth us all is; That our condition is very advanceable. Power works gloriously, you may live, very near Heaven, as well as very far of, if you will, you may see the holy Land, you may eat clusters of the fruit of the Country above. As you order things you may live in Heaven or Hell here. Christians I have a high question to ask you, how near Heaven do you live? do you see it? do you feel it? did you ever? have you any bunches of the fruit of the holy Land? The spirit of God is in you, but is the spirit of glory, and of God in you? you have grace; but have you grace and peace? you may have grace and peace, but are these multiplied, as the Apostle speaks, to a glorious height? doth a glorious spirit and power dwell and work in you? my Dove which art in the cloven of the Rocks (saith Christ) let me see thy countenance, and hear thy voice, etc. So say I to you Christians which are in desolate conditions mourning amongst Rocks, and hardships like doves, let me see your countenance, let me hear your voice, what is your peace, your joy, your love, your hope? all these are the rays and beams of a glorious power.  
I have none says one, I never had says another I doubt whether ever I shall says an other, this last I like worst, for surely he is furthest off from the blessing of glorious power. There be but two things that I know which hinder power from working gloriously, glorifyingly in the soul, and they are sin loved and unbelief; I will insist upon these a little, because I would have those that mourn, comforted; all that belong to Heaven, in Heaven. From sin no man can cease, but cease love to sin, if ye would have a Heaven upon earth, a glorious power and presence of GOD in you. Render your spirits free to God, let them not be ensnared with any lust, such intanglement spoils your glory, kills a glorious working spirit and power in you. Set wide open your hearts, those everlasting-doores to the King of Glory, and only, to the King of Glory, and the King of Glory in much glory will come in; a glorious Throne will he erect in your souls. Pure hearts see the Face of God; impure, only the black backparts of GOD. Blessed are the pure in heart, they see GOD. The heart is pure as love is pure, love is pure as it goes all to Christ, to him that is all pure. As love goes all to Christ, so it turns all into Heaven, in the heart; into glorious presence. All our work should be, to be disingaging out hearts still from all here; Heaven comes into the heart as earth goes out, the heart sees God as it purifyes itself. Blessed are the pure in heart for they shall see God. Purity makes capacity of Heaven; a clean heart is Christ's most intimate companion, he spreads open his Glory in this Bosom.  
The holy'st men have always had the most glorious visions, as Daniel, and job. God chooses his place to make Heaven; he makes Heaven above; in Jerusalem that is above: in souls that are above, above the vanities of this World, in love and desire, he makes a Heaven. Moses is led up to a mount to see Canaan; Christ upon a mount had his glorious transfiguration; he had his Heaven upon a mount. Love must mount above all these low things, ere the soul can see Heaven; enjoy glorious presence. You cannot lie-along upon earth, and see the Heaven of Heavens; you may lie along upon earth, and see earthly Heavens, that must pass away. Sin loved and the soul chooses his Heaven here, no man shall have two Heavens, two Heavens that differ specie. Power will not work gloriously in that heart that works filthily. A man may see hell in his sin but shall never see Heaven. It falls out unhapily still with man, when he goes about to make a heaven here, when he sets love at work to take her fortune, to make her glory and felicity here below as she can; this checks the working of a glorious power in any heart, and sets it a working another way, to whip the man with vexation of spirit, for seeking Heaven in Earth, in glorious vanities.  
So far as the heart is unmortifyed, 'tis not simple with God; simplicity is an absolute requisite, to make capacity of a glorious working power in the soul. God descended like a Dove, upon a Dove; sweetly and gloriously, upon him in whose mouth was no guile. A heart and a heart, has none of God's heart. God never proclaims himself well-pleased in that heart, which makes not him his pleasure. Divine Power works not gloriously, where the heart works basely: An hypocrite has least of Heaven of any man, and most of hell.  
As men draw near to God, so they see him; near to him in quality, and near to him in duty. We see heaven best upon our knees. As we glorify God, so he glorifyes us. When we open our mouths wide, he gives us great things, filling things; when we beg for flagons we are stayed with them. At the throne of grace, we find grace, grace in glory; heaven at God's feet; when most in his presence, most in Heaven. A man must go to heaven to find heaven: a man must live in heaven, to have heaven live in him. Much going to heaven, brings heaven at last, down along with one. Things do work best in their own element; power works most gloriously in heaven; the nearer the heart comes to heaven in simplicity, in purity, in pure qualities and habits, in pure acts and exercise, the more glorious doth power wo●ke in the soul still.  
Unbelief is another hindrance of a glorious working power: Said I not if ye would believe, ye should see the glory of God? saith Christ. By faith Enoch was translated. Soul translations, soul liftings up, soul raptures are in faith, in the strong exercise of faith. As we kiss, we are kissed. As we embrace, we are embraced. I am my wel-beloveds; and my wellbeloved is mine. An act of faith, and then an act of recompense, an act of joy. An act of trust, and then an act of return. I am my welbeloveds, and my well-beloved is mine. This is power working, and then glorifying its own work in the heart. 'tis the soul's going out to Christ like Zacheus, and then bringing Christ home with him, and after this follow feasting and joy, and giving away any thing, whilst he is enjoyed, that is all. Things work as they are in sight; 'tis so in the body, 'tis so in the soul. Faith sets glorified Christ in sight; glorified Christ in sight makes glorious work in the heart: In whom though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory.— In whom though now ye see him not; that is, bodily: but believing, that is, seeing him soulely. As our soul vision is so in our soul state, for joy, or grief, shame or glory. If the soul can see light in the countenance of Christ, t'ath joy, glory, heaven as full as it can hold; if nothing but darkness, t'ath nothing but grief. As ye believe, so is your Heaven or hell.  
With a note of admiration, I will conclude this point. Christians admire love that makes two heavens for such as are worthy of none. Is it not enough that power works gloriously above, but must it work so here too? I am not worthy, that thou shouldst come under my roof said he, and yet Christ was not then in state; that Christ in state, in glory, should come under such a roof, such a rotten roof, as ours here is! That light should arise in darkness, took the Psalmist much: that glorious light should arise in a poor dark soul, glorious power in a poor over-borne sinful soul, should wonderfully affect us, and set us into holy admiration! If a man die shall he live again? said job. Thus much taken him. How much more than should this. If a man live, shall he live again? If a man have a heaven here, shall he have another hereafter. If a man have glory here, shall he have glory again? shall he have glory upon glory? be clothed upon? Out of Heaven into Heaven? shall he pass from glory to glory by the spirit and power of God?  
Christians what a King of glory do we wait upon! Beb-chamber, dining-room glorious: yea, hall and out-roomes, which border upon hell, glorious: power works gloriously in a house not made with hands; yea, and in a house made with hands, with earthen hands, and earthen feet. Power works gloriously in Earth, forms an earthen Vessel unto glory, forms glory unto it, in it; puts glory in the earthen Vessel, and then puts the earthen Vessel into glory. The Queen's Daughter is all glorious, indeed: glorious within, without; glorious hereafter, yea, glorious here. It lies upon you Christians admiringly to speak and talk of these things. They] shall speak of the glory of thy Kingdom, and talk of thy power, etc. Psal. 145.11. Yea, not only admire it, but draw comfort from it, according to all your fears and distresses. What can ye want, which glorious power cannot help you to? What is it, that Heaven cannot make up? Suck this Honeycomb yourselves, I only can put it into your hand. Time calls me away.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.11. 
— Unto all patience.  
YOu have a hint here, what is the state of a Christian in this World, a state that needs a bearing, a very bearing frame of heart: patience all patience, if there be any thing more than this, and beyond this in long-suffering, it needs this too. Strengthened with all might according to his glorious power [unto all patience] and long-suffering with joyfulness.  
I take these two latter expressions to be Synonimicall, or very near it; the one explaining the other. All patience is long-suffering with joy: long-suffering with joy, is all patience. What difference they have [I think] is Secundum intra & extra, and so I shall prosecute them. All patience notes the habit; long-suffering with joy, notes the exercise. The one notes the grace of patience in its formality; the other, in its use; in its highest use, as the other notes it, in its full'st esse and strongest habit; for long suffering with joy, is patience in its highest & furthest use. Varying and redoubling of expression is to reach things thoroughly, and to hold them out most effectually; 'twill be our best way therefore (I judge) to go after the Holy Ghost step by step, word for word; in this way we shall tread surest, and be likely to find most, touching the nature of this needful grace of patience.  
First therefore of patience; then of all patience some thing shall be said, as God shall give assistance. 
Definitio.  Patience is a holy behaviour in affliction; 'tis virtus versata circa adversa. A grace that keeps man gracious, in all conditions; good in a bad condition; holy, against all disadvantages of holinesses, within or without. Man is a creature since his fall full of wants, and as full of disquiet, and this turns all wants into sins and miseries: he is a creature beside the rule, and his punishment for this, keeps him beside the rule through disquiet, and so renders man totally miserable; miserable without any felicity, or hope of felicity: this is the gall of bitterness, which patience takes away.  
Patience takes away the sin of misery; the misery of misery; the afflicting strength of misery; the sting and teeth of every affliction; the malignity of every cup of trembling; the unhappiness of every sad condition, and makes a felicity in misery. 'Tis rectitudo animi sub statu infelici. A rectitude of mind, under a cross and crooked condition: A heart moving by the word of God, when whipped by the hand of God. 'Tis Jonah praying in the Whale's belly: 'tis heaven made by divine art, in the belly of hell; this is patience.  
Patience is a soul enjoying itself in every condition, when nothing else. 
Anima in omni semetipsa fruens.  There is more truth in the understanding, than power of truth in the heart; therefore is man though very knowing, yet very unruly when all suits not to his will; hence 'tis that the soul can hardly enjoy itself, when it cannot enjoy all it would. Dispossession of the creature, makes dispossession of the soul; man in want, distracted; not compos facultatis, because not compos facultatum: not master of wit, because not master of wealth: the man is no man, because not such a man: the man hath nothing, because not such a thing: because no children, no life; as one dead; would be dead: let me have this or that, or let me die: let me not have my soul, if I may not have this or that which my soul desires. This is vanity grown up to maturity, and turned into vexation of spirit, which patience cures. Patience is a soul still enjoying itself, when nothing else.— in your patience possess your souls. Patience helps a man to his soul again, that is, to the enjoyment of his soul and of himself when all is gone. 'Tis a christian semper idem, one that is the same in sanctity in the greatest poverty, as in the greatest prosperity: the same in all holy and sweet frame of spirit in the greatest affliction, as in the greatest advancement: 'tis one blessing, God giving, and doing the like when taking away: 'Tis one that has all, having God, when Esau is coming to take away all.— I have all saith Jacob in a very sad condition.  

Est aequanimitas sacra.  Patience, 'tis an even Sea in all winds; a serene soul in all weathers. A thread even spun, with every wheel of providence: 'tis a soul above extremes; neither in excess, nor in defect; neither over sensible, nor under sensible of any affliction: neither without tears, nor without hope; neither murmuring, nor presuming: neither despising chastisement, nor fainting when corrected. Affected with all; cast down with nothing. Quiet, when tossed; very quiet, while extremely tossed, expecting his salvation, salvation from God when none can be had from man. Patience is not stupidity; an insensibility of soul under God's hand, that's a block, a stone, a Nabal, not a patiented man. Patience is not a mute drooping, a sullen silent soule-sinking and consuming under adversity; this is despair; this is soul vitality spent; the marrow of the bones dried up. Patience is virtus in medio a virtue between these two extremes; a soul sensible of one hand upon him, and of another under him; a soul sensible of a rod and a staff; and so very quiet and very comfortable in a very low condition: as having nothing, and yet possessing all things: this is patience.  
Patience 'tis a divine power, 
Est vis sacra subjugans.  a holy subjugating power working in the soul, rendering all afflictions stillborn. God may say what he will, do what he will, and a patiented soul charges God with nothing. If a reasonable creature be called dog, used like a dog, yet patience will not let this dog bark, nor flee out, but call him Lord, which calls her dog.— and she said, truth Lord the dogs eat of the crumbs, etc. Mat. 15.27. Patience gives sweet language for sour, to God and man: being reviled, reviles not again: being defamed, entreats. God has the day in a patiented soul: he may use his tongue or his hand how he will, a patiented heart is dumb and answers not again. Passion saith, I do well to to be angry, but patience saith, I do well to lay my hand on my mouth: I have spoken once, but I will speak no more; 'tis thy doing. Patience takes all well at God's hands, she loves him so dear. Patience can give no ill language, how ill soever it goes with her friend, in whose house she dwells. Patience is a silent laying down all at God's feet: 'tis a christian proclaiming freedom to Christ, to do his own will with him and his, in love. Patience was never known to put any other limitation upon the almighty. Make me childless, make me husbandless, wivelesse, penniless, any thing, so thou do it in love to my soul, saith patience. 'tis the Lord let him do what he will, said that patiented man. God has freedom proclaimed him, to do what he will, with a patiented man; nothing shall be retorted upon him. Patience can be in honour, in disgrace, high or low at God's dispose and be contented. A patiented man can live; can die, and see advantage in either: to live, Christ: to die, more Christ the, greatest gain of all: he can see gain in all that God does; gain in sickness, gain in disgrace, gain in loss; the greatest gain in the great'st loss; soule-gaine, in bodily loss; and therefore can patience speak of evils as good, of bitters as very sweet. Patience can kiss a rod; kiss one that looks frowningly, which every one cannot do.  
Patience, 'tis a soul at rest. 
'tis sacra requies.  A soul daily at rest in God. Wives gone, substance gone, house plundered, Ziklag burned, all mourning, many murmuring, ready to stoning and killing of David, and yet he makes up all in God and is at rest: this is patience. Patience, 'tis jacob sleeping hearty upon a stone; a heart at rest in hardships: 'tis a poor Widow cheerfully giving and obeying a Prophet, though but a little meal in the barrel, nor but a little Oil in the Cruse: 'tis one cheerfully going to eat her last provision and die: 'tis one quietly going up to take a view of Canaan and die at the door making death, life; Christ, Canaan. 'tis one going to sacrifice an only son, with a— God will provide: Patience can speak no worse divinity, in the greatest strait: 'Tis one breathing out a soul at rest, in the face of the cruelest misery; not my will but thy will be done. If this Cup may not pass, let my blood pass; if this cause cannot live without I die, let me die: let money go, let limbs go, let heartblood go, that Christ may stay, the Will of Christ may be done. Let the will of the Lord be done, this is a patiented man's, Amen. All runs into this, That patience, is a holy behaviour in affliction.  
In short, patience hath three things in it, 
R●sumptio.  1 Passion subdued, 2. The soul quieted, 3. Expectation and waiting for good. A heart plained and made even with its condition, neither higher nor lower; a heart still and taking all well; a heart expecting of, and waiting for what is needed, and Christ hath promised; this is a patiented soul.  
Patience presupposes a state of grace, a rich state of grace; for 'tis the cream of many virtues, the result of many graces combining: 'tis virtutum virtus, a good child, of good parents. 'Tis virtus a virtutibus derivata, 
* Therefore called virtus imperfecta by the Moralist.  a pleasant branch from many roots under ground. Patience presupposes an understanding full of the best light; the soul is argued, not beaten quiet as you beat a dog. Thou speakest like a foolish woman, saith he, shall I receive this and not that at God's hand? he argues his soul quiet. Folly wrangles— thou speakest like a foolish woman. A fool was never a patiented person; he cannot argue with his heart, nor hold forth convincing, satisfying principles. Clear divine light sways, and keeps down all insurrection in a depraved state:  
Patience presupposes a divine understanding, and a Divine will; that is, a will subdued: where there is a stubborn will, there is not, nor cannot be a patiented heart: every high thought is brought into subjection, ere the heart becomes patiented. A proud heart resists, and is resisted; this is duro durum, flint to flint, fire to fire, man hot and God hot; no patience nor quiet in this soul, nor can be. High things made low; rough, plain; a proud heart, humble; then follows patience. Patience has a humble meek mother, as any holy child in the soul; therefore is meekness (in a promiscuous, way of speaking) put for patience, whereas it is indeed the mother of patience, according to that expression— patiented abiding of the meek, etc. A meek heart, makes patiented abiding the will of God. The will subdued, the heart humble, and the man will stay God's leisure for any thing.  
Patience presupposes faith; knowing that the trial of your faith worketh patience saith the Apostle. Patience 'tis a Dove fleeing to and again in a deluge, and then resting the sole of her foot in the Ark: 'tis a spirit tossed and tumbled within itself, and then rests in Christ by faith, waiting what he will say and do; therefore 'tis said that tribulation works patience; because tribulation when strong worketh the soul off from all things here, and puts a man upon the exercise of faith in Christ for relief, and so sets the soul to expect and wait for good from God, when it can find none any where else. Before tribulation comes, a man usually does not exercise faith, because he hath where withal within his own reach to bear up himself, and so thinks he is patiented when indeed he is not, but one calm, in a calm; whereas patience properly is one calm in a storm; a heart quiet, waiting and expecting good, when it can feel nothing but evil, nor see nothing but a naked Word of God.  
Patience presupposes faith, and hope too; therefore is patience called, patience of hope: 'tis the result in the heart, of the exercise of both these; 'tis the blessing of faith and hope, 'tis the rest, quiet, expectation, which the acting of these graces raise, whereby the soul is as if it had all it wants. As the soul in extremity stays itself upon truth, so 'tis believing; as it expects accomplishment of truth, so it rises to hope: as it waits for what it expects, so it rises higher, and this act of the soul is properly called patience. The soul at this height, is miserable, as if not miserable, as he useth the phrase about marriage, married as if not married, possessing as if not possessing; This soul doth not possess, and yet is as if he did possess, he hath little, and yet is as if he had all.  
Patience presupposeth love, charity suffereth long saith the Apostle, it endures all things, love represents every thing to view, lovely; all that God doth and all that man doth: things thus represented, the heart cannot swell nor sour itself with its own thoughts: love renders every person and every thing fragrant, the veriest dunghill fragrant; when every thing smells sweet to the soul, the soul keeps itself sweet: love thinketh no evil; thinking evil ●akes evil passion; as the soul is possessed of things, so it works within itself, as the heart works within itself, so it makes passion still, good or bad.  
Use. I have showed you what patience is, and of what honourable house it comes, I will now make some use of all: I have (as you see) opened unto you a grace of graces, and in a time of times; a time wherein it was never more needed, since we knew time: Christ is takeing away our dear Earthly enjoyments, servant from Master, child from parents, husband from wife, soul from body; he is setting every relation a bleeding, one in the bosom of another: this calls loud for patience.  
God seems to be dealing with England as with Job: yea, with every good man in England as with job; he seems to be as one resolved to try us all to the quick, in Country and City; to bring us to a morsel of Bread; to strip us of all (which God knows England hath abused) and to set us upon a dunghill licking our wounds; to take away all, and then to set us in the want of all, to complain for pity to them that will show none, but power Vinegar into our wounds, when we cry for mercy. Ah Christians! will not such a condition call for patience? All in action now calls for nothing but patience; all in view now, calls for nothing but patience: what a double miserable man is that, which lives in England now without patience! and yet Lord how much do I see it wanting every where!  
I see an evil springing up in these Evil Times, which will spoil us all, if GOD prevent it not, and that is impatience: activity degenerates into impatience; forward men can bear no check from providence, the most forward men, are become the most froward men: we set our mercies a day (which is more than we can answer) and because God doth not observe our limitation, we flee out in heart and tongue fearfully. 1. I am weary of this City to hear the murmuring and impatience that is in it. The Country looks upon the City, the City looks upon the Parliament, the Parliament looks one upon another; Commons upon Lords, Lords upon Commons, all upon the King, and all look short of the King of Kings; this God saw right well, the fruit of it is upon us; we have lost much mercy this way, and now are at murmuring hard that we may lose all, relieving presence in the wilderness, and Canaan too. Will murmuring and impatience ever bring us into that Canaan we hope for? Christians you fear the King, you fear the Cavaliers, you fear Commanders, you fear the Parliament, I tell you my heart; I am more afraid of you, of your unbelief, of your impatience, that this will prove a City spoiling, a Kingdom spoiling evil above all.  
I will give you some principles of patience, respecting our state and condition, as things now stand and go with us, which is the best service (I think I can do you, The first principle is this, God takes time to administer to public bodies. England hath been a long time polluting herself, and this not with a Low but with a very high hand, God is going gently to repeat over all, and will you not give him time? 'tis but Justice to allow much time to one that is to repeat much. What hath been the course of the public, for this twenty years together, you have forgotten: what hath been your course for twenty, forty, fifty years, for these hundred years, since we and our fathers have enjoyed the Gospel, you have forgotten: how cold, how formalizing; how careless in your Families, how Excessive and abusive of the creature, how bowel-lesse and mercylesse; who can reckon up how you have ordered your time and talents? God can, but he must have time: will you thrust much work upon God, and not give him time to go through with it? God takes time to administer Justice: he was forty years telling Israel, how they grieved him by their murmuring: you would think much, if he should be so long a telling England, of her present murmuring. So afterwards he took eight years, and then eighteen years, and then twenty years, to tell Israel what they did under their Judges; and then seventy years to tell Israel what they did under their Kings: not any public body that I know of in the Scripture, but when God hath come to administer Justice to it, he hath taken some years to do it. Great houses that have many rooms in them, and these very foul, cannot be swept presently.  
Secondly, as God takes time to administer Justice to public bodies, so he takes time to administer mercy to public bodies. The Tabernacle was long a raising; the first Temple which was to exceed that, longer; the second Temple which was to exceed that, much longer; and the third which is to exceed all, longest of all. The tent or Tabernacle which was but small (I judge) was a year a making: the first Temple, seven years: the second Temple, forty and six years: if this had any typical signification (as I believe it had) it might well point at this, that a public house for Christ, under the Gospel, would be long a raising; I mean, a worship suitable to Gods Will, borne up by public authority. According to what way God will dispense himself, 'tis Justice and duty to wait for him: I find not one hint in Scripture, of sudden raising this last house. You show yourselves ignorant men, you err, not knowing the Scriptures, which are impatient because travailing England is not delivered in an hour, in a year. We have scarce travailed so long yet, as the Tabernacle was a building; sure I am, not so long as the first Temple was a building, there is no ground therefore of impatience, who have more noble things in hand. The son rises more and more, and so must up to the perfect day; this is the order that Christ will proceed in, to bring full mercy into the World will you be impatient, that the sun rises no faster? that he is not at the meridian, as soon as the day dawns?  
A second principle is this, God doth fit for favours and then gives them: he doth hue stones, for this last Temple. We are a generation low in spirit, and yet impatient that we have not high things. Do you give children and fools what they desire? do you not instruct and discipline, and then give? yea and then too, what in your wisdom you know good. We are utterly below high things, afraid of full mercies: is it not the fear of some, that the Puritan faction (as they call them) will be too strong? the discipline of the Gospel too strict? our spirits are base to God, and yet we wonder that noble things are not given unto us. Do not men play with their light? prefer policy to truth? Judge that Christ may wear a party coloured coat; man's wisdom, mixed with Gods; our own inventions and truth woven together. Tell me the best of you all, which are so impatient for reformation, which amongst you all doth deal so fairly with your light, and so simply with your conscience, as to render yourselves capable of so great a good, as you seem to wrangle for? Let things go how they will, you can still shuffle along; is not a shuffling condition fit for a shuffling spirit? God walks to you as you walk to him, and yet you are impatient: he cuts you out a condition with his Sword, suitable to your hearts; he sees what consciences you have, that you stick at nothing, why should he remove what you can swallow? why should you think much to live upon Husks, if you can eat Husks? when I look upon that cold, neutral, indifferent spirit, that is, in English Christians generally. I wonder to hear any complaine, that their best mercies are so long a coming. You impatiently talk of the Parliament, of the Army, of this and that, one is this and another is that, and therefore your misery lives, your mercies linger, and you die: I tell you, 'tis England's neutrality, that hath brought her to this state, that keeps her in this state, that will spend her and end her with bleeding, if any thing do.  
A third principle is this, inferior agents are all overruled; Judas and his bloody crew, move by a supreme council, they could not else have done to Christ what they did, and so Christ told them. Providence order all agent and actions, to her own end; not to such an end, proposed by such a man: if love be in the breast of the first agent 'tis no matter how all other agents act you are to conclude they act well still, though you cannot see it: no heart could be impatient, or wrangle, if this principle were but well swallowed. Actions and agents may move very strangely in our view, and yet very orderly to the greatest good, as their supernatural end. I would ask any impatient soul but this, what is in the breast of God respecting our cause? love, or not love? if you Judge love to be in God to our cause, believe that all agents and actions are ordered by it, and will bring forth in God's time, a blessed end.  
A fourth principle is this, The employment of War is a new thing to England: a council of War and a council of State, are two things: experience, makes expertness 'tis weakness to fall out which young beginners, because not expert: every one doth not know how to stick a Hog to the heart at one thrust, such must have the liberty to thrust again, and 'tis well if they kill him at last. Would you have men old Soldiers, which never saw the field before? let any Chronicle produce braver courage and carriage by young beginners, than ours have hitherto shown both at Kenton and Branford? Passion makes u● look over, what God doth by us and for us.  
A fift principle is this, God's providence makes up man's improvidence. God we see is by so much the more watchful, that we are unskilful, have we cause then to be impatient? did not God's providence make up our improvidence at Branford? could so many else have been kept, from coming to the gates of your City, by so few? and so unarmed? our men wanted powder and shot, and our God shot off for them, and for us, or else certainly we had had their Cannon, thundering about our Ears, for a Sabbath peal. Many advantages we have given them, but they are cursed to the adversary, they do not thrive with them; they labour in the very fire, and blast themselves upon the top of their best advantages. When God is all-sufficient, in such a redundant sense as this, to supply over sight, by his watchful Eye, what soul dares to murmur?  
A sixth principle is this, Impatience against called instruments to any work, is impatience against GOD, and he will take it so: who is Moses? and who is Aron? that you murmur against them? who is the Parliament that you are impatient against it? are they not a called body by God? are they not wise men, holy men; true hearted, tender hearted; and wish you as well as themselves, as well as you can wish yourselves! Do they not use the best ability they have to do us service? shall we requite them for all, cost and pains, with murmuring against them? God will take this to heart, and charge you with murmuring against him.  
Finally, God will so carry the great works of these last times, that all men shall acknowledge him and not any man, which should make us patiented that we can see man no more: that we can see man no more in our great works, a Finger of GOD is in it, that he may be seen and admired, as the Author of all. The Prophet speaking (and certainly of this time) how this Generation should come down, saith, 
Hab. 2.13.  Behold is it not of the Lord of Hosts that the People labour in the very Fire, etc. For the Earth (saith he) shall be filled with the Knowledge of the Glory of the Lord, etc. Not with the Knowledge of the Glory of any man. Men can do no more than they can; men shall do no more than they do, that you make not Gods of them: That you have no advantage to make a man a GOD, are you impatient? that God will not use whom you will, and how you will, therefore are you impatient: that God is not so wise as you, that he loves not himself, so well as you love him, therefore are you impatient.  
To conclude all, let me ask you all one question more; wherein hath GOD given you cause to be impatient from the first of our troubles till now? for which of his good deeds do you stone him? (for truly impatience is no other but a stoning of Christ) for his good deeds at Hull? For his good deeds at Ports-mouth? for his good deeds at Kenton? What hath Christ done from the beginning of this Parliament to this day, to cast discouragement upon any soul? To cast any heart into a passion. Let his deal bespeak you patiented. I say no more.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.11. 
— Unto [all patience, etc.  
COncerning Patience according to its formality, you have heard: concerning patience now according to its graduality I am to speak, according as the term here in my Text leads me,— all] Patience, etc. Patience is a quality, and qualities admit of intention and remission; a man may have less or more, much or all Patience, as the expression here is. As there is little faith and great faith, so there is little Patience and great patience; could ye not watch with me one hour? that was little patience. What if I will that he tarry till I come? this is great patience, all patience, as the term here is.  
All Patience notes a totallity, under a four fold reference: it notes a totality in reference to subject, quality, condition, and time. All patience notes totum subjecti, the man all patiented: that is, patiented in tongue and in heart. 'Tis very usual and very natural to broken men to make false Coin, to put silver and gold without, when the piece is brass within, and not a quarter so much worth as it goes for. Many a piece is pure mettle to look upon, and yet take away the guild, and but base mettle within: So many a man hath a painted patience, an outside patience, a Lip patience, as there is a Lip-love; very patiented to talk with and to look upon; very cool in the lips, but burning within. There is a white powder, a wildfire so ordered, as to make no great report; so there is a pale impatience, that looks white in the face, but red and bloody within; it makes little report in the tongue, but yet is deadly wildfire. Man is a creature of art, he can carry fire in his bosom, and keep it from flaming forth; he can hid coals under embers, and seem as if there were no fire; he can make words as smooth as Oil, when War and Hell are in the heart: he can forgive and not forget; Scorch and burn himself inwardly, and say nothing; hurt no body, but kill himself: this is fretting 'tis not patience, 'tis impatience within door, or behind door: 'tis discontented thouhgts penned up: heart passion stifled, which is deadly impatience; which all patience, and no less than this, thoroughly takes away.  
All Patience, is man all in good temper; Vital spirits & pulse beating well, as well as Lips and Countenance looking well. All Patience, 'tis all powers and parts within and without moving divinely and sweetly, when all in a distressed state: 'tis every faculty and organ in tune to move towards God, when scarce any at ease to move towards man: 'tis a man begging forgiveness in a storm of stones, for them that unjustly throw them.  
As this expression notes totum subjecti, so it notes totum ipsius qualitatis, a totallity of the very quality, of the very grace of patience. All patience, that is, patiience, that is all patience: patience without mixture of passion: pure patience; patience that is throughout, what 'tis called; as far from all mixture, as 'tis possible for flesh and blood to be: patience so fare from all impatience, that man sees none, God takes notice of none, patience so fare from impatience, as to grieve no humane spirit nor Divine.  
Man's virtues are mixed, yea, his very graces are mixed; in some more mixed then in others; in some so much mixed that grace is in a manner buried, and of no gloss to denominate the man, nor of no strength to make the man useful. Mixture makes corruption, the more mixture the more corruption; 'tis hard to call some men gracious, or to say what they are fit for, passion is so strong and patience so weak and low: such a man is a torment to himself, and all near him. A Christian hath his gloss and his use, as eminent in patience; this the Apostle eyed in this expression, therefore (I think) this may be his meaning, All patience, is patience all pure: the spirit of an Angel, free from all perturbation, above all scandal, very amiable and very useful, fit for all service that God and his Gospel can call to.  
All patience notes a totallity, as in reference to quality, so in reference to to condition, totum periculi, a heart so principled, so compos sui master of himself, that no evil can make evil; not the greatest evil, the least impression of evil. Evil is nomen magnitudinis & nomen midtitudinis, it speaks one, and it speaks many: it speaks a great one, and it speaks a great many: now all patience is such a height as holds its own fully, under all trials, under all the waves of God, without sinking, or shrinking: under evils mustered by God, weaponed, marshaled, brought on by God; set on, kept on, by God; made do execution by God, further than man, any man, can do; made to pierce the sides, and to pierce the heart— the Arrows of the Almighty are within me saith Job, their poison drinks up my spirit, the terrors of God do set themselves in array against me, Job 6. A body so shot, a soul so shot, to come off so bravely as job doth there— Let him not spare for I have not concealed the words of the holy one. Let man wound, God wound, God and man do what they will to soul and body, and not spare, yet God that wounds will I obey to the death; this is all patience: that is, patience that holds its own in all conditions.  
All Parience, 'tis patience breathing herself forth, in the Teeth of a dog, and setters on: Shimei may bark. Standards by hiss: to make barking again, and yet all patience divinely turns off all, beholding GOD in a dead Dog, a righteous God, in an unrighteous man. All patience, 'tis a heart able to suppress all insurrection, from the naked consideration of God and sin: a heart that can quiet itself from the very rod; gather patience from the very twigs that whip and smart. All patience, 'tis a heart which from the shaper and shaping of affliction, can shape itself shoulders to bear it well: 'tis a heart so principled, as able to fetch out of every eater, meat: out of a tearing Lion, Honey: out of every bitter, sweet: something in, or about every evil, to keep itself good, and make itself better. All patience, 'tis a spirit grown to an angelical height, able to carry himself sweetly to a dog, to a Devil, to the worst creature offending, with no worse passion than this, The Lord rebuke thee.  
All Patience notes a totality in reference to time, totum temporis. All Patience, is patience in grain; such as will hold its colour, yea, it's very gloss, as long as the cloth last: it notes such a patience as dies not, till the man die; such a patience as keeps the soul in all storms, and till all storms be over; that keeps the soul quiet, till the very weather be quiet, or till the soul hath quietly expired itself, into the bosom of eternal rest, above all disquiet. All patience, 'tis holding fast till Christ come, 'tis a waiting all our days for better days in another World— till our change come: for living again, where barely to live; is Heaven; where being, and well-being are not distinguished. All patience, 'tis a house upon a Rock; a house so built, a spirit so principled, so sinewed, so nerved and jointed, that nothing can pull down but death: it notes a soul so much out of itself, and so much in Christ, in his arms and under his dominion, that it lies under a kind of impossibility to be stirred: as mount Zion, that not only is not, but cannot be moved, the house may moulder and that may down, otherwise all patience is such an inmate, such an inward soule-lasting thing, that it will never out: all patience was never known to leave any house, till it fell down: all patience and the last breath go away together, Father into thy hands I commit my spirit, these are the last words of all patience.  

