A SECOND GUIDE TO HEAVEN, showing, That it is every Mans indispensible Duty and Interest to secure Heaven for himself; BECAUSE Whoever misseth it, and is lost, is utterly undone, and miserable wretched, and the whole World is nothing to him, to help, or comfort him.  
AND The Man that is saved is unspeakably and Eternally Blessed.  
LIKEWISE Representing to Consideration the common and notorious neglects and mistakes about this business of so great Concernment The Saving or Losing SELF.  
By S. H. the Author of the former Guide to HEAVEN.  
Proximus sum Egomet mihi.  
Nemo in seize tentat descendere  
Nemo—  
Nemo sapit, qui non sibi sapit.  
E coelo descendit {αβγδ}.  If thou be wise, thou shalt be wise for thyself; But if thou scornest, thou alone shalt bear it. Prov. 9.12. 
LONDON, Printed for A. Churchill in Ave-Mary-Lane, and sold by W. Churchill Bookseller in Dorset, 1687.   

THE EPISTLE.  
BRethren, my hearts desire and Prayer to God is, that you might be saved, I long after you all in the Bowels of Jesus Christ, but I have great heaviness and continual sorrow in my Heart, being jealous over you with a Godly jealously, fearing least by any means, as the Serpent beguile d Eve through his subtlety, you should be corrupted from the simplicity that is in Christ. I am sensible of my great neglect and unfaithfulness, as to my great work and the good of Souls; and finding some decays and loud warnings, and knocks of Death to tell me, that this Earthly Tabernacle must shortly lie down in the dust, and that I am not like to amend what I have done amiss, to preach more powerfully, pray more hearty, and deal more faithfully than I have; I was willing to sand abroad those few Lines, expressing my sense of the great danger the most are in by the neglect of themselves. I wish that such got on good by many worthy labourers amongst them for many years, may now reap real benefit by this ensuing Discourse. I had many thoughts about it, whether I should sand it dressed up in an exact modish way, Methodically and Elaborately ordered, and neatly worded; But finding care about That loseth the Heart, Life, and power of Truths; I was resolved to let it run naturally, as coming, I hope, from the very bottom of my Heart, searching as deep as possibly I could, into real and sound Truth, that it might reach to the bottom of your Hearts, and do you real good.  
I confess, I have been too much pleased with Elegant and Eloquent Sermons, with Exact, Ingenious, and Elaborate Treatises. But of late, I find, the Wit, the Method, the Language, eat up the Heart and substance of the Truth. I can't observe such exactness this way in Holy Writ; but Ministers labour much to force such coherences and dependencies, as the Apostles and others never intended. Besides, the Truths are in themselves choice Jewels, and all painting, though never so rich and gaudy, takes off from the lustre and shining splendour of the glittering Pearl. Methinks, the most, I had almost said the best, do but trifle about the great things of God and Heaven: I am willing now to tell you plainly without Circumlocutions, and many Apologies, that it's high time for you to consider, whether you shall shortly be in Heaven or Hell, and to let you know that you are too negligent of looking to yourselves; and whilst you seek, 
Ne te quaesiveris extra.  and think to save yourselves, you are really losing yourselves to all Eternity. Could I but stop one Sinner in the way to Hell, and save one Soul out of this dangerous snare of Self-Neglect, and Self-Deceit, and Self-Undoing, I should not be-grudge my pains, nor value the censures and scorns of the proudest or wisest, let them be many or few. I have too much regarded the Frowns and Smiles of Men, which hath done me much hurt, and made me unfaithful; I thank God, I hope I can say, I am above it, far beyond it. Let the World despise, condemn, if God will but love, and say, well done, it's enough, I am satisfied.  
My main design and business is this, to convince the World, that most are deceiving and destroying themselves, and are not sensible of it, nor will be convinced of their great folly and wretched madness herein. You would take it kindly of a Physician, that would warn and help you against a dangerous disease, or a Lawyer that would give advice about your Estate; and why should you not kindly receive Counsel about your Souls? I hope some will red it, not with a critical censorious eye, but with a resolution to search and find out, whether there be any thing in it, that nearly concerns them, and may be of great use and good to them. How should I rejoice before I die, could I hear of any one Soul brought out of the broad way of destruction, into the narrow path of Life by it. I am so sensible of mine own dreadful neglects and trifling, and observing the most very indifferent and unconcerned about their Spiritual and Eternal Estate; it made me writ with the more warmth and heat. You can't blame a Man that strives to stop the Fire in your House, if he cries Fire aloud, and earnestly, and tramples on your Garden and Flowers. It's not time to compliment, or scarce to be civil. You will snatch poison, a Knife, or a Firebrand from a Child that is like to hurt himself, without ceremonies or persuasions, you will catch your Child violently out of the Fire, without using entreaties. Knowing the terror of the Lord, says the Apostle, we persuade Men we value not whether we are accounted mad Men, or sober; it's for your sakes, 
2 Cor. 5.  and Christs love constrains us. This shows not wrath, or cruelty, or severity, but the greatest tenderness, pity, and compassion. The more loving and affectionate the Mother, the more earnest for her Childs good in case of danger. Methinks, I not only foresee your ghastly looks, and hear your screetches and groans on your death-beds; not only see your Skull and Bones, and loathsome clammy dust in the Grave, but hear and see your dreadful cries, trembling and confusion at the great day, and your roarings and yellowings in Hell; and at present I see you busy and careful about trifles, and wearying yourselves with very Vanity; some Laugh, others Weep; some Sing and Roar, others Sweat and Labour; Some fear great Troubles, others expect great Prosperity; and all trifling away your time about nothing, when Great, and Glorious and blessed things, stand before you, are nigh you, and may be obtained; and therefore blame me not, if I am very earnest and importunate. It's but a very little while before you and I shall lie down in the Grave. We can't always eat, and drink, and sleep, as now we do, great changes are coming upon us, and yet we can't be wise and prepare. It was not iong since, there was no knowledge nor thought of us, and in a little while we shall be here no more; poor Worms creep out of the Earth, crawl about a little while, and into the Earth again, some sooner, some later; if we are wise we may mount up to Glory, which is the design of this Treatise.  
Were it Gods way, and what would prevail, I could cast dust on my head, rend my Clothes, and fall down at your doors, and with bended knees earnestly beg you to take care of your precious immortal Souls, to fly from the wrath to come, and strive and run to get to Glory. I could beg you with loud cries, till my Throat were scorched, and my Voice spent, and with Tears of Blood beseech you. I am sure, Gods people of old, his blessed Ministers especially, were strangely, importunate; how earnest the Apostle, I beseech you, Brethren, by the Mercies of God, and in the Bowels of Jesus Christ; if there be any consolation in Christ, if any Bowels of Mercy, &c. Never a Prisoner begged more earnestly for his own Life, than good Paul begs their Lives and Souls. But when we have done all, neither is he that Planteth any thing, or he that Watereth, though it be Paul and Appollo's, 1 Cor. 6.3.7. but God that giveth the Increase. Who is sufficient for this work? not Men nor Angels. It's the same power, that made Heaven and Earth, that can rule the raging Seas, and overthrow Mountains, that can change those Hearts of ours. If Means, or Mercies, or Judgements, would have wrought upon us, and done us good, we had been other manner of persons long ago. Christ's Preaching, Company, holy Converse, sweet and gracious Temper, wonderful Miracles, did not work on Judas; all the judgements not change Pharaoh nor his people; all the Israelites miraculous Deliverances, wonderful Protection, and Provision, nor Gods distinguishing kindness, did not work on the Israelites; but murmur, 
Isa. 5.3.  repined, and inclined to Idolatry; God says, What could I have done more? what choice Preaching and Praying; what Heavenly Sacraments and Fasts; what excellent good Books have been in this Nation; and yet many, very many, as ignorant, profane, filthy, and worldly, as if they had lived in the dark corners of the World? How many Sermons preached against Pride, Wantonness, Covetousness, &c. pressing to prayer in Families and closerts? and yet not move one, scarce, in a Congregation, to one duty, or make them leave one sin. I have often been quiter discouraged in my Work, sinking under the burden, and apt to think, Lord, why should I offer Christ, Grace, and Glory, to these sinners any more, that will scarce harken to what I say, and if they do, will leave all behind them, and turn to the World and Vanity, 
Isa. 6.9, 10, 11.  and there be alive, and at home. That such an Evangelical Prophet as Isaiah should be sent to make the Hearts of the people fat, and their ears heavy, and shut their eyes. One would think, that was work for false Prophets and blind Priests. But will not much and often Teaching prevail? No, quiter contrary, the word was unto them, 
Chap. 28.13.  precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go and fall backward and be broken, snared, and taken. So that I am often thinking, we must turn off from the people more to God, and say, Lord, open these peoples eyes, ears, and hearts; I must pray, and You too, that God may bless these Lines to your Souls, and then may they do you real good.  
But since our great Lord and Master bears and forbears, entreats and wooes; and since Christ is meek and lowly, kind and pitiful; I cannot but entreat and beseech you once more, that you would consider the things that belong to your peace, prise and receive them, before they are hide from your eyes; I cannot but beg you for Gods sake, who hath no pleasure in your death, had rather you would turn and live; for Christ's sake, who would see of the travail of his Soul, and be satisfied, who died bitterly to save you. 
2 Cor. 5.20.  Says the Apostle, as though God did beseech you by us, we pray you in Christ's stead; for the Gospels sake, so full of Mercy and Goodness; for your own Souls sake, so poor, and empty, and miserable, that needs all this Mercy, and will be made blessed by it. Let me beg you to consider yourselves, is all well at present with you? if so, you have cause to bless God and be thankful; but if not, can you live and die so? You may slight such a Messenger as I am, and reject my Counsel, but God will sand another Messenger shortly, you cannot resist, nor reject, the Call and Summons of Death. It is easy to cast this book behind you, or red it carelessly, or despise and laugh at this warning. This may be the last Call to some of you; God will not much longer trouble or burden you with these things; his Mercy will not wait, nor his Spirit strive in this manner. Hear ye the Lord speaking to you, as the Apostle, 1 Cor. 4.18. to 21. Some are puffed up, as though I would not come to you, but I will come to you shortly; and the Lord will know not the Speech of them that are puffed up, as if they were something, when they are nothing, and deceive themselves; but the Power, Truth, and Life of Godliness, for the Kingdom of God is not in word, but in power. What will you, shall I come to you with the Rod of anger and destruction, or in love to Save and Exalt you? Think seriously how it 'twill be; Christ will come in flaming fire against some, and to be glorified in some, and admired. On what hand are you like to be found? Do you really look, long for, or love the appearing of Jesus Christ, or do you dread it? Are you ready, watching, praying, preparing, blessed art thou, such a Servant, Whom the Lord, when he comes, shall find so doing. I can but persuade and entreat you, I can't force and command you. God seems to be as one gone into a far Country, and lets the World alone to themselves; hath only appointed all their works and the Porters, the Ministers, 
Mark. 13.34.  are to warn and call upon you. You may now hear or refuse, pray in your Families, or not pray; swear, or not swear; persecute or suffer; God lets Men alone at the present, only persuades you to be wise; ay, but God will come and call over all, and call all to account; 
Luke 19.13, 15, 16, 17. Ch. 20.9.  every Servant called to an account for every Talent. It's said, he went into a far Country for a long time, that is, it seems so to us, that the wicked Servant says, the Lord delays his coming, and falls to oppression and drunkenness; God will come in an hour when he thinks not, 
Ch. 17, 27.28.  and woe be unto him. As it was in the days of Noah, they did eat, they drank, they Married Wives, until the day; in the days of Lot, they did eat, they drank, they bought, they sold, they planted, they builded, till the same day that it rained Fire and Brimstone from Heaven, and destroyed them all, so is the coming of the Son of Man. Thus, most Men are taken by Death in the midst of business. Most Men are buying and selling, full of cares, and fears, and hopes, and joys, till Death strikes them down, and all is gone. Many have contrived much for another year, about their Houses, their Grounds, their Children, and Death says this Night, or this Week, thou must be gone to another place, about other matters. The Sinner is amazed, quiter confounded, and overwhelmed, as if he never heard of it. The good Man says, welcome Death, and welcome Christ, and welcome Heaven; when Death says, I must take away all; he says, I am ready to be stripped; it's no more than I looked and prepared for. Good Mr. Jordan that had assurance of Gods love Forty years, said, he would go forth some miles to meet Death, as the best Messenger he ever saw: Another cheerfully let his Soul out of his Body, and said, now Angels do your work. This is my great end in writing this Book, to persuade you so to take care of yourselves; that when Friends shall weep over you dying, and leave you gasping out your last, and dead, your Souls may go with Triumph and glory, to better Friends, to mount Sion, to the City of the living God, the Heavenly Jerusalem, and to God the judge of all, and to the spirits of just Men made perfect; and to Jesus the Mediator of the new Covenant, and to the blood of sprinkling, that speaketh better things than the blood of Abel. That spoken wrath, death, and vengeance; this speaks Mercy, Life, and Eternal Glory. The Lord grant, if it be his blessed will, that these following Lines may be so red, believed, and practised, that you may be thus happy, and eternally saved. I leave and commend both You, and the work, to the blessing of the great God above, who alone can make it really good to your Souls.   

Every Mans Grand INTEREST AND ENQUIRY, Whether he himself shall be saved, or Lost  

CHAPTER I.  Gal. 6.3, 4, 5. 
If a Man think himself to be something, when He is nothing, He deceiveth himself:  
But let every Man prove his own Work, and then shall he have rejoicing in himself, and not in another.  
For every Man shall bear his own Burden.  
NOthing can be more near and Dear to any one, than Himself, and all other things are prized and embraced as they led to this Centre self; and the best things are most pleasing or acceptable; all would have the best House, Estate, Health, and Friends; and such as are wise know the difference, and choose what is best, and refuse what is bad and hurtful; but that man that is really good, Religious, and found in heart and life, is the only truly wise man that chooseth the true, and the best good. Now, because there are so few of these( though most, all seek themselves, yet they are generally deceived about themselves, and what is really good for themselves) I was willing to Treat of this weighty, searching and awakening Subject, to persuade all men to look to themselves; If self, that Soul and Body of thine be lost to all Eternity, what is all the World to thee? what though Hundreds and Thousands about thee flourish and prosper, 
Job 14.21, 22.  if thou art tormented, roaring in pain and horror? What if many others be saved, and walking on in ways of righteousness, be throw Jesus Christ mounted up to Eternal and matchless Glory; and you through your wickedness, and self-neglect, and deceivings, fall down into Everlasting Burnings? Nay, what are all the matters of this World, and the other to you, whether others prosper or not, if you are undone? Certainly, nothing can be more acceptable,( if rightly understood) than good Counsel to persuade men to be truly wise, honourable, great, rich, and Eternally happy. But the most mistake themselves, and their own real good: They take the Sensual, Carnal, worldly, Bodily self to be the main, their all; hence all their Care, Thoughts, Fears, Hopes, joys, and Sorrows are about this false self; and so they are deluded and lost; and thus mistaking self, they are deceived about other matters; taking that to be truly good, and only good that gratifies and pleaseth this sinful, sensual self; so their great care is what to Eat, and what to Drink, and what to put on; and choose and seek after the most, the best of those lower thing; and daily, and foolishly neglect their Souls, their main, their only self, and the great and good things that conduce to the happiness, and Eternal welfare of the Soul. Therefore, 
Mat 6.19. John 6.27. Col. 3.1, 2. 1 John 2.15.  God in his Word commands men off from these things below, and chargeth them to look to things above. Yet men, the most, the highest, seemingly the wisest, will not be convinced of their folly and gross mistake; but will deceive and destroy themselves, and be undone for ever. May I be Instrumental by this Treatise, to recover and save but one perishing Soul, to bring one prodigal home to his true real self, and so to his Heavenly Father, to bring him off from the Swine and Husks of this World to his Fathers House, Table richly spread, Bread enough, the fatted Calf; nay, to his Fathers arms, his Heart and to all the rich Dainties and clothing and Ornaments, and set himself on the other side of Soul destroying danger, I shall be well satisfied, and bless God for the undertaking. I cannot pretend to any great achievements; God is my Witness, I value not the Applause nor contempt of this low sorry World; my main design is the Salvation of your Souls, and that whilst I writ to you, I may not be a Castaway. I had the Subject and whole Treatise in my mind long before, and only choose this Text to svit the matter to it. God's Word carries with it its own Authority and Majesty.  
These words are an Argument to enforce that Counsel which the Apostle gave in 1. 2. v. to stronger Christians, that they should not insult over their weaker lapsed Brethren, nor superciliously reject them, 
{αβγδ}.  but pity them, and put them broken in joint again. It's not quiter cut off, only disjointed, consider his Pain and Disorder, be tender, be pitiful, handle him gently, not roughly and rudely. You are Brethren, he is overtaken in a Fault, by a sudden and violent temptation; he is not one that makes a trade of Sin, that wallows in it. Many Arguments are made use of, you are Brethren, Members of the same Body, Children of the same Father, and of the same household;( again) you are Spiritual, this belongs not only to Pastors& Governours, who should above all be Spiritual Men; but to all good Christians, you have the Spirit of Christ, that is a Spirit of meekness and tenderness; 
Col. 3.12.  you have Spiritual Gifts and Graces; you as the Elect of God, 
Rom, 14.1. Chap. 15.1 Nihil tam ad miserecordiam inclinat. qu●m propriip●riculi cogi atio. Aug.  have put on Bowels of Mercies and Kindness; you are grown, and strong. The Apostle in that 1 Cor. 3.1. takes [ Spiritual] for such as are strong Christians, and so are able and should forbear and bear with the Infirmities of the Weak.  
Besides consider yourselves[ {αβγδ} viewing thyself, you are in the Body, subject to Sin, to Temptations and falling. You should therefore bear the Burdens, v. 2. Suppose it meant of the load of sin, not indulge or encourage them in sin, 
Ps. 38.29. One upbraided with sins of Youth, said, Hi homines mihi vident gratiam Dei.  but apply healing Balm to their Wounds: Christ your Saviour came to take off this Burden, when they grown, and sweat, and sigh, and sink, and find it too heavy, administer promises, God revives the contrite, least the Spirit should fail, 53 Isa. 15.16. You should conceal and hid, and cover with the Garment of Righteousness what they lay open; and not upbraid and expose them, as wicked Men do.  
Let it be meant of the bond of trials and Afflictions; and so shane, trouble, anguish, horror and confusion, and it may be some heavy stroke from God, may follow and attend their Fall, those call for succour and support. Pity me, O my Friends, 
Rom. 12.15.  you should weep with them that weep, as you must weep for others that cannot that will not weep for themselves; this tenderness and pity to others is backed with a powerful Argument, you so fulfil the Law of Christ, the Law of a meek, loving and kind Saviour, and especially that blessed command of loving one another; and upon this brings in this in my Text,[ For if a Man, &c.] q. d. He that comparing himself with others, finds himself preserved from Evils in which others have been entangled, and thereupon becomes Arrogant and Censorious, and upon such grounds conceits himself to be in a state of Grace and Safety, he deceiveth himself.  
In the Words we have, 

1. A common and dangerous mistake intimated, For if a Man, &c.  
2. The proper means to rectify that mistake: But let every Man, &c.  
3. A double Motive to quicken to this necessary Duty.   

1. If upon trial he finds all Will within, then shall he have rejoicing, &c.  
2. Good or not, every Man shall bear his own burden.    
1. In the mistake. The subjects {αβγδ} Indefinitely, be he what he will, especially with respect to his Spiritual State.  
( 1.) If he be regenerate, then if by reason of his present standing, he thinks the degree or measure of his Grace to be superior to what it is indeed, or that such is his safety, that he may be secure and confident he is under a dangerous mistake.  
( 2.) If he be unregenerate; then, if because of his Education, common Gifts, external Profession, customary Performance of Duties, or on any other account, he thinks himself in a State of Grace, a Child of God and an Heir of Glory, he miserable deceives himself, and is really nothing what he thinks himself to be.  
2. The false judgement, that ariseth upon such gross mistakes[ {αβγδ}] seemeth to be something[ or some body].  
This may have respect to,  
1. The Opinion of others. So a Man may seem to be something, as Gal. 2.6. they seemed to be somewhat. Thus many appear to others Humble that are Proud, zealous and lively in Religion, that are inwardly lukewarm, nay, dead, and quiter could.  
Thus a Person truly godly may be esteemed in some particular respects above what is meet. The Apostle was jealous and afraid, least some should think him better, than really he was, 2 Cor. 12.6. This hath troubled some humble Christians, that they have been commended and admired above what they knew they really were.  
But the other is more dangerous and destructive, which is what I shall mostly prosecute: When a Man seems to be truly godly to others, and he is not so at all, but false at Heart; appear as Angels of Light, 
2 Cor. 11.13, 14, 15.  but really are Devils Incarnate, as Christ found Judas was, though none of the Apostles express their jealousy of him, but each said, Master, is it I? Not is it Judas. A man may seem to be Religious, and deceive his own Heart, and his Religion vain, nothing, a mere empty show. 
Jam. 1. last.  How many thousands such are there under Gospel Light, that are really nothing, and yet appear to others something? The Lord help us against this dangerous delusion, or we are undone.  
( 2.) Or the Opinion a Man hath of himself, he may think himself[ something]. One would think it impossible that Men should so grossly deceive themselves. Yet we red of some, that are wretched, and miserable, and poor, and blind, and naked, and yet not know it; 
Rev. 3.17.  nay, say they are rich and increased with Goods, and have need of nothing. How many in all Ages and Countries, in all Towns and Villages, I had almost said in every Family, are thus deluded.  
3. The true State of the Case[ {αβγδ}] he is nothing. Whatever others think of him ignorantly, and he foolishly and wilfully thinks of himself, he is not one grain the better, he is really just nothing, and so will appear at the great trial, when his rotten empty inside shall be laid open; no true Grace, nor love to God, no sorrow for, nor hatred of Sin, as vile, or bad, or worse than the vilest.  
4 We have the dreadful issue and sad effect of such Gross mistakes, he deceiveth himself, he wrongs, he ruins and destroys himself, and continuing in this mistake and deceit, murders himself, and is undone to all Eternity.  
Obser. He that thinks himself to be some what, when he is nothing, deceiveth himself.  
Here are three inquiries.  

1. What is it for a Man to think himself to be something?  
2. What it is to be nothing?  
3. What it is for a Man to deceive himself?   
1. What it is for a Man to think himself to be something?  
Ans. 1. in general. It is for a Man to have great and high thoughts of himself: As it is said of Theudas, Acts 5.36. boasting[ {αβγδ}] saying, speaking out himself to be some extraordinary considerable Person: And Simon Magnus, Acts 8.9. {αβγδ}, making himself some great Person: Yet Paul tells him after his pretended Conversion and baptism v. 21.22. what really he was, that his Heart was not right in the sight of God, and had neither Part nor Lot in that matter, nay, v. 23. tells him he was so far from it, that he was in the gull of bitterness and bond of iniquity: This denotes not only this to be in him, as his Original Sin, but some high degree of sin; and yet Ecclesiastical Writers tell us, that he was so eminent and admired amongst the People, that he was even adored as a God, and a Statue was set up for him in Rome, with this Inscription on it, To Simon the Holy God. Some writ that he did labour to possess them that he was the messiah; the People cry him up strangely v. 10. To him they all gave heed, from the least to the greatest, saying, This man is, not hath, but is the great Power of God. How far may men go, and dazzle the Eyes of the World, and for a long time, v. 11. and yet be in a dangerous, desperate, damnable condition? Had we the extraordinary searching spirit of the Apostle, might we not say so to many, may it not be said to many of us. Thou hast no part nor lot in this matter.  
2 More particularly, according to the intendment of the Text, it may respect one of these two things.  
1. Degrees of Grace, Eminency and Growth: A man may think himself stronger and richer in Grace, than really he is, and consequently his Confidence may rise above his Strength; thus a Man thinking himself stronger, he may take too heavy a burden on him, or taller, may venture into deep Water, to his prejudice and hurt.  
A Mans mistake in judging of the degrees and measure of his Grace, may betray him in three Instances.  
1. It may embolden him to adventure upon such undertakings and employments, as are above his Abilities. 
Rom. 2.18, 19, 20. compared with 1 Tim. 1.7.  Thus many step out of their Callings and Places, as fancying themselves born for higher and greater things. How many do in all Ages confidently thrust themselves into the ministry for a livelihood, and bold, and high, and conceited; when the Apostle says, Who is sufficient for those things? How many could answer confidently they are, at least in their own thoughts, though in the esteem of few others. David was of another temper, Psal. 131.1. Mine heart is not haughty, nor mine eyes lofty, neither do I exercise myself in great matters, nor in things too high for me. But v. 2. there is a great deal in that short Psalm, that many may be a long time learning by Heart, though easy by Head.  
2. In adventuring upon Temptations and occasions of sin. Peter's Confidence carried him to the High Priests Hall, 
Mark 14.29, 30, 31.  and there he denied Christ. In such Cases a Man should consider his own Strength, and especially God's Call and Conduct. When good men fall into Sin, it's usually either from remissness, when a Spirit of Slumber seizeth on them, or from carnal confidence, presuming beyond their attainments. We pray led us not into temptation, and yet led ourselves into them.  
( 3.) In bearing the across. Here also one may conceit his Strength more than he finds it in a trial. 
John 13.36, 37.  Peter thought himself stronger than he was; though all forsake, yet not I, I will die with, and for thee; and so threw himself into the Seas, had not his Saviour been there and helped, he had perished. So should we in many a Storm and trial, for all our Strength and Grace received and attained, if not supported immediately by Divine Power. 
Prov. 24.10.  How many find, by their fainting in a day of Adversity, that their Strength is small, which they thought before great. Many bold and boasting in Peace and Calm, that tremble in a Battle, or Storm.  
2. But especially I shall handle it here, as mistaking about the truth of Grace, about Mens Spiritual State and Condition. A Man may think that he is raised from Death to Life, when he is quiter dead in Sins and Trespasses. The Jews thought themselves the Children of God, 
Joh. 8.41. to 44.  when Christ  told them, they were of their Father the Devil, though they were the Seed of Abraham. 
Rev. 3, 1.  The Chureh of Sardis had a name that they lived, 
v. 16.17.  but they were really dead: And the Church of Laodicea were such as God would spew out of his Mouth, such as God's Soul abhorred as wretched and abominable. You may think yourselves sure of Heaven, 
Mat. 7.22. Ch. 25.11.  and yet be excluded; and yet how hard is it to convince such persons, whilst they are alive, till it be too late?  
2ly. What is it to be nothing?  
Ans. 1. More generally.  
( 1.) That is said to be nothing, that is not what it is supposed to be. 
1 Cor. 8.4.  An Idol is nothing. The Gold and other materials are something. In genere entis. But an Idol is nothing. i. e. It is not God as Idolaters suppose. They have Eyes, 
Ps. 115.5, to 8. Jon. 2.8. Hab. 2.18.  but see not, Ears but hear not; as blind and dead are they that make them, and those that trust in them. Hence Idols are styled vanities and lies, & Nihilitates {αβγδ}, Lev. 26.1. So that if we appear to be what we really are not; we are and may be said to be just nothing. Our feigned Prayers, Hypocritical Fasts, Vain-glorious alms, all our seeming, pretended good works are just nothing, and God will cast them back, as Dung in our Faces, and such a Wretch may be said to have done God no Service all his Life. God will say, I never knew you, that is, such as you pretended to be.  
( 2.) That is said to be nothing, 
1 Cor. 3.7. Paul and Apollos not any thing. 1 Cor. 7.19. Acts 15.1.  which hath not that weight and worth in it, which it's thought it had. Thus the Apostle saith Circumcision is nothing, whereas some thought it absolutely necessary to Salvation; as, no doubt, many now a dayes presume on their baptism, and their being called Christians: Alas! all this is nothing, unless we have the Hearts and Lives and Tongues of Christians. Not but that Gods Ordinances are of great worth in themselves, and a real blessing to them that rightly receive them; but to others that are wicked, and continue in their sins, its just nothing. As it may be, 
Rom. 9.4, 5, 6.  better they had been born amongst Heathens, Turks and Infidels. What is the Bible, Sermons, Prayers, Sacraments to those that believe not, nor obey the Word, nor get good by it? all just nothing, or worse than nothing.  
2. More particularly, as to those instances before mentioned.  
1. As to degrees of Grace. A man may think he hath attained more strength of Grace than he hath, so that he being simply considered he is something, yet comparatively to what he imagines himself, he is nothing. Thus all Nations compared with God, 
Isa. 40.17.  are said to be nothing, because they are as a drop of the Bucket to the Ocean, or a small dust to the whole World. Many flourishing gaudy professors may be just nothing, to what they seem to the World, and to themselves.  
2. But he that thinks he hath true Grace, and hath it not, is just nothing. He hath not so much as the root of the matter in him, he is not the bruised Reed, nor smoking Flax; nor hath the least dram of Grace. He hath not one sin pardoned, nor one Duty or Service good and accepted. Poor Wretch, not the least Life or Breathing, but wholly dead; not an Eye open to see the ugliness of Sin, or the beauty of Holiness, not a Faith as a grain of Mustard-seed. Though Isa. 58.2, 3. they did delight seemingly to approach to God, and did fast and afflict their Souls so, that they challenge God's observance and owning; God in the 5. v. tells them to their Faces, that it was not his Fast, such as he did choose and account acceptable: 
Hos. 7.14.16.  And God else-where tells them, they had not cried to him with their Heart, when they howled and made a great noise, some returning their seemed to be, but not to the most High. How many seeming great and commendable services were cast to the Dunghill? 
Isa. 1.11, &c.  A Multitude of Sacrifices, Burnt-offerings of Rams, Fat of fed Beasts, Blood of Bullocks, Lambs, and of he Goats, appearing before God, treading his Courts, Oblations, Incense, new Moons, Sabbaths, calling of Assemblies, Solemn Meetings, New Moons, appointed Feasts, spreading forth the Hands, making many Prayers; here is nothing mentioned but what God commanded and approved of; here is not mentioned the Torn, the Lame, the Blind, the Female; but the Fat, the best; and yet because the persons were not really good and sincere and pure that did all this; how many expressions have you to show God's abhorrence and indignation, as if it were against Swearing, and Drunkenness, To what purpose is it, that is, to none at all, you loose your pains and time. I am full of them, that is, so to loathe them and cast them out. I delight not in them, there is a Meiosis. I abhor them, who hath required this, might they not have answered, Lord, thou hast commanded it, Ay, but not from such Persons. God says else-where, 
Ps. 50.16.  What hast thou to do to take my name into thy Mouth. They are all vain, not only empty and unprofitable, but they are an abomination to me, I cannot away with them, it is Iniquity, you think it Righteousness and Goodness, why it's abominable wickedness. My Soul hateth them, that expresseth the greatest indignation and abhorrence; nay, they are a trouble unto me, you think you please me, I am weary to hear them. You hope I will behold and see, hear and pity, no, I will hid mine Eyes, and stop mine Ears, I will not hear what can be said more to convince a people of their folly and mistake in deceiving themselves this way. Should one say to some, your swearing and cursing, and drunkenness, and uncleanness is an abomination to God; or your Idleness and Pride and Covetousness God's Soul abhors, they may believe us; but should we say, your Preaching, your hearing many Sermons, your Prayers, your Sacraments, are an abomination to the Lord, he is weary to hear them, he hides his Eyes, he will not hear you, how angry would many be? What more horrid than Murder? more contemptible than a Dogs Neck? especially if offered to God; what more abominable than Idolatry? nay, than blessing an Idol? what more provoking, than offering Swines Blood to God? which was an abomination to the Jews themselves.  
And yet the Prophet from God tells them plainly, 
Isa. 66.3.  that their Sacrifices of Oxen and Lambs, their Incense and all those Services that God himself commanded, were as performed by them, as abominable as those sins, because they were wicked. Solomon tells us, that the Sacrifices of the wicked, their Prayers are an abomination to God. Now, he that thinks he hath Grace, and offers to God what is acceptable, having the form of Godliness, expects the saving privileges of the Saints, will find at last that he is not what he imagined himself to be, it profiteth him nothing, only a sounding Brass and tinkling Cymbal, make a noise and no more. 
1 Cor. 13.3.   
3ly. What is it for a man to deceive himself?  
Ans. A Man deceiveth and imposeth upon himself, when he believes and judgeth of himself otherwise. than the true state of his Case is indeed.  
This may be more distinctly set forth.  
( 1.) A Man that deceives himself, doth, as it were, sustain a double Person, both the Person of a Deceiver, and the Person Deceived. Every Man is said to be drawn aside, and enticed by his own Lust. 
Jam. 1.14.  {αβγδ} as a Fish is caught with a bait. There are as it were two parties in sinful Man, there is a sensual, corrupted, filthy, deceitful part, that takes part with the Devil, with Lusts, the World and all Sensualities, and all this is to satisfy and gratify the Body, and the sensual corrupted Soul; Then there is a part that is capable of enjoying much good, real, spiritual, everlasting Good and Happiness: Now that other sensual part strives to deprive this of its Happiness, therefore when the Sinner is changed and Converted, this better part gets Life, struggles for it, and strives against the other. By this I understand the Flesh and the Spirit, and that contest and warfare, contending against each other; this the Apostle excellently describes, Rom. 7.11. &c. and so takes part with the Spiritual part, and says, It's no more I, but sin; he calls the Body the one part, and this I myself ver. ult. There is a necessity, this should be clearly and rightly understood; for the same cannot be said to be properly for and against itself, therefore they sustain two Parties. A false Self, a pretended Self, that is the sinful sensual part, and a real true Self, and that is the true being to be saved or lost, that is capable of unspeakable and everlasting Happiness. The carnal mind, 
Rom. 8.7.  is in the Original {αβγδ} the Wisdom of the Flesh, that is cunning, and politic to deceive.  
2. He carries the matter as Cheats and Seducers use to do, what they do to beguile others, the like he doth to deceive himself, the same not used here, as the Apostle useth for Deceivers, {αβγδ}, Tit. 1.10. Seducers are deservedly branded, and most cry out against Cheats and Deceivers, let it be in Goods, or Words, or Religion; all seem to abhor Dissemblers and liars, and false Dealers; but how many speak against them, who are the most dangerous Seducers to themselves? they deceive and are deceived, 2 Tim. 2.13.  
( 1.) A Deceiver will bring some show or colour of reason for what he saith, which is indeed but mere Sophistry. So a Man puts Fallacies upon himself. Jam. 1.22. {αβγδ} they falsely syllogize: Hearers of the Word shall be saved, I hear the word constantly, therefore I shall be saved: No, says the Apostle, you impose on yourselves, unless you are doers of the word also, you cannot be saved. Deceivers commend what they offer you as good, when it's nought; you judge or hope all is well, when it's not so.  
2. Deceivers make large but false promises. As Absalom, so do Men what they would do in such places, 
1 Sam. 15.3.  in such a condition. If the poor Man were rich, how bountiful, and charitable he would be; if the Labourer had enough to live without sweeting and moiling for the Earth, how he would red and pray. How many promise, if live to such years, what Persons they will be, and thus deceive themselves from time to time, and never come to a set time. Have you not the old wicked Hearts, Tongues, Lives you had twenty years ago. The Devil hath you fast enough, as long as you are satisfied with bare Promises and Resolutions for the future. If you will be wicked and Idle, and vain to day, and this week, you may resolve to be good next year, or ten years hence? Have you not perceived this deceit in yourselves a long time, and seen, and heard it in others, that cry out on their death-Beds, they have lost all their time, and are undone? I doubt not but there are many in Hell, that did resolve on Earth to repent and turn before they die, and go to Heaven; or else these Sinners promise themselves Peace, Security and Happiness, though they go on in their sins, and live and die as they are. Whatever God says on the word, & minus, they curse, he blesseth himself, and says, 
Deut. 24.19.  I shall have peace, though I add drunkenness to thirst; nay, 
1 Thess. 5.3.  they shall cry peace and safety to themselves upon the very brink of destruction.  
3. Deceivers use flattering Speeches, by good Words, and fair Speeches deceive. 
Rom. 16.18.  How smooth, soft, kind, and tender are the most to themselves; nay, admire, applaud, and commend themselves, take all occasions in Company to speak somewhat of their own good works. It's burdensome to be in the company of some that you shall hear little but what is against others, and for themselves, when others loathe them for it, however they please and deceive themselves, 
Isa. 30.10, 11.  as they would have them do to you, not see what is right in them and amiss, but prophesy smooth things; so they deal with themselves, and go out of the right good way.  
Most Men are very angry if a Cheat be put upon them by others, though it be in small trifling things, about Meat, Money, clothing, or Cattle; but how many allow of Self-deceiving, though it be cheating them of the greatest, the most necessary things, cheat themselves of God, and Christ, and Heaven, and their own Souls.  
But how is it possible for Men to be so mad, so rash and foolish, and besotted, as to deceive themselves; ordinarily it comes to pass, and is effected,  
1. From Self-Deceiving Principles. 2. Mediums. 3. Conclusions.  
1. From Self-Deceiving Principles. I mean principia incomplexa. The whole entire frame of corrupt Nature, as it stands in opposition to the Primitive Integrity and Righteousness, in which Man was at first created, God made Men upright, Eccles. 7.29. {αβγδ} rectus ò tortuosus, plain and simplo without twistings, and windings, and evasions, which the Serpent, and Sin brought into the World, and it's fastened in corrupted Nature; hence the old Man is corrupted, 
Eph. 4.22.  according to deceitful Lusts, and therefore the Man must be made new, before this will be got out. Every sinful unregenerate Man deceives himself. 
Mark. 7.22.  Deceit is reckoned amongst the sinful productions of the Heart, unregenerate Men hold fast deceit, Jer. 8.5. you may as soon get off their Skins, get out their Hearts, nay sooner than get out this Deceit; it's not only rooted and grounded there, but it's almost the very Nature and Constitution of a Sinner. He does nothing else from morning to night, from the beginning of his Life to the end, but cheat, ruin himself; he puts a cheat upon himself in all he thinks, speaks, and does, in all he enjoys, or hopes for, or fears. The Heart is deceitful above all things, no such cheat in all the World, 
Jer. 17.9, 10.  no such general universal cheat as to Subjects and Objects; all Persons wise and rich, poor and foolish, young and old, high and low, cheated by this, and in all matters, business, and concerns. No Cheater so cunning, close and inward, so fair and smooth, and so gross and open as this Deceiver; Men shall be cheated with their Eyes wide open, Rom. 1. last. knowing the Judgement of God, yet go on. None cheated so willingly and easily, others quarrel and are angry, but these well pleased and like it; none cheated of such great and good things, and have such trust, such trifles, such poison, such wrath instead of it.  
This corrupt wicked heart and nature discovers itself upon every turn.  
1. In transactions with God. What horrible collusion do many use, 
Gal. 6.7.  to deceive and mock him, if it were possible. Men will attempt it, though they know God's all-seeing Eye is upon them, and nothing can be hide from his sight; yet how little do the most regard or stand in awe of God; care not how they pray or hear, so as Men do not know their hearts and thoughts; 
Heb. 4.12, 13.  never go into their closerts, because none but God is there, Mat. 6.1. at least trifle there. This dreadful abhorred Hypocrisy that God is angry with, how common in every Heart. Herod pretended his desire and intention was to worship Christ, which he used only as an Artifice, that he might find him out, and murder him. What solemn professions did they make, 
Math. 2.  Jer. 42.5, 6. appeal to God that he should be witness, that they would do all God commanded, whether hard or easy, when they most vilely dissembled, ver. 20.21. and did not obey; and at last say plainly, Chap. 44.16, 17. that they would not harken to God and the Prophet, but do what they please themselves. God speaks of some that did flatter him with their Lips, 
Hos. 12.13.  Psal. 78.34, 35, 36, 37. and that Ephraim did harass him about with lies and deceit; as many lies as Prayers. Now all this while these poor Wretches deceive themselves, and not God; he says, be not deceived, God is not mocked. brutish Sinners and Fools, He that planted the Ear, 
Ps. 94.8. to 11.  shall he not hear, he that formed the eye, shall he not see? Yes, yes, the Lord knoweth the thoughts of man, that they are vanity. red but Psal. 139. and consider whether any place, Person, or any thing in them can be hide from God: And yet Sinners are still playing their foolish tricks, and think to impose upon God.  
2. In their dealings with other men, they are false and deceitful, Psal. 12, 1, 2. Men with their Neighbours speak with flattering Lips, and a double Heart. Few, very few are real and plain Hearted to one another. Most put the cheat upon others, 
Here to fix 'twas said loquere ut te videam it may be now ut non videam.  speak fairer and smother than they mean. You can scarce know Mens Minds by their words, their Tongues are so far from their Heart. There are few faithful Friends to one another; but some make it their whole business to cheat, dissemble and lie. Very little honest dealing intrudes, Men have all a design upon one another.  
All Mens design and endeavour is to get what they can from others, and boast when they have got a great Bargain, that is, have given less than the Commodity is worth; false Measures, false balances, deceits; many great lies to make up the Weight and Worth that is wanting. Now all this while, these know not, yet they cheat themselves most.  
3. In baffling your own Souls. In all that is said before, in attempting to impose upon God, and cheating others, they do but wound and wrong themselves. He that sins against God doth but wrong his own Soul. 
Pro. 8. last.  They shoot up their terrors against Heaven, but they fall down on their own heads, and fasten their envenomed poisoned tops into their own Hearts. But these do industriously, immediately, and directly set themselves against themselves; flatter and cry peace to their Souls in a way of sin, when God, nor the Word, when their Lives nor their Consciences speak not Peace: Yet will these say, Soul take thine ease, Eat, Drink and be Merry, all is well. Those Souls, if they should be heard cry for Bread, Bread of Life, these give them neither Bread, nor what will satisfy; nay, give them Stones, and poison, and Scorpions. Say, why dost thou complain, thou art Rich and needest nothing, when the Soul, says, this I need the more; I need Pardon, Prayer, Repentance, Faith; Christ nor Soul I am not at leisure to harken to thy Call and Cravings; I have a Body that craves, and gripes and pinches, if I labour not, and get Bread, and this work and way I like; but I like not the way nor the work, wherein I must get Nourishment for thee. I will Hear and red, and Pray sometimes, if some shells and shadows will satisfy my longings; but I can't set to such serious, solemn, Heart-searching Work; the Carnal Mind cannot please God, 
Rom. 8.7.  nor God his ways please it. Be quiet, and still, I shall have Peace though I walk in this course of Sin.  
Secondly, by self-deceving Mediums cheat themselves. We know that the figure or colour of the Object may be misrepresented through the unfitness of the Medium. A straight Stick put into the Water seems crooked, because of the inequality of the Medium. If we look through a read or Green Glass, all things seem to be of the same Colour: Artificial Glasses Represent things bigger or less, more Beautiful or Deformed then they are in themselves. Many are deceived about their Spiritual Estate, by arming their Souls and their Actions, in lying, and delusive Glasses. E. Gr.  
1. There is the false Glass of self-Love. Self is the great Idol which every unsanctified person doth Worship, 2 Tim. 3.2, 3. usually all things are esteemed and judged as Love doth direct or incline. This is called Self-Love, but it's Self-Hatred; Men take the Sensual part for Self, which is not the true Self. This sinful Self must be denied, or true Self can't be saved: The great Contest is which shall prevail; most Men are for pleasing and indulging this Carnal Self in Honours, Pleasures, Sloth, wantonness and Covetousness, Self-Love, deceives a Man four ways.  
1. By hindering his Conviction, that he will not see the evil which is really in him, so he will not think himself to be nothing.  
2. By Assuming and Arrogating to himself that good, which in truth doth not belong to him, and so he thinks himself, though falsely, to be something.  
3. By contriving and pulling in all, to satisfy and please the sinful and fleshly part.  
4. And by crossing, denying and hindering what will promote the Spiritual and Eternal good.  
( 1.) Self-Love will not permit a Man to believe that he is so bad, as indeed he is, will appear in Two Instances.  
1. With respect to the inward frame of his Heart.  
2. His outward Actions, which proceed from his corrupt Principle.  
1. With respect to the inward Principle and Frame of his Heart unrenewed. It's impossible( until God take the Work into his hands,) to convince an unregenerate Person, that his Heart is bad by Nature, as the Scripture affirms it to be, That it hath no good in it. Rom. 7.18. He thinks he hath many good Motions and Affections, that it's full of enmity against God and all that is good. Rom. 8.7. He finds that he Loves God, 
Gen. 6.5.  and loves much Good, though not all. All that can be said to convince them, will but enrage them, and they are incensed against such suggestion. When Elisha  told Hazael of his Barbarous and bloody Heart, he seems to abhor it. 2 Kings, 8.12, 13. Is thy Servant a Dog, tell such things to Ravenous Beasts and Monsters; what! dash Children, ripp up Women, God forbid; I doubt not but he spake them really as he thought. All the Prophet Answers; Thou shalt be King over Syria, thou shalt have Power, Provocation and Temptation, and then see what thy wicked Heart will do. I doubt not, should one have  told Judas that he would betray his Master with a Kiss, sell his Lord for Thirty Pence, he would stoutly have denied it. Peter did not know how much Corruption was in his Nature left, that Sinned so foully, and denied his Master so grossly, with Execrations and Damnings; but Christ knew before-hand. Little did David think whither a glance of his Eye would led him to Adultery, Dissembling, Murder, lying in the Sin, some think near a Twelve-Month. How is it then with poor un-converted Sinners that have no Light to discern this evil? Now because they can't see this, they can't Repent, nor bewail, nor strive against it, and so are deceived, and undone.  
2. With respect to the outward actions, though notorious and gross, yet have Men sleights and subterfuges to deceive themselves. E. Gr.  
1. By denying the Fact, though never so Guilty, known to themselves, if not to many abo●● them, yet stoutly deny it. The filthy Harlot eateth and wipeth her Mouth, 
Prov. 30.20.  saith, I have done no wickedness. See Gehazi, I have been no where. How boldly do Sinners speak to God and his Prophets, 
2 King. 6, 25.  and deny what is laid to their Chage? God says, Mal. 1.7. Ye have offered Polluted Bread: They answer, Wherein have we Polluted thee? God says, Chap. 2 last, You have wearied me with your Cries: They answer, Wherein have we Wearied thee? God says, Chap. 3.8. Will a Man Rob God? Ye have Robbed me. They Answer, Wherein have we Robbed thee? They put God to prove his Charge against them. Again 13 v. Their words have been stout against me; yet they say, what have we spoken so much against thee? alas Sinners, our boldness and denying will not clear us, or bring us off; this may do amongst Men, not with God. You find they think to answer God boldly at the Last Day. Mat. 25.42. &c. When saw we thee Naked or Sick, and not clothed and Visited thee.  
2. By putting fair colours on the foulest practices, 
Isa. 5.20.  as by calling things by other names as Good Evil, ay, and Evil Good, as calling Drunkenness good Fellowship, Idleness and Sloth, and unlawful Games, innocent ●ecreation and Refreshment; should we answer all those as we pass along, and ask you what so great work have you done, that you need this Diversion and Refreshment, king Covetousness, and Earthly-mindedness, honest thriftiness, and taking care of the Family, and not be worse than an Infidel; call Carnal Sinful compliance with evil Customs, Fashions, Company and Times, only Christian Prudence and Peaceableness. Men have got a new Name for every 'vice; now is it any thing the better for me, when I am drinking down a Cup of deadly poison, and others say, Take heed, and you reply, it's an innocent Cordial, or it's but a Cup of harmless Water: Our names of things do not change the nature of them; I could give you many Instances. What though Saul pleaded hard and earnestly, 1 Sam. 15. What good words, v. 13. Blessed art thou of the Lord, I have performed the commandment of the Lord. Ay, said Samuel, v. 14. What meaneth then the bleating of the sheep, and lowing of the Oxen. Then Saul tries another way, v. 15. 'twas the people, and they spared the best, and that is to Sacrifice to thy God, Samuel and the rest are destroyed, and that utterly. Ay, but Saul, all this will not do: No, no, thou didst fly upon the Spoil, v. 19. Saul still stood to it, That he had done all well. v. 20. No, no, Saul, v. 22, 23. this will not make amends for thy Wickedness and Disobedience, all good Words and Sacrifices are rejected: Well, Saul Confesseth, and Excuseth, and begs Pardon. 24, 25. Nay, said Samuel, God hath Rejected thee. v. 26. No, Saul thy Heart is not right with God. v. 28. My Dear Friends, please not yourselves with fair pretences, all good Words and Names will not cure a bad Heart and fowl Actions.  
Thirdly, by Extenuations. Gross Sins are shrunk into Venial Slips, Enormities must pass for Infirmities. As of Zoar, is it not a little one? and as Jonathan, I have tasted a little Honey, and must I die? My Sins are not so many nor so great; besides my Temptations are such I can't help it; I have a bad Nature, apt to be passionate and froward, of an hot constitution and must Drink; I am weak and sick, and can't Work; I am unlearned, and can't red and Pray; And thus many ways do all Sinners excuse, and lessen their Faults; and instead of Sorrow and Amendment, they pled for them, or not against them; they will cast the blame on others, 
Gen. 3.  as Adam on Eve, and Eve on the Devil, but for all that they both suffered deeply: Some cast it on the Muses; it's true, they may neglect to give warning and speak plainly, and your Blood may be required of their hands; ay, but for all that you shall die in your Sins. 
Ezek. 3.18.  What shall be said or done to convince the most of this horrid gross self-undoing deceit? Many say, my Parents bread me not to Learning; had they not put you to work and Trade, would you therefore stand, and say, I will not Labour. Men are not so easily cheated about the matters of this World, and the things of this short frail Life.  
Secondly, Self-Love will persuade a Man to Arrogate to himself that good, which he hath no Title to, or to magnify every thing beyond its due bounds, which hath the best appearance of good in him: You see what Love to Friends, Relations, any that are kind and bountiful to them, will make them speak for them, cry them up beyond their deserts, and beyond all what their Neighbours know; it may be they know much to the contrary: Thus the silly fond sinful Wretch fancies great matters, and admires himself for little or nothing. E. Gr.  
A Man may think himself, a sound Christian, a sincere Convert, because he hath red the Nature of true Conversion, because he knows there must be Faith, Repentance, hatred of Sin, Love to God, &c. but never considers how either of these appear to be in him. He mistakes the Picture and Counterfeit of Grace, for that which is real; as when a Man takes up false notions of Faith, yet he believes a God, so do the Devils, and tremble too; He believes Christ came into the World to save Sinners; so do many that never believe in him, that never Love him, cleave to him, depend upon him, submit to him as their dear Husband, Head and Saviour, as their King and Lord; nay Glory, and Boast of him: Thus many mistake Repentance, when 'tis very far from that. 2 Cor. 7.11. showing itself by those Gracious Effects working in them, that carefullness to please God, that clearing themselves of all Guilt, that Indignation against Sin and themselves for it, that fear of Sin, and of God, that vehement desire to please God, that Zeal for his Glory and against Evil, that Revenge against themselves; And thus approving themselves in all things true Penitents and sincere Converts: What small matters content the most, he may think the external bodily Exercise in Religion to be enough; and because he finds Heart-work difficult, wholly rest in the bare performance of Duties, which profits little or nothing at all, without the power of Godliness, that bears down Sin, breaks thorough difficulties, and reaches up to Heaven. How many Glory and boast as the proud Pharisee of Fasts and Alms and good Works? 
Luke 18.11.  and yet all rejected. Many think, because they are Sober and Innocent, and hurt no body, though they hurt themselves continually, that all is well. Much might be said here to convince and undeceive, were it proper to this Head. Not only the three that brings forth bad Fruit, but the three that brings forth not good Fruit, must be hewn down, and cast into the Fire: Not only the Wicked Servant, that wasts his Masters Talent in rioting, and Drunkenness, and Excess, but the Servant that lays up his Talent in sloth and unprofitableness, is a wicked and slothful Servant, and must as unprofitable, be cast into Hell. It's not enough, not only, not to Swear or Curse, or speak filthy or profanely with my Tongue, but do I praise God with my Tongue, and speak to the edifying of others, that the Ear which hears me, may bless me. So may I instance in all other Talents.  
2. Another false Glass. Men deceive themselves, when they view their Spiritual State through the Glass of other Mens Opinions of them. An Hypocrite applauds himself in the esteem which he finds with others; This the Text expresseth by rejoicing in another. John 7.47, 48, 49. Have any of the Rulers or Pharisees believed in him? Ye are deceived, ye are Accursed. Thus Men readily pass Sentence according to the Noise and Applause of the world. Now this must needs be very false, at least a doubtful, and uncertain Representation. How is it possible for others to know their Hearts; they hear their Words, see their Actions, and it may be not many of them, at lest them that conceal and hid the uncomely parts; you cover your Deformities, and appear in the best Dress to the World, and they know not your Desires, your Aims, your Ends, your Down-lying, your Up-rising, what you Love or what you Eat. Sometimes they applaud you, for that God may abhor you. How plain is that to the Scribes and Pharisees, Luke 16.15. Ye are they which justify, their selves amongst Men, but God knows their Hearts; for oftentimes, that which is highly esteemed amongst Men, is an Abomination in the sight of God. That we may be thought great Devotion, Strictness and Severity, God may know and abhor for Pride and hypocrisy.  
3. A Third false Glass. When Men compare themselves with others whom they judge much worse. They are apt to conclude themselves truly and sufficiently good, because they are not so bad as some others: Thus the Pharisee, I am not such a Sinner; nor as the Publican. This seems directly intended in the Text, and intimated again, v. 4. Then shall he have rejoicing in himself, not merely by comparing himself with others. It's a weak Argument for a Man to prove himself good, because others are very bad. What Help or Relief is it to me, if they miscarry, and I too; in Hell they shall be Hypocrites and unbelievers, as well as Drunkards and thieves, and Murderers and Fornicators. 
John 7.48 49. Ch. 9.34.  The Pharisees raised the reputation of their Sanctity, by vilifying others. This swells Men with Pride, and begets Censoriousness and Bitterness, and is so far from being a fruit of the Spirit, 
Gal. 5.20, 21. Mat. 7.3, 4.  that it's apparently a work of the Flesh, and is a symptom of hypocrisy. God never made other mens lives a rule for us to walk by, or try ourselves by. The Apostle, so good a Man, advices them to be followers of him, no further than he followed Christ. This is the great, common, and dangerous snare. My Neighbours do no more, or not so much as I, I see the best of my Friends and Acquaintance have their failings as well as I, and so had the Good Men in Scripture. I fear such and such are not right that I know, but I thank God it's not so with me. It may be they see and think as bad, in and of you, and please themselves.  
False Glass, when Men compare themselves with themselves, 
2 Cor. 10.12.  and find that they have given over the practise of some sins, which they formerly walked in, and taken up the performance of some external exercises of Religion, which before they slighted or neglected, they upon this, conclude, that they are sound Christians; as when the Drunkard refrains his intemperate Cups, and preys in his Family, but Partial Reformation is consistent with a state of Ungodliness, as we see in Ahab, 1 King. 21.27. and Herod, Mark 6.20. Sin may be left when it's not mortfied, we may be weary of the World, before we are weaned from it. Lust may shift from one extreme to another, Rom. 2.22. thou that abhorrest Idols, dost thou commit sacrilege; some turn from one prodigality, and excess to covetousness; others from a penurious scraping Life to extravagancies and spending. Some, their Lusts leave them as uncleanness and rioting, before they leave them. And yet how many deceive themselves with a little partial amendment without any real, thorough, and universal change. 
a quatenus ad omne valet consequentia.  Do not hate sin as sin, and so hate every sin; as he that hates a Toad, as a Toad hates every Toad, the nearer it comes to him, to his bosom, the more start from and cry out against it. A Swine may be in a clean Pasture, yet the nature is not changed, but it gets to the Mire, and will wallow in it again. Where this real change is, its from a Lion to a Lamb, an heart of ston made an heart of Flesh: 
1 Cor. 6.9, 10.  all old things are done away, and all things become new; such were some of you, but you are wasted, but ye are sanctified, but ye are justified in Christ and by the Spirit; cleansed from all filthiness of Flesh and Spirit, and sanctified throughout in Body, Soul and Spirit.  
3ly. Self-deceiving Conclusions, when Men put fallacies on themselves.  
This may be done two ways.  
1. When the Proposition they lay down is true, but the assumption is false, or they draw inconsequent Inferences from true Propositions, but still the conclusion is false.  
2. When they build on false propositions, as if they were true.  
1. When the Proposition is true, but the Assumption is false. e. gr.  
He that believes shall be saved, John 3.18. Acts 16.31. and then assume, but I believe, and conclude therefore I shall be saved. The promise is most true, but many err in the application as to themselves, when they are really destitute of that saving lively working Faith, to which the promise is made, Now would Men take pains, to search what manner of Faith that is, which is sowing: A Faith that worketh by Love, 
Heb. 11.1.  a Faith that makes things absent really present; such receive Christ as King, Priest and Prophet, 
John 1.12.  as your Head and Husband, as your Life and Salvation, as your All, and receive power to become the Sons of God; that is to Love, Honour and Fear God as your Father, and are made like unto him; and then on the other hand would they bring their Faith to this Touch-stone and trial, they might find it nothing so, but Presumpsion and Delusion. So for Prayer, Rom. 10.13. Whosoever shall call on the name of the Lord shall be saved; but I pray daily, therefore I shall be saved: But then search what Prayer it is that is well-pleasing to God, and God to the Soul. It must be sincere and fervent, and of the Righteous, Pray and not faint, Pray with the whole heart, not regard iniquity in the heart. Jer. 29.12. Ye shall call and pray, and I will harken; but mistake me not, it's not any kind of Praying. v. 13. Ye shall seek me and find me, when you shall search for me with all your heart.  
2. When Men lay down that for truth in the main Proposition, which is indeed false; and then the ground-work failing, whatsoever is built upon it must needs fall. When Men make those Characters and Marks of Gods Children, which God made not so, nor will own. Thus Men thorough wilful ignorance, sloth, and inconsideration, will run themselves into destruction, say God and his word never so much, nor so plainly against it. Men are not so gross, as to declare, they will run to Hell, and not harken to God; though some are so bold and impudent, as to declare against Gods Commands, and say they will not obey. Yet others are more modest and cunning, and will pretend somewhat for their sloth and sinful condition, and hope, at least pretend, all will be well, though they scarce believe it themselves.  

