KNOWLEDGE & PRACTICE, Or, a PLAIN DISCOURSE of the CHIEF THINGS necessary to be Known, Believed & Practised in order to Salvation. Drawn up, and Principally intended for the Use and Benefit of NORTHCADBURY in SOMERSETSHIRE, By SAMUEL CRADOCK, B. D. & PASTOR there: Sometime Fellow of Emmanuel College in CAMBRIDGE. August. lib. 15. de Trin. cap ult. Domine Deus, quaecunque dixi de tuo, agnoscant & tuit Siqua de meo, & tu ignosce & tui. LONDON, Printed by J. Hayes, for John Rothwell at the Fountain in Goldsmiths-row in Cheapside. 1659. John 17.3. This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. 1 Cor. 3.11. Other foundation can no man lay, than that is laid, Jesus Christ. Act. 20.20, 21. I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house. Testifying both to the Jews, and also to the Greeks, repentance toward God, and Faith toward our Lord Jesus Christ. Eccles. 12.13. Fear God and keep his Commandments, for this is the whole duty of man. Heb. 12.14. Fellow peace with all men, and holiness, without which no man shall see the Lord. John 13.17. If ye know these things, happy are ye, if ye do them. 2 Pet. 1.12. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. John 5.39. Search the Scriptures. 2 Tim. 3.15.— Which are able to make thee wise unto Salvation. V 16. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. TO THE REVEREND, Doctor DILLINGHAM THE Master, and his worthy Friends the Fellows OF EMMANVEL-COLLEDGE in CAMBRIDGE. Honoured Sirs, IT may seem strange that I should adventure to dedicate so plain a Discourse (calculated for this meridian) to so Learned a Society; But the Providence of God having by your free choice placed me in this Charge wherein I stand, I take myself obliged to render an account to you (above any others) of this my undertaking. I have found by sad experience, in those few years I have here lived, what extreme need my people have of some such help as this, to be ready at hand to admonish them of those things, they are to Know, Believe, and Practise in order to their salvation: As also to acquaint them with such Scriptures (collected together under several Heads) as declare God's mind and will concerning those particulars. I could not therefore satisfy myself, without endeavouring to minister to their necessities in this kind according as I was able, especially being persuaded that a Book of this nature left in every family might (through the blessing of God) be a very proper means of their instruction for the present, and might teach them also hereafter, when my mouth will be stopped with dust. This consideration (among others) engaged me in this work; in which at first I did not intent to be so large; but handling such variety of Subjects, it hath swelled to the bulk you see. You may perceive by the whole that the great Masterbuilder hath appointed me to labour in the foundations. And blessed (yea for ever blessed) be his Holy Name, that he hath accounted me worthy to be employed any way about his spiritual building. I shall not need to make any apology for the plainness of my work, if it be but sure and well laid. Such as it is I humbly present unto you, as an evidence of the great desire I have (according to my poor ability) to feed the people committed to my care, with knowledge and understanding, and to guide them in the way wherein they should go: As also to testify to the world my great Obligations to that Religious and Eminent Society. God Almighty bless your College with his choicest blessings, and grant that Real Piety, and all Useful Learning may flourish within your walls from Generation to Generation, This is the earnest Prayer of Honoured Sirs, Your much obliged Servant, SA. CRADOCK. North-Cadbury, May 5th. 1659. TO THE INHABITANTS OF NORTHCADBURY in SOMERSETSHIRE. My loving Neighbours and Friends, OUR Blessed Saviour intending to give Peter a charge of his Lambs and Sheep, inquires first concerning his sincere love to him, John 21.15, 16, 17. Simon son of Ionas, lovest thou me more than these? he saith unto him, yea Lord, thou knowest that I love thee: He saith unto him, feed my Lambs. V 16. He saith to him again the second time, Simon son of Ionas, lovest thou me? he saith unto him, yea Lord, thou knowest that I love thee, he saith unto him, feed my Sheep. V 17. He said unto him the third time, Simon son of Ionas, lovest thou me? Peter was grieved, because he said unto him the third time, lovest thou me? And he said unto him, Lord, thou knowest all things, thou knowest that I love thee. Jesus saith unto him, feed my Sheep. Which words plainly intimate thus much unto us, that Ministers who are called to take charge of Christ's Flock, had need of much love unto him; no service about them being approved, if it flow not from this fountain (but be undertaken for by-respects) and there being no possibility without this love well to endure the many blasts and storms they will meet with (from without) in the discharge of their calling, nor the much toil they will have, even from the flocks themselves. The truth is, the pains and labour and sufferings of the Ministerial Function are so great (where 'tis conscientiously discharged) and there are so many other ways wherein we might make our lives more comfortable (as to worldly contentments) that he must needs be a man of great ignorance and inexperience (or intends not to be over-diligent and faithful in his Ministry) that takes on him that sacred Calling, merely for temporal advantages. But whoever lifts up his heart to think how much our dear Lord and Saviour hath done for him (who endured the Cross, and despised the shame to redeem mankind) and shall consider what glorious rewards he propounds to those who turn many to righteousness, surely cannot grudge to be employed in the work of so gracious a Redeemer, or to spend and be spent in his service. This consideration hath drawn me often to think with myself by what means I might best promote your everlasting welfare. And after many serious thoughts, I have judged it exceeding expedient for your benefit, to draw up a discourse of this nature, and to give to every Family among you, one of them. And I bless God that hath put it into my heart to set about it, and hath enabled me to perform it. 'Twas your benefit, and the winning of your souls to Christ that was the grand motive to this undertaking. And if that great business (through the blessing of God) may be any way advanced thereby, I shall never repent of my pains, but shall very much rejoice that the Lord hath enabled me (in any measure) to be serviceable to you in the furthering of your salvation. And that you may the better know how to make use of this Treatise, I shall acquaint you in brief with the whole design thereof. In the first part, I have couched together in three Chapters the chief and necessary things that are to be known and believed concerning God, ourselves, and the Mediator between God and man. That so those that have a mind to know, may (in short) be informed of the main things they are so deeply concerned to be acquainted with. And because 'tis of exceeding great consequence, that people should well understand how the things they profess to believe are grounded on God's Word, I have collected together most of those Scriptures that are scattered up and down in the Book of God (upon which the Articles of our Faith are founded) and have reduced them to several heads, and printed them at large, that so they may be as several constellations, or clusters of Stars, giving you the more light, and clearer assurance of the things they are brought to prove. This course I have taken also in the second Part, in reference to the things that are to be practised. My intent herein being, that my Book should fully inform you what is God's mind and revealed will concerning those particulars I treat of, which may be of singular use to you in several respects. 1. To strengthen and confirm your own belief of the Articles of the Christian Faith; to awe your Consciences with the authority of God's Word, and to engage your hearts to the practice of those things that shall appear to be your duty. 2. To enable you to instruct your children and servants in the Principles of Faith and obedience from the Scriptures here set down to your hands; which every one is not able readily to find out that has not some such help. 3. To secure you against Errors now so rise among us. Seeing you may hereby defend the Faith once delivered to the Saints, and confute the enemies of truth, as our Saviour did the Devil, by alleging the Sacred Scriptures for the things you believe and practise. In the Second Part I treat of the things that concern your practice. And because consideration of our ways, and examining the state of our souls to God-ward is a matter of so exceeding great use, that scarce any thing undoes Mankind more than the neglect of it, I begin with that. And oh that I may prevail with you to a conscientious Practice of it. I have heard of a Gentleman that uPon his Deathbed laid this one command upon his wild Son, and engaged him to the performance of it by a solemn promise, that he should every day of his life be half an hour alone: Which this young man constantly observing, and spending▪ his half hours retirement (at first) in any kind of vain thoughts, at last he began to ponder with himself, why his Father should enjoin him this penance; and the Spirit of God suggesting to him, that his intent therein could be no other but to bring him to consider of his evil ways, and whither they tended, and what would become of him hereafter if he went on; it pleased the Lord so to set those thoughts home upon his heart, that he became a new man: Of so much advantage is consideration, and frequent taking ourselves in private to think of the state of our souls. In the three next Chapters I handle the Doctrines of Repentance, Faith, and a new nature and reformed life, being indeed the main things wherein the power and life of Godliness consists. And therefore I entreat you give the more heed unto them. In the Fifth Chapter I treat of maintaining a daily, close communion with God, and show, 1. How we should awake with God in the morning, and so begin the day well. 2. How we should pour forth our souls in secret prayer and thanksgiving unto him; private prayer being every one's duty, and a great help to Holiness. And that people may not be slight and formal in these duties, and so offend in the manner of doing them, I give some Directions for the right performance of them. 3. I show how we should diligently read the Scriptures, the Oracles of God, which are able (through the operation of the Spirit) to make us wise unto salvation. 4. How we should live continually as in the sight and view of God. 5. How we should live by Faith, in ten particulars. 6. How we should be diligent observers of the Providence of God, that so we may order our services of prayer and praise accordingly. 7. How we should practise the great duty of daily watchfulness, continually watching; 1. Over our thoughts, that we lodge not sinful thoughts in our minds. 2. Over our Affections, that we allow not any sinful motions, and stir in our hearts, but labour speedily to suppress them. 3. Over our words, that we offend not (as we are exceeding apt) with our tongues. 4. Over our actions, that they may be such as proceed from a right Principle, are conformed to a right Rule, and are directed to a right end. These are the things we must watch over. Next I set down what are the things we must watch against. In the general, all sin whatever. But in particular, 1. Those sins we are most inclined unto by our own temper and natural constitution. 2. The sins we are most exposed to by reason of our calling, condition, state and course of life. 3. The sins of the times and places where we live. 4. Against all occasions and temptations, that we foresee are like to endanger our souls. 5. Against dishonouring God by the immoderate and undue use of lawful things. 6. Against Error; where the danger of it is showed, and some preservatives are given against it. In the next place is showed, how we should watch for opportunities of doing and receiving good: And some Motives to watchfulness are propounded, and the Chapter shut up with these two Directions. 1. That we should besides our solemn prayers, send up frequent, mental, ejaculatory prayers unto the Lord for his Grace, help, and assistance. 2. That every night we should retire, and reflect upon all our actions, and whole behaviour in the day past, and so set all at rights between God and our souls before we go to sleep. And because, whoever desires to grow in Knowledge and Grace, must conscientiously make use of, and improve the means of Grace that God affords him, therefore in the Sixth Chapter I treat. 1. Of the careful observation of the Lords day. Showing why we should observe it, and how. For my part I never saw true Religion and the power of Godliness thrive in any person, family, or Parish, where the religious and conscientious observance of that day was neglected. 2. Concerning hea●ing the Word; where directions are given; 1. How we are to prepare ourselves before we go to hear. 2. How we are to behave ourselves in time of hearing. 3. What we are to do after we have heard. And oh that I might prevail with you to read these Directions often (especially on Saturday-nights) that so you might come prepared. The great reason of the unprofitableness of preaching, and that Sermons do no more good, is, because people come without preparation. 3. Seeing that Heavenly duty of singing Psalms and lifting up the praises of the most High, is now by some questioned (as indeed what is not that tends to God's Glory and man's good?) I purposely handle that subject, and prove it to be a duty under the Gospel, answer the Objections against it, and give some Directions for the right performing of it. 4. Forasmuch as Christians might exceedingly benefit one another by Religious conference; thereby warming and enlivening one another, and provoking one another to love and to good works, In the next place I speak of that duty, and set down some Rules concerning it. Lastly, Because without meditation 'tis not to be expected the Word should do much good, nor that the soul should ever thrive in Knowledge and Grace, I show the excellency and benefit thereof, and give some Directions for the practice of it. The Seventh Chapter treats of the danger of frequenting, and unnecessarily conversing with bad company, whereby many have been everlastingly undone. A man that prays to be delivered from temptations, must not wilfully run himself into them. And because 'tis the duty of all true Christians both for their own peace sake, and that they may adorn the Gospel of Christ, to serve their generation in some honest and commendable way (avoiding Idleness, that great snare of the Devil.) In the eighth Chapter I discourse of diligence and conscientiousness in our particular places and callings. And that the Name of God may not be blasphemed by the ill lives and practices of such as profess themselves Christians; In the Ninth Chapter I treat of just and upright dealing in Trading and Commerce, giving some Rules both to buyers and sellers, and show the necessity of making restitution of, or satisfaction for ill gotten goods. The Tenth Chapter contains the duties of Governors of Families, which I desire all that are in that relation often to read over, and seriously to meditate upon. There is a great duty lies upon them, and greater than they usually are ware of. They may be exceeding instrumental of the salvation of those under their care, if they discharge their duties as they ought. But through their neglect of the Worship of God in their houses, and their ill lives and examples they prove too often an occasion of the ruin of many in their Families. And because very much of the life of Godliness consists in a faithful discharge of relative duties, The Eleventh Chapter shows the duties of Husband and Wife. The Twelfth of Master's and Servant's. The Thirteenth of Parents and Children. The Fourteenth of such as are in office and of Inferiors. The Fifteenth of People towards their Pastors and spiritual Guides. O what an honour would it be to Christian Religion, if all they that call themselves Christians, would endeavour to walk uprightly and faithfully in their respective places. And seeing it is a real kindness, and an excellent expression of true Christian friendship, to keep one another off from the pit of destruction, and to help one another on towards Heaven, In the Sixteenth Chapter I treat of that great and hard duty of Christian reproof and admonition, which if it were prudently and faithfully discharged, would (by the blessing of God) much abate sin in the world, and exceedingly advance Piety. The Seventeenth Chapter contains the duties of rich and poor. Many duties belong to them both; and both have great temptations, therefore they had need be careful to discharge the one, and avoid the other. The Eighteenth Chapter speaks of the duties of Young and Old. Ministers find by experience that the Word hath the greatest operation on those that are young, who have not contracted such strong habits of sin, nor so long resisted the Grace of God, nor so much provoked him to give them up to their own hearts lusts, as many ancient people have done, who have lived a great while in an unconverted state, under the light of the Gospel. I have therefore shown young persons the danger of delays, the advantages of turning to God betimes, and answered the Objections that many are apt to make against it. And because a Minister is also to have a care of the souls of the Ancient, and (to his utmost skill) to endeavour their salvation, I have laid down several awakening considerations for them to think upon, I have showed them the danger of vain presumptions and groundless hopes of Heaven. I have set down some of those false grounds and sandy foundations whereon many ancient people build their hopes of happiness, that so they may be undeceived, and may look better about them to secure their souls, while there is time. In the Nineteenth Chapter there are Directions given for the healthy and the sick. To deal wisely and faithfully with sick persons in order to their souls welfare, is one of the hardest pieces of the Ministerial work, and requires much skill to perform it aright. And seeing a Minister is not ever at hand to visit such sick persons as may need his help (and many times they stand in need of much help and instruction) I have drawn up such directions as I judged needful for them; which they may m●ke use of, when they cannot have the help and assistance of a Minister. I have showed how they should examine themselves: And that they may not slubber over that great business, but may come (in some measure) to discern the multitude of their sins, and the manifold ways, whereby they have offended God: I have set down a Catalogue of the duties commanded and sins forbidden in the ten Commandments, as also the sins against the Gospel: That so people may not only in general say they are sinners, (and yet when they come and profess to humble their souls, and to confess their sins unto God, can find few they are guilty of) but may see themselves to be exceeding vile and sinful: I know 'tis very unpleasing to people to search their own Consciences, and find themselves great sinners: They had rather sit down with a false peace, than arraign and terrify themselves in this manner. But who that is in his right wits, would content himself with a shadow of repentance, or a shadow of Faith, without finding the substance and truth of these Graces in his soul, when his everlasting welfare depends upon it. Those Directions there mentioned may be of use also to all persons, who desire at any time more solemnly to humble themselves before the Lord for the sins of their life past, and more especially before the receiving the Sacrament of the Lords Supper. The Twentieth Chapter contains a discourse of the four last things, Death, Judgement, Hell, Heaven. There I show the necessity of Learning (even in time of health) that great art and skill, how to die well. Next, what the Scripture declares concerning the day of judgement, and the everlasting state both of the righteous and the wicked: And methinks the serious consideration of these weighty matters, should hugely affect us. O did people oftener think and consider of those things, they would live at another rate than usually they do. All the businesses of this life would seem small and little (even like children's play) in comparison of securing the soul to all eternity. Thus (My Loving Neighbours and Friends) I have given you a short draught and scheme (as it were) of my whole Book. What entertainment it will find with you, I know not. I can in some measure of sincerity say, that an hearty desire of your eternal happiness first set me upon this work. And now (throw the assistance of God) it is finished, my prayers shall not be wanting that it may do you good, yea, much good. If any of you will not afford leisure to read it, nor time to consider of the things therein contained, but after you have had it a little while, shall throw it aside, than I desire you seriously to think before hand, what account you will be able to give to God of this your wilful neglect, when you shall stand at his dreadful Tribunal. For my part, I have no other design upon any of you, but that you may attain eternal life. My great desire is that true Plety and Godliness, that that Religion that saves souls may flourish among you. My desire and endeavour is that where the saving work of Grace is begun upon any of your hearts; it may be carried on daily, and that you may increase and abound more and more in the fruits of holiness and righteousness, to the praise and glory of God. And where this blessed work of conversion is not yet begun, my hearts desire and prayer to God is that it may be wrought, if it be his holy will. You see the plot and design I have upon you is of so innocent a nature, that you have no reason in the world to go about to defeat me in it. 'Tis my duty to show sinners the evil and danger of ignorance and ungodliness. 'Tis my duty to persuade, entreat, and be earnest with them to leave the tents of sin and Satan, and to come in to Christ, that by him they may have pardon and life, And O that I could even compel them to come in, Luke 14.23. Were it in my power, not a soul among you should refuse or stand out. But if (notwithstanding all my prayers, entreaties, and endeavours) many among you will still prefer a life of brutish sensuality, before the life that consists in righteousness, peace, and joy in the holy Ghost: If Satan that cursed murderer (who you know labours to ruin you soul and body for ever) must still be preferred before that blessed Saviour, who suffered and endured so much to redeem mankind, and offers you salvation on so fair terms: If neither the joys of Heaven, nor the torments of Hell can affect you, but the pleasures and profits of this world must still engross your minds and hearts; remember what I say unto you, it will one day cut you to the very soul to consider that you were showed the way to eternal life, and invited, persuaded and entreated to walk in it, but you would not. O Neighbours, think with yourselves (I beseech you) that 'tis but a short time, and your souls must be either among Saints or Devils. Does it not concern me therefore to be earnest with you, and in all seriousness to call upon you, to work out your salvation, now while you have time? For the Lords sake, as ever you intent to see God's face with comfort, remember these few following directions. 1. Take heed of a lose conversation, of living to the flesh, to fulfil the lusts thereof. If ye live after the flesh ye shall die, Rom. 8.13. Now the works of the flesh are manifest, Gal. 5.19. Which are these, Adultery, fornication, uncleanness, lalciviousnesse, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, and such like: Of the which I tell you before, as I have told you in time past, that they which do such things shall not inherit the Kingdom of God. Never comfort yourselves with the hopes of God's mercy in Christ, if ye live in known and wilful sins. The holy nature of God will never be reconciled to sinners, while they go on in their sins. And Christ came to destroy the works of the Devil. He came not to save men, by bringing them to Heaven in their ungodliness, or to Glory in their sins, but to destroy their sins, that would keep them out of Glory. If he save us, his Grace must have dominion in our hearts. Without holiness no man shall see the Lord, Heb. 12.14. 2. Take heed of worldly-mindedness. I do not go about to persuade you to idleness or negligence, in your Callings, but to take you off from the eager and inordinate love of this world, which dulls and deads' the heart to Heavenly things. Beware lest ye be the thorny ground. Look to it, that the cares of this life do not choke the good seed that is weekly sown among you. Some people give up themselves wholly to the world, and thrust God out of their hearts and houses; Take you heed of that. Believe it, that man that hath the main bend of his heart set upon pleasing God, and whose great end is to be happy with him for ever, will be careful only so to converse with this world, and only so to mind things temporal, as he may not lose things eternal. He will first and chief seek the Kingdom of God, and his righteousness. He will look upon all outwartd things as accommodations only in his passage, but at Heaven as his home and happiness. He will cordially desire and endeavour so to walk in his particular Calling, as he may be faithful also in his general, and may secure his soul to eternal life. 3. Be careful to get a distinct and clear knowledge of the things that concern your salvation. Ignorance will not excuse any man when 'tis caused by his own negligence. The main things that concern salvation, you may know, if you will give your minds to it. God hath not left you in darkness, take heed of shutting your eyes. 4. Take heed of neglecting or slighting the public Ordinances, and means of Grace. To have no appetite to the Word, to apprehend no great need of it, and to find no profit by it, is a mark of a dead and graceless heart. 5. Take heed of formality and resting in a mere outward performance of religious services. Learn to distinguish between Religion the end, and Religion the means. Religion the end is, To attain a gracious frame of Spirit, to enjoy God, to fear him, love him, and have our natures conformed unto him. Religion the means is, to perform such religions duties and services as God hath appointed for the attaining this end. Now if we rest in the means, i. e. in a bare performance of religious duties, without desiring to enjoy God in them, or labouring to get our hearts into a better frame by them, and aiming at those higher ends to which they were appointed, our services are rather a mocking of God, than a true and sincere worshipping of him. It will do us no good to be of the right Religion as to external profession, if we be slight, and formal, and perfunctory in the duties of that Religion. Take heed therefore of having only a form of Godliness, and denying, or secretly hating the power thereof. What will it profit any man to be thought godly and religious, if God know him to be ungodly? Our Saviour hath told us that except our righteousness exceed the righteousness of the Scribes and Pharisees (and yet theirs was outwardly a very strict religiousness) we cannot enter into the Kingdom of God, Mat. 5.20. 6. Take heed of contenting yourselves with mere civil honesty, and a fair, just outward conversation. This is very commendable, yea and necessary, but this is not sufficient to salvation. Without regeneration and true conversion there is no salvation to be expected. Not only lose livers, but mere civil persons need a further change. There are many people that applaud themselves in their own righteousness; they give every one their own; they defraud no man; they pay what they own to all men. Do they so? I am glad of it. But let us a little examine whether they be so just as they pretend. Possibly they give every man his due, and would not defraud any man willingly or knowingly of any thing. I commend them for it, But do they give God his due? They own their hearts to him: They own sincere obedience and spiritual worship to him: They are bound to love him above all, and delight in communion with him, and to make Conscience of the duties and services he requires. They ought to fear and reverence his holy Name, to delight in his Word, to sanctify his day, to attend upon his Ordinances, to be tender of his honour, to decline all ways of sinning against him, either by wicked thoughts, irregular affections, sinful words, evil actions. Their whole life ought to be a living unto God, and his Glory ought to be their end and aim in all their undertake. They ought to renounce the devil, the world and the flesh, and to serve him faithfully all their days. Now then come, and let us consider, Do they do thus? Do they indeed give every one his own? Do they give unto God, what of right is due unto him? They make Conscience of being just towards men (and they do well in it) but are they careful also of paying God what they own to him? And what kind of righteousness call you this, to be righteous towards men, and unrighteous and unjust toward God? Is this a righteousness any man dare stand upon, and plead for his justification before God's Tribunal? You see then there is more required than an honest, outward, fair conversation to save the soul. 7. Take heed of deceiving and ill-grounded hopes of Heaven. Secure your state in Grace, and then your title to Glory is unquestionable. Look to your evidences for Heaven. Take heed of mistakes about the great work of repenting and believing in Christ. Many think they have those Graces, when indeed they have only a shadow of them. Examine yourselves whether ye be in the Faith: Prove yourselves. Whoever is in Christ is a new Creature; old things are passed away, old carnal principles, old sinful inclinations, old wicked practices, old ungodly company are passed away and left by them that are true converts. Ask yourselves whether your repentance be a repentance unto life? whether your Faith be a saving Faith? What the true characters of Repentance and Faith are, you may find in the 2d and 3d Chapters of the second Part of this Treatise. 'Tis carnal hopes that deceive the world, and hinder people from looking after a saving conversion. Content not yourselves therefore to say, you hope you shall be saved, but prove and try whether you are such persons as God hath promised salvation to. Prove by marks of Grace in your souls that you are true converts, and then hope for salvation, and spare not, and the Lord confirm your hopes. Great things and of everlasting consequence, should be made as sure as is possible. Ask yourselves what evidences you have you are converted. 'Tis proof must carry it, and not confident presumption. Take God in Christ for your only happiness and end: And Christ as Mediator, for your only Lord and Saviour. Accept him for your Sovereign, as well as for your Saviour. Be sensible of your continual need of his Blood, Spirit and intercession, and give up yourselves sincerely to him, to be justified, sanctified, guided, directed and everlastingly saved by him. Let his Interest be uppermost in your souls, and you are blessed for ever. 8. Pray earnestly unto the Lord to be established in the truth, and to be preserved from Error, giddiness, and apostasy, which is the sin and shame of these times. Let not the different Opinions that are now going, be an offence unto you. Remember that though men are mutable, and change from one opinion to another, and grow wanton and wild-headed, yet God and Christ, and the Scripture, and Heaven, and the way thither, are still the same: These change not: Mind you these things. Take heed of that threefold Apostasy that this age is too guilty of. Namely, 1. Of Judgement, from the Truths of God. 2. Of Affection, from the Ordinances of God. 3. Of Conversation, from that sober, humble, and circumspect walking, which all true Christians should make Conscience of. Let not the treachery of false brethren dishearten you: He is the right Soldier that is not discouraged by those that run away, but still presseth on to victory. In a word, lay not out your zeal on externals, or opinions and the smaller matters of Religion. Look to it, that there be in you an unfeigned and fervent love to God, his Truth and children: Let most of your daily care be about the right ordering and governing of your hearts and affections: Labour to mortify lusts, and advance Grace. To conclude this, separate speedily from the sins of Christians, but never from the Ordinances of Christ. 9 Count those your best friends that lovingly and faithfully admonish you of any sin or evil they see you going on in. If you were going ignorantly into a house infected with the plague, you would think that man your friend that plucked you back, and acquainted you with your danger. What a madness than is it for any man to be offended and angry with him, that out of true good will and charity to his soul, desires to preserve him from everlasting perdition. Can it be thought by any sober man a malicious thing to endeavour to save a soul from sin and Hell? 10. Take heed of prejudices against a strict and holy walking with God, The Lord deliver you from that mad opinion of the world, that like not serving God so much, nor making so much ado to be saved. Consider is there any thing in the world doth better deserve your care and diligence, and will better pay you for it? I know carnal people think the way of Religion a melancholic and sad way; But I must not spare to tell them the truth; They will never live a truly safe, peaceable and comfortable life, till they are converted, and have engaged their hearts in an humble, holy walking with God. They ignorantly flee from Godliness as from sorrow and trouble, but the truth is, they flee from joy and peace. What should trouble that man that is a member of Christ, and has escaped out of the power of Satan, and is freed from the wrath of God, and the danger of everlasting misery? O Neighbours! let not the ignorant scorns and senseless reproaches of wicked men discourage you. He that hath good grounds to believe that he shall live for ever in Glory With God and his holy Angels as soon as his soul parts from his body, I think is a happy man, and so will be acknowledged by every one that has not lost his reason and understanding. There is a time coming when the proudest and most stubborn sinner will be glad to change condition with the meanest Saint. Let me therefore entreat all those that have entertained any hard thoughts of the ways of Godliness, but to make trial what a holy life is; and if they do not find more comfort in a serious turning unto God, and in a sincere endeavour to approve their hearts unto him, then in the ways of sin, let them take their course, let Heaven go. 11. Nourish and maintain a tenderness of Conscience: Be very circumspect in your daily walking. Look upon sin as the greatest evil. Make up every breach between God and your souls betimes. Pray earnestly for the guidance of the Spirit of God, and to be kept from Temptations. 12. Have a care of your Families, that true Piety and Godliness may be countenanced, encouraged and promoted in them. Let your houses be Bethels, houses of God, and not Beth-avens, houses of iniquity. If you neglect family-duties, and the religious observation of the Lords day, and private instruction, and so let those under your care be nuzzled up in ignorance, profaneness and ungodliness, provide to answer it to God when he shall call for you. Remember, I faithfully warned you of the sin and danger of such neglects. I cannot expect Religion should ever much thrive among us, till Governors of Families be careful to train up those under their Government in the Principles of true Piety, and in the Nurture and Admonition of the Lord. Lastly, Labour to maintain peace and love among yourselves, Mark 9.50.— Have salt in yourselves, and peace one with another. Labour to get your hearts seasoned with the graces of humility, self-denial, and true Charity, and this will keep you in peace among yourselves. Let there be no heart-burnings, contentions, brawlings, backbitings or defame heard of among you. Help one another on towards heaven. Imitate that which is good wherever you find it, but learn evil of no man. Encourage one another in the ways of Godliness. Abhor to draw or entice one another to any sinful course or practise. Do all offices of kindness and humanity one for another. As you have opportunity, let it be your desire and endeavour to do good to every body, hurt to no body. Learn that hard lesson of forgiving wrongs and injuries, and praying for, and wishing well to those that are your enemies. 'Tis a hard lesson, but God's Spirit can teach it you. Remember our Saviour's Words in Matth. 6.14, 15. For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. And the words of the Apostle, Col. 3.12. Put on therefore (as the elect of God, holy and beloved) bowels of mercy, kindness, humbleness of mind, meekness, long-suffering. V 13. Forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye. V 14. And above all these things put on Charity, which is the bond of perfectness. V 15. And let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thankful. I shall conclude with that divine and affectionate exhortation of the same Apostle, Phil. 4.8. Finally brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. And now O Lord, thou who hast put into the heart of thy unworthy servant to write these things for the good of this people, be thou pleased by the gracious and effectual working of thy holy Spirit, to make them useful to them, (and to all others into whose hands they shall come) for the promoting knowledge, Faith, and obedience among them, and the furthering of their salvation. What is here agreeable to thy holy Will, writ upon their hearts. O let it not be in vain that this help is afforded them. Grant success (I humbly beseech thee) to this poor endeavour, and take thou all the Glory. Good Lord give this people a right understanding in all things. Guide them in the way wherein they should go, to attain eternal life. Open the eyes of the ignorant among them, turn the hearts of the profane, reduce the erroneous, and increase thy Graces daily more and more in the hearts of those whom thou hast savingly wrought upon. O let thy blessing be on this people: God Almighty bless them. Let Truth and Holiness, real Piety and the power of Godliness, Let soundness of mind, and uprightness of heart and life; let true Faith and fervent love; let charity and good works (through the operation of thy holy Spirit) abound among them. That so living here in thy fear, and serving their generation according to the Will of God, they may at last (through thy infinite mercy, and the merits of our blessed Lord and Saviour) be received into thy Heavenly Kingdom. This is the earnest and hearty Prayer of, Your very affectionate, though unworthy Pastor, Samuel Cradock. Dr. Reynolds his EPISTLE TO THE READERS. AS in humane bodies, some parts are vital, others only integral, some necessary to the being, others to the well being, integrity, and beauty of them: So it is in Theological Doctrines, some are more fundamental, and immediately necessary to life and Godliness; others such as do greatly accomplish and adorn Christians that have attained unto them, and are of singular use for the edification of the Church, though not so primarily belonging to the very vitals and essentials of Faith and Holiness. Now because multitudes of ordinary Christians, either through the exigence of their particular callings, or through the narrowness of their capacities, want both time and strength to procure such plentiful measures of knowledge, as many others, whose leisure is greater, and intellectuals stronger, have attained unto: Therefore the Lord hath from time to time stirred up zealous and faithful men to commit unto writing those primary and most necessary Doctrines of Faith and Duty which are common to great and small, and of principal use for ordering their conversations aright in every relation wherein they stand towards God and men. Of this sort were Basil's Moralia & Regulae, Ambrose his Book De officiis, Augustin's Enchiridion, Bernard's Tractats De interiore domo, De Conscientia, De ordine vitae, De Dilectione Dei, De modo bene vivendi, and other the like writings of the Ancients. Amongst ourselves in this age, several Books of this nature have been written. Mr. Rogers his seven Treatises, Mr. Paul Baine his Directions for a godly life, Mr. John Downham his Guide to Godliness and Christian warfare. The Practice of Piety, Mr. Scuddars Christians daily walk, Mr. Boltons' Directions for comfortable walking with God, with divers others of the same kind. Of which some possibly may be of too great a price for every poor man to procure, and too large for him to read quickly over. However, the same materials managed by the different gifts of several instruments, and pressed by new Arguments and Motives, do bring to the Conscience a fuller evidence, and awaken the heart unto a more serious consideration of the importance of them. Amongst Books of this Nature, I commend unto the Christian Reader this Manual, which I have read with great satisfaction and delight. It hath many things to render it acceptable to such judicious Palates as are best pleased with savoury and serious things. 1. The variety and necessity of the matters therein handled: Such as are self-knowledge and examination: Repentance and self-judging, living by Faith; watchfulness over our hearts, words, and ways: communion with God in spiritual duties; faithfulness in our particular callings and relations, etc. 2. The pertinency of the Scriptures produced for confirmation of the Truths which they refer unto. 3. The graciousness, savouriness, and wholesomeness of the Language, becoming the weight and holiness of the matter. 4. The strength of the Arguments whereby the duties are pressed. 5. The Brevity of the whole, which rendereth it the fit for memory, meditation, and practise: In all which the Reverend Author hath showed himself a workman, which needeth not to be ashamed. Some Learned men have chosen some one or other Book, which they have resolved to read over once every year. I could wish that serious Christians would single out some one or other choice Book, fraught with variety of most wholesome and necessary Doctrine to read frequently over, for daily quickening and preserving their hearts in an healthy and spiritual frame. Of which sort I should commend, 1. Summaries and Compendiums of sound Doctrine, such as Mr. Crooks guide to true blessedness, and others of that sort. 2. Summaries of the most weighty and necessary duties: A mixture of both which we have in this little Book. By this means, with God's blessing, the hearts of men might be established in the love and obedience of the Truth, and be preserved from being tossed about with every wind of Doctrine, the great sin and shame of these days. Your Servant in the furtherance of the common salvation, ED. REYNOLDS. THE CONTENTS OF THE FIRST PART of this TREATISE. CHap. 1. Concerning God. Of the Nature of God. Pag. 1. Of the Trinity. Pag. 4 Of the Attributes of God. Pag. 9 Of the Works of God. Pag. 16 Of Creation. ibid. Of good Angels. Pag. 16 & 19 Of bad Angels. Pag. 16 & 22 Of Providence. Pag. 26 Chap. 2. Concerning Man. Of the happy condition in which he was made. Pag. 30 Of his Fall. Pag. 33 Of the blessed way of his recovery by Christ. Pag. 41 Chap. 3. Concerning the Mediator between God and man: Wherein are handled these seven things, 1. What manner of Person he was. Pag. 44 God. ibid. Man Pag. 46 2. How he became man. Pag. 48 3. How he lived. Pag. 51 4. How he died. Pag. 54 5. What became of him after his death. Pag. 62 He was buried. Pag. 63 Rose again, Pag. 64 Ascended into Heaven, Pag. 68 Sits at God's right hand, Pag. 70 Is Head of the Church, Pag. 73 Shall judge the quick and dead. Pag. 74 6. What was the end and intent of his coming into the world. Pag. 80 To procure pardon and reconciliation for lost sinners, Pag. 81 And to sanctify their natures. Pag. 84 To this end he commanded the Gospel should be preached. Pag. 87 Instituted Baptism and the Lords Supper. Pag. 92 7. What they are effectually called unto, and through the assistance of the Spirit enabled to perform, who shall receive remission of sins by Christ, Pag. 95 Scriptures concerning, Effectual Calling. Pag. 96 Believing the Gospel. Pag. 100 Repentance. Pag. 102 Faith in Christ. Pag. 106 Holiness and sincere obedience. Pag. 111 Perseverance. Pag. 117 The Members of Christ. Pag. 119 The new Covenant. Pag. 121 The state of the soul after death, the resurrection of the body, the day of judgement, and life everlasting, either in joy or misery, Pag. 124 The Contents of the Second Part. Chap. 1. Of Consideration. Pag. 131. Chap. 2. Of Repentance. Pag. 135 Chap. 3. Of Faith in Christ. Pag. 145 Chap. 4. Of the new nature and reformed life. Pag. 151 Chap. 5. Of daily communion with God. 1. Of awaking with God in the morning. Pag. 160 2. Of secret prayer and thanksgiving. Pag. 164 3. Of reading the holy Scriptures. Pag. 182 4. Of living continually as in the view of God. Pag. 190 5. Of living by Faith, in ten particulars. Pag. 196 Directions concerning it. 6. Of diligent observing the Providences of God. Pag. 219 7. Of daily watchfulness. Pag. 229 Of Watching, 1. Over our Thoughts. Pag. 231 Remedies against sinful thoughts. ibid. 2. Over our Affections. Pag. 237 Directions how to govern them aright. Pag. 238 3. Over our Words. Pag. 244 The manifold sins of the tongue. Pag. 246 Directions for the governing of the tongue. Pag. 247 4. Over our Actions. Pag. 260 Rules for the right ordering of them. Pag. 263 Of Watching, 1. Against the sins we are most inclined to by temper, and natural constitution. Pag. 267 2. Against the sins our particular callings and conditions of life most expose us to. Pag. 268 3. Against the sins of the times and places wherein we live ibid. 4. Against temptations tending to sin. Pag. 269 5. Against dishonouring God in the use of lawful things. Pag. 270 6. Against Error. Pag. 271 Preservatives against Error. Pag. 272 Of watching for opportunities of doing and receiving good. Pag. 288 Motives to watchfulness. ibid. Of Perseverance. Pag. 289 Of mental ejaculatory prayer. Pag. 293 Of reviewing at night and reflecting upon all the actions of the day past. Pag. 296 Chap. 6. Of improving the opportunities and means of Grace. Pag. 301 Of the observation of the Lords day. ibid. Of hearing the Word. How we are to prepare ourselves before we hear, how to behave ourselves in time of hearing, what to do after we have heard. Pag. 319 Of singing Psalms. Pag. 340 Of religious Conference. Pag. 349 Of Meditation. Pag. 354 Chap. 7. Of frequenting good company. Pag. 358 Chap. 8. Of diligence, and conscientiousness in our particular Callings. Pag. 365 Chap. 9 Concerning just dealing in traffic, trading, and commerce. Pag. 372 Directions to buyers, Pag. 373 To Sellers. Pag. 375 Motives to righteous dealing. Pag. 377 Of restitution. Pag. 378 Chap. 10. Of the duties of Governors of Families. Pag. 382 Of Family-Prayer. Pag. 387 Chap. 11. Of the duties of Husband and Wife Pag. 397 Chap. 12. Of the duties of Master's nnd Servants. Pag. 415 Chap. 13. Of the duties of Parents and Children. Pag. 428 Of Infant-Baptism. ibid. Chap. 14. Of the duties of such as are in Office, and the duties of Inferiors. Pag. 448 Chap. 15. Of the duties of people towards their Pastors and Ministers. Pag. 452 Chap. 16. Of Christian and Brotherly reproof. Pag. 546 Chap. 17. Of the duties of the Rich and poor. Of those that concern the rich. Pag. 483 Of Recreations. Pag. 490 Of Charity and relieving the poor. Pag. 492 Directions concerning the exercise of charity. Pag. 494 Of the duties that concern the poor. Pag. 498 Their Temptations and dangers. Pag. 504 Chap. 18. Of the duties of Young and Old. Of those that concern the young. Pag. 509 The danger of delays. Pag. 510 The advantages of turning to God betimes. Pag. 513 Objections against it answered. Pag. 515 Directions to the younger sort. Pag. 519 Of the duties of the Ancient. ibid. Serious considerations for the Ancient. Pag. 524 The danger of ill-grounded hopes of Heaven. Pag. 528 What those deceiving and sandy foundations are, whereon many ancient people build their hopes of Heaven. Pag. 529 Directions to the Ancient. Pag. 534 Chap. 19 Directions to the healthy and to the sick. The duties of those that are in health. Pag. 539 Directions and counsel to the sick. Pag. 541 How to examine themselves. Pag. 543 Of the duties commanded and sins forbidden in the Law or ten Commandments. Pag. 545 Of the sins against the Gospel. Pag. 556 Further directions to the Sick. Pag. 564 The Lessons to be learned in the School of affliction. Pag. 567 What things are required of them whom God brings out of trouble and affliction. Pag. 570 Chap. 20. Of the four last things, Death, Judgement, Hell, Heaven. Pag. 577 1. Of Death. ib. Directions how to prepare for death. ib. Reasons why those that are Godly should not overmuch fear death. Pag. 582 2. Of the last Judgement. Pag. 587 Arguments to prove there will be a day of judgement. Pag. 588 Who will be the Judge. Pag. 591 The nature and manner of this judgement. Pag. 594 A threefold Book that will then be opened. Pag. 598 The consequents of this judgement. Pag. 599 3. Of Hell. Pag. 602 Of the duration of the persons of the damned. ib. Of the duration of their pains. Pag. 606 Of the dreadfulness of their pains and torments. Pag. 608 Of Heaven, Pag. 617 Of the resurrection of the body. Pag. 622 Of the Glory of the body. Pag. 625 Of the blessedness of the soul. Pag. 628 ERRATA. THe Reader is desired to Correct these Erratas with his pen, that the sense be not disturbed. Page 17. line 15. of him is wanting after invisible things. p. 20. the last Scripture viz. Gen 48.16. should have been left out, as being spoken not of a created Angel, but the Angel of the Covenant. p. 43. l. 10. deal of God. p. 71. l. 3. after offered, read one. l. 4. after sins, r. for ever. p. 101 l. 27. after Christ, r. v. 8. By grace ye are saved, through faith, and that not, etc. p. 129 l. 1. the 47 v. of Mar. 9 is left out. p. 132 l. 21. for not, r. ever. p. 137. l 21. for calendar, r. calendar. p. 141. l. 18. deal three. p. 144. l 27. for the, r. thee. p. 146. l. 45. for This is the soul, r. Thus is the soul. p. 165. l. 11. deal therefore. p. 173. l. 8. deal Isa. 48. 17. p. 180. l. 15. for my being, r. any being. p. 181. l. 4. for and four beasts r. and the four beasts. p. 240. l. 13. for spirit, r. spirits. p. 246. l. 3. after unlawful, r. and customary. l. 16. for scurrilous, r. scurrilous. p 253. l. 4. for persons whom, r. persons to whom. p. 263. l. 26. for watch, r. walk. p 301. l 13. for meditations, r. meditation. p. 209. l. 10. for the first of the, r. the first day of the. p. 346. l. 20. for psams, r. psalms. p. 360. l. 6. for to kind, r. to its kind. p. 413. l. 29. for stretched, r. stretcheth. p. 439. l. 10. for that that they do it, r. for that they do (as one says.) p. 482. l. 1. for beareth, r. heareth. p. 512. l. 19 for dost really, r. dost not really. p. 514. l. 15. for twelfth bour, r. eleventh hour. p. 525. l. 16. for pag. 510, r. page 511. p. 528. l. 18. for pe●suming, r. presuming. p. 541. l. 9 for party, r. parties. l. 13. for cna, r. can. p. 551. l. 1. for visiting, r. of visiting. p 567 l. 8. for corectest, r. correctest. p. 569. l. 23. for Oh, r. O. p. 570. l. 6. for our, r. your. p. 581. l. ult. for his, r. this. p. 589. l. 4. after conscience, r. only. p. 609. l. 17. deal or. p. 627. l. 7. for or, r. and. KNOWLEDGE & PRACTICE: OR, A Discourse of things necessary to be Known, Believed and Practised in order to Salvation. TWo things are mainly necessary to Salvation, Right Knowledge. Right Practice. The chief things to be Known and Believed are, Concerning God. Man. The Mediator between God and Man. Concerning God we are to Know three things: 1. His Nature. 2. His Properties or Attributes. 3. His Works. Concerning Man three things: 1. The happy Condition in which he was made. 2. His Fall. 3. The way of his Recovery by Christ. Concerning the Mediator between God and Man, seven things: 1. What manner of Person he was. 2. How he came into the World. 3. How he lived here. 4. How he died. 5. What became of him after his Death. 6. What was the end and intent of his coming into the World. 7. What they are effectually Called unto, and through the assistance of the Spirit of God enabled to perform, who shall receive Remission of sins by Christ. CHAP. I. Concerning God. COncerning God we are to know three things: 1. His Nature. 2. His Properties or Attributes. 3. His Works. First, His Nature. That there is one Only true God, who is a Spirit infinitely Glorious; and being One in Nature, is yet Three in Persons or Subsistences; The Father, The Son, and The Holy Ghost. These are Three and One after a wonderful and mysterious manner. The Father God, The Son God, And the Holy Ghost God, and yet not three Gods, but one God. Secondly, His Properties or Attributes. God is Eternal, or without any Beginning or End. Omnipotent, or Almighty. Omnipresent, or every where present. Omniscient, or All-knowing. Infinitely Wise. Holy. Just. Merciful. Thirdly, His Works which are principally two. 1. Creation. 2. Providence. I. Creation: Concerning which we must know, 1. That God made the world, and all the Creatures therein, (both visible, and invisible,) by his Almighty power, and Created them all very good. 2. The chief of his Creatures are Angels, Men. 3. All the Angels were at first made holy and happy Spirits: Some continued in their obedience to God, and are still Angels of Light; Others fell from God through Pride, or some other sin, and are become Devils of Darkness. Concerning the Creation of Man, see farther in the next Chapter. II. Providence. As God Created the World, and all the Creatures therein by his Almighty Power, So he upholds, directs, disposes, and governs them all by his Providence. Nothing so Casual, but he disposes of it; No Agent so free, as to be exempted from his Control; No affliction or Evil of Punishment, but he hath a hand in it; But as for sin, he neither is, nor possibly can be the Author, or Approver of it. CHAP. II. Concerning Man. COncerning Man we are to know and understand these three things. 1. The happy Condition in which he was made. 2. His Fall. 3. The way of his Recovery by Christ. 1. The Holy and happy estate in which God created man at first, Namely, after his own Image, in Knowledge, Holiness, and Righteousness, with Dominion over the Creatures here below, writing his Law on man's heart, requiring perfect obedience from him, and giving him power to perform it, promising the continuance of him in that happy estate if he obeyed, and threatening him with death if he disobeyed; which is called the Covenant of works. 2. The miserable Condition into which man threw himself by sin: Our first Parents (by the temptation of Satan) disobeyed God, broke his righteous Law and Commandment; and thereby cast themselves out of the Favour of God, became the Slaves of Satan, and liable to the curse of the Law, and brought a great depravation of soul and body upon themselves; And such as our first Parents were, such must their posterity needs be: For who can bring a clean thing out of an unclean, says Job, Chap. 14.4. They having lost the Image of God themselves, the holiness and happiness in which they were made, could not convey it to their posterity. So that the nature of man is now become corrupt, prone to evil, backward to good. And this miserable condition is derived to us from Adam by our immediate Parents; and as men come to be born in several Ages, and generations, so they actually participate of the sap that comes from the first root; we being therefore all of us in so bad a Condition by nature, and by custom and practice in sin having made ourselves much worse, and more abominable in the sight of God, more guilty and liable to his wrath; we are to know and consider that this woeful state of sin and misery is by no means to be rested in; But seeing we are fallen into so lamentable a condition, we must speedily endeavour to get out of it. And therefore let us remember that without Conversion there is no hope of Salvation; Except a man be born again, and made a new Creature, he cannot enter into the Kingdom of God. 3. The blessed way found out and appointed by God for man's Recovery out of this miserable state, which is by the undertaking and mediation of his only Son. CHAP. III. Concerning the Mediator between God and Man. COncerning the Mediator between God and man, Christ Jesus; We must know and understand these seven things. 1. What manner of person he was; He was God and Man in the same person. The Eternal Son of God, The second Person in the Trinity took to himself our humane Nature (a humane soul and body) and united it after a wonderful manner to his Godhead; And so God and Man became one person. 2. How he became man; He was born (about sixteen hundred and odd years ago) of the Virgin Mary, who was of the seed of Abraham, and of the Family of David, as was foretold in the Scriptures, being Conceived in her by the Almighty power of the Holy Ghost, without the help of man, and without sin; and was Called Jesus Christ. 3. How he Lived; He Lived about three and thirty years here upon Earth, a most holy, innocent, sinless Life, performing perfect obedience to the Law of God. And as the great Prophet of God (who was promised, Deut. 18.15. Acts 3, 22.) he declared his Father's will in his heavenly discourses, and Sermons, and wrought many miracles to confirm his doctrine, and to prove himself the true Messiah, and the Eternal Son of God. 4. How he Died; Being betrayed by Judas, forsaken by his Disciples, scorned and rejected by the World, through the malicious prosecution of the Jews, and unjust sentence of Pilate, he was Condemned to be Crucified; and being tormented by his persecutors, and having conflicted with the Terrors of Death, and felt and born God's wrath; He endured the painful, shameful, and cursed death of the Cross; there as a Priest offering up himself a Sacrifice to God, and a Ransom and Propitiation for our sins. 5. What became of him after his Death; He being buried, risen again the third day, and after Forty days continuance on the earth (in which time he frequently appeared to his Disciples, and others, teaching the things appertaining to the Kingdom of God,) he ascended into Heaven, and is now in Glory with the Father, where he intercedes for, and presents the Merits of his Death and Sufferings, in the behalf of all them that unfeignedly repent of their sins, and do truly believe on him. And being made King and Head of his Church, and Lord of Angels and Men, he shall come from Heaven again in great Glory, to judge the quick and the dead at the Last day. 6. What was the End and Intent of Christ's Coming into the world. The chief End and Intent of his Coming into the world was to save Lost and undone sinners, to procure their pardon & reconciliation with God by his Merits; & to Sanctify their Natures by his Holy Spirit; and to bring them to everlasting Life. And to this end he appointed his Ministers to preach the Gospel unto the world, and instituted the two Sacraments, Baptism, and the Lords Supper, to signify and keep in remembrance the great and inestimable benefits of his Death and Sufferings. 7. What they are effectually Called unto, and through the assistance of the Spirit of God enabled to perform, that shall receive Remission of sins by Christ: They that shall be made partakers of that great and inestimable benefit, the Remission of all their sins by Christ, are effectually called and enabled by the assistance of his Grace, unfeignedly to believe the Gospel, hearty to repent of all their sins, seriously to give up their souls unto him, resting and relying on the Redemption and Ransom of his Blood for their Pardon and Reconciliation with God. And taking him for their only Lord & Saviour, and yielding themselves up in sincere obedience to him, and to be guided and governed by his Grace and Holy Spirit; they do depend on him alone for Justification, Sanctification, strength to persevere in the ways of Holiness, and at last to be brought to eternal Life. And to as many as are thus drawn by the Holy Ghost savingly to repent of their sins, and believe in Christ, being truly united to him, and made branches in him the true Vine, and members of his mystical body the true Church, (whereof himself is the Head,) God hath promised pardon and Remission of all their sins, to write his Law in their Hearts, to subdue their Corruptions by his Grace, that sin shall not have Dominion over them, to bestow on them all such outward blessings as he in his infinite wisdom shall see good for them; And when they die, their souls shall be received into everlasting bliss, and their bodies shall be raised again by the power of Christ at the last day, and made partakers of the same Glory. And this is Called the Covenant of Grace. But such as go on in their sins, refusing to accept of Christ, for their Lord and Saviour, Redeemer and Sanctifier, and to give up themselves in sincere obedience to him; when they die, their Souls shall be adjudged to everlasting punishment; and their bodies shall be raised again at the last day, and made partakers with their Souls of Everlasting Torments. RIGHT KNOWLEDGE. Or the chief things to be Known and Believed in order to Salvation. They are reducible to these three Heads, Concerning God. Man. The Mediator between God and Man. CHAP. I. Concerning GOD. COncerning God we are to Know three things: First, His NATURE. That there is One only true God, who is a Spirit, infinitely glorious, and being one in nature is yet three in Persons or Subsistences, The Father, The Son, and the Holy Ghost: These are three and one after a wonderful and mysterious manner. The Father God, the Son God, and the Holy Ghost God. And yet not three Gods, but One God. Psal. 14.1. The fool hath said in his heart there is no God. Psal. 10.4. The wicked through the pride of his Countenance will not seek after God, God is not in all his thoughts. 1 Cor. 15.34.— Some have not the Knowledge of God, I speak this to your shame. Heb. 11.6. But without Faith it is impossible to please him. For he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. Isaiah 44.6. Thus saith the Lord the King of Israel, and his Redeemer the Lord of Hosts, I am the first, and I am the last, and besides me there is no God. Isai. 45.5. I am the Lord, and there is none else; There is no God besides me. 1 Cor. 8.4. As concerning therefore the eating of those things that are offered in Sacrifice to Idols, we know, that an Idol is nothing in the World, and that there is none other God but One. V 5. For though there be that are called Gods, whether in Heaven, or in Earth, as there be Gods many, and Lords many. V 6. But to us there is but one God, the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him. Deut. 4.35. Unto thee it was showed that thou mightest know that the Lord he is God. And there is none else besides him. Deut. 6.4. Hear O Israel, the Lord our God is One Lord. Jer. 10.10. But the Lord is the true God. He is the living God, and an everlasting King. At his wrath the Earth shall tremble, and the Nations shall not be able to abide his Indignation. 1 Thes. 1.9. For they themselves show of us, what manner of entering in we had unto you. And how ye turned to God, from Idols, to serve the living and true God. Job 11.7. Canst thou by searching find out God? canst thou find out the Almighty unto perfection? Joh. 4.24. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth. Luke 24.39.— A Spirit hath not flesh and bones— Rom. 1.23. And they changed the Glory of the Incorruptible God, into an Image made like unto corruptible man, and to birds, and to fourfooted beasts, and Creeping things. V 25.— And worshipped and served the Creature more than the Creator, who is blessed for ever, Amen. Concerning the Trinity. Mat. 28.19. Go ye therefore, and teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost. 1 John 5.7. There are three that bear Record in Heaven, the Father, the Word, and the Holy Ghost, and these three are One. Mat. 3.16. And Jesus when he was baptised went straightway up out of the water, and Lo the Heavens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting upon him. V 17. And Lo, a voice from Heaven saying, this is my beloved Son in whom I am well pleased. 2 Cor. 13.14. The Grace of the Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost, be with you all Amen. Concerning God the Father. Luke 23.34. Then said Jesus, Father forgive them, for they know not what they do. Eph. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Eph 3.14. For this cause I bow my knees to the Father of our Lord Jesus Christ. Concerning God the Son. John 1.14. And the word was made flesh, and dwelled among us, and we beheld his Glory, the Glory as of the Only begotten of the Father, full of Grace and Truth. V 18. No man hath seen God at any time. The Only begotten Son which is in the bosom of the Father he hath declared him. Heb. 1.2. He hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the world. V 3. Who being the brightness of his Glory, and the express Image of his person; and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. V 8. But unto the Son he saith, thy Throne O God is for ever and ever, a Sceptre of righteousness is the Sceptre of thy Kingdom. John 10.30. I and my Father are One. 1 John 2.22. Who is a Liar, but he that denieth that Jesus is the Christ? He is Antichrist that denieth the Father and the Son. V 23. Whosoever denieth the Son, the same hath not the Father, but he that acknowledgeth the Son hath the Father also. Rom. 9.5. Whose are the Fathers, And of whom as concerning the flesh Christ came, who is over all, God blessed for ever, Amen. Phil. 2.6. Who being in the form of God, thought it not robbery to be equal with God. Acts 7.59. And they stoned Stephen calling upon God, and saying, Lord Jesus receive my Spirit. V 60. And he kneeled down; and cried with a loud voice, Lord lay not this sin to their Charge.— 2 Thess. 2.16. Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting Consolation, and good hope through Grace; V 17. Comfort your hearts, and establish you in every good word and work. Concerning God the Holy Ghost. Acts 5.3. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost? V 4. Thou hast not lied unto men but unto God. John 14.16. I will pray the Father, and he shall give you another Comforter that he may abide with you for ever. V 26. But the Comforter which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 15.26. But when the Comforter is come whom I will send to you from the Father, even the Spirit of truth which proceedeth from the Father, he shall testify of me. Gal. 4.6. And because ye are sons God hath sent forth the Spirit of his son into your hearts, crying Abba, Father. Phil. 1.19. For I know that this shall turn to my salvation, through your prayer and the supply of the spirit of Jesus Christ. Rom. 8.9. But ye are not in the flesh but in the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. Eph. 4.30. And grieve not the Holy Spirit of God, whereby ye are sealed to the day of Redemption. 1 Cor. 2.13. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual Acts 7.51. Ye stiffnecked, and uncircumcised in heart and ears, ye do always resist the Holy Ghost. As your Fathers did so do ye. 2 Pet. 1.21. For the Prophecy came not in old time by the will of Man; but holy men of God spoke as they were moved by the Holy Ghost. Rom 8.26. Likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groan which cannot be uttered. V 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the Saints according, to the will of God. Acts 13.2. As they ministered to the Lord and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have Called them. Titus 3.5. Not by works of righteousness which we have done, but according to his Mercy he saved us by the washing of Regeneration, and Renewing of the Holy Ghost. 1 Cor. 3.6. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? 1 Cor. 6.19. What, know ye not that your body is the Temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own? Rom. 5.5. And hope maketh not ashamed, because the Love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. Mat. 12.31. Wherefore I say unto you all manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost shall not be forgiven unto men. V 32. And whosoever speaketh a word against the son of man it shall be forgiven him, but whosoever speaketh a word against the Holy Ghost it shall not be forgiven him, neither in this world, neither in the world to come. Secondly, His PROPERTIES or ATTRIBUTES. God is Eternal, or without any Beginning or End. Omnipotent, or Almighty. Omnipresent, or every where present. Omniscient, or All-knowing. Infinitely Wise. Holy. Just. Merciful. Eternal. Psal. 90.2. Before the Mountains were brought forth, or ever thou hadst form the earth or the world, even from everlasting, to everlasting thou art God. Deut. 33.27. The Eternal God is my refuge, and underneath are the everlasting arms. Omnipotent. Gen. 17.1. And when Abram was Ninety years old and nine, the Lord appeared to Abram and said unto him, I am the Almighty God, walk before me, and be thou perfect. Isa. 40.17. All Nations before him are as nothing, and they are counted to him less than nothing, and vanity. Rev. 1.8. I am Alpha, and Omega; the beginning and the ending, saith the Lord, which is and which was, and which is to come, the Almighty. Rev. 19.6. And I heard, as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Allelujah, for the Lord God Omnipotent reigneth. Omnipresent. 1 Kings 8.27. But will God indeed dwell on the earth? behold the Heaven, and Heaven of Heavens cannot contain thee, how much less this house that I have builded? Jer. 23.24. Can any hid himself in secret places that I shall not see him saith the Lord? do not I fill Heaven, and Earth, saith the Lord? Psal. 139.7. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? V 8. If I ascend up into Heaven, thou art there, If I make my bed in Hell, behold thou art there. V 11. If I say surely the darkness shall cover me, even the night shall be Light about me. V 12. Yea, the darkness hideth not from thee, but the night shineth as the day: the darkness and the light are both alike to thee. Omniscient. 1 Chron. 28.9. And thou Solomon my Son, know thou the God of thy Father, and serve him with a perfect heart, and with a willing mind, for the Lord searcheth all hearts; & understandeth all the Imaginations of the thoughts, if thou seek him he will be found of thee, but if thou forsake him he will cast thee off for ever. 1 King. 8.39. 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 knowest the hearts of all the children of men. Heb. 4.13. Neither is there any creature that is not manifest in his sight, but all things are naked and open to the eyes of him with whom we have to do. Psal. 139.2. Thou knowest my down-sitting and my uprising, thou understandest my thoughts afar off. V 3. Thou compassest my path, and my lying down, and art acquainted with all my ways. V 4. For there is not a word in my tongue, but Lo, O Lord, thou knowest it altogether. Acts 15.18. Known unto God are all his works from the beginning of the world. Infinitely Wise. 1 Tim. 1.17. Now unto the King eternal, immortal, invisible, the Only wise God, be Honour, and Glory, for ever and ever, Amen. Rom. 11.33. O the depth of the riches both of the wisdom and knowledge of God; How unsearchable are his judgements, and his ways past finding out? Rom. 16 27. To God Only wise be glory through Jesus Christ for ever, Amen. Infinitely Holy. Isa. 6.3. And one cried unto another, and said, holy, holy, holy, is the Lord of Hosts; the whole earth is full of his Glory. Rev. 4.8. And the four beasts had each of them six wings about him, and they were full of eyes within, and they rest not day and night, saying, Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come. Isa. 57.15. For thus saith the high, and lofty One, that inhabiteth Eternity, whose Name is holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. 1 Pet. 1.16. Because it is written, be ye holy, for I am holy. Just. Job 34.10. Therefore harken unto me ye men of understanding, far be it from God that he should do wickedness, and from the Almighty that he should commit iniquity. V 11. For the work of a man shall he render unto him, and cause every man to find according to his ways. V 12. Yea, surely God will not do wickedly, neither will the Almighty pervert judgement. Jer. 9.23. Thus saith the Lord, let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches. V 24. But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving kindness. Judgement, and Righteousness in the earth; for in these things I delight saith the Lord. Deut. 32.4. He is the Rock, his work is perfect, for all his ways are Judgement, a God of truth and without iniquity; just and right is he. Gen. 18.25.— Shall not the judge of all the earth do right? Merciful. Psal. 119.68. Thou art good and dost good, teach me thy Statutes. Psal. 147.11. The Lord taketh pleasure in them that fear him, in those that hope in his mercy. Nehem. 9.17. And refused to obey, neither were mindful of thy wonders, that thou didst among them, but hardened their necks, and in their rebellion appointed a Captain to return to their bondage; but thou art a God ready to pardon, gracious, and merciful, slow to anger, and of great kindness, and forsookest them not. V 31. Nevertheless; for thy great mercy's sake thou didst not utterly consume them, nor forsake them, for thou art a gracious and a merciful God. Psal. 103.8. The Lord is merciful and gracious, slow to anger and plenteous in mercy. Jer. 3.12. Go and proclaim these words towards the North, and say return thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you, for I am merciful saith the Lord, and I will not keep anger for ever. Exod. 34.6. And the Lord passed by before him; and proclaimed, the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth. V 7. Keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear the guilty; visiting the iniquity of the Fathers upon the Children; and upon the children's children unto the third and fourth generation. Psal. 145.7. They shall abundantly utter the memory of thy great goodness and shall sing of thy righteousness. 1 John 4.8. He that loveth not knoweth not God, for God is love, V 16. And we have known and believed the love that God hath to us; God is love, and he that dwelleth in love, dwelleth in God, and God in him. Micah 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgressions of the remnant of his heritage, he retaineth not his anger for ever because he delighteth in mercy. Isa. 28.21. For the Lord shall rise up as in Mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work, and bring to pass his act, his strange act. 2 Cor. 1.3. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all Comforts. Isa. 30.18. And therefore will the Lord wait that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you, for the Lord is a God of judgement, blessed are all they that wait for him. Psa. 78.38. But he being full of compassion forgave their iniquity, and destroyed them not, yea, many a time turned he his anger away, and did not stir up all his wrath. Luke 6.36. Be ye therefore merciful, for your heavenly Father is merciful. Thirdly, His WORKS, which are principally two. 1. Creation. 2. Providence. I. Creation: Concerning which we must know, 1. That God made the world, and all the Creatures therein, (both visible, and invisible,) by his Almighty power, and Created them all very good. 2. The chief of his Creatures are Angels, Men. 3. All the Angels were at first made holy and happy Spirits: Some continued in their obedience to God, and are still Angels of Light; Others fell from God through Pride, or some other sin, and are become Devils of Darkness. Concerning the Creation of Man, see farther in the next Chapter. Creation. Col. 1. ●6. For by him were all things Created that are in Heaven, and that are in Earth, visible and invisible, whether they be Thrones, or Dominions or Principalities, or Powers, all things are Created by him, and for him. V 17. And he is before all things, and by him all things consist. Nehem. 9.6. Thou even thou art Lord alone, thou hast made Heaven, the Heaven of Heavens, with all their Host; the earth and all things that are therein; the Seas, and all that is therein, and thou preservest them all, and the Host of Heaven worshippeth thee. Rom. 1.20. For the invisible things from the Creation of the world, are clearly seen, being understood by the things that are made, even his Eternal power and Godhead, so that they are without excuse. Rev. 15.3. And they sing the song of Moses the servant of god, and the song of the Lamb, saying, great and marvellous are thy works, Lord God Almighty, just and true are thy ways, thou King of Saints. Heb. 3.4. For every house is built by some man, but he that built all things is God. Psal. 145.10. All thy works shall praise thee, O God, and thy Saints shall bless thee. Rev. 4.11. Thou art worthy (O Lord) to receive Glory, and Honour, and Power, for thou hast Created all things, and for thy pleasure they are and were Created. Heb. 11.3. Through Faith we understand, that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear. Gen. 1.31. And God saw every thing that he had made, and behold it was very good, and the evening and the morning were the sixth day. Psal. 104.24. O Lord, how manifold are thy works! in wisdom hast thou made them all; the earth is full of thy riches. Psal. 19.1. The Heavens declare the Glory of God, and the Firmament showeth his handiwork. Job 26.13. By his Spirit he hath garnished the Heavens; his hand hath form the crooked Serpent. Job 33.4. The Spirit of God hath made me, and the breath of the Almighty hath given me life. Jer. 10.12. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the Heavens by his discretion. Acts 17.24. God that made the world, and all things therein, seeing that he is Lord of Heaven and Earth, dwelleth not in Temples made with hands. Good Angels. Job 38.7. When the morning Stars sang together, and all the Sons of God shouted for joy. Heb. 1.7. And of the Angels he saith, who maketh his Angel's Spirits, and his Ministers a flame of fire. Luke 2.13. And suddenly there was with the Angel a multitude of the Heavenly Host, praising God, and saying V 14. Glory be to God in the highest, and on earth peace, good will towards Men. V 15. And it came to pass as the Angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem; and see this thing which is come to pass, which the Lord hath made known unto us. Acts 10.22. And they said, Cornelius the Centurion, a just man, and one that feareth God, and of good report among all the Nation of the Jews, was warned from God by an holy Angel, to send for thee into his house, and to hear words of thee. Psal. 103.20. Bless the Lord ye his Angels, that excel in strength, that do his Commandments, harkening unto the voice of his word. 1 Tim. 5.21. I Charge thee before God, and the Lord Jesus Christ, and the Elect Angels, that thou observe these things, without preferring one before another, doing nothing by partiality. Luke 15.7. I say unto you that likewise joy shall be in Heaven, over one sinner that repenteth, more, than over ninety and nine just persons, which need no repentance. Dan. 7.10. A fiery stream issued, and came forth from before him: thousands of thousands ministered unto him, and ten thousand times ten thousand stood before him, the judgement was set, and the books were opened. Psal. 34.7 The Angel of the Lord encampeth round about them that fear him, and delivereth them. Heb. 1.14. Are they not all ministering Spirits, sent forth to minister for them who shall be heirs of Salvation? Psal. 91.11. For he shall give his Angels Charge over thee, te keep thee in all thy ways. V 12. They shall bear thee up in their hands, lest thou dash thy foot against a stone. Mat. 18.10. Take heed that ye despise not one of these little ones, for I say unto you that in Heaven, their Angels do always behold the face of my Father which is in Heaven. Gen. 48.16. The Angel which redeemed me from all evil bless the Lads, and let my name be named on them, and the name of my Fathers Abraham, and Isaac, and let them grow into a multitude in the midst of the earth. Acts 12.15. And they said unto her thou art mad, but she constantly affirmed that it was even so, then said they it is his Angel. Psal. 148.2. Praise ye him all his Angels, praise ye him all his Hosts. 1 Cor. 11.10. For this cause ought the woman to have power on her head, because of the Angels. Mat. 4.11. Then the Devil leaveth him, and behold Angels came and ministered unto him. Luke 22.43. And there appeared an Angel from Heaven strengthening him. Luke 16 22. And it came to pass that the beggar died, and was carried by the Angels into Abraham's bosom: the rich man also died and was buried. Mat. 28.2. And behold there was a great earthquake, for the Angel of the Lord descended from Heaven, and came and rolled back the stone from the door, and sat upon it. V 3. His countenance was like Lightning, and his raiment white as snow. V 4. And for fear of him, the Keepers did shake, and became as dead men. Mat. 24.31. And he shall send his Angels, with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of Heaven to the other. Luke 20.35. But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: V 36. Neither can they die any more, for they are equal unto the Angels, and are the children of God, being the children of the resurrection. Matth. 22.30. For in the resurrection they neither marry, nor are given in marriage, but are as the Angels of God in heaven. Devils. 2 Pet. 2.4. For if God spared not the Angels that sinned, but cast them down to hell, and delivered them into chains of darkness to be reserved unto judgement. Judas v. 6. And the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, unto the judgement of the great day. Matth. 25.41. Then shall he say also to them on his left hand, depart from me ye cursed into everlasting fire, prepared for the devil and his angels. 1 Tim. 3.6. Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 2 Tim. 2.26. And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. Ephes 6.12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. V 14. Stand therefore, having your loins girt about with truth, and having on the breast plate of righteousness. John 8.44. Ye are of your father the devil, and the lusts of your father ye will do; He was a murderer from the beginning, and abode not in the truth; because there is no truth in him, when he speaketh a lie, he speaketh of his own, for he is a Liar, and the Father of it. 2 Cor. 4.4. In whom the God of this world hath blinded the minds of them, which believe not, lest the Light of the glorious Gospel of Christ, who is the Image of God should shine unto them. Eph. 2.2. Wherein, in time past ye walked, according to the course of this world, according to the Prince of the power of the Air, the Spirit that now worketh in the Children of disobedience. Mat. 12.24. But when the Pharisees heard it, they said, this fellow doth not cast out Devils, but by Beelzebub the Prince of the devils. 1 John 3.8. He that committeth sin is of the devil, for the devil sinneth from the beginning, for this purpose the Son of God was manifested, that he might destroy the works of the devil. V 10. In this the Children of God are manifest, and the Children of the devil, whosoever doth not righteousness is not of God, neither he that loveth not his brother. Rev. 12.9. And the great Dragon was cast out, that old Serpent Called the Devil, and Satan, which deceiveth the whole world, he was cast out into the Earth, and his Angels were cast out with him. 2 Cor. 11.3. But I fear, lest by any means, as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. Job 1.7. And the Lord said unto Satan, whence comest thou? then Satan answered the Lord, and said, from going to and fro in the Earth, and from walking up and down in it. Luke 22.31. And the Lord said, Simon, Simon; behold Satan hath desired to have you, that he may sift you as wheat. 1 Pet. 5.8. Be sober, be vigilant, because your adversary the devil, as a roaring lion walketh about, seeking whom he may devour. Mat. 8.29. And behold they cried out, saying; what have we to do with thee Jesus, thou Son of God? art thou come hither to torment us before the time. V 31. So the devils besought him, saying, if thou cast us out, suffer us to go away into the herd of swine. Mat. 4 1. Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil. 2 Cor. 6.15. And what concord hath Christ with Belial? or what part hath he that believeth with an Infidel? Zach. 3.1. And he shown me Josuah the High Priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him. V 2. And the Lord said unto Satan, the Lord rebuke thee O Satan, even the Lord that hath chosen Jerusalem, rebuke thee, is not this a brand plucked out of the fire? James 2.19. Thou believest that there is One God, thou dost well, the devils also believe and tremble. Luke 4.33. And in the Synagogue there was a man which had a Spirit of an unclean devil, and cried out with a loud voice, V 34. Saying, Let us alone, what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee, who thou art, the holy One of God. Acts 19.15. And the evil Spirit answered and said, Jesus I know, and Paul I know, but who are ye? Eph. 4.26. Be ye angry and sin not, let not the Sun go down upon your wrath; V 27. Neither give place to the devil. Acts 5.3. And Peter said, Ananias, why hath Satan filled thy heart to lie to the Holy Ghost, and to keep back part of the price of the land? Psal. 78.49. He cast upon them the fierceness of his anger, wrath, and indignation and trouble, by sending evil Angels among them. Acts 26.18. To Open their eyes, and to turn them from darkness unto Light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. The next of God's works to be considered and understood by us is II. His Providence. As God Created the World, and all the Creatures therein by his Almighty Power, So he upholds, directs, disposes, and governs them all by his Providence. Nothing so Casual, but he disposes of it; No Agent so free, as to be exempted from his Control; No affliction or Evil of Punishment, but he hath a hand in it; But as for sin, he neither is, nor possibly can be the Author, or Approver of it. Heb. 1.3. Who being the brightness of his Glory, and the express Image of his Person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high. Col. 1.17. And he is before all things, and by him all things Consist. Psal. 36.6. Thy Righteousness is like the great Mountains, thy judgements are a great deep, O Lord thou preservest man and beast. Mat. 10.29. Are not two Sparrows sold for a farthing, and one of them shall not fall on the ground without your Father? V 30. But the very hairs of your head are all numbered. V 31. Fear ye not therefore ye are of more value than many Sparrows. Dan. 4.34. And at the end of the days I Nabuchadnezzar lift up mine eyes unto Heaven, and mine understanding returned unto me, and I blessed the most High, and I praised, and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his Kingdom is from generation to generation. V 35. And all the Inhabitants of the Earth are reputed as nothing, and he doth according to his will in the army of Heaven, and among the inhabitants of the Earth, and none can stay his hand, or say unto him what dost thou? Prov. 16.33. The Lot is cast into the Lap, but the whole disposing thereof is from the Lord. Psal. 103.19. The Lord hath prepared his Throne in the Heavens, and his Kingdom ruleth over all. Acts 17.25. Neither is worshipped with men's hands as though he needed any thing, seeing he giveth to all life, and breath, and all things. V 26. And hath made of one blood, all nations of men to dwell on all the face of the earth; and hath determined the times before appointed and the bounds of their habitation. V 28. For in him we live, and move, and have our being, as certain also of your own Poets have said, for we are also his offspring. Jer. 10.23. O Lord, I know that the way of man is not in himself, it is not in man that walketh to direct his steps. Lam. 3.37. Who is he that saith and it cometh to pass when the Lord commandeth it not? Isa. 45.6. That they may know from the rising of the Sun, and from the West; that there is none besides me, I am the Lord, and there is none else. V 7. I form the Light and create darkness; I make peace, and create evil, I the Lord do all these things. Amos 3.6. Shall a trumpet be blown in the City, and the people not be afraid? shall there be evil in a City, and the Lord hath not done it? Psal. 135.6. Whatsoever the Lord pleased, that did he, in Heaven and in Earth, in the Seas, and in all deep places. Prov. 15.3. The eyes of the Lord are in every place, beholding the evil and the good. Jer. 31.35. Thus saith the Lord, which giveth the Sun for a Light by day, and the Ordinances of the Moon, and the Stars for a Light by night, which divideth the Sea, when the waves thereof roar, the Lord of Hosts is his Name. Rom. 11.33. O the depth of the riches of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out? Eph. 1.11. In whom also we have obtained an inheritance, being predestinated according to the purpose of him, who worketh all things after the Counsel of his own will. Prov. 21.1. The King's heart is in the hands of the Lord, as the Rivers of water, he turneth it whithersoever he will. Ezra 7.27. Blessed be the Lord God of our Fathers, which hath put such a thing as this in the King's heart, to beautify the house of the Lord which is in Jerusalem. Dan. 5.23. But thou hast lifted up thyself against the Lord of Heaven, and they have brought the vessels of his house before thee, and thou, and thy Lords, thy wives, and thy Concubines have drunk wine in them, and thou hast praised the Gods of silver, and Gold, of Brass, Iron, wood, and Stone, which see not, nor hear, nor know, and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified. 1 Sam. 3.18. And Samuel told him every whit, and hide nothing from him, and he said it is the Lord, let him do what seemeth him good. Psal. 39.9. I was dumb, I opened not my mouth, because thou didst it. Job 1.21. And said, naked came I out of my mother's womb, and naked shall I return thither, the Lord gave, and the Lord hath taken away; Blessed be the name of the Lord. Psal. 97.1. The Lord reigneth, Let the earth rejoice, Let the multitude of Isles be glad ●hereof. 〈◊〉 1.13. Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man. V 14. But every man is tempted when he is drawn away of his own lust and enticed. CHAP. II. Concerning Man. COncerning Man we are to know and understand these three things. 1. The happy Condition in which he was made. 2. His Fall. 3. The way of his Recovery by Christ. 1. The Holy and happy estate in which God created man at first, Namely, after his own Image, in Knowledge, Holiness, and Righteousness, with Dominion over the Creatures here below, writing his Law on man's heart, requiring perfect obedience from him, and giving him power to perform it, promising the continuance of him in that happy estate if he obeyed, and threatening him with death if he disobeyed; which is called the Covenant of works. Psal. 8.4. What is man that thou art mindful of him, and the Son of man that thou visitest him? V 5. For thou hast made him little lower than the Angels, and hast crowned him with Glory and Honour. V 6. Thou madest him to have dominion over the works of thy hands, thou hast put all things under his feet. Gen. 1.26. And God said, let us make man in our Image, after our likeness; and let them have dominion over the fish of the Sea; and over the fowl of the air, and over the Cattle, and over all the earth, and over every Creeping thing that Creepeth upon the Earth. V 27. So God Created man in his own Image, in the Image of God Created he him, male and female Created he them. V 28. And God blessed them, and God said unto them, be fruitful and multiply, and replenish the earth, and subdue it, and have dominion over the fish of the Sea, and over the fowl of the air, and over every living thing that moveth upon the earth. Eccles. 7.29. Lo this only have I found, that God hath made man upright, but they have sought out many inventions. Col. 3.10. And have put on the new man which is renewed in knowledge, after the Image of him that Created him. Eph. 4.24. And that ye put on the new man which after God is Created, in righteousness and true holiness. Gen. 2.7. And the Lord God form man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul. V 16. And the Lord God Commanded the man, saying, of every tree of the Garden thou mayst freely eat, V 17. But of the tree of knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest thereof thou shalt surely die. Gal. 3.12. And the Law is not of faith, but the man that doth them shall live in them. Rom. 10.5. For Moses describeth the righteousness which is of the Law; that the man which doth those things shall live by them. Rom. 2.14. For when the Gentiles which have not the Law do by nature the things contained in the Law, these having not the Law, are a Law unto themselves. V 15. Which show the work of the Law written in their hearts, their consciences also hearing witness, and their thoughts the mean while accusing or else excusing one another. 2. The miserable Condition into which man threw himself by sin: Our first Parents (by the temptation of Satan) disobeyed God, broke his righteous Law and Commandment; and thereby cast themselves out of the Favour of God, became the Slaves of Satan, and liable to the curse of the Law, and brought a great depravation of soul and body upon themselves; And such as our first Parents were, such must their posterity needs be: For who can bring a clean thing out of an unclean, says Job, Chap. 14.4. They having lost the Image of God themselves, the holiness and happiness in which they were made, could not convey it to their posterity. So that the nature of man is now become corrupt, prone to evil, backward to good. And this miserable condition is derived to us from Adam by our immediate Parents; and as men come to be born in several Ages, and generations, so they actually participate of the sap that comes from the first root; we being therefore all of us in so bad a Condition by nature, and by custom and practice in sin having made ourselves much worse, and more abominable in the sight of God, more guilty and liable to his wrath; we are to know and consider that this woeful state of sin and misery is by no means to be rested in; But seeing we are fallen into so lamentable a condition, we must speedily endeavour to get out of it. And therefore let us remember that without Conversion there is no hope of Salvation; Except a man be born again, and made a new Creature, he cannot enter into the Kingdom of God, Joh. 3.3. Gen. 3.6. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat. V 7. And the eyes of them both were opened, and they knew that they were naked, and they sewed fig-leaves together, and made themselves aprons. V 8. And they heard the voice of the Lord God walking in the Garden in the cool of the day. And Adam and his wife hid themselves from the presence of the Lord God, amongst the trees of the Garden. V 13. And the Lord God said unto the woman, what is this that thou hast done? And the woman said, the Serpent beguiled me, and I did eat. V 16. Unto the woman he said, I will greatly multiply thy sorrow, and thy conception: in sorrow shalt thou bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. V 17. And unto Adam he said, because thou hast harkened to the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, thou shalt not eat of it; cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life. V 18. Thorns also and thistles shall it bring forth to thee, and thou shalt eat the herb of the field. V 19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground, for out of it waste thou taken, for dust thou art, and unto dust shalt thou return. 1 Tim. 2.13. For Adam was first form then Eve. V 14. And Adam was not deceived, but the woman being deceived was in the transgression. V 15. Notwithstanding she shall be saved in Childbearing, if she continue in faith, and charity, and holiness, with sobriety. 2 Cor. 11.3. For I fear, least by any means as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. Gen. 5.3. And Adam lived an hundred and thirty years, and begat a Son in his own likeness, after his Image, and called his name Seth. Gen. 6.5. And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Gen. 8.21. And the Lord smelled a sweet savour, and the Lord said in his heart, I will not again curse the ground any more for man's sake, for the imagination of man's heart is evil from his youth, neither will I again smite any more every thing living as I have done. Rom. 5.12. Wherefore as by one man sin entered into the world, and death by sin, and so death passed upon all men for that all have sinned. V 18. Therefore, as by the offence of one, Judgement came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men unto justification of life. V 19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Psal. 51.5. Behold, I was shapen in iniquity, and in sin did my mother conceive me. Job 15.14. What is man, that he should be clean, and he which is borne of a woman, that he should be righteous? V 16. How much more abominable and filthy is man, which drinketh iniquity like water? Job 14.4. Who can bring a Clean thing out of an unclean? Not one. Rom. 3.9. What then are we better than they; no in no wise, for we have before proved both Jews and Gentiles, that they are all under sin. V 10. As it is written, there is none righteous, no not one. V 23. For all have sinned and come short of the Glory of God. 1 Cor. 15.22. For as in Adam all die, even so in Christ shall all be made alive. Acts 26.18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. 2 Tim. 2.26. And that they may recover themselves out of the snare of the Devil, who are taken Captive by him at his will. Rom. 8.6. For to be carnally minded is death, but to be spiritually minded is life and peace. V 7. Because the carnal mind is enmity against God; for it is not subject to the Law of God, neither indeed can be. 1 Cor. 2.14. But the natural man receiveth not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned. Rom. 7.14. For we know that the Law is spiritual, but I am carnal, sold under sin. V 18. For I know that in me, that is in my flesh dwelleth no good thing, for to will is present with me, but how to perform that which is good I find not. V 23. But I see another Law in my members, warring against the Law of my mind, and bringing me into Captivity to the Law of sin which is in my members. V 24. O wretched man that I am, who shall deliver me from the body of this death. Jer. 17.9. The Heart is deceitful above all things, and Desperately wicked, who can know it? Jam. 4.5. Do ye think that the Scripture saith in vain, The Spirit that dwelleth in us lusteth to envy? Eph. 2.1. And you hath he quickened, who were dead in trespasses and sins. V 2. Wherein in time past ye walked according to the course of this world, according to the Prince of the power of the Air, the Spirit that now worketh in the children of disobedience. V 3. Among whom also we all had our Conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the Children of wrath, even as others. Gal. 3.10. For as many as are of the works of the Law are under the curse; for it is written, Cursed is every one that continueth not in all things which are written in the book of the Law to do them. Gal. 5.17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. Eph. 4.18. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them because of the blindness of their heart. 1 John 1.8. If we say that we have no sin we deceive ourselves, and the truth is not in us. V 10. If we say, that we have not sinned, we make him a liar, and his word is not in us. Jam. 3.2. For in many things, we offend all, if any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Eccles. 7.20. For there is not a just man upon earth, that doth good and sinneth not. Hos 14.1. O Israel, return unto the Lord thy God, for thou hast fallen by thine iniquity. Eph. 4.22. That ye put off concerning the former Conversation, the old man, which is corrupt, according to the deceitful lusts. V 23. And be renewed in the Spirit of your mind. V 24. And that ye put on the new man, which after God is Created in righteousness and true holiness. 1 Cor. 15.49. And as we have born the Image of the earthly, we shall also bear the Image of the heavenly. John 3.3. Jesus answered, and said unto him; verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God. V 4. Nicodemus saith unto him, how can a man be born when he is old? can he enter the second time into his mother's womb and be born? V 5. Jesus answered, verily, verily, I say unto thee, except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. V 6. That which is born of the flesh is flesh, and that which is born of the Spirit is Spirit. V 7. Marvel not that I said unto thee, ye must be born again. Col. 1.21. And you that were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled. 1 John 3.4. Whosoever committeth sin, transgresseth also the Law, for sin is the transgression of the Law. Lam. 3.39. Wherefore doth a living man complain, a man for the punishment of his sins? Jam. 1.14. But every man is tempted, when he is drawn away of his own Lust, and enticed. V 15. Then when Lust hath conceived it bringeth forth sin, and sin when it is finished, bringeth forth death. Rom. 6.23. For the wages of sin is death, but the gift of God is eternal life, through Jesus Christ our Lord. Rom. 7.5. For when we were in the flesh, the motions of sins which were by the Law, did work in our members to bring forth fruit unto death. Mat. 25.41. Then shall he say also to them on the left hand, depart from me ye cursed into everlasting fire, prepared for the devil and his Angels. 2 Thes. 1.9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the Glory of his power. 3. The blessed way found out and appointed by God for man's Recovery out of this miserable state, which is by the undertaking and mediation of his only Son. Hos. 13.9. O Israel, thou hast destroyed thyself, but in me is thine help. Rom. 7.24. O wretched man that I am; who shall deliver me from the body of this death? V 25. I thank God, through Jesus Christ our Lord; so then with the mind I myself serve the Law of God, but with the flesh the Law of sin. Gen. 3.15. And I will put enmity between thee and the woman, and between thy seed, and her seed, it shall bruise thy head, and thou shalt bruise his heel. 1 Tim. 2.5. For there is one God, and one mediator between God and man, the man Christ Jesus. John 3.14. And as Moses lifted up the Serpent in the wilderness, even so must the son of man be lifted up. V 15. That whosoever believeth in him, should not perish but have eternal life. V 16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. Acts 4.12. Neither is there salvation in any other, for there is none other name under Heaven, given among men whereby we must be saved. 1 John 4.14. And we have seen, and do testify, that the Father sent the Son to be the Saviour of the world. Gal. 3.13. Christ hath redeemed us from the curse of the Law, being made a curse for us, for it is written, Cursed is every one that hangeth on a tree. John 6.35. And Jesus said unto them, I am the bread of life, he that cometh to me shall never hunger, and he that believeth on me shall never thirst. V 51. I am the living bread, which came down from Heaven, if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh; which I will give for the life of the world. Col. 1.20. And having made peace through the blood of his Cross, by him to reconcile all things unto himself, by him I say, whether they be things in earth, or things in Heaven. John 4.42. And said unto the woman, now we believe not because of thy saying for we have heard him ourselves, and know that this is indeed the Christ the Saviour of the world. Acts 13.38. Be it known unto you therefore men and Brethren, that through this man is preached unto you the forgiveness of sins. John 1.29. The next day John seethe Jesus coming unto him, and saith, behold the Lamb of God which taketh away the sin of the world. 