Luke 23.46.  The result of all is this; All Patience, 'tis all advantages taken away, all provocations encompassing, and yet the soul abiding holy in behaviour and carriage, in thought word and deed unto death: 'tis God against man, the devil against man, wife, friends, fire, winds; all creatures below man, armed and set against man, and yet man patiented: 'tis man buffeted, scratched with thorns; nailed, speared, spit on, hell inflicted on Earth, and yet holy and without sin, and so continuing till hell be turned into Heaven, the soul out of the body, both into eternal rest. All patience the Apostle expresseth in few words; 'tis patience having made her full fortifications, her perfect work as he calls it; 'tis every faculty in combination to bear what is or can be; 'tis the Militia settled in the soul, by act; by consent of the three states, understanding, will, and affection: 'tis all soule-powers united, to bear and endure all that can befall man. All patience, 'tis a strong spirit as the expression is used of John Baptist, and of Christ, and of none else: a spirit fortified with clearness of light, strength of faith, fullness of resolution, and made Musket proof, Cannon proof, impregnable, against which the gates of hell cannot prevail.  
All Patience, 'tis patience all in armour: 'tis a stubborn heart subdued and risen again to divine resolution, and now as divine hardy, as before fool hardy: 'tis a spirit that will know no evil after the flesh; no evil as 'tis fleshly miserable, but as 'tis soul sinful. All patience, 'tis enduring hardship as a Soldier, as a good Soldier, as a good Soldier of Christ as the Apostle saith: not opely suffering for truth, but slighting suffering, as you know Soldiers do; they make nothing of hunger, nor cold; of blows, of wounds, no, nothing of death: 'tis a notable expression this of all patience, to wit, enduring of hardship as a good Soldier. All patience, 'tis a spirit that can endure all hardship, with ease: perils at Sea, perils at Land, perils amongst false brethren, perils amongst professed enemies; any misery, any death; burning, tearing, cutting, sawing a sunder, and scorn base deliverance: this is all patience: patience, all over patience: patience, throughout patience, so living, so dying.  
Use. I have authority by this point, to command you all to weigh your patience, and to tell me to a grain how much you have, Christians how much patience have you? have you little or have you much? have you all? I speak to you al. The Heavens you see are growing all black over you, the Earth all bloody, under you; all miseries are marching towards you, Famine, Plague, Sword, white Horse, black Horse, pale Horse, neither true white nor black; all sorts of Men amongst us on Horseback, and going about deadly work: have you all patience, to entertain them all? who ever come? and what misery soever they bring? Do ye not expect a very miserable time? yes. And I expect a very sinful time, there is so little patience.  
A little suffering I see will make you sin much, ah Lord! what will great suffering then do? seven years bleeding, ten years bleeding, twenty years bleeding, as Germany hath had? you murmur now a little is gone, surely you will blaspheme when all is gone; curse King, Parliament, and GOD too. Lord what shall we do? we shall have a Kingdom advanced to Heaven, thrown down to Hell: a Kingdom full of devils, full of evil spirits quickly, if these Evil Times continue. Men can bear nothing, and God now calls to bearing much: men cannot tell how to abate a little of wanted contents, and God is going to strip of all: men cannot exercise patience a little, and God is calling for the exercise of all: I dread to think what this presages. We shall see poverty, and hear cursing; see bleeding, and hear blaspheming, and both in one house, yea, both in one person. We shall see bodies wounded, and souls breathing themselves through these wounds, in the face of God and man, because in a helpless state.  
This grieves me, no man lays to heart what God already suffers in these evil days, from impatient spirits. I have heard some as I have gone along the streets break forth most bitterly, against the most religious of the Kingdom, as the cause of all our misery; laying blood at innocent men's doors: great ones do thus against conscience, poor ones do thus out of ignorance, as rich men's echo, being their creatures, made through fear, or hope, or both: all sides I am sure breath not forth all, but little, very little patience. Ah! ye of little patience, what do ye mean? to make a miserable condition remediless? a state miserable, damnable? will you sin in poverty that wealth may never return? will you sin in War, that you may never have peace? will you sin in blood and death, that Hell may follow? Because men have killed your Trades, your States, your Bodies, shall the devil have your Souls? Is there any evil in the City, or Country, which God hath not done? God takes away much to save the main, and you make the loss of much, the loss of all; the loss of your souls through impatience.  
A rod should humble you, and your skin swells with stripes. God's Hand on your back, should make your hand on your mouth, and you curse; you curse, and God curses, surely you willbe cursed: you swear and stare because you have lost your peace, your temporal respect, and God swears you shall neither have temporal nor eternal rest. Ah Lord? what hath this soul done? murmured and sworn himself, out of all for ever? Ye men of no patience, have you no light? no conscience? no soul? do ye sin against no light? no soul? no God? are ye heathens? are ye worse?  
I will tell you the evils of impatience, that you may dread it and every degree of it, and make them as I name them, motives to endeavour after all Patience (i) a heart freed from all impatience.  
The first evil is this, so fare as the soul is impatient, so fare 'tis set at a distance from God. Impatience, grieves: God grieved, withdraws. So fare as Saul rages, so fare is the Spirit of God gone. So fare as the soul is shut out from God, 'tis shut out from al. A bedlam is put alone, and there chained, and whipped; he is fit for no company but forlorn spirits like himself, a Legion of these possess every impatient soul. No soul hath less fellowship with God, then passionate. God cannot dwell in fire, nor work in fire, any otherwise then to torment the tormented. Froward children are frowned upon, and kept at a great distance, till their hearts come down. A soul that hath little of God, hath much of the devil: if you would see the devil face to face, look a passionate man in the face; you shall see the devils eyes, his brows, his tongue, his mouth, all as black, as horrid, as fiery as Hell.  
A second evil of impatience is this; Impatience maims parts, gifts, graces, and makes a man otherwise able, feeble and useless. The counsels of the froward are carried head long saith the holy Ghost: if their counsels, how much more than those things they do without counsel? and thus most an end do passionate men do, all they do. Passion puts out a man's eyes, cuts-off a man's arms; it thrusts a man in haste still, to the wrong door, to the wrong end of his business. Passion cannot observe modus nor media agendi, 'twil up to the top of the house presently, before there be any stairs made: 'twil run and leave tools behind, yea, 'twill run and leave God behind, and so buries her honour still, in an untimely birth. A passionate man hath Reubens judgement written in his forehead,— never to excel.  
Thirdly, impatience is the mother of all evil: 'tis a sin-teeming temper: it brings forth children to old Age, and then most of all; passion in old Age brings forth by troops. Impatience, 'tis a spirit set on fire of Hell, prepared and ready to every hellish work; to swear, to curse, to kill; to speak evil, to do evil: 'tis a short possession; a man mad for so many hours, that will not stick at any thing that the devil and depraved nature bid him do: he will flee in the face of servants, children, wife, magistrate, God, any one: 'tis a Snake, whose tongue is his sting, his teeth poison; he takes in and casts up venom by mouthfuls: his heart brings forth sins by troops; he speaks as many sins, as words: he burns all black with too much heat: he overheats words, works, the wheels light a fire still in carriage, especially when loaded with any heft, and burn cart and carriage both. Passion, 'tis the devil's glass-house, black fire workmen are at it in this soul day and night: 'tis the devil's sinne-mouled, to make many sins quickly; many great sins on a sudden.  
Impatience puts a price only upon praesentia, 
* Appetitui apta.  carnal present things: a measse of pottage at present, better than birthright although Christ and Heaven be wrapped up in it. Tell an impatient man of things to come, Heaven and Glory, 
Praesentibus futura majora.  and the like, he cannot stay so long; Heaven a great way off, is no Heaven to him; he must have a Bird in the hand, a Heaven here, or else Heaven and earth, shall ring of him; he must have what he will, and when he will, or he will make the house too hot for all that are in it. This renders an impatient person utterly uncapable of the great'st blessings, because these are longest a coming, and he cannot wait. Let's have a golden Calf, as for this Moses we know not what's become of him, nor when he will come: a golden glittering Calf at present, better than to stay for Moses, though he brought the beams of God, the glory of Heaven shining in his face. Let's eat and drink for to morrow we die. 
Magna ●●●antiâ nulla.  Impatience must have a Heaven at present, a belly-heaven, as for a soul heaven, a heaven in promise, 'tis a dead thing. This renders an impatient man utterly below motive; our greatest Gospel motives are fetched from great things to come, in another World, and the greatest things are nothing at such a distance to this man; he cannot wait so long for a Heaven, though he lose his soul.  
There is no divine contemplation in an impatient heart, which is that that makes Heaven here; So that an impatient man, loses his Heaven hereafter and here too. Impatience, 'tis a soul still in a hurry; never at home, never at leisure to go to Heaven, from years end to year's end: 'tis a Salamander, still in fire, still in Hell, ever in contention and disquiet, which is the unfittest frame to divine things that can be. Passion degenerates into malice, and then the man becomes Meditabundus, full of thoughts, but more diabolical than before, and further from Heaven: his thoughts now travel when he is on his bed, compassing the Earth too and fro like the devil, but ascend not to Heaven, no, not one of them. All thoughts are kept in a hudle in a passionate soul, one crowding, and clambering on the back of another; one, still jostling against another; no leisure, for the soul to withdraw to God: divine guidance is gone, and the soul hath no command of itself Heaven-ward: the string of the watch is broke, and the wheels run down till they break too; no winding up can be made. Passion cannot pray, cannot hear, cannot read, least of all can it meditate, which is the life of al. What can a passionate man do, which is appointed by God as a Medium, to carry the soul to Heaven?  
Finally, a Passionate man is fit for no condition: not fit to be rich, for this will make him a Tyrant, a devil with horns: Not fit to be poor, this will make him mad, a bedlam tied up. A passionate man is neither fit to work, nor play, to be sick, nor well, to be at home nor be abroad, to live nor die: no body pleases him, nor he pleases no body; 'tis an Esau, a rough man, his hand is against every man, and every man's hand is against him: 'tis a Bile that rages when one goes, and when one sits, lying down and rising up, at bed and at board, not fit for Heaven, most fit for Hell, and yet there is no need of him, for there be devils enough already, and firebrands enough to employ them. Let God do what he will, an impatient man is never contented. Let Jonah have no blows and he is impatient, let him be scorched without and he burns within. An impatient man ever wants something, and yet never can tell well what will please him: he stands much upon his will, 'tis dearer than his soul, 'tis dearer than GOD, and yet it varies as oft as temptation presents, and the man knows not well what he would have; Ah Lord! what a plague? What a changeling? What a soul bewitched is this? All patience will cure all these evils thoroughly, and less, will not throughly do it: judge ye therefore now, what need ye have to labour for patience in height— All patience.  
A man climbs up to heights in grace by hanging much about God, Rivers of tears will quench wildfire; all fire, finders, coals, flames, and make all patiented, every thought patiented. Prayer, 'tis a warmer and 'tis a cooler of the heart: 'tis a warmer of the heart when too cool, and a cooler of the heart when too hot. Much patience springs out of much Prayer. 'tis said of Simeon that he was devout, waiting for the consolation of Israel: devoute, that is, full of Prayers; the more praying the more waiting; the more in Prayer, the more in patience. Prayer is fetching breath when the soul gins to be out of breath, and to faint: 'tis a fetching out heat, with heat, fire with fire, bad fire with good. Strong cries will keep the heart patiented under strong trials: whilst a praying Ionas, a patiented jonas, he first fetched patience out of the belly of Prayer, and then Prayer fetched him out of the belly of the Whale.  
Prayer must be ordered for strength, and for season, for importunity, and for opportunity, a man must be throwing water betimes, that would not have all in an unquenchable blaze. Christians feel their hearts begin to burn, and make not haste to God; they go not quickly with their censer, when this plague is begun, and then is the devil too hard, and they complain as overcome. Relief is relief, when brought in season, After-prayers take off guilt, but do not prevent guilt, which makes but a bleeding condition at best; Lazy souls have all burned down about their ears, ere they stir.  
Passion is wild fire, such tempers must observe their weakness, and take heed how they come near fire. You set powder above, in high rooms out of the way, 'tis so apt to take, and fire. Set yourselves amongst the most heavenly souls, in high, up-rooms, with those which have the highest, and sweetest Communion with God. With the froward, a man learns frowardness; with the meek, meekness: if you venture to come where striking of fire is, you will be the first that take fire. A man excels as he takes advantages. All things that may most subdue will, and advance love, will heighten patience— charity suffereth long. Long suffering is our next work.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.11. 
— Long suffering] with joyfulness.  
Doct. OF Patience intrinsically, according to ' its formality, I have spoken at large: of patience now extrinsecally, as an habit puts forth itself to act, as shoulders set themselves to bear, and to bear long, I am led by my Text to speak— long-suffering, etc. Gospel's sufferings are sometimes of great duration: Christians are called to suffer, and to suffer long— long-suffering.  
The Apostle spoke of Patience according to its dimensions— all patience, etc. In reference to suffering, as considering it according to its dimensions— long: he spoke of grace in proportion to use; all patience is but little enough to make long-suffering, all patience is but little enough to manage such a profession, which all along is liable to persecution, to suffering as long as being in this World.  
Things here below have more than their naked being; they have their being and their dimensions; so big, so broad, so long: so have afflictions, more than their naked esse in a Christian, more than barely to denominate him an afflicted man; they have their dimensions, their bigness and length, to denominate suffering so great, so long— long-suffering, sufferings for truth are sometimes long lived. If any man will be my Disciple (saith Christ) Let him take up his cross [daily Luck 9.23. A daily cross, daily bleeding makes long-suffering. Like to this is that expression of David, My soul hath long dwelled with him that hateth peace, speaking of Doeg, A Christian is incident to suffering by Doegs and devils long.  
A Christians condition is envied: 
Jnai●a est vitium vitio permamanens.  envy is a long lived thing; 'twill live as long as there is any marrow in the bones; 'twill hunt a David long; through Ziffe, Engedy, many wildernesses, though never so long. 'twill find a dart to throw at a David, till it hath killed him, or stabbed itself. Envy sights desperately, and unweariedly, 'twil never give over as long as there is breath; 'twill eat no bread till it hath done its work, killed a Paul or starved itself. Envy is all spirit: all evil spirits in one, 'tis a spirit of the right breed for the devil; 'twill fight, and fight till death: 'twill work to the utmost vires, as long as nerves and sinews bind bones together: 'tis everlasting burning, which nothing will quench but its own blood: Saints have had the trial on't long.— long suffering.  
A Christians condition is qualifyed: 
— Tristitia laetis.  he hath sweet things and bitter in every dish, down along to the lower end of his Table: al-long his life he shall know that he is not at home. He hath enough sometimes to say 'tis good being here, but never enough to say 'tis best being here. His rapture hath a rapture, a sad breaking off: his glory, a shadow: his statue a curtain drawn before it: his heavenly vision, is let down and drawn up, his sunshines and claps in, suitable to this cloudy and impure region, thus it doth through out the day. Few and evil, many and evil, all evil doth good jacob call his days, so were all his sweets imbittered and qualifyed by God. If one mercy be come, another must be gone: if corn be come Benajmin must be gone; some thing for life is come, and he that had the father's soul must be gone. If some children come home well, some evil is befallen the rest— Joseph is without doubt rend in pieces. 
Gen. 37.33.  So 'twas with the blessed seed afterward, which inherited the promise: Milk and Honey, and pricks in the sides whilst eating on't; and so it must be all a long, as long as in Canaan; the best people, long sufferers in the best place, that earth will afford.  
A Christians condition is improved, Christians are God's Vineyard; into this Vineyard God sends labourers to work hard, and to work so, long; to the sixth, ninth and last hour, to make much fruit. Afflictions are Gods day-labourers; they work and work throughout man's day, to blow and break up his fallow heart; to grub up roots, bitter roots, and to prepare the way of the Lord, for good fruit. As God hath day-labourers to belabour the ear, the heart, the inward man, and these kept at work till the ninth and last hour of man's life; so he hath day-labourers to be labour the back, the belly, the outward man, and these kept at work as long as the other, as long as man lives, the one to prepare the way for the other; one to plough and break up, and the other to sow. The heart of man, hath an unexpressible hardness, the hardness of an Adamant; many blows will not break this stone: it must be soaked in tears, and in blood long.  
Afflictions are bitters to wean, 
To moderate in lawful things.  from sweets that are not necessary. There is but one necessary, the soul makes many, 'tis whipped and whipped long ere 'twill leave this. Some children are not easy to wean; bitters must be laid upon the breast, and lie long there, ere the dug be cast off: 'twas long ere David could say, Lord my heart is not haughty, surely I have behaved and quieted myself, as a child that is weaned of his mother.  