Prop. I.  That such as live under the Gospel, are baptized, own God, and Christ, and the Word, hear the word, receive the Lords Supper, red the Bible, Pray in their Families, shall be saved: But I am the person, therefore I shall be saved. Here the Assumption may be true, and yet the Conclusion may be false, because the first Proposition gives a very imperfect Character of one that is truly Godly and shall be saved; for neither one, nor all these things together make up the description of a truly Godly person. These are great external privileges, but you scarce believe so of many that you know, who enjoy all these that you judge are Covetous, Proud, Bisterous, False, Wanton, and what not. What think you of Judas, and many others; many hearers of the Prophets. Ezek. 33.31, 32. Isai 5, 8.2, 3. and many Followers of Christ and the Apostles. The Word tells you plainly, they were not all Israel that were of Israel.  
2. Prop. That such as prosper in the World are beloved of God with saving Love; but I prosper, therefore. The Assumption may be true, yet the Proposition is false, and so may the conclusion be also. Because such as are hated of God may prosper in the World. How many think surely, 
Ps. 37. Ps. 73. in his infoelicius foelicitate peccantum.  God doth not hate me, so as to cast me off. I go on, and prosper, and wrong no body, though I do not pray and red, and repent, and discourse Godlily as others. This Conclusion is falsely drawn, Psal. 53.21. These things hast thou done, or not done otherwise as I commanded, and I kept silence, therefore thou thoughtest I was altogether such a one as thyself, as if I liked thy course. But thou art deceived, and that thou shalt soon know when I reprove, or severely punish thee, and set all thy sins in order before thine Eyes, not one forgotten; therefore take the advice, v. 21. Now consider this, least thou be utterly destroyed. So Eccles. 8.11. Because Sentence against an evil work is not executed Speedily; because God doth not strike down the Drunkard on the Ale-bench, quaffing and swearing, nor strike the prayerless wretch dead, 
Heb. filled.  as he goes into his Bed of sloth and security, therefore your Heart is fully set, or carried with full Sail, as the 70 understand it, or as some, is bold and presumptuous; that there is no danger. Ay, but 12, 13. v. it's their mistake, though he does evil an hundred times, and his days continued, yet it shall not be well with him, nor shall he prolong his days; that is very long, it's but a shadow. But should he live an hundred years quiet in sin, he shall die accursed, men may be preserved in, and delivered out of great Troubles, and yet not saved from Hell. 
Mat. 18.27, 34.  That was but a Reprieve and Temporary deliverance, and pardon of that unmerciful Servant  
They that have been long, and sorely afflicted, are in a likely way to be saved from wrath in the life to come; but I am Poor, or full of Pain, or crost in the World many days, 
Isa. 26.10, 11.  and therefore I hope God, will pity and save me. Thus Sinners abuse Gods dealings every way, if they prosper and live long, then they presume and abuse his forbearance and bounty; if God strikes them and crosseth them, then they murmur or hope that's all, and it's as much as your sins deserve. It's true, afflictions are ordinarily attendants on Gods Children in this Life, 
Heb. 12.5.  God loveth them, and deals with them as Sons, and not as Bastards, but yet God sorely Chastises the wicked in this Life, some drops of their scalding wrath falls on their heads here, before the fierce shower of his vengeance overtake them. He does skirmish with Sinners here, but then poure out the full Vials of his Wrath; he reserveth them for the day of Judgement. It's when afflictions do Men good, purge away their Sins, yield afterward the peaceable fruit of righteousness, that they prevent future wrath. A Righteous Man falls and riseth again, but the wicked fall into the miseries, as one falling down a Precipiece, or steep Hill, never stop till they come to the bottom of Hell. Alas, you can't think your Sufferings can make amends for their Sins; if they could they would not turn hence, 
Rom. 8.18.  nor compare between those sufferings and that Glory, though they may work and fit us for that Glory. 2. Cor. 4.17.  
He that doubts not of his good Estate, 
Prop. IV.  but finds Peace within in his Conscience, is in a good safe Condition: But I thank God, I have no trouble, nor ever had much; I Sleep, and Eat, and Drink, and Work, and Laugh, and am Cheerful, and know no inward Sorrow or Remorse: And do not Hundreds and Thousands more, that you see nothing in them commendable or praise-worthy. It's better you did search your Hearts, find out your Sins, were troubled. God says, Blessed are they that Mourn, 
Mat. 5.1.  that is for Sin, they shall be comforted, and Blessed are the poor in Spirit, and the meek; and bids those that are weary and heavy laden to come to him for rest for their Souls, 
Mat. 11.28.  and not find it in themselves: He dwells with delight in the humble, 
Isa. 59.15.  broken and contrite Soul, to receive him; and a broken Spirit is well pleasing to him: Now their Peace may be from ignorance, or carnal security, or hardness of Conscience. How sad is it, that Men should deceive and render themselves on this account; better weep now for Sin, then weep and wail and gnash the Teeth in Hell for ever.  

Prop. V.  Such as speak against Sin in others, are safe themselves, but I cry not against the Pride of some, the Covetousness of others, and indulge himself in greater. Mat. 7. begin. Some can see a Mote in anothers Eye, and not a Sin so big as a Beam in their own. You may hear persons notoriously Greedy, and Covetous, and condemn others for the same Sin. How large is appearance on that, Rom. 2.2, 3. Thinkest thou, that thou shalt escape the Judgement of God, because thou Judgest another. Nay, you may condemn that for Sin which is not so in others, and you guilty of great Sins. 
Mark 7.5, 6.  Christ Condemns this uncharitable censerious Spirit, and checks it severely. None can think that Christ justified the Adulterous Woman, only bids them look at home; except you repent you shall likewise perish, that think Gods Judgements just on others, their turn is coming also. The Scribes and Pharisees condemn Christ for Sabbath-breaking, for eating and drinking freely with Sinners, &c.  
I might name many others, as they who live honestly, and pay every man, 
Mat. 19.20.  and serve God as other men do, are well enough. Such as profess the true Religion: I own the Articles of our Faith, keep my Church, am against those that are not of my Religion. A Man may be of the true Religion, and yet not true to, and in his Religion. Psal. 73.1. 
Tit. 1.16.  Truly God is good to Israel, ay to such as are of a clean heart.  
All the Application I shall make at present as to this head, is to beg you to apply it all to themselves, say I am very apt to deceive myself, and be miserable undone. All I am and have lye at stake, I am like to throw away all. Nay, I am doing it, whilst I am in this body, now casting for Heaven and Hell, and I see not only the most of others, but I am like to perish.   

CHAP. II.  Part. 2. Ver. 4. But let a Man, &c. 
THE proper means to rectify mistake, and save ourselves. Herein we may take notice of,  
1. The Persons that ought to make use of this Prescription. Every man.  
2. The matter or thing prescribed.  
( 1.) The Act; Let him prove  
( 2.) The Object with its specification, His work and his own work,  
Obs. It's every Man's Duty and Concernment to prove his own work.  

Heb. Set your heart on your ways.  Proof. We have God's express Charge for it, Hag. 1.5, 7. Thus saith the Lord of Hosts, thus saith Jehovah, Consider your ways, and then helps them in this work, consider what your carriage hath been towards God, and what his dealings have been with you. Want of serious consideration is the grand cause that most miscarry; they will not be at leisure to sit down and think how 'tis with them, whither they are going, and whether God approves of what they are about, and will at last say, Well done good and faithful Servant. The Apostle useth many words, 2 Cor. 13.5. Examine yourselves whether you be in faith; alas! most doubt not of it, but they are; ay, but prove your own selves; and again, know you not your own selves; and its such great concernment, that Christ must be in you, or you are reprobates. Not Christ's name on you, or Christ preached to you, or owned by you enough, but Christ in you the hope of Glory; or else you are {αβγδ} not approved of God, Reprobates, cast away.  
1. The Persons [ every man] of what rank or condition soever he be. Magus, 
Rom. 13.3, 4. 2 Cor. 2.17. 1 Tim. 4.15, 16.  must prove your own work, and Minus their own works, so must Parents, Children, Masters, and Servants. Each must mind their Places and Relations, and all their respective Duties.  
But especially every man must prove his own work with respect to his Spiritual State, whether his work be such as is from a sound good Heart or no; whether he be in a saving condition, whether he is like to be saved or lost for ever.  
Reasons. 1. Every Man is prove to deceive himself, every Man hurts and wounds himself, and is like to destroy himself; all the Devils in Hell and Men on Earth could not do this, if we did not help on; now its fit the Remedy should extend as far as the Malady, good and bad are apt to be mistaken, good men mistake and miscarry much, Bad men to all Eternity. This is Epidemical, an Universal disease. Some are wise for one thing, some skilful in other matters; some neglect their Shops, others their Cattle, some regardless about their clothes, many hurt their Friends, but all herein agree, in being apt to delude their Souls. This runs thorough all Mankind; Wise-men, Learned-Men, Stout-men, Poor-men, Trades-men, all sorts are busy in deceiving themselves.  
2. Every Man must do this for himself, or none can; others may persuade to it, give Arguments, Counsels, lay down Rules, but each Man must do this for himself. The greatest Lord and Prince, the most dainty tender Lady, such as have all other things done for you, your Houses built, their Meat provided, their work in Field and House done by others, must do this each for themselves; or they are undone. Others cannot love God for us, hate Sin for us, believe in Christ for us, do good Works for us, no more then they can eat and drink for us, and we live by it, and get nourishment from it. The Master and Servant, the Mistress and Hand-maid must each pray for themselves, mortify their own Lusts; as they cannot do it for us, neither can they know how we do it, whether in sincerity, or hypocrisy. We may be proud or filthy, or profane in our thoughts, in splendid duties, who knows our Hearts? Who calls us to an account when we lye down, what we have done all the day, therefore had we great need to look to ourselves.  
3. Every one must give account to God himself, and for himself; who can answer for each other at that great and terrible day. You see every person is singled out by Death, here one, and there another. No company called to assist or Answer; a whole Family or Town lays a single Corps into the Grave, and all go each to their Houses, and the naked Soul appears alone before God's Tribunal to give an account. Every Man must die for himself: David cries out, O Absolom, my Son, my Son, would God I had died for thee. No, David, no, that young Gallant must go himself, and answer for himself.  
4. Every Man must have rejoicing in himself, or bear his own burden. Every one must go to Heaven or Hell for himself; I shall be undone or saved myself, and therefore it's fit I should try my own work.  
2. The matter or thing prescribed, and therein,  
( 1.) The Act {αβγδ} the word imports many things.  
( 1.) To discern, 
Luk. 12.56.  i.e. upon former observation to make a probable canjecture. How is it that you do not discern this time {αβγδ} cannot you guess that this time is near? Though we cannot fully know our hearts and ways; yet if we are wise and watchful, we may give a shrewd guess. We do but guess at the distempers of our Body, and throw in physic at all adventures sometimes, but we are sure of what is good for our Souls, and we may find out the Distemper, and the Cure. A Man that's running behind-hand in his Trade may soon guess it. But if men will never cast up their Accounts, looks over their Shops, &c. then are they cast into Prison e're they are ware of it; as many are into the Grave, into Hell, and will cast up nor account.  
2. To prove by Trial or experience, Luk. 14.19. {αβγδ}. The Oxen, I go to prove them, i.e. make an experiment whether they will work or no. Thus should I go to prove them, i.e. make an experiment whether they will work or no. Thus should we try our Prayers by praying earnestly, try our Faith by the exercise of it. It's a blessed thing to have the sweetness of Love in loving God; to have the comfort, and evidence, and satisfaction of Humility and Meekness and Patience, in the use and exercise of them? it's much more than all we red or hear of it. What is it for me to red of Abraham's offering up his Son Isaac, of Job's Patience, of David's Prayers and Praises, and high exaltations of God and his word, unless I have those Graces, and can red the same Psalms, with the same Spirit and Heart. David is gone to Heaven, this is left for me, not barely to red, as Children their lesson, but breath out my Soul, in, and with them. Can I say, As the Hart, 
Ps. 42.1.  &c. So, not only David's Soul did, but my Soul now doth thirst after God, the living God, and so the 119 Psal. Why should you not endeavour to red it all over as the Psalm. Or that my ways were directed, and my Soul breaketh; or how I love thy Law. Would you prove your Hearts, your Tongues, your Lives, your Graces, your Duties, try them by use and exercise; see what you can do at the work of God. Many sad and dejected are still looking back for evidences; do you fear your want of Love, love God and Christ presently. 
Rom. 5.1.  The Apostle seems to be actually exercising Grace in the presence of God; we are justified, have peace, have access, we now stand, and now rejoice, and as to troubles, 
v. 3, 4, 5.  they work present patience, and patience experience, {αβγδ} we experiment it, and have present hope of future Mercy, the love of God being now in our Hearts.  
3. 
1 Tim. 3.10. {αβγδ}.  To make enquiry in order to some Judgement to be passed hereupon. Thus Candidates of the Ministry are first to be proved, and such need to be qualified for the work with Gifts, and should consider their own Abilities, natural or acquired, before they be tried by others. So we that hope for Heaven, should try our State and Work, before we appear before Gods search and trial.  
We should put searching questions to ourselves, have I competent knowledge, have I done my Master's work on earth. Am I now ready to die, can I upon good grounds rejoice in hope of Glory. If you would search and judge yourselves, you should not be judged, at least not condemned by the Lord. Pass a right judgement on yourselves; say not all is well, when it is not so.  
The result of these Three Heads is this, He that would wisely, faithfully, and for his own good, prove his own work, he must, 1. Wisely observe. 2. Make experiment; and 3. Truly pass a Judgement on it.  
4. The word, {αβγδ} is Metaphorical, taken from,  
1. goldsmiths, in trying and proving their metals. critics say, the word is proper to their mystery, and that the Holy Ghost alludes thereto, 1 Pet. 1.7. The trial of the Faith more precious than that of Gold by Fire; when it can bear the trial of Afflictions and Persecutions, and that Jam. 1.12. Blessed is the Man that endureth temptation, 
1 Cor. 3.13.14, 15.  when he is tried. Goldsmiths prove their metals two ways, for two ends.  
( 1.) By the Fire, to separate and consume the Dross, and brighten and form the Gold. God casts his into his Furnace, and his end is to purge and take away sin, Isa. 27.9. That the Iniquity of Jacob may be purged, and this is all the fruit to take away the sin. Thus shall every Mans work be tried by Fire at last.  
2. By the Touch-stone, to discern good Mettal from counterfeit, Gold and Silver from Brass or Copper; The Mettal being proved, tried, and found good, is {αβγδ}, allowed currant, and then hath the Kings Stamp on it. Persons that upon trial are found sincere, are {αβγδ}, 1 Cor. 11.19. 
{αβγδ}. Phil. 1.10.  That the sincere may be made manifest; that ye may approve things that are Excellent, that ye may be sincere.  
2. The Taste-trying Meats, such as are Savoury and Refreshing, unsavoury, Phil. 1.9, 10. Abound in all judgement, that you may approve; try or discern what is excellent and good, try the Spirits, whether false or sound: 
1 John 4.1. {αβγδ}. 1 Thess. 5.1 2 Cor. 8.8. {αβγδ}.  Prove all things, taste and try all things, and hold fast that which is good; and after this try your own Graces, prove the sincerity of their Love. Taste and see that the Lord is Gracious.  
Having tasted now the result and moral of all this consists in,  
1. A sincere impartial trial upon enquiry, Lam. 3.40. Let us search, and try our ways. This calls for serious consideration from resolution and hearty endeavours, to find out how 'tis with our Spiritual State; not put it off slightly, but labour to search to the bottom. Could Men be brought to this once, there were some hopes. Some slight superficial inquiries you make, but not go to the bottom; not as by Fire, not bring all to the Touch-stone of Gods Word; not roll and chew it, till taste whether it be bitter or sweet.  
2. An upright passing of judgement according to Truth, when you find it dross and trash, let the fire consume it; throw what is filth and rotten to the dunghill. Say, thus I am, and thus I do, I am undone; I am not sound, all is out of order. Say( as Paul to another) My Heart is not right with God, I am in the gull of bitterness and bond of Iniquity; and set it home, till you feel it sink under it: Weep and refuse to be comforted. Say, what is all the World to me, when I am perishing, falling into Hell.  
3. A judicious allowance upon good Evidence, Rom. 14.14. I know and am persuaded by the Lord Jesus, that it's not unclean: When I find I am indeed in the way of God, to hold on, and hold out, and not stagger; stand to it and own the fault, whosoever speaks against it. I know in whom I have believed and am persuaded, &c.  
4. A Mans approving himself, and his Work.  
1. To God, 1 Cor. 4.4, 5. I value not Mans judgement, he that judgeth me is the Lord. How often do good Men appeal to God? David Psal. 26. begin. Judge me O Lord; thou knowest thy Servant. 
1 Chron. 17.18.  O Blessed comfortable appeal: So did Jerimiah, Chr. 12.3. So Hezekiah, Remember Lord how I have walked; Thou knowest, said Peter, that I love thee. How often do Gods servants say, God is my Witness, and my Record is on high.  
2. To other Men. Thus the Apostle Paul often appeals to his people to their very Consciences, as far as they could know and observe him, that his desire was to do them good. Thess. 2.1. yourselves know our entrance; v. 5. We used not flattering words, as ye know. We are made manifest in our Consciences; we are bid to keep Consciences voided of offence towards Men, as well as towards God: And its well, when those that most know us, can speak best of us; the Hypocrite is the strangers Saint. Will thy nearest Relations know thee to be a Holy, humble good Man; thy Chil-know thy care over them, watchfulness, warning, counsel, Holy Example; and so the Servants and Neighbours, and those that have dealings with you in your Trades and Places.  
3. To a Mans own Conscience, 2 Cor. 1.12. This is our rejoicing, the testimony of our own Conscience. Some think that it's impossible, 
Cum alio sit animus, dicitiscientia, cum, se ipsum conscientia.  but an Hypocrite must know his own hypocrisy; how he deals doubly and falsely with God and Man. Now then, should but Conscience do its Work; that would deal plainly and faithfully. It's Gods Vicegerent in thy Breast. Say, when thou appearest to Man plausible and commendable; but what sayst thou Conscience, is all well, art thou sincere in what thou dost?  
Secondly, The Object. His own Work. Two things must come under Trial.  
1. The state of a Mans Person, whether he be born again or no; whether yet in a state of Nature, under the power of Sin, or brought over to God. 1 Cor. 11.28. Let a Man examine himself; not only as to Actual, but his Habitual fitness.  
2. A Mans Work. {αβγδ}. Enallage numeri. Work for Works. Rev. 22.12. I come to give every Man according as his Work hath been. This must take in every thing that a Man Works. Whether such Works are wrought in the Heart, as thoughts and affections. Isa. 32.6. His Heart Works Iniquity. Or such as are outwardly discovered, as his Words; for they are comprehended under Works, Mat. 12.36, 37. God judge according to your Words. Chap. 16.27. It's according to yuor Works. And all his Actions, which are of several kinds, and every one of them must come under Trial. e. gr.  
1. Natural; such as are Eating and Drinking, using Apparel, Sleep, Recreations, and Labour, about our Bodies; for though those in themselves be things indifferent, i.e. neither morally good or evil, in the use and end of them as they are circumstantiated, they are not indifferent. We should inquire as to the matter of Food or clothing, whether what is proper as to the quantity, whether not too much Sleep, too much Drink, too much Food, as to the Season, whether we mind it not as Martha unseasonably; and as her also, as to the measure and manner, whether not too much troubled and careful about it; 
Mat. 6.25.  inquire whether we do not take too great delight in it, promise ourselves too much from it: We may undo ourselves about these careful innocent things. As more are killed with too much good Food and Drink, then with poison; so more are undone and lost eternally by too much care, 
In licitis perimque vis  and delight about those lawful things, then by Murder, or Whoredom, or Swearing: Men are not awar of the danger here. Whereas, other Sins slay their Thousands, this Worldliness kills its Ten Thousands. Now Men judge this Sin in coveting what is others; but I may have an Earthly Heart, and make up a Worldly Life by Worldly Cares and Fears, and Desires, and Hopes and Griefs, though it be about mine own Estate.  
2. Civil, as about our Calling, Transactions, Relations &c. Here we must try our Work, whether we follow our employment in obedience to Gods Command; whether we are just and upright in our dealings, and dare not wrong; whether we are faithful and pitiful, and kind to others; whether we promote and rejoice in others good, or envy and be-grudge them; whether we are good Parents, and watch over our Childrens Souls, as those that must give an account; whether dutiful Children, Religious Husbands and Wives. How many live together only to Eat and Drink, Sleep and Work together, 
Eph. 5. ult. Ch. 6. beg. Col. 3. ult. Ch. 4. beg.  and not to Love together, to Pray together. What a dreadful meeting will there be between wicked Parents and ungodly Children, between carnal Husbands and Wives, that it may be are living to each other, and to their Children, but no Love to God, nor toward others Souls: Live years together, and not one word of God or Heaven, or enquiry about each others Souls. Did Gods Word take place, what Blessed Magistrates, Ministers, Parents, Children, Masters and Servants should we have. If God should sand a Messenger to inquire in Towns, Parishes and Families, how matters stand, what they do and speak all day. How few can give a plausible account to a self-judicious Man, with a great and terrible Messenger( I mean Death is coming, and he will not knock at door and crave admission, but will break in and drag you forth before the great God, and then and there must you give an account.  
3. Sinful. These must never be approved, but must be preached out to promote our Repentance; but we should bring them to the Light, 
John 3.20, 21.  that they may appear to be evil, and be exceeding sinful, and be reproved. We should aggravate our sins, and lie low before the Lord, be ashamed and confounded, God is very angry, when Men will not say, what have I done? Thou sayest, I have not sinned, I am innocent. 
Jer. 2.35. ch. 8.6.  Says God, I heark'ned and heard, no man that repented. Were they ashamed? God answers, Nay, they were not at all ashamed. This is our great work to search out any secret wickedness, hid and conceal none; to judge and condemn ourselves, that we may not be condemned of the Lord. David and Asaph, and other good Men's sins kept them humble and broken all their days. I have them still in mine Eye, and am humbled. Thus you may make a good use and improvement of such bad work, the more to condemn yourselves, and justify God, advance for Grace, and admire and prise Christ Jesus.  
4. Good works. Here we should inquire whether our works be good, whether for matter and manner right, whether we are constant, and steadfast, and abounding, 
{αβγδ} without Hypocrisy. {αβγδ} her burning.  cheerful and sincere in doing good. Here we are to inquire not only that it's done, but how, Rom. 12.8. He that giveth let him do it with simplicity, he that ruleth, with diligence, he that sheweth mercy, with cheerfulness. Let love be without dissimulation, ver. 11. Not slothful in business, fervent in spirit, serving the Lord, ver. 12. rejoicing in hope, patient in tribulation, continuing instant in prayer, {αβγδ} from {αβγδ}, strong in Prayer.   

CHAP. III.  
THE Third Part of the Text is a twofold Motive to persuade Men to make use of this Prescription, which may serve as two Reasons to the Doctrine.  
Reason I. An impartial Examination, and a well grounded Approbation of a Man's own Work, 
2 Cor. 1.12. 1 Joh. 3.21.  will administer matter of holy and warrantable rejoicing in himself. The word {αβγδ} from {αβγδ} the Neck, the stretching out the Neck, 
Luke 21.28.  not as an Indication of Pride, but lifting up the Head, raising up Faith, Hope, and Joy; it signifies boasting, and rejoicing, and glorying, the Soul filled with inward delight, unspeakable Joy, boast of Grace and Mercy; not to ascribe to himself, and despise others.  
( 1.) But the Principle or Ground of his Joy, is Inward and Spiritual, raised and cherished in him by the Spirit of God, Rom. 14.17. not meat and drink, but joy and peace in the Holy Ghost.  
( 2.) The matter of his Joy, or the thing wherein he rejoiceth, is Internal, not in things without him, not in Soul, Estate, good Name, but in a sincere Heart, holy Desires, true love to God, and God's love to, and in him, Psal. 4.6, 7. The light of Gods Countenance, the Apostle says, This is our rejoicing, let others say in other things: The Hypocrite, this is my rejoicing, the Testimony and Applause of Men: The Worldling, this is my rejoicing, the increase of my Corn, Cattle, and Money; but David, Psal. 17.14, 15. turns his back on all these, men of the World that have their portion in this life, their belly filled with hidden treasures, full of Children, and leave their Wealth to them, and yet as if to say, Much good may it do them and theirs. As for me, I will behold thy face and be satisfied.  
Now this Joy and Comfort is secret, 
Pro. 14.10. 1 Joh. 1.4. Joh. 16.22.  hidden from the World, sweet and full, satisfying, and refreshing; lasting Joy, and Peace, such as the World cannot give, nor take away.  
II. Every Man had need look to himself in all, because every man must bear his own burden; that is his own sin, the guilt and weight of it, and the sad effects, bear the burden, of his account at the great day; and if found guilty, must bear the burden of wrath that must be laid upon him. It cannot be understood as if we should not bear others burdens of weaknesses and afflictions, that is required in v. 2. {αβγδ} here {αβγδ}.  
But I shall rather run these two Heads into Application, and press them as two Cogent Motives.  
Applic. More general, be persuaded then to look to yourselves, and see all be right and well, that you are truly good. Two grand Motives.  
1. If you are lost, and miscarry, you are miserable, irreparably lost.  
2. If you are sound, and saved, you are unspeakably happy.  
1. Then know, if you loose and deceive yourselves, the whole World, Heaven and Earth, and all in it, is nothing to you. What are all the concernments of this life and another to me, if I come under the wrath of God to all Eternity.  
1. There is poena damni. 2. Poena sensus.  
1. Consider what you loose, if you deceive and loose yourselves.  
1. A sinner loseth himself in all he is, Body and Soul, who could believe this, that any would thus deceive, and destroy themselves, he looseth his reason and understanding; he is at present a Fool, distracted, chooseth toys, pleased with Feathers and Bubbles; nay, sports in poison, chooseth Death and Cursing, Wo and Misery, Prov. 26.18, 19. As a mad-man that casteth fire-brands, arrows and death, so is he that deceiveth his Neighbour, and thereby himself, and saith, am I not in Sport? It's a sport to this sinful Fool to do himself and others mischief. It's a ghastly dreadful fight to see a man cut and knock himself, tear his own flesh, 
Pro. 10.23.  as Mad-men.  
What a sad condition is that Man in, that feedeth on ashes, not on Bread, a deceived heart hath turned him aside, that he cannot deliver his own soul, nor say, is there not a lie in my right hand, Isa. 44.20. He looseth his Head, not know God and Christ, his Heart not love him, his memory not retain good, his will not able to bow and yield, though for his own good, but hurried on as a headstrong Horse to his ruin, his desires not breath after God, his fears not afraid of sin or judgement, and all his true joy, only a little crackling of Thorns. Loose his Health, sick at Heart, 
Isa. 1.3. Rom. 3.11.  unsound all over, not a sound whole part. Loose his Life, quiter dead, Eph. 2.1, 2. past feeling, ch. 4.19. know not, nor feel its Wounds, nor smell his own filthiness, no more than the rotten bones in your Sepulchre. Dying every day towards Hell and Eternel Death, he hath lost his Eyes, not see, deaf and dumb, what a dismal sight is this? A Sinner quiter lost as to Body and Soul in this life. He only seems to see, and hear, and speak, 
Isa. 29.8.  he dreams that he hates, but in the morning of the Resurrection, awakes and there is nothing.  
He is losing all this here, and at Death stripped of all together. In old Age he looseth his Eyes, his Hearing, his Taste, &c. 
Eccles. 1.12.  Death sends his harbingers and fetches out part of the old House, and on a sick Bed; death spoils and rents in pieces, its a ghastly sight, to attempt to speak and not be able, no understanding, no memory, no strength to move, gape and gasp, grown and sweat; that all is gone before the House falls, and then what a loathsome object is a dead carcase, a filthy lump, stink presently, noisome and rotten; but oh what is become of the Immortal Soul? Can this loss be expressed? Can it be repaired, loss of all together? What can be more poor, base and empty than a dead loathsome stinking Carcase. Who would buy it for a farthing; nay, who would not give many to be rid of it. A Body that was decked and gaudy, strong and lively, pleasant and beautiful, now deformed, weak and dishonourable, and then they loose all that did accompany it to make it pleasing and desirable, as ease, and strength, and comeliness. Nay, they loose all the peace and quickness of the Soul, and have horrors, and blackness, and fears, and confusions. He had a wise head, a plotting Brain, and a fluent eloquent Tongue, a grave and winning deportment, all gone and lost.  
2. He that looseth himself, looseth all he had or seemed to have.  
( 1.) As Bread, and Drink, and clothing, and Houses, and Fields, and Friends, now a small hole in the Earth encloseth him in Boards, and covers him up amongst the dark Clods. These things Sinners hold fast here, and let go God, and Christ, and Heaven; ay, but then they loose all these, all swallowed up in the Grave, Ps. 49.17, 6, 7. they carry nothing with them, 1 Tim. 6.7. Job's case was said to lose all in a day. How many thousands lose more every day by Death? As to Food and Refreshments, Dives starved to all Eternity, not a drop for his Tongue, not a crumb, that had a full Table, and Cup, and Servants to attend; now Worms wait on him, creep over him, feed sweetly on him; he that before spake so big and loud, that made others tremble, nor the Worms afraid of. God says to the Rich Fool, when he calls for his Soul, then whose shall those things be whose, soever they were, they were none of his: His Barns and Corn were his the Day before, that Night all nothing to him. Here we have Divisions, Sun, Moon and Stars, Earth, Sea and Heaven, Meadows and Corn-fields, lower Rooms and Chambers, Fire and Bedding, Eating and Sleep, Acquaintance and Friends, Stories about the Times, and other Affairs, hear of one great man, another Mans chat; businesses and matters here and there; hear of, you think and talk of them; but even once struck dead, what's this World lost and dead to thee, no more to see, and know and discourse. No friends go into the Grave with you, unless it be to lie and rot there with you. Tender Fathers and Mothers, no more embrace their sweet, now clammy and could Babes; the Children cry and roar, and pinched and whipped, and the tender Mother lies in the Grave with her arms by her side wrapped up; no more tender Embraces, no more compassion, pity, help; when sick, turn them to the other side, when throat-scorcht, dry, apply moisture, give a Cordial to the fainting Spirits, hold the aching Head; but when dead, lay you in the dark could silent Grave; and if weep over the Grave, it does you then no good, they return home and fright them. Who weeps for the Grandmother that is dead and rotten. How can you thus throw away yourselves?  
Obj. But you will say none can prevent this, good Men also thus perish.  
An. Ah, but they shall rise again Glorious and Beautiful, strong and lovely. 1 Cor. 15.44. and Phil. 3. last. Who would thus destroy such an excellent fabric as the body is, and all its concomitants.  
2. Withall, the Man loseth all Spiritual Mercies and Comforts, that were afforded to his Soul. Now he is weary of Ordinances, Sabbaths, the Bible, Sermons, but then no more of them; 
Pro. 1. ult. Heb. 2.3. Ch. 10.29.  nay the slighting and abuse lye heavy on them, to their greater Condemnation: Good Men value them now above Gold, bewail the loss for a little time. Psal. 42. beg. Thirst and Cry, many tears are undone without them; but then not so much as Christ to weep over them, or that thou hadst known, but now hide.  
3. He loseth what he might have been and had; he might have been softened and tender, but now hardened to all Eternity. An hard Heart is the heaviest judgement; he was offered to be pardoned, healed, purged, and Sanctified. Now he hath no more calls, no more stirrings of the Spirit. The accepted time, the day of Salvation is over, no Ministers sent after you to woe and entreat you: No, God says, Rev. 22.11. 
2 Cor. 5.20  Let him that is filthy be filthy still, &c. I would have cleansed and saved him, and he would not. O dreadful, to have Lusts raging for ever; it's a mercy to have one Lust conquered here, and but then their Sins they lived in will be raging and not satisfied; there the Drunkards Throat is scorched with thirst, and not the least drop; the filthy Adulterer rage in his Lust, and burn and scorched, gnaw and rend his bowels. You might here have had precious Graces; but there is no Faith, no Patience, no Hope, no Love to God and good; you might have had peace in believing, comfort in troubles, but there is all horror and amazement: 
1 Pet. 1.7.  Here Gods comforts delight good Mens Souls in affliction, 
2 Cor. 1.3.  but There is no relief. 
Psal. 94.19.  You might have been a Child of God, and Heir of Glory, now Blessing and Praising God amongst Saints and Angels; but now you are roasting and roaring amongst Devils. Some think this the greatest torment of Hell, a sense of the loss of Gods presence and favour. You might have prayed, and wept, and prevailed for Mercy; but Ten Thousand Tears prevail not now for one drop of Mercy. Lose all the precious full and free promises and proffers of Grace and Mercy. 
2 Cor. 1.1.29. Tim. 4.1.8.  All Yea, and Amen in Christ. All Nay, and nothing without him. All run in the Channel of Godliness, then all the Curses are in the way to Hell.  
4. He loseth all his hopes of having it better, there was a time you had hope, but Death is the last change to Hell or to Heaven. The sinners hope gives up the Ghost with him. Job. 8.3, 4. 
Jo●. 11. Ch. 27.8.  Hope is a blessed support to believers, were it not for hope the Heart would break. That hope of Glory support men, under all afflictions in old Testament and new. David and Job, 
Psal. 42.5.  and the Apostles, and all with them. Why art thou cast down? A Sinner can tell reason enough, why he is cast down: He may rather ask, why art thou so merry O my Soul, that canst not hope in God. How sad is this wretches condition?  
5. He loseth all he does; all his thoughts, all his words and works, all his pains and time, all his worldly labour, and all his duties, nor thanks for all; spend his strength in vain, care and fear and trouble, and weep and run, and ride and work to no purpose.  
6. He loseth Eternal Mercy to come; all that is in Heaven. O the joys and comforts others have in a God, in a Christ, in your Father, in their Saviour, and this for ever. It's much to lose a Life here, but what is it to lose Eternal Life; what is the loss of a House, to the loss of a Kingdom? what the loss of a dying Father or Mother, though loving and tender, to the loss of an Everlasting Father, whose love and mercy is Everlasting also? Doth a Mother weep at the Grave of a sweet Child? Who can with tears of blood bewail enough a Soul that hath lost God? Isa. 54.7, 8. 
Rom. 5.4, 5. Modicum illud vocas Domine, &c.  For a small moment have I forsaken thee, in a little wrath I hid my face from thee for a moment. Says one in the place, Lord, dost thou call that little, small and for a moment, when thou hidest thy blessed face, it's Death, it's Hell, it's Damnation: Or what is it then when God hides his face for ever?  
Methinks you that red this, should think and say, it belongs not to me, God forbid; yes, if thou carelessly lose, and foolishly deceive thyself here, thou art the Man. Thou art angry if lose thy cattle, thy money, thy House, thy Friends; lose thyself, and that thou boastest much more, yea, all is lost.  
2. I come to the Second Part. Tribulation and Anguish will cease on Body and Soul too; 
Pana sensus.  couldst thou die, be amnihilated, sink into nothing, it were somewhat, but thou shalt live to be sensible of all this loss, in this life and that to come: I shall not multiply Heads.  
The great wrath and anger of God that is Almighty will fall on thee, 
Nahum. 1. beg.  and who can express how great that is. red what God hath done of old, hear and observe all his dealings now with Sinners; how many sweat, groan, roar, and yet not eased, unexpressible pain and torment fall on the Body; the eyes see ghastly frightful objects, how dread an Apparition: The name and thoughts of the Devil in the dark now make thee tremble; how can you hear dreadful screeches and groans; some are so tender that they can't bear the groans of dying friends, or of some when wounded, and their broken bones are dressed. The noise in Bedlam is dreadful; did you hear and see an Hundred Scorching in flames, roasting and racked as some Devils incarnate on Earth now do, beginning Hell Torments. You can't bear the toothache, Gout, ston; how will you then bear Burning Brimstone, 
Rev. 14.10, 11.  not a drop, but Lakes, you thrown into it.  
But oh! the wrath and horror that shall seize on the Soul; A wounded Spirit, a damned Soul, who can bear, the gnawing worm of Conscience. All thy Sins are so many Devils to rack and torment thee; all come to remembrance, thy Pride, wantonness, hypocrisy, all Sins great and small, all thy neglects of Heavenly Duty; and all this can't be recalled, it's too late now to Repent: This made Esau cry and roar, 
Heb. 12.15, 16.  What horror and confusion seize on you, dreadful foresights and apprehensions of lashings and scourgings. As a Man with a sore back, shrieks, cries out, looks back at more stroke coming, when struck into the flesh, into the bones, into the Soul: No end, no stoping, pierced and pinched with all Miseries together, Thirst, Hunger, Poverty, shane, Pain, Horror; and on all parts here the Hand held the Head, but then the Hand racked and scorched to the top of the finger, not a joint or bone free, not a foot or sinew; and all racked to the highest degree, and all this amongst the vilest crew, such as you may seem to abhor their Company here, Swearers, Drunkards, Blasphemers; 
Momentaneum east quod delectat, eternum, quod cruciat.  these are merry together on Earth, but then roar and rave, rage and weep, wail and gnash their Teeth; and all this not in a clear Air, in an upper Chamber, on a soft Bed, but in a Dungeon, in Darkness, in a bottomless-pit. What was Jeremy's Dungeon to this, 
He had rotten rays and old clouts to help him out. None here.  though they sunk in the mire; and there have no rest Night nor Day; no Summer, no Spring; all a black Night, and no end of this. It's called a bottomless-pit, because always sinking; and never come to the bottom of this wrath.   

