THE VOICE OF THE ROD, OR, GOD'S Controversy pleaded with MAN. BEING A Plain and Brief Discourse on MICH. 6.9.  
By SAMVEL STODDON Minister of God's Word.  
Vexatio dat Intellectum. The Rod and Reproof give Wisdom,  Prov. 29.15. etc. 
LONDON, Printed for the Author, and are to be sold by Robert Boulter, at the sign of the Turks-head in Bishopsgate-street, near Gresham College. 1668.   

THE DEDICATION. TO THE finite, Eternal, and All wise God, Father, Son, and Holy Spirit, L. N. His unworthy Servant and Steward of the Sacred Mysteries of his Everlasting Gospel, humbly devoteth these First-fruit● of his Small things.  
Most Glorious, and Dread Sovereign,  
WHo, or what am I, whom thou hast chosen to plead ●hy Controversy, and ●o go, as an Herald of War, before the Lord of ●osts? Alas! I am a Child; 
Jer. 1.6.  and the Work i● too great for me. But Lord, if thy poor Stripling must go; provide both the sling and th● stone, the Word, and the Spirit; that this uncircumcised Goliath of Si● which hath defied the God of the Armies of Israe● may fall before it. Out ● the Mouths of Babes a●● Sucklings, 
Psal. 8.4.  hast thou ordaine● strength; Even so, Father for so it seemed good in t●● sight. 
Match. 11.26.  O, let it be according to thy Word! Lord thou knowest, Thou ha● put me on hard, yet happy work; Thou hast ●et me in the place of Dragons; Lions are in my way; they are a stiffnecked (though thy own) People, unto whom thou hast sent me; Will they believe, or hearken o thy Voice! And now, 
Exod. 4.1.  Lord, what wilt thou do or thy poor Servant, that is willing to adventure to the utmost for thee? Thou knowest my In. sufficiency, and where ●●y strength lieth; O, withdraw not thy hand, even thy Right Hand, but deliver me out of the great waters, 
Psal. 144.7, 8  from the hand of strang●● children, whose mouth speaks vanity, and their right hand ●● a right hand of falsehood; the● will I sing a new song un●● thee, O God. Be thou ●● Mouth unto me, and ●● will be a Mouth for the● Prepare my heart, guid● my pen, open my understanding; settle, sanctifi●● and enlarge my judgement; inspire my Sou●● and set every Power of ● in tune; Fill my Quiver guide my eye, and prosper my hand! Lord, I have none to help me, none to protect me, no Maecenas, but thy blessed Self, to fly for Patronage, and Refuge to; The Work is thine, wilt not thou own it? the Message is thine, wilt not thou bear me out in it? Thou hast sent me; O send thine Angel, thy Spirit, thy Presence with me! I do solemnly choose thee this day, for my all sufficient Portion and Companion, and the Shield of thy Grace, for my defence; Accept both the person, and the offering of thy Servant; Suffer me to imbower it under that golden Wing, from whence I desire to pluck my Quill. O let Him defend it, that at first inspired it, and who alone can, and will pardon the many faults of it; and then the Glory of all, which is his peculiar Deodand, shall be humbly presented Him, on the broken Censer of my Heart. Prosper thy Work in my hands; let me not return with my Net broken and empty; let me go forth weeping, bearing precious seed, so that I may come again rejoicing, bringing my Sheaves with me. The happy success of my labour and travel, is all the wages I look for, in this world; If thy Name may be glorified, thy People awakened and reform, thy ends accomplished; I have what I aim at. O let me hit that mark, though I break my bow! let thy Pills work, though thou burn the paper they were wrapped in! Lord! whatever become of me, let it go well with thy Name, thy Interest, thy Church in the Earth!  
Thou hast sent me, as once thou sentest Ionas to Nineveh; to proclaim the Lords War, and to plead with thy People; put words into my mouth, and cause the Inhabitants of the Land to hear. Thou hast stricken us, 
Jer. 5.3.  but we have not grieved, thou hast consumed us, but we have refused to receive correction. 
Lam. 1.4.  The ways of Zion do mourn; Her Adversaries are the chief, her enemies prosper; for the Lord hath afflicted her. Jerusalem hath grievously sinned, therefore is she removed; all that honoured her, despise her. Her filthiness is in her skirts, she remembreth not her last end, therefore she came down wonderfully. All her People sigh, they seek bread, they have given their pleasant things, for meat to relieve the Soul. Zion spreadeth forth her hands, and there is none to comfort her: the Lord hath commanded concerning Jacob, that his Adversaries should be round about him: Jerusalem is as a menstruous woman among them. For these things I weep, mine eye, mine eye runneth down with water.— When shall the iniquity of Jacob be purged? 
Isa. 27.9.  and this be all the fruit, to take away sin; 
Is. 10.12.  When will the Lord have performed his whole work upon mount Zion? Turn again our captivity, O Lord, as the streams in the South. O suffer thy poor children to wrestle with thee! Say not unto us, Let me alone: We cannot, we dare not, we will not let thee thus alone. Our hearts are breaking for thee; we know not what to do: we can do no less, we can do no more, than cry unto thee. O, remember thy Covenant, and what there hath past, and been mutually sworn and sealed to, between thy blessed Self and us, in the day of our Espousals. Were we thine then, and are we not thine still? Hast thou repent of thy Choice? Didst thou not know what we were, and whence we were, and how we would prove? Lord, have we deceived thee? and is the Relation void, unto which thou hadst adopted us in Christ Jesus? The Lord forbidden! O suffer thy poor children to hold thee to thy word, which thou canst not, thou wilt not break. Let us call thee Father still!, whatever be either our Offence, or our Affliction. 
Hic ure, tuned, seca, modò in aeternum parcas. Bern.  Chastise us, so that thou wilt but love us: let Enemies rise without, so that Enemies may fall within. Righteous Father, we complain not of thee, though we thus complain to thee. Thou hast nourished, 
Isa. 1.2.  and brought us up, but we have rebelled against thee. We are reaping our own harvest; and drinking the wine of our own mingling. Time was, that we had the Bridegroom with us, and then we knew not what Weeping meant: We have been visited with our day, a day of Peace; but we knew not the things of our Peace, in the day of our Visitation. We heard thy Voice, thy sweet, thy pleasant Voice; but then we had other things to do; The Flesh, the World, the Devil, out-cryed thee; the bonds of Iniquity, the chains of the strong man were upon us: But when thou gavest thy parting knocks, and turn dst the Key upon us, our hearts melted like wax, and our Souls were filled with the Odours of thy sweet-smelling Myrrh. On this Scent, Lord, we follow hard after thee; while our enemies, 
Cant. 5.5, 7.  (the Watchmen that go about the City) pursue. O, how long! how ●ong! wilt thou hid thyself in thy displeasure? until we acknowledge our offence, 
Hos. 5.15.  and seek thy face? Lord, thou knowest, we freely acknowledge all that thou hast pleased to convince us of; we seek thy face. And now, what doth the Lord require of us? O, Why is his chariot so long a coming? 
Judg. 5.28.  why tarry the wheels of his chariots? 
Psal. 68 13.  How long shall thy Beloved lie among the Pots? and thy children cry in vain? O what is the Cloud that covers thee? Surely 'tis no little cloud that can hid so great a Presence; no small offence, that can provoke so patiented, so indulgent a Father Thou wilt not, thou canst not be angry, for trifles. Who, where i● he, that hath been th●  between us ● Come, 
Jon. 1.7.  and let us cast lots that we may know, for whos● cause this evil is come upon ●s: Be it our Benjamin, ● right hand, or a right ●ye, let it die, and ●et us be the Lord's Bondmen. This is the business, that is before thy servants: we are come to cast lots on ●ur Selves, this day; that we may know, who, and what it is, that hath troubled the Camp. Give a perfect lot, make a convincing Evidence: though it be a Jonathan, 
1 Sam. 14.39.  he shall surely die: be it a pleasant Daughter, an only child, that hath been wont to court us with Timbrels and dances, 
Judg. 11.34, 35.  it shall be as the Daughter of Jephthah; For we have opened our Mouth unto the Lord, and we wall not go back. Lord, Wilt thou make a Covenant this day with thy Servants, that are unfeignedly willing to renew their broken Covenant with the Lord their God? Shall it once more be said, that the Lord delighteth in England? Wilt thou once more betrothe us to thyself for ●ver? yea, 
Hos. 2.19.  betrothe us unto ●hee, in righteousness, and in judgement, and in lovingkindness, and in mercies, and in faithfulness; Prune us, lop us, dig us, dress us, and then try us once more. O, what a Garden? what a Husbandry? what a Workmanship, mayst thou make of us? what a Temple? what a Tower, mayst thou build to thy great Name, in the midst of us! how Fair! how Beautiful mayst thou make us! Dear God Once more ● once more, try what thou canst do with, and for, poor England! O ● let us once more look from the top of Amana, 
Cant. 4.8.  and Shenir, and Hermon, from the Lion's dens from the Mountains of the Leopards, and stay thy rough wound, 
Isa. 27.8.  in this the day of the East-wind  
And now, that thy wrath is gone out, and thy Plague begun among thy people; 
Numb. 16.46, 47, 48.  Suffer thy poor servant to take his Censer; ●et thy Spirit put on ●●e from the Altar, and ●hy dear Son, my dearest Saviour, put on In●ense, and so let him be one of those that stand between the dead and the li●ing; to turn away thy wrath from Israel. Accept of his pleading with Thee, and give success to his pleading with Man; That thy Rod may not leave us in our Ruins, nor in our Sins. Lord, thou hast us now on the wheel, mayest thou not now fashion us on what mould thou wilt! Thou hast us in the Furnace, mayest thou not make of us what thou pleasest? Thou hast us in the Nets, mayest thou not bind us to what thou wilt? Thou hast found us in our Month, wilt thou now take the advantage on us and bring us to thine own terms? O Lord, 
Isa. 62.3, 4.  Spare Jerusalem! and see it a quiet habitation. Say unto England, Thou shalt be a Crown of Glory, in the hand of the Lord, and a royal Diadem in the hand of thy God; thou shalt no more be termed, Forsaken; neither shall thy Land any more be termed, Desolate; but thou shalt be called Hephzibah, and thy Land Beulah: For the Lord delighteth in thee, and thy Land shall be married. Look down from Heaven, and behold, 
Isa. 63.15, 16, 17.  from the Habitation of thy Holiness, and of thy Glory: Where is thy zeal, and thy strength; the sounding of thy bowels, and of thy Mercies towards me, are they restrained? Doubtless, thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: Thou, O Lord, art our Father, our Redeemer, thy name is from everlasting. O Lord, why hast thou made us to err from thy from thy ways? and hardened our heart from thy fear? Return, for thy Servants sake, the Tribes of thine Inheritance, for thy Mercies sake for thy great Name's sake, for thy Covenant's sake, for thy Christ's sake, return, return. Even so Lord! Amen! Amen!   

TO THE READERS.  
Brethren,  
MY hearts desire, 
Rom. 80.1.  and Prayer to God, for Israel, is, that it might be saved. 
jer. 4.14.  In order whereunto, I have cast in this my Mite; as so much Nitre, to wash your hearts from wickedness.— For the Voice declareth from Dan, and publisheth Affliction from Mount Ephraim. Will the Lord sanctify it, and separate it unto this end! I have been mending my broken Nets, and now this once more, I come to Shoot Scene; the Lord bless the Venture. I intent not to hold you here; my Message to you is in that which follows. If you seek for my Apology, 1 Cor. 9.6. you may find it. For Necessity is laid upon me; yea, Woe is unto me, if I preach not the Gospel. The style indeed is plain, and unpolisht; Fancies and Flourishes become not our mourning Weeds. If thou art a Mourner in Zion, thou canst not take it amiss, to see a Text clothed in Sackcloth. I have nothing here to stay your eyes, for my Errand is to your Hearts; at these doors I am come to knock, the Word knocks, the Rod knocks, the Spirit knocks; 
Cant. 5.2.  Open to me, my Sister, my Love, my Dove, my Undefiled, for my head is filled with the dew, and my Locks with the drops of the Night. 'Twas the Rich man's vain Request, Luke 16.27. That one might be sent from the Dead, to warn his brethren; and 'twas denied him; but (in a sense) granted you: God hath sent you a Messenger from the Dead; a Dry Bone, to plead with you; O, Let the Dead praise the Lord on your account, so shall our dry bones live; 
1 Thess. 3.8.  For now ●●e live, if ye stand fast ●n the Lord. Remember! He that now calls you, will short●y arraign you, when Hills and Mountains shall not hold you, 
Luk 23.30.  nor hid you; He that how entreats you, shall shortly Judge you, when these things shall be recognized, and more fully, and convincingly debated. 
2 Cor. 5.11.  Knowing therefore the terror of the Lord, we persuade men. And, O Sirs! be persuaded. God's twenty thousands, 
Luk. 14.31.  will be too hard for your te● thousands: The Armie● of His Judgements ar● up; His Bloody Colours are in the Field and the Cruel, Unhappy Battle is begun; yet you may have Quarter, yet you may have you Lives, your Liberties, your Peace, and that on honourable terms. The Lord move you! turn you! save you! So prays, and so will pray,  
The Unworthiest of those that serve you, Or suffer for you in the Faith, L. N. Ab Eremis meis, Aug. 28. 1666.   

The Synopsis, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole Ensuing Discourse.  
Parts, 


The Warning of the Rod.  
The Author of the Rod.     
From the Scope.  
Doct. THat when a People, or Person, are come to a formal resting in the external part of Ordinances, 'tis time for God to take up his Rod.  
From the leading words of the Text, 

Doct. 1. That the Lord is not wont to steal a Rod on his People, but gives them fair, and loud warning.  
Doct. 2. That the Voice of God's Messengers, is Gods own Voice.    
From the words themselves.  

Doct. 1. That the People of God ought to be sensible, not only of the Rod itself, but of the fore-warnings of an approaching Rod.  
Doct. 2. That the Afflictions wherewith God exerciseth his People, are but Rods.  
Doct. 3. That there is no Affliction can light on the People of God, without his Divine permission and appointment.  
Doct. 4. That the Lords Rod is no dumb Rod. 

1. Doct. 1. Proved from Scripture.  
2. The Symptoms of an approaching Rod.     
1. Drawn from God.  

1. The packing up of his Jewels.  
2. The withdrawing his presence.  
3. His crossing the course of Nature.  
4. A gradual beginning of Judgement.  
5. The joint-cryes of the Prophets.   
2. Drawn from Man.  

1. When Sin is on the thriving hand.  
2. When God's Worship is profaned.  
3. When Professors lose their zeal.  
4. When Charity among brethren is dying.  
5. When solemn Covenant-breaking lies unrepented of.  
6. When those sins, for which God hath taken up the Controversy, are not removed.   
3. How far we ourselves are under the Symtoms, or strokes of this Rod. Examined by the  Symptoms.  
Doct. 1. proved by Argument.  

1. 'Tis the best way to prevent the coming of the Rod.  
2. It will arm thee for the coming of the Rod.  
3. It will argue thy care to please God.   
Use 1. This reproves,  
1. Such as will not acknowledge God in the Rod.  
God is to be acknowledged, 

1. In his Providence.  
2. In his Sovereignty,  
3. In his Justice.  
4. In his ends.    
〈◊〉. Such as will believe no further than they feel.  
〈◊〉. Such as slight any thing whereby God manifests his displeasure.  
●●e. 2. This exhorts, To sit down and count what it may cost to get to Heaven.  
Motives.  

1. Within a few moments more, all the merry days of the wicked, and all the sad hours of the righteous, shall be over.  
2. The persevering Christian, is the only blessed Christian.  
3. As tall Cedars as thou art, have fallen, and are daily falling.  
4. Is there not enough in Hell, to sour all thy present Comforts? and enough in Heaven, to sweeten all thy present Crosses?   
Directions.  

1. Take heed of over prising the World.  
2. Clear up thy assurance of God's goodwill to thee.  
3. Examine and prove the strength of thy Graces.   
Doct. 2. proved, That they are Rods, and but Rods.  

1. They are so called in Scripture.  
2. God useth them to no other end.  
3. God deals with the Instruments, as with Rods.   
Demonstrated what Rods they are.  

1. In themselves; they may be, 

1. Sharp rods.  
2. Long rods.  
3. Strong rods.    
2. With Relation to our Sins; they are, 

1. Short rods.  
2. Light rods.    
3. With respect to God's ends in them, the are, 

1. Teaching rods.  
2. Establishing rods.  
3. Comforting rods.  
4. Feeding rods.  
5. Improving rods.     
Use 1. This informs, The wicked are deceived.  

1. In themselves.  
2. In the people of God.   
U●e 2. This exhorts; Let the people of G●● then, 

1. Bear the rod.  
2. Kiss the rod.  
3. Improve the rod.    
Use 3. This comforts the Afflicted children God.  

1. It proves their Adoption.  
2. It seals not their Portion.  
3. It works for their Good.   
Doct. 3. etc.  
Doct. 4. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proved from the Text.  

1. God calls for Audience to his Rod.  
2. It is the rod of Gods own designment.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proved.  

1. To glorify his Attributes.  
2. To reach his Ends.   
For the understanding this Voice, is premised, 

1. When God speaks to us by his Rod; he speaks as to rational Creatures.  
2. We must examine Conscience by the word of God.  
3. Though the Rod may be general, yet the Voice is particular.  
4. We must go to God to interpret it to us.    
The Voice of the Rod in general.  

1. It calls on us to awake, and consider, 

1. Our Spiritual Estate and Relation.  
2. Our ways and carriage toward God. 

1. Our Sins, with their Aggravations. 

1. Sins of Nature.  
2. Sins of Omission.  
3. Sins of Commission.    
2. Our Duties. 

1. The Principle of them.  
2. The Rule of them.  
3. The Ends of them.    
3. Our Graces. 

1. The truth of them.  
2. The growth of them.      
3. God's ways, and carriage towards us.  
4. What he aims at in us, and expects from us.    
2. It calls for an universal Reformation. 

1. Of the Subject.  
2. of the Object.    
3. It calls us to humiliation.  
4. To stir up ourselves to lay hold on God.  
5. To renew our Covenant with God.  
6. For something extraordinary.   
The Voice of this Rod in special.  
1. To the Church, and People of God, and therein, 

1. To the Angels, or Ministers of it.  
2. To the particular Societies of it. 

1. What engaged you in such a Society?  
2. What hath been your carriage under such a Relation. 

1. Towards your Teachers and Rulers.  
2. Towards one another.  
3. Towards them that are without.      
3. To the Individual Members of this church. 

1. How have you improved your Talents? 

1. Have you considered what they are?  
2. Whose they are?  
3. Why entrusted with you?  
4. What hath been your esteem of them?  
5. What hath been your care about them?  
6. What hath been the increase of them?    
1. Your Time, which is the more precious, because, 

1. 'Tis borrowed time.  
2. 'Tis short.  
3. 'Tis uncertain.  
4. 'Tis the time of God's Patience.  
5. 'Tis the time of our Visitation.  
6. 'Tis a determined, set time.    
2. Your Parts and Gifts. 

1. How low are they of what they might have been?  
2. How little hath God had of them?    
3. Your Graces,  
4. Your Duties.  
5. Your Company.  
6. Your Privileges. 

1. Temporal. 

1. Health.  
2. Peace.  
3. Plenty.    
2. Spiritual; and these are, 

1. External. 

1. Our Ministry.  
2. The Sacraments.  
3. Good Books.    
2. Internal. 

1. Convictions.  
2. Resolutions.  
3. Vows.  
4. Comforts.        
7. Your Afflictions.  
8. Your Relations.      
2. How have you kept your Watch?  
In a good Watchman there must be, 

1. Discretion.  
2. Courage.  
3. Vigilancy.  
4. Faithfulness.    
What we are to watch for.  

1. For God's Glory.  
2. For our own Salvation.   
And in order to both these, 

1. For the Word of God.  
2. For the Spirit of God. 

1. The Teachings of it.  
2. The Quickning of it.    
3. For all opportunities of doing, or receiving good.    
What we are to watch against.  

1. Against Sin. 

1. In the Fountain of it.  
2. In the Acts of it.  
3. In the Temptations to it.  
4. In the occasions of temptations.    
2. Against Satan.  
3. Against Self. 

1. Self-application.  
2. Self-relyance.  
3. Self-attribution.    
4. Against the world. 

1. The Fears of the world.  
2. The Flatteries of the World.  
3. The hopes of the world.  
4. The Scorns of the World.  
5. The Persecutions of the world.  
6. The Cares of the world.    
5. Against Death.   
Reasons.  

1. Because they are Enemies.  
2. Mortal Enemies.  
3. Spiritual Enemies.  
4. Constant Enemies.  
5. Mighty Enemies.   
2. To the Enemies of God.  

1. It assures them, that they are mistaken in God. 

1. In his Holiness.  
2. In his Justice.  
3. In his Mercy.  
4. In his Patience.  
5. In his delight in, and care of, his People.  
6. In his glorious Title of Hearing Prayer.  
7. In his Ends and designs.    
2. It calls on them, to consider; and, on consideration, to repent.  
3. It tells them, that the Dregs of the Cup are like to come to their share.  
4. It assures them, that God will be too hard for them.  
5. It forewarns them, that God is making short work with them.   
Rules to discover the particular meaning of this or that particular Rod.  
Motives to the Duty.  

1. 'Tis an excellent way to gain by the Rod.  
2. 'Tis a notable course to make the yoke easy.  
3. 'Tis a special means to improve Experience.  
4. 'Tis the only way to have the Affliction removed, with ad-advantage.   
The Rules.  

1. Consider, what were thy last miscarriages?  
2. What are the eructations of Conscience?  
3. Sometimes the punishment bears some resemblance to the Sin.  
4. It may be, God afflicts for prevention.  
5. What is thy patience under the rod?  
6. It may be God is but trying of thee.  
7. Go, and ask it of God by Prayer.   
Use. 1. This informs of a threefold Mistake.  

1. Such as question God's Providence.  
2. Such as transferr the Cause of the Rod from themselves.  
3. Such as apply themselves to indirect means.   
Use 2. of Exhort.  
Motiv. 


1. If you will not have the Rod, you shall feel the Rod.  
2. If you will thus hear it, you shall be sure of strength to bear it.     
Use 3. of Exam.  

1. Your ends in desiring the removal the Rod.  
2. What good the Rod hath wrought on you.   
Use 4. Lament.  

1. That we should thus provoke God.  
2. That we are no more sensible of it.  
3. Lament your poor posterities.    

THE VOICE OF THE ROD, OR God's Controversy, pleaded with Man: BEING A Plain and Brief Discourse on  MICH. 6.9. 
Hear ye the Rod, and who hath appointed it.  
I Shall not hold you here with any troublesome speculations by way of Introduction; only so far, as I humbly conceive necessary to help your Understandings in so plain and important a Concern.  
It seems that God had then a great Controverse with his People, which he stirs up the Prophet to plead in his name and behalf, vers. 1. Arise, contend thou before the Mountains, and let the Hills hear thy voice; ver. 2. For the Lord hath a Controversy with his People, and will plead with Israel. ver. 3. O my People! What have I done unto thee? and wherein have I wearied thee? Testify against me. With what melting Compassions doth God begin with them! how doth his bowels yearn upon them! O my People! Though they be a sinful people, yet they are my people.  
And this is one distinguishing Privilege, 
Observe.  and singular Comfort of the people of God; Though he do correct them, yet he will not cast them off, though he may distress them, yet he will not divorce them: What have I done unto thee? and wherein have I wearied thee? testify against me. O the wonderful condescension of the great God how pathetically, familiarly, convincingly doth he expostulate with his children? What have I done unto thee? wherein have I wearied thee? What iniquity have your Fathers found in me? 
Jer. 2.5, 31.  have I been a wilderness unto Israel? a land of darkness? what can you charge me with? let us hear it: testify against me. Ver. 4. I brought thee out of the land of Egypt, and redeemed thee out of the house of servants, and I sent before thee Moses, Aaron, and Miriam. And is this the wrong you complain of? hath my patience, my goodness, my mercy, my wisdom, my power, (which have ever stood engaged for you) abused you? ver. 5. O my people! remember now what Balaac King of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal, 
Numb. 22.  that ye may know the righteousness of the Lord. Remember how I trod down your enemies before you, and broke all their snares for you, and owned you still in all your straits, in all your wants, in all your fears, and under all your provoking unkindness and unthankfulness: And is this my unrighteousness now? and that wherein I have wearied you?  
God having thus justified himself, their own conscience and experience being witness; In the next place we have their strange Reply: ver. 6. Wherewith shall I come before the Lord, and bow myself before the high God? See the frowardness and foolishness of their answer; much like the language of that wicked and slothful servant, Matth. 25.24. I knew thee that thou art an hard man, reaping where thou hast not sown. q. d. Why, we know not how to please thee, thou art always chiding, always finding fault, and seeking occasions against us, every thing is naught that we do, our very Incense is an abomination. Why, 
Isa. 1.13.  what wilt thou have of us? ver. 7. Will the Lord ●e pleased with thousands of rams? or with ten thousand rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the ●n of my soul? a flat impossibility on the one ●and, and a foul impiety on the other; Can they ever imagine that this should be a probable way to atone him? The truth is, it looks like an horrible imputation on the Just and Holy God; but that Charity suggests, it was not their professed, but their interpretative language, not of their ●ps, but of their lives. And hence we may observe, 
Observ. 1.  That it is the course and the character of an hypocritical People or Person, to think to make up that with the labour, which is wanting of the life of Religion. And farther, That it is the subtlety and ambition of the Devil, to mix his own Immolations and supererogations with God's Institutions. But I must not insist here.  
See now how mildly God replies again, v. 8. He hath showed thee, O Man, what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? These words contain both the Tables of Moral duty: and therefore he says, he hath showed thee what is good, what is simply, per se, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or morally, good. 'Tis true, Sacrifice and Ceremonies were good intra suam sphaeram, if observed and performed according to their divine Institutions; good, pro tempore, & virtute mandati: 
Matth. 23.23.  but not virtute propriae naturae. These things ye ought to have done, and not to leave the other undone; Therefore, the Lords voice cryeth unto the City,— Hear ye the Rod, etc. God hath these two great, standing, visible Ordinances, to reclaim his people, his Word, and his Rod: and when one of these will not do, the other must. Such is the care of our heavenly Father, that he will not lose a hoof or a hair of his children, what ever it cost him or them; if the gentle gales will not send us to shore, his rougher storms shall.  
The Lord's voice cryeth unto the City.— But why to the City? 1. The City is the representative head of the whole Political body, therefore the voice is directed to the City; as in our common discourse, the voice is directed from face to face. 2. The City is the country's admired Sampler or Copy, in respect of manners and practice; as the City is, so, for the most part is the Country about i●, and by this means first or most ●n the transgression. 3. The City hath usually the fairest advantages and encouragements to serve ●nd worship God, and to promote the beauty and power of godliness. 4. Cities are apt ●o look big upon their own strength, riches, ●nd fortifications; therefore the City is alarmed ●y name, that they may know that their fig. leaves will not hid their guilt, nor secure their peace against the strokes and strength of the Lords Rod.  
And the man of wisdom shall see thy Name. 〈◊〉 need not, I shall not acquaint you with all the Versions of this Phrase; And thy name shall see that it is, say some Translations, (nam quod res ●st videt nomen tuum. Beza.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag. The scruple deserves ●ot many words: among many varying translations, the sense comes near to one. Thy Name; ●is is spoken by a Metonymia Adjuncti, for the ●ing or person named, a very common and usual ●rope in Scripture; and it hath relation by a Autatio personae, unto the Person expressed in the precedent clause, The Lord's voice cryeth,— And ●●e man of wisdom shall see, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The ●an of wisdom. The word signifies, as the Learned observe, substantial wisdom; therefore Beza, quod res est: The truly, substantially wise, the ●odly man, shall see, submit to, and tremble at ●y great Name; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that you ●ay take the words, either as a Precept, or as a Promise: As a Precept, to see and acknowledge God in all his Ordinances, and in all his Providences, with this argument, that it is the only wise course, and both the property and character of a truly wise man. As a Promise, that there should be some on whom this spirit of wisdom should rest; and for whose sakes, by consequence, God would shorten and make up the controversy.  
Hear ye the Rod, and who hath appointed it. These words are the sum and tenor of the Lords voice to the City: wherein you have, 

1. The Warning of the Rod.  
2. The Author of the Rod.    
In the warning you have a duty, Hear: which in Scripture is taken for acknowledging, submitting, or obeying: With the Author you have the authoritative decree, or determination; who hath appointed it?  
From this Analysis we may observe,  
First, from the Scope;  
Doct. 1 That when a People or Person are come to resting in the external and ceremonious part of duties 〈◊〉 ordinances, it is time for God to take up his rod. This was the case here. Wherewith shall I co●● before the Lord, and how myself before the high God? shall I come before him with burnt-offerings with calves of a year old? which argues the● resting here, and that their Religion had no higher principle nor aim than these beggarly elements therefore hear ye the rod.  
2. From the leading words of my Text, The Lord's voice cryeth unto the City, Observe,  
Doct. 1 That the Lord is not wont to steal on a rod 〈◊〉 on his people, but gives them fair and loud warning of it.  
Doct. 2 That the voice of God's Messengers is the Lords own voice.  
3. From the words themselves, Hear ye the Rod, etc. observe;  
Doct. 1 That the people of God ought to be sensible, not only of the rod itself, but of the forewarnings of an approaching rod.  
Doct. 2 That the afflictions wherewith God exerciseth his people are but rods.  
Doct. 3 That there is no affliction can light on the people of God, without his divine permission and appointment.  
Doct. 4 That the Lords rod is no dumb rod.  
We shall begin with the first, from the words, That the people of God ought to be sensible, etc.  
This I shall first prove from Scripture. 2. Shall show you some tokens of an approaching rod. 3. How far we ourselves are under the symptoms and strokes of the rod. 4. Shall evince the duty by Arguments. 5. Apply it briefly.  

1. For Scriptures, see Jer. 3.7, 8, 10. What a sad complaint does God take up over. Judah on this very account? when for all the causes whereby backsliding Israel committed Adultery, I had ●ut her away, and given her a bill of divorce, yet her treacherous sister Judah feared not, but went and played the harlot also. Though God had threatened them, not with words only, but with blows, and had set the legible and bloody characters of their own doom before their eyes; yet all was too little to convince them of their own approaching misery. Ezek. 33.4, 5. Then whosoever heareth the sound of the Trumpet, and taketh not warning, if the sword come and take him away, his blood shall be upon his own head; he heard the sound of the trumpet, and took not warning, his blood shall be upon him; but he that taketh warning shall deliver his soul. Pro. 22.3. The prudent man forseeth the evil, and hideth himself, but the simple pass on and are punished. I need not heap up witnesses to evidence so rational and undeniable a truth.  
2. But you will ask me, How shall we know when a rod is coming?   
I shall answer in these two generals.  

1. Something may be gathered from God.  
2. Something from Man.   
From God; as,  
1. The packing up of his Jewels is a sign of some storm approaching. The righteous is taken away from the evil to come, Isa. 57.1. When God is packing up his Jewels, inbarquing his Noah's, and shouldering away his Lots, it's a sad Omen, that the day of some dreadful visitation is at hand. 
Heb. 2.27.  'Tis true, as we are all mortal, It is appointed to all men once to die: but when God seems to catch them up in haste, and to gather them by whole Clusters, and that in the midst of their strength and service; this is an ordinary Prognostic of approaching Judgement.  
God's withdrawing his presence is another sign that he hath a rod a making. When he hath shut himself up, and will not be spoken with; I will go, and return to my place, till they acknowledge their offence, and seek my face; in their affliction they will seek me early, Hos. 5.15. This was the case with the Spouse, Cant. 5.6, 7. I opened to my beloved, but my beloved had withdrawn himself: and what then? The watchmen that went about the City found me, they smote me, they wounded me, the keepers of the walls took away my veil from me, etc. When God says to his Moses, Let me alone, that my wrath may wax hot against them, and that I may consume them, Exod. 32.10. Pray not thou for this people, neither lift up a cry nor prayer for them, neither make intercession to me, for I will not hear thee. Jer. 7.16. And what this did presage, you may see, Jer. 11.14. Pray not thou for this people, etc. for I will not hear them in the time that they cry unto me for their trouble; And chap. 14.11. Pray not for this people for their good: when they fast I will not hear their cry, etc. but I will consume them by the sword, by the famine, and by the pestilence; Then said I, Ah, Lord God the Prophets say unto them, ye shall not see the sword, etc. Then the Lord said unto me, both the Prophets and the people that believe them, shall know that my word shall stand: both the Flatterers and the Flattered shall perish together. O England, know, it must not be as thy Prophets, but as thy God will.  
3. God's crossing the course of Nature, is another sign that Judgement is hastening: Numb. 17.8. we read that Aaron's Rod budded and blossomed, and bare almonds: and what? was this a dumb sign? No: verse 10, And the Lord said unto Moses, Bring Aaron's Rod again before the Testimony, to be kept for a token against the rebels, etc. What did all those prodigious signs which God wrought in Egypt, portend? I need not tell you: What did the hand-writing on Belshazzars wall point at? Dan. 5. Our Saviour himself argues a necessary connection between signs in the Sun, and Moon, and Stars, and upon earth distress with perplexity. Luk. 21.25. And that which was here particularly intended, was afterward fully accomplished by Titus Vespasian on Jerusalem; that Abomination of Desolation being ushered in by a multitude of signs and wonders, as Christ had foretold, and credible History doth abundantly certify.  
4. A gradual beginning of Judgement is another presage that the full blow is coming. God doth usually send some drops, as the Harbingers of the storm of his wrath, and lays not on with his full might at once, lest he should crush us to pieces; but he chides before he strikes, and gins with gentler strokes, and every stroke calls louder and louder for repentance; as being loath to strike harder than needs he must. First, he removes from the Cherub to the threshold, Ezek. 9.3. and there turns again, and reasons the case, and taketh notice of every weeping eye, and every sad heart. Set a mark upon the foreheads of the men that sigh. Then from the threshold to the cherubims, chap. 10.18. and then falls a threatening and a promising; Yet will I be to them as a little sanctuary in the Countries where they shall come. At last from the Cherubims he departed to the Mountains, chap. 11.23. and thence he useth the utmost importunity, if at length by any means he might reclaim and spare them; 
Chap. 12.3.  Therefore thou son of man, prepare thee stuff for removing, and remove by day in their sight,— It may be they will consider, though they be a rebellious house. Many shall come in my name, says Christ, saying, I am Christ, and shall deceive many, and ye shall hear of wars, etc. Nation shall arise against nation; these are the beginning of sorrows, Matth. 24.5. to 8. Now the beginning argues both the middle and the end to succeed.  
5. The joint cries and warnings of the Prophets is another symptom of approaching misery; These are called Gods Watchmen, and his Seer; Son of man, I have made thee a watchman unto the house of Israel, therefore hear the word at my mouth, and give them warning from me, Ezek. 3.17. I will stand upon my watch, and set me upon the tower, to see what he will say unto me, and what I shall answer, etc. Hab. 2.1. God doth usually reveal his purpose first to them, that they may publish it unto whom it doth concern; and therefore he adds vers. 2. Writ the vision, and make it plain, that he may run that readeth it. We are his Ambassadors and Heralds; he is wont to send out his Summons, and bid battle by us. When those Turtles which were wont to bring you the Olive-branch of peace, the glad tidings of the Gospel, come with a sword in their mouths, be confident there is war preparing in heaven.  
2. Other grounds of Conjecture are drawn from man, as, 

1. When sin is on the thriving hand; God hath a double harvest; a harvest of wheat, and a harvest of tares; and he will have both ripe before he cut them down; the harvest of his Grace must be ripe before he will send in his Sickle. Grace must have its full growth. Job 5.26. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in his season: And the harvest of his wrath must be ripe too; Put ye in the Sickle, for the harvest is ripe, the press is full, their wickedness is great, Joel. 3.13. So that we may conclude according to Christ's Parable of the Figtree, Matth. 24.32. When his branch is yet tender and putteth forth leaves, ye know that Summer is nigh. 'Twas sin that first opened the womb of misery, and 'tis sin that ripens and hastens Judgement; Sin and suffering have the measures of their growth proportionable; as the one ripens, so doth the other too. Now consider this, ye that forget God; your treasuring up of sin, is a treasuring up of wrath unto yourselves against the day of God's wrath, Rom. 2.5. O that blind sinners could but see what they are doing! Tophet is ordained of old, the pile thereof is fire and much wood.— Isa. 30.33. Every sin brings its faggot to this pile. Little did Perillus think what he was a doing when he was forging the Tyrant Phalaris his curious Instrument of Cruelty: 
●●th. 12.36. ●. 4.24. ●. 4.17.  Every idle word, every vain thought, every neglect of a known duty, like so many Infernal Locusts, are daily flying from the dead carcase of thy heart, where they breed, unto the hive of a sad eternity, crura veneno plena; and thou shalt shortly taste and see when God's vintage and Burning-time is come, what this honey is which now seems so sweet in thy mouth.  
2. When God's worship, which he is ever most tender of, is profaned or idolised. God calls his Church his Spouse, Cant. 5.1. and is married to her, Jer. 3.14. His Worship and Institutions are his Coition with his Church, whereby he begets children unto himself; and therefore the abuse of his worship he justly calls Adultery, and spiritual Fornication; a violation of Covenants, and a breach of Conjugal union: This was commonly one principal cause of God's Controversy with his first Wife, his ancient Spouse, and that which he hath mostly manifested his furious Jealousy about. Several Instances might be produced, but examples of this nature are obvious and occurrent almost every where in the old Testament. Again, God's Church is his Garden, Cant. 4.12. and a garden enclosed too; he keeps it under lock, it is his own Peculiar, he will allow no plants here, but those of his own setting; Humane Inventions and Traditions of men, unscriptural Ceremonies and significant signs farr-fetcht by the under-keepers of this Garden, are weeds which God will root up; he will not have his Garden new modelled, nor adulterated with man's bastard ornaments; the wrongs that are done here, are sacrilegious wrongs.  
3. When Professors lose their zeal for God, and the pure and strict ways of God. Because Iniquity shall abound, and the love of many shall wax cold, Matth. 24.12. And then shall many be offended, and shall betray one another, and shall hate one another, ver. 10. This was spoken as a presage of that dreadful Destruction which Christ there foretold, And that day, says the Apostle, [that great and terrible day of the Lord] shall not come, except there come a falling away first. A general Apostasy is a certain Omen of approaching Misery. This was part of God's accusation against Ephesus, Rev. 2.4. Thou hast left thy first love; and what then? ver, 5. Remember therefore from whence thou art fallen, and repent, and do thy first works, or else I will come unto thee quickly, and will remove thy Candlestick out of his place, except thou repent. Was not this the cause why God put away his own chosen Israel, and gave her a bill of divorce? Jer. 3.6, 8. What complaints hath God taken up on this very account? Why is this People slidden back by a perpetual backsliding? Jer. 8.5. And my people are bend to backsliding from me, Hos. 11.7. How tenderly does God seem to take it! Therefore, if any man draw back, my soul shall have no pleasure in him, Heb. 10.38. And the more gross and general this Apostasy is, the more dreadful, the more universal, the more speedy execution of wrath it doth portend.  
4. When charity among brethren is dying. But if ye by't and devour one another, take heed ye be not consumed one of another, 
Dulce nomen pacis! Cicer.  Gal. 5.15. Discord hath a more natural tendency unto ruin than almost any other sin; A house divided cannot stand, says Christ, and therefore this is one principal scope of the Commands of the Gospel, to beget and quicken love and charity among brethren. You shall scarce find any one thing in the new Testament so much pressed as this: For this is the message that ye heard from the beginning, that we should love one another, 1 Joh. 3.11. But when God sends a spirit of division among his children, and dashes child against child, it is sufficient evidence of his high displeasure.  
5. When Covenant-breaking lies unrepented of. What was it that overturned Zedekiah and his people? Jer. 34.8. After they had entered into sacred bonds in the house of God, to release all their servants, that were of the Jewish seed, and had for a time performed it; but afterward dealt deceitfully with them, and broke their Covenant, ver. 11. Therefore from ver. 17. to the end, you may see the issue, Behold, I will proclaim Liberty for you, saith the Lord, to the Sword, to the Pestilence, and to the Famine. Other known Instances to this purpose might be given; but I forbear.  
6. When those sins for which God hath taken up a controversy are not removed. Sufferings, as I have said, are the direct and proper effects of sin; the only successful course to heal the effect, is to antidote the cause. Israel cannot prosper, 
Iosh. 7.  nor stand before his enemies, until Achan be executed; There's no sailing, 
jon. 1.4.  while guilty Ionas lies aboard, but death and ruin on every hand. When God is shaking his rod against a People, and they regard it not, warning them by his Prophets, and, as it were, planting his Ordnance, and setting his battle in array against them, and they tremble not at it; what is this but a bold challenging of the Almighty, and even a daring him to go on, and to do his worst; now what can be expected in such a case, but that God should arise in the fierceness of his hottest wrath, and avenge him of his enemies! 
Isa. 1.24.     
3. We come in the next place to consider, How far, or in what respects we ourselves are under the symptoms, or the strokes of the Rod; And in order hereunto, we will weigh our present estate by the  Prognostics.  

