The Only SOVEREIGN SALVE FOR THE Wounded Spirit: Approved by the Author in himself. Delivered by him in several Sermons after his Recovery: And now, Published for the Glory of his most Gracious Restorer, and for the Comfort and Settlement of any Afflicted Soul, that doth, or may labour under that weighty Burden. By Richard Wortley, Minister of Christ in his Church, in Edworth in Bedfordshire.  This is a Faithful saying, and worthy of all Acceptation, that Jesus Christ came into the world to save sinners, of whom I am chief, 1 Tim. 1. 15. 
LONDON, Printed for J. Rothwel, at the Fountain in Goldsmths Row in Cheapside, 1661.   

To the Reader.  
Courteous Reader,  
ST. Paul, who had the Spirit of God, 1 Cor. 7 40. having by, and from that Spirit assured us, 2 Tim. 3. 16, 17. that all Scripture is given by Inspiration of God, that it is profitable for Doctrine, Reproof, Correction, Instruction, that the man of God may be perfect, through●● furnished unto all good works. 〈…〉 16. That ●● Gospel is the power of God unto Salvations 〈…〉 ●e that believeth.  
●pon the Spirit's such assurance by him, I do rely with residence. And, as in my soul I do believe the Scriptures to be the very Word of God; so, (as I boldly may, 〈◊〉 ought) taking he●d unto that sure Word of Prostie, 2 Pet. 1. 19 I do teach the▪ Truths which there I ●● as Parts of that inspired, powerful, perfecting, and ●very good▪ work throughly-furnishing Word; not ●ting to seek further, or to wait for the revelation of ●● Truth's, not there set down, lest I be found in the ●●mber of the blasphemous adders thereunto, and so be●●e liable to that fearful punishment threatened against ●●h, Rev. 22. 18.  
Moses and the Prophets are to be heard, Lu. 16. 29▪  
The Scriptures are to be searched, John 5. 39  
However, sin● (as the natural man cannot a●● 〈…〉 ●●ings, wanting a spiritual eye to discern 〈…〉 revealed unto them, 1 Cor. 2. 14. ●●, the ●●generate (though diligent hearers, and searchers cannot clearly discern them, unless revealed unto them, Luke 24. 45. The Lord is pleased (in such a measure as he sees fitting) to give unto them the Spirit of wisdom and revelation, in the knowledge of him; and to enlighten the eyes of their understandings, Eph. 1. 17 18. and, by the spirit of Truth to guide them into all needful Truths, as he hath promised, John 16. 13.  
This ordinary way of the Sp●rit of Truth's enlightening (to the glory of the same Spirit I speak it.) I have experimentally found in my soul, from the time, that (with a total resignation) I have given myself up to b●led by it.  
Which (further to encouched 〈…〉 a confident, and cheerful going on in the service of my Lord Christ in his Ministry) hath late●● 〈◊〉 an extraordinary and not so usual a 〈…〉 most unworthy dust and ashes, of so low 〈◊〉 ●●●●cention of my great God) been pleased, not only to assure me,  
That I have escaped the Corruption, that is in the world, through Lust, 2 Pet. 1. 4. (A blessed and most sweet assurance) but likewise,  
Clearly to manifest unto me,  
The dangerous estate of the Natural man, while such.  
The manner of the great work of his Conversion.  
To instruct me in the right understanding of many Scripture-truths relating thereunto.  
To show unto me (and to all, that are effectually called) the path of life, and (by way of guiding of my steps to Heaven-ward) secretly to say unto my soul, this is the way, walk in i●. Isa 30. 21.  
Of which great Mercies (with so●e other) vouchsafed to him, not worthy to be beloved, not worthy to be minded, this following Narration will more fully inform thee.  

The Narration.  
IN my younger years being bred up in the University, and having taken a Degree there, I was admitted into one of the Inns of Court: Where having spent about two years (Means now failing for my support and continuance in that course) I was received into the Family of an Honourable Personage; mine Employments being in the way of a Scholar; as to write Letters, to read Divinity, to pen Sermons, to pray with the Family, in the Chaplains absence, etc.  
It pleased God so to dispose the heart of the Honourable Governor toward me, that great secular preferments were endeavoured for me: But, none of them succeeding, I was at length by Mandate from his then Majesty (procured by the means of that Noble Personage) replanted into my old Nursery, a Fellow of a College there.  
I yearly paid mine acknowledgement by attendance, where I had received so much Favour: the good will, and endeavour; of worldly preferments for me, still continuing.  
One at last was freely offered unto me; of such a nature as I most desired, with visible (almost) certainties of great wealth, and temporal advancement, had it been accepted; but Providence had otherwise disposed of me.  
For, when, upon the offer, my answer of acceptance was expected, I was surprised with a sudden amazement; and standing silent like a Statue, had not one word to speak, by way of acknowledgement of mine own unworthiness, or of the greatness of the intended Favour; much less to express my ready acceptance thereof, and due thankfulness for it; and so for some time continuing, was dismissed for the present, and within shorttime after became a stranger to those Relations.  
Having after this (as I esteemed it) unhappy rejection, spent some years in the College (vainly and idly enough, God knows) it was the Lord's pleasure to transplant me into his Church abroad. And having by a remarkable manuduction, brought me unto the Living, which I now hold, he was pleased, at my first entrance, by a great (though not total) distemper in the right use of my Reason, to break and fit me in some measure for his Service there; and to prepare the way for that great Work, which he had to do many years after.  
I could here tell thee, how in that distemper, God did set me before myself, a●ter a strange manner presenting to my view, my heinous sins to that time, and showing me, how many deaths I had deserved by them: But, I have acknowledged and humbled myself for them unto him, who hath graciously assured me of his Pardon.  
Upon my recovery, I had some good moti●ns, and faint stir in my soul toward God and Goodness; which so long I had forgotten, and (indeed) flighted. My first Subject, which I handled, was the broken heart, Psal 51. 17. The way which I should have taken, but, neglecting it, the work was not throughly wrought.  
Though I proceeded so far, as to a just restitution (as near as I could call to mind) where I had wronged any, and I remember the flax beg●n to smoke, in some weak dislike, often stirring in my heart, against those sins, in which formerly I h●d liv●d, and wherewith it was overrun; and I began by degrees to break off from them.  
I had now continued at my Living five or six years, or more; when (I do not remember, that the day before, or at any time for some years then past, I had had such thoughts, as might minister matter▪ to my Fancy so to work.) The Lord was pleased, in a Dream and Vision of the night [thus] to seal Instruction unto my soul, Job 33. 15, 16.   

The Vision.  
AT London, I was apprehended by a shag haired Fellow, without an hat, of a deformed countenance.  
He led me on, I knew not whither, until we came unto a Prison, situated where Westminster Hall stands▪ At the entrance into the Hall.  
The Front of the Prison was toward the Thames.  
The Gate was wide, and stood wide open.  
The chief Prisonhouse was in view, a cross-building within at the end of a Court-yard.  
There was a window on the right hand of the Gatehouse, which had a strong Iron grate before it (as had the windows on the side-buildings, on the left hand toward the chief Prison house) through which I could discern men's faces.  
At the entrance of the chief Prisonhouse stood the Jailor a grim man in black.  
He, seeing of us, presently comes to us to the gate; and turning my Apprehender a little aside to whisper with him;  
As they were whispering, my Apprehender let go his hold.  
I perceiving his hand off, thought it best to run for my safety; and betook me to my heels.  
My Apprehender pursues me.  
But having the start of him, I was gotten so far before him, that I could not hear him following.  
Having now ran almost as far as the Savoy, and looking back to see at what distance I had left him.  
I could see a good way off a Gentleman, who had stopped him in his pursuit; and by the hair of his head, having pulled him down upon his knees, was beating of him with a Battoon.  
I still fearing that he might get lose, and follow me, ran on until I came at the Savoy; where,  
I ran down a pair of stairs.  
Which stairs delivered me on to a square Brick building, raised one Story from the ground, left so, that the work might be continued; having Beams and Jyces laid ready for a Floor, and second Story.  
In this Building I wa● persuaded I might hid myself from my Pursuer.  
Whereupon, attempting to get down between two of the Jyces, there were men below within the Building, who endeavoured, by thrusting at me with an Halberd, and long staves, to hinder my Descent.  
But, the danger I fled from made me so resolute, that, putting by their thrusts, I got down in spite of them.  
I was no sooner below, but they were all vanished.  
From hence I was immediately transferred into the Tower of the Temple-Church; and standing where the Essigies of the Knights-T●mplars lie (than not to be seen) all fear of being again taken by my Pursuer, was now ceased.  
I cast mine eye up to the top of the Tower, where my sight was limited by a Cloudy resemblance.  
Round about on the sides, the Tower was scaffolded up from the Pavement as in a Theatre.  
Under the Scaffolds I observed certain men, as if lurking there to hinder people in their ascent.  
I awaked, and musing upon the Vision in my mind, and finding that it had a kind of orderly dependence one part upon another; assoon as I arose, I wrote it down, and gave I know not what Interpretation of it.  
The writing (unminded) lay among my lose Papers many years; until (which I believe was nine or ten years after) the Lord was pleased to lay upon me the heavy burden of a wounded Spirit.  
In mine extremity (which was so high, that I feared death) having over-looked my lose Papers, and this Vision (cursorily) among the rest, I cast them into the fire.   

The Occasion of recalling of the Vision.  
AFter some days, the Lord having been pleased to resettle me, and to speak Peace to my soul (as I have showed in my salve for the Wounded Spirit) reflecting my thoughts upon my time spent in that  Family, as also upon the great secular preferments which I then miss of, I was not a little troubled at my supposed loss. Yet, when I remembered, that I stood a long time silent as amazed, &c I had a strong persuasion in me, that the Lord in Mercy had withheld those preferments from me.  
I sued unto him by earnest Prayer, that, if it were so, he would be pleased to discover it unto me; that, upon my sense of his Mercy, I might bless his Name for it.  
It was not long, after my Prayer was ended, before the Lord afforded me this gracious return thereof, bringing freshly to my (by my late illness much weakened) memory the Vision, which I had so long, and so much slighted.  
Which a little pondering upon, I called to mind (whereof I was afterwards in another dream assured, by a voice saying, It was the Gatehouse) That the Gatehouse of that Prison to which I was brought, with the inward Prisonhouse, windows, and side-buildings thereof, were just like unto the Gatehouse (or Lodge) the inward Buildings, windows and side-Buildings of that House, wherein I had lived with that Noble Personage, which also being situate in a Town upon the River, on the same side, had its Front towards the Thames.  
Whereupon by him, to whom alone they do belong, Gen. 40. 8. I was presently enabled to give this Interpretation.  
That the Apprehender was my Corruption.  
That it had brought me to the mouth of Hell, in bringing me to that Family, and so near unto the Law, the course I must have returned to, and gone on in, had the offered Favour been accepted.  
That the man in black at the entrance of the Chief Prisonhouse, was the Devil ready to seize upon me.  
That the Gentleman beating of my Pursuer, was the Holy Spirit restraining of my Corruption.  
That the Stairs put me in mind, to humble myself for my sins.  
The Building I interpreted to be, the Building of Grace begun in my Soul.  
The men within, to be my spiritual Enemies violently opposing of me.  
The Scaffolds in the Tower of the Temple-Church, a direction for a gradual improvement in Grace.  
The men under them, my spiritual enemies watching advantages to hinder mine Improvement.  
This more general Interpretation served then to settle me, in what I sued to be satisfied in; with much comfort assuring me daily more and more, that I was delivered from the mouth of Hell, as to those Relations, and to that course.  
But since, upon more serious consideration, and throughly weighing of each particular circumstance in the Vision, I find, that I have great cause to bless God, in the super abundant riches of his Mercy; in that, when I sued only for satisfaction ●n that forementioned Particular, he not only showed me, what he had done for me, as to that; But likewise,  
That he had freed me from the slavery of my Corruption, which so long and so powerfully had prevailed ever me; and so had delivered me from the power of darkness, and had translated me into the Kingdom of his Dear Son, Col. 1. 13.  
Directing of me what now I was to do.  
To humble myself for my sins.  
To be steadfast in the Faith.  
Courageously to resist my Spiritual enemies.  
To take off my heart from the things of the world.  
To mind Heavenly things.  
To improve in all Grace by degrees, and to persevere therein.  
To keep a diligent watch over my spiritual enemies.  
To prepare myself for afflictions.  
Acquainting me with many other instructing, comforting directing Truths, observable both from the Occasion and from the several Particulars of the Vision.  
Which Truths the (manifestation of the Spirit being given to profit withal, 1 Cor. 12. 7.)  
I have paralleled with those material Circumstances, whence they are collected.  
I have set down in Doctrinal Conclusions.  
I have further cleared and confirmed by Scripture, by Instance, by Reason, as they would bear them.  
I have drawn from them some Uses; which I commend to thy Practice in thy Life; to a confident and cheerful diligence wherein thou hast here an encouragement from Heaven, even from him, whose Secret is with them that fear him, and to whom he will show his Covenant, Psal. 25. 14.  
Glory be to God on High.    

The Observations  

From the occasion of recalling of the Vision.  

1. GOds negative Mercies are great. Pag. 1  
2. God takes the fittest time for Mercy. p. 5.  
3. God will be sued unto. p. 9  
4. Rightly qualified Prayer hath a prevailing Power. p. 15.  
5. God recompenseth the great Afflictions of his Children with greater Mercies. p. 18.  
6. The Lord often grants more than his Servants sue unto him for. p. 22.    