1 John 5.11. And this is the record that God hath given to us, eternal life, and this life is in his Son. V 12. He that hath the Son hath life, and he that hath not the Son of God hath not life. John 1.17. For the Law was given by Moses, but Grace and Truth came by Jesus Christ. 1 John 2.2. And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world. Heb 9.15. And for this cause he is the mediator of the new Testament, that by means of death for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance. CHAP. III. Concerning the Mediator between God and Man. COncerning the Mediator between God and man, Christ Jesus; We must know and understand these seven things. 1. What manner of person he was; He was God and Man in the same person. The Eternal Son of God, The second Person in the Trinity took to himself our humane Nature (a humane soul and body) and united it after a wonderful manner to his Godhead; And so God and Man became one person. 1 Tim. 3.16. And without controversy, great is the mystery of Godliness, God was manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into Glory. Rom. 9 5. Whose are the Fathers, and of whom as concerning the flesh Christ came; who is over all God blessed for ever, Amen. John 17.5. And now O Father, glorify thou me with thine own self, with the Glory which I had with thee before the world was. Christ God. Heb. 1.3. Who being the brightness of his Glo●y, and the express Image of his Person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. Heb. 13.8. Jesus Christ the same yesterday, and to day, and for ever. 1 John 5.20. And we know that the Son of God is come, and hath given us an understanding: that we may know him that is true: and we are in him that is true; even in his Son Jesus Christ: This is the true God, and eternal life. John 10.30. I and my Father are one. John 8.58. Jesus said unto them, verily, verily, I say unto you, before Abraham was, I am. John 17.11. And now I am no more in the world, but these are in the world, and I come to thee, holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. John 17.12. While I was with them in the world, I kept them in thy name: Those that thou gavest me I have kept, and none of them is lost but the son of perdition that the Scripture might be fulfilled. John 1.1. In the beginning was the word, and the word was with God, and the word was God. V 2. The same was in the beginning with God. V 3. All things were made by him, and without him was not any thing made that was made. 1 Cor. 15.47. The first man is of the earth earthy, the second man is the Lord from Heaven. Col. 2.9. For in him dwelleth all the fullness of the Godhead bodily. Christ Man. Heb. 2.14. Forasmuch then as the Children are partakers of flesh and blood, he also himself likewise took part of the same: that through death he might destroy him that had the power of death, that is the devil. V 16. For verily he took not on him the nature of Angels, but he took on him the seed of Abraham. V 17. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people. Isa. 9.6. For unto us a child is born, unto us a son is given, and the Government shall be upon his shoulder, and his name shall be called, Wonderful, Councillor, the mighty God, the everlasting Father, the Prince of peace. Phil. 2.6. Who being in the form of God, thought it not robbery to be equal with God. V 7. But made himself of no reputation; and to k upon him the form of a servant; and was made in the likeness of men. V 8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross. 1 John 4.3. And every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God, and this is that Spirit of Antichrist whereof ye have heard that it should come, and even now already is it in the world. 2 John 7. For many deceivers are entered into the world, who confess not that Jesus is come in the flesh this is a deceiver, and an Antichrist. John 5.27. And hath given him authority to execute judgement also; because he is the Son of man. John 1.14. And the word was made flesh, and dwelled among us, and we beheld his Glory; the Glory as of the Only begotten of the Father full of Grace and Truth. 1 Tim. 2.5. For there is one God, and one Mediator between God and Man, the man Christ Jesus. Mat. 16.13. When Jesus came into the Coasts of Caesarea Philippi, he asked his Disciples, saying, whom do men say that I the Son of man am? V 14. And they said, Some say that thou art John the Baptist, some Elias, and others Jeremias, or one of the Prophets. V 16. He saith unto them, but whom say ye that I am? V 15. And Simon Peter answered, and said, thou art Christ the Son of the living God, V 17. And Jesus answered and said unto him, Blessed art thou Simon Barjona, for flesh and blood hath not revealed it unto thee, but my Father which is in Heaven. 2. How he became man; He was born (about sixteen hundred and odd years ago) of the Virgin Mary, who was of the seed of Abraham, and of the Family of David, as was foretold in the Scriptures, being Conceived in her by the Almighty power of the Holy Ghost, without the help of man, and without sin; and was Called Jesus Christ. Gal. 4.4. But when the fullness of time was come, God sent forth his Son, made of a woman, made under the Law. V 5. To redeem them that were under the Law, that we might receive the adoption of Sons. Mat. 1.18. Now the Birth of Jesus Christ was on this wise, when as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. V 20. But while he thought on these things, behold, the Angel of the Lord appeared to him in a dream, saying, Joseph, thou son of David, Fear not to take unto thee Marry thy wife, for that which is conceived in her is of the Holy Ghost. V 22. Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet, saying. V 23. Behold, a Virgin shall be with child, and shall bring forth a Son, and they shall Call his Name Emmanuel, which being interpreted is God with us. Luke 1.26. And in the sixth month the Angel Gabriel was sent from God, unto a City of Galilee, named Nazareth. V 27. To a Virgin espoused to a man, whose name was Joseph, of the house of David, and the Virgin's name was Mary. V 28. And the Angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: Blessed art thou among women. V 30. And the Angel said unto her, fear not Mary, for thou hast found favour with God. V 31. And behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt Call his name Jesus. V 32. He shall be great, and be Called the Son of the Highest; and the Lord shall give unto him the Throne of his Father David. V 33. And he shall reign over the House of Jacob for ever, and of his Kingdom there shall be no end. V 34. Then said Mary unto the Angel, how shall this be, seeing I know not a man? V 35. And the Angel answered and said unto her, the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee, shall be called the Son of God. Luke 2.7. And she brought forth her first born Son, and wrapped him in swaddling Clothes, and laid him in a manger, because there was no room for them in the Inn. V 8. And there was in the same Country shepherds abiding in the field; keeping watch over their flock by night. V 9 And Lo, the Angel of the Lord came upon them; and the Glory of the Lord shone round about them, and they were sore afraid. V 10. And the Angel said unto them, fear not; for behold, I bring you good tidings of great joy, which shall be to all people. V 11. For unto you is born this day in the City of David, a Saviour, which is Christ the Lord. V 12. And this shall be a sign unto you, ye shall find the babe wrapped in swaddling Clothes, lying in a manger. V 13. And suddenly there was with the Angel a multitude of the heavenly Host, praising God, and saying V 14. Glory to God in the highest, and on earth peace, good will towards men. V 15. And it came to pass, as the Angels, were gone away from them into Heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing, which is come to pass, which the Lord hath made known unto us. V 16. And they came with haste, and found Mary and Joseph; and the babe lying in a manger. Rom. 1.3. Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. V 4. And declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead. Col. 2.3. In whom are hid all the treasures of wisdom and knowledge. John 3.34. For he whom God hath sent speaketh the words of God, for God giveth not the Spirit by measure unto him. Heb. 1.9. Thou hast loved righteousness, and hated iniquity, therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Col. 1.19. For it pleased the Father that in him should all fullness dwell. Acts 10.38. How God anointed Jesus of Nazareth with the Holy Ghost, and with power, who went about doing good, and healing all that were oppressed with the Devil, for God was with him. 3. How he Lived; He Lived about three and thirty years here upon Earth, a most holy, innocent, sinless Life, performing perfect obedience to the Law of God. And as the great Prophet of God (who was promised, Deut. 18.15. Acts 3.22.) he declared his Father's will in his heavenly discourses, and Sermons, and wrought many miracles to confirm his doctrine, and to prove himself the true Messiah, and the Eternal Son of God. 1 Pet. 2.22. Who did no sin, neither was guile found in his mouth. Heb. 7.26. For such an High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens. Heb. 4.15. For we have not an High Priest, which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. Psal. 40.7. Then said I, Lo I come, in the volume of the book it is written of me. V 8. I delight to do thy will O my God, yea thy Law is within my heart. Gal. 4.4. But when the fullness of time was come, God sent forth his Son, made of a woman, made under the Law. Mat. 5.17. Think not that I am come to destroy the Law or the Prophets, I am not come to destroy but to fulfil. Rom. 5.19. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Deut. 18.15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren like unto me, unto him ye shall hearken. Acts 3.22. For Moses truly said unto the Fathers, a Prophet shall the Lord your God raise up unto you of your brethren like unto me, him shall ye hear in all things whatsoever he shall say unto you. John 15.15. Henceforth I call you not servants, for the servant knoweth not what his Lord doth, but I have called you friends; for all things that I have heard of my Father I have made known unto you. John 2.11. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his Glory, and his Disciples believed on him. V 23. Now when he was at Jerusalem at the Passover in the Feast day; many believed in his name when they saw the miracles which he did. John 6.14. Then those men when they had seen the miracle that Jesus did, said, this is of a truth, that Prophet that should come into the world. John 10.41. And many resorted unto him and said, John did no miracle, but all things that John spoke of this man were true. John 15.24. If I had not done among them the works which no other man did, they had not had sin, but now have they both seen and hated both me and my Father. John 5.36. But I have greater witness than that of John, for the works that the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. John 10.25. Jesus answered them, I told you and ye believed not, the works that I do in my Father's name, they bear witness of me. V 37. If I do not the works of my Father, believe me not. V 38. But if I do, though ye believe not me, believe the works, that ye may know and believe that the Father is in me and I in him. John 14.11. Believe me that I am in the Father, and the Father in me, or else believe me for the very works sake. Acts 2.22. Ye men of Israel, hear these words, Jesus of Nazareth, a man approved of God, among you by miracles and wonders, and Signs which God did by him in the midst of you, as ye yourselves also know. 4. How he Died; Being betrayed by Judas, forsaken by his Disciples, scorned and rejected by the World, through the malicious prosecution of the Jews, and unjust sentence of Pilate, he was Condemned to be Crucified; and being tormented by his persecutors, and having conflicted with the Terrors of Death, and felt and born God's wrath; He endured the painful, shameful, and cursed death of the Cross; there as a Priest offering up himself a Sacrifice to God, and a Ransom and Propitiation for our sins. Matth. 26.3. Then assemhled together the Chief Priests, and the Scribes, and the Elders of the People, unto the Palace of the High Priest, who was Called Caiaphas. V 4. And Consulted that they might take Jesus by subtlety, and kill him. V 47. And while he yet spoke, Lo Judas one of the twelve came, and with him a great multitude, with swords, and staves, from the chief Priests, and Elders of the people. V 48. Now he that betrayed him, gave them a sign, saying, whomsoever I shall kiss, that same is he, hold him fast. V 49. And forthwith he came to Jesus, and said, Hail Master, and kissed him. V 50. And Jesus said unto him, Friend, wherefore art thou come? then came they and laid hands on Jesus, and took him. V 56. But all this was done that the Scriptures of the Prophets might be fulfilled: then all the Disciples forsook him, and fled. V 57 And they that laid hold on Jesus, led him away to Caiphas the high Priest, where the Scribes and the Elders were assembled. V 59 Now the Chief Priests, and Elders, and all the Council sought false witness against Jesus, to put him to death. V 60. But found none, yea, though many false witnesses came, yet found they none; at the last came two false witnesses, V 61. And said, this fellow said, I am able to destroy the Temple of God, and to build it in three days. Mark 14.61. But he held his peace and answered nothing; again the High Priest asked him, and said unto him, art thou the Christ, the Son of the blessed? V 62. And Jesus said I am, and ye shall see the Son of Man sitting on the right hand of Power, and coming in the Clouds of Heaven. V 63. Then the High Priest rend his Clothes, and saith, what need we any further witnesses? V 64. Ye have heard the blasphemy, what think ye? and they all condemned him to be guilty of death. Mat. 26.67. Then did they spit in his face, and buffeted him, and others smote him with the palms of their hands. V 68 Saying, Prophecy unto us, thou Christ, who is he that smote thee. Luke 22.65. And many other things blasphemously spoke they against him. Mat. 27.1. When the morning was come, all the chief Priests, and Elders of the people took Council against Jesus, how to put him to death. V 2. And when they had bound him, they led him away, and delivered him to Pontius Pilate the Governor. V 17. Therefore when they were gathered, together, Pilate said unto them, whom will ye that I release unto you? Barrabas, or Jesus which is called Christ? V 20. But the chief Priests, and Elders persuaded the multitude, that they should ask Barrabas and destroy Jesus, V 22. Pilate saith unto them, what shall I do then with Jesus, which is called Christ? they all said unto him, let him be crucified. V 23. And the Governor said, why, what evil hath he done? but they cried out the more, saying, let him be crucified. Luke 23.23. And they were instant with loud voices requiring, that he might be crucified, and the voices of them, and of the chief Priests prevailed. Mat. 27.27. Then the Soldiers of the Governor took Jesus into the common Hall, and gathered unto them the whole band of Soldiers. V 28. And they stripped him, and put on him a Scarlet robe. V 29. And when they had plaited a Crown of Thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him; and mocked him, and said, Hail King of the Jews. V 30. And they spit upon him, and took the reed and smote him on the head. Mark. 15.15. And so Pilate willing to content the people, released Barrabas unto them, and delivered Jesus, when he had scourged him, to be crucified. Luke 23.24. And Pilate gave sentence that it should be as they required. V 25. And he released unto them him that for sedition and murder was cast into Prison; whom they had desired, but he delivered Jesus to their will. Mat. 27.31. And after they had mocked him, they took the robe off from him, and led him away to crucify him. John 19.17. And he, bearing his Cross, went forth into a place, called the place of a skull, which is called in the Hebrew, Golgotha. Luke 23.33. And when they were come to the place which is Called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left. Mark 15.24 And when they had crucified him, they parted his Garments, casting Lots upon them, what every man should take. Mat. 27.46. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, Lamasabachthany, that is to say, My God, My God, why hast thou forsaken me? John 19.30. When Jesus therefore had received the vinegar, he said, it is finished, and he bowed his head, and gave up the Ghost. Luke 23.46. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit, and having said thus, he gave up the Ghost. John 19.33. But when they came to Jesus; and saw that he was dead already, they broke not his legs. V 34. But one of the Soldiers with a spear pierced his side, and forthwith came there out blood and water. Isa. 53.3. He is despised, and rejected of men, a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. V 5. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. V 10. Yet it pleased the Lord to bruise him, he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. V 11. He shall see of the travel of his soul, and shall be satisfied; by his knowledge shall my righteous servant justify many: for he shall bear their iniquities. 1 Pet. 2 24. Who his own self bore our sins in his own body, on the tree, that we being dead to sins, should live unto righteousness, by whose stripes we are healed. Phil. 2.8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross. Acts 10.39. And we are witnesses of all things which he did, both in the Land of the Jews, and in Jerusalem, whom they slew, and hanged on a tree. Acts 2.36. Therefore let all the House of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ. Heb. 9.28. So Christ was once offered to bear the sins of many, and unto them that look for him shall he appear the second time without sin unto salvation. Heb. 12.2. Looking unto Jesus the author and finisher of our Faith, who for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the Throne of God. 1 Cor. 15.3. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures. Gal. 3.13. Christ hath redeemed us from the curse of the Law, being made a curse for us, for it is written, Cursed is every one that hangeth on a tree. Heb. 9.22. And almost all things are by the Law purged with blood; and without shedding of blood is no remission. V 26.— Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. Heb. 10.12. But this man after he had offered one sacrifice for sins, for ever sat down on the right hand of God. V 19 Having therefore brethren, boldness to enter into the holiest by the blood of Jesus. V 20. By a new and living way, which he hath consecrated for us, through the vail, that is to say his flesh. V 26. If we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins. 1 Cor. 6.20. For ye are bought with a price, therefore glorify God in your body, and in your spirit, which are Gods. 1 Pet. 3.18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit. Eph. 5.2. And walk in love, as Christ also hath loved us, & hath given himself for us, an offering and a sacrifice to God for a sweet smelling savour. Col. 1.14. In whom we have redemption through his blood, even the forgiveness of sins. V 20. And having made peace through the blood of his Cross.— Eph. 1.17. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his Grace. Col. 2.14. Blotting out the hand writing of Ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his Cross. Rev. 13.8. And all that dwell upon the earth shall worship him, whose names are not written in the book of life, of the Lamb stain from the foundation of the world. Acts 20.28. Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own blood. 1 John 2.2. And he is the Propitiation for our sins, and not for ours only, but also for the sins of the whole world. 5. What became of him after his Death; He being buried, risen again the third day, and after Forty days continuance on the earth (in which time he frequently appeared to his Disciples, and others, teaching the things appertaining to the Kingdom of God,) he ascended into Heaven, and is now in Glory with the Father, where he intercedes for, and presents the Merits of his Death and Sufferings, in the behalf of all them that unfeignedly repent of their sins, and do truly believe on him. And being made King and Head of his Church, and Lord of Angels and Men, he shall come from Heaven again in great Glory, to judge the quick and the dead at the Last day. Buried. Mark. 15.42. And now when the even was come (because it was the preparation, that is the day before the Sabbath.) V 43.— Joseph of Arimathea,— Mat. 27.57.— A rich man— Mark. 15.43.— An honourable Counsellor— Luke 23.50.— A good man and a just, V 51. The same had not consented to the Counsel and deed of them, who also himself waited for the Kingdom of God.— John 19.38. Being a Disciple of Jesus, but secretly for fear of the Jews.— Mark 15.43.— Came and went in boldly unto Pilate, and craved the body of Jesus. V 44. And Pilate marvailed, if he were already dead, and calling unto him the Centurion, he asked him, whether he had been any while dead. V 45. And when he knew it of the Centurion, he gave the body to Joseph. V 46. And he brought fine linen, and took him down,— John 19.39. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh, and aloes, about an hundred pound weight. V 40. Then took they the body of Jesus, and wound it in linen Clothes with the spices, as the manner of the Jews is to bury. V 41. And in the place where he was crucified there was a Garden, and in the Garden a new Sepulchre, wherein was never man yet laid, Mark. 15.46. which was hewn out of a Rock.— John 19.42. There laid they Jesus therefore, because of the Jews preparation day; for the Sepulchre was nigh at hand. Mat. 27.60. And rolled a great stone to the door of the Sepulchre, and departed. Mat. 12.40. For as Ionas was three days, and three nights in the whales belly, so shall the Son of man be three days and three nights, in the heart of the earth. 1 Cor. 15.4. And that he was buried, and that he risen again according to the Scriptures. Risen again. Mat. 17.22. And while they abode in Galilee, Jesus said unto them, the Son of man shall be betrayed into the hands of men. V 23. And they shall kill him, and the third day he shall be raised again, and they were exceeding sorry. John 2.19. Jesus answered and said unto them, destroy this Temple, and in three days I will raise it up. Rev. 1.5. And unto Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the Prince of the Kings of the earth, unto him that loved us, and washed us from our sins in his own blood. V 18. I am he that liveth, and was dead, and behold I am alive for evermore, Amen. Rom. 4.25. Who was delivered for our offences, and was raised again for our justification. Acts. 2.24. Whom God hath raised up, having loosed the pains of death, because it was not possible that he should be holden of it. Luke 24.39. Behold my hands, and my feet, that it is I myself, handle me, and see, for a spirit hath not flesh and bones, as ye see me have. V 40. And when he had thus spoken, he shown them his hands, and his feet. V 46. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day. Rom. 6.9. Knowing that Christ being raised from the dead, dieth no more, death hath no more dominion over him. Acts 13.32. And we declare unto you glad tidings, how that the promise which was made unto the Fathers, V 33. God hath fulfilled the same unto their Children, in that he hath raised up Jesus again, as it is also written in the second Psalm, thou art my son, this day have I begotten thee. V 35. Wherefore he saith also in another Psalm, thou shalt not suffer thine holy One to see corruptition. V 36. For David after he had served his own generation, by the will of God fell on sleep, and was laid unto his Fathers, and saw Corruption. V 37. But he whom God raised again saw no Corruption. Acts 4.33. And with great power gave the Apostles witness of the resurrection of the Lord Jesus, and great Grace was upon them all. 1 Pet. 1.3. Blessed be the God, and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead. Acts 26.22. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the Prophets and Moses did say should come. V 33. That Christ should come, and that he should be the first that should rise from the dead, and should show Light unto the people, and to the Gentiles. John 20.24. But Thomas, one of the Twelve, called Didimus, was not with them when Jesus came. V 25. The other Disciples therefore said unto him we have seen the Lord; but he said unto them, except I shall see in his hands the print of the Nails, and thrust my hand into his side, I will not believe. V 26. And after eight days again, his Disciples were within, and Thomas with them, than came Jesus, the doors being shut, and stood in the midst, and said, peace be unto you. V 27. Then saith he unto Thomas, Reach hither thy finger, and behold my hands, and reach hither thy hand, and thrust it into my side, and be not faithless, but believing. V 28. And Thomas answered, and said unto him, My Lord, and My God, Acts 1.3. To his Apostles also he shown himself alive, after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the Kingdom of God. Rom. 1.4. And declared to be the Son of God with power, according to the Spirit of Holiness; by the Resurrection of the dead. 1 Cor. 15.4. And that he was buried, and that he risen again, the third day, according to the Scriptures. V 5. And that he was seen of Cephas, then of the twelve. V 6. After that he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. V 7. After that he was seen of James, then of all the Apostles. V 12. Now if Christ be preached that he risen from the dead, how say some among you, that there is no Resurrection of the dead? V 14. And if Christ be not risen, then is our preaching vain, and your faith is also vain. V 20. But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Thes. 4.14. For if we believe that Jesus died, and rose again, even so them also which sleep in Jesus, will God bring with him. Col. 3.1. If ye then be risen with Christ; seek those things which are above, where Christ sitteth on the right Hand of God. Ascended into Heaven. Mark 16.19. So then after the Lord had spoken unto them, he was received up into Heaven, and sat on the right hand of God. Luke 24.50. And he led them out as far as to Bethany, and he lift up his hands and blessed them. V 51. And it came to pass while he blessed them, he was parted from them, and carried up into Heaven. Acts 1.9. And when he had spoken these things, while they beheld, he was taken up, and a cloud received him out of their sight. V 10. And while they looked steadfastly towards Heaven, as he went up, behold two men stood by them in white apparel. V 11. Which also said, ye men of Galilee, why stand ye gazing up into Heaven? This same Jesus which is taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven. 1 Pet. 3. ●2. Who is gone into Heaven, and is on the right hand of God; Angels, and Authorities, and powers being made subject unto him. Col. 2.15. And having spoiled Principalities and Powers, he made a show of them openly, triumphing over them in it. John 14.2. In my Father's house are many mansions, if it were not so I would have told you, I go to prepare a place for you. Heb. 6.20. Wither the forerunner is for us entered, even Jesus made an high Priest for ever after the Order of Melchizedek. Eph. 4.8. Wherefore he saith, when he ascended up on high, he led Captivity Captive, and gave gifts unto men. V 9 Now that he ascended, what is it, but that he also descended first into the lower parts of the earth? V 10. He that descended is the same also that ascended up, far above all Heavens, that he might fill all things. Psal. 68.18. Thou hast ascended on high, thou hast Captivity Captive, thou hast received gifts for men. John 16.7. Nevertheless I tell you the truth, it is expedient for you that I go away, for if I go not away, the Comforter will not come unto you, but if I depart I will send him unto you. V 28. I came forth from the Father, and am come into the world, I leave the world, and go to the Father. Sits at God's right Hand. Heb. 1.3. Who being the brightness of his Glory, and the express Image of his Person, and upholding all things by the word of his power; when he had by himself purged our sins, sat down on the right hand of the Majesty on high. V 13. But to which of the Angels said he at any time, sit on my right hand until I make thine enemies thy foot stool. Psal. 110.1. The Lord said unto my Lord, Sat thou at my right hand, until I make thine enemies thy footstool. Heb. 12.2. Looking unto Jesus, the Author and Finisher of our Faith, who for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the Throne of God. Heb. 8.1. Now of the things which we have spoken this is the sum: We have such an high Priest who is set on the right hand of the Throne of the Majesty in the Heavens. Heb. 10 12 But this man, after he had offered sacrifice for sins, sat down on the right hand of God. Luke 22.69. Hereafter shall the Son of man sit on the right hand of the power of God. Acts 7.55. But Stephen being full of the Holy Ghost, looked up steadfastly into Heaven, and saw the Glory of God, and Jesus standing on the right hand of God. V 56. And said, behold I see the Heavens opened, and the Son of man standing on the right hand of God. Eph. 1.19. According to the working of his mighty power. V 20. Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the Heavenly places. V 21. Far above all Principality, and power, and Might, an● Dominion, and every Name that is named not only in this world, but also in that which is to come. V 22. And hath put all things under his feet, and gave him to be Head over all things to the Church. Luke 24 26 Ought not Jesus to ●ave suffered these things, and to enter into his Glory. Heb. 2.9. But we see Jesus who was made a little lower than the Angels, for the suffering of death, Crowned with Glory, and Honour, that he by the Grace of God should taste death for every man. Rev. 3 21. To him that overcometh will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. Rom 8.34. Who is he t●at condemneth? it is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Heb. 9.24. For Christ is not entered into the holy places made with hands, which are the figures of t●e true, but into Heaven itself, now to appear in the presence of God for us. Heb. 4.14. Seeing then that we have a great high Priest, that is passed into the Heavens, Jesus the Son of God, let us hold fast our profession. V 16. Let us come boldly to the Throne of Grace, that we may obtain mercy, and find Grace to help in time of need. Heb. 7.25. Wherefore he i● able to save them to the utmost, that come unto God by him, seeing he ever liveth to make intercession for them. John 17.24. Father I will, that they also whom thou hast given me, be with me, where I am, that th●y may behold my Glory which thou hast given me, for thou hast loved me before the foundation of the world. Head of the Church. Eph. 1 22. And hath put all things under his feet, and gave him to be head over all things to the Church V 23. Which is his body, the fullness of him that filleth all in all. Eph. 5.23. For the husband is the head of the wife, even as Christ is the head of the Church; and he is the Saviour of the body. V 27. That he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy, and without blemish. V 30. For we are members of his body, of his flesh, and of his bones. V 32. This is a great mystery, but I speak concerning Christ and the Church. 1 Cor. 6.17. He that is joined to the Lord is one Spirit. 1 Cor. 12.27. Now ye are the body of Christ, and members in particular. Col. 1.18. And he is the head of the body, the Church, who is the beginning, the first born from the dead, that in all things he might have the preeminence. Col. 2.19. And not holding the head, from which all the body by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God. Eph. 4.15. But speaking the truth in love, may grow up into him in all things, which is the head even Christ. V 16. From whom the whole body fitly joined together, and compacted, by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love. Judge of quick and dead. John 5.22. For the Father judgeth no man, but hath committed all judgement to the son. V 27. And hath given him authority to execute judgement also, because he is the son of man. Rom. 14.9. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. V 10. But why dost thou judge thy brother, we shall all stand before the Judgement seat of Christ. Acts 1.11. Which also said, ye men of Galilee, why stand ye gazing up into Heaven? this same Jesus which is taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven. Acts 10.42. And he commanded us to preach unto the people, and to testify, that it is he which was ordained of God to be the judge of quick and dead. Mat. 13.40. As therefore the tares are gathered, and burnt in the fire, so shall it be in the end of this world. V 41. The Son of man shall send forth his Angels, and they shall gather out of his Kingdom all things that offend, and them which do iniquity. V 42. And shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth. Judas 6. And the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting Chains, under darkness, unto the judgement of the great day. V 14. And Enoch, the seventh from Adam; prophesied of these, saying, behold the Lord cometh with ten thousands of his Saints, V 15. To execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodlily committed, and of all their hard speeches which ungodly sinners have spoken against him. 2 Pet. 2.4 For if God spared not the Angels that sinned, but cast them down to hell, and delivered them into Chains of darkness, to be reserved unto judgement. Mat. 26.64. Jesus saith unto him, hereafter shall ye see the son of man sitting on the right hand of power, and coming in the clouds of Heaven. 1 Thes. 4 16. For the Lord himself shall descend from Heaven, with a shout, with the voice of the Archangel, and with the trumpet of God, and the dead in Christ shall rise first. V 17. Then we which are alive, and remain, shall be caught up together with them in the Clouds, to meet the Lord in the air, and so shall we ever be with the Lord. 2 Thes. 1.7. And unto you which are troubled rest with us, when the Lord Jesus shall be revealed from Heaven, with his mighty Angels. V 8. In flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. V 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the Glory of his power. Rev. 20.12. And I saw the dead, small and great, stand before God, and the books were opened, and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. Dan. 7.10. A fiery stream issued, and came forth from before him, thousand thousands ministered unto him, and ten thousand times ten thousand stood before him, the judgement was set, and the books were opened. V 13. I saw in the night visions, and behold one like the son of man came with the Clouds of Heaven, and came to the ancient of days, and they brought him near before him. V 14. And there was given him Dominion, and Glory, and a Kingdom, that all people, nations, and languages should serve him: his Dominion is an everlasting dominion, which shall not pass away, and his Kingdom that which shall not be destroyed. Acts 17.30. And the times of this ignoran●● God winked at, but now he commandeth all men every where to repent. V 31. Because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he ha●h ordained, whereof h● hath given assurance unto all me●, in ●hat he hath raised him from the dead. 1 Cor. 15.51. Behold I show you a mystery, we shall not all sleep, but we shall all be changed. V 52. In a moment, in the twinkling of an eye, at the last trump, for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. Rom. 2.5. But thou, after thy hardness, and impenitent heart, treasurest up unto thyself wrath, against the day of wrath, and revelation of the righteous judgement of God. V 6. Who will render to every man according to his deeds. V 7. To them who by patiented continuance in well-doing seek for Glory, and Honour, and immortality, eternal life. V 8. But unto them which are contentious, and do not obey the truth, but obey unrighteousness, indignation, and wrath, V 9 Tribulation, and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile. V 10. But Glory, Honour, Peace to every man that worketh good, to the Jew first, and also to the Gentile. V 11. For there is no respect of p●rsons with God. V 16. In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel. Eccles. 12.14. For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil. 2 Tim. 4.1. I Charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick, and the dead, at his appearing, and in his Kingdom. V 8. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge shall give me at that day, and not to me only but unto them also that love his appearing. 2 Cor. 5.9 Wherefore we labour that whether present, or absent, we may be accepted of him. V 10. For we must all appear before the judgement seat of Christ; that every one may receive the things done in the body, according to that he hath done, whether it be good or bad. V 11. Knowing the terrors of the Lord, we persuade men. 2 Pet. 3.10. But the day of the Lord will come as a thief in the night, in the which the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up. V 11. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be, in all holy Conversation and Godliness. V 14. Wherefore beloved, seeing that ye look for such things, be diligent, that ye may be found of him in peace without spot, and blameless. 1 Cor. 15.25 For he must reign till he hath put all enemies under his feet. Mat. 19.28. And Jesus said unto them, verily I say unto you, that ye which have followed me in the regeneration, when the son of man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel. Mat. 16.27. For the Son of man shall come in the Glory of his Father, with his Angels, and then he shall reward every man according to his works. Heb. 9.28. So Christ w●s once offered, to bear the sins of many, and unto them that look for him, shall he appear the second time, without sin unto salvation. Mat. 25.31. When the son of man shall come in his Glory, and all the holy Angels with him, then shall he sit upon the Throne of his Glory. V 32. And before him shall be gathered all Nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats. V 33. And he shall set the sheep on his right hand, but the goats on the left. V 34. Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. V 35. For I was an hungered, and ye gave me meat, I was thirsty, and ye gave me drink, I was a stranger, and ye took me in. V 36. Naked, and ye clothed me, I was sick, and ye visited me, I was in Prison, and ye came unto me. V 41. Then shall he say also to them on the left hand, depart from me, ye Cursed, into everlasting fire, prepared for the Devil and his Angels. 6. What was the End and Intent of Christ's Coming into the world. The chief End and Intent of his Coming into the world was to save Lost and undone sinners, to procure their pardon and reconciliation with God by his Merits; & to Sanctify their Natures by his Holy Spirit; and to bring them to ●verlasting Life. And to this end he appointed his Ministers to preach the Gospel unto the world, and instituted the two Sacraments, Baptism, and the Lords Supper, to signify and keep in remembrance the great and inestimable benefits of his Death and Sufferings. Luke 19.10. For the Son of man is come to seek, and to save that which was lost. 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. Mat. 1.21. And she shall bring forth a son, and thou shalt call his name Jesus, for he shall save his people from their sins. Rom. 3.24. Being justified freely by his Grace, through the Redemption that is in Jesus Christ. Eph. 1.7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his Grace. Jer. 33.6. In his days Judah shall be saved, and Israel shall dwell safely, and this is his Name whereby he shall be called, the Lord our Righteousness. 1 Cor. 15.3. For I delivered unto you first of all, that which I also received, how that Christ died for our sins, according to the Scriptures. 2 Cor. 5.19.— God was in Christ reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto us the word of Reconciliation. V 21. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. John 1.12. But as many as received him, to them gave he power to become the Sons of God, even to them that believe on his name. 1 Pet. 1.9. Receiving the end of our Faith, even the salvation of our souls. Rom. 5.19. For as by one man's disobedience many were made sinners, so by the obedience of one, shall many be made righteous. Rom. 4.25. Who was delivered for our offences, and was raised again for our justification. 1 Pet. 3.18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit. Heb. 7.23. And they truly were many Priests, because they were not suffered to continue by reason of death. V 24. But this man because he continueth for ever, hath an unchangeable Priesthood. V 27. Who needeth not daily as those high Priests to offer up sacrifice first for his own sins, and then for the peoples, for this he did once, when he offered up himself. Gal. 3.13. Christ hath redeemed us from the curse of the Law, being made a Curse for us, for it is written, Cursed is every one that hangeth on a tree. Col. 1.14. In whom we have redemption through his blood, even the forgiveness of sins. V 21. And you that were sometimes alienated, and enemies in your mind, by wicked works, yet now hath he reconciled. V 22. In the body of his flesh through death, to present you unblameable and unreprovable in his sight. Col. 2.14. Blotting out the hand writing of Ordinances, that was against us, which was contrary to us, and took it out of the way, nailing it to his Cross. V 15. And having spoiled Principalities, and Powers, he made a show of them openly, triumphing over them in it. Heb. 10.11. And every Priest standeth daily ministering and offering often times the same sacrifices which can never take away sins. V 12. But this man after he had offered one sacrifice for sins for ever, sat down on the right hand of God. V 14. For by one offering he hath perfected for ever them that are sanctified. V 18. Now where remission of these is, there is no more offering for sin. V 19 Having therefore, Brethren, boldness to enter into the holiest, by the blood of Jesus, V 20. By a new and living way, which he hath consecrated for us, through the vail, that is to say, his flesh. V 21. And having an high Priest over the house of God, V 22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil Conscience, and our bodies washed with pure water. To sanctify their Natures. 2 Thes. 2.13. But we are bound to give thanks always to God, for you brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the Truth. Rom. 8.1. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. V 9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you, now if any man have not the Spirit of Christ, he is none of his. Col. 2.11. In whom also ye are circumcised with the Circumcision made without hands, in putting off the body of the sins of the flesh, by the Circumcision of Christ. 1 Cor. 6.11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God. Rom. 6.5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. V 6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. V 14. For sin shall not have dominion over you, for ye are not under the Law, but under Grace. Eph. 5.26. That he might Sanctify and Cleanse it with the washing of water by the word. Gal 5.24. And they that are Christ's, have crucified the flesh, with the affections and lusts. Rom. 8.13. For if ye live after the flesh, ye shall die, but if ye through the Spirit do mortify the deeds of the body, ye shall live. Eph. 3.16. That he would grant you according to the riches of his Glory, to be strengthened with might by the Spirit, in the inner man. V 17. That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, V 18. May be able to comprehend with all Saints, what is the breadth, and length, and depth, and height; V 19 And to know the Love of Christ, which passeth Knowledge; that ye might be filled with all the fullness of God. 2 Cor. 7.1. Having therefore these promises dearly beloved, let us cleanse ourselves from all filthiness of flesh, and spirit, perfecting holiness in the fear of God. Heb. 12.14. Fellow peace with all men, and holiness without which no man shall see the Lord 1 Thes. 5.23. And the very God of peace, Sanctify you wholly, and I pray God, your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ. Gal. 5 16. This I say then, walk in the Spirit, and ye shall not fulfil the lusts of the flesh. V 17. For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. V 25. If we live in the spirit, let us also walk in the spirit. 1 Pet. 2.11. Dear beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul. 2 Pet. 3.18. But grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ, to him be Glory both now, and for ever, Amen. 2 Cor. 3.18. But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same Image from Glory to Glory, even as by the Spirit of the Lord. Phil. 2.13. For it is God that worketh in you both to will, and to do, of his good pleasure. He commanded his Disciples to preach the Gospel, and instituted the two Sacraments, viz. Baptism, and the Lords-Supper. Mark 16.15. And he said unto them, Go ye into all the world, and preach the Gospel to every creature. V 16. He that believeth and is baptised shall be saved, but he that believeth not shall be damned. 1 Cor. 4.1. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. John 4.1. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptised more Disciples than John, V 2. Though Jesus himself baptised not, but his Disciples. Mat. 28.19 Go ye therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost. V 20. Teaching them to observe all things whatsoever I have commanded you, and Lo, I am with you always, even to the end of the world, Amen. Mark 1.4. John did baptise in the wilderness, and preach the baptism of repentance, for the remission of sins. Rom. 6.3. Know ye not that so many of us as were baptised into Christ, were baptised into his death. V 4. Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead, by the Glory of the Father, even so we also should walk in newness of life. Mat. 3.11. I indeed baptise you with water unto repentance, but he that cometh after me, is mightier than I, whose shoes I am not worthy to bear, he shall baptise you with the holy Ghost and with fire. John 1.33. And I knew him not, but he that sent me to baptise with water, the same said unto me, upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the holy Ghost. Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saveth us, by the washing of regeneration, and renewing of the holy Ghost. 1 Pet. 3.21. The like figure whereunto even baptism doth now save us, (not the putting away the filth of the flesh, but the answer of a good conscience towards God,) by the resurrection of Jesus Christ. 1 Cor. 12.13. For by one Spirit are we all baptised into one body, whether we be Jews, or Gentiles, whether we be bond, or free, and have been all made to drink into one Spirit. 1 Cor. 10.1. Moreover brethren, I would not that ye should be ignorant, how that all our Fathers were under the Cloud, and all passed through the Sea. V 2. And were all baptised unto Moses in the Cloud, and in the Sea. V 3. And did all eat the same spiritual meat, V 4. And did all drink the same spiritual drink, for they drank of that spiritual Rock that followed them, and that Rock was Christ. Rom. 4.11. And he received the sign of Circumcision, a seal of the righteousness of the Faith, which he had, yet being uncircumcised, that he might be the Father of all them that believe, though they be not Circumcised, that righteousness might be imputed to them also. V 12. And the Father of Circumcision to them who are not of the Circumcision only, but also walk in the steps of that faith of our Father Abraham, which he had being yet uncircumcised. Col. 2.11. In whom also ye are Circumcised, with the Circumcision made without hands, in putting off the body of the sins of the flesh, by the Circumcision of Christ. V 12. Buried with him in baptism, wherein also ye are risen with him, through the faith of the operation of God, who hath raised him from the dead. Gal. 3.27. For as many of you as have been baptised into Christ, have put on Christ. Acts 2.41. Then they that gladly received his word, were baptised, and the same day there were added unto them about three thousand souls. Acts 16.33. And he took them the same hour of the night, and wash d their stripes, and was baptised, he and all his straightway. Acts 8.37. And Philip said, if thou believest with all thine heart thou mayest; and he answered, and said, I believe that Jesus Christ is the Son of God. V 38. And he Commanded the Chariot to stand still, and they went down both into the water, both Philip and the Eunuch, and he baptised him. Gal. 3 14. That the blessing of Abrah●m might come on the Gentiles through Jesus Christ, that we might receive the promise of the spirit through Faith. Acts 2 38. Then Peter said unto them, repent, and be baptised every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the holy Ghost. V 39 For the promise is to you and to your Children, and to all that are afar off, even as many as the Lord our God shall Call. 1 Cor. 7.14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband's, else were your Children unclean but now are they holy. Mark 10.13. And they brought young Children to him that he should touch them, and his Disciples rebuked those that brought them. V 14. But when Jesus saw it, he was mu●h displeased, and said unto them suffer the lit le Children to come to me, and f rbid them not, for of such is the kingdom of God. V 15. Verily, I say unto you, whosoever shall not receive the Kingdom of God as a little Child he shall not enter therein. V 16. And he took them up in his arms, and put his hands upon them, and blessed them. Luke 7.30. But the Pharisees and Lawyers rejected the Counsel of God against themselves, being not baptised of him. Acts 8.13. Then Simon himself believed also, and when he was baptised, he continued with Philip, and wondered beholding the miracles and signs which were done. John 3 5. Jesus answered verily, verily, I say unto thee, except a man be born of water, and of the Spirit, he cannot enter into the Kingdom of God. Eph. 5.25. His bands love your wives, even as Christ also loved the Church, and gave himself for it, V 26. That he might sanctify and cleanse it with the washing of water by the word. Lord's Supper. Mat. 26.26. And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to his Disciples, and said, take, eat, this is my body. V 27. And he took the Cup, and gave thanks, and gave it to them, saying, drink ye all of it. V 28. For this is my blood of the New Testament, which is shed for many, for the remission of sins. V 29. But I say unto you, I will not drink henceforth of the fruit of the Vine, until that day, when I drink it new with you, in my Father's Kingdom. Mark 14.22. And as they did eat, Jesus took bread, and blessed it, and broke it, and gave to them, and said, take, eat, this is my body. V 23. And he took the Cup, and when he had given thanks, he gave it to them; and they drank all of it. V 24. And he said unto them, this is my blood of the New Testament which is shed for many. Luke 22.19. And he took bread, and gave thanks, and broke it, and gave unto them, saying, this is my body, which is given for you, this do in remembrance of me. V 20. Likewise also the Cup after Supper, saying, this Cup is the new Testament in my blood, which is shed for you. 1 Cor. 11.20. When ye come together therefore into one place, this is not to eat the Lords Supper. V 23. For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread, V 24. And when he had given thanks, he broke it, and said, take, eat, this is my body, which is broken for you, this do in remembrance of me. V 25. After the same manner also he took the Cup, when he had supped, saying, this cup is the new Testament in my blood, this do ye, as often as ye drink it, in remembrance of me. V 26. For as often as ye eat this bread, and drink this Cup, ye do show the Lords death till he come. V 27. Wherefore whosoever shall eat this bread, and drink this cup of the Lord unworthily, eateth and drinketh damnation to himself, not discerning the Lords body. 1 Cor. 10.16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? the bread which we break, is it not the Communion of the body of Christ? V 17. For we being many are one bread, and one body, for we are all partakers of that one bread. V 21. Ye cannot drink the Cup of the Lord, and the Cup of Devils: ye cannot be partakers of the Lords table, and of the table of devils. 1 Cor. 12.13. For by one Spirit are we all baptised into one body, whether we be Jews, or Gentiles, whether we be bond, or free, and have been all made to drink into one Spirit. Acts 20.17. And upon the first day of the week, when the Disciples came together to break bread, Paul preached unto them, ready to departed on the morrow, and continued his speech until midnight. 1 Cor. 5.6. Your glorying is not good; know ye not that a little leaven, leaveneth the whole lump? V 7. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened, for even Christ our Passeover is sacrificed for us. Acts 2.41. Then they that gladly received his word, were baptised: and the same day there were added unto them about three thousand souls. V 42. And they continued steadfastly in the Apostles Doctrine, and Fellowship, and in breaking of bread, and in prayers. 2 Thes. 3.6. Now we command you brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every Brother that walketh disorderly, and not after the tradition which he received of us. V 14 And if any man obey not our word, by this Epistle, note that man, and have no company with him, that he may be ashamed. V 15. Yet count him not as an enemy, but admonish him as a brother. 7. What they are effectually Called unto, and through the assistance of the Spirit of God enabled to perform, that shall receive Remission of sins by Christ: They that shall be made partakers of that great and inestimable benefit, the Remission of all their sins by Christ, are effectually called and enabled by the assistance of his Grace, unfeignedly to believe the Gospel, hearty to repent of all their sins, seriously to give up their souls unto him, resting and relying on the Redemption and Ransom of his Blood for their Pardon and Reconciliation with God. And taking him for their only Lord & Saviour, and yielding themselves up in sincere obedience to him, and to be guided and governed by his Grace and Holy Spirit; they do depend on him alone for Justification, Sanctification, strength to persevere in the ways of Holiness, and at last, to be brought to eternal Life. And to as many as are thus drawn by the Holy Ghost savingly to repent of their sins, and believe in Christ, being truly united to him, and made branches in him the true Vine, and members of his mystical body the true Church, (whereof himself is the Head,) God hath promised pardon and Remission of all their sins, to write his Law in their Hearts, to subdue their Corruptions by his Grace, that sin shall not have Dominion over them, to bestow on them all such outward blessings as he in his infinite wisdom shall see good for them; And when they die, their souls shall be received into everlasting bliss, and their bodies shall be raised again by the power of Christ at the last day, and made partakers of the same Glory. And this is Called the Covenant of Grace. But such as go on in their sins, refusing to accept of Christ, for their Lord and Saviour, Redeemer and Sanctifier, and to give up themselves in sincere obedience to him; when they die, their Souls shall be adjudged to everlasting punishment; and their bodies shall be raised again at the last day, and made partakers with their Souls of Everlasting Torments. Concerning effectual Calling. Rom. 1.6. Among whom are ye also the Called of Jesus Christ. Rom. 8.28. And we know that all things work together for good to them that love God, to them who are the Called according to his purpose. V 30. Moreover whom he did predestinate, them he also Called: and whom he Called, them he also justified, and whom he justified, them he also glorified. 2 Tim. 1.9. Who hath saved us, and Called us with an holy calling, not according to our works, but according to his own purpose, and Grace, which was given us in Christ Jesus, before the world began. Heb. 3.1. Wherefore holy brethren, partakers of the Heavenly Calling, Consider the Apostle, and high Priest of our profession, Christ Jesus. Eph. 1.18. The eyes of your understanding being enlightened, that ye may know what is the hope of his Calling, and what the riches of the glory of his inheritance in the Saints. V 19 And what is the greatness of his power to us-ward, who believe according to the working of his mighty power. Acts 16.14. And a certain woman, named Lydia, a seller of purple, of the City of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. 1 Pet. 2.9. But ye are a chosen generation, a royal Priesthood, an holy Nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous Light. Eph. 4.1. I therefore the Prisoner of the Lord beseech you, that ye walk worthy of the vocation wherewith ye are called. 1 Thes. 2.12. That ye would walk worthy of God, who hath called you to his Kingdom and Glory. John 6.44. No man can come to me, except the Father which hath sent me draw him; and I will raise him up at the last day V 45. It is written in the Prophets, and they shall be all taught of God; every man therefore that hath heard, and hath learned of the Father, cometh to me. V 65. And he said, therefore said I unto you that no man can come unto me except it were given unto him of my Father. John 6.37. All that the Father giveth me shall come to me, and him that cometh to me, I will in no wise cast out. John 5.25. Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the son of God, and they that hear shall live. 2 Thes. 2.13. But we are bound to give thanks always to God for you, brothers, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the Truth. V 14. Whereunto he called you by our Gospel, to the obtaining of the Glory of our Lord Jesus Christ. Ezek 36 16. Moreover the word of the Lord came unto me saying, V 17. Son of man, when the House of Israel dwelled in their own Land, they defiled it by their own way, and by their do, their way was before me as the uncleanness of a removed woman. V 26. A new heart also will I give you, and a new Spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. V 27. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements, and do them. Eph. 2.13. But now in Christ Jesus, ye who sometimes were afar off, are made nigh by the blood of Christ. Rom. 8.2. For the Law of the Spirit of life in Christ Jesus, hath made me free from the Law of sin and death. V 9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you, now if any man have not the Spirit of Christ, he is none of his. John 3.8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit. Acts 26.18. To open their eyes, and to turn them from darkness to Light, and from the power of Satan, unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by Faith that is in me. Concerning believing the Gospel. 1 Cor. 2.12. Now we have received not the Spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God. V 14. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Eph. 1.16.— Making mention of you in my prayers. V 17. That the God of our Lord Jesus Christ, the Father of Glory, may give unto you the Spirit of wisdom and revelation, in the knowledge of him. V 18. The eyes of your understanding being enlightened, that ye may know what is the hope of his Calling, and what the riches of the Glory of his inheritance. V 19 And what is the exceeding greatness of his power, to us-ward, who believe according to the working of his mighty power. John 8.24. I said therefore unto you, that ye shall die in your sins; for if ye believe not that I am he, ye shall die in your sins. Acts 4.12. Neither is there salvation in any other, for there is none other name under Heaven given among men whereby we must be saved. John 14.6. Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father but by me. John 17.3. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. Gal. 1.6. I marvel that ye are so soon removed from him that called you into the Grace of Christ, unto another Gospel. V 7. Which is not another, but there be some that trouble you, and would pervert the Gospel of Christ. V 8. But though we, or an Angel from Heaven preach any other Gospel unto you, then that which we have preached unto you, let him be accursed. Eph. 1.13. In whom ye also trusted, after that ye heard the word of truth, the Gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise. V 14. Which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his Glory. Eph. 2.4. But God who is rich in mercy, for his great love wherewith he loved us. V 5. Even when we were dead in sins hath quickened us together with Christ, (by Grace ye are saved.) 2 Cor. 4.13. We having the same Spirit of Faith, according as it is written, I believed, and therefore have I spoken: we also believe, and therefore speak. Mark 16.16. He that believeth and is baptised, shall be saved, and he that believeth not shall be damned. 1 Cor. 1.23. But we preach Christ Crucified, unto the Jews a stumbling block, and unto the Greeks foolishness. V 24. But unto them which are called both Jews and Greeks, Christ the power of God, and the wisdom of God. 1 Cor. 3.11. For other Foundation can no man lay than that is laid, which is Jesus Christ. Concerning Repentance. Acts 5.31. Him hath God exalted with his right hand, for to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins. Mat. 4.17. From that time Jesus began to preach, and to say, repent, for the Kingdom of Heaven is at hand. Mark 1.14. Now after that John was put in prison, Jesus came into Galilee, preaching the Gospel of the Kingdom of God. V 15. And saying, the time is fulfiled, and the Kingdom of God is at hand: repent ye and believe the Gospel. Acts 3.19. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 20.20. And how I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house. V 21. Testifying both to the Jews, and also to the Greeks, repentance toward God, and Faith toward our Lord Jesus Christ. Acts 26.19. Wherefore O King Agrippa, I was not disobedient to the Heavenly vision. V 20. But shown first unto them of Damascus, and at Jerusalem, and throughout all the Coasts of Judea, and then to the Gentiles, that they should repent, and turn to God, and do works meet for repentance. Prov. 28.13. He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy. 1 John 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Josh. 7.19. And Joshua said unto Achan, my son, give I pray thee Glory to the Lord God of Israel, and make confession unto him, and tell me now what thou hast done, hid it not from me. Acts 11.18. When they heard these things, they held their peace, and glorified God, saying, then hath God also to the Gentiles granted repentance unto life. Ezek 18.30. Therefore will I judge you, O house of Israel, every one according to his ways, saith the Lord God, repent, and turn yourselves from all your transgressions: so iniquity shall not be your ruin. V 31. Cast away from you all your transgressions whereby ye have transgressed, and make you a new heart, and a new spirit; for why will ye die O House of Israel. Ezek. 36.31. Then shall ye remember your own evil ways, and your do that were not good, and shall loathe yourselves in your own sight, for your iniquities, and for your abominations. V 32. Not for your sakes do I this saith the Lord God, be it known unto you, he ashamed, and confounded for your own ways, O house of Israel. Joel 2.12. Therefore also now saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning. V 13. And rend your heart, and not your garments, and turn unto the Lord your God, for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. 2 Cor. 7.11. For behold, this selfsame thing that ye sorrowed after a Godly sort, what carefulness it wrought in you; yea, what clearing of yourselves, yea, what indignation, yea what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! in all things ye have approved yourselves to be clear in this matter. Rev. 2.5. Remember therefore from whence thou art fallen, and repent, and do thy first works, or else I will come unto thee quickly, and will remove thy Candlestick out of his place, except thou repent. Luke 13.3. I tell you nay; but except ye repent, ye shall all likewise perish. Acts 17 30. And the times of this ignorance God winked at, but now commandeth all men every where to repent. V 31. Because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained: whereof he hath given assurance unto all men, in that he hath raised him from the dead. Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon Isa. 1.16. Wash ye, make you clean, put away the evil of your do from before mine eyes, cease to do evil, etc. V 18. Come now and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow, though they be red like Crimson, they shall be as wool. Luke 15.7. I say unto you that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. Heb. 6.1. Therefore, leaving the principles of the Doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of Faith towards God. Luke 17.3. Take heed to yourselves, if thy brother trespass against thee, rebuke him, and if he repent, forgive him. V 4. And if he trespass against thee seven times in a day, and seven times in a day turn again unto thee, saying, I repent, thou shalt forgive him. Concerning Faith in Christ. Acts 16.31. And they said, believe on the Lord Jesus Christ, and thou shalt be saved, and thine house. 1 John 5.12. He that hath the Son hath life, and he that hath not the Son hath not life. V 13. These things have I written unto you that believe on the Name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the Name of the Son of God. John 8.24.— For if ye believe not that I am he, ye shall die in your sins. John 6.40. And this is the will of him that sent me that every one which seethe the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day. V 47. Verily, verily, I say unto you, he that believeth on me hath everlasting life. Eph. 2.12. At that time ye were without Christ, being aliens from the Common wealth of Israel, and strangers from the Covenants of promise: having no hope, and without God in the world. V 13. But now in Christ Jesus, ye who sometimes were afar off, are made nigh by the blood of Christ. Eph. 2.8. For by Grace are ye saved, through Faith, and that not of yourselves, it is the gift of God. V 9 Not of works, lest any man should boast. John 12.44. Jesus cried and said, he that believeth on me, believeth not on me, but on him that sent me. V 46. I am come a Light into the world, that whosoever believeth on me should not abide in darkness. Rom. 10.14. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? V 17. So then Faith cometh by hearing, and hearing by the word of God. 1 Pet. 2.6. Wherefore it is contained in the Scripture, behold, I lay in Zion a chief Corner stone, elect, precious, and he that believeth on him shall not be confounded. John 4 42. And they said unto the woman, now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. Heb. 11.13. These all died in Faith, not having received the promises, but having seen them afar off; and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. John 1.12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his Name. G●l. 2.20. I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. Acts 15.11. But we believe that through the Grace of the Lord Jesus, we shall be saved, even as they. Eph. 6.16. Above all take the shield of Faith, wherewith ye sh●ll be able to quench all the fiery darts of the wicked. Heb. 6.12. That ye be not slothful, but followers of them who through Faith and patience inherit the promises. Rom. 4.2. For if Abraham were justified by works, he hath whereof to glory; but not before God. V 4. Now to him that worketh, is the reward not reckoned of Grace, but of debt. V 6. Even as David also describeth the blessedness of the man to whom God imputeth righteousness without works. V 20 He staggered not at the promise of God through unbelief, but was strong in Faith, giving Glory to God. Rom. 3.20. Therefore by the deeds of the Law, there shall no flesh be justified in his sight, for by the Law is the knowledge of sin. V 21. But the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets. V 22. Even the righteousness of God which is by Faith of Jesus Christ unto all, and upon all them that believe, for there is no difference. V 23. For all have sinned, and come short of the Glory of God. V 24. Being justified freely by his Grace, through the redemption that is in Jesus Christ. V 25. Whom God hath set forth to be a Propitiation through Faith in his blood, to declare his righteousness for the remission of sins, that are passed through the forbearance of God. V 26. To declare I say at this time his righteousness; that he might be just, and the justifier of him which believeth in Jesus. V 27. Where is boasting then? it is excluded, by what Law? of works? nay, but by the Law of Faith. V 28. Therefore we conclude that a man is justified by Faith without the deeds of the Law. Gal. 2.16. Knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ; even we have believed in Jesus Christ, that we might be justified by the Faith of Christ: and not by the works of the Law, for by the works of the Law shall no flesh be justified. Phil. 3.9. And be found in him, not having mine own righteousness which is of the Law, but that which is through the Faith of Christ, the righteousness which is of God by faith. Acts 13.38. Be it known unto you therefore, men and brethren, that through this man is preached forgiveness of sins. V 39 And by him all that believe are justified from all things, from which ye could not be justified by the Law of Moses. Heb. 12.24. Unto Jesus the Mediator of the new Covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. Gal. 3.20. Now a Mediator is not a Mediator of one, but God is one. Rom. 8.1. There is therefore no Condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the spirit. Rom. 5.1. Therefore being justified by Faith, we have peace with God, through our Lord Jesus Christ. James 2.22. Seest thou how Faith wrought with his works, and by works was Faith made perfect. John 16.27. For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. Judas 20. But ye beloved, building up yourselves on your most holy Faith, praying in the holy Ghost. V 21. Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. Concerning Holiness and sincere obedidience. Phil. 1.11. Being filled with the fruits of righteousness, which are by Jesus Christ, unto the Glory and praise of God. Heb. 13.20. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting Covenant, V 21. Make you perfect in every good work, to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ, to whom be Glory for ever and ever, Amen. Micah 6.8. He hath showed thee, O man, what is good, and what doth the Lord require of thee? but to do justly, and to love mercy, and to walk humbly with thy God. Jam. 2.14. What doth it profit, my brethren, though a man say he hath Faith, and have no works? can Faith save him? V 15. If a brother or sister be naked, and destitute of daily food, V 16. And one of you say unto them, depart in peace, be you warmed, and filled, notwithstanding ye give them not those things which are needful to the body; what doth it profit? V 17. Even so Faith, if it hath not works, is dead, being alone. 1 John 2.3. And hereby do we know, that we know him, if we keep his Commandments, V 5. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 2 Pet. 1.5. And besides this, giving all diligence, add to your Faith virtue, and to virtue knowledge. V 6. And to knowledge temperance, and to temperance patience, and to patience Godliness, V 7. And to Godliness brotherly kindness, and to brotherly kindness Charity. V 8. For if these things be in you, and abound, they make you that ye shall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ. V 9 But he that lacketh these things is blind, and cannot see far off; and hath forgotten that he was purged from his old sins. Mat. 5.16. Let your Light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. Tit. 2.11. For the Grace of God that bringeth salvation hath appeared to all men. V 12. Teaching us, that denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present world. 1 Pet. 2.12. Having your Conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorify God in the day of visitation. V 15. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men. John 15.8. Herein is my Father glorified, that ye bear much fruit, so shall ye be my disciples. Eph. 2.10. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them. Rom. 6.22. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. Mat. 25.21. His Lord said unto him, well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord. V 22. He also that had received two talents, came and said, Lord, thou deliveredst me two talents, behold, I have gained other two talents besides them. V 23. His Lord said unto him, well done good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord. Luke 17.10. So likewise ye, when ye have done all these things which are commanded you, say we are unprofitable servants, we have done that which was our duty to do. Job 22.2. Can a man be profitable unto God, as he that is wise may be profitable unto himself? V 3. Is it any pleasure to the Almighty that thou art righteous? or is it gain to him that thou makest thy ways perfect? Job 35.7. If thou be righteous, what givest thou him? or what receiveth he of thine hand? V 8. Thy wickedness may hurt a man as thou art, and thy righteousness may profit the son of man. Mat. 23.23. Woe unto you Scribes, and Pharisees, hypocrites, for ye pay tithe of Mint, and Annis, and Cummin, and have omitted the weightier matters of the Law, Judgement, Mercy, and Faith, these ought ye to have done, and not to leave the other undone. Mat. 5.20. For I say unto you, except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. Gal. 5.22. But the fruit of the Spirit is Love, Joy, Peace, Long Suffering, Gentleness, Goodness, Faith, V 23. Meekness, Temperance, against such there is no Law. 2 Cor. 8.12. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. Heb. 6.10. For God is not unrighteous, to forget your work, and labour of love, which ye have showed towards his Name, in that ye have ministered to the Saints, and do minister. Heb. 5.9. And being made perfect, he became the author of eternal salvation unto all them that obey him. Rom. 6.6. Know this; that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Mat. 10.37. He that loveth Father, or Mother more than me is not worthy of me, and he that loveth Son or Daughter more than me, is not worthy of me. 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. Mat. 22.37. Jesus said unto him, thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. Acts 10.35. But in every Nation, he that feareth him, and worketh righteousness is accepted with him. Phil. 2.15. That ye may be blameless, and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as Lights in the world. Rom. 1.32. Who knowing the Judgement of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. Rom. 6.1. What shall we say then? shall we continue in sin that Grace may abound? V 2. God forbidden, how shall we that are dead to sin live any longer therein? V 15. What then? shall we sin because we are not under the Law, but under Grace? God forbidden. V 16. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey? whether of sin unto death, or of obedience unto righteousness? 1 John 1.6. If we say then we have fellowship with him, and walk in darkness, we lie, and do not the Truth. V 8. If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 3.3. And every man that hath this hope in him, purifieth himself, even as he is pure. Rom. 8.13. For if ye live after the flesh ye shall die, but if ye through the Spirit do mortify the deeds of the body, ye shall live. Concerning Perseverance. Phil. 1.6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Christ. 2 Pet. 1.10. Wherefore the rather Brethren, give diligence to make your Calling and Election sure, for if ye do these things ye shall never fall. John 10.28. And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. V 29. My Father which gave them me is greater than all, and no man is able to pluck them out of my Father's hand. 1 John 3.9. Whosoever is born of God doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God. Jer. 31.3. The Lord hath appeared of old unto me, saying, yea, I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee. Jer. 32.40. And I will make an everlasting Covenant with them, that I will not turn away from them, to do them good, but I will put my fear in their hearts, that they shall not departed from me. 1 Cor. 10.12. Therefore let him that thinketh he standeth take heed lest he fall. 1 Pet. 1.5. Who are kept by the power of God, through Faith unto salvation, ready to be revealed in the last time. V 9 Receiving the end of your Faith, even the salvation of your Souls. 2 Tim. 2.19. Nevertheless the Foundation of God standeth sure, having this seal, the Lord knoweth them that are his, and let every one that nameth the name of Christ depart from iniquity. Rom. 8.33. Who shall lay any thing to the Charge of Gods elect? it is God that justifieth. V 34. Who is he that condemneth? it is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. V 35. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Rom. 8.37. Nay in all these things we are more than Conquerors, through him that loved us. V 38. For I am persuaded, that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, V 39 Nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord. John 17.24. Father I will, that they also whom thou hast given me, be with me where I am, that they may behold my Glory which thou hast given me, for thou lovedst me before the foundation of the world. Luke 22.32. But I have prayed for thee, that thy Faith fail not, and when thou art converted strengthen thy Brethren. 2 The●. 3.3. But the Lord is faithful, who shall establish you, and keep you from evil. Eph. 4.30. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Concerning the members of Christ. John 15.1. I am the true Vine, and my Father is the Husbandman. V 2. Every branch in me that beareth not fruit, he taketh away, and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit 1 Cor. 12.12. For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ. V 13. For by one Spirit are we all baptised into one body, whether we be Jews, or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit. 1 Cor. 1.2. Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, Called to be Saints, with all that in every place Call upon the Name of Jesus Christ our Lord, both theirs and ours. Rev. 7.9. After this I beheld and Lo a great multitude, which no man could number, of all Nations, and Kindred's, and People, and Tongues stood before the Throne, and before the Lamb, clothed with white robes, and with Palms in their hands. Rom. 11.16. For if the first fruit be holy, the lump is also holy, and if the root be holy, so are the branches. Eph. 2.19. Now therefore ye are no more strangers and foreigners, but fellow Citizens with the Saints, and of the Household of God. Eph. 3.15. Of whom the whole Family in Heaven and Earth is named. Eph. 4.12. For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ. V 13. Till we all come in the Unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Mat. 16.18. And I say unto thee, that thou art Peter, and upon this Rock will I build my Church, and the gates of Hell shall not prevail against it. Mat. 23.8. But be not ye Called Rabbi, for one is your Master even Christ, and all ye are brethren. V 9 And call no man your Father upon the earth, for one is your Father, which is in Heaven. V 10. Neither be ye called Masters, for one is your Master, even Christ. Concerning the new Covenant. Heb. 8.8. For finding fault with them, he saith, behold, the days come saith the Lord, when I will make a new Covenant with the House of Israel, and the House of Judah. V 9 Not according to the Covenant I made with their Fathers, in the day that I took them by the hand, to lead them out of the Land of Egypt: because they continued not in my Covenant; and I regarded them not, saith the Lord. V 10 For this is the Covenant, that I will make with the House of Israel after those days, saith the Lord, I will put my Laws in their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. V 12. For I will be merciful to their unrighteousness, and their iniquities will I remember no more. Mark 16.15. And he said unto them, go ye into all the world, and preach the Gospel to every Creature. V 16. He that believeth, and is baptised, shall be saved, but he that believeth not shall be damned. Jer. 31.31. Behold the days come, saith the Lord, that I will make a new Covenant with the House of Israel, and with the House of Judah. V 34.— For I will forgive their iniquity, and I will remember their sin no more. John 3.16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish; but have everlasting life. Heb. 9.15. And for this cause he is the Mediator of the new Testament, that by means of death for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance. V 16. For where a Testament is, there must also of necessity be the death of the Testator. V 17. For a Testament is of force after men are dead, otherwise it is of no strength, whilst the Testator liveth Heb. 12.24. And to Jesus the Mediator of the new Covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. Ezek. 36 26 A new heart also will I give you, and a new Spirit will I put within you, and I will take away the stony heart out of your flesh, and will give you an heart of flesh. V 27. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my Judgements, and do them. Luke 22.20. Likewise also the Cup after Supper, saying, this Cup is the New Testament in my blood, which is shed for you. Micha 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. V 19 He will turn again, he will have compassion upon us, he will subdue our iniquities, and thou wilt cast all their sins into the depths of the Sea. Rom. 6.14. For sin shall not have dominion over you, for ye are not under the Law, but under Grace. Jer. 32.40. And I will make an everlasting Covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not departed from me. Psal. 84.11. For the Lord God is a Sun, and a shield, the Lord will give Grace and Glory; no good thing will he withhold from them that walk uprightly. Rom. 8.28. And we know that all things work together for good to them that love God, to them who are called according to his purpose. Concerning the state of men after death, and the Resurrection of the body. Eccles. 12.7. Then shall the dust return to the earth as it was, and the spirit shall return to God who gave it. Luke 23.43. And Jesus said unto him, verily, I say unto thee, to day shalt thou be with me in Paradise. Heb. 12.23. To the general Assembly, and Church of the first born, which are written in Heaven, and to God the Judge of all, and to the Spirits of just men made perfect. 2 Cor. 5.1. For we know, that if our earthly house of this Tabernacle were dissolved, we have a building of God, not made with hands, eternal in the Heavens. V 6. Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord. V 8. We are confident I say, and willing rather, to be absent from the body, and to be present with the Lord. Phil. 1.23. For I am in a straight betwixt two; having a desire to departed, ●nd to be with Christ, which is far better. Luke 16.22. And it came to pass that the beggar died, and was carried by the Angels into Abraham's bosom: the rich man also died, and was buried. V 23. And in Hell he lift up his eyes, being in Torments, and seethe Abraham afar off, and Lazarus in his bosom. V 24. And he Cried, and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this Flame. Acts 1.25. That he may take part of this Ministry, and Apostleship, from which Judas by transgression fell, that he might go to his own place. Judas 6. And the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting Chains, under darkness, unto the Judgement of the great day. V 7. Even as Sodom and Gomorrah, and the Cities about them in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. 1 Pet. 3.19. By which also he went and preached to the Spirits in prison. 1 Cor. 15.42. So also is the Resurrection of the dead; it is sown it corruption, it is raised in incorruption, V 43. It is sown in dishonour, it is raised in Glory; it is sown in weakness, it is raised in power; V 44. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. V 52. In a moment, in the twinkling of an eye at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. Job 19.26. And though after my skin worms destroy this body, yet in my flesh shall I see God. V 27. Whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me. Acts 24.15. And have hope towards God, which they themselves also allow that there shall be a resurrection of the dead, both of the just and unjust. John 5.28. Marvel not at this: for the hour is coming in the which all that are in the graves shall hear his voice. V 29. And shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. Mat. 25.21. His Lord said unto him, well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord. Heb 6.2. Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal Judgement. Mat. 16.27. For the Son of man shall come in the Glory of his Father, with his Angels, and then he shall reward every man according to his works. Mat. 13.40. As therefore the tares are gathered and burnt in the fire, so shall it be in the end of this world. V 41. The Son of man shall send forth his Angels, and they shall gather out of his Kingdom all things that offend, and them which do iniquity. V 42. And shall cast them into a furnace of fire, there shall be wailing, and gnashing of teeth. V 43. Then shall the righteous shine forth as the Sun, in the Kingdom of their Father, who hath ears to hear, let him hear. 2 Pet. 3.11. Seeing then all these things shall be dissolved, what manner of persons ought ye to be, in all holy Conversation, and Godliness? V 14. Wherefore Beloved, seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless. Mat. 10.28. And fear not them which kill the body, but are not able to kill the soul, but rather fear him which is able to destroy both soul and body in Hell. Rev. 2.7. He that hath an ear, let him hear what the Spirit saith unto the Churches: To him that overcometh will I give to eat of the tree of life, which is in the midst of the Paradise of God. V 11. He that hath an ear, let him hear, what the Spirit saith unto the Churches: He that overcometh shall not be hurt of the second death. V 17. He that hath an ear, let him hear, what the Spirit saith unto the Churches: To him that overcometh will I give to eat of the hidden Manna, and I will give him a white stone, and in the stone a new Name written, which no man knoweth, saving he that receiveth it. 1 Cor. 2.9. But as it is written, eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him. Mark 9.43. And if thy hand offend thee, cut it off, it is better for thee to enter into life maimed, than having two hands to go into Hell: into the fire that never shall be quenched. V 44. Where their worm dieth not, and their fire is not quenched. V 45. And if thy foot offend thee, cut it off; it is better for thee to enter halt into life, than having two feet to be cast into Hell: into the fire that never shall be quenched. Mark 9.46. Where their worm dieth not, and the fire is not quenched. V 48. Where their worm dieth not, and the fire is not quenched. Judas 21. Keep yourselves in the love of God, looking for the Mercy of our Lord Jesus Christ, unto eternal Life. 1 Tim. 1.19. Holding Faith, and a good Conscience, which some having put away, concerning Faith have made shipwreck. THE Second PART: Concerning PRACTICE. OR, A DISCOURSE, containing several useful Directions to be Practised by those who seriously desire to save their SOULS. CHAP. I. Of Consideration. 1. AT convenient times use to be alone; and laying aside all worldly cares & businesses, spend now and then a secret hour in strict Self-examining, and Considering, how the case stands between God and thy soul. Ask thyself these two serious Questions: First, What is it thy heart is most set upon? What is thy great care, thy main design? What is it that doth most deeply and most frequently possess thy thoughts? What is it that thou dost most love, and prise? and most desire to enjoy? Is thy mind so spiritually enlightened as to see the loveliness of God, and the greatness, and excellency of that Glory, that is to be had with him? so as the main drift and bent of thy heart, is after the enjoyment of God, and to be happy with him forever? Or dost thou find, that the main bend of thy heart is to the things of this World, to the Profits, the Pleasures, the sensual satisfactions of this life; and these things thou most mindest, regardest, and labourest for; these thy thoughts, and heart most run upon. Secondly, Ask thyself, whether ever thou didst feel, and apprehend thyself in a lost, and undone condition by reason of thy sins? Hast thou not seen thyself in danger of everlasting misery? Hast thou ever put this serious question to thyself, what shall I do to be saved? Hast thou in this or the like manner ever discoursed with thyself? O my soul, how stands the case with me? What am I? Am I a true Convert? a real Penitent, a new Creature, one born again? Have I an interest in Christ? And is my peace made with God through him? or am I as yet in the state of Nature, under the guilt of all my sins, with the wrath of God abiding on me? If so, is this a Condition to be rested in? Let me advise thee, as thou lovest thy soul, to deal faithfully, and in good sadness with thyself: Let me advise thee to review, and seriously to reflect upon the whole course of thy life past; And (besides thy natural vileness) Consider, how many actual sins, failings, miscarriages, and violations of Gods righteous Law, omissions of good, commissions of evil, thou hast been guilty of, in the several parts of thy life, and in the several places where thou hast lived. Believe it, few people do reckon up one sin of ten that they are guilty of. Allow thy Conscience therefore, a liberty to speak freely to thee, and to set thy sins in order before thee. And if thou findest thyself for the present in a bad condition, and that the case is not with thee as it should be, consider whether it will not be an extreme folly and madness, to go on in that course, not minding, nor regarding speedily to turn to God, and to settle the great affairs of thy soul, while thou hast time? O Remember, remember, thou hast a precious and immortal soul, that must be shortly either in Heaven, or Hell; either in unconceivable Joys, or in endless, easeless, and remediless torments. Doth it not therefore concern thee to consider, and cast about, how to attain the one, and escape the other? Doth it not behoove thee to look to the securing of the main Chance, and to deliver thyself from the wrath to come? Believe it, nothing undoes mankind more, than want of due and serious Consideration; than want of frequent examining the state of their Consciences, and often pondering and thinking of their everlasting Concernments. 2 Cor. 13.5. Examine yourselves, whether ye be in the Faith, prove your own selves; know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates? Psal. 119.59. I thought on my ways; and turned my feet unto thy Testimonies. V 60. I made haste, and delayed not to keep thy Commandments. Isa. 1.3. The Ox knoweth his owner, and the Ass his master's Crib, but Israel doth not know, my people doth not Consider. Deut. 32.29. O that they were wise, that they understood this, that they would Consider their latter end. Hag. 1.5. Now therefore, thus saith the Lord of Hosts, Consider your ways. Lam. 3.40. Let us search and try our ways, and turn again to the Lord. Gal. 6.4.— Let every man prove his own work, and then shall he have rejoicing in himself, and not in another. V 5. For every man shall bear his own burden. Psal. 77.6. I call to remembrance my song in the night, I common with mine own heart, and my Spirit made diligent search. Rom. 14.12. So then every one of us shall give account of himself to God. Ezra 8.22.— The hand of our God is upon all them for good that seek him: but his power, and his wrath is against all them that forsake him. CHAP. II. Of Repentance. HAving seriously examined thy Conscience, and impartially considered thy ways, and course of life, and the state of thy soul towards God; The next duty I would advise thee (beging the assistance of the Spirit of God) to set upon the speedy practice of; is true, and serious, and unfeigned repentance. I shall therefore for thy benefit, 1. Open the nature of true repentance. 2. Give some directions about it. 3. Some motives to it. Repentance unto life is an Evangelical Grace wrought in the soul by the Spirit of God. And the parts of it are these six, 1. Conviction. 2. Contrition. 3. Hating and loathing sin. 4. Confession of sin. 5. Forsaking sin. 6. Conversion, and turning the bent of the heart towards God. First, Conviction. The Spirit of God first opens a sinner's eyes, before he breaks a sinner's heart. The soul of a true penitent is convinced, and made apprehensive of these three things, 1. The evil; odiousness, and filthiness of sin. 2. The danger, desert, and mischievous effects and consequents of it. 3. It's own deep guiltiness, both of Original and Actual sin. I. The evil of sin appears in these seven particulars; 1. 'Tis contrary to God's holy Nature. 2. To his righteous Laws. 3. It robs and deprives the soul of God's Image, consisting in knowledge, righteousness, and holiness. 4. It depraves, disorders, distempers the soul, weakens the powers of it, disables it for holy operations, and brings a corrupt disposition into it. 5. It defiles the soul, and leaves such a blot, and slain upon it, that nothing but the blood of Christ can wash out. 6. It enslaves the soul to the devil. 7. It makes the soul like unto the devil. Holiness is God's Nature: Sin and wickedness is the devils. 'Twas sin that at first, turned Angels of light into devils of darkness: And if we could separate sin from them, they would cease to be devils, and clear up again into Angels of light. II. The great danger of sin appears in that it brings such a guilt upon the soul, as makes it liable to God's wrath and curse, and to punishments. 1. Temporal: Sickness, pain, vexation, misery, death: which to the wicked are truly punishments, and fruits of Gods vindicative justice, and have their sting still in them. 2. Spiritual. 1. Loss of the favour of God, and communion with him. 2. The immediate strokes of his anger on the soul, wounds of Conscience, drops of his wrath, horror of mind, despair. 3. Hardness of heart, a Spirit of slumber, blindness of mind, a reprobate sense, to be given over to vile affections, and to Satan. These are most fearful judgements. 3. Eternal. Such as concern the souls immortal condition after this life. And they are either punishments of loss or pain. 1. Of loss, in being for ever banished from the presence of the Lord, and the joys of Heaven, 2 Thes. 2.9. being punished with everlasting destruction from the presence of the Lord, and the Glory of his power. 2. Of pain, consisting in those exquisite and unconceivable torments, which shall be inflicted on the damned; set forth in Scripture by everlasting fire, utter darkness, the worm that never dies, the fire that is not quenched, chains of darkness, the blackness of darkness for ever, the lake of fire and brimstone, etc. As therefore, the nature of sin is out of measure sinful, so the punishments are out of measure fearful. III. The souls deep guiltiness appears by considering, 1. It's Original sin. In which three things are to be noted: 1. The guilt of Adam's particular transgression in eating the forbidden fruit, imputed to us. He was the head and common Father of mankind: and we were legally parties in that covenant which was at first made with him; For God established his covenant with Adam principally, in respect of his Nature, and not so much in respect of his Person: so that by consequence it must follow, that all who are partakers of that Nature, are bound by that Covenant. And therefore we cannot but expect to be liable unto the guilt which followed upon the breach and violation of it, Rom. 5.12. etc. 2. A want of original righteousness, Rom. 3.23. All have sinned, and come short of the Glory of God; that is, of the glorious Image of God, which was at first stamped upon man. 3. A corrupt disposition in man's nature, in place of original righteousness; These two latter being the sad effects of Adam's sin. Now this depravedness of nature, this great averseness to good, and proneness to evil, is called the old man, and the body of sin, Rom. 6.6. The sin that dwelleth in us, Rom. 7.17. The body of death, Rom. 7.24. The flesh, as opposite to the Spirit, and Grace, Rom. 7.18, 25. The Law of the members, Rom 7.23. Col. 3.5. A man's own lust, Jam. 1.14. where 'tis expressly distinguished from actual sin, as being the procreant cause of it. 2. It's Actual transgressions, where are to be considered, 1. Omissions of good, and the duties required; that might and ought to have been done. 2. Commissions of evil: Offending Against the Law, even both Tables of it. Against the Gospel. 3. Doing that which was good in an evil manner, slight, and undue performance of holy duties. 4. The aggravations of these sins, in regard First, Of the greatness of many of them, Every one has some black days in his Calendar, some more high and great offences, whereof he hath been guilty, and for which he is to be more deeply humbled. Secondly, The number of them, if we consider, 1. Wicked thoughts. 2. Inordinate Affections. 3. Sinful words. 4. Evil actions. Thirdly, That many of them have been committed, 1. Against mercies. 2. Against judgements. 3. Against promises and vows of better obedience. Secondly, Contrition, Godly sorrow, brokenness of heart for sin. To be sorry for what we have done amiss, is something towards repentance; but it is not the whole of it. Gracious humiliation, is a deep and hearty grieving for all our sins, and that upon these Gospel Motives. 1. Because we have by our sins highly displeased and offended our gracious God, whom we had all the reason in the world to have studied to please. The displeasure and offence of God is that which sets the soul a bleeding and mourning evangelically. Consider therefore, what is the Spring of thy sorrow. If the punishment or shame of thy sins touch thee nearer than the offence of God, 'tis a sign thy sorrow is not right. 2. Because our sins pierced our dear Lord and Saviour, and put him to such grievous, painful, and shameful sufferings. 3. Because by our sins we have brought a horrible defilement, and slain on our souls. 4. Because we have made ourselves liable to the wrath and curse of God, and deserve to be separated from the Lord, and to be punished among devils, and damned fiends for ever. This (in conjunction with the former) is an Evangelical motive. I confess, to weep, and howl, and grieve, merely for the wrath and punishment sin has brought upon the soul, is such a sorrow, as Judas had his share in; and the damned in Hell exceed in it. But this sorrow does not use to leave the soul in a better disposition for obedience in time to come, as godly sorrow doth, 2 Cor. 7.10. Godly sorrow worketh repentance unto life, And take notice by the way, this Godly sorrow, is not a flower that grows in the Garden of nature. A hard heart is Adam's Legacy: There may be a flexible nature, where there is a hard heart, that knows not how to mourn and grieve for sin in a right manner. Godly sorrow is voluntary. The soul is active in it, prays for such a melting frame, is thankful for it, is best pleased when the heart is soft and tender, and deeply affected for its sins and offences against God. 'Tis not so in worldly sorrow; for in that we are merely passive; It comes upon us without sending for, or being bidden welcome by us. Thirdly, Hating, and Loathing sin. The Spirit of sanctification works a secret antipathy, an irreconcilable hatred in the soul against sin. The true penitent hates sin, as sin: As David said, Psal. 119.128. I hate every false way, True hatred is to the whole kind. When we hate sin, as sin, we hate all sin. Now the reason why there is such an universal hatred, in the true penitent against all sin, is 1. Because his judgement is altered, his mind is changed; he sees with other eyes than he did before; He sees the evil and danger of sin in those particulars before mentioned. He sees plainly that sin is but like a cup of sweet wine, that hath rank poison in it. 2. His heart and affections are turned against it. He hath a new heart put into him. If God should offer him his choice of these two things, either a liberty to go on in sin, or power, and Grace, and strength against it, he would readily close with the latter. The remembrance of sin is bitter, and grievous to him; not so, the remembrance of affliction; he blesses God for afflictions, that have weaned his heart from sin. He is sick of sin, weary of it, 'tis a burden to him, his heart rises against it; he had rather God should exercise him with any affliction, than give him up to a hardened course in sin. Fourthly, Confession of sin. Every true penitent is bound to make private confession of his sins to God, praying earnestly for the pardon of them. For 1. By this means the soul is brought into a dislike of sin. Confession 'tis an act of mortification: 'Tis the spiritual vomit of the soul; it breeds a dislike of the sweet morsels of sin, when they are thus cast up again with loathing. Sin though sweet in commission, is bitter in remembrance, and confession. 2. By a free ingenuous confession of sin, we accuse ourselves unto God; take shame to our s lves, judge and condemn ourselves before him, humbly acknowledging we are worthy of all his curses, all his judgements. Now self accusing will prevent Satan's accusing of us. He can lay no more to our charge, than we in our confessions are willing to charge ourselves with: And self-judging will prevent Gods judging of us, 1 Cor. 11.31. If we would judge ourselves, we should not be judged. We are not to judge others, but we may and must judge ourselves. Concerning Confession of sin take these Rules. 