1. Hath not God been packing up his Jewels? How many hath he taken away of the eminent bearing-Pillars both of Church and State? whose lamented funerals have set a sable Astracism on their sad Elegies? God hath seemed to begin his harvest among them, and to fill his hands with ripe Fruit: nay, may I not say, in a sense, to strike down thousands at one blow, even of those that were giving suck, without compassion either to Nurse or Babe: but I will not insist here, Res ipsa loquitur.  
2. Hath not God seemed to withdraw his presence? at least in some respects; Blessed be God for any tokens of his quickening presence among us; that there is yet so much of the life of God in us, as to carry us out in an unwearied search after him, yet 'twas so with the Spouse, when her Beloved had withdrawn himself, Cant. 5.6. I sought him, but I could not find him; I called him, but he gave me no answer. And is not this our very case? How long have we cried to God for bread? and as yet we have stones instead of bread; or if bread, we have it, but as God threatened Jerusalem in another sense, by weight, and by measure, 
〈◊〉 15.  by crumbs, and by drops; yet blessed be God for the crumms that fall from his ●●able. Hath not God seemed to defeat the ●●rayers, and frustrate the hopes of his people, 〈◊〉 that they lie as the slain in the streets, at ●he feet of the lusts and wills of all that ●ass by.  
3. Hath not God been crossing the course of Nature, by strange Signs and Prodigies, such, and so many, as no age in England could ever parallel? I need not be large here, yet I would ●ot that these things should be lightly passed over, ●or easily forgotten, for doubtless God hath ●igh and glorious ends in them; his signs are ●ot without their significations. He that hath ●ot set the Rainbow in the clouds for nought, ●or one Star or Comet to appear in vain; but ●ath ordained them for signs and for seasons; 
Gen. 1.14. Matth. 10, 29, 30.  ●o, not so much as a sparrow, or an hair of our ●eads shall fall to the ground without a Providence; can we imagine that ever he would thus ●ill heaven and earth with his strange works of wonder, on no higher design, than to be mere ●azing-stocks and table-talk with unconcerned ●an? nay, be confident the days are at hand, ●nd now are, that God will interpret his own meaning, and clearly unriddle all these his Papables to us.  
4. Is not Judgement already begun at the ●ouse of God? I hope, I need not run out into particulars here, to tell you your own sorrows, ●o pull those groans from your hearts, and to bump those tears from your eyes; I hope that every corner in your houses, and every Angel in heaven can bear witness with your consciences, that you are some of those whose foreheads God hath marked for such as sigh, 
Ezek 9.4.  and cry for all the abominations, miseries, and calamities of our poor Zion. 
Lom. 2.1.  How hath the Lord covered the daughter of Zion with a cloud, in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger.  
5. Hath not this been the joint-cry, and unbelieved report of the Prophets and Watch men for several years together? And now our Prophecy is accomplished, both we, and you all know & feel what the voice meant, & are sma●ing under the burden of the vision; but when, ● how it shall be removed, we know not: only the far in general we know, When the Rod hat reached its ends, either of obduration, or rui● or (which the Lord grant) of thorough. Reformation; 
jer. 24.  When the Figgs are picked and separated, when the harvest is ripe, and the Lord people fit for the Mercies they look and lo●● for; when the Lords time, even the 〈◊〉 time, is come; then, and not till then, 〈◊〉 shall be.  
6. When was all manner of sin in a 〈◊〉 thriving way than now? Drunkenness, an Whoredom, and Oppression, and Deceit, Swealing and Lying, Debauchery and Prophanen● of all sorts and sizes, is growing ripe apa● being established by the dormient connivant of wholesome Laws; 
Mos. 4.1.2, 3.  The Lord hath a cont● versie with the Inhabitants of the Land, because there is no truth, nor mercy, nor knowledge of God in the Land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the Land mourn.— What's become of Sabbaths, and Sabbath-duties, Institutions and Celebrations? the beauty and power of them? Are we not like Ezekiel's pot, 
Ezek. 24.6.  whose scum is therein, and whose scum is not gone out of it? Nay, if we look home on ourselves, we may find the Leprosy on our own walls: how can we justify our Pride and Worldliness, our Wantonness, our Censoriousness and self-endedness, our Unbelief and Impatience? Don't these things testify against us?  
7. Is not the worship of God abused; and that both practically and doctrinally? But I must be silent here. Curae leves loquuntur, ingentes stupent.  
8. Is there not a great declining, and losing of zeal for God? How sad and general hath been the Apostasy of worldly-minded and worldly-ended Demas'? Who would have thought that ever such hearts had been enkenneled under such tongues? 
2 Cor. 11.14.  that such Angels of light had been no other than transformed Devils? 
john 6.70.  Who would have thought that Judas the Disciple had been the Traitor? May not Christ show the wounds with which he hath been wounded in the house of his friends? Nay, 
Zech. 13.6.  let me ask you, whose whose hearts and minds have been savingly enlightened and warmed with the quickening Beams of the Sun of Righteousness, How have you flourished with your water and pulse? 
Dan. 1.12.  Are not your Graces and Hopes shivering within you? what's become of those divine sparks that have been begotten in you? are they as quick and lively, as forcible and serviceable, as they were wont to be?  
9 Is not charity among brethren dying? partly from the jarring of worldly Interests, and partly from the disagreement of Judgement and Opinion? How few are there, that, like brethren, dwell together in unity? 
Psal. 133.1  This hath been a disease of a long time lamented, and yet lamentations of this nature are as seasonable as ever: Oh! when will God cure the wounds among brethren! we have been licking ourselves whole indeed, but alas! it hath been with a cankered tongue, so that the Leprosy hath spread and gotten strength by the means of its Cure.  
10. Doth not Covenant-breaking yet lie unrepented of? How many Oaths, Protestations, Leagues and Solemn Covenants, have there been imposed and taken, whereof the one hath necessarily and manifestly employed the violation of the other? O! the miserable and cursed prostitutions of Conscience! Those that make so light of Oaths, will not make so light of the Vengeance of that God unto whom they have sworn: no Covenant hath, on all sides, been so faithfully kept, as that with Satan and Self: This is a lamentation, and let it be for a lamentation. Besides, how many private, personal, and occasional vows and promises have there passed between God and your own souls, on several forlorn straits and emergencies? and have they not all been as easily broken as they have been made? Oh! let me lay up these things in the closerts of your Consciences, and, when you are alone, seriously a d sadly con them over.  
11. Are those sins for which God hath taken up the Controversy removed? Have we heard the rod, and him who hath appointed it? Have we answered God's demands? nay, have we duly debated the business, and examined the ground of the Quarrel? Have we been in Parley with God, and executed his Writs of Inquiry, by the Commission-Office of Conscience, throughout the Liberties and Precincts both of the outer and inner man? If not, how can we rationally expect a comfortable issue? Can a rotten Liver produce sound blood? 
Matth. 7, 16. Gal. 6.7.  Do men gather grapes of thorns, or figs of thistles? nay, Whatsoever a man soweth, that shall he also reap; as long as sin is the seed, the harvest will be wrath; if we sow the wind, we must expect to reap the whirlwind. 
Hos. 8.9.  Can you dry up the streams, as long as the fountain is always sending out fresh supplies? though you may seem to bay it back a while, yet, sinner, believe it, the vengeance of God is all the while pending against thee, and thy Bay will not hold long; but when it bursts, look for a sweeping Judgement. Now lay all these things together, and by these, and the like, judge how far we are under both the symptoms and the strokes of the Lords Rod.   
2. In the next place, I am to prove the Doctrine, and to evince the duty; That you ought to be sensible, not only of the rod itself, but of the symptoms of an approaching Rod.  
I hope I need not spend much time here; Is it not pity that words and threaten should not prevail with rational creatures, without blows? why, consider; should God show his skill to hit, he might strike thee in the secret parts unawares, and come upon thee in the dark; 
1 Sam. 24.4. judg. 4.21  how easily might he find thee, as David found his enemy, and serve thee as Jael served Sisera. He is not bound to sound his Trumpet, before he takes up his sword; Gods threaten are in mercy; he threatens, that he may spare; the Ambassadors of his Judgements, are conditionally Ambassadors of Peace; every Warning offers you reconciliation upon God's terms, the Motto of his sword is, Turn ye, turn ye, why will ye die? Now I shall knit up the Argument of this Assertion in this threefold Motive.  
1. 'Tis the best way to prevent the coming of the rod. What sworn witnesses might I produce you from Scripture-Records? Ah! my brethren, shall the men of Nineveh rise in Judgement against us? shall we justify Sodom and Gomorrah, and jerusalem, whom the just vengeance of God hath pursued to their utter ruin, and set up for warnings unto us? See Joel 2.12. Turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning, and rend your hearts, and not your garments. God had threatened to rend them with his Judgements. Blow ye the Trumpet ●n Zion, and sound an alarm in my holy mountain, let all the Inhabitants of the land tremble: for the day of the Lord cometh, for it is ●igh at hand. A day of darkness, and of gloominess, etc. yet, turn unto the Lord your God, for he is gracious and merciful— Who knoweth if he will return, and repent, and leave a blessing behind him? Observe God's method and carriage in the course of his Judgements; he threatens that he may not correct, he corrects that he may not destroy; if less ado will compass his ends, he sits down, and proceeds no farther; he will spare every blow that may be spared, and will not add one grain more than ●s of necessity.  
2. It will arm thee for the coming of the rod, if it do come. The prudent man forseeth the evil, and hideth himself. Prov. 22.3. Though thy foreseeing of it, and humbling thyself under it, may not prevent the coming of it, yet it will be a hiding place for thee when it doth come. 'Tis true, the storm may fall on the fields of thy profits, on the gardens of thy delights, on the house of thy rest and peace; but it can't reach thy soul, as long as thy life is hid with Christ in God. Indeed Ionas cries out, that the waters compassed him about, even to the soul, Jonah 2.5. And David complains, that his soul was among lions. Psal. 57.4. Bus this may be spoken in an Hyperbolical phrase, and may be true of the animal part of the soul, their lives, and the support and comfort of their lives being in extreme hazard. Nay, and 'tis true too, that the dearest of God's servants have been sometimes guilty of Dilapidations, and by their neglects have let it rain in upon them, to the despoiling the present state of their spiritual comforts; and yet the foundation which is of God hath stood sure. Thus oftentimes i● comes to pass through her own weakness, or unwatchfulness, that the poor Soul is forced to scrabble to shore, like Paul's companions, on the Planks of broken peace and shattered comforts. 'Twas the blessed temper of a holy man now in rest, under all the tortures wherewith his body was racked, that he could truly and cheerfully bear witness for God; Not one dr●● of wrath in all this. Though thy losses b● great, and thy sufferings great, though thy Credit be gone, thy Ease, thy Plenty, thy Liberty thy Friends, thy Hopes, and all be gone, the are but gone a gathering, as Bees from their hives; anon thou shalt see them come flocking home as heavy laden with the blessed gains and overplus as ever they can fly. Thy Credit with man, hath brought thee home credit and favour with God; thy Broken name is returned 〈◊〉 New name, 
Rev. 2.17.  a title of honour, and royal dignity; and no bare title neither, as that was thou hadst lost: 
2 Cor. 1, 22.  but the Crown itself is come, and the Seal of the Inheritance. Thy painful, unconstant ease is not come halting, but dancing, like David before the Ark: 
2 Sam. 6.16. Psal. 24.13. Luk. 12.19.  from henceforth thy soul shall dwell at ease: other manner of ease than what the Fool in the Gospel could boast of, or any other the world can produce: Thy spoilt Plenty is come home with a spring tide of richest increase. Oh! who could ever have hoped for such Advantage? Lord, if thou hadst given me leave to ask, I had never asked half so much! 'Twas but a handful of dust thou adventured'st, and behold, 
1 Tim. 4.8.  heaven and earth is now little enough to hold the Increase. Thy Liberty which went Captive away, is come Triumphing home: to what a height is Joseph the poor bartered Lad advanced? See what a Repeal is endorsed by the Parliament of Heaven, on the backside of thy Mittimus, or Proscription! He that is called in the Lord, 
1 Cor. 7.22.  [though a servant, though a bondman, though an exile, yet] is the Lords Freeman. 
joh. 8.36.  And if the Son shall make you free, ye shall be free indeed. 
Eph. 2.19.  Now therefore thou art no more a stranger and a foreigner, but a fellow-citizen with the Saints, and of the household of God. 
Act. 21.39.  A Citizen of no mean City, (says Paul.) Are thy Friends gone? lift up now thine eyes, 
Gen. 13.14.  and look from the place where thou art, Northward, and Southward, and Eastward, and Westward. Thousands, and ten thousands of Friends for one, and never a one but a Jonathan, 
2 Sam. 1.26.  whose love is wonderful, passing the love of women, and whose power comes not short of their love. A whole heaven of friends above thee, a whole volume of friends before thee, and a thousand witnessing Friends within thee. Are thy hopes down? why, pluck up thy spirits; the wagons are come, 
Gen. 45.27.  richly laden, and full fraught with highest satisfaction. O, blessed Adventure! O happy Merchandise! O, Christian! if this it be to sow, never bethink thy Seed; if this be the harvest, never bethink thy Patience.  
'Tis threatened as the plague of the wicked, that their miseries shall come upon them, as pangs upon a woman in travel, 1 Thes. 5.7. irresistibly, and unexpectedly. In a day when he looketh not for him, and in an hour that he is not ware of, Matth. 24.50. Yet not for want of warning: God scorns to steal upon them; he comes openly, and blows his Trumpet before him: but 'tis, for not taking warning: and hence it is, 
job. 5.14.  that they meet with darkness in the day time, and grope, and stumble, and fall, in the noonday as in the night.  
3. It will argue thy care to please God, and that thou standest in some holy fear, and filial awe of him. 'Tis a token of an Ingenuous spirit in a child, to observe the looks and carriage of his Father towards him; when a look or a nod is enough to intimate the parent's mind, and to cause the dutiful child to obey, or submit and humble himself. As the eyes of servants look unto the hands of their Masters, and as the eyes of a maiden unto the hand of her Mistress, so our eyes wait upon the Lord our God. Psal. 123.2. O my brethren! If it be not all one with you whether God be pleased or displeased, whether you stand or fall before him; if you ●ould be hid in the day of his wrath; take notice of his frowns, and of his smiles, and which ●ay his rod leans when his hand is lifted up. Walk with him, and follow after him, in the ●aths of his Providence: walk with him, I say, ●ut take heed of stepping before him, or parting from him, and humble yourselves under ●he tokens of his fatherly displeasure. O how ●indly would God take this at your hands! ●nd how soon would he lead you through ●nese thickets and briars, into more open and pleasant walks?  
Thus far for the Doctrinal part, I shall speak ●ut briefly in the application of it, that I may ●asten to what principally I intended in the choice of this subject.  
This truth than argues three sorts of people under just reprehension.  
Use 1 1. Such as will not acknowledge God in, and under, the Rod: That cry out under the smart of it, but are blind as to the real Ends and Designs of it: and herein the best are very guilty, if we throughly consider these four things, wherein God is to be acknowledged in his Rod.  

1. In his Providence, as he is the Author of it. Shall there be evil in the City, and the Lord hath not done it? Am. 3.6. It is the Lord, said Eli, let him do what seemeth him good: 1 Sam. 3.18. The Lord gave, and the Lord hath taken away. Job 1.21. not the Sabeans, nor the Chaldeans, here was no quarrelling with second causes, nor falling out with Instruments: O suffer me, Christian, now to deal a little plainly and faithfully with thee. ' Dost thou acknowledge God in his Providence? are thou really persuaded, that he is the Author of every stroke thou sufferest? Have thine Enemies a Commission from heaven, even the ●road seal, for what they do? (though they act not intentionally in prosecution of any such Commission). O Assyrian, the rod of mine anger, etc. I will send him (not only suffer him) against an hypocritical nation, and against the people of my wrath will I give him a charge to take the spoil, and to take the prey, and to tread them down like the mire in the streets, Isa. 10.5, 6. Are Instruments but the Charriot-wheels whereon God is riding out to correct, and to chastise? what means then this snarling at the stone? this contending with the rod, as if that were in all the fault. If it be God that strikes thee, as thou acknowledgest, how darest thou oppose thyself against thy Maker? What is it that your complaints are ordinarily so full of, when, like Turtles, you are bemoaning yourselves together? But, the cruelty and oppression of Enemies, exclaiming on the subtlety and unfaithfulness of one, or on the malice, revenge, or selfseeking of another; this argues your half-acknowledging of God. I was dumb, and opened not my mouth, says David, because thou didst it. Psal. 39, 9 He observes the hand as well as the rod; God had to do with him, and he has to do with God again, in the affliction: here lies the Quarrel, and therefore he hath nought to say ●o Instruments, he dares not once to open his mouth.  
2. God is to be acknowledged in his Sovereignty. His authority is absolute and unlimited: Heaven and Earth, and all created beings, Souls and Bodies, and whatsoever we are or ●ave, are peculiarly his. Shall the thing form say unto him that form it, Why hast thou made me thus? hath not the Potter power ●ver the clay? Rom. 9.20, 21. Now acknowledging, implies a submitting to, an acquiescing and resting under, some clear and full persuasion. It is not only an act of the lip, or of the judgement, but is comprehensive of the whole man, the heart and life, the assent and content: When a Question is granted, the dispute 〈◊〉 ended: if God's Sovereignty in the Latitude and universal fullness of it, be throughly acknowledged, we have nothing then to gainsay ●im in his arbitrary execution of it; if he ●●ke our health, or our wealth, or peace, or friends, or lives from us, we are thus far satisfied, that he takes but his own, he doth but ●etch in what he had lent out; and we do no more than we are bound to do in honouring him, though with the expense of all those borrowed enjoyments. woe unto him that striveth ●ith his Maker; let the Potsherds strive with ●he Potsherds of the earth; shall the clay say to ●im that fashioneth it, What makest thou? or by work, He hath no hands? Isa. 45.9.  
3. God will be acknowledged in his Justice Wilt thou condemn him that is most just? say●● Elihu to Job: Surely God will not do wickedly, neither will the Almighty pervert judgement, Job 34.17. and 12. 'Tis true, men may be unjust: If thou seest the Oppression of the poor, and violent perverting of Judgement and Justice in a province, marvel not at the matter● Eccles. 5.8. 'Tis no strange thing to find u●righteousness among men, nay, too often among the best of men; but to impeach God of injustice, or to charge him with hard measure, 〈◊〉 most nesarious Blasphemy. 
Gen. 18.25.  Shall not the Judge of all the earth do right? Nay, after all thi● that is come upon us for our evil deeds, and f●● our great trespass, seeing that thou, O God, hast punished us less than our iniquities deserve. Ezr. 9.13. Yet who is there that will not acknowledge that God is just, even in his severest providences? But alas, my brethren! 'tis one thing to say that God is just, another thing to sit down fully satisfied under the clea● conviction of the Equity and Reasonableness of it.  
4. God must be acknowledged in his ends. Now his Ends are either secret or revealed. A● for those secrets of God, those Arcana Imperii, they are infinitely above us, locked up in th● Cabinet of divine Counsel: all that is visible in God are his back parts; his works are in the dark, à parte post; we can see no further than is revealed. And in this sense is God to be acknowledged in his Ends: and what those revealed Ends are, with reference to his Rod, both in general and in special, the ensuing discourse may more at large discover: at present I shall only show you what it is to acknowledge God in his revealed ends, which imports, as I conceive, these two things.   
1. To ask Counsel of God. God hath given you his Oracles, his Vrim and Thummim, the Law and the Testimony; and hither you are to have recourse. Search the Scriptures. Acknowledging presupposeth knowledge, as every rational act of the will implies the precedent act of the understanding.  
2. To join issue with God, to drive on the same End, and to manage the same design with God. Lord, what wilt thou have me to do? 
Act. 9.6.  says St. Paul, thy Will shall be my will, and thy Interest my interest. 
Matth. 26.42.  If this Cup may not pass away from me, except I drink it, thy will be done. Is it thy Will that I should bear this Cross? so it shall be mine too. Is this thy way to humble and reform me, to make me perfect through sufferings? blessed be thy Wisdom's blessed be thy care! If this may be the fruit, to take away my sin, spare me not: let the Flesh say what it will, let the World advise how it will, I will not ask counsel at those stocks: O my soul! come not thou into their secret; unto their Assembly, be not thou united. Lord, take thine own course, abate me not one grain that may be for my good. If poverty, if shame, if banishment, if death be the way, Thy will be done. Lord, take me at my word, and let it appear that thou hast honoured me, 
Psal. 119.75.  and that thou in faithfulness (according to thy Promise and Covenant) hast afflicted me.  
2. This reproves those that will believe no more than they feel, but like that Horse that Job speaks of, Job 39.21, 22.— Rejoiceth in his strength, he goeth on to meet the armed man, (nay, the armed God); he mocketh at fear, and is not affrighted, neither turneth he back from the sword. Of this generation are those Scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the Fathers fell asleep, all things continue as they were from the beginning of the Creation. 2 Pet. 3.3, 4. Well sinner! Whether thou wilt believe, or whether thou wilt not believe, this shall stand on record within thee for ever, that thou hast been warned. The days are at hand, and the effect of every vision; when God shall make this Proverb to cease, The days are prolonged, and every vision faileth. Ezek. 12.22, 23. The time is coming, when God shall be as good as his word with thee; and if Faith can have no entrance at thy Hearing, it shall by thy other sense of Feeling. Though Hell be the portion and place of unbelievers, yet there thou shalt, as the Devils, and the rest of thy cursed brethren do, believe and tremble. 'Tis true, God doth sometimes drive the nail with his axe, when the hammer will not do: but know this too, that the nail that turns at the hammer, is wont to break under the axe.  
3. It reproves such as slight any thing whereby God manifests his displeasure. You have heard in eleven particulars, what Gods ordinary course is in predicting his displeasure, with a people or person; and, to slight the threaten of God, is to despise both the person and authority threatening. He therefore that despiseth, despiseth not man, but God, 1 Thes. 4.8. And these warnings and threaten of God are despised these two ways: 

1. Privately, and that in these three respects. 

1. In the want of Faith to believe them, either in the Reality of them, or in the Ends and meaning of them. Though I would not you should prostitute your Faith and Credence, and set open these doors to every Bastard-Page of ●ying Fame, yet neither should you obstinately nail up your doors against all strangers; as 'tis storied of the Amyclaei, who being often terrified and wearied with false reports, at length by Law condemned all Reports, and then quickly became their enemy's prey. But in this surmising, enquiring, credulous, and yet unbelieving Age, this is all I shall add at present, as to this case; Those things that are inevident, and improbable in the Fable, may yet be certain, and seasonable in the Moral: therefore what will not serve for a staff to support thee, may yet, one way or other, serve for fuel to warm thee. But how disputable soever God's warnings may sometimes, and to some persons, seem to be, We have a sure word of Prophecy, whereunto ye do well that ye take heed. 2 Pet. 1.19. Yet, alas! who hath believed this report, and to whom is the arm of the Lord revealed? Though the Watchmen cry from the Tower, and blow the Trumpet from the Walls; yet, Where are the so●ls that take themselves to be so deeply concerned in the business? Sinner! thou shalt shortly know which way the malign and fatal Aspects of those fiery Comets of Divine threaten look, when God shall bring thee out with Agag, and tell thee, as Nathan told David, Thou art the man, the very person I aimed at; and though thou wouldst not hear thy case pleaded, thou shalt both see and suffer the sentence executed.  
2. In the want of fear, to reverence and stand in awe of them, as the Majesty of God, and the importance of the issue require. Hear now this, O foolish people, and without understanding! which have eyes and see not, which have ears and hear not. Fear ye not me? saith the Lord: will ye not tremble at my presence? Jer. 5.21, 22. Forasmuch as there is none like unto thee, O Lord, thou art great, and thy name is great in might; who would not fear thee? O King of Nations! Jer. 10.6, 7. O the strang● stupidity! the atheistical madness of an unbelieving heart! Surely, if any created Being be worse than the Devil, 'tis this unbelieving Heart. The Devils believe and tremble. O how is it, that the miserable Proselyte hath so far outstripped his cursed Tutor!  
3. In the want of Repentance to submit. When either through the stoutness of the heart men scorn to stoop; or through the blindness of their minds know not how to do it, farther than the bare Ceremony and externity of it; unto whom God seems, as Lot to his sons in law, but as one that mocks with them. Yet suffer God to speak, nay, he will speak, and, after that he hath spoken, (as Job said to his friends, and performed his word) mock on, Job 21.3. But unto this man will I look, (with an eye of mercy and salvation) even to him that is poor, and of a contrite spirit, and trembleth at my word, Isa. 66.2.    
2. Positively; and thus likewise these three ways: 

1. By belying them. Thus the Sorcerers and Magicians of Egypt endeavoured to belie God, to the hardening and ruining of Pharaoh and his People. Are there none of these Politic Magis to be found among us? who (beyond the Impudence of the Chaldean Astrology) will undertake to interpret the hand-writing, pro lubitu suo. These are some of Israel's Prophets, of whom God speaks, Jer. 14.15. The Prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this Land; by Sword and Famine shall those Prophets be consumed. These sons of Chenaanah, that with their horns of iron will push the Syrians, until they have consumed them, will at Ramoth be of another mind, 1 Kin. 22.11. If God threatens, 'tis in vain for us to flatter ourselves: you may call evil good; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the evident prints of the Finger of God, Fortune Chance or Casualty; the threaten of Scripture, old Antiquated Riddles; the plaindealing of Michaia, a spirit of ill will, and disloyal affection; but you will not call Hell Heaven, nor everlasting Burn the Blessedness you promised yourselves.  
2. By deriding them. When Israel was rotten-ripe for Judgement, and God was sending his harvest-men to make a smooth field of them, 'tis recorded, to their shame, but for our warning, 2 Chron. 36.15, 16. The Lord God of their Fathers sent to them by his Messengers, rising up betimes, and sending: because he had compassion on his people, and on his dwelling-place; but they mocked the messengers of God, and despised his words, and misused his Prophets; until the wrath of the Lord arose against his people, till there was no remedy. Which way went the spirit of the Lord from me, said Zedekiah, to speak to thee? 
1 Kin. 22.24.  The day is coming, that thou shalt know by what spirit we are acted; that we speak not of ourselves, nor run, like Ahimaaz, on a feigned, or begged errand. And if we must be mocked, and derided, and smitten on the cheek for our labour: yet, for our own sakes we rejoice; but for our sacred authorities sake, and for your own souls sake, we cannot but tremble, and weep both over it and you.  
3. By taking a wrong course to evade them. These were some of Saul's practical Politics. God had threatened to rend the Kingdom from him, and to give it to a neighbour of his that was better than he, 1 Sam. 15.28. and now the wisest course he can advise on to secure his Kingdom, is, to destroy the man (were it possible) whom God had chosen to succeed him. So when God withdrew his presence from him at Gilboa; and answered him not, neither by dreams, nor by Vrim, nor by Prophets, 1 Sam. 28.6. which is one ordinary symptom, (as I have shown you) of some Judgement at hand; away he runs to forbidden means, (nay, by his own law forbidden and condemned) and sues to the Devil for counsel in his desperate case. I might enlarge myself here: but what might farther be added, I shall reserve for another place.      
You have heard your duty, Brethren: but, Use 2 duty heard, and in the notion of it acknowledged, and yet not practically embraced, is the God-●rovoking sin, and the heart-plague of this our Sceptic Age. Duties are obligatory on the Conscience and Conversation; O take heed of breaking Gods bonds, and casting his cords from you. We have heard, nay, in some measure, we feel, both the symptoms and strokes of the Lords Rod: Sat down now, and begin to count the cost. There is a Wilderness, and a Jordan, and, it may be, a Red Sea yet before us; gird up the loins of your minds now, and be strong in the Lord. Watch and be sober. Watch for the word of command, and resolvedly stick to your choice and holy profession, whatever come o●●t. And for your awakening and encouragement, consider; 

1. Within a few moments more, all the merry days of the wicked, and all the sad hours of the righteous, shall be at an end for ever; the Field shall be tried, and the Battle shall be over, and the old Quarrel never to be revived more between the seed of the woman, and the seed of the Serpent; The pleasures of sin are but for a moment, Heb. 11.25. and, How are they brought down into desolation, as in a moment● Psal. 73.19. He seems to be ravished at the conceit of it. Those Vipers, that even now, were threatening thy destruction, and greedily thirsting for thy blood; see! with the turn of a hand, they are gone, and are now crawling in the fire. O wonderful and glorious change! For when they shall say, Peace and Safety, then sudden destruction cometh upon them as travel upon a woman with child, and they shall not escape, 1 Thes. 5.3. O Sinner! One moment more, and then succeeds thy woeful Eternity. One game more, and then turns up thy undoing Card. One hour's pastime more, and then farewell to all thy pleasures for ever; not one song, not one dance, not one pot, not one glimpse of joy, not one merry thought nor word more then. On this one Cast lies thy whole Estate● Spend out this, as thou art doing, and thou ha●● never a farthing more to spend, nor to save, i● this world, nor in the world to come. So on th● other hand, the troubles of the righteous are under the same Date and determination; the one's hell is altogether as short as the others heaven: For as the one Bucket goes down, the other comes up. His anger endureth but a moment, Psal. 30.5. Our light affliction which is but for a moment, 2 Cor. 4.17. For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath, I hide my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. Isa. 54.7, 8. Pluck up thy spirits then, O Christian! and turn to thy strong hold, thou Prisoner of hope. 
Zech. 9.12. Cant. 2●8.  Behold! yonder comes thy Redeemer, leaping upon the mountains, and skipping upon the hills. See what haste he makes! he is come! he is come! Behold, he standeth behind our wall, he looketh forth at the window! He is nearer than thou art ware. Arise, O drooping Soul ● view the heavens, 'tis all clear and serene above us: In portu navigas. Are not these the gates of thy Father's Kingdom? Is not the smell of the Country already in thy Nostrils? Are not the golden Instruments of Joy a tuning, to welcome ●ome the lost Son? O hold out Faith and Patience! 
Luk. 15.25.  one League farther, one Tide more, and then thou art safe for ever. Reason thus with thyself; Were This my Portion, and all that I were ever like to see or hope for; were my whole Venture in this Leaking bottom; Had I no settled Inheritance another where, I were miserable indeed, yea, of all men the most miserable; but, blessed be the freeness of rich Grace, 
● Sam. 23.5.  the case is otherwise; The Covenant is ordered in all things, and sure. This hath been my Trading time, my sowing season, my years of Service; and now the Jubilee is at hand, and the Fields look white to the harvest. Awake then, O North wind, and come thou South, fill my Sails, and drive me once to shore.  
2. Remember, The persevering Christian is the only blessed Christian. Ye shall be hated of all men for my name's sake, but he that shall endure unto the end, the same shall be saved, Mar. 13.13. All is well that ends well. O that I could drive a nail here, that might hold! There's no Fruit fit for God's hoard, but that which hangs till Gathering-time; that which falls before, is lost, or sent to the Mill to be beaten to pieces. If any man draw back, my soul shall have no pleasure in him. Heb. 10.38. If any man, whatever he be, whatever he hath been, or seemed to be, whatever he intends to be in fairer weather and better leisure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says the Original; if the Righteous, or Just man, he that should live by Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if he draw back, si se subduxerit, if he shall slink away; the word signifies aliqua ex parte dissimulare, to desire to be excused under some fair, it may be religious yet falso, Pretence, to run away behind one's back, a● a Coward or Traitor from his Colours: if any man thus draw back, my soul shall have no pleasure in him: Here is a Liptote; under this calm Negative lies a Taboroh, 
Num. 11.3.  even the fire of the Lords Jealousy. q. d. It is the highest affront and displeasure that can be offered unto my very soul, (speaking after the manner of men) and so I take it, and shall record it unto the Judgement of the Great Day. No man having put his hand to the Plough, and looking back, is fit for the Kingdom of God. Luk. 9.62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. looking on those things which are behind (the Fish, and the Cucumbers, and the Melons of Egypt:) or which tend to a sinful Retrogradation, for so much the words Grammatically import; therefore, says Christ, Remember Lot's wife, Luk. 17.32. This one thing I do, Hoc ago, says the Apostle, forgetting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those things which are behind, and reaching forth to those things which are before, I press toward the mark, Phil. 3.13, 14. O my brethren! if ever you intent to press forward, take heed of looking backward; as ever you hope to reach the mark, take heed you fall not by the way. Remember Christian! thou art under bonds and Covenants with God for thy faithful and constant service, during the whole and full term of thy life: Thou art under List with him as thy lawful Captain and commander; Thou hast his Press-money and his Livery, and he hath thy Name, and thy Hand and Seal too, for thy loyal and impartial obedience: be sure, God will find thee out among the trees of the Garden, and woe be to thee, when he gins to manage such a Trial against thee, either he will whip thee home by weeping Cross, the highest favour thou art capable of in such a case; or else, (which is more to be feared) will let thee alone till thy measure be full, and then reckon with thee for all together. O remember! Gifts are nothing, Duties are nothing, all external Privileges are nothing; Truth and Perseverance is that which crowns all.  
3. Consider, As tall Cedars in Gods Lebanon as thou or I, have fallen, and are daily falling. In the later days some shall departed from the Faith, 1 Tim. 4.1. Under the sixth Seal the Stars of heaven fell unto the earth, even as a Figtree casteth her untimely figs, when she is shaken with a mighty wind, Rev. 6.13. Is not God now opening this seal, and shaking the figtree? What year, what age, had the Devil gotten such windfalls as of late he hath gotten? The third part, nay more than the third part of the stars are smitten, (If it were possible) they shall deceive the very elect, Matth. 24.24. But, blessed be God, who hath made it impossible; Who are kept by the power of God through Faith unto Salvation, 1 Pet. 1.5. We are kept, but not by our own power. We live, yet not we, but Christ liveth in us, Gal. 2.20. O take heed how you adventure away on your own feet. Wherefore let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10.12. Many. nay, most of those that fall, never rise more, but are of them who draw back unto perdition. 'Tis true, A Peter may fall, a Noah, a Lot, a David, a Solomon may fall 〈◊〉 the Devil may lay snares and stumbling blocks in their path, and get them down; But, though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand, Psal. 37.24. Though he fall, yet he shall rise again; and observe, though he rise, yet not by his own power, for the Lord upholdeth him with his hand. O take heed then! if you fall, there you must lie, nay, there you must die; unless that Grace which you have abused help you up: thou mayst rise, but thy losses will almost undo thee. Peter got up again, with good help, but he wept bitterly for it. God's choicest children have fallen, but it cost them dear to rise, yet 'twas well they did rise; nay, and it may be well that it cost them so dear. O, let these be your warnings! even those thousands that stumble at, and fall, and break their necks over the Cross, which they should, and might have taken up, and carried on, both with ease and honour; and those hundreds that thus fall, and break their peace. Now all these things happened unto them for ensamples: and are written for our admonition, upon whom the ends of the world are come, 1 Cor. 10.11. O take warning by others, that others may not hereafter take warning by you!  
4. Let me ask thee, Is there not enough in Hell to sour all thy present comforts? and enough in Heaven to sweeten all thy present crosses? Tell me, Christian, if thou art not ashamed to tell, What is it thou art at a stand about, whether thou mayest go forward or backward? Is it that which is not common to Man? Hath God made thee no way to escape with it, unless thou take one of the Devils blind ways to escape from it? What Lions are these, that it should seem impossible to pass them? Are the pleasant looks of the World so fair, so ravishing, so real, so beatifying, that the eternal frowns of the Almighty God can't daunt nor change them? Hast thou gotten a heaven on this side Heaven, and entailed it on the other World too? Hast thou procured an Act of Repeal on all those Scriptures, and unalterable Statutes of Heaven, which have provided the Contrary? As, Job 3.21. Eccles. 5.15. 1 Tim. 6.7. Psal. 49.17. etc. Oh! how soon will all these Dreams and Apparitions vanish, when once the dawning of Eternity is broken upon thee! When once that light shall appear, every thing will look like itself; Sin will then be Sin, and Heaven will be Heaven; this old Hag, the World, shall then be stripped of her Harlot's Veil, and shall deceive no more: Hell will be Hell indeed, and Christ will then be Christ. When thine eyes be once opened, thou wilt see that thou art naked. And is there not enough in Heaven to make thee amends at last? Will not the End defray the charge of the Means? Canst thou think it will never quit cost to be a Christian in all places and in all cases? If Heaven be not worth this, I would never persuade thee to adventure for it: Alas, Christian! were thy heart as big as thy head, didst thou but believe thy own Confessions, all these If's and And's would be laid aside; thou wouldst stand no longer a choosing; the Question would be no more a Question with thee. What the World hath, and what the World can do, we know; we know the utmost of it; we can see both ends of it at once, and wrap up all its arrows in one Syllable, Death, which, at worst, is but an Anticipation of Nature. Alas, alas! I am almost ashamed to disparage that infinite Glory above, by so vile, and disproportionable a Comparison; Well might the Apostle reckon, That the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us, Rom. 8.8. What this glory is, I cannot yet tell you; He that had seen farther than ever I yet saw, knew not how to express his ravishing sight, and unspeakable works; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 12.4.  neither shall I here begin to tell you that little that I might, only I say it is Heaven. And, as it is written, eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2.9. And now, if thou art resolved to stand fast in the Lord, if thou wilt own thy professed Choice, unto the death; take with thee this threefold Cord, and gird up the ●oyns of thy mind with it; bind it upon thy heart, and let it be thy Cable in the Storm.    
1. Take heed of overprizing the World. Rate it not higher than thou art sure to make ●on't. If God be come to deal with thee for it, be sure, take him at his first Offer. Don't out-ask, nor outsit thy Market; convince thyself of the real value of it. And, in order hereunto, consider it, 1. In its self. 2. In the price offered for it. In its self, Wherein is it to be esteemed farther than the bare use of it? and as for the use of it, this concerns the Body only directly, the Soul indirectly; necessary it is, as to thy natural Being, but not as to thy future happiness; an old decaying Post, that may stand a while; and for no higher use than to prop up thy Working-house, I had almost said thy Prisonhouse: nay, it sits as a Nail in the door, to keep thee out of thy Dwelling-house. Lo! this is the Palladium, the Pearl of such great worth! Consider it again, in the price offered for it, Matth. 19.29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred fold, and shall inherit everlasting life. Here's a Trade for wise Merchants, that are complaining they know not wherein to deal to get a penny; here's an Ensuring Office, that shall secure thee an hundred pounds for the adventure of one. With whom canst thou deal else in all the world, at such an advantage● And if this be not enough, there is thy Lif● settled on an Everlasting inheritance. Nay, believe it, Brethren, Christ makes the least on't● Give me but thyself, says God, and I will give thee myself; give me all thou hast, and I will give thee all I have; let me command thee and thine, (which yet is but my own, and my proper right, and ever under my absolute dispose) and thou shalt command both me and mine; 
Isa. 45.11.  let me have this Earth at my use, and thou shalt have both it and Heaven too, at thy use and service for ever. On this account it was, that St. Paul cries out, Phil. 3.8. Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ. O my brethren! are you like to lose by such a bargain? O, whence is it then that every Shop is full but God's? that every other trade is ambitiously sued, or patiently served for, and this only goes a begging? None but the world's fools have wit enough to adventure this way.  
Ay, but your worldly hearts would say, 
Ob.  might they but speak out; We may look long enough for this: A little in hand is better than a great deal more at such a distance.  
This I shall answer briefly, Answ. but as fully as I can.  
1. Though it be future, yet it is sure. Thou hast the word of a God for it, who is truth itself, and cannot lie. Nay, thou hast his Hand and Seal for it; his Word, his Covenant, and all ●he Promises and Privileges of them ratified and sealed with his own Seal of Divine Inspiration and Institution, and that in the blood of the Lamb, in whom all the promises are ●ea and Amen, 2 Cor. 1.20. What thou hast not yet in thy hand, is certainly forthcoming.  
2. Thou art sure to have it into hand as thou hast real need on't. It is not for the credit of a Father to let his children go naked and famished, unless it be in order to some greater good; though I might interpose, by the way, that God seldom or never turns out any stark naked. Nemo tam pauper vivit quam natus est. The Covenant of Grace hath provided as well for this life, as for the life to come. I have been young, and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread, Psal. 37.23. He hath given meat to them that fear him, he will ever be mindful of his Covenant, Psal. 111.5.  
But we often see the dearest of God's children in lack, Ob. and that not only of conveniencies, but even of necessaries; 'tis a common Case.  
Let God be true, Answ. and every man a liar. Men are not held to be competent Judges in their own case. Thy Parum, may be Satis in God's Translation. Though they be sometimes without conveniencies, yet 'tis improper, I had almost said, false, to say they want them, for there is no want to them that fear him, Psal. 34.9. This Scripture is the word of God, and therefore true. If there be any want, 'tis from within, not from above; mistake not, Christian, 'tis the Ship moves, not the Shoar. I hope you confess that that is not necessary that God doth not see necessary: Well then, can it possibly consist with his glorious Attributes, to see any thing really necessary pro hic & nunc, and yet deny it to such as are in Covenant with him, when he hath plainly asserted, and faithfully engaged the contrary?  
3. Nay, let me add, This hundred-fold increase thou hast already; and that not only in the promise and title, but in the possession. Mar. 10.29, 30. Here you have a large Edition of the forecited Text: Verily, I say unto you, Here's the Oath, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake and the Gospel's, but he shall receive an hundred fold: now in this time, houses, and sisters, etc. with persecutions; that is, He that shall leave Lands, or Relations, etc. for my sake, shall find as good again another where. Stranger's shall be to him as Father and Mother, etc. as tender, as careful, as friendly, as those Relations he left. Their houses shall be his houses, and their lands his lands. These ●re your persecution-fathers', and your persecution-brethrens, the Relations begotten in, and ●●y your bonds, the lands and houses purchased ●●y your poverty and vows as God dealt with Joseph, Gen. 39.4. And Joseph found grace 〈◊〉 his sight. Here Joseph found the Father and Brethren which he had lost: Thus in the same ●ind; and yet if this be not enough, or if it be ●ot always made up this way, yet be sure it shall in that better part: if thou be not paid in counters, thou shalt in Gold. Godliness with contentment, Godliness in all its Consequences, or Appurtenances; Persecutions with contentment is great gain. That little, that never-so-little that a righteous man hath, is better than the riches of many wicked, Psal. 37.16. Better is a dinner of herbs, where love is, than a stalled Ox●● and hatred therewith, Prov. 15.17. I might 〈◊〉 forth the vastness of the overplus of this advantage, both in respect of the Nature, and the Measure of it; but I must not Digress too far●.  
2. Clear up thy Assurance of God's good-wi●● to thee. 'Twill be a hard matter to suffer long, 〈◊〉 to suffer much, for One, of whose special love you are not well, and convincingly persuaded. Herein stands the superlative Excellency and commendation of the love of Christ, that he died 〈◊〉 Eremies, Rom, 5.8. But 'twill be hard for you to drink of this Cup. I am not of their mind, who own no such thing as the Doctrine of Assurance but would cut God's Standard, and reduce it unto Antichrist's Peck. Neither am I of their Persuasion; who make Assurance the Genus of Justifying Faith; These are the Scylla and Chary●dis, which have slain their thousands, nay, the● ten thousands. Nor shall I digress so far, as 〈◊〉 insist on the confutation of either: only this 〈◊〉 say, Give diligence to make your calling and Election sure; as the Apostle exhorts, 2 Pet. 1. 1●. For if ye do these things, ye shall never fall. Ma●● your Calling and Election, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, firm and st●ble. Not, Objectiuè; For, the Foundation of G●● standeth sure, 2 Tim. 2.19. Election is Election, and Calling is Calling, whether we know it or no; neither is it founded on opera praevisa, or peracta. But Subjectiuè, That ye may believe, and besure; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. John speaks, Joh. 6.69. that ye may certainly know, and fully testify your Calling and Election. And that this is the truth of this Scripture; Observe, first, his Inversion; ●ot Election and Calling, in their natural Order, but Calling and Election, q. d. Make evidence of your Election by your Calling; and then give diligenceto make it sure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Steph. Divers. lect.]: for if ye ●o these things, (before advised and enjoined, ●er. 5, 6, 7. you shall never fall; not only from ●our Elected and Justified Estate, but not from any proportionable and comfortable sense of it: Keep ●he Clouds of sin from interposing; keep the lower Regians clear, and the Sun shall cast thy shade 〈◊〉 the way wherein thou art walking. As ever ●hou hopest to find that Cordial at the Bottom, and 〈◊〉 hold out with Courage and Patience till the noyls shall come to be divided; get some infallible Evidences, that thy Captain's heart is ●●ith thee. Alas I Christian, thou art little a ware, 〈◊〉 what use Love will be in hard service. Now thou lovest, but considerest not what standing ●edges and Reciprocations thy love hath gotten ●●om above; only thou hast thy ease, thy health, ●●y liberty: God hath made a hedge about thee, ●●d thou art not serving him for nought; thou ●●st thy Privileges, and Spiritual Advantages in ●●mmon with others; the same Sun that is shining 〈◊〉 the wicked, shines on thee too. These are to thee some tokens of Fatherly Love and care, on the account of Covenant-Interest and Relation; Ay, but when thy Goshen is become a Wilderness, and these tokens cease, what infallible Evidence● hast thou then, on which thou canst boldly cast thy Body, and Soul, and Hopes and all! If eve● you fall, it's like to be under your burden, or over some Rock of offence: and now that your old Staff is broken, what have you to trust to? O● keep in with God; give diligence to make your Calling and Election sure, and so, Y●● shall not, not at any time fall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3. Examine, and prove the strergth of thy Graces. Hast thou nothing to try thy Faith and Patience with? no smaller Burdens to begin with 〈◊〉 no broken Papers to try thy Pen upon? Taur●● feret, qui Vitulum tulit. Take on thy whole Armour, and prove it; thou art called to fight 〈◊〉 thy life; this is it must defend thee, or thou m●dye for't. Thine Armour is invulnerable, 〈◊〉 thou knowest how to use it. Young Soldiers, th●● have only the Theorio of Arms, will find themselves miserably to seek, when they come 〈◊〉 Practice. Hast thou no Personal troubles, 〈◊〉 Family-Crosses, no Scorns nor Contempt, no● that Wrong thee, or Speak Evil of thee, no Pai●, no Disease, no Fear art thou in, no trouble 〈◊〉 other men? If thou hast no burden considerable of thy own; hast thou no assisting work offer●● Are there none of thy poor brethren overladen 〈◊〉 thee, whose burden thou art commanded to bea●● Gal. 6.2. Try now what thy Faith and Pa●●ence, thy Humility and Self-denial, thy H●● and Charity will do, in these common and lesser cases. It may be thou art hoping to hold out well enough at last, and in greater Trials to stand thy ground with the best. O consider! how sadly thou wilt befool thyself? First, He that will not serve in his own File, whereunto he is called, may look to be disbanded, and cast out of the Service for ever, like one of Gideon's supernumerary Cowards; and what then? He that is not with me, is against me. Secondly, It argues thy mercenary hopes, as well as thy slavish fear; and what thou dost at last (should●st thou make good thy glorying) would appear to proceed from no Love or Loyalty to thy Captain or to thy Cause; out a servile, and base fear, of losing the glory, or advantage of the Victory: and how little art thou like to be thanked for such service? Lastly, It seems very irrational, nay, somewhat impossible, to ●ring thy boasting to pass. For, If thou hast run with the Footmen, and they have wearied thee, ●hen how canst thou contend with horses? Jer. 〈◊〉 2.5. How canst thou think to bear blows, that ●●t not able to stand under a frown? Is the greater more tolerable than the less? Sure, if à minori ●●d majus be true arguing, thou wilt be deceived. Thou art commanded to lay aside every weight 〈◊〉 that hinders thee) and run with Patience, Heb. 〈◊〉 2.1. and dost thou think to tug it along, till ●●y back break under it, and the Prize be won? What will running avail thee when the Race 〈◊〉 over? Once behind hand, and ever behind and. When thy Vessel is full, and gins to sink, than 'twill be time to shuffle thy undoing wares overboard.  
That the Afflictions wherewith God Exerciseth his People, Doct. 2 are but Rods.  
I have gone beyond my purpose on the first Doctrine, therefore shall be the more succinct here; where I have but these three things to do: 1. I shall show you that they are Rods, and but Rods. 2. What Rods they are. 3. Apply it.  
That they are Rods, and but Rods, appears; 

1. Because they are so called in Scripture Psal. 89.32. Then will I visit their transgression with the rod, and their iniquity with stripe●● and Psal. 125.3. The rod of the wicked shall not rest on the lot of the righteous ●● and Isa. 10.5. O Assyrian! the Rod of mi●● Anger, etc.  
2. God useth them to no other end about his people, but as Rods. Solomon tells us what th● end and use of the Rod is, Prov. 22.15. Foolishness is bound in the heart of a child, but the r●● of correction shall drive it from him. This is th● very design of the Rod in Question. Zion sh●● be ploughed like a field— Jer. 26.18. You know what Ploughing means, though it be to lay the fir●● fallow a while, yet it is in order to a Crop. Th● Blow is an Instrument of Husbandry; where 〈◊〉 see God's Blow, we may conclude he intends bo●● the Seed and the Harvest in their Season. I know there is a vast odds between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amending and avenging; curing and cursing o● Person or People; but we are speaking of such afflictions as are common to the people of God, as such, whether personal or natural: of which the Apostle speaks, Heb. 12.10, 11. For they verily, for a few days, chastened us after their own pleasure; but he, for our profit, that we might be partakers of his holiness: for no chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness.  
3. God dealeth with the Instruments as with Rods. When the Child is sufficiently beaten, the Rod is burnt, or laid aside. 2 Thess. 1.6. It is a righteous thing with God to recompense tribulation to them that trouble you. This was the end of the Egyptian rod, as you may read at large, Exod. 14. So God dealt with the Assyrian, the rod of his Anger, Isa. 10.27. And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder; and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing. When Gods areing time is over, he will burn the yoke, that sat too heavy, and galled the necks of his children: when the long Furrows are turned, and the seed is in, and covered; he will drive off the Beasts, and they shall oppress no more, but be fed for the day of slaughter.    
2. The second thing proposed, was, to show you what Rods these are; This I shall do under these three heads.  