By way of Introduction to the Vision.  

1. OUR Lord Jesus Christ approves of humane Learning in his Ministers. p. 24.  
2. Christ's way is, for an orderly-called, settled Ministry, in his Church. p. 28.  
3. The Word preached by a Lawful Minister, is Christ's ordinary way for changing of the heart. p. 34.    

From the Vision in general.  

1 Heavenly Visions are to be observed. Pag. 41.    

From the Branches of the Vision. From the Danger.  

1. REigning Corruption renders a sinner vain, bold in sin, and loathsome in the eyes of God, p. 51.  
2. Natural men are by their Corruption, led on insensibly unto Hell. p. 56.  
3. God hath his Ministers of Justice, and his Prison for punishment. p. 59  
4. The number of the Damned will be great; their punishment endless. p. 63.  
5. Satan is the Prince of Darkness. 67.  
6. A seeming Godly House may be Satan's Habitation. p. 73.  
7. The Course of the Law to some is the mouth of Hell. p. 75.  
8. The Lord is most ready to satisfy the doubtings of his Servants. p. 78.  
9 Satan and Corruption conspire against the soul. p. 81.    

From the Deliverance.  

1. When the Lord Christ pleaseth to free, Corruption can no longer enslave. p. 84.  
2. Effectual Calling is of God's free Grace. p. 87.  
3. The Lord hath Mercy on whom he will have Mercy. p. 90.  
4. God sometimes effectually calls men, when they are at the very mouth of Hell. p. 92  
5. Man effectually called hath a will and power to flee from sin. p. 95.  
6. Corruption pursues the effectually called to re-enslave them. 99  
7. The Effectually-Called may discover, and aught to observe how sin is weakened in them, and how far they are improved in Grace. p. 102.  
8. The holy Spirit restrains Corruption in the effectually-Called. p. 105.  
9 Upon Effectual Calling the Spirit usually first weakens Corruption, by taking the heart off from all affected vanities and pleasures. p. 108.  
10. The power of Corruption being once broken, it shall never again recover it over the Effectually-Called, so as to hinder them from Glory. p. 112.    

From the Duties accompanying Effectual Calling.  

1. THE Effectually-called are to humble themselves for sin. p. 116.  
2. the Lord gives unto his Children obliqne Memento's of their sins. p. 119.  
3. The Church of Christ is aptly resembled by a square Brick-Building, etc. p. 123.  
4. Upon Effectual Calling, the Fear of Hell is a principal means to bring the soul unto Christ. p. 129.  
5. Upon Effectual Calling, Faith is necessarily required as the only Instrumental Means to unite the Soul unto Christ. p. 133.  
6. The Souls Enemies, upon Effectual Calling are most violent against its Faith. p. 138.  
7. The Souls Enemies, resisted with Courage, will flee away. p. 142.    

From the Duties to be performed after Effectual Calling.  

8. AS for all other Mercies, so especially for Soul-deliverances, God expects that man should be thankful. p. 145.  
9 All worldly things are to be trampled upon in the way to Heaven. p. 149.  
10. Each true Member of the Church, upon his heart being taken off from the World, is freed from the fear of hell. p. 253.  
11. The Effectually-Called are to set their Affections upon Heavenly things. p. 157.  
12. God hath an invisible Paradise to reward his Servants, which in his Service, they may have a respect unto. p. 161.  
13. The Effectually-Called are to grow in all Grace by degrees; and to persevere therein. p. 165.  
14. Our spiritual Enemies are to be watched with diligence, lest they hinder us in our improvement in Grace. p. 171.  
15. Each true Member of the Church, in his way to Heaven, must expect afflictions, and prepare himself with Patience to undergo them. p. 175.     

The Occasion of Recalling of the Vision.  

Paral. I.  
Circ. When the Favour was offered unto me, [I was surprised with a sudden Amazement, and stood silent, etc. and soon after became a stranger to the Family.]  
Obs. God's [Negative Mercies are great.]  
What could be required more to Enjoyment, then,  
A Real Intention to confer?  
An unquestionable ability to effect?  
A Cheerful freedom in offering?  
An earnest desire of what was offered?  
A most willing readiness to accept?  
And yet fail by a successeless Miscarriage? What should be the reason?  
God was lef● out: (I am certain he was on my part: I fear on the other:) and so, all doted upon expectations, and biased Designs, were blasted.  
Although the Semi-atheist confines God unto Heaven, as not minding, not knowing, what is done here below, Job 20. 13, 14. Yet the undoubted Word of Truth teacheth, that (as all other things, so) the actions of men are ordered and disposed by the Divine Providence, which stoopeth even to those lesser things, of making of our Beds, Psal. 41. 3. of numbering of the hairs of our heads, Mat. 10. 30.  
The River (or Brook) that it runs on with a free and constant Channel, this it hath from the continual Supply from the Fountain: That it runs this or that way, it hath it from the ordering of the skilful Deriver.  
God doth not impose a fatal necessity upon men's actions: but, leaves them to their own Freedom.  
However, he, that knows man's Thoughts before he thinks them, Psal. 139. 2. who fashioneth the hearts of men, Psal. 33. 15. hath them so in his hand (yea, the heart of him who is most free, and least subject to the power of any, Prov. 21. 1.) that he can, and doth most wisely incline and order them as he pleaseth, for the effecting of those ends which he hath foredetermined to bring to pass.  
How vain then, without Him, are all man's designs and undertake? Psal. 127. 1, 2.  
He may have many devises in his heart, which though carried on with all possible secrecy, being subtly contrived, profoundly intricate, interwoven with many collateral reaches; Yet the counsel of the Lord that shall stand, Prov. 19 21. and man's (which he hath sought so deep to hid from him, Isa. 29. 15.) shall, even when upon the very point of execution, be frustrated and prevented For, who is he that saith, and it cometh to pass, when the Lord commandeth it not? Lam. 3▪ 37.  
My then neglect of him, gave him just cause to blow upon those mine expectations: However, I am now assured, that it was in great mercy (though the way was sudden and strange) that I was withheld from their enjoyment.  
Man's Tongue is his Glory, as it may be used, Psal. 57 8. Otherwise it may prove his ruin, Psal. 64: 8. Life and death are in the power of it, Prov. 18. 21.  
I was (at that present) under the power of most subtle, malicious potent enemies, then in the Family, whom it nearly concerned (if possible) to abortive my Rising. How their former (than not suspected, since evidently discovered) vile practices to that end, might now have been seconded, upon mine acceptance of the offered Favour, the Lord alone knows  
This is not to be questioned (the Vision clears it) in that course to which I was designed, my soul had been exceedingly endangered▪ and there was no apparent way but death or silence, to escape it.  
Upon this Brink of Ruin, He, who made the mouth, and at his pleasure opens the lips or maketh dumb, Exod. 4. 11. From whom alone are the answers of the tongue, Prov. 16. 1. did set a watch over my mouth, and kept the door of my Lips, that he might keep me from the paths of the destroyer, and by a blessed miscarriage, prevent the hazard (at least) of a ruining success.  
For that which followed, no less was to be expected. Man's Nature delights in change, and great ones are not well pleased with the presence of the (supposed) slighters of their Favours. Former Professions of Parental care are now forgotten, and an eye of dislike my entertainment.  
Though thus forsaken: yet He, who never leaveth nor forsaketh his, was pleased to take me up, Psal. ●7. 10. and not to leave my soul destitute, Psal. 141. 8.  

Obs. God's Negative Mercies are great.  
Texts, 2 Cor. 12 9 My Grace is sufficient for thee.  
Mat. 8. 21, 22. And another of his Disciples said unto him, Lord, suffer me first to go, and bury my Father: But Jesus said unto him, Fellow me, and let the dead bury their dead.  
Inst. Christ (as man) prayed thrice, that the Cup of his Passion might pass from him; yet was denied, Mat. 26. 39, 12, 44.  
Saint Paul besought the Lord thrice, that the Thorn in his flesh (the Messenger of Satan to buffet him) might be removed: yet prevailed not, 2 Cor. 12. 7, 8, 9  
Reas. Man thinks that what he desires, will be beneficial unto him, The Lord knows it will prove hurtful, Mat. 8. 22.  
Use 1. There is a particular overruling Providence, Prov. 21. 1.  
2. Thy Judgement may err: Leave all to God, Psal. 37. 5.  
3. In every thing give thanks, 1 Thes. 5. 18.  
4. The desires of the Godly are always granted. Mat. 21. 22. if not according to their will, yet for their good.  
Resolution. I will direct my Prayer unto God, and look up, Psal 5. 3. and wait (as his time, so) his way of answering.  
Ejaculation. Not as I will, but as thou wilt, Mat. 26. 39    

Paral. II.  
Circ. The Mercy (though long concealed) was discovered [seasonably to settle me.]  
Obs. God takes [fittest time for Mercy.]  
THere had now passed many years, from the time of the secret conferring, before I became sensible, that it was a Mercy.  
Had it been manifested sooner, my not yet-throughly-humbled heart had been a most unmeet Receptacle for it.  
God finds not the heart prepared: But he first fits and prepares it, that it may be capable of Mercy, and then communicates himself, and his Favour unto it; and that still most seasonably.  
Seasons or Moment's of time, as they move and incline unto action; so they add gravity and easiness to the performance, and render the action beautiful. Every thing is made beautiful in its time. Eccles. 3. 11. Words (or actions) how are they set off, by being fitly spoken (or done?) Prov. 25. 11. How good are they? Prov. 15. 23.  
The knowledge and Choice of these belongs unto Prudence; which being the Eye and Director of all Virtues, they cannot be perfect, if they fail (as in other Circumstances, so) in their proper time.  
This Prudence, (as to choice of opportunities, and fit seasons) is afforded unto Bruit Creatures. The Ant knows when to make her provision for the Winter, Prov. 6. 8. The Stork knows her appointed times: The Turtle, Crane, Swallow, know the time of their coming, Jer. 8. 7. The wild Beasts, when to creep forth for their Prey, Psal. 104. 20. Yea, inanimate Creatures, the Sun and Moon, observe the Seasons for which they are appointed, Psal. 104. 19  
But these follow the Instinct of Nature, and the Law of their Creation. Man hath reason to guide him, and being able of himself to judge of the fitness of Times;  
Is Commanded to lay hold on opportunities, Eph. 5. 15, 16.  
Is commended for so doing (especially as to the actings of Grace) Psal. 1. 3. Mark 4. 28.  
Is condemned for neglecting of them, Prov. 6. 8. For not discerning of them, Luke 12. 56.  
What the Creature hath by participation, is in God in the height of eminency: Who,  
Being free from all mixture of Matter,  
Having made all things in his Wisdom, Ps. 104. 24.  
Having appointed a time for all things, Eccl. 8. 6. must necessarily know (as all other things, so) all times: Which he doth know, not by a discursive, but by an intuitive knowledge.  
For, his Knowledge (as his Essence) being measured by his Eternity, and his Eternity comprehending all time without succession: He beholds whole time, with every part thereof, as present before him; and so knows, and is able to make choice of the fi●●est seasons for execution, restraint, prevention, permission, discovery, etc. having them all present under his eye, Heb. 4. 13. and in his own power, Acts 1. 7.  

Obs. God takes the fittest time (as for punishment, so) for mercy.  

For Punishment.  
Text. Rev. 14. 18, 19 Thrust in thy sharp Sickle, and gather the Clusters of the Vine of the earth; for her Grapes are full ripe, etc. And the Angel cast it into the Winepress of the Wrath of God.  
Inst. Though the Land of Canaan was promised unto Abraham's Seed, yet, the Amorites were not cast out, until their Iniquity was full, Gen. 15. 7▪ 16.  

For Mercy  
Offered.  
Conferred.  
Discovered.    

For Mercy Offered.  
Texts. Psal. 95. 7. To day if you will hear his voice, harden not your hearts,  
2 Cor. 6. 2. Behold now is the day of salvation.  
Inst. Jerusalem had her day, wherein she might have known the things which belonged unto her peace, Luke 19 42.  
Chorazin, Bethsaida, Capernaum had their time for repentance, Mat. 11. 21, 23.   

For Mercy Conferred.  
Texts. Exod. 12. 41. And it came to pass, at the end of the Four hundred and thirty years, even the selfsame day it came to pass, that all the Hosts of the Lord went out from the Land of Egypt.  
Gal. 4. 4. When the Fullness of the time was come, God sent forth his Son, made of a woman, etc.  
Inst. Mordecai was advanced, Hest. 6. 10. When Haman had prepared the Gallows to hang him, Hest. 5. 14.  
The Snare was broken, and the Church escaped, when her proud Enemies were ready to swallow her up quick, Psal. 124. 3, 7.   