To take away unlawful things.  Afflictions are to take away sin: By this therefore shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin, etc. Isa. 27.9. Afflictions and sufferings were only to torture sin, this might quickly be done, but they are to take away sin, this is long work. The furnace is to purify; it must be heat and heat long, to melt and segregate, to discover, disperse, and take away dross. Afflictions are to work truth in the inward parts, 'tis long ere man be good at heart: they are to heighten integrity, 'tis longer ere the heart become so upright, as to be a heart after Gods own heart: 'tis long ere a foul stomach will be made vomit up all, 'tis long ere man will be brought to observe all Gods will, this makes great plagues and of long continuance. If thou will not observe to do all the words of this Law, that are written in this book, that thou mayst fear this glorious and fearful name, THE LORD THY GOD. Then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues and of long continuance, [and sore sicknesses and of long continuance. Deutrenomy 28.58, 59  
God puts weight, 
To serve in truth.  great weight upon truth, to make it enter, and make through impression: truth is managed with great art, to put back every spring, and to make the bolt go forth as far as it should, and as fast and facile as it should. Let these say sink down into your ears; for the Sun of man shall be delivered into the hands of men. Luke 9.44. Christ made a weight of himself, and ties this to his words, to make them sink down into men's hearts: he makes a weight now of us, speaks and then strikes, strikes and strikes often and long, and then says secretly to the soul, let these and these words now sink down into their ears. Christ is feign to boar way for truth, to bore a long hole, from the ear to the heart, and this many times is a long while a doing, six years ten years, twenty years.  
A Christians condition is conformed: 'tis made to speak Christ within and without; in spirit, in flesh; the book is written within and without; in our souls, in our bodies we are made to bear the marks of the Lord Jesus; marks broad and long, just like his in every circumstance. The plowers made— long furrows on his back, as long as his life: he was acquainted with grief: grief and he were long acquaintance, his whole voyage about this lower world was in storms. A man of sorrows: his life made up of sighs, groans, tears, words, blood; thus breathed, thus expired; a mourning life, a bleeding death. The servant is as his Lord; sufferers both, as long as livers in this World: the Apostle apprehended these Christians would find it so, therefore so prayed. Strengthened with all might according to his glorious power, unto all patience [and long-suffering with joyfulness.  
Use. I have given you a survey of the way to Heaven, expect dirty lanes and very long. The way is narrow, 'tis so all along; scratching and tearing thorns and briers on both sides, touching one another, that 'tis hard to make one step skin-whole. Can ye bear these say? Can ye bear such do? Can ye bear till your backs ache? Can ye bear till your backs break? Can ye bear till you sink and die under your burden; Can ye suffer long? as long as ye live? Can ye leave all and follow Christ? all your state, all your limbs, all your comforts, all your days? Can ye spend and end your days in misery, to be blessed in another world? you may think ye can do so and be deceived; Peter did so, I will speak to this point a little.  
There be three sorts of hearts which cannot suffer long. A natural heart, an engaged heart, a careless heart. Can nothing, endure much? much, long? Can man bear much, which hath no shoulders? Can a profane heart, an hypocritical heart, or what else carnal heart you can name, bear much they know not for what? suffer long and taste not inwardly, for what? A judas will kiss Christ and departed, and hang himself rather then be hanged for Christ. Gold endures fire long, as long as you will: cast a joseph, an upright man, into prison, and he will lie there long, as long as the devil will, till the Iron, enter into his soul. Truth will live and die with truth. I will not wager a straw upon any man for his parts, let them be what they will, in point of long suffering: what is the man at heart? that will he be for continuance in hardship for truth. Natural courage may do much in a desperate way, but deliberate trial, long suffering tires this quite. Nature can go no further, than she can. The old man cannot travel; long pains and toil, will make him petition for a Quietus est, for an accommodation, for any peace so he may sit down quiet, and sleep in a whole skin:  
An engaged heart cannot suffer long. A Samson will give up at last, and betray his own life, that is engaged in heart to please a wife, a friend, his own unmortifyed heart, any one before GOD. A heart that will be drawn was never, will never be a long sufferer: this is the worst temper of all, for long work: this man has his disadvantage within, Satan will often visit him, to spare himself, and this heart will find so much discretion at last, as to hearken to him, and choose sin rather than suffering, then suffering long. I never knew a man that could be made, but Satan could do it first or last. Either the glory of this World, or the terror of this World, the casting down from a pinnacle, will fetch about that man, in whose heart Satan when he comes finds something, some selfe-engagement. The heart so far as engaged, is selfish; so far as man is selfish, so far will he admit of parley with the evil one, the devil was never admitted to parley with man, but he carried it; his Parliament will sway every selfish man, to look to his skin and his life above his soul.  
A careless spirit will never suffer long. 'Tis some man's spirit, to make little of much, at a distance; such men usually sink under a little, when come upon them. Confident men, never prove long suffering men: justice makes such know that they are but bubbles, a little stir breaks them, a little heat dissolves them. They are never in that good Kings straight,— We know not what to do, so long as troubles keep at any distance, if it be but at skin distance, till troubles come to touch the skin, and touch to the quick, and then they know not what to do indeed. 'Tis worse then long suffering to some men, to be told of it, or to think of it; they drink down all; and feast dead their fears, and (I fear) their souls. Do ye not see this? Is not London wanton and voluptuous still? What table can ye come at, that speaks this, London is like to suffer long? Will feasting fit for hungering and starving? will the kill of your souls fit you for the kill of your bodies? Ah Lord! will wicked wantoness, beastly belly-gods, drunken careless Nabals, prove long sufferers for truth? will persons that cannot now live without excess, without too much and too fine, do well when they shall want necessaries, and want them long, longer than many others for much more abuse? Surely these wretches will be doubly miserable when misery comes: they will wish themselves any where, to be delivered from the fruit of their ways. All the Armour of God should be looked after with all diligence to make fit for long suffering, and careless souls look after none, and yet they dream they shall suffer as long, and as well as the best, but they do but dream. They will lose their souls in a dream; their carelessness will make their long suffering as long as eternity.  
I have spoken to take off security I will also speak something to take off scandal & so pass this point. Sufferings for truth fall out sometimes to be many and long, this is the point, and this is likely to be our condition: England's troubles look as if they would be long, they have a long visage in my eye two or three things make me think our suffering willbe long.  
The first is this, a spirit of confusion is powered out upon us: 'tis very general and very strong. 'Twas so when the Jews came first out of Babylon; when they came to Herusalem to set about the building of God's house, than fell in a spirit of strong confusion amongst them; some were for the old house, some for the new; some Cried to think of the external glory of the old house, others joyed to see the beginnings of a more spiritual house; but this is very observable, the worst note was the loudest: a man could not discern the noise of the shout of joy, for the beginnings of the new house, the noise of the weeping and crying of the people for the old, was so great: out of this spirit of confusion sprung up Vipers and Serpents, such as took this advantage, and hindered that great work of the Lord many years, and made their suffering long, as you may see exactly in that story. This is our case at this day: there are many joy to see some beginnings of a more pure worship; some hopes of raiseing and finishing this, raiseth their hearts: but there be many more which cry and take on, for the old house, for the pomp and glory of Bishops, garments, pipes, carnal ordinances, which please carnal senses, and the cry of these is so loud, that the joy of God's people cannot be heard; 'tis now as quite buried. Out of this confusion hath sprung up Sanballats and Tobias, strong adversaries; so strong, and so many, that they are likely to hinder God's building much, and make our suffering long.  
A second thing that gives, our troubles a long visage in my eye, is this: A jostling spirit of pride and frowardness against authority; against those which God hath wonderfully raised to deliver us, as wonderfully as ever he raised Moses to deliver Israel out of Egypt. Ye take too much upon you said Corah and his company, seeing all the Congregation is holy (i) holy enough already. This is the very spirit and language of many great ones and small ones, at this very day, respecting the Parliament. They take too much upon them, things were well enough, as under the government of Bishops, and as in Queen Elizabeth's time, King Iame's time. Reformation in Church and state according as our present condition, and the increase of light calls for, because this attempted, renders the Parliament as odious in the eyes of many, great, and small, as ever was Moses in the eye of Corah and his company, for discharging his conscience. This spirit became very spreading then, and so strong, that God was feign to make Israel's misery long, till he had cut off all that were unworthy of that which Moses and Aaron laboured to bring them to: so may this spirit make our sufferings long, so long, till God hath cut off all these proud jostling spirits, which are altogether unworthy of those great mercies, which our honest-hearted Parliament, painfully labours to bring us to.  
A third thing that makes our troubles have a long visage in my eye, is this, That the one thing necessary to public welfare, is not preferred and prosecuted, as such a thing: that is, according to its dignity, and our duty. The main thing (I conceive) to our public welfare, is to perfect our reformation of Religion, to raise up and finish that building, the foundation whereof our Fathers bravely laid, in their own blood. Israel suffered much, and suffered long, a consumption followed them, till it had brought them almost to nothing, because they grew slack about the main, and preferred their own houses, the seiling and finishing of them, before God's House. At first when they came togegether to Jerusalem, they were hot upon God's House, but being diverted by troubles they grew cold, and involved their spirits in their own affairs, which cost them dear and brought them into a deep consumption: I am afraid this is our case. Our Parliament at first coming together, seemed very hot about Church affairs (though not so hot then as, I could have wished:) God had his Committee amongst many other of our own, I mean a Committee about scandalous Ministers, and matters wherein God is most immediately concerned; this Committee was of life and heat a time, and the dread and Majesty of that great Court hereby, great; many troubles came in, and this Committee laid down, and other things relateing to this stayed off; by means of which the Majesty of that honourable House is much weakened, because God much neglected: I am afraid this will bring us into a deep consumption, and make England's sufferings long, because we make God suffer so long, all the Kingdom over, by blind worship, and blind Ministers, who are now the activest Engines against us.  
A fourth thing which makes our troubles look with a long visage in my eye, is this, God hath suffered our troubles to grow beyond our tiler, as the Archers term is, our bow is made too strong for us to bend, this makes long work to be ready. If an unruly child creep up under the lenity of Parents, to become an unruly boy, one in bodily strength, suitable to his spirit, before taken down, this speaks long suffering to such parents: this is England's case. Our wicked children are grown up, under the wing and lenity of the Parliament, to virility, to man's estate, to external strength suitable to their internal temper, this I am afraid speaks long suffering to thee, O poor England. Justice doth not look as if she would lay down her rod presently, when she is gathering more and more twigs. A few malignants are become many; many without Arms, many, in Arms: our locusts go forth by troops. Justice doth not use to make a rod of so many, and so great twigs, for a little work: strong twigs and rods are gathered to last, for long work.  
A fift thing that makes England's troubles look with a long visage in my eye, is this, A heavy spirit seems to be fallen upon us,— Make their ears heavy (saith God) their Ears? that is, their hearts: I am afraid that plague is heavily fallen upon us. Heavy jades are shaped to much beating; a little will not make them go. Men come up to their light, like a bear to the stake: how heavy hath our motion been, to blast the Common Prayer Book by public vote? how heavily brought on to judge it an agreement? how heavily brought on, to clip the power of Bishops? how heavily brought on to vote them quite down, although such as had voted and almost acted down God and all good in the Land? how much farther hath many Parliament men gone, in matters of God's worship, then droven? I keep honour in my breast towards them, who have done throughout truly honourably. For the execution of thorough Justice, are they not now by the sword droven? and will they go now? My heart bleeds to consider this, what a heavy spirit is upon us, in the prosecution of that work which God hath thrust us upon. Our eyes are half open, as heavyheaded men's eyes are, to see our advantages, and our hands in our bosom, like heavy sluggards when we should take and prosecute advantages, which God wonderfully gives us. A heavy spirit speaks heavy misery, suffering much, and suffering long: a heavy spirit makes heavy misery necessary; such a temper otherwise will never go so far in good, as it should.  
The last thing which makes our sufferings look with a long visage in my eye, is this, suffering doth not soften: our fire doth not melt, but harden and make brawny the heart of the most. The weekly news of our bleeding, is become as the weekly bill of the plague, read over and thrown a side. Many bodies killed, how many souls more alive than were? What heart goes in secret, and bleeds in his brethren's wounds? Many killed, many more worse than killed; maimed, spoiled, turned out of all, and likely to starve to death; go weeping, wailing, and wring their hands up and down the Country, yea up and down here, and do fully look some of you in the face, and yet I see no sign of all this in your faces. Their tone is doleful, do we echo to them? The spoilt mourn to the saved, do we weep with them that weep? do we bear their burden as our own? Let every man's conscience speak, and acquit him if it can. Doth not this saddly speak more suffering, because no man will suffer, till Justice bring suffering to his own door? No man will be afflicted, till it come to his own turn; no man will afflict himself, all is put upon God, he must do it man by man; many will not be afflicted in few, this will be long work. I can sadly tell you of hearts, more brawny than these: hearts that would not have spoiling cease, because it inricheth them: no, not killing cease, because 'tis their gainful trade; that see blood and desolation daily, and yet have no bowels, but fear this will end too soon; that cut out their work, to last: this is not the spirit of a Soldier, but the spirit of a Butcher, that lives by killing as his Trades, and pockets up the prize of blood and misery, with joy. This a Soldier? a Judas, a Wolf, that grows fat upon the carcases of the slain. Men that strive after places, to kill bodies for gain, Ah Lord! who hath killed such souls? This is the spirit of a Soldier, to go about a bleeding work with a bleeding heart, and yet this is consistent with the spirit of a Lion, to a man's place: Must I kill bodies to save souls? O that wickedness should thrust such deadly work upon me, how many such Soldiers have we? if deliverance from suffering, come no faster than true sensibility under it, surely England's sufferings will be long. That sensibility that is, more selfish than divine. When will our troubles have an end? when this? and when that? who is that man, that looks upon the plaster, as suited to a sore? When will the sore be well? whose heart beats thus? but every man's tone is, when will the War end? Why? when all bad blood is out of thy veins, will not that be long first? and yet will not that be soon enough?  
These things and such like, make me fear, Christians, that your sufferings will be long: but be not offended, we cannot be too long in the Hand of God. If long lying among the pots, bring us forth with silver wings at last, our long suffering will recompense itself: who will then complain that England's sufferings have been too long? Gold seven times purified, will glister gloriously: through refining, will make England the the glory of all Lands. If joseph lie prisoner long, and be raised to be Prince at last, hath he cause to complain of hardship? that his suffering was too long? A heart apt to take offence at God's dealing is willing to departed; let such go, God will have enough to do his work. Revolt under your long suffering, and your suffering will be long indeed, as long as England lasts, as long as Hell lasts.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.11. 
— Long suffering [with joyfulness.  
TO make a rod bud and become pleasant, to turn a Hell into Heaven: misery, long misery into joy; this is hard and high, yet thus high doth a Christians duty rise in this Text [Long-suffering with joyfulness.  
This last term doth explain, what sufferings for kind the Apostle means, to wit, suffering for truth, the reproach of Christ, and this how great so ever, should be treasure; how lasting so ever, should be undergone with joy— long-suffering with joyfulness.  
Sufferings are various, and differ in their nature according to their immediate cause. Sin is the immediate cause of some sufferings, righteousness the immediate cause of others. When man suffers for his sin, he should bear it, accept the punishment of his iniquity and not kick against his Maker, how long soever such suffering be; but joy is not proper under this suffering, because such suffering speaks wrath, I will bear the wrath of God because I have sinned. Bearing is proper under divine displeasure, but not joy; to smile when God frowns is to despise the chastening of the Lord: no affliction is joyous as it refers to sin and wrath.  
Righteousness is the immediate cause of other miseries; patience is proper under these, and more: suffering, and joy: beareing long, and bearing long with joy, because these afflictions speak only the displeasure of man; not the displeasure, but the pleasure of God. A man should smile when God smiles: joy, when God joys, though in a dungeon.  
Doct. Suffering for Christ, how great, how long so ever, should be managed with a spirit of joy. A man should suffer the spoiling of his person, the spoiling of his goods, the spoiling of all for Christ, and suffer it with joy— ye had compassion on me, and took joyfully the spoiling of your goods, etc. Heb. 10.34.  
Joy is to follow the soul, as long as the soul follows Christ: 'tis to follow the lamb, and the follower of the Lamb whithersoever they go. Rejoice in the Lord [always,] and again I say rejoice: he spoke this to suffering Christians, he lifts, and lifts again, to lift the heart as high as its duty, which is to make christianity throughout, a course of joy; to make fair way, and foul way, always, all wisdom's ways, all Christ's ways, pleasant; Some duties have their termination, joy hath none: 'tis an always work, an everlasting duty: 'tis not to cease when goods cease, when honours cease, no, 'tis not to cease when all contents cease; 'tis to last Summer, Winter, Spring, Fall, Day, Night: joy is the Nightinggall-grace in the soul, it is to sing all night long, let the night be never so long, never so dark, ever more— Rejoice ever more: truth and joy are never to part; they are to keep company together and bear up one another; truth, joy; and joy, truth; till they lie down both together in the bosom of eternal felicity.  
Duties are consistent, one duty is not to destroy another, the lean Kine are not to eat up the fat, long suffering is not to kill and bury joy, yet this sweet child is never so near its grave, and its end usually, as when suffering is long. If Rachel suffer much and suffer long, till all her children are not, joy is not: if children be killed, she thinks she may kill her joy; if all be killed, she thinks she may kill all her joy, and never let it live more— Refuse to be comforted. One beam of the Sun does not devour another, they all shine together, that makes that celestial body so glorious: so all graces are to shine in a Christian together, this gives a Christian his glory— long-suffering and joy. Long suffering is a beam of God, this does not put out, or darken other beams: he is long suffering indeed, he suffers more and longer than any of us, and yet he is joyous to; he does not barely bear, but joy and bear; he does not overthrow, no, nor diminish in the least kind, the felicity of his condition by suffering: Christians are to be like him. Duties are made consistent, we must not make them inconsistent. Long suffering and joy seem inconsistent to flesh and blood, yet joined together by God, in my Text: we may not part what God joins— long-suffering with joy:  
Duties are assistant: long suffering makes great capacity, not great incapacity of joy. Some people are by situation (you know) nearer the Sun than others: who are so near the Sun by situation and placing from God, as those whom he chooseth out to suffer, and suffer long? suffering long and joy, are very near by situation, there is never a word between them in my Text, joy is Peter's Angel, if Peter be in Prison, and have been there long, this Angel is at the door. More than this, as soon is a Christian is in prison for Christ, Christ is at the door which joy: let such a man but ask and his joy will be full presently, Christ is so near him— ask and [your] joy shall be full joh. 16.24. You know he speaks it to such, who apprehended how much they should undergo, when Christ was gone from them. Ah! saith Christ, though I go away I will set joy at your door, a comforter to be very near you, when any discomfort surprises; and then nearest, when you need him most; so that you shall get more of a sudden by Prayer, than you could in all your life before. A suffering Christian has his peculiar advantge, let him but open his mouth heaven-ward and 'tis filled presently: let his heart be at his mouth, and the holy Ghost will be at his heart; all upon wing and wrapped up in the third Heaven, when the body in Hell. Long suffering and joy are very near: as near, as night and morning; if misery makes the night joy makes the morning: and if the night cannot ask for the morning, yet the morning will come of itself— joy [comes] in the morning. If a long sufferer be ●o worn, so depressed with his burden, that he be not able to pray, not able to ask, for joy and for comfort, yet his joy will be full, 'twill come of itself as things that are joined together, will call in one another— long suffering with joyfulness.  
Duties are immergent: one springs, and bubbles out of the belly of another: all patience, brings forth long suffering, long suffering brings forth joyfulness: this is Divine Genealogy; they are placed here by the holy Ghost according to their line, as persons, so virtues, are noted according to their Genealogy: Every grace bears, patience brings forth long suffering, long suffering joy, joy brings forth Heaven; now the Sun is up in the soul and begets Cardinal virtues, glorious graces, it makes the very emblem of Heaven in the heart. The holy line must not be broken: as things have their order in their own nature, so they must have their course in the soul, long suffering for truth, must bring forth joy, and not grief: a Jacob must hold an Esau by the heel, joy must embrace rough usage; out of the sowerest stock, art should make sweet fruit come— out of long-suffering, for Christ joy.  
Duties are innocent: graces are so ordained to move, as best to speak out man's simplicity, and God's glory; long suffering is not to leaven and sour the soul, to make it regurgitate bitterly in the afternone, when things have lai'n long in the stomach, but it is to give advantage to a Christian, fully to speak forth his own integrity, and God's glory. Long suffering with joy, is a full expression of man's simplicity and God's Glory. Long suffering in any cause, hath its integrity as the heart is free from repining under it; which it is, when 'tis meat and drink to suffer for Christ; joy to bear, and to bear long. Grace should move in grace; that's long suffering with joy: grace should move to a Christians grace, and to GOD'S glory, that's long suffering with joyfulness.  
Use. Christians you see your lesson, 'tis set very high, can you play it? What artists are you in your calling? Can you make good Music upon a bad instrument? Can you make an instrument go well, that hath hung long by? Can you play well, when the strings be broke? When the back, when the belly of the instrument is broke? Can you sing the songs of Zion in a strange Land? Can ye make melody in your spirits, when never a whole piece in your flesh? some of you it may be have never a penny in your purse, scarce any rag to wear, no house to put your head in, but live upon the mere mercy of friends, for giving testimony to Christ's cause: can ye joy now? Christ hath mingled your drink with weeping, can ye drink off this Cup with joy?  
Suffering is suffering indeed, when it goes quite through the man, body and spirit; body without all joy, and soul too. A man is plundered indeed, when he is plundered in his estate, within and without; plundered of money and goods, and plunderd of peace and joy too: no comfort without, nor none within neither, Ah Lord? here's a man quite undone indeed, her's a man, all over miserable, soul and body bleeding; can there be any gathering to relieve this man? I have heard many complaine, that they are quite undone, the expression hath cut me to the heart, to hear it; their faces all over blackness, not one line drawn similingly. You have lost all joys without, why but there are joys within, which the World cannot give nor take, have you lost these too? did the Cavaliers take away all together? money and plate and Christ too? Ah! poor man, thou art quite undone indeed, certainly the devil was in those Cavaliers.  
I would speak to such from this point, which are quite undone, which have lost all, money, and joy too; which have many sufferings upon them for Christ, but can make no joy out of them. Surely I can guess your pain, you are blind: you know not who hath stripped you, nor when he will return it again. 'Tis impossible for a man to joy under long suffering, unless a man can look to the end of it. This makes heavy afflictions light, long afflictions short, to look, where they end. Our light afflictions which endure but for a moment, work about a fare more exceeding and an eternal weight of glory. Long suffering is but a moment, when compared with eternity of glory. The great Heaven at a distance, makes a little Heaven at present, a Heaven in hell to that soul which hath it in its eye: as these lower Heavens, give a great lustre and vigour at a distance to beholders, and raise much; so doth the Heaven of Heavens. 'Tis a Heaven to behold Heaven a fare off, where ever the body be; 'twas Canaan to Moses, 
Ab extremis miseriae quies.  to see Canaan a far off. The sight of the end shortens the way, suffering is deadly long when a man can see no end; when a man is in darkness and can see no light, 'tis hard to bring the soul to joy in such darkness. A man must look upon affliction from one end to tother, that would fetch in joy to his soul from suffering. At one end of long suffering for truth, is a father: at the other end, a reward; which if seen well, will make the longest suffering very short, and very sweet.  
Can you make no joy out of your long sufferings for truth, I can guess your pain: there is something heavier than your temporal loss, that lies upon you. Surely you have lost your state, and found sin: death has a sting; death of a man's body, yea, and death of a man's estate, has a sting. A little guilt, is heavier than a great deal of misery, than all the afflictions of this World. When bare misery goes over a man's head, though never so much, he may well stand under this; but when misery clothes itself with guilt and goes over a man's head as Iniquity, this makes the burden too heavy to be borne: when the apprehension of sin starts out of misery, and stairs upon the soul, this kills all joy dead, and the man is not able to bear up, if he had all the World to comfort him. The cause may be good and the man bad; 'tis hard to keep up a bad heart, though the suffering be good, there be so many by-things besides the cause, break in; guilt doth so speak, stare, and tear, in such a soul, when any bodily misery grows great and long. Long suffering turns a guilty soul into hell, a hell in the flesh may be borne with joy, but not a hell in the spirit. Plundered persons complain they art quite undone, sin hath done this, fall out with that, not with Cavaliers: they could not have stripped you of all, not of your joy, by taking away your goods, no, not by taking away your limbs, no, not by taking away your life: had not you wounded your souls with sin, neither men nor devils could have stripped you of your joy: the wounds which you have made in your spirits, not those which they have made in your flesh, have quite undone you; these are the wounds that have bled to death your joy. Thou hast been the cruelest Cavalier to thyself, O sinner.  
Canst thou make no joy out of thy sufferings for truth? I can guess the cause: thy sufferings work no grace in thee— We glory in tribulation knowing that it works this and that grace, saith the Apostle, that is, takes off the soul from the Creature, sets it upon God and eternal things. Thy sufferings are mere sufferings, they work no grace; if they did, thou must needs joy in this to see how a fiery Chariot, carries thy soul to Heaven. No affliction is joyous or can be, but as it brings home the soul to God, the Prodigal home to his Father. When afflictions do barely afflict, and only afflict, this must needs leave the soul in a very ill frame to joy. 
There is no joy in eating of husks.  Barren clouds do not make the Earth smell and smile; barren afflictions, afflictions which make no grace, can make no glory; joy is an afflicted souls Glory. As the vessel comes into form by beating, so comes in delight: as gold appears by fire, as Christ is seen in the furnace, so is joy there. Suffering long, and the heart hold its own in sin! Ah Lord! her's a soul in hell indeed: is it possible for such a soul, to make joy in such suffering? suffering long and the heart hold its own in sin? this sets the soul at a greater distance from joy then ever, as one that is wicked and will be so; there is no peace nor joy to the wicked: when will there? when can there? to him that is wicked and ever will be so? that short suffering, long suffering, no furnace, can melt nor purify. This soul's suffering, is and will be, of the same nature with theirs below; there is long suffering and no Joy without possibility of Joy, so will it be with every wicked man.  
Sinners tell me what do ye see? what do ye feel? sorrow, but no joy, why that's right: writ, Lord have mercy upon me, my hell is begun: my body is desolate, my soul is desolate, so 't'as been long, so 'twill be for ever, because my misery has not bettered me. What no enquiry? no panting for Christ yet? will ye rub along through one hell, till you come to another? O God when shall Christ be in request? bodies bleed, souls bleed, and yet is not a bleeding Saviour sought after, that a bleeding condition may be made blessed and Joyous. Sinners, you are ensnared in an evil time. Did you dream of long suffering? what days are come upon you? what racked souls are within you? when will this end? So 'tis, so it must be, till one deep swallow up another, till the lowest Hell swallow up this nether-most Hell.  
Read my Text once more, God is to be admired, so is this point, and (I think) this Text to be concluded. How tender is God of the felicity of man: he does much to destroy his sin, but nothing to destroy his joy, when he makes him suffer long, he would have sin die, all sin, but no joy, no, not a dram, but rise to an exceeding height— Rejoice and be exceeding glad saith Christ. All that God does, the worst that God does to a Christian, is to make him a Heaven and to increase it: it should make one's heart leap to think of it. If he cast down, 'tis to raise up; if he humble, 'tis to exalt: if he empty, 'tis to fill; if he kill, 'tis to make alive: if he make misery long without, 'tis to make joy strong within: still he has a tender care of man's joy. This is the Benjamin, about which Gods bowels beat, let my child suffer any thing, but nothing in his joy. O dear father who can conceive thy bowels to thy children? Lord what is man that thou art so mindful of him, and so tender of his joy?  
He that is in Heaven can speak nothing but Heaven: he that is never without joy, would never have us without joy, although we be never without sin, no, not then when we do and suffer most and longest for him: when he speaks of long suffering, he ends it with joy, nay, he means it all a long with joy. Christians, admire love, God does nothing to make you miserable; all that is done this way, you do it yourselves. He has been a Father of children, of many children, this many thousand years, yet never was known to do any thing, to take away the joy of any. God is very tender of your joy, be you so: he does nothing to kill your joy, do not you make any thing he does, do it. When he makes you suffer much, and suffer long, do not you make it kill your joy: this is to turn long suffering, into long sinning, yet flesh and blood is apt to this, I'll therefore speak a word to this point.  
Our sufferings look as if they would be long, they have a long visage in my eye (as I told you last day:) how long soever they stretch out themselves, yet I would have you manage them (as the holy Ghost here speaks) with a spirit of joy. I will give you three or four things to help, raise your hearts to suffer, and to suffer long, and all along with joy.  
You shall be the death of insolent wickedness. Should be the joy of a child of God to suffer long, to kill the least sin, 'tis so killing to his father: how much more to kill a Goliath, that is up in defiance against him. You shall kill wickedness in Armour, wickedness with a brazen face; wickedness with a head-piece, back-peece, bellypiece; wickedness wrapped up in Iron, in armour from head to foot; wickedness grown so wicked, that thinks she hath made herself musket-proofe, Cannon-poofe, against the Almighty. Should it not joy a man to suffer long, to kill such wickedness, to kill wickedness, that thinks to outlive all goodness? wickedness that dares GOD, tears God; swears, curses, blasphemes, at every word; wickedness set all on fire of Hell: should it not joy a man, to quench such fire with his blood? should it not be a joy to a man, to put forth an Arm to cast out Devils, though he never pluck it in again? should not a Christian make it his honour, his joy, to make devils subject to him? to make insolent wickedness ashamed and return? or swell and break and hang itself? should it not joy a man to suffer any thing, to kill a devil? legions of devils? principalities, and powers? Scarlet wickedness? wickedness grown so high, as scarce ever was in England? 'twas the joy of Samson to suffer any thing, that he might make wicked Nobles suffer, scarlet wickedness a never dying Monument of shame, me thinks it should make, the most fleshly fearful spirit in the World Joy, to suffer any thing, to help forward such noble acts as these. To die in the prosecution of a just cause to the life, such a death, is it not life? such heart blood dropping forth, does not every drop give back a cordial to the heart, from whence it comes? Such misery, does it not create it's own joy. Can you not joy in such sufferings, as bring cordials with them? Such sufferings as are rather joys than sufferings, they have so much honour and glory in them?  
You shall be the death of the Kingdom of the devil throughout England, throughout the Christian world. Some think the Throne of the Beast is in England; I believe, the life of the Beast, the life of all beastly wickedness through out the Christian world, depends much upon these wicked wretches, which live in England: is it not time than they were dead? should it not joy any one to suffer any thing, to send such to their place? to damn up Springs of wickedness? to cut off the devils right hand? to pull down strong holds of hell? should it not joy a man, to die dead the devilish world, to die like Samson, and pull down all the Philistims strength at once. A blessing is pronounced twice in one Psalm, to them that take Babylon's little ones, and dash them against the stones: what blessedness then, to them which take Babylon's great ones, and dash them against the stones? should it not joy one to go about a bloody work, to be so blessed, so particularly, so doubly, blessed?  
You shall be the life of Christ's Kingdom: the life of his children, Ordinances, spirit, glory, throughout the Christian world: should it not be the joy of a man to die, that God may live? 'twas the joy of God to die, that man might live, God shed his blood saith the Scripture, to save the blood of man, and he did this bloody service with joy, with delight, saith the Psalmist, which notes an intention of joy: should not a man gloryingly breathe forth his glory and die, that God's panting glory in England, may recover breath and live? who would not be ambitious, to be his Saviour's Saviour? to bear up the pillars of the Christian World? as the Psalmist speaks.  
The integrity of your suffering, depends much upon your joy in suffering: murmuring suffering is sinning, you will suffer for this again. As God calls for the heart in doing, so in suffering; I cannot stand on this, let me conclude all thus, GOD owns the cause that you own: should it not joy a man, to march after God? you are willing to lose your blood, and God is willing to spare it. The more backward you are to suffer, the more you will suffer; the more forward, the less. Joy to suffer long for Christ, will shorten long-suffering.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.11. 
Strengthened with all might, according to His glorious power, unto all patience and long-suffering with joyfulness.  
EVery word in this Verse, hath it not been a sweet flower to smell to? the whole is a bundle of myrrh. 'Tis a Verse filled with the pant of a precious spirit, which are, to be filled with God: to have all, of that which is indeed all: all soul strength, all soul wealth, all might— all patience, all joy; all Christ in fellowship and fruition, to do him all, cheerful service, as long as life lasts.  
There is holy ambition in Christianity: (i) to be greatest in the Kingdom of God: 
* In the Kingdom of grace.  to sit on Christ's right hand, as he sits on his Father's right hand; to have all power given unto us, to do all works well, which are assigned to us, as he did; the whole soul to lie in the bosom of Christ, and so to be all in all, and answerably all, unto all; all in point of power, patience, joy ability and cheerfulness unto all duty.  
O how good, a good heart would be! all good; all good in the worst condition: grace would be absolute, grace would have all grace, that all the world may see nothing in her but like herself, in the lowest condition: a man in Christ, would be all in Christ; all unto Christ; outside, inside, whole man, whole man Christ's with joy.  
Things have their instinct: stones fall downward, and they fall as low as ever they can, to get to the very centre if it possibly may be: so sparks fly upward, and they ascend as high as ever they can, to get into their own Heaven if it may be. Eagles fly high, and come as near the Sun as they can. Grace hath its instinct; it ascends, and ascends as high as ever it can; would come as near the Sun as 'tis possible; 'twould be like him; 'twould shine in a dark World, in a dark night, in a desolate condition gloriously, as he did. A Christian would be all of that nature, of which he is so little: he would be in all conditions himself, above himself; a Christian in state, when a man in no estate.  
Things have their sense. Senses are greedy, they are never satisfied, they still cry, give, give; the eye is not satisfied with seeing, nor the ear with hearing, nor the mouth with tasting: so grace, 't'as its instinct; yea 't'as more: 't'as sense: grace can see grace, grace can taste grace, grace is sweet to grace; the new man can savour the things of God. A Christ can desire as he tastes; pants, and Prays, as he feels; he pants for flagons, he feels drops so sweet; for water brooks, he sees little streams so pleasant. God's children are very craving; the more receiving, the more craving; receptions are so sweet, sense is still eged on: divine sense, divinely exorbitant, never satisfied; it cries give, give all: all strength, all patience, all joy. The crying of a babe, is after all that the breast will yield, yea, after all that both breasts will yield; after all that a Saviour hath purchased, and made giveable:  
Things have their reason: man moves ex judicio, he discourseth worth, and so makes out: pearls are no lumber; silver and gold, no lumber, but treasure, pure treasure; I would I had my house-full of these saith he. Reason hath found out, and pitched upon worth, and this makes desire mighty vast; the man would have all, 'tis so good, 'tis so precious, such mere treasure. The new man, is of the clearest reason, of all men; he discourses worth at a greater height, than any man besides, and so makes out. He looks with a very piercing eye upon every thing; through Pearls, and through gold, though the hardest things to be pierced, and finds out exactly what they are, and calls them exactly as they are, corruptible things: grace only goes for Jewels with the new man; in these only no loss, no lumber; in these only no vanity, no vexation; in these, God; so much of these, so much of God 〈◊〉 ●hese Jewels in my bosom, and a●● 〈…〉 ●ll Heaven there. Thus the new 〈◊〉 ●●scourseth worth at a mighty height, and makes a very exact judgement go before, and then a very vast desire and endeavour, answerably to follow after: give all, of that which is above all; of that which will make me above all, in the lowest state: give me all might, all patience, all joy.  
Things have their rule, and so must be prosecuted. Things earthly have their bounds: things heavenly, none; neither poverty nor riches, when one prays for earthly things: no poverty but riches, not some but all, when one prays for Christ; this is the rule. The measure is no measure; the stint is all, all might, all patience, etc. All pains, all prayers, must all run out at this height, for all grace, or they will run all too low, below their rule here in my Text.  
Use. The World is damnably beside this rule: examine your reach, what do you grasp after? after what do you open your hands, and your mouths, wide? which way lies your ambition? your covetousness? to have all the World, or all Christ? to have much honour, much wealth, or much grace? to be an all within yourselves, or to be an all in and unto Christ?  
Fallen man is a greedy creature as Bankrupts usually are; he has lost all and he is grasping for an all again. Know your state: 'tis wrong, 'tis wretched: observe the greediness of your hearts, and which way it lies, or your souls will be lost in an evil covetousness. Two things make up an evil covetousness, when a man desires illicita simpliciter, or licita illicitè; Things forbidden in themselves, or things forbidden so; to make nothing all; vanity, chief. 
* Earth, Heaven, Earth, all.  You seek great things to yourselves, do you seek great things for your souls? every man is grasping after much, after a little all: tell me, what is that all.  
'Tis a lost man, that observes not which way the strength of his soul works, and spends itself. 'Tis horrible wickedness, to let a man's strength pass unnaturally from him; to let his precious soul, spend its reins in a bed of vanities. A man's soul wastes itself unnaturally, when it works greedily towards any thing but Christ, and grace. There is more done to this man, than he will believe: 'tis a man let lose to the Creature, for not taking pleasure in GOD. When a man cannot find enough in God to make him his all, God gives up that man to some lust, to make nothing all: affection flies out strongly, fearfully, now: behold a man sick of love to a lie! a man that will kill himself with love to an Harlot!  
'Tis one that bears his judgement already, conscience wounds, kills this man daily, for burying love in a dunghill; for prostituting his glory to base Earth. God vexes this heart, as the expression is Ezechiel the 32.9. I will vex the heart of many people, etc. God is a vexing God to the heart of an earthly man; he wakes sleeps▪ eats, talks, laughs, with a sad restless soul: he sleeps but his conscience wakes: he rises, but his heart is down: 'twould be loaded with thick Clay, and 'tis loaded with a witness: Ah Lord! has not he Earth enough, that cannot bear up his earthy heart, 'tis so heavy?  
This soul is in a deep Consumption, fare gone from GOD; if any thing will fetch him back, 'twill be to consider his folly, and how favour still waits to be gracious to him. All earthen Cisterns are cracked: what folly is it to seek for all, in that which will drop out all? Things cannot hold much, things shall not hold much, which you too much bend after. All is lost, when the World is made all: Death is in the Pot, when you are taken with the Broth, the Birthright is as good as actually gone, when affection is so strong to Pottage. Ah Wretch! thou hast lost thy soul, to gain the World.  
If this will not fetch back the Prodigal, this added, will; or nothing. Favour yet waits. A Soul that hath been a great Traveller in the World, that hath gone through the vanity of the Creature, through strength of desire and curiosity, may return to Christ and be welcome: 'twas the Prodigals case; he had spent all, wasted prime love, prime strength, and then returned, and God accepted. 'Twas likewise salomon's case. Love turned at a low ebb, it met with Love. Inclinations of heart are dear to Christ. Smoking flax is not troublesome to his eyes; he will stoop and blow it, to make it flame. Christ is taken with a sinner, whensoever he begins to pant after him. Bestow love upon Christ when you will, he will meet you; or what Love you will, he will out-Love you. Promise to yourselves what you will in Christ, you shall find it and more: make a God of Christ, you shall find him so; make him all, and you shall find him all; more than all the World beside.  
But take this Item along with you, A Soul in extremities cannot last long. Passion strong to the Creature, will provoke much, and consume speedily; what is done therefore in point of remedy, must be done speedily, or the Soul is lost: a Soul a Fire to the Creature, must be snatched as a Brand out of the Fire; 'twill suddenly be consumed else. A Soul posting to Hell, will quickly be there. Greediness surfeits; surfeits make quick dispatch; Death is at the door, when the Soul is exorbitant; the Creature is now made a God, GOD will not now endure nor forbear longer. Let exorbitant Souls think of this, and think what they have to do, and do it.  
The End of the first Verse.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.11, 12. 
— Long suffering with joyfulness.—  
Giving thanks to the Father, etc.  
Doct. STand at the end of one Verse, and look to the beginning of another, and you will see what is the property of divine joy: It sets out the soul for Heaven; It makes a very ascending frame of heart: it tunes and winds up every string to praise God— with joyfulness,— Giving thanks to the Father, etc.  
As the Soul has its Divine advantages, so it mounts: as the body hath its advantages, so (you know) with facility it vaults and leaps. Joy is a soul lifted up by God, 'tis the soul upon eagle's wings; the soul easily mounts Heaven-ward, when God lifts it. As sorrow is Gods casting down the soul— Why art thou cast down O my soul? etc. And then the soul is fit for no duty, disadvantage is so strong upon it; so joy, 'tis God's lifting up the soul; upon this advantage it can do any thing, go up hill with ease, mount to heaven facilly. Joy, 'tis God's giving wings to the soul, to fly after him. A soul winged by God, will mount as high as God, as high as the highest Heaven, where God is: 'twill after God from favour to favour; from bush to bush, as young Birds do after the old one, when they are by the warmth of the old one fledged and can flee; as soon as the old one hath feathered and winged them by warmth, they after him from twig to twig, from Tree to Tree and hang about him: So doth the soul as soon as warmed and winged with joy from God, make after him to Heaven with praise, let disadvantages be what they will. You cannot keep young ones in the nest, when once feathered and winged; no more can you keep the soul from ascending to Heaven, when warmed by God with Joy.  
As the soul is in divine strength, so it ascends. Smoking flax goes up to the lower region, flaming flax goes higher, and is far more mounting: joy 'tis flaming flax, 'tis the soul in a blaze; a great blaze ascends very strong, and very high, as high as Heaven, into the very presence Chamber of the King. Things mount as they are in spirits: joy, 'tis a soul full of the holy Ghost, one spirit in the bosom of another; a soul captivated in Christ, cannot but go where 'tis carried: every heart Christ takes, he carries home to his Father with joy, magnifying love revealed— with joy giving thanks to the father etc.  
As the soul gets o●●od, so it ascen●● to him: when it gets most of him, it ascends most and best to him. Joy 'tis God's coming down and filling the house: as you read of the Devils coming down, that expression notes his extraordinary working, in and by the children of disobedience; so notoriously, as if he were in person present here, and had no other residence but in their hearts, no dwelling but here, as if he had removed his shop above in the Air, and brought all his tools and black family down upon Earth: so joy 'tis God's coming down, I cannot borrow a fuller expression; 'tis God extraordinarily present, and working in the hearts of his people, as if he did make Heaven itself descend, and bring down all the glory that is above, and set it in the midst of man. God thus working in man, such works work out, work up very high; Ordinary works may be veiled and hid, extraordinary, cannot; they will break out, ascend and publish themselves in the Ears of the Author: these are works so wrought, as made alive, and with Legs to go home again, and acknowledge their Father; so are all graces when divine joy takes them, made alive and ascending home, to acknowledge their Father— with joyfulness — giving thanks to the Father, etc.  
I have said something for the soul, I will say something for graces, to hold out the truth of this point to you, That joy makes a very ascending frame of heart. As graces grow to maturity, so they make home. Joy, 'tis grace grown up, grace grown tall, to man's estate, to maturity of knowledge, to maturity of expression: Joy knows her father, which no child else in the soul doth; can own her father: Joy is strong, she can, she doth necessarily extol and lift up her Father— With joy— giving thanks to the Father, etc.  
Finally, for I will name no more things of this nature: As things are in pu●●ty so they ascend. Nothing so pure as divine joy; 'tis the mere reflection of Sun beams, the resplendency of God's smiling Face. Sun rays and beams go forth, and then reflect bacl again, warm the Earth and then back to Heaven again: so do the beams of God's Countenance, warm the cold heart of man with joy, and then these and the soul too back to, God again.— with joyfulness— giving thanks to the Father, etc.  
Use. You see the nature of divine joy: it makes a very ascending frame of heart, it sets the soul upon wing for Heaven, it makes Cripples leap and praise God. What is the nature of your joy? Doth it make you flee up, or flee out? Does your joy make you wantoness, or Puritans? 'Tis a pastime to fools to do wickedly: many are worst, when merry'st. Ah Lord! what baseness do many belch forth, when their hearts are upon a merry pin! how proudly! how uncleanly! how loosely do they speak and do! If there be any joy in Hell, 'tis this certainly; the devil lifts up that heart that thus joys, that in joying lifts up itself against God. Cursed is that joy, that makes God sad: Cursed is that joy, that leads to weeping and wailing and gnashing of teeth: in a time of joy (as you make it) I am come to speak of joy; 'tis a good hand of providence so to order our way: I wish I could so handle this point of joy, in this time of joy, as to make you all to look well to your joy.  
Time will not suffer me to say much: 
It fell-out to be an eclipse, that day this Sermon was preached: Christmas eclipsed Sunday; 'twas very sad to behold, to tender hearts.  I can only say this, watch your hearts, a lose time is come, 'twil suit well with lose souls: you will see many damnably merry. Carnal creatures will leap out of their skin, out of their souls into Hell, when their bellies be full. Belly-gods, set a knife to your throats, have a care of your souls, as you love your souls look to your joy; eat and drink and rise up to play, and not rise up to pray and praise God, and your Table will be your snare, your death. Your brethren have too little, will you eat too much? your brethren fast, will ye feast? your brethren bleed, will ye wantonly sport? they are killed with grief, will ye kill yourselves with joy? What a strange Kingdom shall we render ourselves to be, in the sight of God? some bleeding and groaning, and some surfeiting and chambering; some reeling and falling, with deady bullets in their sides, and others reeling and falling, with too much drink in their bellies; some wallowing in the field in blood, and others wallowing in the streets in vomit: Ah Lord! will not this make vengeance smoke against England?  
Christians and sinners, I am afraid of these profane days: Jobs fear respecting his children, when they were going a feasting, is strongly seized upon me, lest you pull your houses about your ears, by carnal and unseasonable joy. I charge you all, by the dreadful coming of the Lord Jesus, whose bloody sword is drawn in the Land, and set at your breasts, that you look to your joy, in this sensual season, and make it divine. Let your laughter be turned into weeping, as the Apostle speaks, if ever that were seasonable, 'tis now. Some can smile and weep, 'tis a comely countenance now: if you can so joy now, do. Remember God when your hearts are cheered; remember the afflictions of Joseph in your bowls: what a wonder is it that this cup of beer, is not a cup of blood! thus lay your hand on your breast. In your chief joy forget not yourselves, forget not your brethren, Forget not God, lest God writ up your wickedness on the walls, in your consciences, as he did belluine Beltshazzars, and make your soul's ring of your unseasonable joy, to the day of your death. Germani'es wicked feasting, 'tis deadly cured; their great drinking, is turned into great bleeding; their great feasting, into famine. Be instructed England, be instructed: so else will be the deadly cure of thy excess.  
You observe days and good times (as you call them.) I am afraid of you, observe your souls: observe your joy, how holy it keeps these holy days. These holy days are betraying days, they are the devil's snare to thousands; how many thousands have more wronged their souls, in these few days then in all the days of the year besides? and yet this soule-undoing time, must be called a blessed time. Our wickedness upon this blessed time, hath brought many a curse; our evil joy, much grief: if we shall yet continue it, when shall our grief end? The devil hath many snares for the poor soul of man, but they are worst, which are wrapped up in joy; least discerned, but catch most and kill deadliest. Slips in mirth and in joy are pleaded for, the devil hath enough now; the man does the devil's work, the devil may keep Christmas, holiday too now, if he will, his work is done for him. I am led to brand a bad joy: I am commanded by this point in hand, to stigmatize all joy that is not divine, that makes not an ascending frame of heart: I will do this in three or four things briefly.  
Bad joy hath this grand evil in it, It strips God of all. No evil carries the heart so totally from God, as evil joy: it carries away the heart, and every heart string; The soul and all that is within, as that full expression of david's is; the soul and all within, the body and all without, every sinew and nerve, are set intensely awry, when joy is awry. A man is very hearty wicked, very totally wicked, every faculty, every sinew stretch themselves to sin, when sinful in joy. There be many sacrificers to the devil, but none sacrifices so bountifully to the devil as joy doth, when corrupt: she sacrifices totum universale, totum particular, all in general, all in particular, all the man, all the joints nerves and sinews of the man, to the utmost; All the blood, all the spirits in the blood, all the spirits generally throughout the whole state, doth bad joy set a dancing after the devil, so that God hath nothing left him in this man. A merry devil jostles Christ out of all.  
Bad joy hath this ground evil in it, 'tis stiffnecked; hardest of any to return, to be reclaimed. A man's joy commands all, and is all, and will be all, to the heart. A man is most hardly brought to part with his joy. What is so dear to a man as his joy, let it be what it will? 'tis his Heaven; the soul and Heaven are inseparable, they are so identified, so one in another above all other things. Joy and the soul are more identified, more one in another; then the soul and any other passion or thing whatsoever. 'Tis almost impossible to separate things which are so near, only the power of a God, which can do any thing, can do it. Hence 'tis, that 'tis so hard to bring a man to leave sin, when his soul hath found out joy in it, when the sinner can make music to himself in his sins, when the sinner by art hath made an instrument of his sin, a Lute to play upon, and delight his senses withal; Joy, 'tis a fragrancy made from many flowers, with much picking, choosing, and composing of flowers; 'tis honey gathered with much art, from much variety: the soul is not easily brought to put that by, which it hath so spent itself for, and so laid out its utmost art and skill after. Bad joy, 'tis the soul in the arms of the devil, he holds fast: 'tis the soul in the bosom of the devil, two evil spirits dear each to other, making their felicity in and of each other; evil spirits endeared are harder to part then evil bodies.  
Bad joy, 't'as this grand evil in it; 'Tis the completion of evil: 'tis wickedness, full: sin grown old, out lived all virtue, yea, out lived all conscience; for till conscience was quite dead, bad joy could not live. Bad joy is an evil that hath conquered virtue, truth, conscience, God; and triumphs in this victory: all the tone now is, hang sorrow, and yet hell now gapes for the man, and never so wide as now. Sin may be grown old when the man is young, 'tis many a young man's case, the Lord knows; nothing mature in them, but sin, as you may see by their joy and triumph in it; fit for hell, ere they come to age, to be fit for their patrimony.  
Bad joy, hath this grand evil in it: It sets the Soul very near wrath; at the gates of hell, knocking to go in. Evil joy 'tis a Malefactor upon the gallows, there is but a step between him and turning off: The triumphing of the wicked is short, 
Job. 20.5.  when once a sinner begins to triumph, he has but a little time to live. Seest thou a sinner laughing? stay a little, the next change of countenance, will be weeping and wailing and gnashing of Teeth. You say of some notorious persons, that the gallows groans for them: when you see a man notoriously wicked, joying and triumphing in sin, Ah Lord! hell groans for this man, hell opens for this man, in a moment he will go down to the pit. We leave him there, and conclude.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.12. 
Giving thanks to the Father, etc.  