1. In themselves.  
2. With relation to our sins.  
3. In respect of God's ends in them.   
In themselves, they may be, 

1. Sharp rods. No chastening for the present, or in its self, seemeth joyous, but grievous. Affliction is the burden and distress of Nature. Every Cross hath its nails with it, according to its kind and degree: yet God hath some greater and sharper than others, that will not only scratch the skin, but tear the flesh, and break the bones. All his rods are not of a size; that he may proportion himself to the strength of the Offendent, and the height of the Offence. God may set a Bramble over thee, and hedge thee about with Thorns. Wonder not, Christian, if the Rod smart, that is dipped in the Gild of sin, and Divine displeasure.  
2. Long Rods. Such as may reach over all thy comforts, all thy hopes, all thy contentments. Such was Job's case, trouble on every hand, within door and without. God may lay thee out in such a storm, as shall swill thee from head to foot, and leave thee never a dry thread; nay, he may wrap up thy spiritual peace in the same plight too, and make thee cry out with David, All thy waves and thy billows are gone over me, Psal. 42.7. The Cloud may overspread thy whole Horizon, in all the parts and dimensions of it. Sometimes God cuts his Rod so long, that it shall reach from thy Cradle to thy Grave ●● nay, he hath a rod that is as long as Eterning itself; which is the rod he hath laid up for his Enemies.  
3. Strong rods. Such as thou canst neither stand against, nor stand under: that will make thee yield and stoop to them. Heaviness in the heart of man maketh it stoop, Pro. 12.25. God may bring such an evil upon thee, and lay his Siege so close at thee, that thou shalt not be able to escape; as he threatened Jerem. 11.11. The weakness of God is stronger than men, 1 Cor. 1.25. Who can contend with the Almighty, or quench the flames of Consuming fire? He is wise in heart, and mighty in strength; Who hath hardened himself against him, and hath prospered? Job 9.4. God will draw his arrow so deep, that it shall be sure to ●each home, and strike its mark: though ten thousands stand in his way; though Earth and Hell conspite with their utmost skill and power, yet there's no resisting of his absolute will and purpose; nor turning him from his designed end or means. Both his work and his way are .    
2. With relation to our sins; they are, 

1. Short rods. Sin is of an infinite extent: had not God set its bounds, it would run parallel with eternity. Nay, in some respect, it is actually as endless as eternity itself. For, though there be no sinning in Hell, as sin hath reference to the Law, ●t being God's Goal, and therefore exempt from ●he Law: 
Rom. 5.13.  And Sin is not imputed where there is ●o Law. But, as sin is the depraved habit of ●he mind, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole Soul, ●t accumulates in that estate of eternal separation from God, and rises to its highest Zenith; so that those that were bad before, are now unconceivably worse. Let him that is filthy, be filthy still. The Covetous never so greedy, as ●●ow; The unclean never burned, as now; The envious never gnashed the teeth as now: and yet the Objects of those lusts at an unaccessible distance: the gulf is fixed, which doubtless is no small part of their torment. I should speak more fully here, but that it is plainly out of my way. That which I aim at, is, to measure the Rod with Sin, the Sire and Progenitor of it; and we find that the Giant hath begotten a Dwarf. Sin hath seized on every faculty, and lies in every joint: but the Rod hits but in one, or some few parts at once. The yoke lies but on the neck. The Disease is universal, yet the Vein is opened but in punto. Nay, Sin is a complicated evil, a Bundle of different Species; some, in the seeds only; others, both in the root and branch. But the Rod is won● to come single: God doth not heap up misery, as we heap up iniquity; He punisheth, in this world, seven times, nay, seven thousand times less than our iniquities do deserve.  
2. Light Rods. Our light affliction which is but for a moment, etc. 2 Cor. 4.17. God may lay more upon thee, than thou art willing to bear; but not more than thou art enabled to bear. More than thou bearest with Patience: but not more than Patienee would bear. Thou hast no reason to shrink from, or sink under thy burden, till God lay on the burden of thy sin, either in the Gild, or in the full demerit of it. This indeed is a weight, which none but he that was God as well as Man could ever bear. Nay, see how i● stretched the very Cords of his Soul, as it were to stand up under it. Hear, how God himself complains of it, Amos 2.13. Behold, I am pressed under you, as a Cart is pressed that is full of sheaves. O my brethren! never complain that God hath laid on you his little-finger, when he might have crushed you with his Loins.  
3. In respect of God's ends in them; they are, 

1. Teaching Rods. The rod and reproof give Wisdom, Prov. 29.15. The rod is God's pen wherewith he writes his Law, and our duty, on the fleshy Tables of our hearts. It is good for me that I have been afflicted, that I might learn thy statutes, Psal. 119.71. It is good; the Affliction is over, but the Good remains. The good that is in other things, dies with them; Health, Wealth, Peace, Friends, and all those things that contribute to the sweetness of a natural life, are good but while they are enjoyed, unless that good be sanctified by a faithful and successful improvement of them to their spiritual uses and ends. There are thousands in Hell, that are cursing the day that ever they were born to such Estates, and arrived to such Honours, and lived at such Ease: these things were once taken to be good, nay, the only good; but now that the other side is turned up, and upon deliberate review, they are not like the things they were. Thus the Devil cheats poor Souls, with a fair Image on the one side, but plain Brass on the other. But it is good for me that I have been afflicted; The Cross lay uppermost, but the Crown was under; and true Gold on both sides; Golden afflictions, and Golden glory. That I might learn thy Statutes. These are Mysteries that the Worlds-Disciples are ignorant of. Indeed, they pretend to great Matters, great Learning, and high Parts, men of vast Reading, and piercing Wits; and yet they die Fools at last, and their Wits pierce themselves. But, Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy Law. Psal. 94.12.  
2. Establishing rods. Before I was afflicted, I went astray; but now have I kept thy word. Psal. 119.67. The shaking of the tree strengthens the root. When I lived at ease, and every thing was, as, I thought, I would have it: when I felt no pain, and saw no trouble: I was wand'ring and gadding after every temptation, my foot was in every snare, and one swallowed-Bait engaged me for another. I was beating up and down the streets like a truant child, that had no Guardian nor Governor, but his own Will. But now, since thou hast fetched me in with thy whip; since thou hast been dealing with me by such or such an affliction or cross: since I have smarted under thy rod, the case hath been happily altered with me: I have kept thy word. O Christian! thou canst not think how much thou art indebted unto God for his Rod.  
3. Comforting Rods. This is a Mystery to the poor blind World. What! Affliction the way to Comfort? Trouble the way to Peace? Liberty the fruit of Banishment? Meat out of the Eater, and Sweetness out of the Strong? This is a Riddle, how can these things be? Alas, they are people of another Climate, that can't live by such herbs; no, nor yet by Faith. What can comfort them, when the heart of their comfort is broken? What, or who can bless them, when their Gods are spoiled? Ye have taken away my Gods, and what have I more? Judg. 18.24. If these fail, they are undone. This is their Main chance, their Portion, their All. In and by this Element they live. 'Tis true, they have some other things to discourse of now and then, but 'tis that they can't live on. When they saw the boldness of Peter and John,— they marvelled, Act. 4.13. 'Tis a wonder to them to see the Bush in a flame, and yet not burnt: to see men in the fire, and yet not consumed: among Lions, and yet not devoured. But, says David, Thy rod, and thy staff, they comfort me, Psal. 23.4. No Comforts like to Affliction-comforts: This is the Sword of Goliath the Philistim, 
1 Sam 1.9.  wrapped in a cloth behind the Ephod; there is none like it. The highest wages are reserved for the hardest service. For as the sufferings of Christ abound in us, so owned consolation also aboundeth by Christ, 2 Cor. 1.5. The Vessel never rides better than on Springtides, when the waters are highest. O how sweet are Prison-Cordials! how pleasant are his looks, when darted through the blackest Cloud! Oh what light is there in the flaming furnace, when God is there too! What a smell is there in his Distilling-house; how sweet are the Roses when the fire is under! But I cannot stay here; I must hasten.  
4. Feeding Rods. God's children never begin to prove, till they fall on Pulse and Water: Feed thy people with thy rod, Mich. 7.14. And in this sense we may call it, the Bread of adversity, and the Water of affliction, Isa. 30.20. which are as absolutely necessary (though not per se, but per accidens, and as the case stands) unto our spiritual life and growth, as bread and water are to our natural. Alas, Christian I Thou canst not live without sufferings. You say, 'Tis pity that fair weather should ever hurt. But it's certain, a continual Summer would whither thee, branch and root; the Winter must succeed in its course, or thou must die. This necessity proceeds not from the Arbitrariness of God's Sovereign dispose, but from thy own temper and constitution. God is not like those Physicians that covet to enrich themselves by their Customers, and will physic them right or wrong, that they may live upon them, though their poor Patients die under them. Oh, 'tis well for us, that we have to do with a God, that knows how to chastise us in Judgement, and immeasure, and will correct the poisonous Ingredients of the Fury and Envy of unreasonable men ●● that will pair his rod, lest it should fall too heavy, or too many ways at once. Surely, the wrath of man shall praise thee, the remainder of wrath shalt thou restrain, Psal. 76.10.  
5. Improving rod. Every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit, Joh. 15.2. God doth not only lop off the dry boughs, but pares●p the green; and this is the way to make a fruitful tree more fruitful. That tree only is in good case, that is full of fruit, let the husbandry be what it will. Affliction is the watering of God's Garden; though the drops may fall so. heavy and thick, that they may beat all flat to the ground, as if it should never rise more; yet it quickly recovers, and with the fresher vigour and beauty. What an odour doth there result from every odoriferous herb, in its nature and kind, after a soaking shower? Every Grace thrives under a sanctified Rod. 
Stellae nocte splendent quae die non videntur. Bern.  Humility never looked like its self till now. Heavenly-mindedness had never such a face, as now that it is washed in its own tears, from the filth and polluting scum of this Earth. Faith was never so active and clearsighted: Patience never so strong at the Ankles: Charity was never so heartwhole as now, that God hath dieted them with his rod. The Judgement never so settled; The Will never so deliberately resolved; The Conscience never so tender and clear; The Affections never in such a posture and temper; The Temple of the heart never so kept as now, that God hath made a scourge of small cords, and driven out all those Merchants that held their Exchange there. 
joh. 2.12.       
Hitherto for the Doctrinal part: Let me apply it now, for 

Information.  
Exhortation.  
Consolation.    
A word to each of these, and so I proceed.  
If this be so, Then the wicked are sadly deceived; Use 1 and that, 

1. In themselves. Howbeit, he meaneth not so, neither doth his heart think so— For he saith, are not my Princes altogether Kings? Isa. 10.7, 8. With our tongues we will prevail. Our lips are our own, who is Lord over us? Psal. 12.4. Alas, Sinner! this is thy day, and it is but a day. Mistake not, thou art but a Rod, though it hath pleased the Father to set thee on high in his house, for the terror of his children; thy use is no longer than while the child is under age, when once the Heir is of years, this penal Discipline shall cease for ever; and then all thine arrows shall return on thine own head, tipped with that vengeance that thy Pride and Cruelty hath deserved.  
2. In the people of God. They are not the persons thou takest, and accusest them for: the Fools, the Hypocrites, the Troublers of Israel. The World knoweth us not— Now we are the so● of God, and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him, 1 Joh. 3.1, 2. Oh Sinners● what will ye say, when ye shall see those, whom now ye hate and persecute, and brand with hypocrisy and sedition, coming in the Clouds, and in the Glory and Power of their Father, to pas● Sentence and Judgement upon you? Do ye unknown, that the Saints shall judge the World ●● 1 Cor. 6.2. Go on then, arraign, condemn execute; But know thou, that for all these thing God will bring thee into Judgement, Eccles. 11.9. For a good work, say they, we stone thee not; b●● for Blasphemy, etc. Joh. 10.33. But wilt tho● adventure thy soul on't, that thou art not mistaken? Was not Saul once of thy mind, before God from Heaven convinced him what he was doing? He little thought it had been Christ he was persecuting. Oh! don't thy Conscience sometimes tell thee, when thy Interest and Malice ●s at an Ebb; that the Question deserves thy better consideration, whether it be Dagon or the Ark, thou art fight against? the Fox or the Lamb, thou art hunting and smiting? Yea, the ●ime cometh, that whosoever killeth you, will think that he doth God service, Joh. 16.2. ●Twere very strange indeed, if any one should ●hink to do Christ a service, in destroying his Members, eo nomine: but, under other notions ●nd accusations. Well Sinner! if thou wilt not ●ebate the case now, God himself shall shortly ●ebate it with thee, and shall judge uprightly between us.    
Now to the people of God. Use 2 Is all that you ●mplain of, and groan under, but a Rod, and ●●ch a rod? then be exhorted, 

1. To bear the rod. Nay, you must bear it: ●he yoke is pinn'd-on, that it cannot be shaken ●●. But that you may not lose your labour, and ●●pes, bear it, 

1. With Faith: the affiance, confidence, and ●●quiescence of Faith.  
2. With Patience.  
3. With Resolution.  
4. With Joy.  
5. With Perseverance. Matth. 16.24. Then ●●d Jesus unto his Disciples, If any man will ●●e after me, let him deny himself, and take up 〈◊〉 Cross, and follow me. If you will be Christians, you must bear the Cross; and for your help and encouragement consider, 

1. 'Tis the Cross of Christ. He hath born it before you; He hath born it for you; He bea●● it in you; He lays it on you: And in his time, He, and he alone, can and will take it from you.  
2. 'Tis thy Cross. The burden that is weighed out for thee. The rod appointed thee: there is a necessity, & praecepti, & medii; and thou 〈◊〉 bear it.  
3. 'Tis a gainful, though a painful Cross like Aesop's Load; the burden that threatens th● death, is the bread that maintains thy life.  
4. 'Tis an honourable, though a dishonoured Cross, The Vexillum & Insignia Christi. I b●● in my body the marks of the Lord Jesus, G●● 6.17. The wounds and scars of a Soldier, an● the visible witnesses of his valour: and his v●●lour the Crown of his honour.  
5. 'Tis a Victorious Cross. In this War th● conquered conquers, 
Patiendo non resistendo, Aug. Euseb. l 4. Hist. c. 13.  and patience only wins th● field. Christianos victores evadere, dum m●● malunt pro sua Religione qudm Imperatorum 〈◊〉 ctis parere. That the Christians became Co●● querours, while they chose to die for their 〈◊〉 ligion, rather than to obey the Edicts of 〈◊〉 Emperors; 
Anton. Imp.  was confessed by an Heathen E●● perour himself.      
2. To kiss the rod. Kiss the son, lest he be angry, Psal. 2.12. Kissing imports Salutation, 〈◊〉 welcome entertaining of a person, or thing; voluntary submission to it; and a full and free 〈◊〉 conciliation with it. Can you? will you, th● kiss the rod, not only in the Author, or Efficient, but in the Instruments, or second Causes of it? It is not sufficient, that the child kiss his Father that corrects him, but he must kiss the rod too. But to prevent an Objection or a Mistake here. I must add, That God doth not expect, nay, he will not, that his children should kiss the rod, on any other account, but as they are rods in their Father's hands: Have no fellowship with the unfruitful works of darkness, nor with the workers themselves, farther than the Law of God and Nature do allow, or the Christian duty toward their Souls requires. Take heed of striking hands with the Gibeonites; of complying, or compounding with the rod.  
3. To improve the Rod. To this end, walk with God under it, and wait upon God in it. When the Streams run foul below, draw up to the Fountain, and dwell there. If the Floods be upon the Earth, repair, with the Dove, to the Ark, where thou mayst be at rest; Walk with God in his way, and by his Rule, when he is not pleased to walk with thee in thy way, and by thy rule; Then is the rod improved, when it touches with God's design. You have heard, they are Teaching Rods; oh, learn by them! Establishing Rods; oh, take root under them! Comforting Rods; oh, suck out the marrow of these bones! Feeding Rods; oh, shut not the mouth too fast against them! Let them in, and set them down, and digest them, when God offers them; and so your growth and improvement shall abundantly appear. I am fain to post over these things, that I may not be prevented in what I chief aim at.    
If it be but a Rod, Use. 3 and the Rod of Fatherly Discipline and Love; then, Christian, let me offer these three rich Cordials to refresh thy spirits in such a case.  
1. It proves thy Adoption. And in nothing terrified by your Adversaries, which is to them an evident token of Perdition; but to you of Salvation; and that of God, Phil. 1.28. If ye endure chastening, God dealeth with you, as with sons: for what son is he whom the Father chasteneth not? Heb. 12.7.  
But Solomon tells us, 
Ob. Eccles. 9.1.  that no man knoweth love or hatred, by all that is before him. How then shall I know, what, or when afflictions are conclusive of Adoption?  
'Tis true, Answ. 1 God is not wont to set his Seal to Blanks; but where Adoption is, this is one Seal or Evidence of it. No man knoweth either love or hatred, by all that is before him; if he hath nothing else to know it by, this is no adequate, but an assistant, or completive Evidence.  
These Evidences are not so discernible Coming, Answ. 2 as Going. When David had gotten through, he looks back, and concludes; It is good for me, that I have been afflicted. We may judge something from the Cause, for which, and the Instruments by which, we suffer: but most safely, from the work, and operation o● them; the manner, nature, and fruit of their working. Then doth the Physic promise a Recovery, when it kindly works upon, and forcibly works off the Cause of the Disease. The teaching, establishing, comforting, feeding, improving, and improved Rod, is the restoring, and sealing Rod. But when it works the contrary, as, on too many it doth, and, like the Troubled Sea, casts up mire and dirt: or but at halves; when it stirs the Pool, and causeth sin to come in remembrance, and makes the Soul, it may be, stomach-sick, but carries it not off; in this case, in this sad case, it seals too; but, as to thine Adversaries, It is an evident token of perdition.  
2. It seals to thy Portion. It is a faithful saying, For if we be dead with him, we shall also live with him; if we suffer, we shall also reign with him, 2 Tim. 2.11, 12. Behold, we have forsaken all, and followed thee, says Peter, what shall we have therefore? Verily, I say unto you, says Christ, that ye which have followed me in the Regeneration, in the work, the duties, and difficulties of Regeneration, when the son of man shall sit in the throne of his Glory, ye also shall sit upon twelve thrones, judging the twelve Tribes of Israel, Matth. 19.27, 28. This is the day of thy labour, and every stroke thou strikest in it, is in earnest of thy Rest. As sure as thou seest the Sun shining in the Heavens, the Evening is at hand, which shall crown thy day's work. For God is not unrighteous, to forget your work, and labour of love, which ye have showed toward his name, Heb. 6.10. Bear up your spirits then; He that hath espoused you, will shortly marry you, and celebrate your blessed and glorious Nuptials, in the house, and kingdom of his Father, for ever. O the ravishing Songs! the joyful Epithalamiums that shall then be sung! He that hath hired you, will surely and fully reward you; when you shall know what is the hope of his calling, and what the riches of the glory of his Inheritance in the Saints, Eph. 1.18. Though thou art sweeting, toiling, suffering, sighing, weeping now; by this thou mayest know, that thy rest remaineth.  
3. It works for thy good. And we know that all things work together for good to them that love God, to them who are called according to his purpose, Rom. 8.28. All these things which seem to be against thee, are directly making for thee. God is now emptying thee from vessel to vessel, that thou mayest not settle on thy lees: that thy (old) taste may not remain in thee: that thy scent may be changed, and thou mayest be prepared for the Cup, and Table of his Glory. He would never thus winnow and grind thee, but that he might have thee nearer to him; and make of thee, Savoury meat, such as he loveth, and feast himself with thee to all eternity. Nay, it makes for thy present good; The tried Silver is now Current Coin; and they that scrupled at it before, that called it Brass, base, and counterfeit Metal; that scoured it, cut it, and cursed it, and blasphemed the sacred Stamp, and Coiner of it; are now ashamed of themselves, and glad would they be, 
Math. 25.8.  like the Foolish Virgins, of some of your oil. I might here tell you mose at large, how the Lords rod, and every branch of it, as all the Occurrences of his Providence, are working together for the good of them that love him, both in respect of the design and event. But this hath been the happy labour of a far abler Pen already, whereunto I refer you, 
Mr. R.A.  and shall add no more here.  
That there is no affliction can light on the people of God, Doc. 3 without his divine permission and appointment.  
But I intent not to insist here, only give me leave to make good what I have said; which I shall do in the mouth of these two Witnesses: Matth. 10.29, 30. Are not two Sparrows sold for a farthing? and not one of them shall fall to the ground without your Father. But the very hairs of your heads are all numbered. And then he concludes, à majore, Fear ye not therefore, ye are of more worth than many Sparrows. If a Sparrow, which, in buying and selling, is valued but at half a Farthing; nay, if a hair of our heads, which is but an excrementitious Appendix to the body, can't be any way disposed of, without the all-commanding Counsel of Heaven; doubt not, Christian, but that thy higher affairs, thy greater concernments either of Body or Soul, are under special appointment and designation. Hath he such care of Sparrows? and will he forget his Doves? 
Cant. 6.9. Isa. 62.3.  Will he not lose a hair of thy head? and will he be prodigal of the precious Jewels of his royal Crown and Diadem? Surely, he that guides thy hairs to the ground, will not suffer the Rod to fall, without special Licence and ordination, on thy back, Isa. 10.23. The Consumption decreed, shall overflow with righteousness. For the Lord God of hosts shall make a Consumption, even determined in the midst of all the Land. Whoever, or whatever be the Instruments, they must work by God's rule, and in Gods determined, though they cross his prescribed way.  
Proceed we now to the last Doctrine, yet that which was the first in our eye.  
That the Lords Rod is no dumb rod. Doc. 4 It is a speaking, pleading rod.  
This we shall 1. Prove. 2. Interpret (as God shall enable) the Voice of it. 1. In General. 2. In Special. 3. We shall apply all very briefly.  
Here are two Arguments couched in the Text itself, to illustrate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this truth.  

1. The Lord cries for Audience. He hath now sent his Rod to plead his Quarrel, seeing his Prophets could not be heard; and now commands their attention to this his severer Messenger: Hear ye the rod. Which clearly implies, that it hath a Voice; nay, an intelligible, though in itself, an inarticulate Voice. His Rod, and his Word, are sometimes Synonyma in Scripture; as Isa. 11.4. He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. God doth sometimes speak Rods, his Words do wound, and kill. When he rides forth, as St. John describes it, Rev. 19.12, 13, 14, 15. Clothed with a vesture dipped in blood, and out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron, etc. And as he speaks rods, so his rod speaks and pleads with those unto whom it is sent.  
2. The Text tells us, that it is the Rod of divine and special appointment; which argues the End and design of it; it is a designed, and a designing Rod. God doth not shoot his arrows at Random, without mark or aim; but he hath a Wherefore for every particular of his Providence. For this cause many are weak and sickly among you, and many sleep, 1 Cor. 11.30. This is one main use God makes of his Rod, to point at his meaning by it, and to give us the sensible and visible Characters and Emblems of his mind. God spoke in divers manners in time past, unto the Fathers, by the Prophets, says the Apostle, Heb. 1.1. But hath in these last days spoken unto us by his Son. And now, may I say, in divers manners too. Sometimes by his Word, in plain Scripture; sometimes by the explaining, or awakening Ministry of it; and that either in Doctrine or Reproof and Threatening; or in Promise and Encouragement; Sometimes by his Spirit, in the secret workings and whispers of it, in, and on the Conscience; and sometimes by his Rod; when our stupid Dulness, or perverse Carelessness is grown to such a pass, that other means and ways are ineffectual; then he takes up his rod, and points more plainly and convincingly at our duty, and engageth us in it, with the more fixed, and solemn resolution. Thus far the Text itself confirms its own truth: And let this serve at present to prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it.   
I shall add but a word or two more, for the Demonstration of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and so proceed to the Interpretation of the voice.  
For Demonstration, or why the Lords Rod should have a Voice.  

1. For the glory of his Attributes. God's Wisdom, Justice, and Mercy, are highly concerned in it. To think that Divine Dispensations are steered by a blind Instinct Necessity, or Casualty, without some gloriously designed, and determined End, is Atheistically to blaspheme his heavenly Wisdom. Affliction cometh not forth of the dust, Job 5.6. God has a Wheel within the wheel; a wheel of infinite Counsel and Wisdom, which moves within the wheel of external Providence. Deus & Natura nihil frustra agunt. Nay, it would greatly derogate from the glory of his Justice, to exercise his Rod, without some proportionable End: For, (to speak with holy reverence) God is, as it were, bound in all his Divine Actions, to aim at his own Glory, because there is no higher End, for all Humane, Angelical, or Divine Motions to terminate in. And wherein is he glorified more than in the high Exploits, and blessed Fruit of his Rod? This is, as it were, the Sceptre, the Fasces of his Kingdom, the Coercive Laws of his Government, and the great visible Pillars of his Jurisdiction over the sons of men, Now it is certain, that on the account of his absolute, and supreme Sovereignty, he may, without any violation of his Justice, dispose both of Us and Ours, as he pleases; neither is he bound to give us an Account of his ways, any more than we are bound to give the Worms we tread on an account of ours. He might deal with us with dumb blows, and never stand to reason the case with us. He once gave us both to know, to Will and Obey; and dare we think to enjoin him to look up, or repair what we have lost or spoied? Though we have plucked out the eyes he gave us to see with, and stopped the ears he gave us to hear with, may he not in Justice require it at our hands? and that, not only by a Precept, but a Penal Law? Yet, such is the blessed Commendation, and condescension of his Grace and Mercy, that he will plead with us before he strikes; nay, and his very Rod shall speak, and that in such a Dialect, as our poor, broken capacities may in some certain and saving manner apprehend.  
2. To reach his Ends. God's End is not barely to manifest the greatness of his Almighty Power, nor the severity of his Supreme Justice, in crushing in pieces the poor Potsherds of the earth; but to reduce his degenerate, fallen Creatures, to a nearer Resemblance, and fuller participation of that Blessed Image of his own, which he had at first enstamped on them. Man was the Epitome of Gods six day's work, the Microcosm, the little World, the Crown of his Creation: Therefore, when Man fell, this little World was ruined, and became a Chaos, a confused, and dark heap of all manner of hellish, and rebellious Principles and Practices: so that ever since, God hath been on a New-Creation-work in the World, Eph. 2.10. and 2 Cor. 5.17. compared with Joh. 5.17. And in this his new work he observes his old method; First, he creates Light to work in, though not to work by: Light for his creatures' sake, but not for his own. God is now working on rational creatures, which must, in some measure, and in some sense, cooperate, or work with him; what will serve again of the old ruins, must stand, as for the matter and substance of it: the old Faculties and Powers, New-wrought and Sanctified unto a new, yet its primitive, Order and Service. Now, I say, the case being thus, it would not seem so conducible to his End, to leave his creatures utterly in the dark, as to his mind and pleasure, in and by such Providences; for his Rod is as his Axe or Saw, to lessen, or shorten, or shape us in any manner, for the place and use he hath decreed, and called us unto, and under these, we are not to be merely passive, but active also. Let this suffice now to have been spoken, by way of confirmation of so plain and evident a Truth.   
2. Well, this, we hope, is sufficiently manifest, both from the light of Reason, Scripture, and Conscience, that the Lords Rod hath a Voice. But what this Voice is, or how to give the true and infallible Interpretation, is the Question: and were this Question as earnestly, impartially, and practically debated and resolved, as the Mint and Rue, the lesser Circumstantials and Punctilios of the Law, or of private and worldly Interest; there were some probable hope, nay, more than probable, that God might yet at last obtain the Glory he is contending, and we the happy peace and salvation, we are looking and longing for. And for your help in this diligent and serious Search, give me leave to premise these four things.  
1. Know therefore, in the first place, That when God speaks to us by his Rod, he speaks as to Rational creatures, that are capable of drawing Inferences, as well from his Works, as from his Word. God doth not work upon us as upon Stocks and Stones, that are supposed utterly insensible of the Strokes, and ignorant of the Workman's design; God hath principled us with an intellective Faculty, that we might conclude concerning his Will from his Works. Hence is that compassionate wish, Deut. 32.29. O that they were wise! that they understood this! that they would consider their latter end! And that sad complaint, Isa. 1.3. Israel doth not know, my people doth not consider. Though I should heap mischiefs upon them, and spend mine arrows upon them; though the sword without, and terror within, should destroy both the young man, and the virgin, the suckling also, with the man of grey hairs; yet who would lay it to heart? the filthy would be filthy still, the wicked and deceivers would grow worse and worse still; For they are a nation void of Counsel, neither is there any understanding in them. 'Tis true, we are sensible enough of the Smart of the Rod, but not of the End, and Design of it. In other things, that, comparatively, little or nothing concern us, we can, with an elaborate, and studied exactness, run through the whole Series and concatenation of propinque and remote causes, and examine their mutual dependences and products; and yet how strangely blind and sottish are we in the case between God and our souls? Oh! whenever there is an evil in the Camp, a Judgement threatened, or inflicted, on the Church, State, Town, Family, wherein you live, or on your own Persons, or personal relations; let your next and speedy course be, to make diligent Inquisition to find out the Achan that hath moved the Sedition, and raised the Controversy between God and you; that he may not upbraid your wretched stupidity, as he did Israel's, Isa. 1.2. Hear, O Heavens, and give ear, O Earth! and verse 5. Why should ye be stricken any more? ye will revole more and more. And Jer. 6.17. Also I so watchmen over you, saying, Harken to the sound of the Trumpet; but they said, We will not hearken. Here God threatened War, by the sound of the Trumpet, but all was one to them, we will not hearken. Therefore, ver. 19 Hear, O Earth Behold, I will bring evil upon this People, ever the Fruit of their own thoughts, because the have not harkened unto my words. Oh, my Brethren! As you desire, and hope to be saved from that Sword and Pestilence, and all the other evils that are upon you, or impendent over you, and from the wrath to come; harken to the sound of God's Trumpet, to the voice of God's Rod: O, don't abandon your reason, and play the mad men in the things that do so nearly concern you! God is now contending with us for these and these things, and shall we not give him a sober hearing? nay, we do hear, and feel too, that our ears do tingle, and our very hearts ache, and shall we not regard? O that ever this should be said of England! What? what will become of us? The Harp and the Viol, the Tabret and Pipe, and Wine are in their Feasts, but they regard not the work of the Lord, neither consider the operation of his hands. Therefore my People are gone into captivity, because they have no knowledge, Isa. 5.12, 13. Let this be the first thing then remembered by the way, that whenever God doth lay his rod on you, he expects you should take special notice of it, and set yourselves with all seriousness, speed, and impartiality, to inquire into the true, and spiritual Meaning, and End of it.  
2. Examine Conscience by the Word of God. How doth the Physician understand the distemper of his Patient, but by comparing and judging the Urine by the Rules of his Art? Cast the Rod then into a clean Urinal of Conscience, and examine what the Word of God will say of it there. Conscience is God's Deputy and Register, and if thou hast not for the present scratched out God; writing there; for the present, I say, for these Characters will never be expunged those leaves, but by the same Divine hand that ingraved them. If thou hast not substituted the Lies and Impostures of thy own deceived heart, but wilt be faithful and ingenuous; here thou shalt find a true, and plain interpretation of Providence. We may not expect that God should speak to us immediately from Heaven, viuâ voce, or by any miraculous Revelations or Enthusiasms, as some giddy Brains would pretend unto; this were indeed Phanaticism, nomine & re. But, The word is nigh thee, even in thy mouth, and in thy heart. The Word speaks, and the Rod speaks, and Conscience will compare these together, and from thence draw up a full and perfect Declaration, and both prove, examine, and answer every Article of it, if it may but be suffered to execute its office in you. The great reason why we are such strangers to God, is because we are such strangers to ourselves: Nemo is sese tentat descendere, nemo. 
Pers.  Affliction hath a great I fluence, as on the other powers of the Soul, so especially on the Conscience, either to soften or to fear it: Every stroke on Pharaoh left him harder and harder. Why will ye be stricken any more? ye will revolt more and more. But where the rod is intended for good, and works toward that End, there it softens and quickens the Conscience. What a blessed effect had that Rout at Ai, on Joshua and his people, Josh. 7. They presently fly to God, to know the Cause, and as soon as ever the thing was hinted to them, how industrious and restless were they, till they had found out the very Man, and executed God's Law upon him, and so removed the Gild and the Wrath ●om Israel? oh, that God would once set our Troubled Camp on the like course, in a like general, sincere, and effectual manner! Manasehs Fetters was that softened Manassehs Conscience, a Chro. 33.11, 12. 'Twas Ne●uchadnezzar's affliction, that humbled his ●roud hear, Dan. 4.33, 34. 'Twas the stroke ●rom Heaven that opened Saul's eyes, Act. 9 〈◊〉 Christians! take heed of hardening your ●earts under the Rod; an affliction is never removed, but it leaves either a curse or a blessing behind it. Therefore, whenever God takes his rod over you, or lays it on, upon ●●ou; as you respect the spiritual and eternal ●●ace and welfare of your poor souls, awake ●our Consciences, and find out the Cause, and ●●e Meaning of it. 'Tis not enough to groan, and mourn under the burden; this is but Natures' common course; which (if this be all) is 〈◊〉 God's account, but as the ungrateful howling 〈◊〉 a Dog, Hos. 7.14. Nay, it is not enough neither, to bewail any external, though spiritual, ●●ss; for, if this be all that your care and ●oughts are taken up about; those that sat at ●●e door of the gate of the Lords house, weeping 〈◊〉 Tammuz, Ezek. 8.14. were almost as ●●ligious 〈◊〉 you. Take this for a second Direction; Set Conscience on work, and that 〈◊〉 a lively, impartial, and regular way; acquaint yourselves with Gods, and know upon what terms he is with you. O, my brethren! the● is a great deal of self trying, and self do●ying work before you. But how Conscient is to be put to it in this duty, I shall show y●● more at large hereafter.  
3. Though the Rod may be general, yet t●● Voice is particular. Besides those more private and personal evils, that every Town, Congregation, Trade, Family, or Person, are conplaining under; there are National and P●●lick miseries, which are the common Calamites wherein every individual Member is particularly concerned; and so the voice directs its 〈◊〉 stinct and particular Items to every one pa●●cularly; and to every one it suits itself seasonably and proportionably. It is a voice of Humiliation to my Pride; of Mortification to t●● Covetousness; of Self-denial to the Lust and Revenge of another; of Quickening to t●● Negligence and Cowardice of another; 〈◊〉 Establishment to the Haesitation, and Unresolvedness of another; of Peaceableness and Charity to the Tumultuousness and Censoriousness of another, etc. And to one it speaks with more terror and dread; to another, in calmer, and sweeter Dialect, according to the nature and height of that guilt or corruption 〈◊〉 aims at. Therefore reason thus with yourselves God hath now taken up his Rod, and is comet plead with me: though the lash fall more 〈◊〉 verily on others; yet I am in the same Condemnation, and am as much concerned as ever those were, that are now lying in heaps at- 〈◊〉 feet? oh, how shall I, how dare I, think of running from, or justifying myself before God hay, a provoked, and an avenging God. Alas, Christians! mistake not; 'Tis not so much for the Oaths and Blasphemies, the Drunkenness and Sodomy, the Sabbath-Breaking and Idolatry, of God's enemies, those sons of Belial, that are among us, that God hath taken up this Controversy with us; he hath, I will not say, a few, but many things against us. 'Tis for my sin, and for your sins, that God hath torn up our hedge, and thrown down our wall, and laid us waste. As Mr. Bradford, that blessed Martyr, acknowledged in his Prayer; Lord, it was my unthankfulness that brought in Queen Mary's day; it was my unfruitfulness that caused the untimely death of King Edward the 6th. And those Christians that were banished, and fled in Queen Mary's days, professed, wherever they came, that God, for their unthankfulness, had taken the Gospel from them.  
If then you would learn the language of the Rod, and understand the meaning of it, take this for another Rule with you: Believe it, that God is now speaking from Heaven to you; to me, and to thee, in particular: oh, what an awe, and dread should this cast upon us! Suppose you should hear God calling out of Heaven to you by name; what a dismal astonishment would ● strike you into? why Man, what dost thou think? Is the Lords Rod a dumbrod? or else, hath it nothing to say to Thee, because possibly, as yet, it hath not much to do with thee? or, is this a feigned Message, an Errand of my own, that I am now come from God unto thee in? Dost thou believe I am forcing thee with a lie? or else, is it true what I say? Well then, if the aim and levelly of the Rod, be at thee, and at me, in particular; is it not time for us to hear & lay it to heart? Shall the arrows of Gods a venging Fury strike us through the very heart, before we will be persuaded to look for the sin, or the guilt there? O, my brethren! we stand Gods Butt this day: and be sure, that either in your Lusts, or your Lives, he will shortly his you out; 'tis not the White, (which men shoot at) but the Black that God levels at; O separate, separate yourselves! that you be not found anon among the slain of God's Battle. 'Tis not Covenant-Interest shall excuse you here, nor the Privilege of Adoption that shall defend you; if a Child stand, nay, though his Natural, and Only Son, between him and his Mark, he shall surely die.  
4. If we would understand the true intent and meaning of the Lords Rod; we must humbly betake ourselves to the Lord of the Rod. It is not safe to trust ourselves in this case; Self bears so strong a hand in us, that it will be hard, if not impossible, to escape its Distinctions and Fallacies. There will be some secret Grains of Allowance for this Lust; and a plausible Dispensation for the other Sin; and a colourable veit spread over the other Abomination; a thousand ways we are in danger of deceiving ourselves, until we go to God, as the Disciples did to Christ, to unriddle to us his own Parables. This was Joshurs' course, as you may read in the place before-quoted, and this was David's course, Psal. 42.9. I will say unto God my Zeck, why hast thou fongotten me? why go I mourning, because of the appression of the Enemy? O Sir! let this be your peedy course too: Set some time apart, solemnly to inquire of God, what his will is, and what he would have you to do, as to the hard case he hath set before you; Go into your corners, and commune with God in secret; lay down your packs at his feet, and spread them all before him; open every Box, and every Bundle, turn out the very Battom of all in his sight, and tell him; Lord, I am sonsible of thy Rod, oh, make me as sensible of thy meaning in the Rod! oh, let me know why my Father is displeased! thy Frowns are death to me; Lord! I cannot bear them; O, let me but once know my sin, and it shall be enough! What is my Trespass, what is my sin, that thou art thus pursuing after me? search all my Stuff, examine every Tent, and set it here before me; bring out the stolen Images, though the Rachel of my greatest delight should dissemble them, and plead a Custom, or Natural Infirmity for them. 'Tis true, Lord, there is cause enough why thou shouldst not only frown, but dash so filthy a Potsheard in pieces for ever; But, O let me bear, Lord, what now thou halt against me! let me not be judged and condemned in a Language I cannot understand. Is it my Pride that displeaseth thee? O, break my heart, whatever it cost me, and make me as humble as thou wouldst have me to be! Is it my Worldliness, my Uncleanness, my Impatience, thy Remissness in Duties, my want of zeal, or loss of Love; Lord, I would not spare one of these Amalekies; O let thy Spirit convince me of Sin! and than gird me with thy Sword, and thy Power, that, though I cannot stable them through at one thrust, yet I may be ever hewing them in pieces, till thou hast utterly destroyed them for me. Oh, my brethren! will you engage yourselves in this Duty? Would you be hid in the day of God's wrath? or shall be go on to pour it out upon you? Now reso●●●, or shortly it will be too late. The Axe is lifted up; shall God strike, or will you resolve? He is about a strange work among us, and that his Enemies shall shortly know; Will you be numbered among them that perish? the Lord forbidden! Oh, let us prepare to meet the Lord, while he is yet a little way off, in the way of his Judgements, before his fierce wrath so light on our Sodom, that it be too late to escape to the Mountain. Thus I have given you the Key to unlock these hidden Mysteries, and to open the Oracle to you. Turn it as I have directed you, and as God shall enable you: Observe the four Wards of it; if you break or wrest either of these, it will not do. I shall premise no further, but proceed to the Voice. And first, ●n General.  
1. One voice of the Rod in general, is this; God will have his People to awake, and consider. The Anger of the Lord shall not return, until ●e have executed, and till he have performed the thoughts of his heart; in the latter days ye ●all consider it perfectly, Jer. 23.20. When a people have o●t their Hearing, God will deal with them by that other sense of Feeling. In the ●tter days ye shall consider it perfectly; though they have made a shift to stop their Ears at Warnings, Calls, and Threaten; though ●●y Trumpets, and Heralds of War, could ●ot awaken them; yet my Sword shall at last ●o it. I will reprove thee, and set them in ●rder before thine eyes: now consider this, ye ●hat forget God, lest I tear you in pieces, and ●here be none to deliver, Psal. 50.21, 22. If by words will not do it, my Blows shall; I will ●et Life in them, or I will take that Life they have from them; if the renting off their skirt will not rouse them, I will tear them in pieces, and none shall deliver them. Lord, when thy ●and is lifted up, they will not see; but they ●hall see, and be ashamed, Isa. 26.11. Thus ●oth God many times make his very Enemies Consider, and force them to see, and gaze upon ●heir damning guilt, and inevitable misery: ●hey shall know that God is too hard for them. ●icisti Galilae, was the cursed speech of that accursed Apostate, Julian: God will sometimes give them the Praelibamina, the forc-tasts of Hell, and make them to consider, whether they will or no. This, my brethren, is a dreadful kind of considering, when God shall cast me●●● into Hell with their eyes open; like some departing Souls, scared by the hideous outcries 〈◊〉 those that are about them, when their eyes a●● sunk, and the gates of Death seem to be sh●● upon them; then to stare abroad again, in a ghastly, trembling distracted, posture; ut sentiant se m●ri, hat they may feel themselves to die: this is the Judgement and Vengeance of Considering. Bu● when God comes to deal with his children, be● treats them like a Father, though he knock them, yet he will not kill them; though be may break their heads, yet he will not dash out their brains; and yet awake they must too, 〈◊〉 dead as they are, he will not leave them so; he hath a Rod for them; which will break no bones; and with this he whips them into their spiritual senses, when words will not prevail Awake thou that sleepest, and arise from the dead, and Christ shall give thee light, Eph. 5.14. And now, Christian Reader, thus fan● thou hast read, but canst thou say, Hitherto 〈◊〉 am come. Have these, or any other of Gods Calls or Knocks so much as awakened thee ●● and art thou sure thou dost not dream? a●● thou fit for a sober, and rational debate of tha● Controversy that lies between God and th● Soul? If so, then,  
1. Consider, whether thou standest in relation with God, as a Friend, or as an Enem● this will be the very first thing that will call for serious thoughts. Lord, Who art thou? and whose am I? Are these the effects of Love or Hatred? the rods of a Father, or of a Foe? As ever thou expectest comfort in, or good from the Rod, get this Question answered. As there is a vast difference between the iron Rod of God's hostile wrath, and the gentle Rod of his Fatherly Correction, in respect of the Measure, and the Divine Attribute from whence it proceeds; so in respect of the End and Design of it too. The rod of his wrath is not intended to amend, but to destroy. A rod of Scorpions will not heal, but poison the soul; if we cannot look upon him as a Father, and on his rod, as the Fruit and Evidence of his Fatherly love and care, it is never like to reform us. If a Child be beaten by a stranger, it begets hatred, revenge, or slavish fear; 'tis that correction only, that we can, on good grounds, apprehend to come from real, though abused love; that is like to produce love and obedience in us. Thou hast chastised me, says Ephraim, and I was chaste said, and because it was thou, I was turned; I repent; I was instructed; I smote upon my thigh: Now, what was the relation between God and Ephraim? Is Ephraim my dear son? is he a pleasant Child? With what undiscoverable, and yet unconcealable affections, doth God fall on the necks of his poor children, that dutifully submit to the Rod, like Joseph on his Brethren, when the Relation could be no longer dissembled towards them? God's Kisses are never sweeter, than when he kisses off the tears that his own rod had occasioned.  
But here I would speak a word or two, very briefly, to a Case, which possibly may be thy Case. 
Ob.  The Rod lies very heavy upon me, may some poor soul complain; and I can apprehend nothing of love in it: I sit in such darkness, that I can see no light, neither from within, nor from above; I scarce dare to call God Father, nor can I see any evidencing, or comfortable Fruit of his Rod upon me. And what shall I do in this Case?  
This hath ever been a common case with the People of God. Answ. Wherefore hidest thou thy face, and holdest me for thine enemy? says Job. Wilt thou break a leaf driven to and fro, and wilt thou pursue the dry stubble? Job 13.24. He findeth occasions against me, he counteth me for his enemy, Job 33.10. So David was ready to look on himself as a Castaway, Psal. 51.11. cast me not away from thy presence. In when a Case was the Spouse? Cant. 5.6, 7. when her Beloved had withdrawn himself; she fought him, and called him, but could get no answer; the Watchmen smote her, and wounded her: her estate was very low, and yet she was the Spouse still. I would not that Affliction should fill you with hard thoughts of God, or despairing thoughts of yourselves. To conclude that the Sun is set, as soon as it is clouded, is too weak and childish; But more distinctly to the Question.  

1. Can you truly say, that you love God as well correcting as comforting? if so; Let it be in Argument with you, that your love was not placed on the enjoyment you have lost, but on ●he God you still enjoy.  
2. Would you not be content, and gladly choose rather to part with all that's dear to you ●● the world, than part with your Adopted Relation unto God? Had you not rather have God ●●r your Father, than the World with all its ●owry, for your Portion? Let your highest Choice of God then be an Argument of Gods scarest Choice of you.  
3. Would you not rather have the Affliction ●netified, than removed? Possibly in some hot assault, or the Paroxysm of some prevailing ●mptation, thou mayst not be so well able to hedge; but, when thou hast space to make and ●clare thy deliberate Choice, wouldst thou ●hange thy afflicted Case for all the Pomp and pleasure of those that have the World, and ●othing more, for their Portion? Would you ●use rather to be thus washed from sin, than ●ith more ease or liberty to be still polluted with sin? If then the perfection of Ho●ness be your Aim, it shall one day be your ●●own.  
4. Dost thou find that sin gins to grow ●●●erer than ever, and resolutions stronger? ●hough the sense of thy suffering may lie up●rmost, and drown the sense of sin; yet canst ●ou not find, that sin lying at the bottom, is ●at which urgeth all? Wonder not at the Struggling then, Twins are in thy womb; continue these throws unto their appointed Issue, and know that this sickness is not unto death; but a symptom of better health.  
5. Let thy former experiences and evidences be produc'c against present doubts and jealousies; on this Foundation, Joh. 13.1. Having loved his own which were in the world, he loved them to the end. If ever he were thy Father, he will ever be thy Father. For the Gifts and calling of God are without Repentance, Rom. 11.29.   
2. Consider what thy ways and carriage toward God have been. Let us search, and try our ways, and turn again to the Lord, Lam. 3.40. This is absolutely requisite, both to our knowledge of the Offence, and expiation of the Gild, and the removal of the Effect of it with a Blessing. How is it possible we should know what God is displeased at in us, unless we reflect on what we have done? and consider wherein we have miscarried ourselves toward him? Why hath God lighted up his Candle in our Conscience, and unsealed the Word of his mind, and our duty, to us; but that by these we may come to know wherein he is pleased or displeased? And when we perceive his anger by the effects of it; don't common reason tell us, that this is the course? to compare our ways with our Rule, and to consider what we have done? Is there any probable hope of removing the Effect, without knowledge of the Cause? Alas, Christians! how can you believe, how can you hope, how can you pray for deliverance, as long as the Cause of our Bondage is not acknowledged, nor removed? Ah, I how ●pt are our false hearts to shuffle, and daub here, ●o pack off the guilt on others! Loath we are to discover our shame, as long as we can get any Fig-leaves to cover it; but yet all will not ●erve, the covering will be too narrow; thy nakedness will not be hid; there's no licking ●hy self whole; all thy Plea's and distinctions will not do; the Fallacy will be detected, when ●nce God comes to moderate; 'tis not the Wo●an, nor yet the Serpent, shall excuse thee; 'tis ●ot the People's common vote or violence; 
1 Sam. 15.21.  nor ●hy supererogated Devotion, that shall palliate ●hy partial obedience. 
Culpae ipsae non transferuntur, nec Criminum quaedam confusio fit. Lipf. de Const. l. 2. c. 17.  God will not charge on ●is children, the debts, or the crimes of his enemy's: nor is he like those passionate Furies, who, in their rage, know no distinction between Friends and Enemies. What mean ye, ●hat ye use this Proverb, saying, The Father's ●ave eaten sour grapes, and the children's teeth ●re set on edge? Ezek. 18.2. The soul that ●neth, it shall die, ver. 4. Be sure, 
Yet see ver. 1.  God is not ●riking thee for nought; he sees cause enough, 〈◊〉 this cup had never come to thy share. Lo, I ●ave sinned, says David, and I have done wick●ly: but these sheep, what have they done? ●et thy hand, I pray thee, be against me, 
See also Ezek. 14.23.  ●nd against my Father's house, 2 Sam. 24.17. ●ow in this serious reflection on our ways, we ●ould consider,  
1. Our sins, with their aggravations. Pardon of Sin is the Gate of Mercy; while S●lyeth at the door, Mercy cannot enter: Penitent Confession is the only Lege-way to P●●don; and certainly a distinct knowledge 〈◊〉 necessarily precede such Confession, and a di●gent Search such Knowledge. In this Clime● there's no striding two stairs at once; if y●● fail in one, you are out in all. The removal 〈◊〉 an Affliction before the Sin be removed, is th● way to a greater, and more spiritual Judgement and to turn Rods into Scorpions. O my brethren! for your Soul's sake, and for your d● posterity's sake, search, and try your way●● pass an impartial review on all the Passages 〈◊〉 Transactions of your hearts and lives. Th● God is displeased, we doubt not; and that 〈◊〉 is the cause, we doubt not; but what these 〈◊〉 are, and when, where, and how this guilt 〈◊〉 and hath been contracted, is that which no● the Rod calls on us to examine. Sinner, w●● thou be persuaded to set thine heart to 〈◊〉 work? Seemeth it a small thing, that God h●● imprisoned his own Glory? and hath ming●● our tears, nay, our blood, with our sacrifices? 〈◊〉 divided, and torn us, Soul and Body, Church an● State? And, after all, shall God take up his o●● Lamentation over us? Jer. 8.4, 5, 6, 7 Thus saith the Lord, Shall they fall, and 〈◊〉 arise? shall he turn away, and not return? 〈◊〉 then, is this People slidden back, by a perpetual backsliding? they hold fast deceit, they ref●●● to return; I harkened, and heard, but the● spoke not aright; no man repent him of his wickedness; saying, What have I done? every one turneth to his course, as the horse rusheth into the Battle. Oh! how should our thoughts ●●ry into every corner, and leave no stone unturned, lest the Leprosy should be in it, and the last end be worse than the beginning.  