For Mercy discovered.  
Texts. Eph. 3. 8, 10. Unto me is this Grace given, that I should preach among the Gentiles the unsearchable riches of Christ, etc. to the intent, that now unto the Principalities and Powers in Heavenly places might be known by the Church, the manifold wisdom of God.  
Col. 1. 26. The Mystery hid from ages and generations, is now made manifest unto the Saints.  
Inst. When Jacob was under heavy affliction for his Son Joseph, whom he believed to be dead; for Simeon, who was in bonds; for his Darling Benjamin, who was taken from him, Gen. 42. 36. Then was that joyful Message brought unto him, that Joseph was alive, and Lord of all Egypt, Gen. 45. 26.  
When Peter was in doubt, whether he might go unto Cornelius, (it being unlawful for a Jew to converse with a Gentile) then did the Lord reveal unto him the meaning of the Vision of the great sheet, etc. Showing him, that he should not call any man common or unclean, Acts 10. 11. 28.  
Reas. 1. God would be glorified in his Omniscience, Rev. 2. 23.  
2. He would have man to set a due value on his Mercies, Psal. 86. 12, 13.  
3. He would have them cheerfully entertained, Psal. 35. 9, 10.  
Use 1. Let not God fail of his end, Psal. 139. 1, 17.  
2. Accuse him not of delaying, Psal. 13. 1, 2  
3 'Slight not the day of Grace, Psal. 95. 7, 8.  
4▪ W●lk wisely, and redeem the time, Col. 4. 5. Purchase opportunities (so the word signifies) for goodness at any rate.  
Resol. Though Mercy be deferred; yet will I never think that long, which once I shall certainly enjoy, so sweetened, and made welcome, by its seasonableness, when it comes, Mark 16. 7.  
Ejac. Hear thy Servant, who takes pleasure in the stones, and favours the dust of thy Zion! Arise, Lord! and have Mercy upon her; for the time to favour her, yea, the set time is come, Psal. 102. 13, 14.     

Paral. III.  
Circ. The Mercy was not discovered, [until I prayed.]  
Obs. [God will be sued unto.]  
GOd is our Father, ready to supply our wants▪ He is our Heavenly Father, able to supply them; knowing what we have need of, before we ask him, Mat. 6. 8.  
My condition was not unknown unto him; he could have settled me, though I had not prayed unto him: But it was his pleasure to be sought into.  
Prayer is the souls conversing with God: Being the Interpreter of those holy Desires, therein stirred up by the Spirit of Supplication, Zech. 12. 10.  
That the Lord is pleased to admit dust and ashes to speak unto him, is an high honour, Gen. 18. 27. Yet higher, to be assured of his ear, that he will hear, and grant whatsoever we sue unto him for, Mat. 21. 22.  
As it is a dignity to man, so is it an honour to God himself; which is the chief end, why he would have man to pray unto him.  
In Prayer we serve him, Luke 2. 37.  
In Prayer we worship him: Therefore is it compared to Incense, Psal. 141. 2. Sending up an acceptable savour unto him, and sweetening all our other Services.  
In Prayer, we glorify him, in his Majesty, Power, Goodness, Love, and other his Gracious Attributes: In our eyes waiting upon him, Psal. 123. 2.  
For the kinds of Prayer, they are Four?  
Deprecation of evil:  
That it may be averted, Dan. 9 16.  
That being upon us, it may be removed, Psal. 25. 22. Or,  
That it may be mitigated, Psal. 85. 4, 5.  
This kind best suits the time of Affliction, Jam. 5. 13. Petition of what is good.  
That it may be conferred, Psal. 119. 34.  
That it may be established, Psal. 68 28.  
That it may be increased, Luke 17. 5.  
Here the Rule must be, that our Prayer be according to Gods Will, 1 John 5. 14. Otherwise we are not like to speed, Jam. 4. 3.  
Intercession for others.  
For all men, 1 Tim. 2. 1.  
For the Church, Psal. 122. 6.  
For Kings, and all in authority, 1 Tim. 2. 2.  
For the Ministry, Rom. 15 30.  
For Sinners, 1 John 5. 16.  
For our Enemies, Mat. 5. 44.  
For this, we have our Saviour's Form: Our Father, &c, Give us, Forgive us, etc. Which whosoever hath wholly laid by, it is to be feared, that with it, he hath laid by true Christian Charity.  
Thanksgiving.  
For benefits received, Psal. 116. 12, 13.  
Upon craving of new ones, Col. 1. 3.  
When they are deferred.  
When they are denied, 1 Thes. 5. 18.  
And this, that the abundant Grace may, through our Thanksgiving, redound to God's Glory, 2 Cor. 4. 15. Our Infirmities in Prayer are such,  
That we know not what to pray for, as we ought, Rom. 8. 26.  
That we know not how to pray, Luke 11. 1.  
But the Spirit helps our Infirmities:  
Directing us what to pray for, in our Lords Form prescribed to his Disciples; which we are to use, either in those very words, Luke 11. 2.  
Or, framing all our Petitions according thereunto, Mat. 6. 9  
Assisting us in the manner of our Prayers: helping Our backwardness; by disposing of the heart unto the duty, 2 Sam, 7. 27.  
Our want of words, by opening of our lips, Psal. 51. 15.  
Our wand'ring thoughts; by scattering of them, and keeping the heart attended unto Prayer, Psal. 68 1.  
Our coldness:  
By heating of the heart, Psal. 39 3.  
By the Spirits making Intercession for us in others, with groan which cannot be uttered: as some understand that, Rom. 8. 16.  
By Christ's tears shed over his Church, Luk. 19 41.  
By his strong Cries, offered up unto his Father, in the days of his flesh, Heb. 5. 7.  
By his now interceding for us, Rom. 8. 34.  
As for posture, (I speak of secret Prayer) that is best, so for the voice, or silence, which most may quicken devotion, 1 Kings 18. 42.  
For Place, holy hands are to be lifted up every where, 1 Tim. 2. 8. Especially, when thou art withdrawn from Company. Devout Soliloquies have,  
More of the Spirit.  
Less of Temptation.  
A Secret Observer.  
An Open Rewarder, Mat. 6. 6.  
For time, Let it be the Key of the day, the Bar of the night. Let it ascend morning and evening, as the Incense. Psal. 141. 2. Pray without ceasing, whensoever occasion shall be offered, 1 Thes. 5. 17.  
The sense of our wants, Psal 42. 1, 4.  
The remembrance of God's Benefits, Psal. 103. 2, 3. are two excellent means to quicken the soul unto Prayer; which will ascend to Heaven with the more speed, being carried up upon the wings of, Fasting▪ 1 Cor. 7. 5.  
, Acts 10. 4.  
Provided, that it be Reverend, Fervent, Constant, Confident,  
If thine be so qualified, thou mayst be assured, that the Lord will not turn it away, Psal. 66. 20.  

Obs. God will be sued unto: And that,  

With  
Reverence.  
Fervency.  
Constancy.  
Confidence.   
God will be sued unto.  
Texts, Psal. 50. 15. Call upon me in the day of trouble.  
Mat. 7. 7. Ask, and it shall be given you.  
Inst. Hezekiah in his sickness prayed unto the Lord, Isa. 38. 2.  
Cornelius' Prayers came up for a Memorial before God, Acts 10. 4.  

With Reverence.  
Texts. Psal 95. 6. Let us worship, and bow down, and kneel before the Lord our Maker.  
Psal. 99 5. Worship at his Footstool.  
Inst. Paul bowed his knees unto God in behalf of the Ephesians.  
The foul and twenty Elders fell down and worshipped, and cast their Crowns before him that sat on the Throne, Rev. 4. 10.   

With Fervency.  
T●x●s. Psal. 81. 10. Open thy mouth wide.  
Psal. 119. 10. With my whole heart have I sought thee.  
Inst. Moses cried unto God, Exod. 14. 15.  
The King of Nineveh commanded his People, to cry mightily unto God, Jonah 3. 8.   

With Constancy.  
Texts. 1 Thes. 5. 17. Pray continually.  
Job. 27. 10. Will the Hypocrite always call upon God?  
Inst. David called daily upon the Lord, Psal. 88 9  
Christ spoke a Parable to this end, that men ought always to pray, and not to faint, Luke 18. ●.   

With Confidence.  
Texts. Jam. 1. 6. Ask in Faith, nothing wavering.  
Eph. 3. 12. In whom we have boldness and access with Confidence.  
Inst. David assured himself, that God would hear him Psal. 4. 3.  
The Sons of God have the Spirit of Adoption, whereby they cry Abba, Father, Rom. 8. 15.  
Amen (that Seal of our Prayers) signifies (as an earnest desire, so) a certain persuasion, that God will hear us, Col. 4. 18.  
Reas. 1. By Reverend, confident Prayer, God is glorified in his Attributes, Col. 1. 9 The word there, signifies a devout lifting up of the mind unto God, and our glorifying of him, in his Majesty, Power, etc.  
2. Fervent Prayer puts the soul into a fit capacity for Mercy, Psal 81. 10.  
3. Constant Prayer manifests, increaseth, strengthens Faith, Psal 5. 3. Luke 18. 1.  
Use 1. Let God have his due Glory, Psal. 123. 2.  
2. Let not thy Prayer want its due qualifications Jam. 4 3.  
3. Cleanse thy soul from sin: A wicked heart obtains nothing from God, Psal. 66. 18.  
4. He that is only earnest for temporal things, howls not praies, Hos. 7. 14.  
5. Inconstancy in Prayer discovers a bad heart, Job▪ 27. 10.  
6. The distrustful Prayer is sure to be denied, Jam 17.  
Resol. In the day of my trouble, I will call upon thee for thou wilt answer me, Psal. 86. 7.  
Ejac. Lord, let thy Spirit help mine Infirmities; hea● thou its groan in me, and for me, Rom, 8 26, ●7.     

Paral. IU.  
Circ. The Mercy was [discovered upon my Prayer.]  
Obs. [Rightly qualified Prayer hath a prevailing Power.]  
I Do not, dare not arrogate any thing to myself, as if my Prayer (as mine) had any the least power to incline God to hear me. God is unchangeable; man unworthy to be heard, to be eyed, to be minded,  
The best Prayers have so much of self in them, that, in stead of an open ear unto them, we might justly expect the dung of the Sacrifice of our polluted lips and hearts, to be cast in our faces.  
But, we have to deal with a Gracious God; who is not only ready, to hear the weak desires of the reverend, fervent, constant faithful Suppliant; but, so far to submit his own Almightiness unto their so qualified Prayers, that he cannot but hear them.  
What is said of the wrath of man, Jam. 1. 20. may be said of all the rest of the Passions, when transgressing the workings of Reason; they work not the righteousness of God, and so render the soul unfit for Prayer.  
Yet, Abraham, Jacob, Moses, Joshuah, Elijah, Hezekias, though men subject to like passions as we are, Jam. 5. 17. their Prayers were most powerful and effectual.  
Their Power in Prayer was from God their passionate weakness of themselves; which, being by them taught to wait upon Reason, and their sense of it keeping of them humble, was a means to preserve that power.  
Abraham was afraid of the Egyptians, Gen. 12. 12. Of the men of Gerar, Gen. 20. 11. that they would have slain him for his Wife's sake: Yet, he had so prevailed with God, upon his Intercession for Sodom, that, had there been but ten righteous persons in it, it had not been destroyed, Gen. 18. 32.  
Jacob, though encouraged by a Vision of Angels, greatly feared his Brother Esau, coming against him, Gen. 32. 7, 11. Yet, wrestling with God by Prayer, had such power over him, that he would not let him go before he had blessed him, Gen. 32. 26. 28, 29.  
Moses feared, when he knew, that his kill of the Egyptian was discovered; and fled, Exod. 2. 14, 15. Yet, by Prayer held God's hands, that he could not destroy the people, when so highly provoked by their making and worshipping of the Golden Calf, Exod. 32. 10.  
Joshua envied Eldad and Medad, who prophesied in the Camp, Numb. 10. 29. Yet, at his Prayer, the Sun and Moon were stayed in their course, Josh. 10. 13.  
Elijah, upon Jezebels threaten Message, fled for his Life, 1 Kings 19 2, 3. Yet, upon his earnest Prayer, it reigned not on the earth for three years and a half, Jam. 5. 17. And Fire came down from Heaven, and destroyed the Captains with their Fifties, 2 Kings 1. 10, 12.  
Hezekias was much grieved at that Message of death, brought unto him by the Prophet; yet, upon his Prayer, the Sun went backward ten degrees, Isa. 38. 1, 2▪ 3, 8.  
With what confidence may now the humble Suppliant (whose Prayer hath its due qualifications,) say, I know, that whatsoever I ask according to his Will, I have my Petitions, which I desired of him, 1 John 5. 14, 15. When by these examples he sees, and is confirmed in the experience and assurance of the effectualness of it; which is such, that it hath power, not only,  
Over the Elements, Jam. 5. 17. 2 Kings 1. 10.  
Over the Fabric of Heaven, Josh. 10. 12.  
Over earthly Forces, Exod. 17. 11.  
Over Death, Isa. 38. 5.  
Over Devils, Mat. 17. 21.  
Over Angels, 2 Kings 6. 17. But,  
Over God himself, Exod. 32. 10.  
O the prevailing power of a rightly qualified Prayer! It takes Heaven by violence; it overcomes the Invincible, and binds the Almighty.  