Defin.  THanksgiving (according to the sense of this and other Texts) is a divine return of divine love: 'Tis a Sea going forth into all the veins of the Earth, and returned again to its self, by Rivers and Streams. God is infinitely out here below, and yet all upon finite man, man is to make a return of all, and in Gods own coin; love, for love; to make Gods own do and deal, acknowledge him and own him; all love to the Creature, respecting body and soul, in prosperity and adversity, to call him Father: giving thanks to the Father.  
Man is the mouth of the Creation, to make all the works of God speak, and acknowledge their proper Author; all the power, all the wisdom, all the love that is in them, to God as their Father. Every Creature hath a rude speech to this purpose, of its own: that is, as Gods own glory, gloriously revealed in them, sensibly speaks forth himself. But man is form intentionally, and very transcendently to this work; to speak not rudely, but divinely, accurately; to make power speak, and to speak to the life; wisdom speak, and speak to the life; every mute Creature and action, and all the love that lies mute and silent in them, to speak out and prostrate itself, to God as its Father. Giving thanks to the Either; who hath made us, etc.  
All things in the World, in the Heavens, in the Earth, in the Sea, have Gods mark upon them, as his goods; as great Merchants set their mark upon all the goods which are theirs. God hath not left himself without witness, throughout the Creation; Now thankfulness, 'tis a going from Creature to Creature, from work to work, to find out God, his mark, his image and superscription: to whom doth this belong? To whom that? if the Echo be to God: why? give unto God the things that are Gods: if this creature or action, be so fat, so mute that it cannot speak, nor call God Father, I will for it, saith a thankful soul: let God have all his own, let him wear his one glory himself, and none else; Father all love, to all things here below, temporal love eternal love, upon him. Give thanks to the Father, who hath made us meet, etc.  
Thankfulness is a making every thing that is good, to cry Abba Father to God: every thing that is good, and all the good that is in every thing; what is simply and totally good; what is subordinately and finally good, good in its end, as troubles which prepare and fit for Heaven: what good is in the staff, what good is in GOD? what good is in good, and what good is in evil? thankfulness goes a fishing and gathering for love, every where, and to every one's door; to hell door, to Heaven door, to present it to its own Father, giving thanks to the Father who hath made us meet to be partakers of the inheritance of Saints in light.  
Thankfulness, it is Gods faithful register. 'Tis Recorder to the great City above; ' t'hath an admirable memory, nothing dies that love does; 'tis a grace which lays up do, say, yea, whisper of love in the heart, many years and ponders them every day, every hour, and keeps them alive, and as fresh and fragrant in the soul, as if but now done. She writes love, as he writes beloved, upon the Palm of her hand; she is never forgotten, nor never forgets; she remembers days of Old; days of love, though never so old, are new. Thankfulness makes mercies live as God lives, for ever. His name is had in everlasting remembrance, etc. By whom? by a thankful soul by none else. There is no grace makes Chronology so exact for years for days, for hours for all circumstances, as thankfulness doth. How long God hath been a Father: in what condition a Father, in what manner and measure a Father: to what end a Father, to bestow an inheritance; what inheritance for kind, for situation; whether in darkness or in light, she exactly records all. Giving Thanks to the Father who hath made us meet to be partakers of the inheritance of the Saints in light.  
Thankfulness, 'tis God's bountiful paymaster: 'tis a return of Gods own with advantage; his favours, and man's heart in over and above, for God's favours. A thankful man cannot nakedly return fatherly love; he binds up his heart in his acknowledgements; he bundles up blessings, and bundles up his soul in them, and so carries them all together to Heaven. All his benefits, and all my soul, and all that is within it, let them all go together to Heaven, to make an offering of thanksgiving. Let the Ark go home again, but by no means let it go home empty; send costly Pictures of God's deal home with it, golden emrod's, golden Mice: let Christ and love revealed in my soul, be returned by my soul home again, but let them not be returned empty, says a thankful man; let me picture out and engrave Gods kind deal in my heart, and so send Divine favours and heart together, home to Heaven: yea if I had ten thousand souls, ten thousand Jewels more precious, than that inmost Jewel of all in my breast let that love which hath made itself my father, and made me out an inheritance, as a child, and me fit for that inheritance, have all. Giving thanks to the Father, etc. Understand this to be a heart speech, a soul breathing, an intense total soul breathing, heaven-ward.  
Thanksgiving 'tis a presenting God with his own; with all his own:— with thine own have we offered unto thee saith David in his thanksgiving: wisdom, might are thine, all that is good comes of thee. A thankful man hath no good thing of his own, 'tis all Gods that he has; his wisdom, Gods; his strength, Gods; every good thought of God; to do, to will good, of God; whatsoever he has, whatsoever he is, is grace— by his grace I am that I am: this is the natural language of a thankful soul. All good in me, all good that comes from me, is of him and through him, and therefore all shall be for him: inheritance, fitness for this inheritance; all felicity, all that belongs to felicity, have no natural, but a divine father. Giving thanks to [the] Father, etc. 'Tis an expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis a breathing out of all, for all, to him that is al. Gods fathering of man, hath all favours in it, all favours have two parts, an inheritance, and fitting for it, and both in this Text, and both taken up with one hand, to wit with thanksgiving, and lifted up as high as Heaven.  
Thanksgiving, 'tis a spirit still upon the wing, rising and ascending to Heaven from every thing; never at home but at Heaven, 'tis a very low thing, that he cannot rise from as high as Heaven: he eats and looks up; drinks and looks up; looks down and looks up; whatsoever he looks upon, he cannot look off God: whatsoever he sees, hears, tastes smells, he takes wing from, and goes bound in spirit for Heaven— whether ye eat, or drink, or whatsoever he doth, he doth all to the glory of God. Thankfulness is an Eagle-grace, whose game lies all in soaring & mounting, towards the Sun: 'tis a soul still travelling from Earth to Heaven, from the creature to the Creator: 'tis he that brings tidings to Heaven still of the lost groat, of the lost sheep, of the lost Son; of what of Gods was lost, and is found here and there, in this person and that, in this thing and that, which makes that transcendent joy above: 'tis a man whose mind runs upon God (as you have such a phrase) nothing but God is in all his thoughts; he is lost in love, and can find no way out, but by breaking out to Heaven. O the depth of the riches both of the wisdom and knowledge of God, etc.  
Thankfulness doth presuppose admiration: a mind overmatcht with matter. The soul is big with admiration as it can go, ere it kindly and nuturally brings forth thanksgiving. A little makes a thankful man, admire much; the least of God's mercies, O how great 'tis, to a thankful soul? A thankful soul sees nothing but wonders; bread a wonder, a crumb of bread in his mouth, a wonder: clothes a wonder, any rag on his back, a wonder: any whole piece in his flesh, in his spirit, in his estate, in his name, a wonder; O how big are all a thankful man's mercies, and how little he? how tall and proper every mercy, and what a dwarf he! How good is every piece, but the middle piece! what a worm is man, and yet how used by God above a man, set little lower than Angels! What a nothing, what a worse than nothing is man, and yet what an all is God to him! these two wonders make a third, to wit a dead heart alive, and leap as high as Heaven. Giving thanks to the Father, who hath made us meet, etc. You see thankfulness hath here a great many wonders in her eye, and this stirs her— who hath made, and made us: and made us, what? why partakers of an inheritance: what inheritance? why an inheritance of Saints: where doth 〈◊〉 lie, why? wonderful strangely, as high as Heaven, in light: admiration (you see) is the natural mother of thanksgiving, giving thanks to the Father who hath done all these, and these favours for us.  
Finally (for I will name no more things about the opening of this doctrine, though it were worthy long dwelling upon; thanksgiving, 'tis the proper work of a Christian, and the natural work of an Angel. A Christian is organised above all men, sweetly to tell God, his own: he can dive deeper, ascend higher, run faster and further after God, than all the lower World beside. 'Tis proper only to a Christian to see love, to taste love, which are the strings only which thanksgiving makes music upon; she can play nothing but love lessons. No man is divine but a Christian, all others are but sensual, and to be ranked with bruits in point of thanksgiving, for they give as good praise to God for any thing they have, as any carnal man, and better. Bruits cannot speak, but their bodies really answer their end, which is real thanksgiving, for what they have and are: 'Tis a real return of all, for all. A carnal man can speak God I thank thee, etc. But neither tongue nor hand, neither soul nor body answer their end, and so man makes himself an Hypocrite, which a beast cannot do.  
The Waves clap their hands (saith the Psalmist) many carnal men do not so much in point of thanksgiving, the best of them can do no more. All inanimata and mere animata, they are only Creatures ad extra respecting thanksgiving, they can only clap their hands, and clap their wings, and all carnal men can do no more; their Creatures only ad extra respecting divine works, what they can do at these is only with their hands and with their tongues, clap their hands, clap their breasts and lift up their eyes which some Bruits will be taught to do in time.  
As thanksgiving is the proper work of a Christian so 'tis the natural work of an Angel, their breathing is divine praising: they are spirits of honour waiting upon the King of glory, their place and their shape is for transcendent melody: the advancing of infinite love is all their work, they speak nothing else, do nothing else, nor can do; as the works you do naturally you do necessarily; you breath and you can do no otherwise. They are just under the line, love shines mighty hot upon them; with full face, with perpendicular rays that they are in a continual rapture which necessitates heart lifting and leaping and nothing else, and makes Hallelujahs all their language. They are taken up with returning what they hear, see, feel, taste, and live in, and live upon. The result of all is this thanksgiving, is a divine returning of divine love: a rendering to God as we have received as that expression concerning Hezekiah is; 'tis said he rendered not, or as it is in the Original repaid not according to what he received, which is a full and a lively definition of thanksgiving.  
Use. Let's all mourn and take on, we are all behind hand with God. The Christian world is become bankrupt, quite broke, makes no return to God of his love: he is issuing out process to seize upon body, goods, life, and will be put off no longer: bloody Bailiffs are abroad for bad debtors, all the Christian world over; Christians are broke and make no return, God is breaking of all. He cannot have what he would have, what he should have, he will take what he can get; for money he will take goods, limbs, arms, legs; he will have his own out of your skin, out of your blood, out of your bodies and souls: he is setting the Christian World as light and as low, as they have set his love. Ah Lord! what a time do we live in? Long suffering is at an end: mercy will be righted by Justice, Justice will have all behind, 'twill be paid to the utmost farthing; 'twill set abroach your blood, but 'twill have all behind. England look to thyself: how much hast thou received? what hast thou returned? there is but one thing will undo thee O England, to wit, ingratitude, not returning as thou hast received.  
There be three or four things which broadly speak, England's ingratitude. Great favours overlookt, So great things scarce in any age as in ours, hath God wrought, yet what impression is there to be found, in any man's heart? wroks are great, and yet make but little impression; as fast as wrought, dead; 'tis deadly ominous. Tell me, are your hearts in a flame of love? doth Heaven ring with your praises? have not, do not the deal of God challenge this of every one? The deal of God with England, carry a sweet Face of love, and their inside seems very killing and judiciary, they leave all hearts so flat and so low, at such a desperate loss still, as if nothing were done: the greatest Victories, the greatest deliverances, keep up the heart but a day, but an hour: Our favours are great, but work not answerably, There is no one thing more sad in my observation: they are great only to look upon, not great in their efficacy and power upon the soul, which may make you all look about you.  
The buddings of great desolation appear, The Lord pity thee England, The Lord pity thee England. We grow cold, under the rays of fervent love: dead, and nothing will keep us alive. The Revelation of great love, made us a little warm for a time, and lifted up our hearts a while, high; and now they fall deadly fast; 'tis deadly presaging. If nothing will keep up the heart, all will down, all must necessarily down. If Ely cannot keep up his spirit, he will not keep up his person: if the heart be broke and down, the neck will be broke too ere long, and all down: a sinking spirit, presages a sinking state. Every man's heart ere while, was at his mouth leaping, now 'tis at their heels running; love unto miracle will not keep us alive, nor keep up our hearts and hands, to magnify God: what desolating ingratitude is this? Every one looks heavy, speaks heavy, sighs heavy, scarce one magnifying God. What shall I do says one? What shall I do says another? Why, what does God do? eye him, do your duty, follow after him with praise, or you will murder yourselves and many more.  
A second thing that speaks broadly and sadly, England's ingratitude, is, Concuring and assisting providence checked: A willing God to do great things for his people, slighted. Love works richly, we work poorly: we let love die in travel at our door; we are likely then, to make a goodly return of love, are we not? we are lazily making ourselves ready, when love calls and puts in her finger at Key holes, and crannies, gloriously to us, which is gross ingratitude, and for which the Church was heavily judged, with a departure. We take not Christ by the hand, when he stretcheth it out to us; we do not welcome Christ, as he comes smiling and with a countenance like Lebanon, towards us; we do not bless, kiss, and embrace him, when he shows his Face as an Angel: greater unkindness and ingratitude, can there be? We let mercies, great mercies, melt away in their own grease, and make nothing of them for God's glory, or our own good; as if great favours cost GOD nothing, God's people nothing, or were worth nothing. Heaven opens and our Eyes are shut: Heaven opens again, and our Eyes are still shut. God makes his glory pass by us, and we let it pass. Green mercies, raw mercies, half mercies, bastard blessings will content us, when full favours, mature favours, admirably proffered. We check a bountiful God, a willing Father, Is not this base ingratitude? we sleight full love, when fully proffered; a plant of renown, when proffered in a way of renown: Is this to return full love, fully? to kill it in travail? to strangle it in the womb? Because the man-child makes Pangs and Throws, therefore weary of travail, and any peace, so but an end of this War; Any reformation, so this corporal desolation, were but ended: O base England.  
A third thing that broadly speaks England's ingratitude, is this, gentle corrections unobserved. Who observes how tenderly the bloody swords, is managed in England? How in the midst of Justice, God remembers mercy? who is taken with this? how many hearts doth this raise to follow God with praises? What an Earthquake Justice makes, in the joints of the wicked! What a breast work in battle mercy makes? to save the innocent! Few to resist many: few to kill many! how sparing of good blood, is our good God how careless of bad! How he doth drop in relief like Aquavitae, when we are ready to swoon, things go so ill! How many hearts are taken, raised up, kept up, blessing God for this? Mercy Exalts herself against Justice, she leads and guides our bloody Armies; Justice is but as a common man, wounds and kills here and there, where mercy bids it. At most, justice brings up but the rear in our War, she comes behind and Treads a little upon our heel, and bruises that, whiles she breaks the heads and necks of the wicked. O what Heavenly pillage, every battle in England, hath hitherto afforded! how much of God, how much Divine power, how much Divine wisdom, Divine love, to be gathered up! but who hath enriched himself, with this Noble treasure? thy greatest mercies O England, are but short lived: thy tenderest mercies quickly die, I like it not, shalt thou live O England? God admirably saves us, we wickedly kill his kindness: 'twill kill us all, if not well looked to. God is full of bowels, we are brawny, 'twill not last so always. God kills malice, we kill love what deal are gentle, we groan under as tedious; too long, and too broad, too spoiling, too killing: who blesses God that England's miseries are mild? that England is dealt with, far better than she doth deserve.  
I have spoken more generally to the Land, I will speak more particularly to you Christians. You have a great stock of love in your hand, what return do you make? I am commanded by this point in hand, to look after my master's income, his great revenue of this lower world; rend day is come, and I am come to demand it. You were Lepers, are ye cleansed? How many return and give thanks; you were cast out to loathing, are ye taken into embracing? what acknowledgement do you make? Infinite love is out upon you Christians, how does it return into the bosom from whence, it came out?  
Ingratitude makes great guilt, and great breach; that heart will grow too heavy for the man, that cannot be taught to praise God, to sing new songs as God renews his favour. Three incomparable things, are spoiled by ingratitude; God's glory, man's peace, and increase of grace; he grows backward (as you have such a phrase) that is ungrateful: it turns all man's welfare into a consumption: 'tis the thief that robs God and man, 'tis base baseness; God's love and man's knit up in a Sack, and the mouth cannot be opened; all divine stir choked, crippled, killed and deadened, which makes merrily, and sweetly, heaven-ward. 'Twere endless to tell you, the evils of ingratitude.  
I will give you a word of remedy, and so conclude this point. The heart is in thankfulness, as 'tis in truth. Thankfulness is the vital breathing, of integrity. A sound heart arrogates nothing, but ascribes all to God; hypocrisy is the worst giver of all to another, that can be: truth is best at giving every one their own; 'tis her greatest pain, that she can do it least, to him that is best to her. Integrity hath no other felicity, but to paint out love and carry it to Heaven, to see if God will own any art of hers, to make him glorious. All the complaint of integrity is, that favours are lost upon her, that love dies in her bosom, and many made-prisoners by her, so chained and fettered with an evil heart, that they cannot return to God that gave them. Integrity is still sighing and panting to get up hill, with all God's blessings on her back; Oh that I could carry all sweetly home again, that God lends me.  
Secondly, as the soul is in life, so 'tis in thankfulness; heat is best at making up ward. Truth is sometimes, much separated from life; zeal from integrity; an honest heart, but something cold and heavy; does not run well (I confess) in Christian propriety of speaking) but we will suppose this case, and speak on; let there be what integrity and honesty in the heart there will be, if there be not fervent love and life, warmth and heat, thanksgiving will be poor. Thankfulness comes the deadliest off, of any duty in a dead heart. Some birds have longer wings than others; they usually flee highest, which have longest: he had need have a large strong winged soul, that is good at thanksgiving, the duty is so merely and so highly heavenly. A cold heart can do but little at prayer, but just nothing at thanksgiving; you were as good go to string a stone and play upon it, as to make divine melody upon a stony cold heart. Defect in natural heat, makes benummednes to action, if you be benumbed to duty, certainly there is a defect in spiritual heat; you are not warm enough at heart: a man is in thankfulness, as he is in strength of love: strong love will fall a limming out of Christ from head to foot acutely; his eyes are like, his hair like that, etc.  
Thirdly, as the soul is in Prayer, so 'tis in thanksgiving; as a man is in conscience to the means, so he is in assistance to the end: as a man is at one duty, so he is in likelihood and capacity to be at another. Duties they are introductive, one leads into another; we go from strength to strength, from the strength of one duty, we are made strong to another; the blessing of one duty leaves supply behind it, to bring on another higher. God steps in on a sudden and lifts up the soul, when the man is upon his knees. A man does beyond expectation, when he humbly casts himself upon the means; when a Christian cannot do a divine duty, let him come as near it as he can, and God steps in and makes it out. When a Christian cannot give thanks, let him pray, and God will turn a spirit of Prayer, into a spirit of praise. Some are discouraged from Prayer, they can give thanks no better; I come still as a Raven, merely craving; why? do so still, 'tis not impossible to God to teach a Raven to sing.  
Finally a man is at thanksgiving according to an inward secret assistance and concurrence, which no man can express: as the spirit helps in Prayer, with sighs and groans which cannot be expressed, so in thanksgivings, with heart-liftings, and heart-raysing and ravishing which cannot be expressed. Sailors to Heaven find some times a current, as Sailors here below do in some voyages; when the soul lights of this, it sails a pace, whether it will or no, with no pain: there are secret whispers from above; bunches of the holy Land, tastes of the powers of the World to come; these are above all to raise the soul, and to set all a praising God: as the soul is brought nearer Heaven, this duty becomes natural. I see some very thankful, and yet very poor, scarce any thing without to make Music on; surely, they have a mighty advantage within; there is one winds up, blows and breaks within, the instrument could never go, without any thing else, so, as it seems to do.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.12. 
Giving thanks to the Father, [who hath made us meet] to be partakers of that inheritance of the Saints in light.  
OUr way is mountainous, every word is wonderful high; we need wonderful aid to do well: I again beg your Prayers; I prise them above all parts, to facilitate and felicitate my way, make me and yourselves happy in them: make wings for me to ascend to Heaven, my Text and work lies all there. Giving thanks to the Father who hath made us meet to be partakers of the inheritance of the Saints in light.  
— Who hath made us meet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath made us fit or sufficient. Idoneum facere. Who hath [made, etc. Vox creationis, terminus creandi 
* Creating and making idem sonant see Gen. 5.1. Doct.  est. 'Tis a term of Creation; Grace is another Creation: 'tis much out of nothing, much made from nothing, by nothing, but by him that is all. Giving thanks to the [Father] who hath [made us meet, etc.  
The Image of God in Adam was a piece of the Creation, a peculiar, prime piece, 'tis noted so— In the Image of God made he him, etc. Gen 5.1. The image of God was the result, the ultimate, the gloss, the glory of the whole piece; the furthest reach, the design proposed, the top of creating art lay in this 
* Creating and making idem sonant see Gen. 5.1. Doct.  in the likeness of God made he man etc. This prime piece was lost, deeply lost, generation will not reach it, regeneration only can: the result of generation is but man's image nakedly and no more; God's image is a piece, that bears still upon Creation. Who hath [made] us meet.  
One miserable Creature brings forth another; no Creature makes another good; Men of gifts, have not this gift: men of grace cannot make gracious; The skilfullest man cannot set another in Christ, he must be created in. We are created in Christ Jesus unto good works, etc. Saith the Apostle. Men whose art and trading lies only this way, to make gracious, yet these cannot; we are but instruments by whom men believe, but pipes through which grace is conveyed: the fountain open is Christ. He is the fountain of life; life, and the fountain thereof; spirits bubble and spring out of his bosom and blood. Fountain, 'tis a term that notes no reception, because none known, is used by the holy Ghost, as Melchisedeck, to set forth a transcendent thing, a work immediately and only from God, as Creation was: so would the Apostle have this word sound in our ear, which is used in my Text, who hath made us meet, who alone (i) hath done this, as he did things at first, Cunctis patientibus, every thing laying merely passive, as the Chaos before him.  
The natural spirit is still created; you give Semen sanguinis & semen carnis, but not Semen spiritus the seed of flesh and blood, but not the seed of your souls, you bring nothing to this glorious work; not a stone, not a dust to our inmost room; God breathes the soul still; if the natural spirit, much more the divine, the holy spirit. Gives the holy spirit to them that ask it. Grace is another inbreathing, another in spiration, upon expiration, solemn request as dead; an immediate Act from Gods own Mouth, as the first breathing of the soul was; not leaning to or admitting of, any subordination or co-ordination. No Father hath grace but God, Giving thanks to the [Father] who hath [made] me, etc.  
The way of grace is via creationis, the way of Creation. The spirit moves freely, absolutely; first as it did when it moved upon the Chaos: It works not in reference to any preceding work, or sign of enducement, much less engagement: All are under sin, dead; a Chaos, and he quickens whom he will: all inducement, is only from GOD and will. An out room here below he would have, and he said let there be this, and let there be that, and it was so; and this was the manner of raising it: so now, a room he will have here below, more inward from the noise of the World, and he said Ephata, let this window be opened, and let there be light, and 'tis so. Vessels, he will have for this low room, and he makes them all himself, according to absolute will; he makes one to honour, etc. Terminus creandi est, 'tis a term of Creation, Synonimicall with this in my Text, who hath made us meet (i) by his word, and of his one free wil  

Media gratiae, ordinem creationis subeunt.  The means of grace have the order of Creation, stamped upon them: Christ the great wheel, that turns all other wheels of our salvation, is made unto us what he is, and made of God.— Who of God is made unto us, wisdom, righteousness, etc. 1 Cor. 1.30. Christ is a full Sea indeed, but not a drop to us, but as made of God. So we are made able Ministers of the new Testament, not of the letter but of the spirit. Can such a poor man as I, by speaking a while to the ear, turn the heart from sin to Christ, did not a creating blessing sit on my lips? Divine institutions have the formality of a Creation in them, because they have what they have, and do what they do, from supreme power only, above all cause and reason: 
Other means have their reason in them, as a cause.  Therefore are institutions and means of grace here, not so much as mentioned, only the Father, means are so beside likelihood and reason, to so noble an end, as to make and fit souls for Heaven. Giving thanks to the [Father] who hath [made, etc. None else worthy to be so much as mentioned, in this noble work.  
Grace is a Creation, 
Creatio, & talis creatio '  and 'tis such a Creation, there is Creatio transiens, & continuans. Grace is a continued Creation. The Father works [hitherto] and I work; he speaks of God's working grace, under the motion of Creation, and in that very phrase, that we should call the working of grace, a Creation. The Creation of the World ceased in so many days, 
Transiens  and God rested from that labour, and doth still, but the the Creation of grace lasts, hitherto; 'tis the work of the Trinity to this day without resting, and how long yet further 'twill be, whether to the end of the external Creation, I cannot say. The Word of God is a lively word, it hath a spirit in it: this is the work of the Trinity still, to put spirit into the Word, to make living words, and so living souls. So the works of God are lively works; what God does, ' has a voice; the staff, a voice; all that God says, and does, all his words and works, they are made lively, that is, breathing and forming eternal life in man, by a transcendent concurrence of Father, Son and holy Ghost; the first is here mentioned, to wit, the Father, the rest are to be understood, to wit, the Sun & the holy ghost; the works of the Trinity ad extra are not to be divided. Giving thanks to the [Father] (i) to Father Son and Holy Ghost. Who hath [made] us meet, etc. Under this term made, the Word of God and works of God are meant as means, for he speaks in the foregoing Verse of sufferings which attend truth, which are all conducing to this noble end to fit man for God.  
Grace, 'tis a new Creation; 
Nova.  a Creation that makes old things pass away, things as old as the old Creation, and then things to become new. 'T'ad destruction in it, and then erection and edification; it takes away and then sets up; it destroys sins, which are old things, as old as the Devil, and then sets up grace; takes away the stone, and then builds with flesh, this is the fashion and manner of building within: kills the old man, and then makes a new; new light, new love, this makes a new heart, a new Creature, a new man. Who hath [made] us, etc. (i) who hath made us again, who hath made us anew.  
Grace is a hid Creation: 
Abscondita.  'tis formatio secreta— our life is hid. knowst thou the way of the spirit in man? 'tis as the way of a Bird in the Air, 'tis as the way of the wind in the Earth, very unknown; 
Invisibles stellae. A new name which none knows but he that hath it.  'tis meat to eat which the World knows not of, no, which Christians know not of. One Christian doth not know what meat another Christian hath at his Table, nor how sweet; not what guests, nor how merry together: I have meat to eat which [ye] know not of. A Christian is bound in the spirit, and cannot see the girdle; raised high, and cannot see the hand; taught wisdom secretly, and like Samuel cannot tell the voice; warmed, and cannot describe the fire; the soul as in Heaven, and yet in the body, and then whether in the body or out of the body, cannot tell. As there is killing without hand, so there is making alive without hand, without any seen, or to be discerned. Trees have their sap and seed in them; their sap and life is hid, it creeps up under the bark, and puts out gloriously, but very secretly, and unexspressibly, beyond all demonstration: so is the way of grace, and the working of the spirit of God in man.  