1. The sin of our nature will afford us matter of large consideration, and sad lamentation. That Peccatum agens; that Pregnant Sin; ●hat Root of Bitterness; the Original of all our Sin and Misery. Now sit down, and seriously consider; Lord! in what a case was I born! ●nd how long did I lie ignorant of, and con●ented under that estate! how little have I been troubled about it! how faint and heartless, at ●est, have my endeavours been, to wrestle with 〈◊〉, or to escape from it! oh, how full am I still of the old Dregs! like a Cake not turned, but ●●ttle more than half bakke; perpetually prone ●o backsliding! If thou wilt know from whence 〈◊〉 is that the Streams run so foul, away to the ●ountain, and there thou shalt quickly see how 〈◊〉 comes to pass, and that it is more than an acquired Pollution; the Fountain, the Fountain is unclean! This was David's course, ●sal. 51.5. Behold, I was shapen in iniquity, ●nd in sin did my mother conceive me. Sin set ●ut with me, the very first step from my Con●●tion: the Leprosy clavae unto me in the very ●it from whence I was digged. He that never ●●lt the bitterness and weight of Original sin, ●●rther than it discovered itself in Actual; is yet a stranger to true Repentance. And for the aggravation of this Plague of our Natures, consider the sinful effects of it.  
2. In respect of omission. How hath it deadned thee to all kinds of duty; especially to the most spiritual, and selfdenying duties! When we should, and sometimes, when we would d● good, evil is present, and too often prevalent, with us. Brethren! in the Bowels of Christ Jesus, I beseech you, consider how large an Indictment of this nature, Conscience has on record against us; We can't plead ignorance, as some others, it may be, hope to do; We have, or might have known our Master's Will; He hath not left us one Talon only, but all the Treasures of his House; the unsearchable riches of his Gospel: He hath not left us as some small Legatees, but Heirs and Executors of his whole Will and Testament; and now, what have we to show for all this? Here we have been wrangling about Circumstances and Administrations, despising or envying one another's portion, & so have turned the grace of God into lasciviousness. On, where's the Improvement! where's the Increase! the Advantage that God will shortly call for! Remember what was Laodicea's temper, and what was Laodicea's curse Oh, this wretched, this cursed lukewarmness! how dear is it like to cost us! By that time we have discounted what we have l●● pass, through invincible, nay, shall I add, through affected and gross Ignorance; how many gracious demands have we wickedly repelled, because of some distasteful, or flesh-displeasing difficulty that seemed to attend it? how might God dispatch his Angels with warrants of Contempt against us! Oh, what can Conscience say! han't we easily granted the Devil what we have stiffly denied Christ? and begrutcht God, what we have willingly, and prodigally bestowed on our Lusts? ah, how should these things pierce our Souls to consider! Again, by that time we have abstracted all that we have lost of that which we have done, through sinful miscarriages, in the manner, or in the end; how very little will it be, that we have been found faithful and diligent in?  
3. In respect of Commission; What black Legions will there meet us here? If we look no further than our Hearts, what an Abyss of Filth and Deceit shall we find there? Our guilty Eyes have been, as it were, in covenant with Lust. What endless Catalogues are our Tongues convicted of? Can we wash our Hands in Innocency? how justly may we hold them up at God's Bar? The miserable abuse of our Time; The evil Examples we have laid, as snares for others; I am numbering now by Thousands and Millions: Oh, our Pride! our Worldliness! our Self-endedness! our Censoriousness! our Impatience! these are some of the Generals, under whose arbitrary Command we have yielded up ourselves into subjection. Lord! what sad work have we made? whither should we wander, were it not for thy Shepherd's Crook? what tears of blood are sufficient to testify a Repentance answerable to such Gild? oh, that God would prevail with me, and you, and every one of his People, to take these things into deeper consideration, than ever yet we have done! Now that God is not only warning us with his Word, but warming us with his Rod; how near should it go to our very hearts to think what a strange and unpleasing work we have put God upon! Oh, methinks we might hear the sounding of his Bowels within him● how loath is he to part with us, or to departed from us! How shall I give thee up, Ephram 〈◊〉 how shall I deliver thee, Israel? how shall 〈◊〉 make thee as Admah? how shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together, Hos. 11.8. What dear engagements of love hath God laid upon us? When Israel was a child, than I loved him; I taught Ephraim also to go, taking them by the arms: But they knew not, that I healed them. The people that will not consider, are nigh unto Cursing: oh, that God would now awaken us, that we might know the things that belong to our Peace! When Parents correct their children, they do, or should reckon with them, and remember them of those old scores which have been passed by with an angry look, o● a bare threatening. This is that, my Brethren which God is now insisting on with us; no● but that the present Provocations are high enough, to have exhausted a far greater proportion of wrath; but he will have us to know, that this is not all he hath to reckon with us for; there are old miscarriages behind, which wer● never yet accounted for; 
Exod. 32.34.  a thousand debts and trespasses, which, it may be, were never once entered on your Books; How many years' war, how many years' peace? how many years' scarcity, how many years' plenty? and how many thousands of Items are there set under every one of these heads? O! methinks, the very thought of these things, is enough to amaze us, and strike us dead!   
2. We should consider our Duties. This was good Hezekiah's practice, 2 King. 20.3. I beseech thee, O Lord, Remember now how I have walked before thee, in truth, and with a perfect heart; and have done that which is good in thy sight. Christian! these are things that require thy exactest examination; and the rather, because on these thou art apt to lean. When all thy outward comforts lie at the mercy of thine enemies, hither thou thinkest to fly, and beginnest to look big on thy Duties; not as to their Merit, but as to their Evidence. Don't all thy hopes seem to hang on this pin? Besides, by these God hath been more immediately honoured, or dishonoured: Nothing reflects so much on his honour, either to the praise or dispraise; as that which participates, or pretends the nearest Relation to him. Now make the case; Suppose thou shouldst be mistaken in thy duties, as, 'tis possible, thou mayst; what if there should be a Flaw found in them at last, which will spoil all; in what a case art thou then? Canst thou believe that there are none so mistaken? O Christian! let me tell thee, Hell is called the place of Hypocrites, even such as were for the most part thus mistaken. Nay, the best of Saints, may, in a great measure, be mistaken too; they may overween their duties, and miss of much of that peace and support they expected in a day of trial; therefore bring thy duties to the Test, and try them these three waves.  

1. By the Principle from which they have proceeded. Canst thou truly say with the Apostle, 2 Cor. 1.12. This is our rejoicing, the testimony of our Conscience, that in simplicity, and godly sincerity, and not with fleshly wisdom, but by the grace of God, we have had our Conversation in the world. 'Tis possible, there may be a carnal rejoicing, in a false supposition; but, art thou sure thy rejoicing is not in vain? Hath Duty proceeded from a Principle of Love and Obedience, and filial awful Respect unto God? Hath his Sovereign Command, and the conscience of Duty, been the Terminus à quo● Can you look back on your duties, and appeal to God, that all this hath been done in an humble obedience to his command? Had Self-love, or Blind Custom, or Slavish Fear, no● hand, nor interest in them? Those are questions that God and Conscience can bes● answer.  
2. By the Rule, by which they have been directed. Hath the Word of God been thy Rule in all thy duties, not only of Solemn Worship, but of thy Calling and Relation? in all the transactions of thy Common, and Civil Affairs? And hath this Rule had a Casting-Voice against all the Votes of carnal Reason and Interest? Hast thou used the Word of God, as thy Rule? As many as walk according to this Rule, peace be on them, Gal. 6.16. Hath it been your Walking-staff, a Rule at hand wherever you go? A Carpenter, (you know) is distinguished much, by the Rule he carries in his hand; which is not only for his support, but for the measuring and trying of any work he may meet with in his walk? And shall a dry stick be of more use and service in the hand of a Carpenter, than this Olive-tree, whose labour never fails, in the hand of a Christian! But, as for me, my feet were almost gone: my steps had well nigh slipped, says the Psalmist, until I went into the Sanctuary of God: then understood I their end, Psal. 73.2.17. This is a tried staff in such cases; thou mayst depend upon it, and trust thy life and soul with it; if it break under thee, or start aside with thee, or any way deceive thee, without thy horrible abuse of it, than never believe God more. As for God, his way is perfect: the Word of the Lord is tried: he is a Buckler to all those that trust in him, Psal. 18.30. And again; Is not thy whole life one continued course of work? Whether ye eat, or drink, or whatsoever ye do, ye must do by rule; eat and drink by rule, and sleep by rule, talk by rule, and work by rule. Wherewithal shall a young man cleanse his way? by taking heed thereto, according to thy word, Psal. 119.9. Those that will work for God, must work by God's Rule; Ghess-work will never use under a crocked, and blind eye, and in a crocked, and unhappy hand. Now consider, how have you employed your Rule? the Tradesman will understand every Figure and Point in his Rule, and the use of it; have you thus improved your Judgements about it? doth the word of Christ dwell in you richly, in all wisdom? Col. 3.16. Hath it been a Commanding, a Transforming Rule? have you, with open face, beheld yourselves in this Glass, that you are changed into the same Image, from glory to glory, as by the Spirit of the Lord? 2 Cor. 3.18. han't it been a Rule to talk, and to reprove others; to censure your brethren, and to condemn your enemies, rather than to reform yourselves by? Hath it been your only rule? han't your own habituated Lusts, and Wills, and Customs, been as much your rul as this? Han't the Genius of the Times, the Examples of Great ones, or thy Bias of thy Interest, been as much thy Rule, as any thing else? oh, that God would set your Consciences on work, to search these things out!  
3. By the end unto which they have been designed. The glory of God (I know) and your own Salvation, is the End and Design that you own: Ay, but may I ask you secretly, Hath this been your very end in earnest? the terminus ad quem, of all your Duties and Endeavours? Can you appeal to God, who knoweth all things, that this is true? and dare you venture you● souls upon it? Oh, that I could say so too 〈◊〉 Hath not self, or something else, which thou art not willing to own, sometime stood Captain in thy Prizes? what else mean these self-attributions? these self-confidences? this selfseeking, and self-pleasing? han't Gods glory hung like a Curtain by thee, to cover that which thou art ashamed should appear! Oh, Christian! what wouldst thou say, if all thy duties should be lost, and all thy hopes lost, and that which now supports thee, should at last undo thee? The time is at hand, that God will try what our ends have been; oh, that I could prevail with myself, and you, to be before hand with God in this great Search!   
3. We should consider our Graces; and that, 

1. For the truth of them. Thy Assurance of the truth and reality of thy grace, will be thy best support under sinking Providences. The time may come, that thou mayst have nothing in the world thou canst call thine own, but what thou hast within, and above; When St. Peter's advice may be more in season with thee, 2 Pet. 1.10. Give all diligence, to make your Calling and Election sure. Consider, how dreadful a case would it be, should you be numbered at last among those, that now you would look upon as God's and Your enemies; if all your distinctions and distances should vanish at the Grave, and when your veils are gone, your inside should be like some of theirs? If they upbraid you with hypocrisy now, how justly may they do it then? with what astonishing shame wilt thou be coupled up with those that now persecute thee? when that which now thou accountest intolerable slander, shall appear to be true, and God shall witness to all the world, that thine enemies were not mistaken in thee? oh, how can we be serious enough, in a business of so immediate Concernment! let thy case be what it will, 'twill be worth thy pains to know it.  
2. For the growth of them. What increase have we made of our Master's talents? By the growth, we may guests at the the truth of grace. The path of the just, is as the shining light, that shineth more and more unto the perfect day, Pro. 4.18. Consider, what means and helps you have had: where's that you have to show for all your Sabbaths, Ordinances, and Duties? a little growth, it may be, in the head, like children in the Rickets; but, where's that Humility, that Self-denial, that Heavenly-mindedness, that Patience, Charity, and universal Obedience; that Inward, and Spiritual growth, that growth at the Heart, and at the Root, wherein the Life, and Power of Christianity doth consist? Hath your growth been proportionable? Proportionable to the means you have enjoyed? how have your Crops paid the charge of all that Husbandry and Patience, that hath been laid out about you? Proportionable, each part to other? han't your Zeal outrun your Knowledge? or your Knowledge overgrown your Love? God's growing Temple, is a Building fitly framed together. Eph. 2.21. Not like Nebuchadnezars Image, with his golden head, 
Dan. 2.32.  but all the other parts of base Metal.  
3. We are to consider, what Gods ways and carriage towards us have been, and to compare our ways and his together; which might be one special mean to humble, and shame us; Hear now, O house of Israel, Are not my ways equal? are not your ways unequal? Ezek. 18. 25. O, let us sit down now, and consider, where the inequality, the unrighteousness lies. What Iniquity have your Fathers found in me, that they are gone far from me? Jer. 2.5. Have you examined your ways, according to my last direction? and have you dealt thoroughly, and impartially with yourselves in it? if so, let me ask you, What think ye? Where's the fault how? If the inequality be on your part, as I am sure you have found it, if you have found it at ●ll; O then, rest not here, go on, until you have brought it to some happy issue. Consider, how ●ong hath God waited? how many ways hath ●e tried? how hath he proffered, at this time, ●nd at that time, and yet hath forborn? how ●ften hath he drawn his sword upon us? and ●et hath put it up again, and could not, for his Pity, strike; even as we have proffered to return, and yet we have played fast and lose with him, like a broken, and deceitful Bow. And ●ow, what a Compass is he fetching, to humble ●s! Here we are complaining, how ill it is with ●s; oh, where is our peace, our liberty, our plenty, and the glory of God, in his Worship ●nd Ordinances, become! Who would have thought that ever it would have come to this? But, alas! we are blind, we can't see the cloud rising, till it begin to fall about our ears; Why! these things, nay, and it may be, more than these, have been foreseen by some, whose eyes were in their heads, and foretold too; and yet now we are come with our Non putarâmus, Who would have thought it? Why! who would not have thought it? who could ever have hoped that God would prosper a Building on such a Bottom, and in such Hands? who would wonder to see a House tumble, when Blood, and Treachery, and Oppression, and Selfseeking, and Deceit, and Covenant-breaking, lay the Foundation of it? and all this, though seen by some, yet lamented, as it ought, by few; at least, by those that knew not how to help it: We may wonder rather, that it is with us as it is. And now these two years, or more, hath God had us on the Hip, like poor Isaac, bound, and stretched upon the wood; Who, What is it, hath prevented hitherto, that we have not been offered in Sacrifice? 
Nay, thousands have been sacrificed to the Plague, and to the Sword.  Can we think that our repentings, our humiliations, our personal, family, or heart reformations, have done it? oh, that it were so! oh, that it were indeed so! But that which I chief aim at, under this Head, is this: Walk with God, in the way of his Providence; keep thine eye always upon him; follow him as far as Faith can trace him; take all these things, as the wise, and righteous, and merciful issues of his all-disposing Counsel and Governance; look on thyself as a piece of Clay on God's Wheel; and let every turn of this flying wheel, help forward God's design of grace upon thee.  
4. Lastly, we must consider what it is that God aims at in us, and expects from us; This leads me to the following part of the Voice, and will be more fully answered, in that which remains to be spoken on this Subject: Wherefore, I shall add the less to this Branch. Are we ever like to answer God's Ends, as long as we cannot, or will not, consider what his Ends are? Sure, 'tis in vain to give Laws or Ordinances to dead men, or mad men; such as are incapable of any serious consideration. The Aim of the Rod, in general, is this: viz. A Gospel, and Spiritual conformity to the Image, and revealed Will of God. This is the grand design of his Word, and of all his Providences and Ordinances; to renew that Image and Power in us, by the second Adam, which we had lost in the first Adam. He gave some Apostles, and some Prophets, and some Evangelists, & some Pastors and Teachers, for the perfecting of the Saints, for the edifying of the body of Christ, Eph. 4.12, 13. That we might grow up into him in all things, which is the Head, even Christ, ver. 15. Sufferings are part of our conformity to Christ, who was a man of sorrows, and acquainted with grief, Isa. 53.3. and the means and way of our conformity to him in the perfection of Grace; who was made perfect through sufferings, Heb. 2.10. Perfect, as to his Office, though not as to his Nature. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high Priest, ver. 17. He bore them, as the Condition of our peace; but we, as the punishment of our sin, and the Medicine of our Souls. Thus you have heard the first Voice of the Rod in general; It would cause you to awake, and thus to consider. But if you rest here, and go no farther, you do no more than the Sluggard, whose Field is cursed with Thorns and Nettles; you may rub up your eyes, and draw aside your curtains, and let in the light, and tell over the Dreams and Shades that have disquieted, or beguiled you, through the passages of the night; and yet while you keep your Beds still, and fold your hands, for another Nap, you do but aggravate the provocation, and cause God to double his strokes, both for number and weight. Hath God called us to be idle? Rise, let us be going; we are looked for in the Vineyard; one hours slumber now, hath more shame, and guilt, and danger, than three at Midnight. Know therefore, in the next place,    
2. The Rod calls for universal Reformation. Amend your ways, and your do, says God, Jer. 7.3. And throughly amend your ways, and your do: throughly execute Judgement between a man and his neighbour, ver. 5. Sirs 〈◊〉 God will make through-work with us, before he leave us; either he will throughly reform us, o● throughly ruin us. He hath now stripped us from head to foot, and hath even set us as in the day that we were born; sure, he means not to wash our feet only, but will now spread his Plaster as large as the Sore. He hath brought us to the Red Sea, where he will baptise us in the Cloud, and distinguish who are of Egypt, and who are of Israel; nay, who are of Israel, and who are Israel indeed. Now this Universality respects, 

The Subject.  
The Object.    

1. The Subject. Every part, and power of Soul and Body, must pass under the Fuller's hands. Yield yourselves (without any restrictions, or reserves) unto God, as those that are alive from the dead; and your members, as instruments of Righteousness, unto God, Rom. 6.13. All that was out of Frame, must be set at rights again. If one Wheel, or the least Pin, be misplaced; if the most indiscernible motions be impeded, the whole Frame, though otherways, never so glorious or elaborate, is rendered utterly useless and unserviceable. Should I insift here, on a distinct Comment on the several disorders, weaknesses, and pollutions of every particular Faculty and Member, I might seem to trespass on my Text, and abuse my intended brevity. Only, let me tell you, as I pass; The reformed Creature must be a new Creature; and the new Creature must be newborn; and the Child newborn hath every part and limb alike new; not only a new Head, or a new Tongue, but a new Heart, a new Eye, a new Will, a new Conscience, new Affections, new Feet, new hands, new within, and new without. If any man be in Christ, he is a new Creature: old things are passed away; behold, all things are become new, 2 Cor. 5.17. The Corruption is universal, and so must the Restitution be: the dead man is all dead; and so when life comes, it is universal; tota in toto, & tota in qualibet parte. Lord, not my feet only, says Peter, but my hands, and my head, Joh. 13.9.  
2. The Object. 'Tis not enough to lop off a sprout or two of sin, but it must be cleansed up by the Roots. Cut these Brambles, and you shall have three for one, prune them above ground, and they grow the stronger at the roots. Ah, my Brethren! is this all you have done? What though your Church-path, o● your Market path be free from those Brambles, that your Neighbours stumble not at them; yet the Field is overgrown, and God hath nothing to sow, at least, to grow there. O, sit down and consider, what sins have you been particularly and personally convinced of? Can you name me the Lusts that you have set up for your Mark, the ruin whereof, you are resol'vd, i● the strength of God, to seek; and against which, you will die Fight or Triumphing 〈◊〉 Answer me here, and then let me ask again; What is the sin thou art thus out with? and whence sprung thy strife with it? Is it som● scandalous foul abomination? Drunkenness, i● may be, or Adultery, or Theft, or Tale-bearing or any the like things, of evil report amongst the soberer sort of carnal men? 'tis true, these things are a grief to every godly heart, to behold in others; much more, if their own. Now tell me, Christian, are these the sins thou findest thyself most guilty of, and addicted to; or dost thou seem to bear them such a spleen, because they are the sins of others, and the shame not like to reflect on thyself? If this be it, Publicans and Harlots may be in a fairer way to Reformation than thou. Hast thou duly searched thy own heart? what hast thou found there, that thou canst thus resolve against? hast thou marked out the King of Israel, thy accustomed, and most endeared Lust; and mustered thy strength, and severest charge there? hast thou found Thy Enemy, Thy Iniquity? Canst thou go freely to thy heart, and to all the privy, and subdolous Recesses of it, and pull out thence, that secret, spiritual, and almost indiscernible Pride, that hidden and painted Idol of Covetousness, that Jesuited Traitor of Unbelief, those circumcised Shechemites, that are there, like Toads out of their Holes, and hue them in pieces before God? Alas, Christian! 'tis not doing, nor suffering, will save us, nor yet comfort us long, unless we do, and suffer, according to the full, and true in●ent and meaning of the Revealed Will of God; To lop off a forward, scourging Lust here, and ●o go, and graft it again on another stock by, ●s the propagation of sin, not the reformation of ●e Sinner. Oh, Sirs! I would not for all the world, you should be mistaken; 'tis as much as our own Souls, and the Crown of my rejoicing on your account, in the day of the Lord, cometh to. I fear the mistake is more common than you are ware. O keep them all clean, within, as well as without, that you may never be ashamed when God shall turn out your Insides to all the world.  
3. God expects that his People should humble themselves greatly under his mighty hand. Jer. 7.29. Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on high places; for the Lord hath rejected the generation of his wrath. And Jam. 4.10. Humble yourselves in the sight of the Lord, and he shall lift you up. So, 1 Pet. 5.6. Humble yourselves therefore, under the mighty hand of God, that he may exalt you in due time. This is the proper, and direct Voice of the Rod: if afflictions be doctrinal, as you have heard? what more natural Inferences may we deduce from it? why hath God brought down the outer man, but that he might humble the inner man? For the day of the Lord of Hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low, Isa. 2.12. God will cause the stout hearts of the world to stoop, and make them know it is in vain to magnify themselves against their Maker. Know therefore, that when ever God hath to do with thee in such way's a● these, he hath a special eye on thy Pride, for he hath said, God resisteth the proud, Jam. 4.6. Neither is thy forced external humiliation, enough; to be humbled, and to be humble, are ●f a wide difference. A Pharaoh, an Ahab, may lie under a Force, and under all their Humiliation, be as proud as ever. 'Tis not ●nough to bear an Affliction, though (it may ●e) with some commendable measure of parence; 'tis not the hanging of thy head like 〈◊〉 Bulrush, nor thy resolute contempt of ●he Cross, that will commend thee before God; The iron may look like Gold while 'tis in the ●●re, and yet it is but Iron still; as soon as ●●he heat is over, it returns to its old form: oh, ●●y brethren! if you will learn any thing, if ●●ou will get any thing by the Rod, learn to ●umble yourselves under it.  
4. God expects that his People should stir up themselves, to lay hold of him. Shall we let ●ur Father go, before he hath blessed us? ●●oe unto us when God departs from us, Hos. 〈◊〉 .12. Don't we know and profess, that all ●●r hopes and happiness are bound up with ●●m? and can we see him going, and our ●●arts not melt within us? oh, my Soul! shall ●●e lose him thus! can we see him turning his ●●ck upon us, and taking his last Farewell of 〈◊〉, and our Souls not die for very grief? O England! hast thou not a few Names yet, that ●●nnot, that will not, part with their God so? 〈◊〉, that I could melt into a cloud of Tears, and 〈◊〉 sprinkled on the hearts and eyes of my careers Brethren! O Blind! Blind England! Methinks I see Lo-ammi and Lo-ruhamah written 〈◊〉 the doors of thy Sanctuaries, and the abused Samson of divine Patience laying hold on the Pillars of it; Lord God, what wilt tho● do with us? Shall we fall, and not arise? will thou turn away, and not return? O Father Wilt thou not then take thy children with thee with whom will't thou leave us and our little ones? who shall teach us? who shall feed us? who will protect us? who will care for us? what will become of us? oh! let us die in thine Arms before thou go: If thou wilt not. if thou wilt not stay with us, let us go when thou goest, and die, that we may be with thee Crowns nor Kingdoms shall not tempt us 〈◊〉 tarty behind thee; thou hast our hearts, and our life is hid in thee; if thou leave us, 〈◊〉 dye. Oh, Sirs! if there be any thing of the life, or love of God in you; if ever you did or ever mean to pray more? now pray; 〈◊〉 you have any power with God, any relation to him, any interest in him, by Christ? now plead it, and improve it; if you can do any thing, now try what you can do to help us Marvel not at my Passion, Brethren; I can't look up towards Heaven, and think of a departing God, but that I could even breathe ou● my very Soul after him; I can't think on your poor children, and those yet unborn of you and what is like to become of them twenty years hence; if the glory of Israel, and th● power of godliness should now departed from us; but is cuts my heart with pity for them and can you altogether hold your peace at th● time? certainly, 'tis no such indifferent case 〈◊〉 the world accounts it. Who will plead with God in such a time as this, if you will not? Can these Dunghil-Birds set a due rate on Jewels? What is thy beloved more than another beloved? 
Cant. 5.9.  they can see no such beauty in him, nor advantage by him, that they should desire him; their Corn, and Wine, and Lusts, are better to them than all that is in God or Christ; and are these the persons then that are like to appease a provoked God, and to hold him with us? You can't lose a Child, a Wife, a Husband, a dear Friend, or any outward comfort or enjoyment, without some tears or trouble; and can you part with God, the fountain of all these, nay, of all good, with less trouble and care of heart? Gird yourselves, and lament, ye Priests: howl ye Ministers of the Altar: come lie all night in sackcloth, ye Ministers of my God, Joel. 1.13. Te that make mention of the Lord, hold not your peace day nor night, keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth, Isa. 62.6, 7.  
5. God expects we should renew our Covenant with him. See the holy and pious zeal of Ezra and his people in the like case; after that God had begun to turn the Captivity of his people under Cyrus, Darius, and Artaxerxes, and had wonderfully restored them with a strange and unhop'd-for deliverance, see chap. 9.1. The Princes came unto Ezra, saying, The people of Israel, and the Priests, and the Levites, have not separated themselves from the people of the lands;— For they have taken of their Daughters for themselves, and for their sons;— which they were expressly forbidden to do, Deut. 7.3. On this report, see how his loyal zeal did burn for God; When I heard this thing, I rend my garment, and my mantle, and plucked off the hair of my head, and of my beard, and sat down astonished, ver. 3. And then having prayed in a most humble, and pathetical manner, when he had confessed weeping, and casting himself down before the house of God; nay, the people wept very sore, chap. 10.1. Now therefore, say they, let us make a Covenant with our God, to put away all the wives, and such as are born of them, according to the counsel of my Lord, and those that tremble at the commandment of our God, and let it be done according to the Law, ver. 3. Here is not only their Consideration, Confession, Repentance, Reformation; but their Solemn Covenant; for they swore, ver. 5. for the perpetual remembrance, and confirmation of it. Oh, that there were such a spirit in the hearts of our Ezras! and in the hearts of our Israel! Let us once more make a Covenant with God; if any thing be like to stay him with a people, 'tis his Covenant. For he is a God that keepeth Covenant and Mercy for them that love him and observe his Commandments, Neh. 1.5. He never did, nor ever will, break his Covenant of mercy, with those that keep their Covenant of love and obedience with him; oh then! Let us vow and pay unto the Lord our God, Psal. 76.11. See the blessed effects of Asa's Covenant, when they swore with all their heart, and with all their soul, 2 Chro. 15.12, 13, 14. Here I might tell you what the matter of our Covenant should be; but that I'm sure it is not for want of competent helps, if you are ignorant. That which I have to say at present, is, only to mind you of what I presume you know; that is, If you have sworn in faithfulness, nay, though only your Baptismal vow be upon you, you have engaged for your sincere, willing, and impartial obedience to the whole revealed Will of God, both in matters of Faith and Practice, with all the species, and necessary consequences essentially or integrally belonging to this obedience. Now consider, in what special respects you have broken this Covenant, and draw it out on the Tables of your hearts; nay, were it in Writing, to be ever kept for a Memorial and Remembrancer by you, it might wonderfully advantage your End; and then humbly and solemnly offer it unto the gracious acceptance of God, in the name of Christ. I might further add, with what seriousness, faithfulness, consideration, resolution, humility, self-denial, we should renew our broken Covenant with him: But I intent not to enlarge. All that I have yet to say to this Branch, is but this; Be convinced of your gross breach of Covenant, and your extreme, and ●bsolute need of making up this breach; Sat ●own, and study those dreadful mischiefs, that will certainly and speedily ensue those broken and forfeited Bonds. When God stands disengaged, man lies in a desperate case. A Covenant that is not made on due Convictions, is never like to hold long; if the Bonds be drawn and sealed, and yet the debt not hearty acknowledged, 'tis never likely to be honestly paid by such beggarly and paltry Debtors as we are.  
6. God expects something extraordinary from his people, under extraordinary Providences. We are weighed in the Balance, and are found wanting: Our False Balance and Scant Measure, is convicted before God, and now he will no longer be thus served by us; The Whip is upon us, and the Spur in our sides, and shall we not mend our Pace? The Fire refines the Gold, and gives it an extraordinary lustre, and are we altogether, as the house of Israel, become Dross? All they are Brass, and Tin, and Iron, and Led, in the midst of the Furnace, they are even the dross of silver Ezek. 22.18. to 23. Will not the Furnace melt, nor cleanse us? Shall we come forth as black and as foul as ever? as proud, as covetous, as sensual, as carnal, as careless, as crooked and deformed as ever? Will any one think we are more than painted, counterfeit Fire, when the Storms and Bellows will work no change, nor stir the Flames in us? oh, how should our Faith shine, our Love, our Patience, our Humility, our Zeal, our Heavenly-mindedness, and every grace, like the gloriously bespangled Stars in their proper Spheres and Orbs, in this Freezing, and Winter's night! If ever you intent your light shall shine that others may see it, now let it appear to them that sit in darkness. Well, my Brethren! God will not now be content with our old, formal, heartless devotions, our lame zeal, our crippled obedience, our lukewarm love, our purblind faith, our tender-skined patience, our carnal heavenly-mindedness. He hath broken our peace, to break our pace; and, if this won't do, he will double his blows, or (which is worse) will leave us by the way, to perish under our burden. God will have something now more than ordinary.   

By way of Resignation;  
By way of Resolution.   

1. By way of Resignation; Double thy Sacrifice; I mean not thy Jewish or Ceremonial; but thy Evangelical Sacrifice. Let him that hath so long wooed thee for thy heart, now have thy whole heart; if he ask thy Coat, let him freely take thy Cloak also, if it may any way serve him: let this be the language of thy Soul to God, as Araunah's to David, 2 Sam. 24.21, 22. Wherefore is my Lord the King come unto his servant?— Let my Lord the King take, and offer up what seemeth good unto him: Behold, here be Oxen, for Burnt-Sacrifice, and Threshing-Instruments, and other Instruments for Wood; All these things did Araunah, as a King, give unto the King. Lord, take what thou wilt, that which is most for thy advantage, though most to my loss: that which is most for thy glory, though most for my present disgrace; if here be any thing for thy turn, spare it not, but please thyself. Behold, here is Liberty, Health, Peace, Ease, Friends, Wealth, House, Lands, Life, and whatever else, through thy grace and mercy, I am, or have. Lord, here I humbly offer thee all, with the unfeigned consent and joy of my heart, Thy will be done, and let thy pleasure stand concerning thy Servant. For what thou leav'st me, I will bless thee; nay, take all, and my Soul shall bless thee; Spare none of my Lusts, yea, my most beloved L'sts: I would not They should any longer live, whoever die for't. This, my Brethren, would be your honour, as well as your advantage; All these things did Araunah as a King: nay, less than this will turn but to bad account another day.  
2. By way of Resolution. Go unto God and spread thy Soul at his feet; tell him, 〈◊〉 those, Isa. 26.13. O Lord, our God, other Lords besides thee, (nay before thee) have had dominion over us; but by thee only will w● make mention of thy name. The world hath had dominion, the flesh hath overruled me and Satan hath been a sharer with thee: Thou hast had but half a heart, but half love, but half fear, but half obedience; nay, hardly that Lord, what Patience is thine! how couldst thou ever put it up from the hands of so vile, so unworthy a worm as I am? oh! I am ashamed, I am confounded, to think how thou hast been made to serve with my sins; Now, Lord, in thy strength I solemnly resolve and promise, that from henceforth it shall be so no more; but I will make mention of thy name, against all other Suits or Claims whatsoever; In vain shall the world plead Precedent or Prescription: or the flesh, Relation: or Satan, Possession: Thy Title and Interest shall stand good against all Corrivals. Amen. Lord, say Amen.   
Thus have you heard what the Voice of the Rod is, in general; Proceed we now to show you in special what the Voice of this Rod is, under which we are now complaining; And here we may observe the several parts, which are as so many scourges, or Branches of it: As, 

1. The terrible Concussion, and Trembling of the Ark.  
2. That dreadful, and unparallelled Besom of Plague and Pestilence.  
3. The devouring Sword, and the Strength of Battle: a Land-impoverishing, and desolating Calamity.  
4. The miserable Decay of Trade, and Cry of the Poor, and Complaint of the Husbandman.  
5. Those Dismal Flames that have laid the Glory and Strength of the Kingdom in Ashes.  
6. The sad Divisions and grievous Murmur among the discontented Vulgar: with all those Miseries and Mischiefs, the natural Issues and Effects of this, and the  Judgements.  
7. I might add a seventh: The Plentiful Increase, which every year hath hitherto afforded; which (though in its self a mercy, yet) considered with the general, and horrible abuse of it, and compared with those other Evils we lie under, seems to bespeak our case, as Zophar describes the Portion of the Wicked, Job 20.22. In the fullness of his sufficiency he shall be in straits.    
Now what the meaning of this complicated Rod should be, as to us, who are exercised therewith, is the thing in question. And for the more successful management of this great Quaery, I shall speak to the Persons concerned, distinctly: but of the Rod its self, somewhat more complexly.  
The Persons, I shall consider, under this twofold general notion.  

Friends.  
Enemies.   
1. Friends: or the People and Church of God. 'Tis God's usual method to cause Judgement to begin at his own House. He that hath an ear to hear, let him hear what the Spirit saith unto the Churches, Rev. 2.11, 17, 29. Not to the Kingdoms, or Provinces, but to the Churches of Asia. The same method we shall observe here, and begin first with the Church and People of God; at least, those that are visioly, and by special Profession such. Therefore, unto the Church of Ephesus, 
Rev. 2.1, 4, 5.  (of England) writ: These things saith he, that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden Candlesticks:— I have somewhat (and that not a little) against thee, because thou hast left thy first love. Remember, therefore, from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy Candlestick out of his place, except thou repent. Loss of Love in Conjugal Relations, dissolves the Union; at least, the Peace and Comfort of it. 〈◊〉 Wanton Church, will provoke a Jealous God. And jealousy is the rage of a man, therefore he will not spare in the day of vengeance, Prov. 6.24. Slay utterly young and old, both maids and little children, and women; but come not near any man upon whom is the mark; and begin at my Sanctuary; than they began at the ancient men which were before the House, Ezek. 9.6. But more particularly; this Rod hath a special errand,  
1. To the Heads and Governors of this Church: and these are either Civil, or Ecclesiastical.  
1. Civil, or Magisterial. But I fear what the issue of my Message may be here, with some, whose Lusts and Interests lead them another way. 
Isa. 59 〈◊〉  He that departeth from evil, marketh himself a prey; to those, I mean, whose irregular Wills and prejudiced Passions, are their only Rule in their arbitrary Execution, or Remission of those pious and wholsoth Laws, provided by the Sacred and Honourable Authority whereby they are Deputed. He that reproveth in the City, though never so seriously, seasonably, meekly, loyally, must by these be put to silence. Sin must not be spoken against; we may not say that Poison is Poison, for fear of sowing, or fomenting Seditious Principles. God hath set us for Watchmen; but we must not proclaim what we see, for fear of committing a Riot, and disturbing the common Peace. Oh! how are some men afraid they shall awake before they come to Hell! Nay, Whether they will hear, or whether they will forbear, (for they are a rebellious house) yet shall they know, 
Ezecb. 2.5, 6.  that there hath been a Prophet among them. And, O Sirs! Give me leave to speak, and then mock on. 'Tis not my own Cause Implead, but Gods; 'tis not any Party or Faction that I pursue, (God knows) I abhor it from my Soul) but the Interest of the Gospel, and the sure, and settled Peace of these poor, afflicted Kingdoms; that the true Cause being once throughly discovered and removed, the Effects, which we all groan under, may cease.  
Oh then! that God would persuade you to consider, who it is that hath put the Sword into your hands. There is no Power but of God; the Powers that be, are ordained of God, Rom. 13.1. Promotion cometh neither from the East, nor from the West, nor from the South, but God is the Judge, he putteth down one, and setteth up another, Psal. 75.6, 7. Sirs, God hath made you his Vice-gerents in the World; Ye are the Gods among men, Psal. 82.1.6. The Sword ye bear, is God's Sword; ye are the Stewards of Order and Government, in his Family; the great Affairs of his House are committed to your trust; the Keys are left with you; the Common Stock and Provisions of God's House, are in your hands; ye are our Nurses, the Bottle and the Bag are in ●our Tents; you are the Cedars of our Lebanon, amongst the Myrtles and Shrubs; you are the Stewards of the five Talents; oh, that ●hat you would suffer the humble and loyal addresses of our hearts to you, that are even ●eady to break for you! May I ask you, (God will shortly ask you, and Conscience shall make him answer) have you duly considered the Rection ye stand in, both towards God, and towards us? Do you know what a Burden lies in your Shoulders? The Earth, and all the ●habitants thereof, are dissolved, says the psalmist, I bear up the Pillars thereof, Psal. ●5. 3. You are the Atlas' of the World; ●he Pillars of the Earth are your burden. May ●ask now, Whether hath been more admired, more defigned, more desired by you, the Honour, or the Duty of your Relation? You are Gods Husbandmen, and are to blow, and to ●●w, for the supply of the whole Family. Sirs, this is your charge from the God of Heaven and Earth; in this honourable, and burdensome Office, God hath placed you, through what mediation soever your secular Deputations have been obtained. It is God that putteth down one, and raiseth up another.  
2. Consider, I beseech you, for whom it is you bear the Sword; Must not the Judge proclaim his Commission, in the name of him from whom he received it? Doth not the Fountain return through all the Creeks and passages of its Circuit, to the Ocean from whence it came forth? this then is both Legal and Natural; Who dares say, that he rules for himself? who● but God, can claim an Independent Government? Heathens indeed may boast themselves after this rate; Is not this great Babylon, th● I have built, by the might of my power, and for the honour of my Majesty? But far be it from Christians, so to blaspheme the Authority o● Heaven. We may take this for granted then● that 'tis for God you profess to bear th● Sword; but bear with me now, in this one word more.  
3. How have you born the Sword? O Sirs! I humbly beseech you, censure not my loyal, 
〈◊〉 Cor. 5.11  though familiar, boldness with you Knowing the terror of the Lord, we cannot but persuade men. The day of Judgement 〈◊〉 shortly coming, and, methinks, I should nee● to say no more. Rulers are not a terror 〈◊〉 good work, but to the evil: for he is the minister of God to thee for good, Rom. 13.3, 4. Your Honours are not your own, but God's whose Stewards you are; and, it is required 〈◊〉 Stewards, that a man be found faithful. Yo● five Talents had need be ten in the day of Account; For unto whom much is given, of him shall be much required, Luk. 12.48. That the Judgements of God are several ways gone forth against us, I hope is not only felt, but in some measure acknowledged on all sides: That Sin is the cause of this displeasure, methinks, should not be doubted: That both High and Low are guilty before God, I hope will not be denied; For, Nemo sine crimine vivit, There is not a just man upon earth, that liveth, and sinneth not, Eccles. 7.10. Great men, have great Temptations, and oftentimes great miscarriages too; the greatness whereof is much augmented by their personal, or relative greatness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says Aristot. It is a very hard matter, for poor Mortals, rightly to deport the burdens of their Honour or Happiness. 'Twas Plato's answer once to the Cyrenians, who had desired him to write them some Political, and Moral Institutions, for the Settlement of their decaying Estate; Perdifficile est condere leges tam felicibus, It is a very hard matter to lay the obligation of a Law on those that are (in their own account) so happy. Sirs, the Lords Oil is upon you; I may not, I dare not, I will not, touch the Lords Anointed, nor blaspheme that Authority, under whose wings I expect Protection. Rebuke not an Elder, but entreat him as a Father, 1 Tim. 5.1. Far be it from me, for ever, to speak evil of Dignities; or any way to kindle, or abett Seditious Principles or Practices, either in myself or others: Yet give me leave, in all humility; from the Word of God, to assure you, that the only way to a true, and lasting Peace, is to make Peace with the God of Peace. When a man's ways please the Lord, he maketh even his enemies to be at peace with him, Proverbs 16.7. The only way to have Judgement effectually removed, is, to remove it in the Cause of it; and in happy order unto this blessed End, I shall say no more here, but, The Lord awaken, and direct, both the Rulers and Ruled.  
2. To the Ecclesiastical, or Ministerial Heads of the Church; and, 

1. To those in present being.  
2. To those that are laid aside.    

1. To those in present Being. I dare not pass you by unsaluted; though I have no Court-Complement for you. I beseech you, duly to consider the Charge of your holy Office; and your Discharge of it. These things, Sirs, you are better able to instruct me in, than I you; therefore, let my Silence plead my Modesty, while I humbly pass by, with the Prayer of the Church for you, That God, at length, would work that Great Marvel, in sending down upon you, the healthful Spirit of his grace. So farewel, until I meet you on even ground, at the day of Judgement.  
2. To those that are laid aside. My Reverend Fathers, and Dear Brethren! Though I am but a Child, yet suffer me to speak as a Child; whose aftections are great, though his strength and deserts be small. The Message is sent unto the Angels of the Churches; and these are called the seven stars in the right hand of God, Rev. 1.20. Now give me leave but to paraphrase on this Emblem.   

1. Stars are heavenly Creatures. 'Tis true, there are Stars (Meteors, or Comets rather) who are heavenly, only as to their present Site, or appearance; These are the Wand'ring Stars Judas speaks of, Judas v. 13. Exhalations, whose Composition is Earthy and Unclean; whose Elevation is Ominous, not only to themselves, out to the places where they Aspect: But these are none of the Fixed Stars, in the right and of God. Oh, what manner of persons ●ught we to have been, in all holy, and heavenly conversation! No man that warreth, entangleth himself with the affairs of this ●●fe, that he may please him, who hath chosen him to be a Soldier, 2 Tim. 2.4. Our Call from Heaven, our Employment is Heavenly, our Lord, our Home, our Happiness, our Hopes, our All, is in Heaven; should not then our Affections have been Heavenly? our Minds and ●ims, Heavenly? our Words, Devotions, and actions, Heavenly? And hath it been indeed 〈◊〉 with us? I am speaking now (I hope) 〈◊〉 such as know, how how too set Conscience on ●ork, in the serious, and penitent Reflection ●n these things. Oh, Sirs! why may not this 〈◊〉 one great part of God's Controversy with 〈◊〉 Pride and Covetousness was the great Cry the World hath taken up against us; the Lord knows, it hath been too true of too many of us. Han't we been too thoughtful, and Gentile-like, what to eat, and what to drink, and wherewithal to be clothed, while we have preach●, and pressed the contrary on our Hearers? Why, Hath God broken the Staves in our hands, and stripped us of our coats and Scrip, without which, we could not trust him in our journey? Was not our temporising with the Modes, and Manners of the World, both in our Persons and Families, become the open, and just scandal of our holy Calling? Where was that Charity, that Humility, that Self-denial, that Mortification, that heavenly Hearn and Life, that holy, and strict Godliness, without which, we were condemning others to the Pit of Hell? Was it not time for God to take down such foul Vessels, and to scour of that dust and filth they had contracted? No wonder, if our Dust hath brought us to the Dust; that we are fallen among the Potts, and caused to lick the Dust we were so greedy of Sirs, I hope you will not censure my plainness and liberty of speech. I have taken upon me to speak to such, as can far better instruct both themselves and me; and, I confidenth persuade myself, that these are no strange motions with you, nor Wounds that wi● rankle.  
2. Stars are ordained for light. Ye are the Light of the World, says Christ, Matth 5.14. And, Let your light so shine before men, that they may see your good works, ver. 16. You are the Lamps of the Sanctuafie, whose oil was to be pure oil-olive; 
Levit. 24.20. Num. 8.4. Rev. 3.18.  and the Candlesticks for Light, which were to be of beaten Gold. We are God's Apothecaries, whom he hath sent with his Eyesalve, to recover a poor, blind, World. Now, I beseech you, let us consider, what Lights have we been in the Spheres wherein God had placed us? Did we study to enlighten those that sat in Darkness? To speak to the Capacities and Consciences, in the Convicting Evidence, and Gospel-simplicity of the Spirit? Han't we (too many at least, and too often) endeavoured to emblazon our own Parts, or Learning? Han't we been more affected with our own words, than with our Master's Work? and dressed up the pure, and simple Truth, as an Harlot? Han't we set the Lords Candle under the Bushel of our private Honour, or Interest? No wonder then, that God hath removed his Candlestick, and caused our Candle to go out. Hive we been constant, burning, and shining Lights? or too-like, poor, dwindling Tapers, or the faint Flashes of an Ignis lambens, rather burdensome than useful? Have we been like Stars indeed, that appear brightest in the most told, and bitter night? Oh, my Brethren! that we could sit down now, and consider, as we sit by our Lahairoi, where thou God seest us; Why is my Sun set at Noon? Why have the black Shades of the Night prevented me? Is not this, much my own doing? Of what nature or kind was my Light? Had I any other than what I bore in my hand? Of what use was my Light, either to myself or others? What can my people witness for me? What can my Family, my Wife, my Children, my Sojourners, my Servants, say for me? have they, or might they, have walked in my light? nay, have I even forced them to light their Candles at mine? Hath the Word of God dwelled richly in my Head, in my Heart, in my House, in all wisdom? or, han't my Family been much like other men's? as Ignorant, as Idle, as Proud, and, it may be, as Profane, as many others? Han't the Springs of Knowledge been too much confined to, and locked up in my Pulpit, as if I were a Minister not where but there? And is not this much of the matter, that God hath now locked up the Pulpit from me; that he hath cast me out of his Eden, and planted his Flaming Sword, which turneth every way, to keep the way of this Tree of life 〈◊〉 Oh, that such thoughts might pierce our hearts? now that we are sitting with out broken Pitchers by those Waters of Affliction!  
3. Stars are appointed for Influence. T●● are the Salt of the Earth, says Christ, Math 5.13. Oh! what a savoury, and seasoning Influence have we had, on those with whom we have had to do? Salt, you know, hath a virtue to suck out corrupting humours, and to preserve from putrefaction; Alas! can we say that our Patients have never Gangrenated under our hands, for lack of proper, savoury, and seasonable Preservatives? In Rev. 8.11. We read of a Star, whose name was Wormwood; which fell from Heaven, as it were a Lamp, & it fell on the third part of the rivers, and upon the fountains of waters: and the third part of the waters became wormwood. Now hath our influence been like that of the Tree at the Waters of Marah, Exod. 15.25. of a cleansing, healing nature? or, too much like his Star, whose Name, and Nature was wormwood? Hath our Communication and Conversation, both in public, and in private, ●een so seasoned with Salt, that our very Presence, hath daunted the Impudence of Sin? And our Countenances been a rebuke to a Wanton, Licentious, Profane World? May 〈◊〉 be said of us, as of John the Baptist, that herod feared him, and observed him? Hath ●he austerity, and holiness of our lives been ●●ch, as could command respect from an He●d? and fasten Convictions, with Authorial, on the hearts of the proudest Sinners? Have we been like the Pleyades, whose sweet ●●fluence hath overcome those malign, 
job 38.31.  and saturnine Spirits, over which God hath made 〈◊〉 vertical? Or rather, han't we been like the Moon, whose growing big and full, hath ●een fatal to the sick and weak in our Flocks? And now that we are cast out, as unsavoury salt, to be trodden under foot of men; the Lord ●umble us! pity us! spare us!  
4. Stars are ordained for Direction. Be ye followers of me, even as I also am of Christ 1 Cor. 11.1. No Sea in the World is so dangerous, and fatal to Mariners, as this Sea of the World to Man. So many Rocks and Shoals, and Quicksands, and Hirricane-Storms, as every Passage and Step is attended with; what need is there of faithful, and skilful Pilots? 'Twas a sad Voyage for Paul and his Companions? Act. 27.20. When neither sun, nor Stars, in many days, appeared, and no small tempest lay on us; all hope that we should be saved, was then taken away. God hath set us for Sea-marks, because the Road is dangerous, that scarce one of a thousand comes sale to Land. Or as the Star in the East, for the direction of those that are so wise as to steer by such a Point. Alae! how many rich Vessel● of precious Merchandise, have there miscarried irreparably, and eternally? and, it may be, much through our sinful Neglects; either we have been obscured, and not to be seen, when we should have appeared for God, in the desperate hazard of poor souls; or have been so general and uncertain, that the purblind World could not apprehend us; or else, have been out of the way, and deviated from our sacred Spheres and so led them by an evil Example, either directly, or accidentally, on the very neck of ruin● Oh! how should it cut our hearts, to consider, how many brave, and hopeful Vessels, we have sad cause to fear, have for ever miscarried under our Conduct, and that in serene, and Haltion Floods! The Lord convince us! forgive us! and have mercy upon us!  
5. Lastly, The Seven Stars are an united Constellation. Therefore Christ compares the Breasts of his Church, to two young Roes, that are Twins, Cant. 7.3. And, to a company of horses in Pharaoh's chariots, Cant. 1.9. Not only for their Strength and Beauty, but for their Union, and Oneness of Work and Way. And is not this another, and not the least ground of the breach that God hath made upon us? even our Dissensions and Animosities, our grievous Divisions, both in Judgement and Heart; our pertinacious insisting on undeterminable, and frivolous Quiddities, and circumstantial Differences. Besides, those private Grudges, and supercilious Distances, arising from personal Preferments, or carnal Interests; And in the mean while, have fed Christ's Babes with Blood instead of Milk, and Stones instead of Bread. And, while we have, with such violence, been drawing, every one his own way, have between us, even rend the Chariots of the Church of Christ in pieces; and for these things hath God rend us in pieces. The sins of Ministers, are Nouns of Multitude; they sin by heaps, and in whole sums; as the Measures and Weights of the Sanctuary are larger than any others, so are the Sins of the Sanctuary too.   
2. As the Rod speaks to the Heads, and Governors, so also to the particular Societies of this Church of God: not only to the whole Body of the Church of Asia, but particularly to Ephesus, and Smyrna, and Laodicea, etc. the several Members and Congregations of the Asian Church. So, when God had promised to restore his People, Zech. 12. He promised withal, to pour out upon them, the Spirit of Grace and Supplication, ver. 10. and the Spirit of Mourning and Repentance, ver. 11. The whole Land shall mourn, and not only so, but, every Family apart: the Family of the House of David apart, and their wives apart. So, the Family of the House of Nathan, and of Levi; both King, Prophet, and Priest, by their Families apart. Now, as we have any of us stood related as Members of this, or that Society, or Family, of the Church of God; it concerns us to consider, what the Voice of the Rod is, by which, he is now calling us to mourning and supplitation, by our Families apart.  