Obs. Rightly qualified Prayer hath a prevailing power.  
Texts, Jam. 5. 16. The effectual fervent Prayer of a righteous man availeth much.  
Exod. 32. 10. Let m● alone, that my wrath may wax hot, etc. And Moses besought the Lord.  
Inst. Jacob, when the man, that wrestled with him, desired him to let him go, said, I will not let thee go, except thou bless me: and he blessed him there, Gen 32. 24, 26, 29.  
Elias prayed earnestly that it might not rain, and it reigned not on the earth, by the space of three years, and six months; and he prayed again, and the Heavens gave rain, Jam. ●. 17.  
●eas. 1. God hath tied himself by promise to hear such Prayers, Mat. 7. 7.  
2. Such Prayers are put up in the Name of Christ, John. 16. 23.  
3. Christ maketh Intercession for us, Rom. 8. 34. and his Father always heareth him, John 11▪ 42.  
4. Christ presents our Prayers unto his Father, with the Incense of his merits, Rev. 8. 3.  
5. The Spirit maketh Intercession for us, with groan, which cannot be uttered, Rom. 8. 26.  
Use 1. Prayers to Saints are vain; they are ignorant of us, Isa. 63. 16.  
2. Go confidently to God in the alone Name of Christ, and thou art sure to speed, John 16. 23.  
3. Though thine infirmities in Prayer be many, yet be not discouraged; the holy Spirit helps them, and intercedes for thee, Rom. 8. 26.  
Resol. Whatsoever my wants are, I will ask in the name of Christ; and then I am certain I shall receive, and my joy shall be full, John 16 24.  
Ej●c. I love the Lord, because he hath heard my voice and my supplications: because he hath inclined hi● ear unto me, therefore will I call upon him as lon● as I live, Psal. 116. 1, 2.    

Paral. V.  
Circ. The Mercy was discovered to me, but new ● [humbled by a wounded Spirit.]  
Obs. God recompenseth the great afflictions of h● Children [with greater mercies.]  
SOme years before this great affliction was laid up●● me, I had often called my ways to remembrance and humbled myself for my sins; but there were so●● yet behind undiscovered, which indeed (some of the at least) I thought not to be such. Notwithstanding it was the Lord's pleasure (whatsoever to that time I had thought of them) to make me throughly sensible, that they were sins, and of so high a nature, as called for a low Humiliation.  
To this end, he took the same course with me, as he did with David; in a third person setting them before me; and (after a most sharp sentence by me pronounced against them) secretly saying unto me within myself, Thou art the man, 2 Sam. 12. 7.  
Then began Conscience (God's Attorney-General) to accuse and condemn. Then did the Word (applied unto my past actions) like a two edged sword, cut on both sides, making two deep wounds in my soul: In  
The apprehension of the loss of my God, Isa. 59 2. In▪  
The Fear of the dreadful effects of his vengeance, Gal. 3. 10.  
O the horrors of the wounded spirit! (my then present condition) Who can bear their weight? Prov. 18. 14. Who is able to express the anguish? Yet the Lord was pleased to support me, though his wrath lay heavy upon me, and he afflicted me with all his waves, almost to distraction, while I suffered his terrors, Psal. 88 7. 15.  
After some days, being a little come to myself, I bathed my wounds with the tears of true repentance, and Faith poured in the balm of Christ's Merits: And when the Lord saw, that I did bear his Rod as became his humble child, & that I was brought so lon, that I was now in a sit capacity for mercy, than did the great Physician of my Soul, the Sun of Righteousness arise with healing in his wings, Mal. 4. 2: Not despising my contrite heart, Psal 51. 17. But healing my broken spirit; and with his own hand gently binding up my wounds, Psal. 147. 3. Speaking peace unto my soul, and raising me again by a clear sense of his Love and Presence. O the sweetness of his Mercy! Psal. 34. 8.  
Then did he soon after afford unto me these great and gracious vouchsafing. O the riches of his Mercy! Eph. 2. 4.  

Obs. God recompenseth the great Afflictions of his Children with greater Mercies.  

And that  
In this Life.  
In the Life to come.   

In this Life.  
Texts. Isa. 61. 7. For your shame you shall have double: For confusion, they shall rejoice in their portion.  
Mar. 10. 28. There is no man, that hath left House, or Brethren, etc. for my sake and the Gospels, but he shall receive an hundred fold, now in this time.  
Inst. Job, for what he had lost, had twice as much at his latter end, Job. 42. 12.  
Joseph, from the Dungeon, was raised to highest honour in Pharaoh's Court, G●n. 41. 40, 43.   

After this Life.  
Texts, Isa. 54. 8. In a little wrath I hide my face from thee for a moment, but with everlasting kindness I will have mercy on thee.  
2 Cor. 4. 17. Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory.  
Inst. Christ assures his Disciples, that they who had forsaken all, and followed him, when he should sit in the Throne of his Glory, they should sit upon twelve Thrones, judging the Twelve Tribes of Israel, Mat. 19 28.  
They who came out of great tribulation here, in Heaven are arrayed in white Robes, and are before the Throne of God, etc. and God shall wipe away all tears from their eyes, Rev. 7. 13, 14. etc.  
Reas. 1. The Lord is rich in Mercy, Eph. 2. 4.  
2. He would have his Children to bear his Rod with Patience, Heb. 11. 9, 10, 11.  
Use 1. Blessed are they that mourn, for they shall be comforted, Mat. 5. 4.  
2. Count it all joy when ye fall into divers temptations, Jam. 1. 2. The Recompense will sufficiently countervail the Trial.  
3. Harken to Christ: He is sent to proclaim Liberty to the Captives, the opening of the Prison to them that are bound, Isa. 61. 1.  
Resol. I will greatly rejoice in the Lord; my soul shall be joyful in my God; for he hath put off my Sackcloth, and girded me with gladness, Psal. 30. 11. He hath clothed me with the garments of salvation, he hath covered me with the Robe of Righteousness, Isa. 61. 10.  
Ejac. O thou that bindest up the ! Appoint unto the Mourners in Zion! give unto them beauty for ashes, the Oil of Joy for mourning, the garment of praise for the spirit of heaviness, Isa. 61. 3.     

Paral. VI.  
Circ. The discovery as touching those miss secular preferments, was only craved: but, [much more granted.]  
Obs. The Lord often [grants more, than his Servants sue unto him for.]  
THE Lord is good, and plenteous in mercy to all, that call upon him, Psal. 86. 5.  
Had he only heard me in what I craved, the condescension had been greater, then unworthy dust and ashes might expect. My desire was to be settled as touching those miss expectations; whether God in mercy had withheld me from their enjoyment: The assurance of this had been a gracious return of my Prayer.  
But O! I am rapt with the contemplation of the magnificence of his Bounty, and Goodness! That, to this assurance, he should superadd that clear manifestation, of my being freed from the slavery of my Corruption, with all those other soul ravishing comforts certainly following upon that freedom.  
That He, who humbleth himself to behold the things that are in Heaven: Psal. 113 6. Should stoop so low, as to guide me with his Counsel, and to show unto me the path of life! Psal. 16. 11.  
What can I do? What can I suffer enough for such a God? What shall I render unto him, for all his unspeakable benefits toward me, who hath dealt so bountifully with me?  
I will offer the Sacrifice of thanksgiving: I will call upon his Name: I will pay my vows now, in the presence of all his people: Let all his Saints (with me) praise him: Psal. 116. 12, 17, 18, 19 Let them praise him according to his excellent Greatness! Psal. 150. 2. And let them know, that (as in all other his great Favours, so) in his magnificent Goodness in answering of their suits, He is highly to be praised. For,  

Obs. The Lord often grants more, than his Servants sue unto him for.  
Texts, Psal. 21. 3, 4. Thou preventest him with the blessings of goodness. He asked life of thee, and thou gavest him length of days for ever and ever.  
Rom. 10. 12. The Lord is rich unto all, that call upon him.  
Just. Solomon craved only an understanding heart: God gave him that; with Riches, and Honour, which he did not ask, 1 King. 3. 12, 13.  
The Servant, that owed his Lord ten thousand Talents, craved but his Lord's patience, and forbearance: and he forgave him the whole debt, Math. 18 24, 26, 27.  
In my distress under my heavy burden, I sued but for crumbs of mercy: The Lord granted me a continual Feast in my Soul. Prov. 15. 15. I sued for peace in any the least measure: The Lord extended it to me like a River. Is. 66. 12.  
Reas. God would be glorified in the riches of his bounty, Psal. 50. 15.  
Use 1. Do thou magnify him according to the greatness of his magnificent goodness. Psal. 145. 3, 6, 7.  
2. Sue unto him with confidence, according to his Will. He, that gives more, will not deny that which thou cravest of him. 1 Jo. 5. 14.  
3. Walk uprightly, and no good thing shall be withheld from thee. Psal. 84. 11.  
Resol. I will first sack the Kingdom of God, and the righteousness thereof: and then all these things shall be added unto me. Math. 6. 33.  
Ejac. Unto him, That is able to do exceeding abundantly, above all that we ask, or think: unto him be Glory in the Church, by Christ Jesus, throughout all age's world without end! Amen! Eph. 3. 20, 21.     

The Introduction.  
BEfore I come to those Observations, raised from the material circumstances of the Vision, I think it not unseasonable; here to premise these three following Parallels, by way of Introduction. This place, where I am now Minister, being the stage, or Theatre, where most of these great things were acted: and the good of this little Flock (I hope) by all of them intended, by the great Shepherd, who hath entrusted me with it.  

Paral. I.  
Circ. I was sent back to [the University.]  
Obs. Our Lord Christ approves of [humane learning] in his Ministers.  
THat all these other intended, endeavoured, preferments for me (though more facile, and feisible, yet) miscarried: That this for my return to the College (with no little difficulty, as the Times than were, to be obtained, yet) succeeded: it is not to be let pass without special observation.  
Though I had not, in that interval of my discontinuance, lost all I had gathered when formerly a Gremial: yet, it was my Lord Christ's pleasure, (intending me now for his Ministry) that I should take a larger draught from that Fountain: and renew mine acquaintance with the Arts, which absence, and desuetude, had in part worn out.  
Had I then improved my hours, as I might, and ought▪ I needed not now to have blushed at this mine acknowledgement; that I have only attained to that first step to learning, to know mine own weakness, and ignorance.  
I am far from idolising of humane learning: but, that it is not by any to be trampled upon, that Doctor's (in these late Times) being (in a manner) stricken dumb, when about to strangle it in the Nursery, and to cry it down in his Pulpit, even in the University, gives a loud item to its proudest Opposers: whose either,  
Ignorance might hope, in the general Mist, to pass undiscovered: or,  
Malicious subtlety would be glad of such an advantage, that so their naked Adversaries might lie open to their mercy.  
Our late fears (indeed) were great: the Cloud began to look black, and the stinking Fog to spread apace. But, (blessed be God) the Sun is risen seasonably: whose bright beams (we trust) will soondispel them, and restore our Hemisphere to its former clearness.  
Each Art and Profession, hath its proper instruments, without which it cannot work.  
We are God's Husbandmen: we are his Builders. 1 Cor. 3. 9, 10. The Husbandman cannot carry on his tillage, without his Plough, and other necessary instruments of Husbandry. The Flail, Fan, Skreen, etc. are required for preparing of the Seed, for purging of the Floor, Math. 3. 12. And Christ will not have the spiritual Structure reared upon him the alone Foundation, 1 Cor. 3 11. with Gold, and Silver, in the Ore? with precious Stones uncut, unpolished: much less with wood, hay, stubble, 1 Cor. 3. 12. with untempered mortar. Ezck. 13. 10, 11.  

Obs. Our Lord Christ approves of humane learning in his Ministers.  
Texts, Prov. 12. 10. The Preacher sought to find out acceptable (or delightful) words.  
1 Cor. 12. 8, 10. To one is given the Word of Wisdom; to another the Word of Knowledge; to another divers kind of Tongues; to another the interpretation of Tongues.  
Inst. St. Paul, bred up at the Feet of Gamalicl, Acts 22. 3. accused by Festus to be mad with too much learning: Acts 26. 24. yet was chosen to be an Apostle, A●ts 9 15.  
Timothy is exhorted to give himself to reading, to meditation: to give himself wholly to these things, 1 Tim. 4. 13, 15.  
Reas. It is a necessary handmaid to Divinity: and se●ves  
1. For the unfolding of many places of Scripture, which cannot otherwise be fully understood: as, Job 37. 38, 39 Chap. Psal. 104. with many other.  
2. To enable the mind to judge, and discern between truth, and falsehood: certainty, and uncertainty: of the truth of consequences, deduced from Principles set down in the Word, 1 Thes. 5. 21.  
3. For the instruction of those, who have not heard of Christ: who yet will readily hear the voice of Nature, Acts 17 24.  
4. To confound the Atheistical opposers of the Christian Religion, and to beat them with their own weapons, Acts 17. 18.  
5. To prepare the Understanding, and to clear its passages, for the more ready entertainment of the highest Knowledge.  
6. To quicken the Souls appetite after its spiritual food.  
Use 1. Miraculous assistance, since the Apostles times, is very rare, God is pleased sometimes to afford it: but man, in expectation thereof, may not neglect the means he hath appointed, 1 Tim. 4. 13, 15.  
2. Let all light affected ornaments be shunned, Gal. 1. 10.  
3. As long as this Handmaid will submit, and be subject, she is not to be rejected: if she rebel, and presume to domineer, and dictate, cast her out, Col. 2. 8.  
4. Beware of itching Ears (as after new Doctrines, so) after Eloquence, 2 Tim. 4. 3.  
5. Desire the sincere milk of the Word, that thou mayst grow thereby, 1 Pet. 2. 2.  
Resol. I do not slight, nor will I neglect, that small portion of humane learning, which my Lord Christ hath conferred upon me, as it may (in any way for his Glory) be sub-servient in the great work of his Ministry. However, my chief care shall be, that my Speech, and my Preaching may be, not with enticing words of man's wisdom: but, in demonstration of the Spirit, and of power▪ 1 Cor. 2. 4.  
Ejac. Who is sufficient for these things, 2 Cor. 2. 16.    