1. Confess all thy particular known sins particularly: Take thyself in private, and open the case of thy soul clearly, and without guile of spirit before the Lord, make private confession of all thy sins unto him: not that thou canst acquaint God with any thing he did not before. know; but that it may appear, thou thyself knowest, and art acquainted with the plague of thine own heart, and art sensible of thy sins, iniquities, and defects in obedience. And seeing every one is guilty of many more sins than he can remember, though he examine his heart and life never so seriously: Therefore when thou hast humbly confessed, and bewailed all thy particular known sins to God, then with a general confession acknowledge the rest; namely, all thy secret, unknown, undiscovered sins; saying, as David, Psal. 19.12. Lord cleanse me from my secret sins. Cleanse me O Lord, not only from those particular sins I do remember, and humbly confess before thee, but from all other sins also that I am any manner of way guilty of, though I do not now remember them. 2. Remember, that 'tis not only words, and handsome expressions God regards in confession of sin, but there must be shame, a deep sense and feeling of the evil of sin, a heart hatred against sin, a true sorrow for all our offences against God, that must accompany our confessions, else they are no way pleasing unto him. 3. Besides confessing unto God, there are some cases, wherein confession also unto man is requisite; as 1. Under deep wounds of Conscience, 'Tis requisite then to open the true state and case of thy soul to some Godly Minister, or some faithful, experienced Christian, that so they may give advice and counsel, and suit their prayers to thy particular Case. 2. When some eminent judgement seizeth on any, for some eminent provocation. Here as Joshuah said to Achan, Josh. 7.19. My son, confess, and give glory to God. That God's justice may be cleared; for hereby God receiveth a great deal of Glory, and men a wonderful confirmation, of the care and justice of Providence. 3. He that by any notorious offence really s●andalizeth his Brother, or the Church of Christ, aught to be willing by a private, or public confession and sorrow for his sin, to declare his repentance to those that are offended, who are thereupon to be reconciled to him, and in love to receive him. Fifthly, Forsaking sin, leaving off whatever appears to be displeasing unto God. The true penitent 1. Forsakes the acting of known sins for the present. 2. Resolves against sin for the future. I. Forsakes all his former known sins, secret sins as well as open, profitable sins, as well as those that are not. True and sincere obedience is universal, especially in respect of the purpose of the heart: He that out of Conscience of duty to God, forsakes one sin, will for the same reason fear to offend in another; there being the same Divine authority, awing and binding the Conscience in one sin, as in another. To pick and choose, here to obey, there to dispense with ourselves, is a shrewd sign of hypocrisy. II. Resolves against sin. And his resolutions come, 1. From solid reasons, and not only from some sudden affections. 2. Are accompanied with earnest and fervent prayers to God. He that is strong in resolution, and weak in supplication is quickly foiled. 3. Are made, not in his own strength, but the strength of Christ, which he humbly implores, and rests upon. Sixthly, Conversion, whereby the bent of the heart is turned towards God, choosing him for its chief delight, and portion, desiring to walk with him, and approve itself unto him in sincere obedience. A true and real penitent does not content himself with a mere negative holiness, and leaving off his former sinful ways. 'Tis not enough for such an one to be no drunkard, no swearer, no unclean person, etc. But as he hates every evil way, so he makes Conscience of every known duty required of him. The Commands that require duty, are as binding to him, as those that forbidden sin. There will be a visible change in such a person; and that 1. In reference to God: He will love God more, and delight in his ways and worship now, more than formerly. 2. In reference to men, He will be careful to discharge his relative duties: He will labour to walk exactly and righteously, & to observe a strict integrity in his deal with men. And in these two things he will manifest the reality of his conversion. 1. If he remember he has wronged any man formerly, in his goods, or estate, either by defrauding, or unjust detaining what is due to him, he will endeavour to make him restitution, or other satisfaction. He that confesseth, and forsaketh his sin, shall find mercy, Prov. 28.13. He that restoreth not ill gotten goods, liveth still in his sin, Restitution being an inseparable fruit of true Repentance. 2. If he be at variance with any, he will desire and seek reconciliation, being willing to forgive injuries done to him, and desiring forgiveness of those he has any way injured. 3. In the Government of himself, he will endeavour to he sober, and temperate, and watchful over his heart and ways, his words and actions. See more concerning watchfulness, in the fifth Chapter. Thus much of the nature of true Repentance. I come now to some Directions concerning, it. I. Remember, Repentance (though never so serious) is not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof (that being the act of Gods free Grace in Christ) yet it is of such necessity to sinners, that none may expect pardon without it. 'Tis necessary for these three Reasons. 1. Because God hath commanded it, and the Gospel enjoins it, as a condition of the new Covenant. 2. That we may taste something of the bitterness of sin, that so we may the more carefully avoid it for the time to come. 3. To prepare and fit us to receive pardon, to dispose us into such a frame, as is suitable to such a blessing. 4. To make us set a higher value on Gods pardoning Mercy, and Christ's Merits, and Blood. How dear and precious is Christ to a soul truly humbled for sin? II. Consider, As there is no sin so small, but it deserves damnation, so there is no sin so great, that it can bring damnation upon those who truly repent. 'Tis not the falling into the water, drowns a man, but continuing in it, not getting out again. No sin damns a man, but as it is accompanied with final impenitency and unbelief: Therefore the sin against the Holy Ghost is unpardonable, because those that commit that sin do never repent, or fly to Christ for pardon. III. Look to it, that thy Repentance, and sorrow for thy sins, spring from Evangelicall Motives, (such as are before mentioned,) and not merely from shame or fear of Hell & wrath. iv Labour that thy sorrow for sin, may bear some proportion to the greatness of thy sins; Every small touch of sorrow may not be sufficient: As sin is the greatest of evils, so our sorrow for it should be the greatest sorrow. Betake thyself therefore to a more solemn mourning, and renting of heart for the great sins of thy life, refusing to be comforted, with any worldly comfort, till thou hast obtained thy pardon: But remember Godly sorrow is not always to be measured by plenty of tears, and vehemency of expressions, but by the weight of it on the heart, by the deep displeasure of the soul against sin: There may be a deep, rational sorrow for sin, where there is no such outward passionate expressions of it. V Content not thyself with a general repentance, but know that it is thy duty to endeavour to repent of thy particular sins particularly: Do not slubber over this great duty (which so much concerns thee) with a slight, formal, general repentance, as too many are apt to do. Many sins long ago committed by thee, may still lie at thy door, if not repent of. Review therefore thy life past. Suffer thy Conscience to speak freely to thee, and to set thy sins in order before thee, and labour to be hearty humbled both for the vileness and depravedness of thy Nature, and for all the particular actual sins, failings, and miscarriages which thou findest thyself any way guilty of. Repent of all sin that lies upon thy Conscience. VI Let thy sorrow for sin be accompanied with a real forsaking of all known sins, and amendment of life: Content not thyself with a partial reformation. VII. Set upon the practice of this great duty speedily; now while thou art in health, before sickness surprise thee. Without repentance, no hope of pardon, or peace with God here; no hope of Glory hereafter: Now Consider, that by repentance, the Scripture does not mean a sudden fit of confession, contrition, and promising amendment at last cast; (when a man can live no longer in sin, and is now afraid of Judgement) but a real change of the mind, a turning of the heart from the love of sin to God, Take notice that hereby we do not go about to limit the Almighty, or drive any to utter, & final desperation, but to show what is man's duty, and what is God's ordinary way o● working upon the hearts of those, whom he does conve●t. For God can work a ●eal gracious change upon men's hea●●s at last. Though to defer repentance up●n that ground i● exceed●ng dangerous. a durable state of new obedience, and a life of holy walking, which takes up some space, length, and continuation of time, giving a sinner thereby competent opportunity to mortify evil dispositions and habits, to break off sinful courses, to set up the dominion of Grace within, and by an holy behaviour in his place and condition of life, to manifest the sincerity of his repentance; and by a steady course of Godliness to give some proof of his real conversion. To put off repentance therefore to the deathbed, is exceeding dangerous, to say no more. VIII. When thou hast (through the assistance of the Spirit of God) humbled thy soul, and repent seriously of all thy sins, do not rest in thy repentance, (as was said before) but go out of thyself to Christ for thy pardon, Rest not on this side Christ; Not thy tears, but his blood only can cleanse thy Conscience from all guilt. But of this more in the next Chapter. IX. After thou hast laboured (according to these directions) to revoke, reverse, and undo again all the sins of thy life passed by a serious repentance, then be very watchful, lest thou fall knowingly, and deliberately into any sin again. The true penitent allows not himself in any sinful course, yet through infirmity possibly he may fall: Sins of infirmity are such as a man is overtaken with, contrary to the purpose of his heart, either through ignorance, incogitancy, violence of temptation, or suddenness of surprisal: which when he comes to consider, he confesses, and bemoans, strives, and prays against, and (by God's Grace) ordinarily gets more and more victory over. If therefore, contrary to the fixed purpose of thy heart, thou dost at any time sin; endeavour speedily to recover thyself by a serious repentance; and be more watchful over thy heart and ways for time to come. Motives to Repentance. 1. 'Tis highly pleasing to God, Ezek. 33.11. Say unto them, as I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye from your evil ways, for why will ye die, O House of Israel? 2. 'Tis the Doctrine Christ himself first preached, as we read, Mat. 4.17. From that time Jesus began to preach, and to say, repent ye, for the kingdom of Heaven is at hand. And when he left the world, he declared that repentance and remission of sins should be preached in his Name among all Nations, beginning at Jerusalem, Luke 24.47. 3. The Angels in Heaven rejoice at the repentance of a sinner, Luke 15.10. Likewise I say unto you, there is joy in the presence of the Angels of God over one sinner that repenteth. 4. Consider who are for thy repentance, and who are against it: God the Father, Son, and holy Ghost, good Angels, and glorified Saints, all good Ministers, and sincere Christians are for it; None but the Devil and his Instruments are against it. And which of these two parties wilt thou incline unto? 5. Consider, 'tis not only a Gospel duty, but a Gospel privilege. The Law allows no place for repentance: 'Tis an high favour God will pardon us upon our repentance, and Faith in his Son. 6. Consider, All will sooner or later commend true repentance: Be not thou one of them that will commend it, when it is too late. 7. Consider, there is no other remedy. For, Without Repentance 'tis not consistent, 1. With God's justice we should be pardoned; though repentance does not satisfy his justice, yet sins unrepented of, & continued in, cannot be pardoned without injustice. 2. With his Mercy: God is very merciful, but 'tis to penitent humbled sinners, not obdurate, impenitent transgressors. 3. With the undertaking of Christ who came to call sinners to repentance, & to seek, & save those that were lost in their own eyes. He was exalted to be a Prince, & a Saviour, to give repentance, & remission of sins, Act. 5.31. 8. If thou dost seriously, and in good earnest repent of all thy sins, it will be a great foundation of comfort to thee in time of distress. If the Devil, in time of temptation, or the hour of death, shall bring thy sins to thy remembrance, and charge them upon thy Conscience, to drive thee to despair; O what a comfort will it be, if thy Conscience can then truly answer, though I have been guilty of such and such sins, yet through the riches of God's Grace, I have in time of my health, particularly humbled my soul for them, I have retracted and undone them again by a serious repentance? Believe it, he that has truly repent of all his sins, and has the bent of his heart turned towards God, and is walking in a new course of life, a steady course of Godliness; has a surer foundation of comfort in his own soul, than if an Angel should come from Heaven, and tell him he should be saved. Upon all these considerations, let me advise thee (begging the assistance of the Spirit of God) to set upon the speedy practice of this, so great, so necessary, yea, so comfortable a duty. Let not the deceitfulness of sin, the cunning of Satan, the hope of long life, a vain presumption on the Mercy of God, or any mistakes, or prejudices against the Doctrine of repentance keep the off: but laying aside all pretences, excuses, demurs whatever, set upon it seriously, and speedily, and thou wilt find thereby (through the blessing of God) abundance of ease, comfort, satisfaction, and settlement to thy Mind and Conscience. Psal. 32.5. I acknowledged my sin unto thee, and mine iniquity have I not hid, I said, I will confess my transgression unto the Lord, and thou forgavest the iniquity of my sin. Prov. 28.13. He that covereth his sins shall not prospero: but whoso confesseth and forsaketh them, shall have mercy. 1 John 1.8. If we say, that we have no sin, we deceive ourselves, and the truth is not in us. V 9 If we confess our sin, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Psal. 19.12. Who can understand his errors? cleanse thou me from secret faults. Psal. 90.8. Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. Jam. 3.2. For in many things we offend all. Job 13.26. For thou writest bitter things against me, and makest me to possess the iniquities of my youth. Psal. 38.4. For mine iniquities are gone over my head, as an heavy burden they are too heavy for me. Job. 34.32. That whi●h I see not, teach thou me, if I have done iniquity, I will do no more. Psal. 51.1. Have mercy upon me, O God, according to thy loving kindness, according unto the multitude of thy tender mercies, blot out my transgressions. V 2. Wash me throughly from mine iniquity, and cleanse me from my sin. V 3. For I acknowledge my transgressions, and my sin is ever before me. V 5. Behold I was shapen in iniquity, and in sin did my mother conceive me. V 7. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. V 9 Hid thy face from my sins, and blot out all mine iniquities. V 10. Create in me a clean heart O God, and renew a right spirit within me. V 11. Cast me not away from thy presence, and take not thy holy Spirit from me. V 16. Thou desirest not sacrifice, else would I give it: thou delightest not in offering. V 17. The sacrifices of God are a broken spirit, a broken and a contrite heart, O God, thou wilt not despise. See more Scriptures concerning repentance, pag. 102. CHAP. III. Of Faith in Christ. UPon serious consideration of the evil and danger of thy sins (renouncing all Confidence in thyself, or any thing thou canst do, to procure thy pardon and peace with God) deliberately, and advisedly betake thyself unto Christ Jesus, the only Mediator and Peacemaker between God and man; who once offered up himself, a sacrifice on the Cross for sin, and is now in Heaven, making intercession, and presenting the Merits of his Obedience, Sufferings, and Death in the behalf of all such, who being lost and undone in themselves, do fly to him for help and relief, and take him for their only Lord and Saviour. With judgement and understanding give up thyself to this Saviour: Cast thy penitent soul at his feet: Rest and rely on him wholly and alone, to be justified, acquitted, and discharged of all thy sins by his Merits, to be sanctified by his Spirit, to be commanded and disposed of by him, and to be enabled by his Grace to persevere in the ways of Truth and Holiness all thy days, and at last, to be brought to Eternal life. Intrust all thy hopes of pardon only on him: Enter into a real Covenant with him, to be for ever his, resolving to live and die his faithful Disciple, and servant. And because really to close with Christ, and savingly to believe on him, is a matter of such exceeding high Concernment I shall, 1. Explain the Nature of it. 2. Lay down some Conclusions about it. 3. Give some Motives, and Encouragements to it▪ Know therefore, there is a twofold Act of Faith. 1. Of Adherence. 2. Of Assurance. I. When a poor sinner doth cast himself wholly on Christ crucified for pardon and life, (upon the warrant of the promise) although he hath no assurance in himself, how the Lord will dispose of him. This is commonly called Faith of Adherence, or Recumbency. II. When a soul that hath thus cast himself on Christ, reflects upon what he hath done, and comparing it with the Gospel promises, becomes (by the assistance of the Spirit, bearing witness with his Spirit) confidently persuaded of his interest in Christ, and that he shall be saved by him. This is called Faith of Assurance. Now the former is that Faith which is the Condition of the new Covenant, by which a sinner is freely acquitted of all his sins, and accounted as a righteous and just person in God's sight. To this Faith, there are these six things required. 1. A real, firm belief of the truth of the Gospel, a true historical Faith, concerning Christ's person, undertaking, and performance, and that he came to be a Mediator and Peacemaker between God and man. 2. A deep sense and feeling of the heavy burden of sin, with true sorrow and humiliation ●hereupon. The soul is brought to see its undone condition by sin, before it closes with Christ. 3. A firm persuasion that there is no other way of salvation, but by Christ alone. 4. A clear knowledge that Christ is able to save to the uttermost, all that come to God by him; and willing to save, and ready to receive such as do own him for the true Messiah, and unfeignedly give up themselves unto him. 5. An earnest desire, a real thirsting after an Interest in this Saviour. 6. An actual giving up the soul to Christ, depending on him wholly and alone for pardon and life; firmly trusting in him to be justified, sanctified, and everlastingly saved by him. This is the soul truly and really united unto Christ. And being by Faith and Love thus joined to the Lord, (as the Apostle speaks, 1 Cor. 6.17.) is one Spirit, i. e. is governed by one and the selfsame Spirit. The Scripture sets forth this admirable spiritual union by these four earthly resemblances. By the union 1. Of the Husband and Wife, Eph. 5.23. The husband is the head of the wife, even as Christ is the head of the Church: and he is the Saviour of the body. 2. Of the Head and Members, Eph. 1.22, 23. Hath put all things under his feet, and given him to be head over all things to the Church, which is his body. 3. Of the stones in the bullding, with the foundation, whereon they rest and are built, Eph. 2.22. In whom you also are builded together, for an habitation of God through the Spirit, 1 Cor. 3.11. 4. Of the Vine and the Branches, John 15.5. I am the Vine, ye are the Branches. So that when we do willingly betrothe ourselves to Christ, and consent to take him for our Lord and Husband, and to be his loyal spouse: when we are willing to be in subjection to him, and to be ruled by him, as the members of the body are by the head: when we depend, and rest and rely on him alone for our salvation, as the stones rest on the foundation: Lastly, when we derive Grace and Holiness from him, as the branches derive juice, virtue, and sap from the root and stock, and do bring forth fruits in him, and to him; then is there a real, and spiritual union wrought between Christ and our souls. Thus much concerning the Nature of saving Faith: The Conclusions I shall lay down concerning it, are these; 1. Though Christ hath paid down a sufficient price on the Cross, for the ransoming and buying in of lost and undone sinners, yet we are not justified and absolved from the guilt of our sins, till we do actually close with him by Faith. 2. True saving Faith, is not a strong persuasion, that all a man's sins are pardoned by Christ's Merits, and that he is in God's Favour, and in a good state and condition: For 'tis evident many of God's dear servants are exercised with doubts, and fears concerning themselves; and many Graceless wretches, that never felt the burden of sin, nor ever made much Conscience of walking holily, are most confident of their own good condition: Therefore this confident, ungrounded persuasion cannot be true Faith; for then, hardness of heart, would make the best Faith; and he that could presume most, and be most secure, and free from doubts, would be the truest believer. For a man to be confident of his good condition, while he lies under the power and reign of sin, is the grossest unbelief in the world: 'Tis to believe the flat contrary to what God hath revealed in the Word, 1 Cor. 6.9. Know ye not (saith the Apostle) that the unrighteous shall not inherit the Kingdom of God? Be not deceived, neither fornicatours, nor Idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God. Therefore a confident resting on Christ for salvation, (if it be not a resting according to the Word) will not serve the turn. 3. Fiducially, and savingly to believe on Christ, is not an act of man's power, but wrought in the soul by the Spirit of God; who doth effectually enlighten, persuade, and draw the heart, and assist, and enable the soul, to give up itself unto Christ. Beg therefore the assistance of this blessed Spirit, whom God hath promised to give to them that ask him, Luke 11.9. And in the aid of his Grace, give up thyself unfeignedly unto Christ, to be justified, sanctified, and everlastingly saved by him. 4. A true believer may fear, and be in doubt, that he hath not given up himself to Christ unfeignedly; and this fear may proceed from the abundance of his love to Christ, and earnest desire to be assured of an interest in him, which makes him think he can never be certain enough of him; Love is solicitous, and full of fears, lest it should miss the person beloved. 5. They that truly close with Christ, do take him for their Lord, as well as for their Saviour. None come to Christ by Faith, and savingly believe on him, but they cleave to him by love also, and live to him by obedience. True Faith on Christ, will beget love to Christ, and love will bring forth obedience. 6. The surest mark of true believing in Christ, is a new and holy life. 'Tis the property of Faith to purify the heart, and so to work a change in the life and conversation. Dost thou make Conscience therefore of all Christ's commands? And art thou careful to refrain thy feet from every evil way? Who ever is in Christ, is a new Creature, 2 Cor. 5.17. Hath the love of Christ shed abroad in his heart, and that love constrains him to yield sincere obedience: Hath the Spirit of Christ, Rom 8.9. not only to comfort him, but to counsel and direct him, to lead him in the paths of truth and holiness, and to uphold him from taking any desperate and irrecoverable falls, either in matter of judgement or practice. These are the Conclusions. I come now in the third place, to the Motives and Encouragements to believe in Christ. 1. Consider for thy encouragement, how able Christ is to save thee. There is more merit in the Son of God, to obtain our pardon, than there is guilt of sin in us, to merit condemnation. For the person suffering, being (as to his Godhead) infinite, and the merit and value of his sufferings depending on the dignity and worth of his person, the satisfaction made, must needs be infinite, and so abundantly sufficient. 2. Consider his willingness and readiness to accept to mercy all poor humbled sinners, that come unto him: He never rejected any man that came unto him, and acknowledged him for the true Messiah, and unfeignedly gave up himself to be saved by him. His willingness to save sinners, cannot but appear to thee, if thou considerest these three things. 1. His gracious words before he came into the world. The Prophet in the person of Christ, proclaims thus, Isa. 55.1. Ho every one that thirsteth, come ye to the waters, etc. 2. His free and general invitation when he was in the world, John 7.37. In the last day, that great day of the Feast, Jesus stood and cried, saying, if any one thirst, let him come to me and drink, And Mat. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you rest. 3. His great kindness to poor sinners expressed after his ascension, and leaving the world, Rev. 22.17. Let him that is athirst come, and whosoever will, let him take the waters of life freely: That these were the words of Christ, appears, v. 20. where 'tis said, He that testifieth these things, saith, surely I come quickly. 3. Consider, that to believe, and rest on Christ crucified, and to take him for our Lord and Saviour, is to perform that act, to which justification and remission of sins is promised, John 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. Christ and all his benefits are promised to a believing soul. Wilt thou not therefore give up thyself to him. 4. Consider, 'tis the duty of all truly humbled sinners, to go to Christ, and believe in him. 'Tis the duty of a sick man, to apply himself to a skilful Physician; and as such an one must not destroy his own life, by a wilful refusing the Physic that would cure him; so neither must the humbled sinner destroy his own soul, by refusing to close with Christ; He must not add to all the rest of his sins unbelief, and a wilful neglect of Christ, and the salvation by him purchased, and so freely offered. 5. Consider that the humbled sinner by believing in Christ, does not only bring comfort, and salvation to his own soul, but also in an eminent manner brings Glory to God: When thou (though discouraged in thyself, by reason of thy sins) darest venture thy soul in the hands of Christ: When thou makest thy way through all doubts, scruples, and misgivings of heart, and takest Gods bare Word, because he hath said it, (thereby setting thy seal to his truth and faithfulness) and dost resolve to throw thyself on his free Mercy, and Christ's Merits, for pardon and life, to lay thy soul at Christ's feet, and to clasp about him, though he kill thee: This is an excellent, and an heroical act of Faith, which brings Glory to God; as Abraham's Faith did: Of whom it is said, Rom. 4.20. That he staggered not at the promise of God through unbelief, but was strong in Faith, giving Glory to God. 6. Consider, 'tis the greatest folly and madness in the world, for an humbled sinner not to close with Christ, and commit his soul unto him. What an irrational, and unprofitable sin is unbelief? If we go not to Christ, Where can salvation possibly be had? As those lepers reasoned, 2 King. 7.3. If we sit still we perish. That person is sure to be damned, that keeps off from Christ. There is no way therefore for a poor sinner, but to venture himself into the hands of Christ, to give up his soul sincerely to him, and to resolve with himself, if I perish, I will perish at his feet. 7. Lastly, If you think you have cause to fear that Christ is not yet yours, and as yet you have no interest in him, my advice is, that you now go unto him, now strike up the Covenant between him and you: Defer no longer; Let this be the marriage-day. Now give up thyself unfeignedly to be pardoned, sanctified commanded, disposed of, and everlastingly saved by him; and rest assured he will on no terms cast thee out. John 3.14. And as Moses lifted up the serpent in the wilderness; even so must the Son of man be lifted up, V 15. That whosoever believeth in him, should not perish, but have eternal life. V 16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him, should not perish, but have everlasting life. V 36. He that believeth on the Son, hath everlasting life: and he that believeth not the Son, shall not see life, but the wrath of God abideth on him. John 5.40. And ye will not come to me that ye might have life. John 6.37. All that the Father giveth me shall come to me, and him that cometh to me, I will in no wise cast out. Phil. 3.8. Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ. V 9 And be found in him, not having mine own righteousness, which is of the Law, but that which is through the Faith of Christ, the righteousness which is of God by Faith. See more Scriptures concerning Faith, p. 106. Covenanting with God. Deut. 26.17. Thou hast avouched the Lord this day to be thy God, & to walk in his ways, and to keep his Statutes, and his Commandments, and his Judgements, and to hearken unto his voice. Josh. 24.21. And the people said unto Joshua, nay, but we will serve the Lord. V 22. And Joshuah said unto the people, ye are witnesses against yourselves, that ye have chosen you the Lord to serve him, and they said, we are witnesses. CHAP. IU. Of the new Nature, and reformed Life. 4. HAving thus solemnly given up thyself to Christ, labour to walk worthy of the Lord, to all pleasing, being fruitful in every good work. Let it be thy daily care (begging the assistance of the Spirit to enable thee) to mortify the old man, to crucify the flesh, with its affections, and lusts; to weaken, impair, and destroy the dominion of the whole body of sin, and to put on the new man; that thou mayst be strengthened & furnished with all saving Graces, to the practice of true holiness, without which no man shall see the Lord: As Christ (by his divine power) raised and quickened his own body, when it lay in the grave, so he conveys a spiritual life into all his members, raising them from the death of sin, and enabling them to walk in newness of life. I live (saith Paul, Gal. 2.20.) yet not I, but Christ liveth in me. And the life of Jesus is made manifest in our mortal bodies, 2 Cor. 4.11. He that abideth in me, and I in him, (saith our Saviour, John 15.5▪) bringeth forth much fruit. Beg therefore earnestly of the Lord, that thou mayest be sanctified throughout, in Spirit, Soul, and Body. That thy Understanding, Conscience and Will, thy sensual affections and desires; and thy whole outward man may be put into, and kept in a good order and frame; that the fear of God may dwell in thine heart continually, and his Law be written in thy inward man. Look to the bent and frame of thy heart, that it be right towards God. If thy heart be once ordered aright, thou wilt look that thy outward conversation be ordered aright also. Let it appear therefore thou art a living member of Christ, by being a new Creature; by unliving, and undoing thy former sinful course. Live not henceforth in any known sin, but speedily forsake, whatever thou knowest to be evil, and displeasing unto God any kind of way. Labour to testify the sincerity of thy repentance and Faith, by an holy life, and an unblameable Conversation. Set thyself in good earnest to walk religiously and holily before God, righteously and uprightly before men, and soberly and temperately in the Government of thyself. Let it be thy daily exercise (with Paul) to keep a good Canscience, void of offence, towards God, and towards man. Be careful of the duties both of the first, and second Table. And read often and carefully observe our Saviour's Sermon in the Mount, contained in the fifth, sixth, and seaventh Chapters of Matthew. In sum, beg a continual supply of strength, from the sanctifying Spirit of Christ, that though thou art to wrestle, not only against flesh and blood, but against Principalities, and powers, and spiritual wickednesses, and against manifold temptations from the world, yet notwithstanding (through the aides of Grace) the regenerate part in thee may overcome, and that thou mayst grow in Grace, and be daily perfecting holiness in the fear of God. 2 Cor. 5.17. Therefore if any man be in Christ, he is a new Creature; Old things are passed away, behold, all things are become new. 1 Cor 6.11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God. Eph. 4.22. That ye put off, concerning the former Conversation, the old man, which is corrupt, according to the deceitful lusts. V 23. And be renewed in the Spirit of your mind. V 24. And that ye put on that new man, whi●h after God is created in righteousness and true holiness. Rom. 6.5. For if we have been planted together in the likeness of his death: we shall be also in the likeness of his resurrection. V 6. Knowing this that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. V 14. For sin shall not have dominion over you, for ye are not under the Law, but under Grace. 1 John. 3.8. He that committeth sin is of the devil, for the devil sinneth from the beginning; for this purpose the Son of God was manifested, that he might destroy the works of the devil. 1 John 2.6. He that saith he abideth in him, ought himself also to walk, even as he walked. 1 John 3.3. And every man that hath this hope in him, purifieth himself even as he is pure. Rom. 8.13. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. Eph. 3.16. That he would grant you, according to the riches of his Glory to be strengthened with might, by his Spirit in the inner man. V 17. That Christ may dwell in your hearts by Faith, that ye being rooted and grounded in love, V 18. May be able to comprehend with all Saints what is the breadth, and length, and depth, and height: V 19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God. 1 Cor. 7.1. Having therefore these promises (dearly beloved) let us cleanse ourselves from all filthiness of flesh and Spirit, perfecting holiness in the fear of God. I ebb. 12.14. Fellow peace with all men, and holiness, without which no man shall see the Lord. 1 Thes. 5.23. And the very God of peace sanctify you wholly, and I pray God your whole Spirit, and Soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. Gal. 5.17. For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other, so that ye cannot do the things that ye would. 1 Pet. 2.11. Dear beloved, I beseech you as strangers, and pilgrims, abstain from fleshly lusts, which war against the soul. 2 Pet. 3.18. But grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ, to him be Glory both now and for ever, Amen. Gal. 5.19. Now the works of the flesh are manifest, which are these, Adultery, Fornication, Uncleanness, Lasciviousness, V 20. Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, V 21. Envyings, Murders, Drunkenness, Revellings, and such like, of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the Kingdom of God. V 22. But the fruit of the Spirit is, Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, V 23. Meekness, Temperance, against such there is no Law. V 24. And they that are Christ's have crucified the flesh, with the affections, and lusts. Phil. 2.15. That ye may be blameless, and harmless, the sons of God without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as Lights in the world. 2 Pet. 1.5. And besides this, giving all diligence, add to your Faith virtue, and to virtue Knowledge. V 6. And to Knowledge temperance, and to temperance patience, and to patience Godliness, V 7. And to Godliness, Brotherly kindness, and to Brotherly kindness Charity. 1 Cor. 15.58. Therefore, my beloved Brethren be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know, that your Labour is not in vain in the Lord. 1 Pet. 1.14. As obedient Children, not fashioning yourselves according to the former lusts in your ignorance. V 15. But as he which hath called you is holy, so be ye holy in all manner of Conversation. 1 Cor. 6 19 What, know ye not that your body is the Temple of the holy Ghost which is in you, which ye have of God, and ye are not your own? V 20. For ye are bought with a price: therefore glorify God in your body, and in your Spirit, which are Gods. Rom. 2.6. Who will render to every man according to his deeds. V 7. To them who by patiented continuance in well-doing, seek for Glory, and Honour, and immortality; eternal Life. V 8. But unto them that are contentious, and do not obey the Truth, but obey unrighteousness; indignation, and wrath, V 9 Tribulation, and anguish, upon every soul of man that doth evil, of the Jew first, and also of the Gentile. Mat. 16.24. Then said Jesus unto his Disciples, if any man will come after me, let him deny himself, and take up his Cross, and follow me. 1 Sam. 2.30. Them that honour me, I will honour, and they that despise me, shall be lightly esteemed. 2 Cor. 1.12. For our rejoicing is this, the Testimony of our Conscience, that in simplicity and Godly sincerity, not with fleshly wisdom, but by the Grace of God, we have had our Conversation in the world, and more abundantly to youwards. Isa. 38.3. And said, remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight: And Hezekiah wept sore. Acts 24.16. And herein do I exercise myself, to have always a Conscience void of offence toward God, and toward men. Tit. 2.11. For the Grace of God, that bringeth salvation, hath appeared to all men. V 12. Teaching us, that denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present world. V 13. Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. V 14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Tit. 3.8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works: these things are good and profitable unto men. Mat. 5.17. Think not, that I am come to destroy the Law and the Prophets, I am not come to destroy, but to fulfil. Mat. 22.36. Master, which is the great Commandment of the Law? V 37. Jesus said unto him, thou shalt love the Lord thy God with all thy heart, and with all soul, and with all thy mind. V 38. This is the first and great Commandment. V 39 And the second is like unto it, thou shalt love thy neighbour as thyself. V 40. On these two Commandments hang all the Law and the Prophets. Mark 12.32. And the Scribe said unto him, well Master, thou hast said the truth: for there is one God, and there is none other but he. V 33. And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole offering and sacrifice. Rom. 3.31. Do we then make void the Law through Faith? God forbidden, yea, we establish the Law. CHAP. V Of Communion with God. 5. LAbour to maintain a daily close Communion with God, in these particulars following, 1. Awake with God in the morning. 2. Forget not to pour forth thy soul in secret prayer, and praise before him. 3. Read the Scriptures. 4. Live continually as in the sight and view of God. 5. Live by Faith. 6. Observe all the passages of his Providence towards thee. 7. Be continually watchful. First, Awake with God in the morning: When I awake, I am still with thee, says holy David, Psal. 139.8. The morning is an emblem of the Resurrection, when our bodies shall awake from the sleep of death, and that long day shall arise upon us, that shall never have any night. O how shouldst thou then, when sleep falls from thine eyes, lift up thy soul in praises and thanksgivings to the Lord, for his gracious Providence over thee in the night season. Had not he been exceeding gracious, thou mightst have slept the sleep of death, and from the darkness of the night been sent away into outer darkness. Let not the commonness of this mercy diminish, but the continualness of it rather increase thy thankfulness. O when thy body awakens, how shouldst thou awaken and stir up thy soul also, to some holy and pious Ejaculations; such as the sweet Singer of Israel, used to send up to God; O Lord, thou art my God, early will I seek thee. I laid me down and slept, and thou hast sustained me. I have been safe under the shadow of thy wings, thy faithfulness, and truth have been my shield and buckler, And now Lord, lift up the Light of thy Countenance upon me, instruct me in the way wherein I should go, and guide me with thine eye. Teach me thy way, O Lord, and I will walk in thy Truth, O knit my heart to thee, that I may fear thy Name. And hold up my go in thy paths, that my footsteps slip not. Let me walk circumspectly this day, redeeming the time, Let my soul put on the Lord Jesus, and be clothed with the white robe of his righteousness, and adorn me with the saving Graces of thy holy Spirit, etc. After some such pious ejaculations sent up to the Throne of Grace, labour to get thy heart possessed, with deep, strong, and powerful apprehensions and impressions, of God's holiness. Majesty, Omni-presence, Omniscience: Consider with reverence, and humbly admire, and adore his glorious wisdom, his almighty power, his gracious Providence, his truth and faithfulness, and especially his tender love and mercy in Christ Jesus. And if such thoughts as these make strong and deep impressions in thy mind, in the morning, thou art the more like to be in the fear of God all the day after, and to have thy mind possessed both with reverential and delightful thoughts of his Majesty. Psal. 139.18.— When I awake, I am still with thee. Job 7.17. What is man that thou shouldest magnify him? and that thou shouldest set thine heart upon him? V 18. And that thou shouldst visit him every morning, and try him every moment? Lam. 3.22. It is of the Lords mercy that we are not consumed, because his compassions fail not. V 23. They are new every morning, great is thy faithfulness. V 24. The Lord is my portion, saith my soul, therefore I will hope in him. V 25. The Lord is good unto them that wait for him, to the soul that seeketh him. Psal. 73.25. Whom have I in Heaven but thee? and there is none upon the Earth that I desire besides thee. Eph. 5.14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee Light. Rom. 13.11. And that knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer, than when we believed. V 12. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of Light. Eph. 5.15. See then that ye walk circumspectly, not as fools, but as wise. Rom. 13.13. Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. V 14. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. Psal. 63.1. O God, thou art my God, early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee, in a dry, and thirsty Land, where no water is. Psal. 59.16. But I will sing of thy power: yea I will sing aloud of thy mercy in the morning, for thou hast been my defence, and refuge in the day of my trouble. Psal. 35.28. And my tongue shall speak of thy righteousness, and of thy praise all the day long. Psal. 3.5. I laid me down and slept; I awaked, for the Lord sustained me. Psal. 91.1. He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty. V 4. He shall cover thee with his feathers, and under his wings shalt thou trust; his truth shall be thy shield and buckler. Psal. 4.6. There be many that say, who will show us any good? Lord lift thou up the Light of thy Countenance upon us. Psal. 32.8. I will instruct thee, and teach thee in the way which thou shalt go, I will guide thee with mine eye. Psal. 86.11. Teach me thy way, O Lord, I will walk in thy Truth: unite my heart to fear thy Name. Psal. 17.5. Hold up my go in thy paths, that my footsteps slip not. Psal. 90.17. And let the beauty of the Lord our God be upon us, & establish thou the work of our hands upon us, yea, the work of our hands, establish thou it. Secondly, Omit not daily to pour forth thy Soul in secret and fervent prayer before the Lord, humbly confessing, and bewailing thy sins, with a deep sense and feeling of the evil, danger, and desert of them; begging earnestly (as for thy life) a full and free pardon and discharge of them all in the blood of Christ, and humbly imploring the aid and assistance of the holy Spirit, to enable thee to mortify thy corruptions, to resist temptations, and to perform in a right manner all the duties required of thee. Be much in this duty of secret prayer, if ever thou intendest to save thy soul, to honour God here, or to be happy with him hereafter. And remember that to pray unto God in an acceptable manner, is not to say over a few prayers, or to utter a few petitions (Patrat-like) in a formal, cold, customary manner; where there is not a true sense and feeling of sin and misery; and where the desires of the soul are not carried out earnestly to seek for mercy, and relief from God through Christ, there can be no true hearty praying, such as God will accept, though the outside and external part of the duty be performed never so speciously. God more regards the sighs, and tears, and broken expressions of a truly contrite and humble heart, that are poured forth in secret before him, than the most set, and exactly formed devotions, that proceed either from formality or hypocrisy. If thou wouldst therefore pray aright, beg the assistance of the holy Spirit of God, to help and enable thee; for we know not how to pray as we ought, except the Spirit help our infirmities. Beg therefore the assistance of the Spirit, to work, and quicken in thy heart those apprehensions, affections, and Graces, which are requisite for the right performance of this duty, And with that gracious assistance labour to pray, 1. With humility, and reverence, having an high and awful apprehension of the Majesty of God. 2. With a deep sense, and feeling of thy wants and necessities: and with brokenness of heart, and true contrition for thy sins. 3. Offer up thy prayers and supplications to God in the Name of Christ, the only Mediator between God and man, not barely mentioning his Name, but drawing thy encouragement to pray, and thy hope of acceptance in prayer, from his Merits, Mediation, and Intercession. 4. Pray in Faith, humbly trusting in God's Power, Goodness, Faithfulness, and gracious promises made in Christ; not so much a Christians prayer, as his Faith in prayer prevaileth with God. And 'tis a great encouragement to Faith, to consider, there is not only bounty in God, but bounty engaged by promise. O how great are the privileges of Saints? God is their Father willing to hear their prayers; Christ is their Advocate willing to present their requests; the holy Ghost is their helper and assister to draw up their requests for them. 5. Lift up pure hands without wrath, as the Apostle adviseth, 1 Tim. 2.8. Before thou settest thyself to this duty, labour to get thy heart purged of all malice, wrath, ill will, and desire of revenge, if there be any such vile affection in thee towards any body. When thou goest to pray, thou goest to beg forgiveness of thy manifold sins from God; which thou canst not reasonably expect, if thou art not willing to forgive others: Our Saviour hath taught us to pray, forgive us our trespasses, as we forgive them that trespass against us. And this is very remarkable, he resumes this petition of all the rest to explain and by a strong reason to enforce; Mat. 6.14, 15. For if you forgive men their trespasses, your Heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses. Remember therefore, that it is thy duty, hearty to forgive those that have done thee any wrong; and to pray for them, that God would pardon them in his Son, and give them such a frame of heart, that they may please him, and be blessed by him, both here and hereafter. This is a good sign of Grace, to pray for a blessing on our very enemies. 6. Pray in sincerity; Look that thy end be right, and that thy aim be at the Glory of God. There is a great deal of difference betwixt a carnal desire, and a gracious supplication, Jam. 4.3. Ye ask and have not, because ye ask amiss, to spend it on your lusts. Prayers that want a good aim, do usually want a good issue. When thou findest thy heart running out by a perverse aim, check it, and disclaim it the more solemnly. If our prayers be not directed to the Glory of God, there is little hope that when we receive the talon we pray for, we shall employ it to our Master's use. They that cannot ask a mercy well, seldom use it well. 7. Labour to pray with zeal, fervency, warmth, and holy importunity, with sensibleness, and strong workings of affection. 'Tis easy to say a prayer in a formal, cold manner, when the heart is nothing affected with it, but possibly wand'ring, while the lips are praying: But that is true prayer, when the soul reaches out after those things it prays for, in holy, ardent, and spiritual desires. Sighs and groans are the Language God understands. When God meaneth to bestow any blessing, he usually stirs up the hearts of his people earnestly to pray for it. And the effusion of the Spirit of supplication, that holy, yet humble importunity, that spiritual violence, and wrestling and striving, and pleading with the Almighty, is a happy presage of an approaching blessing. 8. Beg spiritual blessings, and the things appertaining to the soul primarily, and with greatest earnestness: Beg temporal mercies, and such as concern this life, and thy welfare here, with an humble submission unto God; resigning thy will to his most holy will; earnestly begging, that, what he sees not good for thee, nor fit to be granted thee, he would make thee willing and contented to be without. 9 To supplication, forget not to add praises and thanksgivings to the Lord for all his benefits; for his innumerable favours conferred on thee in the course of thy life past, and also for thy present enjoyments. Especially quicken and provoke and awaken thy soul to lift up the high praises of God, for his inestimable love in sending his Son, to be a ransom for sin, and sending his Holy Spirit to convince of sin, and of righteousness, and to persuade, and enable thy heart to close with Christ. And lastly, upon the receipt of any new mercy and favour from God, offer up a cheerful and hearty sacrifice of praise and thanksgiving, in and through the mediation of Christ, by whom alone our Persons, and Sacrifices are accepted with God. And to direct and quicken thee to this duty, of rendering praises to the Lord; Consider, 1. That praise is God's Tribute, his Custom, 'tis all the Impost he sets upon his Blessings. There are three things to be considered in a mercy. 1. The mercy itself. 2. The Comfort, and sweetness that may be enjoyed in the use of it. 3. The Glory, Honour, and Praise that is due for it. The two former God freely gives us; he only reserves the latter as a tribute and homage to himself. 2. Praising God for former mercies, invites him to bestow new mercies. God will be bountiful to those that he sees thankful; and from whom he receives Glory and acknowledgement. 3. Praising God is the beginning of Heaven, 'tis the employment of the holy Angels, and glorified Saints there. 4. To have a heart delighting in praising God, is a great evidence (in conjunction with others) of sincerity; self-love forceth prayer oftentimes from us; but to praise God aright, cometh from a more heavenly affection, and a sanctified frame of heart. 5. To set upon this duty of praising God is one of the best ways to mitigate any sorrows that at any time are upon us. If we can work our hearts to praise him for the mercies that are continued to us, it will exceedingly abate the sense and feeling of any present Cross, or affliction that lies upon us. 6. Consider who they are that are the most unthankful to God; even Devils, and damned Spirits, who are full of envy, malice, and pride; they will not praise God, but do wretchedly blaspheme him; and wicked men, who imitate their Father the devil. And wouldst thou be like these? Upon these Considerations stir up thy heart to be much in this heavenly duty of praising God, and remember 1. To praise him with thy heart. 2. To praise him with thy tongue. 3. To praise him with thy life. Let there be an abiding sense of his favours on thy heart, and let thy life and conversation praise him also. Let thy works praise him, that others seeing thy good works, may glorify thy heavenly Father. Labour to secure thy state in Grace, and thy interest in God's favour, through Christ, and then thou mayst be assured, that whatever God gives thee, he gives it thee in pure love; all comes swimming to thee in the blood of Christ; and this Consideration will exceedingly raise thy heart to thankfulness, and make thy tongue sound forth the praises of the most High. These Directions may help thee in the performance of that great Christian duty of prayer, and thanksgiving, After thou hast prayed, Consider 1. What thou hast prayed for. As before prayer we should consider and labour to find out our wants; So after prayer we should consider of our petitions, and what we have begged of God. 2. Humbly expect a gracious answer, and return to thy prayers, not for any worthiness or desert in thyself, or prayers, but for Christ's sake alone. 3. Serve Providence in the use of fair and lawful means, for the attaining those good things thou hast prayed for. 4. To Prayer add watchfulness. If through Grace thy heart hath been wrought to a good temper, and holy frame in prayer; labour to keep it afterward; labour to preserve those apprehensions and those affections in thy soul, which thou foundest in time of prayer; And therefore one well adviseth, that for some little time after we have prayed, we should keep ourselves silent, and quiet; nor presently (and in the next moment as some do,) but fair and softly removing our hearts from our prayers to our worldly businesses and occasions. Zach. 12.10. And I will pour upon the House of David, and upon the Inhabitants of Jerusalem, the Spirit of Grace and of Supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only Son, and shall be in bitterness for him, as one that is in bitterness for his first born. Rom. 8.26. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us, with groan which cannot be uttered. V 27. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the Saints, according to the will of God. Eph. 3.12. In whom we have boldness and access with confidence by the Faith of him. Heb. 7.25. Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. John 14.13. And whatsoever ye shall ask in my Name, that will I do, that the Father may be glorified in the Son. V 14. If ye shall ask any thing in my Name, I will do it. 1 Tim. 2.5. For there is one God, and one Mediator between God and man, the man Christ Jesus. John 16.23. And in that day ye shall ask me nothing: verily, verily I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. 1 Pet. 2.5. Ye also as lively stones are built up a spiritual house, an holy Priesthood, to offer up spiritual Sacrifice acceptable to God by Jesus Christ. Isai. 48.17. Thus saith the Lord thy Redeemer, the holy One of Israel, I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way that thou shouldst go. Psal. 32.5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin, Selah. V 6. For this shall every one that is Godly prey unto thee in a time that thou mayst be found, surely in the floods of great waters they shall not come nigh unto him. Psal. 17.1. Hear the Right O Lord, attend unto my Cry: give ear unto my Prayer, that goeth not out of feigned lips. Phil. 4.6▪ Be careful for nothing, but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. Psal. 65.2. O thou that hearest Prayers, unto thee shall all flesh come. Mich. 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his Heritage? He retaineth not his anger for ever, because he delighteth in Mercy. Psal. 145.18. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. V 19 He will fulfil the desire of them that fear him, he also will hear their cry and will save them. Psal. 50.15. And call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. Dan 9.14. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doth: for we obeyed not his voice. Mat. 7.7. Ask, and it shall be given you; seek, and ye shall find: knock, and it shall be opened unto you. V 21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven. 1 John 5.13. These things have I written unto you that believe on the Name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the Name of the Son of God. V 14. And this is the Confidence that we have in him, that if we ask any thing according to his will, he heareth us. V 15. And if we know that he hear us, whatsoever we ask, we know that we have the petitions we desired of him. Psal. 10.17. Lord, thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear. Eph. 6.18. Praying always with all prayer, and supplication in the Spirit, and watching thereto with all perseverance, and supplication for all Saints. 1 Tim. 2.1. I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men, V 2. For Kings, and for all that are in authority, that we may lead a quiet and peaceable life in all Godliness and Honesty. Jam▪ 5.16. Confess your faults one to another, and pray one for another, that ye may be healed; the effectual fervent prayer of a righteous man availeth much. Ma●. 5.44. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. 2 Sam. 7.29. Therefore now let it please thee to bless the House of thy Servant, that it may continue for ever before thee, for thou O Lord hast spoken it, and with thy blessing let the House of thy servant be blessed for ever. 1 John 5.16. If any man see his Brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto unto death; there is a sin unto death, I do not say he shall pray for it. Gen. 18.27. And Abraham answered, and said, behold, now I have taken upon me to speak unto the Lord, which am but dust and ashes. Luke 18.13. And the Publican standing afar off, would not lift up so much as his eyes unto Heaven, but smote upon his breast, saying, God be merciful to me a sinner. V 14. I tell you this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted. Psal. 51.17. The sacrifices of God are a broken spirit; a broken, and a contrite heart, O God, thou wilt not despise. Job 22.27. Thou shalt make thy prayer unto him, and he shall hear thee; and thou shalt pay thy vows. 1 Sam. 1.15. And Hannah answered and said, no, my Lord, I am a woman of a sorrowful spirit, I have drunk neither wine nor strong drink, but have poured out my soul before the Lord. 1 Cor. 14.15. What is it then? I will pray with the Spirit, and will pray with understanding also: I will sing with the Spirit, and I will sing with the understanding also. Mark 11.24. Therefore I say unto you, what things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. Jam. 1.6. But let him ask in Faith, nothing wavering; for he that wavereth, is like a wave of the Sea, driven with the wind, and tossed. Psal. 145.18. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. 1 Tim. 2.8. I will therefore, that men pray every where, lifting up holy hands without wrath and doubting. Mat. 26.39. And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this Cup pass from me: nevertheless, not as I will, but as thou wilt. Luke 11.13. If ye then being evil, know how to give good gifts unto your Children: how much more shall your Heavenly Father give the holy Spirit to them that ask him? Rom. 8.15. For ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry Abba, Father. Acts 12.5. Peter therefore, was kept in prison, but prayer was made without ceasing of the Church, unto God for him. Mat. 6.9. After this manner therefore pray ye; Our Father which art in Heaven, hallowed be thy Name. Luke 11.2. And he said unto them, when ye pray, say, Our Father which art in Heaven, hallowed be thy Name, Thy Kingdom come, Thy will be done, as in Heaven, so in earth. Thanksgiving. Col. 3.17. And whatsoever ye do in word or deed, do all in the Name of the Lord Jesus, giving thanks to God, and the Father by him. Heb. 13.15. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name. Psal. 67.2. That thy way may be known upon earth, thy saving health among all Nations. V 3. Let the People praise thee O God, let all the People praise thee. Psal. 86.12. I will praise thee O Lord my God, with all my heart, and I will glorify thy Name for evermore. V 13. For great is thy mercy towards me, and thou hast delivered my soul from the lowest Hell. Psal. 103.1. Bless the Lord O my Soul, and all that is within me bless his holy Name. V 2. Bless the Lord O my Soul, and forget not all his benefits. Psal. 47.7. For God is the King of all the Earth, Sing ye praises with understanding. Col. 4.2. Continue in prayer, and watch in the same with Thanksgiving. Psal. 116.12. What shall I render unto the Lord for all his benefits towards me? V 13. I will take the Cup of salvation, and call upon the Name of the Lord. Psal. 115.1. Not unto us, O Lord, not unto us, but unto thy Name give Glory: for thy mercy, and for thy Truth's sake. Psal. 106.21. They forgot God their Saviour, which had done great things in Egypt. Psal. 66.16. Come and hear, all ye that fear God, and I will declare what he hath done for my Soul. Psal. 105.2. Sing unto him, Sing Psalms unto him, talk ye of all his wondrous works. Psal. 22.10. I was cast upon thee from the womb, thou art my God from my mother's belly. Luke 17.17. And Jesus answered and said, were there not ten cleansed, but where are the nine? V 18. There are not found that returned to give Glory to God, save this stranger. Psal. 69.30. I will praise the Name of God with a Song, and will magnify him with Thanksgiving. V 31. This also shall please the Lord better than an Ox, or Bullock, that hath horns and hooves. Psal. 50.13. Will I eat the flesh of Bulls, or drink the blood of Goats? V 14. Offer unto God thanksgiving, and pay thy vows unto the most High. Eph. 5.20. Giving thanks always for all things unto God, and the Father, in the Name of our Lord Jesus Christ. 1 Thes. 5.17. Pray without ceasing. V 18. In every thing give thanks, for this is the will of God in Christ Jesus concerning you. Eph. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Psal. 57.7. My heart is fixed, O God, my heart is fixed: I will sing and give praise. Psal. 146.2. While I live I will praise the Lord, I will sing praises to my God while I have my being. Isa. 1.3. The Ox knoweth his owner, and the Ass his master's Crib; but Israel doth not know, my people doth not Consider. Psal. 147.19. He showeth his word unto Jacob; his statutes and his Judgements unto Israel. V 20 He hath not dealt so with any Nation: and as for his Judgements they have not known them: Praise ye the Lord. Gen. 32.10. I am not worthy of the least of all the mercies, and of all the truth which thou hast showed unto thy Servant: for with my staff I passed over this Jordan, and now am become two bands. 1 Chron. 29.14. But who am I? and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. Rev. 7.9. After this I beheld, and lo, a great multitude which no man could number, of all Nations, and Kindred's, and People, and Tongues stood before the Throne, and before the Lamb, clothed with white robes, and palms in their hands. V 10. And Cried with a loud voice, saying, Salvation to our God, which sitteth upon the Throne, and unto the Lamb. V 11. And all the Angels stood round about the Throne, and about the Elders, and four beasts; and fell before the Throne on their faces, and worshipped God. V 12. Saying, Amen, Blessing, and Glory, and Wisdom, and Thanksgiving, and Honour, and Power, and Might be unto our God for ever, and ever, Amen. Rev. 19.1. And after these things, I heard a great voice of much people in Heaven, saying, Alleluja, Salvation, and Glory, and Honour, and Power unto the Lord our God. V 3. And again they said Alleluja— V 4. And the four and twenty Elders and the four beasts fell down, and worshipped God that sat on the Throne, saying, Amen, Alleluja. V 5. And a voice came out of the Throne, saying, Praise our God all ye his Servants, and ye that fear him both small and great. Thirdly, Be frequent, and diligent in reading the holy Scriptures. When thou readest the Commands, the Promises, the Threaten therein contained, think God speaks to thee in them; And God must needs be true, he cannot lie, nor deceive. Now there is sufficient evidence that the Scripture is his Word, and written by the especial inspiration of his holy Spirit; and that will appear if we consider these three things. 1. The internal Light of its own perfection. The holiness and heavenliness of the matter; the Majesty of the Style; the Consent of all the Parts; the Scope of the whole (which is to give all Glory to God) and the full discovery therein made of the only way of man's salvation and reconciliation with God. Which is a suitable way both to God's Glory, and man's Necessity. 2. The many providential attestations and confirmations of the Truth of the things therein contained, by real and undeniable miracles, such as could not be wrought but by the power of God. And surely, if the Scripture had been only the device of men, God would some way or other have disowned it ere this, as a notorious abuse put upon him, and not so constantly have preserved it in spite of the Devil, and all his instruments, who have laboured to banish it out of the world, and to weaken the authority of it. 3. The great and wonderful efficacy of the doctrine therein delivered, to enlighten, convince, and humble sinners; to drive them out of themselves, and to draw them to Christ, to conform them to the Image of God, to subdue them to his will, to strengthen them against temptations and corruptions, to build them up in Grace, to establish their hearts in holiness; and lastly, to comfort them through Faith unto salvation. As therefore the holy Ghost by special inspiration, was the author of the Scripture, and by extraordinary endowments was the author of the miracles wrought for its confirmation; so also he is the author of the Faith of him that truly and unfeignedly believes it. Yet he doth not cause us to believe by Enthusiasm without any reason or evidence, but he enlightens the understanding (removing the blindness and depravedness thereof,) and shows us the credibility of the thing, and the evidence of the truth that is to be believed, and so persuades the heart to a belief thereof. Indeed, an historical belief of the Scripture (which is true in its kind) we may come to, by rational persuasions, without the special Grace, or illumination of the Spirit of God; but not that deep and firm belief, which shall carry over the will effectually to God in Christ; and captivate the whole man to the obedience of the Truth. And when such a Faith, and belief of the Scripture as this, (attended with sanctification) is wrought in the soul; the effect is, a good argument, to confirm the truth, and excellency of such a Faith, and belief. 1. Labour therefore to work thy heart to a high and reverend esteem of the Word, when thou goest to read it. We should read it as a Letter written by the hand of God from Heaven unto us. If an Angel should bring us a letter from Heaven, we should highly value it and regard it. The Bible is a message sent from Heaven, to acquaint us with the mind of God. If we own the divine authority thereof, let us read it with reverence, and due regard. 2. Beg the Spirit of God (that indicted the Scripture, that inspired, and infallibly guided and assisted the penmen thereof) to open thy eyes, to illuminate thy mind, and to incline thy heart to a full belief and persuasion that it is the very Word of God, and to bring over thy will to a sincere obedience, and compliance with the will of God therein revealed. 3. Remember that all things necessary to man's salvation, are either expressly set down in the Scripture, or by good and necessary consequence may be deduced therefrom: Unto which nothing is at any time to be added, either by new revelations, or traditions of men; it being a perfect Canon, a perfect rule of Faith and life. St. John, who outlived the rest of the Apostles, sealed up the Canon, Rev. 22.18, 19 which was a great mercy to the world; For God saw what a liberty man inclined to in divine things, and therefore needed to be tied up to a rule, which here is given us. There is enough delivered in the Scripture to make us wise unto salvation, 2 Tim. 3.15. What should a Christian desire more? and the Apostle tells us, we ought to give heed thereto till the daystar arise in our hearts, that is, till we have full communion with Christ. Mr. Manton on Judas. For our reward in Heaven is expressed by the morningstar, Rev. 2.28. To him that over-cometh, I will give the morningstar. 4. Take notice, that those things that are necessary to be known, believed, and observed for salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned also, in a due use of the ordinary means God hath appointed, may attain unto a sufficient understanding of them. If there arise any question about the true and full sense and meaning of any Scripture, it must be searched and known by other places that speak more clearly. The certain rule of interpreting the Scripture, is the Scripture itself. The Scripture, says Camero, is so penned, that they that have a mind to know, may know. They that have a mind to wrangle, may take occasion enough of offence, and justly perish by the rebellion of their own reason, for God never intended (saith he,) to satisfy men of a stubborn and perverse wit. And Tertullian long before him, hath told us, that God hath so disposed the Scripture that they that will not be satisfied might be hardened. 5. And lastly, Remember, that the supreme Judge, by which all controversies of Religion are to be ●ried, all decrees of Councils, opinions of ancient writers, doctrines of men, and private spirits are to be examined, in whose sentence we are to rest, can be no other than the Holy Spirit of God speaking in and by the Scriptures; for what the Scripture says, God speaks by it. Isa. 8 20. To the Law, and to the Testimony, if they speak not according to this word, it is because there is no light in them. John 5.39. Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me. V 4●. For had ye believed Moses, ye would have believed me: for he wrote of me. Acts 17.11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. V 12. Therefore many of them believed: also of the honourable women, which were Greeks, and of men not a few. Luke 16.29. Abraham saith unto him, they have Moses and the Prophets, let them hear them. V 31. And he said unto him, if they hear not Moses and the Prophets, neither will they be persuaded though one risen from the dead. 2 Pet. 1.19. We have also a more sure word of Prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the daystar arise in your hearts. V 20. Knowing this first, that no prophecy of the Scripture is of any private interpretation. V 21. For the Prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by the Holy Ghost. 2 Tim. 3.15. And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through Faith which is in Christ Jesus. V 16. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. V 17. That the man of God may be perfect, throughly furnished unto all good works. Luke 10.26. What is written in the Law? how readest thou? Rom. 15.4. For whatsoever things were written afore-time, were written for our learning, that we through patience and comfort of the Scriptures might have hope. Deut. 17.18. And it shall be, when he sitteth upon the Throne of his Kingdom, that he shall write him a Copy of this Law in a book, out of that which is before the Priests the Levites. V 19 And it shall be with him, and he shall read therein all the days of his life, that he may learn to fear the Lord, his God, to keep all the words of this Law, and these statutes to do them. Psal. 19.7. The Law of the Lord is perfect converting the soul; the Testimony of the Lord is sure making wise the simple. Psal. 119.9. Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. V 105. Thy word is a lamp unto my feet, and a light unto my paths. V 130. The entrance of thy words giveth light, it giveth understanding unto the simple. Psal. 147.19. He showeth his word unto Jacob, his statutes and his Judgements unto Israel. V 20. He hath not dealt so with any Nation, and as for his Judgements they have not known them. Praise ye the Lord. Mat. 4.4. But he answered and said, it is written, man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. V 7. Jesus said unto him, it is written again, thou shalt not tempt the Lord thy God. V 10. Then he saith unto him, get thee hence Satan: for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. Eph. 2.20. And are built upon the foundation of Apostles and Prophets, Jesus Christ himself being the chief cornerstone. Luke 24.27. And beginning at Moses, and all the Prophets, he expounded unto them in all the Scriptures the things concerning himself. V 44. And he said unto them, these are the words which I spoke unto you, while I was yet with you, that all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me. Rom. 3.2. Much every way, chief because unto them were committed the Oracles of God. Gal. 1.8. But though we, or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed. V 9 As we said before, so say I now again, if any man preach any other Gospel unto you, than that ye have received, let him be accursed. 2 Pet. 3.15. And account that the long suffering of the Lord is salvation, even as our beloved Brother Paul also, according to the wisdom given unto him, hath written unto you. V 16. As also in all his Epistles, speaking in them of these things: in which are some things hard to be understood, which they that are unlearned, and unstable, wrist, as they do also the other Scriptures, unto their own destruction. Mat. 22.29. Jesus answered, and said unto them, ye do err not knowing the Scriptures, nor the power of God. V 31. But as touching the resurrection of the dead, have ye not read that which was spoken to you by God, saying. Col. 3.16. Let the word of Christ dwell in you richly, in all wisdom, teaching, and admonishing one another in psalms, and hymns, and spiritual songs, singing with Grace in your hearts to the Lord. Fourthly, Live continually as in the view of God, as in his sight, and presence, being careful to approve thy heart, and all thy ways unto him. Remember there is a broad, and a pure eye of Glory always fixed upon thee God sees hearts, as we see faces. There are three things in the heart of man to be especially heeded, and observed. Principles, Projects, and Ends. God sees what Principles thou actest from. He sees all the projects and contrivances that are forging in thy breast; and he sees what are the ends thou aimest at in all thy undertake. That is pure Religion, that eyes God rather than man. In all thy actions therefore, whether natural, moral, or spiritual, be careful still to design the Glory of God. 1. In natural Acts, labour to have supernatural aims, 1 Cor. 10.31. Whether ye eat, or drink, or whatsoever ye do, do all the Glory of God. 2. In civil Acts, such as the discharge of the duties of thy relations, be careful so to walk as designing that God may have Glory by thy Faithfulness. For so the Apostle adviseth, Eph. 6.1. Children obey your Parents in the Lord, for this is right. V 5. Servants be obedient to them that are your Masters, according to the flesh, with fear and trembling, in singleness of heart as unto Christ. V 6. Not with eie-service as men pleasers, but as the servants of Christ, doing the will of God from the heart. And Titus 2.9, 10. Exhort Servants to be obedient to their own Masters, and to please them well in all things, not answering again. V 10. Not purloining, but showing all good fidelity, that they may adorn the Doctrine of God our Saviour in all things. 3. In spiritual Acts, such as praying, praising God, and worshipping of him, be especially careful that thy aims be spiritual. Do ye fast to me, even to me? says God, by the Prophet, Zach. 7.5. He makes no account of any of our Acts of Piety, except we aim at his Glory in them. What an excellent frame of Spirit was there in holy David, who professeth, Psal. 16.8. I have set the Lord always before me. Did we but keep this one common Principle warm upon our hearts, that God sees; how would it keep us sincere and upright? How would it deter us from heart sins, and the closest hypocrisy, and from warping into any sinful practice? This was that which kept Joseph so upright, Gen. 39.9. How can I do this great wickedness, and sin against God? Ask thyself therefore often this question, Will this be pleasing to God that I am now going about? If credit or shame will restrain thee from sin, how much more should God's eye? Nothing more feeds, maintains, and preserves Piety, than a constant awe of God. David gives the reason the wicked are so bad, They have not set God before them, Psal. 86.14. Abraham was afraid of himself in Gerar, Gen. 20.11. And what was the reason? why says he, the fear of God is not in this place. Men durst as well run their heads into a hot flaming Oven, as sin against God, so impudently as they do, if they thought he saw them, and would call them to an account. The fear of God is a Grace of continual use; If that be not before our eyes, we are exceeding apt to grow careless and secure. We cannot be always praying unto God, nor praising of him, nor worshipping of him, nor employed in Acts of special communion with him. Yet we ought to be always in his fear, and to remember, that we are always under his eye. Be thou in the fear of the Lord all the day long; 'tis Solomon's advice, Prov. 23.17. Right thoughts of God are the fuel that maintains the life of Religion, which otherwise would be soon extinguished. Remember therefore God's Omnipresence, and that will make thee upright, and careful to approve thy heart unto him. Sincerity, 'tis the life of all our Graces, and puts life into all our duties. Faith unfeigned, Love without dissimulation, a plain Spirit in which there is no guile, these are God's delight. The clearer therefore thou standest in thy own thoughts, concerning the uprightness of thy heart, in the tenure of thy Christian course, incomparably the more joy and comfort thou wilt have. Let integrity and uprightness preserve me, was David's prayer, Psal. 25.21. Keep thy integrity; and thy integrity will keep thee: A good man, next to his care that he give not God any occasion against him, will take care that he give not his Conscience any occasion against him. Be afraid therefore of giving thy Conscience any just occasion to reproach, and rebuke thee; Conscience, 'tis God's Magistrate within, that is appointed to be a terror not to good works, but to the evil. Wouldst thou then not be afraid of this power? do that which is good, and thou shalt have praise of the same; to allude to that in Rom. 13. O! it is exceeding sweet, (no man knows how sweet but he that has it) to have the testimony of a good Conscience, upon good grounds. A good Conscience, 'tis the best pillow to sleep upon, the best dish to feed upon; a dish said I? nay, 'tis a feast, a continual feast, Prov. 15.15. Wouldst thou far deliciously every day, keep a good Conscience. Heb. 4.13. Neither is there any Creature that is not manifest in his sight, but all things are naked, and opened unto the eyes of him with whom we have to do. Psal. 119.168. I have kept thy precepts and thy testimonies, for all my ways are before thee. Ps●l. 139.3. Thou compassest my path, and my lying down, and art acquainted with all my ways. Psal. 16.8. I have set the Lord always before me, because he is at my right hand I shall not be moved. Gen. 5.24. And Enoch walked with God, and he was not, for God took him. Heb. 11.5. By Faith Enoch was translated that he should not see death, and was not found, because God had translated him, for before his translation he had this testimony that he pleased God. Gen. 6.9. Noah was a just man, and upright in his generation, and Noah walked with God. Prov. 5.20. And why wilt thou my Son be ravished with a strange woman, and embrace the bosom of a stranger? V 21. For the ways of a man are before the eyes of the Lord, and he pondereth all his go. Gen. 39.9. There is none greater in this house than I, neither hath he kept back any thing from me but thee, because thou art his wife, how then can I do this great wickedness, and sin against God? Gen. 42 18. And Joseph said unto them the third day, this do and live, for I fear God. Job 34.21. For his eyes are upon the ways of man, and he sees all his go. V 22. There is no darkness, nor shadow of death, where the workers of iniquity may hid themselves. Job 27.6. My righteousness I hold fast, and will not let it go, my heart shall not reproach me so long as I live. Isa. 38.3. And Hezekiah said, remember now O Lord I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight, and Hezekiah wept sore. 1 John 3.20. For if our heart condemn us, God is greater than our heart, and knoweth all things. V 21. Beloved, if our heart condemn us not, then have we confidence towards God. 2 Cor. 1.12. For our rejoicing is this, the testimony of our Conscience, that in simplicity, and Godly sincerity, not with fleshly wisdom, but by the Grace of God, we have had our conversation in the world, but more abundantly to youwards. Psal. 32.2. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. Psal. 78.34. When he slew them, than they sought him, and they returned, and enquired early after God. V 35. And they remembered that God was their Rock, and the high God their Redeemer. V 36. Nevertheless they flattered him with their mouth, and they lied to him with their tongues. V 37. For their heart was not right with him, neither were they steadfast in his Covenant. Gen. 17.1. And when Abraham was ninety years old and nine, the Lord appeared to Abraham, and said unto him, I am the Almighty God, walk before me and be thou perfect. Eph. 6.24. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen. Fifthly, Labour daily to live by Faith. Having given up and committed thy penitent Soul into the hands of Christ, to have thy pardon and peace procured by his merits and intercession; learn also daily to trust, and depend on the goodness of God, and his gracious promises, for a supply of all such blessings both spiritual and temporal as thou standest in need of. I shall show thee what it is to live the life of Faith in these ten particulars. 1. Seek unto the Lord, and daily trust and depend on him for the assistance of his holy Spirit, for Grace and strength effectually to enable thee, to subdue thy corruptions, and to mortify all sinful vile affections in thee. Luke 11.9. And I say unto you, ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you. V 10. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. V 11. If a Son shall ask bread of any of you that is a Father, will he give him a stone? or if he ask a fish, will he for a fish give him a Serpent? V 12. Or if he ask an egg, will he offer him a Scorpion? V 13. If ye then being evil, know how to give good gifts unto your children: how much more shall your Heavenly Father give the holy Spirit to them that ask him? Jam. 4.5. Do ye think the Scripture saith in vain, the Spirit that dwelleth in us lusteth to envy. V 6. But he giveth more Grace: wherefore he saith, God resisteth the proud, but giveth Grace to the humble. 2 Cor. 12 9 And he said unto me, my Grace is sufficient for thee; for my strength is made perfect in weakness, most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Rom. 6.14. For sin shall not have dominion over you, for ye are not under the Law, but under Grace. 2. Trust in him to enable thee to resist and overcome the temptations wherewith thou shalt be assaulted from the Devil or the world. Mat. 6.13. Led us not into temptation. 2 Chron. 32.31. Howbeit in the business of the Ambassadors of the Princes of Babylon, who sent unto him to inquire of the wonder that was done in the Land, God left him, to try him, that he might know all that was in his heart. 1 Pet. 5.8. Be sober, be vigilant, because your adversary the Devil as a roaring lion walketh about seeking whom he may devour. V 9 Whom resist, steadfast in the Faith. Jam. 4.7.— Resist the Devil, and he will flee from you. 1 John 2.15. Love not the world, nor the things that are in the world; if any man love the world, the love of the Father is not in him. V 16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father. 1 John 5.4. Whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our Faith. John 17.15. I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil. V 20 Neither pray I for these alone, but for them also which shall believe on me through their word. 3. Humbly depend on him to assist and enable thee to perform all the duties both of thy general and particular calling, with sincerity, diligence, and delight. 2 Cor. 3.5. Not that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God. Phil. 4 13. I can do all things through Christ that strengthens me. Psal. 87.7. All my Springs are in thee. 4. Trust in him to enable thee to bear all the afflictions he shall please to lay upon thee, with patience, affiance in his mercy, and submission to his will. Col. 1.11. Strengthened with all might according to his glorious power, unto all patience and long-suffering, with joyfulness. 1 Cor. 10.13. There hath no temptation taken you but such as is common to man; but God is faithful, who will not suffer you to be tempted above that you are able; but with the temptation will also make a way to escape, that ye may be able to bear it. Rom. 5.3. But we glory in tribulations also, knowing that tribulation worketh patience, Rev. 13 10. Here is the patience and the faith of the Saints. 5. As thou must continually depend on God for a supply of all those Graces, and comforts thy soul stands in need of; so likewise thou must depend daily on his Fatherly care to be furnished and supplied with all such outward mercies as thou standest in need of for this life. Mat. 6 11. Give us this day our daily bread. Psal. 84.11. For the Lord is a Sun and a shield, the Lord will give Grace and Glory; no good thing will he withhold from them that walk uprightly 1 Tim. 4.8. For bodily exercise profiteth little; but Godliness is profitable to all things, having the promise of the life that now is, and of that which is to come. 2 Pet. 1.3. According as his divine power hath given us all things that pertain unto Life and Godliness, through the knowledge of him that hath called us to knowledge and virtue. 6. Humbly depend on him for direction and guidance in all thy lawful ways, and to be counselled in difficult cases, and matters of great concernment to thee. Prov. 3.5. Trust in the Lord with all thine heart, and lean not unto thine own understanding. V 6. In all thy ways acknowledge him, and he shall direct thy paths. Psal. 55.22. Cast thy burden upon the Lord, and he shall sustain thee, he shall never suffer the righteous to be moved. Jer. 10.23. O Lord I know that the way of man is not in himself, it is not in man that walketh to direct his steps. Prov. 16.9. A man's heart deviseth his way, but the Lord directeth his steps. Psal 32.8. I will instruct thee, and teach thee in the way which thou shalt go: I will guide thee with mine eye. Psal. 17.5. Hold up my go in thy paths, that my footsteps slip not. Psal 73.24. Thou shalt guide me with thy counsel, and afterwards receive me to Glory. Jam. 1.5. If any of you lack wisdom, let him ask of God that giveth to all men liberally, and upbraideth not, and it shall be given him. V 6. But let him ask in Faith, nothing wavering, etc. 7. Daily trust in him to be protected, and preserved from dangers, evils, and mischiefs (as far forth as he shall see it good for thee) and that his holy Angels may have charge over thee, and may perform all those good offices for thee, which he hath appointed them to do for those who shall be heirs of Salvation. Heb. 1.14. Are they not all ministering Spirits, sent forth to minister for them who shall be heirs of Salvation? Psal. 34.7. The Angel of the Lord encampeth round about them that fear him, and delivereth them. Mat. 18.10. Take heed that ye despise not one of these little ones, for I say unto you, that in Heaven their Angels do always behold the face of my Father which is in Heaven. Psal. 91.1. He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty. V 4. He shall cover thee with his Feathers, and under his Wings shalt thou trust. V 10. There shall no evil befall thee, neither shall any plague come nigh thy dwelling. V 11. For he shall give his Angels charge over thee, to keep thee in all thy ways. V 12. They shall bear thee up in their hands, lest thou dash thy foot against a stone. 8. Trust in him to be blessed and made successful in all thy lawful endeavours. For though man do his endeavour, yet success is only his to give. Psal. 37.5. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass. Psal. 62.5. My Soul wait thou only upon God, for my expectation is from him. Psal. 127.1. Except the Lord build the house, they labour in vain that build it: except the Lord keep the City, the watchman waketh but in vain. V 2. It is in vain for you to rise up early, and to sit up late, to eat the bread of sorrows; for so he giveth his beloved sleep. 9 Look up to him, and humbly depend on him, to have all lawful enjoyments and possessions sanctified to thee; that they may be sweetened to thee, with a sense of his love and favour in Christ, and then they will be blessings indeed. Prov. 10.22. The blessing of the Lord it maketh rich, and he addeth no sorrow with it. Psal 37.16. A little that a righteous man hath, is better than the riches of many wicked. Prov. 15.16. Better is a little with the fear of the Lord, than great treasure and trouble therewith. Heb. 13.5. Let your conversation be without covetousness, and be content with such things as ye have; for he hath said, I will never leave thee, nor forsake thee. 10. Humbly trust in him for the assistance of his holy Spirit, to enable thee daily to grow in Grace, and to persevere and hold out in the ways of truth, and holiness, till thou attainest the end of thy Faith, even the salvation of thy soul. 2 Pet. 1.5. And besides this, giving all diligence, add to your Faith, virtue; and to virtue, knowledge. V 6. And to knowledge, temperance; and to temperance, patience, and to patience, Godliness. V 7. And to Godliness, brotherly kindness, and to brotherly kindness charity. 2 Pet. 3. ult. But grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ, to him be Glory both now and for ever, Amen. 1 Cor. 10.12. Wherefore let him that thinketh he standeth take heed lest he fall. Rom. 14.4. Who art thou that judgest another man's servant, to his own Master he standeth or falleth: yea, he shall be holden up, for God is able to make him stand. Judas 24. Now unto him that is able to keep you from falling, and present you faultless before the presence of his Glory, with exceeding joy. V 25. To the only wise God, our Saviour, be glory, and majesty, dominion, and power, now and ever, Amen. 1 Cor. 1.8. Who shall also confirm you, unto the end, that ye may be blameless in the day of our Lord Jesus Christ. V 9 God is faithful, by whom ye were called unto the fellowship of his Son, Jesus Christ our Lord. 1 Pet. 1.5. Who are kept by the power of God, through Faith unto Salvation. Luke 22.32. But I have prayed for thee, that thy Faith fail not, and when thou art converted, strengthen thy Brethren. Jer. 32.40. And I will make an everlasting Covenant with them, that I will not turn away from them to do them good, but I will put my fear in their hearts, that they shall not departed from me. Heb. 12.2. Looking unto Jesus the author, and finisher of our Faith, etc. John 17.24. Father, I will, that they also whom thou hast given me, be with me where I am, that they may behold my Glory which thou hast given me: for thou lovedst me before the foundation of the world. And that thou mayst the better practise this excellent lesson of living by Faith, take these further Directions. Direction 1. Labour to strengthen thy assent to the truth of the word of God. Unbelief it is a mother sin. There was a faltering of assent in our first parents to the truth of God's commination concerning eating of the forbidden tree, else they had not fallen so sadly: and still 'tis the ground of all miscarriages, of hardness of heart, and apostasy, Heb. 3.12, 13, Take heed, Brethren, lest there be in any of you an evil heart of unbelief in departing from the living God. But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. He that believeth not the judgements, and threaten of the Word will not stick to do any evil: and he that doth not believe the promises, will not be forward to any good: All neglect, and coldness in holy duties, cometh from the weakness of our Faith: there is a decay at the root. Did we firmly believe the Glory of Heaven, and the happiness of the life to come, we would be earnest and zealous for the obtaining of it. Direction 2. Labour to be well acquainted with the promises of God, and learn to stay thy soul upon them: If an able potent friend promise help in troubles, how are we cheered with it? Ought not the promises of God then to be a strong consolation to us? The proper life of a Christian is to take his comforts, and supports from the promises of God, and not only from his outward providences. God many times altars the dispensations of his Providence, but does not alter his promises. The promises are the Saints inheritance, Isa. 54.17. No weapon that is form against thee shall prosper; and every tongue that shall rise against thee in judgement, thou shalt condemn; this is the heritage of the Servants of the Lord, Whilst Christ is at God's right hand, and the Bible in the hand of gracious persons, they need not be dejected in any condition, Why art thou cast down O my soul! and why art thou disquieted within me! So David chides his soul, and rebukes his fears, Psal. 42.5. and Psal 77.10. This is my infirmity, He bewails his unbelief, and chides his heart for dejection and distrust of God's Providence. Direction 3. Live upon God, and account him all in all, even in thy highest and fullest enjoyment of the creature. Let not the creature be the object of thy trust at any time. Trust and dependence is the greatest homage and respect we can yield to the Creator. Therefore Job Chap. 31.24. says, If I have made Gold my hope, or have said to the fine Gold, thou art my confidence. V 25. If I have rejoiced because my wealth was great, and because my hand had gotten much, etc. V 28. I should have denied the God that is above. Men are very apt to make riches the staff of their lives, and the stay of their posterity; and so their hearts leaning on them, are taken off from God. The great danger of riches is the trusting in them, Mark 10.23. Jesus saith unto his Disciples, how hardly shall those that have riches enter into the Kingdom of God. V. 24. And the Disciples were astonished at his word, But Jesus answereth again, and saith unto them, children, how hard is it for them that trust in riches to enter into the Kingdom of God? How many rich men are there, that look upon themselves as it were entrenched within their estates, and so promise themselves security against all dangers. Thus God is not regarded, but their wealth, and worldly greatness is made their rock and fortress: therefore covetousness is called Idolatry, Col 3.5. And the covetous man an Idolater, not so much for his love to riches, as his trust in riches. Take heed therefore of making an Idol of the creature, do not build thy happiness, or felicity, on any thing thou dost here enjoy. When God affords thee creature comforts, trust not in them. Live upon God in the use, and live upon God in the absence of the creature. Direction 4. Use lawful and fair means, for accomplishing and bringing about thy lawful designs, but let thy main trust be on God. Do thy duty, and commit thyself and thy affairs to him in quietness of heart. For a man to say, he trusts in God, and yet neglects to do his duty, this is but to mock God; a moderate care in the management of our affairs is very commendable, which puts a man upon prayer, and an humble diligence in the use of lawful means; that once done, a Christian should labour after a holy moderation and composedness of Spirit: and should take heed his heart be not fixed too much on any thing here below to his disturbance. He should put all his ways and affairs into God's hands. He should wait patiently, how God will cast his affairs; and then submit, and acquiesse in the issues of Providence. O how sweet a life leads that Christian, who lives in continual dependence on God This kind of life discharges the creature of all that is burdensome; of all carking cares, and tormenting fears; It leaves nothing upon him, but a conscionable use of the means, no life makes us so humble, so lowly, so nothing in our own eyes, as this life of Faith, which fetcheth all from God. Faith useth means, but trusteth in God alone. In all thy affairs therefore still seek to the Lord, and apply thyself unto him, and trust in him. We are dark creatures, and easily overshoot ourselves; we have not wisdom enough to manage our own affairs. God can counsel us, when we know not how to give counsel to ourselves: And God takes it well to be advised with by us. Hereby we acknowledge our subjection to him, when we will nor stir a foot without advising with him, when we desire not to be ordered by our own wisdom, but trust in the Lord with all our hearts, and do not lean to our own understanding; as Solomon advises, Prov. 3.5. Take heed therefore of inordinate carefulness, and distrusting God. Consider the evil of rhis sin in these four particulars. 1. No sin more dishonours God, and robs him of his Glory, than this sin doth. It cannot indeed rob God of his essential, but it does of his declarative Glory. We glorify God declaratively when we trust in him, and thereby declare to the world, that we own and acknowledge those his excellencies of wisdom, power, mercy, faithfulness, which his Word ascribes unto him: And therefore 'tis said of Abraham, Rom. 4.20. That he staggered not at the promise of God through unbelief; but was strong in Faith, giving Glory to God. V. 21. As being fully persuaded, that what he had promised, he was able also to perform, ver. 22. And therefore it was imputed to him for righteousness. Unbelief doth blemish all those four attributes of God, before mentioned, his Wisdom, his Power, his Goodness, his Faithfulness; 'tis an interpretative blasphemy, and calling all these into question, and so an high injury and dishonour unto God: Whereas faith is said to justify God, Luk. 7.29. that is, to profess and acknowledge him to be such a God as his Word reveals him to be. 2. Nothing doth more debar, and shut out God's operation, in order to our relief and help than this sin. If by taking only moderate and due care, we would resign up ourselves, and our concernments into the hands of God, he would charge himself with us. But if we will immoderately cark and care, and be so peremptory in our designs, and will not submit them unto him; then God is discharged, we must look to ourselves. Therefore 'tis not only our duty, but our interest, to resign up ourselves to God, and to submit our concernments to his will. 3. Unbelief 'tis a sin, against which God hath exceedingly declared his displeasure: The Apostle tells us, the children of Israel were destroyed in the wilderness for unbelief; Many were their sins there, Murmur, lustings, Idolatry, but the main reason of their punishment was, they believed not. Look to their final excision, and cutting off, why what was it for? for unbelief were they broken off, Rom. 11.20. That noble man in 2 Kings 8.2. was trodden to death for distrusting God's power, and could only see the plenty, did not taste of it. Moses and Aaron could not enter into the land of promise because of their unbelief, Num. 20.12. And the Lord spoke unto Moses and Aaron, because ye believe me not, to Sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. Zachary was struck dumb for not believing what God had revealed. Christ did never chide his Disciples for any thing so much as their unbelief, Luke 24.25. O ye fools, and slow of heart to believe. And, why doubt ye O ye of little Faith, Mat. 8.26. 4. 'Tis a Paganish sin, as our Saviour intimates, Mat. 6. For Heathens to be full of carking and caring, is not so much to be wondered at, but for us that profess to believe in God, that do acknowledge a particular Providence, and believe the happiness of another world, to be under the tyranny of distracting cares, anxiety of mind, and thoughtfulness, (as if God had no care of us) this is an exceeding unworthy carriage towards God. Take heed therefore of distrusting God, and overcharging thyself with the cares of this life. Let not thy heart be too much fixed on any thing here below. Lay not these outward things too much to heart. And remember that then cares are inordinate, when they cause such a tumultuousness, and unquietness in our thoughts, and affections, that reason is disturbed, and cannot allay or compose them: or when they exceedingly hinder, or quite put us by the duties we ought to perform to God; or lastly, when they cause a sinking, or dying in the heart, (as Nabals heart is said to die within him) when we are disappointed in that we were so eagerly solicitous about. And therefore our Saviour in Mat. 6. bids us take no thought, and repeats it three several times, as v. 25. Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on. V 31. Therefore take no thought, saying, What shall we eat? or what shall we drink; or wherewithal shall we be clothed? V 34. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself, sufficient unto the day is the evil thereof. Direction 5. Take heed of limiting God. 1. Either to the time of fulfilling his promises. Or 2. To the way; Faith doth not limit the holy One of Israel, to any set time, or any set means. Do thy duty therefore, and resign thyself to God; Commit thyself, and all concernments to his Fatherly care: and be not over-solicitous or perplexed about events. What strange distrustful language do the children of Israel use in Psal. 78.20. Can the Lord prepare a table in the wilderness, can he give bread also? Can he provide flesh for his people? And therefore at v. 41. What a black character is given of them, They turned back, and tempted God, and limited the holy One of Israel. We must not prescribe to God, we must not go about to subject his Providence to our direction, and prescribe what he shall do for our satisfaction. Direction 6. Reflect upon the Lords past kindness, and gracious deal with thee. Consider how much God hath done for thee, and for others, that have trusted in him: and that will tend very much to encourage thee still to trust in him. The more experience and manifestation of God's power and presence thou hast had, the greater reason thou hast, to cast away all unbelief from thee. It exceedingly provoked God against Israel, that notwithstanding so many experiences of his power, yet still they disinherited him, Num. 14.11. And the Lord said, unto Moses, how long will this people provoke me? And how long will it be ere they believe me? for all the signs I have showed among them. By every experience we should grow up into a greater courage, and strength of Faith, as David drew inferences of hope against the present danger, from the lion and the bear, 1 Sam. 17.36. Thy servant slew both the lion and the bear, and this uncircumcised Philistine shall be as one of them, seeing he hath defied the Armies of the living God. Or as Paul said, 2 Cor. 1.10. He hath, and doth, and therefore will deliver. Who delivered us from so great a death; and doth deliver; in whom we trust that he will yet deliver us. Christ was angry with his Disciples for not remembering the miracle of the loaves, when they were in a like straight again, Mat 16.9. Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? God is more angry with the unbelief of his children than of others, because they have more experience of his love and care, and therefore that they should distrust him that never failed them, is very ungrateful. 2 Cor. 5.7. For we walk by Faith, not by sight. Hab. 2.4. Behold his soul which is lifted up is not upright in him, but the just shall live by his Faith. Gal 2.20 I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. Job. 13.15. Though he slay me yet will I trust in him. Psal. 55.22. Cast thy burden upon the Lord, and he shall sustain thee, he shall never suffer the righteous to be moved. 