1. Consider, whether the Worm of Self-endedness hath not been at the Root of the Matter. Brethren! for the Lords sake, deal faithfully with your own hearts. What was i● that moved you, in the first place, to engage in such, or such a Society? Was Self wholly laid aside, and utterly disowned, as well in Heart, as in Word, from any partnership, in you Ends? Oh, that I could fasten these serious Questions on your Consciences! Were you fully convinced, from the invincible light of the infallible Rule, that this was the very way of God? and the Scripture-Discipline that he would have you to yield your obedience to, the very Pattern that was given in the Mount? No other Burden, than what we have received by Divine, and Apostolical Authority? And was this your End and Aim in Earnest? that you might be made more conformable unto Christ, your Head, in Holiness, and in the life and power of Duty? and walk in nearer, and more spiritual Communion with him? That you might receive more immediately of his Fullness, and dwell nearer the Springhead of Grace, as well as of Comfort? Had you a real Design against Sin, not only in others, but especially in yourselves? And is this the very Truth, and Ground of the matter, that did engage you? Dare you look God and Death in the face, appealing from your Consciences, unto his All-searching Tribunal, that this is the very truth? Did you join with this, or that Society, out of no proud, undervaluing, or Schismatical spirit towards your brethren, or overweening Conceit of yourselves, or your own party? but because you verily apprehended it, the way of clearest Scripture-certainty and security; and the nearest, and readiest way, to join in a fuller, and more intimate Communion with Christ? And was it the deep sense of that wearisome load of Sin and Gild, that moved you from within, in obedience to a clear Command, to close with this way? Nay, Were all your Expectations always from above your enjoyments? Oh, Christians! Can your Consciences comfort you, concerning all these things? Was there not an itching desire to seem as Holy as the best, or as a more refined Fraternity of Rechabites, fishing for Proselytes, to build yourselves a Name? or else some mercenary fear, of incurring the hard thoughts, or disrespects of some, whose good will you valued? Was it not more to gratify, or to engage Friends, or to promote some worldly Interest, or to find out some new Discoveries, or to enhance the rate of your Gifts and Parts, above the Common size? was it not something of this nature, that prevailed with you, more than any thing else? And, could you ever expect, that a Building should prosper, on such a Foundation? Not that I condemn all; but I would that all should condemn themselves. Oh, my brethren! will you be upright with God, who knows all that is within you; and confess to him the whole truth? Oh! take heed, that That be not now concealed, which, one day, you will wish were pardoned.  
2. Since you have engaged yourselves in a Choice Society, and Communion of Saints; How have you behaved yourselves, 

Towards your Teachers and Rulers?  
Towards one another?  
Towards them that are without?     

1. Towards your Teachers and Rulers: 

1. Have you undervalved neither their Persons, nor their work? The Apostle seems to beg your Honour; yet not for our, but for your own sakes, 1 Thes. 5.13, 14. We beseech you, Brethren, to know them which labour among you, and are over you, in the Lord, and admonish you; and esteem them very highly in love, for their works sake. Esteem them very highly in love. Not with that Secular Adoration, wherewith the world is wont to court her Darlings; but with your cordial, and unfeigned affection. Honour them, not so much with Cap and Knee, and the Eulogies of praise, and Hyperbolical Encomium's, which, ordinarily, is but the stinking breath of a rotten heart. But, esteem them in love, and for their works sake. Not so much, for their Learning, or Parts, or external Preferments, but for their Work and Office sake; for their Message, and for their Master's sake. Now begin to reckon with your own hearts, how guilty have you been here? Han't your Oxen, that have laboured but for your back and belly; your Servants, that have been your Drudges for the body; your Appendices of honour and pleasure, had more of your hearts, than those that have been tugging at the Oars, to harbour you and yours, in the Land of Promise? That have been praying, and studying, and watching, night and day, for your Souls? Han't you been ready to slander them, to censure their Doctrine, Elocution, or Method? and to take up hard thoughts of them, on the least occasion of offence? Have you never been ambitiously laying hands on the Ark; yea, when it hath but seemed to shake? and quarrelling with Moses, 
Numb. 1●. 3●  as Korah, and his Faction, Are not all the Congregation holy?  
2. Han't you, on the other hand, had their Persons or Gifts in Admiration? han't you so highly admired such a man's Abilities, or Eloquence; that you have slighted fewer Graces? Every one saith, I am of Paul, and I of Apollo's, etc. Is Christ divided? was Paul crucified for you? 1 Cor. 1.12, 13. Christ hath made us your Watchmen, and your Servants, in the work of your Souls; and hath not set us up for Idols, nor Saviour's. The diversity of Streams, should cause us to admire the fullness, and riches of the Fountain, and not to adore the poor Channel. Oh, let this be a piece of your Christian Learning, Not to think of men, above that which is written, as the Apostle advises, 1 Cor. 4.6.    
2. Towards one another. 

1. Where is that exemplary love, and brotherly-kindness, that should be between such spiritually near Relations? With what persuading Motives, and compassionate arguments, doth the Apostle urge his Philippians, chap. 2.1, 2. If there be therefore, any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies: fulfil ye my Joy, that ye be like minded, having the same love, being of one accord, of one mind. But how apt have we been to think the worst, and speak the worst, by one another, and to aggravate each others infirmities? How hard a matter is it to take a rebuke at the hand of a brother, especially an inferior? or to give a reproof with that seriousness, prudence, meekness, self-denial, and tender affection, and charitable hopes, and longing desires of their good, as becomes Christians? Oh, what reason had God to take up his rod against us, and to let in the Flood upon us, while we have been wand'ring every one his own way, and magnifying our own Inventions, envying at, and clashing with, one another!  
2. Can you clear yourselves of an affected singularity in your way? Were you not ready to look on yourselves, as some body; and, it may be, somewhat more than others? Let me tell you, an affected singularity, either in Judgement or Practice, savours of a proud, and a false heart. Have you never entertained that in your hearts or lives, which you were never, from the Word of God, convinced in Conscience, to be a truth, or a duty; only because it liked you, or by your Teachers was offered you, or that you might seem to be the Authors of some new Garb in Religion, and such as act by more elevated Principles? Well! God hath now raised a storm, which, I hope, will quench all the sparks among us, that are not of his own kindling; and let us see the pure Lamp of the Sanctuary, from all those Bastard Tapers, and stinking Snuffs of man's invention, or the Devils lighting  
3. Hath there not been a spirit of Censoriousness towards all others, that have not been of the same Society, or Judgement, in, or about some Circumstances; that have been without the bounds of your own Monopolies? What animosities, and heart-burnings have there been? what glorying, and magnifying your own way? as if Salvation were not attainable, without the verge of such a Society. Certainly, this is no other, than a more spiritual, and refined kind of Popery.    
3. Towards them that are without. 

1. Hath there been that prudent, inoffensive, winning carriage toward them, that might heap coals on their heads, and commend your holy Profession to them; at least, to leave them without excuse, in the great day? Walk in wisdom toward them that are without, Col. 4.5. The Carnal World can't judge of Spiritual things, but in a carnal manner; 'tis the wisdom therefore, of a Christian, to become himself with their Capacities, though not with their Corruptions. Those that live by sense, are led by sense; and judge according to sense, and outward appearance. What is thy Beloved, more than another beloved? Cant. 5.9. They can't see that beauty that lies within the skin, whereby the King's daughter is all glorious within. I shall not stand to answer all those Quarrels, that occasionally you may have with them, only thus; You know the Royal Law, and what respect should be had, both to their poor souls, and to the credit of the Gospel, IT was the Apostles complaint, 1 Cor. 6.6. Brother goeth to law with brother, and that before the unbelievers. Should we not rather suffer wrong on our bodies, than offer wrong to their souls? You know how you pray; Forgive us our Debts, as we forgive our Debtors; and what stress is laid on this Condition? Matth. 6.14. Mar. 11.26. Debts are distinguished into Civil and Criminal. The first indeed may be retained without sin, if it be not exacted without Conscience, and Charity, and due respect, and compassion to our brethren's Bodies and Souls. But the other is freely to be remitted, on the account of Christ, and our obedience to him, and hope in him. O, take heed, that your froward, sullen, and morose carriage and disposition, do not harden, and justly prejudice those, that might otherwise have been won, even such, as were once some of you, be they, at present, never so vile. I could enlarge myself here, and not without need; But, Verbum sat sapienti; A word to the Wise. A little Armour rightly applied, is sufficient panoply.  
2. What affectionate pity hath there been shown to their poor Souls? Certainly, their Souls are form of the same immaterial substance with ours; as immortal, as precious, in their own nature and original, as ours; Masses of the same lump, fashioned on the same wheel of Divine Power and Wisdom; were once as fair for Election, and had as just a claim to the Kingdom, as we. If ever we are saved, it must be through the undeserved pity, and merits of another. And surely, where Christ communicates his merits, he communicates some proportion of his Spirit too. In this the children of God are manifest, and the children of the Devil; whosoever doth not righteousness, is not of God, neither he that loveth not his brother, 1 Joh. 3.10. Now, we know, that Brother is taken in Scripture, both in a Natural, Civil, and Spiritual sense; nor can I think that it is spoken Abstractly as to either, in this place; but rather Comprehensively of all. For, we know who hath said, Love your Enemies, do good to them which hate you, Luk. 6.27. And matth. 5.24.25. we find, that Brother and Adversary, are used Exegetically of each other. Nay, the close of that chapter speaks exactly, and Argumentatively to my purpose. Love your Enemies, etc. that ye may be the children of your Father which is in Heaven; for he maketh his Sun to rise on the evil, and on the good;— For, if ye love them which love you, what reward have you? do not even the Publicans the same? Though we can't find that love of delight and complacency, as there is with those spiritual branches, of one and the same stock; yet there is a love of Benevolence and pity, which is their due from us, their fellow Creatures. O, pity their poor Souls, instead of cursing, or exclaiming on them! Would you not pity, and pray for them, should they come with tears in their eyes, to beg your prayers? pity them, and pray for them, now much more, for that they cannot pity themselves! Is not a man that is distracted, and ●nows not what he doth, an object of pity, ●nd not of hatred or revenge, though he re●ile, and curse, nay, though he rend you? Father, forgive them, for they know not what they 〈◊〉, Luk. 23.34.  
3. What serious pains have you taken, to ●nvince, and persuade them? Would you not ●en hazard your lives, to save a mad man ●om murdering himself, or your neighbour's ●ouse from burning? Would you not lay vio●t hands upon them, and suffer abuses from ●em, if you found them sleeping, in such 2 ●●e? And are their Houses, and Bodies, of ●re worth than their Souls? Ah! with what ●ter looks and curses, will these poor wretch's ●art from you, at the great Day! who, having stained mercy yourselves, did show no mer●; that having the snares broken for you, ●erein you, as well as they, were once bound, 〈◊〉 being happily escaped yourselves, had ne● a hand to help a perishing brother! Cer●nly; our Cruelty towards the Souls of those 〈◊〉 call our Enemies, may well be inserted as 〈◊〉 Item of that Rod that lies upon us. I may 〈◊〉 insist here, on all the Cases, and Cavils, 〈◊〉 might be objected; only let me caution 〈◊〉. Take heed of excusing yourselves from 〈◊〉 Duty, which God will require in the great 〈◊〉 of Account. And, let me also tell you, 〈◊〉, though you can't do for them, what you ●ld do; yet, were you as prudent, as hum● as compassionate, as vigilant, as selfdenying, as active, as you should be, and, as on● day, you may wish you had been, you might have done far more, than you have done 〈◊〉 them.     
3. The Rod hath also a Voice to the Individual Members of this Church of God. As every Family, so every Soul of the Family, shall mourn apart. God hath not only Family-offences, Congregation-sins; but Personal Miscarriages, to reckon with us for. He is calling us out, one by one, as those that accuse● the woman, Joh. 8.9. What I have to say here, I shall couch under these two Questions.  
How have you bestowed your Talents?  
How have you kept your Watch?  
1. How have you bestowed your Talents The Kingdom of Heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods; a● unto one he gave five Talents, to another two, Matth. 25.14, 15. Our Lord hath entrusts us with his Goods; He hath left all the Rich of his house in our hands; We have receiv● our Talents, our Measures, and Proportioned Now let me seriously ask you, and myself, the● following Questions.  

1. Have we weighed our Talents, and considered what they are? You will tell your Mon● though it be after your own Father; especially it be but borrowed, or entrusted Money, wh● must again be accounted for. Christian! 〈◊〉 aside, and tell thy Money from the hands 〈◊〉 thy Heavenly Father. Take a just account of ●hat, for which thou must shortly give a just accounted. Book down thy Receipts, both for Number, Nature, and Weight. Thus much ●n Ordinaries, and thus much in Extraordinaries; Thus many years' Time, Health, Provision, Quiet; Thus many Offers of Grace ●ath God made me, and thus long waited for ●y return; Thus many signal Deliverances ●om Enemies, Disasters, and Sicknesses, and ●om unseen Dangers, God only knows how ●any. What large Inventories might the meanest of us draw, of our external enjoyments, which is but the least part of the Ta●nt we have received? If we look into the ●ittle-World of the Soul, we shall find it ful●r of Mercies, than the Heavens are of Stars. ●esides all that Goodness that God had pre●red to meet us at the very Womb, there hath ●en a continual Accession and Succession of ●ew Mercies, with the gracious preservation of ●e old. Alas! we may as well number the ●●ops of an hours thickest Rain, as the Mer●es of an hours Time. Yet take as particular ●nd distinct knowledge of them as you can; ●r doubtless the Account will be particular: ●od hath when, and where, and what, and ●ow often, in his Book, even to the utmost ●arthing, Matth. 5.26.  
2. Have we considered whose our Talents ●e? So far the slothful servant was in the ●ght; Lo, there, thou hast that is thine, Matth. 25.25. But han't we rather greedily swept Mercies into our Laps, as Thiefs, tha● are robbing the house; and taking all for ou● own, as those, that never think to be responsible; as if we were the absolute Lords of 〈◊〉 the Mercies we enjoy? And is not God concerned in such a case, to vindicate his own Interest? Remember, Christians, 'tis God's ground you tread upon, and plant, and build, and ●ow● upon; his Creatures you feed on; his Woo● and Flax, and Silks, you cloth and deck yourselves with; his Gold and Silver, you an● hoarding, or trading with; his Air you brea● in, and not your own. 'Tis his Word, hi● Promises, his Sacraments, his Graces, his Spirit, his Help, and all the hidden Treasuries o● his Gospel, the blessed Provisions of your Sou● they are his, and not yours. You never made you never purchased, you never repaired any 〈◊〉 these, nor can you do it.   
But, may you say, Obj. This is true indeed of th● men of the World; they have only a Civi● but no Evangelical Right, to any thing the possess: But, what, Hath the Child no mo● right than the Servant? Godliness hath t● promise of the life that now is, and of th● which is to come, 1 Tim. 4.8. And God ha● promised, with Christ, to give us all thing and that freely, Rom. 8.32. So says the Apostle; Whether Paul, or Apollo's, or Cephas, 〈◊〉 the World, or Life, or Death, or things present, or things to come; all are yours. 1 Co● 3.23.  
The same Apostle also saith, Answ. that, The He● long as he is a child, differeth nothing from 〈◊〉 servant, though he be Lord of all, Gal. 4.1. ●od hath not given us the Impropriation, but ●e Use of his Goods. The heir hath no more ●tual propriety than the servant, as long as he 〈◊〉 under age, only here's the difference; what ●e Child enjoys, he enjoys by virtue of his ●elation, and this Relation is grounded on ●●t Covenant between the Father and Christ, ●d between Christ and his chosen; by virtue ●ereof, they stand the Adopted Children of ●d, through Christ; so that what we receive, 〈◊〉 receive on the account of this Covenant, ●ich hath made us over unto God and Christ, ●d God and Christ, and all his Promises, over ●o us; the Inheritance of all is ours, though 〈◊〉 actual possession be reserved, till we are, ●ough Grace, capacitated for it; all things ●t are necessary, pro hîc, & nunc, unto Life, 〈◊〉 Godliness, we have in Hand, the rest in ●●e; yet, both what we have in Hand, and in ●●e, we hold in Capite, and were never de●●ed for the Absolute Lords of it. He that ●eived the five Talents, could no more call ●n his own, than he that received but one; ●●ther could the Improvement alter-the Proper● but both the Principal, and the Increase, ●re their Lords, Matth. 25.27. Our Title ●Evangelical indeed, and therefore not Le●: Legal, as to man, but not as to God. why ●n dost thou glory, as if thou hadst not received 〈◊〉 1 Cor. 4.7.  
3. Have you considered, why those Talon were entrusted with you? The reason why wit● you, rather than with others, is, because yo● are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, own servants, his houshold-Hinds. You have been brought up at his hand and know his Work, and his Will; his Expectations are great from you, he seems to have greater confidence of our Care, and Skill, and Diligence, and Faithfulness, than of Strangen● And then the Reasons, why he hath, as it were, p●● it out of his own hands, and cast it into ours, are Because he will learn us, by these smaller things to merchandise and trade, with and for Heaven he hath adventured this little stock with us, t● begin with, and to train us up for higher Employments. And, that his Goods might not 〈◊〉 dead, and useless, he hath committed the Factorage to us, that the Returns might be mad● to his Advantage. Now this is that shoul● have taken up our thoughts; What a R●● hath God set on such, or such a Mercy? An● how shall I manage my Course, to bring the● up to God's price? what a circumspect ca● should I have, to commerce with honest, an● sufficient Dealers! The World is a Bro● Merchant, and its Wares are of no value in 〈◊〉 Lord's Country. The Devil is too subtle, 〈◊〉 dare not trust him; his design is to deceit The Flesh will baffle, and my own heart d●● upon Day, and is wont to pay with Promit and Delays, and Protestations of his go● Meaning; How dare I venture my Lord's 〈◊〉 in such hands? My goodness shall extend to t● Saints, that are in the Earth, and to the Excellent, in whom is all my delight, Psal. 16.3. A froward heart shall departed from me, I will not know a wicked person, Psal. 101.4. I will have no fellowship with the unfruitful works of darkness, but rather reprove them, Eph. 5.11. Oh, my brethren! how many thousand Merties have we bestowed on our Lusts? how many Packs of our Master's Goods have we rid our hands of, which we are never like to see one penny for? And can we wonder then, that our Lord is come to reckon with us? May not God justly charge us with Riot and Unfaithfulness, and take the Talents from us? Certainly, that accursed, slothful servant, that hide his Lord's money, seems far more excusable than we; for, though he did no good with his Talon, yet he was accused of no hurt he did with it. Surely, Pride had never so impudently dared God to his face, had it not been for us. The Flesh had never took such head, had not we pampered it. The World had never claimed such Corrivalty with God, had it not been trading with us, in our Faith, Hope, and Love. May not God charge us, as once he charged his own People? Ezek. 16.17, 18, 19 Thou hast also taken thy fair Jewels, of my gold, and of my silver, which I had given thee, and madest to thyself Images of men, and didst commit whoredom with them; And tookest thy broidered garments, and coveredst them; and thou hast set mine oil, and mine incense before them. My meat also, which I gave thee, fine flower, and oil, and honey, wherewith I fed thee, thou ha● even set it before them, for a sweet savour● and thus it was, saith the Lord God. Surely, had our Master no other stock, but this that is in our hands, we should quickly have undone both him and ourselves. Therefore, I will return, and take away my Corn in the time thereof, and my wine in the season thereof, and I will recover my Wool, and my Flax, given 〈◊〉 cover her nakedness, Hos. 2.9. Ah● wha● serious reflections, and thoughts of heart, do● these things call for! What sad, and general complaints, are there of bad Trading in th● world? God hath broken the staff in the mid● of us, and hedged us in on every side; the labour of the Artificer ceaseth, and the Merchan● gins to mourn: Men of great Engagement and Dependence, are shattering, like broken Reeds, and the Plagues of God, both at home, and abroad, have wasted us. Are not these some of your complaints to God? And may not God retort the same Complaints on us and spread our very tears, as dung, on o●● faces? The Plague of our heart is spread to such a height, that he hath even nailed up the Doors of his House against us, that there is little Trading for Heaven. What hath my Beloved to do in my house, seeing she hath wrought lewdness with many? and the holy flesh is passed from thee, Jer. 11.15. God seems to stand off, and to avoid his own Highway, as if he were afraid we should come near, to touch his holy things, and pollute them, as we have done.  
4. Shall I ask you, What hath your esteem of your Talents been? how have you valued them? Possibly such as have related to the ●uter man, the present carnal ease, or advantage of the Flesh, have been overrated; yet ●is strange to see on what base, and low terms, they are parted with. Tell me, Christian, Hast thou never sold thy Ambition a good pennyworth of these things, for a little honour, or preferment; nay, for the bare promise, or hopes of it, which thou mayst now set among thy desperate Debts? Hast thou never sold thy Lust's 〈◊〉 huge bargain, for a little pleasure, though it were entailed with shame, and pain enough? Are there none of thy Master's Goods to be redeemed out of the hands of Revenge, and Injustice? Is there none of thy Lord's Money to be ●ak'd out of the Draught of thy Gluttony and Drunkenness? Ah, Sirs! Are these things ●ut poor, empty notions, think you? will they ●ome to nothing in the great day of Account? ●dan't you dealt, in your reposed trust, as the injust Steward, Luk. 16.6, 7. written fifty, ●r three score, for an hundred, on your Master's Bill? and will Conscience witness for ●ou, that all hath been right and just? though ●ow it lie under your Bribes and Flatteries, or ●ears; certainly, when God shall examine it ●pon Oath, it will speak the whole truth: When every Corner shall be searched, and every ●ill summed up, and every Mite accounted, ●ther thou, or thy Surety must be responsible. As for our Spiritual Talents, at what a rate have they been prostituted? Such as have not been for the Common Market of the World, as the convictions, the humbling, and mortifying Motions of the Holy Spirit, such as are not for Caesar's turn; no friends to the Flesh; these have been often sent back, by the hand that brought them, as unprofitable Drugs, the great burdens that have troubled us. Surely, profane Esau never profaned his Birthright, as we have profaned ours. Han't we dealt with Gods most precious Gold, and those rich Jewels, that have been locked up in the Cabinet of Divine Counsel and Love, from all the Ages of the world, and reserved for so unworthy, unthankful a generation as we, even those glorious privileges, and liberties of the Gospel, the price of the precious blood of Christ; as we deal with the stones and rubble wherewith we mend our Highways; and made them to pave the way of our Lusts? O Damnable Ingratitude! O cursed unfaithfulness! O horrible impiety! Is this the way to provide for a day of Judgement? to consult the comfort of a deathbed; the glory of a Church, or the Peace of a Nation? The Lord awaken us! the good Lord forgive us!  
But, Obj. it may be, you have other thoughts of yourselves: God forbidden it should be so; sure we make an higher account of our Talents than so, especially the spiritual part of them.  
What I say to you, Ans. I say to myself; I would to God you could all plead Guiltless but I, wh● an conscious to the guilt of this, and far more than I can express. But, for your further conviction, consider; Have you had such an esteem of your Talents as you ought? Let me ask you then, On what account, or reason is it, that you so esteem them? Do you prise them as they are Talents, and the things wherein your duty and diligence, and the glory of God, is bound up? Do you esteem your work in them, as well as your enjoyment of them? Christian! Ask thy heart, in earnest, What is it that thou desirest, or prizest, thy Time, Health, Peace, Plenty, or any other Privileges or Enjoyments, for? Can you say, you prise them more for their service, than for their sweetness? more for God's sake, than for your own? The Excellency, and therefore, the desirableness of these things, lies in their End; Now the End of these things is not in themselves, but they are ordained Means unto a higher End. To prise Health, for itself, is not to prise it aright; These are the only riches that a spiritual heart can take true content, and delight in, that are laid out for God. The Tradesman, that means to thrive, will turn all he can into stock; a penny here, is of more value with him, than a shilling, that must lie dead by him. I shall say no more but this; You may judge of your own case, by your faithful, and practical applying of all these things unto their great and high End.  
5. What hath been your care about your Talents? Your care of them, and your care in them? Han't your Dogs been maintained with the children's bread? I mean, the unreasonable, and ravenous desires, and lusts of the Flesh; han't they lived upon your Parts and Gifts! nay, on the very heart and blood of your duties and profession? What care have you had of your Master's Goods, to keep them clean, and spotless, from the pollutions of your own Natures, and constitutions; and from the abomination of the Times, and Places wherein you live? O, with what a Hue do they look? are they such as will credit the Owner of them? mayn't you be ashamed to see them? would any one think, that the God of Glory should be the Author of them? oh! let us sit down, with Marry, and wash them out in our Tears! What care have you had of them, to keep them repaired? han't you worn out your Talents, and are ready to cry for new? for New Lights, to do the works of Darkness by; for new Discoveries, and new ways, and are weary of the good old way? Plain, and common truths, though never so necessary, or seasonable, are looked upon as poor, thred-worn rags. Are they not new things, though never so notional, or circumstantial; nay, though never so dubious and dangerous; that do most affect you? Are there not many among us, that have worn out Repentance, and all Duty and Obedience, and cast them aside, for abolished Legal Rags? And Christ, who was obedient unto Death, even the death of the Cross, must be their Sumpter, to carry their old shoes, and mouldy bread after them. O sensual Impiety! O hellish Pride! O horrible Ingratitude! Can those Gibeonites think thus to deceive God? Again, What care have you had in your Talents? Have you been trading for God, and your Souls, with that wariness and diligence, with that watchfulness and unweariedness, with that life and activity, as you have traded for, and with, the World? Have you been careful to basket up all those Fragments at your Master's Table, all those odd Ends of Time, Truths, and Experiences, that nothing be lost? or han't the world devoured the main Feast, and the Flesh and the Devil had the rest? Have you dealt wisely, and sparingly, with those that have dealt deceitfully with you? Ah, my Brethren! can you say it was for want of no care in you, that you fell into such, or such a temptation? that you miscarried in such, or such a duty or design? Why hath God made us to eat our bread with carefulness, and drink our water with astonishment, and threatened to make our Land desolate, of all that is therein? as he threatened Israel, Ezek. 12.19. but to convince us of our sinful carelessness? I will send a fire on Magog, and among them that dwell carelessly in the Isles, Ezek. 39.6. How little hath it troubled us, which End hath gone forward, so that our own Ends have been accomplished? how little hath the Glory of God been set by, when our own Concernments have stood in Competition with it?  
6. What hath been the Increase of your Talents? What have you gained? where arenthe other five you have multiplied? what have you gotten by Sabbaths and Sacraments? where's that Love, that Faith, that Patience, that Humility, that Heavenly-mindedness, that Prudenct, and Zeal, and Brotherly-kindness, that you have been trading with, and trading for? Where are the slain, and the spoils of your spiritual Battles? the lusts you have subdued, the temptations you have conquered? where are your experiences, and yoursongs of deliverance? Ah, my Brethren! Where are the returns of your Prayers, and the victorious Trophies of your Faith? what have you gotten from God, and for God? where's the Fruit you have so long stood in God's Garden for? where's the smell of your Spices, and that ripe Fruit you have to present your Lord, your Beloved with, now that he is come down into his Vineyard? Come, my beloved, let us go forth into the field: let us lodge in the villages. Let us get up early to the vineyards, let us see if the Vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves. And can you assure him, The Mandrakes give a smell, and at our gates are all manner of pleasant fruit, new and old, which I have laid up for thee, O my Beloved? Cant. 7.11, 12, 13. Can you look back, and say, This I have gotten by this week's mercies and duties; this I have gained by this day's opportunities● this fruit, this blessed crop, I have to show for this years' husbandry and patience? Or, are you not walking in a Round of Duties and Mercies, and returning to the same point still? going from Flower to Flower, and returning as empty home, as you went out? O that I could persuade myself, and you, to spend more serious hours in our Countinghouse, to retire ourselves with God, that we might prove ourselves entire at last, and wanting nothing.  
Now take up your Talents, one by one, and weigh them in these Scales.  
1. Your Time, What hath been your Esteem, your Care, your Improvement, of this Talon? Suppose, that God were now calling you to an account for your Time; What can you say? Thus many years you have enjoyed it, it may be, twenty, thirty, or forty years; divide this into days, and hours, and how few can you pick put, that have been faithfully employed, in the serious work of God, and your own Souls? how little will there redound to the comfort of your account? Was not the most, or a great part of your Time, spent in an unregenerate ●state? Every hour of that time is lost: and, since God hath opened your eyes, how much of your time have you slept away, beyond what would have refreshed Nature? How much hath the world, carnal pleasures, needless visits, unprofitable discourses, and unnecessary recreations eaten up? That little time, that you have ●n any measure improved; with what faintness, inconstancy, and lukewarm in differency, hath ●t been done? Oh, Christians! Look back on ●he many hours you have loitered away, and sported, and jested, and sinned away; are you ready to answer the Just God for all this? Have you never been, even burdened with your time, that you have invented such things as Pastimes, to rid your hands of it? as if God had not allotted you work enough for your day: Nay, have you never begrutcht him, and your own Souls, any of that time which hath been their unquestionable due? Have Sabbaths and Duties, hath Prayer and Fasting, never been a weariness to you? Let Conscience speak now, and judge uprightly between God and us. And can we think, that God hath taken this well at our hands? Are not all these things written on that bloody Sword that is drawn out against us? What Talon have we more precious than our Time? 'tis that, wherein all the rest are wrapped up. Were the day of Grace over, all the offers of Grace, and means of Grace, and hopes of Grace, should be over too. Ah! could you but hear those heart-melting groans, and fruitless wishes of the Damned, for one of your idle hours; how would it affect you? and, should God at last send us thither, to learn the worth of Time; how sadly should we repent it, and rue it to all eternity! Oh! methinks it should strike a terror into our very souls, whenever we see the Sun set, to consider, Now there is a day more gone, and I am not sure to see the dawning of another; can I tell, whether God hath said of me, Thou Fool, this night shall thy soul be required; and an exact account required too? ● know, I am one day older; I cannot say, I ●m one jot better, than I was this morning: ●ut, it may be, have no small cause to fear, that I ●m some degrees worse. Do such thoughts as ●●ese never lie down with you, and keep you ●aking, when others are asleep? God is now ●ome forth against us, with his Glass in one ●●e hand, and his Sword in the other, to meager our Time, and to cut it off. The Glass runs pace; nay, some of the last sands seem to be repairing for a fatal motion; and when once ●is out, who knows, whether ever he will turn ●● up for us more? God is now reckoning with ●●r neighbours, for their time; and, for aught ●e know, may call at our doors, on the very ●●me Errand, before he return to his Place. Be ●re; he will shortly come, and make all ●ven with you; and are your Accounts ready?  
There are these five or six things e●ecially, that set up the rate, and price of ●●me.  
1. 'Tis the more precious, because 'tis borrowed time. Did you never hear Conscience crying out to you, for the loss of your ●me, as the man did to Elisha, for the loss of ●s Axe-bead, 1 Kin. 6.5. Alas! for it was ●rrowed. The Candle, you loiter, and play way, is but borrowed Light, The Time you ●profusely spend, is but the time of your Revival. The Sentence of Death is passed upon ●. Rom. 5.12. So death pass●● upon all men, 〈◊〉 that all have sinned. A●● a condemned ●n, between the Sentence and the Execution, whether ever time were more precious with him; how vile and secure soever he was before 'tis strange, if now he be not serious. Why, 〈◊〉 your case, Christians; you are cast by God● Law, and condemned, Body and Soul, in the Court of his Supreme Justice; only, here w● are reprived a while, and held in this priso● of the world, that we might provide for the other world, and sue out our pardon, while i● may be had; 'tis merely the Indulgence of ou● gracious Judge, that hath shown this respect ●● our Souls, and lent us this repenting, and returning time. And, is this our case, brethren? How precious, and how dear an esteem than should we have of our borrowed Time!  
2. The Shortness of Time, adds to the Excellency of it. The time past, was ours, b● is now gone, and shall never be ours more. The time to come is none of ours, nor do w● know whether ever it shall; only the present is ours, which is but a momentany time. W● live by Moment's, the shortest division o● time that is imaginable. O, Sirs! if you could but see, in what a narrow Track you are going methinks it should amaze you; Would you n● think a man in desperate hazard, that wen walking on the highest Tower, from one Pinad● to another, and had no other footing to sec●● himself? would you not expect to see him tumble, every moment? This is your very case, y●● are walking fr●● one pinnacle of Time to am● there, and your graves are open underneath, ● receive you; nay, are you sure that Hell 〈◊〉 ●ot at the bottom too? Never was there one ●hat escaped the first; few, but meet with both ●t once; the least trip, or step awry, nay, the ●ast withdrawment of that hand that upholds ●ou, may cost you as much as Bodies, and Souls, ●nd all your hopes are worth, in a moment. ●h, the value, and consequence of one Moment's time! oh, the desperate blindness, and ●●ldness of our secure hearts! Nay, if you meager your whole time in the world, at one ●raught, you will find it very short. Are not ●● day's few? says Job, chap. 10.20. Be●ld, thou hast made my days as an hand●eadth, and mine age is as nothing before thee, ●sal. 39.5. Again, by that time you have dis●unted all that time you have lost, while you 〈◊〉 dead in trespasses and sins; in your Mate●â primâ; besides those Deliquia animae, the ●intings, and swoonings of the Soul, and in●missions of its spiritual, and regular motions, ●●d operations; you will find, I fear, a very ●all pittance of time left you; for, tam diu ●ximus, quàm bene viximus; We never have ●'d longer, than we have lived well.  
3. The Excellency of time lies much in the ●certainty of it. Time is a golden Chain, ●ich is let down out of Heaven to us, but by ●e end, like Jacob's Ladder; we are walking ●m step to step in it, and can see no farther ●n we go; the very next, for aught we know, ●y be the Top-round, which may lodge us, in ● endless, if not an easeless eternity. My ●es are in thy hand, says David, Psal. 35.15. And, have we lived as those, that can't promise themselves one hour more in the world? as those, that have taken their last, and solemn leaves of all the world? as those that do but look for a good hour? that lie afloat on the Borders of another world, and verily expect that the next Tide shall set them on Shoat ● Or, han't we been building on that which is none of our own, and presuming on that unseen time, that is in God's hands? Oh, the madness! oh, the effascinated madness of such adventurers! How is it that rational Creatures should ever act so irrationally!  
4. God's Patience contributes much to th● glory of Time. This is the time of his Patience: God is now bearing, and forbearing 〈◊〉 Sparing us, as a man spareth his own son tha● serveth him, Mal. 3.17. How many thou● sand just occasions of ruining us, bodies and souls, hath every day of our lives offered him ● and yet he is content to shut his eyes at ou● infirmities, our unthankfulness, unfaithfulness inconstancy, and stubborn undutifulness. W● are every day trying the strength and leng● of his Patience; and thrusting a Sword in● his hands, even daring him to strike. O● what affronts have we given! and what Patience hath he shown? Had we been but sensi● of one drop of that wrath, that those damns souls in Hell are despairing under; we shou● know, that the time of Patience, is precious ti● indeed. Were you never set on the Rack of a● tormenting pain, or distress of body, or mind? ●nd don't you remember what thoughts you ●ad then? Han't you sound a vast difference between sickness and health, pains and ease; ●hough there be a great ingrediency of Mercy ●nd Patience in all this? Surely, we shall ●nortly know the odds between the day of God's patience, and the time of his Vengeance. When ●nce we know what Hell is, whether by our deliverance from it, or our suffering in it, we ●all then better know the worth of a day's patience. Nay, let me say, that one day here, 〈◊〉 of far greater consequence and moment, at ●ast, as to ourselves, than a thousand dayes ●were there any such Measures of Time in ternity) in Heaven.  
5. This is the time of our Visitation, and herefore most precious time. Suppose all your opes, and possibilities of salvation, should end ●ith this day, what would your care and Acount be of this day! and how very short would 〈◊〉 seem to be? How would you watch the posting ours, and bethink the declining shadows? a then, if you could but cry unto the Lord, and prevail with him, as once Isaiah did for Heze●ah, 2 King. 20.11. that the Sun might go back ●me ten degrees, whilst you might work out ●●ur Salvation, and make your peace with God. ●ow 'tis a little more slumber, a little more ●eep; but Then it would be, a little more time, ●ittle more space to repent, One Sabbath more, ●e offer of Grace more, one tender of Christ more, one repenting, one returning hour more all the world then for ont inch of time; Riches, Honours, Ease, Pleasures, and all for a little of this precious Time. Why, Christians! now is the accepted time; this is the day of Salvation; What is it that God hath been calling for, and expecting from you, all your lives hitherto? what hath been the language of every day of your time? and why hath he added thi● one day more, but that you might now hear● and live? How long, ye simple ones, will ye lov● simplicity! Open to me, my Sister, my Love, my Dove, my undefiled; for my head is filled with dew, and my locks with the drops 〈◊〉 the night— Behold, I stand at the door, an● knock. My Son, give me thy heart. Awake thou that sleepest, and arise from the dead and Christ shall give thee light. Hath not thi● been the voice that hath waited at your door all your lives long? What hath God been doing in you, and with you, and for you, bo● here and in Heaven, but to prepare you for Glory, and to prepare Glory for you?  
Had you a great, and a dear Friend, in a fa● Country, whom you had a long time long and looked for, and now at length had receive● a promise of his speedy return; if you had but 〈◊〉 day, or some short time, to prepare for his coming; how carefully would you improve eve● part of that day, or time, in all possible preparation? Every Servant should do his part, an● every thing should stand in its place and order for the best accommodation they are capable of● and how little would you bethink such a days work? what fears would there be, lest night should come on you too soon for your work! you would hardly have time to eat your meat ●midst such Employments; much less, would you ●●c down, and talk, and jest away your time: Oh, methinks I see, with what life and activity, with what delightsome labour, and overcurious ●eal, you are taken up in such a case! And ●ow, Christian, hath Conscience nothing to say concerning these things? This is your case; ●ath this been your course, and your care? This ●ath been your Preparation-day; hath this been ●our Preparation-work? Shall the Devil find ●is House empty, swept, and garnished, Matth. 〈◊〉 2.44, and shall God find a foul house at ●is return? Why! what hast thou else to do ●a the world? what business of greater consequence, than thine everlasting happiness? what ●are more weighty, than the care of thy Soul? ●nd what is it thou wantest for the doing of ●his work? what direction, what support, what ●ncouragement? O be sure, that when thy Lord cometh, he find thee so doing.  
6. It is a determined, set time, and therefore the more precious. God hath measured ●hee out thy time, and thou must be accountable for every Minute of it. He that hath set ●ounds to the Sea, hath set bounds also to thy ●ime; that hitherto thou shalt go, and no ●urther: He that hath numbered the hairs on thy ●ead, hath numbered the hours, and minutes of ●hy days; he hath determined thy last hour, and thy last breath, and thou shalt not pass one step beyond it. When that appointed Period is once come, the very next moment lands thee on thy endless eternity; there is no mastering, corrupting, or entreating of Death; when God sends it, it must perform its office and message, let the work of thy Soul, or the concernments of thy Body, lie how they will:  thou art, at home, or abroad; whatever thy promises, or resolutions be for the future; the hour that God hath determined, shall stand. Oh, with what terror should this awaken us, to lay hold on present time! Now, Christian, tell me, hast thou thus seriously weighed thy time● Questionless, these common Notions are no strangers to you; this is not the first, nor the third, nor, it may be, the twentieth time, that you have heard the preciousness of Time, thus, and more fully displayed. But, let me ask you, Have you been so thoroughly acquainted with it, that I might well have spared my pains about it now? what solemn times have you taken, to exercise your most studious, and retired thoughts about it? what an influence hath the knowledge of it had upon you? This is an every daye● Mercy, and therefore should be thy every daye● Work, as it is thy every day's Duty. Think thus of your Time oftener, and you will spend your Time better. Oh, that I could so river these nails, on my own and your hearts, tha● they might never start back more; that they may live, and die with us! O, never forget you● Time! the worth of it, and your approaching account for it! Can you forget to draw your breath, or to eat your daily bread? Will a Cripple forget his Crutch, or a Traveller his Pass? As long as you have time, remember your Time; and that Time, when Time shall be no more.  
This, in general. I might show you, that there are some seasons, more especially precious than others: As, 

1. The Time of Youth. The First-fruits are Holy, and more precious than all the Crop besides; on the account of Divine Choice, Consetration, and Propriety. Nay, on a Natural, and Moral account too; This is the seasoning of the Vessel, the initiating, choosing, covenanting-time. Here, ordinarily, are the founcations of eternity laid; and the first Goal toward another world, on which the whole Race after doth much depend; the time of greatest service, or dis-service.  
2. Sabbath times, are most precious times indeed. The Day of Gods own separation. This is the Jewel in the Ring; though every part be precious, yet the Jewel out-values all the Ring besides. The most pure Elixir, if I may so speak, refined two degrees above the Quintessence of Time. The Authority, and the End of its Institution, together with the adjunct Privileges of this part of Time, do highly advance the unvaluable price, and worth of it.  
3. The times of the Gospel, are glorious, and precious times. Times of glorious Light; of glorious Hopes; 
Heb. 7.19. joh. 1, 17. 2 Pet. 1.4.  of precious Graces; of exceeding great, and precious Promises; nay, and Performances too. This is the Glory of the later House, prophesied of by Haggai, chap. 2.9. Life and immortality is brought to light by the Gospel, 2 Tim. 1.10. These are the times so much looked, and longed for, of old. Lord, now lettest thou thy servant departed in peace, according to thy word, for mine eyes have seen thy salvation, said old Simeon, Luk. 2.29, 30. This is the Summer, the Harvest of the Church, one day lost now, is of sadder consequence, than seven in the Winter of former times.  
4. Times of affliction, are also eminently precious. When the Iron is hot and malleable, then hath the Artist an advantage to shape i● to his mind; The days of the Saints greatest M●series, are wont to be the days of God's greatest Mercies: their most painful, their most gainful hours; both in respect of their supporting Cordials under them, and the blessed Ends of them. I might have eninlarged on these things, but my present haste and straits prevent me.    
Thus we have briefly examined our first Talon of Time. And, oh, Sirs! may we not dip our pens in tears of blood, and writ Tekel on it?  
2. How have you improved your Parts and Gifts? If Conscience might but speak freely here, it would make you blush before God.  