Paral. 2.  
Circ. From the University [being in Orders, I was removed to the Living, which I now hold.]  
Obs. Christ's way is, [for an orderly-called, settled Ministry, in his Church.]  
MY Lord Christ, intending me for his Ministry, was pleased from the University, by a remark▪ able manuduction, to lead me to this place.  
I was presented by the then Lord Keeper, upon a Lapse by Simony committed by the former Incumbent.  
To let pass many former Passages of special note, my Presentation was sealed within few hours after his decease, though he died here, above thirty miles distant from the City.  
My Evidence was then but weak; Yet, befor● my trial (which the Patron, to vindicate his Title, and to keep off the imputation from his Progenitors, who had bought the Estate, and Advousion, after the Simoniacal Contract, did put me unto) the Lord was pleased (though the Simony was contrived above eight and twenty years before) to discover unto me many material witnesses: and (having so ordered, that the business should be heard before that Judge, noted for the most searching Head of those times, into Cases of that nature) to give me the day, upon an old trampled-upon scrap of Paper (wherein the Contract was mystically set down) which I found under foot neglected by him, who, upon the like aim, had the perusal of the deceased Incumbents Writings before me.  
The (whatsoever Light they pretend to) blind, seduced Proselytes in gathered Congregations, or among those, possessed with a dumb (I fear a proud) spirit; or in any other Fraternity, Family, Fellowship or Combination, withdrawn from Christ's Church and Way, are absolved from their fetters (though never so seemingly fast intangling) by his, Who required this at your hands? Isa. 1. 12. And so may (unless resolved to be blind still) shake off, as Paul did, the venomous beast into the fire, Acts 28. 5. that usurped Authority, with those their blind Leaders, who exercise it over them, and return with welcome to the Fold of Christ, from which, till than they are lost.  
His settled Ministers (unless in case of notorious scandal, not to be judged by the people) though the late times did shake their Titles, are not, ought not so to be laid by, and lifted out of their Candlesticks. They hold by the same Law for life, as others for Inheritance.  
Christ hath set them over his Flock, to rule them in spiritual things: and to watch for their souls, as they that must give account, Heb. 13. 17.  
From their Ruling, their Charges of Cures, where they are fixed, are called Rectories; and, as Rulers, they are to be obeyed.  
Who can rule, who hath none to govern?  
Who will obey, who knows not whom he is to submit unto? And,  
Who will watch, where a trust is not reposed? an account not feared, not required?  
The means for their subsistence necessarily follows on their fixing and employment. The mouth of th● Ox which treadeth out the Corn, must not be muzzled▪ 1 Cor. 9 9 Who goeth a warfare at his own charges▪ 1 Cor. 9 7.  
For the Proportion of it,  
They have Christ's irrevokable Ordinance, th● it shall be so much, that they may live of i● 1 Cor. 9 14.  
They have the Higher Powers Act (being th● Act of the whole Kingdom, whom they represent) until by the same power repealed, that it shall be, and continue in such a measure, as now it doth.  
For the Justness of it, it is the Labourers hire; he is worthy of it, ●. Tim. 5. 18.  
If his Hire, how voluntary?  
If he worthy of it, why is it envied? why withheld?  
For the Quality▪ What passeth in exchange for it, exceeds it at a vast d●stance. They sow spiritual things, and reap carnal things, 1 Cor. 9▪ 11.  
But they must be Labourers, else they may not eat Gal. 6. 6. 1 Tim. 5. 17, 18.  
Yet, every one that will, may not labour in the Word, may not take upon him to be a Labourer in Christ's Harvest, but only such, whom the great Lord of the Harvest is pleased to send forth, Mat. 9 38.  
Christ's Ministers are his Stewards of his Mysteries, 1 Cor. 4. 1. And it is the Lord of the Family that appoints them to that Office, Luke 12. 42. They take not this Honour to themselves, Heb 5. 4. St. Paul was made a Minister according to the Dispensation of God, Col. 1. 25.  
The great Shepherd of the sheep, though filled with the Spirit above measure, John. 3. 34. (So much pretended to by Intruders) was pleased to manifest his Calling to his great Office of Preaching of the Gospel, by outward sensible signs; as,  
By the Spirit, in likeness of a Dove, resting upon him at his Baptism.  
By an audible voice then, Mat. 3. 16, 17. And at his transfiguration commanding to hear him, Mat. 17. 5.  
As his Father sent him, so sent he his Apostles.  
He breathed upon them, and said unto them, Receive ye the Holy Ghost John 20. 20.  
Which on the day of Pentecost, in a fuller measure, descended down upon them by certain outward signs, both to the ear and eye, Acts 2. 2, 3.  
Thus sent they their Disciples.  
The hands of the Presbytery were laid upon Timothy, 1 Tim. 4. 14.  
Who is commanded, not to lay hands suddenly on any, 1 Tim. 5. 22.  
And thus in all times since hath it been used, in all well ordered, settled Churches. That by such outward, sensible signs, the Church may take notice, that such a one is called and set apart, and hath now received his Commission to preach the Gospel.  
Whereupon people (knowing that in spiritual things, they are not bound to obey any other) have still been ready to yield obedience unto such: as being in Christ's own way called to their Function, and set over their Charge.  

Obs. Christ's way is for an orderly-called, settled Ministry, in his Church.  

For an orderly-called Ministry.  
Texts, Mat. 28. 19 Go, and teach all Nations.  
John 20. 21. As my Father sent me, so send I you; and he breathed on them, and saith, Receive ye the Holy Ghost.  
Inst. Ananias laid his hands on Paul, and gave him Instructions, Acts 9 6, 17. He was separated unto the Gospel of God, Rom. 1. 1.  
Timon by is warned to be wary in laying of his hands upon any, before due trial of his sufficiency, 1 Tim. 5. 22.   

For a settled Ministry.  
Texts, 1 Thes 5. 12. We beseech you Brethren, to know them which labour among you, and are over you in the Lord, and admonish you: and to esteem them very highly in love for their work sake.  
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 account.  
Inst. Epaphras was a Faithful Minister of Christ for the Colossians, Col. 1. 7.  
The Seven Churches of Asia had each its several star, Angel, or Minister, Rev. 1. 20.  
Reas. 1. Christ is the God (not of Confusion, but) of Order, and will have all things done in order in his Church, 1 Cor. 14. 33, 40.  
2. He would have people to love their Ministers. Propriety is a strong Motive to love, Col. 1 7.  
3. He would have his Ministers to be faithful in their several Charges, Acts 20. 28.  
Use 1. Take heed to all the Flock, over which the Holy Ghost hath made thee Overseer, Acts 20. 28.  
2. Remember the account thou must give, Heb. 13. 17. Woe be unto thee, if thou preach not the Gospel, whereof a dispensation is committed unto thee, 1 Cor. 9 16, 17.  
3. Serve God with thy Spirit in the Gospel of his Son, Rom. 1. 9 Jer. 48. 10.  
4. Obey them that have the rule over you; for, they watch for your souls, Heb. 13. 17.  
5. Beware of false Prophets, which come unto you, (unsent by Christ) they are ravening Wolves, Mat. 7. 15.  
6. Turn away,  
From House-creepers: They will lead thee captive, 2 Tim. 3. 6.  
From such as separate themselves: They are sensual, having not the Spirit, Judas 19  
From wand'ring Stars: They go in the way of Cain, and run greedily after the Error of Balaam, for reward, Judas 11, 13.  
From Gatherers of Congregations: They gather not with Christ, but are Scatterers, Mat. 12. 30.  
Resol. Being set over this his Household, according to the dispensation of the great Lord thereof, my care shall be, (as becomes a faithful and wise Steward) to give unto them their portion of wholesome Food, in due season, Luke 12. 42.  
Ejac. Blessed is that servant, whom his Lord, when he cometh, shall find so doing, Luke 12. 43.     

Paral. III.  
Circ. The Change in my Soul was first wrought, [upon hearing of a Sermon preached by a lawful Minister.]  
Obs. [The Word, preached by a lawful Minister,] is Christ's ordinary way for changing of the heart.  
WHen I first entered into the Ministry, God knows I was a most unfit man for so high, and Holy an employment: and so continued until I came unto this Place.  
The Sermons, which I then preached before my Change, it is possible might be a means to open the Gate of Heaven to others, while I myself stood without.  
Being settled here, my Lord Christ was pleased (as he dealt by his chosen Vessel St. Paul, Acts 9 6, 15.) by a rough breaking to put my heart into a new frame, and (in part) to fit me for the great Work, to which he had called me.  
I had now attained to the top of the Hill of man's age, and was descending: The sixth hour of my day was passed; yet, then was I sent into the Vineyard, Math. 20. 5▪ No time while the day of life continues, can bar man from mercy, 10. 9 4.  
Being in the City, I would needs, on the Lord's day, go to the new Church in , whose inside I had never seen. I went (I confess) more out of novelty, than devotion. My end was not to seek God: Yet, there I happily found him, and was found by him, Rom. 10. 20.  
The Minister was unknown to me. His Text was, about the unclean Spirit's returning to his House, etc. and taking to him seven other Spirits more wicked than himself, etc. Math. 12. 43, 44, 45.  
Although for some time I did not much mind him: yet at length, upon his well-handling of his Matter, I was persuaded with an attentive ear to listen unto him: and before the conclusion of his Sermon, somewhat was delivered by him, which the Spirit was pleased to carry home to my heart; and to make use of it as an Hammer, to break that Rock in pieces, jer. 23. 29.  
I was there roused out of my security▪ and began to think, what a dangerous condition my Soul was in: and could not forbear saying to the servant of the Inn, who at night lighted me up to my Chamber; We, that teach others to be good, should be good ourselves: which he departing answered with a curse.  
My terrors increased upon me, to the disturbance of my Reason: and so I continued for some weeks, after my return home.  
Being somewhat come to myself: upon the persuasion of a Neighbour-Minister, (my living being not many miles from the University) I went to the College, of which I was yet a Fellow: hoping there better to recollect myself; and to shake off my melancholy, amongst my old pleasant Companions. And, the truth is, my thoughts, by conversing with them, were soon taken off, from where they should have been fixed.  
The Lord called to mourning: and there followed indeed  
A Sermon of repentance,  
A just restitution,  
A weak dislike of my bad ways,  
A discovery of some tenderness in my Soul: which one of my Companions a Minister slighting, (I forbear to say in what words) afterwards came to a sudden, and sad end.  
But, I found carnal men to be a means, sooner to extinguish the smoking flax, then to inflame it: which danger the Lord was pleased to prevent, by withdrawing me from thence, and bringing me back hither: where my amendment following but slowly, he saw it fit (for the perfecting of the Work, he had begun) to wound me in my Soul: and since his former rod, (when the sorrows of many temporal deaths compassed me) had done but little good, sharply to chastise me with his Scorpions: The fear and horrors of Hell taking hold upon me, Psal. 116 3.  
The weight for the time was very heavy: but, I was  
Powerfully supported,  
Graciously delivered,  
Most richly recompensed.  
They (and only they,) whom God, by his eternal Decree, hath freely predestinated unto Glory, shall certainly enjoy it: and be brought unto it by those means, which to that end he hath fore-appointed, Rom. 8. 30.  
The principal of these means are, effectual Calling, and Justification (as there:) to which all others do refer.  
To effectual Calling are required, an offering of Christ, a receiving of Him.  
Christ is off r●d in the Word, Col. 2. 28.  
He is received by Faith, 10. 1 12.  
The receiving of Christ is passive, or active.  
He is received passively in Baptism: where he is put on, Gal. 3. 27. We are ingraffed into him, john 15. 5. And becoming Members of his Body, 1 Cor. 12. 12, 13. are united unto him; abiding in him, and he in us, John 15. 4.  
There the soul is cleansed from sin, and the new life of Grace is begun in it, Col 2. 12. (as to habit) by the holy Spirit then ● B. D. in Col. given unto it, Acts 2. 38, 39  
This Habit doth not act (it cannot presently in Infants, it doth not in any, though baptised at ripeness of years) until the Spirit (which worketh where, when, and how it listeth, John 3. 8.) pleaseth to stir it up: For which, he takes his own time, Luke 16. 17. Mat. 20. 1, 3, 5, 6.  
It is then stirred up, when being drawn by the Father, we come unto Christ, John 6. 44.  
God's ordinary way of drawing is, by teaching and instructing of man, by the preaching of the Word, John 6. 45. Rom. 10. 14.  
The Word Preached is the ordinary means to beget, and stir up Faith (and all other Graces) in the heart, Rom. 10. 14, 17.  
Faith, stirred up, gins to work by Love in an holy Life, Gal. 5. 6.  
And, when it thus works in any, answering Gods call with a good Conscience, 1 Pet 3. ●1. then is Christ actually received into the soul, John 1. 12. then is it evident, that he is effectually called, 2 Pet. 1. 5, 6, 7, 8, 10. That his Baptism was unto him a Laver of Regeneration; and that then he was renewed by the Holy Ghost, Tit. 3. 5.  
The Word preached however hath not this power in itself, though delivered by one, never so holy, never so able, never so zealous: It is but the Instrument of the Spirit, 2 Cor. 3. 8. Who, by it,  
Instructs the Understanding, John 6. 45.  
Moves the Affection, Acts 16. 14.  
Inclin●● the Will, 2▪ Cor. 4. 7.  
Man propounds the Doctrine of Faith, Rom. 10. 17.  
The Spirit stirs up the assent of the heart to embrace it, Acts 16. 14.  
The Preaching of the Word then, being Christ's only ordinary way to change the heart, to stir up Faith, (as also to increase it, and all other Graces, 1 Pet. 2. 2.) My Bowels cannot but yern over my poor Brethren, throughout the Kingdom; and I cannot but hearty pity, bemoan, and pray for the return unto Christ's Fold, of those his wand'ring sheep, those ●educed souls, who, being mi●led by blind Guides, stumble in their ways from the ancient paths, to walk in paths, in a way not cast up, Jer. 18. 15. Refusing to walk in the old paths, where is the good way, Jer. 6. 16. Forsaking the Fountain of living waters, for broken Cisterns, Jer. 2. 13. Leaving the healthful Pool, John 5. 4. For stinking Sinks and Puddles: Withdrawing from, and slighting the Preaching of the Word; and despising the lawful Ministers thereof,  
● As for their deceiving deceived Teachers, 2 Tim. 3. 13. St. Paul shows,  
Whose Ministers they are, 2 Cor. 11. 15.  
What their Practice is, v. 13.  
What their Aim, Col. 2. 18.  
What their present Desert, Gal. 5. 12.  
What (without repentance) their future Reward, ● 2 Cor. 11. 15.  
When the lawful Ministers of Christ, faithfully dispensing of the Mysteries, and winning souls unto him, shall shine as the stars for ever and ever, Dan. 12. 3.  