1 Cor. 7.32. But I would have you without carefulness, etc. Phil. 4.6. Be careful for nothing, but in every thing by prayer and supplication, with thanksgiving let your requests be made known unto God. 1 Pet. 5.7. Casting all your care upon him, for he careth for you. 1 Cor. 7.35. This I speak for your own profit— that you may attend upon the Lord without distraction. Psal. 119.49. Remember the word unto thy servant, upon which thou hast caused me to hope. Psal. 25.10. All the paths of the ●ord are mercy and truth to such as keep his Covenant and his Testimonies. Psal. 112.7. He shall not be afraid of evil tidings, his heart is fixed trusting in the Lord. Psal. 89.33. Nevertheless my loving kindness will I not utterly take from him nor suffer my faithfulness to fail. Psal. 62.9. Surely men of low degree are vanity, and men of high degree are a lie, to be laid in the balance they are altogether lighter than vanity 2 Chron. 14.8. And Asa had an army of men, that bare targets, and spears, out of Judah three hundred thousand, and out of Benjamin that bare shields, and drew bows, two hundred and fourscore thousand, all these were mighty men of valour. V 11. And Asa cried unto the Lord his God, and said, Lord it is nothing with thee to help whether with many, or with them that have no power; help us O Lord our God, for we rest on thee, and in thy Name we go against this multitude: O Lord, thou art our God, let not man prevail against thee. 2 Chron. 20.12. O our God wilt thou not judge them? for we have no might against this great company that cometh against us, neither know we what to do, but our eyes are upon thee. Rom. 4.19. And being not weak in Faith he considered not his own body now dead, when he was about one hundred years old, neither yet the deadness of Sarahs' womb. Psal. 73.28. But it is good for me to draw near to God, I have put my trust in the Lord God, that I may declare all thy works. Isa. 26.3. Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee. Isa. 50.10. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the Name of the Lord, and stay upon his God. Psal. 1●. 14. The poor committeth himself unto thee, thou art the helper of the Fatherless. Psal. 62.5. My soul, wait thou only upon God, for my expectation is from him. V 6. He only is my rock, and my salvation, he is my defence, I shall not be moved. 2 Cor. 1.20. For all the promises of God in him are yea, and in him Amen, unto the Glory of God by us. Josh. 21.45. There failed not aught of any good thing which the Lord had spoken unto the house of Israel, all came to pass. Heb. 13.5. Let your conversation be without covetousness, and be content with such things as ye have, for he hath said, I will never leave thee, nor forsake thee. Rom. 8.28. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. Mat. 6 30. Wherefore if God so the grass of the field, which to day is, and to morrow is cast into the Oven, shall he not much more you, O ye of little Faith! Psal. 34.9. O fear the Lord ye his Saints, for there is no want to them that fear him. V 10. The young lions do lack, and suffer hunger, but they that seek the Lord shall not want any good thing. Psal. 84.11. For the Lord is a Sun and a shield, the Lord will give Grace and Glory, and no good thing will he withhold from them that walk uprightly. Isa. 54.17. No weapon that is form against thee shall prosper, and every tongue that shall rise against thee in judgement thou shalt condemn, this is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord. 2 Chron. 16.9. For the eyes of the Lord run to and fro, throughout the whole earth, to show himself strong in the behalf of them, whose heart is perfect towards him. John 11.40. Jesus saith unto her, said I not unto thee, that if thou wouldst believe, thou shouldst see the Glory of God. Sixthly, Observe all the passages of his Providence towards thee, whether of justice, or mercy, Take notice of every frown, and every smile from God, and that will much direct thee, how to order thy services of prayer, and praise, and teach thee submission to his holy will. Many duties depend on the consideration and taking notice of God's Providential dispensations. How blame worthy then are they, that do not care to observe or regard the works of God? Certainly, it is our duty, to observe and acknowledge God's sovereignty and dominion in the world, and over all events here below, (not a sparrow, not a hair falls to the ground without our Heavenly Father) And where we cannot understand the ways of God, let us with an humble reverence believe, and admire the wisdom of them. The deep and unsearchable ways of God are not to be judged before the Tribunal of man's reason. Labour therefore to get a firm belief of this great truth, settled in thy soul, that God governs all humane affairs, and thou wilt find it of great efficacy against those damps and dejections of mind, that in afflictions we are too prone unto; and it will be a singular antidote against all murmur, and repine. How did this consideration quiet and compose the heart of old Eli, 1 Sam. 3.18. It is the Lord. And David on the same account says, I was dumb, and opened not my mouth, because thou didst it, Psal. 39.9. So when a sore and terrible affliction fell upon Aaron, (his two sons Nadab and Abihu being consumed by fire from Heaven) all that the Scripture reports of his carriage and demeanour is this, And Aaron held his peace, Leu. 10.3. As therefore thou art dilgently to observe and mind God's Providential dispensations towards thee, so remember it is thy duty, and aught to be the posture of thy Spirit, that whatever he takes from thee, or whatever he does unto thee, perfectly and absolutely to submit to his will. Remember there is no resisting the Almighty, Shall a Grasshopper contend with an Eagle? Shall we that are worms contend with our maker? If we consider our sinfulness and guilt, we have reason to admire he afflicts us no more; If as the unjust steward in the Gospel for one hundred, set down but fifty; so if God for an hundred stripes due to us, inflicts but fifty, nay but ten, have we not reason to be patiented, and to say, He punisheth less than our iniquities deserve? Labour therefore to be patiented under his hand. Murmuring and repining does but increase our guilt, and provoke God to double our punishment. The Parent takes up the child for whimpering and crying, as well as for any other fault; not patiently to let God have his will, is the way to beg another whipping from him. In patience therefore possess thy soul. Solomon says, If the Iron be blunt, put the more strength to it, Eccles. 10.10. So say I, if the affliction be strong, put the more patience to it. Let patience have its perfect work (not only its half work) in thee. Patience meets God in such an humble way, as discreet Abigail met David, let not my Lord be angry, Impatience, and fretting against the Almighty, is just as if a man should beat his shins against an iron bar; or as if he should throw a stone against Heaven, that will be sure to fall on his own head. And further consider the way to have what thou desirest, is to submit to God, and lay thyself at his feet: When thy soul is wrought to that perfect submission, that thou canst truly say, here I am, let the Lord do with me, what seemeth him good; Let the Lord please himself, and he shall please me, thou hast conquered the difficulty of living in this world: Thou hast got that precious art of chemistry, that will extract gold out of any thing. Thou wilt be able in some measure with blessed Paul to say, I have learned in all estates to be content. O labour and pray for this happy posture of Spirit; and that thou mayst attain unto it, be especially careful to secure thy interest in his favour, who is the great Governor of the world, and disposer of all events; What a strong consolation will it be to thee, if this God be thy God, thy reconciled Father in Christ? thou mayst then be assured all things shall work together for thy good. Let the wind blow from what point of the compass it will, it shall blow thee on towards thy haven. Thou needst not fear the bitterest potion, if it come from the hand of a loving Father. The Cup that my Father hath given me, shall I not drink it? says our Saviour, John 18.11. What my Father prescribes, I have no reason to fear any hurt from. If God be thy Father, and thou his adopted child, th' u mayst comfort thyself with this, that whatever he takes from thee, or deprives thee of, he will supply to thee again (as one says) either in kind, or in kindness; some way or other, he will make it up to thee. Kindness is Gods sure pay to his children: if he takes all and gives himself to thee, he makes thee an abundant amends. 'Tis want of Faith that we cannot find all in God. And as this consideration will exceedingly becalm thy mind in afflictions, so when God dispenses himself in a way of mercy to thee, it will exceedingly raise and quicken thy heart to thankfulness. Thou wilt give God the Glory of all his mercies. Thou wilt not sacrifice to thine own net, to thine own wit, wisdom, industry, friends, or any second cause, (much less to chance, fortune, or good luck, as ignorant people speak) but thou wilt cast the Crown of all thy mercies at his feet, humbly ascribing all Honour and Glory unto him. He will be owned and acknowledged by thee as thy chief Lord. Thou wilt look upon thyself, as holding all from him, and to be but his tenant at will, and therefore obliged to pay him his rent duly and faithfully. And what is the rent he requires of thee? but only to give him the Glory of all his mercies, and to honour him, and magnify him, in the use of them. In a word, to love him, and thank him, to serve him, and obey him, and to walk humbly before him all thy days. Psal. 135.6. Whatsoever the Lord pleased, that did he in Heaven, and in Earth, in the Seas, and in all deep places. Isa. 5.12. And the harp, and the viol, the tabret and the pipe, and wine are in their feasts, but they regard not the work of the Lord, neither consider the operation of his hands. Psal. 10.4. The wicked through the pride of his countenance will not seek after God, God is not in all his thoughts. Mat. 10.29. Are not two Sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. V 30. But the very hairs of your head are all numbered. V 31. Fear ye not therefore, ye are of more value than many Sparrows. Prov. 16.33. The lot is cast into the lap, but the whole disposing thereof is of the Lord. Prov. 21.1. The King's heart is in the hand of the Lord, as the rivers of water, he turneth it whithersoever he will. Jer. 10.23. O Lord, I know that the way of man is not in himself, it is not in man that walketh to direct his steps. Hab 1.16. Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, and their meat plenteous. Lam. 3.37. Who is he that saith, and it cometh to pass, when the Lord commandeth it not? Isa. 45.7. I form light, and create darkness, I make peace, and create evil, I the Lord do all these things. Amos 3.6. Shall a Trumpet be blown in the City, and the people not be afraid? Shall there be evil in the City, and the Lord hath not done it? Psal. 46.11. The Lord of Hosts is with us, the God of Jacob is our refuge. Selah. Psal. 39.9. I was dumb, I opened not my mouth because thou didst it. Micah 7.9. I will bear the indignation of the Lord, because I have sinned against him: until he plead my cause, and execute judgement for me, he will bring me forth to the light, and I shall behold his righteousness. 1 Sam. 3.18. And Samuel told him every whit, and hide nothing from him, and he said it is the Lord, let him do what seemeth him good. Job 1.21. And Job said, naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. 2 Sam. 16.10. And the King said, what have I to do with you, ye sons of Zerviah? so let him curse, because the Lord hath said unto him, curse David, who shall then say, wherefore hast thou done so? 2 Sam. 15.25. And the King said unto Zadok, carry back the Ark of God into the City: if I shall find favour in the eyes of the Lord, he will bring me again, and show me both it, and his habitation. V 26. But if he thus say, I have no delight in thee, behold here am I, let him do to me as seemeth good unto him. Deut. 8.10. When thou hast eaten, and art full, than thou shalt bless the Lord thy God for the good land which he hath given thee. V 11. Beware that thou forget not the Lord thy God, in not keeping his Commandments, and his Judgements, and his Statutes, which I command thee this day. V 12. Lest when thou hast eaten, and art full, and hast built goodly houses, and hast dwelled therein, V 13. And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied, V 14. Then thine heart be lifted up, and thou forget the Lord thy God, (which brought thee forth out of the land of Egypt, from the house of bondage. V 15. Who led thee through that great & terrible wilderness, wherein were fiery Serpents, and Scorpions, and drought, where there was no water, who brought thee forth water out of the rock of flint. V 16. Who fed thee in the wilderness with Manna, which thy Fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end,) V 17. And thou say in thine heart, my power, and the might of mine hand hath gotten me this wealth. V 18. But thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth, that he may establish his Covenant which he swore unto thy Fathers, as it is this day. Prov. 10.22. The blessing of the Lord it maketh rich, and he addeth no sorrow with it. Psal. 75.5. Lift not up your horn on high, speak not with a stiff neck. V 6. For promotion cometh neither from the East, nor from the West, nor from the South. V 7. But God is the Judge, he putteth down one, and setteth up another. Deut. 8.3. And he humbled thee, and suffered thee to hunger, and fed thee with Manna, which thou knewest not, neither did thy Fathers know: that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live. Prov. 16.9. A man's heart deviseth his way, but the Lord directeth his steps. Jam. 4.13. Go to now, ye that say, to day, or to morrow we will go into such a city, and continue there a year, and buy, and sell, and get gain. V 14. Whereas ye know not what shall be on the morrow. 1 Cor. 4.19. But I will come to you shortly if the Lord will, etc. Psal. 127.1. Except the Lord build the house, they labour in vain that build it, except the Lord keep the City the watchman waketh but in vain. V 2. It is in vain for you to rise up early, to sit up late, to eat the bread of sorrows, for so he giveth his beloved sleep. Psal. 37.5. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass. V 6. And he shall bring forth thy righteousness as the light, and thy judgement as the noon day. V 7. Rest in the Lord, and wait patiently for him, fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. V 16. A little that a righteous man hath, is better than the riches of many wicked. V 23. The steps of a good man are ordered by the Lord, and he delighteth in his way. V 24. Though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand. V 25. I have been young, and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread. V 35. I have seen the wicked in great power, and spreading himself like a green bay-tree. V 36. Yet he passed away, and Lo, he was not, yea I sought him but he could not be found. V 37. Mark the perfect man, and behold the upright, for the end of that man is peace. 1 Sam. 2.6. The Lord killeth, and maketh alive, he bringeth down to the grave, and bringeth up. V 7. The Lord maketh poor, and maketh rich, he bringeth low, and lifteth up. V 8. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the Throne of Glory, for the pillars of the earth are the Lords, and he hath set the world upon them. V 9 He will keep the feet of his Saints, and the wicked shall be silent in darkness, for by strength shall no man prevail. Phillip 4.11. Not that I speak in respect of want, for I have learned in whatsoever state I am, therewith to be content. V 12. I know both how to be abased, and I know how to abound: every where, and in all things I am instructed, both to be full, and to be hungry, both to abound, and to suffer need. Seventhly, Charge upon thyself with all seriousness, that great and necessary duty of daily watchfulness. Be not like those whose manner is to spend a little time in prayer in the morning, and then to take their leave (as it were) of God, for all the day after; but unto earnest and fervent prayer, add serious watchfulness. And for thy better direction herein, I shall here first give thee a short draught; or scheme of the several particulars I treat of under this head. First, There are four things thou must watch over; Namely, 1. Thy Thoughts. 2. Thy Affections. 3. Thy Words. 4. Thy Actions. Secondly, Six things thou must watch against; Namely, 1. Against those sins thou art most inclined to by temper, and natural constitution. 2. Against the sins thou art most obnoxious to, by reason of thy particular calling, condition, state, and course of life. 3. Against the sins of the times and places wherein thou livest. 4. Against all occasions and temptations that thou foreseest are likely to endanger thy soul. 5. Against dishonouring God in the use of lawful things. 6. Against Error and seduction of mind. Thirdly, One thing thou must watch for; Namely, For opportunities to glorify God; to do good to others; and to receive good to thy own soul. The Motives to quicken thee to this duty are these three. 1. Most of the sins we commit, we fall into through carelessness, and want of watchfulness. 2. The Devil the tempter is always watchful to betray us. 3. The necessity of perseverance, whereunto a concurrence of our care and diligence is required. First, The first thing I would advise thee carefully to watch over is thy thoughts. Be very careful, not to lodge, or entertain any sinful thoughts in thy mind: Sinful thoughts are the Reubens, the firstborn of original sin, and the beginning of its strength. They exceedingly defile the soul, and are the first movers to evil, and very abominable in the sight of God. Oh what reason have we to be humbled for the vain, wanton, foolish, proud, wrathful, covetous, blasphemous, idle, useless, unconcerning thoughts that do many times annoy us. Let us therefore consider of some remedies against sinful thoughts. 1. Settle in thy mind a strong and deep apprehension of God's Omni-presence, and Omniscience; and over-awe thy thoughts with this, that they are all seen, and observed, and taken notice of by him. 2. Remember, that though in the world's wicked proverb, thoughts are free; because man cannot discern them, nor punish them, yet they are not free from God's observation, nor from his Law, which being spiritual, blndes the thoughts of the heart, as well as the outward man; nor from his Justice, which will call us to account for our sinful thoughts, nor from the rebukes and scourge of an awakened Conscience; which are no small punishments. 3. Let it be thy care to suppress, and crush bad thoughts at the very first rising: Do not at all consent, or comply with them; but abhor, and abandon them presently, and cry out unto the Lord for help against them: Take heed of representing, or acting sin in thy thoughts. If thou wouldst keep thy soul pure, beware of speculative sinfulness. 4. Be careful to have a stock of good materials always in readiness for thy thoughts to work upon. Have some good subjects ready to present and offer to thy mind, to entertain thy thoughts with. A good man hath a good treasure in his heart, out of which he bringeth forth good things, Mat. 12.35. Let thy mind therefore have always some good heads to meditate on: As the evil and danger of sin, the necessity of conversion; thy absolute need of Christ; the vanity of the creature; the shortness and uncertainty of this life; the everlastingness of thy future state, etc. 5. Avoid Idleness, and allow not thyself in melancholy. If thou dost not employ thy mind about that which is good, it will busy itself about evil: The mind of man if it be not well employed, will be ranging, and roving all over the world, and will be intent on things it should not. The spirit of man is active, and restless; 'Tis like a mill; it will be either grinding of that which is put into it, or else working upon itself, wearing, and wearying itself in foolish, fruitless, and unconcerning thoughts. Idleness is a grand occasion of impure and impertinent thoughts: 'Tis the devil's hour, in which he takes advantage to fill and defile man's mind with wicked suggestions; and melancholy disposeth the mind to strange, absurd, incoherent, unreasonable imaginations; to many sad, perplexing, afflicting thoughts. Man disquieteth himself in vain, saith the Psalmist, Psal. 39.6. framing many imaginary evils and grievances to himself, which God hath not really laid upon him. Let it be thy care therefore to keep thy mind well employed, either in the duties of Piety, or the works of thy particular calling. When thou dost relax thy mind at any time, from being intent on serious things, for thy necessary refreshment, be careful to allow thyself only in innocent cheerfulness; When the loins of thy mind are ungirt, and thy thoughts let lose to run at random, and have not Conscience set over them as a Governor, thou art in great danger of sinning against God. 6. Do not cumber thyself with too much worldly business, that will overcharge thy mind with solicitude, and force too many earthly thoughts upon it: it will fill thee with distracting, disturbing thoughts, and torturing cares. When Martha was careful, and troubled about many things, she neglected the one thing necessary, Luke 10.41, 42. 7. Le●rn to spiritualise earthly objects, and to raise holy meditations from them. This will be an excellent and advantageous employment for thy mind. This was our blessed Saviour's practice, and canst thou follow a better example? 8. Learn to divert and put by bad thoughts, by introducing and bringing in some good thoughts that are contrary to them into their rooms: Thus overcome evil thoughts by good thoughts. If self magnifying thoughts come in; bring in self abasing: If distrustful; put thy soul upon thinking of God's Faithfulness: If revengeful; think how much thou needest forgiveness from God: Thus let one wedge drive out another. 9 Beg of God to new mould thy mind, and to put it into such an holy and heavenly frame, that it may be fit to produce good thoughts, as a good tree doth bring forth good fruit. Beg that Grace may be the Law of thy mind▪ Rom. 7.23. Pray earnestly, act Faith, and put thy trust in the power, and promise of God, for the casting down of all sinful imaginations in thy soul, and subduing thy thoughts to the obedience of Christ. 10. If thou wouldst keep bad thoughts out of thy mind, be ready to entertain the gracious motions of the blessed Spirit of God, Rev. 3.20. Behold I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him and will sup with him, and he with me. O do not grieve this holy Spirit; do not repel so blessed a guest, who knocks at thy heart in many a sermon, and by many a providence, and sues for entrance that he may make thee happy. What! shall the devil, with his wicked suggestions be let in, and shall the King of glory with his train of Graces, be shut out? O let it not be. 11. Remember that if thou willingly entertainest, and lodgest in thy mind wicked thoughts now, (and diest in an impenitent and unconverted state) thy thoughts will be thy executioners and torments in Hell. As light as thou makest of evil thoughts now, they will then pray upon thy soul as so many vultures, and be a neverdying worm in thy Conscience. And the more to quicken thee to practise these directions; Consider, This will be a great argument of thy sincerity, and of the truth of Grace in thee, if thou art conscientiously watchful over thy thoughts. Many restraints lie upon the outward man to over-awe it and keep it from evil; but the power of Grace does then much appear, when it commands the inward man, and lays restraints upon our thinking faculty, that we dare not allow ourselves in any sinful thoughts. Psal. 119.97. Oh how love I thy Law! it is my meditation all the day. V 113. I hate vain thoughts, but thy Law do I love. Mat. 12.35. A good man out of the good treasure of his heart bringeth forth good things, and an evil man out of the evil treasure, bringeth forth evil things. Mat. 15.19. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. V 20. These are the things that defile a man. Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Psal. 63.5. My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips. V 6. When I remember thee upon my bed, and meditate on thee in the night watches. Psal. 94.11. The Lord knoweth the thoughts of man, that they are vanity. Jer. 4.14. O Jerusalem, wash thine heart from wickedness, that thou mayst be saved; how long shall thy vain thoughts lodge within thee? Psal. 49.11. Their inward thought is, that their houses shall continue for ever, & their dwelling places to all generations; they call their lands after their own names. Psal. 119.59. I thought on my ways, and turned my feet unto thy testimonies. Prov. 16.3. Commit thy works unto the Lord, and thy thoughts shall be established. Prov. 4.23. Keep thy heart with all diligence, for out of it are the issues of life. Secondly, Watch over thy Affections, the motions and stir of thy will, the out-going of thy heart. Rightly to order our Affections, is one of our principal businesses, in this life. When they are rightly ordered, and governed, they do much further & help on our course in Godliness. Whereas disordered passions blind the judgement, hurry away the will, fill the heart and mind with disquiet, and interrupt prayer, and other holy duties. Keep an especial watch therefore over thy Affections: Be careful they be not set on wrong objects, nor suffered to grow unruly, and exorbitant. Grace doth not extinguish, but rectify affections. Christ (who was free from all sin) was not without affections: He was angry, did grieve, rejoice. Let it be thy care therefore to look to the right regulating of these powers, and these affections that God hath placed in thee. And to help thee in this work, observe these Directions. 1. Beg of God, a sound mind, a right understanding, a clear judgement, that thou mayst be able rightly to discern between good and evil; and mayst not take shows and appearances for realities. There is great danger in misapprehensions; for as the apprehensions of the mind are weaker or stronger, so the affections are hotter or cooler. 2. Labour to bring thy will, sense, and appetite under subjection to right reason. If sin do seem pleasant to thee, (as the forbidden fruit to Eve) let reason tell thee 'tis forbidden fruit; and therefore thou must not touch it. A man is Lord of himself, when reason rules him: but his own slave, when wilfulness, appetite, or passion bear sway in him. When the Coachman cannot rule the horses, but is hurried violently away with them, there is nothing but confusion to be expected; so it is with a man whose reason is overborne, or hurried away by his headstrong passions. Affections are like fire and water; good servants, but very bad Masters: Fire does well while 'tis kept in the chimney; & water is useful, while 'tis kept within its banks; if they break out, they are ve●y mischievous Elements: Affections (while they are moderated, & kept within their due bounds) they are very serviceable; but if they overflow those banks and bounds, what a world of mischief follows? 3. Labour to foresee such things before they come, which may prove great provocations to thee, and are like to kindle and excite thy passions. Use precaution, and wisely avoid such occasions as much as thou canst. Passions are far mo●e easily prevented, than moderated: And here premeditation is of singular use, whereby the mind may fortify & strengthen itself against the exorbitancy of passion, before it arise; by considering the unreasonableness of it, and the bitter fruits and effects of it. 4. Resist evil affections at the beginning, before they grow high and headstrong; Dash Babylon's brats against the wall: If they once get strength, they may be too hard for thee. Lusts, and vile affections let alone, do often end in gross sins. There are works of the flesh, that follow lusts of the flesh, Gal. 5.19. Love of pleasure, if uncontrolled, may end in drunkenness, or uncleanness. Envy, and malice, if unchecked, may end in mu●der, or violence. Judas allowing himself in Covetousness, that brought him to deny his Master. 5. Temperance, and keeping under the body is an excellent means to mortify lusts, passions, and vile affections. He that pampers his flesh, feeds his enemy. And how much better is it to endure the pains of mortification here, than the horrors of everlasting darkness hereafter? 6. Remember, that when thy blood and Spirits are moved, and thy passions are up, whatever is presented to thy imagination, tends to the delusion of thy soul. Passions like some kind of glasses, represent things falsely: sometimes of a mountain, they make a molehill; and sometimes a molehill, they magnify into a mountain. Therefore if it be possible in passion make no resolutions. Let it be one of thy main cares, then to suffer thy spirit and blood to cool, and thy passions to sink, and melt away, and then thou wilt come to right apprehensions. Many have grievously overshot themselves in passion, and repent of it at leisure. 7. Consider the root of all inordinate passion is self-love. The larger the branches of passion, the deeper the root of self-love. Therefore labour to dig up the root, and do not only lop off the branches. Inordinate self-love ought to be subdued, and mortified. 8. Meditate often on the abasing, sufferings, death, and passion of our Lord, and Saviour. Christ suffered for us, leaving us an example, saith the Apostle, 1 Pet. 2.21. that we should follow his steps. Was he crucified for us? and shall not we crucify our vile affections for him? Did he renounce his own will, to accomplish our salvation? and shall not we deny our wills for him? our corrupt wills? The wills of the flesh and of the mind, as the Apostle calleth them, Eph. 2.3. The lustings of the lower and the upper soul. Was he made of no reputation for us? and shall we be proud? Did he lay down his very life for us his enemies? and shall not we forgive an enemy for his sake? O labour from the consideration of Christ's sufferings to mortify thy lusts and vile affections. 9 By earnest Prayer, even the prayer of Faith, seek for succour from Heaven, against all thine inordinate affections. Humbly plead that promise before the Lord, Rom. 6.14. Sin shall not have dominion over you, for ye are not under the Law, but under Grace. 10. Take the sword of the Spirit which is the Word of God, Eph. 6.17. and therewith labour to slay thy inordinate affections. Apply the Commands and Threaten of God's Word to thyself, when thou findest any strong passion or lust stirring in thee: As suppose Anger be up in thee; take that sword of the Spirit thou wilt find Eph. 4.26, 27. Let not the Sun go down upon your wrath; ●●ther give place to the devil. If hatred against thy Brother be working in thee, take that sword, 1 John 3.15. Whoever hateth his Brother is a murderer, and ye know that no murderer hath eternal life abiding in him. If thy heart be pestered with revengeful thoughts: take that sword in Mat. 6.14, 15. If ye forgive men their trespasses, your Heavenly Father will forgive you; But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. If lust be stirring in thee, take that sword in Mat. 5.28. But I say unto you, whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. If pride, take that sword, 1 Pet. 5.5. God resists the proud, and gives Grace to the humble. If Covetousness, take that sword, Luke 12.15. Take heed and beware of covetousness, for a man's life consisteth not in the abundance of the things which he possesseth. And 1 Tim. 6.10. The love of money is the root of all evil. Thus if thou art well acquainted with the word of God, thou mayst find a sword to slay any inordinate affection, any rebellious lust that rises up in thee. Prov. 4.23. Keep thy heart with all diligence, for out of it are the issues of life. Gal. 5.24. And they that are Christ's have crucified the flesh, with the affections and lusts. Tit. 2.12. Teaching us that denying ungodliness, and worldly lusts, we should live soberly, righteously, and Godly in this present world. Rom. 8.6. For to be carnally minded is death, but to be spiritually minded is life and peace. V 13. For if ye live after the flesh ye shall die, but if ye through the Spirit do mortify the deeds of the body ye shall live. 1 Pet. 2.11. Dear beloved, I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. Eph. 2.3. Among whom also, we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath even as others. Prov. 25.28. He that hath no rule over his own spirit, is like a City that is broken down, and without walls. Prov. 16.32. He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a City. Eph. 4.26. Be ye angry, and sin not; let not the Sun go down upon your wrath. V 27. Neither give place to the devil. V 30. And grieve not the holy Spirit of God, whereby ye are sealed to the day of redemption. V 31. Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice. V 32. And be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you. 1 Cor. 14.20. Brethren be not children in understanding; howbeit, in malice be ye children, but in understanding be men. Eccles. 7 9 Be not hasly in thy spirit to be angry: for anger resteth in the bosom of fools. 1 John 3.15. Whosoever hateth his Brother is a murderer, and ye know that no murderer hath eternal life abiding in him. 2 Cor. 12.20. For I fear, lest when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not; lest there be debates, envyings, wraths, strifes, backbitings, whisper, swell, tumults. Jam. 4.5. Do ye think that the Scripture saith in vain, the Spirit that dwelleth in us lusteth to envy? Jam. 1.20. For the wrath of man worketh not the righteousness of God. Luke 9.55. But he turned and rebuked them, and said, ye know not what manner of spirit ye are of. John 13.35. By this shall all men know that ye are my Disciples, if ye have love one to another. 1 Pet. 3.4. But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet Spirit, which is in the sight of God of great price. Thirdly, Watch over thy words. God's servants in all ages, have seen a great deal of reason, to resolve within themselves, to take heed of offending with their tongues, and to pray earnestly to the Lord, that he would please to set a watch before their mouths, and to keep the door of their lips. 'Tis a great part of Religion, rightly to govern and bridle the tongue. If any man seemeth to be religious, and bridleth not his tongue, this man's religion is vain, Jam. 1.26. And the transgression of the tongue is the rather to be watched against, because of the natural proneness that is in us to offend in that kind. We are exceedingly apt to fall into this sin; partly, because of that quick intercourse that is between the tongue, and the heart, so that we sin in an instant; partly, because speech is an Act we perform without labour, and so we the more easily offend this way: And lastly, because the sins of the tongue are very pleasing, and compliant with corrupt nature. Therefore St James saith, Jam. 3. v. 2. If any man offend not in word, the same is a perfect man. i. e. Not only a beginner, but one that is come to some ripeness, and growth in Christianity; his care and watchfulness over his words, argues him to be a sound, sincere, and upright Christian. Oh how much reason have we to be seriously humbled for the errors and miscarriages of our tongues! Divide the sins of man into two parts, says Nazianzen, and one half of them are the sins of the tongue. One reckons up twenty four sins of the tongue, and yet possibly he hath not reckoned all. 1. Taking Gods Name in vain, in ordinary communication. 2. Unlawful swearing. 3. Lying. 4. Cursing. 5. Perjury. 6. Blasphemy. 7. Rash and unlawful vows. 8. Heartless and hypocritical praying. 9 False accusing. 10. Open railing, reviling and reproaching. 11. Secret defaming, backbiting, and whispering. 12. Scoffing, jeering, scorning, giving biting quips and girds. 13. Ribaldry, filthy speaking, scurrilous jesting, rotten communication. 14. Menacing and threatening revenge. 15. Deceiving and cheating. 16. Proud boasting, and self magnifying. 17. Rash judging and censuring. 18. Vain and idle tattling. 19 Flattering and soothing in evil. 20. Enticing and alluring to sin and wickedness. 21. Seducing into error. 22. Murmuring and repining. 23. Disclosing secrets contrary to promise. To all which may be added, 24. Sinful silence. Of which more afterward. Oh how vile are we, if one member be guilty of so much sin! Not without reason therefore hath St. James in his third Chap. v. 6. described an evil Tongue, to be a fire, a world of iniquity, and set on fire of Hell, i. e. from the Devil the Father of lies, malice, and virulency. They that nourish an evil tongue, nourish that which comes from Hell, and which will carry them thither, without serious, and timely repentance. The tongue can no man tame, as he goes on, v. 8. that is, of himself without the concurrence of Divine Grace. Pray therefore for this Grace, that thou mayst take heed to thy words, that thou offend not with thy tongue. And for the better regulating and governing of it, observe these Directions. 1. Begin at thy heart, if thou wouldst rightly govern thy tongue. Pray as David did, Psal. 51.10. Create in me a clean heart O God, and renew a right Spirit within me. Out of the abundance of the heart the mouth speaketh, saith our Saviour, Mat. 12.34. The disorders of the tongue, usually proceed from the distempers of the heart. Idleness of words, from vanity of thoughts; Rashness of speech, from hastiness of Spirit: Boasting, and proud brags, from pride of heart; Reviling, and open reproaching, from inward malice. The foul stomach betrays itself, in a stinking breath. The naughtiness of the heart vents itself by the tongue. A heart stored with wisdom and grace will discover itself in savoury discourse. 2. Let thy end and aim in speaking be, to glorify God, and to do good to others. That word is an idle word, and utterly lost, which tends to no good purpose. Either speak something better than silence, or keep silence, says the Heathen Poet. Choose either to speak that which is (some way or other) profitable; or to be silent. Now there may be a sinful silence, as in these cases. 1. When God is dishonoured, and we express no dislike of it. 2. When 'tis our duty to reprove an offending Brother, and we neglect it. 3. When our silence proceeds from want of delight in Spiritual things; when we are free enough to any worldly discourse, but cannot abide to speak of matters that concern our souls. 4. When we are ashamed to own the ways of God, for fear of reproach. 5. When we neglect to give good counsel where we ought. 3. Consider before thou speakest, and be not rash with thy mouth; Be slow to speak, saith St. Jam. Chap. 1. v. 19 i. e. deliberate, and advised: Let thy mind be thy tongues guide. When thy words are once out of thy mouth, they are passed recall. And therefore one set a pretty moral picture over his table (a place usually of too much licentious discourse) of a man out of whose mouth many little birds flew (which were his words) which he with both his hands strove to catch again, but could not: Consider therefore before thou speakest, and ere thy words be gone out of thy reach and power; especially consider before thou promisest any thing: Consider whether the thing be good, fit, convenient, and in thy power, and whether thy mind will suffer thee to do it or no: He that does not this, will be apt to err, and to ensnare himself by his own words. 4. Whatever thou hast covenanted, agreed, or promised, be careful to perform, though to thy loss and damage. If thou findest thyself unable to perform, give notice betimes, and crave either forbearance, or a release. 'Tis a good caution that one gives, that we should be exceeding careful what vows we make to God, or what promises to man. 5. Be sure, that whatever thou speakest, be morally true; (i. e. that there be an agreement between thy heart and tongue) though thou art not obliged to speak all that thou knowest to be true, at all times. There may be sometimes malice in reporting the truth: An eager desire to spread a fault wants not sin. 6. Speak with a great deal of caution and wariness, where thou art aggrieved, and dost think thou sufferest: Trust not thyself, if there be any the least touch of ill will, or envy in thee, towards the person spoken of. Ill will never speaks well. Under sense of wrong, our minds are apt to run into very uncharitable imaginations. 7. Forbear altogether to speak when thou art in passion. He that is in a high fit of passion, is as truly drunk, as he whose head is full of wine. Passion is a bad counsellor, and as ill a speaker: Moses when in passion spoke unadvisedly with his lips, Psal. 106.33. Job cursed the day of his Nativity, Job. 3.2.3. Jonah spoke pettishly against God himself, Jonah 4.9. 8. Deal with another's good name as thou wouldst be willing thine own should be dealt with; be very wary of speaking of the credit of others on bare reports. A good name is better than riches, Prov. 22.1. Possibly thou abhorrest to steal from thy neighbour, or be thought a thief; do not then rob him of his good name, which is more percious than worldly substance. By a good name many have done good after their death: by the loss of it many have been rendered useless while they lived. 9 Be not severe-spirited, and apt to interpret every thing in the worst sense. Let charity have its perfect work. 'Tis better to err ten times in a way of charity, than once in a way of cruelty. Goodness is least suspicious: Gracious hearts reflect most upon themselves; they do not seek so much what to reprove in others, as what to amend in themselves; they love to look inwards, and being sensible of their own failings, are tender in reflecting on the weaknesses of others: whereas those that are most inquisitive into the lives of others, are usually most careless in reforming their own. Sharp censurers, and reprovers, had need be very exact in their own lives; else in judging others they pronounce their own doom. Be not apt therefore to judge or censure the actions of others. Consider how often thou thyself hast offended; use another with the same mercy thou wouldst have showed to thyself, Gal. 6.1. Brethren, if any man be overtaken in a fault, ye which are spiritual, restore such a one in the Spirit of meekness, considering thyself, lest thou also be tempted. They that are most spiritual, are most tender to set a fallen Christian in joint again. Consider well therefore, before thou pronounce too hard a censure upon thy brother: If thou canst not excuse the action, yet consider possibly the intent was good; or it might proceed from ignorance, or some violent temptation, and that thou thyself mayst so fall, if so tempted, and God do not sustain thee. Bernard tells of a man, that hearing of a fallen brother, fell into a bitter weeping, and said, he is fallen to day, and I may fall to morrow: Therefore cherish an humble sense of thine own frailty, and that will make thee charitable towards others. And be especially careful thou dost not make the failings, and miscarriages of others, (which should be matter of grief to thee, and set thee upon praying for them, 1 John 5.16.) to serve thee for mirth and sport: And yet this is the usual entertainment of this corrupt world. But the Apostle tells us, 1 Cor. 13.6. Charity rejoiceth not in iniquity; and therefore it cannot make the sins and failings of others, its recreation. 10. Do not recite jests made upon Scripture, or contrived out of Scripture phrase, which can hardly be told, or heard, without leaving in the mind some diminution of the Majesty, and Authority of God's Word; the Dignity whereof all aught to maintain. Therefore 'tis ill trusting our corruptions with the bare reporting of such jests made by wicked wits, on Scripture abused, for fear of the bad effects that may ensue thereupon. Our tongue is our glory, Psal. 57.8. With that we should bless the Lord at all times, his praise should be continually in our mouths, Psal. 34 1. With that we should labour to do good to others with whom we converse. Let us not then pervert it from the right use. Moral infection spreads abroad by words, as the pestilential doth by a corrupt breath. 11. Speak with great modesty, when the matter any way relates to thine own commendation. A man's praise smells sweet out of another's mouth, but stinks out of his own 12. Speak not ill of any, except it be upon just occasion, and in order to some good, that God may have Glory thereby, and the persons whom thou speakest, may be warned and admonished. 13. In stead of speaking ill, or censuring thy brother, privately admonish him; but do it not in a masterly way, but in the Spirit of meekness, Let love sweeten thy words. When love rules in the heart, the law of kindness is in the tongue. 14. Lastly, Consider what Solomon says, Prov. 10.19. In the multitude of words, there wanteth not sin, and he that refraineth his lips is wise. Due and befiting silence is many times a great preserver of innocency; but when the tongue runs very fast, and speaks more than comes to its share, 'tis ordinarily a servant either to pride or passion. Psal. 39.1. I said, I will take heed to my ways, that I sin not with my tongue, I will keep my mouth with a bridle, while the wicked is before me. Psal. 17.3. I am purposed that my mouth shall not transgress. Psal. 141.3. Set a watch (O Lord) before my mouth, keep the door of my lips. Mat. 12.34. O generation of vipers, how can ye being evil speak good things? for out of the abundance of the heart the mouth speaketh. V 35. A good man out of the good treasure of the heart, bringeth forth good things: and an evil man out of the evil treasure, bringeth forth evil things. V 36. But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgement. Prov. 13.3. He that keepeth his mouth, keepeth his life, but he that openeth wide his lips shall have destruction. Jam. 1.26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. Jam. 3.2. For in many things we offend all; if any man offend not in word, the same is a perfect man, and able also to bridle the whole body. V 3. Behold, we put bits in the horses mouths, that they may obey us, and we turn about their whole body. V 4. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the Governor listeth. V 5. Even so the tongue is a little member, and boasteth great things, behold, how great a matter a little fire kindleth! V 6. And the tongue is a fire, a world of iniquity, so is the tongue amongst our members, that it defileth the whole body, and setteth on fire the course of nature, and is set on fire of Hell. Col. 4.6. Let your speech be always with Grace, seasoned with salt, that ye may know how ye ought to answer every man. Eph. 4.29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister Grace unto the hearers. Eph. 5.3. But fornication, and all uncleanness, or covetousness, let it not be once named amongst you, as becometh Saints. V 4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks. 1 Cor. 15.33. Be not deceived; evil communications corrupt good manners. Psal. 106.33. They provoked his spirit, so that he (i. e. Moses) spoke unadvisedly with his lips. Prov. 15.28. The heart of the righteous studieth to answer, but the mouth of the wicked poureth out evil things. 1 Sam. 2.3. Talk no more so exceeding proudly, let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed. Prov. 10.11. The mouth of a righteous man is a well of life, but violence covereth the mouth of the wicked. V 19 In the multitude of words there wanteth not sin, but he that refraineth his lips is wise. V 20. The tongue of the just is as choice silver: the heart of the wicked is little worth. V 21. The lips of the righteous feed many; but fools die for want of wisdom. Prov. 17.27. He that hath knowledge, spareth his words, and a man of understanding is of an excellent spirit. Psal. 37.30. The mouth of the righteous speaketh wisdom, and his tongue talketh of judgement. Psal. 34.12. What man is he that desireth life, and loveth many days, that he may see good? V 13. Keep thy tongue from evil, and thy lips from speaking guile. Psal. 12 4 Who have said, with our tongue will we prevail, our lips are our own; who is Lord over us? Psal. 140.3. They have sharpened their tongues like a Serpent, adders poison is under their lips. Selah. Rom. 3.13. Their throat is an open sepulchre, with their tongues they have used deceit; the poison of asps is under their lips. V 14. Whose mouth is full of cursing and bitterness. Prov. 16.27. An ungodly man diggeth up evil: and in his lips there is a burning fire. Prov. 15.4. A wholesome tongue is a tree of life: but perverseness therein, is a breach in the spirit. V 7. The lips of the wise disperse knowledge: but the heart of the foolish doth not so. Prov. 14.3. In the mouth of the foolish is a rod of pride, but the lips of the wise shall preserve them. Prov. 12.18. There is that speaketh like the piercings of a sword: but the tongue of the wise is health. Prov. 17.5. Whoso mocketh the poor, reproacheth his maker: and he that is glad at calamities, shall not be unpunished. Prov. 31.26. She openeth her mouth with wisdom, and in her tongue is the Law of kindness. Tit. 3.1, 2. Put them in mind, etc. To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men. Mat. 5.22. But I say unto you that whosoever is angry with his brother without a cause, shall be in danger of the judgement: and whosoever shall say unto his brother, Racha, shall be in danger of the council, but whosoever shall say, thou fool, shall be in danger of hellfire. Levit. 19.16. Thou shalt not go up and down as a tale-bearer among thy people. Prov. 11.13. A tale bearer revealeth secrets, but he that is of a faithful spirit concealeth the matter. Prov. 25.18. A man that beareth false witness against his neighbour, is a maul, and a sword, and a sharp arrow. Prov. 20.19. He that goeth about as a talebearer, revealeth secrets, therefore meddle not with him that flattereth with his lips. Psal. 15.1. Lord who shall abide in thy Tabernacle? V 2. He that speaketh the truth in his heart. V 3. He that backbiteth not with his tongue, nor doth evil to his neighbour, nor taketh up a reproach against his neighbour. Jer. 18.18. And they said, come, let us devise devices against Jeremiah,— come let us smite him with the tongue, and let us not give heed to any of his words. Job. 5.21. Thou shalt be hid from the scourge of the tongue, neither shalt thou be afraid of destruction when it cometh. Psal. 31.20. Thou shalt hid them in the secret of thy presence from the pride of man; thou shalt keep them secretly in a pavilion, from the strife of tongues. Prov. 6.1. My son, if thou be surety for thy friend if thou hast stricken thy hand with a stranger, V 2. Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth. Prov. 12.13. The wicked is snared by the transgression of his lips: but the just shall come out of trouble. Isa. 63.8. For he said, surely they are my people, children that will not lie, so he was their Saviour. Prov. 6.16. These six things doth the Lord hate, yea, seven are an abomination unto him. V 17. A proud look, a lying tongue, and hands that shed innocent blood, etc. Zeph. 3.13. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed, and lie down, and none shall make them afraid. Levit. 19.12. And ye shall not swear by my Name falsely, neither shalt thou profane the Name of thy God: I am the Lord. Prov. 21.6. The getting of treasures by a lying tongue, is a vanity tossed to and fro of them that seek death. Prov. 17.14. The beginning of strife is as when one letteth out water; therefore leave off contention, before it is meddled with. Prov. 18.6. A fool's lips enter into contention, and his mouth calleth for strokes. Eccles. 5.6. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the Angel that it was an error, wherefore should God be angry at thy voice, and destroy the work of thine hands. Numb. 12.8. With him will I speak mouth to mouth, even apparently, and not in dark speeches, and the similitude of the Lord shall he behold: wherefore then were ye not afraid to speak against my servant Moses? 1 Tim. 5.19. Against an Elder receive not an accusation, but before two or three witnesses. Prov. 27.2. A stone is heavy, and the sand weighty, but a fool's wrath is heavier than them both. Levit. 19.17. Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Eph. 5.11. And have no fellowship with the unfruitful works of darkness, but rather reprove them. Psal. 141.5. Let the righteous smite me, it shall be a kindness, and let him reprove me, it shall be an excellent oil, which shall not break my head. Prov. 15.5. A fool despiseth his Father's instruction; but he that regardeth reproof is prudent. 1 Pet. 3.8. Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous. V 9 Not rendering evil for evil, or railing for railing, but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing. Fourthly, Watch over thy Actions. The Apostle gives us an excellent exhortation in the 5th to the Ephes. v. 15. See that ye walk circumspectly, not as fo●ls, but as wise. And in 1 Pet. 1.15. We are commanded to be holy in all manner of conversation. True and real Christianity is a careful business. There is a great deal of watchfulness and circumspection required to keep our Consciences void of offence towards God, and towards men. O how sad a sight is it to see men in words professing Christ, and yet in works denying him! Show me thy Faith by thy works, says St. James. And our Saviour in Mat. 5.16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. The men of the world have their eyes on the lives and conversations of Professors, they know not what they do in their closerts, they care not much what they do in the congregation; they look what the tenor and course of their lives is. O therefore let those that name the Name of Christ depart from all iniquity! Let such as profess themselves real Christians, and true converts, take heed of being taken tardy in such things, which mere moral men (that are strangers to the life of Grace) cannot be justly charged with. Be very careful therefore of, and watchful over all thy actions. Take heed the Name of God be not blasphemed, nor his honour wounded by any ungodly action of thine: Take heed of bringing a scandal on Religion, and a reproach on the Gospel. If ever thou wouldst win others to Religion, thou must be exemplary in holiness and righteousness thyself; it is a woeful thing to be an offence, and stumbling block to others, and to be an occasion of keeping them off from embracing the ways of God. O therefore take heed of doing any such things as may make Religion stink in the nostrils of profane men: Take heed of doing any thing that is not justifiable or warrantable, and which may be an active scandal unto others. Indeed there are passive scandals and offences, such as wicked men take through their own corrupt and malicious hearts, as the Pharisees did at Christ; But such people destroy themselves, and like Serpents, turn every thing they eat into poison: But the true Christian is tender of God's Glory, and the repute of Religion; and therefore dares not do such things as are unwarrantable. If Augustus could say, an Emperor should not only be free from crimes, but the very suspicion of them: How much more should true Christians labour to be such, who are commanded to abstain from all appearance of evil? 1 Thes. 5, 22. Do nothing therefore that is misbecoming a real Christian. As Nehemiah once said, shall such a man as I flee? Nehem. 6.11. So do thou reflect upon thyself, when tempted to any evil action: Shall such an one as I, lie, swear, deal deceitfully; be proud, be covetous, be earthly minded, & c? O! if ever thou shouldst be overcome with such things, thou mayst say to thyself truly, what Michal said falsely to David, Thou hast made thyself like one of the vile and base ones of the earth. That therefore thou mayst be the more seriously watchful over all thy actions take these three directions. 1. Look carefully to the principle, the spring, the rise of them. Observe from whence all thy external obedience flows: Does it come from an inward principle of Grace, from a sanctified heart, from a new Nature, from a principle of Faith, and Love? or from external motives, and outward respects and considerations? 'Tis not the matter that makes the work good, but the principle: Some things may be done (for the matter good) and some external obedience performed by mere natural men, and that either for credit, or upon the impulses of natural Conscience, out of bondage, and a servile frame of spirit; like fruits that are ripened by art and force, not naturally and kindly; but 'tis not enough to do actions good and just as to the matter, but we must do them out of love to God, and obedience to his will, and in Faith expecting our reward from him. 2. Look to thy rule. Is the Word of God the rule and square of thy actions? Thy Word is a light to my feet, and a lantern to my paths, says David, Psal. 119.105. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God, says Paul, Gal. 6.16. Many people watch in a disorderly way; They have no Law or Rule, but their own lusts and corrupt wills; no guide, but their own blind passions and humours. But if thou wouldst order thy actions aright, take the Word of God for thy Rule. 3. Look to thy aim and end. Thy main and ultimate end must be God's Glory. A Christians whole life should be a living unto God, Gal. 2.19. All that is done, be it an act of Piety, Justice, Temperance, or Charity, it should be done with this aim, that God might be glorified thereby. In all thy actions therefore, whether natural, civil, or spiritual, thou must still design the Glory of God: But of this we have spoken more under the fourth particular of this Chapter. Jam. 2.12. So speak ye, and so do as they that shall be judged by the Law of Liberty. 1 Pet. 1.15. But as he which hath called you is holy, so be ye holy in all manner of conversation. 2 Pet. 3.11. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be, in all holy conversation and Godliness? Mat. 7.22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name have cast out Devils? and in thy Name done many wonderful works? V 23. And then will I profess unto them, I never knew you, depart from me, ye that work iniquity. Heb. 12.14. Fellow peace with all men, and holiness, without which no man shall see the Lord. Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. 1 John 3.3. And every man that hath this hope in him, purifieth himself even as he is pure. Eph. 5.15. See then that ye walk circumspectly, not as fools, but as wise. V 16. Redeeming the time, because the days are evil. Col. 4.5. Walk in wisdom towards them that are without, redeeming the time. 2 Cor. 1.12. For our rejoicing is this, the testimony of our Conscience, that in simplicity, and Godly sincerity, not with fleshly wisdom, but by the Grace of God, we had our conversation in the world, and more abundantly to you wards. Isa. 38.3. And Hezekiah said, remember now. O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight, and Hezekiah wept sore. Acts 24.16. And herein do I exercise myself, to have always a Conscience void of offence toward God, and toward men. Jam. 1. ult. Pure Religion, and undefiled before God, and the Father, is this, to visit the fatherless, and widows, in their affliction, and to keep himself unspotted from the world. Jam. 2. ult. For as the body without the spirit is dead, so Faith without works is dead also. Mat. 5.16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. Prov. 16.17. The high way of the upright is to departed from evil, he that keepeth his way preserveth his soul. Ezek. 36.27. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my Judgements, and do them. 1 Cor 6.20. For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are Gods. 1 Tim. 1.5. Now the end of the Commandment is charity, out of a pure heart, and of a good Conscience, and of Faith unfeigned. 2 Tim. 2.19. Nevertheless, the foundation of God standeth sure, having this seal, the Lord knoweth them that are his, and let every one that nameth the Name of Christ depart from iniquity. Eph 4.1. I therefore, the Prisoner of the Lord beseech you, that ye walk worthy of the vocation wherewith ye are called. Luke 3.8. Bring forth therefore fruits worthy of repentance— 2 Cor. 5.10. For we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Rom. 12.2. And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable and perfect will of God. Phil. 2.15. That ye may be blameless, and harmless, the sons of God without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as Lights in the world. Phil. 4 8. Finally Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things. Having now dispatched those four things thou must watch over, namely, thy Thoughts, thy Affections, thy Words, and thy Actions. I come now in the second place to speak of those six things thou must especially watch against. 1. Against those sins thou art most inclined to, by temper and natural constitution. The weakest part of the City must have the strongest guard. Some Affections are predominant in one Age, some in another: There are youthful lusts, 2 Tim. 2.22. as well as infirmities proper to old Age. 'Twas a great Argument of David's sincerity that he could truly say, Psal. 18 23. I was upright before thee, and kept myself from mine iniquity. Study therefore thy heart, and consider what sins thou art most prone unto. All sins fight against the soul, but thy Master sin is the Goliath; endeavour (through the aids of Grace) to slay that, and the whole Army of the Philistines will be easily vanquished. 2. Against the sins thou art most obnoxious to, by reason of thy particular Calling, Condition, State, and Course of life. A man by reason of his calling, or condition of life may have more frequent, and stronger inducements to some sins, than to others; which he is therefore the more especially to keep watch against, 2 King. 5.18. In this thing the Lord pardon thy servant, that when my Master goeth into the house of Rimmon, to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon; when I bow down myself in the house of Rimmon, the Lord pardon thy servant in this thing. 3. Against the sins of the times, and places wherein thou livest We must be careful of being carried away with the evil of the times. 'Tis a description of wicked men, Eph. 2.2. that they walked according to the course of this world, i. e. according to the Age, as the manner of the times went. But of righteous Noah, we have another kind of Character, Gen. 6.9. Noah was a just man & upright in his generation, & Noah walked wtih God. And so in 2 Chron. 17.3.4. We read, that the Lord was with Jehosaphat, because he walked in the first ways of his Father David, and sought not unto Baalim, but sought to the Lord God of his Father, and walked in his Commandments, and not after the do of Israel. And the Apostle exhorts the Philippians, Chap. 2. v. 15. that they should be blameless, and harmless, the sons of God without rebuke in the midst of a crooked and a perverse nation, among whom (says he) ye shine as Lights in the world. 'Tis a high point of Grace, not to be snared with the evils of our own times. 4. Against all occasions, and temptations, thou foreseest are likely to endanger thy soul. We that pray to God, not to lead us into temptation, must not run ourselves into it: A prudent man should therefore forethink, and consider in the morning, what temptations he is like to be encountered with that day, that so he may (if possible) decline them, or else set his guards the stronger against them. A weak temptation that takes us unawares, will prevail more than a stronger foreseen. A prudent man saith Solomon, Prov. 22.3. forseeth the evil, and hideth himself, but the foolish go on still and are punished. 'Tis a point of true spiritual wisdom to foresee sin afar off, in the occasions, and temptations that lead to it; and by avoiding the one to prevent the other. 'Tis easier and safer for the Fowl to pass by the snare, while she is yet out, than it is to wind herself out again, when she is once in. Watch and pray, says our Saviour to his Disciples, Mat. 26.41. that ye enter not into temptation. If ye do rashly enter the lists of temptation, a thousand to one (such is man's natural weakness) you will not come out without some foil. 5. Against dishonouring God in the use of lawful things, such as meat, drink, apparel, lawful refreshments, etc. Remember that 'tis in the use even of things indifferent, that Satan most usually setteth his snares for God's servants; for here the snare is not so visible, as in grosser sins; and he prevaileth more often against those that be not grossly profane and ungodly, by the immoderate or undue use of things in themselves lawful, than by drawing them to such things as are simply evil, and unlawful. The Devil knows well, that he that will do all he may do, will soon be drawn to do somewhat he ought not to do. 'Tis dangerous to come near the borders and confines of sin: Those that will go to the utmost extent of their Christian Liberty and venture themselves so near the brink, do many times fall into the pit of sin. All things (saith the Apostle) are lawful unto me, but all things are not expedient. 1 Cor. 6.12. and 10.23. All things. i e. not all things absolutely, but all things in their own nature indifferent, are lawful to me; yet all such things are not always expedient. 'Tis better for us many times to forbear many things we may do, (it will never be grief or offence of heart to us, as was said to David, in another case, 1 Sam. 25.31.) than be once overtaken in what we should not do. 6. Watch against Error. As thou must be careful to keep thy heart from sinful lusts, and thy life from being spotted and stained with sinful practices; so thou must be vigilant also to keep thy judgement sound, and thy mind from being tainted and flyblown with Error. Thou must take heed of a corrupt judgement, as well as a rotten heart and a wicked life. 'Tis a great judgement to be given up either to an erroneous mind or to vile affections. Some there are that seem very strict in their lives, and pretend as much tenderness in matter of morality, as Lot did of his guests, Gen. 19 yet are very lose as to their judgements, exposing them as he his Daughters to be defiled with any corrupt Doctrine that comes to their doors. Julian the Apostate was a just, temperate, strict man, but a bitter enemy to Christ: Some that are sober in their lives, are yet drunk with Error. But let such consider, that as they say of fish, they begin to stink at the head, so a corrupt judgement is very frequently a beginner and introducer of a depraved conversation. Men in this age are wanton, and play with opinions; but (believe it) 'tis not of small moment, what opinions we hold, and whether we be sound in the Faith, or no. Grace and Truth use to thrive together: The way of truth is the way of life, and error tendeth to death. The Apostle tells us of pernicious Doctrines, and damnable Heresies, 2 Pet. 2.1. that bring swift destruction. Truth in the mind preserveth an awe of God in the heart; But false Doctrines blind the mind, harden the heart, deprave the conversation, destroy the Church's peace, and provoke the Lord to have a controversy with a people where they are tolerated, Rev. 2.14, 15, 20. And we should be the more watchful over ourselves in this particular, because Errors are so agreeable to corrupt Nature; (and Conscience does usually less regret a man for Error, than for unholiness) and many times also they suit a corrupt interest (namely, profit and worldly advantage) and then people are in great danger to be caught by them. To keep thee therefore from Error take these few Directions. 1. Labour to be well-grounded in the truth Let the foundation be laid sure, else the building with every ruffling wind, will be apt to totter. Ungrounded Christians who never understood the true grounds of the Religion they have taken up, and how it is built on the Scriptures, when they meet with Arguments against it, which they never heard of before, and which they (through their unskilfulness) cannot answer; they presently yield to error; and think, because they cannot answer them, therefore no body else can. But if thou wouldst not be carried away with every wind of Doctrine, Labour rightly to understand the true grounds of Christian Religion: And to this end study the Scriptures, with humility, and be much in prayer, that God would guide thee by his holy Spirit into all saving truth, and keep thee from falling into error. And remember, that what has been commonly received by the people of God and embraced and practised by the Saints in all ages, is not lightly to be rejected and deserted. Can any rational man think, God would leave the generality of his people to error and seduction of mind? Consider with thyself therefore whether it be not safer to follow the footsteps of the flock of Christ, than to be led away by pretenders to new light; the Scripture having given so many cautions to beware of seduce●s, 2 Pet. 3.17, 18. 2. Rest not in a bare knowledge of the truth, but reduce thy knowledge into practice. Be sincere in the Religion thou professest, and let the truths of God, like leaven, season thy mind, will, and affections, and have a powerful influence on thy life. When men are in love with Gospel-truths, for the goodness, sweetness and benefit they taste in them, they will labour to hold them fast. Those that have any experience in their own hearts of the comfort and efficacy of the Doctrines of Repentance, Faith in Christ, and daily watchfulness, will not easily throw them off, and exchange them for new opinions: But they that care not to practise the great and necessary truths of the Gospel, no wonder if they prove Apostates, and fall off from them. Labour therefore to practise the truths thou professest, holding the mystery of Faith in a pure Conscience, 1 Tim. 3.9. The more thou growest in Grace, the more thou shalt be kept from falling into the error of the wicked, Heb. 13.9. He that doth what he knows of the will of God, shall know more of it, John 7.17. If ye know these things, saith our Saviour, happy are ye if ye do them, John 13.17. Happiness doth not lie in the mere knowing or assenting to the principles of Christian Religion, but in living according to them, and expressing the power and efficacy of them in our lives. For a man to be of an orthodox judgement, and an haeretical life; an orthodox swearer, an orthodox drunkard, a profane person, and yet zealous against Heretics; an antinomian in practice, and yet a declamer against the opinions of the Antinomians, O how sadly do these things sound! A right belief should have a powerful influence on the heart and life: But they whose hearts are rotten and deceitful under truth, 'tis no wonder if they be deceived by error. Believe it, if the heart be corrupt and love sin, it will easily incline a man to entertain such corrupt principles as will give liberty to sin. Men would fain have that true which is most accommodate to their corrupt interests. Take heed therefore of harbouring any secret lust or sin in thy heart. 'Tis sin provokes God to give men up to error; God does many times out of a secret judgement suffer those to fall into error, who held the truth in unrighteousness. They who are not sound in the fear of God, soon prove unsound in the Faith of God. Hymeneus and Alexander first put away a good Conscience, and then made shipwreck of Faith, 1 Tim. 1.19, 20. The women that were led away by seducers, 2 Tim. 3.6. were such as were laden with divers lusts. What Solomon therefore says of a strange woman, may be applied to a strange Doctrine; whoso pleaseth God, shall escape from her, but the sinner shall be taken by her, Eccles. 7.26. 3. Take heed of pride, conceitedness, confidence in thine own judgement and understanding. The humble God will teach, but he resists the proud, 1 Pet. 5.5. Pride usually 'tis the mother of Heresies: 'Twas of old the condemnation of the Devil, 1 Tim. 3.6. the ruin of our first Parents; and therefore no wonder if it ruin so many souls in these days. Proud persons may carry it high for a time, but commonly God suffers them at last to fall into the ditch of error, or profaneness. And 'tis just it should be so; that when the understanding of these highflown ones returns unto them (if God have such a mercy in store for them) they may with Nabuchadnezzar, see their folly, and bless the most High. 4. Beware of the itch of novelty and affecting new Doctrines. He is half gone into error, that vainly covets after novelties, and listens after every new-fangled opinion. New Doctrines like new fashions, do usually take with unstable minds. We read of itching ears, 2 Tim. 4.3. and following after another Gospel, Gal. 1.6. But Christ tells us but of one way to Heaven, and that is by himself; I am the way, the truth, and the life, John 14.6. There is no new way thither. True Repentance, Faith in Christ, and sincere obedience, this is the good old way that we must walk in, if we intent to come thither. 5. Expose not thyself to the temptations of seducers. 'Tis in vain for any to pray to God to keep them from the infection of error, if they wilfully (against the express Word of God) and without any just warrant and call, run into the company of seducers, and read their Books. The Scripture bids us, To beware of them, Matth. 7.15. Not to go after them, Luke 21.8. To avoid them, Rom. 16.17. To turn away from them, 2 Tim. 3.5. If they come to us, not to receive them, or bid them God-speed, or encourage them in their way, 2 ep. Joh. 10. But possibly some will say, Are we not commanded to prove all things? 1 Thes. 5.21. Ans. Will you try poison whether it will kill you or no? Therefore the meaning of this place must needs be, that we are to examine the Doctrines that are delivered unto us, by the Scripture, whether they are built thereon, or no. Like those noble Bereans, Acts 17.11. who searched the Scriptures whether those things were so, that were delivered to them for the Truths of God. And let that place, Rom. 14.1. be considered by all such as are not throughly grounded in the principles of Christianity, Him that is weak in Faith, receive, but not to doubtful disputations. Every private Christian is not fit to cope with heretics, and such as are skilful to destroy the Faith of others. You would not allow a man to come and undermine the foundation of your house; This do they, and worse, that go about to undermine your Faith, and labour to shake and unsettle you in the grand truths of the Gospel. Surely they that rob and rifle souls of Truth, are worse felons, than they that rob and rifle houses. 6. Forsake not the public Ordinances, nor faithful Ministers of Christ, whose endeavours God hath born witness to, by the real conversion of many thousand souls. 'Tis not safe to balk the known and ordinary ways, wherein God uses to dispense his spiritual blessings. Wisdom's dole is to be expected at wisdom's gate. Eph. 4.11. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, v. 12. For the perfecting of the Saints, for the work of the Ministry, for the edifying the body of Christ. v. 14. That we henceforth be no more children tossed to and fro, & carried about with every wind of Doctrine, by the slight of men & cunning craftiness, whereby they lie in wait to deceive. 7. Remember thou art not only to be steadfast in the truth, and to hold fast the truth, as to thine own particular, but also to be valiant for the Truth, Jer. 9.3. To contend for the Faith once delivered to the Saints, Judas v. 3. Thou must show thyself a Champion for Truth, when it is opposed. Truth 'tis one of the choicest treasures and greatest privileges that ever God bestowed on any people, And shall we so easily and tamely part with it? Shall we suffer crafty persons that are now abroad, to rob us and steal from us our best treasure? Shall we suffer them to cheat us, and our posterity of our richest Jewel? Not long ago, the great bicker were about discipline: Now the Doctrine of the Gospel is in danger; And shall we suffer the interest of our Lord and Master to be trodden under foot? Indeed we are not to be bitter against the persons of the erroneous, yet we are to be sensible how God is dishonoured, and thousands of souls endangered by their pernicious errors. And therefore it deeply concerns us to have a care of ourselves to preserve our own souls from this infection; and not of ourselves only, but to have a regard to our posterity also; that we transmit truth down to them. We would be willing to leave our estates to our children; And shall we not be more careful to leave them truth? Believe it, we are to perform the part of faithful trusties, and to keep the Doctrine of salvation pure and unmixed (as much as in us lies) and so to leave it to those that are to come after us. 8. and Lastly, Consider how the Scripture has forewarned us there must be Heresies, 1 Cor. 11.19. Now there is a twofold necessity; Absolute, Conditional. 1. Absolute, when a thing cannot possibly be otherwise; as God must needs be just. 2. Conditional, when a thing must be, supposing such another thing to be before: As suppose the Sun be risen, it must be day; so here, upon supposition of these two things, 1. Satan's malice. 2. Man's Corruption, there must be Heresies. Far be it from us ever to think that God imposes a necessity on any to be Heretics: but he permits them & suffers them to spring up in the Church; and that for these three reasons. 1. That his glorious truths may be the more cleared up, and evidenced, and strongly confirmed and maintained: Many parts of true Doctrine have been but slenderly guarded, till assaulted by Heretics; then old evidences have been searched and found out. Many truths have been occasionally most cleared and settled by the opposition of the Adversary. 2. That they that are approved may hereby be made manifest. This is an effect the Devil never intended by raising Heresies; But 'tis the Chemistry of Heaven to bring good out of evil: That is pure gold that endures the trial of the fire. A quick smart wind severs the solid grain from the chaff. They are but chaff who are blown away with every wind of Doctrine: The good wheat remains still in the floor of the Church. When you see an Army march, you know not who is valiant, and who not; when the enemy approaches, then is the trial. 3. That the obstinate may be rendered inexcusable, who wilfully shut their eyes against these more open manifestations, and greater clearings up of the Truth, which (occasionally) by the opposition of the adversary, God is pleased to afford his Church. Judas v. 3. Beloved when I gave all diligence to write unto you of the common salvation; it was needful for me to write unto you and exhort you, that ye should earnestly contend for the Faith which was once delivered unto the Saints. V 4. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the Grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. 2 Pet. 2.1. But there were false Prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. V 2. And many shall follow their pernicious ways, by reason of whom, the way of truth shall be evil spoken of. V 3. And through Covetousness shall they with feigned words make merchandise of you; whose judgement now of a long time lingreth not, and their damnation slumbreth not. 1 Tim. 4.1. Now the Spirit speaketh expressly that in the latter times some shall departed from the Faith, giving heed to seducing spirits and doctrines of devils. V 2. Speaking lies in hypocrisy, having their Consciences seared with a hot Iron. 2 Tim 2.17. And their word will eat as doth a Canker, of whom is Hymeneus and Philetus. V 18. Who concerning the truth have erred, saying the Resurrection is passed already; and overthrow the Faith of some. 2 Tim. 4.3. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves Teachers, having itching ears. V 4. And they shall turn away their ears from the truth, and shall be turned unto fables. Acts 20.29. For I know this, that after my departure shall grievous wolves enter in among you, not sparing the Flock. V 30. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 2 Tim. 3.6. Of this sort are they which creep into houses, and lead captive silly women, laden with sins, led away with divers lusts. V 7. Ever learning and never able to come to the knowledge of the truth. V 8. Now as Jannes & Jambres withstood Moses, so do these also resist the truth, men of corrupt minds, reprobate concerning the Faith. V 13. Evil men and seducers shall wax worse and worse, deceiving, and being deceived. Mat. 7.15. Beware of false Prophets which come to you in sheep's clothing, but inwardly they are ravening wolves. V 16. Ye shall know them by their fruits. Mat. 24.11. Many false Prophets shall arise, and shall deceive many. V 24. There shall arise false Christ's and false Prophets, and shall show great signs and wonders, in so much that (if it were possible) they shall deceive the very elect. 1 John 4.1. Beloved believe not every spirit, but try the spirits whether they are of God; because many false Prophets are gone out into the world. 1 John 2.18. Little Children, it is the last time and as ye have heard that Antichrist shall come, even now are there many Anti Christ's whereby we know it is the last time. V 19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out, that they might be made manifest, that they were not all of us. Rom. 16.17. Now I beseech you Brethren, mark them which cause divisions and offences, contrary to the Doctrine which ye have learned, and avoid them. V 18. For they that are such, serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple. Gal. 4.17. They zealously affect you, but not well; yea they would exclude us, that you might affect them. Tit. 1.10. For there are many unruly and vain talkers and deceivers, especially they of the circumcision. V 11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. Tit. 3.10. A man that is an Heretic, after the first and second admonition reject. V 11. Knowing that he that is such, is subverted and sinneth, being condemned of himself. 2 Cor. 11.3. But I fear lest by any means as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity which is in Christ. V 4. For if he that cometh, preacheth another Jesus whom we have not preached, or if ye receive another spirit, which ye have not received, or another Gospel, which ye have not accepted, ye might well bear with him. V 13. For such are false Prophets, deceitful Workers, transforming themselves into the Apostles of Christ. V 14. And no marvel, for Satan himself is transformed into an Angel of Light. V 15. Therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousness, whose end shall be according to their works. Gal. 3.1. O foolish Galatians who has bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? Gal 5.19. Now the works of the flesh are manifest, etc. V 20. Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies. 1 Cor. 11.19. For there must be also Heresies among you, that they which are approved, may be made manifest among you. Heb. 13.9. Be not carried about with divers and strange doctrines; for it is a good thing the heart be established with Grace, etc. Eph. 4.14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive. Gal. 1.6. I marvel ye are so soon removed from him that called you into the Grace of Christ, unto another Gospel. V 7. Which is not another; but there be some that trouble you, & would pervert the Gospel of Christ. V 8. But though we or an Angel from Heaven preach any other Gospel unto you, than that we have preached unto you, let him be accursed. 1 Cor. 3.11. For other foundation can no man lay, than that is laid which is Jesus Christ. 1 Cor. 16.13. Watch ye, stand fast in the Faith, quit yourselves like men; be strong. 2 Tim. 1.13. Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. Heb. 10.23. Let us hold fast the profession of our faith without wavering. 1 Tim. 1.19. Holding Faith, and a good Conscience, which some having put away, concerning faith have made shipwreck. 1 Thes. 5.21. Prove all things; hold fast that which is good. Acts 17.11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. 2 Pet. 3.15. As our beloved Brother Paul also according to the wisdom given unto him, hath written unto you. V 16. As also in all his Epistles, speaking in them of these things, in which are some things hard to be understood, which they that are unlearned and unstable wrist, as they do also the other Scriptures unto their own destruction. M●t. 4.5. Then the Devil taketh him up into the holy City, and setteth him on a pinnacle of the Temple. V 6. And saith unto him, if thou be the Son of God, cast thyself down; for it is written, He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Judas. v. 17. But beloved remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ. V 18. How that they told you, there should be mockers in the last time, who should walk after their own ungodly lusts. V 19 These be they who separate themselves, sensual, having not the Spirit. 2 Thes. 2.10.— Because they received not the love of the truth, that they might be saved. V 11. For this cause God shall send them strong delusions, that they should believe a lie. V 12. That they all might be damned who believed not the truth, but had pleasure in unrighteousness. Rev. 2.14. I have a few things against thee, because thou hast them that hold the Doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed to Idols, and to commit fornication. V 15. So hast thou also them that hold the Doctrine of the Nicolaitans, which thing I hate. V 20. I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a Prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto Idols. 2 Pet. 3.17. Ye therefore beloved, seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your omn steadfastness. V 18. But grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ. Judas v. 24. Now unto him that is able to keep you from falling and to present you faultless before the presence of his Glory with exceeding joy. V 25. To the only wise God our Saviour be Glory and Majesty, Dominion and Power, now and ever. Amen. I have now dispatched the second Particular, The things thou art to watch against. I come now to the third, the thing thou must watch for. Thirdly, Watch for, and take all fit opportunities to glorify God, and to do good. This is to be like our blessed Lord and Saviour, who went about doing good, and made every place (where he came) the better for him. How much good may a seasonable word dropped for God, do? A sin wisely reproved, and discountenanced; a good hint well improved, some good counsel seasonably given, of how much advantage to the souls of others may these things prove? This is to be on God's side, and true to his party. We say, A wise man makes more opportunities than he finds, but a fool neglecteth those he has: It should be our real design in all companies, either to do good, or to receive good; And this will turn to a comfortable account in the day of recompenses. I come now to the Motives, to quicken thee to this great and necessary duty of continual watchfulness. First, Consider how naturally we are all prone to be secure and careless; and want of watchfulness betrays us to most of the sins, we fall into. Secondly, Consider the vigilancy of the tempter. Shall he be so watchful to destroy us, and shall not we be watchful to keep ourselves from his malice? 1 Pet. 5.8. Be sober, be vigilant, because your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour. Eph. 6.11. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. Thirdly, Consider the necessity of perseverance, whereunto, a concurrence of our care, and diligence is required. Whoso endureth to the end, saith our Saviour, Matth. 10.22. he and he only shall be saved. Let us all run with patience, says the Apostle, the race that is set before us, Heb. 12.1. Now in worldly races none gaineth the prize, but he that getteth first to the goal; but in the spiritual race, not only he that cometh first, but whoso holdeth out to the last, he is sure to win and obtain the prize. Be faithful to the death, and I will give thee the Crown of life, says our Saviour, Rev. 2.10. 'Tis to no purpose therefore for a man to do well for a spurt, and then to give over, & break off that good course he was entered into; for 'tis perseverance in well doing, that carrieth away the Crown. 'Tis true, Gods called and sanctified people are preserved and kept in their state of Grace and Holiness by the power of God; by their close union with Jesus Christ; by virtue of his merits and constant intercession for them; and also by a continued influence from the Spirit, maintaining the essence, life and seed of Grace in them; so that they shall neither totally nor finally fall away. Yet observe these four things. 1. Seeming Grace may be lost; Take from him that which he hath, Mat. 25.28. In Luke 'tis, Take from him, that which he seemeth to have, Chap. 8. v. 18. Blazing Comets, and Meteors are soon spent, and fall from Heaven, while true Stars keep their Orb and Station. 2. The common work of the Spirit may fail: Such as is spoken of Heb. 6.4, 5. viz. Illumination, external reformation, temporary Faith, a slight taste of the comforts of the Gospel, a weak glance upon the Glory of Heaven, which may possibly stir up such a wish as was in Balaam, O that I might die the death of the righteous; Nay further, there may be a partaking of the gifts of the Holy Ghost, i.e. of abilities for holy duties, (though not of his renewing Graces) And yet such plenty of blossoms as here are, may sometimes be without fruit. 3. True Grace may suffer a shrewd decay; the leaves may fail, though there may remain some life in the root: We read in Scripture of a decay both of Faith, Love, and Obedience. Some left their first Faith, 1 Tim. 5.12. Others left their first Love, Rev. 2.4. And as for obedience, we read of the first ways of David, as distinguished from his latter, 2 Chron. 17.3. because David in his latter time fell into scandalous sins. In temptations, Gods children may be sorely shaken: Their heel may be bruised as Christ's was, though their head be not crushed. The operations of Grace may be obstructed for a time; and yet a seed remain, as in the case of David. 4. True Grace, if left to us, would soon be lost. Adam shown a sad example of this in innocency: But the best is, our security lies in God's power and promises, and our union with Christ (as was said before) not in our own strength. Christ hath a charge to keep the Saints safe, and to conduct them safe to everlasting Glory, John 10.28. I give unto them eternal life, and they shall never perish, etc. v. 29. My Father which gave them me is greater than all, and no man is able to pluck them out of my Father's hand; I and my Father are one. God and Christ are engaged in the keeping of them. But observe it; Those whom God causes to persevere, he makes to persevere in the use of means, as 'twas in their case. Acts 27.31. All shall come to land; but except ye abide in the ship, ye cannot be safe. No believer is so sure of his continuance in a state of Grace, as that he needeth not be very wary, and watchful, and jealous over himself, 1 Cor. 10.12. Let him that standeth, take heed lest he fall. There is a fear of caution, as well as a fear of diffidence and distrust, 'tis good to weaken and abate the security of our flesh, though not our confidence in Christ. Our Saviour had prayed that Peter's Faith should not fail, yet together with the other Apostles, he bids him watch. Luke 22.40, 46. The fear of God is a preserving Grace, Jer. 32.40. I will put my fear into their hearts, that they shall not departed from me. This fear will make us watchful, not diffident of God's power and goodness. And in this sense, Blessed is the man that feareth always, as Solomon says, Prov. 28.14. And as our Saviour adviseth, Luke 22.46. that watcheth and prayeth, that he enter not into temptation. We see then that to perseverance there is a concurrence of our care and diligence required, Judas v. 21. Keep yourselves in the love of God. & Phil. 2.12, 13. Work out your salvation with fear and trembling for it is God that worketh in you, etc. Indeed the main work is Gods; he is the beginner, and he is the perfecter, Phil. 1 6. He is the author, and he is the finisher, Heb. 12.2. But may we then be idle and sit still, be careless and negligent? No, in no wise: For God worketh in us, and by us. If therefore there be no Grace working in us, nor working by us, and exciting, and quickening, and enabling us to sincere obedience, and a careful and watchful carriage towards God, we may justly suspect our state for the present to be very bad. A Christians life is never exempted from care. We must be watchful and diligent to the very last: Satan is always busy; we have corruptions within, and the world is full of snares: And many times, where there seems to be least danger, there is most cause of fear. Lot that was chaste in Sodom, miscarried in the mountains, where there were none but his own Family. David's example may warn the holiest persons to the world's end, to be jealous over themselves. Who would have thought that he (whose heart smote him for cutting off the lap of saul's garment) should after fall into uncleanness and murder? Peter also is a sad instance of confidence in a man's own strength. Upon all these considerations, let me advise thee to watch and pray, to pray and watch continually. Hast thou begun to make profession of Religion? O do not fall off, and bring an ill report upon the ways of Holiness. A house begun, and not finished is a habitation of shriek owls. Hold out to the last, that so thou mayst obtain that honourable title, that Mnason had, to be an old disciple, Acts 21.16. I shall conclude this Head of watchfulness, and this whole Chapter of maintaining a daily close communion with God, with two further Directions, which (with God's blessing) will much conduce to the carrying on of the whole work. Direction 1. Inure thy soul, (besides thy daily solemn prayers) to send up frequent, mental, ejaculatory prayers unto God. These holy liftings up of the heart unto the Lord, as they are very pleasing to him, so they are exceedingly advantageous for the fetching speedy aid from Heaven, for the quenching of a lust, resisting of a temptation, the better performing any service, delivering us out of any present straits, enabling us to bear any affliction, or in case of any failing, to beg mercy and pardon speedily, while the heart is smitten, and tenderly affected with a sense of its miscarriage: As when David's heart smote him for numbering the people, 2 Sam. 24.10. we find him lifting up his heart unto the Lord, in this manner, I have sinned, I beseech thee take away the iniquity of thy servant. These ejaculatory prayers are (as it were) messengers sent post to Heaven, (when time is not afforded for continued prayer) for some speedy help. And as they hinder no business, but (being duly performed) further it much every way, so no business can hinder them. When a Minister is preaching, and finds his heart cold and liveless in the service, or when in solemn prayer he finds his spirit indisposed, dry, and barren; How may he speed one of these swift and silent messengers, one of these fervent ejaculations to Heaven, for help and assistance? When a Christian is hearing the Word, of how much advantage is it, to send up such silent and fervent prayers, that God would set home such or such a Doctrine upon his heart; or help him to forsake such a sin, then reproved; or enable him to believe, and embrace such a Truth? When Christ was preaching to his Apostles, that hard lesson of brotherly forgiveness, we find in the 17th of Luke, v. 5. They sent up that holy ejaculation, Lord increase our Faith. A man that is riding, or walking, or employed in his lawful calling, may thus converse with Heaven, and yet no ways hinder his present business. And further to persuade thee to the practice of this direction, consider, I. These ejaculatory prayers do very much honour God; in that they acknowledge him, to be a God, that can understand the language of our hearts, and the least movings of our desires, towards him; and that he is a God hearing prayers, and a very present help in time of trouble. II. They are a good means to keep our hearts spiritual, and heavenly, and in a good frame. Strangeness often grows between God and our souls, for want of these. And many affecting providences lose their kindly work upon us for want of a present lifting up of our hearts in some suitable ejaculations. III. They are a special means to fit us for more solemn prayer. We must begin duties with duties: God prepares the hearts of his people, to pray acceptably unto him, by these preparatory ejaculations. But here observe these few cautions and directions. 1. Take heed of formality, slightness; and customariness in them. Let them be serious, and fervent, and from thy heart. Nothing more usual with many people, than God forgive me, Lord bless me, God help me, when the heart is nothing affected; nor does it send up these as earnest requests unto the Lord, looking for an answer. 2. Use these holy ejaculations, not only in a way of petition, but also of thanksgiving. Thus our Saviour, Father I thank thee, Mat. 11 25.26. Thus David often, as may be seen in his Psalms, that are full of such holy breathe and affectionate thanksgivings. 3. Take heed under this pretence of laying aside, or neglecting solemn prayer in a continued way: For that many ignorant people are apt to do; thinking a few formal, short ejaculations to be devotion enough; and begrutch God any more of their time. 4. Get a deep sense of thy own Weakness, inability, insufficiency, and of thy continual need of help from God, and that will dispose thy heart to be ready in every thing by prayer, and supplication, with thanksgiving, to make thy requests known unto God. Direct. 2. Retire thyself every night, and review and reflect upon all thy actions and whole behaviour in the day past. We read that God himself when he created the world, every day looked over his own works. Surely God had no need to examine his works that were so exact and perfect; but 'tis written for our instruction, that we should do so likewise. Therefore for the keeping thy Conscience clear from guilt, it will be very requisite, thou shouldst take thyself in private, before thou liest down to sleep, and consider thy whole carriage and behaviour that day; that so thou mayst by a serious humiliation, retract and undo whatever has been amiss, and mayst make all straight between God and thy soul. If thou findest out thy sins, when they are but a day old, before they become customary, and have taken root, they will be more easily removed, by serious and speedy repentance, and applying thyself to Christ for pardon. But for want of this frequent self-examining, and soul-purging, the heart becomes hardened, sin gets root, the devil gets possession, and the soul is more and more alienated from God. To conclude this head of Watchfulness. Let it be thy serious and fixed purpose every morning (through the assistance of Grace) not willingly or knowingly to commit any sin, or to do any thing thy Conscience shall tell thee is displeasing to God. But if (contrary to thy serious intention) through infirmity, sudden surprisal, violence of temptation, incogitancy, thou dost at any time fall; humble thy soul before the Lord, bewail and confess thy fault with sorrow and grief, and speedily recover thyself by a serious repentance, and flying to the blood of Christ for pardon. When thy peace is broken with God at any time, by sin; rest not, till it be made up again: And rise from thy fall with a greater detestation of sin, a stronger resolution against it, with a greater love to Christ, and thankfulness for his pardoning Grace. And begging help from God, be more watchful for the future. Matth. 25.13. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. Matth. 26.41. Watch and pray that ye enter not into temptation, the spirit indeed is willing, but the flesh is weak. Matth. 13.35. Watch ye therefore (for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning) V 36. Lest coming suddenly, he find you sleeping. V 37. And what I say unto you, I say unto all, Watch. Luke 12.37. Blessed are those servants, whom the Lord when he cometh, shall find watching. Luke 21.34. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness and the cares of this life, and so that day come upon you unawares. V 36. Watch ye therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. 1 Cor. 15.34. Awake to righteousness, and sin not. Rom. 13.11. And knowing the time, that now it is high time to awake out of sleep, for now is our salvation nearer than when we believed. 2 Tim. 4.5. Watch then in all things, endure afflictions, do the work of an Evangelist, make full proof of thy Ministry. 1 Pet. 4.7. The end of all things is at hand; be ye therefore sober, and watch unto prayer. 1 Pet. 5.8. Be sober, be vigilant, because your adversary the devil as a roaring lion, walketh about, seeking whom he may devour. V 9 Whom resist, steadfast in the Faith— 1 Cor. 16.13. Watch ye, stand fast in the Faith, quit yourselves like men, be strong. Col. 4.2. Continue in prayer, and watch in the same, with thanksgiving. 1 Thes. 5 6. Let us not sleep, as do others, but let us watch and be sober. Rev. 3.2. Be watchful, and strengthen the things which remain, that are ready to die, for I have not found thy works perfect before God. V 3. Remember therefore how thou hast received, and heard, and hold fast, and repent; if thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. Rev. 16.15. Behold I come as a thief; Blessed is he that watcheth, and keepeth his garments.— Eph. 6 10. Finally my Brethren, be strong in the Lord, and in the power of his might. V 11. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. V 12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. V 13. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand. V 14. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness. V 15. And your feet shod with the preparation of the Gospel of peace. V 16. Above all things taking the shield of Faith, wherewith ye shall be able to quench all the fiery darts of the wicked. V 17. And take the helmet of salvation, and the sword of the Spirit which is the Word of God. V 18. Praying always with all prayer and supplication, in the Spirit, and watching thereunto with all perseverance, etc. CHAP. VI CArefully make use of all good means God hath appointed for the begetting, and increasing saving Knowledge and Grace in thee. Under this head I shall treat of these five Particulars. 1. The Observation of the Lords day. 2. Hearing the Word. 3. Singing Psalms. 4. Religious Conference. 5. Retired holy Meditations. 1. Concerning the Observation of the Lords day. Be careful religiously to observe the Lords day, the Christian Sabbath. The Law of Nature dictates to us that there ought to be a due proportion of time set apart for God's solemn Worship and Service. God hath in his Word appointed one day in seven to be kept holy to him; which was the last day of the week, from the beginning of the world to the resurrection of Christ; and the first day of the week ever since, and so to continue to the end of the world; which is the Christian Sabbath, and in the new Testament called the Lords day. I shall here do two things. 