1. Consider, how low and mean are they, of what they might have been? When for the time, says the Apostle, for the helps, the means, the light, the high and glorious Privileges you have enjoyed; ye ought to be teachers, ye have need that one teach you again, which be the first Principles of the Oracles of God, Heb. 5.12, How low is your knowledge! how weak are your reason and capacities! We are still like children, and babes in Christ; like Trees, at a stand, though by the Fountain's side, and in the midst of the Paradise of God; like narrow-mouthed Bottles, that receive but by drops, and, it may be, leak it out as fast again.  
2. How little hath there been returned to the Glory of the Donour, of what we have received! May not God say of us, as Christ, of the ten that were cleansed? Luk. 17.19. Were there not ten cleansed? but where are the nine? Were there not ten Gifts bestowed, but where are the nine? May not Conscience answer, The World hath had a share, and Self a share, and the Flesh a share, Lust a share, and the Devil a share too. Have not these divided the spoils? Tell me, Christian; Where hast thou bestowed thy Wits most? thy Learning, thy Reason? han't the Pleasures, the Profits, the Esteem and Credit of the world, had more of thy study than God, and thy Soul? Is there no work for Repentance here? how dost thou? how darest thou answer this before the great God? Art thou not sensible, what a damnable deal of Selfconfidence, Self-attribution, and Selfseeking, hath crept into thy most spiritual Duties? and have these things never troubled thee? Have thy parts never puff● thee up with some big thoughts of thyself, and an undervaluing account of those that are weaker? Hast thou never been ready to flatter, and adore thyself, and pleased thee with the Reflections of thy own beams, and the good opinion of others concerning thee? Have you no Experiences that can comment on what I say, and run parallel with me here? have your days of private Humiliation never afforded you just cause of secret Lamentation? have you never been forced to seek for a corner, to weep over your own prayers and rears, on this very account? han't you been ready to rest in the bare exercise of Gifts, without Grace, and to mistake Gifts for Grace? have you never had reason to question, from the selfishness, or flatness of Duties, whether it were God, or Nature only, the spirit of Christ, or the natural, and acquired elevations of the rational Soul that acted and steered you? have you lived on the heart and vitals of Duty? Can you say with Bernard, 
Bern. Ep. 116.  Nunquam abs te absque te recedo, I never go away from thee, without thee? Oh, my Brethren! can you pick up nothing here, that deserves to be set among your Corrigenda, the 'scapes, and blemishes of your Duties and Lives?  
3. How have you improved your Graces? These are your distinguishing Talents, which difference you from all others in the World. The Nether Springs of Time, and Parts, and external Enjoyments, are common to the Strangers; but these Upper Springs are the children's Privilege. Look over your Graces now, and consider, what care, what account, what increase, have you made of them? Have you perfected holiness in the fear of God? 2 Cor. 7.1.   
What can you say of your Repentance? hath it been a Repentance from dead works? Heb. 6.1. a mortifying Repentance? What's become of the sins you have so often confessed, and complained of to God, and made as if you were so exceedingly weary and ashamed of, and troubled about? Would you willingly give God leave to search every corner of your hearts and lives for them? Are there none of those Stolen Images you have so constantly, and confidently denied, and defied, to be found in your Tents? None, but those you have served, as Jael served Sisera, that lie dead at your feet! Where are the lively Fruits of your Repentance unto life, which may testify for you, that it hath been in faithfulness, and in truth? han't your Repentances been like a Cake not turned, baked only on the top? or, like the Tears of the Crocodile, that seems to weep over the Prey, he inwardly rejoiceth in? Have you repent unto God, or unto men only? hath your Sorrow proceeded from the evil, and sinfulness of sin, or merely from the danger of it? Oh, Christians! as ever you expect comfort from any of your Graces, make these things clear to yourselves. All your hopes of Pardon, and Justification, and consequently, of all that good you expect in this World, or another, are built on the sincerity of your Repentance. What have you to do with Pardon without Repentance? I even tremble, to think of those many thousands in the world, that have made their own Pardons, and sealed them with all their confidence; with what shame and horror will their faces be appalled, when God shall tear these forged Indulgences out of their hands, and burn them, and their lying Pardons, together. Are not you some of those that defy the Beast, with all his Lies and Effascinations? and what! will ye turn Popes to your own Souls? and sell your Lusts the Indulgences of your own Inscription? Ah, Brethren! Remember, A bare Confession is but an external concomitant of Repentance; and a bare sorrow for sin, is but a part of Repentance. Your words, your tears, and your hopes, may all deceive you. Repentance, is a wonderful changing and transforming thing. See, how the Apostle describes it, 2 Cor. 7.11. For, behold, this self same thing that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge? Oh! what a difference is there between our sorrowing for sin, and our sorrowing for the crosses and troubles of the world? how naturally do we grieve for these things! we need no Monitors here; our sorrows seldom keep within their bounds. But when we come to mourn for sin; how are we straitened! how cold and dead are we! how hard must we wring for a tear! what a tug have we, to rub a little life into our frozen affections! like stones cast into the air, they fly no farther, than the very dead force drives them, and then make haste to their old Centre again. Oh, my Brethren! what can we think of such forced Repentings? If we repent, as it were, against our Wills, will God pardon against his Will?  
What do you think of your Faith? Is not a speculative Credence, and a blind Hope, or a bottomless Persuasion, that which you call your Faith? Is it a Covenanting Faith? an obedient, and fruitful, a holy, and spiritualli●ing Faith? Take this for a Rule. A Justifying, ●s always a Sanctifying Faith, 1 Job. 3.3. I ●an but hint at things here, and propose you ●he general heads, which your own hearts, I ●ope, will more largely comment on. In a word, Is your Faith such as is required in, ●nd by the Word of God, the Rule of Faith?  
Again, For your Love, and the rest of your Graces, that reside in the Affections; who hath, ●nd who hath had, the greatest share here; God, ●r the World; Christ, or Self; your Duty, or ●our present Ease and Safety? your Humility, ●our Patience and Contentment; your Zeal, ●nd Charity, and Brotherly kindness; Is there ●othing lacking here? These are the Garments ●ou are shortly to meet the Bridegroom in; ●re they such as will become his Table, and his spouse? Are they not ragged, torn, and foul? ●s there no washing-work, no mending-work here! Oh, Sirs! look up: your Lord is come to visit you, and to reckon with his Family; his Harbingers are knocking at your doors; and is not the sound of their Master's feet behind them? Shall he find you in this foul, and ragged Plight? oh! that I could secretly come to every one of your hearts, and awaken them with Martha's words to Mary, Joh. 11.28. The Master is come, and calleth for thee. And, if you will hear, now is the time; be sure, you shall not be called upon much longer, in such a way as this. Your Consciences shall bear witness for me, that I have done what I can to awaken you. Oh, my Brethren! Shall God find us sleeping in such a day as this? Will he not deal with us, as that Captain did with his Soldier, whom he found asleep on the Guard? Mortuum inveni, & mortuum reliqui. Dead I found thee, and dead I leave thee.  
4. How have you improved your Duties? Your Duties are your Privileges, and your work is part of your wages. Is it no honour to be Servant, nay, a Noble in the Court of the most high King? Is there no difference between the service of God, which is perfect liberty, and the service of Self, and Satan, which is the highest degree of Slavery? Now, what an esteem have you had of your work? haned you over-yalued that, which is of man in it ● I mean, the bodily exercise, the Modes, and Circumstances, the visible excellencies, and accomplishments of it; and undervalved that which is more immediately of God? Han't you rather doted on the expressions and external Garbs, than admired and adored the Spirit, by which you have prayed or heard? Han't you been ready to attribute something to your own strength, and to forget the hand that leads you! And what hath been the increase of your Duties, both Number and Weight? where's ●hat you have prayed all this while for, and ●eard and meditated for? Do you find that duties grow more easy and facile, and your ●earts more ready and prompt and thoroughly ●urnisht unto every good word and work? It ●ay be you are grown more Wordie or Eloquent ●● Prayer or Conference, more capacious or retentive in understanding or memory; thus ●he exercise of natural faculties may in●ease the habit of its natural strength, though 〈◊〉 be about spiritual Objects; and yet all the ●hile it be but a carcase without a Soul. But ●n you say that duties are improved in the ●irit and life of them? Don't you remember a ●me when you could hardly reach up your hand 〈◊〉 turn the Key of Prayer, but were forced to ●and without and call at a distance, amidst beloved Rabble of turbulent profane thoughts, ●●d cold and carnal affections? That in hear●g the cloud was so thick upon you, that you ●uld scarce conclude whether it were Night or ●ay with you? That in you'll worldly businesses ●ad all other duties of your General or Parti●lar calling, you had much ado to keep your ●ye on the Mark; much more to hit it? And how is it with you now? Can you say that you are still getting nearer to God? That those former Distances are daily abolishing through the abundant and abounding fullness of the Grace that is given you? Are you getting ground on God, (if I may so speak) doth every step bring you nearer and every Duty wind you higher? I mean not in fine words, or Miinical gestures, or affected Singularities, but in the spirituality and flesh-abasing power of it? Oh, Sirs! Can you gather nothing from this Rod, that may mind you of something that is amiss in your Duties? Was there nothing amiss in our Preaching, and in you Hearing, and in both our Praying and other Duties, that God hath cut us so short of it now● The good Lord, if he hath any pleasure in us fully and effectually discover these things to us?  
5. Your Company is another Talon, that you must reckon for. O what mutual advantage might we have made of this Talon? The Merchants of the World account their Companies and Societies, their hours and places o● Commerce and Exchange, one of their great privileges. Lawyers and Physicians, when they come together will be prying into one another secrets and experiences, and proposing their doubts and cases depending. Nay, the very Drunkards and Whore-mongers, Brothels an● Assassinates will improve one another's Company for the carrying on of their desired though ungodly designs, to promote the Interest of the Devil, to ruin their Estates and families, and to damn their own Souls. How frequent are such Complaints at the Gallows? Had it not been for such or such Company, I had never come to this miserable End. Though we may not curse, yet how little Cause are we like to have, when we come to die, to bless one another's Company, and God, for that good we have done or received that way? Are we not ordinarily as vain, as worldly, as useless in our Company, as others are. Oh! whence is it that those that are inspired by the Spirit, led by the Spirit, and walk in the Spirit, should yet be thus Carnal? Are we the Lights of the World? Is the Candle of the Lord in us? Join two or more Candles together, and will not their Flames presently embrace, and dart up in one to a more lofty Spire, and with the more transcendent Glory? Sure, 'tis our little Communion with God, that hath thus incarnated the Communion of Saints. Are we trading together for Heaven, engaged in the same duties, and in the same dangers? Are our main Conternments and Businesses one and the same? Are we all bound for the same Harbour, and Children of one and the same Father? And have we nothing to do with and for one another about ●t? Are there so many weak and feeble and ●ark among us, that we may fear how they will hold home! And is there no need of a ●elping hand? Oh how well would thy Father ●ake it to see thy weaker Brother's burden on ●hy shoulders, helping him along! This is the glorious commendation of Christ's care of us, Isa. 40.11. He shall feed his flock like a shepherd, he shall gather the Lambs with his arm, and carry them in his Bosom, and shall gently lead those that are with young. Oh that we could resolve thus with ourselves, when ever we happen (as we think we should earnestly covet) into the company of any of the Saints of God. Well! Now here is one opportunity more put into my hands of doing or receiving some good, the loss of this opportunity may lose me one jewel in my Crown: Am I travelling with him here on the Earth? Oh let me travail as many steps with him towards Heaven!  
But, by the way, take with you this Caveat. Take heed of vain Ostentation, or empty circumstantial scruples and questions; let the matter of your discourse, and the manner of it too, be such as may administer Grace. And meddle not so much with other men's sins, as with your own duty. 'Tis to be feared, that we spend more time to exclaim on others sins, than to bewail our own; to cast dirt in others faces, than to wipe off, or to weep off that which is on our own. And may not this be one Cause, why God hath suffered the Penalty on our coming together, even because he hath had no more glory, nor ourselves and Brethren advantage this way?  
6. Your Privileges are Talents you must shortly answer for. And these are either,  
Temporal, or  
Spiritual.  
The Temporal I might divide into Ordinary, or extraordinary. Of the Ordinary, I shall instance but in these three, and that b iefly.  
Our Health.  
Our Peace.  
Our Plenty.  

1. Our Health. How miserably have we abused our Health, both in its self, and in its End? In its self; how often have we endangered and impaired it, through its hard bondage to the World or the Flesh. The Body indeed is your house to work in; but take need of eating down your own walls. May not thy diseased, spoilt health, thy aching embs, and broken bones cry out on thy covetous ●eart, thy immoderate toil, thy greedy mind, ●hy foolhardy and audacious tempting of God, 〈◊〉 thy intemperate life? Nay, in the recovering ●f decayed health; how hath God been thrust aside, as it were, and natural, it may be, diabolical means only, or especially sought un●o? And as for your ends, hath it not been more to please and ease or serve the flesh, than ●o discharge your duties towards God? Hath ●ot your Health been made your slave and ●rudge for the World, and to hold the Candle ●o the uncleanest of your Lusts? Who hath had ●e honour and service of your Health: Let Conscience speak the truth now; how seldom ●ath God heard from you more than in your ●old and customary way, till he hath been even forced to take up his Rod, and make some breach upon your Health? And do we wonder then that he hath let fly the arrows of Death, of War and Pestilence at us!  
2. Our Peace. How sadly may we look back and lament the Peace we have lost? When we had peace with men, we regarded not our peace with God, nor with one another. What Quarrels were we picking? What Divisions were we running amongst ourselves? When there were none to fall out with us, we began to fall out with one another, and to smite our fellow-servants; and therefore is God justly fallen out with us. We have stripped our own Peace to feather our Nests, and now, Behold, we cannot sit warm in them.  
3. Our Plenty. How fat and wanton are we grown, puffed up with the conceit of our own strength: God hath filled our Barns and laden the Earth with his Mercies, and with the Fool we have been ready to say, Soul take thine ease. Mercies are never more foully abused, than when most freely bestowed. What hath God had of all our increase? When thou shalt have eaten and be full, then beware les● thou forget the Lord, Deut. 6.11, 12. God hath found, that gross feeding doth produce ill humours, and gross miscarriages. As they were increased, so they sinned against me. Hos. 4.7. And therefore he is fain to keep us low.   
I might also mind you of your Privileges and deliverances extraordinary. Hath God never rescued you from the very brink of the grave, and reached you his hand when you were just sinking? Hath he never over-answered your Prayers, and gone beyond your Faith and Hopes? Have you never seen him stepping out of his common way, and as it were breaking the bedge of Nature and Reason to haste to your help; that you have been forced to say, This is the Lords doing, it is marvellous in our eyes. Psal. 118, 23. And do you think this will be forgotten in the day account? What wonders of Providence did God work for Israel, from Egypt till they came into the Land of Promise? But, Our Fathers understood not thy wonders in Egypt, they remembered not the multitude of thy mercies, but provoked him at the Sea, even the Red-Rea. They soon forgot his works, they waited not for his counsels. Psal. 106.7, 13. Therefore he lifted up his hand against them, and overthrew them in the wilderness. ver. 26. The abuse of extraordinary Providences, whether of Mercy or Judgement, on ourselves or others for our warning, is commonly attended with extraordinary vengeance.  
2. Your spiritual Privileges, and these are either External, or Internal. External, as 

1. Our Ministry is one of your Talents, which you as well as we must shortly give an account for. This seems to be one special voice of the Rod, and that which it chief aims at. This is one of the main Bones that God hath broken, the principal vein that he hath struck us in, and therefore our search and attention here should be the more serious and solemn. Remember now with what careless, customary Indifferency you have been wont to hear; with what drowsy, dead, secure affections; with what unbelief, irreverence, hypocrisy; with what a divided, worldly, and wand'ring spirit; with what inconsiderate, blind zeal? Christianl reason thus with thyself; what an excellent favour is this, that I have thus long enjoyed. What way could the poor blind world have groped out to get to Heaven by; what shift could we have made? Must not I and all the world with me, of necessity, have perished to all eternity, had it not been for Christ, and the blessed manifestation of his Gospel, the bringing in of a better Hope? for Faith comes by hearing, Rom. 10.17, And if our Gospel be hid, it is hid to them that be lost. 2 Cor. 4, 3. And now what have I done? How can I answer for what I have received of this Talon? Thus long have I lived under such a man's Ministry, and thus long under another's; Besides all those occasional advantages, which have been very frequent and precious. With what preparation? With what care? With what humility and self-denial? With what resolution and purpose of heart have I sought God and the everlasting happiness of my own Soul in the enjoyment of such Mercies? To what purpose hath been all my hearing and praying hitherto? Ah! What work have you here to deal plainly with yourselves in? How might your thoughts run into particulars, and every stone you turn ●fford you matter of Lamentation! I beseech you, Brethren, for the Lord Jesus sake, let not ●our ears be both the Cradles and the Graves ●f these proposed Considerations: oh, let me ●oe open to your eyes only, and the curiosity of your ears and censures; and pack all up again, without any hopes of trading with your hearts! This is none of mine, but God's errand, I am ●ent in; the fruit of his tender care, and compassion of your souls. Oh, let it not return empty from whence it came! let me not carry 〈◊〉 back in witness of your ungrateful refusal! God will shortly come to reckon with you himself, he hath sent me but a little before, as the ●oice of one crying in the Wilderness, to warn ●ou to prepare his Way, and to make his ●iths straight. And, remember! Let Conscience set it down, that this day you have been warned.  
2. The Sacraments are another, and no ●mall part of your Talon. How shall we take ●he weight, and worth of this Privilege? All ●he World, and a thousand more such, will never move the Scales against it. Oh, the height, ●nd depth, and length, and breadth, of the love of God, in Christ Jesus! How might we begin afresh to reckon with our hearts here? Have you been some of Gods invited Guests, that ●ave eaten, and drunk at his Table, and fed upon ●is Body and Blood? Consider then, 

1. What you have done. Have you fed on marist, like children, at his Breasts? or preyed like Vultures, on his Flesh and Blood? The evidence is clear concerning the Fact; you can't deny, but that you have eaten at his Table; you have had your share, and you must expect your Reckoning. 'Tis no ordinary fare you have fed upon, and you may expect that the account will be some way answerable. Salvation or Damnation will be the sum total of your Bill of Fare. Sacraments are chargeable Dishes; It cost the Great Master of these Sacred Feasts dear, his dearest, and only Son, and the Feast-holder himself his dearest Blood; And do you think to sit at these Tables, at the same rate, as at the Ordinary of the World? What! think you to plead your Foederal, and Evangelical Right, by the seal of the first Sacrament, that gave you visible Title to the second? Ah, but what if this should but aggravate the business? Need I tell you, that the first admission was upon terms; and what these terms were? Were you admitted into the Family of God, and not bound to the Laws and Discipline of the Family? Know, my brethren that there was a mutual stipulation in your first Baptismal Adoption. Surely, 'tis no small affront, for a Dog to lap of the Master's choicer dish, and at the Table of his most solemn Feast though they belong, as Dogs, to the Family, an● go in and out at the same door with the children Oh, Sirs! there are high things, that we a● stand chargeable with, on this account, and ho● little do we consider it?  
2. How have you carried yourselves in th● use of Sacraments! Oh! Where are your most serious thoughts? Methinks the Rod speaks louder, and plainer here, than ordinary; For this cause, many are weak and sickly, among you, and many sleep, 1 Cor. 11, 30. And the cause you may see, from ver. 17. to 22. 'Twas their abusing, and profaning of Sacraments. I shall but propose things in general here, and leave them to be more fully discussed between God and your own hearts. Consider then, 

1. What an influence hath your Baptismal Vow had upon you? how little have you studied the Terms and Conditions of those your first Indentures between God and you? and how seldom hath it been in your thoughts? Han't it passed by you, as a Ceremony, rather than a Business of any great import?  
2. With what solemn Preparation have you waited on God, in the enjoyment of the other Sacrament? Han't you spent more time and care about your Bodies, than about your Souls? or in the external part of Preparation, than in the life, and power, and spirit of it? With what self-abhorrencie, with what brokenness of ●eart, with what hungering affections, with what faith, and earnest hope, with what dear ●ove, and spiritual joy, and holy watchful care, have you ficeed, and filled yourselves, for so near, and intimate Communion with God?  
3. What good have you gotten by Sacraments? Have you been like Giants refreshed ●ith wine? How have your Graces flourished under such heavenly dews? Have your resolutions been strengthened, and your diligence doubled? hath the Devil lost ground in you? oh, what have you to show that you have gotten by Sacraments? Are you not as empty, as vain, as worldly, as impatient, as selfish after, as you were before? Are these things like to make for the comfort of your account, at last? Which way can we look, but we may find guilt and shame meeting us? is not every leaf in your Consciences filled with accusations against yourselves? oh! with what astonishing shame will it amaze secure sinners, when, all that Conscience has to say, shall be published in open Court, before God and Angels, and all the world! Now is the time to prevent all this; yet you have a repenting hour, a returning season; oh! done't sit it out, and talk, o● resolve it away, till you come to Esau's pass, and then a whole world will never redeem you one such offer more.    
3. Good Books are another part of your Privilege. These are some of the golden streams, that have refreshed, and made glad the City o● God. How wonderfully hath the Church flourished under these Dews? the Pulpit and the Press have been the two Breasts of the Spouse or, as the Hands of Samson, on the Pillars o● the Kingdom of Satan. 'Tis true, these Breast have been, and always are, molested with i● humours, and give Blood, nay, sometimes, Poy son, instead of Milk. But, we have that Glas● in our hands, that will discover where the Poy son lies. To the Law, and to the Testimony; ●f they speak not according to this Word, it is because there is no light in them, Isa. 8.20. ●ay, and we have the spirit of Promise, and of Truth; whose Office is, to guide us into all ●uth, Joh. 16.13. This, like the Unicorn's ●orn, tries the Pool, and Antidotes it before we ●rink. 'Tis confessed, that the most eminent Wri●ngs, of the choicest Instruments of the Church ●f God, have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Naevi, their spots and Blemishes: This argues, that they ●re but men, though divinely, yet not infallibly aspired. The Fountain indeed is most pure, ●et the Streams are useful too, though liable to ●ccidental, and humane Tinctures and Imper●ctions. A Fountain without its Streams, ●ould be serviceable but to few; abstract the ●un from its diffused Beams, and where is its ●ory or service? But when every one may have, 〈◊〉 it were, a Brook, running through their kitchens, what a help, and advantage is it, in ●ldomestick employments? Surely, never was here an Age in the world, that abounded with ●ch, and so many helps of all sorts, as ours ●ave done. Now, consider, what an Account, 〈◊〉 Improvement, have you made of this Talon? ●s for the choice of your Books, and Studies, I ●ean, not only Scholars and Students, but others; ●an't you been led by the corrupt Genius of a ●anton Fancy, to Plays, Romances, Stories, Toys, ●nd unprofitable Questions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Profane, and old wives Fables! or an ●oneous understanding, and schismatical, and partial affection, led you unto the Tents o● Mesech, the sons of contention, to strengthen yourselves, to kindle, or quicken coals among Brethren? Have you exercised yourselves, rather unto Godliness; as the Apostle exhorts 1 Tim. 4.7. and made your choice of such Books, and means, as may best promote tha● noble, and blessed End? And have you in● proved such your choice, with your utmost ca● in reading, understanding, and obeying them It cannot but grieve my heart, to think of th● miserable slighting, and horrible abuse, of th● part of our Talon; to see poor souls groping and rambling up and down in the Dark, whi● every corner stands so full of these precio● Lights. When I find, of what large capacities firm intellectuals, retentive memories, working affections, and excellent naturals, some me are of, and yet in all these degraded, throut the madness of their hearts, that they little d●fer, as to their aims, objects, and leadi● principles, from the beast that perisheth. Son will pretend, they have no money to bestow 〈◊〉 such commodities; who yet can find, it m● be, twice as much, to spend at one sitting, wi● their fellow Drunkards, or Dealers; or in son Toy, to please a cockered child; or to cloak the back of Pride; or to sacrifice to any their Lusts. If the Devil, by the Commiss● of the unclean spirit, lay a Tribute, as I m● say, on thee; he seldom goes without it. If 〈◊〉 self-love, thy vainglory, or revenge, levi● subsidy upon thee; it presently stands for a S●● ●cute-Law with thee, and thou darest not refuse, or delay thy obedience, though thou pinch thyself, weary thy friends, and undo thy family for it; But though thy Soul lie gasping, bleeding, and dying within thee, and the mouth of Hell stand open for thee, and thy Friends, that wish thee and thy Soul well for ever, lie hard at thee; yet here thou pleadest a Corban, and hast nothing to spare, because thou hast no heart to spare. Others there are, that count it sufficient, ●f they bestow their money in these things, ●hough they have little time to spare in reading, ●ess in considering them; as though they meant ●o set up these for their Penates, their Paper●dols, or Household-gods; or else let them lie, 〈◊〉 waste papers, of little use, more than for children to play with, or to pass away a tedious our on a Sabbath day.      
Others, again, for the pleasantness of the ●yle, or some by-respects to the Person, or subject, will seem to proselyte themselves, to ●ch, or such a ones devotion. Others, more ●r Novelty, than for their Understanding, or ●onscience-sake; tumble over one page after ●other, and when all is done, can say, they ●ve read it, but are as wise as the Moths; those ●elluones Librorum, that feed upon them. Oh, ●ow few are there, that, like Bees, extract the meetness, and service of those Flowers? Where ●e the Combs you have fashioned, and the ●ore, you have treasured for a spending time? ●here are the Convictions, the Resolutions, 〈◊〉 Affections, they have wrought on your hearts and lives? What pains, and watching and care, and cost, and hazards, have those eminent servants of God been at; and all, a● the abused issue hath proved, but to feed you● fancies, and to expose themselves to your censures, and Critical castigations? Questionless there is no small guilt, in the Records of Heaven, against us, on this account. It is not fo● nothing, that God hath set Watchers over us, an● a Flaming Sword, to keep the way of this Tre● of Life.  
2. Your Internal Privileges; the stir and operations of the Spirit in you, this wil● come into account too, at last.  

1. Your Convictions. How often hath th● Spirit of God wrestled with you, till you ha● been forced to yield? how often hath Go● brought you to your knees, and made you confess before him? and what woeful shifts have you made, to quench the Spirit again? Han't you been like water forced against the stream, tha● hath broken down, and swollen over all th● Bayss, and dams, that have stood before it Don't you find, that Convictions are hard● to be wrought now, than once they were? th● ordinary things do less affect you, than the● were wont to do? or are more ineffectual and fruitless, than they were wont to be And is there no matter of sorrow, and lamentation, in all this?  
2. Your Refolutions. Honed these been like the Spider's Webb, spun out of your own Bowels? and have been broken, by every finger of temptation? Han't God been often dishonoured, and yourselves deceived, by your ●ight; rash, and half resolutions? Are you not shamed, to think, to how little purpose you ●ave been so long a purposing? When are you ●ke to be settled, in that, you have been once, ●nd again, resolving on?  
3. Your Vows. Are not the Vows of the ●ord upon you? Han't you been often plighting ●our troth with him? May not God sue you, ●or your Faith, Love, and Obedience, upon that specialty you have given him, under your own ●ands and seals? Now, consider, how faithful ●ave you been, in performing your Oaths unto God? Have you walked, as those that are in fecial Covenant with him? What a tie hath ●is been upon you, against all assaults? what stay hath it been, when your feet have been ●ding? oh, my Brethren! Han't God much 〈◊〉 lay to our charge, concerning our Vows and covenants? Look back on your days of calamity, on your sick-beds, when you were in the utterness and anguish of your souls; on your ●nvictions, and desertions, when the sense of ●vine wrath, and intolerable guilt lay upon ●u; was there nothing past between God and ●u then, that's worth your remembrance, and ●lls for tears afresh now? Surely, now that ●od is visiting for these things, 'tis time for us 〈◊〉 consider.  
4. Your Comforts. Those reviving Cordials, ●at have so often fetch● life into your dying ●pes; with what thankfulness have you entertained them? with what faithfulness have yo● reserved, and stored them up, for standing experiences, to support you in future dangers, fears, or miseries? Christian, what is it tha● comforts thee most? Is it the hope of a temporal deliverance, of better times, and greaten freedom and peace? Why! these are the thing that natural, and carnal men, are wont to comfort themselves with. In the Lord put I m● trust, says David, how say ye then, to m● soul, flee as a bird to your mountain? Psa● 11.1. Remember the word unto thy servant upon which thou hast caused me to hope. Th● is my comfort in my affliction; for thy word hat● quickened me, Psal. 119.49, 50. Here a● three things, which contribute to David comfort in his affliction. 1. The Promise 〈◊〉 the Word, the ground of his hope. 2. His relation, as servant, unto God, the ground of h● propriety, or right to the Promise. 3. Th● Influence of the Word, through the quickening co-operation of the Spirit. 'Tis not enough that there is a word of Promise made to us, unless the condition of the Promise be wrough in us, and the Spirit quicken us, to apply th● Promise too. Comforts drawn from a Promis● without the Condition of the Promise, are b● stolen Comforts; and a Promise, without the Spirit, to quicken and apply it, is but li● a Hony-comb in the mouth of a dead man, th● hath not strength to draw it.   
1. Consider, of what nature are your comforts? Are they earthly, or spiritual Comforts Where is it you are wont to retire, and to take actuary in your fears and dangers? Are you 〈◊〉 ready to answer with David? In the Lord 〈◊〉 I my trust. But, what's that thou findest in ●d, that comforts thee? You will say, His ●ributes, and Promise: you know that he ●ble, and ready to help, and hath promised ●o do, in a time of trouble. Yet this is not to 〈◊〉 Question. This shows the ground of your ●forts, but not the nature of them. You 〈◊〉 guests at the nature of your comforts, by 〈◊〉 inward fears and troubles; of what kind these? Are they the concernments of God 〈◊〉 Christ, and your own souls, or your ex●al, and private interest, that you are so ten● of? Don't the hopes of your deliverance 〈◊〉 the Rod, affect, and rejoice you more, than 〈◊〉 hopes you have of being bettered by the 〈◊〉? Alas, Christian I God will have thee yet 〈◊〉 spiritual, he intends to wean thee from self, and to make the concerns of his Glory, thy own Soul, yet more precious with thee. strue, there's comfort in every good; and 〈◊〉 Creature of God is to be refused, 1 Tim. 〈◊〉 so neither the comfort that issues from it, look, of what nature the Good is, of the 〈◊〉 nature, in its self, is the comfort that ●gets. It is thy highest Good, that af● thy highest comfort. So that hence you judge of your choice, and consequently, of present Estate, and future Portion, accords to such Estate.  
Consider, of what ground and sufficiency are thy comforts? what weight do the● make against all thy discomforts? Are they su● as proceed from a true, and lively Faith, a● the Spirit, the Comforter? or, are they bred 〈◊〉 the knees of thy carnal Reason, and bli● Hopes? The strength of thy Comfort will 〈◊〉 much according to the strength of thy Fai●● Rom. 15.13. 1 Pet. 1.8. and the fullness 〈◊〉 thy Joys, according to the fullness, and near● of thy Communion with God, 1 Joh. 1.3. Thy Common Reason, and carnal Experient may serve thee, as Rebeccah served Isaac. 〈◊〉 may dress thee a savoury Dish, such as t●● likest, and tell thee, that the Lord 〈◊〉 God hath brought it to thee. Bastard Co●● forts may seem very beautiful, and stolen ●●ters, sweet; but these are wasting Comfort Cisterns that will not hold long; these W●● will quickly run on the Lees; when God ●●gins to walk with thee, above thy reach, 〈◊〉 to lead thee through the dark, and narrow w●● of his Providence, these Comforts will 〈◊〉 Shades too, and tend to thy disquietment Therefore, my brethren, examine your C●● forts; see whose Image and superscription 〈◊〉 bear; and be sure, that among all o● things you have to comfort yourselves w● you be not without that one, which will 〈◊〉 for't you in Death, and sweeten the bitterest 〈◊〉 for you.  
3. Consider, What use have you mad● your Comforts? How have you set Faith 〈◊〉 Hope on work, in your straits and difficult 〈◊〉 ●●th God given you this Talon, to lie idle by 〈◊〉? Those Jewels that are of greatest worth, 〈◊〉 of greatest use; The more there is of Pri●●edge in it, the more of Duty. Blessed be 〈◊〉, even the Father of our Lord Jesus Christ, 〈◊〉 Father of mercies, and the God of all com●●t; who comforteth us in all our tribulated, that we may be able to comfort them ●●●ch are in any trouble, by the comfort wherewith we ourselves are comforted of God, 2 Cor. ●3, 4. Here are four things observable in 〈◊〉 comforts. 1. The ground, or original of 〈◊〉; and that was God, the Father of mer●●●, and the God of all comfort. 2. Their way 〈◊〉 Conveyance: 'twas, through Jesus Christ, 〈◊〉 therefore he adds, the Father of our Lord ●●us Christ. 3. Their Sufficiency; it was universal cordial; comfort in all tribulation. The end, or use of it, which was twofold; ●ate, and Public. 1. Private. It begat him a thankful frame of heart; Blessed be 〈◊〉, who comforteth us. 2. Public. viz. 〈◊〉 communication of the same comfort to ●s; That we might be able to comfort them ●●th are in any trouble. Now sit down, and cider, what's the reason your comforts are ●ow, and spiritless? how comes it to pass, 〈◊〉 are ever and anon, fainting under the 〈◊〉, and ready to give up your hopes for lost? 〈◊〉 art thou cast down, O my soul, and why thou disquieted within me? Are the trou●●● of this world too hard for the hopes of the 〈◊〉 to come? and lie heavier on you, than Christ can bear in you? Was it Paul's expe●●ence only, who could say, 2 Cor. 1.5. As 〈◊〉 sufferings of Christ abound in us, so our conflation also aboundeth by Christ. Christia●● thy faint, and heavy carriage, and sad 〈◊〉 quietments, do reflect on thy Profession, 〈◊〉 on the glorious Attributes of God. T●● are your Privileges, Temporal, and Spritual, which is the sixth Talon we have 〈◊〉 in question.  
7. Your Afflictions, are another of your 〈◊〉 trusted Talents. God is now reckoning 〈◊〉 you, by his Rod; the time is coming, that 〈◊〉 will reckon with you for his Rod. Would not be sad, if your present miseries should 〈◊〉 aggravate your future unhappiness. Oh! 〈◊〉 what horror will Conscience look back onstad less afflictions? When thou liest stretched ou●●● the Threshold of a miserable eternity, thy 〈◊〉 bedience to the Word will sufficiently asto●● thee; but thy hardening under the Rod, 〈◊〉 be one of the bitterest Memento's that shal●● in thy mind. When the Brute Creat●● with whose bodies and lives, thou art now ●●●ting thy unreasonable Lusts, shall rise in J●●●ment against thee, who never were guil●●●● so stupid, stubborn, and unteachable a sp●●●● as thou. Hath God cast thee into the fire, 〈◊〉 art thou the same still; or rather, worse 〈◊〉 worse? Be sure, sinner, God hath a Fur●●●● that's seven times hotter than any thou 〈◊〉 ever tried yet, and that will melt thee. 〈◊〉 one of the saddest Judgements in the world 〈◊〉 come out of afflictions unreformed; for this is usually, one of God's last, and most effectual courses, to humble proud hearts. If the Rod once leave thee uncurable, there's little hope of thee. Oh! that I could awaken you now! Oh! that God would awaken you! That I night but open your skirt, for one of the healing, and yet wounding Arrows, of his Spirit, ●o enter you; surely, he will not spend them all upon you in vain. If they will not pierce thee ●ow, his Quiver is yet full of the flaming Darts of his vengeance, with which he will pursue thee into Hell, and there thou must stand ●is Butt to all eternity.  
8. And lastly, Your Relations, are not the ●east part of your Talon. Here I might subdivide my Course, many ways, in this large ●ield: but I shall knit up all, in as few words as 〈◊〉 can. There's never a one, but stands in several Relations to others, and every Relation charged full of Duty; But within the bounds ●f Family-Relations, I shall at present direct my way.  
1. I shall begin with Masters of Families. Oh! how few are there, that duly consider ●he duties of such a Relation! How have Gods saithful servants laboured at this Oar, to convince men of, and persuade them to the obedience, and practise of these duties! No string 〈◊〉 often set as this, and yet no string so much ●ut of tune still. How have you weighed the ●urden that lies upon your hands! The blood ●f your servants souls, is like to lie at the doors of your Neglects, another day. You must not think to answer God, as Cain answered, in another case; Am I my brother's keeper? God hath committed not only their bodies, but their Souls, to your care, Exod. 20.10. And what have you done for them more than their bare Indentures or Covenants have enforced you? May not God justly say to thousands among us, nay, to most of us, as once to Cain? The voice of thy Servants blood cryeth unto me, not from the ground, but from Hell. Certainly, 'tis a dreadful thing, to consider, what cursed and heathenish cruelty there is shown towards the souls of poor servants. Oh! what an influence might you have upon them, did you but take the right course with them; how would a little condescending, selfdenying, gentleness, and love prevail with Inferiors! You are crying out upon their unfaithfulness, idleness, stubbornness and profaneness: Oh! Consider where one great cause lies. Hath not your worldliness, or frowardness, or supercilious, unchristianlike stoutness, or your own evil Example, or Negligence and unwatchfulness in your duties, been th● main thing that hath produced it? What time have you allowed them for their souls? what Counsel, what Arguments, have you used with them? what pains have you taken to inform or reform them? how often have you been o● your knees on purpose to God, for their souls Were the Egptian Taskmasters ever mo●● exact for their tales of Brick, than you have been with them? Do you think you are servi●● of God, and that God will accept an offering, a duty at your hands, while your poor servants are even forced to serve the Devil, that they may serve, and please you? oh! that ever such things should be heard of, among Christians! How few are there, that, with good Joshua, have solemnly set up their resolutions, and faithfully walked up to their resolutions, That they, and their houses, will serve the Lord? oh! that God would persuade us, to more seriousness, and unwearied diligence, in this business. Questionless, this is not the least cause, for which the Land is mourning this day. How can we expect, that God should remove his Judgements, before our sins be removed? that he should restore us, before he hath reformed us? and, 
Caudrey, Fam. Reform. Gouge, Domestical Duty. Abbot, Christian Family builded by God.  with what reason, can we ever hope to see a National reformation prosper, unless it be founded on a domestical, and personal reformation? I can but briefly touch at these things; only to mind you of them, and to refer you to those that have purposely, and fully treated of Family-Government, or reformation.  
2. Parents. Methinks, I should need no other Argument here, to provoke you to your duty, than the nearness, and dearness of such a Relation. If any provide not for his own, and especially for those of his own house: [and much more than for his own children] he hath denied the faith, and is worse than an Infidel, 1 Tim. 5.8. Doth the Apostle speak only of temporal Provisions here? Nay, were it so, yet doubtless, by the same Argument, & virtute majoris, the spiritual part is manifestly included; having always due respect unto our Saviour's command, Matth. 6.33. But seek ye first the Kingdom of God, and his righteousness. Some there are, even among Christians, that are worse, not only than Infidels, but the very brute beasts, that regard neither the Bodies, nor Souls of their own children. But I shall say nothing to such: the very light, and principles of Nature, do sufficiently condemn them. The greater sort of Parents think, they have done enough, nay, very wisely and commendably, if, through their Care, Frugality, Labour, or Wits, they have brought them up to some calling, or competent Estate, that they may live in fashion amongst men. Nay, strange is the Ambition of some Parents, that care not what become of themselves, bodies or souls; so that they may, by any means, advance their children above the rank of their Predecessors; that will bethink no pains, no sweat, no travel, no disgraces, nor repulses, for the promotion of their ambitious aims. Might I take such Parents aside, and ask them seriously, What they mean, to heap up, with so much labour and diligence, the heavy curses, and vengeance of God on their poor children? to hang Millstones about their Necks, and so to set them afloat in a leaking Vessel? to damn their own Souls, that they may betray those, they pretend so dearly to love! Oh, Sirs! methinks your hearts should bleed within you, to think what a preposterous course you are taking, to consult the welfare of your dear children. Have they not immortal souls, as well as bodies, think you? Have you begotten beasts, or Men? Is there an everlasting estate, both of glory, and misery, in the world to come? Are your children born under the condemning sentence of the Law; and the Wrath of Almighty God? If not, then expunge those Scriptures out of the Book of God, that plainly affirm it; Matth. 25.46. Rom. 5.12. Eph. 2.3. with those hundreds more, that speak to the same thing. But, if God be true, and his Word must stand; then tell me, whether the Souls of your children be not of as great a value, and require as much of your care, as their Bodies. I cannot stand here, on the Institutions of Family-Discipline; I am, at present, but your brief Remembrancer, though in a somewhat lax, and digressive way. Oh, my brethren! Are children a blessing to you? take heed ye be not a curse to them. What pains and care have you taken, to instruct them in the knowledge and fear of God? With what wrestle, and tears, are you wont to go to God for them? With what gentleness and impartiality, have you administered due, and seasonable correction? Have you begotten Slaves for the Devil, Limbs of Satan? and shall they be brought up in the same case they were brought forth? Oh, remember! you are but Stewards of these Mercies, and must shortly give up your account of them. They are God's Propriety, and the Souls that he hath made.  
3. Husbands. The Apostle sums up the Husband's Duty toward the Wife, in this one word, Love, Col. 3.19. Eph. 4.25. And so ought men to love their wives, as their own bodies: he that loveth his wife, loveth himself, ver. 28. Here are two things to be considered; The Object; and the Nature of this Love.  

1. The Object. This should be no Accident, nor Adjunct; but the very Person of the Wife; Portion, Parts, and Beauty, are indeed lovely accomplishments; but yet are fading, and impermanent; and therefore, not the adequate Objects of the Husband's affections. Hence it is, that some men love their Wives, as their Merchandise, for their Portions sake: Some, as their Slaves, for their Stewardship, Care, or Service-sake: Others, as their Harlots, for their Beauty, and Lust's sake. These are the horrible abuses of such a Relation. He that loves his Wife, as he ought, hath his Love grounded on her Person, and loves her as his Wife, abstract from all other Considerations, which Love alone is like to hold, as long as the Relation holds.  
2. The Nature of this Love. Love is both an Active, and Passive affection. Here I might show you, what Love hath to do, and what to bear in this case. But, because it seems somewhat alien from my present purpose, I shall only mention it, and so proceed.   
1. What this Conjugal Love will do, in the behalf of the Wife. We must know, that the Object of this Love hath a double respect, or consideration; both the Body, and the Soul; the Outer, and the Inner man.  
1. The outer Man. Love is a benevolous, and diffusive affection.  

1. It bestows its self on its Object, and unites its self with it. And they two shall be one Flesh.  
2. It delights to live with its Object. Verus amor maximè delectatur praesentiâ amati, 
Daven. in Coloss. cap. 3. v. 19  & quasi cruciatur ejusdem absentian. True love greatly delights in the presence of its beloved, and is even crucified by its absence.  
3. True love will provide for the Wife, 
Amor est diffusivus sui boni.  according as her necessity, or degree, requires.   
2. The Inner man. This is the special Care, and Charge of a Christian Husband. He is therefore called the Head of the Wife, Eph. 5.23. And she required to ask, and to learn of her Husband, at home, 1 Cor. 14.35. who should be able to instruct her. What knowest thou, O Wife, whether thou shalt save thy Husband: and what knowest thou, O man, whether thou shalt save thy Wife, 1 Cor. 7.16.  
2. What, Love will bear with toward the Wife.  

1. With all the deformities, and decays of Nature.  
2. With all humane Infirmities, Passions, Weaknesses, or unkindnesses, 1 Pet. 3.7. Giving honour unto the Wife, as unto the Weaker Vessel.   
4. Wives. The sum of their duty, as contradistinct unto that of the Husbands, is, to obey, Eph. 5.22. Col. 3.18. Here's the plain Precept. Besides, St. Peter pleads prescription too, 1 Pet. 3.5. After this manner, in the old time, the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands. Even as Sara obeyed Abraham, calling him Lord. 'Tis the excellency of a Christian, to know the duties of his Relation. God hath made the Husband the head of the Wife, in all things, under Christ; And certainly, for a Wife to disobey her Husband, in things lawful, or indifferent, is manifestly to rebel against her Maker. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Obedience, is the Mother of Felicity. If you would live happily, live obediently. Though God hath, in his Providence, joined thee with a Cross Disposition, yet that will not discharge thee of thy duty; 
Daven. in Col.  Quò difficilius, eò laudabilius; The more difficult, the more praiseworthy. 'Tis true, the great Lord and Husband of his Church, must be obeyed, whatever become of the Wills, or Laws of man: But, take heed, you make not a pretence of Duty, a cloak of wickedness and disobedience.  
5. Children. Their Duty likewise, is, to obey their Parents, Eph. 6.1.2. but here we find their duty limited. Obey, in the Lord. Obey them, as you may obey God too. Children have a double Parentage; a Father in Heaven, at least, by Creation, as well as a Father on Earth. Now, in all Relations whatsoever, Whether it be better to obey God, or man, when one must necessarily be disobeyed, we make no doubt. But the Instruction of children, at least, in their minority, being the bounden, and domestic duty, and care of the Parents, and especially of the Mother, as might appear by 1 Tim. 5.10. 2 Tim. 1.5. Prov. 31.1. 〈◊〉 shall not undertake it here, but commit it unto those, whose more proper, and peculiar work it ●s. Though I doubt not, but that the obedience ●nd duty, here required of children, to their Parents, expires not with their minority; The Relation never dies, while the Correlates live; The child is a child, as long as he hath a Parent; and the duties of his Relation, though, as 〈◊〉 Circumstances, may be varied, yet as to their obligation, are not at all remitted, or diminished.  
6. Servants. Their duty also, is, Obedience, ●nd faithfulness; not with eye-service, but in ●ngleness of heart. (loc. cit.) Remember, How●er you may deal with your Masters on earth, ●ou have a Master in Heaven, whose eye is always upon you, and observes your going out, ●nd your coming in, and hath a Hell, or a Heaven, to pay your wages with. Oh! take heed 〈◊〉 those sins especially, that are most incident ●nto servants, and all those provocations and ●ticements of evil Company, which are like 〈◊〉 beget, or foment, corrupt Principles in you. ●ow hard a matter is it, to find an Onesimus! wicked Company, is ordinarily one of the beatest snares that servants are caught in. My son, if sinners entice thee, consent thou not, Prov. 1.10. etc. Bad servants become bad masters, and so sin and misery run in a successive, and hereditary line. Thus I have finished the first Question, How have you improved your Talents?  
2. How have you kept your Watch? How importunately doth Christ press this duty? Mar. 13.33. Take ye heed, watch, and pray, for ye know not when the time is. And, Watch ye therefore, for ye know not when the Master of the house cometh, ver. 35. And, What I say unto you, I say unto all, Watch. ver. 37. Watch ye, stand fast in the faith, quit you like men, be strong, 1 Cor. 16.13. Behold, I come as a thief, blessed is he that watcheth, Rev. 16.15. Christians! God hath set you on the Guard,; you are his Watchmen. Now there are these four things especially requisite in a good Watchman.  
1. A Watchman must be a man of Counsel and Judgement; able to discern between good and evil, Friends and Enemies. He must know the bounds, and extent of his Commission. Watching, is the work of the eye, therefore, surely, blind men can never be good Watchmen. 'Tis true, there are a generation, whom the world applauds, for wise, understanding, knowing men; and these are Watchmen too. But David tells us what it is they watch for; Psal. 4.6. Who will show us any good? and the next verse specifies, what good it is they watch for; even the excrease of their corn and wine. And Christ himself tells us, whereto such wisdom comes at last, Luk. 12.20. Thou fool, this night shall thy soul be required of thee.  
Others there are, that are wise, and watchful too; but it is to do evil; 
Eph. 4.14.  That lie in wait to deceive. Others, that are wise in their Generations; but are such as David complains of, Psal. ●19. 95. The wicked have waited for me, to destroy me. Of this sort were they that met with the Spouse, Cant. 5.7. That watch to wound and to smite; Whose feet run to evil, and make haste to shed innocent blood, Isa. 59.7. These, as wise as they are, are none of God's, ●ut the Devil's Watchmen. Here is not only ●he Serpent's Craft, but his Nature, his Venom, and his Curse too. But, I shall tell you, through God's assistance, more fully, in what follows, wherein the work, and wisdom of your Christian watch lies. Only, in general, know, by the way; that your wisdom consists in the Choice of your work, and in the management of your Choice. And it is a supernatural wisdom, a selfdenying, flesh-displeasing wisdom; it is a simple, innocent, and, in a word, a heavenly wisdom;— which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. Jam. 3.17.  
2. Watch men must be men of Courage. Alas, Christians! you know not what you may meet with on your watch; nor how you may be ●ut to it. Men are not set to watch, but in dangerous times; See then, that ye walk, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exactly, or warily, because the days are evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, difficult, dangerous, as well a● sinful, Eph. 5.15. Watchmen must be resolved men. Your work is of public concernment, and therefore you must be men of public spirits. Watching is nightwork; Watchman, what of the night? Isa. 21.11. And nights are dark, and cold, and perilous. Now what are your resolutions? How are you armed for this Nightwork? God hath already le● you through the Caput Vigiliarum, some o● the first Watches of this sad night; with what undaunted zeal have you stood your ground, against all opposers, and oppositions? where are the Prizes you have taken? May you not say, with the Disciples, in another case? We have toybed all night, and have caught nothing. You know not how you may be set upon, before eve● your morning-hopes yet dawn upon you; what Storms may arise, what Providences may betid you; the darkest, and coldest time of the night, is wont to be a little before the break of day; and I greatly doubt, that the hardest work you were ever put upon, is yet behind.  
3. Watchmen must be men of Care and Vigilance. It is not for you to sleep in such a season as this is. I am not speaking now, of that natural rest, which the weaknesses, and infirmities of Nature call for; but of that secure sluggish frame of spirit, which so blunts the edge and benumbs the operations of Grace, in the heart, and life of a Christian. The Ark, an● Israel, and Judah, abide in tents, says uriah, ●ny Lord Joab, and the servants of my Lord, ●re encamped in the open fields; shall I then go ●nto mine house, to eat, and to drink, etc. As ●●ou livest, & as thy soul liveth, I will not do ●his thing, 2 Sam. 11.11. The Ark and Israel, abide, this day, in tents. What! can we ●●ot watch one hour? Be sober, be vigilant, because your Adversary the Devil, as a roaring ●yon, goeth about, seeking whom he may de●our, 2 Pet. 5.8. Oh! remember, while you ●●e sleeping, he is waking, and wicked men ●●e waking; He deviseth mischief on his bed, Psal. 36.4. While you sit idle, they are hard 〈◊〉 work. Nay, your Captain himself is on the ●atch with you, My Lord Joab; your Lord ●esus, is encamped in the open fields: and, He ●●at keepeth Israel, shall neither slumber, nor ●●ep, Psal. 121.4. O, my brethren: take heed 〈◊〉 this drowsy, careless, indifferent frame of spirit; you know not how dear it may cost ●●u. 'Twas while men slept, that the enemy ●●wed his tares, Matth. 13.25. and while ●●e Virgins slept, the Bridegroom came, Matth. ●5. 5. How many thousands are there now in ●●ell, whom all the Calls of Mercy, nor the pro●●ises, or threaten of the Word, nor all the ●●therly strokes of a chastising Rod, could keep ●●aking; but were as insensible, as the earth ●●ey trod on: yet now their senses are come 〈◊〉 them, and they feel, and know that, which 〈◊〉 all keep them waking, and weeping too, to 〈◊〉 eternity!  
4. Watchmen must be men of Credit, and faithful in their trust. The duty of a Christian, is not bare work, but a trust; which is not discharged by action only, but by faithfulness and integrity. An unfaithful Watchman, is the most dangerous Enemy; no thief, like the domestic thief: oh, Sirs! Are you sensible what a charge lies on your hands? You have heard something of it already, what Talents God hath laid up with you; and, how dare you be unfaithful? God hath adventured his Glory, his Gospel, his Ordinances, his Sabbaths, nay, his very Life, as it were, in your hands; you are his chosen men, his Lifeguard, his Militant Church; and will you, dare you, through unfaithfulness, betray your Lord, into the hand● of those that shall crucify him afresh, and pu● him to an open shame? Let me farther propose these two Questions, for the trial of your faithfulness.  

1. Have you laid out your utmost for God? The utmost of your Time, and the utmost of your Care and Strength? Have you made the most o● all that you are, and have, for God? Have you redeemed as many Hours, as many of you● Thoughts, as many Pence, for God, and Christ● as possibly you could have done? oh! where i● Conscience now? how can it answer for you● selves? Look back on all the Mercies you have received, and all the time you have enjoyed 〈◊〉 Is there nothing to upbraid your unfaithfulness here? Is God your record, whom ye serve i● the spirit; that, for your lives, you could have done no more for him, than you have done? why, then! what means thy immoderate worldly care? thy mistrusting of God, and murmuring at his Providence? what means all this cost thou hast bestowed, to feed thy Pride and Ambition? or thy overcurious, or over-greedy Palate? Remember! in such a Garment, in such 〈◊〉 Building, in such a Banquet, in such a Recreation, in such a Company, in such a Business, something might well have been spared for Christ. What mean thy worldly thoughts, ●nd thy worldly discourse, on the Lords own ●ay; whereof, not one minute is thine own? And, is this plain dealing with God? Is this thy faithfulness to thy friend? oh, be convinced, and shamed before God  
2. Have you been impartial in your obedience? Han't you learned of Saul, to reserve ●ome of the chief of the things, which should ●ave been utterly destroyed? May not God ●ome, and pull an Agag out of your Closets? ●ome delicate, choice Lust, which you are loath ●o lay violent hands on? Have you never served God with an Amalekitish sacrifice, with unhallowed, profane, and uncircumcised hearts? Don't you find it harder work, to deny yourselves in some things, than in others? Are not ●ome duties more difficult, and irksome to the ●lesh, than others? Watch yourselves then, especially in these things, and you may quickly find much of the partiality of your obedience.   
Thus I have laboured, though weakly, to set you on your Guard; and have put the Watched Bill into your hands. Now let me tell you, wha● you are to watch for, and what to watch against and why.  
1. What you are to watch for; and no● only to let pass, but to defend, and conten● for; in general.  