Obs. The Word, Preached by a Lawful Minister, is Christ's ordinary way for changing of the heart,  
Texts, Rom. 1. 15, 16. The Gospel preached is the power of God unto Salvation, to every one that believeth.  
Heb. 4. 12. The Word of God (preached, v. 2.) is quick and powerful, and sharper than any twoedged sword, piercing, even to the dividing asunder of soul and spirit, and of the Joints and Marrow; and is a discerner of the thoughts and intents of the heart.  
Inst. Lydia hearing Paul preach, the Lord opened her heart, that she attended unto the things which were spoken by him, Acts 16. 14.  
Three thousand were converted at Peter's Sermon, Acts 2. 41.  
Reas. 1. God hath appointed that it shall be so, Isa. 55. 11.  
2. It is the only ordinary means to beget Faith in the soul, Rom 10. 14, 17.  
3. It is the Instrument of the Spirit, 2 Cor. 3. 8.  
4. For the Glory of God's Wisdom and Power; in confounding the wise, by foolish things, mighty things, by weak things; things that are, by the base and despised things of the world; yea, by things which are not, 1 Cor. 1. 27. 28.  
Use 1. Wouldst thou be hired into the Vineyard? Stand in the Market place, Mat. 20. 3. Wouldst thou be cured? Wait at the Pool, Jo●n 5. 3. Attend upon the Means: If God hath given thee to Christ, thou shalt come unto him, John 6. 37. but in his time and way.  
2. Pray unto God, that the door of thy heart may be opened: otherwise, the door of utterance, opened to the Minister, will be in vain, Col. 4. 3.  
3. Barrenness under the Means is dangerous, Heb. 6. 7.  
4. 'Slight not Preaching: God is pleased, by the foolishness of preaching to save them that believe, 1 Cor. 1. 21.  
5. They who will not hear Moses and the Prophets, will not be persuaded, though one risen from the dead, Luke 16. 31.  
6. Account the Feet of them that preach the Gospel of Peace, beautiful, Rom. 10. 15. Esteem them very highly in love▪ for their works sake▪ 1 Thes. 5. 13.  
7. They that despise them, despise Christ, and God himself, Luke 10. 16.  
Resol. I am but thy earthen Vessel: the excellency of the Power is of thee, O God. I will (as my duty is) present thy Treasures unto thy people, not handling thy Word deceitfully, but by manifestation of the truth, commend myself unto every one's Conscience in thy sight, 2 Cor. 4. 2, 7. Of whom is all my sufficiency, 2 Cor. 3. 5.  
Ejac. O let thy holy Spirit work in me mightily! that, with all Faithfulness preaching Christ, the hope of Glory, I may labour and strive, according to his working, to warn those whom thou hast entrusted me with, and to teach them in all wisdom; that I may present them perfect in Christ Jesus, Col. 2. ●8. 29.    

Paral.  
[The Vision] in General. Obs. [Heavenly Visions] are to be observed.  
OUR Lord Christ, when he lived upon the earth, his constant way of teaching was by Parables, Mat. 13. 34. This way, before his Incarnation he frequently used, Numb. 12. 6. In Dreams and Visions of the night; and now still he useth it, though not so commonly, Acts. 2. 17.  
For, a Vision is nothing else but a Parable, or certain visible words, in an Emblematical way, represented before the eye of the mind, when the outward senses are bound up with sleep: It is an acting of that before the eye of the soul, for its clearer Information, and that it may there take the deeper impression; which spoken to the ●ar awake, would not so much be minded and attended unto, by reason of the multiplicity of diverting cares, business, passions, etc.  
A Parable, in itself, being only the first part of a similitude, is enigmatical and dark: but, add the Interpretation, it is plain to an easy capacity.  

Of Visions, there are three sorts.  
Natural, usually arising from the multitude of business, Eccles. 5. 3. Not to be heeded, but by the Physician, as they may sometimes be caused by the temper of the Body.  
Diabolical, which are filthy, superstitious, deluding, forbidden, as by no means to be observed, Deut. 13. 1, 3.  
Heavenly, proceeding from God, Acts 26. 19 Known to be such, by their agreeableness unto his Word; and whereby he is pleased more evidently to manifest his Will, touching things past, present, to come. Such was this, which was now represented before the eye of my soul.  
That every one is bound to believe, and diligently to endeavour to gain a particular assurance unto himself of his salvation, is evident, 2 Pet. 1. 10. 2 Cor. 13. 5.  
This Assurance is to be attained,  
By the Light of Faith, John 3. 36.  
By the Presence of the Spirit in the Soul, 1 John 4. 13.  
By the Testimony of the Spirit, Rom. 8. 16.  
By applying of the Promises with Comfort, Hebr. 6. 18.  
By Confidence in Prayer, Heb. 10. 22.  
Which Assurance, (when in some measure attained) the Lord, by special Revelation, if he so please, may make it yet more evident, and more strongly confirm it; as he did,  
To Peter, 2 Pet. 1. 3.  
To Paul, 2 Tim. 4. 8. (as Augustine observes on that place.)  
To the Apostles, Luke 22. 29, 30.  
To the Seventy Disciples, Luke 10. 20.  
To myself in this Vision.  
Or, he may reveal unto man his Salvation, without a former assurance of it; as,  
To Marry Magdalen, Luke 7. 47, 48, 50.  
To the Malefactor on the Cross, Luke 23. 43.  
I was never a waiter for Revelations. The Scripture is full and contains enough to bring us to Heaven, ● Tim 3. 16, 17.  
Nor have I been an Observer of Dreams. I know, that in them are divers Vanities, Eccles. 5. 7. This, how long, and how much I slighted it, I have before set down.  
But, being now so freshly and strangely brought back unto my memory, I could not but take special notice of it; as I do of the way of God's dispensation in discovering of its meaning.  
First, He only (in an evident way) manifested unto me so much of it, as (in answer to my Prayer) served to settle me, touching those miss expectations. My entertainment whereof, with due thankfulness, and blessing of his Name, prepared the way for a further discovery.  
For many months after, having, upon his former late● great Mercies, a persuasion raised in me, that (as to my soul) I was in a happy condition: and being desirous to attain a more evident assurance thereof, I purposely made choice of that text to preach upon, both to myself and my people.  
2 Pet. 1. 10. Wherefore the rather give diligence to make your Calling and Election sure.  
Wherein I took some pains: and before I had fininished it, I was made clearly to understand the meaning of my Apprehenders hand being taken off me at the Prison Gate, of my descent into the Building; those most material things in the Vision touching my soul, which, before, I had not so much as minded.  
The faithful Witness, who cannot lie, (in whom all God's Promises are Yea and Amen, 2 Cor 1. 20.) so making good those unto me,  
Seek, and ye shall ●ind, Mat, 7. 7.  
To them that seek for Glory, Honour and Immortality, he will render eternal life, Rom. 2. 7.  
And that with such a strong, undoubted and full persuasion, that nothing can ever move me from it.  
Which unspeakable Mercy, I trust (by God's powerful support and assistance) I shall always be so far from abusing, that (as thereupon the Comforts of my soul are unutterable, so) I shall strive, to the utmost in my power (earnestly beseeching his help, without whom I can do nothing, John 15. 5.)  
To proportion my Love and Thankfulness, to the greatness of it, Luke 7. 47.  
To purify my soul from sin, 1 John 3. 3.  
To walk holily, and without blame before my God, Eph. 1. 4.  
To fear and serve him in truth with all my heart, 1 Sam. 12. 24.  
To go on cheerfully and confidently in mine obedience unto his Will, Psal. 119. 32. With all diligence putting in practice those duties (as all other) to which he hath now directed me from Heaven.  
This high favour (for which I can never sufficiently magnify my Gracious Lord) was revealed,  
To me, seeking for assurance of mine effectual Calling, Do thou seek and trust the Lord Christ upon his Promise.  
To me, who had been so wicked a man. O (with me) give God the Glory of the riches of his Mercy! And, whosoever thou art, that readest this, though thy sins be never so ●ainous, despair not of it.  
To me, a lawfully called▪ settled Minister, maintained by Tithes. O slight not this eyesalve from Heaven, Rev. 3. 28. Open your eyes poor blinded people! The Lord open them for you, that you may see and return from the errors of your ways.   

Obs. Heavenly Visions are to be observed.  
Texts. Jo● 33. 14. In a dream, in a Vision of the night, etc. Then he openeth the ears of men, and deals their instruction, etc.  
Acts 2. 17. (Out of Joel 2.) ●t shall come to pass in the last days, I will pour out of my spirit upon all flesh, etc. and your young men shall see Visions, and your old men shall dream Dreams.  
Inst. Peter thought on the Vision of the great Sheet, wherein were all manner of Beasts, creeping things and Fowls: and doubted in himself what it should mean, Acts 10. 17, 19  
The Lord spoke to Paul in the night by a Vision, be not afraid, etc. Acts 18. 9  
Reas. 1. God calls by them to repentance, Job 33. 14, etc.  
2. They are a means of enlightening, Acts 10. 28.  
3. They are given to profit withal, 1 Cor. 12. 7.  
Use 1. Compare them with the Word, that thou mayst be sure they are from God. Acts 2. 2, 3, 4, 16.  
2. Mind diligently what Gods end is in them, Acts 10. 28.  
3. Pray to God to enlighten thee, that thou mayst understand them, Mat. 13. 36.  
4. Improve them for thine own, for others benefit, 1 Cor. 12. 17.  
Resol. S●nce thou hast given me, O Lord, this manifestation of thy Spirit to profit withal (as I am steadfastly purposed to obey thy will, as to myself, thy Grace assisting, so) I will, and cannot but speak those things unto others, for the good of their souls, which I have seen and heard, Acts 4. 24.  
O Lord, for thy Servants sake, and according to 
Ejac.  thine own heart hast thou done all this Greatness, in making known all these great things: O Lord, there is none like thee, neither is there any God beside thee, 1 Chron. 17. 19, 20.    

The Vision.  
AT London,  
I was apprehended by a shag-haired Fellow, without an Hat, of a deformed Countenance.  
He led me on, I knew not whither, until we came unto a Prison, situated where Westminster-Hall stands: at the Entrance into the Hall,  
The Front of the Prison was toward the Thames.  
The Gate was wide, and stood wide open.  
The chief Prisonhouse was in view, a Cross-building within at the end of a Court-yard.  
There was a window on the right hand of the Gatehouse, which had a strong Iron Grate before it, (as had the windows on the side-buildings on the left hand toward the Chief Prisonhouse) through which I could discern men's faces.  
At the Entrance of the chief Prisonhouse, stood the Jailor, a grim man in black.  
He, seeing of us, presently comes to us to the Gate; and, turning my Apprehender a little aside to whisper with him,  
As they were whispering, my Apprehender let go his hold.  
I perceiving his hand off, thought it best to run for my safety; and betook me to my heels.  
My Apprehender pursues me: But having the start of him, I was gotten so far before him, that I could not hear him following.  
Having now ran almost as far as the Savoy, and looking back to see at what distance I had lef● him;  
I could see a good way off, a Gentleman, who had stopped him in his pursuit; and by the hair of his head, having pulled him down upon his knees, was beating of him with a Battoon.  
I, still fearing that he might get lose, and follow me, ran on, until I came at the Savoy: Where,  
I ran down a pair of Stairs:  
Which stairs delivered me on to a square Brick-Building, raised one Story from the ground, left so, that the work might be continued; having Beams and Jyces, laid ready for a Floor and second Story.  
In this Building, I was persuaded, I might hid myself from my Pursuer.  
Whereupon, attempting to get down between two of the Jyces, there were men below within the Building, who endeavoured, by thrusting at me with an Halberd, and long staves, to hinder my descent.  
But the danger I fled from, made me so resolute, that, putting by their Thrusts, I gate down in spite of them.  
I was no sooner below, but they were all vanished.  
From hence, I was immediately transferred into the Tower of the Temple Church: and standing where the Effigies of the Knights-Templers lie, (than not to be seen) all fear, of being taken again by my Pursuer, was now ceased.  
I cast mine eye up to the top of the Tower, where my sight was limited by a cloudy resemblance.  
Round about on the sides, the Tower was scaffolded up from the Pavement, as in a Theatre.  
Under the Scaffolds, I observed certain men, as ●● lurking there to hinder people in their Ascent.  
The Scope of this Vision (beside secret reasons known only to God) was fourfold.  