CHAP. IV.  
NOW methinks each of you that red or hear these lines should say, is all this true? Is it possible? Who are the Persons, what Men and Women, we that are called Christians? Well, take heed least that you be not the Persons, and very shortly feel it. Why are you not more awakened and consider? Think, what if all this should be true? What have I to say against it? What is the sinful pleasure that I choose for it? What the blessed work I neglect and am more afraid of than this Hell? Can I pled I never heard of God's wrath, or I did not believe it? Ay, but God  told you, it would be so, and he swore to it. I shall not here answer the many Cavils, as that sin is not so bad in our Eye, and others that are saved seemed not so good, or much better than we, and why doth not God help us? And is there no end of this Wrath?  
Lay aside all these Cavils, and reason not thyself into Hell. How sad is the condition of lost Man, that all this wrath will not affright from one Sin, or quicken to one Duty? Why will you not inquire into the matter? If you are convinced and startled, why lie so still in Sin? How can you thus stab and wound yourselves every day? Some call upon God to damn them, when they should pray, and cry to be saved. In Contempt and Rage swear by the blood and wounds of Christ, that were to save them from this Hell. They show all Mischief and Spite, act against God; and many hasten others to Hell, and yet think that the very Powder which blows up the House shall scape burning. Will you thus destroy yourselves miserable, cut off but one Hand, pluck out one Eye; and not throw Body and Soul into Hell; nay, go with your Eyes wide open to Hell, under Noon-day Gospel-light; sin against your own light of Conscience and Convictions, and against the clear light of the Word; and you in a very short time destroyed, not stay an hundred, or five hundred years? no within a day, a month, a year you may feel these Torments.  
I can scarce forbear some Inferences.  
1. Then Sinners are not such mildred, sober, merciful and innocent Creatures, as many of them seem and pretend to be; no, they are Bloody, Cruel, and Merciless. They are worse than blood-thirsty men, that destroy others in this Life; we call them bloody Butchers, that kill innocent Beasts for our use; but oh what are these Murderers of Souls? We startle and cry out to hear of Wilful, Self-murder; what Soul-killing working is in every Family and Town! What cruel riches to themselves! Sins seem easy and pleasing now, can they be tormenting them? Fishes swim with pleasure in the Water, in their Element; But if you put them and the Water in a Cauldron, and Fire under it, the very Element proves scorching. Gods fire of wrath will make thy sins tormenting, that are now pleasing to thee.  
2. Then those Parents, and Masters, and Acquaintance are not so kind, and loving, and tender, as they pretend to their Children, and Families and Friends, that provide all for this life, care only for their Bodies, and neglect their Souls: Cruel in keeping away Food, or not administering it to them that might feed them to Eternal Life; nay, it may be give them poison. How many bloody, wicked, Soul-destroying Parents? How many Husbands and Wives, cruel to each other this way? tender if a but Finger-ach, if sick, if wounded; but Sin-sick at heart, and not concerned, not help; how many cruel Friends that flatter and fawn, and soothe each other to Hell. Some breed up their Children in Pride, Luxury, Idleness, put them into bad Company, place them in bad Families, bad Callings, never pray for them. Better be Herod's Hog than his Child; feed their Horse, their Dog, starve their Child.  
3. Then the Great, and Rich, and Prosperous Men in this World, the Wise the Mighty and Successful Politicians, are not such happy and wise Men, as they seem and pretend to be; if they cannot see one Foot beneath their Grave, nor one hours happiness beyond their Death-bed groans. No wonder they cry out at last, and refuse to be comforted; why they are lost to all Eternity, no comfort, to say, think of your Honour, your Wealth, your Feasts, your Furniture; no, one gripe, one grim look of Death will swallow up all. That Atheistical Politician that declares the success of Caesar Borgius as to all the World, 
Machiavle  only had not made Provision against his own Death, but poisoned himself, when provided for another, and so blasted all his Designs, shew'd his folly and madness.  
4. Then sin is no such small trifling thing as the World would persuade themselves and others. It's a stab to the Soul to Eternity, cruel Venom and Malignity, spread over all Body and Soul, torment each part. It's a bitter Drop that will so embitter an Ocean of Eternity. No wonder good Men cry out against it, weep because of it.  
5. And then Holiness, and Strictness, Diligence and Striving in Good is commendable, this justifies good men in their greatest and most fervent duties; this shows why they bless God so much for Pardon, why they prise Christ, and all the Ordinances; 
Ps. 32.1, 2. Ps. 103.1.  why 'twas the only thing David desired above his Kingdom and Posterity; David's Earthly Kingdom is lost, but he hath got an Heavenly Kingdom; this makes good ministers so earnest, cry aloud, beg and entreat.  
6. Then they are not in the best and safest Condition, that are most bold in Sin, and fearless of Wrath.  
7. Then set to this work as your main and only business, in all your affairs; let nothing hinder or tempt you to sin. When one had a great present sent him, he sent it back again, and said, Pray tell your Master, all I desire, he may pray, that I may not miscarry forever.  
You have infinite cause to bless God, and admire his Goodness, if you are flying from this wrath to come, and have some hopes, how will it be when you come there?  
9. Now this first sad consideration affords,  
1. Matter of Lamentation. 2. Ground of Expostulation. And 3. Matter of Consideration, and serious Meditation.  
1. Matter of Lamentation.  
1. Bewail the sad condition of thine own Soul; mourn over thy miserable, lost undone self. You have wept for many trifling matters, and been vexed and disquieted about others, their thoughts or speeches of you, or carriages towards you; when they slight you, or deal unworthily, ungratefully, or falsely. But did you ever yet fall out with yourselves, and be troubled about the business of greatest concernment, that you should thus wound, stab, and ruin yourselves? Could you bewail it with tears of blood,? its not sufficient; oh what weeping and wailing and gnashing of Teeth is in Hell, because of this. How many blessed mercies, rich opportunities, choice advantages of doing yourselves good, have you cheated yourselves of. Nay,  
1. You have contrived it, designed it, studied all ways how to accomplish this deceit, and destruction. Men are wise to do evil, 
Isa. 29.15.  they seek deep to hid their Counsel from the Lord, and their works are in the dark to destroy themselves. All mens design is to wound and hurt themselves, and not be discovered. As men deal craftily with others, so they do to themselves. Its a sad thing, when a man hath wit enough, and make use of it, to reason himself into Hell, to pled against Good, and for evil.  
2. Men please themselves in this self-undoing, Soul-ruining work, they glory and boast in their cunning craftiness to deceive themselves. 
Ps. 10.3, &c.  The wicked boasteth of his Hearts desire and blesseth the covetous, whom the Lord abhorreth, through his pride he will not own God, God is not in all his thoughts, God's judgments are far above out of his sight; he hath said in his heart, I shall never be moved, for I shall never be in adversity.  
3. There is no convincing men of this folly and madness, and self-destruction. They will harken to you in other matters. But let the Charmer charm never so wisely, 
Ps. 58.4, 5.  they are as the deaf Adder that stops her ear. What shall be done to convince Sinners? Let Ministers cry aloud, and not spare, show them their sins, and their danger, it's all one. God's Messengers cry out, Who hath believed our report? 
Ezek. 18. lat.  God says, Why will you die, I have no pleasure in your death, I had rather you would turn and live. Why have you pleasure in your own death? cannot you pity yourselves? look on your own hands and feet with pity, and think, must these burn in Hell fire.  
Shall I not pity mine own Body and Soul? Shall Ministers weep over me, Parents or other Friends bewail my stubborness and misery, and I not bewail mine own sad condition? I need a soft tender Heart to mourn over this hard, rocky, and deceitful Heart. Sometimes I have despaired to preach of the great things of Salvation. I have been thinking, I am now going to the sick, to the wounded, to the poor, to the dying with offers of Life, Riches and Salvation, but all will be slighted. Were we to offer more of this World, how many would attend? Could we offer and give 10 or 20 l. a Week to every one that would pray an hour every day in his Family, how many praying, at least pretending Families would there be in every Parish and Town? Alas! men see not the worth of Spiritual and Eternal mercies; that a little Grace is worth thousands of Gold and Silver; 
Ps. 19.10.  that they may be rich, and healthy, and honourable, and not perish eternally: That they cannot be holy, but they must be everlastingly happy. A man may have a careful, tender Father, a loving indulgent Mother, desirable and pleasing Wife and Children, a pleasant habitation, a competent maintenance, and yet perish; but a Man can't have God for his Father, Christ for his Saviour, the promises for his Portion, and Heaven for his Home and Inheritanee, but he must be unconceiveably blessed. And yet no convincing of persons as to their own good most will own and aclowledge this to others; that such good Men are happy, and such wicked wretches miserable, but not apply it to their own Souls.  
2. It's matter of Lamentation as to the whole World, that this deceit is so general and universal; take it as to all Ages. You find all Prophets complaining in their days, 
Jer. 5. beg  as to great Men, and mighty Men, and poor Men, as to Prophets and Priests, and all the People, that they decive themselves, and deceive one another. How sad, that but one Noah in the whole World, but one Lot in all Sodom; nay, the Apostle complains, and Christ himself, 
Ro 11.  that few would be un-deceiv'd: None Righteous, no not one; not one that seeketh after God. Had they false Prophets or good Ministers, still deceitful, and destroying themselves.  
So in all Countries, Towns and Parishes; different persons different tempers, dispositions, contrary Religions, but all agree in this common deceit of self-deceiving; Let ther be little different opinions in our country, one destroys himself with Pride, another with Hypocrisy, a third with Covetousness, severe against each other, but favourable to themselves; some let none escape their Censures, but themselves.  
3. It's to be bewailed, that this deceit should be so gross, that Men should hasten to Hell with their eyes wide open, run into sin against the clear light of the Word, nay the convictions of their own Consciences. As a propahne wretcth confessed, his corruptions were too strong for his convictions and Conscience: The Apostle says, that such know themselves worthy of death, yet will live and take pleasure in it. 
Rom. 1. last  Men can't but know that they daily wrong their Souls, and yet go on, eat, and drink and laugh, upon the brink of destruction. How many Thousand in this Nation, that are as merry and unconcerned as if all were well, they shall find all rotten. There is no need of convincing them that they are wicked, they know it, no nor that wicked Men must perish eternally, they own it, but still not apply this to themselves. To say, I am the Man.  
4. That this deceit and undoing should be of such dreadful consequence, and yet not regarded. Were it the loss of an Eye, or an Hand, or House or Cattle, it were sad; but to lose Body and Soul, God, and Christ and Heaven, and all good; and this loss irrecoverable, and irreparable, never to be made up in itself, nor to be made amends for any other way; nay, to fall into dreadful and unspeakable misery and torment. How can this be sufficiently bewailed.  
2. Here is matter of Expostulation.  
May I expostulate, and yet reason with you Sinners, will you yet hear and consider, that have rejected so many Councils and calls?  
1. Why will you die Sinners? Death is terrible in itself, but what is eternal Death? Why will you love Death, and choose it above, and before Life? If others will die, and no stoping them, you can't persuade them, why will you destroy that being, that soul and body of your own? What hurt have you done yourselves, that you have such inplacable malice against your own Souls, as to choose cursing rather than blessing, and Death rather than Life. What have you to pled for Sin? What is there so desirable in it, as rather die yourselves, then that Sin should die? Are not Soul-saving ways better for the present; is not sobriety better than temperance and excess, patience than passion, contentment than covetousness. All the ways of Sin are hurtful, troublesone and bitter.  
2. Let me expostulate with you about self-salvation. What have you to pled against it? Come let us reason together: Are not your ways un-equal, and these ways equal? Is it not a blessed thing, to live, loving, and honouring and praising God on Earth, as your Friend, Lord and Father, and come to enjoy him and all good with him to all Eternity? Is not Heaven large, and good, and long enough to reward all your labour of Love? Are the terms too hard, and the way too straight? Can you desire such matchless glory on easier terms? Do not you labour and sweat more for this World, that promises little, and performs less? Will it not cast you off at last, and afford you but a small hole to lay your dead stinking Corps in; but in this way you may have an House not made with hands, eternal in the Heavens.  
1. Would you have Christ do more for you, die or suffer more for you? Can you buy at an higher, at a dearer rate? To save you lost, and utterly undone; he might have given Kingdoms for you, but in this he had not shown so much love; in this God and Christ acted to the highest; he might have made more glorious Heavens and Earth, and shown more power and wisdom, and have destroyed and punished sinners more terribly, and have shown greater wrath; but could he show greater love than this, to die and lose himself for a time to win and gain you. Now will you tell him to his face, that his Blood was needless, and that you were not so dreadfully lost, and wretchedly undone, that he should die to save you? He knows better than you; how earnestly could I pled with you on this account. I beseech you by the mercies of God, 
Psal. 2.1.  in the bowels of Jesus Christ. If there be any consolation in Christ, if any comfort in his love, if any bowels of mercy, think on those things, and do not destroy yourselves, when Christ hath done so much to save you. Why will you be-grudge him the purchase of his Blood, the travail of his Soul? All he requires, is, let me save thee, let me love thee; Can you deny such requests? If you will deny him, and perish rather, yet why will you spit in his face, trample on his blood, and make it common or unclean? Why will you in derision and contempt swear by his blood and wounds? Why will you call upon him to damn you, when you should pray to him to save you? If you will not prise his yearning bowels, do not kick at them, do not make his wounds bleed, and Crucify him a fresh; Why do you sometimes pretend love? Why do you laugh at those that do prise him, and boast of other bargains and lovers? What shall be said to Sinners? Christ would have you give up yourselves; he begs you, though you are his before, he will accept it as a gift, he will but borrow you to mend you, and give you back to yourselves again; he will but take away the dross, your filth, your sickness, your burden; he will make you sound and heart-whole, he will crown you with Glory and Honour, and make you truly good, and of worth; now your Heart is deceitful and desperately wicked, hard and unbelieving, he will make it tender, humble, and Heavenly, and so for Head, Tongue, and Life.  
But If you will not harken to, and love Christ, yet love yourselves; if you will not accept of this Salvation, he will burn, he will destroy you. He that now woes and entreats, and came at first lowly and meek, will come shortly in flaming fire, revealed from Heaven with his mighty Angels, 
2 Thes. 1.7.8.  to take vengeance of thee.  
What shall I say, would you have Christ woe and entreat more, sand other Messengers, and make other proposals, can he offer you more than he doth; more than himself and Heaven, and all in it; is he not altogether worthy and able? Can others do any thing for you, is there any other name? Can you help yourselves without him?  
3. Matter of information and serious consideration.  
1. What an unspeakable mercy is it, if we are in a hopeful way of being saved from all this dreadful wrath; if we are undeceived.  
2. On the other hand how sad is their condition that have no friends, or helps to undeceive them; not only a deceitful Heart within, but careless Parents, bad Examples, wicked Neighbours? all flatterers and no friends to their Souls.  
3. Then it's a business of great concernment, and a work that requires care, watchfullness, pains, and diligence to have this Body and Soul eternally saved; were it so easy as many, most think, so many wise and learned, and rich and wary Men would not miscarry so wretchedly as they do.  
4. We have cause to admire and prise the free Grace of God, that can save from this dreadful Hell, and make us unspeakably happy.   

CHAP. V.  
I Come to the Second grand Motive to persuade Men to consider seriously; what rejoicing there will be within, what an unspeakable mercy, if Body and Soul are saved. I need not enter upon this large subject; there are many excellent choice Treatises to show the Glory and happiness of Heaven; none doubt but that it's enough, large, and sweet, and lasting enough, that believe any thing of that Blessed State. Could you but believe that your Bodies should rise out of the Grave, and meet the Lord in the Clouds in the Air, coming with his Milions of Blazing Angels: Eye hath not seen, nor Ear heard, nor can it be thought on answerable to its greatness. To be delivered from all those Miseries and Sins before-mentioned, and have thy Body and Soul instated in Glory, when others shall cry to the Mountains to fall on them and hid them from the wrath of the Lamb, and their Hearts failing them for fear, then to lift up thy head with joy, because thy redemption draws nigh to hear God say, come thou blessed, when he says to another, go thou cursed; cast others into lakes of fire and brimstone, and bring thee into his Blessed Presence, in whose Presence is fullness of joy, and at whose right hand therr are pleasures, Rivers for abundance, the Rivers of God for excellency and for duration for evermore. Did you believingly think, I shall very shortly be with Gods Saints and Angels, now I am amongst troubles, Toads and Vipers, but I shall very shortly sin no more, and God will wipe away all Tears from mine eyes, and none can rise after his blessed hand. How little and inconsiderable would this World seem with all its crosses and comforts, did you believe this, you would throw this World as dirt and dogs-meat at your heels.  
Do you judge those great and good things can be had without seeking, or very easily; your the nature, greatness, worth and spirituality of them, no worth call for life, vigour earnestness. You may trifle about straws and pebbles, sleep and be weary, dull and droanish, at your meals, about your money, &c. But you can't pray so, to such a God, and for such a Heaven. Whatever sinners think of it, they will find and know one day, that their was more labour required on Gods day, then on their own; more life, zeal and fervency required about eternal life and everlasting glory, than about houses of day, and this trash. A great God must have great praise, great fear, and honour duh to his name. We can't love him as God, unless with all our Heart and Soul: 
Deut. 6.5.  Nor must the greatness of the work affrighten or discourage us. Is it not my concernment to be blessed and happy as well as another? Why may not my Tongue praise God, and my Heart love him? This is the way good Men walked in, they did strive, and pray and wrestle; and if I would have their mercies and privileges, why should not I do the same work? If I expect the like Harvest, I must sow the same Seed. 
Gal. 6.7.  Have I any thing to do at present, that is better, or of greater or nearer concernment? Can I expect such mercy and salvation any way else? What are the desires, hopes, fears, love and joy of the Soul given me for, but to these ends; they will be lost any way else? If I love a friend that is dying, or may be false, it can't answer my love, I love the life of an immortal Soul, that would love an immortal, never-dying, ever-living, ever-loving God.  
1. Be fully satisfied, you may be more sure of this happiness, than of any thing else. That these eternal mercies may be yours, and you made everlastingly happy, that all the Devils in Hell, and all the Men in the World can't hinder you, nor deprive you of it. We have all the assurances imaginable of being made fully and completely happy in Heaven, whatever can settle any inheritance or good to Men on Earth, God hath declared in his word, that all such ways Heaven shall be made sure to us. It seems so great and good, and we so vile and unworthy, that we are apt to fear and doubt, it can never be our portion and inheritance. I might divide this into several Heads, in general with respect to God the Father, what can't an Almighty God do by power? what can't the Lord of all the World do in bounty? What will not the true and faithful God do according to his word? what will not a Gracious Father, full of love and tender bowels do for his Children? and as to Christ our Saviour, what will not he give that gave himself, that died, that purchased it, that espoused us as his own, that is our Advocate to pled for us, that is our conqueror. But I shall rather take them as so many distinct Heads. We have it by Gods choice of us, by his good will to us, by his free gift, by his mighty power, by fitting and qualifying us; by adopting us, by making us new creatures, we have it by Birth, by title of Law, by agreement on both sides, by purchase, a price sufficient paid for it, bought to the full; and by sale and bargain, we must buy it too; by conquest, Christ conquering for us, in us, and by us; by near Relation and Son-ship, by solemn engagements, Gods Promise, Writings, Oath, his Seal; by clear evidences in us, our desires, hope, faith and joy; we have the earnest, the fore-tastes of the Spirit; we have the Records of Heaven, our Names Written there, and the consent of all there, we have it as wages and reward, and we have it in present possession. But of all these I shall speak apart, and particulary afterward.  
1. On our parts it's clear, in our desires after it, expecting, and waiting, and hoping, and believing, and striving, and running, and rejoicing in hope; all those are clear evidences within us. God had never wrought these things in our Souls, but that he will satisfy, and answer them. 
1 Pet. 1.3.  He that blesses the Body, in satisfying its hungerings, will abundantly fill the hungry Soul. He hath begotten us again unto this lively hope, to an inheritance incorruptible. He that believes is said to have everlasting life, and to receive already the end of their Faith, the salvation of their Souls, Heb. 10.34. knowing in yourselves, that you have in Heaven a better and enduring substance.  
2. It's firm and sure in itself, so that this truth stands firm upon the strongest assurances, as sure as the great Almighty God can do it, as sure as an alwise God knows how to do it; as sure as a faithful true God cannot but do it; as sure as a gracious Father, full of tender bowels, will save those he dearly loves; as sure as Christ the Son of God did not die and suffer in vain; as sure as his Blood cannot be as Water spilled on the ground, and lost; as sure as he must see of the travail of his Soul, and be satisfied; as sure as he and his Father cannot, will not suffer any to be plucked out of their hands; as sure as the head is above the Waters, and his members cannot be lost, but must have a complete body, and not a member of his mystical body cannot be broken off; as sure as he will not loose his ransom; as sure as he can save to the uttermost; as sure as he will not break the bruised Reed, but bring forth Judgement into Victory; as sure as his Prayers and Intercessions are always effectual and prevalent; as sure as the Holy Ghost is a comforter that will abide in and with you for ever; as sure as God will never set the Seal of his Spirit on the Devils Coin; as sure as the peace Christ and the Spirit gives is such as the World cannot take away; as sure as these special gifts and graces are without repentance; as sure as they are an incorruptible seed, of an immortal nature, a well of Water within that will spring up to life everlasting; as sure as your repentance is such as you shall never repent of; your desires, and hungerings, and thirstings such, as nothing but eternal mercy will satisfy; as sure as your Hope, Faith, and Joys are fixed on eternal Objects; as sure as God will never alter one iota or tittle of his word, but Heaven and Earth shall sooner fail; as sure as the rich, full, and over-abounding promises of grace and mercy, are Yea, and Amen, in Christ, and shall never prove dry Breasts and empty Wells. What shall I more say? the time would fail me to tell of all the assurances in the word, and in this world, and the other. I shall not mention this Heaven, this Sun, Moon, and Stars, this Earth that seems to stand so firm; I shall not mention the love of the tenderest Mother to her suckling Child, she may forget: But I shall sum up all; as sure as all the preparation and provision by God the Father, Son, and Holy Ghost, made in Heaven, shall not be in vain; so surely shall you be wonderfully, un-alterably, completely, and everlastingly blessed, if you are truly Good, and sincerely Religious.  
2. It may now be expected that I should insist largely on this great and astonishing Happiness, if self be saved to show how great this Salvation is. There are many excellent and choice treatises about it. I can scarce forbear to enlarge on this great and weighty subject.  
1. Your Being at present you prise and value, if any way comfortable, full and honourable; but I might show you, this will render your Being transcendent and surpassing; it's set out by whatever is pleasing, honourable or profitable, to raise our esteem and value of it; the word tells you its beyond these Ears and eyes, 
Isa. 64.4.  and our very Conception and apprehension; that 2 Cor. 4.17. we render it far more exceeding and eternel weight of glory. 
{αβγδ}  The Greek words cannot be rendered into English; whatsoever is high and great, it's set out by, would you be rich, be glorious and shining, live, and not die, live and sing Allelujahs? Would you reign? would you rejoice with Joy unspeakable? would you be Kings and Priests for ever? would you have Soul and Body happy? why the Body that is sown in weakness shall be raised in power; not able to lift an Hand or Finger in the Grave against a Worm, fall like a Log, a ston, raised a strong Body; sown in dishonour, how disgraceful, vile and contemptible, 
Dan. 12.2.  and deformed, a dead Carcase, raised Beautiful, Comely, and Glorious? Shine as the Stars, as the Sun; nay, made like unto Christ's glorious Body, 
Phil. 3.12.  as the Son of Righteousness; all deformities, defects, and weaknesses removed, blindness and lameness gone; as one Martyr said comfortably to another going to the Stake: All the encumbrances and troubles attending the Body removed, no more pinching Hunger, nor scorching thirst, no weeping Eyes, no weariness nor pain, Rev. 21.4. God shall wipe away all tears from their eyes, no more death, neither sorrow nor crying, neither any more pain, ch. 22. 3. there shall be no more curse; nor v. 5. any night or darkness. Would you get Bread of Life, Water of Life, a Sun that will never set, a Life that will never end, Friends that will never die, nor fail you, an Habitation that will never cast you out; then be wise for yourselves, I mean for your Souls.  
How glad would Men be to continue this being in prosperity to all Ages; but were it possible, how low and mean to this above.  
But then for the Soul, 
Si talis &c. qualis erit splendour animarum.  how great and glorious, shining and transparent, pleasant and joyful, rich and beautiful; oh this breath of God, this temple of the Holy Ghost, this seat of all Heavenly Graces, this partker of the Divine Nature. What will this Soul know, love and see; what the joys of the understanding are above the sensual pleasures; much more will this be above all that is said of the Body.  
3. Take them both together, it is to make a rich, perfect and full Being; nothing wanting to complete your Happiness.  
2. Would you be happy with all kind of Happiness, with all Mercies and Blessings Can Heaven and all in it, can God, Christ, Angels and Saints make you happy? There is a Kingdom and Crown, durable Riches and Righteousness, Rom. 2.7. &c. Glory and Honour, and Immortality. As all Candles, and Stars, and Torches disappear at the rising of the Sun; so all these earthly matters go out at the shining forth of the Sun of Righteousness in all his Glory. When Christ comes at last, and thy Body and Soul mount up into the Clouds, into the Air to meet him, and go triumphing with him into Heaven; then all the Angels and Saints appear in their shining Robes, with palms of Glory in their hands, and Crowns on their heads, and the high praises of God in their mouths. What joy and triumph, when you shall find you are saved, after all your falls and fears, doubts and distractions, delivered out of Captivity, a Prison, a Dungeon, a Held, and brought to this unspeakable, matchless Glory. If such comfort now in Ordinances, in seeking God; 
Si tum suaris quaerentis quam invenienti.  if one day here be worth a thousand elsewhere, what is a glimpse of this Glory, worth all we ever had in our whole lives. Great and manifold is that goodness God hath and doth lay out upon us here every day; but oh how great is that goodness God hath laid up for them that fear him; we have many mercies in this vale of Tears, in this howling Wilderness, what shall we receive in our Heavenly Canaan, in the mount of Glory?  
3. Would you be happy and blessed thus in the highest degree, to the fullest measure? There is great difference in our joys and happiness here. Much difference between the joy at the finding a lost Groat, and a lost Child, long looked for full of Fears, and at last found. How thy Heart leaps for joy, at the sight of a Christ! Here we soon over-reach, overlook, over-hope, promise ourselves much in such a condition and relation, and disappointed; 
Nec Christus, nec caelum patiuntus byperbolen.  but expect as much as you will here, not deceived. Did John leap at the Salutation of Christ's Mother. How will thy Heart leaps for joy at the sight of Christ, oh that Christ that dyed for me, that loved me so dearly, that wooed me so lovingly, that prevailed upon me so often, that ravished my Soul with his love; oh how filled, raised, and ravished at the sight of him! What joy to the Prodigal to be received into his Fathers Arms! How sweet the home and rest to the weary Traveller! is Inheritance to the Heir! a Feast to the Hunger-starv'd! an Haven to the tost and almost shipwrecked; all this, and much more will this be to thee.  
4. Would you be thus happy without any mixtures, allays, or intermission? Here if we delight in a Child, or Friend, there is one thing or other often embitters it. Fain would the fond, foolish, indulgent Mother please her self, glut her Eyes with, and Glory in here Son, and it may be he scorns, laughs at her, and is stubborn; but if one thing be pleasing, many other matters are across. There 'twill be all joy, no sorrow, all day, no night; here is a time to weep as well as to laugh, there is nothing across or disturbing, God always shining, Heaven always pleasing, the Company all delightsome.  
5. Would you be so happy for ever, then be thus wise for yourselves. Here Men in all their Glory and Abundance have a damp at the thoughts of Death. Methinks it deadens me in reading the brave glorious achievements of Alexander and the Caesars, and their success, when I think, but where are they now? That saying seems severe of one to Aristotle. Thou art admired where thou art not, and tormented where thou art. All the Glory, Wealth, and Prosperity of a sinner is swallowed up with that one sentence, Thou fool this night thy soul shall be required of thee; but if truly Good, thy happiness shall, never end. At the observation of all this Glory and Goodness, conclude, as Psal. 136. O give thanks unto the Lord, for he is good, for his mercy endureth for ever. O give thanks unto the God of Gods, for his mercy endureth for ever. Who alone doth all these great wonders, for his mercy endureth for ever, who pardoneth all my sins, for his mercy endureth for ever. This and that sin, for, &c. Who loadeth me with all these benefits, for his mercy endureth for ever. Live, and live for ever, love God, and love him for ever; his Face always shines upon me, his Glory never leaves adorning me, his loving kindness never, never leaves refreshing me. It's no blasphemy, but a real truth, I shall be happy and blessed, as long as the God of Heaven is happy and Blessed; this must be so, because Christ's purchase, blood, and Merits deserve everlasting happiness, the blood of the Eternal God, the rock the foundation so, and the building and superstructure so, also a building of God eternal in the Heavens; on this God's love to us is grounded, and the love of an everlasting God must be eternal, 
Hos. 2.19, 20.  and so the mercies that flow from it. God will not forsake his here on Earth, surely then not in Heaven; therefore Grace is above Gold, 
Heb. 13.5.  because it's of an everlasting nature; indeed all that is spoken of in Heaven, is said to be so; a Kingdom Everlasting, Life Eternal, Inheritance incorruptible, a weight of Glory eternal, pleasures for evermore.  
But I shall more particularly treat of the greatness of their happiness here, and hereafter, and of the certainty of it.  

1. They are happy and blessed, that are so on all accounts, every way, but so are you.  
2. And they are happy that can't be made vile and miserable.  
3. And they are so in comparison of whom all others are wretached and cursed.  
4. They are so, whom all account so. God, Spirits, good and bad, Men good, and bad.   
1. They are surely blessed, who are so on all accounts every way, but so are those that are saved.  
( 1.) They are all over saved. 2. They have all kind of Salvation.  
1. They are perfect happy subjects of Salvation. Blessed are their heads, fraught with the knowledge of God and Christ whom to know is life eternal; blessed their Hearts, filled with love to God, and all the graces of the Spirit. Before an hard, proud, unbelieving deceitful Heart, now tender, humble, broken, Gods delight. A wicked Heart is said to be little worth, indeed it's the most dreadful judgement, the plague of an hard Heart, not pray, nor hear; nor prise mercies, nor bear afflictions, nor be the better, but the worse.  

Tit. 1.15.  All means and mercies in judgement to such an Heart, but this a tender, teachable, loving Heart, an Heart after Gods own Heart.  
Blessed Conscience, tender, teachable, comforting; whereas the wicked Mans conscience is a terror, a mogul missabib, an Hell upon Earth; this an Heaven a rejoicing.  
All affections, blessed love, to love a God, a Christ, all good, Heaven, such a Father, such a blessed Saviour; Sorrow, and hatred and indignation against Sin, so vile, how good, fear such an Hell, and rejoice in hope of Glory.  
Blessed eyes for the things they see now, and ears for that they hear now, but what glorious things here-after.  
Blessed Tongues that praise God on Earth, and sall sound forth Praises and Hallejuah's with Saints and Angels in Heaven.  
Blessed hands and feet that work for Heaven, and can in such a blessed way.  
Nay, blessed are your sighs and groans, God hath a Book of remembrance for them; Blessed your Tears, a Bottle for them.  
They are blessed in all places and conditions, sick or poor, or dying. Job as happy on the dunghill with his sores, as in his House and palace; Lazarus as happy at Dives's door begging, as if with him eating of the dainties; and as fit to be carried by Angels into Abraham's bosom. A Jewel is of the same worth in the dirt, as in a choice Cabinet.  
A Philosopher wore one day a rich Milesian Cloak, and another day, a mean plain Coat, and he said, he was still the same. Let a good Man be worth an Hundred Pound or a Thousand Pound, or but Ten Pound, it's all one as to his real worth. All that adds not a Cubit to his true stature. 
2 Cor, 4. est  Let him be sick, he is happy, and gaining, he is thriving whilst decaying, gaining whilst losing. A good Man found such good by a yearly sickness, that one year missing it, he said, Lord why hadst thou not visited me this year also? he found corruptions then so strong. 
Cur non visitasti me Domine hoc Anno etiam?  David could say, it's good for me that I have been afflicted; A wicked Man can't say so, he loseth by his Troubles, he loses money, and health, and Ease by a long sickness, but gains nothing.  
Nay this good Man is happy, dying, 
Rev. 14.13.  and dead, as well as living. Blessed are the Dead that die in the Lord; precious is their Death in the sight of the Lord. To live is Christ, and to die is gain, A wicked Man can soon determine which is better to die, or live; but good Paul knew not which to choose, better for him to die, and be with Christ, nay best of all. So happy in all places, abroad, or at home, blessed going out and coming in, lying down and rising up at all times, blessed Morning, Even, and at Noon, and therefore he is then blessing God; ay, at midnight; a wicked Man looseth all, and is cursed, he saves his Night watches, he is gaining at mid-night. I knew a good Man that wept in old Age, being drowsy and sleeping all the Night, bewailed it, and said, O my blessed waking Nights. Many times never better than in the dark Night, to converse with God, out of the sight and noise of the World. Commune with your Hearts on your Beds, and be still. 
Psal. 4. Nunquam minus solus, quam quum solus.   
Let this good Man be alone, he can say often, never better than alone; and when in Company, either getting good of doing good. Let him be in the bottom of the Sea, in the Whale's belly, out of the bottom of such a Hell, pray; let him be in the Dungeon, in the Stocks, sing and give praise; let him be banished to the ends of the Earth, God shall hear from him.  
What said a good Man of Banishment, You cannot banish me out of my Fathers country. Another said, the way out of the world is the same there as here. 
vel sub coelo vel in coelo.  When Luther was threatened, and said, Where would he be if the Enemy prevailed? answered, Either under Heaven, or in Heaven, and said cheerfully, Let us sing the 46 Psalm.  
Happy praying, happy eating and drinking, happy sleeping, and happy ploughing.  
2. He is the only happy man that hath all privileges to make him happy.  
The removal of all evil, and the confluence of all good.  
The removal of all Evil; that is all sin and misery. Now all his sins are blotted out, and they are dying in him, and shall wholly be consumed, and all the sad evils that attend them. God says, Son or Daughter, speaks peace, says, Be of good cheer, gives in comfort, takes away the sting, the burden of sin, and quiets the Soul.  
All good is brought to the Soul, what privileges can be desired more, or greater, or longer? Blessed Father, and they must needs be happy Children; blessed Spouse, that have such an Husband; glorious and rich they that have such full, and free, and over-abounding promises of Grace and Mercy; that are Heirs to such an Inheritance; that now have such freedom to the throne of Grace; that can pray, when, and where they please, and be heard; that are indeed a blessing to the Places, Parishes, or Families where they are, as Noah to the old World, and Lot to Sodom, God said, if but Ten there, all saved.  
God says to Jeremy, pray not for this People, I cannot deny thee. Let me alone, says God to Moses. 
J●r. 15.1. Ezek. 14.14.  Why Lord who can hold the hands of Omnipotency? Says God, though Moses and Samuel, and though Noah, Daniel, and Job prayed for these, not prevail.  
Then God is angry indeed, as if God should say, if any thing or person in the World prevail, these would. Let me hear thy voice for it is sweet, and see thy face for it is comely. That God should regard such above all the World. 
Isa. 66.1, 2.  The heavens and earth the work of my hands, but to this man will I look, that is poor and contrite, beyond and above all else; he is more to me than heaven and earth. Every prayer of his is more worth than thousands of Gold and Silver.  
In giving himself to God, he gives the best thing, God will not accept Gold nor Silver without this; 
Nec tua sinete, nec mea sineme. Bern.  not all Goods, nor Bodies burnt, nor Tongues, unless the Heart, the Man's self. As God gives himself to him, its more than all the World: Others call for any good, Lord it's the light of thy countenance. With yourselves you give all, your time, your strength, your parts, your names, your interest, as God in giving his Son, gives all with him.  
Now this gift is only of the best Men, others give their Tongues, their Knee, their Goods, but cannot give their Hearts. God's enabling us to do this is the best gift we can receive from him.  
2. They must needs be truly and only happy, whom all account so.  
1. Men, Good and Bad, account them so. Good men, David calls them the excellent of the Earth, 
Ps. 16.3.  in whom was all his delight, though a King a Companion of them, though never so poor. Whatever low thoughts they have of themselves, when they look in the Glass of their own Humility, very vile and contemptible, yet in the Eyes of a good man, honourable, 
Ps. 15.4.  he honours them; but the greatest wicked man vile in his Eyes. A worthy Divine in Prison with Mr. Bradford, who would Subscribe his Letters, Hypocrite Bradford, hard Hearted Bradford, blessed God that he was in Prison with that Angel Bradford. Says God in Heb. 11. ult. of some in dens, caves, with sheep-skin and goat-skins, destitute, of whom the world was not worthy, and, as if he should say, it's pity such Jewels should lie in such a Dunghill World. 
Chrysostom.  One on the place says, if all the greatest, the proudest, with all their Kingdoms, Glory, and Riches, were put into one side of the balance, and one of these poor tottered, despised ones in the other side, he would weigh down all. The People cried out, 
Melius, est ut sol non laceat, quam, ut Chrysostomus non doceat.  when like to loose Chrysostom, better loose the light of Heaven, than the light that leads to Heaven. One observes on Herod's Oath, that he might have kept his Oath, and spared John Baptist's Head, for his Head was more worth than all his Kingdom.  
When Nazianzen was leaving a place, 
Unde Pater& tecum trinitatem jice.  a good old Man broken out into a Passion, and said, Durst thou father leave us, and, carry away Father, Son, and Holy Ghost with thee. How did Elisha cry out with Elijah, 
2 Kings 2.12.  My father, my father, the Chariot of Israel, and the horsemen thereof.  
2. Bad men account them so, at present they have many Convictions, if speak out as Pilate's Wife, suffer many a twinge, they speak well of them when they are dead; at four hours they speak it out, in a day of conviction, when the word startle and awaken them, in a day of public Calamity; what hard hearted Pharaoh will not sand for a Moses then, and say, I have sinned: in the hour of sickness and death; then when their faces wax pale, their Joints smite against each other, their Hearts sink and die within them, then you may persuade them to any thing, then, oh that they could die the death of the righteous, and in the day of judgement they speak it out loudly to their own horror and confusion.  
2. Spirits good and bad, Angels and Devils account them so. The Devils show it by their malice at their Souls, he did not aim at Job's Houses or cattle, but his Integrity; as a Thief aims at the Jewels not the Lumber. He spared one Servant after another to provoke him, and at last his Wife, which he might have cut off. He prevailed so well by Eve, that he would try this way again. The reason why he went into the Swine, was to provoke the Gadarenes from their Covetousness, to desire Christ to depart, and he prevailed.  
The Angels and Saints show it; by the Angels attending them, ministering unto them, and prying into the great mystery of their Salvation; but above all, by that shout and triumph there is in Heaven at the Conversion of a Sinner.  
3. God accounts them so, and this is more, and above all. He only knows what is good and best. He declares in his word, his thoughts of these above all the rest of the World; calls these Wise, and the other Fools, let them be never so Great, Rich, and politic. God puts the highest value on these, Heaven and Earth, and all attend them. Indeed little mention is made of other Kings, and Great men, but as they had some respect to Gods People. But what honourable mention doth God make of Abraham, and Moses, and David, and Job. Abraham my friend, how wast thou not afraid to speak against my servant Moses: David a man after mine own heart: Hast thou considered my servant Job, there is none like him.  
How God commends them for their Faith? Heb. 11. How doth God speak to them, speak peace? Comfort ye, comfort ye my people, speak ye comfortably to Jerusalem. 
Isa. 40.1.  Say to the righteous it shall be well with them. Son, be of good cheer, thy sins are forgiven. Sends an Angel from Heaven to tell Daniel, that he was beloved, and his Prayer was heard; sends the Comforter into their hearts to cheer them; speaks kindly and lovingly, full of bowels of compassion, how does he speak for them, speak terribly to their Enemies? How doth he speak of them, call them his Jewels, his Portion, his Inheritance, the Apple of his Eye.  
What great things doth God do in them, and for them, to show how precious they are in his sight; give them all Grace, root out their Sin, change their Natures, make them partakers of his own Nature; what hath God done for them, 
2 Pet. 1, 3, 4.  born a love to them from all eternity, given his dear and only Son out of his Bosom to die for them, which is more than if he had given Sun, Moon, and Stars out of Heaven for them. God loved them so as cannot be expressed, nor understood, oh the height, length, depth and breadth, it's past knowledge. 
Eph. 3, ult.   
What does God do for them, sanctify, justify, heal, support and comfort them, and make Heaven and Earth to serve them, and spend themselves in their service; tho' others partake of the Sun-shine, and Rain, of the dews of Heaven, and fatness of the Earth; a gardener waters and dungs his Garden, and the Weeds partake of the nourishment; but he doth it merely for the sake of the Herbs and Flowers.  
God gave them an excellent Body, and wonderfully maintains it, curiously wrought at first, as with needle-work; that the Eye should see such vast Heavens and Earth at a glance, 
Ps. 139.15 quasi acu pictus.  that so defended with Eye-brows, shutters to clap down, eight or nine defences for that little curious part, the apple of it; that the Tongue can make such a noise, speak so distinctly; who could make a piece of flesh make such a sound, that the throat made so curiously, as to receive down Meat and Drink, and conveyed into all parts of the Body? How many wonders in every part: That the Teeth set so exactly to meet, grinned, and chew the Food; that the Hands placed at the ends of the Arms of such a length from the Body, as to help, relieve and defend every part; that all the Joints and bones so hung, as to move all presently; that we can bow down, sit, kneel down, lie along, rise up so conveniently and comfortably, that the Brain is defended with such a thick skull; and the Heart barracado'd and fenced with such Bones; that we can stand upright and walk on such a small part, and the Foot of that convenient bigness and breadth, as to bear up all the Body. That one Leg of that length, as to be moved a convenient distance from the other, and so make speed; we may say, all my Bones, Sinews, Joints and Arteries may praise thee.  
Much more might be said of the Soul and the intellectual part. But all this is common; certainly you cannot think that God gives this to them as to his People; when many swear with their Tongues, and their Eyes full of Vantiy. Withall, how doth God maintain their Bodies? How many excellent, curious Creatures given for their delight and support; Sheep and Oxen seem only to have their Life, as Salt to keep them fresh and sweet for Man, when he pleases to take them down for his use. How many innocent Creatures die for them to live? What a glorious fabric made for them to view forty or sixty years, to pass thorough to their Heavenly Canaan; and then to be burnt up; not good, and great, and rich enough for them, there they must have a new Heaven and a new Earth, wherein dwelleth righteousness. But in this life God provides and gives greater and better things; oh what a Treasure in one Bible, what a blessing in all the Graces.  
Every day God feeds them with Bread of Life, with Angels Food, and often with the body and blood of Christ.  
Every day clothed with the rob of Christ's Righteousness. 
Psal. 91. 2 Chron. 16.9.  Every day guarded with Angels, nay with the God of Angels.  
God is ready to do much more for you; he would give you much more, hath bid you ask what you will. But what will he do for you to all eternity; he will receive you to himself, and you shall be forever with the Lord, he will guide you by his Counsel, and bring you to his Glory. He will at the great day bring you forth with great Glory; set the Crown on your Head, put the rob of Glory on your Back, and the palm in your Hand; and joy in your Heart, and the high praises of God, and the Song of the Lamb in your Mouths. Then Christ will say, Come ye blessed of my Father, here is a kingdom prepared for you before the Foundations of the World; I  told you when you were on earth, if you suffered with me, and for me, you should reign with me. Behold it is I that speak to you, behold the print of the nails, the piercing of the sword, whence came out Blood to justify you, and Water to sanctify and cleanse you, and my heart blood and love to, and for you. I say not now as formerly, come take up my yoke, come take up the across and follow me throw briars and thorns, thorough blood and mud, sweat and storms: No, your labour is done, your sorrow is past, your race is run, here is the Crown; your Enemies are vanquished, they stand there in chains trembling and confounded, here is your conquest and triumph. A great Person kist the hole where the Eye was put out for his Service and Suffering; 
Constantine. Paphnutiut.  how will Christ kiss and embrace, give honour and spleadour for every Scar, Wound, Reproach and Persecution for his sake.  
Then God will reward you openly: Here are your secret Prayers which no Eye saw, nor Ear heard, all in sincerity to me in secret; these alms, these Fasts out of real love to me; here your Faith and Patience. I  told you your labour should not be in vain. I give you all this glory, as God said to Abraham, Look East-ward and West-ward, &c. All this Kingdom of glory I give unto you, enter into your masters joy, this cannot enter into you. It's too great, too rich, too large and astonishing. Though 'twas a narrow way, and a straight gate, that made you strip and stoop, yet you see it was to a great palace, a large Kingdom.   