1. God's Glory. Whatsoever is properly, an● directly for the Glory of God, you are boun● to defend with your lives. Neither is this al● but you are to watch, apprehend, and improve all advantages, and opportunities, in order hereunto: to set every whoel you can move, 〈◊〉 going this way. This is the great Road, th● Kings high way, which you should turn ever● wand'ring Passenger into. All your thought aims, and designs, your Families, and whatever else lies within your bounds and limits should be all travelling this way; for this on● leads homewards: which brings me to th● next.  
2. Your own Salvation. Christians, yo● watch for your Lives, nay, for your Souls; an● what have you dearer than these? Sirs! m● thinks this should startle you, to consider, th● here you stand with your lives in your hands● oh! that I could but convince you, how desperately you hazard your souls, and peace, an● comforts, by every neglect of your Watched If you could but see, what black Troops of arn●ed Enemies, have beset you round, and eve●● one striving to strike you first; and the lea●● able to strike you dead. But, alas! we are 〈◊〉 the dark, and 'tis little we see, more than we ●eel, and little we feel of what we suffer. What shall I say? or how shall I bespeak you? For ●our lives sake, for your soul's sake, for Christ's ●ake, stand closer to your Watch. Oh! how ●hick are your enemies upon you? see how your blood is running at your Feet! Every idle word wounds you, every sinful, vain thought, draws blood from you. How grievously was David wounded, but with the glance of his eye? How ●adly did Noah and Lot suffer by a cup of Wine? and Peter by a carnal fear, or hope to escape the Inquest? oh! the stabbs and wounds, that every day, and hour of our heedless Watch, ●s attended with! If your souls be worth any ●●ing with you; if Heaven, and Eternal Life, ●●e worth any thing; take heed to your Watch.   
Now, in order to these two great Ends, you must watch; 

1. For the Word of God. Blessed is the man that heareth me, watching daily at my ●ates; waiting at the posts of my doors, Prov. ●●. 34. I was glad when they said unto me, Let ●s go into the house of the Lord, Psal. 121.1. Beloved, when I gave all diligence to write unto you, of the common salvation; It was needful for me, says St. Judas, and, would to God, I ●ould not justly say, it is far more needful for ●e, to write unto you, and exhort you, that ye should earnestly contend for the faith, which was once delivered unto the Saints, Judas v. 3. Search the Scriptures. Know your Duty: observe your Tessera, your Watchword. Here is your Armoury, which is able to make the man of God perfect, and throughly furnished unto all good works, 2 Tim. 3.17. These are the weapons, which Christ, our Captain, hath already tried against the great Goliath of our Enemies, Matth. 4.4, 7, 10. Three times in one chapter, he foils him with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is written. Let this be the Beacon then, that you watch at; even at the Shepherd's tents, whither you may retreat, and be safe. Beyond these bounds, you have no warrant; if you wander hence, and miscarry, (as some have done, making shipwreck of Faith and a good Conscience; others, of their Peace and comforts) thank yourselves.  
2. Watch for the Spirit of God; as the pool Cripples, at the pool of Bethesda, Joh. 5.3. but especially, 

1. Watch for the teachings of the Spirit. This will teach you, after another manner tha● we can do. We can but teach the ear, this th● heart: we baptise with water, (as John sai●● of himself) but this with Fire. Alas: ours ar● but the Pictures, and dark Emblems of Comfort; but these are Comforts indeed. The w●● of God is never like to prosper in you● until this Workman take the Tools in hand. He knows how to break hard heart and to open blind eyes, and to prevail wi● stubborn wills, and to teach his people ●● profit.  
2. Watch for the quickenings of the Spirit Prepare the Tinder of Conscience, to catch at very Spark that shall leap upon it. What ●ay you, Brethren? where are your hearts now? ●re you dealing with dead letters, or dead words? is there no life, nor spirit in them? ●r is God now striking the Steel of his Word, ●n the Flint of your hearts? and are there no parks then glancing out on your affections● Now catch for your lives, and take fire from ●ence. Snatch a Coal from these Altars, and ●indle a fire, that may keep you warm, all this ●ight of your watch. Sure, if you sit a cold, you may blame yourselves; God hath allowed ●ou fire, and fuel enough: All the sweet Cedars of his Promises, nay, all the precious Oils of his Graces, Faith, Hope, Patience, Love, etc. ●re free for your daily use, O take heed then, Quench not the Spirit. This may be the day, and hour, for ought you know, of the richest Grace and Mercy, that ever you were acquainted with, in your lives; the loss of these offers ●nd motions, may be the loss of all. If now you ●et out your fire, who knows whether ever you may get it to be kindled more, till it be kindled for you in Hell.  
3. Watch for all Opportunities of doing, or receiving good. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of Faith, Gal. ●6. 10. We are apt to wait opportunities of receiving, but not so forward to catch at all occasions of doing good. The man of God must be throughly furnished unto all good works, not only to works of Piety, but to works of Charity too. Your light should not shine inward only, but outward also; not only before God, but before Men. To do good, and communicate, forget not; for with such sacrifices God is well pleased, Heb. 13.16. Communicate, not only of your Purses, (though the present exigencies, and straits of the distressed Saints plead with you also in this behalf) but of your Graces; not to the bodies only, but to the souls of your brethren. A good man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a common good. Ah, my brethren! are you lying in wait to do good? Are you glad of opportunities, to help, and assist the weak? to reduce the strayers? to admonish the stubborn? to instruct the simple? to awaken the idle? to bind up the broken? and to relieve the poor of Christ's little Flock? Are you glad of every spare hour, that may be borrowed from your necessities, that you may run to your Pisgah, and thence, as it were, leap into the Arms and Bosom of your beloved Saviour, that you may ream your hearts with him, and fill your empty bottles there? oh! how little are Opportunities prized, or improved by us!      
Thus you have heard the sum of what you are to watch for; In the next place, ●● shall show you what you are to watch against, 

1. Be sure, set a strong and faithful watch against sin. These are the Gates of your Enemies: that wide Sally-port, that broad way wherein the children of darkness are walking O take heed! Set not your foot here. Have no fellowship with the unfruitful works of darkness: but rather reprove them, Eph. 5.11. These are dangerous Clives; one wilful step here, may cost you the breaking of your necks; or the breaking of your peace as long as you live. This Road lies beyond the Line of the Covenant; beware how you adventure this way. And for your wiser management of this Watch; 

1. Watch against sin, in the Fountain of it. Crush the cockatrice in the shell. A full grown Lust is not so easily mastered. If you intent to keep the gardens of your hearts clean, weed them betime. Sin is a Weed that will grow apace, both branch and root; and when once 'tis settled in you, it may find you work as long as you live, to tug at it. This is the matter, Christians, that God is even forced to send in his Plough upon you, and to lay you to fallow, that he may whither the roots of old sins. Old sins are one high degree of incurable sins. Have you no experiences of this nature? Have you never been wrestling with strong, and sturdy Lusts? Have you never seemed to have plucked them up by the roots? and been ready to rejoice in your Optatâ arenâ, desired, and glorious Victory? But, alas! What hath the next Spring produced? Han't the same weeds appeared again, which you thought you had been for ever rid of? What's the reason t●ink you? Were not part of the roots left behind, which, while the nipping Winter of some Affliction, or Conviction, lasted, you hoped had been dying, never to revive more; but yet were all the while but strengthening themselves at the root, preparing for another Spring? O what sad work do we make ourselves, for lack of a more faithful watch against the first appearances of evil!  
2. Watch against the Acts of sin. Sin in the heart, grieves the Spirit, but sin in the act dishonours thy Profession. A fool (says Solomon) layeth open his folly. Take heed of playing the fools in Religion. Remember your Conversations are of high consequence; The honour of the everlasting God, and the Crown and Kingdom of our Lord and Saviour, are interessed in it. The eyes of Men and Devils are upon you, to watch, and to catch all advantages, to reproach, and blaspheme the name of God, on your account. Nay, let me tell you, the eyes of God and Angels are upon you too, watching you into every corner, into your closerts, and into your callings, in your lying down, and in your rising up; in your beds, and in your fields; Every word, and every motion, nay, every thought and inclination, the very Embryo of our confused Imaginations are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, opened, (or anatomised) unto the eyes of him with whom we have to do, Heb. 4.13. Oh, with what watchful prudence should Christians carry themselves in all places, and in all relations! Set a Porter at the doors of your lips; make a covenant with your eyes; enter into interchanged Indentures with your hearts; fetter up your wanton, wand'ring, self-lawed wills and affections: swear every fatulty, every member, and limb, in faithful Allegiance unto God, and Christ; and solemnly ●●bjure all other Covenants, or Compliances. If you will walk aright, you must walk by line, and by Rule. Your sins, my brethren, are like the sons of Anak amongst your enemies; Every offence of yours, is another Giant, pressed for the Devil's service, against God, and your own Souls; These are the Goliahs, they triumph and vaunt themselves in. O, let it not be told in Gath, nor published in the streets of A●kalon!  
3. Watch against the Temptations to sin. Watch and pray, that ye enter not into temptation, Matth. 26.41. Nay, is it not your daily prayer? Led us not into temptation. oh! let it be your daily watch too. My son, if Sinners ●ntice thee, consent thou not, Prov. 1.10. We ●ive in an enticing world, and in enticing times: every danger is enticing us, our hopes, fears, and straits, are enticing us: the snares of Hell are set for us, on every side, snares without, and snares within us; temptations of all kinds, and siz's. The Devil hath spread his nets for every constitution, for every sense, nay for grace, and in every estate, and in every duty. If you are full; Pride, or worldliness, or sensuality, is his snare: if you are empty; Murmuring, impatience, discontent, immoderate care, ●r any unlawful course, is his snare. He hath a ●rap for every affection. If you are angry, revenge is his snare; if you are merry, excess is his snare. Fain would I warn you of every Rock, and of every Shoal that might endanger you; of every false Star, and wand'ring light, that might possibly seduce you: of every Bivium, Creek, and turning, in your way. But the burden is too heavy for me: every day brings in new experiences; as Christ says of the Father, and of himself, Joh. 5.17. The Father worketh hitherto, and I work: every day producing new mercies and providences; so may we say, The Devil worketh hitherto, and his children work; every hour is in travel with new temptations, And you hath he quickened, who were dead in trespasses and sins, wherein in time past ye walked, according to the course of this world, according to the Prince of the Power of the air, the spirit that now worketh in the children of disobedience, Eph. 2.2. Therefore, what I cannot tell you positively, let me tell you negatively; Take heed of setting one foot out of that way, which you know to be the right way; of putting forth your hands unto iniquity: whatsoever hath not the Image, and Superscription of God, and the Seal of his Spirit upon it. Remember! He that doubteth, is damned, if he eat, Rom, 14, 23. To go without the light of Conscience, is next to going against its light: take heed how you like that, that is not like Christ; or force Conscience when it is at a stand. Be sure you step not beyond your clear Command, and promise of Protection.  
4. Watch against all the Occasions that may lead you into temptation. Look not thou on the Wine when it is red, when it giveth his colour in the cup, Pro. 23.31. Hating even the garment spotted by the Flesh, Judas v. 23. whatsoever hath the tincture, or show of sin upon it. Abstain from all appearance of evil, saith the Apostle, 1 Thes. 5.22. Whatsoever is likely to ensnare you. Alas, Christians! You know not how dearly you may smart for that, which in its self, you may account tolerable, and indifferent. If once you venture beyond your Warrant, you know not whither you may ramble. The ways of sin are dark, and head●●ng-waies. Her house is in the way to Hell, ●oing down to the chambers of death, Prov. ●. 27. The way to Hell is down-stairs. Here, ●ethinks, I would tell you, of several things, ●hat may lead you into temptation: but I dare ●ot enlarge my Digressions. Your letting down of close communion with God. Your enterprising of any business, spiritual, or secular, without ask counsel, or craving assistance of God. ●very step in any way, wherein yourselves, or others, for your warning, have been former●● ensnared, etc. These things, with divers others, I might have more fully dilated: but I asten.    
2. Set a watch against Satan, Learn to pay ●m home in his own coin. He hath set a straight ●atch upon you; a watch to tempt you, and a ●atch to accuse you. He goes from Duty to duty, from corner to corner with you, and is always at your right hand, to watch you to disturb your thoughts, to quench your affections, and to pick matters of accusation. As you writ what you hear, so he has his Notebook too, and writes, How you hear, and pray, and spend your Sabbaths and Societies; and, as far as he can guests, where your hearts, and what your ends are too. Oh! If this Conviction could but take with you, what care would it beget in you? Blessed be God, that though he watch us, yet he can't discover us; or, though he discover, yet can't discourage us: though we are his Envy, yet we are no● his Prey.  
3. Be sure, Set a strong watch against Self Here is thy greatest Enemy; This home-bred● Traitor, this betraying Judas, which the greater part of the world are like to rue for, to a● Eternity. O, set a faithful watch, upon unfaithful Self These three ways you are i● danger here. 

1. Of Self-application. Beware of this. 'Tis the common course of the world, when an● thing ails them, to run to Self for help. Thi● is their Egypt they fly unto, which God wi● one day make his people ashamed of. Nay, not God now upon this very design? wh●● have you now to help yourselves with? Han● you tried what Egypt can do for you? wh●● your own Reason, and Wits can do? Where the Deliverance that Self hath wrought you where are your Counsels and Contrivances are you not ashamed of your shifts, and wear ● look any longer to these Hills? Ah! how ●auiral is this Idolatry? How fain would this Absalon judge the people? How fain would self sit in God's throne?  
2. Of Self-relyance. This is the Staff of ●at broken Reed, that will deceive you, and ●erce you too. Self-dependence is a sacrilegious sin; It robs God of that Glory, which he ●ath said he will not give unto another. See that care God takes of this, Judg. 7.2. When ●erubbaal was going forth against the Midianites; The people that are with thee, are too ●any, for me to give the Midianites into their ●ands, lest Israel vaunt themselves against me, ●ying, mine own hand hath saved me. Cursed the man that trusteth in man. And, surely, ●ery man in his best state, is altogether vani●●. How full is the Scripture of cautions to is purpose! oh! take heed of trusting to a ●e! You never read, nor found in Scripture, ●or Experience, that Salvation is of yourselves; ●●t thy Destruction is of thyself: O Israel, ●ou hast destroyed thyself, Hos. 13.9.  
3. Of Self-attribution. The ascribing of honour, or praise, to our own Prudence or fore●st, to our Might or Policy, to our Righteousness, Innocence, or Duties. Therefore they sa●ifice unto their Net, and burn Incense unto ●●eir Drag; because by them, only, as they pretend, their portion is fat, and their meat ●enteous, Hab. 1.16. If God answer your ●rayers, and hear your cries, think not, it was our Prayers, or cries that did it, or your righteousness, or innocence, that turned the whee See Ezek. 36.25, etc. Then will I sprink clean water upon you. A new heart also, w● I give you. And I will put my Spirit within you. And ye shall dwell in the land that I ga●● to your Fathers. I will also save you from 〈◊〉 your uncleannesses. And I will multiply th● fruit of the tree. But then, observe th● Primum mobile, the first Mover of all this happ●● change, ver. 32. Not for your own sakes, 〈◊〉 I this, saith the Lord; be it known unto you. Be ashamed, and confounded, for your o●● ways, O house of Israel! Though mercy's an● deliverances seem sometimes to be attribute unto our righteousness, or duties, as Prov. 10. ●. Psal. 25.21. Matth. 21.22, etc. yet it is to be understood as the Condition, or Instrument; not the Efficient, or Meritorious cau●● of it. 'Tis the Design of the Gospel, to tak● us off from these Hinges, on which we are 〈◊〉 naturally apt to turn. We have this treasure 〈◊〉 earthen vessels, that the excellency of the power may be of God, and not of us, 2 Cor. 4.7. O take heed of maintaining that design, tha● God is resolved to destroy in you! if you would have the Controversy made up, which is begun, you must not expect, nor is it reason, that God should come to your terms but you must come up to his. Until this rebellious, atheistical, designing Self, that grea●. Achan, which hath troubled the Camp, b● discovered, arraigned, and executed, you ca●● expect no settled Peace.    
4. Set a vigilant watch upon the world. As Self is your greatest Enemy within, so the World is your greatest Enemy without. Yet know this by the way; that the World in its self, is not the Enemy; but as it holds secret intelligence with that Enemy within. The World could do you no hurt, did not that Traitor within open the Gates to it. 'Tis a Weapon indeed, that has cost you much blood, and many a sad wound; but than it hit you on a bare place; it found you unarmed, or else it had never entered. The Devil hath used it, and his Soldiers have tried it; and the main reason, why it hath proved so mortally successful in their hands, is, for want of your Christian panoply, your putting on the whole Armour of God. This would soon have turned the edge of it, and frustrated its Execution. Now there are these five or six things in the world, that I would have you take special ●eed of.    
1. Take heed of the Fears of the world. The fear of man bringeth a snare, Prov. 29.25. Why, Christian! Let me reason it a little with thee then. What is it thou standest in such fear of? the snares that thine enemies have laid for thee? lest thou shouldst fall into one of their ●its? or incur the displeasure of thy old friends? or undo thine heir or family? Is it the Crown of Thorns that terrifies thee? or the barking of those Dogs of the world at thee? Believe it, and take not mine, but God's word for it, It comes with the fear. Your carnal fear brings the snare, and tempts God to give you up to that which you stand in such fear of. I might give you a plain, and natural experiment, to this purpose. Such is the weakness of some heads, that walking on a very high, and dangerous Clive, if they come but so near, as to look out over, and to see the danger; they are so surprised with the sudden fear, that they even dote on what they so extremely dread, and cast themselves headlong, though their footing were sure, and room to escape sufficient. Similar hereunto, is that of Christ, Mar. 8.35. Whosoever will save his life, he that is afraid to lose his life, shall lose it; but, whosoever shall lise his life, i. e. though not actually, yet habitually, he that is not afraid, but ready to lose it, if called thereunto, shall save it, in this world, or, at least, in another. Now, pray sit down, and count your gains; see what a Bargain, Satan, and your unbelieving hearts, are trading together for. The Devil would undertake to teach you a nearer, or a cheaper, and easier way to Heaven, than ever Christ appointed: and, if you will, you may believe him. But when you are caught in the fatal snares of your own carnal fears, and shifts; then sit down, and thank yourselves: and remember, who once was sent on purpose, to warn you of it. And let Conscience then, (or rather now, that it may not then) sadly comment on Rev. 21.8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and Idolaters and all Liars shall have their part in the lake which burneth with fire and brimstone, which is the second death. Here's a woeful Portion, my Brothers, and woeful Partners. O, take heed of the fears of the world! Remember! Such as your fears are, such are your hopes; if your fears are the fears of the world, your hopes are the hopes of the world: your God the god of the world; and your Portion is like to be Portion of the world; O, let it appear that there is that in your Religion, that can make weight against all that Earth or Hell can find to lay in against it: Should such a man as I flee? Et Turnum fugientem haec terra videbit? Shall a Christian turn his back? 
Nehem. 6.11.  O Lord, what shall I say when Israel turneth their backs before their Enemies! 
john. 7.8.  This base carnal fear is the Devils great Engine: the Alpha and Omega of all his external temptations: if once he can fasten these fears upon thee, he hath fitted thee for any thing: What will not a man do that is overcome with his fear! Peter never began to sink till he began to fear. We are never overcome till we flee; we never flee till we fear. 'Tis not the loss of life, but the loss of faith: that is thy undoing loss.  
Take heed of the Flatteries of the World. The Devil will promise thee fair, that he may gain a Proselyte. All these things will I give thee, says he to Christ, if thou wilt fall down and worship me, Matth. 4.9. But alas, his Promises are far beyond his power. He boasteth of that which is none of his own to bestow; or if it were, yet it is not the thousandth part of what you have already promised to you, and that by One that both can and will make it good. Godliness hath the promise, not only of the life that now is, but of that which is to come. 1 Tim. 4.8. The Devil, or any of his illegitimate Bastard-heirs, may promise thee some small matter here, though they can make thee no assurance of it: But in the other world they have nothing to do: Never an Advowson not small Coat there; their Lands lie not in that Country. Alas! What is there in the World, that should so tempt a Christian? Is a little yellow Clay, or one hours sensual pleasure, on the stinking breath of a few false friends; are these such taking things with the Heirs of glory? Believe it, Friends! The world flatters that it may deceive, and hugs that it may stab and undo you, and betray you with a kiss.  
3. Beware of the Hopes of the world, High expectations usually beget high Fears, and according to the height of your fears, and the frustration of your hopes, will be the aggravation of your sorrow, and the redoubled force and Impetus of your Temptations. Take this for a tried Experiment; None are so deceived by the world as those that expect most from the world. Yet however your hopes may prosper for a while; be sure, there is a worm at the root, that will eat out all in the end. The hope of the world is the hope of the wicked, Whose hope shall be cut off, and whose trust shall be as a Spider's web. Job. 8.14. Your ●opes, Christians, are the truest and liveliest pictures of your hearts; your carnal hopes betray your carnal hearts.  
There is nothing more natural, and yet nothing more dangerous, than to hoist the wide fails of hope in the brunt of a Storm, when the sure Anchor of a humble and recumbent faith were more proper and safe. Certainly, my Brethren, great are our losses through our groundless and carnal hopes. 'tis not a spiritual Object that will make a spiritual hope. To hope for the Redemption and Peace of Zion: The glory and enlargement of the Kingdom of Christ, and the return of the Captivity of his people: These and such like, we would fain possess our Hopes of: And hope being once an end, seems long till it be answered; at length impatient of delays, 
Pro. 13.12  (for Hope deferred maketh the heart sick) up she climbs up into the Watchtower, and there consults with Reason, expounds and applies the Promises with their own private Glosses and irregular Appropriations, prescribing or predicting Times, Places, and Methods; and all the while our personal Reformation is neglected, God provoked, and our Hopes deceived. Sure you would account it a strange unheard-of madness for a Town that is closely besieged, to throw aside their Arms, and to run together in Heaps, and begin to talk of certain old Predictions and Prophecies of Relief, though utterly uncertain, and improbable as to their present Case, till the Enemy break in, and spoil them at their pleasure. Oh that this were not too much the temper of the spirits of these times! Nay, I would to God, there were none of those among us that make the People vain, when they should have stood in God's Counsel, and caused his people to hear his words; then they should have turned them from their evil way, and from the evil of their do. Jer. 23.16, 22. For my part, I cannot think that God, hath yet done with us, or that the bitterest Ingredient is not yet behind. Surely England is not yet ripe, nor fit for the mercy she gapes after. I hope God will not leave all these spots in us, after that he hath done with us. Look for other manner of Task yet then ever have been imposed. These, trust are some of the Death pangs, the parting sprawls of the Beast, which doubeless will be strong as far as they reach.  
Bitten you will say, Obj. Nay, but it is comfort that we want most in such times as these. Gi● strong drink to him that is ready to perish, and wine to those that be of heavy hearts, Pro●. 31.6.  
I know, Ans. you had rather be on the Hedge d●ying, than under the heavy Hammers the Mill a cleansing. But God forbidden the I should any way weaken your Christian confidence or Comforts, or grieve the spirits who God would have revived. Repentance, in 〈◊〉 Gospel-length and latitude of it, is a very ha● and displeasing work to flesh and blood; and a thousand slights and evasions will be had to mitigate, dissemble, or avoid it: And I fear that such kind of Hopes may have much of this anti-evangelical influence. As long as we are unwarrantably looking that God should build us a Bridge, we will never be persuaded to take the Water, till extreme force and unavoidable necessity drive us. Oh take heed you do not carnallize your Hopes! The Hopes of the world are empty hopes. Hopes and nothing else, mere Hopes. Sin hath cut off the Entail from the owners of them, and shame will certainly enjoy their next Reversion. They may go bigbellied a while: But at last, it all miscarries: The wind they were swollen with, will turn to a whirlwind of divine wrath in the end. Though they paint and ruffle and trim it up, and boast themselves of great things: Yet, believe it, all they can do is in their Mouths, and all they are worth is on their Backs: They are broken, flattering, lying, dying, kill Hopes. Oh beware then how you perch yourselves on such a Bough, as you are warned will break under you!  
4. Watch against the Scorus of the world. Though you cannot watch to prevent them, yet watch to bear them, and not only so, but to improve them too. Blessed are ye when men shall revile, you and persecute you, and shall say all manner of evil against you falsely for my sake, Matth. 5.11. No wonder if fools blaspheme. Alas! 
jud. v. 10.  they speak evil of what they know not. But wisdom is justified of her children. 'Tis but a little while you are like toly under these Scorns. You shall shortly hear them change their Note. When the ends of us both shall be compared together, and the definitive Sentence of a just and impartial Judge shall have convinced them of their madness; You shall then mount above their reach, and be as much their envy, as now you are their scorn. Come ye blessed, and Go ye cursed will surely bring them to their right wits, and a more true and honourable opinion of you.  
5. Watch against the Persecutions of the world. Here is work for your Patience, & for your Prudence too. For Patience, to suffer what you cant prevent, and for Prudence, to prevent what you may foresee and warrantably escape. Let not your Imprudence wrong your Patience, nor your Impatience force, your Prudence. Your liberties & liycs are dear to Christ, as well as to yourselves; you are as the Apple of his eye, Zech. 2.8. Oh take heed than you do not foolishly expose the Apple of Christ's eye to every thorn that would pierce it, as long as you may avoid it without dishonour.  
'Tis true, the Just shall live by his Faith. Heb. 2.4. but not aband on his Reason: he will trust God; 
Psal. 91.11 12.  but he will not tempt him. Though Angels are charged concerning him, and in their hands they shall bear him up; Yet it is written, Thou shalt not tempt the Lord thy God. 
Matth. 10.22. ve. 16. vir. 17.  Matth. 4.6, 7. He that hath said. Fea● not them which kill the body: hath also said in the same Place, Beware of men. And, 〈◊〉 wise as Serpents. But, I hope, I need not use much ado with you here; Self-preservation is a Principle of Nature. But watch your Patience rather, how to bear that which you are called unto. And should I tell you all your encouragements hereunto; I must set open the very heart of Christ, and the Gates of Heaven to you, which is a task too hard and too high for a poor finite, shallow, mortal Creature to do.  
6. Take heed of the Cares of the world. Those choking things; Matth. 13.22. The care of the world, and the deceitfulness of riches choke the word. They will choke your graces, and your comforts too. I would have you without carefulness, 1 Cor. 7.32. How did Christ labour to beat his Disciples out of this! Matth. 6.17. Which of you, by taking thought, can add one cubit to his Stature? What have you gotten by all your Immoderate cares? Han't you found them to be unsatiable, ●exing, tormenting things? Whosoever drink●eth, of this water shall thirst again, Joh. 4.13. Have your cares, ever filled your Bellies? Or are they ever like to do it? Han't you been as when a hungry man dreameth, 
Isa. 29.8.  and behold he eateth, but he awaketh and his Soul is empty. Besides; they are entangling things, the Cords and Fetters of the Heart, 2 Tim. 2.4. Nay, let me tell thee. Christian, these sinful cares ●re the Instruments of Petsecution and cruelty; ●he spears in the heart of Christ, and Thorns ●n thy own Soul. What Fires and Feudes do they kindle in your Affections? What shuffling and partiality do they introduce on your Duties-Certainly I cannot tell you the thousandth part of the mischiefs of these poisoned Arrows, these pestilent, sordid, Christ persecuting, heart-ensnaring cares. Nor can I stand at present to enlarge as I thought to have done.  
5. Lastly, watch against Death. Not only against the Stroke of Death, which is common to all; but against the Sting of Death. Le● not Death find you out of the way of Life, no● out of a lively activity in that way. Wait with Patience till your Change come, 
job. 14.14.  which shall change your Patience to possession Le● not Death be in your Mouths only, but in your Hearts; that both heart and mouth may join in your eternal Triumph. This is you last Enemy, overcome this, and you shall wear the Crown to all eternity, and set up your everlasting Trophies in the Throne of your God. Watch, that Death find you no● only in the Vineyard, but in your work, tha● you may die, not only in Christ, but in Comfort too. Blessed is that servant whom his Lord, when he cometh, shall find so doing, Luk. 12.43. Oh Christians! When God shall call you out of your hardest work, and snatch you, as it were, out of the midst of crew storms: When he shall break in through you Prison-doors, and lead you out by the hand or send his fiery Chariots, to convey you from your glorious Martyrdom to your most glorious Mansions: Oh! conceive then, if you can with what in effable compassions will he la● you up in the victorious arms of his Love, and place you in his eternal Rest? oh! hold out ●●ith and Patience, one hour, one year, one ●attel more; For yet a little while, and he ●●at shall come, will come, and will not tarry, ●eb. 10.37.  
Thus I have told you, what it is, you are specially concerned to watch against. I hope here are but few, among Christians, that are question the reality, or necessity of such ● Duty. Yet to keep you the better waking, ●● this sad, and dismal night, when so many ●f our Watchmen are forsaking the Walls, or ●●llen asleep: I shall propose these five quickening Motives.  

1. They are Enemies that you are to Watch against. Such as will be sure to do you ● mischief, if possible: they never intended you ●ny good. It never goes well with Sin, longer ●han it is feeding on the blood of your Souls, and the spoils of your Duties. Oh, how would ●he Devil rejoice, to see you falling, like Stars, from Heaven, and God blotting your Names but of the Book of Life! Nothing stands more directly opposite to your peace and happiness, ●han Self. How full is the World of venom and enmity! and Death waits but for the word, to strike his last blow at you, to consummate ●our eternal Ruin. Oh, my Brethren! you ●hat have to do with enemies, had need be watchful.  
2. They are Mortal Enemies; Such as thirst for your blood. The wages of Sin is death, Rom. 6.23. What doth the Labourer look, and long for, but his wages? oh! how hard is Sin at its daily work, to earn the undoing wages of thine eternal death! 'tis that it looks, and longs for. 
1 Pet. 5.8.  What is it the Devil is seeking after, and hunting up and down the world for, but to devour? What is that Imposthume of Self doing within, but conspiring thy destruction? How wide doth the World gape upon thee, 
1 Tim. 6.9.  to drown thee in destruction, and perdidion? As for Death, it carries mortality, and dissolution, in the very name of it. Oh! what need have we of wary steps! Were ever Creatures in such hazard? Well might St. Paul cri●● out, Wretched man, that I am, who shall deliver me from the Body of this death? Rom. 7.24.  
3. They are Spiritual Enemies, and therefore the more dangerous. We wrestle not against flesh and blood, but against Principalities and Powers, and against the Rulers of the darkness of this world, against spiritual wickedness in high places, Eph. 6.12. Spiritual, on a double account; in their nature, and in their operation. They are of a spiritual, and invisible nature, and are not the objects of external sense, which is the eye we are wont, and able to judge by: These are enemies that are all ways on the blind side of us; they wound us and we are not ware. Their operations are also spiritual; they work on us like an infectious Air; we will not believe, but that we are well enough, till we drop down dead where we are going; and therefore 'tis called the Plague of the heart; which is oftentimes undiscernible, till it be incurable. How closely doth Self steal in betwixt Christ and our hearts? How deceitfully doth the World charm our affections? What secret passages and trapdoors, hath Satan, at every Poor of hearts? Oh, my Brethren! We have spiritual enemies to deal with; our Watch is especially within our own walls.  
4. They are Constant Enemies: Such as will find you work as long as you live. This comes to pass, from their contrary, and implacable nature; Light and Darkness can never be reconciled. St. Paul could not sing his Palinody, that his Fight was over, and his Course finished, till the time of his departure came, 2 Tim. 4.6, 7. Thy Watch-work, Christian, is thy Life's-work. Our Enemies seem to enjoy our Promises here, Psal. 37.24. Though he fall, he shall not be utterly cast down. Oh! which of our fallen Lusts, can we say, is utterly cast down? Every Conquest produceth a new Combat; and our very Victories oftentimes, occasion our sadder Losses.  
5. Lastly, They are Mighty Enemies: Such is we cannot, in our own strength, stand before. If a Lust do but because at us, we presently yield. If the World do but frown on us, we tremble. As Self will have it, so the Law must ●and. If Satan turn the Key of a temptation upon us, we are his Close Prisoners. If Death once strike, we fall. Had we not a strong God to fly to; a sure word of Promise; an impregnable Refuge in Christ; a mighty Advocate with the Father, who is able to save to the uttermost; an  Help in the Spirit, to bruise Satan under us. Were not the Weapons of our Warfare mighty through God, 
2 Cor. 10.4.  these strong holds would never come down; our victories would be, according to our strength, very small. Therefore, what you want in Power, labour to make up in Care. O let the sense of your Weakness, double your Watchfulness! that you may be able to say with the Apostle, Phil. 4.13. I can do all things, [or suffer any thing] through Christ, which strengtheneth me.   
Thus I have laboured, though weakly, yet, I hope faithfully, to interpret the Rod to you. And, oh, that now I could prevail with you to lay these things close on your bare Consciences! Commune with your own hearts, and let your spirits make diligent search. Now set about your mourning, repenting, resolving, reforming-work. God hath us in his Furnace, and his Jealousy is smoking against us. He hath cast our Liberties, our Peace, our Health, our Hopes, nay, his own Ordinances, and Sacred Institutions, the holy Vessels of his own House, as Wood under us, for the Fire of his Displeasure to heat us with: oh! when shall we begin to melt, that we may once be capable of being cast into a new Mould! oh! when will those hard hearts break? when will those stout hearts yield? when will those stubborn wills comply? Shall we stick in the Birth, till we die there? shall we tempt God on the wheel, to cast us off, as a Lump, that will never ●ome to any thing? Shall we even force him ●o throw us and Idolaters, us and Hypocrites, and the profane, incorrigible, and abominable Scum of the earth, to the Dunghill at last together? The Lord forbidden! O the God of Heaven forbidden it!  
2. In the next place, This Rod hathalso a voice to the Enemies of God; and these are ●ther open Foes, or false Friends. I shall join ●oth together, as Christ hath done, Matth. ●2. 30. He that is not with me, is against ●e; and he that gathereth not with me, scat●reth abroad.  
These five things would I tell them from God, height I be freely suffered to do my Message 〈◊〉 them: And with these five Bells I shall ●ing the doleful Knell of God's, and his Church's Enemies.  
1. It assures them, that God is not such an ●●e as they take him be. These things thou ●●st done, and I kept silence: thou thoughtest ●●at I was altogether such an one as thyself: ●●t I will reprove thee, and set them in order ●●fore thine eyes, Psal. 50.21. Alas, Sinner! ●●ou art mistaken in God; though he keep ●●ence awhile, he will not keep silence for ●●er; he will find a time to speak, when thou ●●alt stand speechless before him. Though his ●●se Providence, and thy cursed Projects, seem to join issue, yet assure thyself, their disparity and incongruity, will shortly appear to th● shame and astonishment. I could tell them in what respects they are mistaken, in the●● thoughts of God, [if God be ever in the●● thoughts.]  
1. They are mistaken in his Holiness. Th●● is that, which seems to be principally aimed at i● the forecited Text. After God hath charge● them with Incorrigibleness, from ver. 17. with Theft, and Adultery, and False-witness, unto ver. 21. Thou thoughtest, says God, that I ha● been such an one too; as wicked, and as vile, a thyself: That I had loved thy Drunkenness thy Oaths, thy Blasphemies, and Uncleanness thine Idolatry, and carnal, gaudy, Will worship, thy Cruelty, and Oppression of m● People. Because I kept silence, and winked a these things; because ye were become Such Priest, and such People, ye thought it had been Even such God too: That I had been as great a● enemy to Holiness as you; as implacably be●● to ruin the Interest of my Son Christ, as you were; that I had divorced my own Spirit, and exchanged natures with your Father the Devil and yielded up my Sceptre and Kingdom unto him, and become altogether such a one as you● You thought, it had been as much my envy, 〈◊〉 see men faithfully labouring to make their Ca●ling and Election sure, as it was yours: tha● their Faith, and Humility, and Self-denial, an● Patience, and Constancy, and Resolution, an● Heavenly-mindedness, had been the only thing 〈◊〉 had been offended with, and resolved to revenge, with all possible Indignation, as you ●●ere. The time cometh, says Christ, that whosoever killeth you, shall think that he doth God ●ervice, Joh. 16.2. But, how is it possible ●●ey should ever think so? Why? These things ●●ill they do unto you, because they have not known the Father, nor me, ver. 3. It proceeds from their wilful mistake. They are not ware ●●at our God is the Holy one of Israel. 
Psal. 68.35. Exod. 1●. 11.  That is ●●rrible out of his holy places. A God glorious 〈◊〉 holiness. Alas, Sinner! God is never the ●●holier, for that he bears with thy unholiness; ●●l these thy mistakes will shortly be corrected 〈◊〉 another world.  
2. They are mistaken in his Justice,— I knew thee, that thou art an hard man, says the unfaithful servant, Math. 25.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a shrewd, difficult man to please, ●●aping where thou hast not sown, and gathering where thou hast not strawed. Such are the ●ard thoughts of the poor, blind, prejudiced ●orld. They think it an impossible matter to talk by God's prescribed Rule, unto well-pleasing; that, walking by the Spirit, is but ●●ancy, or Schism, and therefore better let all ●●one. They hope, whatever they are told on ●●e contrary, that God will pity them on their ●●eath-beds; that his Justice will not be so ●●exorable, but that they may be heard, when ●●ey call upon him. Indeed, were God such a ●●udge, as they conceit him to be; Were he who ●●des the Circuits of Heaven, a respecter of Persons, Fallible, and Mutable, of the Generation of those that ride the Circuits of the Earth, i● might far better with them than it is like to do. But, alas! a few days more will open their eyes, and then they shall see what a Justice that is that dwells in Heaven. Justice and Judgement are the Habitation of his Throne, Psal. 89.14.  
3. They are mistaken in his Mercy. They have heard, that he is a God of great Mercy, and thereupon are bold, that they may persuade him to what they will, at last. They have heard, that he is ready to forgive; a God, gracious and merciful, and that keepeth not ange● for ever. 
Psal. 73.11.  They believe, that his mercy is all sufficient, and that he will not take any great notice of those things, that are so far beneath him; Such are the thoughts that keep their carnal hopes alive, and please their beguile● souls with a Fools-Paradise. Indeed, were God as mutable, as he is merciful, they had som● ground for their hopes. It may be, some 〈◊〉 them have laid their heads on this Pillow, Rom. 11.32. For God hath concluded them all 〈◊〉 unbelief, that he might have mercy upon all or on Rom. 5.18. Therefore, as by the offence of one, Judgement came upon all men, un●● condemnation: even so, by the righteousness 〈◊〉 one, the free gift came upon all men, un●● Justification of life: or on some such like place and there have dreamt of an universal Redemption; and by this means, all their care ● over. But, they may know, when they awake nay, to their terror, they shall know, if they awake not, before they awake to Judgement; ●ow God will have mercy upon all, and yet they left out. Abstract the consideration of ●●ercy, from this present life, wherein all are ●●artakers of the riches of his mercy in common, and all things happen alike, as to outward appearance, to all; and then I'll tell them, that God will have mercy, supra omnes, but not supra singulos: upon all sorts, or some of all ●orts, Gentiles as well as Jews; but not upon ●very one of either; Election is but of some, and ●ot of all. But I will not stand here, to confute 〈◊〉 unreasonable, and anti-Scriptural an assertion, seeing this Dagon hath been already battered to the ground, by far abler Engines than ●●ine: The day is at hand, that will for ever ●●cide the Controversy, and unravel all those Quirks of the Devils knitting.  
Few there are, but will confess, (though they ●re but half-convinced) that there is a Hell, and ●●at it is prepared for some, whom God hath expressly condemned in his Word: Hypocrites ●●nd unbelievers, they acknowledge, are gone in ●●e Forlorn hope. 
1 Tim. 5.24.  Some men's sins are open beforehand, going before to Judgement. Hypocrites, such as their Father hath taught them ●●re-baptize with the Nickname of fanatics, ●●r the names are synonymous; and vnbelie●●ers, such as can't believe, as they do, and ●●uzzle their Consciences, as they can. Well ●●en, Sinner, Let me reason with thee, from ●●y own Concessions; If Hypocrites and Unbelievers are the undoubted Heirs of Hell, I w●● tell thee, (not to stand on the Justification 〈◊〉 any Party) who are their Coheirs; Matth. 2●● from ver. 48. to the end. The evil servant that saith in his heart, my Lord delayeth h●● coming. He that lives in the height of his security, that thinks 'tis time enough yet to provide for another world: And shall begin to smi●● his Fellow-servants. Either with the slander and reproaches of the tongue, or with the fi●● of wickedness. And to eat and drink with the drunken. The Lord of that servant shall come as secure as he is, in a day when he looketh 〈◊〉 for him, and in an hour that he is not ware of and shall cut him asunder, and appoint him 〈◊〉 portion with the Hypocrites; there shall 〈◊〉 weeping, and gnashing of teeth. And Luk. 1●. 46. He will cut him asunder, his Soul from his Body, and both Body and Soul from all h●● worldly comforts and hopes, he will irresistibly, and irrecoverably destroy him, and appoint him his portion with unbelievers. If the unb●● I eving are condemned, then pray see, who a●● cast with them, and must partake with them 〈◊〉 the Execution; Rev. 21.8. The fearful, and unbelieving, and the abominable, and mu●● derers, and whoremongers, and sorcerers, a●● idolaters, and all liars. If you question 〈◊〉 truth of this, look back but to the fifth verse, a●● you shall see it sealed with an express Authori●● from Heaven: And he said unto me, Writ●● for these words are true and faithful. Know 〈◊〉 not, that the unrighteous shall not inherit t●● Kingdom of God? Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abusers of themselves with Mankind, nor Thiefs, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God, 1 Cor. 6.9, 10. Nay, Flesh and blood cannot inherit the Kingdom of God, 1 Cor. 15.50. This cannot be understood literally, as if our Souls only were capable of eternal Salvation, and not our Bodies, which is contrary to the Apostle's Argument; Contrary to one great Design of Christ's Incarnation; nay, contrary to visible, and ocular Demonstration; For Christ himself hath visibly ascended, and, in the names, and behalf of his Mystical Members, hath entered with real Flesh and Blood, and is inheriting the eternal Kingdom of his Father: But the same Apostle particularly explains what he means by Flesh and Blood, Gal. 5.19, 20, 21. Now the works of the flesh are manifest, which are these; Adultery, Fornication, uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envying, Murders, Drunkenness, Revellings, and such like; as I have told you in time past, that they which do such things shall not inherit the Kingdom of God. And now, Sinner; Canst thou wash thine hands in innocency, from all these? If thou thinkest thou art no Hypocrite, nor Unbeliever, (though both might easily be proved against thee) none of the Heirs of the Kingdom of Darkness, yet art thou none of these Coheirs? Surely, thy Conversation can never so foully belly thy Condition. Alas, poor self-deceived wretch! Dost thou think to meet thy Hopes and Comforts on the other side of the Threshold? I cannot but pity thee, to think how I shall see thee look, and lament thy loss, when I shall meet thee at Judgement, when God shall make a Believer of thee, to thine everlasting Sorrow. When thou shalt see that he was in earnest, when he said, He that made them, will not have mercy on them, and he that form them, will show them no favour, Isa. 27.11. Though he be a merciful God, yet thou shalt then know, that he is as just as he is merciful.  
4. They are mistaken in his Patience. They know no difference between his Patience, and his Approbation: Where is the promise of his coming? for since the Fathers fell asleep, all things continue as they were from the beginning of the Creation, 2 Pet. 3.4. This is the Generation of Rational Brutes, that can see no higher, than they can reach with the Pole of Sense and Reason. As long as it goes well with them in this world, they little trouble themselves about another. The time of God's Patience, is the time of their Presumption. Despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing, that the goodness of God leadeth thee to Repentance? Rom. 2.4. A●, Sinner! If thou couldst, if thou wouldst but believe, and consider this! Is God patiented with thee? and dost thou think he will be so for ever? Is thy repentance that which his Patience is waiting for? Is God but looking one day, and one year after another, when thou wilt turn? Is he patiently waiting at thy Alehouse or Tavern-doors, longing for an opportunity, as it were, to find thee sober, that he might treat with his Prodigal about his everlasting Peace? Doth he put up and pass by all thy scorns and contempt of his condescending Grace, and willing to forgive all if he could but persuade thee to turn unto him? O shameless wretch! Is it consistent with the glory and honour of a God thus to become himself; nay, thus to humble himself with dust and ashes, for ever? In what fury will such Patience end at last? oh how will those Items burn in thy Soul, when Conscience shall have the reading of them in Hell? when those Inventories of wrath, which thou art now treasuring up in this the time of God's patience, shall be brought forth in the day of his wrath, and revelation of his righteous Judgement! o●, if words would prevail, how could I let my Pen run here! But alas! These Hammers can do nothing, till God strike with them.  
5. They are mistaken in God's Delight in, and Care of his people. Haman little thought that poor Mordecai, for whom he had prepared the Gallows, had been so high in the King's Books. He was thinking in his heart, To whom will the King delight to do honour more than to myself? Hest. 6.6. But the King's thoughts were far otherwise. Methink these are the very thoughts and carriage of the Haman's of our Times. Whom doth God delight to dignify more than them? Who are advancing themselves on the Icarian wings of begged honour? A few Mordedai's they are ailing at, who (though they deny them no civil reverence) yet know not how to stoop and bow and cringe to their Idols. These are therefore Populus Dei occidendus. A certain people, says he, scattered abroad among the People in all the Provinces of thy Kingdom, and their laws are divers from all people, neither keep they the King's laws (a Politic pretence) therefore it is not for the King's profit to suffer them. If it please the King; let it be written that they may be destroyed; and I will pay ten thousand Talents of silver to the hands of those that have the charge of the Business, to bring it into the King's treasuries. Oh preposterous course to enrich Kings! Little did he think what his designs lay in travail with. Oh that all those that are lifting up their hands against their fellow-servants would consider this! What if the King of Heaven should call for his book of Records, which he hath written, Mal. 3.16. with what Hester would they intercede? Our God hath engaged not to forget our Work and labour of love. Heb. 6.10. To recompense tribulation to them that trouble us, 2 Thes. 1.6. I intent not to tell them, all that spiritual refuge and divine strength we have to trust to; only let them know, that we have a righteous, Almighty, Faithful, Gracious and Wise God, and a sure word of Promise to anchor on: And we know that Mordecai shall one day ride in Honour and Triumph, when Haman shall hang on his own Gallows. I know 'tis in vain to tell the Wolf now that they are the Sheep and not the Goats he is worrying. Therefore I shall leave it to the Decision of the great Day. And, sinner, let me tell thee, when God shall pull his Lambs out of thy teeth, and rake their precious bones out of thy Den, thou shalt then know, to thine eternal misery, whose and what blood it is that thou art guilty of. When Christ shall up and tell thee, 
Math 25.45.  In as much as ye did it, or did it not, unto one of the least of these, ye did it, or did it not, unto me. When he shall show thee, that every stroke lighted on the very apple of His eye: That every drop of blood thou hast drawn from them came from his heart; that every Penny thou didst unjustly exact from them, thou stolest out of his purse. That when thou didst imprison them, thou didst imprison him. Oh! these things will surely trouble thy mind another day.  
6. They are mistaken in God's glorious Title of Hearing Prayer. Psal. 65.2. I said not unto the seed of Jacob, Seek ye me in vain, Isa. 45.19. Let the mighty Nimrods' of the world know then that the people of God are not so naked and helpless, as they take them to be. To speak with holy reverence, yet in Scripture-Dialect, Prayer hath the command of Heaven, Isa. 45.11. Ask me of things to come, concerning my Sons, and concerning the work of my hands command ye me. But alas! Things that are invisible to carnal sense, seem incredible to carnal reason. Yet, seem it never so incredible, what God hath promised and his people ever experienced, we dare, we must, we do believe. The righteous cry, and the Lord heareth and delivereth them out of all their troubles, Psal. 34.17. I cried unto the Lord with my voice, and he heard me out of his holy Hill. Psal. 3.4. Here was his experience as a witness of God's truth. Therefore I will not be afraid of ten thousands of people that have set themselves against me round about. Psal. 3.6. Marvel not then, ye Sons of Pride, that we fear none of your threaten. Our God is a God hearing Prayer, and woe be to those that have such a God for their Enemy? The prayers of God's people were wont to be terrible to his Enemies. Exod. 17.11. 2 King. 1.13. In the first Reformation of Scotland, it is reported, that the Queen-Mother in her wars confessed that she feared more the fasting and prayer of Knox and his Disciples, than an Army of twenty thousand men. The Prince of Wales being persuaded to make war with Henry the 3d. acknowledged that he was more afraid of his Prayers and Alms, than of his Armies. So the Bishop of magdeburg's Fasting and Prayer was the terror of Frederick Elector, of Saxony. But however it be grown less terrible now, it is not grown less fatal. God is the same still, and his Promise is the same, and his enemies, even the proudest of them, shall one day know that he is a God Hearing Prayer. Woe be to thee, Sinner, when God shall rain upon thee the tears of his oppressed Saints, and woe to thine House, when God shall beat upon it with the sighs and groans of his persecuted children? woe to that man by whom the offence cometh. 
Matth. 18.8.   
7. They are mistaken in God's Ends and Designs, Howbeit he meaneth not so, neither doth his heart think so, but it is in his heart to destroy and cut off nations, not a few, Isa. 10.7. God's end is to reform, theirs to destroy. But here is our comfort; these are but his Executioners, and none of his Jury: God hath not acquainted them with his mind. It is not for them to know what he intends to do with his people. Their wills are none of his Rule, nor are their false accusations any evidence with our Judge. God hath a hook in their Nostrils, and hath appointed them their bounds. If the pardon come at the very top of the Ladder, the Executioner must obey: And if the Judge will that the righteous shall be delivered out of trouble, and the wicked come in his stead, 
Pro. 11.8.  his Will must stand.  
2. The second voice of the Rod unto the Inemies, is this. It calls upon them to Consider, and on consideration to repent. Methink that Generation is come, or an other well like it, which was spoken of under the fourth vial. Rev. 16.9. And men were scorched with great heat and blasphemed the name of God, which hath power ever these Plagues, and repent not to give him glory. Han't the Plagues of God scorched us, both at home and abroad, in City and in Country; yet who hath repent to give him Glory? I have but these four things at present to propose to your sober Consideration, and very briefly.  