Interna.  Grace is an internal Creation, it makes a new heart, and a new spirit: 'tis glory within, 'tis bones broken, not flesh and set again and made glad: 'tis a heart pricked, wounded, and healed, not a head. Grace 'tis the foreskin of the heart taken away; a Jew inwardly: 'tis great hammering, & yet no noise heard, 'tis so inwardly; a cry, but none heard in the streets, 'tis in such inroomes: 'tis not only the hand without put forward, but the watch-wheeles within, set right to the sun. Grace 'tis Anima indivisibilis the soul broken all to pieces by supreme power, and curiously by the same power, set together again. Grace is glory within, a room of royal repose private: 'tis Christ in the heart of the Earth: the Kingdom of God is within us. The words which Christ speaks they are spirit and life, so are all his works, which now he works, they are spirit and life (i) of life upon the spirit: he hath done all his works without door, all his work now is within, spirit upon spirit; not a work more should be wrought now, were it not to make influence upon the spirit. The ball and flesh of the eye is made, all the work now is about the pupilla, the nerves and Crystal faculties within, to make it see well, and fare off, as fare as Heaven.  
Finally, 
Tota.  grace is an universal Creation. In the first Creation all was good, so in the second, all is good, all things become new. In the first, all was wonderful good, good, good, very good; so all things in the new Creation are wonderful good [behold] all things are become new, 
Tob, tob. Tob Meod.  a new heart, a new tongue, a new joy, new hand, new foot, all new— A new Creature, not a new limb only; all new, all good, wonderful good [behold] All things are become new. The first Creation made the great World, all of it fit for God's delight; the second, makes the little World so, all fit for God's delight; it makes, one Christian, all Christians all over, fit to to be partakers of an inheritance, the highest, the purest, the wonderful'st,— In light who hath made us meet to be partakers of the inheritance of the Saints in light.  
Use. I can stand upon this point, and see double misery at many men's doors, plain. There is marring without, what making is there within? pulling down without, what setting up within? kill without, what making alive within? destruction without, what salvation within? God is making bodies suitable to souls; temporal states suitable to spiritual, to make that within speak it self, in this without. Ah Lord! What total ruin! What double what damnable desolation, shall we see! Name, State, Body, all made like unto the foul, all marred, and ruined.  
Sinners your utter undoing time is come, you will have nothing set up within, you shall have all pulled down without and within; you will not have your souls made better, you shall have soul and body, all made worse. A blind, lame, ruin'd soul will content you, will a blind, lame ruind, body content you too? you shall have this too; as much ruining, marring, desolating as you will; none of us will see our inward estate, till God writ it out at large in our outward; England's plague, every man's plague is in this. God hath driven a high calling of soul making, in this Land many a year: but no man hath regarded it; this hath thrust him upon body-marring, and spoiling of all, sinners you look not to the cause of your misery. Every man complains, he is undone, in this and that, why O Plaintiff, is not thy soul undone? didst not thou play the Cavalier first, and spoyld'st God, conscience, thy soul? Does not all lie ruinated within? have they not done so long? Is it much to thee that a few sheep, cattles and goods lie ruined, and wasted without, and is it not thought of by thee yet, what ruins are within? Why? thou shalt be more desolate, most desolate, marred quite, till thou better look after soule-making. You kill the spirit, kill your consciences, kill every good thought, and what looking after making alive? Shall bad only live and do well, no, God will kill that too; you have killed all good, God will kill all bad; If you be set upon ruining, resolved upon ruinning, God will resolve so too.  
My great errand from the point in hand is, to souls ruined, and ruinous. The one will respect the wicked, the other the godly, and so we shall carry on, what we have to say. I will give you some principles demonstrative of a state ruined, and then of a state ruinous. The first principle demonstrative, of a state ruined is this, Not observing estate: The dead heed nothing. Confusion, is every where, and no where: much and nothing; bad at any thing that is good; worst of all, at observing itself: can abide no where, study not where, lest at home. Confusion hath eyes but none in her head, they are in her heels, at the ends of the Earth:— Eyes, but see not; great parts, but of no through use; good parts, but had still in their use. Let things go as they will, as they can, this is confusion's order: let's drive things as fare as they'll go, have our will as long as we can, all go as 'twill at last: that's a ruind soul. Prosperous things observe themselves, lick themselves, moult themselves, cast their feathers, pick and set their feathers; things that decay and die, heed nothing, neither themselves, nor any else. A ruin'd Soul lets all things run to ruin, looks to no thing till all be lost.  
Not observing estate, 2 Not caring to do it. A ruin'd soul is careless. A man broke and undone, cares, not to cast up acounts. A ruin'd soul hath no eyes, no heart to good: nothing will stir the dead, no eye pitied thee, saith God, no eye? What not the man's own? no, there are no bowels in a ruin'd soul, to itself. What shall I do to be saved? There is not such a heart panting to be heard, in a ruind soul. The heart is a stone, the man a dead dog, a Nabal, dead alive; others must move for his good, he has no heart; if David kill Nabals' body, and God kill Nabals' soul, so if God plague Pharaoh, Moses must pray, Pharaoh cannot; if Elimas' be in the gall of bitterness, Paul must pray, Elimas' has no art, no heart to it. A ruin'd state is man without a heart, a heart without God; no love to itself as eternal.  
Troubled with truth conscience, friends which call to self observation. A ruin'd soul hath no good principle, but many bad, if these would make't up: 'tis not good, 'twill not be good, 'twill not be tempted with the means: Christians are Hypocrites; preaching, prating, foolishness; Christianity, preciseness; means of grace kicked at, if not suitable to humour. Self-will rules every ruin'd soul, and yet this is very froward: froward will, filthy affection, baffled light, flesh leading the spirit; doth so, shall do so, till both fall into the ditch, into Hell: Ah Lord! Now all is ruined indeed! Can it ever be repaired? will Hell ever give up her dead, to Heaven? A ruin'd state, hath two infallible Charters, pride and malice; these are the two black spots of a deadly plague in the heart; these are the lungs, by which the old man breathes out itself: these, the poison of the Toad, which speak him infallibly.  
These are principles demonstrative of a ruined state. I will now give you some principles demonstrative, of a state ruinous. All is well yet, I have many slips as others have; but I got up again; fall often, but neck not broke yet; this is all the relief, that things are not past relief: this is a ruinous soul. Evidence is blurred, but the man can make a shift to read a little, and that little is enough: halter about's, neck, but not yet turned of; conscience charges home within, but judgements yet do not second home without, therefore all is well: this is a ruinous condition: house almost quite down, and the Landlord thinks 'tis well, as long as any piece of the foundation, can be found. A ruinous state, is not affected with itself▪ but with utter ruin; if it can keep off there, 'tis well. A ruin'd, soul can bear ruins, all that is dreaded is desolation, Hell: surely there is much or Hell in this heart already, he doth so only fear Hell, and as long as he keeps on thus, 'twil increase. Scratching is nothing, wounding nothing, bleeding nothing, if it can be stayed, ere all be out. All bad to day, worse to morrow, all the relief that keeps up is I hope not stark naught: I hope so too, but surely this is onward a pace to it.  
All will be better, though little or nothing done to better what's amiss: this is a second principle demonstrative, of a state ruinous. A ruinous soul is idle: his industry lies in shifts to evade, not in care to amend. Time's will turn and be better, though the heart keep on as it was, and the man in his old pace. Something is in the view of sense, and this strongly cleaved to; what tender hearts fear, is but fear; he believes still what is near hand, and shaped by the lazy fancy: a ruin'd soul is sensual, as long as he can see or feel, he is never without hope though lust every hour, baffle his light, and make a knowing man an evil doer, a man of light a walker in darkness. What a state is this? can any condition come worse than this, which this man is in? He can think of no bleeding, and yet his soul has scarce a drop of good blood left; of no misery, and yet scarce any can be more miserable, than he is already; good still in his own eye, and yet still bad, and does nothing to amend. The punishment of neglect, is upon this man; when troubles were far of, he did nothing to prepare for them, now they are near, he is left to apprehend none; Justice is in this, that the man may eat the fruit of his way. A ruinous soul, grows still more ruinous: Justice hides opportunites, or denies stir to take them, for abuse of so many, that she may take folly naked, with a stinging rod.  
Things are better with me yet then with such a one. A ruinous soul compares himself, with more ruinous; bad with worse, which is the way to be stark naught. One would think it sad relief to a Leper, to hear him say, I am not so all over Leprous yet, as such a one, when 'tis natural to the disease, to rise to this upon every one. One would think it sad relief, for a man to say to himself, such a one is going to Hell a little faster than I A ruinous soul is base, he makes base, and not noble spirits his pattern, that he may keep on his way, to serve his lust. He goes as near a down right worlding, a down right time server, as he can; there is so much income to accommodate an engaged heart this way, over there is in nobility of spirit. A ruinous soul is a dunghill, kept from stinking in every one's nostrils, and that's all. When he gins to smell strong, the shift is, smell to such a one, he does this and that. A ruinous soul lives within the confines of Hell, to gain Earth: 'tis a piece much below his allowance; he will be judged with the World in this life, he will have a Hell here,— scarce be saved, seem to come short of eternal rest; he will be saved by fire; A fiery salvation, an hellish heaven, will be to this man: he will be dragged by the heels, out of his baseness.  
Having given these principles of discovery, attend to your charge. I charge you ruined and ruinous souls, with all the ruins of England. Ye desolate souls, ye have desolated a glorious Land; the cry of blood and desolation is against you, what do you do to discharge yourselves? ye ruined, do you sti●l lie weltering in your blood, to procure more blood? ye ruinous, do ye mean to continue cold, lukewarm, and base still, till God spews us out all? the blood of all be upon you: I wash my hands, from the blood of every base soul. Know that you have a seasonable word, your misery sleeps not, which have made so many miserable, by your baseness. If you plead, you would be better, if you could; why? God can make you better. Your will is your worst piece, and you think 'tis the best. You have no mind to be better; because to be better will not so well serve your turn: Had you had a will to be better, could you have rubbed, along so base, till now? that judgement states you in the Face?  
Creating and making power hath but three hindrances, 1. Unbelief. 2. Frowardness, 3. Besottednesse, it never fails else, to make any man meet to be partaker of the inheritance of the Saints in light.  
Creating power works in order to believing: as a man credits Christ, so he puts forth power to cast out Devils; Christ will have the honour of judgement, ere he will make towards a man. Judge highly and honourably of Christ, and he will visit you, and show you what an arm he hath, and how possible your state is to him. If you judge that he can make you clean, he will honour your judgement and fulfil your Faith. Christ will be to you in action, what you make him in apprehension; not a dram of your faith shall fail you. If you believe that he can remove mountains, he will do it; that he can create a new heart, he will do it. Your faith puts you into a capacity of a Creation, Creation puts you into a capacity of any thing; what can be wanting, to him that stands, under the blessing of a creating power?  
Creating power works in order to submission Stubbornness gets nothing at Christ's hands, but blows. A man must lay his soul at Christ's Feet, and let him do with it what he will; that would be made happy by him. Pride is resisted; a pitiful condition must be pitifully laid open, and then bowels beat. Son of David have mercy upon me and then saith Christ what will't thou? Any thing now.  
Finally creating power works in order to sense. A besotted soul abides so: he is what he is in conceit; he dies so; good opinion keeps him bad, leaves him so to death. The rich need nothing; they have nothing, to make them better. They have all, what needs a Creation? making power is put forth upon extremity, sharp sense: men and brethren what shall I do? Now Christ bestirs himself, and does something indeed, to make a miserable Creature happy, partaker of an inheritance.  
The riches of the Saints is in this point, I will touch this and conclude. Your mercies do not generate, Generation kills, it caries away so much of the strength of the reins; they are created, created power is omnipotent, everlasting; so it makes Christian's mercies. Generatio est limitatio; fertur ad quoddam tale, ad individuum tale. Generation speaks limitation, it speaks restraint to such a species, to such kind of things, and no other. Creatio est illimitatio fertur ad omnia. Creation speaks, illimitation, boundless process; you may have what you will, that stand under the blessing of this power. You stand in a capacity of all; what would you be, that creating power cannot raise you to? I am [made] all things to all men, says the Apostle; making power makes a general Christian. [make] me to hear joy and gladness says the Psalmist. No blessing too big for making power, 'twil make joy and gladness in the most bleeding soul, Heaven in Hell.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.12. 
Giving thanks to the Father, who hath made [us] meet to be partakers of the inheritance of the Saints, in light.  
Doct. OF power creating and making we have already spoken; the persons to whom this is referred, is our next thing to consider, who are noted in this term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us.— Who hath made [us] meet, etc. Love singles out her objects; she chooses her breast and bosom to lie down in; she does not wantonly and promiscously kiss as she meets, but picks and chooses and so embraces.— who hath made [us] meet, etc.  
Love works freely; Christ makes many, nothing makes him. The holy Ghost cannot be bought with money, he is in the gall of bitterness, that thinks so. Nobility, no more than peasantry; wisdom, no more than folly to take Christ; he embraces as many of one as tother more; more poor than rich, more foolish than wise. His will is his pleasure; therefore is will called often in Scripture the pleasure of God. Whom he will pleases: if't be a thief, an harlot, a Publican. Christ is a good fortune, but never catched; full of beauty but eyes none; full of wealth, but looks at none; of great inheritance, but looks not at dowry: he marries where he will; whom he will; whom he does, he makes;— who hath made [us] meet.  
Love works righteously; mercy leaves room for Justice; she can hold all in her Arms, but she chooses but few, and leaves the rest to be embraced, with more rough hands. The sun shines as it can get room; in a little place it cannot bring in all its rays, only, one or two, some few, but in the open World, all. Christ hath his course now in an open World; All are under sin, he may put forth all his beams and glories, and be righteous; here a beam of Justice, and there a beam of mercy; he may shine upon one part as upon Sodom, bloodily; upon another part as upon Goshen, blessedly. Christ is not necessitated to go about, and kiss all in this lower room as he doth above; he may kiss or he may kick; kick many and kiss a few, and come off righteously; he may go killing and saveing, making and marring through this congregation, so as to leave the Apostles liberty for me, in speaking of you— who hath made [us] meet, etc.  
Love works very purely; purity is choice, a Virgin is not for many. Pure love looks upon many, but chastely cleaves only to one. Christ singles out a Spouse, and cleaves only to her. The Church singles out Christ, she is only for him; Christ singles out a Church, he is only for these: My beloved is one, this is the Language of the Church, and this is the Language of Christ, both electing in their love, and a few serves turn on both sides. The Church's love gathers into one breast; so doth Christ's. Him and no other says the Church; these and no other saith Christ. The property of love is to be entire; to use many, but to choose but few— who hath made [us] meet, etc.  
Love works strongly; she contracts her beams, that's her strength. The more contracted the sun beams are, the stronger in heat. Love is love indeed, that loves but few, one of a Tribe, two of a City, us of all Colosse; three or four poor persons, of such a great famous City, and all the rest left and lying under wrath. Running in many channels, breaks the strength and greatness of a stream; That love which runs common is no thing; Love, and upon the matter, no love; 'tis consistent with all misery, both here and hereafter. Special love works strongly; she travails to bring forth a Heaven; a Heaven fit for man, and men fit for it; those wombs which bring forth great ones, bring forth but few. Multitude is made up in magnitude; a few kings are considerable, to many thousands of inferior men; one Kingdom is considerable, to many manors; a few Saints, considerable to many wicked. Love travails and works stongly; she brings forth Kings, Kingdoms, great things, and therefore but few— Who hath made [us] meet etc.  
Love worketh nobly; the channels are all earthly and base in which she runs here below, and therefore she runs but in few. Nobles will be intimate and frequent with Nobles, but with few others, with few that are low and base, only with here and there one, that they have a mind to prefer. 'Tis so with Christ, he moves nobly; he is intimate with all the nobility above, frequent with all those royal spirits, but he looks but upon few here below, here and there one. which he hath a mind to advance. Christ doth not throw down himself, when he sets up man; he ennobles himself in every thing, that goes forth from himself; he so makes great, as to make himself great; he advanceth men and advanceth himself, in such advancement: Christ doth so speak love, and work love, as to make all echo to his own honour. Much amongst few, will hold its muchness, and they will confess the donor noble, and their inheritance great; thus do these here in the Text, they admire love.— Giving thanks to the Father, who hath made [us] meet to be partakers of the inheritance of Saints in light.  
Love works hintingly. Christ doth so kiss and embrace, in this lower room where he comes, that it may be plainly discerned, that he is not a like pleased with all. The very going forth of mercy, speaks Justice to the wicked; she kisses one over another's shoulder; is not that deadly hinting, and damnably nodding to him that stands between? Love comes very near a man, and yet steps over him and kisses the next: Two grinding at a Mill, one taken and another left, two lying in one bed, one taken and the other left; doth not this manner of loves working, speak wrath to standers by? hath not mercy in its dispensation a tongue? a voice? doth she not give a deadly cast and glote with her eye, that she is not pleased with all? that some shall die under a sleight? that she never means Heaven to this man nor that man, what ever they promise to themselves? love smiles and goes close by one soul, and kisses another, why this very transcient smile, is a deadly frown; 'tis a smile, and yet 'tis a deadly frown too, the soul passed by should account so, and spell his death out of it. Abel's offering accepted and cain's nor, this was to hint to Cain how things went in God's breast, and it did so, but wrought desperately. Christ in the same breath, in the same expression, can speak consolation and condemnation, life and death; life plainly, death noddingly; so he doth here in this form of expressing himself— Who hath made [us] meet, etc.  
Use. This point dischargeth a broad side, against an error of the World. Every one thinks himself, in the favour of God. That wherein God is most curious, the World thinks he is most careless: his love works very choicely, and they think it works very commonly. What man alive, but promises himself the love of God when he dies? What man's state so bad, but he thinks ●will end in Heaven? Ignorant souls make Heaven, and the Bosom of God, ●he centre of souls, that to which all souls necessarily go, and can go no whither else. I am pained at the heart, to hear profane men's opinions and their principles, respecting the love of Christ and their eternal estate. I will give you two or three of their principles, and speak to them.  
They thrive in the World, therefore ●ove hath given them her favour, and chosen out them to be the only happy men, who ever be miserable.  
Did not the sun shine upon Sodom? was not Dives, a wealthy man? and yet where is he? Where is he? was not tophet prepared for the King? The things of this life, are consistent with death, with wrath. A man may lie in the bosom of the Creature, and in the bosom of the devil too, nothing more common. A full Table speaks snares and death, as well as love. That man will certainly choke his soul, that will not rise from his Table, to fetch an argument of God's favour towards him.  
I am beloved of all men: in this some bless themselves, as beloved of God.  
Truth seldom gets so much favour: 'tis a strange carriage, that will carry it with all. All men may speak well, and God speak ill of a man. All men love thee? Do God's people love thee? there is a love of pity. David loved Saul, a 〈◊〉 yet Saul was not beloved of God. There is a love of relation. David loved Absolom, yet Absolom not beloved of God. God's people may fasten love, where God will not. God's people are weak, 'tis usual with them to fasten love, where God cannot. And as for the Worl●, they love their own, they hug one another to death: what then canst thou argue from hence, touching God's favour to thee? I am not more jealous of any man then of him, that aleadges a general approbation for his goodness. The World gives no certificate to Saints, nor Saints give no certificate to the World; he that gets a certificate from both: Lord! what is he? a Saint? or a worldling? good or bad? or made up between both? Common vote for goodness, speaks common goodness, commonly: seldom is this height, a height to argue special love from.  
Some men can go in, and fetch thee out an evidence of their eternal state. My conscience is as clear and as good as any Man's, my heart is at rest I thank GOD.  
The soul is corrupt, 'twill lie down with a lie. There is settling upon lees; this speaks not love, but deadly hatred. When the strong man keeps the house, all is at peace. Some are quiet, because there is no grace to oppose corruption. The old man is quiet enough, if he may have what he will: The devil is as quiet as another Creature, if he be let alone, to rule all as he list's. There is peace, peace, and yet no peace: have you never heard of that? They shall cry peace, peace, and yet no peace, no favour with God, but wrath burning, and judgement at the door. Peace may be in a sinner's mouth, and wrath in Gods; peace may be in a sinner's heart, and wrath in God's heart, yea, when wrath is in God's Hand, and ready to cut him off. There is a peace of man's speaking, and a peace of Gods speaking:— When [they] shall cry peace, peace, merely they, and not God; this peace peace, this double peace, speaks double wrath.  
Delusions are many, sinners look to your souls. This is certain, love elects: she goes forth with choice, not promiscuously: she makes some, not all, blessed.— Who hath made [us], etc. Are ye amongst this number? Can ye say thus? who hath made [me] meet, and [me] meet for Heaven. Every one thinks special love embraceth him: I'll therefore give you the proprieties of an electing love.  
'Tis in living: Sun rays generate; 
Vita.  sun rays regenerate. Love is warming: heat makes life. The Love of God revealed, begets love in man: We love him, because he loved us first. God gives all great favours so, as to return to him naturally. Divine love shed abroad in the heart, carries the heart to God. The spirit returns to God that gave it; the natural spirit doth so at death, the holy spirit doth so before death, all along even unto death. God's Countenance where 'tis similing, 'tis winning, where 'tis winning; 'tis drawing; where divine love is drawing, the soul is running to Heaven. A favourite is much at Court, ever at the King's elbow; God's favourites are much with him, still bending Heaven-ward. Love is always in her journey, towards her beloved; No bosom so sweet, as that from whence she came forth. Divine love, makes divine; it comes from Heaven, it carries to Heaven. Chosen, are called: electing love hath a still, sweet, calling voice. This is the way saith love: and there is no way to this, saith the beloved. Grace echoes to God the giver. Wisdoms ways have the name for pleasantness, with a chosen soul.  
Love inflames: the Kingdom of Heaven suffereth violence and the violent take it by force. 
V●atal's  Infinite love, makes a kind of infinite: it generates simile. Love is as strong as death, 'tis spoken of the love of the Spouse. The Husband's love is unexpressible strong, so is the Wives: Love, sets the soul for Heaven, with full sail: All the heart, and all the might. Electing love, carries all captive to Christ: 'tis not to be expressed how strong love is, when made divine. That love that is set upon God, is the strongest of all, 't'as such a transcendent object, and such secret transcendent influence. No sinner loves sin, as a Christian loves Christ. Love is made from the object: no object so lovely, so soule-drawing out, as Christ is. No such rapture did salomon's soul ever make in the Creature, as in Christ: nothing is so drawing out of love, as Christ: the very vastness of the soul, is suited in him: how vastely doth the soul love, when fully suited? When every power of the soul, hath enough to take full hold on! Thou hast put joy in my heart, [more] then they, when corn and wine and oil increased. God's Countenance draws more out, more love, more joy, than Corn and Wine, than any thing can do, 'tis so fully soul answering. Electing love is a transcendent love, stronger than that which is borne to all the Creation besides; so it makes a transcendent love, a love stronger to Christ then to any thing. My love is white and ruddy: fair, yea [fairest] of ten thousand. A man whom Christ loves, cannot see such another as Christ is: as the Appletree among the Trees of the Wood, so is my beloved among the Sons.  
Electing love is separating. I have chosen you [out] of the World. The body in the World but the soul out of it, off of it, (i) in esteem, all earthly things dung; stinking Earth: that which is taking to a carnal man, is stinking to a Christian. Earth is base, to a heavenly soul: thick clay, a load; yea the very flesh upon the back, a load to a divine spirit; life, this life, but a death. The best house here, but a groaning house— in this house we groan, panting after another better built, A house from Heaven. Christ finds men lost in the Creature, but leaves them lost in himself. I esteem all loss but Christ. A choice person hath a choice affection, he can put no prize upon any thing, but Christ. A Christian is the worst bidder for the World, in the World. A Judas bids basely for Christ; A Paul bids basely for all, besides Christ; he bids nothing; he esteems all dung, he prizes it at no rate, only worthy of strong contempt. The glory of this World, takes not a glorious soul. I am crucified to the World, and the World to me. Paul had nothing of the World, nor cared for nothing: there was as little of the World in his heart, as in his hand; as little in his spirit, as in his purse. Divine love, is very estranging from worldly things; knows nothing, no, no person after the flesh. A brother is nothing; a sister, a mother, nothing; divine things, All; 'twas so with Christ, 'tis so with a Christian. All Christ's children, take after him.  
Whether chosen of God, whether singled out by love, now speak. Whom love hath not singled out, wrath now will. Justice hath no other Butt to shoot at, but a rejected soul. Mercy sets her children under her wing, Justice kills her children with death; ye rejected souls what will ye do? The great Shepherd is separating, between sheep and swine: tares shall no longer stand amongst the Wheat, plucking up by the roots is come. Bleed under your condition, sinners: the quarrel at this day in the Land, is between Christ and rejected persons: there should not a stroke be struck more in the Land, were it not to cut off, that which is cast off. Every Soldier is God's bloodhound; you will see wrath single out the stoutest Goat in the heard, and pull him by the throat; Justice drink the blood of every Judas, and make Filii perditionis, filii perditi, the greatest men, in misery as deep as their merit; persons, cast off by GOD, cut off by Man.  
Justice is going once again, to give every Cain his mark. Not a rejected person through the Land, but shall feel the power of God's Wrath. Ye forlorn Souls, what will ye do? Shall your sin find you out? Will you go on in your sin, till God make your rejection visible, and write your doom in your blood, for posterity to read and tremble? Is it a small thing that you have lost your name and honour with men? Will you desperately lose your honour eternally with God? Ye Malignants, ye seed of the Serpent, you say you have but a life to lose, I say you have Souls to lose. You say you will honour the King; so do, but honour God too, or else the King of Kings will crush you all.  
I conclude this point, 
Duty.  with a word to Gods chosen one's; your Duty; your safety lies in this point. Love singles out her beloved— Who hath made [us] meet, etc. You are of this little Number, admire love: this is the use made in the Text. Give thanks to the Father, who hath made us meet, etc. What knotty pieces hath God hewed, and made fit for himself! That God's Love should centre any where but in himself, a●l the Creation should admire: that God will foul his hands, to mould and make up Earth for Heaven, for ever admire; man's love is all from motive, God's love from none. God lays out cost on a dunghill, and makes it a stately Throne. Things which so move that we can see no spring, their very form set's us into admiration: Divine Love moves thus altogether; singles out, kisses, embraces, and no spring nor principle, but itself; loves, because it loves: can you reach this reason? No, why? then admire and adore that love, that has your Souls in her Arms, to carry them to Heaven.  

Safety.  Your safety is in this point. Whom Love hath singled out, wrath shall never wrong. The favour of God is a sufficient defence, against the frowns of the greatest man. Love is as tender to keep, as choice to take into protection: she commands men, she commands Angels, she commands the whole Creation, to serve her Beloved. A man has the Munition of Rocks, that is in the Arms of Christ. A Christian cannot object his sin, to turn of this consolation from him. Divine love began freely, it goes, on so; it chose out the man freely, it chooses out mercies for the man, freely. A man is Universally made, that is chosen out by God to be happy: hereafter, happy; here, happy: in every condition here, happy. Christ leaves none to the hazard of sins, or times: he secures his choice, as his own eternal felicity; He binds them up as His Jewels, sets the Righteous apart, As for Himself.  