CHAP. VI.  
SInners here on Earth, nay good humble Christians are too apt to fear, and think that this is too great and too good news to be true; what! for God to reward my weak imperfect services, with such a massy Crown, such a ponderous weight of Glory, I that deserved not the crumbs that fell from mine own Table, to have bread of Life, and sit down at my Father's Table; I cannot reckon my present services worthy to be compared with this Glory: How comes it to pass, that I that was but of yesterday, it's but a little while since, I had not a Being, and now to expect an eternal Being. When Saul's Servants  told David of being the Kings Son, he answered, Seemeth it to you a light thing to be the King's Son in law, seeing that I am a poor man, and lightly esteemed; and to God he saith, Who am I, 
1 Sam. 18.13.  O Lord God, and what is my house, that thou hast brought me hitherto? And this was yet a small thing in thy sight, O Lord God, but thou hast spoken of thy Servants house for a great while to come, 
2 Sam. 7.28, 29.  and is this the manner of Man, O Lord God? How were David and others astonished at this great kindness for an Eternity to come; for thy words sake, and according to thine own heart hast thou done these great things. 
v. 21, 22, 23.   
Well, but if God will choose you, qualify you, adopt you to be his Heirs and Children, and give you all this Glory, and give you all the assurances that can confirm any Estate and Happiness, that can make it firm and settled, you have no cause to doubt and question. Only say, not unto us, not unto us, but unto thy name be all the glory and praise, even so father, for so it seems good in thy sight.  
We have this happiness made sure in it self, and to us.  
1. We have it by Choice, by Election.  
1. God ordained and designed this Happiness for Us, and Us for it. Before the Foundation of the World, 
Eph. 1.1.  God had thoughts of Eternal Mercy and Love to our Souls.  
2. God hath since proposed and proffered it to us; which he would not have done, but that he is ready to make good his part to us.  
3. Nay, God earnestly persuades and entreats us to accept of this unspeakable, Eternal Mercy. Oh what large, loving, and earnest invitations; is any thing in the World like it? The Apostle says, 
2 Cor. 5.20.  As though God did beseech you by us, we pray you in Christs stead, strange expressions.  
4. God commands us to seek and accept this great Mercy, and it's our sin and disobedience to refuse or slight it, Heb. 2.3. How shall we escape if we neglect so great salvation? He bids us first seek the Kingdom of God, and lay up our treasure in Heaven, and lay up in store for ourselves a good Foundation against the time to come, that we may lay hold on Eternal Life, 1 Tim. 6.19.  
5. We are chosen out of the rest of Mankind for this Eternal Salvation, to be for ever with the Lord. God will not loose his choice. Many called, but few chosen, but these are chosen to Salvation, 
Jam. 2.5 Rev. 17.14.  2 Thess. 2.13. When others are damned, v. 12. these are called, chosen, and faithful.  
2. We have it by Gift; though we deserve not so great a favour and blessing. Death is the wages of sin, its due desert, but eternal life is God's free gift, Rom. 6. last. Fear not little Flock, says Christ, Luke 12.32. though you are small, and contemptible, and inconsiderable here, it's your Fathers good pleasure to give you a kingdom. When Alexander tendered a great thing to a mean Person, he replied, 'twas too big for him to receive; but he answered, it was not too much nor too great for him to give. It's Gods own to dispose of, and he may do with his own what pleases him, as Christ says, Mark 10.40. It's a sure possession, when the right is in the donor, and he freely makes it over to you. Though you are mean and unworthy, God is not ashamed to be called your God, and he hath prepared a City for you, Heb. 11.16. Great things Araunah gave to David, 
2 Sam. 24.22.  as a King.  
1. We have it from his love, with his good will and favour, God delights in us, and to do this for us, it is your Fathers good pleasure, Luke 12.32. God so loved us, as to give his Son, John 3.16. and that love inclines him to give us all things; if Heaven and Earth, and all in it will make us happy, and do us good, we shall have it. He hath bid us ask whatsoever we will.  
2. We have it by his mighty power working in Us, and for Us, preparing that for us, and us for it. Says Christ, John 14.1, 2. Be not troubled in my Fathers House are many mansions, and I go to prepare a place, and then on our part; we are kept by the mighty power of God thorough Faith unto Salvation, 1 Pet. 1.4, 5.  
3. We have it out of his inexhaustible Fountain, rich treasure, and unsearchable riches of his goodness. What cannot the Great, Almighty and Infinitely good God give.  
3. We have it as Children and Heirs from our Father these ways.  

1. By adopting us.  
2. By the new Birth.   
1. By Adoption. This is when a Man adopts and takes anothers Child for his own. We were strangers and Enemies, and God predestinated us to the Adoption of Children, Eph. 1.5. And because we may be afraid and not so bold, as to call God Father, therefore he gives us the Spirit of Adoption, whereby we cry Abba Father, Rom. 8.15. and then the Spirit witnesses in, and with us, that we are Children, v. 16. and it follows of necessity v. 17. if Children, then Heirs, nay Heirs of God, ay, and joint Heirs with Christ; the same Inference we have, Gal. 4.5, 6, 7, 8. First you are Sons, then you have the Spirit to cry Abba Father; no more a slavish, servile, mean, common Servant, but a Son, and if so, then, certainly an heir of God through Christ.  
Hence, Christ is called our Elder Brother, the first born among many brethren; and at the day of Judgement he says, 
Rom. 8.29. Math. 25.40.  In as much as ye did it unto the least of these my Brethren, ye have done it unto me. How high the Dignity, how great the Happiness, how firm the Security of the least of Gods Children, and when he was risen before he ascended, he said, Go tell my brethren, and say unto them, I go to my father and your father, 
Math. 28.10. John 20.17.  to my God and your God. And the Apostle takes particular notice of it, Heb. 2.10. They are brought to Glory as Sons, and v. 11. they are all one, and he is not ashamed to call them brethren, v. 12. my Brethren, v. 13. I, and the Children; and therefore v. 14. took out flesh and blood.  
2. We have it by Birth, 

1. This Birth gives us a Title to it.  
2. This Birth fits us for it.    
1. We have this privilege by the new Birth; 
John 3.3.  because we are at first born Children of Wrath, and Heirs of Hell; we must be born again, that we may enter into this Kingdom; Christ preached this Doctrine at the very first; they are called born of God, 1 John 3.9. and so said to be begotten of God, chap. 5.1, 4, 18. and on this account called as Children, and Sons and Daughters, therefore Heirs, Gal. 4.7. No more a Servant, but a Son, and if a Son, then an Heir of God. 
Rom. 8.17.  Now who can hinder this Heir of his Inheritance. It is not here as with Earthly Parents, the Father must die before the Son can inherit, but our Heavenly Father ever lives.  
2. By this new Birth qualifying, preparing and fitting us for this Kingdom, we are begotten again to a lively hope, 1 Pet. 1.3, 4. to this Inheritance incorruptible, and that fades not away; and now as new born babes have new and suitable desires, chap. 2. 2. we beeome Sons of God, John 1.12. but how? Born, not of blood, nor of the will of the flesh, nor of the will of man, but of God, v. 13. it's called the work of God, chap. 6.29. born not of corruptible seed, but of in-corruptible? there is cleansing, washing, and sanctifying, when we were as others before, Tit. 3.3, 5. But such were some of you, but you are washed, ye are sanctified, they have new Heads, new Hearts, new Tongues, and new Lives.  
3. We have a right and title to it by Marriage. Christ the Son of God our Husband, and we his Spouse, and this given by God, and settled as your Dowry, Portion and Jointure: Giving you his Son in Marriage, how shall he not with him freely give you all things. You shall find the word expressing Christ's great love to his People this way. So ought men to love their wives as their own Bodies; 
Eph. 5.23.  no man hateth his own Flesh, but v. 32. concludes at last, This is a great mystery: but I speak concerning Christ and his Church. God calls it at first, 
Hephzilah, i.e. My delight is in her. Beulah, Married.  a Marriage-feast for his Son, Math. 22.1. and bids Sinners to the Wedding, and tells them the rich entertainment, Isa. 62.4, 5. The Lord delighteth in thee, as a Bridegroom rejoiceth over the Bride. Heb. With the joy of a Bride-groom, so the Lord shall rejoice over thee; nay, ch. 54.5, &c. said plainly, Thy maker is thy Husband, the Lord of Hosts is his name; nor is this expressed only in this life, but with respect to our entrance into Heaven, Rev. 19.7. The marriage of the Lamb is come, and his wife hath made her self ready; v. 9. Blessed are they that are called to the marriage supper: And the day of judgement is set forth by the Bridegroom and his Bride, Math. 25. beg. v. 10. The Bridegroom came, and they that were ready, went in with him to the marriage, and the door was shut. The Bridegroom will certainly have his Bride with him in Glory; and therefore he gave himself for her, that he might sanctify and cleanse her, and present her a glorious Bride without spot or blemish. 
2 Cor. 11.2.  I have espoused you to one Husband, that I may present you a chased Virgin to Christ.  
4. We have it by purchase; a price laid down sufficient for it; it's fully paid and accepted. Though we deserve nothing at Gods hands, Christ bought Heaven and all its Glory for us: The Apostle is large on this, Rom. 5.2. On Christ's account we rejoice in hope of the Glory of God; v. 9. we shall be saved from wrath through him; v. 10. we shall be saved by his life; v. 17. we shall reign in Life by one Jesus Christ; v. 21. grace doth reign through righteousness unto eternal life; by Jesus Christ our Lord.  
1. This is done by buying us out of Slavery, redeeming us with this purchase. 
Rom. 7.14.  We were Captives and Bond-Slaves, sold under Sin and Satan. There is a great price given to redeem Captives out of turkey; we could not be got off without a great ransom. The Devil, the World, and Lusts challenge a right in us; now Christ buys us from out of this cruel bondage, 1 Pet. 1.18, 19. We are not redeemed with corruptible things, but with the precious blood of Christ; and therefore Christ challengeth a right in us, as his own, 1 Cor. 6.20. Ye are bought with a price, therefore ye are Gods, v. 19, 
1 Cor. 7.23.  and ye are not your own. Therefore the Apostle reasoneth strongly, Rom. 6. that if Christ dyed for us, we should live to him, because we shall live by him eternally. We have redemption through his Blood, 
Eph. 1.7. Col. 1.14.  who hath delivered us from the power of darkness, and translated us into his Kingdom. Christ hath purchased you with his own blood, Acts 20.28. and hath redeemed us from the curse of the Law, Gal. 3.13.  

Eph. 1.14. Acts 8.20, 21.  2. So hath he also purchased the glorious possession for us, called the Redemption of the purchased possession; Gold and Silver cannot buy the least corner of Heaven, not the common Gifts, much less Grace.  
3. Nay, God is pleased to join us in as joint Purchasers, and will have us put our Hands and Hearts to the bargain, and God deals with us as if we bought it. Christ says, Rev. 3.18. I counsel thee to buy of me gold tried in the Fire, Isa. 55.1, 2. Come buy of me though you have no Money nor price to lay down. In that Math. 25.10. the foolish Virgins are sent to buy Oil; and the Wiseman says, Buy the truth and sell it not. Now there is much, a Sinner must lay down; as you must part with your Lusts, and all Wickedness, you must part with the World, all that is near and dear to you here; sell all and buy the pearl of price; part with Father and Mother, Children, and Life itself, and not account it dear; and the Apostles say, We have left all; 
Maet. 19.27, 28, 29.  why, says Christ, you shall have a kingdom. Alas! what a small matter was it, why a few Fisher-nets. On the other hand, Esau sells this Birth-right for a mess of Pottage, Heb. 12.16. 
Luke 14.18, 19.  Thus Sinners sell Grace, Christ, and Heaven for the trifles of this World; they make as it were a bargain; give me Food, and clothing, and Health, 
Phil. 3.7, 8.  and Ease, and Prosperity, and take the Gospel, the love of God, the pardon of sin, and a Kingdom of Glory, and deny the Lord that bought them, 2 Pet. 1. Now a good Christian accounts all here but Dung and Dross, for the excellency of this knowledge. But above all he prizeth, and embraceth, and admires Christ, that bought this inheritance for him, and Him for it.  
4. By paying our Debts for us: A Man may be Heir to a large Inheritance, but such encumbrances, and vast debts may lie upon the Estate, that he may never come to enjoy it. Indeed we are deeply in debt to God, to the Law, and to our own Consciences. But Christ cancelled all these Debts; we could not pay one farthing; we were Debters to the whole Law, Gal. 5.3. Jesus Christ fulfilled the Law, and bids us pray daily to God to forgive our Debts, and we may pled his Blood and Merits, Col. 2.13, 14. Forgiving all Trespasses, and blotting out the Hand-writing of Ordinances against you, nailing all up to his across.  
6. We have the Title cleared up by Law, because there are many Controversies may arise, and we loose our Writings, and often blur our Evidences; the word is clear on our side, the title hath been tried, and all is well.  
1. The Judge is on our side, and approves of our right.  
2. The Advocate and counsellor pleads our Cause, and prevails.  
3. The Title is cleared, the Writings produced and owned.  
4. The Witnesses are many, and creditable, and believed.  
5. The Enemies are baffled, their Mouths stopped and they ashamed.  
6. The Forfeitures are cancelled, and the Accusations answered.  
7. All assessors, approve of the Judgement on your side.  
8. The Law is satisfied, and we are admitted.  
It would be too large a Digression to clear up these truths, I leave them as matter for your own Meditation, Search, and Satisfaction, Rom. 8. lat. The Apostle challengeth all the World, Who shall lay any thing to their charge? Many can, their Enemies, their Friends, their own Consciences; ay, but it's God that justifieth, who condemneth? Many will; ay, but Christ died. If we sin, we have an Advocate with the Father, 1 John 2. begin.  
7. We have it as Wages and Reward. Though we deserve nothing; yet to encourage us in our work, God will reckon it to us as a due debt, as our hire, and we may humbly challenge it as what belongs to us. That is, as bottomed on Christ's merits, founded in rich grace, and grounded on Gods gracious promise; so that now God tells us he will reward every man according to his works, and he will not forget our work and labour of love, and our labour shall not be in vain; and having fought the good fight, and kept the Faith, we shall have a Crown of Righteousness as well as of Mercy. Blessed such dying, their works shall follow them, and receive a glorious reward, therefore bid so to run as to obtain, and so fight and wrestle, as to overcome; so to strive as if we took Heaven by violence, Rev. 22.12. Behold I come quickly, and my reward is with me, to give every man according as his work shall be. Therefore we should think every day, how we live, and what we are doing, whether we can reasonably and righteously expect God should say, Well done good and faithful Servants, especially, when we are doing little or no good. Thou hast been faithful in a little, I will make thee ruler over, and give thee much.  
8. We have it by conquest. Sir Francis Bacon says, that Henry the VII had a threefold right to the Crown, by Birth, by Marriage, by Victory; But a Christian hath a manifold right to this Heavenly Crown and Kingdom. You must know, that we are all by Nature Heirs of Hell, and have naturally no right nor Title to this Kingdom; and there are many Enemies, mihgty adversaries that stand in our way to hinder us coming thither. And we must fight our way through them, and overcome them, if we will go to Heaven, Rev. 21.7. He that overcometh shall inherit all things, and I will be his God, and he shall be my Son.  
1. Christ is called the Captain of our Salvation, and he conquers for us, he fights our battels, 
Heb. 2.10.  and hath given all our Enemies their deaths wound, they are dying and must die, Col. 2.15. having spoiled all principalities and powers, triumphing over them openly. He dragged them all at his Chariot-Wheels, 
1 Cor. 15.25. last.  ascending into Heaven; the last Enemy is Death, and that is a conquered Enemy also. He rides on in the triumphing Chariot of his Gospel, conquering, and to conquer, Rev. 6.2. He will run the Wheels of his Vengeance over the loins of all his implacable Enemies, and those that will not bow to the Golden sceptre of his Grace, shall be broken in pieces by the Iron Rod of his Wrath; 
Ps 68.17, 18.  he hath subdued all, and is exalted above all, Phil. 2.7. &c.  
2. Christ conquers in us, and helps us to conquer our own Lusts. 
2 Cor. 10.3, 4, 5.  We War against the Flesh, our weapons are not carnal, but mighty thorough God, to the pulling down strong holds, 
Qui semel vicit pro nobis semper vincit in nobis.  bringing into Captivity every thought to the obedience of Christ. Christ knocks at the door of our Hearts, and the Gates, the everlasting doors lift up their Heads, and the King of Glory comes in, and sways the sceptre of his righteousness in our Souls. The Apostle speaks of the war between the Flesh and the Spirit, Rom. 7, and in v. 24. He cries out as one overcome, he triumphs in Jesus Christ, v. 25. and says, ch. 8.1. There is no condemnation to them. The Lusts war against the Soul to destroy it, 
1 Pet. 2.11.  and these war in themselves; But you must war a good warfare, holding Faith and a good Conscience.  
3. Christ also overcomes by and with you; as to the World, your Enemies, as to Temptations and Afflictions, as a good soldier you must endure hardness, 
2 Tim. 2.3, 4.  and not too much entangle yourselves with the Affairs of this life. You must put on the whole armor of God, Eph. 6.10. &c. You must be strong in the Lord, and in the power of his might; that you may be able to stand against the wil●ss of the Devil; you wrestle not only with Flesh and Blood, but against Principalities and Powers, against the Rulers of the darkness of this World, against spiritual wickedness; surely the Devil is a subtle adversary, an old experienced adversary, an inveterate malicious Enemy, unwearied and cruel, one that did dare to set on Adam in paradise; on Christ on the Mount, on Peter and all the Apostles; after Christ had given them his blessed Body and Blood, warned them, prayed for them, and yet how did he foil and cast them; how may we fear and look to ourselves; wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. There is no yielding, no running away; here is no provision to defend the back; if you run from them, you run against God and Christ, 
Acts 5.39. ch. 23.9.  and woe be to you, if you engage God against you.  
1. Here is a rich magazine, armor of proof provided against all the spiritual Enemies, a girdle of truth and sincerity for your Loins, a breast-plate of righteousness to defend your Heart; no Sword nor Bullets can enter to hurt or kill; the Gospel of Peace for your Feet, against the stony, stumbling, and uneven way, the Shield of Faith for your Heads, against the fiery darts of Satan, and an Helmit of Salvation, or as 1 Thess. 5.8. the hope of Salvation, which wili support, strengthen, and encourage; and with all take offensive, as well as defensive Weapons, i.e. The Word and Prayer. Here is much for a Christian to do, to understand all this spiritual armor, to prove and use them; So fight I, says the Apostle, not as one that beateth the Air. You must be sober, be vigilant, and resist the Devil, though he comes as a roaring lion, and resist him and be steadfast in the Faith, and he will flee from you.  
2. And you are encouraged, that if you fight, you shall certainly overcome, 1 John 2.13, 14. ch. 4.4. You have overcome; you shall be more than conquerors, thorough Christ strengthening you, Rom. 8. lat. The Apostle sends a Challenge to all Enemies in his own and others names. We are persuaded, neither Peril, nor Famine, nor Sword, either of those would vanquish the proudest, the stoutest wicked man.  
3. And then you are assured, that overcoming, you shall be crowned with Glory and Honour eternally, Rev. 2.7. To him that overcometh will I give to eat of the three of life, which is in the midst of the Paradise of God, v. 11. he shall not be hurt of the second death, and therefore must live eternally; v. 17. He shall eat of the hidden Manna, I will give him a white ston and new name; v. 26.27. I will give him power over the Nations, and he shall rule them, as I received of my Father, v. 28. I will give him the morning Star; he shall sit in judgement with me, and he shall be clothed with my Glory and brightness; ch. 3.5. the same shall be clothed in white raiment, 
a meiofis.  his name shall not be blotted out of the book of Life; there is more in it, shine there gloriously, and I will own him as conqueror and Triumpher before my Father and his Angels, v. 12. Him that overcometh will I make a pillar in the Temple of my God, and he shall go no more out; that is, I will settle him in Heaven with splendid Glory forever, v. 21. To him that overcometh will I grant to sit in my Throne, even as I overcame, and am set in my Fathers Throne. At every verse there is a various expression of this Glory, and to each added, He that hath Ears let him hear; this is added to the end of each Epistle to the several Churches.  
Upon the whole you have all the Right and Title to this Happiness, the firmest assurance that possible can be given. He whose it is, hath chosen you for it, and that for you. Its all his own, and at his disposal, and he freely gives it you. He adopts you for his Children, and by the new Birth qualifies you for it, and entitles you to it. He espouseth you to his dear and only Son, who is Heir of all things. Its bought for you by an invaluable price and purchase. The title to it is cleared up by Law. It's paid to you, as Wages for your Work. And obtained by Conquest and overcoming.  
4. As we have it thus made sure in itself, so is it made sure to us, both with respect to God, and to ourselves.  
1. As to God.  
1. He publicly owns all this, and makes an open discovery of it to all the World, and declares that he is not ashamed to be called their God, because he hath provided for them a City, Heb. 11.16. A remarkable place that Isa. 45.17, 18, 19. Israel shall be saved with an everlasting Salvation. Thus saith the Lord that created the Heavens, God himself; I have not spoken it in secret, in a dark place of the Earth. The seed of Jacob shall not seek me in vain; I the Lord speak righteousness. God publicly owns all those Titles, Rights and Assurances, and as I may speak with reverence, seems to glory and boast in them; that he hath chosen us, that it's his good will, great pleasure to give us no less than a Kingdom; the Lord Almighty calls you his Sons and Daughters, 
2 Cor. 6.18.  and gives you his Spirit, that you may call him Father, chooseth and delights in you as a Spouse for his Son, Rev. 21.9, 10. Come says the Angel, I will show thee the Bride, and the Lambs Wife  
2. As to all those, he adds solemn engagements, and his promise. How often hath God promised Heaven to his People? How is it expressed Tit. 1.2. In hope of Eternal Life, which God that cannot lye, promised before the World began: And Gods people are not only called Heirs of Heaven, but Children, and Heirs according to the Promise, and Heirs with Abraham of the same Promise, and that they inherit the promises: 
Rom. 9.8. Gal. 3.29. Heb. 6.17.  Godliness hath the Promise of the Life that now is, and of that which is to come. They which are called, 
1 Tim. 4.6.  receive the Promise of Eternal Inheritance. He that is tried, and endureth Temptation, is Blessed, because he shall receive the Crown of Life which the Lord hath promised to them that love him, and Jam. 2.5. called Heirs of this Kingdom, promised to you; therefore, though never so poor here, are rich in Faith.  
3. This promise he hath confirmed with his Oath. As God hath Sworn in his wrath, that Sinners and unbelievers shall not enter into that Rest. Heb. 3.11.18. Ch. 4.1. So hath he Sworn in his Love to this promise, that they shall enter into his Glory. Ch. 6.16. &c.  
4. He hath set to his Seal; he hath Sealed it with his Sons Blood, and Sealed it in their Hearts, by his Spirit. Eph. 1.13.14. Sealed with the Holy Spirit of Promise; and this is also given you as an earnest; therefore advised Ch. 4.30. not to grieve this Holy Spirit, whereby you are Sealed unto the day of Redemption.  
5. He hath Written down our Names in the Book of Life, in those Records of Heaven, 
Luke 10.20. Rev. 20.12, 15. ch. 21.27. ch. 22.19.  that cannot be blotted out: Phil. 4.3. Whose Names are Written in the Book of Life.  
6. He gives us the forecasts, nay, the Kingdom comes down to us: We have it in primitiis, in primordiis, in praecursore.  
7. God hath not only given these assurances on his part, but also wrought in us those Gracious Qualifications, that do abundantly show it, that it's ours.  
1. He hath given a lively Faith, that makes those things absent, present; 
Heb. 11.1.  and what is hoped for, evident; now this raiseth the Soul to do great things on this account: Moses by this, saw him that was Invisible, and had this Eye to the recompense of reward, and therefore slighted Pharoah's Court and Crown. Abraham left his own Country, looking by Faith for this that is Heavenly, and so did all the Patriarks do and suffer by Faith, looking for this unspeakable and matchless Glory. He that believeth, 
John 2. last.  hath Everlasting Life; how often is it said Nay? 1 Pet. 1.8, 9. Whom having not seen, ye Love, in whom, though now you see him not, yet believing, ye rejoice with joy unspeakable, and full of Glory, receiving the end of your Faith, even the Salvation of your Souls. Faith goes up into Heaven, and views the Mansions, and feeds, and lives upon that Glory above. What says the Apostle 2 Cor. 4.17, 18. We faint not though the outward Man decays, the inward man is renewed; why there is a far more exceeding and Eternal weight of Glory, it's just before us, and by Faith we look above these lower things, to those not seen by the bodily eyes, that are Eternal; and therefore, Ch. 1. We Groan, and Long, and Wait. As Faith is the Evidence of that Glory, so Gods working that Grace in the Soul, is a sure Evidence of his giving that Glory.  
2. Upon this flow forth earnest and importunate desires, breathings and pantings, groanings and longings; which nothing but this Eternal Glory will satisfy. God hath begotten in you those immortal desires, that only God and Christ, and Heaven, can fill and answer. When Luther had a great Present sent him, he goes to God, and solemnly protests, that he would not be put off with these things. So David often, my Soul Thirsteth after God, 
Valde protestatus sum, &c.  the Living God. Psal. 17.15. As for me I shall behold thy Face in Righteousness, I shall be satisfied, when I awake with thy likeness: Whom have I in Heaven and Earth, but thee? Thou shalt guide me by thy Counsel, till thou bring me to Glory. My flesh fail, that is bad; Heart fail, 
Ps. 73.25, 26.  that is worse; both fail, that is worst of all, however thou art the strength of my Heart and my Portion for ever. God hath wrought such Hungerings and Thirstings in the Soul, that nothing, but Bread of Life, Water of Life will satisfy; and therefore are these carried out in Prayers and Wrestlings, and are bid to pray, and seek, and cry for no less than this Crown and Kingdom.  
3. Upon this is grounded a firm and sure Hope, which wonderfully supports and encourageth the Soul; which God would never have wrought and given, but that he will answer and not disappoint it, Tit. 1.2. in hopes of eternal life, which God that cannot lie hath promised. See he hath begotten us again to a lively hope, to an inheritance incorruptible, &c. 
1 Pet. 1.3, 4.  And still that we may not faint and question all, that our hope should deceive us, Heb. 6.18, 19. That we might have strong consolation from this hope, this hope is an Anchor of the Soul, sure and steadfast; this Anchor is fast'ned on the rock Christ Jesus, that all the Waves and Storms cannot shake or at least break. Why should God deceive or flatter such poor Worms, to raise in us such hope, if he would not fulfil it. If we do not deceive ourselves, God will not fail nor deceive us.  
4. Upon all these ariseth an ardent Love, workings and breathings of Love to such a Christ, such a God, that will give such great and glorious things, to such poor wretchless. Worms. When he cries out, oh the height and depth of God's love, he would love highly and largely, 1 Pet. 1.8. Whom having not seen, ye love, and therefore long for and love his appearing; many promises of Heaven made particularly to this grace of Love. Eye hath not seen, 
Jam. 2.5.  what God hath prepared for them that love him. God so loves them, and they love God, that they shall live and love together for ever.  
5. Upon all flow great joy and rejoicing; joy unspeakable and full of Glory; it is what the Soul really finds, rejoice that your Names are written in Heaven; rejoice and be exceeding glad, leap for joy, for great is your reward in Heaven, Rom. 5.1, 2. there is Faith, being justified by Faith; there is love, peace with God; there are desires expressed in Prayer, we have access now into his presence to beg it; add hope of Glory, and rejoice in hope of this Glory.  
Upon the whole we may certainly conclude, that Heaven must be ours; and that if we are wise to look to ourselves, we shall be saved in a wonderful glorious manner; and all the Devils in Hell, and Men on Earth cannot hinder it, nor stop us from it.   

CHAP. VII.  
I might draw some particular Inferences and useful Corillaries from this last Head. But I shall rather choose to press home the truth in particular, to persuade you to look to yourselves. You have heard and red much of the dreadful condition of a lost Soul, and the blessed state of a Soul eternally saved. Now consider, doth not this highly and nearly concern me, am not I one of the Persons that must perish, or live happily for ever.  
Obj. Before I proceed, some may object, at least think, that this Truth thus handled and prosecuted, seems selfish and low, and not raised high enough, to act altogether for the promoting self.  
Ans. My design herein is to raise you up to God, and above your carnal sensual selves, it's that God might have you wholly to himself, that he might have Head and Heart, Soul and Body, Tongue and Life, and to convince you, that in loving God sincerely, you love yourselves most truly; God is graciously pleased to join his glory and our own good together. They cannot be separated; God would have you in this World mind your own eternal glory, in seeking his glory. He tells you, it is for your Life, it's for your good, alas! our goodness extendeth not to him, but to our own Souls; as our sins hurt not him, but ourselves. Do they provoke me, saith God, do they not provoke themselves to the Confusion of their own Faces. When Christ wept over Jerusalem, was it not that they had lost the things that did belong to their own peace. Christ says, Ye will not come to me, that you might have life, you will not let me save, love, and honour you, and make you eternally happy: you will not suffer me to heal your Wounds, pardon your sins, sanctify your natures, justify your persons, and save your souls. Why will you die, says God, and Christ says, come hungry and thirsty to be filled, poor to be enriched, naked to be clothed, weary and heavy laden to find rest for your Souls. It would be too large to run over the whole Scripture and show you, 
Tota scriptura hoc agit, &c.  it's all for your good. Luther said, the whole Scripture doth nothing else but show, that God is, and would be merciful to Sinners; therefore to seek our good and welfare in the right way, is not sinful, but good and pleasing to God.  
1. In obedience to his holy commands, he bids us seek the Kingdom, strive, and run, and fight for Heaven; lay up in Heaven a good foundation. 
1 Tim. 6. ●2, 19.  We may be Usurers this way, lend to the Lord, and expect full and large payment? we may have an eye to the recompense of Reward. 
Omnis amor mercedis non est amor mercenarius.  Christ himself had an eye to the Joy set before him, Heb. 12.2. God would have us steadfast and immovable, and abound in good, with an eye to the reward, 1 Cor. 15. last.  
2. It answers God's design and end in all Salvation-work, he was pleased in saving your Souls. It pleased the Father to bruise, to break his Son, to heal and save you, to kill his Son, that you might live; and this is the very travail of Christs Soul. 
John 14.1, 2. I go to prepare a place for you.  All Christs design in coming into the World, in dying, rising, ascending up into Heaven, in sitting at the right hand of God, is to do you good; certainly then it may be our delight and pleasure. It's Gods end in all his Ordinances; his Word and Spirit, to call, convert, wash, and sanctify, comfort, strengthen, and establish you; Prayer appointed, that you may ask Wisdom, and what you will, the Lords Supper to feed, revive, strengthen, and establish you; all Gods Promises are to fill your Mouths with Petitions; how much mercy lies scattered all over the Bible, for you to gather up and pled at the Throne of Grace; and God complains, 
In sacris non Dicitus quantum.  when you will not come and ask freely, that your Joy may be full. This is Gods design in giving his Spirit, and all the blessed Graces, to comfort, and teach, and guide you, Faith, and Love, and Hope, and Joy, all for your good, Nay, Godly sorrow, and mourning for your advantage, 2 Cor. 7.11. All Gods Providences work together for your good, 
1 Cor. 2.7.  and he would have them so improved. God's design from all Eternity was to save us and make us happy.  
3. The truth is, I cannot find that this everlasting Happiness, is offered or promised, or will be given any other way, Rom. 2.7. God will give eternal Life to them, who by patient continuance in well doing, seek for Glory, Honour, and Immortality; and v. 10. Glory, Honour, and Peace, to every Man that worketh good, whether Jew or gentle. You shall find that God doth cast off, and keep, and shut out all that are slothful, or that slight, neglect, and will not seek after this Glory.  
I might propose four grand inquiries of moment, to be searched into, and answered.  
1. Q. Who or what this Self is, that is to be saved or lost?  
2. Q. Since nothing is so near and dear, how is it that the most deceive and undo themselves?  
3. Q. How great and dreadful is the loss, if Self be lost?  
4. Q. How may we save ourselves, or prevent this loss?  
1. Query. Who or what this Self is, that is to be saved or lost.  
1. Neg. It cannot be meant wicked sinful Self; it's pity this should be called Self; this is wholly to be cast out, cast off, and abhorred, or else true Self will be utterly lost. The Apostle, indeed, opposes himself to this, Rom. 7.25. With the mind I myself serve the law of God, but with the flesh the law of sin; therefore comfortably and boldly concludes, v. 17. It is not I, but sin which dwelleth in me; for a wicked man to say so, is to say, It's no more I, but myself, for he is nothing but a lump of sin; his Head sinful, full of vain wicked, worldly, proud, envious thoughts, he can say as to his Lusts, how many and sweet,( as David does of his God) he does meditate in those lower matters day and night, morn and even, and at noon, seven times a day, from the rising of the Sun to the going down of the same, his Head full of the World, Sin, and Vanity, he says to it, when I awake, work, and walk, I am still with thee, his Heart full of Wickedness, Math. 15.19. Evil Thoughts, Murders, Adulteries, Fornications, Thefts, False-witness, Blasphemies, what a Cage of unclean Birds, what filthy crawling vermin, Gen. 6.5. The Heart evil continually, only so, deceitful above all things, and desperately wicked, hardened, proud, obstinate, unbelieving, full of mischief, pride, and envy; now all this trash and filthiness must be cast out, and such Self renounced; and the Heart must be made of ston flesh, made pure, clean, tender, broken, teachable, so might I have had shown, Ears open to Vanity, Eyes full of Adultery, not cease to sin; the Throat an open Sepulchre, Feet swift to evil. But these blind Eyes must be opened, these deaf Ears unstopped, these Mouths filled with Prayers and Praises; it is a whole Body of Sin, Rom. 7.24. This certainly is not the true self.  
2. Worldly Self, nor all the things of this Life, that belong to the Body, with all Relations, and dearest and nearest Friends, are not this Self. Though these conduce much to the comfort of our Lives, and to the support of Self; yet all these may be saved, and Self lost and perish.  
1. There is a sinful worldly Self; when Men seek these things wholly and only apart from God, thus are they said to eat for themselves, and drink for themselves, Zech. 7.6. fast and feast to themselves, v. 5. If they pretend to pray, it's but howling, and crying only for Corn and Wine, Hos. 7 14. This men judge, seeking themselves, it's a mistake. Men are undoing themselves in thus over-loving and over-caring about the World. Here and there some ride full post to Hell in full excess of Riot, but how many go on softly and smoothly to Hell in worldly cares, fears, joys, hopes, or sorrows. This is a self, Soul-destroying sin, without great noise and observation. You may mark out a Drunkard, a Swearer, &c. But a worldly wretch passeth for a sober man, and shelters himself under Scripture, 1 Tim. 5.8. worse than an Infidel, if not provide for himself, his own. Whereas this was spoken against the Widow, that lived in pleasure and luxury, v. 6. the Idle that wander from House to House, and eat others labour, 2 Thess. 3.11. It's far from encouraging sinners to mind nothing but Earth, and not mind Heaven, not touch the Bible, or put up one prayer all the Week; nay, be grudging the Lord's day as too long and needless, Amos 8.5. When will the Sabbath be gone. Certainly that is no Self-love, but Self-hatred, else why is the word of God so much against it? Christ says, Math. 6. no less than three times, Take no thought, 25, 31, 34. Love not the world, nor the things of the world, 1 John 2.15. You cannot love God too, v. 15. besides what is in it but the Lusts of the Flesh, the lust of the Eyes, and the pride of Life, v. 16. and it is not of God; that is the love of the excesses, greedy desires and reachings after more gain; and Ambition, Vain-glory, affecting great Honour; it all passeth away, v. 17. and therefore not worth our love, that shall last for ever, if fixed on God the eternal object. God accounts it Adultery in Men or Women, Jam. 4.4. though men think they may thus love the World and God too. No, you make this your God, and it is Idolatry; you must not labour for the Meat that perisheth? 
John 6.27. Math. 6.14.  nor lay up for yourselves treasures on Earth; lay up somewhat you may, but not as treasures, or as what is lasting; 
Col. 3.1, 2.  nor set your affections on things below, if you will sweat, and tug at and after it, 
1 Tim. 16.9, 10.  you will pierce, hurt yourselves, most men believe it not, but think they do themselves much good, please, glory and boast themselves in it: You must be content with godliness, and account that great gain, v. 6. Nay, God would not have you set your Eyes on it, 
1 Cor. 7.29.  nor much mind and value them. Now can you imagine that this is true Self-love, that is so pernicious and destructive.  
2. There is a loving Houses, Money, Pleasures, Friends, Relations, and that is not this true Self-love. If it be excessive it's dangerous and destructive; loving Wife, Husband, Children, too much, is a great sin, a great snare; when Relations are pleasing, they often lull asleep in sin and security, more than when froward and across sometimes. How many loving Husbands and Wives, tender indulgent fond Parents and Children hurt and destroy one another, kill with this kindness; many such loving tender Relations spend away their precious hours and days together in sloth, folly, and Idle discourses, and go on together quietly to Hell. Not provoke one another to love God and to good works. What a dreadful ghastly meeting will there be at the last, between careless indulgent Parents, and wicked, loose, idle Children; when the Child shall say, my Father or Mother never watched over, reproved, exhorted me. It's true, I had Meat and Drink and clothing from them, but not a word of my sad condition by Nature, of my need of a Saviour, of my danger of thus perishing Eternally. 
Ephes. 5.22, 25 ch. 6.1. to 9. Col 3.18. ch. 4. beg.  How many rules are given to all these Relations? So far as you neglect them, or sin against them, so far you wrong yourselves and one another.  
To come yet nearer, loving ones own Body apart from the Soul, is not this true Self-love; nay, often Self-hatred, as Flesh and Spirit are opposed; this is called Self in some sense, as Job 1.12. All that he has is in thine hand, only upon himself lay not thine hand, chap. 2.4, 5. Therefore Satan says, the Cattle and Goods, and Houses not so near, but touch him close to the Skin, v. 5. touch his bone and flesh, so v. 7. he smote him with sore boils. I confess this seems near Self, and it is part of Self; but how many thousands ruin their Souls, that take great care of the Body. All your care may be what to eat, and what to drink, and what to put on, strive, run and ride, rise early, and go to Bed late, spend your strength, and labour hard, Isa. 55.1, 2. and yet perish for want of real Bread, and what will satisfy and do you good. How will these pains, sweeting, labours, and contrivances about this poor frail Carcase, that must lie rotting in the Grave shortly, rise up in Judgement against many, the most that could not spend one hour in a week, one quarter of an hour in a day about their 〈◇〉 and immortal Souls; and this is th●● 〈◇〉 earnestly seeking only the things about the Body, Houses, Money, Food, &c. Phil. 2.21. Though they seem to seek their own things, they account it so, it's their mistake. Is that man wise for himself, that lives in a City or a Country for five or six years, and is to remove to another for hundreds and thousands of years, and shall have no provision in that country, but what he now lays up and sends thither whilst here, and yet he spends all his time in building here, and trimming and dressing here. Is he mindful of himself that knows his Soul must out of this Tabernacle, and provides not an House in Heaven. Cannot say, as 2 Cor. 5.1. We know we have one, but say at last, 
O animala vagula blandula, &c.  whither art thou going my dear precious Soul.  
2. Why then certainly the Soul of Man is the true self. At first Man is denominated by it, Gen. 2.7. And man became a living Soul. What the Soul of the Man is, that the Man is. Not but that the Body also partakes of this care and happiness. Compare Math. 16.26 with Luke 9, 23. In the former, it is, he looseth his Soul, in the later he looseth himself, or is a cast-away, therefore Christ saith, we should not fear them, that cannot kill the Soul, Math. 10: 28. and God bids sinners incline their Ears to him, and hear and their Souls shall live, and their souls shall delight in fatness, Isa. 55.2, 3. all is well, when the Soul lives and prospers. Come unto me, saith Christ, Math. 11 28, 29. and you shall find rest to your Souls. Therefore the Wise man saith, and God by him, Prov. 11.30. He that winneth Souls, is wise. As a man gains or loseth his Soul, so is he blessed, or miserable. What doth an Hypocrite gain? when God taketh away his Soul, Job. 27.8. truly, just nothing. What a Fool was the rich man, Luke 12.19. to say thou hast Goods laid up for many years, therefore Soul take thine ease; alas, poor wretch! his Ground and Barns had not suitable Food for his Soul; but God says, v. 20. Thou fool, this might thy soul shall be required of thee; that must go to another place, and then whose shall all those things be? So is he that layeth up treasure for himself, v. 21. and is not rich towards God; that which he mistakes for himself, but is not true Self. When God at first made Adam, Gen. 2.7. God made the Body of the dust, but the Soul was the breath of God, and therefore it is said, Man became a living Soul: That was the Man, that Noble, High, Heaven-born Being. Oh that Men did but know the worth of their Souls, immortal Souls, capable of enjoying God to all Eternity, made by God at first as part of himself, and redeemed by Jesus Christ, and therefore a Soul is more worth than a thousand Worlds, what give in exchange, nothing, not all the World? And how are these precious souls slighted and despised? Each of you have a Soul within committed to your Charge and Care, that is more than if you had an Empire, the care of the whole World. It's what the Soul, is that the Man is; and so all the good that concerns and constitutes that, makes the man. It's observable, Eccles. 12.15. Fear God and keep his commandements, this is the whole duty of man; so we render it in our Translation duty; 
{αβγδ}  but in the Hebrew it's only, The whole, This whole man; this is all, and gives them a strong reason, v. 14. for there is a great day of Judgement, when, according to this, Man will be lost or saved.  
Upon this Head of True Self, I lay down these four Propositions.  