1. What manner of Persons are they whom God takes to be his Enemies? Phil. 3.18.19. For many walk, of whom I have told you often, and now tell you even weeping, that they are the Enemies of the Cross of Christ. Here the Apostle complains of Enemies: in the next verse he describes them, by their way, and by their end. Their way, they walk, a kind of Professors they are; but, their God is their Belly; their Lust and uncleanness. Their Glory is in their shame: either passively, their Glory shall end in shame, or actively, they glory in that which is the shame of their profession. Who mind earthly things; Carnal men, carnal in their affections, and in their conversations: to which answers Rom. 8.7. The carnal mind is enmity against God. And their end is destruction. The end of these things is death. Chap. 6.21. Again, Luk. 19.27. But those mine enemies— bring them hither, and slay them before me. Here's their Doom. The Persons were such as would not that Christ should reign over them. And how doth Christ reign, but by his word and spirit, and the Laws and Statutes of them? Well then, such as yield not both visible and invisible, obedience in heart and life unto the laws of Christ; but walk by their own laws, or the laws of men in things pertaining to the Kingdom of Christ, are the Enemies of his Kingdom. Nay, every man in an unconverted estate is an enemy to Christ. Rom. 5.10. Col. 1.21. Now I befeech you, if your Souls, and the securing of your eternal peace, be so much worth; make a little pause here, and soberly consider, what infallible, nay, probable evidences you can produce to prove your pretended Conversion; whether they are such as God in his word speaks peace through, and on which after serious and due deliberation, you can boldly and safely adventure your fouls on for ever. Nay, are there not many, and I think, never more amongst a Christian people, that even hate and disdain the imputation of Repentance and Conversion, and yet cannot so much as question whether they are the enemies of Christ or no. Well, the day is at hand that will separate the Sheep from the Goats, and then it shall fully appear who are friends, and who are foes.  
2. Whether God's Enemies be not concerned in his Rod, as well as his friends. Doubtless the Proposition is affirmed by all the Reason in the world; If Judgement begin at the house of God, what shall the end be of them that obey not the Gospel! 
1 Pet. 4.17.  The wicked shall be turned into Hell, and all the Nations that forget God, Psal. 9.17. Will a Lion roar in the Forest when he hath no Prey? Shall a Trumpet be blown in the City, and the people not be afraid? The Lion hath roared, who will not fear, the Lord God hath spoken, who can but prophesy? 
Am. 3.4.6.8.   
3. Whether the course you are taking be the way to the mercies you are expecting? By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood. Therefore shall the Land mourn, Hos. 4.2, 3. If all manner of profaneness and oppression be the way to mercy and peace, than Scripture shall be no longer Scripture, nor God any longer God, who hath both threatened and executed the contrary. There is no peace, saith the Lord, to the wicked, Isa. 48. ult. Hear this, O ye that swallow up the needy! even to make the poor of the Land, to fail that ye may buy the poor for silver, and the needy for a pair of shoes. Shall not the land tremble for this? and every one mourn that dwelleth therein? Am. 8.4, 6, 8. Righteousness exalteth a nation, but Sin is a reproach to any people, Prov. 14.34. Surely if the plainest Scripture, or the most undeniable experience, be of any Credit or Consequence with us, we need no prophetical Revelations to tell us whither we are sinking.  
4. Whether or no you are fight for Christ or for Antichrist. Your estate is Militant, and for one of these two you are fight. He that is not with me, is against me. But be sure, Michael and his Angels shall prevail, the Lamb will overcome the Beast. Therefore come out of her my People, that ye be not partakers of her Sins, and that ye receive not of her Plagues, Rev. 18.4. The Wine-press is prepared, the Vintage is at hand; Woe! woe! woe! to Babylon.   
3. The third Voice of the Rod to the Enemies, is this; It tells them, that the Dregs of the Cup are like to come to their share, Psal. 75.8. For in the hand of the Lord there is a Cup. and the Wine is red, it is full of mixture, and he ●oureth out of the same; but the Dregs thereof, all the wicked of the earth shall wring them out, and drink them. How full of Gall & Wormwood ●s every word in this Text! In the hand of the Lord, This shows that  power, that ●hall enforce it, and the speedy execution of it; ●t is in his hand, and shall shortly be set to their ●●outhes; there is a Cup, The measure which ●e hath appointed: 'tis the full Dose, not one Scruple, or Drop, to be abated them. And the Wine is red. 'Tis a bloody Cup: fiery Indignation. It is full of mixture, A composition of ●ll kinds and degrees of wrath and misery; the Cup is not only full, but the mixture is full: it ●s full of mixtures, nothing left out, that may express his terror, or their torment; it is full, ●nd complete vengeance. And he poureth out of ●he same, They shall not sip of it only, but ●hall take off their full draught, they shall be ●rencht with it; poured out, not by drops, but with a great Gush of wrath; But the Dregs thereof, the Quintessence of its bitterness, the ●ery utmost gall and venom of it. All the ●icked of the earth; there shall not one escape, whether openly, or closely wicked; whosoever hath not his name written in the Lamb's Book of Life, and his doors sprinkled with the blood of the Passeover: though never so great in the world, or righteous in his own, or in the eyes of others; all the wicked of the earth, in all times, relations, conditions, or places of the earth, shall wring them out. 'Tis a Cup of their own mingling, they are treading the Wine-press themselves; and this shall be the Worm that Conscience shall gnaw them with, to all eternity; that there is no more poured out, than they themselves poured in: Their undoing, is their own doing. Ah, Sinner! Every Sin, every Lie, every Oath, every Lust, every omission of thy Duty, every Idle word, every hour spent in an unconverted estate, lays on more weight, to squeeze out, and extort the bitterest dregs of wrath and misery, which thou must shortly drink up. Tremble then, oh Sinner! God is going the Round, with his Cup of trembling; though it come to our Table first, be sure, the bottom shall return on you; The time is come, that Judgement must begin at the House of God, and if it first begin at us, what shall the end be of them that obey not the Gospel? 1 Pet. 4.17. He that hath begun with us, shall sooner o● later make an end with you. In the day that I shall visit the transgressions of Israel upon him, I will also visit the altars of Bethel, and the horns of the altar shall be cut off, Am. 3.14. The captive Ark, shall one day prove the utter ruin of Dagon. For, thus saith the Lord, Behold, they whose Judgement was not to drink of the Cup, have assuredly drunken; and art thou he that shalt altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink of it, Jer. 49.12. 'Tis a sad Omen to God's enemies, when he gins to fall foul with his Friends, Rejoice, and be glad, O daughter of Edom, that dwellest in the land of Us, the Cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked, Lam. 4.21. Behold, the righteous shall be recompensed in the earth; much more the wicked, and the Sinner, Prov. 11.31. Farr be it from me, to rejoice at the thoughts of that judgement that attends thee; or to comfort myself, with the hopes of that Tribulation, that is ●●ke to be thine eternal Recompense. But knowing the terror of the Lord, we persuade men. God, who knoweth all things, knoweth, that the desire of my very Soul is, ●hat thou mightst be saved; that, of an enemy, thou mightst be made a friend; my Prayer to God, is, that the thoughts of thy ●eart may be forgiven thee; my design is not 〈◊〉 cry out upon thee, but to cry out unto thee. ●ave yourselves from this untoward generation, Act. 2.40. I would not, that fire should ●ome down from Heaven to consume thee; 
Luk. ●. 5●.  but ●hat thou mightst be as a firebrand plucked out ●f the burning. O that, though we are strug●ng together here, in the womb of the earth, ●●e might both pass safe through the new birth ●●●nner! this is all the harm and misery I wish ●ee, and all the happiness I wish myself. O that God would awaken thee, and cause thy lot● to fall with his own people! that God would make this Cup thy blessing, and not thy bane; thy purge, and not thy poison! that he would open himself a door into thy Soul, before he shut and lock the door of Hell upon thee!  
4. The fourth errand of the Rod, to God● Enemies, is, to tell them, That God will certainly be too hard for them. Trouble, and anguish shall make him afraid, they shall prevail against him, as a King ready to the Battel● For he stretcheth out his hand against God and strengtheneth himself against the Almighty. He runneth upon him, even upon his necks upon the thick bosses of his bucklers, Job 15.24, 25, 26. O, Sinner! what strange madness hath bewitched the? Darest thou venture upon ● God that's armed with all Power in Heave● and in Earth? Thou shalt break them with ● rod of iron; thou shalt dash them in pieces, like a Potter's Vessel, Psal. 2.9. Ah, poor worm● Dost thou think to take God Prisoner, an● bind the Almighty in chains? should he a●● but the least of his Creatures against thee, wi●● a Commission to execute his wrath upon the● couldst thou stand before him? To what 〈◊〉 a Height was proud Herod come, before God 〈◊〉 his Worms upon him, Act. 12.23. Hath G●● left himself without evident witness of his P●●●er and Justice, even in this age? Don't you very Reason, and natural Conscience, some times suggest to you, as once it did to Gamali●● If this Counsel, or this work be of men, it w● come to nought; but if it be of God, ye cannot overthrow it; lest haply ye be found, even to fight against God, Act. 5.38, 39 We know, who will one day bruise the Head, and wound the hairy scalp of such an one, as goeth on in his trespasses, Psal. 68.21. And for your farther awakening, Consider, and know, 

1. That God will be too hard for your Power: No weapon that is form against thee, ●hall prosper: and every tongue that shall rise against thee in Judgement, thou shalt condemn, this is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord, Isa. 54.17. He that can set the Stars in Battle-array, and cause them to fight from Heaven ●●n their Courses, against his Enemies, Judg. 5.20. He that hath Legions of Angels at the Command of a word, Matth. 26.53. He that hath given thee all that power thou hast, thy ●ife, and breath, and being, Act. 17.28. Will not such a God be too hard for thee? Shall the dried stubble contend with the whirlwind?— Who would set the briers and thorns against me ●n battle? I would go through them, I would burn them together, Isa. 27.4. Well, Sinner! ●s confident, and as bold as thou art, thou shalt, after a few moments more, know, against what irresistible strength thou hast engaged; and remember, thou hast been warned, that our God is a consuming fire, Heb. 12.29. Remember, when thou art crying to the Hills to cover thee; when thou art roaring under the vengeance of ●hat God, against whom thou art now fight: When God is dealing dead Blows at thee, remember, that thou wert once warned; nay, thou shalt remember; there's one within thee shall bear record to God's patience, and to my duty, and to thy shame and torment, that tho● hast been fairly warned. When the Plagues of a Just God are raining in fire and brimstone upon thee, and there is no escape: when 'tis too late to deliver thy Soul; then remember the time that thou wouldst not be persuaded.  
2. God will be too hard for your Policy Associate yourselves, O ye people, and ye shall be broken in pieces, and give ear, all ye of fa●● Countries. Gird yourselves, and ye shall b● broken in pieces; take Counsel together, and 〈◊〉 shall come to nought; speak the word, and 〈◊〉 shall not stand: for God is with us, Isa. 8.9, 10. Associate yourselves, and take counsel together; let the Assembly be full, a general Convocation: Gird yourselves in Oath an● Interest, as one man, and gird yourselves against twist the Cords of Counsel, revise and recognize your Debates and Results; nay, spea● the word, and yet it shall not stand, for God is with us. God is an Allseeing, and an Al● knowing, as well as an Almighty God. Counsel is mine, and sound wisdom, I am understanding, I have strength, Prov. 8.14. The Decre● of men are not in force with God, till the● have passed under the Broad Seal of Heaven Counsel is mine, The Counsel that is not ferch from the God of Counsel, is Madness and Folly and not Counsel. Sinner! let me tell thee, thought thou hast hired the Devil for Counsel, with the Fees of thy Soul: yet all thy Counsel shall prove thy Confusion, when the Cause shall be pleaded before the Judge of Quick and Dead. Remember Balaam's Parable, and take it for a Rule. Surely there is no Enchantment against Jacob, neither is there any Divination against Israel, Numb. 23.23. Who hath hardened himself against God, and hath prospered? Job 9.4. Ask Cain how he prospered against his Brother; ask the old World how they prospered; ask Pharaoh; ask Sodom and Gomorrah; nay, ask the damned in Hell, whether they have prospered? whether ever they were too hard for God? and within a few years more, you may be able to tell me, could I come to ask you, that you have had as bad success as any of these.    
5. The fifth and last Voice of the Rod, to the Enemies of God, is, to forewarn them, that God is making short work with them. For, he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth, Rom. 9.28. Oh, that I could be heard, while your hearing time holds! oh, that now, at the eleventh hour, I might persuade you to come into the Lord's Vineyard, and labour with us this one hour that is left, that you may receive your penny with us at ●ight! oh, that these parting knocks might be heard! that these last calls might have a willing and kind Answer! How doth my Soul long for you? Ah, Sirs! 'twill be sad repenting in another world; 'twill be hard to bear what you cannot not then avoid. Oh, that I could wish you, or weep you, and pray you into Covenant with Christ! A little while longer, and you will wi●h as I do, O that I had been wise, while I might have been happy! oh, that I had been counselled, and ruled by those that wished my Soul well, even as their own Souls! A few Sports more, Sinner, and then thou shalt play thy last Game, Deceive and flatter thyself a little longer, and then thou shalt be undeceived for ever. Scorn us, mock us, persecute us a little longer; and then thou shalt scorn us no more, thou shal● mock nor persecute no more for ever. Be wise now therefore, O ye Kings, and be instructed ye Judges of the Earth; serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way: When his wrath is kindled but a little: Blessed are all they that put their trust in him, Psal. 2.10, 11, 12. The Lord's wrath is kindled, and that not a little: 'tis time to kiss the Son. But, Wi●● you kiss him, as Judas kissed his Master? W●● woe, be to thee; it had been good for thee, i● thou hadst never been born. Oh, how sh●●● bespeak thee! how shall I awaken thee! Wha● meanest thou, O sleeper? Arise, call upon th● God. 
But for m● People and Country's sake, I only with, I might err in this part 〈◊〉 Vision.  The Cloud hangs black and heavy 〈◊〉 ●hee, full of the wrath of God; Wars and Tumults, and Rapines, abroad: Poverty and Pestilence, Murmurs, Heart-burnings, Jealousies and Fears, at home. Misery and Ruin seem to be driving at us, as Jehu towards Jezreal. W●● knows what Desolations a year or two more may produce? who can well what a day may bring forth. The fire hath entered your dwellings, and will you burn in your Beds? God hath clashed the Bells of Nature, nay, and overturned the Bells of Aaron too, and can none of these things affect us? oh that God would now drive home and fasten these Nails upon you! that he would graciously persuade you to hear the Rod, and him who hath appointed it.  
Proceed we now to answer one Query briefly; How to Judge of the particular Voice of this or that particular Rod. And that I may commend the practice of this Search to you, give me leave to premise these three or four Incentives.  

1. 'Tis an excellent way to gain by the Rod. Though the Balm be never so Sovereign and good; yet if the Patient knows not how or where to apply it, it is never like to effect the cure. Correction without instruction is the way to harden, not to reform. This seems to be one main cause why God was even weary of smiting Israel. There was no end in it; ye will revolt more and more. The more I strike, the more ye revolt; I may strike you dead, and all will be one. The reason is, Israel doth not know, my people doth not consider, Isa. 1.3. Therefore Doctrine must go with Reproof, and Insruction in righteousness with correction; then both the Word, and the Rod will be profitable and successful. Christian: 
2 Tim. 3.6.  this is the way to turn thy saddest losses to thy best advantage: To extract Ex vipera theriacam, out of poison an Antidote against poison: To turn Egyptians against Egyptians; this is the art and happiness of a Christian, To set his losses, his hazards, his crosses, his miseries, nay, death itself, among his richest gains.  
2. 'Tis a notable course to make the yoke easy. What's that makes any case grievous or desperate, but this, when we know not how to help it? How doth it trouble and disquiet you, when a friend is angry, and you know not why or wherefore? or how to go about to reconcile him? Only this you know, that he will not be angry without great and just cause. The knowledge of the Cause is always the first direct step to the Cure. You will never go cheerfully under the yoke, as long as you go in the dark as to the end and meaning of it.  
3. 'Tis a special means to improve your Experience, and to strengthen your watch. This will bring thee better acquainted with all the false corners and Caves, the wind and Meanders of thy heart and life. When you have not only been taught or threatened, but whipped out of an error, it will be a good token with you as long as you live. What you have once sensibly smarted for, you will the more carefully watch against. The reason why we are at such losses in those Circumstantials, wherein the Word is silent, is, because we have not observed nor understood the Rule, wherein the Rod hath spoken more plainly. The Rod is the Festu in Gods hand, whereby sometimes he teacheth his children to spell his word. The Theory of any art is not so throughly understood, till the Practice make it familiar. Your Costly experiences will be your standing experiences. Oh what a staff will this be in your hands, when you are staggering and halting between Faith and Reason! when conscience shall stand up and urge you with former experiences, This way I dare not adventure on, God hath met with me here already, and convinced me that it is out of my way; the last time I was wand'ring in this or the like unwarrantable path, I sadly remember what frowns were given me, and how dear it cost me; and should I be found in the same or the like way again, will he not make me remember it as long as I live? and leave such a mark on me as shall cause me to go limping and lamenting to my grave?  
4. 'Tis the only way to have the affliction removed with advantage. Suppose, now God is afflicting thee in thy Health, or Liberty, or in thy worldly Designs or Hopes: It's not thy ordinary course in such a case, to find out and remove the immediate and natural cause of it? if this be accomplished, and the effect, which troubled thee, cease, thou rejoycest and commendest thy course, and by and by all is forgotten; the wound is cured, and all is well, and the Plaster laid up for the next like occasion: thus the Rod loseth its end, and doth but stop thee in thy way, not turn thee out of thy way; and hence it follows, that if God intent thee any good, he must send stronger messengers after thee, which, it may be, are forced to knock thee down before thou wilt yield. But suppose that God should leave thee to thy own course, to remove natural evils with natural Remedies, and to look no higher; unto what a distance from God wouldst thou in a short time wander? Nay, though thou acknowledgest thy sin in the general, or in many principal or particular branches of it, and indeavourest to humble thy soul in truth before God; yet if that Achan the chief Author of the present displeasure be not found out and executed according to the law of God, thou art as liable still, to the same miscarriage, and to the same affliction, as ever thou wert before. Though the Rod may have wrought some good on thee, yet it hath not reached that good.   
Let this serve to move you unto the Duty, through the blessing of him that watereth the Furrows of Zion, and causeth his people to profit. I come now to answer unto this great and necessary Query.  
To be peremptory or positive in this case is dangerous. God's ways are sometimes in the dark: his counsels are a great deep, where it may be as unsafe for us to seek him, as it is impossible to find him. Yet I am not leading you into a Labyrinth of endless or fruitless labour, nor introducing unto the contemplation of a Platonic Idea, nor about to persuade you to turn Oracles to yourselves. That which I have to propose is not intended to distract thee, but to direct thee. Here is certainly a Pearl of great price hid; a Gem of infinite value; Dig, and thou shalt find it; find it, and it shall enrich thee both in this world, and in a better. And as you hope to understand the Counsel of God in this business, set yourselves with all possible seriousness and impartiality to seek it of God in the diligent use of these, and any other Directions that shall from God be suggested to thee.  

1. Consider what were thy last miscarriages. Deal with thyself as Physicians are wont to do with their Patients. What was the last die you fed upon? Possibly, there may be something in the Nature, the Quality or quantity of it, which may produce such a distemper. Was there no distaste or dislike in the stomach at, or immediately after, the reception of it? No Reluctance or doubting in conscience about any thing you have lately done, or spoken, or purposed, or advised, or omitted? Sometimes, God is pleased to intimate his displeasure by his Rod in the first step of our departure from him, He that hath commanded us to call upon him while he is near, is sometimes pleased to observe his own Law, and calls upon us while we are near, to reckon with us while it is hot: before we are gone out of hearing, as it were. I need not heap up Scripture-Instances to this purpose: daily experience is sufficient evidence.  
2. What are the cructations of thy conscience? Is there nothing, that Conscience doth begin to accuse thee of? that thou couldst wish had been done, or left to doing? When David had numbered the people, see how conscience did presently begin to work within him, His heart smote him, 2 Sam. 24.10. What ever thou dost, take heed of overlaying thy conscience, or stifling the operations of it: If this lie speechless in such a case, it's a sign the disease is dangerous: when the Stomach is overcharged, either in Quantity or Quality, it loatheth the very thoughts of meat: but especially of that, whereon it surfeited. My Sin is ever before me, says David. Psal. 51.3. 'Tis true the sin of his nature comes into his thoughts, as the root and spawn of all the rest: but 'tis this particular guilt, that always returns with its ghastly and dreadful aggravations upon him.  
3. Sometimes the Punishment bears resemblance with the Sin. Suffering is the Offspring of sin; and oftentimes it begets children in its own likeness. God sometimes deals with us Lege Talionis, and requires us like for like. So he dealt with Agag, 1 Sam. 15.33. As thy sword hath made women childless, so shall thy mother be childless among women. Such was that Judgement of God on those Sodomites the Apostle speaks of, Rom. 1.27. Receiving in themselves that recompense of their error which was meet. He meted out a punishment, that should suit with their impiety, and made their very sin to be their snare. Thus he doth often, as it were, writ our accusation on our cross, and cause the suffering to bear the very picture of the Sin. Nay, after this manner God dealt with David himself: When he began to glory in, or to trust to, the multitude and strength of his forces; God shortened them by seventy thousand men. 2 Sam. 24.15. So when he had sinned by Adultery and Murder: Murder and Adultery was his punishment, 2 Sam. 12.10, 11. Thus also God met with Ahab, 1 King. 21.19. But to mention no more: this is one of the commonest and clearest Rules we have to judge by in this case. Hath God crossed thee in any of thy delights? Consider whether thy delight were lawful in its self and in its circumstances, or the use of it, moderate and subordinate. Hath he smitten thee in some dear Relation? Consider whether it had not too much of thine heart, or of thy time, thy care, or fond Indulgence. Hath he afflicted thee in any part of thy Body? Consider how thy Body (or, it may be, that part especially) hath been employed either to God's honour or dishonour. Hast thou met with any frustration, danger, or evil success in thy enterprise? Consider what were thy ends. Of whom didst thou ask counsel? or crave assistance? See whether there be not some offence near thee, of which thy punishment may claim parentage. The first Question we use to ask the Patient is this, Where doth your pain lie? Wherein are you grieved most? And then examine, whether that part be not suffering under its own guilt. It may be thou art in a languishing, pining case, under some hereditary distemper, and hast always something to complain of. Why, may not God then be presenting to thee the Condition of thy ●oul by the estate of the body, and visiting for ●he sin of thy enstome or Constitution? When God enters into a Course of Physic with thee, ●●s an Argument that the disease is rooted in thee, and let me add this as a sure Rule, by the way. Every Affliction hath a general, if not a special eye and aim at thy most beloved, habituated, or accustomed Sin. Though particular miscarriages be often times attended with particular corrections; yet both, it may be, are properly reducible unto thy master-Last, the sin that doth so easily beset thee, as the root of all: for one and the same sin may discover its self divers ways, that seem alien from its own nature. For illustration take this plain example. A man that is naturally Scorbutical, and lies under the Physician's hands for that disease, but while this is under cure, he falls into a Fever, or Pleurisy, or Dropsy, or the like; unto which the Physician applies his art diversely; yet in all he does, hath a due respect unto the former and great infirmity, which is as the fountain of the rest, and creates him all this toil, and variety of Methods and Compositions. Hence I conclude then, that he that is not acquainted with his Master-sin, the King or Prince of his corruptions; is not like to go far, with any success or real advantage, in his search.  
4. It may be God afflicts thee for prevention of a worse evil. I will hedge up thy way with thorns, and make a wall that she shall not find her paths. Hos. 2.6. God will set thorns in his sheep's paths, to keep them from breaking from him. This was the course God took with St. Paul. 2 Cor. 12.7. Left I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh: a messenger of Satan to buffet me, lest I should be exalted above measure. God sees sometimes that prosperity would hurt us, ease and worldly contents would prove snares to us; and therefore in mercy he may deny or remove them. It may be, that God is fitting thee for some more than ordinary mercy, and laying the foundation for some fair building; if so, marvel not, nay, bethink it not if he dig deep in thee.  
5. Consider, what is thy Patience under the Rod: An impatient high colour, and the thick and eager beating of the Pulse of thy complaints are the Symptoms of a Fever, and gives cause to think that unbelief and impatience is, at least, an Assistant, if not the Principal cause. 
Pelluntur ignibus ignes.  'Tis an ordinary thing with God, to drive out one heat with another. Wonder not to see God setting his weak children on their legs and teaching them to go, though they be froward and unwilling. He knows that exercise is the way to beget and to strengthen habits. If thou wouldst that God should give over his afflicting, thou must learn to give over thy fretting. The quiet Patient is either the most hopeful, or the most desperate Patient.  
6. It may be God's design is only or chief, for thy trial. To discover to thyself that which was hid, whether it be grace or corruption. Though sin be ever (at least) the remote cause of the Rod, yet it is not always the main Cause; though it be cum causâ, yet not always n causâ, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. Joh, 9.3. Doubtless, both the man and his parents were sinners, both originally and actually; but that was not it, for which the man was born blind.  
7. Go and ask it of God by prayer. No man in heaven nor in earth is able or worthy to open this Book, unless the Lion of the tribe of Judah do it. Prayer is the Key to open these Adyta Templi, the secrets and Mysteries of the Spirit; the deep counsels of Providence. O the depth of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! For, who hath known the mind of the Lord, or who hath been his counsellor? Rom. 11.33, 34. O then! go out of thyself, and get up to the Mount with God. Prayer hath the Promise to quicken and encourage it. Jam. 1.5. Spread thy case before him; bewail thy Ignorance to him; draw up thy affections to a resolved and practical submission to whatsoever he shall convince thee of; and conclude all with holy Job, chap. 6, 24. Teach me, and I will hold my tongue: and cause me to understand wherein I have erred.   
Use 1. I come now to conclude all with a little Application. And I shall be very brief here, because the doctrinal part hath been mostly practical. Well Sirs! If the Lords Rod be no dumb Rod, and this be the voice and language of it, then,  
1. This Informs us of a threefold Mistake.  
1. They are mistaken, that question God's rovidence. And they say, how doth God know, and is there knowledge in the most high? Psal. 73.11. Nay, it seems that the Psalmist himself was almost ready to think so to. Verily I have cleansed my heart in vain, ver. 13. Until I went ●nto the Sanctuary of God, then understood I ●heir end, ver. 17. Which argues that he was mistaken before: till then, he understood not ●he mystery. He could not perceive those inner wheels, that secret Thread of Providence, which ●uns through all the transactions, counsels, estates ●nd designs of men. And is not this almost your Case, my Brethren? that you are ready to say with that wicked Messenger, 2 King. 6.33. This ●●il is of the Lord, what should I wait for the Lord any longer! Though you acknowledge the ●●vine Providence in its Esse, yet know not how 〈◊〉 subscribe or submit to it in its Operari. You ●●e that it is the Lords doing, and it is not only ●avellous: but grievous, as thorns in your eyes ●nd hereupon the unbelieving, impatient heart 〈◊〉 begetting and harbouring hard thought of ●od. Because you can't reach the other end of ●s unsearchable Counsels, are apt to censure his ●are or his Power, as if he were a God that ●●d forgotten to be gracious, or unable to deli●●r. God hath forsaken him; persecute him, and ●ke him: for there is none to deliver him, Psal. ●1. 11. What! is there none to deliver? Have 〈◊〉 cut the Reins in God's hand? Have you got●● the Bridle into your teeth? Will you indeed ●secute and take him? Ay, but what if you be ●staken? What if the Samson of your Con●ence should but mock with you? what if the divided Sea should roll her waves together again? But the salvation of the righteous is of the Lord: he is their strength in the time of trouble. And the Lord shall help them, and deliver them: he shall deliver them from the wicked, and save them because they trust in him, Psal. 37.39, 40.  
2. They are mistaken, that transferr the cause of the Rod from themselves. When the guilt of sin appears in the punishment of it; Nature itself seems ashamed to own it, Than it is not I, and it is not I. The Woman which thou gavest me, says the man: the Serpent, says the woman. Thou art he that troubleth Israel, says Ahab to Elijah: I have not troubled Israel, says Elijah, but thou and thy Father's house (more likely indeed) in that ye have forsaken the commandment, of the Lord, and thou hast followed Baalim, 1 King. 18.17, 18. Well Sirs! 'tis in vain to sh●ffle and collude with God and Conscience The Burden of England is very heavy: ou● wound is grievous and general; we are in a bleeding, gasping, dying case; the whole Camp is disquieted, for the judgements of God are among us, and the glory of England is departing: God will shortly discover where the fault lies; and who and what it is, that hath troubled us. 'T●● in vain to plead, Not guilty before God. For 〈◊〉 have sinned, and come short of the Glory of God Rom. 3.23. 'Tis true, there are those that thing themselves without sin, and at least without an● considerable guilt in this evil, and take up th● Stones to cast at us: But when once Conscience is awakened as theirs was, Joh. 8.9. they may begin to be ashamed. The Wiseman tells of a woman that eateth, and wipeth her mouth and saith, I have done no wickedness, Pro. 30.20. and yet she is convicted for an adulterous woman: Nay, it is given as the mark of an Adulteress, so to do. God is not wont to cut his Plaster larger than the wound: the Rod will tell us where the guilt lies. Yet where the wound smarts most, there is most sign of life and hope of a cure: that part that is most dangerously gangrenated is least sensible, till it comes to cauterising or decision. Oh that God would convince England of her sickness, and cause her to see her wound, before it become utterly incurable!  
3. They are also mistaken, that apply themselves to indirect means to be healed. Good men as well as bad are sometimes guilty in this kind: it was Asa's sin 2 Chron. 16.12— In his disease he sought not to the Lord, but to the Physicians. When Ephraim saw his sickness, and Judah saw his wounds, than went Ephraim to the Assyrian, and sent to King Jareb: yet could he not heal you, nor cure you of your wound, Hos. 5.13. They saw only the wound of their disease, not the cause of it; and this led them the wrong way to the cure; so, Jer. 44.17, 18. We will certainly do whatsoever thing goeth forth ●ut of our own mouth, to burn incense to the Queen of Heaven, and to pour out drink-offerings unto her, ●s we have done, we and our fathers, our Kings and ●ur Princes in the Cities of Judah, and in the streets ●f Jerusalem: For than had we plenty of victuals ●nd were well, and saw no evil: but since we left off ●o burn incense to the Queen of Heaven, and to pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine. Is not this the language and practice of the Generation of our days? that measure their Religion by th●ir B●llies, 
Mich. 3.10.  and would fain build up ●ion with blood, and Jerusalem with iniquity. We will return to our Mass and Matins, to our old Superstition and prophnness, for than we were well and saw no evil: but since there hath been so much preaching, and such strong light, such circumspect walking, and evidence of the spirit and power of godliness; we have wanted all things, at least that one thing we would have. Oh 'twere good days when both Priest and People were agreed to fall into the Ditch together, when Sabbath-days were days of sport and recreation, and Pardons might be had through the hands of other Meditators, and within the price of a lust. But see what follows, ver, 21. The incense ye that burnt in the cities of Judah and in the streets of Jerusalem, ye and your fathers, your Kings and your Princes and the people of the land, did not the Lord remember them, and came it not into his mind, so that the Lord could no longer be●r because of the evil of your do? Because ye have burnt incense, and because ye have sinned against the Lord, etc. therefore this evil is happened unto you as at this day, Jer. 44.21. Is your return to the cause of your Plague's the rational course to prevent them? will a second draught of the same Poison a●ido e the first? The children of Israel have done evil in my sight, saith the Lord, they have set their abominations in the house, which is called by my name to pollute it, and they have built the high places of Tophet. Their fear towards me is taught by the precepts of man; while, with the old Samaritans, they fear the Lord and serve their Idols. They are gone with the Dog to his vomit: Therefore, behold the days come, saith the Lord, that it shall no more be called Tophet, nor the valley of the Son of Hinnom; but the valley of slaugter, Jer. 7.31, 32. When we turn Gods Bethel to a Bethaven, his house of Prayer to a den of Thiefs: it will cause God to turn our Hephzibah into an Aceldama, a land of delights to a field of Blood. Till the true cause be discovered, acknowledged, and removed, we are far enough from the cure. The nature of the cause might direct us to the means: If it be sin that hath made the wound; who shall heal it, but he that hath authority to forgive sin, and to cleanse us from all unrighteousness? For thus saith the Lord, thy bruise is uncurable, and thy wound is grievous, there is none to plead thy cause etc. All thy lovers have forsaken thee, they seek thee not, Jer. 30.12, etc. Thy wound is in curable with men; for few there are that understand, none that can remove it in its Cause or effects. Thy Lovers, thy Confederates, whose Assistance thou cravest and dependest on, will prove but Fig-leaves, not Shields to thee. For I have wounded thee with the wound of an enemy. Thou wilt find that these Beds are shorter than that thou canst stretch thyself on them, and the Cover narrower than that thou canst wrap thyself in them, Isa. 28.20. the Abomination of thy Prayers and Sacrifices will never reconcile that God that is in controversy wi●h these thy Abominations. The multitude of thy Offerings will not remous, but aggravate the sin of thine Oblations. There's nothing of thee, nothing in thee, nothing about thee, nothing above thee, but God that can help thee: and if ever he do it, be sure he will do it in his own way, and on his own terms: thou must first compound with him and submit to him. Oh! take heed of running to thy own wits, or righteousness, of resting on thy own duties, or innocency, or goodness of thy cause for help: These are not, these will not be, thy Saviour's.  
S●ffer the word of Exhortation. Use 2 You have heard that the Rod hath a Voice, and what this voice is: God hath been now a long time with various Comments and glosses expounding it to you. And now, my B ethrens, I am come in the name of God, to drive home the Nail to the head, that I have been all this while driving at. Oh that these last blows might do the work on you! that God may not take up the Hammer and drive a Jael's nail at your very heart, that I may leave it at last as nails fastened by the Masters of Assemblies. 
Eccl. 12.11  The spirit of God hath framed the exhortation in the text itself, Hear ye the Rod; and I shall say no more, I can say no more, but to urge you with this Dilemma. Either you will hear, or else you will not hear. Now give me leave to tell you, and take it as some of my parting words, as those that are not like to be called upon much longer. God is c●ying to you, Friends, for his packing penny; the eleventh hour is come, and some of his last messengers are sent, for your last answer; refuse but a little longer, and you shall never have the ●ffer more. Oh! that our words and wishes and tears might now at last prevail with you!  
1. If you will not hear the Rod in the voice of it, you shall surely feel the Rod in the vengeance and curse of it. Hear ye deaf, and look ye blind that ye may see; who is blind but my servant, and who is deaf as my Messenger that I sent? Isa. 42.10. etc. But this is a people rob and spoilt; they are all of them snared in holes, and they are hid in prison-houses, they are for a prey and none delivereth, for a spoil and none saith, Restore. Who among you will give ear to this? Who will hearken and hear for the time to come? ver. 22.23. Therefore he hath poured upon him the fury of his anger, and the Strength of Battle, and it hath set him on fire round about, yet he knew it not, and it burned him, yet he laid it not to heart, ver. 25. Sinner! dost thou think that God will leave thee thus? Hath he threatened thee, and shaken the Rod at thee, and shalt thou escape so? Hath he made all these dreadful preparations of wrath only in terrorem, to affrighten thee? wilt thou once more try whether he be in earnest or no? To thy sorrow shalt thou try it and find it, when the irreversible curse of God hath fastened on thee, when the Fire and Brimstone of divine and unexpiable vengeance is smoking about thine ears, thou shalt know that he was in earnest. When God shall dash the pots of thy highest Hopes and dearest Comforts, in pieces; when the bitter dregs of the Cup of trembling are at thy nose and must pass through thee: when thou shalt long for death, and curse the day that ever thou wert born, then shalt thou know in whose hand the Rod is. If ye will not hear these words, I swear by myself, saith the Lord, that this House shall become a desolation, Jer. 22.5. O hear this and tremble, thou that wilt not hear? God hath sworn thy desolation, and vowed thy destruction. What shall I say? If thou art resolved to run the Risk with God thou mayest. Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know that for all these things God will bring thee into Judgement, Eccles. 11.9. Thou may'st enjoy a merry day or two, it may be a few merry years more; but then, resolve to bid thy joys farewell for ever! O that some such thoughts as these might awaken thee before it be too late!  
2. If you will thus hear the Rod, you may be sure of strength to bear it. Incline your ear, & come unto me hear and your soul shall live, Isa. 55.3. What death soever threatens you; what dangers soever are impendent over you; whosoever die, be sure, you shall live. You shall live even in death its self; for your Soul shall ●ive. There hath no temptation taken you, says the Apostle, and there shall no temptation take you, but such as is common to man. But God is faithful, who will not suffer you to be tempted above what you are able, but will with the temptation also make away to escape, that ye may be able to bear it, 1 Cor. 10.13. When God sees his children willing to obey to their utmost, he will never put them upon more than they shall be enabled to wade through with comfort. Rejoice not against me, o mine enemy when I fall I shall arise; when I sit in darness, the Lord shall be a light unto me, Mic. 7.8. What shall I say? All the comfort in the God of comfort is engaged with thee: If thou art willing to take up thy Cross, and to own thy duty under all its difficulties; he that hath called thee will bear thy Cross for thee and, if that be too little, he will bear both thee and thy Burden too. 1 Pet. 5.7. Matth. 11.28.  
In the next place, let this put you on the serious, speedy, and impartial search and examination,  
Use 1. Of your Ends in desiring the removal of the Rod. Is not this your joynt-cry, and the common request of your Souls to God, that his blows may cease, and the bloody executioners of his wrath be called in? Now what are your Ends? Is your personal peace, the worldly credit of your own way, that which you aim at! that you may sit down under your own Vines and Figtrees, as you have done heretofore? do your ends reach only to your own enjoyments, either spiritual or temporal? If so, you are yet short of that which is God's, and should be your, design. Christian, I cannot tell thee what lies at the bottom of thy heart, nor where thy ends are centred; I can but propose these things to thy Conscience, and leave it there to be examined between God and thy own Soul. The end of all divine actions and providences with relation to God himself is the fuller and more convincing manifestation of the glory of all his Attributes, wherein he is wont to make himself known to his creatures, with relation to us; it is to accomplish his revealed will, which is our Sanctification. Wherefore th●se designs of God, whom we are bound to imitate in all things imitable, should be our Rule, both to direct and discern our ends by.  
But you may say: Why, Obj. we are content to lie as low as God would have us to lie: to become any thing that God may have glory by us, We hope, we aim at nothing more than the advancement of that great End.  
You say, Answ. You are contented to lie at God's foots. But let me ask thy heart now, Is it not, because thou must be there, and canst not help it? God hath cast thee down, but fore against thy will: wouldst thou ever have taken up this cross, had not God necessitated thee and even forced it on thee? Brethren, I would not be mistaken here: I have already declared my mind in this case, before. There is nothing in the Cross itself, that can render it  or eligible for itself: but if Christ be there, the Case is altered. If he be lifted up, he shall draw all men to him. 
joh. 12.32.  The Cross is then thy Cross, and thy duty lies in it: and certainly, Duty is , on the same account that Idleness is detestable. Nay, what ever it be that God hath placed thy duty in, it is  for thy duties sake. A true Soldier had as lief fight the Battle, being called to it, as to divide the Spoil: and yet is not foolhardy, to rush on dangers, without a Commission. These are they which follow the Lamb whither soever he goeth Rev. 14.4. They are not dragged at his heels, but they follow him. A Christians will should hang in Aequilibrio, with an indeterminable promptness and readiness to any thing that shall from God be discovered to be his duty. Now, can you rejoice in tribulation? May I ask you then, whence it comes to pass? Is it from the Comfort you find in it? Can you say, you are at hearts content even in the Furnace, because you are there with Christ? or is it from the Good you get by it? can you say, that you never wrought merrier than in those golden Mines, where you are ever and anon fainting and ready to leave your lives under your Burdens? or is it from the Equity you perceive in it? do you resolve, 
Mich. 7.9.  I will bear the indignation of the Lord because I have sinned against him. If this be the temper of your hearts, let him alone to take it off, that laid it on: and though what ever God doth in the world, he is wont to do by means, yet take heed of prescribing means to him whose Prerogative it is to elect his own means, and then to commissionate and empower them. Examine what good the Rod hath wrought on you: either the voice of it, or the strokes of it. Have you been humbled and reform by what you have seen and suffered? Have you been instructed, resolved, and strengthened by what you have read or heard? Hath God been at all these pains about you in vain? Hath he been knocking on Anvils, and I beating the air? God hath no● chastised you with dumb Blows, but hath reasoned the case with you. Oh my Brethren, where's the print of God's Seal on you? have you been softened to receive the impression? Blessed is the man whom thou chastenest, and teachest him out of thy law, Psal. 94.12. This is the Blessed course that God hath taken with you; oh! where's the Blessed effect it hath wrought on you! As sure as your Souls shall rise at the Judgement, these things shall rise with you, either to your comfort or your condemnation. And now that I am about to shut up all, and to conclude my important Errand to you, O let me not leave it in your Napkins, in your Papers, in your Heads, or in your Mouths only; but in your hearts and lives! It grieves my soul to think that I should bestow so much of my time and labour to aggravate the Damnation of any of you. O that I knew how, or were able to prevent it! Dear beloved in the Lord! though my message to you be drawing to a Period, yet my heart is ever full towards you. I know not how to leave you, for fear I should leave any of you short of my end and desire. Oh that I could intrust a Token with you to remember God, your souls and your Duty by, as long as you live! What Duty, what Sin have you been convinced of? what search have you made, and what have you found? Have we been fishing, not only all night, but all this year, and caught nothing? What spiritual weapon, what experience, what courage, what victory, what grace have you gotten or strengthened? oh sit down and shake your Nets; see what you have gotten. Shall afflictions from henceforth find you as naked, and leave you as unreformed and unresolved, as if you had never heard a word of the nature or use of them? Ah my Brethren! these are the things you have adventured hard for, that you have hazarded, and it may lost something for, and have you gotten nothing to make it up again? Take this from me, You will never adventure all at such a rate; such marchandizing will certainly beggar your Profession.  
Use 4 Lastly, this affords us matter of saddest Lamentation, and that on these three Accounts.  
1. That we should provoke God thus to deal with us. We, the People of such mercies and deliverances whom God hath so highly honoured and made the head and not the tail of the Nations; whose part he hath taken against all the world, and manifested his high account of us in the face of our enemies. Surely any Nation under Heaven might better have done it than England. You only have I known of all the Families of the earth; therefore I will punish you for all your iniquities, Am. 3.2. Is it a small offence that hath drawn out such a Flood of wrath? Oh let us sit down and weep here! we that even now were sitting among the Lilies are now tossed and torn among the thorns and briers. Our peace is broken both with God and Man; our health and plenty is declining like a Shadow; we are sore broken as in the place of Dragons. O that my head were waters! and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! O that I had in the wilderness a lodging place of waifaring men! that I might leave my people and go from them. For they be all Adulterers an Assembly of treacherous men! Jer. 9.12.  
2. That we are no more sensible of the Rod, nor bettered by it. This is the saddest judgement on this side Hell, to be given up to a hard heart, a spiritual Lethargy; When Calls and Promises and Threaten and Judgements will not work, he hath but one way more, as to visible means, to make work with a People: Ruin and Desolation will make work, but sad work! Hell and damnation will make work with the stubbornest heart that ever sinned against God. Ah sinner! there is a Rod that will awaken thee; there are arrows that will pierce thee; there are flames that will warm thee; there are Fiends that will surely daunt thee, and chains that shall bind thee to all eternity; there's a Discipline that shall tame ●hee, as mad and as wild as thou art.  
3. Lastly, lament your poor Posterities, who are like to inherit the curse of our backslidings. Methink it is a dreadful Text, Am. 4.2. The Lord God hath sworn by his holiness, and lo, the days shall come upon you that he will take you away with hooks, and your Posterity with fishhooks. God is like to visit the iniquities of the fathers upon the children, unto the third and fourth generation. How may the generations to come arise and curse us for sinning away both the spiritual and temporal Privileges they should have enjoyed after us. God seems to threaten us as David devoteth his enemies Psal. 109.10. Let his children be continually vagabounds and beg: let them seek their bread also out of their desolate places. Oh Sirs! if your children are dear to you, consult their peace and welfare: Provide the blessing, not the Curse, for their Portion that God may yet say of us as once of Israel, Jer. 31.17. And there is hope in thine end, saith the Lord, that thy children shall come again to their own border. Even so Lord! Amen, and Amen!  

A Postscript to the Readers.  
Sirs,  
IF any thing in these Sheets seem to be born out of due time, know, that they have had a hard Travail. They were at first prepared for 1665; but, through the astonishing difficulty of our late Junctures, the Author's unbefriended Obscurity, and want of those Minerval Powers, which are now become essentially requisite in such cases, they have lingered hitherto.  
And though some of those Judgements are come and passed, which the warnings of this Voice related to (which also are inserted here in their bare mention, on some late review); yet I hope the main design of it is not frustrate, nor rendered unseasonable; yea, rather let what hath been already accomplished strengthen your Faith and open your eyes to see what may be yet behind. Though one. Woe be past, may there not come two Woes more hereafter For as this his anger is not turned away, but his hand is stretched out still. God hath not yet done with us, nor will he leave us thus: Nay, both Friends and Enemies shall be brought to another Pass, before he sheathe up that sword he hath drawn out against us. His work is on the Whell, and he will finish it; The Wheel whirls a pace, and a short work will the Lord make upon the earth.  
Sapite 〈◊〉   
FINIS.