1. To settle me as touching those miss expectations.  
2. To comfort me after my great Affliction.  
3. To encourage me to go on in the Ministry with Cheerfulness, Faithfulness and Confidence.  
4. To instruct me (and all others, as to theirs) touching my soul.   
In reference to the state of my Soul, the Vision hath three Branches▪  

1. The first set before me, the dangerous condition I was in, while in the state of Nature.  
2. The second shown me, the manner of my deliverance from that condition.  
3. The third pointed out unto me, the duties, which I was to perform by way of Thankfulness: with Encouragements thereunto:   
As if the Lord, immediately from Heaven, had said unto me,  
Thus was it with thee.  
This I have done for thee.  
This it becomes thee now to do▪  
And so doing  
I will assist thee.  
I will reward thee.  
Though not so plainly; yet, the Lord in a general way, had before shown me these things in his Word, in Col. 1. 11, 12, 13. and in Col. 3. 1, 2▪ ●● 5, 12.  
But now he was pleased to afford 〈◊〉 me, not only a clearer manifestation of them, by these significative representations: but likewise a particular assurance, and real application of them unto my soul.  

The Vision compared with Col. 1. 11, etc. and Col. 3 1, 2. etc.  The Text. The Vision. The dangerous estate of the Natural man; He is under the power of Darkness, Col. 1. 13. My Apprehender having hold on me, and leading me to The Prison-gate. The Jailor ready to takE me into his Custody, The Glory to which the Saints are designed, the inheritance of the Saints in Light, Col. 1. 12. Above the cloudy resemblance in the top of the tower. The fitting for this Inheritance, Col. 1. 12. The fitting, etc. Deliverance from the power of darkness, Col. 1. 13. My deliverance from, 

My Apprehender.  
The Jailor.  
The Prison.   Translation into the Kingdom of Christ, Col. 1. 13. My descent into the Building. The Duties. The Duties. Seek those things above, Col. 3. 2. I casting eye up to the top of the Tower. Set not your Affections on things on the Earth, Col. 3. 2. I stood where the Effigies of the Knights-Templars lie. Mortify your earthly Members. Col. 3. 5. I ran down the stairs. I got down into the Building, in despite of those within it. I stood where the Effigies lie. I had an eye on those under the Scaffolds. Put on Bowels of Mercy, Kindness, etc. with all other Graces, Col. 3. 12. The Building Imperfect. The Scaffolds round about. Strengthened to all patience, Col. 1. 11. The Building and Tower by the Thames side. Encouragements. Encouragements. Strengthened by his Glorious Power, Col. 1. 11. The Gentleman beating of my Pursuer. Mine Opposers put to flight at the Building. The Inheritance of the Saints, Col. 1. 12. Above the Cloudy resemblance. Christ sitting at the right hand of God, Col. 3. 1. Above the Cloudy Resemblance. Ye are dead, and risen with Christ, Col. 3. 1, 3. My escape from, 

My Apprehender.  
The Jailor.  
The Prison.   Your life is hid with Christ in God, Col. 3. 3. In the Foundation of the Building. Above the Cloudy Resemblance. When Christ shall appear, ye shall appear with him in Glory, Col. 3. 4. He shall come in the Clouds.    

The Branches of the Vision.  

The Danger.  

Paral. I.  
Circ. My Apprehender was [long-haired, bareheaded, of a deformed Countenance.]  
Obs. Reigning Corruption renders a sinner [vain, bold in sin, and loathsome in the eyes of God.]  
HE, who hath a care of his soul, will examine himself: how it is with him, touching his spiritual estate, 2 Cor. 13. 5. That, if he find himself yet in his natural condition▪ he may with speed get out of it, and so escape that wrath, to which otherwise he is liable, Mat. 3. 7, 8.  
That man is yet in the state of Nature, in whom sin reigns, Rom. 6 14.  
The dominion or reigning power of sin is discovered, by the effects following thereupon,  
In his Soul.  
In his Life.  
As to his Soul;  
His Understanding is darkened, he is ignorant in spiritual things, and so alienated from the life of God, Eph. 4. 18.  
His W●ll is rebellious,  
Being set against God's Will, Rom. 8. 7.  
Rejecting his ways, Job 21. 14.  
Despising his Threaten, Deut. 29. 19  
Hating his Rod, Psal. 50. 17.  
Yielding a ready obedience unto sin, Rom. 6: 13.  
Taking pleasure in the commission thereof, Prov. 2. 14.  
Delighting in the Company of wicked men, Psal. 50. 18.  
In their wicked ways, Prov. 2. 14.  
His Affectionss are perverted.  
Being turned from God.  
Slighting his Word, 2 Tim. 4. 3. 4.  
Never praying unto him, Psal. 14. 4.  
Hating his Children, Prov, 29. 27.  
Being set on the world.  
That is his Treasure, Mat. 6. 21.  
That he minds, Phil. 3. 19  
To this corrupt frame of his soul, his life is answerable, Mat. 7. 17.  
He is a worker of Iniquity, Mat 7. 23.  
He walks in the ways of sin, Prov. 1. 15.  
He accustometh himself unto it, Jer. 13. 23.  
The Anointing of the head (or hair) was wont to set forth the cheerfulness of the heart, Mat. 6. 17. And was used by them, who spent their time in voluptuous living, Amos 6. 6.  
By my Apprehenders, I understand all affected vanities whatsoever; but especially (as to myself) that of worldly Pleasures.  
By his being bareheaded, a sinner's boldness in sin.  
By his deformed countenance, a sinner's loathsomeness in the sight of God.  
The heart of him in whom sin reigns, being set upon the world, it hath three Cords of vanity, Is. 5. 18. By which wicked men are taken, and holden by them, Pro. 5. 22. These are, Honour, Wealth, Pleasure, with the sins attending upon them, 1 John 2. 16.  
Among all these vanities, (whatsoever is in the world is such Eccles. 1. 2.) None is so alluring and prevailing, as Pleasure; in which snare of Satan I was held, and taken captive at his will, 2 Tim. 2. 26.,  
Voluptuousness hath a strong power over the soul, and binds a sinner fast. The Ambitious and Covetous, when invited to the great Supper, desired fairly to be excused; but the voluptuous man, answered flatly, that he could not come, Luke 14. 20.  
To let pass those temporal wants, which it prepares the way unto, Prov. 21. 17. with that brutish lowness in the spirit, to which by sensuality the sinner is brought down▪ Psal. 32. 9  
It discovers the mind to be wholly camal, Tit. 3. 3.  
It chokes the seed of the Word, Luke 8. 14.  
It takes off the heart from Goodness, Hos. 4. 11.  
It extingiusheth Charity, Amos 6. 6.  
It blinds the mind, 1 Kings 11. 3.  
It keeps out the Love of God, 2 Tim. 3. 4.  
It puts the soul into a condition of spiritual death, 1 Tim. 5. 6.  
To these add, its shamelesseness (at which height I was arrived) And what can be expected, but that he, who is of purer eyes, than to behold evil, Hab. 1. 13. should with loathing, (as he doth from every one, by any other vanity whatsoever, yet enslaved to his Corruption) turn away his face from that soul, that is overrun with it, Isa. 59 2.  

Obs. Reigning Corruption renders a sinner vain, bold in sin, and loathsome in the eyes of God.  
Vain.  
Texts, 2 Tim. 3 4. Lovers of Pleasures, more than lovers of God.  
1 Pet. 1. 18. Redeemed from your vain Conversation.  
Inst. Solomon's Wives turned away his heart, 1 Kings 3. 12.  
The Gentises walked in the vanity of their minds, Eph. 4▪ 17.  

Bold in sin.  
Texts, Jer. 3. 3. Thou hadst an Whore's Forehead: thou refusedst to be ashamed.  
2 Pet. 2. 10. 13. They that walk after the flesh, shall receive the reward of unrighteousness; as they that count it pleasure to riot in the day time.  
I●st. Jerusalem, and Judah, their countenance witnessed against them; they declared their sin as Sodom, and did not hid it, Isa. 3. 9  
The Harlot caught the young man, and kissed him: and with an impudent face said unto him, I have decked my Bed, etc. Prov. 7. 13. 16.   

Loathsome.  
Texts, Ezek. 16. 6, etc. I saw thee polluted in thine own Blood, and I said unto thee, when thou wast in thy Blood, live.  
Rev. 3. 18. I counsel thee to buy of me white raiment, that thou mayst be clothed, and that the shame of thy nakedness do not appear.  
Inst. Adam was afraid because he was naked, and hid himself, Gen, 3. 10.  
Aaron, by the Golden Calf, had made the Israelites naked to their shame, Exod. 32. 25.  
Reas. The mind is in (or set upon) wicked works, Col. 1. 21.  
Use 1. The slavish and loathsome condition of man, while in the state of nature, Rom. 1. 28, etc.  
2. Let not sin reign in thy mortal body, that thou shouldst obey it in the lusts thereof, Rom. 6. 12.  
3. Beware of Voluptuousness; it is a strong enflaver of the soul, Luke 14. 20.  
4. Thank God, that thou art free from sin, and become the Servant of Righteousness, Rom. 6. 18.  
Resol. Being dead unto sin, and alive unto God, I will yield myself unto God, and my Members as Instruments of Righteousness unto him, Rom. 6. 11, 13.  
Ejac. O wre●ced man that I am! Who shall deliver me from the body of this death? I thank God, through Jesus Christ our Lord, Rom. 7. 24, 25.     

Paral. II.  
Circ. My Apprehender [led me on, I knew not whither, until we came unto a Prison.]  
Obs. Natural men are by their Corruption [led on insensibly unto Hell.]  
TO the receiving of the things of God, is required,  
A due esteem of them, Col. 1. 27.  
A spiritual eye to discern them, Eph. 1. 18.  
The Natural man counts them foolishness; and, wanting this eye, doth not, cannot know them, 1 Cor. 2. 14.  
By this ignorance that is in him, he is alienated from the life of God, Eph. 4. 18. And, while he so continues,  
He is a child of disobedience,  
He is dead in sins and Trespasses,  
He walks according to the Prince of the power of the Air.  
He hath his conversation in the lusts of the Flesh.  
He fulfils the desires thereof; being led on thereunto, by that power, by which he is blinded, 2 Cor. 4. 4. Which ruleth and worketh in him, Eph. 2 1, 2, 3.  
If St. Paul, though freed from the dominion of sin, yet bewailed his wretched estate, in that he found it often rebelling, and warring against the Law of his mind, Rom. 7. 23, 24. How deplorable is their condition in whom it still reigns?  
In him there was a reluctancy against it, Rom. 7. 15.  
These are led by it.  
He was sensible of its rebellion, and his own wretchedness, Rom. 7. 24.  
These are not sensible of its Tyranny, and their own Slavery, 2 Tim. 2. 26.  
Slavery, they are so far from esteeming it to be such, that,  
They readily obey it, Rom. 6. 12.  
They delight in it, Rom. 1. 36.  
They live after it, Rom. 8. 13.  
They walk in it, Col. 3. 7.  
Which deals with them at length, as Menstealers, (whom we call Spirits) do with those poor deluded wretches, that fall into their hands: They promise them great matters, but in the end, ship them over for slaves.  
Or as Soul-stealers (those worse Spirits among us) do by their seduced Proselytes, either by good words and fair speeches, deceiving the hearts of the simple, Rom. 16. 18. Or, by swelling words of vanity, and promises of liberty, alluring them through the lusts of the flesh, through much wantonness, to the embracing of those errors (or worse) from which they were escaped, 2 Pet. 2. 18, 19 So beguiling them of their reward. Col. 2. 18. and making them two fold more the Children of Hell, than themselves, Mat. 23. 15.  
Thus Corruption, with the temptations of Honour, Wealth, Pleasure, wins natural men to the service of sin. All these will I give thee, Mat. 49. But it sings them to the Rock, and smiles them to Ruin. For, What wages doth it pay them at the last? Destruction, Death, Hell. The wages of sin is death, Rom. 6. 23.  

Obs. Natural men are, by their Corruption, led on insensibly unto Hell.  