1. That most men are apt to loose this real Self.  
2. That yet nothing is nearer or dearer than this Self.  
3. That if this Self be lost, all is lost.  
4. That if this Self be saved, all is saved.   
1. Prop. Most men are in danger of deceiving, undoing, and losing themselves. Some loose their Money, some their Credit, others their Trade, many their Health, some their Lives; but most loose their Souls, themselves, that are wise and careful to save all other things. They are not sensible of this loss, nor so much afraid of it. Many that will not give you a Penny, nor a Shilling, will give you two or three hours of precious time, more worth than thousands of Gold and Silver. Many that will be watchful you do not pick their Pockets, rob their Houses, cheat them in their dealings, will lock up their Chests, their Houses, watch against Fire and Storms, and yet will let the Devil and the World rob them of their Prayers, of their Reading, hearing, steal away the Word, some not suffer Weeds in their Gardens or Fields, will suffer Cares and Riches to choke the good Word. 
Math. 13.19, 22.  Many that are wise and provident, saving and scraping for the World, are very expensive, lavish, and prodigal of precious seasons, and means of Grace. This is not the condition of one, or a few here and there, but it's indeed the sad foolish condition of the most. Many shall be wise, give good advice about Mens Affairs in the World, and others shall take good counsel and warning about their Estates, their Ground, their Cattle, their Friends; and yet be altogether negligent of their own good, and love not faithful dealing about their Souls. It's strange to observe many, they will feed their Horses, their Oxen, their Hogs, and starve their Souls; save, if possible, all things but themselves. Angry with any that will cheat and cousin them, and in the mean while cheat themselves, and not displeased. Nay, many Learned, that understand most Languages, study deep Points, skilful in Arts and Sciences, but ignorant of themselves, careless of their own Souls; know many, most things better than the state of their own Souls.  
Many good Husbands, thrifty about their worldly affairs, sober and innocent as to others, and yet wholly negligent in their duties to God, and so cheat their own Souls. Many Women good Housewives, provident and industrious about the World, but never pray to God, nor think seriously of Eternity. You may find the House cleanly, the Food wholesome, and savoury, their entertainment courteous, their behaviour obliging, the House well ordered and furnished with necessaries, and the Soul and Life all out of order, the Head empty of saving knowledge, and the Heart dead and hardened in sin; not one word of God or Christ with delight and serious enquiry. The Bibles lie in their Windows, but very seldom in their Hands, taken up seldom all the Week, unless on the Lords Day, 
Prov. 2.1.  and then red in a customary careless manner; not search and dig as for a hide treasure, far from crying after knowledge, seldom or never down on their Knees alone one quarter of an hour, to pray for Pardon, or a Kingdom of Glory. Alas! alas! can the most thus delude and deceive themselves, and think this is striving to enter in at the straight Gate, and that this is taking Heaven by violence.  
How many Trades-men, Husband-men, Labourers, Servants, Parents, Children, all busy about other matters, and neglect their own Souls, spend two, three, or four hours in idle tattling, it may be sinful and vain, at Cards or Dice, or speaking against their Neighbours, whole Winter Evenings spent in a sluggish, lazy way, telling idle stories by the Fire, not a Chapter red, and if pray a quarter of an hour, that is too long, and they are weary and sleepy, but not a word of those complaints before. Thus all foolishly deceive themselves, and whole Families go quietly to Hell together; some quarrel, and discontented go on in a more broad and open way to Hell. Some spend days and nights in Taverns and Ale-houses, many precious idle hours and days in Coffee-houses, and such public places, where men are cheating themselves of time, that is more precious than all the treasures of the Earth, throw away the Purse, and then throw away the Jewels and money in it. It's a season to pray in, to love God in, to prepare for Glory in. Yet the most, I had almost said all, are guilty of cheating themselves daily of their best treasure, and yet complain and cry out, when God comes to take it away by death. Why should God continue that, which they know not what to do with, but call their sports their pastimes to wast it away? You will find at last, there was not one hour or day in your whole life, that you could say, This is mine own, and I may do with it what I please. What shall be said or done to convince the most of this folly and madness?  
2. Prop. That nothing is so near and dear as Self.  
Nothing can be so near and dear as Self. I know Relations and tender Friends may be dear, Rom. 5.7. Scarcely and peradventure die for a Righteous man; who, where, is the Man or Woman that would lie forty years in torment for another? I have observed the loving Wife, the tender Mother, weep and refuse to be comforted, at the death and loss of the beloved Relation, but such in time return to their food and sleep, and soon forget the Grave. As Abraham says to Sarah, Gen. 23.4. that I may bury my dead out of my sight. This hath been a great snare to make neglect ourselves, our great fondness to Relations; Love thy neighbour as thyself supposeth Self dear, and that which hath the pre-eminence; if I die, rot, and am undone, what though my Son or Daughter, or any Friends, eat, drink, and laugh? How little are we concerned about our grandfathers, or Grand-mothers, nay, about our Fathers and Mothers, that dyed twenty years ago? Are we thoughtful how 'twas with them the last Night, the last Week, the last year? It may be they pitied, and wept over us, if we were hurt, or in danger of it. And thus will our Children deal with us; it may be go from the Grave, and either please themselves in what we leave them, or fall out about it, Eccles. 4, 16. they that come after shall not rejoice in us, Job 14.20. The Father is laid in the Grave, v. 21. His sons come to honour, and he knows it not, or they are brought low, and it's all one to him, but, poor wretch, he is tormented in Body and Soul, v. 22. The Son rants and roars on an Ale-bench, or Tavern, spending that the Father greedily, or unjustly, got, and see roaring in Hell for it. Foolish besotted Creatures, that we do see, and yet cannot see it, so as wisely to consider it. Many Parents are fond of those Children, that at present despise and laugh at them, and will rejoice at their Death.  
3. Prop. That if I am lost, all is lost, as to to me.  
When I die, this Heaven, Earth, and Seas are nothing any more to me. Here I make a great ado about Houses, Estates, &c. 'twill not be long with me as now 'tis; it's but a little while, and Houses will be no Houses to me, Food and clothing nothing to me, I must lie down in the dark, could, silent Grave, Night and Day, Winter and Summer. These Eyes shut up, these Ears and Mouth stopped with dirt and rottenness. How ghastly is the sight of some dying men? Their Eyes sunk in, their Throats scorched with drought, their Bowels and Heads racked, their Limbs failing, their faces gather paleness, it may be their Souls full of horror and confusion; and their Friends stand by, weeping and ringing their hands, but cannot ease their pains, heal their wounds, strengthen their limbs, refresh their bowels, scatter their fears, pardon their sins; it may be, it's terrible to them to see such miserable comforters; it may be, increase their horror, to think how they have sinned with them; but alas, poor wretch! the standards by say, let him alone, disturb him not, leave the Room, let him alone now, what, that dear Friend I so often embraced, so much delighted to converse with; ay, be gone, that Tongue must speak no more to thee, he is speechless, he gapes and sweats, groans and shrieks out; what, let him alone, to whom? to cruel Death, he is now in other hands, it may be draging before an angry God. Now what if a loving Wife, and many tender Children wept over him, if his Heart be not right with God, all about and before him are nothing to him. Well, but he is dead, why then provide to have him out of the way, lay him in a winding sheet, lay him in the Grave, throw dirt upon him, cover him deep enough, that he stink not, away the attenders go, and all the once necessary provisions; but in the mean while, where is the poor Wretches Soul? appearing before God's Tribunal. Now judge seriously, and believe it aforehand, that all the World is nothing to you, if you perish.  
4. Prop. On the other hand all is well, if we are saved.  
We can part with Friends here, to go to better above. Said a good man to one weeping by him, Weep not for me, I am going to a Father that will do me no hurt. How pleasant and comfortable, to see a good man or woman dying with Triumph and Joy; its beyond all the great Things, and Splendour, and Acclamations of this Life. This day of Death is better than the day of Birth. I thank God, I have seen and heard many depart triumphing, and without horror, and amazement,  told me, Once Death was terrible, but now it's nothing to me to die, I long to be dissolved, Come, Lord Jesus, come quickly. Another saying, expressing a great desire and willingness to die, Was ever weary Traveller afraid coming to his Journeys end too soon, or Heir to his Inheritance; I am as sure of going to Heaven, as that now I see you. Another just gasping out his last, said, The Glory is unexpressible I now see. Another said, I am not afraid to die, not because I have been such a good Servant, but because I am going to so good and gracious a Master. Now, can any thing be grievous or troublesone to such a one, that is going to rest, and then all is well? It's but a dirty Lane to my Father's Palace, a dark passage to my Heavenly Mansions, it's but shutting mine Eyes, and I am in Heaven, said one dying, to her tender, dear Child, I love you well, but my Christ and Heaven better. Nothing can be so near and dear as Self.   

CHAP. VIII.  
2. Query. Whence is it, that men are so apt to deceive and lose themselves, when nothing is so near and dear and nothing can make amends for this loss?  
This is worth our serious Enquiry.  
1. IT is from ourselves.  
2. From others.  
I could give many Reasons from ourselves.  
1. Here is one in the Text, because we think ourselves to be somewhat. It's hard to convince Men, that they are nothing, Men will deceive themselves. Who could imagine, that men should be poor, and blind, and miserable, and naked, and yet think themselves rich and need nothing, Rev. 3.16, 17. men are not such Fools and so mistaken about this World. Will any men sow Chaff, and expect to reap Wheat? And the Apostle says, Be not deceived, God is not mocked; no doubt of that, if we deceive ourselves and others, God cannot, will not be cheated. Hear v. 7. following my Text. For whatsoever a man soweth, that shall he reap. 
Gal. 6.7, 8.  Who doubts of that? yet v. 8. though men sow to Corruption, and for Hell, they hope to reap Heaven. Again says the Apostle, 1 Cor. 6.9. Know ye not, that the unrighteous shall not come to heaven, be not deceived? intimating, that such gross abominable sinners are apt to deceive themselves, and Idolaters, and Adulterers, and Drunkards, that live and die so shall be saved; ay, but they are deceived. Now is not this common amongst us, do not such as never pray, such as are ignorant, profane, idle, ready for every evil work, reprobate to good, lie down and rise up, bid their Neighbour good morrow and good night, eat and laugh, plow and sow, and reap, take all the times and seasons, and never fear Hell, nor care for Heaven, and yet doubt not but all will be well, and be angry, if any question or doubt of it.  
2. From non-consideration, from want of serious consideration, and diligent search and enquiry. Men will not sit down and consider what they are, what they ought to be, what they might be, what they are doing, nor whither, they are going. They are not at leisure, at least not at present, it may be they may hereafter. I doubt not but there are many in Hell, that did resolve to call themselves to a strict account once before they died, but that once never came. One adviseth, he that would resolve to repent One day before his death, should this present day, because he knows not whether he shall have a morrow. Oh! that men could be brought to this great duty of Self-examination, and serious Consideration, and to put some close and searching questions to themselves. Am I really converted, and new-born, or no? Am I a Child of God, or the Devil? Certainly there is and must be a vast difference betwixt Heaven and Hell, and there must be a very great difference betwixt the Heirs of such Glory, and the Fire-brands of Hell. Can I think, God will give such matchless Glory to the one, and throw the other into unquenchable burnings, but that he makes a mighty change on the one here? Wherein doth it appear, that I differ from others, that I fear are going in the broad way to destruction? What do I more than others, do not even the Worldlings and Carnal the same? What if I should be deceived and undone to all Eternity? What if I cry peace to myself, if God speaks not peace, if his Word speak no peace, if mine own Conscience and Life speaks no peace? What small matters do satisfy and content the most? Had they no better Evidences for their Estates, no better grounds to Hope well, as to their Health and Lives, than they have about their Souls eternal Life, how uneasy and restless would they be? But men will not set some time apart, sit down alone, search their Souls and Lives, debate matters with themselves; some such questions as these may be of a great use. I know I was born in sin, and conceived in iniquity, have I found any real change, can I say, whereas I was blind, now I see? Again, every day I am busy, Head, Heart, and Hands employed. Are my thoughts Spiritual and Heavenly? Can I say to God, 
Ps. 104.34  my meditation of thee is sweet, and in the multitude of my thoughts, let them be of the great and rich things of the World, 
Ps. 94.19.  
Ps. 139.17, 18.  or of the troubles, crosses, and losses, thy comforts delight my soul. Nay, cry out experimentally, How precious are thy thoughts to me, O God, how great the sum, more than the sand, when I awake I am still with thee. Do I love God with all mine Heart and Soul, and hate every false way? Do I pray as one that believes God will hear and answer? What are all my Prayers, if they do not reach Heaven, and mine Heart and Life? Do I believe that some mens Prayers are an abomination, 
Isa. 1.11. to 14. ch. 66.3.  as well as their swearing and cursing? Do I groan and sink under the sin I confess and beg pardon of? Do I grieve, weep in bitterness of Spirit? I must weep now, or roar in Hell. Am I restless, crying mightily and continually to God, till I obtain pardon, peace and healing? Alas! the most do but trifle in their solemn addresses to God? Where are the Persons that do pour out their Souls in Complaints and importunate Requests? Do I verily believe, that God delights in those Prayers, 
Luke 18.1 &c.  and not delight in them myself? Why should I deceive myself with empty dead services, that God is not, cannot be pleased with, as good never a whit, as never the better? How many, would they sit down and consider, would find, that they verily believe God will not hear them, nor regard such work; is it such a Prayer, such a Fast, such hearing as I delight in? And therefore have they not boldness in God's presence. Thus may you search and inquire as to every Duty, and the whole course of your lives. Consider and inquire, am I now doing what God requires, both for matter and manner; can I expect God should say, Well done, good and faithful Servant, when I am doing little or nothing that is good? Can I believe that this is striving to enter in at the straight Gate, at least so to seek as to be able? May I not fear, 
Luke 13.24.  though I should at last say, Lord, open, I have heard many Sermons, red many Chapters, 
v. 25, 26, 27. Math. 7.25 26.  that God should say, depart, I never knew you, that is, to approve of you, or delight in you. I knew your hypocrisy, but not your sincerity. Can I think that all I do from morning to night, 
1 Cor. 9.24, 25, 26. The sluggard lying lazy and idle, said, O utinam hoc esset laborate.  from the beginning of the Week and Year to the end, is running, and so running as to obtain. Is this striving as for the Mastery, fighting as for a Crown? Is this idle, lazy, sensual, vain, unprofitable life, labouring and watching, and taking Heaven by violence? For the Lords sake, for your Souls sake, search and deceive not yourselves. Would you but bring your Hearts and Lives, words and works to the Touch-stone, to the Balance, to the light of the word, and stand to a trial? What trash, what triflings would you find much, that now goes for duties and services. Alas! men will not be faithful to themselves.  
1. Did Christ, the Apostles, the Prophets, and all the good men of old thus live as I do? Did not they deny themselves, go across to the stream and course of this wicked world, were zealous and abundant in doing good; pray morn and even and at noon, seven times a day pray, praise, meditate on the word day and night, have respect to all God's commandements? Now I hope for the same mercy, call the same God Father, hope he will love and defend me as them; why then should I not do the same work, as well as expect the same reward? If I have Jacob's God and refuge, I must have Jacob's hope and reliance; if Abraham's blessings, 
Ps. 146.5.  have Abraham's Faith, Obedience, Self-denial, be ready to offer up our Isaac's also. I know not, why we should not labour to be as any of those before us; pray and praise, and love as much. Can we think, that those things were written only for us to red what they did and said? 
Rom. 15.4.  why, they are gone to Heaven, but we must believe the same, do and suffer as they. The Apostle plainly says, Heb. 6.11, 12. Every one of us must show the same diligence to the full assurance of hope to the end, nor must we be slothful followers of them, who through faith and patience inherit the promises; that is, if we will come to their end, to their rest and happiness, we must tread in the same steps, go the same way daily.  
2. Can we imagine, that God should give so many counsels and warnings, so many precious choice encouragements, promise such great and good things, only for us to live careless, loose, slothful lives? Need so much be said, to persuade me to rise, eat, drink and be merry, or walk in the Fields, follow my Trade, it may be pray or red a quarter or half an hour; on God's day red an hour longer, hear a Minister pray and Preach an hour or two, get home and eat and drink and never speak of the word more; though never so many rules, follow not one of them farther than it consists with mine ease, interest, or humour?  
1. Would a man consider things aright, 
1 Cor. 15. last.  is this to be steadfast, unmovable, always abounding in God's work, because God will abundantly reward us; 
1 Pet. 5.5. to 11.  is this to be fervent in Spirit, not slothful in business, to give all diligence, to work out our Salvation? Is this to spend ourselves and be spent, to pray without ceasing, to pray evermore, to watch and pray, to pray and not faint, Luke 18.1. need we put on the whole armor of God for this? Eph. 6.10. to 17. need we a Breast-plate, an Helmet, a Shield, a Sword for this? Need we watch and take heed, and keep our Hearts with all diligence for this?  
2. Are we not ashamed to think, that God should give us his Spirit, his Grace, his Ministers, his Gospel, such a blessed Word to enable us, and yet to do nothing; that God should change us, turn us from darkness to light, open our Eyes, Ears, and Hearts for nothing? Did we but consider how many expressions there are in Gods word to this purpose; that his Grace shall be sufficient; that his strength shall be manifested in our weakness, what to do just nothing, or what is worth nothing? Are we not born anew to great and high things?  
3. Can we enjoy such rich, choice, and distinguishing privileges from the rest of the World, and not do more than they? What be God's Children, Christ's Brethren, his Members; and all for mean low work. Say, what the Children of the King of Heaven do such low fordid things, such base vile things? Would men but put some searching questions, how soon would they shake their confidence, and yet so easily deceive themselves?  
4. Am I not ashamed and confounded to think, that God should now promise, and at last give, a Crown and Kingdom unto me, that am so slothful, careless and unprofitable? Its true, I enjoy great privileges, but do little work; I confess, the best and most faithful unwearied Servants must aclowledge, that the doings as well as sufferings of this present time, are not worthy to be compared with the Glory that shall be revealed in them, and wonder, that their light work, which is but for a moment, should, thorough rich Grace, work for them a far more exceeding and Eternal weight of Glory, and it may be well said, 
Luke 12.32.  that Eternal Life is the free gift of God; and that it s their Fathers good Pleasure to give them a Kingdom; there is no compare between the work and the wages; therefore God says, Well done, 
Math. 25.21.  thou good and faithful Servant, thou hast been faithful over a few things, I will make thee ruler over many things. But then how can I, that have not only laid up many of my Masters Talents in sloth and idleness, 
v. 26.28, 30.  but have wasted away most of them in sin and excess, expect that God should say well done? When I have neither been a Servant, nor good, nor faithful in a few things; but rather expect he should say, thou wicked and slothful servant; take all from him, and cast that unprofitable servant into outer darkness. Why should we thus flatter ourselves? When God says, not only the three that brings forth bad, but the three that brings not forth good fruit, must be hewn down in judgement and cast into the Fire.  
2. From others. Another great cause of our deceit, is, from others; but this also ariseth from our own folly and wickedness; others could not hurt us, were it not from ourselves.  
1. By comparing ourselves with others, 2 Cor. 10.13. measuring themselves by themselves, and comparing themselves amongst themselves, they are not wise. Men are apt to think, I am not worse than my Neighbours, and most about me are as bad one way or other as I am, and they are not troubled, and why should I be so inquisitive and solicitous? Indeed here and there is one, or a few, more precise and exact, but those have their failings another way. I will venture with the rest; this is a dangerous snare; men argue not thus as to this World; my Neighbours are many of them poor, and therefore I will not endeavour to be rich. But God plainly tells them, that the most go on in the broad way to Hell, and that you must not follow a multitude to do evil. There was but one Noah, one Lot, one Micaiah; was it any ease or relief to them, that they all perished together? but if those that appear good are bad otherwise, God casts them off, if really bad; if but failings, God is severe against them, as against Moses, Aaron, David, Eli, and many others.  
2. By resting upon the judgement and approbation of others, or rather upon their connivance, silence and forbearing you.  
1. It may be, others say nothing to you, let you alone from day to day, and week to week. It may be Relations, near and dear Friends, some careless Parents. You may be apt to think,( if you think any thing at all about it) were my condition so bad, so very dangerous, some would be so kind to tell me mine own, and warn me to flee from the wrath to come. But we meet each other often, salute kindly, inquire of the bodily welfare, about the times and our affairs of the World, but not one word of God, nor about our Souls; surely therefore there is no danger. But,  
1. Consider that few, very few, are really concerned about their own Souls, and therefore you can't expect they should be so about yours: They are sick themselves to the very Heart of the same Disease, of sloth and carelessness, and sensuality, and can you reasonably expect they should reprove, or warn, or exhort you to those duties, that they do not mind themselves? besides, they are busily employed about the same worldly designs and matters, as you are, and are not at leisure, nor have they any Heart for these great and spiritual things; they are of the World, 
John 8.23.  therefore speak they of the World. Christ makes a great difference betwixt his and the rest. John 17.14, 16, They are not of the World, even as I am not of the World, therefore the World hateth them. Now, were you ever hated and persecuted, because you differ from the World? you rather please yourselves, that you agree with them.  
2. Those that are concerned about their own Souls, yet know, that you will not take it kindly, if they speak plainly to you: You know not their thoughts of you by their silence. Most think hardly of each other, though few speak plainly and freely; judge not by their silence, that they approve of you. There are very few faithful Friends to Mens Souls. It may be some are so guilty themselves, that they are ashamed, as well as afraid, to reprove, warn or admonish you.  
2. It may be others commend you to your faces, think well and approve of you, this is a dangerous snare; and yet it doth please and tickle the most; but what is this, as to the goodness of your condition? Men are very false and deceitful, and may commend you, when in their Hearts they condemn you; they are weak and shallow, and see not your insides, nor know your Hearts, and observe but little of your actions, and are apt to pass a false judgement for or against, as they are pleased and affencted. They know not your down-lying and up-rising; besides, 'twill stand you in no stead, Luke 16.15. Rom. 2. last. Whose praise is not of Men, but of God. 2. Cor. 10.18. Not he that commendeth himself, nor whom Man, but whom the Lord, commendeth, is approved.   

CHAP. IX.  
3. Query. How dreadful thy condition, if lost at last? Better I never had a Tongue, an Ey, an Ear, an Hand, than not employ all for God; better I had the Heart of a Dog than a wicked Heart, not to love God.  
1. How sad will it be with you dying, and at judgement?  
2. How sad is your condition at present, all in Judgement and a Curse to you?  
1. HOw sad and dreadful will it appear at the last day, how terrible and ghastly, and amazing will it be, to part with these empty bubbles and toys, and have real confusion and astonishment? Could you always delight yourself with these, 'twere somewhat; but Death strikes the quassing Boul, the full Glasses, out of the Gallants hand. What a dash had Belshazzar, Dan. 5. beg. amid all his Lords, quaffing and carousing! v. 6. his Countenance changed, his Thoughts troubled, the joints of his loins loosed, his Knees smote one against another. What, a small drop embitter a Crown, spoil a Feast? Mordecai's not bowing the knee spoiled Hamans satisfaction in all he had. Esther 5.12, 13. So little Leaven sour the lump, and how soon all gone and lost, and he hanged? Naboths Vineyard disturbs Ahab in all his Kingly abundance. 1 Kings 21.5, 6. Ay, but he can soon get that, chap. 7. v. 16. But what came to him there, v. 19. The Dogs shall lick thy Blood. I have often thought with pity on great Men in their Pomp and Splendour; suppose them Worldly-wise, grand Politicians, successful, honourable, rich and mighty, with serious consideration; poor wretched Man, should he lose himself amid all and be wicked, he can't look with comfort one hour beyond Death, nor one foot beneath the Grave; whereas a good Man looks every way with comfort, as the Apostle 2 Tim. 4. He looks downward with cheerfulness. v. 6. I am now ready to be offered up, and the time of my departure is at hand. It's but as putting off his Clothes, or taking a journey; it's but a Style or two more to my Fathers House, but winking and I am in Heaven; whereas a Sinner trembles and is amazed; the boldest Sinners go backward when Death comes on; what dreadful out-cries and screitches on Death-beds, but how many good Men long to be dissolved? O Blessed Glorious sight, to see and hear a Saint dying in peace, and going triumphantly to Honour.  
2. He looks backward with comfort and satisfaction. v. 7. I have fought a good fight, I have endeavoured to serve the will of God faithfully. As Hezekiah, Isa. 38.3. Lord, remember how I have walked before thee with a perfect and upright Heart. A wicked wretch dreads to look back, and dare not say, Lord, remember how I have lived; dare not say, Lord remember the Sins of my Youth and riper years, my Sabbaths and Week-days. David in old Age could look back with comfort and confidence on his younger years. Psal. 71.6, 9, 17, 18. Thou hast upheld and taught me from my Youth, now forsake me not, when Old and Gray-headed. Now a Sinner looks back with horror, shane and confusion.  
3. He looks forward, with comfort and boldness, to the day of Judgement, and to the Second coming of Christ. v. 8. There is a vast difference between good and bad on this account. Luke 21.26, 28. Others hearts shall fail them for fear, and the powers of Heaven shall be shaken, then look up, lift up your heads, for your Redemption draweth near. It's a great difference between the guilty and the innocent, when the Assize draws near, and the Judge at hand.  
4. He looks upward, with triumphing joy and admiration, to the Crown of Righteousness and Glory; their Hearts leap for joy here in hopes of it; how will it be, when just entering into Heaven? Eye hath not seen, nor Ear heard, those great things prepared for them.  
1. Now if a Sinner that is lost look downward.  
( 1.) There is a dismal Grave to receive his pampered filthy sinful Body, a mighty change from all delicacies, and care and attendance; the Bed of Down changed into a Bed of dirt and bones, and a little after into a Bed of flames; the well-built House with decked Rooms, furnished and adorned, glass Windows, Doors and Out-lets, changed into a dark hole, shut up, not the least breathing hole or cranny of Light; warmth and washing, rubbing and cleansing the Body, and other things changed into a lump of nastiness, and what is loathsome and corrupted.  
( 2.) But then he looks lower, and sees Hell open for him, Devils gaping, unquenchable burnings to receive him; how shall he die? he dare not die, he can't live. Now his Ears hear nothing but screitches and roarings, his Eyes behold all dismal ghastly Objects. What is it to see a dear Child, Husband or Wife, in Convulsive-fits, under groans and Sweats, and ghastly looks? but fall under Gods endless wrath, who knows the power of his Anger, 
Rom. 9.22. Ch. 2.7.  Tribulation, Anguish and Wrath upon the Soul; the breath of Gods Anger enkindle the Flames. O what will Sinners do? Can thine Heart endure? Will not thy sinews crack, and thy Soul melt?  
2. But when the wretch looks backward, what a ghastly sight, all his Sins, his Pride, wantonness, idleness, hypocrisy, what not; O the swarms of filthy vile thoughts, the multitude of wicked sinful words, a whole Life of Sin: Now Death will set them in order before thee; here will be a reflection  
1. On what you were, once had and enjoyed; all the pleasures, ease and plenty, 
Miserum est dixisse, fuisse beatos.  such an Estate, such Friends, all lost and gone; no more, never, no more; how wanton, vain, proud, idle, when enjoyed them?  
2. What you might have been, and done; what blessed Seasons of Grace lost, I might have prayed, red, Heard at such a time, when I was idle, vain and foolish. I was on my Bed of sloth, or in idle Company, when I might have been upon my knees, wrestling with God for Grace and Mercy; how well might it now have been with my Soul?  
3. But alas! what a sad condition have I now sinned myself into? I can't look back on one hour, on one duty, with comfort. Every relation, every mercy, every judgement help to increase my torments, poor wretch, miserable wretch, wicked wretch that I am, though I received so much from God, I scarce ever did him one hours hearty Service all my days; I have done much against him.  
4. When he looks forward to the day of Judgement, there he sees Christ that once came to woe him, 
2 Thess. 1.7, 8, 9.  to save him, now coming in flaming fire to Judge, to destroy him, and that for ever; whither shall I fly or run, I must appear, and I must be condemned, and to unquenchable burnings? When that Saviour shall come in the Clouds with his mighty Angels, and the Saints meet him in the Air, I must hear the dreadful Sentence. Matth. 25.41. Depart, from whom? from peace and happiness for ever. Depart, thou Cursed, what Christ call me so? with his word goes the Curse and Vengeance, and seizeth on the sinner; but whither, back to the Earth again, or to a Dungeon or a Prison, or into the Grave again? no, into fire, scorching fire; but how long? for ever, Ever-lasting fire; when Ten Thousand years out, as new as at first, prepared for the Devil and his Angels. What cursed, dreadful ghastly Company, what affrights and amazements are some in, under apprehensions of Apparitions? How terrible, a Dream? What will it be to be cast amongst them? O tremendum Dei Judicium, the Ancients called it. It's a fearful thing to fall into the hands of the living, angry God: 
Heb 10.31  Did you never see a guilty Rogue stand trembling in his Chains before the Judge? and do not standers-by tremble and melt, to hear the Judge,( and poor weak Man that must stand trembling before this Tribunal also,) when this Judge gives the Sentence of Death; O what will it be, when God shall say, Take him, Devils.  
5. When he looks upward, there is an Heaven, but no entrance for him; he says, Depart, I know thee not, that is, to love thee or save thee; there is an angry God, whose face is a flamme of Fire against thee, that smiles on others, and bids them welcome.  
6. When he looks inward, there is a wicked Heart, a stinging Conscience, there is all in an uproar; whereas the good Mans Conscience is a Mount-Tabor, a glimpse of Glory, an Heaven upon Earth, a Kingdom of Goodness within him, thine is a terror to thyself and to all about thee, an Hell upon Earth. None need accuse dying persons, then severe enough against themselves, that would not bear others gentle mildred Reproofs before.  
7. When they look outward, without and about them, all witness against them; their Friends cry for them, but can cry out against them; their Beds witness their sloth, it may be their filthiness; the Frames, the Timber, the Stones, cry out against them: None to pity, nothing to help, whereas good Men leave their friends with comfort, and can say, I am not afraid to die.  
1. If you are lost and thus miscarry, all you have, or seem to have, or be, is nothing to you. What is a great Name, Applause, Honour and Respect, to a dead Corpse, to a damned Soul? Alas! that you could but foresee and know it, for your good and advantage? What if others, many others, have good thoughts of you, 'twill stand you in no stead. When a person is to be tried for his Estate or Life; he thinks all of his own side, represents it so to his counsellor and friends; they say, he need not fear, be of good courage, all will be well; but when the person or Cause is brought before the Judge, the Writings are brought forth, the Witnesses called, and things appear quiter otherwise, the Cause is lost, and the Man Cast and Condemned; what is he the better for his own good thoughts, or others good words? We are very favourable to ourselves, and cry, Peace, all is well. Rom. 2. beg. Judge others, but not ourselves; others speak fair to us, but at the last, the great Day, the Books will be brought out and opened. Rev. 20.12. and the Witnesses appear, your own Hearts, Tongues, Lives, your Enemies, your Neighbours; and then all will appear as really it is, and God will pass Righteous Sentence. What doth it advantage you to live in a fools Paradise, to please yourselves with a Dream? think now that you Eat and Drink, and in the Morning of the Resurrection awake, and your Souls are empty, 
Isa. 29.7.  and you faint and perish: You lose your friends, your present enjoyments, your Bodies, your Souls; you lose God, Christ and Heaven; What shall be said to awaken you and do you good?  
2. At present, if you are not good, all you seem to have and enjoy is in Judgement and wrath. Tit. 1.15. To the pure all things are pure, but to the impure all is defiled. It would be too large a digression, to show, as to all particulars.  
1. This is a great loss; you lose the real good and Blessing of what you now have; your outward mercies and crosses are all in judgement and Wrath; your Table is a Snare, while the Meat is in your Mouths, the Wrath, the Curse of God is in your Souls: You are fed as Enemies, only fatted and fitted for the slaughter; if you have Pomp and greatness, abundance and Honour, you are Riding in the greater State to the Worms and rottenness, nay, to Hell and unquenchable burnings. Some make more hast thither than others, run full speed by rioting and excess: If you are poor, and sick and distressed, you are falling still lower, never stop till come to the utmost wrath. A good Man falls and riseth again: Many think, because they suffer so much here, God will pardon and save them; alas! suppose your sufferings could make amends for your sins, which can't be, yet they can't procure Gods favour and Heaven. Rom. 8.18. All the Flood not wash away the guilt of the old World, nor Sodoms fire burn up the Lusts. Many lie roasting and roaring under fierce wrath, 
Amos 4.7 to 12.  and wicked still, so those in Hell. Now a good Man is the better for his mercies, all given in love from God, and all Praise and Thanks given from a loving Heart to God. A good Man blesseth and loves God more for one bit of Bread, than a wicked Man doth for a full Table. A great Man standing accidentally at a poor Mans door, and over-hearing him give God thanks solemnly and hearty, would go in to see what great Feast he was so thankful for, and found only Bread and little else; he went out ashamed and confounded, that he was no more thankful for his abundance. Short Commons, serious hearty Grace, are a good Meal, a rich Feast. Many Thousands eat and drink, that do not love and praise God for it. We most of us generally more need Hearts to bless God with, than mercies to praise him for: What a vast difference is there between good and bad on this account? One is for a full Table and a Cup over-flowng, the other for an Heart abounding in Love and thanksgiving. A Cardinal, riding in Pomp and Pleasure with his Company, stepped aside to a poor Man in the fields, and found him weeping, and asked him why he wept? he answered I was looking on this Toad, 
Surgunt indocti,& rapiunt Coelum, dum nos voltamus &c.  and admiring Gods goodness, that I was not made such a vile Creature; with it he return'd to his Company; saying, these unlearned mean persons rise up and take Heaven by Violence, whilst we wallow in sensual pleasures and luxury. What a sad condition is a wicked Man in? 
Isa. 26.10, 11.  if God feeds him to the full, he waxeth wanton, and kicks against God, and forgets his Maker and benefactor; if afflict and chastise, murmour, repined, and it may be grow desperate; that God says, why smitten? they will revolt more and more. Let the Prophet go to poor or rich, it's all one. Jer. 5.3, 4. What shall be done to a wicked hard Heart?  
2. It is so, as to means of Grace, and all Spiritual advantages, they are all in Judgement and wrath to you; Gods Word doth but harden them that does soften others. The Sun that softens the Wax, doth harden the dirt; that draws out the sweet smell of flowers and choice enclosed Gardens, doth also the loathsome offensive scents and smell of Dung and Carrion. Who would think, that such a choice Evangelical Preacher as Isaiah should be sent to shut their Eyes, Ears, and Hearts? Isa. 6.9. &c. Nay, that frequent Preaching, precept upon precept, line upon line, should be so abused as to make them fall backward, be broken, secured and taken. Isa. 28.13. Some think, they scornfully repeated these words, v. 14, 22. as if weary of so much of it; or, as others, they need still word upon word, and all to no purpose, 
Quicquid recipitur recipitur ad modum recipientis.  they still fall into sin, and at last under Gods just Judgement. The word of God is the Savour of Death to some, as well as of Life to others; the same good Seed will not grow in the highway, Rocky, stony-ground, that prospers in the good Ground. You may live under powerful means of Grace, sound Preaching and Heavenly Praying, and yet be in a damnable condition: Who could hear a better Preacher, and be in better company than Judas, and yet a cast-away, a Devil? Rest upon none of your outward privileges. red through the 2d. of the Romans, and then judge. I could instance in all parts of the Scripture, the promises are a Rich Treasure, but none of them are for you. Rom. 8.28. All work for good, but 'tis to them that love God, all's in Judgement to others. Unspeakable, unheard of things, God hath prepared in heaven, but it's for them that Love him. 2 Cor. 2.9. A Crown of Righteousness for them that love his appearing.   

CHAP. X.  
4. Query. How may we prevent this dreadful loss? Therefore if possible, deceive not, lose not yourselves. You red, that it's your all. You have but one self, one Soul to be damned or saved. You have many other Persons, matters and things that throng in; but throw them all aside, and mind this one thing needful.  
Ans. YOu must know, that Men will be persuaded to any thing sooner than this: You may persuade them to mind their Estates, their Health, their Houses, their Grounds, their Wives, their Children, the Times, nay, others, and their matters, that nothing concern them sooner than mind themselves. There are many Wise Men, States-men, ingenuous Artificers, great Scholars, diligent and good Country-men, that will wisely and carefully take care of all in their way, but themselves. Rare Arts found out, great and mighty Buildings raised, great improvement of Lands, careful Educating and placing abroad Children, 
Nemo in seize tentat descendere, nemo.  but none look to themselves, or very few, to good purpose; nay, with respect to themselves, they will be concerned for their food, their ease, their warm Rooms, wholesome Air, pleasant walks for the Body, and yet not regard the Soul; yet farther as to their Souls, you may persuade them to red, to Hear, to Pray, to give Alms, and yet not prevail with them to look into their Hearts, and see how matters stand betwixt God and their Souls. It's very sad, that Men should be no more earnest for their own good, Prov. 15.32. We red, that Men despise their own Souls; and Chap. 19.16. He that keepeth the Commandment keepeth his own Soul, but he that despiseth his ways shall die. He regardeth not his own ways, not regard or mind what he doth, nor how 'tis done.  
2. None can do this work for you, none can deceive, and none can undeceive you, unless you will yourselves. Who can harm you, if you will be Wise for your own Souls? the Devil may tempt, others may 'allure, temptations may offer themselves; but you wound yourselves, you stab your own Souls; I know there are many snares and great temptations, but you set to your own Hand, and Seal your own Destruction: Nor can any help you, unless you be Wise yourselves; Ministers may Preach, set Rules before you, Friends persuade; but this Heart-work, this Soul-work, none can do for you. Alas! they can't know your secret workings, who knows the thoughts of your Heads, and the affections of your Heart? Others may hear your words, your Prayers, see your Profession, but who sees your Hearts? whether you are sincere, serious, fervent, in what you do? They may see your Clothes and the spots on them, but who knows whether you have clean Hearts, or sees the spots and defilements on them? It's very sad that Men should be so little concerned.  
3. Having premised these two things, we may prevent Self-Destruction by 