1. Show the Reasons why we should observe this day. 2. The Manner how we should observe it. The first I shall show in these Particulars following. I. We find a Sabbath instituted by God himself from the beginning, Gen. 2.2, 3. And on the seventh day God ended his work which he had made, and he rested on the seventh day from all his work which he had made, and God blessed the seventh day, and sanctified it, because that in it he had rested from all his work, which God created and made. Before we read of the fall of Adam, we read of a seventh day, blessed and sanctified by God himself: God blessed the seventh day, that is, dispensed a peculiar favour towards it, exalted that day above the rest; which is intimated in the next words, he sanctified it, that is, he separated and consecrated it to his own holy Worship, and annexed a blessing to the observation of it. Adam did not need a day of rest in innocency, by reason of any bodily weariness that would have betided him upon his six day's labour in his calling of husbandry; yet God saw it convenient to enjoin him to set apart one day in seven, to enjoy more especial communion with his Creator. Now if Adam in innocency (when he had no sin in him) had need of a Sabbath, to take him off from the works of his calling, that he might converse with God (more immediately) in holy duties, and exercises: How much more need have we in this corrupt estate, who are so prone to sin, and had need of all helps against it? Well then, we find in the very beginning, that the Law concerning the Sabbath was given while the whole Nature of mankind was in our first Parents, even before they fell. They might have lived here on the earth without sin, but they were not to live without a Sabbath. After the fall, when Enos was born of Seth, the son of Adam, it is said that then men began to call on the Name of the Lord, Gen. 4. ult. That is, (as I take it) to call upon his Name in public Assemblies: And most like it is, the day they observed was the same that Abel and Seth and Adam observed before them, and the rest of the Patriarches after them; Namely, that day of the week, in which God himself rested, having finished the great work of the world's creation: Even before the Law (saith learned Mercer upon Gen.) I doubt not but this day by Gods teaching, was solemn and sacred to those primitive Fathers. Neither did the observation thereof (saith Peter Martyr, loc. come. cap. 7.) begin with the giving of the law in Sinai, but it was celebrated before. Of the same opinion is the judicious Rivet, who answers all Arguments brought to the contrary, in 2 Gen. Exerc. 13. And indeed there is no reason to think otherwise: For besides that in Adam's heart the Law of Nature was perfectly imprinted (and to consecrate some time to the Worship of God, was, and is a member of that Law) 'Tis more than probable, God did dictate and prescribe to Adam all circumstances of his Worship, which by tradition passed to his posterity, and were in their several Families until Moses observed. II. We find a Sabbath observed by the Patriarches, in Exod. 16. Before the giving of the Law, we find there an express charge touching the observation of it; and two such Miracles to ratify and set a value upon it, v. 22, & 27. as seldom we read of greater. The Manna fell in great plenty on the six days, and on the seventh none. 2. Being gathered on the sixth day, it remained sweet to the seventh, and not so on any other day. Observed therefore it was at this time, and surely in obedience to God's command: For we must not impute will-worship to these holy men. I shall end this with the words of the learned Paraeus in Com. on Gen. God sanctified the Sabbath in the very prime creation, and doubtless that sanctification was observed in the Patriarchal Families. III. After all this, we find the day again (for the better observation of it) proclaimed on Mount Sinai, Exod. 20. and that in a very dreadful, and glorious manner, having a more solemn entrance into it, and more solemn reasons to hedge it in, and confirm it, than any of the other Commandments. God (being to give his moral and immutable Laws to his people) doth first apply himself to them as Jews, rousing their attention by inculcating the late signal mercies he had conferred on them, hereby to excite them to a more strict observation of what he was now to give them in charge; so that though the introduction be proper to the Jews, yet the commandments have a larger extent, and are spoken alike to all. Now 'tis very observable the Jewish or Saturday Sabbath, or seventh from the creation is not in express terms commanded in the fourth Commandment: That we shall perceive, if we look over the Commandment. 1. Remember thou sanctify the Sabbath day. The Sabbath day it is you see, and not the seventh from the Creation. Observe says Zanchy, God said not, Remember thou sanctify the seventh day, but the day of rest; (that is) the day that is consecrated to rest, either immediately by himself, or mediately by the Church, directed by the Holy Ghost, whatsoever day it be: So that the day must be of Divine Institution. 2. God telleth us distinctly what Sabbath he here means, viz. the weekly. He saith, Sanctify the Sabbath, in the singular number, not Sabbaths, in the plural. The observation (not of many festivals but) of one only is there enjoined, saith the learned Junius. 3. The Sabbath must be sanctified, but what day is appointed for it? Six days shalt thou labour: Six days are ours: The seventh is the Sabbath. A seventh God will have: But what seventh? He says not, the seventh from the Creation. He names no day (as intending the day should change) He saith only the seventh, i. e. The seventh after six working days. 4. But is the determination of this one in seven in our power? No, for it must be the Sabbath of the Lord thy God, i. e. which he hath already, or should hereafter declare to his Church, to be his Sabbath. It must be Gods own choice. Now that the fourth Commandment is moral, will appear, if we consider, 1. Except it be moral, there cannot be ten Commandments, and yet so we find, Deut. 10 4. And he wrote on the Tables, according to the first writing, the ten Commandments, which the Lord spoke unto you in the Mount out of the midst of the fire, in the day of the Assembly: And the Lord gave them unto me. To keep some time holy to the Lord, and to keep that time which he should appoint is absolutely moral. Now 'tis plain, a Sabbath God must have by the perpetual Ordinance of the fourth Commandment. Remember thou sanctify the Sabbath day, i. e. That day which for the time being, God hath marked out and appointed for his own. And he hath declared his Will concerning the limitation of it; Six days shalt thou labour, etc. But the seventh is the Sabbath, so that one in a week he must have. If this Commandment enjoin no particular and set time under the Gospel, then are there but nine Commandments. Why should the Sabbath be put among the moral Laws of the Decalogue, if it were only ceremonial? And wherein does the designation or limitation of one day in a week, for God's service seem ceremonial? It being a memorial of Gods creating the world in six days, and resting the seventh, this being a benefit wherein all mankind intercommon, the Jews can claim no property therein several to themselves. 2 If we look upon the Sabbath of the fourth Commandment, we shall find it stripped of all legal observances: For those things which are urged as ceremonial, and several of the Jews touching the Sabbath, are all postscripts and by-laws, not one emergent from the fourth precept. As no fire to be kindled, Exod. 16 23. No meat to be dressed, Exod. 17 5. These were peculiar to the Jews: We must distinguish therefore between those precepts of the Sabbath that occur elsewhere & the fourth Commandment: What is ceremonial touching the Sabbath, we must apply to them, what is moral, we must restrain to this. See Mr. Lestrang's learned Treatise of the Sabbath. Thus we have seen how God had from the Creation, to the Law, from the Law, to Christ, a day appointed, and that by himself, to his own Worship. And hath he less reason to require it under the Gospel? Surely no. FOUR From Christ's resurrection, on the first day of the week very early in the morning (Luke 24.1. John 20.1.) The Sabbath was changed to that day in honour of our Saviour, who that day rising from the dead, finished the work of our Redemption. The Jewish Sabbath slept its last in the grave with our Saviour, though its shadow indeed walked a while after; but itself, the old Sabbath expired then; and immediately entered the Lords day. From the resurrection of Christ immediately, when Christ himself was but newly up, from that very day whereon he arose, doth Augustine derive the beginning of the Evangelical Sabbath: The Lord's day saith he, by the resurrection of Christ was declared to be the Christians day; and from that very time (of Christ's resurrection) it began to be celebrated as the Christian man's Festival, Epist. ad Jan. 19 c. 13. This was the first day of our Saviour's appearing to his Disciples, and the first Christian Sabbath he honoured with his beatifical presence, Joh. 20.19, 20, 26. The next was the eighth day after. V Well, our Saviour is ascended. Let us now see what honour the holy Ghost (whom he promised to send his Apostles) hath conferred on this day. The holy Ghost descendeth; But on what day? Why the first day of the week. It was when Pentecost arrived, and that fell that year on that day. On this day the Apostles were solemnly, though closely assembled in prayer and holy duties, and the holy Ghost descended upon them Acts 2. VI The next mention of Apostolical observation of this day occurreth, Acts 20. v. 7. The first of the week the Disciples being come together to break bread, (i. e. The Sacramental or Eucharistical bread) Paul preached to them. That for his practice: Now his precept for the day is plainly implied, 1 Cor. 16.1. As I have ordained in the Churches of Galatia, so do ye. v. 2. Upon the first day of the week, let every one of you lay by him in store as God hath prospered him, that there be no gathering when I come. He ordains their collections for the poor Saints, and oblations should be on that day: And why should that day be the Almes-day or Collection day, rather than any other, had it not been observed holy in those times, and that the Congregation did use on that day to assemble? The Collection therefore being enjoined on that day, the Lords day was consequently enjoined. VII. About sixty years after, (as Calvisius out of Irenaeus computes) we meet with this day apparelled in a Christian Name, not styled the first day, but the Lords day; which probably was then current among the Christians, else the holy Ghost would not have used it, Rev. 1.10. St. John says he was in the Spirit on the Lord's day, i. e. in spiritual exercises and Meditations, and by means thereof in spiritual raptures, and elevations of soul. VIII. The Church succeeding the Apostles held her se●f obliged to the same observation. For even in times of persecution, before any, either Imperial Edict, or Canon of Council enjoined it, the observation of this day was so taken notice of by the Heathen, that it became a constant interrogatory to the Christians in their examining, Have you kept the Lords day? To which their answer was ever ready, I cannot intermit it, for I am a Christian, and the law of God prompts me to it, Baron. 30.3. Memb. 5. Now if any man shall inquire how the Sabbath came to be translated into the Lord's day. I answer, Christ in the forty days he stayed upon the earth after his resurrection, did sundry times appear to his Disciples, teaching them the things appertaining to the Kingdom of God, Acts 1.3. Therefore 'tis probable the Apostles were instructed by Christ concerning the change of the day (from the seventh, to the eighth) and had special order immediately from himself, concerning it. 'Tis evident Christ is Lord of the Sabbath, Mark 2.27. And therefore had power not only to abrogate the old Sabbath, but to surrogate and substitute the new in its room. But whether this day were instituted immediately by Christ himself, or by his Apostles, guided and infallibly inspired by his holy Spirit, after his ascension, still the day will be of Divine Institution. And this Act of theirs will appear but the execution of a particular Command from the Spirit of Christ to that purpose. For consider how Christ sent these Apostles; As my Father sent me, so send I you, John 20.21, He that heareth you, heareth me, Luke 10.16. Go, Mat. 28.19. There is their mission. Teach all Nations, There is their Commission. What? Why, What things I command you: and to assist and help you, Lo, I am with you always, to the end of the world; not in corporal presence, but by my Spirit, the Comforter whom I will send you, John 15.26. And he shall bring all things to your remembrance, whatsoever I have said unto you, John 14.26. This Spirit of Truth shall not speak of himself, but whatsoever he shall hear, that shall he speak: He shall receive of mine, and show it you. Thus we see the Apostles were undoubtedly inspired by the Spirit of Christ, who revealed his will unto them. And that they were thus acted by the holy Ghost, they themselves testify in their first Council; It seemed good to the holy Ghost and to us, Acts 15.28. Thus we see there are two things whereon the Divine right of the Lords day is founded; Upon the morality of the fourth Commandment, and upon Evangelical Institution, either by Christ himself, or his Apostles. And what the Apostles delivered by the dictate of the holy Ghost, is as firm and indefeizable (says Cyprian de ablut. pedum.) as what Christ himself. Our Church reduceth the institution of this day as a weekly day to the fourth Commandment; and as the first day of the week, she foundeth it upon Apostolical practice and tradition. I shall conclude this, with the words of the judicious Hooker in his Eccles. Pol. Book 5. parag. 17. We are bound, says he, to account the sanctification of one day in seven, a duty, which Gods immutable Law doth exact for ever; although with us, the day be changed, in regard of a new revolution, begun by our Saviour Christ; yet the same proportion of time continueth, which was before, by way of a perpetual homage never to be dispensed withal, nor remitted. I come now to the second Particular. The manner how we ought to observe this day. 1. We ought to prepare for the Sabbath, before it comes, by a prudent care, so disposing and dispatching our worldly businesses and affairs, that they may be off our hands, and out of our minds (as much as is possible) on that day, that so our hearts may be more free and fit for those spiritual duties then required of us. The Jews before the Sabbath had a time of preparation, Luke 23.54. Why should not we? 2. We ought to sanctify the Lords day, not only by resting from worldly employments and recreations (on other days lawful) but consecrating that rest unto God; making it our delight to spend the whole time (excepting so much of it as is to be taken up in works of necessity and mercy, and such as are needful for the comfortable passing of the Sabbath) in the public and private exercises of God's Worship and Service; Such as Prayer, Reading the Scripture, Preparing for the public duties, Attending on the Word, Singing the praises of God, Private meditation on that which hath been preached, Repetition thereof in the Family, and religious conference, to make the public Ordinances the more profitable. Take heed therefore of being found a slighter of those duties, the neglect whereof cannot consist with any true vigour and power of Religion, or any due care of our own or others souls, that we ought to have a care of. Consider, God hath blessed and sanctified this day, not only as a day of service to himself, but as a time wherein he will confer blessings on the conscionable observers of it. It is his special day of proclaiming and sealing pardons to penitent sinners. 'Tis a blessed day to the careful observers of it, and sanctified to many gracious purposes. The Sabbath was made for man, said our Saviour, Mark 2.27. i e. For man's great benefit and advantage. It would not be for the good and benefit of mankind to be dispensed with, from the religious observation of it. How much then are they to blame that make it a day of carnal rest, a day of Idleness and jollity, of feasting and pastimes, which more alienate the mind from God, than ordinary labours, and take away the taste of spiritual things. Some people if they have any visit to make, or any odd business to do, they refer them to this day. Some keep the Sabbath as the Ox; they rest from their labours, but serve not the Lord that day. They are weary of the duties of the Sabbath, they do not call the Sabbath a delight, as it is, Isa. 58.13. Delight sweetens any labour. How will people toil at their sports and pleasures? O had we spiritual hearts, we should account the celebration of the Sabbath not only our duty, but our privilege! By observing the Sabbath, we continue a thankful remembrance of the two great benefits of Creation and Redemption, which contain a short abridgement of true Religion. The Sabbath duly observed is a type of the everlasting rest that remains for the people of God, Heb. 4.9. How then can those ever think to come to Heaven, and to keep an everlasting Sabbath in praising and adoring God, to whom the celebration of a weekly Sabbath is so tedious and irksome here? 3. Every true Christian is to take care not on●y to sanctify the Lords day himself, but that those under his charge do the like. Every Governor of a Family should resolve with pious Joshuah, Josh 24.15. But as for me and my house we will serve the Lord. Observe it, True Religion and the power of Godliness hath there usually most flourished, where the Lords day hath been most conscientiously observed. And many direful judgements have befallen the violators and prophaners of it. Gen. 2.2. And on the seventh day God ended his work which he had made, and he rested on the seventh day from all the work which he had made. V 3. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Leu. 23.3. Six days shall thy work be done, but the seventh day is the Sabbath of rest, an holy convocation, ye shall do no work therein: it is the Sabbath of the Lord in all your dwellings. Nehem. 13.19. And it came to pass, that when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath, and some of my servants set I at the gates, that there should no burden be brought in on the Sabbath day. Isa. 58.13. If thou turn away thy feet from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words. Luke 23.54. And that day was the preparation, and the Sabbath drew on, V 56. And they returned, and prepared spices, and ointments, and rested the Sabbath day, according to the Commandment. Exod. 23.12. Six days shalt thou do thy work, and on the seventh day thou shalt rest, that thine Ox and thine Ass may rest, and the son of thine handmaid and the stranger shall be refreshed. Ezek. 22.26. Her Priests have violated my Law, and have profaned mine holy things, they have put no difference between the holy and profane, neither have they shown difference between the unclean and the clean, and have hid their eyes from my Sabbaths, and I am profaned among them. Ezek. 23.38. Moreover this they have done unme, they have defiled my Sanctuary in the same day, and have profaned my Sabbaths. Amos 8.4. Saying, when will the New Moon be gone, that we may sell corn? and the Sabbath that we may set forth wheat, etc. Lam. 1.7. Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her, the adversaries saw her, and did mock at her Sabbaths. Ezek. 20.20. Hollow my Sabbaths, and they shall be a sign between me and you, that ye may know that I am the Lord your God. Isa. 56.2. Blessed is the man that doth this, and the son of man that layeth hold on it, that keepeth the Sabbath from polluting it, and keepeth his hand from doing evil. V 4. For thus saith the Lord unto the Eunuches that keep my Sabbaths, and choose the things that please me, and take hold of my Covenant. V 6. Also the sons of the stranger that join themselves to the Lord, to serve him, and to love the Name of the Lord, to be his servants, every one that keepeth the Sabbath from polluting it, and taketh hold of my Covenant. V 7. Even them will I bring to my holy Mountain, and make them joyful in my house of prayer: their Offerings and their Sacrifices shall be accepted upon mine Altar: for mine house shall be called an house of prayer for all people. Mark 2.27. And he said unto them, the Sabbath was made for man, and not man for the Sabbath. V 28. Therefore the Son of man is Lord also of the Sabbath. Psal. 92. Title. A Psalm or Song for the Sabbath day. Mat. 5.17. Think not that I am come to destroy the Law or the Prophets, I am not come to destroy, but to fulfil. Luke 4.16. And he came to Nazareth, where he had been brought up, and as his custom was, he went into the Synagogue on the Sabbath day, and stood up for to read. Acts 20.7. And upon the first day of the week, when the Disciples came together to break bread, Paul preached unto them, ready to departed on the morrow, and continued his speech until midnight. 1 Cor. 16.1. Now concerning the Collection for the Saints, as I have given order to the Churches of Galatia, even so do ye. V 2. Upon the first day of the week, let every one of you lay up in store as God hath prospered him, that there be no gatherings when I come. Rev. 1.10. I was in the Spirit on the Lord's day. Psal. 118.24. This is the day which the Lord hath made, we will rejoice and be glad in it. 2. Hearing the Word. We live in an age wherein (through the rich mercy of God) there is much good preaching; but 'tis a general complaint there is so little profiting. We see not those gracious effects of the Word, that were to be desired and wished. And certainly one main reason of it, is, few take care to hear in a right manner, as they ought to do. That therefore thou mayst so hear, as to profit I shall show thee, 1. What thou art to do before thou hearest, by way of preparation. 2. What thou art to do in time of Hearing. 3. What after thou hast Herd. For the First: Thou must prepare thy heart before thou comest to hear. Rash entering on duties, is seldom successful: If the ground be not prepared, the seed is lost that is sown therein. Blow up the fallow ground of your hearts, says the Prophet, Jer. 4.3. and sow not among thorns. In a fallow piece of ground (you know) thorns and briers, weeds and thistles use to grow. And such a thing is man's heart naturally, which if let alone, and no pains taken with it, will quickly be overgrown with hurtful cares, stinking lusts, and distempered affections. And therefore St. James adviseth, Jam. 1.21. That before we go to hear the Word, we should lay apart all filthiness, and superfluity of naughtiness, i. e. all evil frames of heart. And how hard a matter that is, I appeal to the experience of every true and sincere Christian. That holy man Gerson professes he many times spent some hours before he could get his heart in tune for solemn duties. God's children have entered comfortably on duties, ●hen they have been serious and careful in their preparations for them. To help thee therefore to prepare thy heart for the Word, take these Directions. 1. Lay aside (as much as possibly thou canst) all worldly thoughts, cares and businesses, that thy mind may be free for God, and the impressions of his Word and holy Spirit, On Saturday night, shut up the gates of thy heart against the world, as Nehemiah, Chap. 13. v. 19.20. did the gates of Jerusalem, on the evening of their Sabbath. If any Merchants come, any worldly thoughts or businesses, let them stay without till the Sabbath be over: The work of men's Callings, is not only in their hands, but in their minds and heads. A Minister may have a great Congregation, & yet but a few hearers, if their minds be stuffed with the world before they come: if they bring their trades, their bargains, their plough, their worldly business along with them. As therefore we read of Abraham, in Gen. 22.5. That when he went up to the Mount to offer Sacrifice, he left his servants and the Ass in the valley behind him; so should we our worldly cares and businesses, when we go to worship God, and to hear his Word. 2. Consider and meditate on the great concernment and importance of the Word. 'Tis the ordinary means God hath appointed for the working that great work of conversion (without which no salvation) and for the edifying and building up those that are already savingly wrought upon, Jam. 1.18. Of his own Will begat he us by the Word of Truth. 1 Cor. 4.15. I have begotten you in Christ Jesus (saith Paul) through the Gospel. Rom. 10 17. Faith cometh by hearing. Indeed sin and consequently death came by hearing at the first, by our first Parents listening to, and believing a tempting Spirit. But now Faith, and consequently life comes by Hearing, through the operation of the blessed Spirit of God in the Word, Rom. 1.16. The Gospel 'tis the power of God unto salvation. Labour therefore to have an high value and esteem of the preaching of the Gospel. God hath appointed his Ordinances, not in Sovereignty only, but in Mercy to us. As our Saviour said of the Sabhath, Mark 2.27. The Sabbath was made for man, & not man for the Sabbath: So may I say of all the Ordinances of God, they were ordained for man, for man's benefit, and not man made for them. And therefore the great benefit, that (with God's blessing) may be expected from them (if we duly attend upon them) should make us highly value them. Indeed it is one of the devils stratagems in this age, to urge the efficacy of the Spirit, as a plea for the neglect of means. Whereas God's Spirit does usually work in and by the means, and rarely (if ever) when the ordinary means are slighted. 'Tis true, God himself is not tied to means, nor to any of his own Ordinances, yet he ties us to make use of them, when we may have them. That soul cannot expect to be instructed by God's Spirit, who is a slighter and neglecter of God's ordinary means. Further consider, the intent of the Word is not only to regenerate, but to nourish, increase and perfect the Graces of the Saints, Eph. 4.11, 12. Our knowledge is imperfect. Those that know most, may learn more: We need new enforcements of duty: Our affections are dull, and need a new excitement. None so wise, so knowing a Christian, but he may receive some benefit from a different handling of what he himself knew before. Therefore seeing the preaching of the Word was ordained for so great and signal benefits to mankind, 'tis just with God, that they that have slight thoughts of it, should be barren under it. 3. When thou art going to hear, consider whither thou art going. Thou art going to meet the great God of Heaven and Earth: A God that is not to be dallied with, Levit. 10.3. I will be sanctified in them that come nigh me. When the people went to hear the Law, Exod. 19.10. The Lord said to Moses, Sanctify the people, and let them wash their clothes. What does this speak to us? that Christians should only wash their hands and faces, and put on their best apparel, when they come to hear the Word? No, the Apostle James, Jam. 1.21. tells us; Lay apart all filthiness, and superfluity of naughtiness, and receive with meekness the engrafted Word, that is able to save your souls. If thou findest thy Spirit slight and wand'ring, to fix it and make it serious, think with thyself, and imagine how it was with the Israelites going to receive the Law of God: When the Mount was all on a flame of fire, the trumpet sounding louder and louder, the people trembling and sore afraid. This is to beat the Devil with his own weapon; for he often prevails upon us, by casting in sinful Imaginations. Consider therefore how the Lord is present in an especial manner where his Word is preached. Surely the Lord is in this place, as Jacob said of Bethel, Gen. 28.16. The apprehension of God's presence in the assemblies of his people, will preserve in thee an awful and reverend disposition of soul. 4. Before thou goest, fail not to pour forth earnest and fervent prayers unto the Lord, and that in behalf, 1. Of the Minister. 2. Of thyself. I. In behalf of the Minister, that the Lord would teach him what he should teach the people, and direct and enable him to declare the mind of God, and to preach such truths as may tend to the benefit, and salvation of thine and others souls. Certainly if people did more seriously and more frequently pray for their Minister, that the Lord would bless and prosper his labours, and direct him to divide the Word aright, to give to every one their portion, to feed the people with knowledge and understanding; he might expect a greater blessing and assistance in his studies, and they more benefit by his endeavours. How earnestly does Paul beg prayers, Rom. 15 30? Now I beseech you (brethren) for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me, in your prayers to God for me. v. 31.— That my service which I have for Jerusalem, may be accepted of the Saints. And Eph 6.18. Praying always with all prayer, and supplication in the Spirit for all Saints. v. 19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel. v. 20.— That therein I may speak boldly as I ought to speak. Col. 4.3. Withal praying for us, that God would open to us a door of utterance to speak the mystery of Christ, for which I am also in bonds. v. 4. That I may make it manifest as I ought to speak. II. In behalf of thyself. 1. That the Lord would fix thy mind, and make it serious. When the mind is serious, truths are apt to make impression. 2. That he would enlighten thy mind, and open thy heart, as he did the heart of Lydia, Acts 16.14. that thou mayst have a clear and right understanding of those truths that concern thy salvation. 3. That he would give thee a heart to believe, and embrace the truth, in the love of it; that truth may not only float in thy fantasy, but sink down into thy heart, Rom. 10.10. With the heart man believeth unto righteousness. There is a Faith of the head, and a Faith of the heart: Devils, and wicked men have the Faith of the head; but they have no such belief, as affects the heart, and makes it close with truth, and love it and embrace it. 4. That the Spirit of God would set in with the preaching of the Word, and make it effectual for the beating down of thy corruptions. 'Tis a remarkable expression, that in Isa. 8.11. The Lord spoke to me with a strong hand; not with a mere voice, but a strong hand. Pray therefore thus, Lord speak to my lusts and corruptions this day with a strong hand; let them feel thy power, and the strength of thine arm, that so they may be effectually destroyed in me. 5. Labour to come with a teacheable and tractable frame of Spirit. Receive with meekness the engrafted Word, James 1. Christ was anointed to preach glad tidings to the meek, Isaiah 61.1. There are three sorts of Spirits far from this temper. 1. The cavilling Spirit, that is forward to cavil at the Word, and to frame Objections against it. 2. The wrathful Spirit, that is fierce and ready to rise up in arms against the just reproofs of the Word. When such are admonished or warned, they revile: Conviction, that should humble, provokes them. There is a great deal of difference between those two places, and expressions, Acts 2.37. Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the Apostles, Men and Brethren, what shall we do? And Acts 7.54. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. Here is a great deal of difference between being pricked at the heart, and feeling compunction for sin in their Consciences, as it was with the true converts in the former place, and being cut to the heart, and vexed, when they heard their sins reproved, as it was with the malicious and obstinate Jews in the latter. A guilty Conscience thinks the Minister aims at him in particular, and intends to disgrace him; he thinks he commits a trespass by treading upon his ground, and coming so close to his Conscience. It stuck in Herod's stomach when John touched him about his Herodias: But (observe it) those that most storm at a reproof, are usually those that most deserve it. 3. The earthy obdurate spirit. Let the Minister say what he will, he is Sermon-proof: He is resolved to hold his own: Indeed his sins may well be called his own. 'Tis a sad word that is spoken of the Pharisees and Lawyers, Luke 7.30. They rejected the counsel of God against themselves. And that of the Jews, Acts 13.46. Ye put it from you (namely the Word of God) and judge yourselves unworthy of eternal life; Lo we turn to the Gentiles. But now a meek spirit is a teacheable and tractable spirit: A tender heart is apt to receive impressions, as you may observe in persons whose hearts are softened by afflictions; How do Sermons work on such? Labour therefore to come with such a frame of spirit to hear the Word, as those did in Acts 10.33. We are all here present before the Lord to hear the things that are commanded thee of God. 6. Come with an appetite, with a longing desire to the Word. Nothing makes wholesome food more savoury and sweet, than appetite. Some people come to Church, as sickly people do to a Feast; they sit down for company, though they have no stomach: 'Tis in vain to come to a Sermon, without a spiritual appetite. Blessed are they that hunger and thirst after righteousness, for they shall be satisfied: 'Tis our Saviour's own promise, Mat. 5.6. O that people were such to their Ministers, as those Job speaks of, C. 29.23. Who waited for him, as for rain; gasping after the Word, as the chapped earth for showers! O that there were some such Divine affections in us, as were in holy David! that we could truly say, My soul is athirst for God, even for the living God: My soul pants after Christ, after his pardoning Mercy, and sanctifying Grace, as the Hart panteth after the water brooks! We should then see Sermons work other effects, than now we do: But when people come either with no appetite, no desire and love to the Word, (but sit down in the Congregation merely for fashion or company sake) or when they come with distempered palates, with prejudices and prepossessions against the simplicity of the Gospel; the most Evangelicall Truths are to them but as a banquet of sweet meats unto swine; they had rather have husks. They can relish (may be) some witty jingling discourse; but the preaching of Christ and him crucified, (which Paul thought so richly of) is too stolen a Doctrine, and too flat a note for their ears. 7. Having sought to the Lord, and taken pains to bring thy heart into right frame; come with expectation to profit. 'Tis often said in the Gospel, Be it unto thee according to thy Faith. And truly, usually people profit by Sermons according to their expectations. But take here this Caution. Do not ground thy expectation on the parts or gifts of the Minister, but on God's promise; looking for his blessing to accompany his own Ordinance. Usually people speed according to their aim and expectation. They that come to hear man's voice do hear it. 'Tis said of Paul's companions, Acts 9.7. That they heard a voice. Acts 22.9. 'Tis said, they that were with him, heard not the voice. They heard a sound, but heard it not distinctly, as Christ's voice. Some only hear an outward sound, the voice of man, but not the voice of God in the Word. Thus much of preparation before Hearing. Secondly, I come now to give some Directions how thou shouldst carry thyself in time of Hearing. I. Hear with the most fixed attention thou possibly canst. Attend with reverence and seriousness. Many weighty Truths are lost by negligent hearing. Though it cannot be expected, that we should be totally free from wand'ring thoughts; yet we ought to be watchful, and not to allow ourselves in them. And when we perceive our hearts gone, we should speedily recall them, David says of Idols, they have ears, and hear not, Psal. 115 6. We have too many such Idols in our Congregations. There are three sorts of ears, that are not the hearing ears: I mean, that hear aright. 1. The dull ear. When people allow themselves in drowsiness, and carelesseness. What impressions, is it possible the Word should make on a man that is asleep? What knowest thou, O sleeper, but whilst thou hast slept, those truths have been delivered, which (hadst thou duly minded) might have tended to thy everlasting salvation? If such a Judgement befell him that slept in the night, and that at an exceeding long Sermon, Acts 20.9, 10. What shall we say of those that sleep in the day at a Sermon of an hour long. 2. The stopped ear, Some are resolved sinners. They stop their ears like the Adder, against the voice of the Charmer, Charm he never so wisely, Psal. 58.4. We read of some Zach. 7.12. That made their heart as Adamant stone, that they might not hear. 'Tis a sad complaint the Prophet makes (And yet many Ministers may in these days make the same) I have stretched out my hands all the day long to a disobedient and gainsaying people, Isa. 65.2. Rom. 10.21. 3. The itching ear, 2 Tim. 4.3, 4. The Apostle speaks of some, who having itching ears, did turn away their ears from the Truth unto Fables. When men affect only new things, and another Gospel, as Paul speaks, Gal. 1. They are half gone into Heresy: Plain Doctrines that tend to the conviction of sin, that discover the necessity of conversion, that show man's lost and undone condition by nature, & his only remedy by Christ, the necessity of Holiness and new obedience: these serious truths are too stolen for many curious ears. But remember, they were carnal people who complained, they had nothing but the old burden, Jer. 23.33, 34. II. Apply what thou hearest to thyself, Job 5. ult. Hear thou this, and know it for thyself. Do not ward off the blows of the Word from thyself: Do not say within thyself, this reproof concerns such an one, etc. The Jews being pricked in their hearts, Acts 2.23. said, What shall we do? not what shall others do to be saved. No plaster can do us good, except it be applied. III. Lift up thy heart in frequent, mental, ejaculatory prayers unto the Lord, to set the truths thou hearest, home upon thy soul: Lord help me to remember and practise this lesson. Lord help me to forsake this sin; Lord strengthen my Faith in the belief of this Truth. As the Disciples, when Christ told them how oft they should forgive an offending brother, Luke 17.5. they instantly pray, Lord increase our Faith. iv Mix Faith with the Word. Heb. 4.2. The Apostle tells of some that the Word profited not, bccause they did not mix it with Faith. O cursed infidelity! How many thousand souls hast thou destroyed? How many thousand Sermons hast thou made unsuccesseful? St. James tells us The Devils believe and tremble. That is more than many a wicked man does. Thus much of thy behaviour in time of hearing. Thirdly, After hearing practise these Directions. 1. Labour to keep alive those good motions, those good inclinations, those Heavenly affections, and stir of Spirit which thou foundest in time of hearing. Thou wilt quickly cool, when out of the Congregation, if thou take not heed. 2. When thou goest from the Congregation, be willing to speak and confer of what thou hast heard, labouring thereby to work those truths on thy own heart, and on the hearts of others: O how sad is it that people as soon as ever they are out of the Congregation, fall a talking of any thing rather than the Sermon they have heard! They are free to talk of bargains, or news, or any thing else: But they are ashamed of such precise discourse, as to speak of the truths they have heard, though they concern them never so much. 3. Let such as are governor's of Families revive the truths they have heard in public, by repetition in their Families: Our memories are weak, and Commands had need be repeated to forgetful servants. At first hearing many truths may be lost through distraction and wand'ring. Paul in his Epistles does often repeat the same passages; and renew the same exhortations. And he tells the Philippians, C. 3. v. 1. To write the same things to them, was not to him grievous, but for them safe. 4. Retire thyself, and meditate on the truths thou hast heard, and labour to fasten them by prayer in thy heart. Let thy Conscience in secret preach them over to thee again, Luke 2.19. 'Tis said, Mary pondered those say in her heart. O how few will spend a secret hour on the Lord's day to consider and meditate on what they have heard. One main reason Sermons do no more good is because people so soon forget them. And why do they forget them so soon? But because they do not consider and meditate on them, when they have heard them, Heb. 2.1. Therefore says the Apostle, we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. And 1 Tim. 4.15. Meditate upon these things, give thyself wholly to them, that thy profiting may appear unto all. 5. Be not a bare hearer, but a doer of the Word. Speedily set upon the practice of what thou hast learned to be thy duty. Be ye doers of the Word, and not hearers only, deceiving your own souls. Jam. 1.22. Some do not care to hear, because they have no mind to practise. Some hear, and rest in it. 'Tis practice that proclaims the sincerity of our profession. In hearing we may look like Saints, but in doing we live like Saints. Practice is the best commendation of a Sermon. Having thus shown thee what thou must do. 1. Before hearing the Word. 2. In hearing the Word. 3. After hearing the Word. I come now to give thee some Motives to quicken thee to the practice of these Directions. 1. Consider, such as wilfully neglect to prepare their hearts, before they come to hear, do tempt God to withdraw the assistance and blessing of his holy Spirit from them when they are come. Presume not on God's assistance in an Ordinance, if you neglect to prepare for it. If the ground be not well prepared, we do not expect a crop. 2. Consider and remember, the Devil's care is, not only to disturb thee at the Ordinance, but to indispose thee for it, before thou comest. The Devil is stirring early on the Lord's day morning. He is at work betimes: Be sure, he hath a morning's draught for thee; he will be presenting and suggesting something to thee, to unfit and indispose thee for the duties of the day. 3. Consider, as thou art more or less careful to prepare, so wilt thou ordinarily more or less taste the sweetness of the Ordinance. Preparation is like exercise before a meal: It will make thee come with the better appetite to the Word, and relish it the better. 4. Consider, preparation is not only advantageous in order to the Ordinance, but it brings advantage to us, considered in itself. By preparation we have communion with God: We come to understand ourselves, and the case of our own souls. Whilst thou art preparing, thy Graces are increasing; the work of Heaven goes on. 5. Consider, If thou makest Conscience thus to behave thyself before, in, and after hearing of the Word (as thou hast been directed) thou wilt find it a great evidence of the sincerity and uprightness of thy heart. Outward respects may make people come to Church, but to take pains thus with their hearts beforehand, argues a true desire after communion with God, and a real willingness to profit by the Word, and to grow in Grace. 6. Consider what a choice mercy it is to enjoy the Gospel. 'Tis not a dish that is set on every table. God hath not done so for every Nation, as for this. No Island so far from Jerusalem, had the light of the Gospel so soon as this. And I know not any particular promise whereby the Gospel is entailed on this, or any other Nation. If we slight the Gospel, for aught I know, we may quickly forfeit it; and provoke God to take it from us. When the Israelites despised Manna, God quickly sent serpents among them. If we despise the Manna of his Word, and count it light food; God may justly send Serpents among us; I mean, such deceivers as with their pernicious Doctrines may poison many souls to their everlasting destruction. 7. Lastly, Consider, though the Gospel may continue to the Nation, yet thou or I may quickly be deprived of our personal opportunities of enjoying of it. I have heard of one lying on his deathbed, that cried out, Call time back, Call time back. Thou mayst shortly cry out call Sermons back; call Sabbaths back, and all in vain, if thou neglectest the present opportunity and season of Grace. Consider the Spirit of God will not always strive with the children of men. Consider, this may be the last Sermon that ever thou mayst hear; (Some one Sermon will be the last) And think thus with thyself, such a gale of the Spirit, as now I feel, may never be afforded me again. Shall I be so foolish then, as not to yield to these blessed motions? To day, while it is called to day, hear his voice, and harden not thy heart. Luke 8.18. Take heed therefore how ye hear. Eccles. 5.1. Keep thy foot when thou goest to the House of God, and be more ready to hear, than to give the sacrifice of fools; for they consider not that they do evil. Rom. 10.14. How then shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a preacher? V 15. And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things? Jam. 1.18. Of his own will begat he us, with the Word of Truth, that we should be a kind of first fruits of his Creatures. 1 Pet. 1.23. Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever. Jam. 1.21. Wherefore lay apart all filthiness, and superfluity of naughtiness, and receive with meekness the engrafted Word which is able to save your souls. V 22. But be ye doers of the Word, and not hearers only, deceiving your own selves. V 23. For if any man be a hearer of the Word, and not a doer, he is like unto a man beholding his natural face in a glass, V 24. For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. V 25. But whoso looketh into the perfect Law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. 1 Pet. 2.1. Wherefore laying aside all malice, and all guile, and hypocrisy, and envies, and evil speakings. V 2. As new born babes, desire the sincere milk of the Word, that ye may grow thereby. John 8.47. He that is of God, heareth Gods Words, ye therefore hear them not, because ye are not of God. 1 Cor. 2.14. But the natural man receiveth not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned. Rev. 3.20. Behold I stand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me. Prov. 2.3. Yea, if thou criest after knowledge, and liftest up thy voice for understanding. V 5. Then shalt thou understand the fear of the Lord, and find the knowledge of God. Mat. 13.3. The parable of the sour, and the four sorts of ground. Luke 8.5. The parable of the sour, and the four sorts of ground. Mat. 13.14. And in them is fulfilled the Prophecy of Esaias, which saith, by hearing, ye shall hear, and shall not understand; and seeing, ye shall see, and shall not perceive. V 15. For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed, lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. V 16. But blessed are your eyes, for they see, and your ears, for they hear. 1. Thes. 2.13. For this cause also thank we God without ceasing, because when ye received the Word of God, which ye heard of us, ye received it not as the Word of men, but (as it is in truth) the Word of God, which effectually worketh also in you that believe. Luke 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. 1 Sam. 8.7. And the Lord said unto Samuel, they have not rejected thee, but they have rejected me, that I should not reign over them. 1 Thes. 4.8. He therefore that despiseth, despiseth not man, but God; who hath also given unto us his holy Spirit. Luke 24.32. And they said one to another, did not our hearts burn within us, while he talked with us by the way, and while he opened to us the Scriptures. Psal. 119.162. I rejoice at thy Word, as one that findeth great spoil. Jer. 6.10. To whom shall I speak and give warnning, that they may hear? behold, their ear is uncircumcised, and they cannot hearken; behold, the Word of the Lord is to them a reproach, they have no delight in it. Heb. 2.1. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. Prov. 4.4. He taught me also, and said unto me, Let thine heart retain my words, keep my Commandments and live. V 21. Let them not departed from thine eyes: keep them in the midst of thine heart. Deut. 11.18. Therefore shall ye lay up these my Words in your heart, and in your soul, etc. Isa. 48.17. Thus saith the Lord thy Redeemer, the holy One of Israel, I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way that thou shouldst go. 3. Of Singing of Psalms. Neglect not that excellent and Heavenly Ordinance of singing Psalms, and lifting up the praises of the most high; singing with understanding, and making melody to God in thy heart. Many people in this age not understanding the reasons and grounds of the duties of Religion they perform; when they are questioned, are apt to lay them aside. I shall therefore here do these four things. 1. Show that Singing of Psalms is a Gospel-duty. 2. That it is lawful and warrantable to sing David's Psalms. 3. Answer the Objections made against it. 4. Give some Rules and Directions how Christians may practise this Ordinance to the Glory of God, and to their own great benefit and spiritual advantage. For the First; Singing of Psalms was once an Ordinance of God in the Church, and a part of Divine Worship; and never repealed under the Gospel. Psal. 95.1, 2. O come, let us sing unto the Lord, let us make a joyful noise to the Rock of our salvation. Let us come before his presence with thanksgiving, and make a joyful noise to him with Psalms. And 'tis sorted with other duties that are of a perpetual obligation, as Prayer, Hearing the Word, etc. v. 6. 7. 'Twas practised by those eminent Saints of God, Moses, Deborah, Barak, David the sweet Singer of Israel, Solomon, and others, whose Songs and Hymns we have recorded in the old Testament. 2. The Prophecies in Scripture, that foretell the state of the Church under the Gospel, do speak of Psalms to be used as a part of God's Worship and Service then. Compare Rom. 15.9. with Psal. 18.49. Rom. 15.9. And that the Gentiles might glorify God for his mercy, as it is written, for this cause I will confess to thee among the Gentiles, and sing unto thy Name. Psal. 18.49. Therefore will I give thanks unto thee (O Lord) among the Heathen; and sing praises unto thy Name. 3. We have several exhortations to it, in the New Testament. Eph. 5.18. And be not drunk with wine wherein is excess, but be filled with the Spirit. V 19 Speaking to yourselves in Psalms, and Hymns, and Spiritual Songs, singing and making melody in your heart to the Lord. Col. 3.16. Let the Word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another in Psalms, and Hymns, and Spiritual Songs, singing with Grace in your hearts to the Lord. Jam. 5.13. Is any among you afflicted? let him pray, is any merry? let him sing Psalms. 'Tis spoken generally: Is any merry? let him sing, etc. not that it is unlawful to sing at other times (for then it might be argued as well, that 'tis not lawful to pray, but when sad) but as prayer is the best remedy for sorrows, so thanksgiving or singing to God's praise, is the proper duty in the time of Mercies and Comforts. In Misery, the proper duty is prayer; In Prosperity, giving thanks. 4. We have Directions and Rules given us how to sing in a right manner. Namely, with Grace in our hearts unto the Lord: Which directions were needless, if singing of Psalms were not a duty under the Gospel. 5. We find it practised by our blessed Saviour and his Disciples, Mat. 26.30. And when they had sung an Hymn, they went out into the Mount of Olives. And by Paul and Silas, Acts 16.25. And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. 6. In the primitive times it was frequently practised; insomuch that the Heathens took notice of this use and custom among the Christians. Pliny writing to Trajan the Emperor, tells him of the Christians morning Hymns or Psalms to Christ and God, as an usual practice in their solemn Worship. I come now to the Second thing; That 'tis lawful and warrantable to sing David's Psalms. 1. Because no composures can be equal to those of God's Spirit. If any Psalms therefore are to be sung, then surely such as are given by Divine inspiration, as david's were. Those excellent composures being part of the Word of God, and full of Heavenly matter tending to instruction and consolation; and being consigned to the use of the Church, aught to be preferred before the composures of private persons, ordinarily gifted, and not infallibly assisted: Observe that, 2 Chron. 29.30. Moreover Hezekiah the King, and the Princes commanded the Levites to sing praise unto the Lord, with the words of David, and Asaph the Seer, and they sang praises with gladness. As for that extraordinary gift of composing Psalms by the sudden suggestion of the holy Ghost (which was given to some of the members of the Church of Corinth, 1 Cor. 14.) it is now ceased, with other extraordinary gifts, as that of Tongues, and Healing, etc. 2. The Apostle in those two places before mentioned, Eph. 5.19. & Col. 3.16. by using those three words, Psalms, Hymns, and Spiritual Songs, does seem plainly to point at David's Psalms, for they answer exactly to those three Hebrew words, Shirim, Tehillim, Mizmorim, whereby David's Psalms were called, divided, and distinguished. 3. 'Twas the custom of the Jews to sing some of David's Psalms in the night of the Passeover (as Scalliger, Buxtorfius, and others, skilled in their customs, inform us) Those Psalms were those six from the 113th to the 119th. which were called the great Hallelujah. And 'tis more than probable, Christ with his Disciples followed their custom herein, because in other things he observed their usual Passeover Rites. I come now to the Third thing; to answer the Objections usually made against this duty. Obj. 1. Some scruple to sing in a mixed Congregation, where wicked men join, that praise not God in a right manner. Ans. To render praises is a duty all men own to God. David calls on all creatures to sing praises to God. Psal. 145. And all the Kingdoms of the Earth are bidden to praise the Lord, Psal. 68.32. Though therefore wicked men do not praise God as they should, yet they sin more in not doing it at all, then in not doing it in a right manner. 2. In Exod. 15. We find Moses and the Children of Israel sang praises to God together. And yet surely there were some wicked persons among them. Paul in the ship, Acts 27.35 gave thanks to God before Infidels, and professed Heathens. If the presence of wicked men should hinder the acceptation of those that are sincere, the people of God were in a most sad condition, being never certain but some secret Hypocrite may be in the most picked Assembly. But the best is, God will accept us according to our integrity, not our company. God will hear the bleating of one sheep, though in the midst of a thousand wolves. If the wicked take the Name of God in vain, sin lies at their own doors. We warn them against it: If they do not their duties as they should, must we therefore neglect ours? Obj. 2. Why should we sing Psalms? Cannot we read them for our instruction? Ans. Singing will affect, and raise, and quicken the heart to praise God, more than reading. The voice is a great matter to quicken our hearts both in prayer and singing. The people of God formerly did not think it enough to say what God had done for them, but they did sing it, that their hearts might be more affected, warmed, raised, enlivened, and lifted up in the praises of God. Obj. 3. Some are offended we sing on days of fasting and humiliation. Ans. All Psalms are not fit for all occasions. There aught to be a wise choice made: Many of the Psalms David penned, and sung, when his mind was full of anguish and grief, and so he eased his heart, by lamenting his sad condition before the Lord. Observe the Title of Psalm 102: A prayer of the afflicted, when he is overwhelmed and poureth out his complaint before the Lord. Therefore our singing on fasting days, is not to make us merry; but to affect and melt our hearts with a deep sense of our sins. Penitential Psalms provoke to sadness, as Eucharistical, to joy and rejoicing. Obj. 4. David's Psalms do not suit our conditions. Is it not absurd to give people David's Conditions to sing, and for them to tell God it is so with them, as it was with David, when possibly 'tis nothing so? Ans. 1. All Scripture is profitable for doctrine, reproof, correction, instruction, etc. 2 Tim. 3.16. And written for our learning and comfort, Rom. 15.4. And therefore the Psalms also. 2. The Psams seem principally written for a threefold use. 1. For Instruction and admonition. 2. For Consolation. 3. For Praise and Thanksgiving. Now what passage is there in David's Psalms, but thou mayst accommodate to thyself one of these ways? Suppose David said, I am not puffed in mind, Psal. 131. And thou findest thy heart prone to pride; here is a word of admonition to thee. So that whilst thou art reciting and declaring David's humble frame and condition, thou oughtest to lift up thy heart to God, that he would work the like frame in thee. Lord, thy Servant David could truly say, I am not puffed in mind: Good Lord grant me this Grace also. Suppose thou canst not find in thyself such a love to God's Law, as was in David, Psal. 119. Then there is a word of Instruction to thee, teaching thee what thou shouldst do. Thou oughtest to pray, to have such a Divine Affection to the Law of God kindled in thee. So that we sing Psalms as we read them, for the benefit and good use we may make of them. 'Tis therefore no more a lie to sing them, than to read them. By singing, as by reading them, we recite and repeat what God has revealed in his Word for our admonition and instruction. And though we cannot make some passages our own, by using them for ourselves, and in our own name (as David did) yet we may make them our own by a sweet meditation on them, for our benefit and edification. I come to the Fourth thing, to give some Rules and Directions how Christians should practise this duty aright. I. Sing with understanding and attention of mind to the matter sung. Labour to understand the mind and meaning of the holy Ghost, in the Psalm you sing, Psal. 47.7. Sing ye praises with understanding. II. Labour to sing with Grace in ●he heart, i. e. with a gracious frame of spirit. Our singing must not be a lip labour, an outward bodily exercise only, pleasing our selves or others with the tune of a Psalm: But we should look to it that our hearts be well tuned, as Maries was, Luke 1.46. My soul doth magnify the Lord, etc. III. Labour to exercise and act those peculiar Graces, which the matter sung requires and gives occasion to. God looks at the heart, and how a man is affected within. 1. Some Psalms are laudatory, and set forth the high praises of God, from the consideration of his glorious Nature, Attributes, and Works. In singing these, we should stir up our hearts to love God, to fear him, to trust in him, and our hearts should prompt our tongues to sound forth his praises. 2. Some are petitionary, containing supplications for spiritual blessings, such as pardon, Grace, the favour of God; or temporal, such as direction, protection, provision, etc. Here we should look up to God, as the only author of these mercies, and humbly pray to him for them. 3. Some are Eucharistical, containing thanksgivings to God for mercies received, private or public, spiritual or temporal. 4. Some contain precepts and instructions, to fear God, to love him, to walk in his ways, being backed with promises to encourage us thereunto. Some declare the evil ways of sinners, and the judgements of God that attend them, to deter us therefrom. 5. Some contain imprecations and prayers for judgements on enemies. Here we are not to pray for, or wish the same judgements on our private enemies. But, 1. We may meditate on the fearful judgements of God that hang over the heads of all wicked and impenitent transgressors; that so we may fear to be like them. 2. We may pray for the like judgements on all the implacable and incurable enemies of Christ, and his Kingdom. 6. Some contain the sad complaints of the Church, under afflictions. Here thou mayst meditate on the sufferings of the Saints, and lift up thy heart to God to give thee also suffering Graces. iv Let there be a wise choice made of Psalms to be sung according as our present necessities and occasions do require. V Let thy end in singing be, that God may be honoured, thyself and others edified; that the Graces of God's Spirit may be excited and exercised in thyself and others. 4. Religious Conference. 'Tis the duty of all true and sincere Christians to labour to further one another Heaven-ward. And surely religious conference rightly managed is a great means of increasing knowledge and Grace among Christians. Communion of Saints is an Article of our Faith. The Apostle tells us, Rom. 12.5. We being many, are one body in Christ, and every one members one of another. Such a body true believers are by their union with Christ, and aught to be by communion and fellowship one with another, for their mutual edification. There aught to be a mutual serviceableness among Christians, and helping one another on in gracious courses. I shall therefore, 1. Give some Arguments, to persuade to it. 2. Some Directions about it. 1. We have many exhortations to it in the Scriptures, 1 Thes. 5.11. Wherefore comfort yourselves together, and edify one another, even as also ye do, Heb. 10.24. And let us consider one another, to provoke unto love, and to good works. v. 25. Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more, as ye see the day approaching. Heb, 3.13. But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. 2. We find this practised by the primitive Saints, Acts 2.42. And they continued steadfastly in the Apostles doctrine and fellowship, and breaking bread, and in prayers. 3. To this end God hath given several Gifts and Graces to his people, 1 Pet. 4.10. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold Grace of God. 1 Cor. 12.7. But the manifestation of the Spirit is given to every man to profit withal. 4. Where Christians are most frequent, and most faithful in this duty, there usually they are in a most thriving condition, both as to knowledge and holiness: As Countries that maintain a trade and commerce together, do enrich each other. 5. 'Tis a good way to prevent seduction into error. Christians are better able to resist errors by their united forces, and mutual counsels, than singly and alone. The Church is said, Cant. 6.10. to be terrible as an Army with banners. But stragglers, and such as go alone are often snatched up. How easy is it to pervert and draw one single person into any dangerous error, who neglects the benefit of other Christians advice and counsel? 6. It will be a good means to increase love in the hearts of Christians one towards another; And Love is Christ's Livery, John 13.35. By this shall all men know that ye are my Disciples, if ye have love one to another. Thus much of the Arguments to perswde to this duty: The Directions follow. I. Let Christians in their Religious Conferences have this principally in their aim, to edify one another, to further one another Heaven-ward, to do good to one another souls. II. Let them labour for those Graces that are requisite for this duty. Such as these, 1. Sobriety of judgement. 2. Humility and lowliness of mind. 3. Ingenuity, acknowledging and prising the Gifts and Graces they see in each other. 4. Self-denial, condescending to them of low parts, going a slow pace, rather than outgoing the young and tender lambs. 5. Love, affability, encouraging weak beginners. 6. inoffensiveness. 7. Sincerity and plain heartedness. III. Let them avoid censuring or judging the Spiritual state of others. Such persons meet together for the worse, and not for the better. iv Let them decline controverted points, (such things usually gendering strife and variance) and apply themselves to speak of things that are practical; As of God, and his Goodness. Of Christ, his Person, Offices and Merits: Of the Covenant of Grace: Of the Doctrine of justification: Of the patience and self-denial of those that are gone before us: Of Heaven, and the Glory of that Kingdom. How did the Martyrs in prison (by such ravishing discourses) set one another at liberty from the fears of death? How did holy Bradford's sweet and cheerful company make the very dungeons lightsome, and palace-like to his fellow-prisoners, as themselves confessed? These, and such like practical matters will be the fittest subjects for Christians to discourse of, when they meet together. V Let them impart their experiences and the methods of God's deal with themselves or others: How they got rid of such a corruption, vanquished such a temptation, attained to a facility in such a duty. Let them impart what may tend to the advancement of Holiness. VI Let them provoke, and stir up one another to Holiness, to Love, and to good works, admonishing and exhorting one another to watch, and take heed to their ways, seeing so many watch for their haltings, like those the Prophet speaks of, Jer. 20.10. All my familiars watched for my halting, etc. VII. If any fall out or jars shall happen among them at any time, let them be prudently and seasonably healed and made up. And in this case, praying together, and for one another, is of singular use. Let them (as the Apostle speaks in another case, Jam. 5.16.) Confess their faults one to another, and pray one for another, that they may be healed; if their minds have been distempered, and illaffected one towards another. 5. Retired holy Meditation. Holy Meditation is the acting of the mind upon some Divine Object, in order to the working upon the affections, and raising foam fit resolutions in the soul therefrom; tending to God's Glory, and the furtherance of Holiness. How many Christians are there, that live in a constant neglect of this so exceeding useful duty, by which all other duties are improved, and by which the soul digesteth truths, and draweth forth their strength for its nourishment and refreshing? Certainly, Meditation rightly managed, doth exceedingly tend to the advancement of Piety. I shall therefore, 1. Give some Reasons why we should practise it. 2. Give some Directions as to the manner how we should perform it. I. Consider, this was the practice of many of the eminent Saints of God recorded in the Scriptures. Isaac and David were much in this Duty. II. Consider the great benefit of it duly performed. 'tis an excellent means, 1. To increase knowledge, and to make the mind serious and solid: None are more knowing, settled, established Christians, than such as are much in Meditation. 2. To stir up and awaken the Graces of God's Spirit in us. Hereby we awaken our Faith, inflame our love, strengthen our hope, enliven our desires, increase our joys in God, we loosen our affections from the world, and fore-acquaint ourselves with the Glory that is to come. 3. To make the Word profitable. Meditation is the digestion of the soul. 'Tis not the taking in of food, but the stomaches concocting of it, that makes it turn to blood and Spirits. For want of this, How many Sermons are lost and do no good? The Word will not profit us, except we take time to think upon it. 4. To prepare the heart for prayer and other holy duties. Meditation tunes and prepares and fits the heart for solemn Worship. 5. To antidote and fortify the soul against sin and temptation. If men would but often consider of the evil and danger of sin, it would be a great means to deter them from the practice of it. 6. 'Tis an excellent help and means of Communion with God. 'Tis the soul's perspective, whereby it sees something of the Glory and happiness of that Kingdom that is above. Thus much of the Arguments for it. I come now to give some Directions how it should be managed. I. Pitch upon some convenient time of the day for this duty. A Christians timing his duty aright, is a great help to him in the right performance of it. Some have chosen the morning for this duty, and some the evening: We have examples of both in Scripture. Of our Saviour, we read, Mark 1.35. And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. Gen. 24.63. And Isaac went out to meditate in the field at the eventide. II. Pitch upon some convenient retired place. The wise man tells us, Prov. 18.1. Through desire a man having separated himself, seeketh and intermeddleth with all wisdom. First he separates himself, & then intermeddleth with wisdom. There is nothing the Devil more spites than this, that a man should often retire and separate himself from the world, to meditate on his everlasting concernments. The Devil cannot endure a man should consider whether he be journeying towards Heaven or Hell. III. Get a good stock of profitable materials to meditate on: as the Attributes of God: His promises of remission, sanctification, reward. The love of Christ; The evil and danger of sin; The vanity of the Creature; The necessity of regeneration, The state of thy own soul to God ward; The excellency of a gracious state; The preciousness of time; of Eternity: And the four last things, Death, Judgement, Heaven, Hell. These and such like subjects will be fit matters to employ thy thoughts about. iv Labour to get thy heart into a right frame and temper. The work is serious, and thou hadst need rally together all the powers of thy soul, that thy thoughts may be intent and fixed when thou settest on this duty. V Begin with prayer, begging the assistance and help of God, to order thy meditations aright. Prayer sanctifies every thing. VI Confine thy thoughts to one Subject only at a time. One truth driven home by meditation will kindly affect the heart. VII. For the Method. 1. Let thy mind consider and dwell on the thing thou propoundest to meditate on, so long, till thou hast settled some persuasions in thyself concerning it. 2. Labour to stir up and awaken such affections in thy heart, as the Subject meditated on requires. 3. Draw some fit and proper resolutions tending to God's Glory, and the furthering thee in a gracious course, from thy meditations. VIII. For the manner. 1. Do it sincerely. Take heed of formality and superficialness, the bane of most religious performances. 2. Shut up all with prayer. 3. Reduce thy meditations into practice. CHAP. VII. FRequent good company, that may further thee, and help thee forward in the way to Heaven. And though thy Calling, Necessity of business, Charity to their souls, and a desire to do them good, may draw thee sometimes to converse with, yet be not willingly, ordinarily, and unnecessarily a companion of wicked and ungodly men; who by their vain, unsavoury discourse, and sinful conversation, will be apt to draw thy heart unto a neglect and slighting of spiritual things. 'Tis exceeding dangerous to be ordinarily in such company, as will be ever hindering, never helping us forward in the way to Heaven; and where we shall hear no talk of Religion, but in distaste and contempt. Believe it, Thousands have been everlastingly undone by evil company. That therefore thou mayst be more wary in this ●●●ticular, I shall desire thee to consider of these things. I. Ill company must needs be exceeding dangerous, because sin is of an infecting, contagious nature. It quickly spreads among such, as ordinarily and familiarly converse together. Why should we not be as much afraid of being infected with sin, as with a contagious disease? but that we are carnal, and fear the evil of the body which is death, more than the evil of the soul, which is sin and damnation. The ground of that dreadful Church-Censure, Excommunication, is the contagion of other men's sins. Purge out the old leaven, says the Apostle, 1 Cor. 5.7. Which was the incestuous person. And why? because a little leaven leaveneth the whole lump. There is a strange power in ill company, to infect and deprave the best dispositions. Can a man touch pitch, and not be defiled? says the son of Sirach, Chap. 13.1. 1. By frequent & familiar converse with such, there steals upon a man secretly & insensibly, a dislike of Religion, and the ways of Godliness, as too strict and restraining to humane nature. 2. He usually comes by degrees, to approve and delight in sensual courses, and sinful practices. 3. At last he comes to be an utter enemy, and opposer of the ways of Holiness. And no wonder, for such as men usually converse with, such (for the most part) they prove to be Ungodly company is the deep ditch, out of which few escape. II. To delight in ungodly company, is a sure sign a man's heart is naught. Similitude is the cause of love: Like will to like, whether good or evil. Though many will not be drunk or swear, etc. Yet if they delight in the company of those that do so. 'tis plain their dispositions are against Godliness. David having a Godly frame of heart, declared it in this, that in the Saints of the Earth, and the excellent was all his delight, Psal. 16.3. & Ps. 119.63. He says, I am a companion of all them that fear thee, and of them that keep thy Precepts. Ecclesiasticus tells us, Ch. 13.16. All flesh consorteth according to kind, and a man will cleave to his like. What fellowship hath the wolf with the lamb? So the sinner with the Godly? When you choose wicked, lose company, when you may have better, and find delight and content in such, you plainly declare what you are. There is no reason he should be accounted God's friend, who familiarly converses with his professed enemies. III. By frequenting ill company, thou dost harden, encourage, and embolden them in their sinful courses. How can they think, but thou approvest their ways, seeing thou delightest in their society: Whereas the Apostle commands us Eph. 5.11. To have no fellowship with the unfruitful works of darkness, but rather reprove them. David's eyes ran down with rivers of tears, because he saw men kept not God's Law, Psal. 119.136. And Lots righteous soul was vexed with the unclean conversation of the wicked among whom he lived. So far is it from the temper of a gracious heart to hold a delightful familiarity with wicked companions. iv Consider ill company is a great hindrance to conversion. Wicked companions (like Herod) kill the young beginnings, and first tendencies of the heart towards God. One wicked person, by his scoffs and flouts has done more hurt, than many Sermons have done good. Scoffers at Religion, and deriders of true Piety, and Holiness, make things of the saddest and most serious concernment, to seem ridiculous. And when once the awe of these great Truths is weakened, men are easily induced to cast off all care and profession of Religion. Many have been jeered from the practice of Godliness, and a holy life, that could never by serious Arguments be disputed or dissuaded from it. Mockers and Scoffers at Religion, are usually the worst of sinners. In Psal. 1. there are three degrees of sinners mentioned; and the highest rank are they that sit in the seat of the scornful: Which the Septuagint render the chair of pestilence: They being indeed the pests of mankind. 'Tis better to go with the frowns and scoffs of carnal friends to heaven, than with their love to hell. V Remember, 'tis not only the openly profane and dissolute, the swearer, the drunkard, and the professed open enemies of Godliness, that thou art to avoid, as hurtful companions; but thou must also take heed of too frequent society with dead hearted formalists, and persons merely civil, whose conference is usually barren and unsavoury, nothing conducing to the raising the heart Heaven-ward. And by conversing much with such, though thou dost not endanger thy soul as to infection with sin, yet thou dost, as to defection from gracious courses. Such lukewarm professors are usually remiss, and slight and indifferent in Religion; and though they run not into such exorbitant courses, as the openly profane do; yet usually they love not strictness, nor the power of Godliness, thinking it more ado than needs. And by frequent, familiar converse with such, thou wilt be in danger to content thyself with a little goodness, and seem some body in thy own eyes, having no better patterns before thee (as he that hath but half an eye, is a King among them that are blind.) Whereas among wise, holy, spiritual, improved Christians, thou wilt still have matter of imitation and provocation to aspire to a greater perfection in goodness. He that walks with the wise, shall be wiser (saith Solomon) but a companion of fools shall be destroyed, Prov. 13.20. VI Consider, our company will be part of our happiness in Heaven. Communion of Saints here, is the lower Heaven of Saints. O what comfort, what benefit, may we reap from good society? How many thousands have cause for ever to bless God, that ever they lived near, or came acquainted with some persons seriously Godly? From such company a Christian comes away revived, quickened, encouraged to walk in the ways of Holiness. He finds a good relish on his Spirit; and his heart drawn Heaven-ward: He finds himself provoked to press forward towards the mark of his high calling: But from wicked company, 'tis ten to one, but either a man brings away a guilty Conscience, or a sad heart, or both. Upon all these considerations, labour to make thy acquaintance and familiar converse with those here, who must be thy companions in Heaven, if ever thou comest thither. Rom. 12.2. And be not conformed to this world, etc. 1 Pet. 4.4.— They think it strange, that you run not with them, to the same excess of riot, speaking evil of you. 1 Cor. 15.33. Be not deceived, evil communications corrupt good manners. Prov. 12.26. The righteous is more excellent than his neighbour; but the way of the wicked seduceth them. Isa. 3.10. Say ye to the righteous, that it shall be well with him; for they shall eat the fruit of their do. V 11. woe unto the wicked, it shall be ill with him; for the reward of his hands shall be given him. Mal. 3.18. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not. Prov. 19.29. Judgements are prepared for scorners, and stripes for the back of fools. Isa. 28.22. Now therefore be not mockers, lest your bands be made strong— Mat. 18.6. But whoso shall offend one of these little ones that believe in me, it were better for him that a Millstone were hanged about his neck, and that he were drowned in the depth of the Sea. Prov. 23.20. Be not amongst wine-bibbers, amongst riotous eaters of flesh. V 21. For the drunkard and the glutton shall come to poverty, and drowsiness shall a man with rags, 1 Cor. 5.9. I wrote unto you in an Epistle not to company with fornicators. V 10. Yet not altogether with the fornicatours of this world, or with the covetous, or extortioners, or with Idolaters; for than must ye needs go out of the world. V 11. But now have I written unto you, not to keep company, if any man that is called a brother, be a fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner, with such a one, no not to eat. 2 Thes. 3.14. And if any man obey not our Word by this Epistle, note that man, and have no company with him, that he may be ashamed. Zeph. 1.12. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees, that say in their heart, the Lord will not do good, neither will he do evil. 2 Tim. 3.5. Having a form of Godliness, but denying the power thereof, from such turn away. Isa. 3.9. The show of their countenance doth witness against them, and they declare their sin as Sodom, they hid it not: Woe unto their soul, for they have rewarded evil unto themselves. Heb. 6.12.— Be not slothful, but followers of them who through Faith and patience inherit the promises. CHAP. VIII. Walk conscientiously in thy particular calling, according to these Directions following. I. Avoid idleness and sloth. Remember Adam in innocency had a calling appointed him by God: And after the fall, Gen. 3.19. 'tis God's decree upon man, in the sweat of thy face shalt thou eat thy bread, till thou return unto the ground. No man has a privilege to live idly and lazily; but either by labour of body, or toil of mind, either by the sweat of his brows, or of his brains, aught to be serviceable and profitable to humane society. Idleness exposes a man to many sins and many punishments. When the Devil finds men idle, and not employed in God's service, he entertains them into his. If thou hast nothing to do, the Devil will be ready to employ thee. David when idle, fell into the heinous sin of adultery. A lawful calling is an excellent preservative against a multitude of sins and temptations, 1 Cor. 7.20, 24. Let every man abide, says the Apostle, in the same calling, wherein he was called. When God calls us to be Christians, he calls us out of the world as to our affections, but not out of the world as to our employment. An idle professor is a scandalous professor, and walks inordinately. II. Be diligent in thy calling, for Conscience sake. Many take pains enough, but not out of Conscience to God's Command, nor with an eye to his Glory. Whatever ye do, do it hearty, as to the Lord, says the Apostle, Col. 3.23. Thou must be diligent in thy calling on a religious account, performing the duties thereof in obedience to God, studying both for matter and manner to approve thyself to him. Think with thyself, this is the calling wherein the Providence of God hath set me. I am but his servant in my own shop, or at my plow. To him I must give an account of my diligence and faithfulness. III. Seek and pray earnestly to the Lord for his blessing on thy lawful labours, and endeavours. 'Tis an irreligious course to engage in any thing, without prayer. Thou must be fervent in prayer, as well as not slothful in business. All lawful business is sanctified by the Word and prayer, 1 Tim. 4.5. When we do that which the Word of God alloweth, and by prayer humbly beg his blessing upon our endeavours, we take a right course to prosper. 'Tis God's blessing maketh rich, and he addeth no sorrow with it, Pro. 10.22. 'Tis his blessing that giveth thee power to get wealth, Deut. 8.18. If his blessing be wanting, (which thou art not like to have, except thou cravest it) all thy labours are to little purpose, Psal. 127.1, 2. Except he bless thee, 'tis in vain to rise early, to sit up late, and eat the bread of carefulness, etc. iv In the management of thy Calling, labour to exercise these Graces, 1. Faith & affiance in the goodness of God; casting thyself on his gracious promises and providence in the use of lawful means; expecting success from him alone, according to that of the Psalmist, Psal. 37.5. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass. 2. Moderation of affections: Be not over-eager, nor inordinately bend on thy worldly affairs. Remember our Saviour's precept; Let not your hearts be overcharged with surfeiting, and drunkenness and the cares of this life, Luke 21.34. Pursue not thy worldly business with too much anxiety and fervour of mind. 3. Contentation: Be content with that portion (little or much) which God upon thy honest labours shall please to allot thee, quietly acquiesce in his wise disposal. 4. Patience: Be not dismayed, neither fret nor repine at those crosses and troubles which befall thee, in the way and course of thy calling; considering God doth often exercise his own dearest children with many afflictions. V Let not thy particular calling too much encroach upon thy general: The world is of an encroaching nature. 'Tis hard to converse with it, and not come into bondage to it. Worldly employments will be apt to justle out Spiritual duties; if thou hast not a great care. Now the true Christian should especially look to these two things. 1. That his worldly business do not eat up and devour that time which should be set apart (every day) for communion with God, and for the exercise of religions duties. 2. That his worldly employments do not blunt the edge of his affections to Spiritual things. Thou mayst use the world, but take heed of loving the world, 1 John 2.15, 16. Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh the lust of the eye, and the pride of life, is not of the Father, but is of this world. VI Labour carefully to avoid the temptations that thy particular calling is most liable unto. Every calling and condition of life hath its peculiar temptations. And a great deal of care and Christian prudence is required to foresee them, and avoid them, that so we be not ensnared with them. VII. In the managing of thy worldly affairs, endeavour to carry a Heavenly mind. Be often lifting up thy ●●●rt in Spiritual and Heavenly meditations. Think how little it will profit thee, if thou shouldst gain the whole world, and lose thy soul. Think how Godliness is profitable for all things, having the promise of the life that now is, and of that which is to come, 1 Tim. 4.8. Remember thou art but a pilgrim, and a stranger here upon earth: Heaven is the proper Country of holy souls. VIII. When success crowns thy faithful endeavours in thy calling, let God have all the Glory. If thou speed well, thrive, and prosper, sacrifice not to thy own net, to thy wit, parts, industry, or any second cause; but ascribe the Glory wholly to him, in whose hands alone it is to give success. 1 Thes. 4.11. Study to be quiet, and do your own business, and to work with your own hands, as we commanded you. V 12. That ye may walk honestly towards them that are without, and that ye may have lack of nothing. 2 Thes. 3.11. For we hear that there are some which walk among you disorderly, working not at all, but are busy bodies. V 12. Now them that are such, we command and exhort by our Lord Jesus Christ, that with quietness they work and eat their own bread. Prov. 18.9. He also that is slothful in his work, is brother to him that is a grea●●aster. Prov. 21.17. He that loveth pleasure shall be a poor man, he that loveth wine and Oil shall not be rich. Prov. 28.19. He that tilleth his land shall have plenty of bread, but he that followeth after vain persons shall have poverty enough. 1 Tim. 5.8. But if any provide not for his own, and especially for those of his own house, he hath denied the Faith and is worse than an Infidel. Prov. 26.13. The slothful man saith, there is a lion in the way, a lion is in the streets. V 14. As the door turneth upon his hinges, so doth the slothful upon his bed. V 15. The slothful hideth his hands in his bosom, it grieveth him to bring it again to his mouth. V 16. The sluggard is wiser in his own conceit, than seven men that can render a reason. Prov. 6.6. Go to the Ant, thou sluggard, consider her ways and be wise. V 7. Which having no guide, overseer, or ruler, V 8. Provideth her meat in the Summer, and gathereth her food in the harvest. V 9 How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep. V 10. Yet a little sleep, a little slumber, a little folding of the hands to sleep. V 11. So shall thy poverty come as one that traveleth, and thy want as an armed man. Mat. 25.26. His Lord answered and said unto him, thou wicked, and slothful servant, etc. Psal. 128.1. Blessed is every one that feareth the Lord, that walketh in his ways. V 2. For thou shalt eat the labour of thine hands, happy shalt thou be, and it shall be well with thee. Prov. 10.4. He becometh poor that dealeth with a slack hand; but the hand of the diligent maketh rich. Prov. 22.7. The rich ruleth over the poor, and the borrower is servant to the lender. Prov. 31.27. She looketh well to the ways of her household, and eateth not the bread of Idleness. Eph. 4.28. Let him that stole, steal no more; but rather let him labour, working with his hands, the thing which is good, that he may have to give to him that needeth. CHAP. IX. Concerning just dealing in Traffic, Trading, and Commerce. OBserve a strict integrity, and uprightness in all occasions of intercourse, matters of traffic, commerce, and bargaining; making Conscience to be true in thy words, faithful in thy promises, punctual in thy performances, and in all things, dealing justly and uprightly; doing to others (according to our Saviour's Golden rule, Luke 6.31.) As thou wouldst that others should do to thee, Mat. 7.12. Whatsoever ye would (with a rectified judgement, and an honest heart) that men should do to you, even so do ye to them, for this is the Law and the Prophets. In all contracts, and acts of commerce with others, 'tis good to put ourselves in their stead; and to make frequent appeals to our own Consciences, and to ask ourselves, Would I be thus dealt with? Would I be content to have this measure measured to myself? Should I (if it were my own case) think this fair dealing, if used towards myself? Paul says Gal. 5.14. All the Law is fulfilled in one word (that is, all that part of the Law which concerns our duty towards man) Thou shalt love thy neighbour as thyself. This expression prescribes the manner of our love, not the measure of it; a parity or likeness for kind, not for degree or proportion. That therefore the black art of defrauding may be abhorred, and all deceit in traffic and commerce avoided; I shall give some Directions both to buyers and sellers, which (if carefully observed) will exceedingly tend to their comfort and advantage: For light and honest gains make a heavy purse, whilst great and dishonest make a heavy heart. Directions to buyers. 1. Let not the buyer debase or dispraise a good commodity that he is about to buy, to bring down the price, and to get it for less than he knows it to be worth, Prov. 20.14. It is naught, it is naught, saith the buyer, but when he is gone his way, than he boasteth. 2. Let not the buyer peremptorily say he will give no more for a commodity, than he offers, and yet intent to give more, rather than go without it. 'Tis too frequent with buyers to say they will not give a farthing more, and with sellers, to say, they will not take a farthing less, and yet usual with both to go from their words. 3. Give good and currant money for what you buy, Gen. 23.16. And Abraham weighed to Ephron the silver which he had named in the audience of the Sons of Heth, four hundred Shekels of silver, currant money with the Merchant. To put away brass or false money, (when you know it to be false, though perhaps you took it for good, except you return it to the person of whom you received it) is a branch of deceit. 'Tis better to suffer wrong, than to do wrong. 4. Do not work upon the weakness or necessity of the seller, and so give him less than in your Conscience you apprehend the thing to be justly worth between man and man. Some will not buy, except they may have that they are dealing for, at their own price; though the seller cannot so afford it. We should be willing to give to the worth of the thing we buy, according to common estimation. If the buyer give a price (knowingly) far inferior to the true value, he is an Over-reacher: If he work upon the necessities of the poor, who must sell to buy bread, he is an Oppressor. 5. In your buying a commodity, do not take any advantage of any oversight, or mistake in the seller, Gen. 43.12. And the money that was brought again in the mouth of your sacks, carry it again in your hand, peradventure it was an oversight. 6. Buy not any thing on the Lord's day, except upon absolute necessity. Let God have the time consecrated to his Worship. Let there be no bargaining nor dealing on that day. 7. Buy not any stolen goods (if you know them to be stolen) though the price be never so low. Directions to Sellers. I. Do not multiply words in selling, Prov. 10.19. In the multitude of words there wanteth not sin. Zach. 11.12. If ye think good, give me my price, if not forbear. II. Do not highly commend and over-praise a commodity you know to be faulty; nor sell that for good, which you know is not so. Do not lie, nor equivocate. How many are there, that in this case, to deceit, add lying; and (too often) bind all these sins together with an oath, swearing their commodities are good, when they know they are not? And then what an heap of sin is here gathered together? abundantly enough to sink any poor soul into Hell: And all this, to screw a little more money out of their neighbour's pockets; and that sometimes so very little, that it is an amazing wonder, how any man that thinks he has a soul, can set it at so miserable and contemptible a price. III. Do not disguise and hid the faults of the commodities you sell, by using some art to them, to make them look fairer and better than indeed they are. This is acting a lie though it be not speaking one) which has surely as much of the intention of cheating and defrauding as the most impudent lying can have. Hereby thou makest thy neighbour pay for somewhat which is not in the thing thou sellest him; he presuming there is that good quality in it, which thou knowest is not. iv Do not sell commodities by false weights or measures, Amos 8.5. When will the new Moon be gene, that we may sell corn? and the Sabbath, that we may set forth wheat, making the Ephah small, and the Shekel great, and falsifying the balances by deceit? Prov. 20.10. Divers weights, and divers measures, both of them are alike abomination to the Lord, Deut. 25.14, 15. Thou shalt not have in thine house divers measures, a great, and a small. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have; that thy days may be lengthened in the land which the Lord thy God giveth thee, Micah 6.10. Are there yet the treasures of wickedness in the house of the wicked, and the scant measure, that is abominable? V In selling, do not work upon the ignorance or unskilfulness of the buyer: If you discern him to be unskilful, use him rather the better, than the worse. Zeph 1.9. In the same day also will I punish those that leap on the threshold, and fill their Master's houses with violence and deceit. 1 Thes. 4.6. That no man go beyond, and defraud his brother in any matter, because that the Lord is the avenger of all such, as we also have forewarned you, and testified Neither take advantage of his present urgent necessity: Do not make him pay unreasonably, because thou seest he extremely wants it, and must have it. An unreasonable price is that which exceeds the true worth of the thing, considered with those moderate gains which all tradesmen are presumed to be allowed in the sale of their commodities. Consider soberly what the thing is worth, and for what thou wouldst afford it to another (of whom thou hadst not such advantage) and accordingly rate it to him. Do nothing to any man, but what thyself, or any honest-minded man (according to right reason, and common justice) would be content to have done to him. The truth is, in the whole business of traffic, there are so many opportunities of deceit, that a man had need fortify himself with firm resolutions, and have in his heart a great love of justice, or he will be in danger to fall under temptation. VI Do not engross corn in a time of scarcity, Prov. 11.26. He that withholdeth corn, the people shall curse him. And that both buyers and sellers may be persuaded to make Conscience of these things, let them consider, 1. The commonness of injustice is a reproach to Christianity. The Name of Christ is blasphemed among Turks and Infidels, by the injustice, fraud, and deceit that is practised among too many that call themselves Christians: And methinks, this very reason should make us abhor it. 2. A secret curse usually goes along with ill gotten goods, and a strange unprosperousnesse (for the most part) attends ill gotten estates: Whereas the blessing of God doth wonderfully accompany just and righteous dealing; and makes that which is so got to prosper. 3. What will it profit a man to gain never so much, and lose his soul? Thou thinkest (may be) thou hast been very cunning, when thou hast over reached thy Neighbour, but considerest not, there is another all the while overreaching thee, and cheating thee of that which is infinitely more precious, even thy immortal soul. And alas! What will it ease thee in Hell, to think thou hast left a great deal of wealth behind thee upon Earth? 4. Remember, what is unrighteously got by defrauding and injuring another, must not only be repent of before God, but restitution thereof, or other satisfaction made to the party wronged. For God pardons no sin we will pertinaciously retain and live in, Prov. 28.13. He that covereth his sins, shall not prosper, but whoso confesseth and forsaketh them, shall find mercy And he that restoreth not ill gotten goods, liveth still in his sin, and repenteth not of it; seeing restitution is an inseparable fruit of true repentance. Take heed therefore of all unjust getting, and all unjust detaining: For in such cases, restitution is to be made in kind or value to the person wronged, if alive: If he be dead, to his heirs: If they cannot be known, to the poor. And equity requireth that the time be considered, wherein his right has been detained from him. For restitution we have, 1. God's Command. God requireth if any thing be gotten either by violence, fraud, or deceit, restitution should be made to the true owner, Leu. 6.2. If a soul sin, and commit a trespass against the Lord, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour; V. 3. Or have found that which was lost, and lieth concerning it, and sweareth falsely, in any of all these that a man doth, sinning therein: V. 4. Then it shall be, because he hath sinned and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found. 2. We have examples for it. joseph's brethren restored the money found in their sacks, Gen. 41.12. Zacheus practised it, Luke 19.8. And Zacheus stood, and said unto the Lord, behold, Lord, the half of my goods I give to the poor, and if I have taken any thing from any man by false accusation, I restore him fourfold. Yea, Judas himself, being convinced of his sin, made restitution, Matth. 27.3. Then Judas which had betrayed him, when he saw that he was condemned, repent himself, and brought again the thirty pieces of silver to the chief Priests and Elders. 3. There is this great reason for it: For our repentance is not sincere, if we do not labour to undo our sins again: Now he that restoreth not ill gotten goods, liveth still in his sin, and doth not labour to retract and revoke it, as he ought to do. And because many are loath to come to this hard duty of restitution, for fear of shame or reproach that may accrue to them thereby; they may desire some Godly Minister, or some faithful Christian friend to transact that business for them; who (if they see cause) may conceal their names, and yet present the satisfaction or restitution by them sent to the injured person. And whoever in singleness of heart, and as in the sight and presence of God, do thus labour to retract their sin, and clear their souls of guilt by choosing rather to part with some of their substance, than to retain what they ought not; I am most confident will find abundance of comfort in so doing. Upon all these considerations labour to mortify that which is the root of all injustice, namely, Covetousness. And remember, that upon all rational accounts, true Piety and exact Honesty is the best policy. A little righteously got is better than the great treasures of the wicked. 1 Tim. 6.6. Godliness with contentment is great gain. V 9 But they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. V 10. For the love of money is the root of all evil, which while some coveted after, they have erred from the Faith, and pierced themselves through with many sorrows. 1 Thes. 4.6. Let no man go beyond, or defraud his brother in any matter, because that the Lord is the avenger of all such, as we also have forewarned you, and testified. Eph. 5.5. For this ye know, that no whoremonger, nor unclean person, nor covetous man who is an Idolater, hath any inheritance in the Kingdom of Christ, and of God. Leu. 25.14. And if thou sell aught unto thy neighbour or buyest aught of thy neighbour's hand, ye shall not oppress one another. Ezek. 33.15. If the wicked restore the pledge, give again that he hath rob, walk in the Statutes of life without committing iniquity, he shall surely live, he shall not die. Numb. 5.6. Speak unto the Children of Israel, when a man or woman shall commit any sin, that men commit, to do a trespass against the Lord, and that person be guilty, V 7. Then they shall confess their sin which they have done, and he shall recompense his trespass with the principal thereof, & add unto it the fifth part thereof, and give it unto him against whom he hath trespassed Exod. 22.2. If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him. V 3. If the Sun be risen upon him, there shall be blood shed for him; for he should make full restitution: If he have nothing, than he shall be sold for his theft. CHAP. X. Concerning the duties of Governors of Families. Governors of Families ought to be very careful that not only themselves, but the rest of their Family also do faithfully serve the Lord. In treating of this, 1. I shall give some Arguments for it. 2. Some Directions for the right performing of it. 3. Show, whence the neglect of it proceeds. I. There is great reason for it, in respect of God, whose Honour (above all things) we should endeavour to advance: And what better course can be taken for it, than to set up his Worship in our houses and families. II. In respect of our Families. The greatest good we can possibly do them, is, to instruct them in the principles of true Piety. To provide an estate or inheritance for children, meat and drink and wages for servants, is no more than sober Heathens do: What singular thing is this? To leave them rightly principled, and instructed, interested in the Covenant of Grace, under the favour, blessing, and protection of God: This is a high and a singular good indeed. For this they may have cause to bless God for ever. Is it enough for Christian Parents to breed up their Children so as they may live in this World, and take no care what shall become of them hereafter? Can they be content to train them up for the Devil, to be for ever tormented with him in Hell? (And yet so they must be, if they live and die in ignorance, impenitency and unbelief) Where are their bowels? III. In respect of Church and Commonwealth. A Family is the first society, and a seminary of the rest. 'Tis made up of single persons in several relations: And Towns, Congregations, Cities, Countries, all are made up of several Families. Particular Families are (as it were) the hives out of which swarms go forth into the world. To make Families good and religious, is the way to make good Magistrates, good Husbands, good Wives, good Masters, good Servants, good Neighbours. Families are the Nurseries of Church and State. Now if the Canker take the young trees in the Nursery, they are never like to be good when they are transplanted. The want of Family reformation, is the cause of most of the miscarriages in Church and Commonwealth. If there be Ignorance, profaneness, error, ungodliness in particular Families, we shall soon hear of it in Church and State. As therefore Elisha healed the naughty waters, by casting in salt at the spring head, 2 King. 2.21. So let us labour to season our Families with true Piety, if we would keep disorders out of Church and State. 'Tis true, when all care is used, there may be some bad in the best Families. In the first Family, there was a Cain, in the best Family, a Judas, in Noah's Family (the only Family then on earth) a Cham; yet ordinarily God is pleased so to bless the care and endeavours of religious Governors, that their Families are Schools of Piety and Virtue, and both Church and Commonwealth reap the fruit of it. iv In respect of ourselves. 1. The benefit is great that will come to us thereby. There is no such way to bring children and servants to be obedient and faithful, as to infuse principles of true Piety into them, and to plant the fear of God in their hearts. Then they will do their duties for Conscience sake: And besides, such persons in a Family are a great blessing to it. Potiphar's Family was blessed for joseph's, & Laban's for jacob's sake. 2. 'Tis a great honour to a Family, to be truly religious Let profane scoffers talk what they will; Is it not a greater honour for any Christian to have his house to be a Bethel, a house of God, than a Beth-aven, an house of iniquity? Religious Families are dignified by the Apostle with the title of Churches, Rom. 16.3. Greet Priscilla & Aquila my helpers in Christ Jesus, v. 5. Likewise greet the Church that is in their house. Col. 4.15. Salute the brethren which are in Laodicea, and Nymphas, and the Church which is in his house. 