All.  Your safety, your All, is in this point. 'Tis your Spring of supplies; 'tis a Fountain open. Free-Love is a Canaan of blessings, Milk and Honey Flowing. Free-Love, 'tis infinite mercy set to make you her Heir, to bestow all she hath upon you and yours. Would ye have yourselves blessed, the Kingdom blessed, Free-Love hath in it, to do all: Free-Love hath a long Arm, and a full Hand; mercy for thousands, and from Generation to Generation.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.12. 
Giving thanks to the Father, who hath made us [meet] to be partakers of the inheritance of the Saints in light.  
Doct. LOve works freely; Christ chooses what persons he pleases to advance.— Who hath made [us, etc. Love works fully; What persons Christ chooses to work upon, he makes through work in: he renders them meet, fit, sufficient (the Original word will bear all these) to be partakers of the inheritance of the Saints, in light.  
Sin hath its fitting, and finishing, and then it brings forth its end. Sin finished brings forth death, etc. The Devil is a thorough workman; where he lays a foundation he raises up the building till all be fit for himself, and the man made meet and fit to be partaker of an inheritance, with the wicked in darkness. Grace hath its finishing too; Christ is a thorough workman; he doth throughly purge his floor, and so takes Wheat into his barn. He doth not take Wheat of his floor any way, carelessly, but curiously, purgedly, purgedly throughly, till it be fit to make fine bread for his own Table above. There is washing, and washing throughly wash me throughly from mine iniquity saith David. Through washing only, makes white and fit for Heaven. So there is making, and making fit; age, and full age, fit age for the inheritance, and then the inheritance Who hath made us [fit] for the inheritance, etc.  
Perfection, gives up to perfection; no abortives inherit. Things have their time, their use, than the fruition of their end. Nature goes out her time, to make fit for us: grace goes out her time, to make us fit for God. 
Our Heaven here, bears upon the fitness of e●ery thing 〈◊〉 us; our 〈◊〉 ●…en 〈◊〉 ●…ter, 〈◊〉 upon the ●●tnesse of e●●●y person 〈◊〉.  Apples grow, and they grow so long, till so big, so yellow, so rud, and then we gather them. Grace grows, and grows so long, to such a height, depth, breadth, and then is a Christian gathered as ripe fruit, fit for the Lord. A Christian lives so many days, and waits the working of so many things, and then his change comes from the working of all things here, to the bosom of God and there rests.  
Like things bosom one in another, the more like, the nearer still they draw to one another; Homogenea which are quite like, as Gold and Gold, upon advantage of heat run quite one into another, incorporate and become one body. The way and work of Christ is, to make full similitude between man and God, and when this is done, sets them in one another's bosom for ever. Truth rises; when the Image of God is full drawn, then is the piece removed, and set in God's dining room. Christ sets ●o raw draughts, in his up-roome: he 〈◊〉 every piece its compliment, that every piece may give its place ' its full ornament, wherein lies a great part of Heaven. We are transformed, and by transformation we pass from glory to glory; from the glory of one measure, to the glory of a greater, from the glory of a greater, to the glory of the greatest measure, which is all glory, the inheritance here spoken of, which lies in light, in all glory. Our fitness to Heaven, is our similitude to Christ; our similitude to Christ, is the success of sureame powers Long and strong working, so much is sounded here in these terms of the Text.— who hath [made] us etc. (i) Who by much pains, and long labour, hath made us like Christ, and so fit to live for ever with him.  
Christ works here below, as a very general knowing agent. He knows, what will suit and serve here, and what will suit and serve above. He knows the language they speak above, and their Idiom in that language; the habit they wear above, and the fashion exactly. He was made for us the good spy, of that Canaan to come, he knows all. He has a true light, and he is true to it; he knows the Law of the Land above, and works, and fits according to it; he suits inhabitants to that holy Land. Christ's motion in man, is according to the Will of God; he works by rule; the Law of the Country is his rule, which is this, Without holiness no man shall see God, because without this, none fit for God. Christ is true to this Law, and true to his light, he will damn any man, rather than he shall transgress this rule, and break into Heaven, as unfit. Without his qualification no man shall see God, that is without such holiness, as renders fit, for such a holy place, and such a holy God.  
Christ moves as a very curious agent: he draws out Heaven in Earth, and then is Earth fit for Heaven. He draws out first in dust, small lines of that purity which is above, and when face comes to answer to face; then are they brought to kiss each other, to inherit each other; grace, Heaven; and Heaven, grace; made not to be distinguished, nor separated no more, because made so like one another, and so fit for one another. Things in nature have their resemblance in art. What grows naturally above, is first made grow against nature here, by supreme power; and then transplanted. Christ is a very curious Artist, he will draw out any thing, in any thing; he will draw to the life things above, in things here below, the noblest things above, in the basest things here below: in man which is the worst piece here below, to draw out any Heavenly thing in, he can reach the exactest pattern, and render them the one fit to the other, though his materials to work upon, be very bad to make work with. None worse than Gentiles, and yet these here mentioned, as made fit for Heaven.  
Christ moves as a very sufficient agent; the propriety of the word in my Text, carries me to this— who hath made us fit or sufficient. The exactest condition, that the exactest place or person can require, Christ can perform it. Himself is our sufficiency for Heaven; and what place so high, so noble, that he is not sufficient for? He moves Modo devolvendi seipsum nobis, by way of devolution of himself upon us, which makes absolute sufficiency, and full capacity of all above, if there were more blessedness there, then there is. [He] is the Lord our Righteousness. What he is as Christ, what he is as Jesus, what he is as Prophet, Priest, King, he is ours. he makes, it ours actu transferendi, and it goes above as ours. Who hath made us [sufficient] (i) in Himself, in his own sufficiency, which is absolute sufficiency. Who hath made us [fit] there is a double fitness to be understood in this term, A fitness to Christ, and a fitness in Christ, these may be distinguished, but not separated. Christ first pleaseth his own eye in us, and then pleaseth his Father's eye concerning us, in himself: he fulfils his own will in our sanctification, and then fulfils his Father's will, in our justification; this makes absolute fitness, and sufficiency for Heaven. Our fitness to Christ, is but disposing Heaven-ward; our fitness in him, is completing and absoluteing for it. One act doth both these; faith fits to Christ, and leaves the soul fit in Christ, for his inheritance; and this the work of God, a piece of the Creation here mentioned. Who ●ath [made] us sufficient (i) absolutely sufficient.  
Christ moves as an unwearied agent: let the piece be never so knotty, he never leaves working till it be fit, sufficiently fit for the stateliest building. Christ works quoad principium externum, & quoad principium internum; according to an external principle, and according to an internal principle which never tires; he works according to office, and according, to love. According to designed office, and this binds to fit and finish for Heaven,— He is the Author and finisher of our Faith, and this by office. Christ also works according to a proper principle in himself, to wit, love; which cannot be quiet, nor leave off working, till every person foreknown, be fully fitted to love, and for love. Love is an untired principle in Christ, though not so in us; this makes him an everlasting Father, a worker as a Father without cessation, till children be fit to be taken home, to enjoy their inheritance, fit for him who took such a knowledge of them. Christ moves as an everlasting father; he lays out, and lays out; he's at cost and pains this year, next Year, to give breeding, high breeding suitable to fortune, and never leaves off, till the child be fit for his inheritance; Christ is an everlasting Father, as well as a Prince of Peace; he has love, proper love in him, as well as proper duty and office devolu'd upon him. Office binds to finish for Heaven, love, more. I think 'tis proper to say, Christ moves more naturally then obligedly, to fit lost man for his eternal home. Bonds were voluntarily taken up, and taken up from love; love is the natural motion of Christ, this works and never leaves working, till the soul upon which it seizeth, be fit for Heaven.  
Use I am led by this point very seasonably, to ask you this question. Are you fit to die? are you fit to live again? are you prepared for Heaven? you see how things go upon Earth. The way of God is deadly; her's deadly do here below. How do your souls stir about eternity? Sinners what do you do? What will you do? God is giving to all what is fit for them. Sinners are yet asleep; Ah Lord! When will they awake? What a harvest will Hell have in these bleeding times! What preparation for Heaven do you see men make, more than they did! He that was filthy, is so still: he that was an Earthworm, is so, although God be treading Worms to death, and crumbling Earth to dust. Though person and state lie open to death, yet no man mends his pace for life. What shall I think of such a Generation? My bowels rend, to look some of you in the face, to behold how like yourselves you still look, and what a deadly visage your life still carries. What you were; you are; what men are now for sin, surely they shall be; Justice is at work to perpetuate misery to thousands: to harden Pharaohs, and then cut them off; to fit Vessels for wrath, and then fill them up with it, as full as they'll hold; to fit men for their place, and then send them thither a pace.  
Sinners you hear all this, can you bear all this? do not your souls yet stir? Are they not then white to harvest? fit to be cut off, by that sword of wrath, which is going about? An unstirred soul is fit for nothing but Justice; 'tis death in strength upon the soul; 'tis the soul in grave, and a stone roul'd upon the door. What you are fit for, that you shall now have; Justice is commanded to go over the Land, and single out every wretch, and give him his own. I think there is scarce a sinner amongst us, but Justice ere it hath done with us, will make him eat of the fruit of his way. Doth not wrath make misery begirt us? Doth it not cut down dry Trees every where? fuel fit for the fire, doth she not set a fire, and cast into everlasting burning? And yet are not your souls a fire, to be fit for Heaven: such whose souls stir not now, there is just cause to fear, that they are left as fit fuel for wrath.  

Obduratio.  I will give you the properties of a man fitted for wrath. The first is obduration. A stone is fitted to descend; 't'as its property to bear downward. Hardness makes fitness to judgement. The way to Hell is, from burning to burning; from a seared conscience to a damned soul. Justice blasts the soul in the body, ere it burns it out. A fitted soul for wrath, 'tis one with his Eyes out, 'tis one that can see no evil making towards him, although himself very evil: one that cannot see Justice though very visible, nor sin though very palpable. Justice works within, and then without; she spends herself most fiercely within, her last and least breathe and blast, are without; she first puts out a man's eyes, with the sin he loves, and then comes as a snare against the sinner. I sit as a Queen and shall see no evil, and yet this Queen a Quean, and very evil: that's a Swans song before death; now is the soul fit for Justice and wrath, and never so fit as now. When a sinner sings a requiem, soul take thine ease, he is fit for, yea, very near to, wrath.— this night saith Christ in such a case, they shall take away thy soul. A man hath sinned himself to Hell-doore, which hath sinned his soul blind and secure. 
* A man is fitted for wrath indeed, when he stands at Hell-door, ready to go in.  Settling upon the lees, and judiciary visitation, they are joined both together, as near Neighbours, and as belonging to one thing, and this by resolute will [I will] visit those that are setl●d upon their lees, Wrath is coming towards you, ye blind souls: do ye see it? no: There is none. Why therefore 'twill certainly come; you are the only persons fit to be visited [I will] visit those which are settled upon their lees, whom ever I pass by. A Horse's Eyes out, and the next work he is fit for, is grinding. Justice sets sinners to grinding, their own souls, when they cannot see their own sins. Wrath certainly, will not suffer that man to live long, which hath killed his soul with sin.  

Alienatio  A second property of a man fitted for wrath, is this, alienation. No blessed fellowship, speaks separation to wrath. A King calls home his Ambassadors, when he means War, and Judges a Kingdom fit for nothing, but the Sword. Casting off, fits to cutting off. The spirit of God departs, when the man is rejected. Alienation is great still, before desolation. Saul shall have no answer no where, no whispering from any but from Hell, when given up as only fit for that place. Light hath no fellowship with darkness; but when 'twill have nothing to do with darkness, to make it light, the state is desperate, 'tis a sign that the soul is fitted for utter darkness. There are but two steps to death, the first is this. The sinner says he will have no fellowship with God: the second is, God says he shall have none. Now is the sinner judged; how fit for Hell then, now judge ye; execution only is wanting, and the Devil is not usually backward, to discharge his office; the man is upon the gallows, he wants but turning off; how things may turn, whether Christ will put in and beg the man's life, here lies the case, and depends wholly upon Christ's Will. What fellowship your souls have with God, I know not: whether God say any thing, or nothing; whether instruction with strong hand, be come to instruction with weak hand, by reason of your strong lusts: whether your instruction with weak hand, be not come to instruction with no hand, but bare blows for your baseness: whether all whisper be not laid aside, and whispering turned into whipping, this would be looked well into; for it speaks very ominously for eternity. Love or hatred cannot be guessed at, by things without, but by God's deal within, they may shrewedly be guessed at.  

Profanatio. 3.  Profaneness is a third property, of a man fitted to wrath. Profaneness is the badge, of an Esau: wickedness speaks out a cursed soul. To what Country a man belongs, you may understand by his language, whether to Spain, France or the like Hell hath its openings, as Heaven hath; when Hell opens in a man's mouth, what needs any further enquiry, what Country man Sir? To what place do you belong? A man moulded and shaped for wrath, may be read in his face. Death though it cease within, yet it show itself in the very superficies without. You have such a common speech, One may see Death in that man's face. A man's life is, in reference to his eternal estate, as his face is in reference to his temporal, 'tis Index ●nimi, index futuri, index aeterni. A man's life foretells his end. What course any man leads, broadly speaks what such a man is, what he will be for felicity or misery. An a man be in the broad-way, he may prophesy where 'twill end, and to what inheritance he shall come, whether to light, or darkness. I know not what lives you lead; Christ does, and you should. Let them be led how they will, you may spell Heaven or Hell out of them. Life is but an expression of the frame of the spirit; 'tis but motion according to such wheels, and such a spring within. If you will know of what frame, or what make your souls are, and to what fitted; view your lives. Your soul's breath out themselves, in your lives; and they breathe out themselves in the bosom of God, or the devil; into whose bosom you breathe your souls in life, into that bosom, you will certainly breathe them in death.  
As you find your state now move. To fit for Heaven is no trifle, your eternal estate depends upon't. To fit for Heaven is not arbitrary; you cannot come there without it. To fit for Heaven is not easy, the making power of God must go to it. Sinners why do you put of this work as a trifle? And why do you put it of till death? That man would never be holy if he could shift it, that will not be holy till he die. He would never have to do with Christ if he could shun him, that will not seek acquaintance with him till he must leave leave this Word. When death is fitting the soul for Hell, than the soul sets about to fit itself, for Heaven. Ah Lord, that ever this man had a soul, that damns it himself! Wrath doth usually cross and curse this folly; men are surprised in body, or surprised in soul; no strength, or no heart, and so die in their sin.  
Fitting grace for Heaven hath its means, hath its season, hath its course, and then hath its blessed end; I will touch these a little. ' T'ath its means. Will you be fitted for Heaven ye wicked souls, and use no means? 'Tis common to the worst man, to cast their souls upon a miracle for salvation, and not upon means. God fits by his word, they'll hear none: God fits by Prayer, they'll use none: God fits by his People, and they care for none: holy Ordinances slighted, and yet the holy-Land promised. Ah Lord! Are not these souls mad? to conclude the end, and exclude the means? These men will die in presumption, or else I dare die for them.  
'T'as its season: Earthen Vessels have their season, for moulding and shapeing to such a form and to such an use. All times of the year, are not seasonable for such a purpose. Salvation hath its day: the Sun stands not still, 'tis coming towards a man for so many hours, and then goes away from him as fast. Fitting seasons for Heaven, are transient: slighted, and eternally hid from a man's eyes. O that thou hadst known in this thy day, etc. But now they are hid. Love passions are strong, but no fire cools so fast as this when abused, nor so hard to be kindled again when out. God knocks, and if no opening, away to others that will. He comes to a man's house, and proclaims peace, if peace be not regarded, he departs with a witness, leaves the dust of his feet behind him, to testify what a base Earthy heart 'twas, that rejected him.  
Fitting grace for Heaven, hath its course. Physic has its course, to fit the body for health; malignities are not carried away presently. Bad spirits abounding, require sweeting, and sweeting again. The great Physician hath his course, prescription upon prescription, line upon line. All is not done of an hour, to make the soul fit for blessedness, for ever. Grace conflicts with corruption long, ere it can get ●he victory, and render the soul fit for Heaven. Some sinners will never be fit for Heaven; because they cannot bear a fitting course. Sorrow for sin, spending; the pain of conscience, killing; bleeding till binding up from Christ comes, utterly consuming, not to be thought of: if these men can fit themselves for Heaven, 'tis well; they will never be made fit by Christ, they are so idle headed, and wilful hearted.  
Finally, after grace hath had its fitting course, than it has the fruition of its end; a fit soul expires into Heaven: the soul fit for Heaven, stays not long thence. The spirit says come, when fit: the Bride says come, when fit: a fitted soul for Heaven, is a panting soul for Heaven, and Christ a panting husband for this Spouse Grace hath its distinct property, at every height; when at full height, and fit to be dissolved, it desires dissolution, and dissolution is granted, as a medium to its ultimate form, which makes the perfection of a thing. A Christian is perfect, when fit for Heaven; his Grace is perfect, when in Heaven.  
Christians, I have something to say to you from this Point, and then I give it up, and get gone. 'Tis many a good souls panting often. O that I were fit For Heaven. Why? Christ makes so: He works at such a height, as at which thy heart bends. The bending of thy heart to such a height in Grace, is a prevenient disposition to it, 'tis the work thou wouldst, begun; and well on-ward to finishing. Such a panting soul will be fit for Heaven, and caught up into Heaven, ere he's ware. When the Soul is pitched upon such a Noble height, Christ hath taken it into his Hand to make it so high. Strong desires are glimmerings of Sunrising.  
I would have no Soul sad, that pants after much grace. Certainly the Sun is risen very high in this Soul already, 'twill be at the Meridian apace; Heaven is not fare off that soul, which longs to be fit for it. When Christ once began to pray, Father glorify me with thine oneself, with the glory which I had with thee, before the World was; glory though so great was not fare off. When the poor man would believe, the spirit of Faith was near, and the next words are Faith, and no more words of unbelief, If thou canst do this, if thou canst do that, heard. There is no design to become fit for Heaven, like bringing a man's soul into a passion this way. Divine passion makes strong compassion. Christ does not quench smoking Flax: does he quench flaming flax? Panting to be fit to live in Heaven, where so much holiness is, to live in the presence of God who is all holiness, this is flaming Flax. The fire goes as high as Heaven: Heaven will open wide, to such a Heavenly heart. The Soul would have a suit to wear in the Country, which will serve at Court; a suit on Earth, which will become it in Heaven: this is flaming Fax: Grace is never checked in its groweth by God, but embraced most, when it ascends highest. God meets a Prodigal, and kisses him: doth he not meet a dear child, which is almost come quite home to his Father's House, and kiss and feast him: A Soul that pants to be fit for Heaven, is crope up to Heaven door, certainly CHRIST will welcome this Soul, and let him into his desire.  
Thou pantest to be made fit for Heaven, why? thou art fit. Who [hath] made us [fit], etc. These are said to be fit for Heaven by the Apostle, and yet prayed for by him, as yet wanting much grace. There's a Fundamental fitness, and a complemental fitness for Heaven. The lowest dram of true grace, gives a fundamental fitness for Heaven. A weak hand of Faith on Christ, will save a man from drowning: a spark of fire will ascend to Heaven, as truly as a flame, though not so strongly. That there is any spark in the soul to bias it Heaven-ward, we should bless God, and blow the spark by Prayer, this is the way to have more.  
A complemental fitness is, when there is a double Testimony that all is ours; from God's spirit, and our own: when the soul is sealed with this double seal, to the day of Redemption. When Faith is strong, love strong, experience much, joy much, unspeakable and full of glory, then is the soul complementally fit (i) fully fit for glory. This should be striven unto, because it makes large entrance: but the soul should not torture itself, that it cannot with any pains, yet attain so high. Some have Heaven here; such are fit for Heaven in deed, as carry Heaven still about with them: 'tis but out of one Heaven into another with these. Others are made fit for Heaven in hell, and come as out of hell to heaven, and yet this is great mercy too, and every poor low graced soul, should say so.  
Let these things settle weak souls, banish bad objections, and make your fitness for Heaven, in that measure which it is; your consolation in these miserable times; Swords, Guns, Weapons of War, may Wound, Lame, and unfit you for Earth, but let this comfort you, you are still fit for Heaven. Lame Legs, cut Arms, bleeding bodies, and holy souls, will go to Heaven well enough: poor, blind, lame, halt, are most the guests that come there. Christ had bloody usage from base Wretches, as we have now, spears thrust in his sides, deep wounds, so deep as to let out all his blood, and yet not any of his fitness for Heaven. Should be enough to us all, in these bad times, that a mansion is prepared for us, and we for it, where all loss will be turned into gain; where lost Legs, and lost Arms, and lost estates, will meet their right owners again, and glory in over and above.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.12. 
Giving thanks to the Father, who hath made us meet to be [partakers] of the inheritance of Saints, in light.  
TO be partakers] of the inheritance, etc. Thus read, 'tis interpretation, not strict translation; yet possibly I may make issue both ways for your sakes, both as you read it, and as 'tis to be read in the original. The Text verbatim runs thus— fit to a part, or portion of a lot of Saints in light. 'Tis phrased in allusion to Canaan, where the people of GOD had their part and portion, and this by lot, by an immediate providence, and by no humane art, by the special blessing and disposing hand of God, and by no merit or means of their own. The phrase notes top favours, gallant mercies, dispensations full of love, all love, all love to all eternity. Doct. The highest mercies are communicable: Heaven, all that is in Heaven, distributive; distributive to men like ourselves— Partakers of the inheritance.  
Love is bountiful, she gives all, 
Participatio sacra, est communicatio totius.  mercy empties herself upon her children: she empties her pockets, she empties closerts Cabinets; Jewels of price, Jewels of glory, of eternal glory, are given away to her favourites. Having given us Christ, will he not with him give us [all things? Love gives all: Christ, and all that Christ hath. The Apostle argues a maiori ad minus. Christ is a greater gift than Heaven, and yet he is made communicable, and communicable to man, to us; therefore no marvel that Heaven is. Having given us Christ, etc. Love will make her heart blood communicable, which is more than making heart Jewels communicable: Christ's giving of himself, is more than giving any thing without himself, more than the giving of Heaven and Earth to man. Heaven is not noted in Scripture, as the height of Christ's love, but himself; what himself is, and what he puts himself unto. His own self] bore our sins, on his body, etc. 1 Peter 2.24. And to be with [Christ] is best of all. 'Tis not said, to be in heaven is best of all. 
Abraham's bosom is but alluding, to the felicity that is, where Christ unbosomes himself to Saints.  The accent of love is fastened upon Christ himself, and not upon any thing else. Christ himself is still noted as a greater communication of love, than Heaven or Earth, or any thing besides him. Love opens her purse to her beloved, yea, she opens her bosom, and sets her beloved there; Heaven is in Christ's bosom, 
Communicatio sacra est ad demonstrandum-communicantem.  and Christ opens this to his, he makes this communicable.— Partakers of the inheritance, etc.  
Sacred Communication, is to make suitable demonstration, of infinite love. Great love is not suitabley expressed, by small things. 
* Magna parvis minima exprimuntur.  Springs make Channels, Streams, Rivers, suitable to their strength; they make their rent without, suitable to their bubbling within, under ground. Heaven is but a suitable expression, of the love of a God: 'tis but a stream suitable, to such a fountain: but beams suitable, to such a Sun. Heaven is but legible writing out, of infinite love. Were not heaven made communicable, infinite love would be but half expressed, 'twould have no suitable demonstration, 'twould be far more in itself, then known to us. 'Tis with Christ here in this World, as 'tis with a Christian, a Christians fortune here, doth not suit his titles; called a King, and has nothing. Now are we the Suns of God, but does not appear what we shall be. Why we shall be but the Sons of God his meaning is, that now title and revenue do not agree, nothing in possession that speaks out the Son of a God, the Son of a King; state and title, do not fitly and fully express one another: so 'tis with Christ now his love and his expression of it, are short one of another: many expressions of love are made here, but they all express it but brokenly. heaven will speak out an infinite love; 'twill demonstrate it to the life, to all the senses at once, which is such a demonstration of a thing, as here man cannot make of any thing. There a man shall have the advantage of all senses together, to fathom infinite love: he shall hear it, see it, taste it, etc. He shall see the fountain where and how it riseth; the Ocean how vast it spreads, and how broad it bears. Christ demonstrates infinite love fully, fitly; therefore is heaven made communicable to poor Earthen creatures— partakers of the inheritance, etc.  
Sacred participation is to make soul satisfaction. 
Communicatio est ad implendum subjectum, cui communicatur.  Every thing less than heaven, is too title to satisfy the soul— All is vanity, etc. Put all things on this side heaven together, and all is empty (i) in reference to the vast partaking spirit of man; it swallows and swallows the whole Creation, and makes nothing of all: participation of Earth, of all the Earth, will not satisfy; heaven must come in too, or else the soul like the Dove, remains utterly restless, and cries like the grave, g●ve, g●ve▪ There is excess in the Creature, but not proper filling. Be not drunken with Wine wherein is [excess] but be [filled] with the spirit: 'tis one spirit, that filleth another. Abundance of Earthly things may make excess, and turn the soul into sin, but participation of fullness in God, is that which gives the soul its felicity in itself, and this is in Heaven. Absolute fullness is in heaven, and this maketh absolute content, therefore is our participation here, still reaching after more, then can be had here. All that is dispensed in way of inferior ordinance, makes but tasting and longing, does but put on appetite to a full meal. Heaven, is God's supreme ordinance, to give the soul satisfaction. 
* Participando.  Other ordinances bring in the soul but drops, and therefore it still thirsts; this supreme ordinance brings in the Ocean: the soul in this ordinance is swallowed up, 
* 'tis God's letting forth of all, to things without him.  it can breathe nothing but blessing, as seeing, feeling, hearing, tasting nothing else.  
Sacred participation is made according to Christ▪ s will. 
Communicatio, est ad placitum communicantis.  The pleasure of the King is, that we should sit at his Table, that we should dip our morsels, in the same dish with him; eat as he does, drink as he does, wear and far to all eternity as he doth: Father I will, that those whom thou hast given me, be with me where I am, that they may behold the glory, which thou hast given me john. 17.24. Christ would not be in heaven alone, to eat his morsels alone; his pleasure is in choice company, though not in any. [I will] that [those] which thou hast given, be with me. The pleasure of Christ, is the spring of favours, as high as this rises, a Christian rises, necessarily. The natural Son, may have what he will, for the adopted Sons; the Will of Christ, is the rule of Communication: all is his to make gifts to his favourites, as great as he will. These have continued with me in my temptation, these [shall] sit on Thrones, the pleasure of Christ, Thrones us, heaven's us. Heaven riseth out of Christ's breast. It comes out of the belly of divine will. Participation is to suit will, will is infinite vast, therefore is Heaven communicable. Great persons do great things, to satisfy their will.  
Participation is proportioned to promise: no less than the Land flowing with milk and honey, is promised. 
Communication is according to obligation.  Heaven is but little enough, to fulfil truth, to pay debts. Christ hath been so free of his promise, that all he has will but make it good, and render him just. He hath engaged his own honour, his own inheritance, all below, yea all that he has above, upon poor terms, but upon our service, which is more disservice, more sin than service at best. If any man serve me, let him follow me, and where I am there shall my servant be, john 12.26. We are by promise to have as much wages as Christ, to receive as great pay, though not in so great command, and though but common Soldiers and he a Captain, yet all that serve under him, are to have as he has, a house full of silver and gold, yea a house not made with hands, a very vast house; a house full, a heaven full of Jewels. Communication is according unto obligation, debts must be paid, although never so great. Mercy never dies in debt to justice; every man shall partake of as much, as fit for and promised to him, although Christ himself hath no more.  

Communication is according to instigation, sometimes.  Participation is proportioned sometimes according to merit. God's giving, is according to Christ's deserving, not according to ours: the best of us should partake of hell, and not of heaven, if we had our deserts. Heaven is great, and yet less than Christ's merit, and therefore God himself is proposed as a Saint's portion, and Christ's purchase. The Lord is my portion, he doth not say heaven. The Lord which made heaven, and can make more heavens, yea, is more than all heavens, upon a glote of whose eye, upon a cast of whose countenance, stands heaven and hell; he is my portion. He is so: in whom? why? in Christ, by his merit. Participation is proportioned, to merit; merit is vast, it challenges heaven; more: God himself. Christ's merit makes God ours, the holy Ghost ours, what God is in himself, ours; which is the heaven of heavens, that which makes heaven, heaven. Christ's blood is of more worth than heaven: it bought heaven and earth too of exact Justice, not for years, or for lives, but the fee simple for all eternity. We receive as God gives, God gives as Christ merits, and mediates: heaven comes out of Christ's wounds to Us: Heaven comes out of hell to fallen man. Christ's descension to hell, makes our ascension to heaven; we are partakers of glory by his shame and misery— By his stripes we are healed, etc. By his hell, we are heavened. We inherit not hereditarily, but made heirs and so partake. Our participation of glory, is a made participation, made out of merit; merit is vast, therefore is our participation so vast as heaven— partakers of the inheritance.  
Use. Is't a time of loss? 'tis a time of reception equivalent. God is more giving than taking away: is not heaven more than you have lost upon earth? heaven is communicable, and yet you complain, what shall you do for house? what shall you do for land? for enough for you and yours? all is gone. What? is heaven gone? then all is gone indeed. God shuts one hand, that we may look to the other, which is open with greater and better things. men's eyes are not opened, by the deal of God; men learn not instruction though God whips to teach; that's your undoing, not what you have lost, though never so much; for heaven would make up that well enough. God takes away in earthly things, that we may consider and see, wherein he is a greater giver, do ye make this use of your loss? a man loses much, when he loseth a state on Earth, and loseth with it a heart to look after a state in Heaven: when losses and crosses kill affection Heavenward, all is gone indeed: gone without hope of recovery.  
Do not the strokes of God make you look to him? Why? then you will be smitten again. Jobs messengers shall come one after another, and tell you of the loss of all, to see if that will save all. Divine rods are ordered to second one another, till the soul be as high as it should be, or as low as it must be: as high as Heaven, or as low as hell. I would sinners did consider the scope of God's deal now, and what is before them. Heaven and hell is before you now, you may be partakers of which you will. Heaven is communicable, hell is communicable, one in one hand of God, another's is in ' t'other. Which way any great man's vein lies, you observe him. God's vein lies in giving of great things, great mercy or great misery; he gives no less than heaven or hell to every man: he makes every man partake of one or ' t'other. Sinners, as you love your souls consider this.  
Wrath works, as love is abused: 
Communicatio plena.  justice riseth high, when high favours are slighted. All is communicable: 'twill break the neck of all, which make not use of this; man's spirit must work, as Gods does: when one is open to give, another's must be to receive. Bounty presupposes a ready receiver: who is backward to take great things? and yet who is not backward to go to Heaven? Heaven is wholly communicable, and yet sinners are wholly careless of it. Not a penny in Heaven, but 'tmay be yours, and yet what heaps of treasure are there? Ah Lord, what wealthy persons might sinners be, and will not! Only their will keeps them poor, Paul yours, Apollo yours, all yours, all is communicable, Heaven and Earth: the Earth and the fullness of it; so Heaven and the fullness of it, not a room, not a walk in Heaven but 'tis in common for all the inhabitants! Not a dish, but every ones hand is in it together: many hands in a dish, is all the feeding above. Not a delightful tune above, but every ones heart is set to it: not a beam in the Sun above, but every ones eye is fixed upon't: not a flower in Christ's bosom, but all smell to it: not a secret, but revealed to all. All that hath lain hid for this many thousand years, almost from all here below, there 'tis known to all; they above know, as they are known; such great mercy, such full mercy, rejected, what great misery, what full misery, will it make? Justice swells, as sinners kick mercy: such a heaven slighted, makes such a hell. Hell, 'tis but Justice working suitable, to the abuse of so much mercy, as may be had in heaven, and the soul would not  

Communicatio libera.  Heaven is freely communicable, and yet sinners have no heart to it. Heaven may be had for nothing, neither for money, nor money worth, only for making fit for it, and this too wholly at another's pains and cost, and yet sinners have no heart to it. Christ gives much, but takes nothing: mercy, is all mercy; mercy, is all free; as 'tis laid out all in an inheritance, and lies all round together above, 'tis all free. Love in its utmost dimensions, in its heights and depths, as it passes knowledge, as it makes a heaven, yet it keeps its own essential property; 'tis love, and but love: heaven is nothing else, but a bed of love: all delights free. There is nothing in heaven bought, nor paid for by us, of all the costly things that are there. There are Jewels about the inhabitants necks, such as the World never saw, and yet not one bought by the wearer and owner: all given freely. You have not seen such an inheritance for nothing, as Heaven is. There be things which cost infinite dear, and yet done away for nothing. A man may see that which eye never saw, and hear that which Ear never heard, for nothing. God lays out much, but looks for no return: his greatest favours go for acceptation. Participation of purchase, is pay for purchase: an m●n will but go to Heaven, the place shall cost them nothing, though fit for a Prince. All God's motion is free: his blessed motion for a time, free; his blessed motion for eternity, free. As God makes Heaven, he works for nothing: as he makes fit for Heaven, he works for nothing: for his greatest layings out, he sets down nothing: at Heaven door he sets no bill, what rent and fine, though there be not such a house of state again, in the World. God keeps open house below, and above too: the best dainties, and yet no reckoning brought in; nothing to be paid, no, nothing expected. There is no thought of heart, what this dish might have yielded, and what that precious odour might have been sold for. Heaven goes freely free, gratissimè gratum. Heaven given, and not a thought against it: all the riches of a God laid down at man's foot, and all the heart of God too, with it; and all the panting above, is, O that all may not be trod upon. Ah sinners, what a damnation will this make, to set one foot upon heaven, and another's foot upon God's heart! To trample all his, yea and all him too, in the dirt: heaven, and his heart too, to hold your sin?  