Four RULES.  
1. By not resting short of real Godliness.  
2. By not relying on others.  
3. By pressing after Self-Salvation, as great and rich.  
4. By doing it as a work, and as my work.    
Rule 1. Rest not on any thing short of real goodness, I mean of being truly good yourselves. Many have rich and good things, but are not good themselves.  
1. Rest not pleased and satisfied with all the good things of this Life. I hope you are sensible, that the vilest of Men may have all these, and be never the better, but much the worse. Were not Pharaoh, nabuchadnezzar, Belshazzar, and Herod, raised to great dignities, mighty power, large Territories, and yet abhorred and cast off by God, as wicked? How many live plentifully and comfortably all their days, and yet their Heads, Hearts, and Lives wicked and abominable to God? I believe you take this for granted, as to many you know Now, why should you rest on that without you? Some are proud of their Estates, others of their Wisdom, a third of their House, Gardens, or gaudy Apparel: An Ass may be laden with your Riches, and yet an Ass still. How many Thousands, Millions, please, undo themselves with these vain things? But suppose you have Children, dear Friends, whether good or bad, yet still the enquiry remains, am I good myself?  
2. Rest not on Gospel, privileges, Ordinances or Duties. You may live under the choicest means of Grace, and yet be in a dangerous, desperate, damnable condition. How many Thousands have lived under able faithful Ministers, heard many powerful searching Sermons, and have prayed and Fasted, and received the Blessed Sacraments, and yet are hardened, dead in Sins and Trespasses? many are Ignorant, Worldly, Sensual; some Proud, vain and masterless in their unrulely Affections and Lusts; others Hypocritical and false to God and Man; many turned Atheistical and openly profane. Some Parishes and Towns, where there have been Learned, Holy and Laborious Ministers, ye not one Family in Ten, in Twenty, that pray to God, or scarce red the Scriptures all the Week. That had they lived in the dark corners of America and Africa, or in the Idolatrous blind parts of Asia and Europe, had been as good, it may be not so vile and abominable. The Apostle intimates, that such as have been enlightn'd and tasted the Heavenly gift, and made partakers of the common gifts of the Holy Ghost, 
Matth. 13.20, 21. John 5.35.  and have tasted some relish and sweetness in the word of God, and yet come short of Salvation. What though I seem to Pray in my Family, in my Closet, in the Congregation, if my Prayers reach not Heaven, and my Heart and Life? it's to no purpose. We red of Prayers, that are an Abomination to God.  
There are many things that are good, choice and excellent, but all nothing to you, unless you are good. Tit. 1.15. To the pure all things are pure.  
1. God the Father is a Father to his own people, a Loving, Gracious and Glorious Father to them; but what is all this to you, unless you are his Children? Can you imagine that he is a loving Father to the wicked, that he calls the Devils Children his? No, says God, If I am your Father, I expect mine Honour and Fear. Mal. 1.6, 7. and that you come out from the World. 2 Cor. 6. last. Indeed we all cry Our Father which art in Heaven, but God knows his own Children, and their cry; most that say so, have no Father there, but in another place. John 8.44. Such as call God Father, must pass their Sojourning in Fear. 
Rom. 8.15. Gal. 4.6.  1 Pet. 1.17. They have the Spirit of Adoption, that cry Abba Father. God is a Judge too, an angry Judge, a jealous God, a revenger, 
Nahum 1. beg.  full of fury, a consuming fire. Now you that have so often called God Father, sit down and consider, may not he say, Depart, I never knew you, that is, to be my Children; My Children love me, delight in me, fear my displeasure, prise my favour, did you ever? God loves His every day, and God is angry with the wicked every day, lying down, rising up. Psal 7.11. Psal. 11.5, 6, 7. God was angry with the old World, with Sodom, 
Josh 10 and 11 Chap.  with the lost Angels, with Saul, and Cain and Esau, and the Egyptians and the Canannites, with Thousands of the Israelites; I mean those that he cast off and abhorred, 
1 Cor. 10. beg. Rom. 15.4. Heb. 12.14 ●5.  and this written for our Learning? Are we better than Esau, and many of the Israelites? they were not all Israel, and we are all Christians.  
2. But may we not fly to Christ, a precious merciful Saviour? he will save us, though lost and utterly undone. I fear this hath been a great snare, whereas one is saved by Christ, I fear Hundreds, if not Thousands are destroyed, groundlessly presuming on his merits; It would be too large to run out into many particulars, only I beg you for your own good, that you be not deceived and undone on this account. A little to search and consider, whom Christ came to save, and in what way they are to be saved in and by him, and how Christ lived himself, and whom they were, that Christ saved and delighted in on Earth? If he saved all, why did not so many leave him. John 6. last? why complain, ye will not come to me that ye might have Life. Chap. 5.40. Why does he say, My Sheep hear my Voice? Chap. 10.3, 14, 16, 26, 27. Other Sheep I know not; did not Christ Preach that Doctrine himself Chap. 5.28, 29. They that have done good, rise to the Resurrection of Life, and they that have done evil, to the Resurrection of Damnation. Why could not he save them for ever? Christ doth not say, be it unto you according to my mercy and merits, but, be it unto you according to your Faith. He could not do much there, because of their unbelief, and yet the grossest unbelievers presume, on his merits. Now it's worthy your consideration, that though Christ be so precious in himself, and to God, yet amongst Men he is only so to believers; though a rock of Ages, he is a ston of stumbling, 
1 Pet. 2.7, 8.  and a Rock of offence to the disobedient.  
2. Rest not on others Approbation.  
For suppose many do think well of you, at least say so, when they mean otherwise: As most flatter one another, few speak their minds freely, it may be it puffs you up in pride, it doth you much hurt, no good: Are you really the better?  
1. Is this a ground to Build on? Is your State the better or more sure? Do they know your insides. Christ saith; Judge not according to the outward Appearance, this is not Righteous Judgement, and yet Men can judge no otherwise? Is any Man the richer that drives a great Trade, and makes a noise in the World, because many think so, when he is really poor, and at last cast into Prison for debt? will this comfort and relieve him in Prison, or help pay his Debts? The Scribes and Pharisees appeared gloriously in the World; who so strict and zealous, ready to check Christ and his Disciples for breach of the Sabbath, for keeping company with Sinners, for not Fasting? so strict, that 'twas a Saying then, That if but Two go to Heaven, one of them would be a Scribe, and the other a Pharisee; 
Luke 18.11.  and yet Christ, that knew them better, calls them Hypocrites, painted sepulchers; and says plainly to them, Luke 16.15. Ye justify yourselves before Men, but God knoweth your hearts; for that which is highly esteemed amongst Men, is an abomination in the sight of God. No doubt but Men commended the Pharisee, but God rather justifies the Publican. Such duties as may pass for high Devotion with Man, may be Abomination to God. For the Lords sake therefore, trust not to mens Thoughts or Approbation of you. 
1 Pet. 5.12.  Alas! the best can but say with Paul, A Beloved Brother, as I suppose.  
2. As your state is not sure, nor secured by it, so neither are their Thoughts any Addition to your happiness. You may be tickled and puff't up with Pride thereby, and when scorned, despised, and censured, as much cast down; for an Hypocrite lives upon the breath of the people; whereas the Apostle says, and all sincere Christians with him, 
2 Cor. 1.12.  this is our rejoicing, the testimony of our Conscience, &c. The Hypocrite says, This is my rejoicing, the Testimony of my good Neighbours. Christ says, They go into the Synagogues, and into the corners of the streets, 
Matth. 6. beg.  and blow a Trumpet, and hang down the head, and all this to be seen of Men, and they have their reward, and a poor one it is. The applause of Men, sinful Worms, instead of the favour of God; is this worth the loss of Heaven, and suffering the Torments of Hell? What shall be said or done to convince such of their folly and madness? Alas! what can they do for you? such as the worm is, such is his favour. Isa. 2.22. Cease ye from Man; wherein he to be accounted of?  
Rule 3. That you may, and must, seek your good and happiness this way.  
Then make it your solemn, your main, your only business, to look to yourselves, that you be truly good, and shall be Eternally saved; that is, give all diligence to make your Calling and Election sure. 2 Pet. 1.10, 11. not in respect of God, his Counsel is firm and stable, he knows His; but as to yourselves, make it sure in itself, and if, possible, known to you. How can you live quiet and contented, and so many years hear, and red and pray, and not know whether you shall be damned or saved to all Eternity? How can you lie down or rise up in peace, when Austin would not for the whole World be in an unconverted state one hour, lest he should die then and perish Eternally; and you have lain down, and risen up days and years in it well-pleased, brisk and merry, when for ought you know, you may be in Hell to Morrow or next Week: When this great Work is well done, then all is well.  
1. I do not mean, this minding yourselves takes off from minding the welfare of others; God hath in Wisdom been graciously pleased to make this, one great part of our Work; and in many cases it's our Sin and hurt not to do it. True Charity seeketh not her own. 
Acts 4.22.  2 Cor. 13.5. So let not Man seek his own, but every Man anothers Wealth. 1 Cor. 10.24. Which the good Apostle did not. v. 33. Not seeking mine own profit, but the profit of many.  
2. I do not mean seeking our own, in opposition to the Glory of God and the Interest of Christ; for in seeking this, we most truly seek ourselves; and herein we are to deny ourselves, and lose our Lives, and so save ourselves. The Apostle says, We are not our own, but Christ's that bought us. 1 Cor. 6.19. This is the great sin of many. Phil. 2.20. All seek their own things, not the things of Jesus Christ. God hath been graciously pleased to join together his own Glory and our Salvation, and therefore I think it needless, yea sinful to propose, whether I could be contented to lie in Hell, so as God be Glorified? What God hath joined together, why should Man put asunder?  
3. Nay, God hath been pleased to back all the duties he lays on us, and requires of us, with arguments fetched from ourselves, our own good. There is not one Command, but, he tells us, is for our good. 
Deut. 32.37. Ch. 30.15, 19, 20.  Moses often urgeth this, fear and love and serve God, this is your Life, that it may be well with you. It's Blessing or Cursing, Life or Death. What Arguments are made use of? Whatever is good and useful, necessary, reviving and glorious, it's made use of.  
1. Do you prise Life and length of days? Psal. 34.12. What Man is he that desireth Life; and loveth many days, that he may see good? Let him refrain from Evil, and do Good. Prov. 3.16. Length of days is in her right hand. But then the Wise Man makes a large Proposal, Eccles. 6.3.6. If a man beget an Hundred Children, and live many years, nay, though 2000 Years, yet he must be butted in darkness, and all is gone. Now, therefore God assures us of Eternal Life. John 3.15. Ch. 4.36. Ch. 6.47. to 51. Never die, ever live. Though your Fathers did eat Manna, Food from Heaven, they are dead, but he that eateth the bread of Life, shall Live for ever.  
2. Do there manifold Blessings accompany Life, to make a Man happy and blessed? why all those God promiseth, God will take away what is hurtful and troublesone, and give all that is good; he will wipe away all tears, remove all sorrow. Rev. 21.4. No more Death, no Sorrow, no Crying, no Pain; others want( and Hunger-pinch'd; they shall Hunger no more. Ch. 7.16. and because Darkness uncomfortable, no more any Night. Chap. 22.5. You shall have all your wants supplied, your desire satisfied. The greatest, the highest Friends, the sweetest Company, the richest Feast and Dainties, the Feast of the Marriage of the Lamb; the highest honour, you shall be Kings and Priests. Rev. 1.6. The Children of God, your Bodies shine as the Sun, beyond it, like unto Christ's. Phil. 3. last. raised glorious, though sown in dishonour amongst the Clods and Worms; raised in Power, though sown in Weakness, not able to lift an hand, 
1 Cor. 15.42, 43, 44.  open an eye, resist the crawling Worms; sown in corruption, raised in incorruption. What will it be to meet Jesus Christ with all his holy Angels in the Clouds, in the Air? What will the splendour and shining beauty of the Soul be? Eye hath not seen, nor Ear hath heard; nor can it now be conceived what God hath prepared, and will do for his Glorified Souls. Now, stand by, filthy, drossy, deceitful World, that buries all its Admirers and Favourites in the dust. My Friends, this, this is that I am now persuading you to, to get durable Riches, lasting Good, Rivers of Pleasure, true Peace, Everlasting Joy; that Soul and Body may be saved, and be Eternally happy.  
Rule 4. You must do it hearty, as a great Work, and your proper Work.  
Now one would think, there were no need of many Arguments to persuade Men to this, especially, when they must Eternally and miserable perish, if not thus saved, lie tormented in Hell to all Eternity; and there is no escaping, if you neglect this so great Salvation. Why, Sinners, will you be damned? 
Heb. 2.3.  Why will you not live? 
Ezek. 18. last.  Why are you backward, unwilling to be saved? It's very strange Men should so hardly be persuaded to it. It's very hard to persuade Men of the truth of those things, who hath believed our report Isa. 53.1. few or none. It's true, not many deny it and laugh at it, though more now adays than formerly; yet those that deny it not, do not actually believe these things. If so, it would make a mighty change in the World. Men would sit down and weep, and refuse to be comforted, till some hopes of being saved. Did Men verily believe, that such and such Sinners must inevitably perish, and that in a very short time, and that they are in this dangerous condition; could they live as the most do? The Israelites were shut out of Caanan because of their unbelief: God swore in his Wrath, Heb. 3. last. and what doth the Apostle make of it? v. 12. Take heed therefore, Brethren, lest there be in any of you an Heart of unbelief. and Chap. 4.1. Let us therefore fear, lest we come short, it can't be meant of that Earthly Caanan, and therefore must be understood of Heaven. Christ saith, He that believeth not on the Son, hath not Life, but the Wrath of God abideth on him. This cannot be understood of believing only that Christ is the Son of God, or that he is come into the World, or that he died at Jerusalem, and is Ascended into Heaven. If this Faith were enough, the Devils might be saved, for they confessed that he was the Son of God? and the Apostle says, the Devils believe and tremble. Jam. 2.14. to 20. there he fully declares, That Faith is dead without Works, that is, no Faith. As the Body is a dead carcase without the Soul. Do you so believe a God, as to fear, honour, and obey him? so believe in Christ, as to prise him above all? Phil. 3.3. &c. and despise all in comparison of him? so believe a Hell, as to fly from the Wrath to come? so believe a Heaven, as to strive, run, fight, and take Heaven by violence? Alas! where, who, are the Persons in good earnest, that do hearty make it their business to be saved? a few notions in the head, and empty words in the Mouth, but no lively sense and savour of the things of God within: Will you thus be deluded with a show and profession? You red of a form of knowledge, Rom. 2.20. and a form of Godliness; 2 Tim. 3.5. a Scheme or system of notions, such as tutors red to their Pupils; and the other is a Mask, a vizor, an Appearance, but no good works, very vile under such a show.  
2. It's therefore very difficult, and, without true Faith, impossible, to bring Men to the real practical part of Religion, that is, to be truly good, and be Eternally saved. It's indeed the mighty work of God, the same God that made Heaven and Earth, that can shake Mountains, that can change wicked Hearts; it's not Means, Ministers, Mercies or Judgments. How many sit under the most lively awaking means, and not moved to one duty, nor brought off from one sin? It's difficult to convince Men  
1. That this is their work and business, the business of their lives, they believe it's to be done, but a small matter will serve; they know they can't get money, Houses, Estates, without plodding or working; but that it's easy to get to Heaven. Either they think it too hard, too much, and impossible, and so will not lift at a mountain, that can't move a three; will not reach at the Sun or Clouds, that can't reach the top of a three or Tower. Alas! say, or think, some, we can't Pray at all, and must we do it so often, so constantly, so fervently? or else they think it very easy and light; and shall a man lift mightily at a Feather or Straw, that he can move with the top of his finger? or shall a man set out before Sun-rising, or early in the morn, when he can dispatch his journey before night? or labour and sweat all day, at the work he can finish in an hour? on these two dangerous Rocks, most split their Souls, and are lost. Says one, I would gladly get to Heaven, but there is more required than I can do; I'll labour for my Body, for my Family, and that's as much as I can do, I'll trust God with my Soul. Let Ministers and Scholars mind their Books, and Heaven, and their Souls, that have nothing else to do. I can never Pray, and red, and Discourse, and understand, as others. Another says, there is more ado made about it than need; I doubt not but I shall do as well as the best. It's but Repenting, Praying, and sending for a good Minister at last, and all will be well. It's an easy short passage to Heaven. A profane wretch was wont to say, three words at last, Lord, have mercy, would carry him to Heaven; and poor wretch, riding over a great Bridge, his Horse started, leaped over, and he was drowned, the words he was heard to utter, were, Devil, take all. It's dangerous jesting about these great things.  
2. It's hard to convince each man that this is his business. Each man must Pray, Believe, Repent for himself. As no man can eat and drink for me, so none can love God for me, repent for me, believe in Jesus Christ for me, go to Heaven or Hell for me; none can bear Deaths-pangs and horrors for me. I know Masters and Mistresses, and great and rich persons take more liberty of spending their time idly, than Servants and the meaner sort; and it's true, the like labour and pains may not be required and expected from you: But I could never yet see any ground from Scripture, or reason, that the greatest Lord or Lady should have more liberty granted to spend a day or a week unprofitably and sinfully, than another? That the greatest could justly say, I have this hour or day to spend as I please; they say, or think indeed, who is Lord over us, our Tongues, our time is our own? They shall find a Lord, that will call them to an account; unless they should think the Master should expect less work from them, because he gives them more meat and wages. Are your hands, and eyes and ears, not made for service? will it be any comfort for you at last, to think, more delicate dishes of choice meat, pleasant Wine and liquours have gone down this Throat, than others? and these limbs have lain at ease, stretched on the Couch and Bed, when others have been sweeting and tired? Whatever Great Persons, and Masters and Mistresses think, their Temptations are great because, under no check and control: 'twere well, we had one every night to call us to an account, or that we would call ourselves to an account. How many chide their Servants, check and reprove their Children, and in the mean while forget, neglect themselves?   

CHAP. XI.  
2 Application, more particularly by way of Instruction; if possible, take this advice and follow it, that you may not be deceived and wretchedly undone. A little debate the business with your Souls, that you may attend to, and follow, these Directions.  
HAving premised these things, account upon it, that there is but one main business to mind, That Body and Soul be saved; and this I have least minded, or to no purpose. Conclude thus, better I had never been born, than that I should live and die and perish in my sins; as I am born into the World, I am in a perishing condition; I came into the World with my face towards Hell, and my back towards Heaven; I am by nature full of all Evil, and voided of all Good: In me, that is, in my flesh dwelleth no good thing. My carnal mind is enmity against God, 
Rom. 7.14, 18.  and cannot please him. Am I changed and made a new Creature? are old things past away, and all things become new? I am born into this world, see and hear, and enjoy these lower things, but unless I am born again, I cannot enter into the Kingdom of God, and if I do not, I must fall into Hell, and then woe is me for ever, I mean, wretched and miserable is this Body and Soul of mine; and is there no way and means that it may be saved? As yet I am in the Land of the living, may I not yet turn and live? but is it likely, any hopes, while I thus trifle away my time every day about nothing? Alas! what am I doing, but destroying myself every day? shall I pity others, my Friends, my Children, my Beasts, nay, mine Enemies often, and not pity mine own Soul and Body? Am I troubled if my Neighbours House be burnt? if a Child fall into the Fire? if a mans arm or leg be broken? and not sensible, not bleed, not tremble at the thoughts of my Body and Soul burning in hellfire for ever? Shall I take no time to consider of it or lay it to Heart, till it be too late? am I not at leisure? have I any matters of such concernment, as this? who shall feel the wrath, and lose the Glory, but myself? Prov. 9.12. If I am wise to Salvation, I am wise for myself, but if I scorn and neglect all instructions, I alone shall bear it. Shall I be prudent, and foresee the dreadful evil coming, and avoid it; or be sinful, foolish, 
Prov. 22.3.  pass on and be Eternally punished? God says, Why shouldst thou destroy thyself? Eccles. 7.16. are any so mad? yea, Thousands, Millions, Hos. 12.9. O Israel, thou hast destroyed thyself, but in me is thy help. Will any but a mad-man wound himself, cut his own flesh, torment his own Bowels? May I not do this daily, and not be sensible of it? Shall I believe Gods Word, or a wicked lying World, and mine own deceitful Heart? God tells me I wrong mine own Soul, I love Death, I choose Cursing. He calls aloud on me, 
Ezek. 18. last.  and says, Why wilt thou die? and shall I not Hear and Answer, and strive to live?  
1. Direction. Sit down and consider, debate the business, set an hour, a day apart; a little consider thyself, and weigh matters aright: You have Rational Souls, that may do this; things are made plain and clear, that you may know what is evil and what is good; 
Jam. 1.5.  God will give you Wisdom, if you will ask it, that you may discern the difference between the precious and the vile. I am apt to esteem small things, and nothing, and account them great, and to slight the richest, the choicest things, as poor and mean. What loud calls, warnings and instructions in the Word, to persuade men off from Earth, as poor and mean, uncertain; and to prevail upon them to seek after, and close with, Spiritual and Heavenly things, as truly good, and what will make them happy? God tells them, this is meat that perisheth, it is not bread, 'twill not satisfy; these are Riches uncertain, deceitful; Thieves and moths rob you of them, you may die a fool in the midst of them; but that he would have you have durable Riches, 
Isa. 55.1, 2.  Bread of Life, delight your Souls in fatness, and your Souls live Eternally. Why should God flatter me? what hurt do I him, if I cleave to Death and perish? and on the other hand, is the Fountain the better because I drink of it, and that abundantly? or the Glorious Sun that I see by it, and enjoy its warm reviving beams? I see the one part daily true, that this World and all in it perish; why should I not believe the other part? 
Isa. 51.6.  certainly conclude, I am under a delusion, I am in a fools Paradise, in a Dream; and shall I not awake, but with Hell Flames about my ears? Many others have found all this true, shall I not believe them dying? If I learn not by others death, it's too late to learn by mine own; I may be a warning to others, not to myself.  
1. Why should I not set some time apart, and sit by myself, and commune with mine own heart? shall I lie in the Grave, scores, if not 100s of years? and shan't I spare an hour in a day, in a week, in a year, in my whole life, to descend into the Chambers of death by meditation, and converse with my Brethren and Sisters the Worms? Why should I be a stranger at home, at my long home? 
Job 17.14.  I know it's common to say, We must all die, and we owe a debt we must all pay; and away to other matters presently, and hope 'twill be a long time before the debt will be called for. Can't I think of death till I feel it? it's strange, that most persons are afraid, they or their friends should be  told that they are dying, 'twill make them melancholy, and do them hurt: What though it doth pull down our spirits? I am sure God says, Eccles. 7.2, 3, 4. It is better to go the house of mourning, than of feasting; and the wise man gives you good reason: 1. Because it's the end of all living; whether you will go thither willingly or no before-hand in your thoughts, you shall be brought thither whether you will or no. 2. The living will lay it to heart; that is, the dead can't, or, as some, dead sinners; but the living Christian will think of it seriously. 3. The heart is made better, that's vain, wandring and wicked; this will compose and fix it. 4. It's a great part of true Wisdom. v. 4. They are fools that are pleased with the crackling of thorns. v. 6. Think seriously, I keep a great a-do about this body, it will not always, not long, eat and drink, and sleep, as now it doth; it will shortly fall down a stinking, loathsome contemptible lump, it will decay and moulder; I have often wished, were it Gods way, that I could but show sinners dying persons in the Pulpit, or dead Corpses; they are but three or four feet under ground, and trampled on; the Bed-man digs them up as stones and dirt, throws the skull one way, the bones of the legs and arms another way: Who looks to find out the shape of his great Grand-father? it may be the young Boy kicks about his grandfathers skull on the top of the Grave, when room is made to put in his Father or Mother; and that skull hath been full of cares and fears; here lies one head that did ache, eyes that did poure out tears, tongues that made doleful complaints; one lies here that was covetous and felvish; another there, lustful and wanton; a third close by, that was serious, heavenly and good; now as to the bodies, what difference between the skull of a Lord and a poor Country man? who will say, this man was worth Ten Pounds a year, that other an Hundred; no difference, no distinction. Job 21.23, to 26. One lives in plenty and ease, another in pain and misery, the Grave is a-like to both. Who can imagine that men believe this? none deny it; but we are the persons that live under the apprehensions of this wonderful change. Job calls it the Land of Darkness, and the shadow of Death, without any order. Ch. 10.21, 22. 
Job 21.33. Ch 24.20.  The clods of the Valley are the sweetest Entertainment, and the worm shall feed sweetly on him; that is all the house appointed for all the living. If you will not look so far as the Grave, come to the Sick-bed and Death-bed; 
Ch. 33.19. to 22.  hear them groaning, see their ghastly looks, wipe off ther could sweats, they can't do it, moisten their scorched lips; what shall I say or do to convince and awaken you? come and see yourselves in them. But still you think it not; say, this is not I, I am alive and in health: No, sinner, if it were thou, then thou wert undone, but very shortly 'twill be you. Those that now lie gasping and screitching, and others that lie rotten and stinking, thought so of themselves very lately, when they saw others thus languishing; their inward thought was, that their houses should continue for ever, but they perish, and yet their posterity approve of their sayings, that is, 
Psal. 49.10 to 14.  not as to their fore-fathers, they see it was their folly, but see it not in themselves. They inherit their Estates, their Houses, and their folly too.  
2. Were this all, 'twere not so much, but you must meditate seriously on the day of Judgement, and the great account to be given at that day. All this World must be brought up again; the body must rise out of the Grave, and Soul and Body stand before God, Men and Angels, and the whole course of life be examined over; you must give account for every idle word, thought, and misspent hours. Affect your heart with this great and solemn day and wonderful appearance. Christ will come in the Clouds, revealed from Heaven with his mighty Angels, the Trumpet shall sound, and the dead in Christ shall rise first, and that Saviour which came humble, lowly, and mean at first, that came beseeching and entreating, 
2 Thess. 1.8, 9.  and persuading here, will come then in flaming fire, against the wicked to take vengeance. Take some time to pause on it, till you tremble at the thoughts of it: How dreadful for me to stand trembling amongst the guilty and condemned at the left hand, and hear the dreadful Sentence, Depart thou cursed, and cursed for ever to Everlasting Flames; what shall I do? which way shall I look? 'tis in vain to cry to mountains and hills. The greatest, the stoutest, 
Rev. 6.15, 16, 17.  the proudest then shake and tremble, they that ruffle in their silks, and they that shiver in their rags, go hand in hand naked before Gods Tribunal; and what a difference then betwixt Sheep and Goats? between, come ye blessed, and go ye cursed: Then the great and mighty sinners shall cry to the Mountains to fall on them, and lie on them to all Eternity, as accounting their weight not so heavy and sinking as the wrath of the Lamb. 
Rev. 6.15, 16, 17.   
( 1.) Think how all must be determined by God at that day, and therefore you had need now approve yourselves to God; none can stand up in our stead or appear; for as every one must bear his own burden, bear the weight of his own sins; each man will have enough to do to answer for himself. No Father pled for the Son, nor Husband for the Wife; no fond indulgent Mother excuse, or hid, or extenuate the faults of her idle, wanton and extravagant Son. None shall be spared for their Parents goodness. God says, here, Noah, Daniel, and Job, 
Ezek. 14.14. Jer. 15.1.  deliver neither Son nor Daughter, but their own Souls. Lots Wife was turned into a Pillar of Salt, and God bids us remember Lots Wife; the wise Virgins had not oil to spare, the Righteous scarcely saved themselves; good Paul had much a-do to get to Heaven, what had he to spare, that had a body of death, and cries out as undone? Rom. 7.29 and fearful and watchful lest he be a cast-away.  
( 2.) Therefore you had need look to yourselves, and approve yourselves to God, who alone is the supreme Judge, Judge of you and all the World; there is no appeal from him; this is a comfort on Earth if unjustly condemned; 
Isa. 33.22.  as one said, I Appeal, the Judge asked, to whom? he answered, to God above. God alone will pass the final Sentence, and pronounce thee to misery or mercy. If he say, come thou blessed, Men nor Devils can't stop nor hinder thee, he only hath the keys, that lets in and shuts out as he pleaseth; 
Rev 1.18.  and he knows who and what you are, he will not justify the wicked, nor condemn the righteous, he knows his own jewels; he knows his Childrens Voice, though others knock boldly at door. Matth. 7. last. Depart, I know ye not. There is no bribing him, no false glosses, no offering Thousands of Gold and Silver; if you would give mountains of Gold, all the World cannot buy one dram of Grace or comfort, or be taken in exchange for a Soul; nor is there any escaping him, nor hiding, nor flying away; Death and Hell, and the Sea, give up their dead, all must appear, 
Rom. 14.10.  it is not you may, but must appear, and there is no resisting his power, nor bearing up under his wrath; 
Isa. 33.14. Ezek. 22.14.  can thy Heart endure, or thy hand be strong? You can't bear up under the ston, the Gout, the Strangury, the toothache; alas! God doth but skirmish with Sinners now, lets fall the Vials of his wrath at last.  
On the other hand, nothing can blemish nor hinder, nor lessen thy comforts and joy, and stop thy Praises and Hallelujahs, if God justify and save thee. Think so long, till thy Heart is affencted and awakened, till thou dost by Faith see all this. Judge, is it not highly reasonable, that I rest no more on friends below, but approve all in sincerity to God? If he doth not commend and approve, but condemn, I am undone Eternally. 2 Cor. 10. last. Not he, who commendeth himself is approved, nor, whose praise is of men, but whom the Lord commendeth: Think on it, till you bring it to some head or trial; not barely red this and pass away to the World, to your Meals, to your Bed, but hold your Hear to it, let it not go away, till you feel the sense of it, and it makes a change in you.  
Dire●●. 2. Do all thy Heavenly work hearty, til● you find and feel it good.  
1. In Meditation. 2. In Exercising thy Graces. 3. In performing Duties.  
1. Be liv●●y, warm, 
Psal. 104.34.  and raised in thy holy Meditations Think of God, till you love, fear and honour him, till thoughts of him be sweet. I should urge the same counsel as to Heaven and Hell, that you would get above into Glory, in Meditation, till you hear the high sounding Cymbals of Glory, and the Saints shouting, and in Triumph, and see those Glorious Mansions: And that you Descend into Hell in your thoughts, till you hear the screitches and groans of the damned, and see their sweats, pangs and throws; you will not hold your Souls to it, but pass away slightly, and all makes no impression. For want of this, it is, that Sermons and Prayers do little good.  
So should you think of sin, till you feel its weight, and groan under its burden, and loathe, and fly from, and fight against it. Alas! we do but red and hear, and talk of sin; we do not feel it and cry out under its burden, as Psal. 38. beg. as sinking and undone.  
So should you think of Christ, his Death and Sufferings, his Life and Resurrection, his Ascension into Glory, his sitting ●n the Right hand of God, his second coming to Judgement in all his Glory, till your Souls are ravished and affencted with it; you are to die with him, 
Gal. 2.20.  and to live by him. ●t's quiter another thing, than to red, hear and speak of him. Think of his Love and 〈◇〉 Grace, till your Hearts be inflamed with Love, till your Hearts burn within you, hi● love being  shed abroad in your Souls, also his love constraining you; and you cry out sensibly, O the height and length, and depth and breadth of his love; it will be so, 
Eph. 3.16.17.  if you are rooted and grounded in love; and get such a knowledge of God and Christ, as it may be life Eternal, and you may really see all else dung and dross: Steep your hard hearts in this love and blood of Christ, till they break, bleed, and dissolve.  
So study, ponder, ruminate and search the Scriptures, till the threatenings make you tremble, and the Commands delight you and are the joy of your hearts, and the Promises comfort and encourage you, that you can say, O! how I love thy Law, and my Soul breaketh for longing, and thy word is the rejoicing of my Heart. Think once and again, till you taste the sweetness of the hony and the honeycomb; till these be your Songs in your Pilgrimage, your light in darkness; till these comforts delight your Souls in the multitude of your thoughts. O! make somewhat of Religion. What are the promises to us, if we do not believe and suck the comfort and sweetness of these breasts of consolation? Alas! the most red the Word of God, only as Children, that they may come to the end of the Chapter or Psalm; or red it only as Davids and Pauls, and others experiences; but not make it their own.  
2. Exercise your Graces, till you find them lively, warm and evidencing▪ Many are doubting and troubled, and concerned about what is past, whether all be right and well. Set to it now hearty; labour to believe, till thou dost find faith lively and working, working by love, 
Multi osculantur Christum, pauci vero amant.  and carrying thee on in good. Many believe a God, but not fear, love and honour him; believe a Christ, but not prise, delight, glory in, and cleave to him, as to their Head, Lord and Saviour. The most live, as if they verily believed there was no God, no Christ, no Hell, no Heaven; as if they had no Souls to take care of. Live, loving God and delighting in him, till you find your Hearts burn within you in love to him; you can't love God a-right, unless you love him with all the Heart and Soul. 
Deut. 6.5.  Weep and grieve for sin, till your Souls bleed and break; till you cry out as pained, sick at Heart, 
Ille dolet verè qui sine teste dolet.  as one in a dark Dungeon under cruel enemies, without food and clothing, moans and mourns; as one under racking pain cries out and roars. Psalm 38. beg. Some judge, the Psalmist cries out more of the wounds and bruises of his Soul, than of the sickness and aches of his Body; that is a lively Repentance, not to be repented of. 2 Cor. 7.11. What clearing of yourselves, yea, what zeal, yea, what indignation? O what, how great? Did you ever find the sweetness and comfort of an humble, meek, broken, patient, self-denying Soul? It's a blessed thing, when a man hath this rejoicing in himself; when he finds Tribulation working Patience, and That experience, and thence hope, and the love of God is  shed abroad in the Soul.  
What a support is a real, lively, 
Heb. 6. last  blessed hope, well-grounded? when say, why art thou cast down, O my Soul? hope in God.  
In a word, can you cleave to God, claim your interest in him, depend upon him? Do you fear him above all, love him exceedingly? Can I say, my Soul thirsteth after God, the living God; use Davids Expressions as mine own? My God is in Heaven, the Word for my use, my faith, my support. Psal. 18. beg. I love the Lord my strength, the Lord is my Rock, my Fortress, my Deliverer, my God, my Strength, in whom I will trust, my buckler, the horn of my Salvation, and my high Tower. Whom have I in Heaven but thee? Psalm 73.25.  
3. Perform all your duties so, till you find the sweetness, the real good, comfort and advantage of them. Pray, till your Hearts be warmed and enlivened, poure out your Souls to him; alas! the most do but poure words, either written down and red them, or utter them from the strength of invention and memory; but few stir up themselves to call on God. They shall find me, says God, when they seek me with all their Heart. No wonder, a Hypocrite will not pray always, because, he is so empty, superficial and heartless in his work. Can we expect God should delight in those Prayers, we are not pleased with, but weary of, ourselves? Most do verily believe, God doth not hear and regard them, and therefore they expect nothing. Our Voices cannot reach the Heavens, therefore it must be the cries of the Soul, God knows who preys indeed, and who does not. This Solomon could once speak, though afterward he fell off foully himself. 2 King. 8.38, 39. What Prayer and supplication is made by any Man, or by all the people,( whether alone or together) which shall know every Man the plague of his own Heart, and spread forth his hands; then hear thou in Heaven thy dwelling place, and forgive, and do and give to every Man according to his ways, whose Heart thou knowest, for thou, even thou only, knowest the Hearts of all the Children of Men. God knows the cries of his own Children, and he seeks such to Worship him, 
Joh. 4.23.  as do it in Spirit and Truth. Can you come to God as to your God and Father, with delight and love, expecting, longing and believing? Alas! what are the most Prayers, but the howling of Dogs, that Gods Soul abhors? Pray as Moses, not to let God go without a Blessing; 
Luke 18. beg.  as Jacob, wrestle with God; cry, as one undone without mercy.  
Come boldly, red and hear, as to find the Word really good to your Souls, not as the word of Man, but as the Word of God, that you find it the savour of life, and it's in you a Well of Water springing up to Eternal Life.  
Receive the Body and Blood of Christ, as that you may eat and drink Eternal Life.  
Follow your callings and business in the World, as doing all in obedience to God, expecting your reward from him; and performing all Offices of love and watchfulness, of care and faithfulness to others, that you may have comfort in your tenderness, pity, bounty, charity and kindness, in your breasts; there is great satisfaction in that Mans Soul, that hath bowels of mercies, kindness, forbearance, forgiveness, 
Col. 3.12.  as well as refreshment to others. 'twas the saying of one, O the lusciousness of being charitable and doing good! There is inward joy, from the exercise of Grace toward God or Man, and the testimony and rejoicing of a Mans own Conscience. As a wicked Man is racked and tormented from his own guilt, and horror and deceit, though none else know it.  
Direct. 3. Verily believe and fix, fasten it on your Hearts, that sin and wickedness is destroying and self-undoing, and true goodness and Godliness is self-saving and true prosperity.  
1. Whatever sin may seem to promise, or appear innocent and harmless, it doth wound, hurt and kill the sinner; and therefore sin must die or the Soul must die; look upon sins of commission or omission, they are all destroying.  

Jer. 4.14. ( 1.) Vain and sinful thoughts are hurtful and pernicious; wash thine Heart from wickedness, that thou mayest be saved; how long shall vain thoughts lodge within thee? proud thoughts, wanton thoughts, carking, caring thoughts, covetous, worldly thoughts, envious, malicious thoughts, Hypocritical, deceitful thoughts, blasphemous thoughts; unbelieving the greatness and goodness of God, are gnawing vermin, Soul-destroying, get into the very Bowels. Christ tells the Scribes and Pharisees that kept a-do about the outside, and were concerned about what they eat and drink, Matth. 15. beg. That whatever they eat and drink, was not so hurtful as what comes out of the filthy Heart. 17, 18, 19, 20, v. Out of the Heart proceed evil Thoughts, Murders, Adulteries, &c. these defile and hurt the Man; what a swarm of noisome Flies, what filthy Serpents and Toads creep out thence? and these hurt and kill; nay, want of good thoughts is hurtful and destroying. 
Psal. 10.4.  It's said of the wicked, God is not in all their thoughts; his Heart says, 
Ps. 14 beg.  there is no God like a fool, a sinful undone fool, as he is; far from having any secret and precious thoughts of God. Now the Soul dies for want of this good food and nourishment, as surely as with poison.  
( 2.) Sinful words are also dangerous, hurtful and destroying; many say their Tongues are their own; who is Lord over us? Matth. 12. 33 to 37. Bad Fruit shows a bad three, that must be hewn down and cast into the fire; the stinking corrupt Communication comes out of the filthy dunghill of the Heart, and the open sepulchre the Throat; but every idle word must be accounted for, v. 36. That is not all, but idle words will Condemn and Cast the Man, Jam. 3. beg. 6 v. It's a fire, a world of iniquity, defiles the whole body, sets on fire the course of nature, and it's set on fire of Hell, and therefore must to Hell. Therefore ch. 1. v. 26. The Apostle says plainly, If any man seem to be Religious, and bridleth not his Tongue, he deceiveth his own Heart, and the mans Religion is vain. i. e. That man is lost, is utterly undone, all the World can't save him. How many Curse, and Swear and Blaspheme, and can't think any hurt in it? Some call to God to Damn them, &c. Curse those about them, and any that offend them; others lye, and flatter and dissemble; others speak filthily and obscenely. 
Psalm 12.2, 3, 4.  What says the Apostle, Eph. 5.3. to 6. first he says, Fornication and uncleanness is not to be name, it doth not become Saints, neither filthiness, nor foolish talking, nor jesting, this many think very innocent; no, says the Apostle, it is not convenient, i.e. for Saints; you have other work and use for your Tongues, to praise and give thanks, v. 6. Let no Man deceive you with vain Words, let them think or say what they please, for because of these things, the Wrath of God cometh upon the Children of Disobedience. You shoot your bitter envenomed Arrows against others, but drawing the Sword cuts the Scabbard; the Powder that blows up others Houses or Names, must burn itself: Nor is it only hurtful to speak evil, but not to speak good; in the 19, 20. v. he tells you a better use of your Tongues. After the Apostle Col. 3.8. advised to put of Anger, Wrath, Malice, Blasphemy and filthy Communication out of their mouth, and not to lye one to another; he follows it 15, 16. That the peace of God dwell in your Hearts, and the Word of Christ dwell richly in you, that they may teach and admonish one another. How can we reasonably expect, that these tongues should praise God in the highest Heavens, that do not pray unto, and praise him here on Earth? Can we imagine, that God gave us such useful members to employ only about this lower World, dirt and vanity?  
( 3.) I might instance in all sinful works; the filthy unclean person hunts for his own Life, his own Soul, Prov. 5.3. Though it seems as an honeycomb, and as oil, her end v. 4. is bitter Wormwood, a cutting Sword, as Death, as Hell. v. 7. Then mourn at last, v. 11. And thy flesh and thy body consumed, v. 20.21. Why thus guilty, when God sees all? v. 22. His own iniquities shall take the wicked himself, and holden with cords he shall die without help. ch. 6.32. He that is guilty destroyeth his own Soul, ch. 7. last. Much more is said, he is abhorred of the Lord, though Sinners say it's sweet. ch. 9. v. 17, 18. It's their ignorance and mistake, the dead are there, and those in the depths of Hell.  
So might you observe in all other sins and sinners; 
1 Cor. 6.9.  the drunkard doth but swallow down poison, his own destruction, for living and dying so he must to Hell, 
Pro. 23.29, 32.  who hath woe, who hath sorrow, and that often at present, but at last it biteth like a Serpent and stingeth like an Adder; cheating, cozening and defrauding others, is but wronging a mans self most. He lies in wait to deceive his own Soul; he cheats another of his money, his Goods, his Estate, but cheats himself of Truth, Honesty, Sincerity and true Peace.  
Who would believe, that Men in covetousness were heaping up not wealth, 
Jam. 5. beg.  but wrath against the day of wrath, and adding fuel to their own flames? That proud ambitious aspiring Men were falling and sinking by their pride and rising, and that they were getting up but to a higher pinnacle to fall down the lower, and with the greater vengeance?  
What shall I say to convince you? will you believe, that rejecting and slighting Gods calls and word, you cast away your own mercies, that you render yourselves unworthy and uncapable of Everlasting Life? 
Act 13.46.   
So in all neglect of Heavenly duties and their own work, they lose daily and cheat themselves of much good, of their own peace, life and happiness; lose their time and blessed Seasons, they lose Jewels better than Gold and Silver. It's sad to see, how many are robbing and stealing from themselves every day precious hours and choice advantages, this loss will appear in showing the others gain.  
2. On the other hand, Godliness is your making. Men may run this and that way; nothing but sincerity and a good Conscience will stand by a Man and support him at last; doing good makes the bones fat and the Soul rejoice. What comfort had David in praying and praising night and day, sick and well, banished, or in his Throne? Great peace have they which love thy Law, and nothing shall offend them; in keeping thy Commandments is great reward. A Man that is Heavenly and hearty in Prayer, is getting more than he that is Trading, and gaining Gold and Silver. Little do the foolish mad World know or believe, what a Christian is getting daily upon his knees, he is laying up Treasure in Heaven; he shall be receiving a full and glorious answer to his Prayers to all Eternity. Where are any such proffers and promises made to any the wisest Worldly work, as are to Gods blessed and Heavenly work? A Christian is adding Grace to Grace. 2 Pet. 1.5. &c. adds to his Jewels and Treasure; the trial of your faith being more precious than that of Gold. Who can tell the wealth of a sincere Christian? who knows his mansion in Heaven, the worth of his Crown and Kingdom, a Crown not of Gold, but Glory? Who can tell, how much is couched up in one promise? they are said to be exceeding rich and precious promises: What is the greatness of Gods love, the invaluable merits of Christs Blood, the riches of free Grace? What may be said or done to convince the World, that Godliness of itself, 
{αβγδ} 1 Tim. 6.6. Qui habet habentem omnia, habet omnia.  we render it with contentment, it's in the original with its self-sufficiency, is great gain? Can he be poor, mean, or low, that hath God for his Portion, Heaven for his inheritance? What can be said now? All is yours, and you are Christs, and Christ is Gods. 1 Cor. 3. last.  
Direct. 4. Do not delude and deceive yourselves with these common and dangerous mistakes, about your sad perishing condition.  
1. As with secrecy. 2. Present security and ease. 3. With excuses, evasions and extenuations. 4. With feigned Repentance. 5. With groundless hopes of mercy and foolish presumption.  
These are all dangerous Rocks, on which Thousands of Souls split themselves and perish.  
1. With secrecy; it's all hidden and close, they are not discerned and discovered in their cunning, self-deceiving courses. All Men attempt, is, to hid their poison from others. As Men that would murder themselves, study all secrecy. Many are not so disturbed at being drunk twenty times, 
Magis pudoris timidis quam salutis. tertul.  as at being discovered or reproved once. More afraid of being known to the World for their wickedness, than of being damned to all Eternity. God declares often, that every secret thing shall be brought to light, 
Eccles. 12.14.  and every hidden thought and work shall be laid open to all the World. 1 Cor. 4. beg. The Apostle valves not Mens judgement, because the Lord will come, and will bring to light the hidden things of darkness, and will make manifest the counsels of the Heart, and then shall every Man have praise of God that deserves it: What though none know that I am sick, and pained or poor, and I feel the pinching pains and want? What though others know not my secret wickedness, my secret neglects of Closet-Prayer and holy Meditation; my deadness and unbelief in duty; my hypocrisy and falseness to God and Man? this will certainly destroy me. Gods eye is upon me; as one, tempted to wickedness, would not yield till great privacy, when this or that place was offered, where none saw; the party answered, but Gods eye is here. Said Joseph, How shall I do this wickedness and sin against God? 
Heb. 4.13. Pro. 7.19, 20.  Though my Earthly Master be not at home, my Heavenly Master is always present.  
2. Please not yourselves with present ease and security.  
( 1.) Because you can't perceive yourselves so deeply wounded and dangerously hurt by sin. You can't feel your pains and death-pangs. Were there such hurt in sin, should I not perceive it? 
Matth. 24.  Were they not marrying and giving in Marriage, till the flood came? Was there any hurt in this? but they are senseless of their danger. When sinners shall cry peace, 
1 Thes. 5.3.  then sudden Destruction comes as pangs on a woman, that is in ease and merry one quarter of an hour, and on a sudden come throws, pangs and groans; are not all other sinners as secure as you?  
2. Nor because you can't foresee the future mischief and danger. The things Eternal are not seen, the evils as well as the comforts. The prudent Man forseeth the evil and hideth himself, 
Pro. 22.3.  but the simplo pass on and are punished. This is the main difference between the wise and the foolish; the wise man is wise in time, the fool when 'tis too late. The sinners eyes are never open till death, as they report of the Mole. You find in Scripture frequent advice, hear while it is to day; this is the day of Salvation; too morrow may be the day of Death and Damnation. He that speaks to day, may choose whether he will speak to morrow. Now, the gentle mildred Voice of the Gospel, the next, may be the terrible and loud call to judgement; if you'l not hear God now, he will not hear you then; and therefore bids you seek him whilst he may be found, and call upon him whilst he is near; intimating, that there is a time coming when he will not be found, when he will be a-far off. 
Pro. 1. last.  Whatsoever you do, do it hearty now, for there is no working in the Grave, whither you are going. Nor is the great danger and dreadful misery the less or the farther off, 
Excl. 9.10.  because you do not discern it; for ought you know the Judge standeth at the door, and it is said he cometh like a Thief in the night, he comes in a day and hour that the sinner thinketh not of; their inward thought is, that their houses shall continue for ever, this their way is their folly.  
3. Deceive not yourself with excuses, evasions and extenuations.  
1. You think that you have much to say for yourselves. You can pled your innocency, and it was a strong temptation and you could not help it, and you are sorry for it. When I have asked some, why they neglect Gods Ordinances and good Duties? they have replied, Indisposition, care of their Families, providing necessaries; I have immediately replied, will God take such an answer? they have said, they fear not; why then, what advantage is it thus to answer me and deceive yourselves? God will not be mocked; he knows, when 'tis our weakness and when our wickedness. They made excuses, and plausible ones too, Matth. 22. beg. One went to his Farm, another to his Merchandise, v. 5. Luke 14. v. 18. The first said, I have bought a piece of ground, and I must needs go and see it, I pray thee have me excused; he did not wrong and cheat another, 'twas his own Ground, bought and paid for; he did not say, he would glory and delight in it, and make it his portion, only go and prove it. v. 19. Another said, I have bought five yoke of Oxen, and I go to prove them. v. 20. Another said, I have married a Wife, and therefore cannot come; not pled for Fornication or Adultery; but I have the burdens and cares of a Married state, and it's as much as I can do to mind these affairs; but did all this satisfy? no, v. 20. The Master of the House was angry, and invites others, sends away the Gospel, and calls from these to another people. v. 24. I say unto you, none of these men that are bidden shall taste of my Supper. These lower things may be prized above spiritual and Heavenly things, and this is neglecting so great Salvation. Martha had much to say for her self; 
Luke 10. last.  What! the Son of God, the Saviour of the World come to her house with his company, and want Provision and necessaries? I doubt not but she did it out of great respect to Christ; this appears,  
1. She was cumbered with much serving; she was not idle and lazy. Many will have little or no thanks for their caring and carking, and tumbling about the World: I have pitied many poor drudging industrious worldlings, that weary themselves for very vanity.  
2. In that she could come to Christ, and call him Lord, not doubting but that she was well-pleasing to him, carest thou not, &c. bid her therefore that she help me. No doubt but many think they are well enough, whilst employed about the World all the day, though they forget God and neglect their Souls. She leaves me alone, I do not desire to be idle, I would have her help me. 
Ut unà mecum manus admoveat operi.  I could be glad to hear a good Sermon as well as she; thus many Worldlings condemn those that take time for Prayer and Hearing, and say, they are idle, they are idle.  
Notwithstanding Martha's care and provision, her confidence and appealing to Christ, her condemning her good Sister; Christ reproves her severely, and justifies and commends her good Sister. Martha, Martha, thou art careful and troubled about many things; I know not, but Christ may check in her a solicitous, careful, worldly spirit, which may be too predominant in many good people:( as I doubt not, but Martha was a good woman; it's said, 
John 11.5.  Jesus loved Martha and her Sister, and Mary) Christ tells her, that her head, heart and hands, were too full of worldly matters, but especially now very unseasonably, when there were greater things in hand. Christ commends, justifies good Mary, she sate at Christs feet, she had chosen the better part; this was the one thing needful, this should last for ever. This affords many considerations; that Heavenly things are quietly received, when Worldly matters afford trouble and disturbance; these things are really necessary, absolutely necessary, the other not; I may want Riches, Food, Health, &c. and be happy, and go to Heaven. I can't be happy without this Grace. There are many things, here is but one God, one Christ, one Soul, one Happiness; that is called good, but not so really; it's a false name to call Riches, &c. good; there is none good but God, says Christ, and there is nothing really good but what makes us good, and leads us to a good God: Some render it optimam partem, the best part, others meliorem, quàm Martha; a better part than what Martha choose; and Mary choose and prized this above the other, and it's the only lasting, everlasting part; so that Mary might answer, sister Martha, be not angry, I have a poor hungry Soul like to be starved, and I can't now mind the body; that is meat that perisheth, I am now labouring after the meat that endureth to Everlasting Life; I am now attending on my precious Saviour, whom I highly honour and dearly love: Ay, but Mary, we may hear Christ another time; but I am not sure of that, besides, I can now and then too, I need present support and comfort, I have a poor wounded sin-sick Soul like to perish, and I must now attend on this Physician; Christ commends the choice, and condemns Martha. Do not you think, excuses will serve your turn; if Christ approve not of Martha's providing for him, how will he condemn you that sit at home, and provide for yourselves only and family; spend the greatest part of Gods day about the body? I have often thought Gods day the worst spent of any, in filling and clothing the carcase, and ease and sloth; more sins committed on this day than others. Please not yourselves with feigned excuses and pretences, God knows what you are, lying down and rising up; what your thoughts, words and works are, and what your temptations; what your care to please him, and what your wilful and ungodly neglects? Many think to pled their ignorance, their company, their Ministers neglect; God knows, what your helps and advantages were, and wherein you were willingly slothful and careless: Though he with one Talent seemed to pled much that he had not wasted his Talent, not spent it in rioting and excess, 
Matth. 25.24 to 29.  but laid it up in a Napkin; I was afraid of thy severity, because thou expectedst more of me than thou gavest to me, I had but one Talent, the others had two and five; what could I do with so small knowledge and helps? I could never please thee and do as thou requirest, but here thou hast what is thine, I have done thee no wrong. All this will not excuse, thou art wicked and slothful; out of thine own Mouth I will condemn thee, thou knewest how severe I was, therefore thou shouldst have been the more careful and exact; hadst thou improved that, I would have given thee more; cast ye that unprofitable Servant into utter darkness; would he not work? let him have nothing but weeping and gnashing of teeth.  
4. Deceive not yourselves with feigned repentance and pretended sorrow for sin; this will not save you.  
Deep sorrow and humiliation, a real broken and contrite Spirit, are the only Sacrifices pleasing to God. Many think, I am sorry for my sins, and can say with the Publican, Lord, be merciful to me a sinner, and God forgive me; I know not, whether these trifling prayers, or their curses and oaths, are most abominable to God. Cry out, wretched Man that I am, who shall deliver me? He that said it was Holy and Heavenly, struggling and fighting against sin, and cries out under a deep sense, as one undone and sinking. It's easy to say, I abhor myself in dust and ashes. I doubt not, but many confess their sins in prayer daily, and pretend sorrow, when there is not the least grief of heart, nor trouble of spirit. We have many sinners, but few true mourners, in our Sion. How few restless and unquiet, weary and heavy laden, and not satisfied till they come to Christ and find rest for their Souls? It's a great, a mighty work, to have this heart really broken. You red of Ahab, the Men of Nineveh, and many others, who seemed to repent, but did such false tears ever reach one sin?  
5. Please not yourselves with groundless hopes of mercy and presumptions on Gods love and kindness.  
You red indeed, that God is gracious and merciful, and long-suffering, but it is added, that he will by no means clear the guilty. Say not, though Men are severe, I hope God will pity and pardon, and save me; ay, but what grounds have you to hope, that he will pity and save you? Are your Names written in the Book of Life here? then hope and believe it's written above. God hath said, Blessed are the poor in Spirit, the poor in Heart, &c. am I such, or no? Should one dream at night of a Pardon from a King, or that such a Mans Estate is mine, and come the next morning for the Pardon, or claim the Estate? and the other should ask, why? what have you to show for it, any thing under mine hand? and he answer, no, but I dreamed so the last night; he might be kicked out of doors with disdain and anger, and counted fitter for Bedlam. Foolish mad sinners, that knock at Heaven Gates and claim it for theirs; will not God say, What hast thou to show under my Hand and Seal? where did I ever promise Mercy and Heaven to one that did live daily, as thou didst? Look over the whole Bible, bring me one promise, and I'll make it good. My dear friends, why should you flatter yourselves to your own destruction, and no convincing you now, till God doth silence you at last? only say, Lord, I dreamed so, when on Earth; a foolish and fruitless Dream.  
6. Deceive not yourselves with delays.  
Many Thousands destroy themselves with resolutions, and promises of saving themselves hereafter. The time is not yet come. The Devil and your own Hearts, and this wicked World, are cunning sophisters, and they will not crave all your time together, only have it by peice-meals, till they have all at last: Every morning they will fill you, as soon as you are awake, with other matters, and thus keep you employed all the day; and when they have you lulled you asleep that night, they will be with you the next day, and as likely to prevail; and thus keep you close to themselves, that they shall have the performances, and God all the promises; say only to God, I go, Sir, but not stir; at night you shall confess that you have sinned all that day, but never begin to live better the next day. We should be ashamed to put into our prayers at night, Lord, raise me up the next day, that I may eat and drink and be merry, that I may be idle and vain, and not think or speak seriously of God or my Soul, or another World; or in a morning, pray for a Blessing all the day, but walk out of the way of Blessing all the day after. Should we not blushy to say, Lord, Bless me in my idleness, in my wicked company, in my jesting and trifling? well, but we hope to live better hereafter; what! next week, or next year? no, never come to a determinate time, and thus the Devil hath us fast enough. Did you not think many years ago, that if you lived to such an Age, you would be better? and have you not the same old, dead, vain and worldly Hearts, that you had long ago? Are you not still as backward to good, as prove to evil, as you were formerly? Have you not resolved often to cast up your accounts and prepare solemnly for Eternity, but still you neglect it; and will you still trust these wicked deceitful Hearts, that have deceived you so often? Have not these wicked Hearts left you many a good Sermon, many a blessed Sabbath, many an awakening, searching providence? and are they not as likely to lose you as many more, if God grant them to you? but it may be, you have seen your best days, and God may never grant you so many blessed advantages; how many Heavenly Lights have burnt out, whilst you have been idle and trifling? many lively, serious Ministers, are gone to rest, that did strive, pray, entreat and weep, and could not prevail: If you still believe, you shall be better in such a condition, or such an Age, observe those that are so, and see, whether they be not as careless and negligent about their Souls, as others. Do not you seem as far from Death and Judgement, as you were twenty years ago? God says, to day hear, and the Devil says, to morrow; 
Heb. 3.15.  he that is really made good, sets to Gods work presently.  
As soon as ever Saul was converted, he said presently, What wilt thou have me to do? 
Act. 9. beg.  and God says, Behold, he prayeth; and the Prodigal, as soon as ever he came to himself, he came to his Father, and said, 
Luke 15.  I am willing to be thy Servant; and those that Christ at first called, immediately left all and followed him; when one said, let me go first and bury my Father, Christ said, 
Luk. 9. last.  Let their dead bury their dead, but go thou presently and preach the Kingdom of God; another said, let me bid those at home farewell, no, said Christ, no man putting his hand to the Plough, that looketh back, is fit for the Kingdom of God. It's but reasonable, they are received, as the Prodigal, into the arms of Mercy presently, have all their sins pardoned, all Grace given, the ring and fatted Calf; all is ready, and therefore they must love and pray, and praise presently. Says Paul, 
Gal. 1.15, 16, 17, 18. vers.  As soon as I was called by Grace, immediately I conferred not with flesh and blood, but went to work presently. Shall a Man that is raised out of the Grave and rottenness, desire to lie down a few hours and days longer, and then walk and work among the living? No, say presently, what have I to do any more with my wicked Heart, Tongue, Life, and Company?  
Direct. 5. Labour to get above this World and all its concernments, admire not its greatness, nor regard its glorious prospect and large promises, nor fear its threatenings and troubles.  
This is a great snare, undoing thousands, they can't get beyond this World; nothing but Faith can conquer this World, by Christ you may be Crucified to the World, and the World to you. Christ says, These are not of the World, 
1 John 5.4, 5.  as I am not of the World, my Kingdom is not of this World. We red and speak of things, but do not really live as Strangers and Pilgrims, as Travellers and Sojourners; are we not at home here? do we not set up our resting place here, and are disquieted, when we are unsettled, and cry out as if we were undone?  
Be convinced, that your happiness is not here, nor can all these things save you and make you truly blessed. Solomon is as a Man got to the top of the Worlds Glory, set upon the pinnacle, upon the highest mountain to see and enjoy the Kingdoms of the World and the Glory of them. What could be desired more than he declares? Eccles. 2.3. great Works, Houses, Vineyards, Gardens and Orchards, Trees of all kind of Fruits, all Servants, great and small Cattle, Silver and Gold, the peculiar Treasure of Kings, Men-Singers, Women-Singers, 
Bonum, honestum, utile& jucundum.  and the delights of the Sons of Men, as Musical Instruments, and that of all sorts; here was Honour, Profit and Pleasures, and withal his great Wisdom remained with him: Nay, v. 10. he satisfied his desires to the full, fulfilled his joy, and his Heart rejoiced in all; and yet v. 11. upon a serious review, I looked upon all, and it was vanity, nothing in it, nay, it was vexation and no profit; nay, he could see little in his worldly Wisdom, because it happeneth to the fool and the wise both alike, v. 14, 15. and in the Grave there is no remembrance of the wise more than the fool, forgotten in the next Age; and withal, he that comes after may be a fool, v. 18, 19. as it fell out with Rehoboam; he seems in this Book to call to the rest of the World, that are struggling, tugging and striving to get up to this mountain, some lie scraping and grovelling at the bottom, others are got up a little way farther, some half-way; he calls from the very top to you, and says, Deceive not yourselves, strive and struggle no more, you think, were you were I am, you should be happy, I am got to the very top, and see it all vanity and vexation. And lest the voluptuous, and the lustful and the riotous person, should think, there is more sweetness and satisfaction in excess, God gave him up to the range of his lusts; he had not only abundance, 1 King. 4, 22. &c. Solomons provision for one day, was thirty measures of fine flower, and threescore measures of meal, ten fat Oxen, and twenty Oxen out of the pastures, and an hundred Sheep, besides Harts and Roe-Bucks, and Fallow-Deer, and fatted Fowl. v. 26. &c. He had forty thousand stalls of Horses for his Chariots, and twelve thousand Horse-men; he had wonderful wisdom, spake three thousand Proverbs, and Songs a thousand and five. Ch. 10.27. He made Silver to be as stones in Jerusalem; he also gave himself to Wine and Women, had seven hundred Concubines and three hundred Wives; and at last cries out as one poor and empty, and undone, and says, all is Vanity and vexation of Spirit. If you will not believe his own experience, and think he spoken it out of discontent and indignation; hear what he says as to all the highest, the best, the sweetest, the longest, the surest of these Earthly enjoyments.  
He dies as the beast, rots and stinks in the dust, 
Chap. 3. v 19, 22.  no bringing him up to see what is after him.  
No satisfaction whilst he is here, 
Chap. 4.8.  though none to succeed, nor child, nor brother, yet greedy scrapings, and never think he hath enough, nor comfortably enjoy what he hath; 
verse 16.  and if he hath a second after him, not rejoice in him.  
He is not satisfied with his abundance, 
Chap. 5. verse 10, 11, 12.  only beholds with his eyes what others eat and enjoy; only disturbs his rest, when the labourer sleeps sweetly.  
It hurts him whilst alive, 
v. 13, 14.  and carries none of it with him; when he dies, only labours for the Wind.  
He eats in darkness, 
verse 17.18.  and tormented in his sickness.  
Some have much, 
Chap. 6. v. 2,  and have not power to eat and enjoy it.  
Though he beget an hundred Children, 
v. 3.6.  and live many years, nay, though two thousand years, which none attain to.  
He concludes, 
Ch. 7.2 to 6.  that sororw is better than laughter, and the house of mourning and death better than life, all its joy but as the crackling of thorns.  
None can escape death, all cut off, 
Ch. 8.8.  wise and foolish, rich and poor.  
He shows that prosperity is a snare, 
verse 11, 12, 13.  and hardens Men in their wickedness, lulls them asleep in security, till cut off dreadfully at last.  