3. It will bring much comfort to us, both here and hereafter. What a joy must it needs be to any serious Christian, to see his Family (through the blessing of God on his care and labour) to thrive in Piety, and to walk in the way leading to Heaven? And with how much comfort may be leave them, when he comes to die, having this testimony in his own bosom, that he hath been faithful this way? We know Eli was charged with, and severely punished for the sins of his Children, 1 Sam. 2.29. Because he had been too remiss in reproving of them. I shall conclude this, with the words of Mr. Rogers, a learned Divine of our own. Believe it, (says he) Every Governor of a Family is as deeply charged with the souls of those under his Government, as any Pastor is, with the souls of that Flock which is committed to his charge: Nor will the public Ministry become fruitful, if that which is sown in public, be not watered in private, by conference, examination and good instruction. What can we more impute the unprofitableness of our Ministry to, than to Masters and Parents neglect of their duties? You call our Congregations our charge; and so they are; so are your Families also your charge: Thus he. So much of the first Particular; the Reasons why Governors of Families should be careful that those under their Government do faithfully serve the Lord. I come to the second, to give some Directions for the right performance of this Duty. I. Let Governors of Families begin at themselves, labouring to reform what is amiss in themselves; that so they may be exemplary in wisdom and Holiness to those under their care. Let them humbly beg of God those Graces and abilities that may fit them for the discharging of their places. Inferiors mind more what superiors do, than what they say. He that walks disorderly himself, cannot expect to reform his children, or servants, or keep his Family in order. II. Let them be careful about the constitution of their Families. Let them look well to it, that those they admit into their house, (as near as they can guess) be hopeful and tractable, as to Religion, Psal. 101. v 6. Mine eyes shall be upon the faithful, that they may dwell with me; he that walketh in a perfect way, he shall serve me. III. Let them set up the practice of true Religion in good earnest in their Families. Let them worship God together morning and evening, offering up the spiritual Sacrifice of prayer and supplication, with thanksgiving. For let them consider, 1. Is it not the duty of all sincere Christians to make Religion the main business of their lives? Should not Governors of Families endeavour to make their Families Godly, to win the souls of those under their Government to Christ? And can this be done by them who neglect to pray in their Families? 2. Does not the very light of Nature seem to suggest we should begin and end the day with God? 3. Was not Family Worship the first Worship performed to God in the world, for a long time? 4. Did not God declare his pleasure under the Law, by the evening and morning Sacrifice? And does not the Apostle in Analogy to this continual and daily sacrifice, bid us pray continually? 1 Thes. 5.17. Col. 4.2. 5. Is not the neglect of prayer made a branch of Atheism? Psal. 14.4. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the Lord. And are not Heathens described to be Families that call not on God's Name? Jer. 10. ult. Pour out thy fury upon the Heathen that know thee not, and upon the Families that call not on thy Name, etc. 6. If Job offered Sacrifice, and prayed for his Children, when they were absent, Is it not more then probable he did the like with them when present? seeing 'tis said, thus did Job continually, Job 1.5. 7. Did not Queen Esther, and her maids pray and fast together, Esth. 4.16. Go gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night nor day; I also and my maidens will fast likewise. 8. Did not Christ pray with his Family, Luke 9.18? And it came to pass, as he was alone praying, his Disciples were with him— As he was alone, not singly, but privately alone; as appears by comparing this place with Mark 4.10. And when he was alone, they that were about him, with the twelve, asked of him the Parable. 9 Does not our Saviour in the Lord's Prayer, plainly teach that Christians should pray jointly, as well as severally? Our Father, etc. Give us this day our daily bread, etc. 10. Does not the Apostle bid us pray with all prayer, Eph. 6.18. i e. With all manner of lawful prayer, therefore with Family prayer. 11. Is there not a blessing promised to joynt-prayer, Matth. 18.19? Again I say unto you, that if two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in Heaven; v. 20. For where two or three are gathered together in my Name, there am I in the midst of them. 12. Should not every Christian Family be a little Church of Christ? And is not a Church to pray together, Acts 12.5? Peter therefore was kept in prison, but prayer was made without ceasing of the Church for him. v. 12. And when he had considered the thing, he came to the house of Mary the mother of John, whose Surname was Mark, where many were gathered together, praying. Acts 2.42. And they continued steadfastly in the Apostles Doctrine, and fellowship, and in breaking of bread and in prayers. 13. Do not the necessities of a Family require it? They are joined in mercies, in judgements, and often in sins; Should they not therefore join in humiliations, prayers, and thanksgivings? 14. Can a Family expect to be blessed by God, that lives in a constant neglect of this duty? The favour of Providence is a man's best inheritance. Family Piety is usually attended with Family prosperity, Prov. 3.33. The curse of the Lord is in the house of the wicked; but he blesseth the habitation of the just. 15. Were not houses as well as Temples to be dedicated to God, by the inhabitants, at their first entrance into them, Deut. 20.5. And the Officers shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. Psal. 30. Title. A Psalm and song at the dedication of the house of David. And why should they not afterward be used for places to pray in, to read the Word, to sing Psalms in, as well as to eat, and drink and sleep in? Is there not as good fellowship in holy duties, as in merry company, and idle communication? Why should a Family do nothing jointly that tends to the good of their souls? Are we Christians, and shall we not be willing God should be the Master of our houses? 16. Does not the neglect of prayer expose a Family to many judgements, and many sins? Where prayers are shut out of any house, there usually the door is opened wide to profaneness, and all licentiousness: And what follows thereupon, but the wrath and curse of God? Let not Family prayer therefore morning and evening be neglected, upon any pretence whatsoever; and let all persons be careful they be not slight and formal in the performance of it. And besides prayer, let there be reading the holy Scriptures, and other good books; singing Psalms, Catechising and private instruction; a due care to sanctify the Lords day, a diligent frequenting the public Ordinances, a reviving by repetition in private, what they have heard in the public; religious conference, and whatever else may conduce to the increasing true Piety and Godliness among them. iv Let Governors of Families call upon and charge those under their Government, to pray privately and in secret, and not to content themselves only with the Family-prayer, as too many are apt to do. V Let them keep out (as much as they can) lewd company out of their Families. When swearers, drunkards, Atheists, scorners of Godliness, may have free access, entertainment, and countenance in a Family, Religion is not like to thrive there, nor any thing that is of good report or praiseworthy. VI Let them also be careful to preserve their Families from seducers, and soul deceivers, 2 Epist. John v. 10. If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him God speed. VII. Let them watch over their Families. The want of vigilancy in the Governor, is usually the fountain of most disorders in the Family. Let there be Family-Discipline. Let them admonish the unruly, and seek to reclaim them, and if they prove incorrigible, cast them out; if they be separable members: Let them encourage those that do well; letting them see, they take notice as readily of their well-doing, as of their faults: When there is cause to rebuke any offender, let it be done without bitterness or reviling. Let there be more strength of reason in their words to convince them of their sins, and to make them see their danger, and to know how to amend; than heat of anger to utter their own displeasure. Let the fault be made manifest to the person offending, that his own Conscience may condemn him. Bitterness does oftener harden the heart, than reform the life. And if Governors of Families would according to these Directions, labour to do their duties faithfully, they might be exceeding instrumental of the salvation of those under their Government. Oh how much good may the prayers, precepts, example, prudent admonitions, and constant vigilancy of such pious Governors do? They may more promote the business of Religion in their Families, than any Minister can. 'Tis morally impossible a Minister should bring a Town or Congregation to good order, except assisted by Governors of Families. The long desired reformation both of Church and State sticks here. To reform all, let us begin at home: 'Tis a vain thing to expect the reformation of a Congregation, while private Families remain unreformed, and are pestered with ignorance, error, or profaneness. A Governor of a Family should look upon himself as Christ's deputy in his own house, and (as it were) invested with his three Offices, of Prophet, Priest, and King. He should be, 1. A Prophet, to teach, instruct, catechise his household, Deu. 6.7. And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. An uncatechized head, and an unsanctified heart do too frequently go together. Lewis the ninth of France, was found instructing a poor Kitchen boy, and being asked why he would do so, answered, the meanest hath a soul as precious as my own, and bought with the same blood of Christ. Our Saviour instructed his Disciples, prayed with them, taught them to pray, sung an Hymn with them; And can you follow a better example? Timothy was trained up by his parents, and that from a child in the holy Scriptures, 2 Tim. 3.15. Want of instruction at home, is one main reason of the unprofitableness of preaching. 2. A Priest, to offer up the spiritual sacrifices of prayer and praise for them and with them. 3. A King, to rule, command, and govern for Christ in his own house, Gen. 18.19. I know Abraham, that he will command his children, and his household after him, and they shall keep the way of the Lord, etc. A Master of a Family has a greater command and authority over those in his own house, than any Minister has. He is more with them, and has his eye more upon them: He should therefore improve his power for God; and be like the good Bishop described, 1 Tim. 3.4. ruling well, i. e. Religiously his own house, having his children in subjection with all gravity. So much of the second particular, the directions how Governors of Families should discharge their duties towards those under their Government. I come now to the third and last; to show whence the neglect of this so great and necessary a duty proceeds: There are several causes of it. 1. Ignorance: Some are so ignorant themselves, they know not how to instruct others. They know not how to pray with their Families. Oh let all such presently apply themselves (with all care and seriousness) to learn the things that concern their salvation, that they may discharge their duties towards their relations. And let them know, it is their duty to labour for ability to pray, and for that gift whereby (upon all occasions) they may in an humble and fitting manner) express the desires of their hearts unto the Lord. In the mean time (till by seeking to God for his Spirit to enable them, and by a faithful endeavour they have attained to some measure of this gift) they may use some good prescribed form. Only let them be exceeding watchful over their hearts, for fear of that formality and mere lip-service, which in such cases we are more especially in danger of. 2. Carelessness. Some are of Gallio's temper, Acts 18.17. They care for none of these things. They think this more ado than needs. They will provide portions for their children, look that their servants do their work; but for Religion, (the one thing absolutely necessary) they do not much trouble themselves. 3. worldly-mindedness. Some are so worldly, they cannot afford time for God's Worship and Service. Not a swine about the house, but shall be served morning and evening; but God is not regarded. 4. Profaneness. Some are so far from having any religious care of their Families, to pray with them, to instruct them, etc. that they deride these duties, and scoff at those that make conscience to perform them. They (through the pride of their hearts) think it a disparagement to them, to set up the practice of these things in their houses. Wretched worms! Is God become a shame to his creatures? Who are they, or what is their Father's house, that they are too good to be the servants of the most High? Let them make their peace with that Scripture, Mark 8. ult. Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the Glory of his Father, with the holy Angels. 5. Lose Opinions, under pretence of new Light, setting people at liberty from the observation and practice of those duties, whereby the life and power of Religion is most maintained and preserved. Let Governors of Families therefore beware of all these things, and whatever else may hinder them from a Conscionable discharge of their Duties. Gen. 18.19. For I know him, that he will command his Children and his household after him, and they shall keep the way of the Lord, to do Justice and Judgement, that the Lord may bring upon Abraham, that which he hath spoken of him. Josh. 24.15.— But as for me and my house we will serve the Lord. 1 Sam. 1.21. And the man Elkanah, and all his house went up to offer unto the Lord the yearly Sacrifice, and his vow. Acts 10.2. Cornelius a devout man, and one that feared God with all his house, which gave much Alms to the people, and prayed to God always. CHAP. XI. Of the duties of Husband and Wife. I Shall first speak of the Duties common to both, and then more particularly of those that belong to each of them severally. They own to each other Love. Faithfulness. helpfulness. I. Love. There aught to be a firm and inviolable love between them; grounded on God's Ordinance and their own Covenant (and not merely on natural or civil respects) and being so nearly united, and made one flesh, they should have but one heart. They should have the greatest tenderness, and kindness for each other imaginable. If any unkindness should at any time happen to arise between them, they should never sleep in displeasure; but both readily agree to a speedy reconcilement: The Sun should not go down on their wrath. Love must sweeten all their speeches, carriage, and actions towards each other. 'Tis love will make all the duties of a married life easy, and all the cumbers and crosses, tolerable. This love must for measure, exceed and surpass their love to any other creature. There must be between them both the love of goodwill, desiring hearty the welfare of each other, and the love of complacency, delighting in each other. Want of love between man and wife is no mean sin. II. Faithfulness, and that of several sorts. 1. That of the bed. They must keep themselves pure & chaste from all strange embraces; and with the greatest abhorrence detest any motion or temptation that way. They must not embrace the bosom of a stranger, Prov. 5.20. They must be constant to each other, and confident of each other. Jealousy is the passport of love. 2. They must keep each others secrets. 3. Conceal each others infirmities. 4. Be faithful to each other in the managing their worldly affairs. 5. If any difference arise, not let it take vexed: for jars concealed are half reconciled; whereas if they be once divulged, 'tis a double labour to make up the breach, and stop the mouths of people abroad. III. helpfulness. They are to be mutual helpers each to other, both in spiritual and temporal things. 1. They should endeavour to help one another on towards Heaven; to promote and increase knowledge and Holiness in each others souls; designing to meet together, and live together for ever in Heaven. They should pray together and for each other, 1 Pet. 3.7. They should faithfully, wisely, and lovingly admonish one another of any failings they discern in each other. This is (of all other) the truest and most valuable love. Nay indeed, How can it be said, they do love at all, if they can contentedly let each other run on in a course that will bring them to eternal misery. True love is soul love: And if the love of Husband and Wife be thus grounded in Religion, and Piety, and a care of each others souls, it will make their lives a kind of Heaven upon earth. 'Twill prevent those contentions, heart burn and brawls so fatal to many Families. They will like Zachary and Elizabeth, labour to walk before the Lord blameless: They will endeavour to plant Religion in their Family; and be examples of Piety, prudence and goodness to those among whom they live. 2. They are to be mutual helpers to each other in natural and civil respects. They are to comfort and cherish one another both in health and sickness, in prosperity and adversity: They are to advise and assist each other in a right governing their Family, and in a prudent managing their estate and worldly affairs: And in a word, they are to endeavour to make their passage through this world as comfortable to each other as they can. So much in general, for the duties common to both. I now come to speak more particularly of the duties belonging to each of them severally. And first, of the duties of the Husband. I. The first duty the Husband owes to his Wife, is love. How great this love should be, the Apostle intimates by the similitudes he uses in this matter. The one of that Christ bears to his Church, Eph. 5.25. Husband's love your Wives, even as Christ also loved the Church, and gave himself for it. The other, of that a man bears to himself, v. 31. Let every one of you in particular, so love his wife even as himself. Now every one knows and feels how he loves himself. A man's love to himself, hath these properties. 1. 'Tis cordial, without dissimulation. Many a man feigns love and friendship to others, but no body is insincere and false in his love to himself: Such a love should a man bear to his Wife. As Jonathans' heart was knit to David, 1 Sam. 18.1. And he loved him as his own soul; so ought the Husband to love his Wife. The Apostle tells us, 1 Cor. 13.5. Charity is not easily provoked. True, fervent, cordial love is long suffering, and beareth with many infirmities and weaknesses, and covereth a multitude of offences, 1 Pet. 4.8. 2. 'Tis constant. 'Tis so natural, nothing can make it cease: Though a man hath been handsome, and is by sickness become deformed; though he hath been healthy, and is become sickly; though he hath been patiented, and is now grown choleric; yet he still loves himself: So, no accidental change or defect should lessen a man's love to his Wife. 3. 'Tis very tender. How tenderly does a man treat himself when sick? If he have a sore eye, How careful is he of it? Such aught a man's affection be to his Wife; expressing itself in a tender regard of her, in sickness, as well as health. The man ought to look upon his Wife as the tenderer part of himself, or (as the Apostle phrases it) as the weaker vessel, 1 Pet. 3.7. Which must not be a cause of contempt, but rather of respect and regard: And the more weak she is in respect of any sickness, or the like, so much the more tender care ought he to have of her. No man ever hated his own flesh, (says the Apostle) but nourisheth and cherisheth it, Eph. 5.29. The Husband therefore must not do any thing that may be hurtful or grievous to his Wife, no more than he would cut and gash his own flesh. For my part, I know no Law of God or man, that allows the Husband a power to beat his Wife: He is indeed to govern her; but he is to do it by wise, loving, amiable counsel, not by stripes. The civil Law is strict against it, Cod. 5. And among Heathens, we read not of any, except such as were mad or drunk, practising this unnatural cruelty. The Husband therefore should manage that authority and superiority which God hath given him over his Wife, wisely, mildly, amiably. He should remember, all Government is ordained by God for the good of the whole, and not the pleasure only of the Governor: Therefore all harshness and roughness, and such tyrannical carriage is utterly unallowable on the Husband's part towards his Wife. 4. 'Tis pure. Not for base and sinister ends: He does not love himself because he is a healthy man, a handsome man, a rich man; but 'tis purely himself (because 'tis himself) that he loves. Such aught a man's love to his Wife to be; not only because she is fair, or rich, or young; but because she is his Wife. A man may look abroad in the world, and see others healthier, handsomer, richer, wittier than himself; yet (I hope) he does not thereupon fall in love with them, and slight and neglect himself: So a man is to love his wife purely for this reason, because she is his Wife. Though he is not bound to think her the best accomplished woman in the world, yet he is to love her, like her, delight in her more than any woman in the world. So much for the first Duty the man owes to his Wife, Love, and the degree of it. II. The next is Instruction. The Husband is to instruct the wife in the things that concern her everlasting welfare, if she be ignorant of them. Thus Paul bids the wives learn of their husbands at home, 1 Cor. 14.35. Which supposes the Husband is to teach her. This should make men careful to get knowledge themselves, that so they may perform this duty they own to others. III. Maintenance. He is to maintain her, provide for her, and allow her things convenient and fit according to his estate, and to let her partake with him in those outward good things wherewith God hath blessed him: And as he is not by niggardize, to deny her what is fit for her, so neither must he by his unthriftiness waste his goods, and so make himself unable to support her; if God take him away before her, he is to provide for her comfortable subsistence (according to his ability) and not to beat her when he is dead (as one phrases it) by leaving her an insufficient and too short an allowance. I come now to speak of the Duties of the Wife. The Wife owes to her Husband, I. Subjection, Eph. 5.22. Wives submit yourselves unto your own husbands as unto the Lord. Col 3.18. Wives submit yourselves unto your own husbands as it is fit in the Lord. 1 Pet. 3.1. Likewise ye wives be in subjection to your own husbands, etc. V 5.— Being in subjection to their own husbands. Besides these Scripture-Commands there are several reasons for it. 1. From the Creation. 1. The man was first created, 1 Tim. 2.13. Adam was first form, then Eve. 2. The woman was made of the man, and not the man of the woman, 1 Cor. 11.8. For the man is not of the woman, but the woman of the man. 3. The woman was made for the man, not the man for the woman, Gen. 2.18. And the Lord God said, it is not good that the man should be alone; I will make him an help meet for him. 4. Nature itself proclaims it in respect of the sex; the female being inferior to the male. Man is the Image and Glory of God, and the woman is the Glory of the man, 1 Cor. 11.7. 2. From the Transgression. For the woman though the latter in Creation, yet was the former in transgression, Gen. 3.6. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired, to make one wife, she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat, v. 12. And the man said, the woman whom thou gavest to be with me, she gave me of the tree, and I did eat, 1 Tim. 2.14. Adam was not deceived (i. e. first, and by Satan) but the woman being deceived, was in the transgression: not only sinning herself, but drawing her husband into transgression also. 3. From the titles of head and guide given to the husband in the Scriptures, which declare him to be the Superior, 1 Cor. 11.3.— The head of the woman is the man,— Eph. 5.23. For the Husband is the head of the Wife, even as Christ is the head of the Church— Prov. 2.17. Which for saketh the guide of her youth, and forgetteth the Covenant of her God. II. Reverence. Eph. 5.33. Let the wife see that she reverence her husband. Reverence is a mixture of love and fear. 1. The wife must entirely love her husband, Tit. 2.4. And desire to do him good and not hurt all the days of her life, Prov. 31.12. Love must sweeten her whole behaviour towards him. And this love must proceed from a due estimation of him, as her Head and Guide. Judgement 'tis the source and spring of affection. What the mind esteems not, the heart affects not. That which we highly prise, we dearly value. And if the wife truly esteem her husband, her carriage and behaviour towards him will be with all sweetness, amiableness, and due respect and regard. 2. She ought to fear (not with a servile, slavish, but a liberal, free, ingenuous fear; like that true Converts bear to God, springing from love, and joined with love) lest she give him any just occasion of displeasure and discontent, 1 Cor. 7.34.— The unmarried woman careth for the things of the Lord, that she may be holy, both in body, and in Spirit; but she that is married, careth for the world, how she may please her husband. III. Obedience, 1 Cor. 14.34. The Apostle tells us, women are commanded to be under obedience, as also saith the Law. What Law? Why, Gen. 3.16. Thy desire shall be to thy husband, and he shall rule over thee. Also, Tit. 2.5. To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the Word of God be not blasphemed. And in 1 Pet. 3.6. Sarah is propounded as their pattern, Even as Sarah obeyed Abraham, etc. B●t what kind of obedience is it the wife is to render to the Husband? The Apostle tells us, Col. 3.18. Wives submit yourselves to your own husbands, as it is fit in the Lord. Which hints to us these two things, 1. It must be done in obedience to God; to the Commandment and the Ordinance of God. It must be a religious, conscientious submission. A Heathen woman may do all the outward duties of a good wife, for her credit sake, or peace at home, or from principles of natural honesty. But a Christian woman besides these motives, should do it out of Conscience to God's Command, out of a desire to please God, and to approve her heart to him, as unto the Lord, as the Apostle speaks, Eph. 5.22. Having a respect to the precept and enjoinment of Christ. This may take away that common Objection of some women, if my husband do not his duty to me, Why should I do mine to him? His faultiness and neglect of his duty, will not excuse thy non performance of thine. For thou owest this duty not only and principally to him, but to the Lord (who requires it of thee) whether thy husband do his or no. And further, the worse the husband is, the more need there is for the wife to carry herself with such gentleness and sweetness towards him, as may be most like to win him; for so the Apostle advises, 1 Pet. 3.1. Likewise ye wives, be in subjection to your own husbands, that if any obey not the Word, they also may without the Word be won by the conversation of the wives. The discreet kind & loving behaviour of the wife towards her husband (though a bad man) may be a great means to reclaim him; whereas the ill fruits of the wife's unquietness are very notorious. How many are there, that to avoid the noise of a froward wife, have fallen to company keeping, and by that to drunkenness, poverty, and a multitude of mischiefs. Let all wives therefore be careful not to administer such a temptation. 2. It must be in the Lord; i. e. in all lawful commands: It must not extend to any thing that is against God. For otherwise, 'tis here, as in the case of other Superiors: God must be obeyed rather than man. If the Husband command a thing though not unlawful, yet very inconvenient and imprudent, let the Wife calmly and mildy show him the inconveniencies thereof, and persuade him to the contrary; but if she cannot win him by fair entreaties, let her not finally refuse to obey, nothing but the unlawfulness of the command, being a sufficient warrant for that. And further, she must manifest her obedience in two things. 1. In being willing to be admonished of her husband in case of any failing (not returning a snappish answer again) but readily reforming what is amiss. 2. In being willing to be advised by him: Not but that she may advise him in some cases, and on some occasions. For what a servant may do, much more may a wife do (as we find, 2 King. 5.3. 1 Sam. 16 15, 16.) but this must be done with wisdom and discretion. The admonition must be given seasonably, not as Physic in a fit. It must be done with that softness and mildness, that it may appear, 'tis love, and not anger that makes her to speak. 4. And lastly, She is to be a meet helper to him, both in spiritual and temporal concernments. 1. In the managing of domestical affairs, the house being her proper sphere, Tit. 2.5. The Apostle says, Wives should be keepers at home: Not daughters of Dinah, but of Sarah. They must have a vigilant and watchful eye over the affairs of the Family. They must guide the house, as 'tis, 1 Tim 5.14. Every wise woman Solomon says, Prov. 14 1. buildeth her house; but the foolish plucketh it down with her hands. Prov. 31 27. She looketh well to the ways of her household, and eateth not the bread of Idleness. 2. She must bear a part in all the crosses and troubles that the Providence of God shall cast upon them. 3. She must be a chearer and comforter of him in health and sickness. What shall we think then of those women, who in stead of being a comfort, are a continual disquiet to their husbands? Like Eve, in stead of being helpers, prove tempters, and hinderers and drawers off from God and Godliness. Certainly, there is no outward condition in this world, so comfortable, as the married, when things are carried between man and wife, with piety, wisdom, and love; and none more miserable, where things are otherwise. Gen. 2.18. And the Lord God said. it is not good that the man should be alone, I will make him an help meet for him. V 21. And the Lord God caused a deep sleep to fall upon Adam, and he slept, and he took one of his ribs, and closed up the flesh in stead thereof. V 22. And the rib, which the Lord God had taken from man, made be a woman, & brought her unto the man. V 23. And Adam said, this is now bone of my bones, and flesh of my flesh, she shall be called woman, because she was taken out of man. V 24. Therefore shall a man leave his Father and his Mother, and shall cleave unto his wife, and they shall be one flesh Prov. 5.18.— Rejoice with the wife of thy youth. V 19: Let her be as the loving Hind, and pleasant Roe; let her breasts satisfy thee at all times, and be thou ravished always with her love. Eph. 5.25. Husbands, love your wives, even as Christ also loved the Church, and gave himself for it. V 28. So ought men to love their wives as their own bodies, he that loveth his wife, loveth himself. V 29. For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church. V 31. For this cause shall a man leave his Father and Mother, and shall be joined unto his wife, and they two shall be one flesh. V 33. Nevertheless let every one of you in particular so love his wife, even as himself, and the wife see that she reverence her husband. Col. 3.19 Husbands, love your wives, and be not bitter against them. 1 Pet. 3.7. Likewise ye husbands, dwell with them according to knowledge, giving honour unto the wife as unto the weaker vessel, and as being heirs together of the Grace of life, that your prayers be not hindered. Eph. 5.22. Wives, submit yourselves unto your own husbands, as unto the Lord. V 23. For the husband is the head of the wife, even as Christ is the head of the Church, and he is the Saviour of the body. V 24. Therefore, as the Church is subject unto Christ, so let the wives be to their own husbands in every thing. V 33. Nevertheless, let every one of you in particular so love his wife even as himself, & the wife see that she reverence her husband. Col. 3.18. Wives, submit yourselves unto your own husbands, as it is fit in the Lord. 1 Pet. 3.1. Likewise ye wives, be in subjection to your own husbands, that if any obey not the Word, they also may without the Word be won by the conversation of the wives, V 2. While they behold your chaste conversation, coupled with fear. V 3. Whose adorning, let it not be that outward adorning, of plaiting the hair, and of wearing of Gold, or of putting on of apparel. V 4. But let it be the hidden man of the heart, in that which is not corruptible, even the Ornament of a meek and quiet Spirit, which is in the sight of God, of great price. V 5. For after this manner in the old time, the holy women also who trusted in God, adorned themselves, being in subjection unto their own husbands. V 6. Even as Sarah obeyed Abraham, calling him Lord, whose daughters ye are, as long as ye do well, and are not afraid with any amazement. 1 Tim. 2.11. Let the woman learn in silence, with all subjection. V 12. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. V 13. For Adam was first form, then Eve. V 14. And Adam was not deceived, but the woman being deceived, was in the transgression. V 15. Notwithstanding she shall be saved in childbearing, if she continue in Faith, and Charity, and Holiness with sobriety. Tit. 2, 4. That they may teach the young women to be sober, to love their husbands, to love their Children. V 5. To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the Word of God be not blasphemed. Prov. 19.14. House and riches are the inheritance of Fathers; and a prudent wife is from the Lord. Prov. 12.4. A virtuous woman is a Crown to her husband; but she that maketh ashamed is as rottenness in his bones. Prov. 18.22. Whose findeth a wife, finds a good thing, and obtaineth favour of the Lord. Prov. 19.13. A foolish son is the calamity of his Father, and the contentions of a wife are a continual dropping. Prov. 27.15. A continual dropping in a very rainy day, and a contention's woman are alike. Prov. 21.9. It is better to dwell in a corner of the house top, than with a brawling woman in a wide house. V 19 It is better to dwell in the wilderness, than with a contentious and an angry woman. Prov. 31.10. Who can find a virtuous woman? for her price is far above Rubies. V 11. The heart of her husband doth safely trust in her, so that he shall have no need of spoil. V 12. She will do him good, and not evil all the days of her life. V 13. She seeketh wool and flax, and worketh willingly with her hands. V 14. She is like the Merchant's ships, she bringeth her food from afar. V 15. She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. V 16. She considereth a field, and buyeth it; with the fruit of her hands she planteth a vineyard. V 17. She girdeth her loins with strength, and strengtheneth her arms. V 18. She perceiveth that her merchandise is good; her candle goeth not out by night. V 19 She layeth her hands to the spindle, and her hands hold the distaff. V 20. She stretched out her hand to the poor, yea, she reacheth forth her hands to the needy. V 21. She is not afraid of the snow for her household, for all her household are clothed with Scarlet V 22. She maketh herself cover of tapestry, her clothing is silk and purple. V 23. Her husband is known in the gates, when he sitteth among the Elders of the Land. V 24. She maketh fine linen, and selleth it, and delivereth girdles unto the Merchant. V 25. Strength and honour are her clothing, and she shall rejoice in time to come. V 26. She openeth her mouth with wisdom, and in her tongue is the Law of kindness. V 27. She looketh well to the ways of her household, and eateth not the bread of Idleness. V 28. Her children arise up, and call her blessed, her husband also, and he praiseth her. V 29. Many daughters have done virtuously, but thou excellest them all. V 30. Favour is deceitful, and beauty is vain, but a woman that feareth the Lord, she shall be praised. V 31. Give her of the fruit of her hands, and let her own works praise her in the gates. CHAP. XII. Of the Duties of Masters and Servants. First, Of the Duties of Masters. Master's ought to be careful of these things. I. To instruct their Servants, to inform them in the right knowledge of God, and the things that concern their salvation: To Catechise them, to pray with them, and for them; to bring them to the public Ordinances, and cause them to observe the Lords Day; To exhort them to private prayer and reading the Word, and to be diligent and conscientious in their places, etc. Gen. 18.19. I know that my servant Abraham will teach his Family. But of this I have spoken more in the Tenth Chapter of the Duties of Governors of Families. II. To give them a good example. A wife Carriage, and a pious, honest, unblameable Conversation does much tend to the bettering of servants. If the Master be a swearer, a company keeper, a profaner of the Lords day, have no prayers in his Family, be a slighter and neglecter of God's Worship and Service, 'tis madness for such an one to expect a sober Family. III. To command them only just and lawful things (things equal as the Apostle speaks, Col. 4.1.) and to require of them only such service as they may well do, with moderate care, and industry; and that which other servants of like condition with them usually perform. A Master must not overtask his Servants, nor oppress them with labours, so that they shall have no time to bestow on their souls; which is a ruling over them with rigour, as 'tis called, Leu. 25.43. iv To allow them wholesome, fitting, and sufficient food, convenient rest, and moderate refreshment, that they may do their work with the more cheerfulness. V In time of sickness, to take care that things necessary for their recovery be not wanting to them; such as fitting Diet, Physic, and Attendance. A Master at such a time, is in place of a Parent, Mat. 8.5, 6, The Centurion went to Christ to heal his servant. VI To encourage them in well-doing, by using them with that kindness and bounty, which their Piety, faithfulness and diligence deserves. VII. To admonish and reprove them, when they do amiss; and that not only in faults against themselves (wherein few Masters are backward) but also and more especially, in faults against God, whereat every Master ought to be more troubled, than at those which tend only to his own loss or inconvenience. The dishonour of God, or the hazard of the meanest man's soul, being infinitely more worthy our disquiet, than any thing of the other kind can be. Therefore when Masters or Mistresses are presently on fire for any little negligence and fault of a servant towards themselves, and yet can without trouble see them run into great sins and miscarriages against God, 'tis a sign they consider their own concernments too much, and God's Honour and their servants souls too little. But as 'tis the duty of Masters to admonish and reprove their servants in case of fault, so they must also look to do it in a due manner, i. e. so, as may be most likely to do good; not in passion and rage, which can never work the servant to any thing but the despising and hating of them. Their rebukes must be just, sparing, moderate, Eph 6 9 Forbearing threatening, or moderating threatening, as some render the Word. They must reprove in such a sober and grave manner as may convince them of their faults, and may plainly show them that 'tis love and good will to their souls, and a desire of their amendment that makes them thus reprove them. But if no warnings nor reproofs will restrain them from ill courses, neither will they be corrected by words, as 'tis, Prov. 29.19. then (in due circumstances) moderate correction of another sort, may not be inexpedient. VIII. To listen to their just grievances, and redress them, Job 31.13. If I did despise the cause of my manservant, or of my maid-servant, when they contended with me. v. 14. What then shall I do when God riseth up? and when he visiteth, what shall I answer him? IX. And Lastly, to pay them their wages, and justly to perform to them those conditions on which they were hired. And that Masters may be the more careful and conscientious in these things, let them consider, 1. They have a Master in Heaven, who is Omniscient, righteous, and just, to whom they must give an account of the usage of their meanest servant on earth, Eph. 6.9. And ye Masters, do the same things to your servants, farbearing threatening; knowing that your Master also is in Heaven, neither is there respect of persons with him. Do the same things, i. e. That which is good and right, and shall be rewarded of the Lord. For Service, give due recompense; for good will in serving, return good will by encouraging; if Servants be faithful, be ye good and gentle; if they obey you in the Lord, do ye command them in the Lord, i. e. Only things just, equal, and pleasing to God. 2. They and their Servants are of the same mould, all of the earth as to the body; and their Servants have reasonable souls, capable of Grace here, and Glory hereafter, as well as they. They should not therefore use them like slaves. They should not carry themselves imperiously, harshly, churlishly, and Nabal-like unto them. 3. Those Servants that are truly gracious, are God's freemen, and so fellow servants with their converted Masters, in respect of God. They are members of the same mystical body, whereof Christ is the Head; and may have a greater measure of Grace here, and so a higher place in Heaven, a greater degree of Glory hereafter than their Masters. 4. And Lastly, let them consider how easily God could have set them in their servants place, and their servants in theirs. And therefore let them give them such usage as themselves would think fit and reasonable, had God disposed them into the condition of Servants. Psal. 101.2. I will behave myself wisely in a perfect way; I will walk within my house with a perfect heart. V 6. Mine eyes shall be upon the faithful of the Land, that they may dwell with me; he that walketh in a perfect way, he shall serve me. V 7. He that worketh deceit shall not dwell within my house, he that telleth lies shall not tarry in my sight. Col. 4.1. Master's give unto your servants that which is just and equal, knowing that ye also have a Master in Heaven. Eph. 6 9 And ye Masters do the same things unto them, forbearing threatening; knowing that your Master also is in Heaven, neither is there respect of persons with him. Exod. 21.26. And if a man smite the eye of his servant, or the eye of his maid, that it perish, he shall let him go free for his eyes sake. V 27. And if he smite out his man-servants tooth, or his maid servants tooth, he shall let him go free for his teeth sake. Leu. 25 43. Thou shalt not rule over him with rigour, but shalt fear thy God. So much of the Duties of Masters. I now come to speak of those that belong to Servants. Servants own to their Masters these four Duties, 1. Reverence. 2. Obedience. 3. Faithfulness. 4. Diligence. I. All due Reverence, and that of three sorts. 1. In their hearts; honouring them, and fearing to give them any just occasion of distaste. 2. In their words, speaking respectfully to them, and to others of them. 3. In their behaviour, carrying themselves with due regard and respect towards them; remembering the superiority, power, and authority they have over them, 1 Tim. 6.1. Let as many servants as are under the yoke, count their own Masters worthy of all honour, etc. Mal. 1.6.— If I be a Master, where is my fear? etc. 1 Pet. 3.18. Servants be subject to your own Masters with all fear, etc. Not with a slavish, but a Christian, ingenuous fear, which makes a man careful not to neglect any duty, he is bound to perform, nor to offend, or provoke any person whom he ought to please. II. Obedience. 1. In carefully minding and observing their instructions and counsels. especially those given them for the good of their souls. 2. In performing and executing their lawful and just Commands. This is expressly required by the Apostle, Tit. 2.9. Exhort servants to be obedient to their own Masters, and to please them well in all things, etc. And this obedience must not be a grumbling, unwilling one, but ready and cheerful, as 'tis, Eph. 6.7. With good will doing service. And to help them herein, they are to consider, It is to the Lord, and not only unto men, (as 'tis in the next Words) that they pay this obedience, which may make them the more cheerful in it. Christian Servants should look beyond their Masters unto God, who hath placed them in that condition, and enjoined them this obedience. Whatsoever ye do, saith the Apostle, Col. 3.23. (i. e. Of your own duty, or your Master's business) do it hearty, as unto the Lord, i. e. as before God, and in his sight, desiring to glorify God, and approve your hearts unto him. Let not Servants therefore dispute their lawful commands, but do them; and that with an eye to God's Command. If their Masters should command any thing, though lawful, yet imprudent, let them humbly offer their reasons to the contrary; but if they persist, let them not finally refuse to obey them. 3. In patiently and meekly submitting to their reproofs, when they do amiss, not answering again, as the Apostle speaks, Tit. 2.9. i e. Not making such surly and rude replies as may increase their Master's displeasure. A thing too frequent among Servants, even in the justest reprehensions. Whereas St. Peter directs them to suffer patiently the most undeserved correction, even when they do well, and yet suffer for it, 1 Pet. 2.20. And further, they must know, that the giving their Masters the hearing, & the patiented suffering of rebuke, is not all that is required of them in this matter; but they must speedily amend the faults they are rebuked for, and reform what has been amiss. III. Faithfulness. They must be true and faithful. 1. In their words, speaking the truth always. Lying doubles a fault. A lying tongue is an abomination to the Lord, Prov. 6.17. & Rev. 21.8. Liars are of the number of those that shall be shut out of the new Jerusalem, & shall have their part in the lake that burns with fire and brimstone. When therefore they are charged with a fault (if they be guilty) let them remember, that an humble ingenuous confession, with promise of amendment, is the best and most pacifying excuse, they can possibly make. 2. In their actions: 1. In not purloining, as the Apostle commands, Tit. 2.10. not converting that which is their Masters to their own use, or disposing of any thing that is His, without his leave; contenting themselves with such things as are fit for a servant to have, and not secretly filching such things as they know are not allowed them by their Master, or appointed for them. Where the fear of God is in the heart, there will be a care of these things; Where 'tis not, servants think they may do any thing, what they please. 2. In not wasting and imbeziling their Master's goods, (as the unjust Steward was accused to have done, Luke 16.6.) by their neglect and carelessness. Every Master is supposed to intrust his affairs, as well to the care, as to the honesty of his servant; therefore unfaithfulness is a great sin, and (in some respects) worse than common theft, by how much there is a greater trust reposed, the betraying whereof adds to the crime. 3. They must be faithful in their work and business, and in the managing all things entrusted to them, labouring to preserve and increase their Master's estate, by all good and lawful means. This the Apostle hints in those words, Tit. 2.10 Showing all good fidelity. And with what uprightness and integrity servants should carry themselves herein, the same Apostle tells us in those words, Col. 3.22. In singleness of heart, fearing God. If the fear of God be in the heart, that will make servants faithful. Such a servant was Eleezer, that wife, faithful, praying servant, of whom we read, Gen. 24. And such honest, upright servants were Jacob and Joseph, who were great blessings to the Masters whom they served. 4. They must be faithful in respect of their Master's children, (if any care of them be committed to them) endeavouring their good and welfare every kind of way; infusing good principles into them, and the seeds of piety and virtue, and abhorring to speak or do any thing before them, that may tend to corrupt or deprave them. They must not conceal their faults and miscarriages, much less be accessary to the drawing them into any evil course, or be any way instrumental to their ruin, as too many servants are. 5. They must do all the good they can to their fellow-servants, by prudent suggestions, a good example, and an unblameable conversation. 6. They must preserve (by all good means) the reputation of their Master and his family; and not like idle tale-bearers, divulge every thing done in the house, which is an unfaithfulness an honest servant should abhor. iv Diligence; constantly attending to all those things that are the duties of their place, and not giving themselves to idleness and sloth, remembering their time is their Masters, and therefore not to be squandered away or misspent. They must do all true service to their Masters, not only when their eye is over them, but when they are absent, and not like to discern their failings. Not with eye service, Eph. 6.6. Good servants, when their Master's eye is not upon them, see him that is invisible; and desire to perform the duties of their places carefully and conscientiously, that they may escape, not only their Masters, but God's anger, who will call them to account. So much of the duties of servants. The Motives to encourage them to a cheerful performance of them are these two: 1. By performing their duties in this manner, they will adorn the doctrine of God our Saviour, Tit. 2.10. The world will then see True Religion is not merely a Name, but a powerful thing, rendering men good in all their relations. It will render Religion amiable to the World. 2. They shall not lose their reward. God will plentifully reward them, if out of conscience to his command they be faithful. Eph. 6.8. Knowing that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free. Col. 3.24. Knowing that of the Lord ye shall receive the reward of the inheritance; for ye serve the Lord Christ. Let servants therefore set these two motives always before their eyes, to make them faithful and cheerful in their duties. Eph. 6.5. Servants be obedient to them that are your Masters, according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ. V 6. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart. V 7. With good will doing service, as to the Lord and not to men. V 8. Knowing, that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free. Col. 3.22. Servants, obey in all things your Masters according to the flesh, not with eye service, as men pleasers, but in singleness of heart, fearing God. V 23. And whatsoever ye do, do it hearty, as to the Lord, and not unto men. V 24. Knowing, that of the Lord ye shall receive the reward of inheritance; for ye serve the Lord Christ. V 25. But he that doth wrong, shall receive for the wrong which he hath done, and there is no respect of persons. 1 Tim. 6.1. Let as many servants as are under the yoke, count their own Masters worthy of all honour, that the Name of God and his Doctrine be not blasphemed. V 2. And they that have believing Masters, let them not despise them because they are brethren, but rather do them service, because they are believing and beloved, partakers of the benefit: These things teach and exhort. Tit. 2.9. Exhort Servants to be obedient to their own Masters, and to please them well in all things, not answering again, V 10. Not purloining, but showing all good fidelity, that they may adorn the Doctrine of God our Saviour in all things. 1 Pet. 2.18. Servants, be subject to your Masters with all fear, not only to the good and gentle, but also to the froward. V 19 For this is thankworthy, if a man for Conscience toward God endure grief, suffering wrongfully. V 20. For what Glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. Mat. 8.9. For I am a man under authority, having Soldiers under me, and I say to this man, go, and he goeth, and to another, come, and he cometh, and to my servant, do this, and he doth it. Luke 16.2.— Give an account of thy Stewardship, etc. Prov. 30.21. For three things the earth is disquieted, etc. V 22. For a Servant when he reigneth, etc. CHAP. XIII. Of the Duties of Parents and Children. FIrst, Of the Duties belonging to Parents, which are these Nine. I. To dedicate their children to Christ in their infancy, and by the Sacrament of Baptism to enter them into his Family. This is a Duty Parents ought not to delay: It being most reasonable, that they who have been instruments to convey the stain and pollution of sin to their poor Infants, should be careful early to bring them to Christ, and give them up to him, to be washed with his blood, and to be sanctified by his holy Spirit. For Infants stand in need of Christ for their Saviour: They are capable of Grace, and the principle of a new life, as well as of Original sin: They are capable of the Spirit of Christ, of being united to him; of being blessed by him: They are capable of receiving a Sacrament (viz, Baptism, the Circumcision made without hands, Col. 2.11, 12.) as well as the Infants of the Jews, who were Circumcised, and thereby admitted visible members of that Church, and sealed and marked (as it were) for God. And 'tis plain, the Covenant of Grace stands now in force to the Children of Believers under the Gospel, Act. 2.39. The promise is to y●● and to your Children. Were it not so, the converted Jews should have loss by believing in Christ, if their children should be excluded from the promise, who stood in it two thousand years before, under the other administration. And how then could the blessing of Abraham come on the Gentiles? According to Galat. 3.14. Which blessing was, I will be a God to thee and to thy Seed, Gen. 17.7. How could Believers be Heirs according to the promise, as 'tis, Gal. 3.29. if their Children should be excluded from the promise? For the children's right to the promise, is part of the Father's inheritance. The promise is, I will be a God to thee and to thy seed. Further consider how the Covenant of Grace (for substance though not for manner of administration) hath always been one and the same: And in the Old Testament it took in Children, And can we think, it leaves them out now under the Gospel? Therefore seeing the Children of Believing and Christian Parents are within the Covenant, they ought to partake of the Seal of the Covenant, and to be admitted visible Church-members by Baptism; the only way under the Gospel of admitting members into the Church. God's Seal is to be put upon them in their Infancy; and when they come to riper years, they are to ratify and confirm their engagement. If they will own that Master and faithfully serve him, into whose Family they were listed when young; they may enjoy many happy privileges thereby; if not, they shall be sure to smart for their falling off and Apostasy. Therefore Christian Parents should early bring their Children to Christ, and by Baptism enter them, and enrol them into his Family; humbly beseeching him to receive them into his Favour and Love, into his Care and Protection; to unite them to himself by his holy Spirit, to regenerate them, to destroy the old Adam, the corrupt nature in them, and to renew them after his own Image, in knowledge, holiness and righteousness; and lastly, to strengthen them by his Grace, that they may resist and prevail against the world, the flesh, and the Devil, and may serve the Lord in newness of life all their days. And if this be the duty of Believers and Christian Parents under the Gospel, it will thence follow, that those that wilfully neglect it (as much as in them lies) do withhold their Children from Christ, debar them of the blood of Sprinkling, keep them from the blessing, leave them under the curse, cast them out of God's Family, and dangerously expose them to the Adversary both of God and man. II. The Second Duty of Parents is to teach and instruct their children, to bring them up in the nurture and admonition of the Lord, Eph. 6.4. Having given them up to Christ by Baptism, let them imagine they hear our blessed Saviour saying to them, as Pharoahs' Daughter said to Moses' Mother, Exod. 2.19. Bring up this child for me, etc. They must as Solomon speaks, Prov. 22.6. Train up their Children in the way they should go. They must have a special care to provide that they may be rightly instructed and educated. As soon therefore as they come to the use of reason, they are to be instructed in those things that concern their everlasting welfare. They are by little and little to be taught all those things which God hath commanded them as their duty to perform; As also what abundance of joy and comfort they will find in the practice of them; and what glorious rewards God hath provided for them, if they do them; and what grievous punishments if they do them not. These things ought to be early instilled into their minds, which like new vessels do usually keep the savour of that which is first put into them. The seeds and principles of Religion and virtue, are to be sown in them betimes, and their minds possessed with a love of goodness, and an abhorrence and detestation of evil and wickedness, as that which is shameful and abominable. If they be not thus early acquainted with the ways of God, the devil (that arch enemy of souls) will be ready and forward enough to instill his wicked principles into them, and to blow up the corruption of their natures, and hurry them on in ways leading down to endless perdition. And what a sad account will those Parents give to God, who have neglected their duty in this kind, suffering their children to remain almost as rude and ignorant, and unacquainted with the principles of Christian Religion, and their duty to God and man, as if they had been born among Pagans and Infidels? III. A Third duty of Parents is, To bless their children; and that 1. By their prayers. They should by daily and earnest prayers commend them to God's favour and blessing, craving all needful mercies, both temporal and spiritual for them. Children of many prayers seldom miscarry. 2. By labouring to be such persons themselves, (so truly Religious) that a blessing may descend from them on their posterity. This is frequently promised in the Scripture to Godly men, That their seed shall be blessed. The best course any Parents can take to entail a blessing on their children, is to be truly gracious themselves. iv They ought to set them a good example, else all their precepts and counsels will do no good. How many Parents are there, that by their wicked conversation do corrupt and deprave their own children? This Consideration lays a most strict tie and obligation upon all Parents, to lead an holy and religious life; else they do not only hazard their own souls, but endanger their children's also; And what an inhuman cruelty is that? V They must watch over them, and by a prudent discipline govern them, and guard their education. 1. Encouraging them when they do well, and winning them by love, and a fair and kind carriage, that they may delight to do their duties. Some Parents by too much austerity and harshness, and a rigorous use of their parental authority, provoke and exasperate their children, so that they dread coming into their presence, and have no heart to study to please them, seeing they will afford them no countenance. This is contrary to what the Apostle prescribes, Col. 3.21. Parents provoke not your children to wrath, etc. 2. If fair means, persuasions, and encouragements will not prevail, nor make them mind their duties, than another course must be taken. Sober, yet sharp reproof must be used: If that fail too, then correction becomes necessary: For in this case, as Solomon says, He that spareth his rod hateth his son, Prov. 13.24. 'Tis a cruel and foolish fondness to spare stripes, when all other means have been unsuccessful. But this correction should be 1. Timely, before children have been suffered to run on so long, that they have got a habit to evil, and have contracted a stubbornness of Will. 2. Moderate, not exceeding the quality of the fault, nor the tenderness of the child. 3. Not inflicted in anger, for then the Child will think he is corrected not so much for his fault, as because his Father is angry. He must therefore be made sensible of his fault, shown the evil and danger of it, and directed how to amend it, and this is the way (with God's blessing) to reform him. VI They must maintain them, and allow them a competency (according to their estates) for their comfortable subsistence. Some Parents are of such a covetous humour, they cannot abide to part with any thing (almost) as long as they live. And thereby, 1. Lessen their children's Affection towards them, so that some have proceeded so far, as to wish their Parent's death; Which, though it be such a horrible sin, as no provocation from a Parent can excuse in a child, yet 'tis also a fault in a Parent to give such a temptation. 2. It puts them upon shifts, and sharking tricks, to maintain themselves, and acquaints them with bad company, and makes them surfeit the sooner, when they come to their estates. 3. The Parents hereby lose that contentment which they might have, in seeing their Children live prosperously and comfortably, which is such a joy and contentment, that none but a Miser, or Earthworm would exchange for that poor pleasure of having Money in the Chest. VII. They must provide some good and honest profession, or some fit way of employment for them, that so they may be serviceable in their generation to God and the World, and may avoid Idleness that great snare of the Devil. VIII. They must lay up for them, and provide for them as God shall give means, as 'tis, 2 Cor. 12.14.— The children ought not to lay up for the Parents, but the Parents for the children. But let the Parent be careful to get that wealth honestly, which he makes his child's portion, lest a curse go along with it. Let him satisfy himself to make such provisions for his children, as God shall enable him honestly to make. A little honestly got being better than great riches gotten unjustly and unrighteously, Prov. 16.8. Better is a little with righteousness, than great revenues without right. IX. And lastly, they must command them only lawful and reasonable things; using their power and authority over them with equity and moderation, and with a gentle hand. In all things of moment they require of them, let them consider the real good and benefit of their children, (and guide themselves by that) and not merely their own advantage or pleasure, or the exercise of their own authority. This is a Rule (as one says well) whereof Parents may often have use; but especially in the business of marrying their children; wherein many Parents out of a covetous humour to bestow them wealthily, have forced them to marry against their inclinations, and where they could not love (which is a horrible Tyranny) and thereby have betrayed them to infinite mischiefs, such as all the wealth in the world cannot repair. There are two things therefore (says the same Author) that Parents ought especially to consider in the matching of their children. 1. That they may live Christianly; and to that purpose to choose a pious and virtuous person to link them with, that may not be like to hinder but to further them on in the way to Heaven. This ought principally (and above all other things) to be minded. 2. That they may live comfortably and cheerfully in this world: And to that end, though a competency of estate may be necessary to be regarded, yet surely abundance is not requisite; and therefore that should not be too vehemently sought after. That which much more tends to the happiness of that State is the mutual kindness and liking of the parties; without which, marriage is (of all other) the most uncomfortable condition; therefore no Parent ought to force a child into it. Eph. 6.4. And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. Col. 3.21. Father's provoke not your children to anger, lest they be discouraged. 2 Cor. 12.14.— For the children ought not to lay up for the Parents, but the Parents for the children. 1 Tim. 5.8. But if any provide not for his own, especially for those of his own house, he hath denied the faith, and is worse than an Infidel. Deut. 6.7. And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. Prov. 19.18. Chasten thy son while there is hope, and let not thy soul spare for his crying. Prov. 13.24. He that spareth his rod, hateth his son; but he that loveth him, chasteneth him betimes. Prov. 29.17. Correct thy son and he shall give thee rest: yea, he shall give delight unto thy soul. Prov. 22.15. Foolishness is bound in the heart of a child: but the rod of correction shall drive it far from him. Prov. 10.1.— A wise son maketh a glad father, but a foolish son is the heaviness of his mother. Prov. 1.8. My son hear the instruction of thy father, and forsake not the law of thy mother. Deut. 4.9. Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life; but teach them thy sons, and thy Sons sons. Duties of Children towards their Parents. Children own to their Parents these three duties especially, 1. Reverence. 2. Obedience. 3. Thankfulness. I. Reverence; which they must express, 1. By honouring them in their hearts, bearing not only an awe and respect, but a kindness and affection towards them; loving their persons, fearing to do any thing may justly provoke them; and highly esteeming them, as the instruments under God of their being, Leu. 19.3. Ye shall fear every man his Mother and his Father. The Mother is placed first, because children, though they stand most in need of their Mothers in their younger years, yet when they are grown up (many times) do most wickedly neglect and despise them. But how cursed a thing it is to set light by Parents, and even in our secretest thoughts to despise them, God himself declares, Deut. 27.16. Cursed be he that setteth light by his Father, or his Mother, and all the people shall say, Amen. 2. By speaking to them with due respect and regard, and to others of them. What a heinous sin than is mocking Parents? Prov. 30.17. The eye that mocketh at his Father, and despiseth to obey his Mother, the Ravens of the valley shall pick it out, and the young Eagle shall eat it. But there is a more horrid Crime than that, which is cursing Parents, Exod. 21.17. And he that curseth his Father or his Mother, shall surely be put to death. And to this Head we may refer that great and high offence that those wretched Children are guilty of, who either through impatience of the Government, or greediness of the possessions of their Parents, do wish their deaths; And let them not think to excuse themselves, by saying, they wish them in Heaven; for that they do it, not so much that they may have ease and rest at their journey's end, as because they must needs take death in the way. But whoever does thus imbrue his soul in bloody wishes of his Parent's death, let him know, there is one above that sees and observes that great wickedness: And if long life be promised as a reward of honouring Parents, 'tis very agreeable to Divine Justice, that untimely death be the punishment of the contrary. And so they who so eagerly desire the death of their Parents, take the direct course (untimely) to meet with their own. 3. By giving them (in their outward carriage) all due respect and observance; behaving themselves with humility towards them, and giving them all those signs and expressions of civil honour which are to be paid by Inferiors to Superiors. How contrary to this is that detestable sin of smiting Parents? Exod. 21.15. And he that smiteth his Father or his Mother, shall be surely put to death. The punishment the Heathens inflicted on such unnatural children, was to sew them in a sack with a dog, cat, viper, and ape (as emblems of unnaturalness) and so drowned them together: So much doth the very Light of Nature abhor such monstrous undutifulness. II. Obedience, which they must manifest, 1. By harkening to their instructions, and carefully laying up their precepts in their hearts; especially those that concern the welfare of their Souls. There is ordinarily such a pride, and headiness in youth, that they are apt to slight the counsels and directions of their Elders, and to look upon them as proceeding either from too much severity, or from dotage, when they are indeed the fruits of wisdom, sobriety & experience. To such the counsel of Solomon is necessary, Prov. 23.22. Harken unto thy Father that begat thee, and despise not thy Mother when she is old. Many more Texts there are in that book to this purpose, that show how the wisest of men have thought it necessary, that Children should carefully attend to the Counsel of their Parents. 2. By obeying their lawful Commands; most gladly and cheerfully doing those things that may bring joy and comfort to them, and carefully avoiding what they apprehend will grieve or afflict them. And that out of Conscience, and in obedience to God who enjoins it, and not merely from some outward advantages or benefits to themselves, as too many children do. This is not only contained in the fifth Commandment, but expressly enjoined in other places of Scripture, Col. 3.20. Children obey your Parents in all things, for this is well pleasing unto the Lord. Eph. 6.1. Children obey your Parents in the Lord, for this is right. In the former place 'tis in all things: In the other, in the Lord, i. e. If their commands are not contrary to Gods; for in that case, our duty to God must be preferred. If any Parent shall be so wicked as to command his Child to steal, or lie, or do any wicked thing, the Child does not offend against his Duty, if he disobeys; Only let him do it in such a modest and respectful manner, that it may appear, that 'tis Conscience, and not stubbornness that moves him to refuse Obedience. 3. In bearing patiently their reproofs, and submitting to their corrections, and reforming thereupon what is amiss. Prov. 29.17. Correct thy son, and he shall give thee rest; yea he shall give delight unto thy soul. Heb. 12.9. Furthermore, we have had Fathers of our flesh, which corrected us, and we gave them reverence; Shall we not much more be in subjection to the Father of Spirits, and live? Prov. 13.1. A wise Son heareth his Father's instruction; but a scorner heareth not rebuke. 4. In forbearing to do any thing of moment without craving their advice and counsel; especially in the business of marriage: For of all acts of disobedience that of marrying against the consent of Parents, is one of the highest. For (as a late Author well observes) Children are so much the goods & possessions of their Parents, that they cannot (without a kind of theft) giveaway themselves without the allowance of those that have such a right in them. And therefore we see under the Law, the Maid that had made any vow, was not suffered to perform it without the consent of her Parent, Numb. 30.5. The right of the Parent was thought of force enough to cancel and make void the Obligation even of a vow; and therefore surely it ought to be so much considered by Children, as to keep them from making any Contract whereby that right is infringed. III. Gratitude and Thankfulness, which they must express, 1. In a hearty affectionate acknowledgement of their love and care over them. Certainly those Children that duly weigh, how their Parents have been the Instruments under God, not only of bringing them into the world, but of sustaining and supporting them after, and do further consider the cares and fears that go to the bringing up of a Child, will judge, that thankfulness is but a moderate return for so great benefits. 2. In ministering to their necessities of what kind soever; whether weakness or sickness of body, decayednesse of understanding, poverty and lowness of estate: In all these cases the Child is bound according to his ability, to relieve and help his Parents; and thereby (as much as in him lies) to recompense their care, love, and kindness towards him. As his Parent bare with him when a child, so he must bear with his Parent, though froward, and twice a Child; and though God should raise him in dignity above him, yet that must not cancel his Duty towards him, nor make him (with some base dispositioned and wicked Children) ashamed to own him. In Gen. 47 12. we find that wealthy Joseph nourished his Father and Brethren in want; and the same duty the Apostle enjoins, 1 Tim. 5.4. But if any widow have children or nephews, let them learn first to show Piety at home, and to requite their Parents; for that is good and acceptable before God. And our Saviour himself when he left this world, commended his Mother to the care of his Beloved Disciple, Joh. 19.26, 27. There is one thing more, (which I may couch under this Head) wherein such children as are really good and truly religious themselves, may express a high degree of Gratitude, if the case so be (as it sometimes happens) that their Parents are as yet unacquainted with, or negligent of the great concernments of their souls. Now in such a case as this, What a high Office of filial Duty is it, for a child in a wise and humble manner to insinuate into his Parent such things as may (with the blessing of God) tend to his everlasting welfare; and so be an instrument of his new birth, who (under God) gave him his first birth and being in this world? This is a Duty wherein some Children should take themselves more concerned, than usually they do. 3. In praying for them. The debt Children own to their Parents is so great, that they being not able to satisfy it themselves, they ought earnestly to beg of the Lord, that he would please to recompense it) by multiplying his Graces in them and his blessings both spiritual and temporal upon them, and to requite their care and love a thousand fold into their bosoms. 4. In covering their infirmities. 'Tis the Duty, and will be the endeavour of good and ingenuous children, to cover and conceal the infirmities of their Parents (with Shem and Japhet) and not with cursed Cham to publish and disclose them, Gen. 9.23. How detestable is it for Children to deride and scoff at the infirmities of their Parents? 5. And lastly, By imitating their good example. Whatever was good, virtuous, and commendable in their Parents, let Children imitate: But their vices and miscarriages let them decline, and not entail them on their posterity. Let them remember what a dismal sound is in those words, Jeroboam the son of Nebat who made Israel to sin, 2 King. 3.3. There are two great Motives to press Children to a careful observance of these things. 1. 'Tis right and just, and that which should be, Eph 6.1. And 'tis well pleasing to the Lord, Col. 3.20. 2. It has a promise of reward, Eph. 6.2, 3. Honour thy Father and Mother (which is the first Commandment with promise) that it may be well with thee, and that thou mayst live long on the earth. The words in Exod. 20.12. may be rendered, Honour thy Father and thy Mother, that they (viz. By their prayers) may prolong thy days: Parents prayers are great blessings to children. And further consider what Solomon saith, Prov. 10.27. The fear of the Lord prolongeth days. And Godliness hath the promise of this life, and that which is to come, 1 Tim. 4.8. If God take away some good and dutiful children betimes out of this life, they are no losers by it. For God is better to them than his promise: In stead of a long lease in this life, he gives them present possession of a freehold of much better value in the Kingdom above. Col. 3.20. Children obey your Parents in all things, for this is well pleasing unto the Lord. Eph. 6.1. Children obey your Parents in the Lord, for this is right. V 2. Honour thy Father and thy Mother (which is the first Commandment with promise. V 3. That it may be well with thee, and thou mayst live long on the earth. Prov. 23.22. Harken unto thy Father that begat thee. and despise not thy Mother when she is old. Prov. 1.8. My Son hear the Instruction of thy Father, and forsake not the Law of thy Mother. V 9 For they shall be an Ornament of Grace unto thine Head, and chains about thy neck. Luke 2.51. And he went down with them, and came to Nazareth, and was subject unto them. Heb. 12.7. If ye endure chastening, God dealeth with you as with Sons, for what son is he, whom the Father chasteneth not? V 9 Furthermore we have had Fathers of our flesh, which corrected us, and we gave them reverence; shall we not much more be in subjection unto the Father of Spirits, and live. Mal. 1.6. A Son honoureth his Father, and a servant his Master: If I then be a Father, where is mine honour? and if I be a Master, where is my fear? saith the Lord of Hosts, etc. 1 King. 2.19. Bathsheba therefore went unto King Solomon, to speak unto him for Adonijah, and the King risen up to meet her, and bowed himself unto her— Gen. 27.34. And when Esau heard the words of his Father, he cried with a great and exceeding bitter cry, and said unto his Father, bless me, even me also, O my Father. Mat. 15.4. For God commanded saying, Honour thy Father and Mother, and he that curseth Father or Mother, let him die the death. Prov. 30.17. The eye that mocketh at his Father, and despiseth to obey his Mother, the ravens of the valley shall pick it out, and the young Eagle shall eat it. Leu. 20.9. For every one that curseth his Father or his mother, shall surely be put to death; he hath cursed his Father or his Mother, his blood shall be upon him. Exod. 21.15. And he that smiteth his Father or his Mother, shall be surely put to death. Prov. 20.20. Whoso curseth his Father or his Mother, his Lamp shall be put out, in obscure darkness. Prov. 13.1. A wise son heareth his Father's instruction, but a scorner heareth not rebuke. 1 Sam. 2.25.— Notwithstanding they harkened not unto the voice of their Father, because the Lord would slay them. Gen. 47.12. And Joseph nourished his Father and his Brethren, and all his Father's household with bread, according to their Families. 1 Tim. 5.4. But if any widow have children or nephews, let them learn first to show Piety at home, and to requite their Parents, for that is good and acceptable before God. Mat. 15.5. But ye say, whosoever shall say to his Father, or his Mother, it is a gift, by whatsoever thou mightest be profited by me, V 6. And honour not his Father or Mother, he shall be free, thus have ye made the Commandments of God of none effect by your Traditions CHAP. XIV. Of the Duties of such as are in Office, and of Inferiors. ALL those that are in any Office or place of public trust ought to be very careful to discharge the duties of their respective places faithfully, diligently, and patiently, with an upright heart, and a right tempered zeal, aiming at the Glory of God, and endeavouring that Piety, Justice, and peace may be preserved and maintained among men. They should consider how much more easy it is to bear the anger and displeasure of men for the conscionable discharge, than the wrath of God for the unconscionable neglect of their Duties. Exod. 18.21. Moreover, thou shalt provide out of all the people able men, such as fear God, men of Truth hating Covetousness, and place such over them, to be Rulers of Thousands, and Rulers of Hundreds, and Rulers of Fifties, and Rulers of Ten. 2 Sam. 23.3. The God of Israel said, the Rock of Israel spoke to me, he that ruleth over men must be just, ruling in the fear of God. Deut. 1.13. Take ye wise men, and understanding, and known among your Tribes, and I will make them Rulers over you. Rom. 12.8.— He that ruleth with diligence— Rom. 13.3. For Rulers are not a terror to good works, but to the evil, wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same. V 4. For he is the Minister of God to thee for good; but if thou do that which is evil, be afraid, for he beareth not the sword in vain, for he is the Minister of God, a revenger to execute wrath upon him that doth evil. 1 Sam. 2.30.— Them that honour me, I will honour, and they that despise me, shall be lightly esteemed. The Duties of Inferiors. Inferiors ought to yield all due subjection to those Magistrates and Governors God hath set over them; remembering that Magistracy is God's Ordinance, and none but Libertines think that Religion freeth them from Subjection thereunto. They are to consider how sharply the Apostle in 2 Pet. 2.10. Reproves those that despise Government, that are presumptuous, self-willed, that are not afraid to speak evil of Dignities. Subjection 'tis a hard duty to corrupt Nature. Man naturally is like the wild Ass' Colt, as Zophar speaks, Job 11.12. And that both for the rudeness of his mind, and untamedness of his Affections. He would fain be free and yokelesse: Being proud, he loves not the Superiority of others: And being licentious, loves not to be restrained by others He would neither have his heart subject to God,. nor his actions to man. He would have none to be Lord over him, as 'tis, Psal. 12.3. But this despising of Dominions is flatly against the injunctions of God's Word, Rom. 13.1. Let every soul be subject unto the higher powers, for there is no power but of God, the powers that be are ordained of God. Tit. 3.1. Put them in mind to be subject unto Principalities, and Powers, to obey Magistrates, to be ready to every good work. And 'tis a trespass against the common good of humane Societies. Let all Inferiors therefore in obedience to God, for the honour of true Religion, and for the preserving Order and good Government in the world, make Conscience of these three Duties. 1. To pray for Magistrates. 2. To honour their Persons. 3. To yield all due Subjection and obedience unto them. Judas v. 8. Likewise also these filthy dreamers defile the flesh, despise Dominion, speak evil of Dignities. Rom. 13.7. Render therefore to all their deuce, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. 1 Pet. 2.13. Submit yourselves to every Ordinance of man for the Lords sake, whether it be to the King as Supreme. V 14. Or unto Governors, as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well. 1 Tim. 2.1. I exhort therefore, that first of all' Supplications, Prayers, Intercessions, and giving of thanks be made for all men, V 2. For Kings, and for all that are in Authority, that we may lead a quiet and peaceable life in all Godliness and Honesty. Exod. 22.28. Thou shalt not revile the Gods, nor curse the Ruler of thy people. Acts 23.5. Then said Paul, I witted not Brethren that he was the High Priest, for it is written, thou shalt not speakevil of the Ruler of thy people. CHAP. XV. Of the Duties of people towards their Pastors and Ministers. HAving spoken of the Duties of Children to their Natural Parents, and of Inferiors to Magistrates, their civil Parents, I come now to those of people to their Ministers, their Spiritual Parents. Thus St Paul tells the Corinthians, 1 Cor. 4.15. That in Christ Jesus he had begotten them through the Gospel. And the Gallatians, Chap. 4.19. That he travels in birth of them, till Christ be form in them. Their Duties to them are these four. First, To esteem them very highly in love for their work sake, as the Apostle commands, 1 Thes. 5.13. And surely this will seem very reasonable, if either, 1. The Nature of their work be considered, or 2. Who it is that employs them. I. Their work is of all others most excellent. No Calling or employment more honourable than the rescuing of precious Souls out of the hands of Satan, and from endless perdition. II. 'Tis a great and an hard work. They are, 1. To instruct the people, to feed them with knowledge and understanding, Jer. 3.15. And teach them the right way to Salvation. 2. To pray for them: To be the Lords remembrancers, and their Solicitors in the Court of Heaven. 3. To be an Example to the Flock in a holy and unblameable life and conversation. 4. To visit the sick. 5. To labour the settling the distressed Conscience. 6. To watch over the Flock to preserve them, 1. From corrupt Doctrine. 2. From a corrupt Conversation. And to this end to endeavour the reclaiming the disorderly by admonitions, and such other Censures as Christ hath left in the Church. Their work therefore is such as aught in all reason to procure them love and esteem, it being of so great advantage to the world. joseph's Office in delivering out corn in a time of Famine, made him justly honoured by the Egyptians. How worthy an employment is it then to deliver out the Manna of God's Word, the food of life to the souls of men, who without it, are in danger to perish everlastingly. 2. Consider who it is that employs them. They are Ambassadors for Christ, 2 Cor. 5.20, Ambassadors by the Law of Nations are to be treated with a respect answerable to the quality of those that send them. Therefore Christ tells his Disciples, when he sends them out to preach, He that despiseth you, despiseth me; he that despiseth me, despiseth him that sent me, Luke 10.16. It seems, 'tis a worse business than people ordinarily consider, to despise the Ministers of Christ. Let those think of this, who make it their design and sport to put affronts upon the persons, and to deride the Calling of the Ministers. Certainly there will be a strict account required of all that derision, slanders, reproaches, and hard usage, the faithful Ministers of Christ do meet with in the discharge of their places and calling. And further, if it be Christ that employs them, then let those consider seriously of it, who dare presume to exercise the Offices of this sacred function, without being lawfully Called thereto. What is this, but as if a man on his own head, should go as an Ambassador from his Prince. The Apostle says of the Priests of the Law (which yet are inferior to those of the Gospel) That no man takes this honour to himself, but he which was called of God, Heb. 5.4. Certainly they that usurp sacred Offices, for which they are not duly fitted, and to which they were never lawfully called, will be able to give but a very sad account to God, when he reckons with them for this their presumption. Let me advise such to read the story of Corah, in Numb. 16. Who being arrogant and ambitious, would needs take upon him the Priesthood, and he, and his accomplices rise up against Moses and Aaron, and their plea is, all the Congregation are holy, ye take too much upon you; Wherefore lift you up yourselves above the Congregation of the Lord? So that we see this levelling humour is no new thing in the world. To make head against Moses and Aaron, to oppose Magistracy and Ministry you see was Corahs' sin; Take heed of imitating him, lest you perish likewise in the gainsaying of Corah, Judas v. 11. You may read the sad end of him and his Company Num. 16.32. And so much of the first Duty people ought to pay to their Ministers. They ought to love and esteem them. Secondly, They ought to pray for them, that they may be furnished with all those Graces and Gifts, and blessed with such assistances of God's Spirit, as may enable them to discharge that holy Calling faithfully and successfully: Of this I have spoken more, P. 323. Thirdly, They ought conscientiously to attend upon their Ministry, and submit to their Spiritual guidance and direction, really endeavouring to grow in knowledge and Grace thereby. Obey them saith the Apostle, Heb. 13.17. that have the rule over you, and submit yourselves, for they watch for your souls, etc. Whatsoever they out of God's Word shall make manifest to be his Will and Command, is to be obeyed, seeing 'tis not they, but God requires it, according to that of Christ, He that heareth you, heareth me, Luke 10 16. And this whether it be delivered by way of public preaching, or private exhortation; for in both, so long as they keep them to the Rule, which is God's Word, they are the messengers of the Lord of Hosts, Mal. 2.7. People therefore must labour to grow in Spiritual knowledge and Grace answerably to the means of Grace afforded them, and thereby strengthen the hands, and encourage the heart of their Minister in his work. The proficiency of the people in knowledge and holiness is the Crown and rejoicing of every Faithful Minister, and though God will not reward him according to his success, but his sincerity and industry, yet nothing more troubles him then to see his multiplied pains not answered with desired success. Let people therefore look to it, that they bring forth the fruits of the Gospel that is preached to them. The Husbandman lays his ground fallow, when he sees it will not bring forth Corn, so as to quit charges. The Kingdom of Heaven says our Saviour, shall be taken away from you, and given to others which will bring forth the fruits thereof, Mat. 21.43. 'Tis just with God to take away the means of Grace from a people, when he sees they live unprofitably under them. Fourthly, Seeing Ministers sow Spirituals, the people should not begrudge them, if they reap some of their temporals, 1 Cor. 9.14. God hath ordained that they that preach the Gospel, should live upon the Gospel. 'Tis but just and reasonable, that they who by undertaking that holy Calling, are taken off from the ways of gaining a livelihood in the world, should be provided for by them whose souls they watch over: And seeing the people receive Spiritual things from them, viz. Instruction and Assistance towards the obtaining eternal life, 'tis agreeable both to reason and Scripture they should receive temporals from the people. Yet this ought not to be a Ministers chief end and aim in setting his hand to this plough; but to Glorify God in the saving of Souls. For what will it profit a Minister to gain his people's Tithes, and by negligence and carelessness to lose his people's Souls. Ministers are to be Lights to their Flocks, and both by their Doctrine and life to show them the way to Heaven. What a horrible ingratitude and unworthiness is it then in those men who endeavour to extinguish those Lights either by withdrawing the Oil of maintenance, or blowing them out with the wind of persecution? Prov. 29.18. Where there is no vision, the people perish. Hos. 4.6. My people are destroyed for lack of knowledge. Jer. 3.15. And I will give you Pastors according to mine heart, which shall feed you with knowledge and understanding. Mal. 2.7. For the Priests lips should keep knowledge, and they should seek the Law at his mouth, for he is the messenger of the Lord of Hosts. Isa 30.20. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers. Mat. 13.52. Then said he unto them, therefore every Scribe which is instructed unto the Kingdom of Heaven, is like unto a man which is an Housholder, which bringeth forth out of his treasury things new and old. Eph. 4.11. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. V 12. For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ. 1 Cor. 12.28 And God hath set some in the Church, first Apostles, secondarily Prophets, thirdly Teachers, after that miracles, than Gifts of healing, helps, Governments, diversities of Tongues. 2 Cor. 3.6. Who hath made us able Ministers of the New Testament, not of the Letter but of the Spirit. 2 Tim. 2.15. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of Truth. Col. 1.28. Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. 1 Pet. 5.1. The Elders which are among you, I exhort, who am also an Elder, and a witness of the sufferings of Christ, and also a partaker of the Glory that shall be revealed V 2. Feed the Flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind. V 3. Neither as being Lords over God's Heritage, but being ensamples to the Flock. Col. 4.17. And say to Archippus, take heed to the Ministry which thou hast received from the Lord, that thou fulfil it. 1 Thes. 2.4. But as we were allowed of God to be put in trust with the Gospel, even so we speak, not as pleasing men, but God, which trieth our hearts. V 5. For neither at any time used we flattering words, as ye know, nor a Cloak of Covetousness, God is witness. V 6. Nor of men sought we Glory, neither of you, nor yet of others, when we might have been burdensome as the Apostles of Christ. V 7. But we were gentle among you, even as a Nurse cherisheth her Children. V 8. So being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us. V 10. Ye are witnesses, and God also, how holily and justly, and unblamably we behaved ourselves among you that believe. V 11. As you know, how we exhorted, and comforted, and charged every one of you (as a Father doth his Children) V 12. That ye would walk worthy of God, who hath called you unto his Kingdom & Glory. V 13. For this cause also thank we God without ceasing, because when ye received the Word of God, which ye heard of us, ye received it not as the Word of men, but (as it is in truth) the Word of God, which effectually worketh also in you that believe. V 19 For what is our hope, or joy, or Crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming. V 20. For ye are our Glory and Joy. 1 Cor. 16.15. I beseech you Brethren (ye know the house of Stephanas, that it is the first fruits of Achaia, and that they have addicted themselves to the Ministry of the Saints.) V 16. That ye submit yourselves unto such, and to every one that helpeth with us and laboureth. Heb. 13.17. Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give an account, that they may do it with joy and not with grief; for that is unprofitable for you. V 24. Salute all them that have the rule over you, and all the Saints: They of Italy salute you. 1 Tim. 5.17. Let the Elders that rule well, be counted worthy of double honour, especially they who labour in the Word and Doctrine. 2 Cor. 12.15. And I will very gladly spend and be spent for you, though the more abundantly I love you, the less I be loved. 1 Cor. 9.7. Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a Flock, and eateth not of the milk of the flock? V 8. Say I these things as a man? or saith not the Law the same also? V 9 For it is written in the Law of Moses, thou shalt not muzzle the mouth of the Ox that treadeth out the Corn. V 11. If we have sown unto you Spiritual things, Is it a great thing, if we shall reap your carnal things? V 13. Do ye not know, that they which minister about Holy things, live of the things of the Temple? and they which wait at the Altar, are partakers with the Altar? V 14. Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. Rom. 15.27. For if the Gentiles have been made partakers of their Spiritual things, their duty is also to minister to them in carnal things. Gal. 6.6. Let him that is taught in the Word, communicate unto him that teacheth, in all good things. V 7. Be not deceived, God is not mocked; whatsoever a man sows that shall he reap, etc. Mat. 10 41. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward, etc. CHAP. XVI. Of Christian and Brotherly Reproof. THat excellent and Christian Duty of reproving and admonishing an offending Brother, is (in these days) too much neglected, and grown out of use; though it be the realest good turn that can be done from one man to another. Men are forward enough to scoff and deride the sinful miscarriages of others behind their backs; but few there are that make Conscience of reproving them seriously and soberly to their faces: When people fall out and are angry, then ordinarily out comes all that they know (and perhaps more too) in a rude and passionate manner to disgrace each other: But how seldom do they admonish one another in love, in order to their amendment and the saving of their souls? Being therefore to treat of this duty in this Chapter, let me premise that there is a double admonition. 1. Paternal or authoritative. 2. Fraternal or charitative. Of this latter only I intent to discourse here, and I shall show, 1. What great and pressing Arguments there are for it. 2. Shall endeavour to remove the main prejudices and objections that lie against it. 3. Shall show how, and in what manner it is to be performed. 4. Give some reasons why it ought to be exceeding kindly taken by those to whom it is performed, and whose benefit is thereby intended. Of the first, the Arguments for this Duty. I. We have Commands for it, both in the old and new Testament. Levit. 19 17. Thou shalt not hate thy Brother in thine heart, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Mat. 18.15. Moreover if thy Brother shall trespass against thee, go and tell him his fault between thee and him alone, if he shall hear thee, thou hast gained thy Brother. Eph. 5.11. And have no fellowship with the unfruitful works of darkness, but rather reprove them. II. Hereby we may much advance God's Glory, may discountenance sin, may promote Piety in the world. Many sins may be suppressed, if standers by would but bear witness against them, and give check unto them by a wise and mild reproof. If we can but persuade men to break off their sins, and embrace the ways of Holiness, we shall thereby bring much honour and glory unto God. And what should not we poor Creatures do, to advance the Glory of so Gracious a Father? III. 'Tis the most blessed and charitable work we can possibly be employed in, viz. the rescuing of precious souls out of the hands of Satan, and saving them from everlasting perdition, Jam. 5.20. He which converteth the sinner from the error of his way, shall save a soul from death, and shall hid a multitude of sins. We read, Exod. 23.4. If thou meet with thine enemy's Ox or his Ass going astray, thou shalt surely bring it back to him again. V 5. If thou see the Ass of him that hateth thee, lying under his burden, and wouldst forbear to help him, thou shalt surely help with him. Should we take pity and care of our neighbour's Ox or Ass, (yea though it were our very enemies) and not of his Soul? If thou hearest men swear, toss Gods Name vainly and lightly in their mouths, jest with his Word, talk filthily, deride Holiness, slander good men, plead for profaneness, or seest them walk in unconscionable courses; Oughtest thou not to admonish such men, and to entreat them to bethink themselves, and to consider whither such courses tend? If thou shouldest see a man tottering on the brink of some deep and dismal pit, where he must needs perish if he fall in, hadst not thou a hard heart, if thou wouldst not catch hold of him, and endeavour to stay him? Alas! Why do not men consider then what it is to fall into the bottomless pit of Hell, and to lie there in everlasting burn. iv We shall hereby keep ourselves from partaking in other men's sins. By neglect of this Duty, we may become accessary to men's going on in sinful courses, and dishonouring God; and so draw upon ourselves the guilt of their sin and ruin. But if we faithfully admonish offenders, we shall hereby deliver our own soul, and if they perish, they perish to themselves. Paul could not have said, Acts 20.26. I am pure from the blood of all men, if he had not been a faithful reprover, as well as a diligent instructor. V If this Duty were conscientiously practised, it would rob Satan of one of his greatest advantages to destroy souls, which is, the fashionableness and creditablenesse of Sin. It would discredit sin, and bring Christianity into reputation: It would drive away that frivolous, impertinent, empty Conversation, that wanton, noisome discourse, that passes for the only entertainment of this corrupt world. It would drive away backbiting, judging, censuring, rejoicing in the folly and shame of others, which are the very bane and shame of converse and society, VI The advantage is great that will accrue unto us, if we discharge this Duty faithfully, Dan. 12.3. They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the Stars for ever and ever. Prov. 24.25. To them that rebuke the wicked, shall be delight, and a good blessing shall come upon them. A great delight will arise in their souls from the testimony of their Consciences, that they have endeavoured to discharge their Duty; and a good blessing from the Lord will come upon them for it. So much of the Arguments for this Duty: I come now to the second thing; Namely, to remove the prejudices and answer the Objections that are conceived against it. Obj. 1. 'Tis hard and painful and uneasy to flesh and blood to practise this Duty. I shall be thought uncivil, rude, impertinent in most companies where I come: I shall be laughed at for my pains, or jeered for my preciseness (and 'tis hard to bear disgrace) or I shall get ill will and anger from the party I reprove, and I am fearful of giving offence, etc. Sol. Hath God commanded thee a Duty, and wilt thou not do it for fear of offending man? Is it not a sad case, we should more fear to displease a sinful creature, by admonishing him of his sin, than to offend God by neglecting our duty? This Objection supposes a man loath to serve God or his brother of that which costs him any thing. Art thou to let him drop into Hell quietly, for fear of angering him, or deriving some of his displeasure upon thee? Art thou out of fearfulness or bashfulness, out of a sluggish cowardice, and want of zeal to the Glory of God, and the good of thy brother, to be silent, and to comply with him in his sin, and let him go undisturbedly to Hell? The civility of not reproving a brother (when there is need) amounts to this, to have the heart to see him be poisoned, and not dare present him with an Antidote, lest that should let him know he is conceived to be in danger of perishing. Should such an irrational custom come into the world, to make it uncivil for Scholars (when they meet together) to talk of books; allowing them any other kind of discourse but that which tends to the bettering one another; What were to be done by Students in this case, but to take up a resolution to bear down this irrational custom by bringing in the contrary? So truly, if it be the civility and mode of the world, to talk profanely, to scoff at Religion, to deride strictness, etc. and must be counted rudeness and unmannerliness to discharge this duty of admonishing an offending brother, or speaking any thing to him, that may tend to the saving his Soul; What should all sober Christians do in this case, but even resolve unanimously to bear down such an irreligious custom (which betrays many souls to everlasting ruin) and to be no more pusillanimous and faint-hearted, but faithfully to practise this excellent, though disrelished duty, maugre all opposition from the world? And this were the way to bring Piety into repute, and to make sin sneak and hid its head, when it shall be seen that Religion is owned and openly avowed by the Professors of it. Obj. 2. To reprove offenders is to little purpose, they will amend never the sooner. Sol. Who art thou that thus repliest against God? Do the Duty he enjoins thee, and leave the success to him. Canst thou tell how, or when, or by what means, God will work upon the heart of a sinner? Though thy reproof should do no good for the present, yet thou knowest not what impression it may make, and what operation it may have afterward. The seed may take root in the ground, and after many days spring up, though it do not instantly. Many sinners are of a proud humour, and will not for the present acknowledge any crime, lest that should pass for a submission, yet afterwards (possibly) upon sober judging and considering the reasonableness and equity of the reproof, may be willing to amend that privately upon their own choice, which they would not do upon their brother's admonition. We must have patience, and in meekness instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the Truth, as the Apostle directs us, 2 Tim. 2.25. Men that have taken heart and cast off this sluggish Cowardice, (which always pretends a Lion in the way, when any duty is to be done) have not repent it in the end, but found much comfort in the performing of it. Obj. 3. Why should I meddle in other men's matters, and so be accounted a busybody: I will look to myself, let them look to their own Souls. Sol. This is an ordinary excuse, but it savours of little Grace. How much comes this short of Cain's speech, Am I my Brother's keeper? St Paul teaches directly the contrary, Phil. 2.4. Look not every man on his own things, but every man on the things of others. We are not born only to consider ourselves, but in our sphere to endeavour the good of others. This coyness, tenderness, niceness of reproving any whom we may hope to amend by it, whence springs it but from an inordinate self love that will not venture the censure of a busybody, etc. for the safety of a perishing Brother; though we have Gods Command to back us; which indeed should be a back of steel unto us, though we meet with some temporal inconveniencies in performing obedience to it. Obj. 4. I am but a private Christian, and unlearned; I cannot speak so as others can. This duty belongs to Ministers: I hope I may be excused. Sol. This is a duty not only of Ministers (who are to do it by virtue of their Office) but of every brother or common Christian by virtue of God's Command, Leu. 19.17. 