Communicatio universalis.  Heaven is universally communicable: from East, West, North, South, many come and sit down, in the Kingdom of Heaven. Stranger's may dwell in the holy Land; Gentiles, aswell as Jews. Of all Nations, kindreds, tongues, may live together above, and be spoken unto, in their own language, yea, understand one another plainly. Variety of language, excludes not heaven, confounds not heaven. All above, are intuitively understanding: men are as the Angels of God, in the Resurrection. Oh every one that thrists, come in; that's the bill, that is set upon Heaven door: did ye never stand still and read it, sinners? Heaven gate is open to all that knock, but fools, foolish Virgins, foolish souls, which have nothing in them, nor will have nothing in them, to render them fit for heaven. There is Rahab the Harlot; There is Manasseh that murderer; there is the Thief; there is Mary, that had so many Devils: A man that hath many Devils, may come where there is not one; The most devilish, hellish creature, may be made partaker of Heaven. Lame, and Blind, and Halt, may come in there, and yet still there is room. 'Tis done as thou hast commanded, said the servant, that was sent out to invite all sorts, and yet there is room. Luke 14.22. There is great variety of guests above, and yet one Table large enough for all; no crowding, and yet thousands & thousands of thousands, sitting together. Heaven is a vast continent; much of the holy Land, not yet planted: many mansions above, without any Inhabitant. Heaven is universally communicable, and universally fit and complete so to be: All may sit round and look the Sun full in the face, and he them. That which is so proposed to all, and so fit for all, how will it doubly damn all, that come short of it! You will be jugded as lovers of hell, more than lovers of Heaven, which come short of it; As lovers of darkness, more than light; As lovers of sin, more than the eternal felicity of your souls: upon this very ground, that grace and Heaven are so generally communicable. Light is come into the World, saith Christ, And the world regardeth it not. This is the condemnotion of the World; A World of men might be partakers of the inheritance of the Saints in light, and will not, this will make hell, hell indeed; condemnation, the condemnation: because men will not go thither, though no exception. 'Tis desperate, to make exceptions where God makes none: to exclude a man's self, when God doth not.  
Finally, 
communicantio durabils.  Heaven is durably communicable. I cannot say, it is perpetually communicable. The everlasting doors, stand not open everlastingly; But yet a great while. The Thief found them open, at the last hour of his life. A sinner may come in, at the ninth and last hour, and have his pay. A sinner of a hundred years old, may get into Heaven, I doubt there be but few gray-headed sinners turn in there, yet it is not long of the place. Heaven doors are open, till old Age; only old folks are wilful, which is excluding. God is long suffering; all that while, Heaven doors are open. The long suffering of God waited in the days of Noah, saith the Apostle Peter. A hundred and twenty years, Heaven stood open, to that people. God makes the greatest mercies, wait upon the greatest sinners, a great while, which is one of the greatest wonders, in the World. If you have a mind give great things, you have no mind to wait to do it, yet so doth God: He waits to be gracious. The Sun is made to stand still many hours, many days, many years. Salvation brought to men's houses, Parishes, yea, to men's ears, and there sounding and knocking, seven years, ten years, twenty years: And all the entreaty is, Will ye go to Heaven sinners? Will ye go to Heaven? Will you be made partakers, of the inheritance of Saints? God is not a bare giver of Heaven, but a wooer for Heaven: he does reconcile, and beseech to reconciliation: he doth knock, and stand at the door and knock, till his locks be wet with the dew of the night: He stretches out his hand with Heaven in it, and doth so all the day long.— To Israel he saith: All the day long, have I stretched out mine hand, to a disobedient and gainsaying People. Rom. 10.21. Heaven made to wait upon earth. base earth, wicked earth; what will this come to, if not looked to? If heaven not participated of at last? What a hell will he have, which hath had heaven at his door many years together, and had no heart to enter into it! But you will say, no body is so careless: Every one surely, is willing to go to Heaven. One would think so: But yet 'tis not so.  
'Tis easy to demonstrate, that multitudes have no heart to go to Heaven. They will part with nothing for it. Sin is worse than nothing, and yet Sinners will not part with this, for Heaven: Have they any heart to Heaven then? Christ makes an underprizing of a thing, a demonstration of no love, nor heart to that thing, so prized. If you think good give me my price, if not, forbear: So they weighed for my price, thirty pieces. Cast it to the Potter, saith God: A goodly price. Underprizing and undervaluing a thing, speaks out properly and plainly, no will to that thing. Will sways, that way which 'tis willing. Love bids according to worth: She comes to Christ's price, for Christ; and glad she can have him so too. If you think good, give me [my price,] etc. A man's own price, is no price: base bidding for Heaven, argues no heart to it; such a wretch is cast to the Potter, cast to hell to be torn to pieces, as a vessel in which there is no pleasure. If underprice argues no heart, what does no price? 'Tis many a sinners damnable case, he'll part with no sin for Christ, nor Heaven, could Christ and heaven be much more worth than they are. Part with no sin, do no duty, wait no time. 'Twill be a hell to this man, to go to Heaven. A man that will not part with his sins, to be partaker of Heaven, is more willing to go to hell then to Heaven: sin hath got his heart, he should lose his Heaven, to go to Heaven. A sinners own heaven is dearer to him, than Christ; he will venture the loss of one, rather than lose the other.  
They will perform no duty for Heaven. Action speaks out affection. To what a man hath a heart, he hath a hand, a head, a foot; heart commands all. The will is Major General, order all to move as she will. Where there is no foot towards Heaven, no hand towards Heaven, nor bending that way, Is the heart towards Heaven? From your lives, you will be condemned: ye speak out your hearts, and yet you plead for them; you have set your way you will go, and yet upon pretend, you are bound in spirit for Heaven. Perverseness is in your paths, and yet you plead for your will. Sinners observe that speech of Christ. If any man [will] be my Disciple let him deny himself, and follow me. Christ makes deed to demonstrate will: if a man be willing to be Christ's companion, and scholar, he will follow Christ; yea he will take up his Cross, (i) go through any difficulty, to enjoy his fellowship. What will is indeed to the end, it is to the means. 'Tis idle talk, fancy, and dreams, not will to a thing, that will use no means. Ye tell me, ye are willing to be made partakers, of the inheritance above: what do you do to be made partakers? Do you walk in the way, which leads to Heaven? Are you not in life, according to your lusts? In your course, according to your company? Unto divine duty, according to your humour? Does not will rule truth, and not truth, your will?  
Let persons convinced, be instructed. Ye cannot be partakers of the Cup of the Lord, and of Devils, saith the Apostle: so say I, ye cannot be made partakers of Heaven, and keep on in the way to hell, you must first be made partakers, of the Heavenly calling, as the Apostle calls it, ere ye can be made partakers of Heaven itself. Wherefore holy brethren, partakers of the [Heavenly calling,] etc. Heb. 3.1. (That is) a calling to heavenliness. Heaven must begin here; Christ must rule all, and be made all here, as he is above. A Heavenly calling, speaks three things. A heavenly rule, a heavenly subject, and then a heavenly end. I am the way. That's a heavenly rule. Not I live, But Christ lives in me. That's a Heavenly Subject. I have fought a good fight, henceforth is laid up for me, a Crown of Righteousness, that's a heavenly end. The two former, are subordinate to this latter. Christ must be without a man, and within a man, or that man will never come to Heaven. He must be all without, and all within; he only must be the way— I am the way. And he only must live in the heart, to guide this way— yet not I, but Christ lives in me. The Word of God and the Spirit of God, must meet in the life of man, or that life will end in death, in hell, not in Heaven. A heavenly rule, and a heavenly heart, lead to Heaven. Few Christians lives, are clearly Christian. Christ is our sanctification, as he is our justification: he is our life here, aswell as our life hereafter: he must be made so by every soul, and then all will go well at last. Heaven is a Crown of Righteousness; not of our Righteousness, but of Christ's. His spirit must rule all, his merit must be leaned upon for all, this soul will certainly, be made partaker of all.  
Christian's should be comforted from this point. All the wealth of Christ is communicable: Heaven communicable, communicable to you, to Saints. The complaints of God's people are many, this point answers all. My losses are great says one, so says an other. Will not Heaven make them up? Thou hast neither money nor goods, Thiefs and Plunderers have stole all. Hast thou not treasure laid up in Heaven, where no spoil can be made? In cases of persecution, Christ teaches us to comfort ourselves with Heaven, how all is doubly made up there When men persecute and revile you rejoice and be exceeding glad, etc. Upon what ground? Why? Upon this: great is your reward in Heaven. Loss hath its quantity, 'Tis great, that makes it so heavy; reward hath its quantity too, [Great] is your reward in Heaven. If a man had lost a Kingdom on earth, Is not the Kingdom of Heaven responsible? If a man had lost all this World, Is not the World to come, as good as this? Is not Heaven as big as Earth? As good as Earth? as much good? As lastingly good? Will not your Heaven above, be as sweet as your hell here is bitter? suppose there be nothing above but Christ, to make up all thy loss here below, is not he enough? Canst thou not comfort thyself in Christ alone? What a soul hast thou? 'Twas high time, thou didst lose thy treasure here; 'twas thy God. Thou wouldst otherwise have lost thy soul.  
Obj. And 'twere but for myself, I could be contented, whatsoever I underwent; But I have wife and children, and no Bread to put in their h●nds, nor no clothes to put on their backs, this makes my heart sinks within, and I do not know how to keep it up.  
Sol. Are thy children fit, to be partakers of Heaven? If so, let that comfort thee, that they are in a capable condition (though temporally miserable) to be eternally happy. Say to thy sinking soul, there is a house above, big enough to hold me and all mine, and the owner is kind to strangers. There is bread enough, clothing enough, for me, and all mine. Thou art but stripped, before quite dead; death would have stripped thee of all, if Cavaliers had not. Naked thou camest into this World, and naked thou shalt return. Thou mayst go to Heaven stark naked, without money, without clothes; All things are naked and bare before Christ; that's the manner of all going hence; thou art put in a posture to go to Heaven, they go stripped of all here below, to that felicity above. Thou hast nothing, now thou art fit for all; nothing of earth, now Heaven would be welcome; Thou hast no home here, now thy long-home above, O! How sweet would it be? Why? It may be, it will not be long, ere thou be there. Be still, 'tis God; things will end well, if Heaven will make it so.  
Ob. Yea: but mine are not such yet, as concerning whom, I can thus relieve myself; that they will be partakers of eternal felicity, when this miserable life ends.  
Sol. Do thy duty to bring them to be such; thou hast now time and leisure, now all is gone; What else shouldest thou do now, but give all diligence to make up a felicity for thee and thine, where it may be, seeing all is gone here? Time was thou didst pretend multitude of businesses, and great employment in thy calling, that thou couldst not discharge this and that duty in thy family, for the eternal good of servants and children, as thou wouldst: why? Now thou hast nothing to do, God hath removed that let; let's see now, how heavenly thou wilt be, in the discharge of the divine duty. 'Twill lie heavy upon thee indeed, to see thy children lie in bodily misery, and yet still go on to do nothing, to deliver them out of soule-misery. If God stir up thy heart by this, to do thy duty throughly, for the soule-good of thine, thy misery may prove blessed misery, to thee and thine. This will be thy comfort at giving up, that thou hast discharged thy duty, to make a miserable condition blessed. But if success suit thy industry, thy miserable children are made indeed. This may cheer thee under sad thoughts; I can leave my children no earth, but I can leave my children Heaven; I cannot leave my children, this hilly Country, nor that; neither the blessing of hills, nor valleys here; but I can leave them the blessing, of the everlasting Hills, as the expression is of joseph's blessing: Heaven was eyed, in that expression. I conclude all thus: we are under age here, hardship is fit, for us, and ours. Such heirs must comfort themselves with what they shall have. You which are partakers of the divine nature, shall be partakers of more felicity, than the tongue of men and Angels can express; and yours, for your sakes will be blessed below, when you are so blessed above.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.12. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Giving thanks unto the Father, which hath made us fit, to the part of the [Lot] of Saints, in light.  
THE greatest favours, come most immediate to us. Eternal mercies fall as a Lot in our lap; no art, no medium, no merit. God's own finger points them to persons; to such, and not to such.— Who hath made us fit to the [Lot] of Saints.  
Doct. Providence hath a mediate, and an immediate course, to give out favours to man This, that expression of the wise man gives us. House and riches are the inheritance of fathers, but a prudent wife (saith he) is of a higher descent, is from the Lord. The mercy is higher, and therefore disposed by a more immediate and special providence. As things rise in the Nobility of their own nature, so they rise in the manner of their birth and bringing forth to us. Grace and glory are simply and absolutely, the noblest natured things, and these in the noblest way descend upon us, by a very immediate disposing hand of God, like a Lot.  
Things are of a double descent. There is man's offspring, and God's offspring. [we] are his offspring saith the Apostle. The noblest things are only God's offspring: the great things of eternity, come only out of the womb of a God; Heaven comes forth, from between his 〈◊〉 Some things come down along in such a line to us, through so many wombs, through so many hands, into our hands: Heaven comes out but of one womb, but that womb as blessed as God, from God's immediate hand, by providence not to be explained, just as a Lot.— the Lot of Saints, etc.  
Some things have succession, others have none. Melchisedeck, neither father nor mother. The great'st favours come all so into the World, neither father nor mother but God. Out of nothing came all: from nothing comes all still, to the Saints; heaven which is a Saints all, from nothing but from Heaven. From what house doth that great house descend upon us, to be ours? From what progenitors, but Christ? Is it not disposed to such and such secretly, wonderfully, by a hand and power unknown to all the World? Upon Christ's vesture they did cast Lots, and as that fell, so the vesture went, by a supreme hand only. Heaven is Christ's vesture, the Sons best garment, his robe of state and glory, and this goes by Lot too; 'tis put, upon the back of none, by any art of their own, but by a power supreme, by that hand which disposeth Lots which none sees; so all the Saints, get their greatness.— The lot of the Saints, etc.  
As power did create so providence doth dispose. A very unknown creation, had the Heaven of Heavens, 
* Above speculation, therefore not subjected to it: wisdom would nor dazzle, weak eyes.  The Angels, and all the state and glory, of that brave World to come. Do you find any piece of that stately building above, so much as once expressly mentioned, in the days of Creation? 'tis disposed as 'twas created, in a very close way, as a Lot, by such a power and providence as no Ceature can explain, or peep into. This World was made by an immediate hand, but that above after a more close, more entire, and more supreme, way (i) utterly without all hint to be guessed at. So this World is disposed of by a providence of God, but by a providence working very externally, and very humanely (i) al-along in such and such humane and secular ways as usually known unto us. But that glorious World above, is disposed by such a providence, as works very internally, very hiddenly, in utter unlikely means, and in these moves, utterly out of our sight and reach, just as that hand, and those fingers do, which dispose into your bosom such a Lot of great treasure.  
Some motion is peculiar for state. King's give low things by Offices, and take no notice of them themselves, what they are, nor to whom they go. But other things, of a more noble nature, they give with their own mouth, and with their own hand, such and such noble things, to such and such noble persons. Heaven is nobility conferred with Gods own hand; 'Tis the best robe, put upon the Prodidall, by the hand of his Father, and none else. 'Tis lame Mephibosheth, advanced by word of mouth, from David himself, as a piece of the state of his greatness, to which God had raised him, and as a high point of love. The more immeditate things come, out of one friends hand into another, the more they speak out love, and render parties honourable. I did it for him with my own hand, you have such a common expression, when you would work your respect, with such and such, to a great height. The King gives a Jewel, and he gives it with his own hand; his love and honour doublely sparkle in such a Jewel, every time 'tis look it upon. Heaven is a Jewel hanged about our neck, by Gods own hand. God makes a rich portion, and as it were rolls it up in a Lot, and with his own hand, without any art of man, casts it into our lap— the lot of Saints.  
Some motion is peculiar for compliment. 'Tis a filling up of Love, to give and to give with a man's own hand: to give an only son, and the father to do it with his hand only; this is Love to admiration, love filled up to the brim. God so loved the World, that [he gave] his only begotten Son. Some persons give, as if they would give themselves too, if they knew how; that makes the gift mighty big: ye shall have gift, and hand and all; words, and arms and all. A gift fully circumstanced with love, is a double gift. Heaven given, and cast into our lap with Gods own hand, is a double Heaven. A Lot in a good ground, and to [fall] there; Heaven, and to fall as out of Heaven, that's two Heavens. God's love motions, are fully circumstanced with love; the Sun wants not a beam, to give forth its glory. Heaven comes from God to the soul, as the soul itself came from God; the soul and the felicity of the soul, both breathed from Gods own mouth.  
Some motion is pecular for Echo. 
* A trumpet is sounded so, and at such a place, for echo.  Some things are done so and so, to suit and joint to others. The holy Land was divided by Lot, immediate providence carried it there. Friendship made no revenue in Canaan; Gods own hand cast every man his fortune, so big and so good; in such a place, in the Mountains, or in the valleys, with springs, or without. Divine dispensations, are harmonious; Heaven comes in no new way to us: God gives, as he did give: He did give Canaan with his own hand, so he gives Heaven. Power wrought very immediate, to plant our fathers in the holy Land; joshuah did cast lots, and so divided the Land; power did work very immediate, to plant persons there; so it doth to plant Persons above: [I go] before to provide a place, 
Iosh. 18.10  etc. Our joshuah, assigns our mansion, situation, building, conveyance, all done with Christ's own hand [I go etc.] Though power work without hand, yet not without rule; not a word spoke, nor a work done by Christ, but with scope, and look to some rule, though sometimes that rule be a great way off, as far as Heaven. Truth fulfils Types; dispensations under each covenant, one echo to another. Canaan went by Lot, so does Heaven— the lot of Saints.  
Dispensations of grace and glory suit, 
Gory is suited to grace in dispensation, as grace is suited to glory in fruition.  as really the same. Heaven and Christ, come both one way to a Christian, by immedate providence: grace and glory, are wrought both with Gods own hand; 'Tis the finger of God that turns the heart towards Heaven, and that turns the heart into Heaven. Grace is an inspiration, glory is so too; there is no remoter agent of either then Gods own spirit. A soul and such a soul, so happy, and so glorious, was breathed altogether into Adam's nostrils. The breath of Gods own mouth makes alive still, and the breath of his own mouth, cast varnish and glory, upon that being, to maturation. 'Tis Christ all in all here, 'tis not otherwise above. Christ all in all; no less makes grace; and no more is glory. Grace is such an immediation, according to such a location: glory is such an immediation, according to such a translocation: Christ is next to, and only with the soul in both.  
Use. If this point were rightly applied to the heart, hope would not fall respecting great favours depending: providence hath more ways than one, to bring great things to us: it can work with hands, and without hands: divine power can bring a Heaven to you, on its own shoulders, cast a Heaven upon you as a Lot into your lap, in a very immediate way, beyond all provision or expectation; God does most and best for man alone, when he has no tool, or no tool considerable in his hand. We have a Heaven depending, but yet a hell between us and it, and no man can see but one way to it, if that way do not hit which we propose, we are all undone; this is almost every ones vote. This point should relieve us, in this desperate case, respecting our great fears, & our great hops which are so opposed. There are great mountains before zerubbabel, great hindrances, in the way of our great mercies, so that we see no likelihood in an ordinary way, how or when, our great Heaven desired, should arrive with us. Let the point in hand support; the greatest favours come, in the most immediate way of providence: heavenly favours come to us, as if they did drop out of Heaven. The more heavenly and divine, the mercies are which we expect, in the more divine and immediate way, they'll descend. The stone shall be cut out without hands, that shall smite the image, of various mixtures, and break it to pieces: new jerusalem, comes down out of Heaven. Power will work in a very immediate way, to bring in that new Heaven into the Christian World, which now the Christian World is labouring for. Yet once more [I] shake, not the earth only, 
Heb. 12.26.  but also Heaven. God himself will after a special manner, set his own shoulders, to shake that rotten heaven of men's inventions, and those which set their shoulders to keep it up, and make battery with such Cannon, as we are not ware of. Not by might nor by power but by [my spirit] saith the Lord, respecting the building of that house, which typifyed this. Not by might nor power (i) not by humane strength, so much as by his own power, shall the old Heaven be destroyed, and the new erected. We expect our Heaven too low; from men: but 'twill come from God when it comes. As 'tis a great favour, so '●will come in state, in the way of sublime favours, very sublimely. Magicians, great heads, and devilish wits, shall be nonplussed by God own finger and art, not by men's wisdom and art. Egyptians shall be drownned on a sudden, by a stratagem made in Heaven, and managed from heaven. jericho shall fall by Faith, by making no more or the power of men, of Swords and Guns, then of Rammes-hornes, but magnifying the power of Christ, and trusting in that. Surely we are yet too many and too strong, to be delivered.  
Christians, I would ye were skilled in the way of GOD. GOD keeps his Old way in bestowing great things, and yet ye wonder and murmur: your folly is your own affliction, and many's more. Things of great worth, Christ will trust no Messenger with them, but bring them himself: Christ will trust none to bring your Heaven to you; neither your Heaven here, nor hereafter. Men are false, they would mar your heaven, and bring you an old one, in stead of a new one, or an old one new patched up. Blessed be he that will bring a new heaven to us, all new, divine favours in their maturity, though every man be trampled under foot, and none seen in the work but God: though he trample all men in the dirt, and he only be left alive, with the cause in his hand. If men would allow God his way, they would never be at a loss of Faith, so fearfully as they are. Ye open one door and there comes in nothing but your shame; ye set open another door of your own, for Christ to come in at, and there also comes in nothing but your folly and shame. Ah Lord! When will ye look up, and expect Christ from Heaven? Do not great things come in a very immediate way to man? Hath God tied himself to do every great work, with such and such great means, as your eye is fixed upon, to cast out a Legion of bad spirits, with a Legion of good? Is not one enough to do it? Christ brings an eternal weight of glory, upon his own Shoulders to your doors, can he not bring a temporal weight of of glory, which is far easier, alone? Thou art great and dost great things, thou art God alone saith the Psalmist. We think God is not God, nor able to do like a God, 
Psal. 86.10.  unless such and such men stand, by him. What? Is not God, God alone? Cannot he, nay, doth not he use to do great things, alone? Nemine adjuvante, multis obstantibus? Is not Heaven brought to us, against all the strength of Hell, by Christ alone?  
I will make a more strict soule-application of this point. Great things come in a very immediate way: my inference is, our eyes in matters of the soul, which are the greatest things, should be much fixed upon God. Sinners undo their souls, in that little which they do, to save them. 'Tis enough to some, that they put themselves upon Ordinances, as if that were all to bring the soul to Heaven. Grace and salvation, come in a more immediate way; 'Tis not what men say to the ear, but what God himself speaks to the heart, which makes Heaven there, and a capacity of Heaven for ever. 'Tis the voice behind you that turns you, and saves you. Grace drops from Christ's on we lips, [I create] the fruit of the lips, peace. These waters are nothing, to him that makes them enough: 'Tis the Angel's stirring, does the work for Heaven. Sinners when you come to Ordinances, use them as Ordinances, 
* Media ut media, secùs slagella,  and not as Gods, charge your souls to hearken what God will say, and what God will do. I am going to divine Ordinances, it may be a man may say many good words to me, and God never a one, man may lift and lift, and be very lively, and God give never a lift, and then is my soul lost: Ah Lord! How ominous is that, when God will not speak a word to the soul?  
I am fallen upon a point of life & death: sinners attend, or you will utterly lose your souls. You have mediate favours cast upon you, but what immediate? You have men-preaching, but what God-preaching do you find? you keep on in a rode-way, what footway hath Christ within from heaven to your hearts? The Law was written with Gods own hand, and so dispensed in a very immediate way, which was Israells' greatest favour. Is the Law written on your hearts, by the finger of God? What friends have you from Heaven visiting you, which no eye sees? What immediate dispensations from Christ to your souls? What workings of the spirit of God upon your spirits, do you find in Ordinances? many a man, hath no bigger favours from God, than a Horse or a Cow; naked corporal things, for the support of such a corporal being; bread and flesh, as a bruit hath hay and grass: This was Cain's curse; banished from Heaven to earth, cursed from the presence of the Lord, to bruits mercies, only to what felicity the earth could afford; no fellowship between God and his soul. The World is full of banished souls, from the presence of the Lord. Justice for this makes no difference O England, between thy men and horse, no more of one then of t'other, because so like in qualification, one looking no higher than t'other. The noblest blessings, the greatest favours, Heaven and Heavenly things, which God gives with his own hands to the soul, these thy wantoness and worldlings O sensual England, have not esteemed. A base sunk spirit, hath sunk thee England. If thou couldst have but the mercies of a bruit, fat pasture and peace to graze in it, 'twould much as thy heart wishes; As for those greatest favours, which God in state dispenses, with his own hand to the heart, thou hast many children, which will dispense with these, and many which will scoff at them. Multitudes amongst you care not for the smile of a God, so you may have but the smiling countenance, of some great man; so you may but sleep in a whole skin, and enjoy fleshly delights, whether God or your soul ever change a good word, you heed not.  
Ye base spirited wretches, which care not for Heaven, so that ye may have but earth; know, that ye are the plague of poor England: The blood of the Land, will be laid at your door. Had not you grown so earthly and base in a fat Land, as to sleight Heaven, and slight the greatest favours, we had not bled at this day. 'tis the badge of an Esau to prise earth, and slight Heaven; to serve sense, and to care for no nobler, nor nearer fellowship with God, than providence bring to the belly. God may bring a Heaven to your bodies, if this will serve turn, and a hell to your souls. Let every man know the plague of his heart, and repent: carnality will kill you all.  
Spirituality only covets the noblest things. A spiritual man cannot feed so low, nor so course, as others do; he must have a Dish from GOD'S own Table, or all dainties at his own table relish not. The Creature is sweet, but there is a Heaven beyond this, (saith he.) He cannot sit down without God, nor rise up without him. All is wanting, when God cannot be found: no body at Table, when Christ is not there: what dropping from Heaven upon my soul, from every thing? that's still the Quaere, with a spiritual man. Immediate favours, noblest; God alone, all, to this man. Whom have I in Heaven but thee, whom have I in Earth, in comparison of thee? Words of men, weighed; words of Gods within, laid up more choice than Jewels. The opportunity is still lost, when Christ and the soul, hath had no talk. Vanites ensnare, I am too fleshly for Christ to take me by the hand, says a spiritual man. One spirit is still panting, after another; two spirits would be one in the bosom of another; no less than the jewels, which hang about Christ's own neck, will content a noble spirit. The Quaere is not, how much the body hath of the Creature, but how much the soul doth enjoy of God. What immediate mercies, do I enjoy? What hath God laid in, for spending, in these hard times, with his own hands? What faith? What experiments? What divine resolutions? Spirituality carries the soul sublime; every thing is in price, as it comes from Heaven, and brings Heaven along with it. That's preaching, that brings Heaven and the heart together; that's a christian, whose breath smells like a garden, which the Lord hath blest; In whose mouth Heaven opens. As things are wrapped up in Christ, so they have their price still, to a spiritual man. Carnality makes you mind, no high things; earth is heavy; earthy souls cannot flee high, no higher, than the top of a golden dunghill. Let these things hint a bad state, and better it. The noblest things, make the noblest condition, both here and here after. Live low now, and live low for ever; as low as hell.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.12. 
Giving thanks to the Father, who hath made us meet to be partakers, of the Inheritance of the [Saints] in light.  
'tIs considerable, how Christ makes his will: how he disposes of all, where he gives most: where he casts his best blessings, to wit, in the bosom of the best persons. Heaven is the inheritance of Saints.  
Doct. Divine fruition is still made according to capacity. Men many times give place and honour, where there is no capacity nor fitness, but Christ never doth. Christ brings not hell to Heaven; wickedness inherits wrath, grace only inherits glory. Heaven is hell, to a depraved state. As guilt shunes Justice, so doth sin holiness. A wicked man would not be where sin is punished, nor where grace is only practised; He is as unwilling to Heaven as to hell, yet to one he must. Christ casts hell upon many against their will, but Heaven upon none, but upon such who are both willing and capable. Holiness makes capacity of happiness, purity will bosom purity: Christ puts no Toads in his bosom, but Saints— Inheritance of Saints, etc.  
Corruption cannot inherit incorruption: Heterogeneals will not incorporate. Choice flowers will not grow by stinking weeds. Capacity is absolutely necessary, respecting the inheritance above. If Sinners would into Heaven, they cannot. Light and darkness are inconsistent: Fire and water oppose: God and ungodly men cannot live near, Justice will fight it out with sin to the death. Without holiness' man cannot see God; without this, God cannot endure to see the man. There be thousands and ten thousands in Heaven but not one sinner amongst them all; the Land will not bear Snakes, Toads, Serpents, no poisonous creatures, only Saints.— Inheritance of Saints.  
Justice makes exact distinction. Sheep and Goats though many, yet all parted; Not a Goat upon Christ's right hand. Every attribute is exact at its Office: mercy brings her children from the four winds of the Earth, to Heaven, and leaves not one short, nor brings not one over. Justice gathers her brats too from the four Winds, and leaves not one for any higher preferment than hell will afford— The Lord knows who are his, that's the Seal of Heaven; A Seal is for exact distinction. What a seal is unto us for exact distinction, that is Christ's knowledge to him; he doth as firmly, as lastingly, as exactly distinguish by virtue of this, all persons in the World as we do by our seals and Marks distinguish amongst multitudes of things. Though the devil have many thousands here below, and Christ but a few, and these tumbled up and down amongst the wicked; yet Christ knows which is which, and who are his: And only his shall have all he hath, Saints inherit.  
God moves in relation. Children only inherit, bond servants have a little and turned off when their time is out.— If children, than heirs: joint heirs with Christ. This Hypothesis is a Thesis only in a Saint: He is a child of God out of question; the nature of God is only manifest in a Saint. A holy man plainly and without controversy speaks out himself to be a Son of God. Jus legale carries the inheritance to him. The wicked are of their father the Devil, they may not lay claim to Heaven upon pain of hell. If they touch the tree of Life, they die; when they promise Heaven, wrath then smokes, and hell never so near as now. Bondslaves do not inherit, nor bastards do not inherit, the case is the same of either respecting Heaven. No Bastard Christians, no Bastard Saints, but Saints indeed, inherit.  
Use. Let every man look to his sanctity: It doth not merit, but it doth entitle to the inheritance? If children, than heirs. A man may look into his bosom, and tell what he shall be for eternity. Know your hearts, and know them throughly, you cannot do well else. 'Tis death to me, to smell the breath of some of you, your inwards are so rotten, and yet I fear, I fear, you take notice of nothing. My Quaere to you all is, what have you to take to for eternity? Heaven? How do you make that good? Can you make demonstration of a holy state? Yes, I live justly; I pray to God; I hear his Word. This is not infallible demonstration of sanctity. Civil conscience calls and thrusts to all these, as 'tis so principled and under such a government. A man may be just to men, and not just to GOD. Heathens have been as just, as any of you all: That young man which came to Christ, when the Law was read he should not kill, nor steal, but love his Neighbour, etc. All this have I done from my youth .. He was exact for Justice, and yet but in a sorry state for Heaven, if one may bel●eve his own words. Drawing near to God in duties, is a better demonstration of sanctity, and yet this may be done with the lips, when the heart is far from God. They draw near, and sit before me as my people (saith God) But their hearts go after their covetousness. A man's devotion may be hot for the Temple of the Lord, the Temple of the Lord; And yet himself the Temple of the devil; strict for new moons and solemn feasts, and God's soul loath all, both men and their devotion.  
There is blind devotion, profane holiness: I will give you two or three principles demonstrative of it, for I fear there are some deluded souls amongst you.  
Outside holiness, how splendid so ever it looks, is profane holiness. The heart denominates action. The Pharisee was for Temple praying, for lifting up of eyes, and hands, but no heart; A mere image drawn out in such a posture, with his eyes and hands inclining upwards, and Christ made baseness of this best piece. God is worshipped in spirit; If holiness reach not this, 'tis gross profaneness. Holiness, is spirit yielding to spirit; bad, to good: 'Tis a pure heart, a heart captivated with Christ, and spending itself upon him. Holiness, 'tis everlasting doors within, doors of the soul, that everlasting thing, opened to a King of glory. 'tis affection catched with truth; one spirit bound by an other, a bad spirit by a good, and carried whither that list. It is a flame, and an Angel ascending in it; A spirit a fire, and ascending upward; A man upon his knees, and his heart upon his lips, taking rise for Heaven, from this advantage.  
Profane holiness, is holiness merely formal; piety suited to policy, to things on this side Christ and truth. My father did so, my grandfather did so, the most do so; therefore 'tis best to do so, and 'tis idle to do otherwise. Many men's sanctity, is a mere piece of antiquity, A humour to wear such an old fashion. No devotion but Schism, that is not in this old habit; No holiness but faction, that cannot be clasped up, within the covers of a Common-Prayer Book. Wednesdays and fridays, the only days for Prayer; The printed liturgy, an only form for Prayer Ah Lord! What? is Bishop's holiness, only blessed holiness? Did not their bloody zeal lie here? What a curse is blind devotion! The things that dame them, are dear! True holiness is regulated by truth, and not by persons nor time. Sanctify them with thy truth, thy word is truth, saith Christ? Sanctity is made by truth, God's truth; God's truth is his word: his words are truth; Thy word is truth; not Bishops words, nor any man's word, to square holiness by. Holiness is motion from Christ, to Christ. A soul taking rise from truth, and so going to God, making God's Word, God's way to himself.  
Profane holiness, is faithless; mere action rested on. The person takes his goodness from his works, when he hath to do with me, yea, when he hath to do with God for life, God [I] thank thee, I am not as other men. Why? I do this and that. His own menstruous rags, his robes in which he glories. When the talk is about Heaven, the eye is upon works: have I not done this and that, & c? Doing must make saving, or else no doing.— What shall I do to be saved? And because 'twould not do that way, he gets gone. Justice of action, makes not Justice of person; did so, but does not now: few men are practically clear in this point, which makes great measures of holiness, sinking and damning wickedness. Motion by rule, does not reach rule; men come short in Justice of action, and yet this must be their holiness. Much holiness in man's eye, is none in Gods. You call saints, which God calls devils. A man in his own righteousness, is as black as hell in God's Eye. Christ is our sanctification. Sanctity is Christ advanced to rule and save; soul and all given up to him, to be ordered and blessed: life ordered to his approbation here, person and life left wholly to him, for commendation above. Holiness, 'tis love become divine, and making with all her might to please Christ, that in him she may be well pleasing to the father. Holiness goes through two hands, but the last gives it, its formality & denomination: In us 'tis duty, in Christ 'tis sanctity properly: we give every good thought, word, and work, a rough shape, Christ, a full form. We mar things, Christ makes both them and us.  
If these things have made any discovery, let every one call himself as he is. There are but two sorts of men with God, holy and profane, Saints and wicked. 'Tis hard to bring men, to rank themselves right. The worst will not own their condition, nor their place; no Officer of Christ, can make them keep ranks with evil doers, and expect their inheritance; wherefore these are the two things that I would a little press upon sinners. Sinners, honour truth and confess your state. Lay hands on a bad heart, and bring it forth to the great searcher of secrets, and charge it with its own. My heart is wicked, my person abominable, my state damnable. Sinners can ye thus judge yourselves? No. Why? Then you will be judged of the Lord. What a man will not lay hands on and bring forth to God, God will judge it where it lies; the sin you keep close, shall burn in your bones; David found it so; shall not a wicked man, much more? He that hideth his sin, hardens his soul, and hardens GOD to cut it off; he can never prosper. Hypocrisy discovered by truth, and the man not own it? Ah Lord! Grace is frustrated, Justice only must go to work upon this soul. 'tis dreadful to me to think, what shuffling some make, to bear up before the light that condemns them: you make a halter for your own necks in this, to be dispatched quickly. You fight with light, because ye love darkness; what do ye think will be the end of this? You make fuel for consuming fire, to flame forth against you.  
Own your state; call evil, evil. Expect your inheritance. As a man is, so he has. Dignity goes according to quality still with God The wicked inherit wrath. An hypocrites fortune lies all in a lake, and that Lake hath no fish in it, but Serpents: no water in it, but fire: no fire for use, but fire to choke fire and brimstone. In the lap of Delilah, fancy works goldenly: men devoted to please themselves, fancy befools them, they expect nothing but brave things: but believe the holy ghost, an hypocrites hope will perish. Ye unholy souls. What do ye look for now? Do ye not frame your expectation, sui table to your fortune? Do ye look for any thing now, but a sword for your bodies, and a hell for your souls? This is very considerable, There is not any relief, allowed an ungodly man. Expectation is to be torture to the wicked, as well as present dealing. He may not comfort himself in hope, when in present distress. Tell him his hope (saith the holy Ghost) shall be as the giving up of the Ghost: as his state is, so let his thoughts work; let not one thought bring in relief to him, no, not those which go furthest off, and take in longest time to do it; let not any thoughts, no, let not one thought, go forth in hope to relieve this man. Expectation is the proper relief of Saints, therefore are they called so often to hope in God. Other men's hearts must break, when their Estate breaks; their thoughts for the future must be more burdensome, than their state for the present is miserable, to think what is behind yet: 'tis bad, 'twill be worse; I am in hell, I shall be in another, bigger. Conscience burns already, 'twill burn worse; I shall go from burning to burning. Can ye thus make expectation suitable to fortune?  
Sinners, can ye expect hell? Can ye please yourselves, with the expectation of such an inheritance? None else may ye lawfully look for. If ye like not this, mend your manners. Look after a sanctified condition.  
Sanctity is a supreme birth. Now are ye clean through the Word which [I] have spoken unto you. John 15.3. Cleansing words, fall only from CHRIST'S Mouth. His breath is emollient, opening, and loosening of filth about the breast and heart. Only supreme Majesty, can overmaster a lose soul. Man cannot make you holy, Ordinances cannot: Christ only cleanseth Lepers. [I will] be thou clean. The Plague of the heart hath but one Physician; he unused, and 'tis irrecoverably mortal. Of what price is Christ with you, ye profane souls? Do ye hang about him as an only Physician? As he alone, that hath soul cleansing nitres? Or do ye lie in your filth, and study one sin to drive out the sense of another, and say you are clean, when more filthy? Ah Lord! Will dirt fetch out dirt? Will addition, make no number? Will adding to sin, make no sin? This filthy wretch is sentenced: he has his secret doom, Let him be filthy still.  
Sanctity, 'tis a free birth. The Sun fills the world with riches, smilingly. 'Tis meat and drink to Christ, to make bad souls good; the worst, best: to forgive much, that they may love much. Grace falls from Heaven, as freely as dew— thou hast the dew of thy youth. The laver of Regeneration cost Christ dear, and yet he washes sinful souls with it, for nothing. He baths souls in his blood for nothing. Virtue goes from him for nothing, to cure issues. Virtue is [go] from me, etc. Healing virtue makes to itself legs, and goes of itself to relieve distressed: it boiles, runs over, and runs out itself, and quenches strong fire which would burn the soul.  
'Tis a facile birth. The wind blows where it lists. Christ can do what he list within, as you can set your mouth, and blow, and breath, this way or that way, as you list. 'Tis nothing to Christ to wash a black-Moore white; to make scarlet sin white; to fetch out filth in grain. Christ quickens whom he will; he can will you clean. When the strong man comes he takes him and binds him, etc. Saith the Scripture. 'Tis nothing to Christ to take the strongest man, and bind him; to throw down, and throw out the strongest lust. The strong man is no man to Christ. Christ can with his finger cast out Devils. If I by the finger of God cast out Devils.  
'Tis a full birth. One grace cannot be had without another; no grace, without all Christ. All Christ is our sancti●y. Ye cannot have the stream, unless ye have the fountain. Ye cannot have a beam of the Sun, unless the Sun be yours. 'tis in vain to talk of holiness, till Christ be owned by faith. Christ made ours, makes us. Faith fetches him, that brings down, and brings in all to the soul. Christ is a troop of virtues. Behold a troop comes, when he comes. Behold he comes, if ye believe. Sinners, can ye believe in the Son of God? Can ye resign up all to him, which is all holy; if so, he will make you all holy; without this, he will not. Christ is holiness allover, so is the soul that i● filled with him. Sinners make it your design to get Christ, to be holy: get the Sun to be glorious. Saints make it your design to get more of Christ to be more holy, Of his fullness [ye] receive, and grace for grace. Christ in fullness in the soul, makes grace for grace. 'twas Simeons' ambition to have Christ in his arms; to have his bosom full of him: then had he his spirit at the fullest height, for Heaven. Our souls rise in holiness and heavenliness, as Christ comes in: all Christ come in to the soul, and all presently makes away post, to perfect glory: if the King of glory were come in ad suam plenitudinem, the soul would arrive instantly apud suam beatitudinem at his full blessedness.  
FINIS.   