Chap. 9.1, 2, 3, 5, 6.  These things come alike to good and bad, no difference, only the wicked cut off dreadfully at last; and all is gone, their memory, their passions will cease.  

verse 11, 12.  It's not skill, nor strength, nor wisdom, always gives this prosperity, taken at last as Fishes and Birds unawares.  

Ch 10.6.7.  Sometimes, fools and servants and the base, rise and prosper, and the noble and worthy depressed and kept under.  

Ch. 11.7, 8, 9, 10.  He adviseth at last, that Men would not please themselves with the present light, because sweet, nor with many years, though he hath joy in them all, but remember the days of darkness, that shall be many. How long hath Solomon himself lain in the dark silent Grave? Nor the young Man should so please himself in cheering his Heart, and walking in his own ways, but remember the great day of Judgement, when all those things shall be brought forth, therefore he should remove sorrow from his Heart, and evil from his Flesh.  

Chap. 12.1, &c.  And at last adviseth him to what I am now urging, to remember his creator, and therein himself in the midst of his pleasure, remembering the years of old Age, 
v. 13.14.  how then he would decay; and at last shuts up all with this, that the whole of Man is to be wise to Salvation, 
Hoc est omnis homo, or hoc omne est homo.  and prevent a dreadful Judgement and Condemnation; for this is the whole of Man, this is your making and marring.  
Now why should we be so foolish to delude ourselves with these matters? 
Col Adam, Col. Hebel.  the Psalmist tells you Psal. 39.5. Every Man in his best estate is altogether vanity. Every Man is very vanity; Man is so, every Man, rich or poor, high or low, Lord or Peasant; some would grant, that poor and sick, sinking and complaining, old and decaying he is so; 
Heb. settled Estate.  no, in his best Estate, in all his Pomp, Greatness and Grandeur, he is vanity, not only vain, but vanity in the abstract; to say a Man is poor, or foolish or miserable, it's sad, but to say he is poverty, folly and misery, itself, nay, is altogether vanity, nothing but vanity, not the least substance or reality; and lest you should doubt of it, he adds, verily it is so, this is a real standing truth, nothing more certain; and therefore he adds, v. 6. Surely he walketh in a vain show. Heb. an image; it's but an appearance, a shadow, a picture, and that a vain one too; he again repeats it, surely they are disquieted in vain; or troubled, Heb. They make a noise, or bustling or tumult, seeking the World, and know not what will become of it and them. Psal. 62. v. 9. Men of low degree are vanity, and men of high degree are a lye; because they seem to promise, and to be more than really they are: they are altogether( or alike) lighter than vanity, if weighed in the balance with God or his true substantial goodness; and therefore, v. 10. he adviseth not to set our Heart on Riches, though they increase. If the Word will not convince you, let daily experience, and a wise observation, teach you this necessary truth. What great difference is there in the World? most are hurrying and tumbling with the same care, fear, hope and concernment, about little and great Estates; some pleased in a little house made of dirt, and a few cattle and small grounds, another in a lofty house built of ston, great windows, rubbed rooms and richer furniture, larger demesnes; but their joys and sorrows are much alike; the one eats and drinks and laughs at the other, only the one hath richer food, or more gaudy Apparel; but as many wants and crosses. I could never yet perceive much difference between 20 l. per Annum, or an 100, or 200, or 500, or 1000 l. most live up to or beyond their Estates, and so are uneasy: They want somewhat more; I except pressing want of necessaries, pain, debt and confinement, or melancholy, otherwise I know or see little difference in any Mens condition. One proud coy Dame is lifted up with her beauty, or dressings and trimmings, Gold and Jewels, though I would put as good on an Ass or a Post, and neither of them the better; another proud of her plainer Dress and homely Apparel; one pleasing her self in a beautiful witty Child, another in a foolish wanton and ill-bred Brat; one boasts of his Honour, and Parentage and his Horses, &c. said an Heathen, Why, vain man, it's thy Horses proportion, 
Epictetus.  and strength and swiftness, not thine; another boasts of his wit, skill and ingenuity, a third of his lewdness, excesses and beastly attempts; all full of folly and madness: Some in a higher degree, others in a lower. Children pride themselves in their shining counters, and other little play-games; these in their richer Ornaments, in a little finer and yellow dust, in greater baubles, 
Silver and Gold.  and are the greater fools. It would make you weary, and even sick at Heart, to hear some boast of their own actions, their success by Sea and Land, their skill and increase in Trade, and it may be most false, but you must hear and admire, that they may undergo the like drudgery to hear your silly trifling matters; most are weary of it in others, but can't see it in themselves: But were there any great difference now, Death and the Grave lay all level; then it shall be as with the People, so with the Priest, 
Isa 24.1, 2.  as with the Servant, so with the Master; here some difference and distance, but then none; as with the Maid, so with the Mistress; the one imperiously commands now, and it may be unreasonably and foolishly, and the other must hearty obey: But then alike; the b●●es lie alike in the Grave, as with the buyer, so with the seller; as with the borrower, so with the lender; the one purchaseth and possesses, the other poor and turned out; but then all alike. We see Men and Women hurrying and posting one by another, some rich, others poor, some wise, others foolish, all hastening to the Grave. I am often thinking, whither are they going so fast, what are they doing? some in their shops are waiting for gain, others in the Taverns, Ale-houses and Coffee-houses, wasting away their precious time idly and sinfully; some riding in pomp in their Coaches to the Grave with rich Attendants and Liveries, and others running on foot; and some crawling and creeping in pain and anguish; some plodding mischief, how to cheat, cousin and wrong others, and boast when they are too hard for them; others standing on their watch, and contriving how to escape them; and both in the mean while neglecting their Souls, and the Devil robbing them of their best Treasures; some chiding, others flattering and dissembling; some spending time, days and weeks, about physic and watchfulness, fire and warm rooms, either about themselves or their Children, if sick or weak, or it may be only fancies and groundless fears make themselves and theirs very sick: Others pulling down these weak tottering houses that are falling of themselves, and hard to support them a little while; and yet they pluck away the props,( I mean, moderate diet and honest industry) nay, set it on fire with inflaming liquour, or drown it, or make the pillars rotten and moulder, by uncleanness and intemperate eating and drinking. Some spend their time in weeping and telling stories of such a Child dead, and such crosses and losses, and such unkindness of friends; anothers care and concernment is, how to live hereafter, and fear and thoughtfulness about the Children and Family for the time to come, and all this while no fear of Hell, nor thought of, nor preparation for, Heaven. Some great Men, and proud, spend their time in luxury, in commanding, domineering and idleness, others in flattering, and admiring and applauding, though inwardly hate them: Some live twenty years, others thirty, some forty, others threescore or fourscore years, and for my part, when buried, I know little that he of threescore or fourscore years hath gotten, or can boast of, more than he that died at twenty or ten years, only eat, and drink and sleep a little longer, any farther than he lives more to God, dies to sin, and prepares for Death and Judgement. I know not, what we are the better for the last week and year, and if we live another, what will it amount to? only eat and drink, and sleep it over again.  
I thank God, I writ not this out of any discontent, or in the least to slight Gods goodness and the mercies of this Life; length of days is promised us, and is a mercy; and I have lived as comfortably and plentifully as any Man under my circumstances, far beyond what I could have at first proposed and expected; but I writ it out of a deep sense that hath a long time lain on my Heart, of the vanity of this World, and the folly of myself and all others; and from great zeal and indignation, that Heaven, Grace and Christ, should be neglected for these toys and trifles. For my part, tho' I had lived never so well, I would not desire to live over my days again, eat and drink, and sleep as much, any farther than I might do more good, pray more hearty, and bring more Glory to God. This I find the pretence of most, but it's a most horrible delusion and cheat; they beg time for God and their Souls, but they give it still to the Devil, their Lusts and the World. Act over the same sins, and neglect the same duties, or as triflingly perform them. I know not, what some promise themselves more in this life, were there not a Heaven and Hell, and good work to be done here on Earth, and were it Gods way, I should not value it, if I dug mine own Grave and lie down it, and desire some walking mortals to cover me over. O! that ever this pitiful, empty, troublesone, trifling World, should hinder Men so much in their way to Heaven, and make them venture, yea, and lose their Souls for nought? Will you refuse to be diverted, or to be comforted, by any of these things, nor be affrighted or disturbed by the miseries or threatenings of this World? Pass thorough this World to your home and rest; order all your matters with respect to Eternity.  
Direct. 6. Make use of the means, God hath appointed for your Self-preservation and Soul-salvation: I could mention many; I'll name but three.  
1. The Word of God. 2. Prayer. 3. Jesus Christ.  
1. Go to the Word of God, try yourselves by it, and hear and red what That will say; that is your Judge, as that doth justify or condemn you, so shall you stand or fall at the great day. Now that tells you plainly, foul sinners shall to Hell, and such penitent humble broken Souls shall come to Heaven. You have no Book else that speaks of such great and good things; you need not Ascend into Heaven, nor Descend into Hell, 
Rom. 10.6, 7, 8.  the Word is nigh thee, even in thy Heart and Mouth, the Word of Faith which we Preach; if confess with Mouth and Heart, thou shalt be saved. What plainer than Rom. 2.7, 8, &c. There is no respect of Persons with God, but the wicked must perish, whether Jew or gentle, and the Righteous must, shall, be saved. Now Men flatter and will speak fair to your faces, this is especially the danger of great Men, high and wise Men. An Heathen could say, that a great Mans Son learned nothing well but to ride the great Horse; for that knows no difference between Master and Man, and will cast him, if he looks not to himself: But let him be what he please otherwise, 
Psal. 49. last.  others will praise him to his face, and all fear to offend him. Now the Word says, that God will cut off all evil doers, let them be who they will, say to the Righteous, it shall be well; woe to the wicked, he must perish as his own dung, let him be Lord or Beggar, Prince or Peasant. This Word tells them, that the Kings of the Earth, and the great Men and the rich Men, and the mighty Men, and every bond Man and every free Man, 
Rev. 9.15, 16, 17.  hid themselves in dens and rocks, and can't stand in the day of Gods wrath: This calls the wicked rich Man, Fool, that would not be born from others, but call for a stab. This tells you plainly, what is sin, and that God regards you not, if you regard iniquity, though in your Heart. This tells you, that God will not bear with the wilful neglect of any one known duty; others, pretending friends, say, ease yourselves, spare yourselves; but this saith, you must strive, and fight and wrestle, and spend yourselves and he spent, and give all diligence, and pray evermore, 
indefinenter.  and pray without ceasing. Your wicked Hearts and others tells you, there is no need of much a-do about Heaven, a little will serve turn; but much labour and care is requisite for Earth; but the Word tells you, that you need not be so careful for too morrow, that you may use things indifferently, red diligently, and walk circumspectly to the Law and to the testimonies, 
Isa. 8.20.  if your Heart and others speak not according to this Word, it's because there is no Light in them. This shows you Death and Life, Blessing and Cursing, Good and Evil; and this gives plain marks: Search the Word diligently, and bring your Hearts and Lives to this Touch-stone; prove every thought, word and work. Other Glasses are false, this is a true Glass, will show you your real face and complexion, this will show the spots and deformities of the greatest, the proudest. 
James 1.23, 24.  Did your curious proud Ladies look more in this Glass, and less in other Glasses, this might humble them; whereas, the other puff them up. I do not now persuade you, only to red the word diligently and daily, but search into it as into a rich Treasure, and labour to make it your own; believe the promises, and suck the sweetness of them; obey the commands, do the work, till you find the goodness and satisfaction of the blessed Laws of God. As David, Psal. 119. till you cry out sensibly and experimentally, O, how I love thy Law, and thy Word is ever pure, therefore thy servant loveth it!  
2. Go to God in Prayer much; cry mightily to him, who alone can save, and is willing and ready. How much were Gods people ever addicted to this duty? and the truth is, you will certainly perish without it. It's the breath of the Soul to God; as the Man can't live naturally without breathing, no more can a Christian spiritually without praying. But then I must entreat you, as you love your Souls, that you see to it, that you pray indeed; there is much goes for praying amongst us, that will appear but howling, but mockery, but abomination at last; beg of God, that he would open your eyes, undeceive your Souls, and set you in the right way: You will certainly mistake, and miscarry, unless he led and guide you in the right way; and this you must beg every day, as one perishing, sinking and undone: Say, Lord, I shall perish without hope or help, unless thou stretch out and make bare thy saving arm; pray in secret, poure out your Souls, your complaints, your tears, your earnest requests, nay, seek, yea, if that will not do, knock by earnest Prayer: Say, Lord, what shall I do? these lusts, these temptations, these Sons of Zerviah are too hard for me. I am convinced of my folly and neglects, often sorry for them, resolve and promise, but all wears off again; I know not what to do, but my Eyes and Heart are up to thee; I want spiritual Wisdom, I ask it of thee, 
Jam. 1.5.  or I shall be miserable and eternally befooled; I have but little time more to ask it; in Hell tears or cries will not avail nor prevail. If you can't pray, say, Lord, poure out upon me a Spirit of prayer and supplication, the preparation of the Heart to pray, as well as the answer, is from thee. Thy Spirit can teach me, can help mine infirmities; thou hast said, as sure and as freely as earthly Parents will give to their perishing hungry Children, bread and not stones, fish and not serpents; so certainly and more readily, wilt thou give to them that ask it. Lord, teach me to pray for Mercy, and then graciously give it. Why may not my tongue pray unto thee, and praise thee as well as others? Why may not my Heart breath after thee, love and delight in thee, as well as others? Hast thou but one Blessing? bless me, even me also, may I say, O my Father. Shall others have bread, and I the husks, ashes, poison? let me have somewhat, though but crumbs; one crumb of this spiritual Heavenly Mercy is more worth than all the fat Feasts of the wicked. Must I be lost and roar in Hell, and my bosom friend, my good neighbour, triumph in Glory? May not I pray in my Family also, red the Word with delight and comfort, find healing for my wounds, and refreshment for my hungry perishing Soul? Lord, I now beg it as earnestly, as if I were presently dying and appearing before thee. I am sorry I have trifl'd so long, now I am willing, I am resolved, to be wholly thine, always thine.  
3. Go to Christ for help and deliverance; he came to seek and to save that which was lost and undone, dead and perishing eternally: He lost himself to save you, died himself, that you might live. Now you must come to Christ not only for comfort and pardon, and joy in being safe and sound; but for Grace and Wisdom, and Strength to be made sound and whole. It's he is made Wisdom to us, that we may not live and die fools, and he is made sanctification as well as righteousness. Christ calls you to come, though miserable, and lost and sinking; nay, because you are so, the fitter to come in to his arms of Mercy: He is able to save thee to the uttermost; you have heard, you can destroy yourselves, but can't save yourselves; you can wound, but Christ alone can heal those deep ghastly wounds that sin hath made; he was made a curse for us, that we might be blessed. Christ is not prized, studied, believed, glorified in, as he deserves: How few, as the Apostle, desire to glory in nothing else, and account all else, but dung and dross? When we have done all, and followed the former directions to our best skill and utmost power, we must throw ourselves upon Jesus Christ, or we shall perish. The Apostle, so good a Man, found himself utterly lost, Rom. 7.24. and therefore v. 25. thanks God for Jesus Christ; let others boast of their works, glory in their merits; when I consider, how little good I do, and how much evil I fall into daily, I need a Christ. How many sinful vain thoughts in a day, to any serious Heavenly Meditations? How many idle unnecessary words to a little serious Heavenly discourse? How little good I do in a day to what I might, and that I do with so little delight? and on the other hand, when I consider how great Christs love was, how large Gods bounty is; how glorious and great Heaven will be; I must utterly despair, were it not for Jesus Christ, my dear Saviour; all my Life, every breath of it, is by him, who loved me and gave himself, for me. Some trust in Chariots and some in Horses, some in their Zeal, others in their Strength, some in their Charity, some in their Piety and Devotion; but we will remember the name and merits of Christ our Saviour; when they are brought down and fallen, we may rise and stand upright.  
Direct. 7. Be not discouraged because of the danger and difficulty, were it much more, you were better strive against it than be damned; but for your great encouragement, the way is easy, the work pleasant.  
God condescends wonderfully, to save the lowest, the meanest: Were there such a Proclamation, as Isa. 55.1, 2. in al Fair or Market, what thronging would there be, come without money and without Price? There are many rich and necessary things in Fairs and Shops, but the poor go not thither, because they have not money to buy; but were all free for fetching and asking, what running, striving and thronging would there be? Why should you be discouraged? have there not as great and vile sinners as you, been saved? What was Manasses? he was an Idolater, 
2 Chr. 33.2, 3, 4, &c. v. 12, 13.  he made Judah and Jerusalem worse than the Heathen; yet when he was in affliction, he prayed and was humbled, and the Lord pitied him. What was Mary Magdalen and many others? besides, what mean and inconsiderable persons were saved by Christ? the poor Woman of Caanan, the Woman of Samaria, the Publican, the blind beggar by the ways side; and in these, what was eminent or remarkable to commend them to God, but their misery and want, and a deep sense of it, and highly prising their salvation. Would you not account it an unspeakable mercy, if God would pity and heal, help and save you? What is there more to commend us to Gods pity and Grace? What was there in the poor Widows Mite, but giving up her All with good will and delight. A cup of could water given in sincerity; the poor Womans pains and tears, 
Luk. 7. last.  and kisses of the feet, as coming from the Heart and great love, how precious to Christ, how kindly observed and reckoned up, as great? alas! what is it to such a Christ, that laid down his Life, poured out his Blood, his Soul, in love to save her? Be not discouraged, God will enable you, Christ will assist you, the Spirit will strengthen, teach and guide you, if you are willing to be saved, God will meet you, as the Father the Prodigal, and he will cloath you, and feed you and save you; all is ready for your Life and Salvation. The Father doth not say, stand off, Son, keep without door, I will first try your obedience, first humble you, you must be more shamed and confounded, the smell of the Swine and Husks is yet upon you; no, immediately in his arms, kissed him, calls for the rob, the Ring, the fatted Calf; who would not come to such a Heavenly Father to be saved? he will entertain you so readily, so richly, so lovingly; and his work is easy and pleasant, it's but to love, fear and honour him, and you love yourselves and save your own Souls. You love Life, and Light and Salvation, and unspeakable Happiness. The work may be done with great ease and delight; come, taste and see, come and try; it's your distance, your ignorance, your prejudice, that makes it seem hard and troublesone; experience will convince you of your mistake. Said one, I loved thee late, Lord, the greater is my sin, and the more my grief. Want of a serious Heavenly Spirit makes Gods work heavy and tiresome. Once pray with earnestness, and hope, and desire and love, and then 'twill be sweet and blessed work. 'twas love made David say, one day in thy Courts is better than a Thousand elsewhere; many are ready to say, one day in the World is better than a thousand in Gods Work. Did you know the blessings and comforts of these Heavenly frames, Matth. 5.2 to 11. the sweet of a poor Spirit, of a meek soft Heart, of a pure Heart, of being merciful; how would you prise them above pride and passion, and cruelty and discontent? observe  
1. That all these Blessings are spiritual; not blessed are the Rich, or the Wise, or the Mighty, but the Poor, the Meek, the Mourners.  
2. That all the promises made to them are spiritual also; not yours is the Glory of the World, but yours is the Kingdom of Heaven; not Blessed, they shall have riches and pleasures, but they shall see God.  
3. That these qualifications are low and condescending, take in the meanest and lowest Christian, that is sincere.  
It is not, Blessed are the rich and strong in Grace, but the poor in spirit, such as are miserable poor and empty, and needy and low, and vile in their own eyes, that want all Grace, and come so to Christ. Rev. 3.17, 18.  
It is not, Blessed are they only, that rejoice in ways of righteousness, and have great comfort and peace in believing; but Blessed are they that mourn for sin, and weep that they can do no more, no better, that bewail their deadness and unprofitableness.  
Not only, Blessed are the high-bearing, courageous, bold Christians; but Blessed are the meek, soft, quiet spirits, that are meek under Gods chastisement, reproofs and Word, and are mildred and gentle towards Men.  
Not only, Blessed are the full and those that taste marrow and fatness, and sweetness in Duties and Gods Ordinances; that have large incomes of Grace and Comfort, but also, Blessed are the hungry and thirsty; that are needy, pinching and wanting, and crave and cry after food and refreshment; and this takes in any Babes in Christs Family.  
Not only, Blessed are those that can give and do great things to and for us, but, Blessed are those that are of a tender merciful spirit, full of bowels, and compassion and kindness. Thus, many shall be rewarded at the last for feeding the hungry, clothing the naked, 
Matth. 25. last.  that were fed and clothed by others, because they had an Heart to do it, had it been in their power.  
Not, Blessed only are those that are pure and unblamable in their Lives, but, Blessed if pure in Heart, that desire purity from the very bottom of their Hearts.  
Not only, Blessed are those that live peaceably with all Men; that is not possible, but, Blessed, if desire and attempt it, and are willing to be peace-makers; are of peaceable, quiet, spirits and are willing others should be so to.  
Not only, Blessed are those that are eminent in service, and do much good for God in their places; but, Blessed also are they, that can suffer patiently and comfortably for righteousness sake. As the good Woman said, though she could not dispute for Christ, she could die for Christ. I know not, but God may graciously accept, and publicly own some at last, in willingly suffering for Christs sake and the Gospel, 
2 Tim. 2.12. Ch. 3.12.  that never did much more before for God, it may be against him. To suffer is a great gift, as well as to believe.  
4. How Blessed the Man, that is good and really saved; there is a Blessing for every qualification, Grace and Duty; Blessed as humble, as merciful; Blessed praying, and Blessed believing; and with what delight does Christ make such happy, that so pronounces it at every Grace?  
5. God and Christ know whom they bless, do not cast them forth at random; he Blesseth none, but such as are capable of receiving those Blessings.  
6. Then they must be Cursed that are contrary; then Cursed are the proud in spirit, Cursed they, that laugh at and in sin.  
7. Cursed they, that are cruel, they shall not obtain Mercy, that shew'd judgement without Mercy.  
Cursed are the filthy and unclean in Heart, they shall not see God.  
Cursed are they, that are full and loathe the honeycomb, and slight the Feast of fat things; they shall hunger and thirst in pain, and gripping to all Eternity, and not taste of those rich things, not have a crumb or drop.  
Cursed are the brawlers and fire-brands, and makebates, they shall be called the Children of the Devil.  
Cursed be they that leave Christ, and will not suffer but sin, for theirs is Hell; they may weep and roar, for great is their wrath and misery in Hell.  
8. Gods Blessings on the Soul are real, sure and refreshing; it is not, they may be Blessed, but they shall be comforted, they shall see God, they shall obtain Mercy; it is not only be ye warmed, and clothed and filled, but they shall be filled, they shall find and feel it.  
9. How different Gods Blessings are from the Worlds Blessings; they say, Blessed are the rich, and they that are high, proud and stout, and they that are full, and they that are freed from sufferings; they are ready to say, God Bless us from these kind of Blessings, but God knows best, what is really good and what not.  
10. The lowest, the meanest, the poorest condition, nor the greatest sufferings, can make one really good; and thus blessed by God, yet miserable and wretched.  
On the whole you may see, that it's not so difficult a work to be truly good and eternally saved; be not discouraged, and think it impossible. You may obtain these Mercies, that can't get Riches and Honours; here is no distinction as to persons, servants, and poor, and sick, and weak, may be thus Blessed, as well as the high, rich and mighty.  
Direct. 8. Be sure to labour and strive, search and pray, till you find you are in a hopeful way of Salvation.  

Phil. 2.12, 13.  Give all diligence to make your Calling and Election sure; leave it not at uncertainties: You see and hear, it's your making or marring to all Eternity; it's for your Life. Rest not on vain hopes, bare wishes and fruitless desires, that it may be so. Give no sleep to your eyes, nor slumber to your eye-lids; I mean, please not yourselves in meat, drink, sleep and clothing, till you can comfortably, and upon good grounds, hope, that you are in the straight way to Glory. It's true, 
2 Cor. 5. beg.  I have a House, a Bed, Friends, Grounds, Cattle and money; but have I a Christ, a Pardon, and a good Conscience? This House will shortly cast me out; have I a House not made with hands Eternal in the Heavens? I have now Bread for to day and to morrow, but what Provision have I for five hundred, for five thousand years hence? How can I be satisfied and merry, and know not whether one sin be yet pardoned, one duty accepted? whether I am a Child of God or the Devil? whether I shall be saved or damned for ever? I am now eating, and talking and at ease, I know not but to morrow, or next week, or next year, I may be trembling before Gods Tribunal; I may hear that word from an angry God, depart, thou cursed, into everlasting Burnings, and I may be roaring in Hell, past hopes of Mercy. What Evidences have I of my sincerity? what Marks of hypocrisy, and of a firebrand of Hell? Did I ever search to purpose, and bring it to a trial? why should I not now do it? I am yet alive, yet there is hopes. O! search to purpose, make it your business, examine, prove, try, whether Christ be in you, 
2 Cor. 13.5.  or whether you are reprobates, or cast aways.   

CHAP. XII.  
EXAMINATION.  
It may be expected, and seem very necessary, that I should now describe, who are like to be saved, and who are like to be Lost; but I would not exceed the bounds of this Treatise, that I intended to be little; besides, you may try by all the forementioned Directions; however I shall add these two.  
1. Such a one that is undeceived and like to be saved, is willing to do any thing that Self may be saved.  
2. Such a one will lose all else, and suffer any thing, rather than his Soul, himself, should be lost.  
1. SUch a one is wholly and continually at Gods Command, willing to do any thing that God requires, and in the best manner, that it may be acceptable and well-pleasing; then shall I not be ashamed, when I have respect( though not able to do all) to all thy Commandments. 
Psal. 119.6.  He quarrels not with Gods Laws, but likes and loves them. David is an eminent instance, enough is said in that 119 Psalm, they seek him with the whole Heart, they do no iniquity; they not only talk of, or step into them, but walk in thy ways; I will praise with uprightness of Heart, take heed to the Word, hid the Word in the Heart, rejoice in it as much as in all Riches; meditate and have respect, and delight myself, and not forget, my Soul breaketh for longing; indeed, every Verse of the Psalm almost gives a distinct character of a good man. A man that is getting Gold, and Honour and Health, is pleased in his labours and endeavours. Such a Soul begrudges no pains, no time, no cost; thinks all too little, so as he may be saved at last. The hypocrite and wicked man quarrels and is discouraged, and thinks all too much. He says, what a weariness, and what profit? True enough, his services and prayers are of no advantage. When will the Sabbath be over? the other says, How amiable thy Tabernacles? 
Psal. 84.  my Soul longs to go one day there, better than all the six about the World: 
Psal. 42. beg.  When shall I come and appear? this is a dry and thirsty wilderness, no waters for my Soul; 
Psal. 63. beg.  my Soul thirsteth for God, the living God. Thy loving kindness is better than Life; it's never better with me, than when waiting at thy House. 
Prov. 8.34.35, 36.  How willing is such a Soul to be praying, and praising and doing good? 
Etsi haberemus sexcentum colla, subjiceremus jugo Christi.  not only because God commands it, but because he delights in it, and finds it really good and refreshing; and his desires are far beyond his works, he wishes 'twere much more and better. Christs yoke is easy and his burden light. It's my wicked Heart and corrupt flesh, that makes it sometime grievous and heavy; but love makes it pleasant. 
1 Joh. 5.3.   
2. Such a Soul is willing to lose all else, to suffer any thing rather than lose himself. valves not reproaches, scorns troubles, persecutions. This made Christians kiss the stake, and say, welcome the across of Christ, welcome the Crown; this made Paul and Silas sing in the stocks in the dungeon, when whipped and wounded, rejoice and glory, glad that they were counted worthy to suffer: Not count their Lives dear, so as they might save their Souls. This made Abraham do and suffer in readiness to offer up his Isaac, Gen. 22.1. to 10. How much might he have pleaded against this severe command and trial? Take thy Son and kill him.  
Lord, not my Child, rather let me offer thousands of Rams than my first-born; had it been a stranger, a servant, but a Child that I should love and delight in; preserve from others destroying; let me feed him, keep him warm; if he be hurt or wounded, I can't bear it.  
But if he must suffer, let him lie in Prison or a Dungeon, let him be fed with bread and water; not let him die, let him be banished into another Country; let him, if he must suffer, have a finger, an arm or leg cut off; not cut him off wholly.  
But, Lord, what is his fault? what hurt hath he done? what is his or mine offence? not one word of all this.  
He is my Son, my Isaac, the Child of the promise, I waited many years for him; thou didst promise a numerous posterity; how shall my Seed be as the Sand and the Stars, and here is but one, and that must be cut off? Ishmael is turned out of door already.  
Lord, were it a Son I hated, one that was not desirable, but take thy Son whom thou lovest, that is the delight of thine eyes and joy of thy Heart. One that never offended me, was always obedient, loving and tractable.  
Get thee into the land of Moriah; Lord, 
verse 2.  it's three days journey, how can I bear the thoughts of it so long, and take the dear Sacrifice with me, and see his face in the way that I must kill there, and offer him up for a Burnt-Offering? Lord, how can I burn my Child to ashes, my nature shrinks at the thought.  
Upon one of the Mountains that I shall tell thee of; Abraham must not know where, till he come; God may led him, whither he please.  
And Abraham rose early; 
verse 3.  What speed was here? there is no excuse made for delay, none for want of wood; he labours with his own hands, and cleaves it himself; when others would have made their want of it a pretence for forbearance. No, Abraham would have nothing wanting to hinder him in obeying Gods Call and Command.  
Then Abraham on the third day saw the place; 
verse 4.  and how then, did not his Heart fail him?  

verse 5.  No, He stops the young Men there; why, Abraham, let them go with thee, they may hold thy hands and save thy Child. No, Abraham had rather trust himself with God alone, and in his hands, than with any, all others; never  told the young Men, what was to be done.  

verse 6.  Abraham took, the wood, and laid it upon Isaac his Son; how could he lay it on the sweet and tender Child? nay, he carry the knife too, that must kill and ripp him open; and he took the fire in his hand and a knife, being resolved nothing should be wanting: Did not his hand shake and tremble?  

verse 9.  And they came to the place: Oh the power of faith and patience, love and submission! Abraham goes on, makes no stop, they went together; builds an Altar, lays the wood on, and then binds his Son Isaac, and laid him on the Altar, bound hand and foot.  

verse 10.  And Abraham stretched forth his hand, and took the knife to slay his Son: What Father would not have shrunk back, and choose rather to die himself, than give the stroke? But Abraham knew, it was the Lord that took care of him all his days, and would do him and his Isaac no hurt; would trust God in every thing: He restend on Gods Wisdom and goodness. God gave him Isaac, and he might command him away again; besides, he was a servant and must obey, he must do his work, and let God alone with His work; God gave his dear Son for me, and I give all to him.  
Isaac's submission was as remarkable; Abraham had Gods word for it, Isaac only Abraham's, his Earthly Fathers word.  
Isaac might have pleaded, 'twas but a dream, a fancy, a delusion; this is Murder, and of the highest nature; this is against Gods peremptory command, against Nature. Besides, Abrahams leaving his Family and the Servants behind him, he might look upon it more as a design to cut him off. Withal, Abraham was only to offer, good Isaac was to die, bear the pain, and suffer the knife and burning; but not a word of all this. It's to me a type and emblem of God, offering up his Son, and Christs readiness to suffer or die.  
How well was it for Abraham, thus to submit and suffer? he saved himself and Child: 
v. 14, 15 to 18.  God kindly accepts his love, self-denial and good-will; and wonderfully rewards him.  
I could give you many such instances, Gods people are described by their self-resignation, and submission to the will of God.  
Good old Eli said, it is the Lord, 
1 Sam. 3. last.  let him do what seemeth him good; and yet it was heavy tidings, a dreadful message, that the iniquity of his House should not be purged with Sacrifice for ever. 
v. 11, 12.   
Aaron held his peace, 
Lev. 10.1, 2, 3.  when two Sons strook dead: David dumb and silent, because God did it. Hezekiah said, good is the word of the Lord. Job blesseth God taking as well as giving, and yet his stroke was dreadful and manifold. Though Job lost all, he kept his integrity.  
They in the 10th. of the Hebrews, 32, &c. endured a great fight of afflictions, were made a gazing stock, accompany those so used; took joyfully the spoiling of their goods, v. 33.34. that they might have an enduring substance; therefore the Apostle gives the same advice and caution, not to cast away their confidence; v. 35. need patience to wait till hereafter; v. 36. some are in hast: Now the just live by Faith, when nothing else to live upon; and others draw back, but these believe and suffer to the saving of the Soul. Thus, the Martyrs, in the 11th. of the Hebrews; how much do they deny themselves, do and suffer any thing, that they might be saved?   

CHAP. XIII.  
The CONCLUSION.  
UPon the whole, you cannot doubt of the certainty of this happiness; all your care and work is to see that you are Children, and espoused to Christ, and you need not doubt of this salvation. But after all that hath been written to persuade you, unless God open your Eyes, change your Hearts, and undeceive you, you will follow your own vain imaginations, and be undone; therefore I and you too must turn to God in prayer, and earnestly beg his blessing and assistance, and all will be well. The Lord make it effectual to some Souls, and why should not you that are reading it, say, Lord, let it be so to my Soul, that I may not perish to all Eternity.  
And above all, look to it, and be sure that you are really good, sound at Heart, and such as may be received to Glory. Though a Man is not so much concerned and thoughtful, whether a shilling he takes be brass, yet is he careful that his Writings be right, and his Title to his Estate good, and his Life, when in danger, be saved. A Man puts all his Children and Servants out of the room, that he may not be disturbed, when about his Writings and great settlements; lay aside all other matters and business, when this great work is in hand; and be not satisfied nor quiet, till you can truly say, Lord, thou that knowest all things, knowest that I love thee, and you rejoice in hope of the Glory to come: God hath done and said much, to secure this happiness for and to you; and should not you make it the solemn and whole business of your Lives, to secure this to your own Souls?  
To shut up the whole, I may set before you many things of great concernment, that may be worthy your serious consideration and meditation, but should I reduce them to so many topics, the Book would increase upon me too much. I shall only address myself to all sorts of persons, and speak of many things useful, though of a different Nature, that some one thing or other may reach all persons of different constitutions and persuasions.  
I could writ much unto you, young ones and Children, and earnestly beg you, young Men and Women, to be wise in your young and tender years, to prevent this dreadful deceit and destruction. I have often despaired of dealing with the Aged, the old weather-beaten sinner, 
Jer. 13.23.  Can an Ethiopian change his skin, or the Leopard his spots, then may ye also do good, which are accustomend to do evil. It seems heartless( but that God commands us to call upon all,) to speak to an hardened, unpenitent, ignorant sinner; 
Senem erudire& mortuum curare, idem est.  when a Man hath travelled all the day in a quiter contrary way, to persuade him in the evening of his days, to turn about and begin quiter a new course. Therefore in all my Ministry, my Heart was much carried out, and my bowels yearn'd towards young and tender ones, hoping some good might be done amongst them. You are now in your tender years, more pliable and yielding, more ready to hear; sin hath not made such a deep impression, nor had such a long possession; you have not so many wounds, bruises, and falls to be recovered; you have not sinned against so much light, refused so many calls, as elder persons; God expects your younger years, and you must give an account for these years, and the works and words thereof. rejoice, O young Man, 
Eccles. 11, 9.  and be merry, but know thou, that for these things, God will bring thee into judgement; therefore, remove sorrow, and prevent misery. Now is the acceptable time to the Lord, he delights in the first fruits, the young pigeons, and the young Lambs, he remembers the kindness of the youth. Usually such as begin betimes, are more eminent for grace and comforts than others. Those that are bread up to work and a calling from their infancy, lay up in store for old age; it's hard to be bound Apprentice at thirty, or forty, or fifty years old; whereas, trained up to the work, it's nothing to you. Hard and strange to bring old people to pray, to hear with delight, and love the Word, and discourse of good things, that were never used to it. They can tell you old stories, that neither profit you nor themselves. How sweet will it be to live upon old experiences, to have a Stock and Treasure when old age comes? 
Psal. 71.5, 6, 7.  David says, Thou art my hope, and my trust, from my youth, and thou wert then kind to me, in holding me up: Cast me not off in the time of old age, forsake me not, now my strength faileth me. Thou hast taught me from my youth, and I have declared, 
v. 17, 18.  &c. Now also, when I am old and gray-headed, forsake me not. Time may come, when, with Hezekiah, thou canst in prayer only chatter like a crane, and mourn like a Dove.  