'Tis a work of Charity, a common Office of one neighbour to another. Thou art not therefore so unlearned but thou knowest that no unrighteous man shall inherit the Kingdom of God: That all Liars, drunkards, swearers, whoremongers, sorcerers, adulterers, murderers, thiefs, extortioners, covetous, envious, malicious persons, etc. (that break not off their sins by timely repentance) shall have their portion in that Lake that burneth with fire and brimstone for ever. As we read, 1 Cor. 6.9. Gal. 5.21. Rev 21.8. Oughtest thou not therefore to tell guilty persons of their danger, and entreat them to bethink themselves, where such courses will end, and to have some pity upon their own souls. Alas! 'Tis not so much want of knowledge, as want of zeal to God's Glory, and want of compassion to their neighbour's souls, that makes men so negligent of this duty. Obj. 5. But is this a duty incumbent upon me at all times, whenever I see or hear a brother offend? Must I not expect convenient seasons to do it in? Sol. 'Tis true, he that is bound to reprove, is bound also to do it as wisely and prudently as he can. Therefore for the season of reproof, a Learned man sets down this Rule; Whenever admonition may probably do good, to the person to whom it is designed, and not harm either to him or any other, then, it cannot be unseasonable: Whatever censure falls on me, it matters not, so the brother reproved receive Benefit thereby, and I were the person from whom it was due to him, Thus he. The more private a reproof is (in probability) the more effectual it will be; yet a public calm reproof (when the offence is public) may (besides the good of the person to whom it is addressed) prove beneficial to the whole company. 1. It may give them an example, which possibly they may transcribe from thy practice, though they have not from God's Precept. 2. It may arraign and condemn the like vices in other men, which are now reprehended but in one. 'Tis good therefore to take the present season of reproving, except there be hope of springing some happier opportunity for this performance at some other time, which may make it more prudent and charitable, to defer it till then: But as Felix dismissed Paul for that time, and promised when he had a more convenient season to send for him, yet is never read to have done it; or as the sordid scandalous Miser quarrels with somewhat in almost every object of Charity he meets with, to excuse himself from ; so we must take heed that we do not pretend unseasonableness for our excuse, when 'tis merely our cowardice or the coldness of our Christian Charity that is the true cause of our neglecting this duty. Life is uncertain; we may die, or the party may die; then he is for ever out of the reach of our Charity. The longer he lies in sin, the more God is dishonoured, the more wrath is treasured up, the harder his heart ordinarily grows, and his recovery will be the more difficult. Therefore St. Judas, speaking of secure sinners, says, we should snatch such out of the fire, v. 23. Obj. 6. But does not our Saviour say, we must not give that which is holy to dogs, nor cast pearls before swine, Mat. 7.6. And what are lewd sinners but such. Sol. Every disorderly liver is not to be accounted as a dog or a swine (in the sense our Saviour useth the word:) For of some such Paul speaketh, 2 Thes. 3.15. And saith, We must not account them as enemies, but admonish them as brethren. Whom therefore we are to account as dogs and swine, appears by our Saviour's own words in that place, even such as not only out of a swinish baseness trample under foot the precious Word of God, offered to them in a reproof, but out of a doggish rage and fierceness are ready to fly at the throats of such, as out of good will to their souls, offer to loosen them from the devil's thraldom, and to help them on towards Heaven. Lest (says our Saviour) they trample them under their feet, and turn again and rend you. If you meet then at any time with such desperate wretches, that you are in danger of violence from (if you stop them in their course of sin) you may forbear meddling with them. And seeing they will be filthy, let them be filthy still. Seeing there is no other remedy, let them swear on, swagger on, drink on, and at last despair, die, and be damned. O sad condition! Whose bowels do not turn within him that thinks of their woeful misery! But as for others (as we have opportunity) let us endeavour their amendment and salvation. Thus much for the Second thing, the removing the prejudices, and answering the Objections that are conceived against this duty. I come now in the third place, to give some Directions for the right practice of it. I. Labour to walk circumspectly thyself; look well to thy own life and conversation, that it may be (as much as in thee lies) blameless and harmless; that so thou mayst be more capable of performing this duty (with advantage) towards others. II. Look well to thy own heart, that thy ends and intentions be upright and sincere in this business. Take need thou be not moved to this duty out of any proud humour of contradicting or controlling others, or of purpose to disgrace others, or out of vain glory, and a secret ambitious desire of purchasing to thyself a Name; or for any such by and base end; but let thy motive be an earnest desire to discharge thy duty to God, to abate sin, and advance holiness in the world, and to save thy brother's soul. III. Look well to it that the thing thou offerest to reprove, be a fault in itself, and a fault that he is guilty of to whom thou addressest thy reproof, else thou mistakest thy mark. iv Before thou settest upon this work, send up fervent prayers (either solemn supplications, if thou hast time, or secret mental ejaculations) unto the Lord, for the pardon of thy own sins, and to direct, assist, and bless thy endeavours to his own Glory, and the amendment and salvation of the party to whose benefit thy admonition is designed. V Let the reproofs thou dost minister, be ushered in with prefaces of good will, and managed with evidences of love, pity, and real affection to the party reproved. Reproof is a bitter pill, and (sometimes must be leapt up in Sugar and Pap; but not so neither, as to make it lose its operation. When we reprehend the faults of men, 'tis not amiss (many times) to commend what is good in them; that they may see we are as forward to take notice of what is good and commendable in them, as to reprehend what is evil. And this will make them take reproof the better. VI Be serious in reprehending others. A lose and trifling reprehension between jest and earnest, usually doth more harm than good, and rather confirms the sinner in his sin, than reforms him. Well may he think, it matters not much whether he leave his sin or no, when he sees others make but a jest at it. Solomon says, fools make a mock at sin, Prov. 14.9. Let thy heart therefore be deeply affected with the dishonour done to God, the danger the party's soul is in if he go on in his sin; and then show him plainly and seriously the evil of it. VII. Back and confirm thy reproofs with plain places of Scripture, that the party may see and feel that 'tis God reproves him rather than thou; and that thou dost but mind him, what God hath declared concerning men in his condition: Tell him, 'tis not as thou wilt, nor as he will, who shall be saved, and who shall not, but as God will: Now God hath revealed that such as live thus and thus, shall never enter into his Kingdom: Therefore entreat him to consider where such courses will end, and what must needs become of his soul, if he do not timely repent and forsake those evil ways. VIII. Be discreet in ministering reproofs: Call in prudence to assist Charity. Distinguish prudently between person and person: For though all are to be reproved, (except they be dogs or swine, or obstinate obdurate Heretics, Tit. 3.10.) yet all are not to be dealt with in the same manner. This Caution St. Judas gives us, Judas v. 22. Of some have compassion, making a difference, and others save with fear, pulling them out of the fire. Some are of a more flexible nature, and therefore fair and loving admonitions are likeliest to work upon them. Some are hardened and obdurate sinners, these should be rebuked sharply, Tit. 1.13. (when gentler means will not do) and with fear must be pulled out of the fire, i. e. must be terrified with God's Judgements, that they may fear him who is able to cast both soul and body into Hell. IX. Be impartial in reprehending those it is thy duty to reprehend. Do not do in reproving men, as Saul did in executing the Command he had against Amalek, who spared the fat and chief, and destroyed only the refuse. Put on a truly noble and Christian resolution; and fear not the face of men in performing thy Duty to God. God is dishonoured by one man's sins as well as by another's; and sin is destructive to the soul of one man as well as another. Therefore one should be admonished as well as another: Great men should be admonished, because their temptations are great; and because they may do great good or hurt by their example. And the meanest should be admonished also, because their souls are as precious as the others, and (poor creatures) they are (many of them) very insensible of their sin and danger. X. Do not strive to make any man more guilty than he is. If he denies the charge, and pleads his innocency, fairly and friendly lay open the grounds upon which thou speakest; but at no hand stand much upon doubtful proofs; nor wrist things to the worst sense; but accept of the most favourable construction of words and actions; remembering that Charity thinketh no evil, but believeth all things, hopeth all things, etc. 1 Cor. 13.7. Yet labour from false rumours, and uncertain scandals to raise Arguments for greater circumspection for time to come. Seeing men are so apt to wait for our haltings, we ought to be very careful how we walk. XI. By all means forbear bitter and reproachful Language: Many reproofs are quite lost, because there is more of passion in them, than compassion. Though there must be (many times) some warmth in a reproof, yet it must not be scalding hot. Such is the nature of most men, that they are apt to be won with love and mildness, but angry and vilifying terms do make them more stubborn and obstinate. Therefore the Apostle saith, the servant of the Lord must not strive, but be gentle unto all men, patiented, in meekness instructing them that oppose themselves, 2 Tim. 2.25. Abundance of meekness and gentleness, and especially patience is needful for those that have to do with sinners in this kind. 'Tis ordinary for them to grow testy and angry, and fall foul with the reprover. And if you should be angry too, than all hope of doing good is lost; the business will end in an uncivil storm and tempest. Come therefore resolved before hand to bear all things, and endure all things. If the party reproved storm at you, let tears of compassion rather drop from your eyes, than words of anger and reproach come forth of your mouth. XII. When thou hast discharged thy duty, go to God, and pray earnestly to him for success. Ply the Throne of Grace, in secret by fervent prayer, that God would prosper thy endeavours, for the Glory of his Name, and the recovery, amendment, and salvation of the party reproved. To begin, and end this duty, with prayer, is the way to engage God in it. I come now in the last place, to give some Reasons why this excellent and most charitable duty ought to be exceeding kindly taken by them to whom it is performed. 1. Consider, Faithful admonition is the most precious part of friendship, the realest and kindest good turn one man can do for another. David calls reproof a precious oil, Psal. 141.5. Solomon, an ear-ring of gold, an ornament of fine gold, Prov. 25.12. Our blessed Saviour, a pearl, Mat. 7.6. But notwithstanding all this, how few are there that can or will bear it patiently? Go about to admonish a man of a fault, and tell him of an error, he presently looks on you as his enemy: You are as Paul tells the Galatians, chap. 4.16. become his enemy, because you tell him the truth. Such a pride there is ordinarily in men's hearts, they must not be told of any thing that is amiss, though it be with no other intent, but that they may amend it. A strange madness I confess this is, and the same that would be in a sick man, to fly in the face of him that comes to cure him, on a fancy that he disparaged him by supposing him sick. Certainly he were not your friend, that should see your house on fire, and would not call to you and tell you of it for fear of disturbing you out of your sleep. None hate you worse than they that suffer sin upon you. This is the true and great use of friendship, to admonish one another, and to endeavour the bettering one of another; else, (as one well observes) 'tis but an empty, formal, juiceless thing. Dives in hell was more charitable to his wild brethren on earth, than some people will allow us to be to them; for he would have had a messenger dispatched to them, to admonish and warn them that they come not to that place of torments, Luke 16.27, 18. But some people will not endure we should admonish them, though we put ourselves upon a very uneasy and unpleasing task for their good. 2. Rejection of reproof is a great aggravation of sin, and commonly a forerunner of judgement. 'Tis a despising not of men only, but of God: It fortifies a man in his sins, it raises such mounts and bulworks about them, that no man can come to assault them. And if we may believe Solomon, destruction will not fail to attend it. Prov. 29.1. He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy. Refractoriness to faithful reproof can look for nothing but ruin: 'Tis as if a man should be riding post to hell, and will endure no stop. That people was in a desperate state, Hosea 4.4. when God gave forth that prohibition, Let no man reprove another, for this people are as they that strive with the Priest. And Eli's sons were in a sad case, when they refused to hearken to the voice of their father: The text says, 1 Sam. 2.25.— They harkened not unto the voice of their father, because the Lord would slay them. 'Tis a shrewd sign God hath left men to themselves, when they reject reproof. 3. And lastly, 'Tis a good sign (in conjunction with others) of a gracious heart, for a man to take reproof and admonition well, and to amend his errors and failings thereupon. Prov 15.5. He that regardeth reproof is prudent. In Psal. 141.5. You may find how well holy David took reproof. Let the righteous smite me, and it shall be a kindness, and let him reprove me, and it shall be an excellent Oil, which shall not break my head. You may read in the Life of that good man Gerson, that he rejoiced in nothing more than to be lovingly and brotherly reproved by any. I shall conclude this with that excellent saying of the wise man, Prov. 27.6. Faithful are the wounds of a Friend, but the kisses of an Enemy are deceitful. Leu. 19.17. Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Prov. 25.12. As an ear-ring of Gold, and an Ornament of fine Gold, so is a wise reprover upon an obedient ear. Eccles. 7.5. It is better to hear the rebuke of the wise, than for a man to hear the Song of Fools. Prov. 9.7. He that reproveth a scorner, getteth to himself shame, and he that rebuketh a wicked man getteth himself a blot. V 8. Reprove not a scorner, lest he hate thee, rebuke a wise man, and he will love thee. Prov. 15 12. A scorner loveth not one that reproveth him, neither will he go unto the wise. V 31. The ear that beareth the reproof of life, abideth among the wise. Prov. 17.10. A reproof entereth more into a wise man, than an hundred stripes into a fool. Prov. 28.23. He that rebuketh a man, afterwards shall find more favour than he that flattereth with the tongue. Eph. 5.11. And have no fellowship with the unfruitful works of darkness, but rather reprove them. Mat. 18.15. Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone, if he shall hear thee, thou hast gained thy brother. V 16. But if he shall not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. V 17. And if he shall neglect to hear them, tell it unto the Church, but if he neglect to hear the Church, let him be unto thee, as an Heathen man and a Publican. CHAP. XVII. Of the Duties of the Rich and Poor. First, Of those that concern the Rich. I Cannot better begin this Chapter, than by setting down that strict charge the Apostle directs Timothy to give to rich men, in 1 Tim 6.17, 18, 19 Charge them that are rich in this world (He says not entreat or persuade them, but charge them, charge it upon their Consciences) that they be not high minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy. V 18. That they do good, that they be rich in good works, ready to distribute, willing to communicate. V 19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. From this and other Scriptures, we may gather, that the duties that concern the rich, are these following. I. They ought to look to it, and be especially careful that they be really religious and truly Godly. They have many great engagements to it: God hath dealt bountifully with them: The things of this world serve them, and flow in unto them. When poor people must take pains and work hard to earn their bread, before they eat it: They have their Tables spread to their hands. God hath raised them above many of their Brethren, and therefore they ought to honour, love, and obey him from whose bounty alone they receive all their plenty. And as they have greater engagements, so they have greater opportunities and advantages to be religious than others have. They may spend more time upon their souls than poor people can. They have more leisure (if they have hearts so to employ it) to attend the means of Grace, and to work out their salvation. They should consider, though they are rich in this world, yet there is another world that is to be looked after. Though they enjoy the good things of this life, yet there is a life to come which must be cared for. Though they are increased with worldly goods, yet if they have all their portion here, they are most miserable. Seeing 'tis well with them here on earth, their main design should be to secure their state in Grace, and their title to Heaven. They should above all things be careful to lay hold on eternal life. This life they cannot hold, nor their riches, estates, and possessions here: They should therefore lay hold on that which they may hold, and which will never fail them. They should be so wise as to take the right course to be heirs of the Kingdom of Heaven; that when they must bid farewell to this life, and their estates here, they may enter upon that glorious inheritance. And yet strange it is to see how this one thing absolutely necessary is neglected by far the greater part of them that are rich in this world. In those places where Silver and Gold are found (they say) there groweth neither grass nor plant, nor other thing that is any thing worth. Many rich men's hearts are as barren of true Piety, as those countries are of grass: Job speaking of such, says, Chap. 21.13. They spend their days in wealth, and in a moment go down to the grave. v. 14. Therefore they say unto God depart from us, for we desire not the knowledge of thy ways. v. 15. What is the Almighty that we should serve him? and what profit should we have, if we pray unto him? 'Tis grown almost into a Proverb, a little Religion goes far in a rich man or Gentleman. How do such persons usually bless themselves in a few formal outward performances of religious duties? And if they live not in the gross defilements and pollutions of the world, but are of a fair and civil conversation as to men, how easily can they dispense with themselves from engaging in the stricter and more serious parts of Religion? Nay, those things wherein the life and power of Godliness consists, are (too often) matter of their scorn; and slighted and neglected by them as more ado than needs. And thus it often happens that they that have fullness of estate, have leanness of soul, as 'tis, Psal. 106.15. And they that are well provided for in this life, take no due care to provide for eternity, not to lay up for themselves a good foundation against the time to come, 1 Tim. 6.19. They that should be examples of Piety and goodness to those among whom they live, and by their power, wealth and greatness should countenance and promote the power of Godliness, prove many times the greatest discouragers of it. Solomon observed this as a sore evil under the Sun, Eccles. 5.13. Riches kept for the owners thereof to their hurt. And not only for their hurt, but the hurt of many others round about them. Many could never have been such great sinners, and dishonourers of God, if they had not had so great estates. II. They ought to be exceeding thankful unto God. The more God hath bestowed upon them, the greater is their debt of thankfulness, and the greater is their duty of obedience. If the Lord hath lifted them up, if he hath shined upon their Tabernacle, and given them power to get wealth, as 'tis, Deut. 8.28. Let them not sacrifice to their own net, to their own wit or wisdom, their own labour or industry, but thankfully acknowledge his favour, whose blessing maketh rich, Prov. 10.23. Let them consider, Promotion cometh neither from the East, nor from the West, nor from the South, but from above, Psal. 75.6, 7. 'Tis reported of one of the Kings of France, that he was wont to say, that many thousands (not doubt) were born on the same day he was, yet not one of them born to be a King but himself; which he noted as a free favour of Divine Providence to him, in that he was born to the Honour and Happiness of a Kingdom, when at the same time, many others were born to mean conditions; some possibly to beggary and want. 'Tis God alone that sets up one, and pulls down another. He gives power, riches, and estate to one man, and sets another in a mean condition. And therefore those whom he is pleased to bless with a rightful possession of riches, should be exceeding thankful, and constantly remember who hath made them (in this) to differ from others. God's impost on all his blessings is thankfulness. If we neglect to pay this impost, the commodity is forfeit. God can quickly blow upon and blast all our blessings, if we be unthankful, as 'tis, Mal. 2.2. If ye will not hear and if ye will not lay it to heart, to give Glory unto my Name, saith the Lord of Hosts, I will even send a curse upon you, and will curse your blessings, etc. Yet notwithstanding, such is the baseness of man's Nature, that the more God gives to some, the less they own him; and if they attain to a fullness, 'tis ten to one, if they do not plainly deny him, and ask who is the Lord? III. They ought to be exceeding humble. Charge them (says the Apostle) that they be not high minded. Of most men, the Proverb is true, Their good and their blood rises together. Prosperity is to many a kind of intoxication, it makes their heads giddy. It argues a great deal of Grace, to carry a low mind in a high condition; to be lifted above others in the world, and not to be so in a man's own spirit. And yet if the matter be well considered, what little reason have rich men to be proud? Have they not all as stewards, and therefore should be thinking how to make their accounts, rather than pride themselves in their receipts? Does not God declare himself (very frequently in Scripture) the proud man's professed enemy? Jam. 4.7. He resisteth the proud, Prov. 6.16. A proud look is an abomination to the Lord, And Prov. 8.13. Pride and arrogancy do I hate. And V 18. Pride goeth before destruction. And he that has so great an enemy as God engaged against him, is like to smart for it to purpose. iv They ought to be sober and temperate in the use of their estates, not lavishing out their wealth excessively upon their backs and bellies. How many with that rich man in Luke 12.19. are ready to say to themselves, Soul, thou hast much goods laid up for many years, eat, drink, and be merry? How many rich people live like Epicures, letting out their hearts inordinately to sensual delights; studying to please all their appetites; spending their estates in riot and luxury, neither remembering the account they are to make to God of their talents, nor considering that want and beggary (by the just judgement of God) is usually heir apparent to riot and prodigality. Such persons should think what became of that Gentleman in the 16th of Luke, Who was clothed with Purple, and fared deliciously every day, etc. Certainly (as a late Author says well) One plain Coat put upon a poor man's back, will better become a wealthy man, than twenty rich ones put on his own. V They ought not to sqander away their precious time in Idleness, and sloth, or immoderate following of recreations; but should employ themselves so, as they may honour God, and be serviceable to the world. How many are there that verify that vulgar definition, What is a Gentleman but his pleasure? What a sad thing is it, that many such know not what to do with their time? Their hours lie upon their hands, neither have they discretion to improve so precious a Talon. Certainly they can never want business, who are to work out their salvation, and to secure the state of their souls to all eternity. I confess indeed sometimes we may have a just title to recreations, and moderate refreshment, when we have tired our minds or bodies in some honest employment. But then we must be careful that our recreations have these qualifications. 1. They must be lawful, not dishonourable to God, nor injurious to our neighbour. 2. Expedient, not such as usually minister occasion to sin and scandal. 3. Seasonable, at fit and convenient times, not on the Lord's day. 4. Moderate, not spending too much time upon them. What a sad account will they give to God, who spend whole days and nights at Cards and Dice, or other Sports; who possibly never bestow a quarter of so much time in secret upon their Souls? 5 The end of recreation must be only to give us a moderate refreshment, and to fit us for business, and not to be itself a business to us. Therefore here two things are to be noted (as one well advises) 1. We are not to use sports only to pass away, or drive away our time (as the world's wicked phrase is) which we should study to redeem, and well improve. Surely we have little reason to study ways of driving away that which flies away so fast of itself, and which 'tis so impossible to recall. 2. Covetousness must have nothing to do in them. The end of our Recreation, should be merely to recreate our Spirits, and not to win money. They that do so, run themselves into two great dangers: The one of coveting and greedy desiring their brother's money; And how such (upon sober consideration) can make their peace with the tenth Commandment, I see not. The other of rage and anger, if they happen to lose. Both which are apt to draw on other sins: Covetousness will tempt to cheating and cozening: Anger to swearing and cursing, as common experience shows. And how careful should every sincere Christian be to avoid the occasions and temptations leading to sin? Those that mind the salvation of their souls, will consider these things; Those that do not, I know will slight them. To conclude this Particular, Let all those whom God hath raised to wealth and riches in this world, remember what were the sins of Sodom, that they may carefully avoid them. And those the Prophet tells us, Ezek. 16.49. were pride, fullness of bread, and abundance of Idleness, neither did they strengthen the hands of the poor and needy. VI They should take heed of trusting in their riches, as the Apostle adviseth, 1 Tim. 6.17. And the Psalmist to the same purpose. If riches increase, set not thy heart upon them, Psal. 62.10. 'Tis hard to possess riches or estates, and not to confide in them, How many are there that make Gold their confidence, as 'tis, Job 31.24? That think their mountain so strong it shall never be moved, Psal. 49.11? When alas! Who knows what a day may bring forth? Prov. 27.1. Riches have wings and fly away, Prov. 23.5. And Experience of late years, hath taught us, that even Lands are moveables. Therefore they that have estates, should take heed of trusting in them. They should labour to get weaned hearts from their present enjoyments, and prepare their minds to be willing to part with any thing God calls for. They should live upon God, and account him all in all, even in their fullest and highest enjoyments of the Creature. Trust and dependence is the greatest homage we can yield to God. But of this I have spoken more largely, pag. 207. VII. They ought to be very charitable and openhanded to the necessities of the poor, and liberal to good and pious uses. They that have riches, have a multitude of tools to work with (as one of the Ancients spoke wisely) and may do God much service with them. Such aught to endeavour not only to be good themselves, but to do good, to be rich in good works. They should as the elect of God, put on the bowels of compassion, Col. 3.12. Holy Job could comfortably say, The blessing of him that was ready to perish, came upon me, and I caused the widow's heart to sing for joy; I was eyes to the blind, and feet was I to the lame. I was a Father to the poor, etc. Job 29.13, 15, 16. This is the best way for rich men to improve their estates, Prov. 19.17. He that gives to the poor, lends to the Lord, and he will repay him again. Though the poor man cannot pay thee, yet God becomes his surety, and will pay thee assuredly, yea, fully and abundantly. No man shall be a loser by God. 'Tis good therefore to lay up treasure where it may be sure to be forthcoming; to put it into Christ's hands by relieving his poor members here on earth. But alas! though God hath made so many gracious promises to the charitable, yet strange it is to see how hardly people are persuaded to the practice of this Duty. They can spend freely on their pride or lusts, or pleasures, and sacrifice liberally to the Idol of their Credit; but what niggardize and pinching is there when it comes to a work of mercy? Let them meet in an Inn or Tavern, upon business, or in a way of kindness, than what striving is there who shall pay, and who shall pay most? What throwing down their Money on the Table? etc. But how backward, and dull, and close-fisted are they, when it comes to a work of Charity? Certainly at the day of judgement, this will be a better account, Item, so much spent to relieve the poor and needy; so much laid out for the advancement of Religion, or good Learning; so much expended for public good uses; Rather than this, Item, so much spent on pride, so much spent on lust, so much in gaming, and in Luxury, and riot, etc. And therefore it concerns those that have this world's goods, to consider how they use and employ them. And here it will not be amiss to persuade rich men not to defer and put off their Charities till their death, out of an Infidel fear, they should want themselves before they die. They should (as one well advises) make their own hands their executors, and their own eyes their overseers. 'Tis better to be like the sheep, to do good while they live, than like the Swine, to be good for nothing till they die. I shall conclude this Head, with some few Directions as to the manner how we should exercise our Charity. 1. Do it in sincerity. Do it in obedience to God's Command and with an eye to his Glory. Take heed the praise of men be not thy Motive. He that giveth (says the Apostle, Rom. 12.8.) let him do it with simplicity, & Mat. 6.1. Take heed ye do not your Alms before men, to be seen of them; otherwise ye have no reward of your Father which is in Heaven. 2. Cheerfully, God loveth a cheerful giver, 2 Cor. 9.7. Deut. 15.10. Thine heart shall not be grieved when thou givest to thy poor Brother, etc. 3. Liberally; according to the proportion of thy estate, 2 Cor. 9.6. He that sows sparingly, shall reap sparingly, and he that soweth bountifully, shall reap bountifully. We should think him a very imprudent Husbandman, that to save a little seed at present, would sow so thin, as to spoil his crop. And the same folly 'twill be in us, if by the sparingness and niggardize of our Alms, we make ourselves a lank Harvest hereafter, ●nd lose the reward God hath provided for the liberal Almes-giver. Now liberality is to be measured, not so much by what is given, as by the ability of the giver. 'Tis not how much, but out of how much, that God looks at. In 1 Cor. 16.2. The Apostle advises, Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him. Surely it were very expedient to lay by something in bank for good uses, either weekly, monthly, quarterly, or yearly (as may best suit with the variety of men's conditions) that so they may not be unprovided of somewhat to give, when occasion offers itself; and then their Charity would flow more steely, without any regret, or grudging of heart, which those that leave all to occasional Charity are many times in danger of. 4. Humbly and thankfully. Let thankfulness to God attend thy Charity to men. Bless God thou art not the needy person thyself. Bless him for giving thee both an ability and a heart to distribute and communicate. Though God hath lifted thee up in this world, above those thou relievest, yet let not thy heart be lifted up, but be low in thine own eyes. I shall conclude this, with that Divine and affectionate thanksgiving of holy David, in 1 Chron. 29.11. Thine O Lord is the greatness, and the power— V. 12. Both riches and honour come of thee. V 13. Now therefore our God, we thank thee and praise thy Glorious Name. V 14. But who am I, and what is my people, that we should be able to offer so willingly after this sort, for all things come of thee, and of thine own have we given thee. Deut. 8.12. When thou hast eaten and art full, and hast built goodly houses, and dwelled therein, V 13. And when thy herds and thy flocks multiply, and thy silver and thy Gold is multiplied, and all that thou hast is multiplied. V 14. Beware lest thine heart be lifted up, and thou forget the Lord thy God— V 17. And thou say in thy heart, my power and the might of my hand hath gotten me this wealth. V 18. But thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth. 1 John 3.17. But whoso hath this world's good, and seethe his Brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? Prov. 29.7. The righteous considereth the cause of the poor, but the wicked regardeth not to know it. Eccles. 11.1. Cast thy bread upon the waters, for thou shalt find it after many days. V 2. Give a portion to seven, and also to eight: for thou knowest not what evil shall be upon the earth. Isa 58.6. Is not this the fast that I have chosex?— V 7. Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out, to thy house? when thou seest the naked, that thou cover him, and that thou hid not thyself from thine own flesh? V 10. And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy Light rise in obscurity, and thy darkness as the noon day. Acts 10.4.— And he said unto him, Cornelius', thy Prayers, and thine Alms are come up for a memorial before God. Heb. 13.16. But to do good, and to communicate, forget not, for with such Sacrifices God is well-pleased. Prov. 22.9. He that hath a bountiful eye, shall be blessed, forbe giveth of his bread to the poor. Prov. 28.27. He that giveth unto the poor shall not lack, but he that hideth his eyes shall have many a curse. Prov. 11.24. There is that scattereth, and yet increaseth; and there is that withholdeth more thanis meet, but it tendeth to poverty. Prov. 21.13. Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. I come now to speak of the Duties belonging to the poor. Poverty hath its dangers, evils and temptations, as well as riches and abundance. And there are Duties belonging to those that are poor, as well as to the rich; and they are these that follow. I. They ought to take heed of murmuring or repining against God; and to be well-pleased and contented with the condition and station wherein he hath placed them. We are Gods Creatures, and he hath a right to do with us what he will. 1 Sam. 2.7. The Lord maketh poor, & maketh rich; he bringeth low, and lifteth up. And who art thou O man, that repliest against God? Shall the thing form say to him that form it, why hast thou made me thus? Hath not the potter power ever the clay, of the same lump to make one vessel to honour, and another to dishonour? etc. As the Apostle reasons, Rom. 9.20, 21. Let not the poor therefore murmur against Gods dealing with them, but labour to be well satisfied with their Lot. Let them not compare their condition with those they count more prosperous and happy than themselves, but rather with them they see more miserable: And then they will have cause to bless God for their own portion. Let them pray earnestly to the Lord, for that great blessing of a contented mind, without which, the wealthiest condition is very uneasy and irksome; and with which the poorest is pleasing and delightful. I have learned (saith Paul, Phil. 4.11, 12, 13.) in whatever state I am, therewith to be content. I know how to be abased, and I know how to abound: every where and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need, I can do all things through Christ which strengtheneth me. II. They ought to be very humble. With their low condition, they should carry a lowly mind. They should give due respect to those, whom God hath set above them in the world, and from whom they receive benefit. There are some poor people that have as ugly a pride and insolency of Spirit in them, as is to be found any where among men. There is a leathern pride, and a russet insolency, 'tis not always couched under gorgeous apparel: But surely those whom God hath made low in this world, should be lowly in their own eyes. They should labour to be poor in Spirit, deeply sensible of their spiritual wants, and then there is a great blessedness belongs unto them, Mat. 5.3. Blessed are the poor in Spirit, for theirs is the Kingdom of Heaven. The rich must be thus poor, if they intent to come to Heaven. III. They should be diligent and painful in their Callings. The Apostles Charge is, 2 Thes. 3.10. That they that will not work, should not eat. Idleness and laziness is the sin of many poor people. If they would work, they might eat their own bread, and not be chargeable to any. A poor man to whom God giveth health and industry to get his living, ●is possessed of a great treasure, and a stock yielding him daily rend. The labour that gets him bread, gets him also an appetite to eat it, and sleep to refresh him when he is weary, and health to continue his labour, Eccles. 5.12. The sleep of a labouring man is sweet, whether he eat little or much, but the abundance of the rich will not suffer him to sleep. His many Children give him less care, than few Children to the rich, and less trouble to provide for them. For in rich men's houses, the Charge groweth always as the Children grow. In poor families that live by labour, the Charge grows less as the Children grow up. The Sons serve the Father in his work, the Daughters spin by their Mother. Their portion is their Trade and Labour, by which (with God's blessing) they live comfortably. iv They should be frugal, not presently, as soon as ever they have got a little money, going to the Alehouse, and drinking it away (as too many do) but should lay it up to supply their necessities. And they should be careful and provident to improve the opportunities that God puts into their hands. As in such times when work is plenty and provisions cheap, they should then lay up something against a time of need, and not slacken their industry, and grow slothful; nor be proud and scornful, lavishing out all they get, on their backs and bellies; and so when work is scarce, provisions dear, and sickness comes, they suffer want, through their own improvidence, and become burdensome to others. V Above all things they ought to be exceeding careful of the welfare of their souls, and very diligent to work out their salvation. And now, O all ye that are poor in this world, Come, and let us reason together. Your outward condition in this life, ('tis confessed) is mean and poor, and possibly you cannot expect it will be much mended; yet lift up your hearts, and comfort yourselves with this consideration, you are as capable of the Kingdom of Heaven, and the Glory of the world to come, as any others; if you (through your own folly and negligence) be not wanting to yourselves. Here (possibly) with all your labour, you cannot raise yourselves to any considerable estates. He would be a welcome man unto you, that could direct you how in an honest and just way, by using due care and industry, you might attain a hundred pounds a year, How diligently would you listen to his advice, and how earnestly and punctually observe his Directions? Now therefore come on, and consider seriously, whether it will not be an extreme folly and madness in you (having so golden an opportunity in your hands of attaining (not sosmal a matter as a hundred pounds a year) but a Kingdom, a glorious and never-fading Kingdom) to continue in your ignorance, stubbornness, ungodliness, slighting the Directions that are given you for the attaining thereof, and wilfully neglecting and disregarding the means of Grace. And so, after you have lived a poor life here, to be everlastingly miserable hereafter: From a poor Cottage, to go down to a dungeon of darkness, to a lake of fire and brimstone, there to be tormented with the Devil and his Angels for ever. You think (may be) because you are poor, and not book learned, that God will require little of you: But do not flatter and delude yourselves; God will require of you according to the means of Grace he affords you. Though you are ignorant, would not your Minister instruct you? Or have you no neighbours that you may ask, and learn the way of Salvation from? Do you think you are exempted from seeking after knowledge? from Family duties, from a conscionable & constant attendance on the public Ordinances? Do ye think it will be a sufficient excuse, when you come to stand upon your Trial at God's Tribunal, to plead, you wanted clothes, and therefore could not come to the public Ordinances; when 'tis well known you can dress yourselves in a tolerably decent manner (at any time) to go to a dinner? There is an absolute necessity you must be instructed, and get knowledge in the things that concern your Salvation, or you will die in your sins. And believe it, you had better die in a ditch, than die in your sins. Were you sufficiently sensible of the great and weighty concernments of your souls, you would wrestle against all difficulties, and seek after knowledge with all seriousness. And if you would set yourselves in good earnest to it, you might quickly attain much more than you can imagine; you might soon grow rich in knowledge and Grace: Though you are poor here, you might be heirs of Heaven, and when you die, with Lazarus, be received into Abraham's bosom. Oh therefore bestir yourselves! You labour hard to get a little money here; Oh take some pains to get a Kingdom that is offered to you on very fair terms. Labour to be sensible of your spiritual poverty, of the vileness of your natural condition, and the manifold sins of your life; Seek for help from Christ, (where help only is to he had) Give up your souls to him, and beg of him pardon and Grace: Receive him for your Lord, as well as your Saviour; beg his Spirit to sanctify you, and be willing to live in obedience to his Laws and Precepts. And if you be once thus united unto him, being rich in Faith and the fruits thereof, you are heirs of the Kingdom, even the Kingdom of Heaven, and shall shortly enter into your inheritance gloriously and triumphantly: Oh therefore though you are poor in this world, yet labour to be spiritually rich: Mind not only the present, but secure your future state. And not only look to yourselves, but to your children also: Oh let not them be bred up in ignorance and profaneness. One main reason of the great blindness and irreligion that is among poor people, is, the cannot read; neither do many of them take any care their children should learn. They had rather they should earn a penny, than spend two or three hours in a day to get that skill. If there were a book extant, and ordinarily to be had as the Bible is, which men did generally believe to contain a plain and easy way for all men to become rich, and to live in health, and pleasure, and this world's happiness, Can it be imagined that the poorest people would not learn to read it? or would neglect to study it? Whatever pains it cost, or difficulties it put them to, be sure they would not fail herein. How is it then, that so many that have the name of Christians, can be content that both themselves and their children should be unable to read the Scriptures, and so commonly remain as ignorant of the things of God, as if they had been born among the Indians. VI Those that are poor should be especially careful to avoid these four temptations which they are in great danger of. 1. Let them take heed of distrusting God when they are in straits. Let them often call to mind and meditate on our Saviour's words in Mat. 6 from v. 25. to the end. Let them consider, God provides for Creatures, that cannot provide for themselves. Beasts sleep quietly, not knowing nor thinking where they shall get meat the next day. If you say, 'tis because they have no reason nor foresight; consider, whether ever God gave us reason to make no other use of it, than for our vexation and dishonouring himself. 'Tis a high injury and dishonour to God, to distrust his care and providence over us, seeing he takes care of bruit Creatures. 2. Let them take heed of stealing, or putting their hands to any indirect courses. Theft is the poor man's danger, as the wise man intimates, Prov. 30.8, 9 Give me neither poverty not riches, feed me with food convenient for me, lest I be full and deny thee, and say who is the Lord? and lest I be poor and steal, and take the Name of my God in vain. Let them not think to excuse themselves by saying they are poor, and he from whom they steal is rich: For who made them dividers of other men's goods? Let them not think to pretend, 'tis a small thing they steal; the more abject sinners they, who will defile their Consciences for a trifle. Though the world should be hard, and men should afford them no help, let them not make themselves uncapable of God's help. Let them remember, 'tis better to suffer than to sin. 3. Seeing the poorer sort usually live together, and generally are apt to be envious, malicious, and extremely quarrelsome, slandering and reviling one another; and (upon small provocations) cursing, and using dreadful imprecations against each other, and sometimes also against those that do not relieve them, or not so liberally as they desire; let all these wickednesses be carefully avoided and abandoned by them, if ever they intent to see God's face with comfort. 4. And lastly, seeing poor people for the most part depend on rich men that employ them, and thereupon are apt to flatter them and humour them, and bring tales to them, and comply with them, even in sinful courses, and to be moulded after their example, and usually hate and oppose Godliness itself, if they see it disrelished by them. Therefore it should be the care of all poor people to decline these courses, and by fidelity, industry, and integrity to commend themselves to all those that employ them; and walking humbly, and conscientiously before the Lord in their place and calling, they need not doubt of his Gracious Providence over them, of his favour goodwill to them. Isa. 45.9. woe unto him that striveth with his maker: Let the potsherd strive with the potsherds of the earth; shall the clay say to him that fashioneth it, what makest thou? Prov. 28.6. Better is the poor that walketh in his uprightness▪ than he that is perverse in his ways, though he be rich. Psal. 37.25. I have been young and now am old, yet have I not seen the righteous forsaken, nor his seed (forsaken, though) begging bread. Phil. 4.6. Be careful for nothing, but in every thing by prayer and supplication with thanksgiving, let your requests be made known unto God. Jam. 2.5. Harken my beloved Brethren, Hath not God chosen the poor of this world, rich in Faith, and heirs of the Kingdom, which he hath promised to them that love him. Prov. 17.5. Whoso mocketh the poor, reproacheth his Maker, and he that is glad at calamities, shall not be unpunished. Psal. 10.14. The poor committeth himself unto thee, thou art the helper of the Fatherless. Matth. 6.25. Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on; is not the life more than meat, and the body than raiment? V 26. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns, yet your Heavenly Father feedeth them, Are ye not much better than they? V 27. Which of you by taking thought, can add one Cubit unto his stature? V 28. And why take ye thought for raiment? consider the Lilies of the field how they grow, they toil not neither do they spin. V 29. And yet I say unto you, that even Solomon in all his Glory, was not arrayed like one of these. V 30. Wherefore if God so the grass of the field, which to day is, and to morrow is cast into the Oven, shall he not much more you, Oh ye of little Faith? V 31. Therefore take no thought saying, What shall we eat? Or what shall we drink? Or wherewithal shall we be clothed? V 33. But seek ye first the Kingdom of God, and his righteousness and all these things shall be added unto you. V 34. Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself, sufficient unto the day is the evil thereof. See more Scriptures to this purpose, pag. 215. CHAP. XVIII. Of the Duties of the Young and Old. First, Of those that concern the younger sort. ALL young persons should consider that it is their duty, and high concernment, to endeavour to be really good, and truly religious betimes. In order hereunto, I shall, 1. Lay down some Reasons and Arguments to press them to it. 2. Answer such Objections, and labour to remove such prejudices, as are conceived against it. 3. Give some Directions to them, who are willing to be advised herein. There are many weighty Reasons and Arguments to persuade them to it. I. God now invites them to it, Eccles. 12.1. Remember now thy Creator in the days of thy youth, etc. And let them consider, 1. God hath no need of them, but they have need of him, and cannot possibly be happy without him. 2. He is willing to be reconciled to them, if they will turn to him, though for their sins he might justly destroy them. 3. He offers them better terms and conditions (if they will serve him) than they can possibly have any where else, either in the service of sin or Satan, Rom. 6.21. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. The two genuine and natural fruits of sin are shame and death. Is it not then an intolerable indignity and affront put upon the great God of Heaven and Earth for any to refuse to serve him, who offers them so fair terms, and to continue in the Devil's slavery, who (they know) intends the ruin both of their souls and bodies? II. Delays are exceeding dangerous. 1. Life is uncertain, Prov. 27.1. Boast not thyself of to morrow, for thou knowest not what a day may bring forth. Young men may reckon upon years, when possibly they have not months to live. Consider how quick God is with some, cutting them off in their sins. Time is precious, Redeem it; for on this moment depends Eternity. 2. Grace is uncertain. 'Tis not in man's power to have Grace when he will. The Spirit of God will not always strive with the children of men. To day, and while it is called to day, hear his voice, Psal. 95.7. And harden not your hearts. Gather the Manna while it falls; come in while the door of Grace stands open: Take heed of being like Esau, coming too late for a blessing. 3. The longer thou delayest, the more unfit, unable and indisposed thou wilt be to return. Now thy parts are fresh, and thy affections vigorous. If thou wilt enter thyself into the School of Christ now, what a great deal of knowledge and Grace and spiritual experience mayst thou attain unto? What a good Scholar, a good proficient mayst thou be? But if thou delayest, then consider in what a sad condition thou art. 1. Sin will be every day more and more hardening thy heart, and stupifying thy Conscience, and so will make thy return, the more difficult. Now (may be,) thou hast some tenderness of Conscience: Thou wilt quickly lose it; if thou refusest to hearken to Gods call. 2. The world, and the cares of this life will more and more engage and entangle thy Affections. If thou givest not thyself to God while young, before thou art much engaged in the cares and businesses of this life, 'tis very hazardous, whether the world will not carry away thy heart, and whether thou mayst not lose thy soul in an eager pursuit of these outward things. 3. The Devil will get stronger possession. Every soul is either God's Temple, or the Devil's house. 'Twill be hard to cast Satan out, where he hath had many years' possession. The longer any go on in sin, the greater power God permits the Devil to have over them. 4. The longer thou delayest, the more thou provokest God to give thee up to thy own hearts lusts, and to leave thee to thyself. 'Twas a sad word, Isa. 6.10. Go and make the heart of this people fat, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed. God may justly refuse to hearken to thee, when thou callest for mercy, who wouldst not before hearken to the call of his Grace. The Spirit of God after many repulses may go away aggrieved. God may smite thee with stupidity and senselessness (that great Spiritual judgement) And then what will become of thee? And besides, dost thou think that any man whose wise should be false to him, and run away from him▪ and follow after strangers in her younger time, would receive her at last in her old age? Why wilt thou think then to deal so with God? Upon the whole matter then, if thou art not converted, and dost really turn to God when young, 'tis a hundred to one, whether ever thou be converted or no. 'Tis rarely seen that men habituated and long accustomed to sin, do ever change their black skins, as the Reverend Mr. Burgess well observes. III. Consider, whether there be any part of a man's life wherein he may reasonably think he has a liberty to serve the Devil? If not, why wilt thou not speedily turn to God? Why should not thy youth be consecrated unto him? As long as thou remainest unconverted, and in the state of Nature, thou art doing the Devil service; And who would serve such a Master? iv Consider, There are many great advantages that will come unto thee by turning to God betimes. 1. Multitude of sins and sorrows will be hereby prevented. Those that get bruises and strains when young, feel them when they grow old. O what anguish, and pain of Conscience have they that have lived long in sin (and committed great ones) if they be brought home to God at last! O what a cutting consideration must it needs be to old people to cast their eyes back upon a life spent in sin and dishonouring God; and hurting the souls of others by their ill example! O what a deal of sorrow would Manasses and Mary Magdalen have escaped, if they had been converted in their younger years? So if Paul had been betimes brought home to God, he had not had all that trouble and grief of Spirit for persecuting the Church. 2. Thou mayst hereby come to some eminency of knowledge, and Grace, and Spiritual experience. A young man that is a good husband betimes upon his trade, we say, is like to grow rich; whereas one that has been prodigal in his younger time, and a spendthrift, if he should in his elder years begin to be wise, yet having lost so much time, we are apt to think, he will never do any great matter at it. So they that give up their hearts to God betimes, and consecrate their younger years to him, O how rich in knowledge and Grace may they grow? 3. Thy joys and comforts will be the greater. Thou art a hinderer of thy peace and comfort all the while thou art going on in the way of sin. Thou art feeding on Onions, when thou mightst have Manna, Thou art feeding on husks with the Prodigal, when thou mightest have the fatted calf. What are all the noisome pleasures of sin to the peace of a good Conscience, the enjoyment of God, the delights and joys of the Holy Ghost? 4. The more service thou wilt do for God Suppose a man be called at the twelfth hour, alas! 'tis little he can do for God before night. An old man that was late converted, ordered this to be written upon his Tombstone, Here lies an old man of seven years old: Suppose a man (after many years spent in sin) should at last be converted, he had need of Methuselah's age to bewail his former miscarriages, and to do service for God, whom he hath so dishonoured. Oh think what an honour it is to live to glorify God, and to do him service! And canst thou begin too soon to honour him, who deserves so infinitely well of thee? 5. It will make not only thy life, but thy death also comfortable. When death comes, thou wilt have this good evidence of thy sincerity, that thou didst turn to God betimes, in thy youth, and in the flower and prime of thy days. Thou wilt not then be afraid to look God in the face, nor dread him as an enemy, but think delightfully of him as a long experienced friend, and be willing to surrender thy soul unto him. 'Tis reported of Adrian, that when he came to die, he cried out, O my soul, whither art thou going? thou art going where thou shalt never be jovial nor merry more. O my soul, whither art thou going? Therefore do those things now, which (when thou comest to die) thou wouldst wish thou hadst done; and leave those things undone, which thou supposest will not yield thee comfort in that hour. 6. And lastly, The sooner thou engagest thy heart to God, and the more service thou dost him in this life, the greater will be thy reward in Heaven, Gal. 6.7, 8. Be not deceived, God is not mocked; whatsoever a man soweth that shall he reap. He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting. I come now to the second thing; to answer the Objections that young persons may make, why they should not turn to God so soon. Obj. 1. We shall hereby lose our chief time of pleasure. Sol. You shall exchange dirt for Gold, and the draff of swine for the food of Angels, your sinful pleasures for the delights of the Holy Ghost, and the joys of a good Conscience. Religion will abridge you of nothing but sin, which is rank poison to your souls. It will allow you recreations that are lawful, expedient, seasonable and moderate, and which may fit you more to glorify God in your general or particular Calling, See the Rules set down in the foregoing Chap. under the fifth Direction to the Rich. Pag 490 Obj. 2. We do but as most young people do, and as others have done before us. Sol. If you sin with others, you must expect to suffer with others. They that are like Simeon and Levi brethren in iniquity, must be brethren also in misery. The old world sinned together, and were drowned together. You must not live by examples, but by precepts. Look not at what others do, but at what God commands, Exod. 23.2. Thou shalt not follow a multitude to do evil. Obj. 3. There needs not so much ado to get to Heaven. Sol. Is it more ado than God's Word requires? read and judge, Luke 13.24. Strive to enter in at the straight gate, for many, I say unto you will seek to enter in, and shall not be able, Mat. 6.33. Seek ye first the Kingdom of God, and his righteousness, etc. Eph. 5.15. See that ye walk circumspectly, not as fools but as wise, redeeming the time, etc. Phil. 2.12. Work out your own salvation with fear and trembling. 1 Pet. 4.18. If the righteous scarcely be saved, where shall the ungodly and the sinner appear? If the righteous hardly, (i. e. with much striving, diligence and watchfulness) attain salvation; what will become of the negligent secure sinner? Can any think of ever coming to Heaven, which is a state of holiness and purity, whose hearts disrelish Holiness, and cannot away with it, as too much strictness and more ado than needs? Obj 4. We are young enough: We intent to turn to God hereafter, but not yet. Sol. Concerning the danger of delays see before pag. 510 In all likelihood there are many in Hell, that thought of turning hereafter. Obj. 5. We shall be flouted and jeered if we begin to be religious and precise so soon. Sol. What are reproaches to the great things others have suffered for Christ? What is the enduring a jeer to the enduring a burning for the sake of Christ? 1 Pet. 4.14. If ye be reproached for the Name of Christ, happy are ye, for the Spirit of Glory and of God resteth upon you. 2 Cor. 6.8. By honour and dishonour, by evil report and good report; as decievers and yet true. Mat. 5.11. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake, V 12. Rejoice, and be exceeding glad, for great is your reward in Heaven. Obj. 6. We shall shift as well as others. Sol. So you may, and yet make but a bad shift neither, 'Tis small comfort to have companions in Hell. Dives did not think it would ease his torments to have his Brethren come to him. Obj. 7. We see many that once seemed forward in Religion, do fall off, some to open profaneness, and some into error and strange opinions. Sol. I confess 'tis a very sad thing to see any that seemed Lights in the Firmament, to prove Meteors, and falling stars. But though some fall, yet (through Grace) many stand, and continue faithful to the end. There was a Judas among our Saviour's own Disciples, and yet it follows not from thence, that any of the rest were such. The falls of some professors should teach us not to be highminded, but continually jealous over our own hearts. We should be exceeding humble, and cease from trusting in ourselves; and put all our trust in God, to be kept by his power through Faith unto Salvation, The Devil aims all he can to foil professors. If he can but foil one of them, he blurs their profession, makes others of it, and so advances his own Kingdom mightily. Therefore the fall of some should not discourage us, but make us more humble and watchful, and cause us often to examine our hearts whether God's Glory be our aim and end, and whether we do in humility and integrity walk before him. Obj. 8. God is merciful. We see Mercy was afforded to the thief on the Cross, a little before his death. Sol. 1. 'Tis an example without a promise. Here is an example of a late repentance, but where have we a promise that God will give repentance at last to such as go on in a long course of sin? 'Tis not examples but the promises of God that is a foundation for Faith to build upon. 2. This was an extraordinary time. What if our Saviour on this extraordinary occasion, was pleased by this rare Miracle of Mercy to honour his Cross, will this afford any ground of hope that he will do so ordinarily and especially to wilful sinners? 3. We do not find that this thief had ever known Christ before, or had ever neglected or refused any offers of Grace made unto him. Thou hast little reason to plead this, who sittest daily under the calls and entreaties of the Gospel; This case will minister little comfort to thee, if thou goest on in thy sins. I come now in the third place, to give some Directions to such as are willing to be advised in this matter of so much concernment to them. I Let them take heed of those things that usually undo young people. Such are. 1. Carelessness, want of consideration, and laying to heart the things that most concern them; going on in a dissolute negligence, without ever ask themselves what their state and condition to God ward is? 2 An eager following youthful lusts and sensual pleasures. Therefore the Apostle exhorts, 2 Tim. 2.22. To flee youthful lusts, & 1 Pet. 2.11. As pilgrims and strangers to abstain from fleshly lusts, which war against the soul. Let them consider that the feet of those lusts that have carried away and buried millions of other young persons in perdition, stand ready to carry them the same way, if preventing Grace come not in to deliver them. 3. Pride of wit, parts, strength, beauty, etc. 4. A headiness and wilful obstinacy against good counsel. Carnal reason, flesh and blood are usually young men's counsellors, and very bad Ones. 5. Slighting religion, and whatever is serious, as too strict for them. 6. Putting the day of death far from them, and flattering themselves with hopes of long life. 7. Ill company, that great snare of the Devil. 8. Comparing themselves with such as are worse than themselves, thinking that an excuse for them that others are worse. II. Let them be especially careful to be well grounded in the Principles of Christian Religion. If there be a good foundation of saving knowledge laid in their minds betimes (so that they throughly understand how the Religion they profess, is grounded on the Scriptures) they will not be like children, easily tossed to and fro with every wind of Doctrine, as too many now a days are. And for this purpose I refer them to the first Part of this Treatise containing the Principles of right Knowledges. III. Let them labour to understand betimes, wherein the chief happiness of man consists, namely, in the pardon of his sins, a gracious frame of heart, and communion with God. Every one naturally desires to be happy; but people commonly mistake the way to it: Therefore it highly concerns all young persons to be early acquainted and deeply possessed how they may steer a right course both to be happy here, and hereafter. iv Let them acquaint themselves well with the Scriptures; be much in secret prayer, and self-reflexion, keep close to the public Ordinances, and listen to the awakenings of God's Spirit, they shall meet with in them. V Let them take heed of sinning against Conscience. When Conscience says, do it not, let them listen to that voice; let them labour to keep their Consciences tender. VI Let them decline such occasions and temptations, as they foresee are like to ensnare them; and especially ill company, which hath ruined Thousands. VII. Let them acquaint themselves with serious, sober minded, and experienced Christians. From such they may reap exceeding great benefit. VIII. And Lastly, Let them take heed of Spiritual pride, which hath thrown down many young professors from a great hopefulness. Let them remember, the Devil will attempt (if it be possible) to foil them, by drawing them either into some erroneous Doctrines, or some scandalous practices. Let them therefore be sure to set the Glory of God before their eyes, and endeavour to walk humbly with God, suspecting themselves, and leaning on his goodness to preserve them from falling. Eccles. 12.1. Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. Prov. 8.17. I love them that love me, and those that seek me early shall find me. Prov. 22.6. Train up a child in the way which he should go, and when he is old, he will not departed from it. Psal. 119.9. Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy Word. Tit. 2 6. Young men likewise exhort to be soberminded. 2 Tim. 2.22. Flee also youthful lusts, but follow righteousness; faith, charity, peace, with them that call on the Lord out of a pure heart. 1 Kings 18.12.— But I (Obadiah) thy servant fear the Lord from my youth. 2 Chron. 34.3. For (Josiah) in the eighth year of his reign, while he was yet young, began to seek after the God of David his Father, etc. 2 Tim. 3.15. And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation. 2 John v. 4. I rejoiced greatly that I found of thy children walking in the Truth, as we have received a Commandment from the Father. Psal. 32.9. Be ye not as the Horse, or as the Mule, which have no understanding, whose mouth must be held in with bit and bridle, lest they come near unto thee. Jer. 22.21. I spoke unto thee in thy prosperity, but thou saidst I will not hear; this hath been thy manner from thy youth, that thou obeyedst not my voice. Prov. 1.24. Because I called, and ye refused, I have stretched out my hand, and no man regarded. V 25. But ye have set at nought all my counsel, and would none of my reproof. V 26. I also will laugh at your calamity, I will mock when your fear cometh. Leu. 19.32. Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God, I am the Lord. Isa. 3.5. And the people shall be oppressed, every one by another, and every one by his Neighbour, the child shall behave himself proudly against the ancient, and the base against the honourable. So much of the Duties belonging to Young persons. I come now to speak to the Ancient. The main and principal care of those that are in years, should be, to make all straight and even between God and their own souls; to secure their state in Grace, and their Title to Glory. For their Sun is setting, their race is almost run; Though the younger may die, yet the old must die, and after death comes judgement. Let all ancient persons therefore take these following Particulars into their serious consideration. I. The case of all old people that are yet in an unconverted state, is very sad and dangerous. For, 1. This world, and the contentments thereof are (in a manner) done with them. The evil days are come upon them, wherein (they must needs say) they have no pleasure in them. 2. Usually they labour under many weaknesses and bodily infirmities: If they have not the comfort of a good Conscience to support them, and to be the staff of their age, how exceeding miserable must they needs be? 3. If they have lived long under the means of Grace, and continued unconverted till old age, 'tis a hundred to one whether they ever be converted or no. 'Tis rare to hear of any that have gone on in a long course of carelesseness and security, and been habituated and hardened in sin, that in their old age have turned to God. See the Reasons before mentioned, p. 510. 4. If they die in their sins, they will receive a greater condemnation. The furnace will be hotter for them than for young sinners. They have contracted a greater debt. The heap of their sins is greater: Certainly it will be more tolerable in the day of judgement for Er and Onan who were cut off betimes in their sins, than for sinners that are threescore or fourscore years old. If the Judge at the Assizes do meet with an old thief, or an old cut purse, that have had many warnings, and still go on in their wickedness, they seldom scape. Let all old impenitent sinners think of this. How may God say of such, here's an old covetous, worldly-minded man, an old swearer, or drunkard, an old hater of Godliness, and slighter of Religion, an old ignorant, careless wretch, a neglecter of Family-duties, one that should have instructed his children and servants, and bred them up in the nurture and admonition of the Lord, but in stead thereof, has given them an ill example, and done me a great deal of dishonour, etc. I have forborn him forty, fifty, sixty years: He has often quenched the good motions of my Spirit, my Ambassadors could never prevail with him to leave his sins. Now therefore O ye evil Angels, this day, this week, this year require his soul of him, and bring him to judgement. O how exceeding sad is the case of an old unconverted man or woman! II. Nothing is more to be admired at than that ancient people should go on in their sins, not minding speedily and seriously to turn to God. For, 1. The lease of their lives is almost expired, And is it not a strange madness, they should make no provision for another world? 2. They have many warnings they must go hence, dim eyes, feeble legs, trembling joints, Eccles. 12.3. The Sun and the Light is darkened, the keepers of the house tremble, the strong men bow themselves, the grinders cease, etc. Their bodily weaknesses warn them they must not ftay long here. 3. They have but a little time to watch, and the Bridegroom will come, and if they get not Oil into their lamps now, they will be for ever shut out. III. Though their condition be very sad and dangerous, yet it is not desperate, if they will yet bestir themselves. For let them consider these four things. 1. God hath declared a greater delight in the conversion of sinners, whether young or old, than in their destruction and damnation, Ezek. 33.11. Say unto them, as I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live, turn ye, turn ye from your evil ways, for why will ye die, O House of Israel? 2. The promises of God do stand in force, and will be made good to repenting returning sinners whether young or old. True Repentance is never too late, but late repentance is seldom true. All sorts of sins are pardonable to real penitents and true believers. 3. There is efficacy and virtue enough in Christ's blood to cleanse not only young, but old sinners from all their sins. 4. Christ is willing to accept old sinners, if they will repent and forsake their sins, and really turn to him, and close with him on his own terms, being willing to take him not only for their Saviour, but for their Lord and King, and to yield up themselves in sincere obedience to him, and to be guided and governed by his Grace and holy Spirit. Christ did not come to save men, by bringing them to Heaven in their ungodliness, or to Glory in their sins, but to destroy their sins that would keep them out of Glory. iv Though ancient people, that have gone on in a long course of ignorance, carelessness, neglect of God, and the concernments of their souls, should be convinced they are at present in a bad condition, in an unconverted state, yet it does not thence follow, they must needs so continue, and utterly and finally despair; but they should awaken themselves, delay no longer, and speedily set themselves to get out of this miserable condition, while there is a possibility of escaping the danger of it. 'Tis no folly to be wise for their souls, to be wise for Eternity at last. Therefore let them remember, now if ever. V They should be exceeding careful they do not deceive themselves with ill grounded hopes of Heaven, peesuming it will go well with them in the other world, when they have no real foundation for such a confidence. A false ungrounded hope is but a dream of a waking man. If a condemned Malefactor should frame a pardon for himself in the prison, and think to be saved by that, would it not prove a miserable cheat put upon himself? Does it not concern every one therefore to consider, whether the hope of pardon and forgiveness they pretend unto, be of Gods granting, or their own framing? whether they have any warrant, or promise from God's Word that they shall be saved: Or whether they do only strongly presume it, without any sufficient ground. Oh what lose and sandy foundations do many build their hopes of Heaven upon? such as these, 1. Their outward profession of Christianity, and a formal performance of religious duties. But as the Apostle speaks, Rom. 2.28, 29. He is not a Jew, who is one outwardly (who has only the circumcision of the flesh) but he is a Jew, who is one inwardly, whose heart is circumcised. So he is a true Christian upon whose heart the saving work of conversion hath passed; who hath felt the power of Grace upon his soul, really turning it unto God. The fair and broad leaves of an outward profession will nothing avail, if the fruits of real holiness and sanctification be wanting. Gal. 6.15. For in Christ Jesus, neither circumcision availeth any thing, nor uncircumcision, but a new Creature. 2. Their moral and civil deportment, their fair and honest conversation in the world, and freedom from gross sins. Now though outward righteousness be not only exceeding commendable, but also necessary to Salvation, yet 'tis a dangerous thing to rest upon; and by that only, we cannot conclude any man to be in a good state and condition to God ward. For, 1. You shall find it many times accompanied with ignorance, or very little savoury knowledge of God, and spiritual things. 2. Such persons usually see no necessity of regeneration, and the new birth; but content themselves with a mere moral change and freedom from gross sins, and the practice of some moral virtues; no new nature being wrought in them, but the old nature only varnished over with civil education. 3. There you shall not find for the most part any great prising of Christ, or labouring to get an interest in him; and yet if the soul be not really united to him, no justification sanctification, or salvation can be expected. 4. The chief care is usually about an outward fairness, and unblameableness of conversation; little care about mortification of inward lusts, & right tempering the affections. True Grace presseth upon us heart-duties, as well as external obedience, & prohibits inward and heart-sins, as well as outward filthiness, 2 Cor. 5.18. If any man be in Christ, he is a new Creature; old things are passed away, behold all things are become new. 5. The Glory of God is not the chief aim and end, as it should be in whatever we do, 1 Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the Glory of God. 6. There is usually a greater care to perform the Duties of the second Table, then of the first. You shall have some men very just in their deal, good neighbours, and of a commendable conversation as to the world, who yet (may be) are very negligent and careless of God's Worship, of Family duties, of the Lords day, etc. Nay, many times are professed haters and enemies to the practical power of Godliness: So that we see more is required than mere civility, and an outward, moral uprightness to ground a hope of salvation upon. Paul before his conversion, was concerning the righteousness of the Law blameless, Phil. 3.6. Yet when God had savingly enlightened his soul, what a doom doth he pass upon himself? and calls his self righteousness dung, which he accounted Gold before. 3. Some reformation that is wrought in them. They have left some sins they were formerly given to. But 'tis not only the forbearing of some sins, but an inward loathing, hating, abhorring, and forsaking all known sins, that is a good evidence of a gracious state. There must be a care to mortify inward lusts, and the corruptions of the heart, as well as to abstain from outward acts of sin. To mortify our sins, is a Sacrifice wellpleasing to God: In a Sacrifice, these two things were required. 1. That it should be slain, not die of itself: If thy lusts and sins rather leave thee, than thou them; or abate and die merely through age, or the decay of natural vigour, this change is wrought in thee, not by Grace, but by age. 2. A Sacrifice was to be offered to God. If thou do leave thy former sins, and do it not out of obedience to God, but for thy credit sake, or profit, or some temporal advantage, this is not the Sacrifice God delights in. 4. The good opinion others have of them. Others think them good Christians; why should not they think so of themselves? But let them consider, that which is a sufficient ground for another to think well of us, is not a sufficient ground for us to think well of ourselves. A fair, outward deportment, free from scandal and offence, is a sufficient ground for another to think well of us; but we must feel some inward saving work of Grace upon our hearts, before we judge our own condition to be good. 5. Comparing themselves with others, they find they are not so bad as many others. But 'tis no security to any man's soul to be better than others, except those others be in a safe condition. 6. The untroublednesse of their Consciences. All untroubledness of Conscience is not an Argument of a safe condition. Some peace of Conscience arises from ignorance, security, sleepiness, deadness. 'Tis one of God's greatest judgements to afford a man an untroubled Conscience in a sinful course. To be like Jonah, ready to be drowned, and yet fast asleep. But now the peace of a good Conscience usually follows upon humiliation and sorrow for sin, and closing with Christ, and resigning the soul up to him for pardon and Grace. Such a Conscience does not only not accuse (as the slumbering Conscience of a wicked man may do) but acquits, and discharges, and comforts upon Gospel grounds. 7. They thrive and prosper well in the world. So they may, and yet have all their portion in this life, if they have no other evidence of God's favour. 8. God is merciful and ready to pardon. 'Tis true, the King of Heaven is a merciful King, pardoning iniquity, transgression and sin. But upon what terms hath he promised pardon to sinners? for our hope of pardon must have some promise in the Word for its bottom and foundation, or else we do but merely delude ourselves. And we must also know, that God is just, as well as merciful, and his threaten are the object of our Faith, as well as his promises. Try your hopes therefore, before you trust them. Examine and prove whether you are such to whom God hath promised pardon, or no? Has God in the Scriptures declared he will pardon sin to any that go on in their sins, that repent not of them, nor betake their souls to Christ for pardon and Grace? But possibly most ancient people will here tell me, they do repent, they do believe on Christ with all their hearts, and hope to be saved by him. But alas! how miserably do many delude themselves both in the nature of Repentance and Faith? never rightly understanding what a repenting frame of heart means, nor what it is savingly to believe in Christ. I desire them therefore to read over once and again those two Chapters concerning Repentance and Faith (which are the second and third in this part of the Treatise) and to examine themselves thereby; that so they may not think they are true penitents, and true believers, when indeed they are not. And let them take heed of building their hopes of Heaven upon such deceiving foundations as these now mentioned. VI Ancient persons should redeem the time that yet remains unto them, for the working out of their salvation. They have but a little while to stay here, and they have a great deal of work to do, to retract the sins of a long life, and to secure their interest in Christ. They should not content themselves with a little formal devotion and the performance of some few religious duties, as too many old people are apt to do. They should rid themselves of worldly employments and businesses, and the cares of this life, (as much as they can) that so they may have the more time to bestow upon their souls. Bernard says, Time were a good commodity in Hell, if it were there to be bought. Oh how much would the damned give for a little time, wherein they might have liberty and power to recover themselves out of that woeful state? How much then should all of us both young and old, prize and improve the time now allowed us to settle the great affairs of our souls, before we go hence and be seen no more. VII. If they have not been well instructed before, they should think it no disparagement to apply themselves to their Minister, or some faithful, spiritual guide to be showed and taught what they must do to be saved. If a traveller hath most part of the day been travelling out of his way, (though it may trouble and vex him at length to understand his error and wand'ring) yet there is no remedy for it, he must inquire and labour to get into the right way at last. Let old persons consider, knowledge they must have, or they will die in a sad condition: And therefore let them not stand upon their terms, and think instruction only belongs to young people. If the old be ignorant, the old must be instructed, or they will die in their sins. And therefore it will be wisdom in all ancient people to associate themselves with the most knowing and experienced Christians, that they may thereby benefit their souls, and daily grow both in knowledge and Grace. VIII. They should study to bring much honour and glory to God in their latter days, Tit. 2.1, 2. But speak thou the things which become sound Doctrine. That the aged men be sober, grave, temperate, sound in Faith, in Charity, in patience. 1. They should be exemplary in piety and goodness, contrary to other trees, bringing forth most fruit in their old age, Psal. 92.14. They shall bring forth fruit in old age, they shall be fat and flourishing. They should like old Noah, be preachers of righteousness to the younger sort, exhorting them earnestly, to consecrate their youth and best days to God. Multitude of years should teach wisdom, as 'tis, Job 32.7. 2. They should be very charitable according to the proportion of their estates. And not as too many old covetous misers do, grasp the world with a dying hand, Dan. 4.27. Wherefore O King, let my counsel be acceptable unto thee, break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, etc. Luke 11.41. But rather give alms of such things as you have, and behold all things are clean unto you. IX. And Lastly, They should be often meditating on the four last things, and the life to come, and make it their great business to prepare for their dissolution. Tit. 2.1. But speak thou the things which become sound Doctrine. V 2. That the aged men be sober, grave, temperate, sound in Faith, in Charity, in patience. V 3. The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, nor given to much wine, teachers of good things. V 4. That they may teach the young women to be sober, to love their husbands, to love their children. V 5. To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the Word of God be not blasphemed. Prov. 16.31. The hoary head is a Crown of Glory, if it be found in the way of righteousness. Job 32.7. I said, days should speak, and multitude of years should teach wisdom. Job. 5.26. Thou shalt come to thy grave in a full age, like as a shock of Corn cometh in, in his season. Psal. 71.9. Cast me not off in the time of old age, forsake me not when my strength faileth. V 18. Now also, when I am old and grey headed, O God forsake me not, etc. Isa. 46.3. Harken unto me O House of Jacob, and all the remnant of the House of Israel, which are born by me from the belly, which are carried from the womb. V 4. And even to your old age I am he, and even to hoary hairs will I carry you; I have made, and I will bear, even I will carry, and will deliver you. Job 20.11. His bones are full of the sin of his youth, which shall lie down with him in the dust. Psal. 25.7. Remember not the sins of my youth, nor my transgressions; according to thy mercy remember thou me, for thy goodness sake, O Lord. Job 13 26. For thou writest bitter things against me, and makest me to possess the iniquities of my youth. 2 Sam. 19.35. I am this day fourscore years old, and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men, and singing women? wherefore then should thy servant be yet a burden to my Lord the King. Acts 21.16. There went with us also certain of the Disciples of Caesarea, and brought with them one Mnason of Cyprus, an old Disciple, with whom we should lodge. Psal. 92.14. They shall bring forth fruit in old age, they shall be fat and flourishing. 2 Cor. 4.16. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. Isa. 40.31. But they that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run, and not be weary, they shall walk, and not faint. 2 Tim. 4.6. For I am now ready to be offered, and the time of my departure is at hand. V 7. I have fought a good fight, I have finished my course, I have kept the Faith. V 8. Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day, and not to me only, but unto all them also that love his appearing. CHAP. XIX. Directions to the Healthy and to the Sick. LET such as enjoy health of body, the right use of their understandings, entireness of limbs and senses, humbly bless God for so great a mercy. Few people value their health enough. 'Tis an ancient saying, He that is in health, is rich, and knows it not. Want would teach us the worth of mercies. Let such therefore often call to mind and consider how many distracted, diseased, maimed, deformed people there are in the world, and 'tis God's peculiar mercy that they are not such, or worse. Let this consideration make them very humble and thankful: Let them be often lifting up their hearts to the Lord, and saying, with holy David, What shall I render to the Lord for all his Benefits towards me? Psal. 116.12. Bless the Lord O my soul, and all that is within me bless his holy Name. Bless the Lord O my soul, and forget not all his benefits, Psal. 103.1, 2. Not unto us O Lord, not unto us, but unto thy Name give glory, Psal. 115.1. And let their main care be in time of health to work out their Salvation, to secure their state in Grace, and their title to Glory, and to lay a good foundation against the time of sickness. 'Tis sad, exceeding sad, when a dying person is then to be instructed in those Graces, he should now exercise. He that prepares not for death before his last sickness, (as one says well) is like him that gins to study Philosophy when he is going to dispute publicly in the faculty. In health, while a man has a right and steady use of his reason, before the Acts of his understanding are disturbed with pain, or his mind clouded, or his heart annoyed with fear and amazement, he should apply himself to learn this great Art and Skill, how to die well. Let the following Directions therefore that are given to the sick, be carefully minded and regarded by them that are in health. To turn to God in health, to seek reconciliation with him in and through Christ, to devote and consecrate our hearts then to him, to walk in a steady course of sincere obedience before him, and to do all this out of judgement and choice, out of love to God, and a desire to please him, before death seem to make any near approach unto us, will be a huge argument of sincerity, and a great foundation of comfort when sickness attaches us. Whereas they that are negligent and careless of these things, must needs run themselves upon such desperate hazards and such great incertainties, that a wise and considering man would not for all the world be in their condition. Directions to the Sick. There is hardly any thing wherein a Minister is at a greater loss, than what to say to sick persons: the condition of most being such, that they need a serious awakening and rousing out of the deep sleep of carnal security, and to be made sensible of the great danger they are in, as to their everlasting state. But while we do this, the sick party and those that attend, are apt to think we go about to drive them to despair, not understanding the true nature thereof: For to despair, (I mean, utterly and finally) is this; when a man shall conclude that his sins are greater than cna be forgiven, that God is irreconcilable to him, and therefore 'tis in vain to set himself to repent, or humble his soul, or turn from his sins, but (seeing his condition is desperate) resolves to go on in his former course, to enjoy the pleasures of sin here, while he may have them, seeing when this life is done, nothing remains for him but certain damnation: Such a man as this may be truly said to despair. But for any person to be so awakened, as to see himself for the present in a lost condition; and under the wrath and curse of God by reason of his sins, to see his own utter inability to help himself, to be enquiring and earnestly solicitous what he must do to be saved, to have his heart full of doubts and fears and troubles, concerning the state of his soul; this is such a despair as is usually the forerunner of a saving conversion. And therefore for people that have spent their time in sin and vanity, in ignorance and worldliness, in living to themselves, and to the flesh, and have never felt any work of Grace upon their hearts, nor ever have been truly humbled under an apprehension of the evil and danger of their sins; to expect a Minister should speak comfort to them, is to desire to be soothed and flattered to their own destruction. The Directions therefore I think needful for sick persons are these following. I. Let them consider that no sickness, disease, or distemper of body comes by chance, but by the wise and orderly guidance of the hand of God; that 'tis his messenger, and sent by him unto them. And therefore let them hear the rod, and who hath appointed it, Micah 6.9. II. Let them set themselves before the Tribunal of Christ, before whom they may (for aught they know) shortly appear. And let them consider, he is a Judge that cannot be deceived, nor will be mocked: That he is just as well as merciful, righteous as well as gracious, and all their sins original and actual, of omission, of commission, against the Law and against the Gospel, against mercies, against judgements, against promises and vows of better obedience, all their sinful thoughts, and sinful affections and motions of their hearts; all their sinful words and sinful actions, with the several aggravations of all these, are known unto him; yea, their secretest sins are set in the light of his countenance. III. Let them seriously examine themselves, and put these six questions home to their Consciences. First, What abiding sense they have had upon their hearts (in the whole course of their lives) of their own vileness and wretchedness by nature, the odiousness and defilement of their sins, their just desert of wrath, their natural impotency and inability to good, their proneness to evil? Whether they have ever been deeply sensible of the darkness of their minds, stubbornness of their wills, deceitfulness of their hearts, inordinateness of their affections, sinfulness of their practice? If they have, what effects has the consideration of these things produced? what sorrow, what fear has been stirred in them? What course has it put them upon for remedy? What industry have they used, what pains have they taken to be delivered out of this miserable estate? Let their Consciences have liberty to speak freely to them, and to tell them the truth, whether ever they have been affected (in any considerable degree) with these things or no. Secondly, Whether they ever rightly apprehended what are the conditions of the new Covenant, the Covenant of Grace. Most will grant Repentance towards God, and Faith in our Lord Jesus Christ are necessary to salvation; but then their apprehensions and conceptions are different from, and inconsistent with the nature of these Graces. There is a great deal of danger in mistaking about these things. Therefore let them ask themselves seriously, whether they do indeed understand that true repentance follows upon a clear and full conviction of the evil, odiousness, and filthiness of sin, as that which is contrary to God's holy Nature, and is flat rebellion against his Laws and Authority, as that which defaces his Image, depraves, defiles, pollutes the soul; weakens its powers, disenables it for holy operations, and conforms it to the Image of Satan. Whether they rightly apprehend the danger, desert, and mischievous effects and consequents of sin; how it exposes the sinner to judgements spiritual, temporal, and eternal. Whether ever they apprehended their own deep guiltiness both of Original, and a huge number of actual sins? Whether there ever has been wrought in them any deep contrition and hearty sorrow for their sins; and that upon Gospel-grounds because they have so exceedingly dishonoured God, pierced our dear Lord and Saviour, grieved the holy Spirit, brought a stain and defilement upon their souls, and rendered themselves justly liable to the wrath and curse of God? Whether their hearts have been wrought to a hatred and loathing of sin, and to a forsaking of every known sin; and are now really turned unto God? Whether they have clearly and without guile of spirit confessed & bewailed their sins unto God; their particular known sins particularly, and all secret, undiscovered, unknown sins with a general confession? And here that the sick person may the better examine himself, and awaken his Conscience, and may understand (in some measure) the number of his sins, the several kinds of them, and the various ways of offending God; let him consider and ponder seriously of the duties commanded and sins forbidden in the Law or ten Commandments; and the special sins against the Gospel: For the more particular his repentance is, the more pungent and afflictive it will be, and so the more sincere and effectual. Of the duties commanded and sins forbidden in the Law or ten Commandments. The first Commandment requireth us to own and acknowledge Jehovah to be the only true God, and our God, and to adore, worship and glorify him accordingly. The sins against this Commandment are, 1. Atheism; not believing there is a God; or so living as if there were no God in the world to be obeyed and worshipped. 2. Idolatry, in having or worshipping more Gods than one; or any with or in stead of the true God: praying, or giving any religious worship to Saints, Angels, or any other Creature. 3. All compacts, and consulting with the Devil; all resorting to Witches and Conjurers, which is in effect to go to the Devil himself. 4. Making men the Lords of our Faith & Consciences. 5. Ignorance, misapprehensions, misbelief concerning God; not labouring after the true knowledge of God, nor endeavouring to understand aright his nature, properties, and works. 6. Infidelity, not believing his word, or not believing it effectually & practically so as to live according to our belief; not believing his threaten so as to be afraid of them; nor his promises so as to be invited by them unto obedience, and newness of life. 7. Diffidence and distrust of his care and providence; not depending on him for the supply of our wants: not looking up to him for a blessing on our lawful endeavours; tempting him by using unlawful means, in stead of waiting his leisure: Creature-confidence, trusting in wit, wealth, friends, etc. and thereby withdrawing our hearts and dependence from God. 8. Want of love to God: Not cleaving to him with a fervent love, apprehending him the chief good; not loving him for his own infinite excellencies, and for his goodness to us; not loving him with all our affections and might; but loving ourselves, our pleasures, or profits, or credit before him; inordinate setting our minds and affections on other things besides God. 9 Want of zeal and forwardness to promote his Glory: lukewarmness, indifferency in the things of God; not sorrowing for those reigning sins whereby his honour is eclipsed. 10. Not fearing God so as to keep from any wilful offending of him; timorousness, fearing man more than God, by committing sin to shun some outward suffering. 11. Not rejoicing in God, nor in his ways and Worship; counting his ways grievous and burdensome: Apostatising from him, forsaking his Worship and Service. 12. Presuming groundlessely on his mercy, while we go on in any wilful sin; or despairing of it, so, as to neglect duty. 13. Unthankfulness for those great mercies he hath so freely bestowed upon us; not acknowledging them, or letting them slip by, without any regard or notice; being too apt to ascribe God's blessings to our deserts or endeavours; sacrificing to our own net, to our own wit or parts, not ascribing all Glory to God. 14. Insensibleness under his judgements, or discontent at his dispensations; Impatience under his Fatherly chastisements; not accepting the punishment of our iniquities without murmuring or repining; not amending by his corrections, but either fainting, despairing, and charging God foolishly. 15. Not yielding such sincere and universal obedience to him as we ought both in heart and life. 16. Not having a high and an adoring esteem of God, not demeaning ourselves humbly before him, according as our vileness and his infinite surpassing excellencies do require. The second Commandment shows the manner how the true God must be worshipped, and requires the observing and keeping pure & entire all such religious Worship and Ordinances as he hath appointed in his Word. Inward Idolatry is opposed to the first Commandment, outward to this. The true God is to be worshipped only in that way that he himself hath appointed: Therefore Idolatrous and superstitious Worshippers of him, he calls haters of him; and expresses a very fervent zeal for his own Worship, and a revengeful indignation against all false Worship as being spiritual whoredom. The sins against this Commandment are, 1. All will-worship, superstition or corrupting the Ordinances of God by man's inventions. 2. Making any Images for a religious use either of the true God or of false. 3. Making any representation of God; of all, or any of the Three Persons in the Trinity; either inwardly in our minds, or outwardly in any kind of Image or likeness of any creature whatsoever; or worshipping of it, or God in it and by it. 4. Worshipping of God any way not agreeable to his Nature, and not warranted by his Word; which requires he should be worshipped in Spirit and Truth, with uprightness and sincerity; he being a spiritual and most pure Being, without any visible form or shape: Therefore all formality, unspiritualnesse, and mere bodily Worship is that which he cannot away with. The third Commandment requires we should honour and reverence the most holy and glorious Name of God; and that all his Titles, Attributes, Ordinances, or whatever else he is pleased to make known himself by, be holily and reverently used by us. This Commandment seems to have regard principally to that which we call the common Worship of God, i. e. the right carriage of ourselves for his honour in all the common affairs of our life (as well as in the exercises of Religion) so far forth as we have any thing to do with him therein. The sins against this Commandment are, 1. Light & irreverent using & naming the name of God, Deut. 28.58. Not fearing this glorious and fearful Name, the Lord thy God. 2. Customary swearing, and in ordinary communication. 3. Swearing falsely, or perjury, not swearing in truth, judgement and righteousness, Jer. 4.2. when lawfully called thereunto. 4. Blaspheming. 5. Cursing. 6. Charms and Exorcisms. 7. Profane jesting on Scripture. 8. Unlawful and unwarrantable vows. 9 Calling on God with our lips, when our hearts are far from him. The fourth Commandment requires the keeping holy to God such set time as he hath appointed in his Word; expressly one whole day in seven to be a Sabbath unto the Lord. The sins against this Commandment are, 1. Not preparing for it by taking care so to dispatch and dispose our worldly businesses, that we may be more free and fit for the duties of the day. 2. Not resting from worldly employments and servile works; excepting necessary and charitable offices to men and beasts, to ourselves or others. 3. Neglect of, or a careless heartless performance of the private and public duties that concern the sanctification of it. 4. Being weary of the Sabbath, not delighting in it, nor the duties of it, but wishing it were gone. 3. Profaning the day by Idleness, vain thoughts, worldly discourse, making it a day of carnal rest, of feasting, jollity, immoderate eating and drinking; visiting, a day of sports and recreations, which alienate the mind more from God than the ordinary labours of our callings. 6. Not taking care that those under our charge do sanctify the day and keep it holy to the Lord, but by our carelessness, or connivance, and ill example encouraging them in the profanation of it. So much of the duties commanded and sins forbidden in the first Table. The second Table enjoins the duties of Charity and Justice towards our Neighbour. Against this we sin, when we do not love our neighbours with such a true unfeigned love as ourselves, when we do not so deal with them, as we desire they should deal with us. The fifth Commandment requires the giving of that honour and performing those duties which belong to every one in their several places, and which we mutually own in our several relations, as Inferiors, Superiors, Equals. By Father and Mother are meant, not only natural Parents, but all Superiors in age and gifts, and especially such as by God's Ordinance are over us in place of authority, whether in Family, Church, or Commonwealth. The Sins of Inferiors against Superiors, are, 1. Not paying them due reverence in heart, word and behaviour. 2. The envying at, contemning of, or rebelling against, their persons, places, lawful commands, counsels, or corrections. 3 Not praying for them, not imitating their Graces and virtues, 4. Cursing, mocking, and all such scandalous and refractory carriage towards them. The sins of Superiors are, 1. Neglecting the duties of their respective places. 2. Seeking themselves and their own Glory. 3. Commanding things unlawful. 4. Counselling, encouraging or favouring that which is evil; and discouraging that which is good. 5. Undue correction. 6. Dishonouring themselves, and lessening their Authority, either by too rigorous, or too remiss a behaviour. The sins of Equals, are undervaluing the worth, envying the gifts, grieving at the advancement, or prosperity, or esteem one of another; and usurping pre-eminence one over another. The sixth Commandment requires all lawful endeavours to preserve our own life, and the life of others. The sins against this Commandment are, 1. Murder. 