USEFUL INSTRUCTIONS FOR THESE Evil Times.  COLOSS. 1.12. 
Giving thanks unto the Father, which hath made us meet to be partakers, of the Inheritance of the Saints [in light.  
LIght is used in Scripture, ●o resemble the noblest things, as darkness is used to resemble the dreadfullest: seville felicity is set forth by light. Thou shalt not go forth with us any more to Battle, that thou quench not the [light] of Israel. They spoke this in a civil sense, as David was the prime member of such a body; a Sun, by whose rays all Israel had their flourishing livelihood.  
Divine felicity likewise is set forth by light, every step of it, to the last step, which is Heaven. Christ is called light. I come a light into the World, etc. He is called a Sun, that great Seminary of light, which makes glory and felicity to a World at once. The rays of this Sun, to wit, graces and their exercise, are set forth by light. If we walk in the light, as he is in the light, etc. Our blessedness here, and our blessedness above, grace and glory; All that ever the Saints shall have for eternity, are shadowed out by light.— The inheritance of the Saints in light.  
The holy ghost always makes apt similitudes; apt similitudes always illustrate; what illustration of our highest felicity light gives, I am to give you by charge from this Scripture, which I will discharge as well as I can.  
Light is a very immediate thing; 'tis a medium to bring all other things to view, but 't'as no medium but itself, to discover itself: light only discovers light. The first thing the eye takes in, is light, ere it can do its office for the body, as such a prime Organ. Our felicity above, is of a very immediate nature; itself best discovers itself, no discovery here can be made to any purpose, 'tis felicity so immediate from Christ. 'tis Christ and the soul face to face, the Bride and Bridegroom hand in hand. 'tis the soul where Christ now personally is, and with these eyes (i) not through ordinances, but as it shines in itself beholding Christ's personal glory. 'Tis the soul brought into the presence Chamber above, and beholding the great King of all the Earth at dinner, yea, sitting down next to him, and feasting with him. Our felicity above, 'tis the solace of the marriage bed, so you know the Scripture compares it, where there is the most near and most immediate enjoyement, that any Ordinance affords to man. 'tis a feast, & the King in person present; 'tis a feast and every bit given with the Kings own hand, and blessed with his own mouth. Heaven, 'tis glory falling immediately from God's face upon ours, by standing near him and beholding of him; you may take its glimpse and resemblance, from that glory which fell upon Moses face, immedatly from Gods, by discourse with him. Our felicity above, is full union; members joined to their head, according to their full and mature conjunction, and so receiving all fully and only from the head; hearing no other words, but what Christ himself speaks; feeding upon no other sweet meats, but what Christ with his own hand, giveth about. Our felicity above, 'tis communicatio sine mediis, & est receptio sine mediis, drinking at wel-head: more immediate, 'tis springs bubbling up in the soul, to an eternal life (i) felicity, so you know doth Christ similize it.  
Another property of light is this, 'tis immense. Can you make a girdle for the Sun? Can you span the light? Or tell the house where it dwells? As God speaks to job. His expressions are very high and noble. Where is the way where light dwelleth? 
Job. 38.19.20.  etc. That thou shouldst take it to the bound thereof, etc. Our felicity above is immense, that holy-Land has no bounds; there is more milk and honey, than ever will be eaten. 'Tis not flagons of love above, but Sea's which cannot be fathomed; all the work there is admiration, because none can find bottom; not Angels, those tallest spirits, can feel the bottom of that love, in which they have so long stood, and so deeply weighed. Our felicity above is as vast as GOD; 'tis only God: A Father with all his Children in his arms. Christ manifesting forth his own glory, to make some as blessed as himself. 'tis mortality swallowed up of life; not only filled with felicity, but swallowed up. Here the soul swallows up every good, and looks for more, but is swallowed up of none; the soul is vaster than the things you put into it, so that nothing fills it, much less swallows it up. But our felicity above swallows up the vastest soul; there is every Vessel filled, and swallowed up; every sense satisfied, and swallowed up. This is not consistent here, but 'tis above. There is much within reach, as much within reach, as capacity to reach; and there is much beyond reach, for the soul to admire to all eternity, and this not as a lessening, but as a filling up of its own and others felicity. Infinite, swallows up finite; God is beyond the soul's capacity when vastest; therefore all are in an extasis above. Not a soul in Heaven, but in a rapture.  
Light is pure. The Sun is without spot, so are all his beams, so is all the light of those beams, light is the purest thing that man beholds; 't'as no defilement, nor takes none, though nothing more general in its course; 'tis over all an unclean World, and yet without all uncleanness. Can ye dirt the light? Ye may defile yourselves in the light, but ye cannot defile the light. 'Tis simple; corrupts not within itself, nor can any thing without it, corrupt it. Our felicity above is pure. Heaven is a House without Spider or Spiders-web; there is no dirt, nor dust, within door, nor without; the very gates and streets are Gold and Pearls, 
* In allusion to our City above may those expressions be R●vel. 21.21. As the Kingdom of grace, in the highest glory thereof, is expressed by terms and things of the noblest nature, and highest glory.  pure Gold, etc. If the City of Christ here below will be so; what will that City above be? Holy, holy, holy, is our felicity above; purity absolute: this is the Sun that shines upon all there, and all there shine like this Sun, with absolute purity. There is no sin above; not the least appearance of sin. Every spirit there, moves steadily without the least jogging or shaking: Christ and the soul go exactly in one path. The nature of the place, and the nature of every one in it, fully suit, all Divine; Christ and the soul all one. Here Christ and the soul are one in purity, my undefiled is [one, etc. (i) In simplicity and purity. But above, they are all one. Here is simplicity in the Spouse; 'tis not a heart and a heart, in the Kingdom of grace; but one heart— my undefiled is [one, etc. But in the Kingdom of glory there is absolute simplicity; truth and the soul, all one: Not a soule-stirring, no, not a Soul inclination impure, nor under the least possibility to be made so.  
Light is pleasant. Truly light is sweet, and a pleasant thing 'tis for the Eye to behold the Sun saith the wise man. Eccles. 11.7. Light is glorious and casts glory upon every thing. It suits a most noble and general Organ, which makes a very noble and general content. Light sets out all the Creation in glory, to man's view, and so makes a very royal and full employment, for such a royal and vast Creature. Light is medium universale, it brings in for all senses, parts, faculties, to solace themselves withal. Our felicity above is pleasant. Heaven is a stately House to behold; 'tis glorious, and makes all so which come in to it. Glory fills that House, and all in it. The very doorkeeper of that House, is a King of Glory. All great Princes, and peers, persons of great glory to look upon, above; and the glory of GOD, as the glorious Canope, over all.— The Glory of GOD is the light of our City above. There is a great heap of Pearls above, and there is a glorious Sun that shines upon them, which makes so many 
* Quot conchi tot Phoebi.  Jewels, so many Suns, such abounding of sparkling rays and glory, that I am amazed with the thought of it. There is another expression, which by way of allusion, to the glory of the City above is used.— The Lamb is the light thereof, etc. 'Tis a made glory which light discovers to you here, yea, and 'tis a made light which brings in this glory to you. But what God is himself, and what discovery he makes of himself by himself, without any medium, is the glory of our felicity above. God according to his Works, is the glory here; God according to Himself, is the glory there; his own Face is the daily Sun, the glorious Sun that shines in Heaven— The Lamb is the light of it. The Sun that made the Sun, shines above; the sweet that made all sweet, is tasted on, Feasted on altogether in Heaven. This Sun which you behold, is but as a spot, or broad blemish, in the Face of the Creation, in comparison of the Sun which shines, in the brave World to come. This Sun though very glorious in itself, yet very inglorious, a piece of stained paint, for feeble senses to gaze at, in comparison of that above. Something to declare his pleasure, rather than to make pleasure, are all the Works of God's Hands here; what he is in Himself, is properly to make pleasure for the soul of man. All that the Lamb is in himself; all that glory and lustre, he hath of Himself, is opened by himself in Heaven. Surely the glory of this World, is but a Dunghill to that to come: Sun beams, but a pyramid bundle of straws.  
Light is homogeneal. Every twinkling of light, is light, as every drop of Honey is Honey, and has the nature and definition of the whole: 'tis throughout, like to itself. Our felicity above is homogeneal; Heaven is all Heaven. Every corner of Heaven, is a Heaven: every thing that is tasted, a Heaven; every thing that is smelled, a Heaven; ever thing that is looked upon, or meddled with, a Heaven; a full felicity to the soul. Our felicity here is not homogeneal; we have some things delightful, more things grievous; some things pleasant, more things displeasant. Above, all is pleasant: GOD, pleasant; Angels, pleasant; Saints, pleasant; all that all these say and do, pleasant. 
* On earth God is afflicting, as well as felicitating, but in Heaven, never seemingly displeased. Christ's face is continually, as Lebanon; bright and glorious, as the looking forth of the morning.  No deformity above. Every thing in Heaven, a Heaven. GOD is light, and in him is [no darkness: 'tis a mighty expression. As 'tis spoken of sin here, so it may be spoken of affliction respecting our Country above. God is felicity above, and in him, nor from him, is no infelicity, not so much as the least affliction: God is not an afflicting God, not a chastening Father, in Heaven. So it may be said of Saints and Angels; there is felicity in them; and in them, nor from them no affliction, but all happiness. Every glote of the Eye, of every one above, pleasant and glorious; the stirring of every Finger, of every Toe, of every Hair, of every one in Heaven, a Heaven to behold. There is no distinction of habit and act, time and place, means and end, in point of felicity, as here is; as you know there is misery all along in the means (with us) and felicity only in the end, and that uncertain too: and so a little good habitually scarce any at all actually, and the like. In Heaven there is none of these miserable distinctions, but Heaven in all: in every quality, Heaven; in every action, Heaven; in every time, Heaven; in every place, Heaven; in every mean to such an end, equally as in the end itself, Heaven.  

Simili dissimile.  In things which are but like, there is some dislike. Light is not universally permanent. Our Sun sets and rises, riseth and sets, so 'tis with most parts of the World; very few parts have all day and no night; all light, and no darkness. 'Tis not so above, our felicity there, is universally permanent: there is all day, and no night to all that upper World: the Sun goes round that glorious Globe, without any interposition to any. There is no drooping Soul in Heaven; no wounded spirit in all the Land above, nor never will. Our life above is everlasting— Shall of the spirit reap life everlasting, etc. Saith our Apostle. There is such inspiration, as shall never admit the least expiration in any; comforts never faint, nor flat; no soul grows weary of place, company, habit, diet, employment: every one's Heaven, is an eternal Heaven; every one's rest an eternal rest. Some have been in Heaven many thousands of years, and yet not a thought of dislike of any thing there, nor the least desire stirring to be any where else, but the strong desire of all, that all Gods dear ones were there. The spirit and the Bride say, come. Christ and all those members he has above, pant for the rest, that all were as they are; one, as they are one. Joy is made as vast as the soul, as lasting as the soul, and the soul as lasting as Christ. There are no broken Cisterns above; not one Vessel drops out one drop of its felicity, in the space of eternity, though he stand brim full. No consumption, no Disease above; every thing lives, yea, and thrives for ever. There is eternal Revelation, in Heaven: Infinite excellency, taking suitable time, to lay open itself, to all others: there's john's rapture to all eternity.  
All these particulars gathered up render the meaning of the Metaphor to be this, That our felicity above, is a full and absolute felicity; a transcendent blessedness, suiting such a transcendent being as the soul of man is. Use. Now my question to you all, is, what labouring for absolute felicity? for blessedness to suit your souls for ever? 'Tis the judgement that lies heavy, upon the souls of most men, they seek not after full mercies, a perfect blessedness. Feel your Pulse: tell me how your hearts beat: how nimble do they work out after Earth? How slow after Heaven? I look upon some men's Lives, and my heart trembles to think what will become of their souls; all the care is for the body: how does Trading go on? How does money come in? When is the Question? How  go with my soul for ever? What blessedness is provided for my soul, to inherit? Are your bodies everlasting? Is this World everlasting? Can any thing but Heaven make an absolute felicity for you? Are not your souls everlasting? Can any thing less than Heaven, make a suitable felcity for them?  
Pravity is misleading, but when the Soul is judged for this, there is no turning the man; this consideration makes me shake indeed, when I consider how Earthy some men are, and how wilful in their way. Speak to them of minding their Souls, and beating off their thoughts from this World, you are as Vinegar to their Teeth, and smoke to their Eyes. When corruption thrives in the soul, 'tis dangerous; but when it has got a head, Ah Lord! The state of that man is desperate. Who shall save that man from Hell, and bring him to Heaven, which is earthy, and will be so still?  
The Creature is seducing: much is promised, but it's still a lie to the soul; the fullness of the World, makes up no fullness to that noble part within. If there be any absoluteness in things here below, 'tis in point of vanity; they are Vanity of vantie, and vexation of spirit (i) Perfect vanity, just nothing, as our English phrase is. Consider all the Word in reference to the spirit, and 'tis a heap of perplexity, A Bush of Briers and Thorns: shall all your industry lie, to Crown your souls with Thorns? With our Saviour's Cross and Curse? Are you not scratched enough with the World yet? Will not your spirits be vexed enough hereafter, but will you be vexing of them here too? Will you begin your Hell in Earth, and inure your spirits, to tearing and torment before the time?  
Know your souls, and what is the felicity of them, and what you do, do in good earnest to attain it: you move as you love, Christ concluded that, when the Jewish Church slighted him. If you love darkness better than light, you will never seek out for light nor for that Inheritance which h●s there. If Heaven were more absolute felicity, or more transcendent blessednesses then 'tis, a heart pre-engaged (i) set upon an other Heaven, will slight Heaven indeed: your life lies upon this point, to look how, and where your love is pitched; where a man's Treasure is, there will his Heart be; if you make money only your Treasure, you will only bend in good earnest after it. If you make not Heaven your chief Treasure, you will not seek after it heartily. Heaven has been shadowed out to you, according to the Metaphor in the Text, is it now of any price in your Eye? Has it gained your love? 'Tis a transcendent blessedness: are your hearts taken with it, as such a blessedness? Till this, I shall not look to prevail with any soul, to seek out after Heaven, to any purpose. 'Twas the Art that Christ used, when he spoke of eternal things, first to set out the excellency of them, to make that sparkle gloriously in the Eye, to stir love, and then answerably come on to do good. I am the Bread which came down from Heaven, etc.— I am the Bread of Life, etc.— And he that shall drink of the Water that I shall give him, shall never thirst, etc. Many such expressions to take love, you shall find in the Scripture. What have we gained upon your love, by all our discourse of Heaven? An love be as it was, the man will be as he was; if Heaven be at his door, he will step beside it into Hell. Divine Love is that flame, that carries the soul upward, where this is not, Heaven though all, is nothing.  
There is darkness, And sitting in darkness, look to that as you love your souls, 'tis excluding from the Inheritance in light: sit in darkness, love your lusts, and you will never part with them, for Heaven. The condition of your Inheritance in light is, that you must cast away the unfruitful works of darkness, 
The Soul lives and dies in that it loves.  you will rather cast away your souls then do this, if your affection be impure. If your love to sin live, you will have your pleasure in it, though you die for it. If love to sin live, there is but one way with your souls; they will die in that sin. Love of sin, and Heaven opened to the soul, 'tis rejection of Christ, with his greatest blessing in his Hand. Christ casts off every Soul, that thus desperately casts off him. A Man must set his Knife to the Throat of an Isaac, Judge his Soul in that which is dearest, if sinful: GOD will not else look towards a Man, with great things. He looketh upon Men, if any say I have sinned, and perverted that which was right, and it profited me not, he will deliver his Soul from going down into the Pit, and his Life shall see the light.  
Consolation must conclude this point. Christians I am to give you a glad word, in this sad Time. Your Inheritance here is spoilt, you have one that lies above spoil, in light. Can Men or Devils pull the Sun out of Heaven? Then may your highest fortune be spoilt. You have one Sun turned into blood, but you have another which cannot. Your felicity here is broken, and grows every Day more broken and bloody: you have a felicity complete, full, absolute, as full of Blessedness as the Sun of light, a felicity as full of Beams, as the Eyes of the Soul can receive. Draw up your souls to Heaven quickly, Earth is posting away: Let good blood stir, every drop will be lost else. You will be killed in all on Earth, to make you more Heavenly, ere GOD hath done with you. Think how absolute you shall be above, and feede●● that. Let not tyranny trample down your souls, though it doth your bodies, a perfect felicity waits for you. Let England's bloody misery, make you cry Come Lord jesus, come quickly: set me as high, and as happy, as mine Inheritance.  

— In Light.  

Inference.  THat which by way of Inference, may be taken from this Metaphor; I shall but name and conclude all; Time, and Text. GOD doth lively shadow out to Man here, his condition hereafter; what he shall be, and where he shall be for eternity. There is death, and the shadow of it, before it come. So there is life, and the shadow of it: light is here made the shadow and semblance of Heaven, of a glorious estate to come. As there be Tastes of the World to come; so there be sights: Light gives glimpses below, of the glory that is above. There is a beholding the Land that is far off; the Face of Christ, in a Glass; the glory above, by the glory here; one Heaven, in another; Heaven, in Light. Man hath many Sermons preached to him, to make him Heavenly, as many Heavenly Sermons, as there be rays in the Sun: by every glimpse of Light, you should set before you Heaven. As long as the Sun shines, you should not want a Sermon, to send your souls to Heaven.  
God deals, with flesh, as flesh. Man is a Creature taken with shadows. Things drawn out to the life, take. The Soul now, fetches in all from sense; God stoops to help in things this way, at such doors as they will go in at. GOD wraps up the higher Heaven in the lower; glory, in Light, and so brings it down to carnal sense, and ennobles it there, to ennoble it within; catches the senses, to catch the Heart, and save the Soul. If Light be so glorious, what is Heaven! This is the secret Soule-taking argument, that is wrapped up in this Metaphor. Though your bodies have yet no Heaven: your souls, if you walk as you should, need never be without one. As long as your Eyes be open to see the Sun, you may sweetly send your Souls to Heaven. Some swear by the Light; this is to send their souls to Hell, not to Heaven, by the Light.  
God moves in means powerfully. Pictures are powerful, upon flesh and blood. Make things glitter, and Man will gaze: make Earth glitter, although so base, and fallen Man will be taken with it; work it up from its basenesses but so little, as to look golden and glorious, and man will dote upon it. How taking is golden Earth, to all the World! Heaven is wrapped up in Sunbeams and made to glitter, to catch a fool. Christ is expressed by the Sun; Heaven, by Light, that if sense have any power upon the soul, no soul may go to Hell, whilst the Sun gives Light.  
There were transient Visions; now there are standing. Truth and the Creature, are Gods standing Vision. Things below are all made at Divine pleasure, to speak out things above. The Word of God uses the Works of GOD, to shadow out what cannot be plainly seen here: invisible things, are brought to understanding, by visible; Heaven, by light; Hell, by darkness: Hell beneath, by Hell here. The gnawing Worm is used, to shadow out gnawing conscience; gnawing conscience, to shadow out Hell. Man hath his vision, what shall be, in things round about him. The Word of God, the Works of God; Light, darkness, Serpents, Dragons, Worms; Lambs, Doves, all Creatures are used to give apt vision to man, of things to come. All runs into this, CHRIST makes lively apparition of things to come.  
Look about you sinners: your Sun is turned into blood, this is speaking to you pro futuro. Strange Lights, and sights have been in Heaven, look about you all; this is God using the Creature, to shadow out to dull sensual man, something to come, a Heaven or a Hell: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  blessed is every English heart, that can discern the signs of the Times.    
FINIS.