Isa. 38.3.  How comfortable then will it be, to look back and say, Lord, remember how I have walked before thee with a perfect and upright Heart! The truth is, it's dangerous running on in these deceits in youth; it's much if ever they are recovered again; I will not, I dare not, determine it. Others, that never heard of Christ and rich Grace, may towards the end of their days, as the Thief on the across, be called at last. One on a deathbed  told me with great sorrow and anguish, as the Soul was going out of the body, I had convictions in my younger years, and lost them, and could never recover them again. Now is a time of leisure, you are not plunged in the cares, and labours, and snares of the World; now you had need be more watchful, because is is a time of stronger temptations; flee youthful lusts; 
2 Tim. 2.22.  you are apt to be more confident and secure, and farthest off from death and danger, and promise yourselves long Life and prosperity, and think 'twill be time enough hereafter; do not thus flatter yourselves, are you afraid of being rich and happy betimes? is it not as good and necessary to love and praise God now, as in old age? are you too young to be Holy, Humble, and Heavenly? are you sure to live to old age? how many die in their younger years? A good young man dying, said, How sad had it been with me now, if I had left my great work to doing till old age. What if whilst you are thus slumbering and sleeping in security, 
Matth. 25. beg.  the Bride-groom should come, and the door should be shut, and you have no oil of Grace in your Heart? Should your days continue, the day of Grace may be gone, you may lose precious advantages for your Souls, Heavenly Calls, and able Ministers; your Sun may set at noon; it may be you may never hear more so many awak'ning truths, if you lose these; God may take away the means of Grace, but will never take away the Grace got by the means; but should you hear as many more blessed truths, and gracious invitations, and wholesome counsels; you may not have the strivings of the spirit; and you are as likely, nay more, to sin away them, as you do these: If you think you shall be better hereafter, observe your Parents, or other aged persons, and see whether they be not as worldly, sensual, and slothful, in Heavenly work, and as far from Death and Judgement, in their thoughts and preparation, as you. God would have you seek first his Kingdom, and remember your creator in your youth, and he knows what is best; this is the business of your whole lives. Why should God and Heaven have only the dry bones, and dim eyes, and staggering limbs, and feeble knees; 
Ubi consumpsisti furfurem, ibi farinam.  and sin and vanity have the flower, the strength and marrow? Take heed of those sins now, that will rot your bones, and make your Souls roar in old age, if you live so long.  
You that are Aged and Fathers, will you yet hear and be wise? you have one foot in the Grave, and the other in Hell, and both in Sin; have you lived all these days destroying yourselves, and heaping up wrath against the day of wrath? have you been quiter out of the way; and are weakness and decays coming upon you, gray hairs here and there? do you perceive it? why may you not yet be wise? some came at the 11th. hour, and were received and rewarded. Away with your old courses, customs, and sins, and say yet, why should I not yet turn and live? When Sin and the World call for more of thy time, say, have you not had enough and too much already? I have but a little left, and if I give you this, you have all, and then I am utterly undone. Well, yet you are in the land of the Living: It is not your old, and great, and many sins, will hinder Mercy, but impenitency, want of tenderness, and brokenness, and this you must beg of God.  
You that are Great, and Rich, and Mighty, will you be convinced, that your greatest Portion in this World is but poor, base, and beggarly, to what I offer you? Can a Man be poorer than Death will make him, stripped of all? When a covetous greedy wretch cries out at last, What, World, wilt thou not afford me a Corner, a Chamber, a Closet, a Dungeon, a little Bread and Water? no, kick him out of doors, cast him into the Grave, let him stink and rot, and leave all here to others.  
Ay, but I have rose early, gone to bed late, eat the bread of sorrow and carefulness; I have desired thy favour, feared thine anger, World, more than the wrath of God. I have admired thy favourites, though I could not reach to it myself, I have worshipped the rising Sun; and I have despised thy poor, ragged, miserable Mourners; I have run, and rid, sweat, and pinched my bowels, wearied out my limbs, and all to get a little of thee: Nay, I have slighted God, neglected his Word and Work; when I should have been at prayer in the Morning for my Soul, I have harkened to thy call, and run abroad to my field, or to my shop, or to my games, seeking for thy pleasure and profit, and have preferred it above Godliness; and I have tired myself about thy work all the day, so that I have neglected God and my Soul at night; I have laughed at, and despised those in my Heart, that did mind reading and prayer, &c. when I was getting money, &c. and now God hath forsaken me and is angry, my Conscience galls and terrifies me, and wilt thou also cast me off? Yes, away with him, the place that knew him shall know him no more.  
You that are poor, and low, and despised in the World, methinks you should harken, and be glad with these offers, and warnings, and counsels. You are poor here, but you may be rich in faith and Heirs of a Kingdom, 
Jam. 2.5.  It's sad, that you who can't expect much in this World, should deceive yourselves, and lose Mercy in the other World too. Poor and wicked is a sad sight.  
Could I persuade the Wise and the Learned, the politician and the Scholar, to take heed of this dangerous mistake and undoing? The Scripture tells you, 
1 Cor. Ch. 1, 2.  not many Wise in this World are Wise to Salvation; and Christ says, these things are hide from the Wise and Prudent, and revealed to such as are but Babes in knowledge, to you; it tells you, that these things are foolishness to those Wise, and that they must become fools, before they can be Wise. To see a man elaborate in his studies; searching Books, Arts, and Sciences, and into the nature of things, and not search into your own Hearts and Lives; knowing many, most things, and not know the one thing needful. Do you believe that plain distich to be true?  
Si Christum discis, nihil est si caetera nescis,  
Si Christum nescis, nihil est si caetera discis.  
Paul was a Learned Man, and he counted all his Learning, and other Accomplishments, but dung and dogs-meat, to this excellent knowledge.  
You, that have been bread up ignorantly, and have but little knowledge, may you come to Christ and the Word, and see whether you may not yet learn and understand. A man that is very poor must work the harder.  
Such as are under great Temptations, in wicked Families, in bad Callings, you had need look to yourselves; you that in Trading are apt to cheat others, take heed of wronging yourselves; it is dangerous living in places where is Swearing, Cursing, Drinking, reveling, no fear of God, nor praying to him; you had need look to your thatchy Hearts, when sparks fly out of your Neighbours mouth, soon catch fire; take heed of all Temptations, all occasions of sin; as to wantonness, take heed of wanton dalliances, filthy communication, unclean actions, of secrecy and privacy; the Flesh lusteth against the Spirit, and if you live after the Flesh you must die; 
Ro. 8. beg.  to be carnally minded is Death; come not near her door; if you are tempted by idle company to drunkenness and idleness; think, these are Soul-destroyers, avoid, come not near, them, as you would save your Lives.  
Are you of bad dispositions, hasty tempers, inclined to passion and wrath? take the more heed, 
Jam. 3.  watch your lips, the tongue is an unruly Member, set on fire of Hell. Are you apt to belch out rash speeches against others? think, this will most hurt and wound myself: Take heed of wrath, and malice, evil-speaking, back-biting, censuring, you wound your Neighbours Name, and your own Souls.  
Are you backward to good, dead and slothful, and careless? think, this ease is but for a little while; if I will not sow now, I can't reap hereafter; if I will not run, I can't obtain. Shall others pray, and hear, and repent, and seek Heaven, and obtain it, and I lose Heaven for want of asking? is not such glory worthy praying for? then, surely it's worth nothing. What have I to do of greater concernment? up and be doing for the Lords sake; say, I have been idle and lazy too long: I have struggled enough for the World, I see what that can do for me; I have laboured for that which is not bread, and doth not satisfy, and I will now incline mine ears to God, and hear, that my Soul may live. Say as those Lepers, 2 Kings, 7. Why sit we here until we die? if we will go to the World, there is the Famine that all perish, and we shall die there, and if we sit still here in our sins, we die also; now therefore, come and let us fall into the hands of God, if he save us alive we shall live, and if he cast us off and kill us, we shall but die. Let us turn to the Lord, who knows, but that he may have Mercy on us.  
Are you full of troubles and crosses, losses and disappointments, great crosses in your Children by their wickedness, or loss by Death? are you in debt, and great want? go to God for this soul-saving Mercy, this will ease and relieve.  
Are you melancholy, sad and dejected, full of fears and doubts, fear Death, fear Gods anger, your sins lie heavy? come weary and heavy laden to Christ, and see whether you cannot find rest for your Souls.  
Are you in good Families, under lively means of Grace; have the Bible and good Books? prise and improve all; while the Sun shines, while the day lasts; now is the accepted time, now is the day of salvation.  
Are you Parents? watch over your Childrens Souls, pray for them, instruct, teach, reprove, persuade them; many labour for their Childrens bodies; be mostly concerned, that your Children be not undone and lost Eternally.  
Are you Children? be obedient, tractable; honour thy Father and Mother, that it may be well with you. It's dangerous sinning this way, it will fall on your own heads in this Life.  
There have been many remarkable instances of Gods hand against Children in this Life, that have despised and disobeyed their Parents; but were it not now, all these sins hurt the offendor most, and will deeply wound at last. Are you Masters and Mistresses? do not domineer and insult, and wrong your Servants, knowing that you have a Master in Heaven; wrong them not in their Wages, nor work, their cries come up to God; oppress not the poor, not hirelings, nor needy; your account is coming, and wrath on your Souls. Jam. 5.1, 2. Weep and howl, ye rich Men,( one would think that belonged to the poor, sick, and miserable,) no, weep you for your miseries that shall come upon you; look not so strictly and eagerly after them and their work, as to neglect yourselves and your work. There is none here to call you to an account.  
Are you Magistrates and Governours? how exact, and vigilant, and wise, should you be?  
Are you Ministers? what a great account must you give for yourselves, and the Souls committed to your charge? If the Watchman sleep, it's worse than another, that should give warning, and prevent fire or an enemy; if the Fountain be poisoned or corrupt, how the streams? what great guilt to destroy so many? A Lawyer offends, that neglects his care, and makes false settlement, and undoes his Client; a Physician that neglects his Patient, and prescribes poison for physic, and kills the Body; but a Minister much more, that neglects Souls, and gives Scorpions for Fish, and Serpents for Bread. O the price of Souls!  
A Physician could scarce earn his Pay or livelihood, that only red a Lecture once a week in a Parish or a public place, and learnedly discoursed of the nature of a fever, a Consumption, or Apoplexy, shew'd the causes, the symptoms, and the cure; the people would be unwilling to give him an 100 l. per Annum, nor account themselves much benefited by him, unless he came to their Houses, enquired into their Distempers, felt their Pulses, found how their Head ak'd, or Bowels, gripped, applied suitable Medicines, see that they took it, and observed the result. The truth is, a Physician would be starved for all his plush Coat; and a Lawyer, for all his great House, if they did not study, and were careful and successful, persons would give them nothing. But a Minister, Preach or not Preach, see his people or live an 100 Miles off, and laugh at them, goes to the Law for his tithes; feeds himself though the people starves; but such wretches starve, wound, and destroy themselves most. What a charge is given, 2 Tim. 4. beg. be instant in season, out of season. Paul, woe is me if I Preach not the Gospel. He doth not glory, I have a better Parsonage, but I have laboured more than them all.  
How many useful Inferences may be drawn from the whole?  
Then they are not the wise and happy, that the World account so, but whom God accounts so. A man may be rich, and yet miserable poor; living and lively, and yet dreadfully dying; high and honourable, and yet base and vile; wise and learned, and yet a very fool; confident and presumptuous, and yet on the brink of Destruction.  
Then, no wonder good men are so cautious and wary, so fearful and inquiring, doubting and sinking, you can't blame them, they are afraid of being undone: Let them search and try, pray and cry, run and fight, it's for their Lives. You blame not the Worldlings, for their care and diligence, their wisdom and labour; they are accounted wise, and take their Seasons; they do not neglect Sowing till they should Reap; no, rise at Night to Plow, when they should sleep.  
Blame not good men, if they take all the best Seasons, it's their wisdom, their safety, their happiness, that they take their younger years, greedily catch after all seasons of Grace; take the time, when they have strength, and their Hearts best in frame.  
No wonder they prise that Company, those Ministers best, that will help them against this deceit; glad to have the most searching, awakening Word, willing that the Word should search the bottom of the Wound, though it puts them to pain and smarting.  
Hence 'tis, they are more afraid of the least sin, than the greatest suffering; that they cannot, dare not, do as others, though reproached, scorned, persecuted; they think it strange, but these know, there is great danger in the least sin, it wounds to the Heart, and wounds Eternally.  
Therefore these prise pardoning Mercy, Free-Grace, Jesus Christ, and wonderfully extol and exalt it; they can't enough glory in Jesus Christ, and him Crucified, as their Saviour.  
Therefore are they so contented with the least allowance, and the greatest troubles. These things are not my portion, nor these losses my Hell. Strike Lord, strike, 
Feri, Domine, feri, &c. Luther.  my sins are pardoned, Isa. 33.24. they shall not say they are sick, he doth not say, they are not sick; but they shall not regard it; why? their iniquities are forgiven.  
Therefore are they often so willing to die, long to be dissolved, because they know, it's far better.  
If so many be deceived, and the danger so great, then salvation-work is not easy, trifling, common work, as the most make it. Certainly it's hard to escape all the dangerous snares, there is somewhat to take with these wicked Hearts; we can't enough watch against ourselves, and bewail our own deceitful Hearts. No wonder, good men so much bewail their evil Natures; there is a snare in every thing, in our meat, and drink, and sleep, in our prayers and hearing, in our converse and solitude, when lifted up, proud; when cast down, murmur; when far off from Death, severe; when draw nigh, overwhelmed and confounded. The Devil knows how to bait for every temper, he knows your constitutions; if proud, he sets before you your abilities, your esteem in the World, and it may be more than it is, and your good works; if covetous, he proposes gain, and much increase this and that way, and it may be upon others; if melancholy, he will drive to sadness and despair; if cheerful, to wantonness and gaiety; if alone, he tempts to vain thoughts; if in company, to vain discourse; if your enemies before you, provoke you to hate or hurt them; if your friends, to love them over much, to flatter and applaud them; if you are lazy, and slothful, and careless about Religion, keep you from Prayer, hearing or reading; if you are inclined to hear or pray, tempt you to formality and coldness, or to hypocrisy and vain-glory: Are you careless, presumptuous, and confident of your spiritual condition? he says, all is well, never fear; are you fearful and doubting? he tells you there is no hope, no help for you. Thus the adversary useth all means to destroy, and we close in with all his Temptations, and hurt ourselves.  
Now you hear a Sermon but once a week, red a Chapter now and then, meet with good company, and discourse seldom; but these tempters and temptations are with you lying down and rising up, in all places, company, and conditions.  
Learn hence, that it is an unspeakable mercy, astonishing goodness, the mighty power and wisdom of God, if a Soul be saved and delivered. Heaven is but enough to admire, praise and magnify this distinguishing Grace and Goodness. When a Soul shall see at last, how she escaped such a dangerous snare; delivered this and that way, and when escape from every Temptation.  
The Lord only knows how, quid, quando, quomodo; what is the best means, time, and way, to deliver the Godly out of Temptation?  
On the other hand, how sad and doleful the condition of every wicked Man, every lost Soul, that runs on to destruction; he knows also how to reserve the unjust to the day of Judgement, to be punished. 
2 Pet. 2.9.   
He keeps them, maintains and feeds them, 
Servare.  the wicked eat of his bounty, breath in his Air; enjoy the Light of his Sun, Moon, and Stars.  
He preserves them, 
Praeservare.  from many evils and dangers here, from many sore Diseases, and when sick, restores them; when wounded, heals them. He preserves them long as the old World, till Noah was in the Ark; he appointed how many days they should eat and drink, how many Marriages: So did he as to Sodom, that very Morning the Sun shined forth as formerly, till he did rain Fire and Brimstone. This sinners account a favour.  

Reservare  But all this while, he doth but reserve them for to be punished, to be destroyed; not to be pitied, pardoned, honoured, and saved; but as Prisoners in a Goal, in Chains, kept close, safe, and fast, till they are brought forth to Judgement, and to Destruction.  
Reckon then upon nothing you have or enjoy, or you seem to have, or hope to be, unless you can upon good grounds hope that you are the Children of God, and can rejoice in hope of the Glory to come; and if so, envy not the prosperity of the wicked, nor bewail your own condition, though seemingly never so poor and miserable, at the present.  
Be sure to hold on, and hold out to your Death; 
Gal. 6.9, 10.  be not weary in well-doing, and you shall reap, if you faint not: And the nearer you come to the Grave, the more hasten homeward; look for, and hasten to the coming of your Lord. Said a good man, when dissuaded in old age, not to spend himself so much in his goodworks, said he, shall I lessen my place, when I am so near home? There is much in that, Blessed is that Servant, whom, when his Lord he cometh, shall find well-doing. I know persons make a great a-do about the dying words of Men and Women; O! they died like a lamb, but how did they live, like swine and dogs? one cries, pluck up a good Heart, man, alas! he hath none to pluck up.  
Another says, call upon God: Alas! said a sinner under agonies to me, how dare you speak to God for me, that have been all my days so vile? I foresaw all this wrath and misery long ago; I called my Soul to an account, and  told it all this, how't would be; O! that I could be a warning to all others; if God will damn, cast me off, he is just and righteous, I have nothing to say; if he will save me, 'twill be unspeakable Mercy. I know all sand for a Minister to speak comfortably to the dying, good or bad. A Physician may tell them, the Patient is thus and thus sick, and when dangerous; but a Minister must say, all is well, cheer up. But God bids us say only to the Righteous, it shall be well with them, and to the wicked, woe; and Christ says, if the house be worthy, peace shall abide, and if not, go away.  
It is not in the power of all the Angels in Heaven, nor the best Ministers on earth, to speak peace to a wicked man dying; There is no peace, saith my God, to the wicked; 
Isa. 57. last.  but he is like the troubled Sea, restless, and casting out mire, and filth of sin, and shane, and sorrow. What shall we say to one, that hath lived in sensuality, pride, and wantonness, in drunkenness, and intemperance, in neglect of God and all that is good, in contempt of his word and works, that hath served the Devil, his Lusts, and the World, all his days, that never prayed one quarter of an hour hearty, nor red the Word with any delight? shall we say to such a one, well done, good and faithful servant, you have been abounding in the work of the Lord, you have fought a good fight, you have prayed without ceasing, you have been faithful to God, to your Neighbours and your own Soul? would the person believe us, or rather think we jeer him? Ay, but he is penitent and very sorry for his sins, and cries to God for Mercy. It's well, if it be sincere; you, his friends, are willing to believe so, so you are that he will live again, though he be just dying, he must not be  told of it; but is it any token that I have a great love and kindness for you, because I run under your roof for shelter, when a dreadful storm is ready to swallow me up? All I shall say, is, that I have found some to appearance near Death, very penitent and good, full of hearty resolutions and promises, that have recovered, and turned as bad, or worse than before; as strength came, so corruptions grew; that I have very little charity for a Death-bed Repentance.  
I know the Thief on the across is the grand and only instance made use of, not to bring to Repentance, but to keep men from it till that very time, and that hath brought many a Thief to the Gallows. That was an extraordinary instance; he was wonderfully wrought upon, and changed: To own a Christ upon the across, when others were buffeting, and spitting on his blessed face, upbraiding, and saying, save thyself; and at this time to reprove his fellow Thief, to confess his own fault; to aclowledge and own Christ to be Lord, to own him to be a Saviour of the World, that was dying himself, a cruel, and cursed, and shameful Death; to own him as one that could save such a a great, vile, and cursed Sinner as he was, that men would not save; nay, to own a Kingdom, a Crown, for him that was nailed to the across; and that he was willing to go and be with him, for all that shane and contempt; besides you can't expect such an instance, the Saviour of the World would show now at his Death, that he was a Saviour of Sinners, and would carry one with him from the across to his Crown. The other Thief was not saved by him, though he died on the other side, so near Christ. It's likely, this may be his first call, you have refused many. The reasons why persons are so willing to pled this way, is, because they would have this World while they can, and pass into Heaven at last. Do not thus deceive, and flatter, and destroy yourselves.  
Again, why do, you trifle, and are most careless, that little time you spend in Heavenly work. God allows you much time about the World, six days in seven, and the seventh the World hath usually; and if you pray or red, then dead, dull, sleepy; alive about the World all day, work and talk, and not weary nor complain. Should a man allow his servant all the day for his eating and drinking, and his own work, only require an hour in the day for his proper and immediate service, he must needs be highly offended to find him sleeping and trifling then? God allows you much time, almost all the day and night for your eating, and drinking, and sleeping, and worldly works, and delights; and will you, dare you, trifle that little short hour in a day at your prayers?  
Methinks, I am loth to believe you unresolved and quiet in your lost undone condition; I leave it to you to debate the business with your own Souls. Say, I have lost much time already, never to be recalled; I have but a little time more to enjoy what now I seem to have in Possession.  
I have but a little time more to debate the business, and to resolve, whether I shall be saved or perish. Death is at hand, and that is the trap-door, that will let me into Heaven or Hell. Many of my friends and acquaintance are gone already; I see good and bad men hasten away, Heaven and Hell fill apace every day; when they are gone, you hear no more of them, and therefore are secure.  
May I not do this Heavenly work, and enjoy as much as I do of the World still? Either this is true, that there is such an happiness or misery, or not? if it be not true, I see not but such as pray, as mediate, and walk circumspectly, live as comfortably as we do, that neglect all this Heavenly work, and run into sin, and on this account, they are in as happy condition as we; but if this be true, woe, woe to me that ever I was born; 'twould have been well for me that I had been a Toad, a Dog, and could perish as they; better have the Heart of a Swine, than of a man, and not love God. My Horse, and my Ox and Sheep, will rise up in Judgement against me, they work and serve me, seem delighted and thankful, when I bring them Fodder and own them; 
Isa. 1.3.  but I forget my Lord and Maker, that feeds and maintains me: The Ground brings forth Grass and Corn after Rain and Sun-shine, but I am barren and unfruitful, and bear briars and thorns under so many fruitful showers. Alas! alas! what have I done? what will become of me? What account can I give for Sermons or good Books, and good examples; good Bread, and Drink, and Meat, and have been unthankful and ungrateful? How may I sit down and mourn alone, and refuse to be comforted? I am undone, I am lost, I am certainly hastening a-pace to Eternal Destruction. Well, is it impossible, that I may yet recover, is their no hope, no help, for such a lost sinner as I am? Did not Christ come to seek and save that which was lost? why should I not turn and live? O, that yet I may be accepted. God calls me, Christ entreats me. This Treatise is now sent me, to persuade, and entreat me to turn to the Lord, and seek for Mercy and live. I come, Lord, at thy call and command, I cast away my Rebellious Arms; I give up myself to thy Government. Lord, yet employ me and make use of me in thy service; I will never more depart from Thee; put thy fear in my Heart to this end, and never leave nor forsake me.  
To Conclude all, it can't be expressed nor thought, how happy and blessed the Soul shall be that shall be saved. I have spoken somewhat, but alas! the half can't be expressed nor understood; we know as little of the other World, as a Child in the Cradle of this World. I have but clothed the Christian in Rags, how will they appear in their shining Robes? 
Cambden on Queen Elizabeth.  One says, praise is but the tribute of Man, true worth is the gift of God. I have been astonished to red some Expressions, as that, John 17. after many excellent Prayers for them, and loving compellations of them, he Concludes, and shuts up all at last, Father, that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us, that the World may believe thou hast sent me. v. 22. 
{αβγδ}.  And the Glory which thou gavest me, I have given them, that they may be one, even as we are one. Again, v. 23. I in you, and thou in me, that they may be made perfect in one, that the World may know that thou hast sent me, and hast loved them, as thou hast loved me. v. 24. Father, I will, let them also whom thou hast given me, be with me, where I am, that they may behold my Glory. Again, v. last. That the Life wherewith thou hast loved me, may be in them, and I in them. They are words we can't understand, till we come to Heaven; I can't open them. Phil. 3.21. Who shall change our vile Body, and make it like unto his Glorious Body.  
1 John, 3.1, 2. Behold, what manner of love hath the Father bestowed on us, that we should be called the Sons of God: We know not how great and wonderful; ay, but the World don't see so much in it, nor doth it yet appear, but when he shall appear, we shall be like him, for we shall see him as he is: What that is, I must leave to the great day.  
Blessed, a Thousand times Blessed are those that are thus Wonderfully, Gloriously, and Eternally saved.   

CHAP. XIV.  
A more particular Conclusion.  
BY the more general Conclusion, you may see that the deceit is Universal, an Epidemical Disease; that most see it in others, few in themselves; most censure and condemn others, few judge and condemn themselves, and so will be judged and condemned of the Lord; you see, that all without me is nothing to me, unless I am good myself, though God is never so good and gracious in himself, and to others, yet is he a dreadful destroying enemy to me; though Christ is a precious Saviour to others, yet a terrible judge and destroyer to me; though the Bible be full of Grace, Mercy, and Truth, there is not one comfortable Word to me; though my Father and Mother be kind and tender, my Wife loving, my Children sweet, pleasing, and obedient; yet all of them can't help to save me; though I have heard many good Sermons, red many good Books, been in much good company, yet all have done me no good, but I am more wicked and abominable in sinning against such Light; though I have pretended to put up many Prayers, made a large Profession, seemed to others good and Godly, yet my Heart was not right with God, I did but dissemble, and I am utterly undone. As for outward endowments& accomplishments, my reason and understanding I did not employ about the best objects, to the highest ends; my Tongue I may bite in pieces, and spit with indignation out of my Mouth, that hath spoken idly, vainly, and wickedly, so long, and little or nothing to Gods Glory, the good of others and mine own comfort; my strength and beauty, I have boasted of; my Clothes and outward Ornaments, I have been proud of, though others have despised me, when I thought they admired me, or rather my Apparel; and besides, was it never so rich and gaudy, 'twas forgotten in a year or two afterward; and now all is gone; and such a rich Feast, a twelve-month past yields not the least relish and savour in my thoughts now. Had I fed the poor, clothed the naked, out of true pity and tenderness to them, and love to God then had it been comfortable in the review. I have pleased myself still in what was to come, in prospect of future happiness, when young, in a Married condition; when Married, in my Children; when grown up, in their well-matching, and so in their Children. But I see this is still all somewhat without me, and besides myself. I have seen the most and best of the World, and what it can do for me; it's like, I may never eat, and drink, and sleep, with that pleasure I have, any more, my later days may be filled with sorrow, pains, and decays. Many of those that did laugh, and eat, and drink with me, have been rotting in the Grave some years, what is become of their Souls, I know not: God hath yet prolonged my days to this moment, this may be my last call and warning; and within a day or two, a week, a month, a year, others may think and talk of me, as I do of others now; why may I not now cast off other matters, and sit down and consider, what I am, what I have done, whither I am going; how 'tis with me at present, and how it's like to be with me very shortly?  
I may verily conclude, I am not to continue here as now I am; where is the Man or Woman that lives always? It's true, Men are immortal in their thoughts, that is, they rarely, or never come to a determinate time, to think I must now die; let a Man be old or weak, he thinks I shall live this day, and to morrow, and when that comes, he still accounts upon the next day, and friends still hope, till they gasp and breath out the last; nay, some pull and rub them when dead, and feign would bring to Life again, and when no hope, cry out in anguish, what, dead? what, dead? What, speak no more to me, see me no more? no, Hands off, Heart off, he is gone, past recovery, when God strikes, he strikes home, no rising after his blow. 
Deut. 32.39.  See now, that I, even I am he, and there is no God with me; I kill, and I make alive; I wound, and I heal, neither is there any that can deliver out of my hand. I lift up my hand to Heaven, and say, I live for ever; if I whet my glittering Sword, and mine hand take hold on judgement, Psal. 90.3. Thou turnest Man to Destruction: and sayest, Return, ye Children of Men. Some would have it, return to the dust, man, from whence thou camest; but others, spoken ironically, return again to thy House and Family, to thy Life and Health again, if thou canst; try, whether thou canst get out of my hands. Thou carriest them as with a Flood, as asleep; as Grass, flourish in morning, and whither at night; who knows thy power, according to our fear of thee it is, and much more? So teach us to number our days, that we may be truly wise, not that we can number any; but that they are not to be accounted upon at all; Psal. 39.4. Lord, make me to know my end, and the measure of my days, that is, how frail I am. It's very hard to live under a believing sense of it, that I shall die.  
I may certainly conclude, that here is no abiding place for me, let me cleave to the World never so close and fast, I must knock off, my house will cast me out. How happy and Blessed may I be in ways of Righteousness? how comfortable, living and dying? what manner of person shall I be, if I come to Glory? in how little time may I be among Saints and Angels? and what manner of person should I now be, in all holy conversation and godliness? why may not I come to Heaven, as well as others?  
How dreadfully miserable shall I be, if I perish, and am undone at last; am I not on the brink of Heaven or Hell? Death is the clap-door, once my Soul is gone out of my Body; there is no change, nor alteration, no recovery, any more: And shall I thus go on from day to day, and never bring it to an head, to some result, whether I am like to be saved, or perish Eternally? I have been convinced often, awakened and startled; I have had frightful thoughts in my Dreams, feared I have been falling down a deep precipice, or some ghastly enemies were laying hold of me, and no friend nigh, and I strive to call and cry, and could not cry out; I have often been terrified at an awak'ning Sermon, but all did wear off again; I have been sometimes sick, and near death, and have promised, if God would spare me, I would certainly led another course of Life, refrain such and such sins, yea, all sin, and perform such duties daily and fervently. But my wicked Heart hath deceived and undone me, and I fear will be too hard for me to my dying day. My condition is dangerous, if not desperate. Well, I may admire Gods goodness that I am yet alive, that yet I can speak, and hear, and see, that God hath not long since put out these eyes that have seen so much vanity, and so seldom seen him in his word and works; that he hath not strook me dumb, that have used my Tongue so little to his praise and glory; that he hath not strook me dead long since, that have lived so unprofitably, nay, so provokingly. Yet I am alive, once more I have this call and warning, who knows, but God hath thoughts of mercy to my Soul? if he would have destroyed me, he might have done it long ago; why should I not lie grovelling in the dust, 
Jon. 3.8, 9  be covered with sackcloth and ashes, fall down in tears and anguish, cry mightily unto God, turn from my wickedness? who can tell, but God may turn from his fierce anger, and I perish not? Why may not this time be a time of love? but then I must do it presently; if I put it off till to morrow, I shall then till another day; I have been caught too often in that snare already; why should I not shut myself up from all company and diversions, refuse to be comforted or called off? I know, as soon as I go to private Prayer in my Closet, though there be no body knocks at door, the World and other matters knock at my Heart, and call me off presently; I could never abide quietly at it, till I brought it to some good pass.  
Well, I am resolved to hold myself to it, my Body at least I can shut up, and shut in; my Heart will run away, I will call in Gods assistance, who alone can command this unruly wandring Heart; as it is said, who can know it? I the Lord search it: So, who can rule and mend it? none but God. I never yet could promise of myself to stick to it one hour or two, much less one day; and this is the main business of my Life. I am now resolved, nothing shall hinder me; I have spent days and hours enough about the World and vanity, the time past may suffice, and is too much, that I have walked after the course of this Word. I will now give up myself to this great and solemn work I know, I shall have excuses and delays, now is not a fit time, I can't be private, or I have other matters, such expect ye; the Devil, the World, and your Hearts, will find you out somewhat. No, I'll harken to them no more; no, this is the time, I will take another time for that: Ay, but then let half an hour serve; no, I will have half the day, all the day, and all the night, and to morrow too; if I can't finish it, I will now bring it to some good issue, if possible. This will be too grievous and troublesone to flesh and blood, to thy Body and thy Friends; I have been kind enough, too kind to them already; what can't they be satisfied, unless I destroy Body and Soul for them, to please and serve them? why should this seem so much and grievous? I can fast a whole day for the Health of my Body, and take gripping and bitter physic; and do I not need Vomits for my foul Stomach, and sharp physic for my Soul? I can attend my Husband or Child, if sick, and dying, and not eat day after day, nor sleep in the night, watch and cry, watch and strive, and think no pains too much; and shall I not now cry, and watch; weep and pray for my poor Soul, my precious and immortal Soul? I can't save my Husband or Child from Death, but my Soul may be saved from Everlasting Death. I can deny myself food and comforts a long time, when my dear friend is dead, weep over the Grave, think and talk of him night and day; and what, shall I spend no time to bewail my dead Soul estranged from God, without hope, without Christ and God, in this World, and will, if not timely prevented, be without them for ever? I can deny myself food, and ease, and sleep, in following the World, if riding Journy's, if getting money in Market, or Fairs, if selling an Estate, if entering on a great, hopeful, and gainful Voyage; not mind meat or drink a day together, scarce sleep in the night, rise early in the morning, work hard all the day, and not begrudge my pains, if get but small matters; and shall I not set to this work hearty; when I may do it alone without others assistance, and do it thoroughly, and get far greater Mercy, and on better terms, and all made sure to my Soul?  
I can deny myself food and ease, at my pleasures and sports; ride all day in pursuing my Game, sit up all night at Cards and Dice, unwearied in attending on Plays, pleased hours in reading Romances; and if lower in the World, I have spent days and hours in sports and recreations, and shall I begrudge one day, or two days, about a business of such concernment?  
I have spent many days and weeks in serving my friends, in advising and assisting others, and was never so kind to myself, as to spend one solemn day thus about myself.  
I have spent Months and Years about my House, my Grounds, my Cattle, my money; and never yet set apart one week about my Soul, myself; I have spent many hours at Prayer, Reading, Hearing, Sabbaths, Fasts, and Sacraments, till I was quiter weary in performing the outside Service, but never yet searched my Soul to purpose, whether I have got any real good.  
God, in his providence, hath made me lie on a sick Bed, or brought me under great troubles and losses, and made me fast, and weep, and groan, nights and days, and may yet cast me under many more; and were I not better willingly choose to fast, and weep, search, and cry, because of my sins, and I may prevent such doleful nights and days? My friends, if good, and Ministers, have wept and prayed, and God hath waited a long time, and called, and his spirit hath been grieved, and I not yet grieve and mourn in secret.  
I must, whether I will or no, very shortly lie days and nights under the Earth, and not eat nor drink, nor enjoy this World months and years, yea, no more; and shall I think it much to deny myself a few days and nights, and may hereby prevent Everlasting roarings and yellings, pains, and horror, for ever? If I sow in Tears a little while, I may reap an Harvest of joy; my worldly grieving for friends have done no good, but increase my sorrows, and work Death; but this godly sorrow may make way for Everlasting joys. Shall I lie in the Grave scores and thousands of years, and not descend in my thoughts, and dwell there one day or night together?  
Had I done it sooner, might it not have prevented the loss of much precious time, many blessed seasons, prepared me for sore trials, and made all conditions good to me?  
Well, yet I have this time, I must not, I will not, I cannot lose it. I will harken to the Flesh, to the Devil, to the World, no longer, no more.  
Now fixing on the time, setting it apart with full resolution, I will set to the work hearty, and perform it thoroughly; I will search, and search again, and know, how matters stand betwixt God and my Soul. If, upon serious enquiry, I find that all is out of order, and my Soul is in a sad, and perishing condition; all the World shall not satisfy and quiet me. What if I have health and ease, and riches, and friends at present, these can't help, nor comfort, nor divert me much longer. None but Christ, nothing but pardon, can satisfy my Conscience, comfort my Soul, nor make me truly happy. Why may not Christ be my Saviour, my help, my salvation? Give me Christ, or else I die, and that Eternally. I am not excepted in the calls of the Gospel, in the offers of Mercy. I am willing to come in, and give up myself wholly to God. Here is Head, Heart, Soul and Body, Tongue, and Life, all at thy command and dispose. I have wearied myself for very vanity, and mistook my main business, and errand, in this World. O Lord, thou hast no pleasure in my Death, but hadst rather I would turn and live; turn me, O Lord, and I shall be turned: It's thine own work, work in me both to will and to do of thine own good pleasure. I not only engage thus upon present convictions and awakenings, but I resolve in full purpose of Soul, to cleave to Thee all my days, keep it ever in the purpose of my Heart. I must go down into the World again with my Body, but, Lord, keep my Heart still with Thee; keep me by Thy Almighty power, thorough Faith unto Salvation; never leave nor forsake me, and put Thy fear into my Heart, that I may never depart from Thee. I know my Heart is hard, dead, deceitful; Lord, give me a new Heart, a tender Heart, a broken Heart, an humble, sincere Heart; an Heart for thyself after Thine own Heart, that I may love Thee continually.  
Thus follow on the work the whole day together, go not off presently; but pray, and search, promise, and vow, and pray again; say, Lord, if there be yet any deceit, any secret evil, search, root it out, and led me in the way Everlasting. I am now willing to be wholly Thine, always Thine, and then I am sure I am truly mine own. I know, this is hard work for one not used to ordinary fasting, and prayer, and trial. The Horse, not used to daily Riding and Exercise, is unfit presently for a Race. It's hard for such to work all the day, that do not work an hour or two daily before hand. But such is my urgent necessity, and present need, that I must now set to it without delay, and must do it to purpose, or as good not do it at all. The Lord help you to be sincere, faithful, and unwearied, in this blessed work, and it may be the best day you ever spent in your Lives, and you may have cause to bless God for it to all Eternity. What would Thousands in Hell give for such an opportunity, if they had it, and it could be bought with Gold and Silver, or any pains and industry? I doubt not, but were it in my power to offer such terms to a dying Man, that cries, and begs for Life, O that God would spare him a little longer; as an extravagant young Man said on his Death-bed, could I Live but one year more, though but in Sackcloth and Ashes: Could I make any Proposals, I doubt not but I could make my own terms; as if God will spare you, will you promise me faithfully to spend an hour every morning and evening on your knees at prayer? will you red so many Chapters daily? will you spend one whole day every week, in fasting, prayer, and weeping? I doubt not, but many, most that are awakened and sensible, would answer, ay, with all my Heart, and be glad with such seasons, rather than with days of mirth and folly; rather than eating, drinking, and sinning. Well, why can you not be Wise, and willing, thus in time, before it is too late? I hope, all this will prevail on some, to set to this work presently and hearty, if God bless it to your Souls, it will be so. I can but set it before you, if you will, you may still move on in your old course and ways. The Lord grant, if it be his blessed will, none of you that red these lines, may be foolish, desperate, and hardened to your own Destruction.  
One such private, retired day, may be of more use to you, than all the public Seasons and opportunities of Grace.  
Now you are alone; have time and leisure to meditate, and search, to look back on your Lives, to look into your Hearts; when you are in company, reading or praying, you must go along with what is in hand.  
But now you may sometimes red, sometimes pray, sometimes meditate; think of sin, till you feel its weight and burden, its guilt, sting, and burning; think of Gods love in Jesus Christ, till your Souls are inflamed, and ravished with love; and you have nothing to hinder you but your wicked Hearts, and that, I confess, is bad enough; as one said to a good Man that was troubled at the wickedness of the World, and said, he would live alone, and leave all wicked company; said the other, you must not then carry your Heart with you. However, you have but this one enemy to struggle with; and you may call in Gods help and assistance. Well, think once, and again, is all well? may it not be better? is there no hope, no help? shall I wilfully, and willingly, destroy myself thorough mine own neglect? Would I be thus cruel to my Friend, my Child; if one days fasting, and weeping, and searching, and praying, would save him? shall I say, rather let him perish Soul and Body to all Eternity, than I will thus spend a day on my knees, in pinching my Body, and denying myself the pleasures of this Life?  
What though a debauched Drunkard said to his Physician, 
Vale, lumen jucundum, &c.  that  told him, if he left not off drinking excessively, he would lose his sight; then farewell, dear eyes, rather than I will lose my cups. Thus many, cruel to their Bodies, grow fat, unwieldy, sickly, pained, have the dropsy, and yet not deny themselves meat and drink; if they are cruel to their Bodies, what hurt hath thy Soul done thee? wherein hath it so highly offended thee, that thou wilt destroy it to all Eternity, rather than deny thyself a little pleasure, ease, and sloth. What hath thy pampered, slothful, sinful flesh, deserved so well at thy hands, that it must have all thy time, care, and pains, and pleasure; and not afford thyself, one day, one week apart from all worldly matters? Pity, some pity, for the Lords sake, for thine one sake, on that Body and Soul of thine, before it be too late. If nothing will prevail, now God sends me with this message of love to you; sad is that condition. Prov. 9, beg. Wisdom hath builded her House, killed her beasts, mingled her Wine, furnished her Table, sent forth us Ministers to cry upon the highest places; whoso is simplo, let him turn in hither, as for him that wanteth understanding, she saith to him, come eat of my bread, &c. forsake the foolish and live. Prov. 1.20, &c. She crieth in the chief place of concourse, How long, ye simplo ones, will ye love simplicity; turn you at my reproof. Well, but sinners will not hear, turn, and live. Why then, v. 24, &c. because I have called, and ye refused, ye have set at nought my counsel, I will also laugh at your calamity, when your fear cometh as a desolation, and your destruction as a Whirl-wind; when distress and anguish cometh on you, as it will certainly at Death. v. 28. Then sinners may call, and I will not answer; they may seek me early, and earnestly, but shall not find me; their turning away shall slay them, and their prosperity destroy them: yet ver. last, Who so hearkeneth to me shall dwell safely, and shall be quiet from fear of evil.  
The Lord grant, that what I have written, and you have red, may not rise up in judgement against us at the last day, to condemn us, because of our neglecting so great Salvation.   
FINIS.   

ERRATA.  
page. 2. the Epistle, l. 3. r. such as got no good. Chap. 1. p. 5. marg. r. invident. p. 6. l. 12. r. well. p. 18. l. 4. for not r. word. p. 19. l. 20. for on the word & Minus, r. by his word and Ministers. p. 21. l. 27. for trust r. trash. p. 23. marg. for Here to fix r. Heretofore. l. 16. for intrudes r. in Trades. l. 31. for Terrurs r. Arrows. p. 24. l. 17. for Faith Christ nor Soul r. Faith, Christ. No Soul. p. 25. l. 14. for arming r. viewing. p. 27. l. 5. for them r. then. p. 30. l. 32. for Muses r. Ministers. p. 34. l. 3. for eat r. hate. l. 10. for be thought r. think. l. 28. for they r. there. p. 36. l. 2. deal one. p. 37. l. 13. for sowing r. saving. l. 29. for God to the Soul r good to the Soul. p. 39. l. 6. for Bisterus r. boisterus. marg. r. nihil infaelicius felicitate Peccantium. p. 40. l. 25. for days r. ways. p. 41. l. 21. for nor r. no. p. 42. l. 9. for receive r. revieve. l. 14. for render r. undo. l. 20. for cry not r. cry out. l. 28. for appearance r the Apostle. p. 43. l. 21. for themselves r. yourselves. r. 45. l. 10. for Magus r. Magistrates. l. 11. for Minus r. Ministers. p. 48. l. 4. for looks r. look. l. 7. for nor r. no. l. 10. r. {αβγδ}. 49. l. 3. for the r. thy, for Or r. Oh. p. 52. l. 20. for fault r. truth. p. 53. l. 9. for one r. your. l. 14. for will r. do. p. 55. i. 9. for careful r. lawful. p. 56. l. 3. for self r. serious. l. 20. for with r. What. p. 57. Chap. 3. l. 26. for hates r. health. p. 62. l. 3. for grown r. groan. l. 14. for many r. money. l. 21. for quickness r. quietness. p. 63. l. 5. for said r. sad. l. 14. for nor r. nor. l. 19. for divisions r. diversions. l. 27. for you r. and. for even r. when. p. 64. l. 10. for fright r. forget. l. 32. for or r. Oh. p. 65. l. 14. deal And. p. 66. l. 25. for No. r. No. l. 30. for your r. their. Chap. 4. p. 71. l. 32. for them r. then. p. 76. l. 30. for not r. yet. p. 80. l. 13. r. can he buy you? Ch. 5. p. 84. l. 19. deal your. l. 20. deal no worth. l. 32. r. honour due. p. 93. l. 5. for is r. an. l. 15. for here r. her. p. 101. l. 6. de●e and. p. 114. l. 1. for 3. writ 4. p. 115. l. 5. for 4. writ 5. p. 126. l. 31. for forecasts r. foretastes. p. 129. l. 23. for wretches r. wretched. p. 146. l. 21. make us neglect. p. 147. l. 13. for see r. he. Chap. 9. p. 163. l. 32. for and poor r. a poor. marg. Volutamur. p. 169. l. 25. for frames r. beams. p. 173. l. 25. for secured r. snared. p. 178. l. 25. for ye r. yet. p. 180. l. 16. for we are r. are we. l. last. deal not. p. 197. l. 14. for we r. where. l. 27. for it not say r. if not say. p. 199. l. 19. appear; for as r. appear for us; every. p. 208. l. 12 for believing r. not believing. p. 213. marg. r. {αβγδ}. p. 214. marg. timidi. p. 223. l. 3. for poor in Heart r. pure in Heart. p. 225. l. 5. for left r. lost. p. 228. l. 10. for were I am r. where I am. p. 236. l. 21. for down it r. down in it. p. 211. l. 27. for starves r. starve. p. 272. l. 20. for no r. not. p 274. l. 4. for severe r. secure. p. 283. l. 2. for let them r. that they. l. 5. for life r. love. p. 290. l. 10. for Word r. World. l. 14. for expect ye r. expect me. p. 298. l. 25. for sad is that r. thy.