2. Striking, maiming or hurting the body of our neighbour. 3. Sinful unadvised anger. 4. Hatred, envy, desire of revenge. 5. Railing, reviling, contumelious speeches, quarrelling, threatening, scorning, and provoking. 6. Sowing strife and contention among neighbours. 7. Drunkenness, surfeiting, uncleanness, or drawing any to those vices which are sins against the body, and may bring diseases and death. 8. Inordinate passions, worldly grief, immoderate carking and caring, or whatever else tends to the destruction of the life of man. The seventh Commandment requires chastity of body, mind, affections, words and behaviour; and the preservation of it in ourselves and others. It forbiddeth, 1. Lodging, or entertaining in our minds unclean thoughts and fancying unclean matters with delight. 2. Unclean desires, affections, and lusts, though they come not into act, which is the adultery of the heart. 3. Wanton looks. 4. Not shutting our ears against unclean talk. 5. Filthy discourse. 6. All unclean acts, and sinful pollutions. 7. Idleness, intemperance, and pampering the body. 8. Wanton immodest attiring. 9 Light behaviour, and society with light persons. 10. Lascivious gestures, revel, dance, plays, pictures, amorous books, songs, or whatever else tends to foment the fleshly concupiscence, which we ought to labour by all good means to quench and suppress. The eighth Commandment requires the lawful procuring, and furthering the wealth and outward estate of ourselves and others. It forbids, 1. Violent taking or withholding from our neighbour what justly belongs unto him. 2. Fraudulent dealing, false weights and measures, overreaching in contracts. 3. unfaithfulness in matters of trust. 4. Covetousness, and inordinate love of money. 5. Discontent at our own estates, distrust of God's Providence. 6. Not paying what we borrow, and what is justly due from us, if we be able. 7. Exaction, extortion, oppression, and not making restitution of ill gotten goods where there is ability. The ninth Commandment requires the maintaining and promoting of truth between man and man, and of our own and our neighbours good names; especially in witness-bearing. It forbids. 1. Giving false evidence, and suborning false witness, and all forgery. 2. Wittingly appearing and pleading for an evil cause, outfacing, and overbearing the truth. 3. Credulity, sinister suspicions, rash belief, a ready listening to tale-bearers; receiving and countenancing ill reports, that tend to the defaming of others; misconstruing intentions, words and actions; and interpreting doubtful matters in the worst sense. 4. Lying, speaking untruth of any man; a readiness to speak ill, and spread the faults of others, when it does no way concern us, nor is like to benefit others. Slandering, raising false rumours, backbiting, detracting, talebearing, whispering scoffing, reviling, rash, harsh, and partial censuring, and uncharitable judging. 5. Speaking too highly, or too meanly of ourselves or others. 6. Undue silence, when we ought and may defend the innocency of our neighbour. The tenth Commandment requires purity and integrity of thoughts, desires, and wishes, contentment with our own estate and condition, and the portion God hath given us, and a right, charitable, well-wishing frame of spirit towards our neighbour, and all that is his. The sins against this Commandment are, 1. Discontent with our own estate. 2. Having and harbouring in our minds evil fancies, roving and ranging lusts, and covet of that which is our neighbours, arising from our corrupted natures, and accompanied with delight and pleasure, though our wills do not consent to the accomplishing of them. Before in the other Commandments, the deed was condemned that was hurtful and injurious to our neighbour, as also the settled will and resolved determination to act it; but here evil thoughts and stir in the soul, the first bubblings of concupiscence, the very desire and lust, and lose hankering after any thing that is our neighbours is forbidden, though there be no full consent given thereto. 3. Envying and grieving at the good of our neighbour, and rejoicing at his sufferings. 4. All inordinate motions, affections, and desires of heart after any thing that is his. 5. Not endeavouring to suppress evil thoughts and the first motions to sin; but favouring and entertaining them, rolling them with delight in our minds; not labouring to keep our hearts with all diligence and to subdue lust and concupiscence, which is the root and fountain of all sin and wickedness. The sins against the Gospel are reducible to these two Heads. Unbelief. Impenitency. Unbelief hath several degrees. I. Not labouring to acquaint ourselves with the History of the Gospel, nor with the duties, promises and privileges thereof, though it contains the best glad-tidings and of the greatest consequence to us that can be imagined. II. Not assenting to it so firmly as we should, but being apt to be carried about with every wind of Doctrine, with any new erroneous fancy, and so to have our minds corrupted from the simplicity that is in Christ, and to prove unsound in the Faith. III. Not so loving, esteeming and highly valuing of it, as we should; not sufficiently admiring that miracle of Divine bounty, wherein the love of God was so wonderfully manifested towards us, in sending his only begotten son into the world, that we might live through him. iv Making light of Christ, and undervaluing the great love of our blessed Redeemer, treading under foot the Merits of the Son of G●d, and profaning the blood of the Covenant, and thereby labouring to render Christ's passion of none effect; not counting all things loss and dung in comparison of the excellency of the knowledge of Christ Jesus our Lord; not counting him all in all, not rejoicing, and glorying in him, and him crucified, by whom alone we receive atonement; not esteeming his favour and loving kindness better than life itself. V. Not living by Faith in all estates and conditions, not embracing the promises of the Gospel, with so much readiness, and adhering to them with so much steadfastness, as the excellency and certainty of them does require; not improving nor applying this rich treasure of Gospel-promises, unto the various occasions of this temporal life; not looking upon them as our Heritage, and esteeming them the joy of our hearts. VI Being apt to rely on our own righteousness, our own services or Graces; and thereby endeavouring (as much as in us lies) to deprive Christ of his Saviourship. VII. Not owning Christ in all his offices, not being willing to accept of him, as well for our Lord as our Saviour; for our Prophet to guide us, as well as for our Priest to make atonement for us; not being willing to be obedient to his Laws and Precepts; to be sanctified by his Grace and holy Spirit, as well as to be saved by his merits; & this heart of unbelief does prove many times a root of apostasy, and departure from the living God. The second sin against the Gospel is Impenitency, which hath several degrees also. I. When notwithstanding God hath in some measure discovered to us our miserable, and lost condition by reason of the Covenant of works, (which admitted of no repentance) we have not yet humbled ourselves in any proportion to the multitude and greatness of our sins, though the Gospel and Covenant of Grace call us to it, and require it of us, as that without which we are not to expect pardon. II. Not being inquisitive after our sins, nor endeavouring to examine and find out our particular failings, but rather to hid and excuse them. III. Not being humbled and grieved for them, considering the great injustice, folly, unkindness we have expressed by them. IU. Not resolving and striving against them, not improving advantages for the avoiding and subduing of them. V Refusing to repent, though God vouchsafe time and means, hardening the heart by a custom and delight in sin, being prone to maintain, justify, or extenuate sin. And thus much of the sins against the Law and against the Gospel. Upon these Heads not only sick persons, but such as are in health also should examine themselves, when they intent more solemnly to humble their souls before the Lord. And they may have further helps herein from Dr, Wilkins' discourse concerning the gift of prayer. When sick persons therefore have advanced thus far, let them then in the next place ask themselves, Thirdly, Whether they do indeed rightly understand and firmly believe the history of the Gospel? who Christ was? what manner of person? what were his Offices? what he did and suffered? for what ends and purposes he came into the world? Whether they understand that he came, not only to save and deliver from Hell, and everlasting punishment, but also to destroy sin, undo the works of the Devil, to crucify and subdue our lusts, mortify our earthly members, turn us from darkness to light, to illuminate our mind, to give repentance, to work Faith, to make us alive to God, to enable us to serve him in righteousness and holiness, to recover God's interest in us, and to bring us back to him again: And let them consider how their hearts have been affected with these things. Fourthly, Whether they have, and how long they have in truth and sincerity applied themselves to Christ, to receive from him these great and glorious benefits? namely, to have their pardon procured by his Merits and intercession, to have a supply of all Grace from him, and their natures sanctified? Whether they have sought to him as to a Physician, to heal their souls, and rid them of their distempers? Whether they have accepted him as their Prophet to guide them, as their Lord and King to govern them, as well as their Priest to make atonement for them? Whether they do not believe in him and trust in him groundlessely and presumptuously (as carnal people do) only to be delivered and freed from Hell and wrath to come, without yielding up their hearts in sincere obedience to him, desiring unfeignedly to be guided and governed by his holy Spirit, and to be sanctified by his Grace. Fifthly, Whether they have received power and strength from Christ by the effectual operation of his holy Spirit to mortify the old man, (the old Adamical nature) to crucify the flesh, with its affections and lusts, to fight with, and to subdue pride, earthly-mindedness, sensuality, self-love, malice, envy, and other vile affections; so that they are not under the dominion of sin, but of grace? Whether they have put on the new man, and have a new nature wrought in them, which consists in knowledge, righteousness, and true holiness? Whoever is in Christ is a new creature, old things are passed away, 2 Cor. 5.17. And whoever has not the Spirit of Christ is none of his. Rom. 8.9. They that are after the flesh do mind the things of the flesh, but they that are after the Spirit, the things of the Spirit, V 5. To be carnally minded is death, but to be spiritually minded is life and peace, V 6. Let them consider therefore whether ever they found a powerful work of Grace upon their hearts? whether the Spirit of Christ dwell in them? whether his Law be written in their hearts? whether his Glory be their end? whether indeed they are alive unto God? what strength they have for active and passive duties? whether the Word be their delight? whether they pray fervently? delight in communion with God, in his ways and Worship? whether they obey him sincerely, and walk humbly before him? whether they bear afflictions patiently, suffer reproaches joyfully? Sixthly. Whether they have for any considerable time made Religion the great business of their lives; apprehending the chief happiness of man to consist in reconciliation with God pardon of sin, in a gracious frame of heart, in communion with God, and a faithful serving of him? whether they have set their affections on things above, have had their conversation in Heaven, have pressed earnestly after the Glory of the other world, have laid hold on eternal life, have been treasuring up for eternity, have improved their Talents for God, have been serviceable to him in their generation. If their Consciences (upon a serious search) can bear witness that (through Grace) it has been thus (in some good measure) with them, than they have great reason to encourage their hearts in the Lord, and to awaken all the powers of their souls to bless his holy Name for working so gracious a frame of heart in them. And let them still seek to the same fountain of Grace, that he would please to perfect holiness more and more in them, till he bring them into the City of the living God, the Heavenly Jerusalem, to an innumerable company of Angels, to the general Assembly and Church of the firstborn, to the spirits of just men made perfect, and to Jesus the Mediator of the new Covenant, Heb. 12.22. But if the case has not been thus (in any considerable degree and measure) with them, but upon a serious search they find they have been ignorant and mistaken about, or too negligent and careless of the great things that concern their salvation, then let them bewail their sad condition, and cry mightily to God to give them his holy Spirit, to enlighten their minds, to convince them throughly of their sins, of the danger, folly, and pollution of them; to give them a heart to repent in good earnest; to bestow upon them a broken and a contrite Spirit; to dissolve their stony hearts into that Godly sorrow which worketh repentance to salvation, never to be repent of, and which bringeth forth fruits meet for repentance; to discover to them their great need of a Saviour; to draw their souls effectually unto him, that they may close with him sincerely and resolvedly for those ends and purposes for which he came into the world; namely, to procure our pardon by his Merits, and to sanctify our natures by his Grace and holy Spirit; to mortify our corruptions, to deliver us from Satan's power, and to bring us back again unto God. And for the better information of their minds in the things they should know and believe in order to their salvation; and to direct their practice, I must refer them to the three first Chapters of the first part of this Treatise, and the second and third Chapters of the second part; which I desire them heedfully to mind and ponder upon. Besides these Directions already mentioned, there are some others also very requisite for sick persons to mind and regard. As, I. They should settle their estates and worldly affairs (if they have not already done it, as in prudence they should in time of health) so that their minds may be free and vacant for spiritual exercises, and not disturbed with earthly cares and businesses. And those that have estates let them not forget to be charitable, and to dispose something to pious uses; knowing that with such sacrifices (offered in a right manner and to a right end) God is well pleased. II. If they remember any wrongs or acts of injustice they have done to their neighbours, or those with whom they have had deal, let them make restitution or labour to give them satisfaction as they are able; that the guilt of those sins remain not on their Consciences. III. If they be at variance with any, let them seek reconciliation, and freely and hearty forgive those that have done them wrong, remembering how much they stand in need of forgiveness from God. iv Let them give good counsel to those about them, and the friends that come to visit them, and exhort them earnestly to mind the working out their salvation in time of health, and not to set their hearts on this world, on the pleasures or profits of it, which will not avail them in the day of death: Let them advise them now to live unto God, now to lay a good foundation against the time to come. The words of sick and dying persons use to be much heeded and remembered. V Let them (in the intervals of sharper pains) look over their life past, and recollect Gods wonderful favours and blessings bestowed upon them, to stir up their hearts to praise and magnify his holy Name. How many are there that if they would read over the history of their life past, may find matter enough of praise, and to provoke them to send up some such thankful ejaculations as these? Blessed be the Lord in all my life time I never broke a bone, never fell into the hands of robbers, never into public shame▪ or noisome diseases: I have not begged my bread: God gave me a right shape of body; the right use of my understanding, careful and pious Parents, good and bountiful friends, a religious education; delivered me in such and such a danger, heard my prayers in such particular pressures of my spirit, etc. O what shall I render to the Lord for all his benefits towards me! VI Let them decline (as much as they can) the visits of vain and worldly persons, who (by their carnal and frothy discourses) are like to disturb and hinder them in their preparations for death, and those spiritual meditations and exercises they should be employed in. Those that visit sick persons, or attend about them should not talk to them (as 'tis too common) of vain, worldly, needless businesses; but of things that concern the welfare of their souls. And to this Head I may also refer this one thing more, that at such a serious time no vain, idle, frothy books should be read to them, or by them (as is by many used to make them merry) but such Treatises as may better them to God-ward; and further them in the way to Heaven. To meditate and seriously ponder on the four last things treated of in the next Chapter will not be unprofitable for them. VII. Let them consult with, and take the advice of their spiritual guides, while they have some strength of body, and the right use of their understandings; before their Spirits are so spent that there is no conversing with them. VIII. Let them consider God's aim and design in sending sickness upon them: Let them inquire into the meaning of it, This Direction is useful not only for such as are under sickness, but under any other affliction. and consider what God now calls them to: let them hearken to the voice of the rod: Let them consider what corruptions they are especially to mortify, what sins to leave, what duties to perform, what Graces to exercise: And (though they may and aught to use lawful means for the removing of their sickness, seeking to the Lord for his blessing thereupon) yet let them not forget to pray as earnestly to have their sickness sanctified as removed. Blessed is the man whom thou correctest and teachest, Psal. 94.12. Afflictions alone are not enough to evidence a man to be blessed and in a happy condition, except they prove teaching, sanctified afflictions. Evidences of Grace and the favour of God consist in inward impressions, not outward dispensations. 'Tis not said, Blessed is the man whom thou chastenest and deliverest out of trouble, but whom thou corectest and teachest. When God takes away the disease, and does not take away the guilt and dominion of sin, does not pardon and sanctify the sick person▪ 'tis not a complete deliverance, but only a reprieval from present execution. Bare deliverance is not the blessing thou shouldst desire: The blessing of affliction is Divine Instruction. Therefore those who are put by God into the School of affliction should seriously apply themselves to learn those lessons which in that School they ought to learn. And they are such as these. 1. Obediential submission to the will of God. We must not dispute our Cross, but take it up. Aaron held his peace, Leu. 10.3. We may indeed and aught to seek unto the Lord, and to use lawful means (as I said before) for deliverance from a sickness, or other affliction; but yet with resignation of ourselves to his holy will. Patience is not a stupidity, or insensibleness of God's hand, but a calmness of mind upon wise and holy grounds: And therefore, if the sickness he sends upon us, prove either very long, or tedious and painful, yet we must take heed of murmuring, or repining, or charging God foolishly. For God is so just, he is not to be questioned; so good, he is not to be suspected, and so strong, he is not to be resisted. Impatience therefore, will but augment our pain, and increase our guilt. 'Tis indeed a hard matter when we are afflicted, in patience to possess our souls. But we should consider not so much what we feel as what we deserve. Any thing on this side Hell, is mercy, and will so appear to a truly humbled soul. 2. To pray more earnestly and fervently. They that were wont before to content themselves with cold, short, slight, sleepy, formal devotions, will (by sanctified afflictions) learn to pray better, more hearty and fervently, and to cry mightily unto God for pardon and Grace, for help and relief. 3. To be better acquainted with our own hearts. Afflictions sanctified discover the unknown and secret corruptions of the heart, Deut. 8.2. The Lord thy God led thee these forty years in the wilderness, to humble thee and to prove thee, to know what was in thine heart. 4. To understand these three things more clearly and experimentally. 1 The evil and danger of sin. 2 The emptiness of the Creature. 3. The preciousness of Christ, and what a high value we ought to set upon his sufferings. 5. To mind and esteem the promises of God more. Through distractions without (in time of health) and corruptions within, people (many times) neglect to study the promises of God. But in time of sickness, or other distress, there are no cordials like unto them. 6. To inquire into, and examine our evidences for Heaven; not to venture our souls on general ungrounded hopes and sinking foundations. 7. To live by Faith. Faith takes the soul off from creature-confidences, and teaches it to stay itself on God alone. The right course to obtain mercies from God, is in the way of an humble trust. When we see and apprehend our own insufficiency, and God's All-sufficiency, and cast ourselves on his wisdom, power, and goodness, than he usually affords help and secure to us. 8. To prise communion with God more, and to be more Heavenly minded. In the glaring of prosperity we are too apt to forget God, and to content ourselves with Creature-enjoyments: But in the night of adversity, and in sad dispensations; Oh how delightful is a beam of his love and favour! 9 To be more humble. By afflictions God takes down the pride of the heart, and makes it humble, and soft and pliable to his will. 10. To be more thankful for the mercies we enjoy. We seldom are sufficiently sensible of the worth of our mercies till God begin to deprive us of them. 11. To set a high value and price upon time. Sickness cries aloud in our ears, redeem time, O redeem time, for praying, for meditating, for clearing our evidences for Heaven, etc. How many are there, who when their time is almost done, have their great work then to begin. O in what a sad condition are they? These, and such like lessons should be learned in the School of affliction. But now they whom God shall please to bring forth out of their troubles, to deliver from their sickness, and renew the lease of their lives, should be exhorted to these five things. 1. Let them consider what they have learned in the School of affliction: What the Spirit of God hath taught them? If they find they have learned (in some measure) those lessons , then let them study to be thankful. Let them consider, God hath done more for them, th●n if he had never brought them into affliction. He hath given them deliverance and instruction both. He hath turned their water into wine. 2. Let them take heed of forgetting the lessons they have learned. Let them labour to keep alive the teachings of God's Spirit upon their hearts. Let them study to maintain that sweet, gracious, humble frame of spirit into which God brought them by their afflictions. If they be not exceeding watchful, they will quickly find a great deal of difference between their hearts under afflictions, and when the affliction is taken off. There is much of a Pharaoh-like disposition in every man: We are very prone to harden when the storm is over. 3. Let them renew often upon their souls the remembrance of the sharpness and bitterness of their afflictions. Let them call to mind their sad discourses and reasonings, their fears and tremble, the misgivings of heart and sad apprehensions they had in time of their distress. Let them remember their aptness to impatience and to hard thoughts of God. Let them recall how happy they thought those that were free from their troubles and pains: These remembrances kept alive will make them humble and thankful. 4. Let them remember their vows and promises made to God in time of their sickness and distress. Let them labour to be such out of sickness, as they promised God, themselves, and (possibly) others, they would be, when they were in it. The Emperor Sigismond demanded of King Alphonsus, what was the directest course to be happy; Perform (says he) when thou art well, what thou promisedst when thou wert sick. 'Tis very remarkable what is recorded of the mariners, Jonah 1.15, 16. And the Sea ceased from her raging, than the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows. Then when the Sea ceased; here is the wonder: Had they made vows in the midst of the tempest, the matter had not been great; but now, when the tempest was over, then to make vows, is worthy of our observation, and worthy of our imitation. One vow made and kept after the tempest, is worth a thousand promised in the same. 5. Let them pity and pray for those that are under affliction; Lord teach them as well as correct them, that they may be blessed; let them come forth out of affliction as Gold purified seven times; let them lose nothing in that furnace, but their dross; let them be purified from their sins, and purged from their iniquities; strengthen their Faith and Patience, and (in thy due time, if it be for thy Glory and their good) vouchsafe them a gracious deliverance. Psal. 119.67. Before I was afflicted I went astray, but now I have kept thy Word. V 71. It is good for me that I have been afflicted, that I might learn thy Statutes. Isa. 27.9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin— Zach. 13. ult. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as Gold is tried, they shall call on my Name, and I will hear them, I will say it is my people, and they shall say, the Lord is my God. Heb. 12.11. Now no chastning for the present seemeth to be joyous, but grievous, nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Prov. 24.10. If thou faint in the day of adversity; thy strength is small. Rev. 13.10.— Here is the patience and the Faith of the Saints. Heb. 6.12.— Be ye followers of them who through Faith and patience inherit the promises. Psal. 9.10. And they that know thy Name will put their trust in thee, for thou Lord hast not forsaken them that seek thee. Lam. 3.26. It is good that a man should both hope, and quietly wait for the salvation of the Lord. V 27. It is good for a man that he bear the yoke in his youth. Psal. 146.5. Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God. Psal. 56.3. What time I am afraid, I will trust in thee. Psal. 112.7. He shall not be afraid of evil tidings his heart is fixed, trusting in the Lord. 2 Cor. 5.6. Therefore we are always confident, knowing, that whilst we are at home in the body we are absent from the Lord. V 7. For we walk by Faith, not by sight. John 18.11.— The cup which my Father hath given me, shall I not drink it? Luke 21.19. In your patience possess ye your souls. Job. 13.15. Though he slay me, yet will I trust in him.— 2 Chron. 16.12. And Asa in the nine and thirtieth year of his reign was diseased in his feet, until his disease was exceeding great, yet in his disease he sought not to the Lord, but to the Physicians. Psal. 41.4. I said, Lord be merciful unto me, heal my soul, for I have sinned against thee. Psal. 107.17. Fools, because of their transgression, and because of their iniquities are afflicted. Neh. 9.33. Howbeit thou art just in all that thou hast brought upon us, for thou hast done right, but we have done wickedly. Psal. 119.75. I know, O Lord that thy judgements are right, and that thou in faithfulness hast afflicted me. Micah 7.9. I will hear the indignation of the Lord, because I have sinned against him. Hab. 3.2. O Lord in wrath remember mercy. Job. 34.31. Surely, it is meet to be said unto God, I have born chastisement, I will not offend thee any more. Psa. 94.12. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy Law. Job 34.32. That which I see not, teach thou me, if I have done iniquity, I will do no more. Heb. 12.6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Prov. 3.12. For whom the Lord loveth he correcteth, even as a Father the son in whom he delighteth. Rev. 3.19. As many as I love, I rebuke and chasten, be zealous therefore, and repent. 2 Cor. 4.16. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. V 18. While we look not at the things which are seen, but at the things which are not seen, for the things which are seen, are temporal, but the things which are not seen, are eternal. Psal. 41.1. Blessed is he that considereth the poor, the Lord will deliver him in time of trouble. V 3. The Lord will strengthen him upon the bed of his languishing, thou wilt make all his bed in his sickness. 2 Chron. 32.24. In those days Hezekiah was sick to the death, and prayed unto the Lord, and he spoke unto him, and he gave him a sign. V 25. But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up, therefore there was wrath upon him, and upon Judah and Jerusalem. Jonah 2.6. Thou hast brought up my life from corruption, O Lord my God. V 7. When my soul fainted within me, I remembered the Lord, and my prayer came in unto thee, into thine holy Temple. V 9 I will sacrifice unto thee with the voice of thanksgiving, I will pay that that I have vowed, salvation is of the Lord. Psal. 50.14. Offer unto God thanksgiving, and pay thy vows unto the most High. Psal. 66.13. I will go into thy House with offerings, I will pay thee my vows. V 14. Which my lips have uttered, and my mouth hath spoken when I was in trouble. Psal. 56.12. Thy vows are upon me O God; I will render praises unto thee. Psal. 116.13. What shall I render unto the Lord, for all his benefits towards me? V 13. I will take the cup of salvation, and call upon the Name of the Lord. V 14. I will pay my vows unto the Lord, now in the presence of all his people. CHAP. XX. Of the Four last things Death, Judgement, Hell, & Heaven. I. Of Death. ONE of the main businesses of our life should be to prepare for death. In order hereunto observe these directions. First, Meditate often and seriously on thy death and dissolution even in time of thy health. Joseph of Arimathea made his Sepulchre in his garden, that in the midst of his delights he might think of death. Often retire, and take thyself alone, and walk in the valley of the shadow of death. Do not start from the thoughts of it. Do by thy soul, when thou findest it shy of such meditations, as we do by our horses, that are given to boggle and start when we ride them, when they fly back, and start at a thing in the way, we do not yield to their fear, and go back (that will make them worse another time) but we ride them up close to that they are afraid of, and so in time break them of that ill quality. So do thou, bring up thy heart, and inure it to look upon death, and to handle that Serpent. Consider, death is making its approaches to thee, and may be upon thee before thou art ware. O therefore, prepare for it, that when it comes, and attaches thee, thou mayst be found in such a gracious state, with such a frame of Spirit, and walking in such a holy way of life that thou mayst bid it welcome, and be able to say with blessed Paul, I desire to be dissolved, and to be with Christ. The frequent meditation of death will be an excellent means 1. To quicken thy soul to a deep humiliation and repentance for thy past sins. 2. To repress the eager and insatiable desire of riches, and the love of this world. 3. To antidote thee against sin for time to come. 4. To make thee improve time, and carefully to work out thy salvation. Think often of death, and it will keep worse company from thee. Secondly, Labour to take away from thy own death the power and strength thereof, The Philistims seeing Samson so exceeding strong, laboured to know wherein his power and strength principally consisted; and when they understood it to lie in the hair of his head, they ceased not till it was cut. Consider therefore, wherein the strength of death lies: The Spirit of God teacheth us that, in 1 Cor. 15.56. The sting of death is sin. The power and force and sting of every man's particular death lies in his own sins. Death cannot hurt us, but by the force of our own sins. A man may safely handle a Serpent when the sting is out. If death be disarmed of its sting and poison, it cannot hurt us. It concerns us therefore to use effectual means that our sins may be removed and pardoned, and to labour before we die, to abolish the strength of death. Now the way to do this is, 1. To humble our souls unfeignedly before the Lord, and to repent of all our sins. 2. To fly to Christ and to close with him for pardon and Grace. 3. In the strength of his Grace to amend our lives, and to walk in the ways of holiness. The sting of death is taken away by Christ Jesus as to all real converts, and true believers, so that it cannot hurt them, nay, will be an advantage to them: It will be only a dark and short passage to a glorious Palace, to the blissful mansions above. So that they may triumph as Paul did, O death, where is thy sting? O grave where is thy victory? Thanks be to God, who giveth us victory through our Lord Jesus Christ. But now to all impenitent, unpardoned sinners, how deadly, how incurable is the sting of death? Death is death with a witness, and Hell into the bargain to them that die in their sins. No sight in the world more dreadful than to see a dying sinner (with his Conscience newly awakened) conflicting with death, and sin, and the Law, and Gods Curse together. O how sad, how intolerably sad is it to see a man that hath gone on in a long, careless, obstinate course of sinning, now at the point of death to have his eyes first opened, and to see himself on the brink of the dreadful pit, unavoidably falling into the lake of fire and brimstone. To such a person, death brings its poisoned arrow, and executes him with its venomous sting. Thirdly, Give all diligence in this life, to lay hold on eternal life, 1 Tim. 6.12. That is, to enter into the first degree of life eternal. Eternal life may be looked upon under three considerations. As Initial, as Partial, as Perfectional: 1. The eternal life initial is that which is obtained in this life, and is an earnest of that which is to follow. 'Tis the life of Grace: Of this our Saviour spoke, Joh. 5.24. Verily, verily I say unto you, he that heareth my Word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death to life. And Joh. 3.36. He that believeth on the Son hath everlasting life.— 2. The Partial life eternal is that which belongeth (though to the nobler) yet but to a part of man, namely, to the Soul. The happiness which the Souls of Saints enjoy between the time of their death, and the last day, is the partial life eternal. 3. The Perfectional life eternal is that which shall be conferred on the Saints immediately after the blessed reunion of their souls and bodies, and that gracious sentence pronounced, come ye blessed of my Father, receive the Kingdom prepared for you from the foundation of the world. So that we see we must in this world enter into the first degree of eternal life, if ever we intent to be partakers of the other two. We must be raised from the death of sin to the life of grace. We must as the Apostle speaks, Col. 1.13. Be delivered from the power of darkness, and translated into the Kingdom of our blessed Saviour. We must with Paul be able to say, Gal. 2.20. I live, yet not I, but Christ liveth in me, i. e. By his Spirit guides and governs my will, affections, and all the powers both of my soul and body. Whoever would be saved when he is dead, must begin to be saved while he is living. We must begin to live that blessed and eternal life before we die. Fourthly, Inure thyself to die to this world and the enjoyments of it, every day, more and more. Paul tells us, he died daily, 1 Cor. 15.31. If we would learn to do so, it would not be so hard to die, when we come to it in good earnest. Death is not so strong to him whose natural strength has been wasted with a long, pining sickness, as to him who lies but a few days sick, and has strength of nature to make resistance. That Christian, whose love to his life, and the contentments of it, hath been for many years consuming and dying, will more easily part with them, than he whose love is stronger to them; As the Reverend Mr. Gurnal excellently expresses it in his Christian Armour. We should consider, we are but pilgrims and strangers here: Heaven is the proper country of holy Souls. We should therefore be providing for our removal out of this strange country. We should pack up, and send our best things aforehand, namely, our love, our hearts, our delights, our joys, before we set out ourselves for those Heavenly mansions. Fifthly, Consider what great reasons there are, that those that are truly Godly should not much fear death. I confess nothing can sweeten death, and make it desirable to a Christian, but only an interest in Christ. Things that are in their own nature sour and sharp, will ask much Sugar to make them sweet. Death is one of those things, that hath the most harsh, and ungrateful taste to a creatures that may be. Believe it, a man cannot think (with any comfort) of putting his head into another world, if he hath no solid ground to hope Christ will own him there for his. But if he have, there are many reasons, why he should not dread death. 1. They that are truly godly, shall die but once, i. e. a natural death only: The wicked die twice, not only a natural, but a spiritual death. The natural death stands in the separation of the soul from the body. The spiritual, in the separation of soul and body from God, Rev. 20 6. Blessed and holy is he that hath part in the first resurrection, on such the second death hath no power. He that is born but once, (namely naturally) shall die twice, naturally and spiritually: He that is born twice, i. e. besides his natural birth, hath been spiritually regenerated and born again, shall die but once, namely, a natural death. 2. Death is not a destruction, or annihilation either of soul or body, but only an alteration and change of the condition of them both, and that for the better to all those that have an interest in Christ. Such may say with Paul, Phil. 1.21. To me to live is Christ, to die is gain. For, 1. Though death separate soul and body, yet it can separate neither of them from Christ. As in Christ's death, his soul and body were separated each from other, yet neither of them from the second Person in the Trinity, in which both of them did subsist at that time in the personal Union; so though when the Saints die, soul and body be separated; yet after this separation, both remain united to Christ in the mystical Union; because their bodies as well as their souls are part of the mystical body of Christ, who is the Head and Saviour of the whole person, consisting of soul and body. And when Christ who is their life shall appear, then shall they also appear with him in Glory, Col. 3.3, 4. We see then that though body and soul be severed each from other at death, yet (as to all those that die in the Lord) neither of them are severed or disjoined from Christ; but the conjunction which is begun in this life, remains for ever: Which must needs be matter of exceeding joy and comfort to them that by a lively Faith are united to him here. 2. The body being resolved into dust, is freed from all sickness, and pains, from all the miseries, troubles and calamities of this life. 3. It ceaseth to be, either an active, or a passive instrument of sin; whereas in this life 'tis both. Sin, and the temptations to it, are the great grievances and burdens of the servants of God, which they groan to be delivered from. As sin therefore brought death into our bodies, so death carries sin out of them. 4. The bodies of the Saints shall be raised in a far greater glory at the general resurrection, and be joined again to their souls, to live an everlasting life of glory and happiness with them. So that we may from hence conclude the body will be no loser by this change. Neither will the soul; for it will gain this threefold advantage thereby, 1. It will change its place, and be removed from a prison to a palace, from a Tabernacle of clay, to a Heavenly Mansion. 2. Its qualities. Here 'tis infested with sinful and unruly passions and affections of all sorts, which are a great annoyment to it: But there it shall be freed from all these, and made perfectly holy. 3. It's company. It leaves the company of sinners, and gains the company of Saints and Angels: Yea, shall have fellowship with the blessed Trinity, in whose presence there is fullness of joy, and at whose right hand there are pleasures for evermore, Psal. 16.11. Let all such therefore as have an interest in Christ look upon death, not in the glass of the Law, but of the Gospel. Death in the Law is a curse, and a downfall to the pit of destruction. In the Gospel it is an entrance into Heaven. Christ hath taken away the sting and mischief, and destructive power of death. He hath altered the property of it, and in stead of being a door to Hell, hath made it a gate to bliss and happiness for all those that are his. Let the truly Godly and serious Christian therefore, not fix his mind so much on the pangs and torments of death, as upon the blessed estate, that is to be enjoyed after it, and so fortify his heart against the fear of it. See the Reverend and Worthy Mr. baxter's considerations against the fear of death, in the 4th Part of his Saints everlasting Rest, Chap. 2. Heb. 9.27. It is appointed unto men once to die, but after this, the Judgement. Job 30.23. For I know that thou wilt bring me to death, and to the house appointed for all living. Job 17 14. I have said to corruption, thou art my Father, to the worm, thou art my mother and my sister. Jam. 4.14.— For what is your life? it is even a vapour, that appeareth for a little time, and then vanisheth away. Isa. 40.6. The voice said, cry, and he said, what shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field. V 7. The grass withereth, the flower fadeth; because the Spirit of the Lord bloweth upon it: Surely the people is grass. Psal. 90.12. So teach us to number our days, that we may apply our hearts unto wisdom. Psal. 39.4. Lord make me to know mine end, and the measure of my days, what it is; that I may know how frail I am. V ●. Behold thou hast made my days as an hand breadth, and mine age is as nothing before thee, verily every man at his best state, is altogether vanity, Selah. Job 14.2. He cometh forth like a flower, and is cut down; he fleeth also as a shadow, and continueth not. P●al. 146.4. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish Job 9.25. My days are swifter than a post, they flee away, they see no good. Eccles. 12.5. Man goeth to his long home, and the mourners go about the streets. 2 Pet. 1.13. Yea, I think it meet, as long as I am in this Tabernacle, to stir you up, by putting you in remembrance, V 14. Knowing, that shortly I must put off this my Tabernacle, even as our Lord Jesus Christ hath showed me. Psal 37 37. Mark the perfect man, and behold the upright, for the end of that man is peace. Job 27.8. But what is the hope of the hypocrite, though he have gained, when God taketh away his soul? II. Of Judgement. It is mainly necessary in order to the practice of Godliness, and ordering our conversation aright, that we firmly believe, and have frequent, deep, and serious meditations of the day of judgement. In treating of which I shall inquire, 1. How we may be assured there is a judgement to come? 2. Who will be the Judge at that great Assizes? 3. What will be the nature and manner of that judgement? What the judicial proceed at that day? 4. What the Consequents of it? For the first. The Scripture seems to hold forth unto us a twofold judgement to come. First, Particular, which follows immediately after death. Thus is that understood, Eccles 12.7. Then shall the dust return to the earth, as it was, and the Spirit shall return to God who gave it, i. e. to be judged by him, as the Chaldee Paraphrast doth well explain it. And that Historical Parable of Dives and Lazarus shows how immediately after they were dead, the one went to Hell, the other to Abraham's bosom. That (I say) doth show, that every one particularly, when he dieth, is judged, and receiveth either reward or punishment. Secondly, General, at the end of the world. The certainty of which may appear to us from these Arguments. 1. From the voice of natural Conscience, which is very sensible of it. Foelix trembled, when Paul preached of it, Acts 24.25. And when he discoursed to the Athenians, those great Lights of the Gentile world, Acts. 17.31. That God hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead; found some who mocked when they heard of the resurrection of the dead; but against the day of judgement none replied. So true it is which the same Apostle elsewhere says of the Gentiles, who had but the light of Nature (and so a natural Conscience) that they show the work of the Law written in their hearts, their Consciences also bearing witness, and their thoughts the mean while accusing, or excusing one another, Rom. 2.15. 2. From the Justice of God, which requires it. God being the Judge of the world, as well as the Creator, we may infallibly conclude he will judge the world in righteousness. But as the affairs of this present life are ordered (though they lie under the disposition of Providence) yet they show no sign of an universal Justice. Oftentimes the wicked flourish and prosper, while the righteous are afflicted and in misery. In this life nothing more certain, than that rewards are not correspondent to the virtues, nor punishments proportionable to the sins of men. If therefore there be a Judge of the world (and that judge be just) there is a judgement to come in another world, and the effects thereof concern another life. In that day there will be a revelation of the righteous judgement of God, Rom. 2.5. God will then show a perfect demonstration of his Justice, and men shall discern between the righteous and the wicked, between him that serveth God and him that serveth him not, Mal. 3.18. 3. From the clear and manifest declaration of the will of God. We have an express manifestation of Gods will and purpose concerning a judgement to come, Eccles. 12.14. For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil. Acts 17.30. But now God commandeth all men every where to repent. V 31. Because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained. No Doctrine more clear and fundamental in the Word of God, than that of Eternal judgement, Heb 6.2. Wherein the Judge will sentence to an eternal state. 4. From a representation of it to the eyes of some of God's servants in Divine visions. As to Daniel, Chap. 7.9. I beheld till the Thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool; his Throne was like the fiery flame, and his wheels as burning fire, V 10. A fiery stream issued and came forth from before him: Thousand Thousands ministered unto him, and ten thousand times ten thousand stood before him: The judgement was set and the books were opened. And likewise to St. John, Rev. 20.12. And I saw the dead small and great stand before God, and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things, which were written in the books, according to their works. The Throne therefore hath been already seen; the Judge hath appeared sitting on it; the Books have been already opened; the dead, small and great have been seen, standing before him. The representation of it to the eye, in those Divine visions, is a farther assurance of the certainty of it, than if it had only been foretold, and so represented to the ear. We see then there will be a day of judgement. 2. In the second place, let us inquire who that Person is who shall be the Judge at that great Assizes; who shall sit upon the Throne; before whose Tribunal we shall all appear; from whose mouth we may expect our, sentence. The judiciary power is the power of God. The power and authority of judging is common to the three Persons, being one and the same God; but the execution of this judiciary power is committed particularly to the Son; and so the Father and the Holy Ghost will actually judge the world no otherwise but by him. He is ordained of God to be the judge of quick and dead, Acts 10.42. He will judge the world by that man whom he hath ordained, etc. Acts 17.31. The Father judgeth no man, but hath committed all judgement to the Son. He hath given him authority to execute judgement, John 5.22, 27. There is therefore an original, supreme, judiciary power, and a judiciary power delegated, derived, given by commission. Christ as God hath the first, together with the Father and Holy Ghost. Christ as man hath the second, from the Father expressly, from the Holy Ghost concomitantly. John 5.27. All power is given him in Heaven and earth, because he is the Son of man. The Father therefore who is only God, and never took upon him either the nature of men or Angels, judgeth no man, (and the same reason reacheth also to the Holy Ghost) but hath committed all judgement to the Son. And the reason why he hath committed it unto him, is, because he is not only the Son of God, (and so truly God) but also the son of man, and so truly man. And because, 1. He is the son of man, who suffered so much for the sins of man, He humbled himself, and became obedient to death, even the death of the Cross, wherefore God hath highly exalted him, and given him a Name, which is above every Name: That at the Name of Jesus every knee should bow, of things in Heaven, & things in earth, & things under the earth. And that every tongue should confess that Jesus Christ is Lord, to the Glory of God the Father, Phil. 2.8, 9, 10, 11. So Rom. 14.11. For it is written, as I live saith the Lord, every knee shall bow to me, every tongue shall confess to God. Both which places have reference to Isa. 45.23. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow. So that this Prophecy receiveth not its full and final accomplishment till the day of judgement. As Christ in his humane nature was unjustly judged, so in that nature shall he justly judge. At his first coming he was not a sinner, but he came in the garb of a sinner, in the similitude of sinful flesh, Rom. 8.3. But at the day of judgement he shall come as one discharged of that debt and burden, without sin. Heb. 9.28. And as one highly honoured by God the Father. 2. Because God making a general judgement, will have a visible judge, which all they which shall be judged may see. John 5.27. And hath given him authority to execute judgement also, because he is the Son of man, and every eye shall see him. God is invisible; the Son of man therefore will be Judge, who will so appear as to be seen both of those whom he shall crown, and those whom he shall condemn. The Son of man therefore being represented in the Scriptures, as making the great decretory separation between man and man; as an husbandman separating the wheat sometimes from the chaff, sometimes from the tares; as a fisherman gathering the good fish, casting the bad away, as a bridegroom receiving the wise, excluding the foolish virgins; as a Master distinguishing the servants of his Family, rewarding the faithful, punishing the unprofitable; as a shepherd dividing his sheep from the goats, placing one on the right hand, the other on the left: It will from thence follow, that the same Son of man (who is also the Son of God, God and man in the same person) is appointed Judge of the world. Of Christ's first coming indeed it's said, John. 3.17. God sent not his son into the world to condemn the world, but that the world through him might be saved. He came not then as a Judge, but as a Redeemer; but his second coming will be to judge the quick and the dead. We have seen who shall be the Judge. 3. It follows in the next place, that we inquire into the nature and manner of this judgement. And here we shall speak, 1. Of the preparations to it. 2. In what manner it will be performed. I. The preparations for the Judg's approach, the Scripture sets down in these two Particulars. 1. The Arch-Angels Trumpet, by which all the world shall be (as it were) summoned to appear before Christ's Tribunal. 1 Thes. 4.16. For the Lord himself shall descend from Heaven with a shout, with the voice of the Archangel, and with the Trump of God; and the dead in Christ shall rise first. Mat. 24.31. And he shall send his Angels with a great sound of a Trumpet, and they shall gather together his Elect from the four winds, from one end of Heaven to the other. At the giving of the Law, the voice of the Trumpet was exceeding loud; but what a terrible blast will this be? Such as shall be heard all the world over, startling the dead out of their graves, and summoning the whole world to come to judgement. 2. The sign of the Son of man. What that is, we cannot certainly tell, till experience manifest it. Interpreters probably conjecture, it will be some mighty brightness, some forerunning beams of Majesty and Glory which shall darken the great Luminaries of the world, and strike a terror into the hearts of men. II. Let us consider the nature and manner of this great judgement. The Scripture represents it to us, under a formal, judiciary process, wherein, 1. The Judge himself will appear exceeding glorious, adorned with Majesty, and clothed with unspakeable lustre: He will come with power and great glory, Mat. 24 30. Even the Glory of the Father, Mat. 16.27. The Glory of a thousand Suns made into one, will be nothing to that wherein Christ shall appear in man's nature at that great day. The beams of his Glory shall dazzle the eyes of sinners, and delight the eyes of Saints. When his Glory shall be revealed, the Saints shall be glad with exceeding joy, 1 Pet. 4.13. 2. His attendance will be very glorious. The glorious Angels shall be Christ's attendants at that day. If at the time of his nativity, tentation, passion, resurrection, ascension they readily gave him their attendance, how much more shall they do it at this great day? Mat. 25.31. 'Tis said, the Son of man shall come in his Glory, and all the holy Angels with him. And if all the Angels must wait on Christ, the number will be exceeding great, and the train will be exceeding glorious. What Glory shall be in that day when the servants of the Judge sh●ll be Angels of power, every one stronger than an earthly Army; Angels, whose countenances are like Lightning, and as much exceed in Glory the greatest Emperor in the world in his highest pomp, as the Sun doth a Clod of earth. O how great, how illustrious will the splendour of this appearance be? when the Judge coming in the clouds shall come thus attended? 3. There will be a Throne set, a Tribunal, a judgement seat erected. Mat. 19.28. And Jesus said unto them, verily I say unto you, that ye which have followed me in the regeneration, when the son of man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel. And that this Throne is a seat not only of Majesty, but judicature, may further appear by Rom. 14.10. But why dost thou judge thy brother? or why dost thou set at nought thy brother? we shall all stand before the judgement seat of Christ. And 2 Cor. 5.10. For we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Christ shall therefore appear in the proper form and condition of a Judge, sitting upon a Throne of judicature. 4. There will be a personal appearance of all men before that seat of judicature, upon which Christ shall sit. For we must all appear, and we shall all stand before that judgment-seat, Rev. 20.12. And I saw the dead small and great stand before God, etc. Mat. 25.32. And before him shall be gathered all Nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats. 5. When those who are to he judged are brought before the judgment-seat of Christ, all their actions shall appear, 1 Cor. 4.5. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. Eccles. 12.14. For God shall bring every work into judgement with every secret thing, whether it be good, or whether it be evil. To this end in the vision of Daniel when the judgement was set, the books were opened, Dan. 7.9. And in that of St. John, The books were opened, and the dead were judged out of the things that were written in the books, according to their works, Rev. 20.12. Divines speak of a threefold book that will then be opened. 1. The book of Statutes, or the book of God's Word, wherein the Law and Gospel are written, with all the duties commanded and sins forbidden in them both. 2. The book of God's Omniscience and remembrance, Mal. 3.16. And a book of remembrance was written before him, etc. 3. The book of Conscience, which God maintains as a Register in every man's breast, Jer. 17.1. The sin of Judah is written with a pen of Iron, and with the point of a Diamond; it is graven upon the Table of their heart. Men will then be awakened to purpose, and all their sins, with the aggravations of them will be set in the view of their Consciences. Hidden things shall be brought to light in that day, 1 Cor. 4.5. etc. 6. After the manifestation of all their actions, the Judge will pronounce his definitive sentence upon all their persons, according to their actions. The sentence of absolution upon the Godly, in these words, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world, Mat. 25.34. The Saints of God, and the elect will first be acquitted, before the ungodly are condemned, that they may afterwards join with Christ in judging the world; according to that in the 1 Cor. 6.2. Where 'tis said, the Saints shall judge the world, i. e. by way of approbation, approving and magnifying Christ's just sentence on devils and wicked men; giving some such approbation (in probability) as that of the Angel, Rev. 16.5. Thou art righteous O Lord, which art, and waste, and shalt be, because then hast judged thus. And thus all the Saints shall be Judges: But some of them more eminently as Assessors with Christ, as is intimated concerning the Apostles, Mat. 19.28. Ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel. We have showed what the sentence of absolution will be, which shall pass upon the Godly. The sentence of condemnation follows, that will pass upon the wicked; which we find recorded, Mat. 25.41. Then shall he say also unto them on the left hand, depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels. 7. After the promulgation of the sentence, followeth the execution, and sending of the persons judged to their everlasting state, as it is written, Mat. 25.46. And these shall go away into everlasting punishment; but the righteous into life eternal. We have seen what will be the Judiciary proceed of this great day. 4. It now follows in the fourth and last place that we speak something of the consequents thereof. 1. Christ's resigning up his Kingdom, (not his essential, but that which he administers as Mediator) to the Father; having subdued sin and death, and put all his enemies under his feet, 1 Cor. 15.24. Then cometh the end, when he sh●ll have delivered up the Kingdom to God, even the Father, when he shall have put down all rule, and all authority and power. V 25. For he must reign, till he hath put all enemies under his feet. V 26. The last enemy that shall be destroyed is death. V 27. For he hath put all things under his feet; but when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. V 28. And when all things shall be subdued unto him, then shall the son also himself be subject unto him that put all things under him, that God may be all in all. 2. The burning of the world, of which we read, 2 Pet. c. 3. v. 12. Looking for, and hastening unto the coming of the day of God, wherein the Heavens being on fire shall be dissolved, and the Elements shall melt with fervent heat. By this fire 'tis probable the world will not be consumed, but renewed, clarified and purged. For 'tis compared to a melting fire, V 10.— The Elements shall melt with fervent heat.— And the Apostle saith elsewhere, The Creature shall be delivered from the bondage of corruption, Rom. 8.21. In the everlasting state God will have all things new, even the world itself. The use of this renewed world may either be, for an habitation for the just, or that it may remain as a standing monument of God's wisdom and power. Thus we have seen ●. That there will certainly be a day of Judgement. 2. That Christ will be the Judge. 3. What manner of proceed there will be in that day. 4. The Consequents thereof. What now remains, but that we carefully provide for this great and notable day of the Lord, (as 'tis called Acts 2.20.) By breaking off our sins by true and serious repentance, and making our peace with God, in and by Christ. O let us labour to secure our interest in Christ, and our union with him. He is the Judge: If he be our Advocate, we need fear nothing. There is no condemnation to them that are in Christ Jesus, Rom. 8.1. The Head will not condemn his own Members. 2. Let us do good, and communicate, and be merciful to the poor, while we have ability and opportunity. In the 25 Mat. 35, 36. Compared with 42, 43. Christ hath told us aforehand what questions he will ask when he cometh. Have you fed, have you visited, have you clothed? 'Tis good we should be prepared for an answer. See the Scriptures concerning the last Judgement in the first part of this Treatise, pag. 74, etc. Of Hell. We have seen there will be a day of Judgement, and that the Judge will judge the world in righteousness. We have seen there will be a twofold sentence pronounced by him: Of absolution upon the Godly, Mat. 25.34. Come ye blessed of my Father, inherit the Kingdom prepared for you: Of condemnation upon the wicked, v. 41. Depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels. We shall therefore here speak of the state of the wicked, after the righteous Judge hath pronounced the sentence of condemnation upon them: and shall show how their bodies and souls being reunited, shall be so continued in that life for ever, to undergo the punishment due unto their sins. Here three things are to be taken into consideration, 1. The duration and continuance of their persons, without ever dying or being destroyed or annihilated. 2. The duration of their pains, without ever being taken off. 3. The dreadfulness of those infernal pains and torments. I. The Scripture speaks expressly that the wicked after the day of judgement shall not be consumed or annihilated, but remain alive in soul and body, to endure the torments to be inflicted upon them by the Justice of God, for all the sins committed by them while they were in the body. The Word of God indeed speaks of the wicked as of such as shall be destroyed, and perish, and die. But we must know that a man may be said to be destroyed and perish, to be lost and dead, who is rejected, separated and disjoined from God the fountain of glory and blessedness. And that person may still subsist, and be what in his own nature he was before, and live the life which doth consist in the vital union of his soul and body, and so subsisting undergo the wrath of God for ever. The same Scripture which says the wicked shall be destroyed, and perish and die, says also that they shall be tormented with neverdying pains, Mat. 25.41. Depart from me ye cursed (shall the Judge say to the wicked at the last day) into everlasting fire. And lest any should imagine that the fire shall be everlasting, but not the torments; at the 46 v. it follows, and these shall go away into everlasting punishment. Now if the fire be everlasting by which God punisheth the damned; and the punishment inflicted be also everlasting, then must the damned everlastingly subsist to endure that punishment: Otherwise there will be a punishment inflicted, and none endured; which is a contradiction. Indeed the eternity of that fire prepared for the Devil and his Angels is a sufficient demonstration of the eternity of such as suffer in it. And as that fire is termed eternal, so that eternity is described as absolute, excluding all limits and determination. The end of the burning of fire is by extinguishing, and that fire which cannot be extinguished, can never end: But such is the fire which shall torment the damned. For he whose fan is in his hand, shall burn up the chaff with unquencheable fire, Mark 3.12. Luke 3.17. And he hath told us plainly, (and thereby given us a fair warning) Mat. 18.8. that it is better to enter into life halt or maimed, rather than having two hands or two feet, to be cast into everlasting fire: (Or as it is Mark 9.43.) To go into Hell, into the fire that never shall be quenched. And he hath farther explained himself by that unquestionable addition, and undeniable description of the place of torments, where the worm dieth not, and the fire is not quenched. And that we may be yet farther assured, that this fire shall never be extinguished, were●● that the smoke of their torments ascendeth up for ever and ever, Rev. 14.11. And that those who are cast into the lake of fire and brimstone, shall be tormented day and night for ever and ever, Rev. ●0. ●0. If therefore the fire in which the damned are to be tormented, be everlasting; if so absolutely everlasting, that it shall never be quenched if so certainty never to be quenched, that the smoke thereof shall ascend for ever and ever; if those that are to be cast into it shall be tormented for ever and ever (all which the Scriptures expressly teach) then shall the persons of the damned never be destroyed or annihilated; but shall subsist for ever, and be coeternal to the tormenting flames. When therefore the Scripture speaks, that the wicked (after the resurrection) shall be punished with death, and that a second death, it cannot be so understood, that they shall be no more, nor (in any sense) be said to live, or subsist: For the enduring of this fire is that very death; and they are therefore said to die the second death, because they endure eternal torments. He that overcometh shall not be hurt by the second death, Rev. 2.11. It seems they which shall die that death, shall be hurt by it; whereas if it were annihilation, and so a conclusion of their torments, it would be no way hurtful, or injurious, but highly beneficial to them. But the living torments are the second death. For Rev. 21.8. It was revealed to St. John, that the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars shall have their part in the lake that burneth with fire and brimstone, which is the second death. Now if to have a part in the lake be the second death, if that part be a perpetual continuance and permansion in torment, (as is before proved) then to say that the wicked shall die the second death, is not a confutation of their eternal being in misery, but an assertion of it; because 'tis the same thing delivered in other terms, As is well observed by the Learned Mr. Pearson in his Exposition of the Creed. Neither will the phrases of perdition and destruction infer an annihilation of the persons of the damned, or an ending of their torments. For eternity of destruction in the language of the Scripture, signifies a perpetual perpession and duration in misery. As in the 2 Thes. 1.8, 9 When Christ shall come to take vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ, 'tis said, they shall be punished with everlasting destruction, from the presence of the Lord, and from the Glory of his power. Wherefore from what hath been said, we may conclude, that the damned shall continue both in soul and body under the wrath of God, and the torments proceeding from it, never to be quitted of them by annihilation. Here they might have life, but would not; there they would have death, but cannot. II. As the damned shall always be continued in life and being, to endure the torments due to their sins, so the Justice of God will never fail to inflict those torments upon them for their sins. The favour of God is not to be obtained, where there is no means left to obtain it; but in the world to come there is no place for Faith, nor virtue in Repentance. As no person once received into the Heavenly mansions sh●ll ever be cast into outer darkness, so certainly none, who are once cast into the fire prepared for the Devil and his Angels, shall ever enter into their Master's joy. As the tree falleth, so it lieth. There is no change to be wrought in man within those flames; no purgation of his sins, no sanctification of his Nature, no justification of his person, and therefore no salvation for him. Without the mediation of Christ, no man shall ever enter into Heaven: And when he hath delivered up the Kingdom unto God, even the Father, then shall the office of the Mediator cease. The condition then of the damned is unalterable; their condemnation irreversible, their torments remediless, their miseries eternal. See Mr. Manton's excellent Comment on Judas, p. 430. The Reasons hereof are conceived by Divines to be these, 1. Because of the greatness of the Majesty against whom they have sinned. We are finite creatures, and so not fit to judge of the nature of an offence against an infinite God. The Lawgiver best knows the merit of sin, which is the transgression of his Law. 2. With man, offences of a quick execution, are judged to deserve a long punishment; and the continuance of the penalty is not measured by the continuance of the Act of sinning; therefore no wonder if it be so with God. 3. The damned sinned here as long as they could; if they had to eternity been allowed to live, they would have improved it altogether in sin. They would have dallied with God longer, grieved his Spirit longer, had they lived longer; yea dispositively and in respect of their inclinations, did so. In Hell the desire of sinning is not extinguished, nor mortified. The damned have not their hearts there changed. 4. They despised an eternal happiness, therefore do justly suffer an eternal torment. 5. Their obligations to God are infinite, and their punishment ariseth according to the greatness of their obligations against which they sinned. As the damned therefore shall not be taken from their punishment by annihilation, or destruction of their persons; so their punishment shall not be taken off from them, by any compassion showed unto them. III. We come to consider the dreadfulness of the infernal torments. Hell is set forth unto us in the Scriptures under sundry dreadful notions, viz. By the worm that never dieth, and the fire that never goeth out, by a lake of fire and brimstone, by outer darkness, and blackness of darkness for ever. That which is most intelligible concerning the woeful state of the damned, I conceive may be reduced to these four Heads. 1. They shall be tormented with the pain of loss, in being for ever banished from the presence of God and the joys of Heaven, 2 Thes. 2.9. Being punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2. With the pain of sense, inflicted on them by the wrath of God, which abideth on them, represented to us by a lake of fire. In this life, if his anger be but kindled a little, and a spark of it fly into the Conscience, the poor creature is at his wit's end. But how dreadful will their portion be against whom he stirreth up his fierce wrath? Who knows the power of his anger? Ps. 90.11. We that cannot endure the gripes of the Colic, the pains of the stone, or a violent toothache; how can we think of enduring the pains and torments of Hell? 3. They shall be tormented with the worm of Conscience, that is, with a cutting reflection upon, and remembrance of their former enjoyments, and by past pleasures, Luke 16. 2●. Son remember thou in thy life time hadst thy good things; or when Conscience shall repeat over the passages of their lives past, and set before them their precious time wasted and misspent, opportunities of Grace slighted, the folly of their own choice, their turning their backs upon eternal life offered in the Gospel; their gross neglect of their souls; their eager pursuit of sensual satisfactions, their disregarding admonitions, stifling convictions, quenching the motions of the Spirit of God, hating to be reform; O these will be sad (woeful sad) remembrances. The scourges of Conscience we meet with here, are too great a price, for the short pleasure of a brutish lust: O then, what a raging pain will such reflections as these cause hereafter? What will they do that are tormented day and night for ever and ever? 4. As they will have a sharp sense and feeling of their present woeful state, and a bitter discontent and vexation that by their own folly they brought it upon themselves; so they will be tormented with despair of ever coming out of it. They will see they must continue for ever in this remediless condition, under an everlasting pain of loss, because there is no hope of Heaven; under an eternal pain of sense, because there is no means to appease the wrath of God, which abideth on them. And this despair of ever coming out is the very Hell of Hells. O, woe and alas! 'tis for ever, for ever they must be tormented. Drexellius a learned Author writing upon this Argument, hath this awakening passage; If God (saith he) should speak thus to a damned soul, let the whole world be filled with sand from the earth to the Empyrean Heaven, and then let an Angel come every thousand year, and fetch only one grain from that mighty sandy mountain, and when that immeasurable heap is so spent, and so many thousand years expired, I will deliver thee out of Hell, and those extreme torments: That most miserable forlorn wretch, notwithstanding that he were to lie through that unconceivable length of time in those intolerable hellish torments, yet upon such a promise would infinitely rejoice, and deem himself not to be damned. But alas! when all those years are gone, there are thousands upon thousands more to be endured, even through all Eternity. O sad and woeful condition! O Eternity, Eternity, Eternity! This word ever breaks the heart. O Lord, to departed from thee for ever, to lose the sight and fruition of thy pleased countenance, to be hurled down among devils and damned fiends into a lake of fire and brimstone, to be always burning, yet never consumed, ever dying, yet never dissolved, always gnawed upon by the worm of Conscience, yet never devoured, always gnashing the teeth, weeping, howling, vexing, without any glimpse of hope, or one drop of comfort? What heart can think on these things without splitting in pieces? O Lord, whatever thou deniest me for this life, whatever shall be my lot and portion here, yet deny me not (I humbly beseech thee) the effectual assistance of thy Grace, to enable me to work out my salvation, to enable me unfeignedly to repent of all my sins, and forsake them, and to give up my soul to Christ Jesus for pardon and life; that by him I may be justified and sanctified, and saved from this dreadful wrath to come. Even so let it be O Heavenly Father, for thy rich mercy and my sweet Saviour's merits sake. I shall conclude this discourse of Hell, with a few serious meditations. Let us consider, 1. How great, how inexcusable is the folly and stupidity of every wilful sinner▪ that for the satisfaction of his brutish lusts, will run the hazard of these everlasting torments! O did we look upon sin with Scripture spectacles, we should find a greater disproportion between the pleasure and the pains thereof, than between a drop of honey, and an Ocean of gall. Methinks the meditation of eternal torments should damp and stop any sinner, in his sinful heat and fury? Wilt thou O sinner for a short pleasure be content to pay an everlasting punishment? Go into Hell by meditation, that thou mayst not go thither by condemnation. 2. What interest or concernment have we in the whole world comparable to this, the making our peace with God? He is the severest enemy, but the sweetest friend. How should we speedily humble ourselves before him for all our sins, and fly to his mercy in Christ for our pardon. The wages of sin is death. Nothing can bring us to those everlasting flames, but sin unrepented of. Nothing can save that man from the neverdying worm, who dieth in his sins. 3. How highly should we prise the love of Christ? how great a value should we set upon his blood? How willingly should we embrace the offers of Grace and reconciliation made to us in him? How readily and cheerfully should we give up ourselves to him, resolving to be his faithful Disciples and servants, seeing he laid down his life to deliver us from these everlasting torments, this wrath to come? In one thing, the sins of men admit of a greater aggravation than the sins of Angels; These never sinned against the offers of a Saviour as men do. 4. How readily should we do or suffer, perform or undergo any thing, this blessed Redeemer calls us to, who hath done and suffered so much for our sakes. 5. How should we pity and pull back those who are posting towards the pains of eternal fire? We may (possibly) anger them thereby, but we had better endure some scalding drops of their wrath, than let them fall, (if we can help it by doing our duty to admonish them) into the lake of fire and brimstone. 6. How should the consideration of everlasting torments after death, breed in every heart a fear and awe of the great God; and teach us to tremble at his Word, and his Threaten therein denounced against all impenitent sinners. How eagerly should we embrace that reduplicated advice of our blessed Saviour, Luke 12.5. I will forewarn you whom ye shall fear, fear him which after he hath killed, hath power to cast into Hell, yea, I say unto you, fear him. Mat. 25.41. Then shall he say unto them on the left hand, depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels. V 46. And these shall go away into everlasting punishment.— Mark 9.43. And if thy hand offend thee, cut it off; it is better for thee to enter into life maimed, than having two hands to go into Hell, into the fire that never shall be quenched. V 44. Where their worm dieth not, and the fire is not quenched. V 45. And if thy foot offend thee cut it off; it is better for thee to enter into life halt, than having two feet to be cast into Hell, into the fire that never shall be quenched. V 46. Where their worm dieth not, and the fire is not quenched. V 47. And if thine eye offend thee, pluck it out, it is better for thee to enter into the Kingdom of God with one eye, than having two eyes to be cast into Hell fire. V 48. Where their worm dieth not, and the fire is not quenched. Rev. 21.8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake that burneth with fire and brimstone, which is the second death. Rev. 20.10. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false Prophet are; and shall be tormented day and night for ever and ever. Rev. 14.10. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and he shall be tormented with fire and brimstone, in the presence of the holy Angels, and in the presence of the Lamb. V 11. And the smoke of their torment ascendeth up for ever and ever, etc. Matth. 22.13. Then said the King unto his servants, bind him hand and foot, and take him away, and cast him into outer darkness, there shall be weeping, and gnashing of teeth. Matth. 23 33. Ye Serpents, ye generation of vipers, how can ye escape the damnation of Hell? Matth. 7.13. Enter ye in at the straight gate, for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat. Rev. 2.11. He that hath an ear, let him hear what the Spirit saith unto the Churches, he that overcometh, shall not be hurt of the second death. Ju●e v. 6. And the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgement of the great day. V 7. Even as Sodom and Gomorrah, and the Cities about them, in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. V 13. Raging waves of the Sea, foaming out their own shame; wand'ring stars, to whom is reserved the blackness of darkness for ever. 2. Thes. 1.9. Who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power. Psal 9.17. The wicked shall be turned into Hell, and all the Nations that forget God. 1 Thes. 5.9. For God hath not appointed us to wrath, but to obtain salvation through our Lord Jesus Christ. 1 Thes. 1.10. And to wait for his Son from Heaven, from whom he raised the dead, even Jesus, which delivered us from the wrath to come. Matth. 10.28. And fear not them, which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in Hell. Luke 16.23. And in Hell he lift up his eyes, being in torments, and seethe Abraham afar off, and Lazarus in his bosom V 24. And he cried, and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame. V 25. But Abraham said, Son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things, but now he is comforted, and thou art tormented. V 27. Then he said I pray thee therefore Father, that thou wouldst send him to my Father's house. V 28. For I have five Brethren, that he may testify unto them, lest they also come unto this place of torment. Matth. 16.26. For what is a man profited, if he shall gain the whole world, and lose his soul? or what shall a man give in exchange for his soul. Of Heaven. We have seen what will be the state of the damned. We come now to speak of the blessedness of those that die in the Lord, i. e. in the favour of God, in a state of peace with him, being members of Christ's mystical body, When they die, their souls are carried by Angels to Christ, and by him presented to God the Father, as the fruit of his purchase. So that they are presently blessed upon the departure of the soul out of the body; but shall be more blessed at the general resurrection, when soul and body being reunited, the Judge shall set them at his right hand, and pronounce upon them this gracious sentence, Come ye blessed of my Father, inherit the Kingdom prepared for you, from the foundation of the world, Matth 25.34. Which done, they shall go away into life eternal, as it is, v. 46. The Glory and Blessedness of this state, we come now to inquire into, and there are two things wherein it consists. 1. In a total removal of all evils. 2. In a confluence of all good, necessary to the happiness of the Creature. First, All evils are removed. There are three great evils we labour under here. 1. The evil of sin. 2. Of temptation. 3. Of affliction. None of which shall trouble the Saints in Heaven. 1. The evil of sin is there removed. Sin is the great evil the children of God complain of with so much sadness in this world. Here the Spirit lusteth against the flesh, and the flesh against the Spirit; but in Heaven there shall be no sinful lusts to war against the soul. Paul shall not there complain of a law in his members rebelling against the law of his his mind: Nor c●y out, Oh miserable man that I am who shall deliver me from the body of this death, Rom. 7. There sh●ll be no blindness in the mind, perverseness in the will, disorder in the affections, no concupiscence in the members, no rebellion in the flesh, the old Adam is left in the grave, never to rise more. The dominion of sin the Saints are delivered from in this life, but there the very being of it is removed. Grace weakens sin, Glory quite abolisheth it. Into Heaven nothing enters that defiles. There we shall be under an● happy impossibility of offending God. 2. The evil of temptation. The world is a place of snares, a valley of temptations, the devil's circuit. What abundance of temptations are we assaulted with here continually, either from the Devil, the world, or our own corrupt Natures? In Paradise there was a tempter, but there is none in Heaven. No Serpent can creep in there. Here we had need pray continually, Lord lead us not into temptation: There we shall be fully delivered from it. 3. The evil of affliction. In Heaven, there is an absolute freedom from all misery, pain, labour, want, or whatever else might afflict us. All sorrow shall be done away, as well as all sin. Sorrow is the fruit of sin, and when the mother is dead, no more offspring can be expected. Whatsoever is painful, and burdensome to Nature is a fruit of sin, and a brand, and mark of our rebellion against God. Here we are subject to a number of necessities, hunger, thirst, cold, wants of several sorts. In Heaven the children of God shall enjoy perfect freedom from whatsoever is troublesome. Grief, fear, temptation, sickness, pain of body, anguish of mind, shall be heard of no more for ever. When the Saints are once past death, they are passed the fear of all misery. When their bodies are once leapt up in their winding-sheets, they are passed all tribulation. Heaven is a happy air, where none are sick. There is no such thing as agues, fevers, gouts, or the grinding pains of the Stone. There is nothing to discompose the mind, or afflict the body. The Saints shall there be freed from the necessities of Nature, such as eating, drinking, sleeping, etc. Meat is for the belly, and the belly for meat, but God shall destroy both it and them, 1 Cor. 6.12. The use of meats, and of the stomach and belly is there abolished. Here we are almost continually in want of something or other; but there we shall be above meat and drink and apparel, etc. Here we have a mixture of pleasures and sorrows; (both good and evil are to be received from the hand of God in this life) but there is fullness of joy for evermore. I shall conclude this, with that comfortable place, Rev. 21.4. And God shall wipe away all tears from their eyes, & there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away. Secondly, A Second thing wherein the blessedness of Heaven consists, is, in a confluence of all good necessary to the happiness of the Creature. The Saints in Heaven will be blessed, 1. In their bodies. 2. In their souls. 3. In their Company. 4. In an absolute security of enjoying all this blessedness for ever, without any fear of losing it, or being deprived of it. I. They will be blessed in their bodies. The bodies even of the best of the Saints are for the present vile bodies, instruments of sin, and subjects of diseases; but the Lord Jesus Christ shall at the day of judgement raise these vile bodies, and change them into the likeness of his own glorious body, Phil. 3.20, 21. The bodies of the Saints are the members of Christ, and no member of his shall remain in death. They are the Temples of the holy Ghost; and therefore if they be destroyed, they shall be raised again. For if the Spirit of him that raised up Jesus from the dead, dwell in us (as he doth in the Saints, and by so dwelling, makes their body's Temples) he that raised up Christ from the dead, shall also quicken our mortal bodies by his Spirit that dwelleth in us, Rom. 8.11. The Holy Ghost will not forsake his mansion and ancient habitation. Therefore he raiseth it up, and formeth it again into a complete fashion, like Christ's glorious body. The bodies of the Saints when dead, and separated from their souls, are not separated from Christ, as we shown before: And therefore are said to be dead in Christ, to sleep in Jesus, as 'tis, 1 Thes. 4.14. While dead, they are united to Christ, and by virtue of this Union, Christ as their Head, will raise them at the last day; and at their resurrection, they shall be changed, as to their qualities, though their substance shall not be altered. The Ancient Christians when they rehearsed that Article of the Creed, I believe the resurrection of the flesh, were wont to add, even of this my flesh: 'Tis necessary the same flesh should be raised again. For it cannot stand with God's justice, that one body should sin, and another body be damned. That he that sinned in one body, should be punished in another; or he that pleased God in his own flesh, should see God with other eyes. 'Tis also contrary to the very nature of the resurrection; for a resurrection is when the same body that dieth, riseth again. Otherwise it is rather a new Creation than a resurrection. As therefore the body of Christ after his resurrection was the same for substance, though much more excellent and glorious, so shall the bodies of the Saints be at their resurrection. If any shall ask how a resurrection is possible? I answer, to Angels or men this is impossible; but to an all-knowing God, whose wisdom is infinite, and to an almighty God, whose power is illimited, this is very possible. It shall be done according to the mighty working, whereby he is able to subdue all things unto himself; As the Apostle speaks, Phil. 3.21. He by whom the very hairs of our heads, and the sands of the sea are all numbered, knoweth all the scattered bones, knoweth what dust belongeth to each body. And as his allseeing eye observeth every particle of dissolved and corrupted man; so doth he also see and know all ways and means by which those scattered parts should be united; by which this ruin'd fabric should be recomposed. Though the parts of the body of man be dissolved, yet they perish not. They are laid up in the secret places, and lodged in the Chambers of Nature, and 'tis no more a contradiction, that they should become the parts of the same body of man again, to which they did once belong, than that after his death, they should become the parts of any other body, as we see they do. And moreover we see by experience that our most curious glasses are made by art, even of Ashes. Cannot then the all knowing and Omniscient God, raise men's bodies out of Ashes? 'Tis as easy for God to distinguish between dust and dust, and to give to every man his own dust, as it is for a Gardener that hath divers seeds in his hand to sever them, and know them one from another. A skilful Alchemist can extract one metal from another; much more can God Allmighty distinguish and separate one dust from another. As it was therefore only an Omnipotent power, which could mould the first dust, of which man was made, into an humane body, and breath into the nostrils of it the breath of life, so the same power can still make of the dust, returning from the bodies of men unto the earth, humane bones and flesh. For the Apostle tells us in the place before mentioned, that he is able to subdue all things unto himself. And further the Scripture tells us, that Christ by virtue of the dominion he obtained at his resurrection, must reign till he hath put all his enemies under his feet; and the last enemy that shall be destroyed is death. Now there is no destruction of death, but by a general resurrection. Christ is the Lord of the dead, and so hath a right by that dominion to raise them all to life, 1 Cor. 15.22. For as in Adam all die, even so in Christ shall all be made alive. I shall conclude this with those two famous places, John 5.28. Marvel not at this, for the hour is coming, in the which all that are in the graves shall hear his voice, V 29. And shall come forth, they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation. Acts 24.15. And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just, and the unjust. Well then, seeing there will be a Resurrection, Here possibly some will inquire, what transformations and changes Christ will make in the bodies of the Saints at the last day? I answer, That day being to be as it were the marriage day between Christ and his Saints, he will endow their bodies with glorious qualities, as well as their souls: For he assumed their bodies as, well as their souls; suffered in body as well as in soul; died for their bodies as well as for their souls; and therefore will glorify their bodies as well as their souls. But to speak more particularly; the Apostle tells us what kind of change this will be, 1 Cor. 15.41. There is one Glory of the Sun, and another of the Moon, and another Glory of the Stars, for one Star differeth from another Star in Glory. V 42. So also is the resurrection of the dead; it is sown in corruption, it is raised in incorruption. V 43. It is sown in dishonour, it is raised in glory: It is sown in weakness, it is raised in power. V 44. It is sown a natural body it is raised a spiritual body. 1. Our bodies shall be made incorruptible. They are sown in corruption, but shall be raised in incorruption. They now yield to the decays of nature, and are exercised with pains and aches; but hereafter they shall be clothed with immortality, made wholly impassable. What a comfort must it needs be to the Saints, to think that there is a time coming when they shall have a body without aches, pains, and without decays, that shall be always in the spring of youth. The resurrection is the Saints best Physician. 2. Our bodies shall be made glorious bodies. They are sown in dishonour, but shall be raised in glory. All deformities, and defects (which are the fruits of sin) shall be removed. As the body of Adam in innocency, was lovely and beautiful, complete in all its parts, so shall ours be at the resurrection: The righteous shall shine as the Sun in the Kingdom of their Father, Mat. 13.43. If Moses' face by conversing with God but forty days did shine so exceedingly that they were glad to put a vail upon it; how glorious shall our bodies be, when we shall be ever with the Lord? Christ in the Mount when he was transfigured, Mat. 17.2. His face did shine as the Sun, and his raiment was white as snow. Peter, James and John were not able to bear the sight of the glory there manifested, and yet this was but a glimpse of that glory he hath now in Heaven. By this you may guess a little at the glory of the body; when it is likened to Christ's glorious body. If we would have our bodies eternally beautiful, let us labour to be truly gracious here. 3. Our bodies shall be made spiritual bodies: They are sown natural bodies, but shall be raised spiritual bodies. When we come into the other world, that world of Spirits, even our bodies shall be spiritual; not spiritual for substance, but for qualities. 1. They shall have no need of meat, drink; sleep, etc. but shall be as the Angels of God, Mat. 22.30, If Moses upon the Mount, in the state of mortality, was upheld by the power of God forty days, without meat, and without sleep; how much more shall we be so upheld for ever in the Kingdom of Heaven? 2. They shall move with great agility and nimbleness. We shall not be clogged as now, but shall be able (as the Learned think) to move upwards and downwards freely, like a bird in the air. 3. Or Lastly, Our bodies after the resurrection may be termed spiritual, because they will then be more fitted and disposed for spiritual uses, for the enjoyments and employments of Grace. 4. Our bodies shall be made powerful. They are sown in weakness, but shall rise in power. The power and strength that glorified bodies shall have, will be wonderful. In this life the eye is dazzled at the brightness of the Sun; but than it shall be strengthened to behold glorious sights, and not be dazzled at them. The body shall be enabled and strengthened by God, to bear that exceeding and eternal weight of Glory that shall be allotted to it. 5. Unto all these glorious perfections, and endowments, we may add this one more, the great privilege and happiness we shall have to beh●ld with our bodily eyes our blessed Saviour as man. That we shall see our Redeemer with these eyes, Job plainly testifies, Job 19.25. For I know that my Redeemer liveth, and that he shall stand at the later day upon the earth. V 26. And though after my skin, worms destroy this body, yet in my flesh shall I see God. V. 27. Whom I shall see for myself, and mine eyes shall behold, and not another, etc. And that this sight will add much to our happiness, we need not doubt. The sight of Christ as man is the next object (as one saith well) to the beatifical Vision. Mr Calamy in his Serm at Dr Boltons' Funeral. For the fullness of the God head dwells in him bodily, and doth as it were radiate through his body. Hence there must needs arise much joy to the beholder, both from the eminency of, and our interest in this Object. Christ in Glory, and Christ in Glory ours. As much of the Creator, as is possibly visible in the Nature of man, will be to be seen in Christ. As much contentation as the Creature can be made partaker of, by the sight of any visible Object, will be the portion of the beholders of Christ as he is man. See Mr. Nortons' orthodox Evangelist. So much for the blessedness of the Body. II. The Saints in Heaven shall be blessed in their Souls. Let us inquire wherein this blessedness consists. 1. The understanding being enlarged and widened shall have a right knowledge, a clear sight and vision of God. Now we see through a glass darkly, 1 Cor. 13.12. but then face to face; now we know but in part, but then we shall know even as we are known; our knowledge of God now is very imperfect, but then we shall see him as he is, 1 John 3.2. 2. The will shall be perfected with absolute and indefective holiness, with exact conformity to the will of God, and perfect freedom from all servitude to sin. 3. The affections shall be set right by an unalterable regularity. There shall be a constant cleaving of heart to God, a constant loving of him, without satiety or weariness. Here are many start aside to the creature; but in Heaven there will be an eternal fixed delight and complacency in God. 4. The Soul will enjoy a full, immediate, uninterrupted communion with God, and fruition of him. Whilst we are here at home in the body, we are absent from the Lord, says the Apostle, 2 Cor. 5.6. Here our comforts come in by the ministry of Ordinances, but there God will be all in all to us immediately, 1 Cor. 15.28. III. The Saints in Heaven shall be blessed in their Company. Oh what blessed company is there in the new Jerusalem! There is God, and Christ, and Angels, and Saints. How will God the Father welcome us? Well done good and faithful servants, enter into your Master's joy. How will our Redeemer welcome us? How joyful will he be to receive us, who shed his blood to bring us thither? How will the Holy Angels welcome us? They delight in the good of men. When man was created, those Morning Stars sung together, and those Sons of God shouted for joy, Job 38.7. When Christ came to redeem man, an Heavenly host of them praised God, Luke 2.13. When man is converted; there is joy in Heaven among those blessed Spirits, Luke 15.10. How much more rejoicing will there be when we come to be glorified? Lastly, How will the blessed Saints welcome us? Our old acquaintance, with whom we have prayed, suffered, familiarly conversed. Memory is not abolished in Heaven (as one observes) but perfected. Mr. Manton in his Sermon at Mrs. Blackwels' Funeral. Therefore those whom we knew here, we shall know again. A Minister shall see his Crown, and the fruit of his labours, 1 Thes. 2.19. Those that have been relieved by us, shall welcome us into Heaven, who therefore are said (according to some Interpreters) to receive us into everlasting habitations, Luke 16.9. Yea, we shall know those whom we never saw. Why else is it made a part of our privilege to sit down with Abraham, Isaac, and Jacob? Mat. 8.11. In the transfiguration, Peter knew Moses and Elias, dead many hundred years before. So shall we (as 'tis more than probable) know one another. O what blessed company shall we converse with in the City that is above. IU. And Lastly, The Saints in Heaven shall be blessed in this, They shall have the perpetual enjoyment of all this blessedness secured to them, without any fear of ever losing it, or being deprived of it. The Saints shall never put off their glorious robes, after they have once put them on. Their state is a sure eternal state of actual delights. Though there be several degrees of glory in Heaven, yet he that enjoys the least degree, is fully satisfied with what he enjoys. He desires not one degree of Glory above what he possesses. What now remains, but that we press this duty upon ourselves, frequently to meditate on this celestial Glory. Many great benefits will accrue to us thereby. 1. This will abate our thirst after earthly things. One hours serious musing on the glory that is above, would cause the soul to be as a weaned child to the glory that is here below. 2. It will make sufferings light, Rom. 8.18. For I reckon (says the Apostle) that the sufferings of this present time, are not worthy to be compared, with the Glory which shall be revealed in us. 3. It will make us serious in Duties. It will make us pray earnestly, hear attentively, walk circumspectly. Serious thoughts of Heaven will make us shake off laziness, and sloth, and with fervency of Spirit to serve the Lord. 4. It will stir us up to an earnest desire of that righteousness to which such a Glory appertains, and to a careful and constant performance of those commands to which such a reward is so graciously promised. Without holiness no man shall see the Lord. Men do but deceive themselves, who think to pass immediately from a state of corruption, to a state of Glory. Would we enter into Glory, let us labour to secure our state in Grace. Grace and Glory do not differ specifically, but gradually. When a soul is brought into a state of saving Grace, it is entered into a state of Glory: For as God hath prepared Heaven for his children, so he prepares his children for Heaven. Grace is the Nursery of Glory: As the plants of righteousness grow fit for Heaven, they are removed to Heaven, and shall be for ever with the Lord. O Lord, prepare and fit my soul for this new Jerusalem, into which no unclean thing can enter. Give me true repentance for all my sins, and wash away the guilt of them in the blood of thy dear Son, my Lord and Saviour: Sanctify me throughout both in soul and body by thy Grace and holy Spirit, and enable me to glorify thee in this life, that I may hereafter enter into thy Kingdom, into that eternal state of Glory, bliss, and purity. O let me not have my portion in this life, but when thou sendest for me out of this world by death, Lord receive my soul (for thy free mercy and my Saviour's merits sake) into those Heavenly mansions, where there is fullness of joy, and pleasures at thy right hand for evermore. Amen. John 17.24. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my Glory which thou hast given me, for thou lovedst me before the foundation of the world. 1 Cor. 2.9. But as it is written, eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him. 2 Cor. 5.1. For we know, that if our earthly house of this Tabernacle be dissolved, we have a building of God, an house not made with hands, eternal in the Heavens. Col. 1.12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light. Heb. 10.34. For ye took joyfully the spoiling of your goods, knowing in yourselves, that ye have in Heaven, a better, and an enduring substance. Heb. 12.22. But ye are come unto Mount Zion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels. V 23. To the general assembly and Church of the first born, which are written in Heaven, and to God the Judge of all, and to the Spirits of just men made perfect. 1 Thes. 4.17.— And so shall we ever be with the Lord. Heb. 6.19. Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail. V 20. Wither the forerunner is for us entered, even Jesus, made an High Priest for ever after the order of Melchizedek. Mat. 25.23. His Lord said unto him, well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord. 2 Cor. 12.4. How that he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter. Luke 16.22. And it came to pass that the beggar died, and was carried by the Angels into Abraham's bosom. Heb. 11.10. For he looked for a City which hath foundations, whose builder and maker is God. 1 Pet. 1.4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for you. 1 Pet. 5.4. And when the chief Shepherd shall appear, ye shall receive a Crown of Glory that fadeth not away. Glory be to God in the highest, On earth peace, Good will towards men. FINIS. BOOKS Printed for, and are to be sold by JOHN ROTHWEL, at the Fountain and Bear in Cheapside. A Mr. AInsworth Arrow against Idolatry in fol. & 12 Dr. Ames Cases of conscience. Engl. Marrow of Divinity. 4 On Peter. 4 D. Arrowsmith Tactica Sacra sive de milite spirituali pugnante, Vincente & Triumphante. Annotations on the Bible by the Dutch Ministers, fol. Assembly Confess. 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