They are led.  
Texts, Eph. 2. 3. Among whom also we had our conversation, etc. Fulfilling the desires of the flesh.  
Rom. 6. 17. Ye were the servants of sin.  
Inst. The Colossians walked in Fornication, Uncleanness, and other vile sins, when they lived in them, Col 3. 7.  
The Romans had yielded their Members servants to Uncleanness, and to iniquity, unto iniquity, Rom. 6. 19   

They are led on insensibly.  
Texts, Prov. 4. 19 The way of the wicked is as darkness, they know not at what they stumble.  
Eph. 5. 8. Ye were sometimes darkness.  
Inst. The simple young man goeth after the harlot, as an Ox goeth to the slaughter: or as a Fool to the correction of the Stocks. Prov. 7. 22.  
St. Paul, before his Conversion, thought verily, that he ought to do many things contrary to the Name of Jesus, Acts 26. 9   

Unto Hell.  
Texts, Rom. 8. 6. To be carnally minded is death, Jam. 1. 15. When lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death.  
Inst. The Malefactor on the Cross, but a little before his death, reviled Christ, Mark 15. 32.  
St. Paul and the Romans, when in the Flesh, the motions of sin did work in their Members, to bring forth fruit unto death, Rom. 7. 5.  
Reas. 1. The God of this world hath blinded their minds, 2 Cor. 4. 4.  
2. It wars against the Soul, 1 Pet. 2. 11.  
Use 1. Think on its wages, Rom. 6. 23.  
2. Resist it betimes, Psal. 137. 9  
3. Bless God, that, though sin doth sometimes captivate thee; yet, it doth no longer lead thee, Rom. 7. 22, 23.  
Resol. I will strive to be spiritually minded; for that is life and peace, Rom. 8. 6.  
Ejac. What fruit had I then in those things, whereof I am now ashamed, and whose end is death? Rom. 6. 21.     

Paral. III.  
Circ.] The [Apprehender, Jailor, Prison.]  
Obs. God hath his [Ministers of Justice, and his Prison for Punishment.]  
EArthly Princes have their rewards for their faithful and loyal Subjects, 1 Sam. 22. 7. And as for the disloyal, they have Inferior Ministers of Justice; so they have their Sergeants at Arms, or armed Troops, to fetch in Grand Delinquents, and Prisons where to punish them.  
Thus God, the great Monarch of the world▪ whose Kingdom ruleth over all, Psal. 103. 19 as he hath,  
His Paradise to reward: So,  
His Prison to punish.  
The good and faithful Servants had the Joy of their Lord to enter into, Mat. 25. 21, 23.  
For the wicked, slothful and unprofitable Servant, there was a place of utter darkness, Mat. 25. 30.  
God's Children are an afflicted people, Zeph. 3. 12. a weeping, lamenting, sorrowful people, John 16. 20. Often under chastisement, Psal. 73. 14.  
For wicked men, though (in comparison of them)  
They have no Changes, Psal. 55. 19  
The ●od of God is not on them, Job 21.▪ 9  
They are not plagued as they; Psal. 73. 5.  
Yet how often, even in this life, doth God execute his just pleasure upon them by his inferior Officers?  
The unbribed Beadle of their Conscience gives them many a secret jerk and stinging lash, Rom. 2. 15.  
He makes man his Rod, Isa. 10. 5. Or,  
He sends his great Armies of Caterpillars, Canker-worms, etc. to take free quarter upon their fruits of the earth, Jocl 2. 25.  
He gives them up to Satan, 1 Cor. 5. 5.  
To their own vile Affections, Rom. 1. 26.  
But, if he spare them as to these, and seem to keep silence, Psal. 50. 21. Yet,  
Death at length will find them ●ut, often cutting off the number of their Months in the midst, Job 21. 21.  
And, when Christ shall appear in his Glory,  
His Angels shall bring them forth, to the day of wrath, to which they are reserved, Job 21. 30.  
At which day, Christ will be a swift witness against them, Mal. 3. 5. In a moment bringing to their memories, all their wickedness here committed by them; for which, being accused and condemned,  
By their own Conscience, Rom. 2. 15. And so the Judge cleared from all Injustice, Psal. 51. 4.  
Immediately after the Sentence is pronounced,  
His good Angels shall cast them,  
Into a Furnace of fire, Mat. 13▪ 42. Into his Prison of Hell; there everlastingly to be punished; With the Devil and his Angels, Mat. 25▪ 46▪ (Probably) not by them. For, there shall be no Order, Job 10. 22. And all Authority shall cease, 1 Cor. 15. 24.  

Obs. God hath his Ministers of Justice, and his Prison for Punishment.  

He hath his Ministers of Justice,  
Here,  
Hereafter,   

Here,  
Temporal,  
Spiritual,   

Temporal.  
Texts, Joel 2. 15. The Locust, Canker-worm, etc. my great Army, which I sent among you.  
Psal. 103. 21. Bless the Lord all ye his Hosts, ye Ministers of his, that do his Pleasure.  
Inst. The Assyrian was the Rod of God's Anger, Isa. 10. 5.  
Wicked men are his Sword, his Hand, Psal. 17. 13, 14.   

Spiritual.  
Texts, Psal. 103. 20. His Angels that excel in strength, which do his Commandments.  
2 Thes. 2. 11, 12. God shall send them strong delusions.  
Inst. God hardened P●araoh's heart, Exod. 7. 3.  
He sent ●vil Angels among the Egyptians, Psal. 78. 49.   

Hereafter.  
Texts, Mat. 5. 25. Lest the Judge deliver thee to the Officer.  
Mark 9 44. Where their worm dieth not, and the fire is not quenched.  
Inst. They, who have transgressed against God, their worm shall not die, Isa. 66. 24.  
Dives was tormented in Hell-flames, Luke 16. 24.   

He hath his Prison.  
Texts, Isa. 30. 33. Tophet is ordained of old: he hath made it deep and large.  
Psal. 9 17. The wicked shall be cast into Hell.  
Inst. Dives was in Hell, Luke 16. 23.  
The fearful, unbelieving, abominable, murderers, whore-mongers, sorc●re●s, Idolaters, Liars, shall have their portion in the Lake which burneth with fire and brimstone, Rev. 21. 8.  
Reas. 1. For the glory of his Power and Justice, upon the Vessels of wrath, Rom. 9 17. 22.  
2. To make known the riches of his Glory upon the Vessels of Mercy, Rom. 9 23.  
Use 1. God will render to every man according to his Deeds, Rom. 2. 6.  
2. Glorify God in his Power and Justice, Rev. 2. 23.  
3. Glorify him in the riches of his Mercy: Remember what thou hast deserved, Eph. 2. 7, 8.  
4. Tremble in the commission of sin, Isa. 33. 14.  
Resol. Though the love of my Lord Christ doth chief constrain me, 2 Cor. 5. 14. Yet I will serve God with reverence and godly fear, because he is a consuming fire, Heb. 12. 28, 29.  
Ejac. Blessed and holy is he, that hath part in the first Resurrection, on such, the second death hath no Power, Rev. 20. 6.     

Paral. IU.  
Circ. The [Gates wide and open, the Grates] before the Windows.  
Obs. [The number of the damned will be great, their punishment endless.]  
ALthough Christ's Flock be said to be a little one, Luke 12. 32. Though but a remnant according to the Election of Grace, Rom. 11. 5. Yet, of those who shall be saved, the number will be great. An hundred forty and four thousand were sealed, and a numberless multitude stood before the Throne, Rev. 7. 4▪ 9  
However, in comparison of them who shall be damned, they are but few: As a Cottage in a Vineyard, as a Lodge in a Garden of Cucumbers, as a besieged City, a very small remnant, Isa. 1. 8, 9 As the gleaning grapes after the Vintage, as two or three Berries left in the top of the uppermost Bough, when the Olives are gathered, Isa. 17. 6.  
Where but few are to enter, a narrow passage sufficeth; where multitudes are to go, the way had need to be broad, and the Gate wide: Such is that, which leadeth to destruction, and many there be, which go in thereat, Mat. 7. 13, 14.  
From the Creation, to Christ's time, how few Worshippers of God were there? And among them, how few true?  
His own people were a sinful Nation, laden with iniquity, a seed of evil doers▪ The whole body was corrupted, there was no soundness in it, Isa. 1. 4. 6.  
In Christ's time, how had they made his House a den of Thiefs? Mat. 21. 13. How few were they, that received him, and believed in him? John 1. 11.  
Since the spreading of the Gospel, how strait is that place where it is pro●essed, in comparison of the rest of the world?  
Among Professors, how few sincere ones? How many that bear the Name of Christians, that yet (as if a●raid that Hell-gates should be shut against them) do hasten th●ther with speed and earnestness?  
How swift are they to evil? Prov. 1. 16.  
How do they do evil with both hands earnestly? Micah 7▪ 3.  
How do they work all uncleanness with greediness? Eph. 4. 19  
How do they drink Iniquity like Water? Job 15. 10.  
Drawing of it on with Coards? Isa. 5. 18.  
Wearying themselves therein? Jer. 9 5.  
So laying wait for their own Blood, and lurking for their own lives, Prov. 1. 18. And with hard and impenitent hearts, treasuring up unto themselves wrath against the day of wrath, and revelation of the righteous judgement of God.  
At which day, from him, who will render to every man according to his deeds, they shall certainly receive that wrath, which they have treasured up, Rom. 2 5, 6, 8. and be enforced to undergo it unto all eternity.  
For, as Heaven-gates have their Barrs, which the Lord doth so strengthen, that no enemy can enter there, to interrupt the happiness of his Saints, Psal. 147▪ 13. So he hath fixed such a gulf about the gates of his Prison of Hell, (into which, all who die out of Christ, shall be cast) that they can never come from thence, Luke 16. 26.  
Had the damned the least hope of making an escape, or that their torments should have an end, this their hope would be no little mitigation of their pain.  
But into this Lion's Den, all the steps are inwards; none returning: Tophet is deep, the gates and grates strong; the Gulf great and impass●ble: And,  
The Worm will gnaw, as long as there is guilt, and envy to sharpen its teeth; And,  
The fire cannot but burn, as long as the breath of the Lords just wrath continues, like a flood of Brimstone, to kindle it, Isa. 30. 33.  

Obs. The number of the damned will be great: their punishment endless.  

The number will be great.  
Texts, Isa. 5. 14. Hell hath enlarged herself, and opened her mouth without measure; and their glory, and their multitude shall descend into it.  
Mat. 7. 13. Wide is the Gate, and broad is the way, that leadeth to destruction, and many there be, which go in thereat.  
Inst. Of the whole Nation of the Jews, God had reserved to himself but seven thousand, that had not bowed the knee to Baal, 1 Kings 19 18.  
Only just Lot and his Family, were delivered out of Sodom, when that City (with Gomorrah) were turned into ashes, and condemned with an overthrow; being made an ensample unto those, that after should live ungodly, 2 Pet. ●. 6, 7.   

Their punishment will be endless.  
Texts, Mat. 25. 46. And these shall go away into everlasting punishment.  
Rev. 14. 11. The smoke of their torment ascendeth up for ever and ever.  
Inst. The rich man prayed only for mitigation of his torment, not for release from it; whereof he knew there was no hope, Luke 16. 24.  
The Beast and false Prophets shall be tormented day and night for ever and ever, Rev. 20. 10.  
Reas. For their great number.  
1. God's Decree of Predestination Many are called, but few chosen, Mat. 20. 16.  
2. All are liable unto wrath in Adam, Eph. 2. 3. But few freed from it, 1 Thes. 1. 10.  
Reas. Why their punishment endless.  
1. God's Decree; There is a great Gulf fixed, Luk 16. 26.  
2. Punishment is to be proportioned to the guilt o● sin, Deut. 25. 2. Which is infinite, being committed against an infinite Majesty.  
3. A will to sin continues, Psal. 74. 23. Therefore the punishment continues.  
Use. 1. Go not in the way of evil men, Prov. 4. 14. They way of the ungodly shall perish, Psal. 1. 6.  
2. Do thy best to save them with fear, and to pull▪ them out of the fire, Judas 23.  
3. Strive to enter in at the strait Gate, Luke 13. 24. and to find the narrow way which leadeth unto life, Mat. 7. 14.  
4. Agree with thine Adversary quickly, while thou art in the way with him, Mat. 5. 25. Make thy peace with God, while thou art here.  
5. Watch and pray, that thou mayst be accounted worthy to escape all these things, and to stand before the Son of man, Luke 21. 36.  
Resol. Though the way to the Kingdom of God be by manifold tribulations, made thorny and rough, Acts 14. 20. yet, shall my foot hold his steps: His way will I keep, and not decline therefrom, Job 23. 11.  
Ejac. O my dear Lord Jesus! thou hast freed me from the wrath to come, 1 Thes. 1. 10. Thou hast showed me the path of Life, Psal. 16. 11. Enable me to walk therein unto the end.     

Paral. V.  
Circ. The Jailor in [black apparel.]  
Obs. Satan is the Prince of [Darkness.]  
THE inward quality of the mind, is often in the Scripture set forth by the outward habit of the Bo●y; As,  
Eph. 4. 22. 24. Put off the old man, which is corrupt according to the deceitful lusts. Put on the new man, which after God, is created in righteousness and true holiness.  
Sometimes by the colour: As,  
Rom. 13. 12 Cast off the works of darkness, put on the armour of Light.  
Rev. 3. 18. The white raiment of Christ's righteousness imputed.  
Psal. 30. 11. Thou hast put off my Sackcloth.  
Thus, in this dark resemblance, the Lord was pleased to represent unto the eye of my soul, the horrible nature,  
Of a by sin-darkned understanding (the condition of Satan, and of all his Subjects, Eph 4. 18.  
Of the works of darkness in a wicked life, Eph. 5. 11.  
Of the blackness of utter darkness, their reward,  
Judas 13. my then guilt, and just desert.  
That there are Angels (though it be denied by Atheists and Sadduces, Acts 23. 18.) is evident, Psal. 104. 4. Col. 1, 16. and in many other places.  
That they are intellectual Substances, endued with most excellent knowledge in a great measure, is clear otherwise they could not perform the Offices, to which they are assigned, Psal. 91. 11. Heb. 1. 14.  
They were all created with a possibility of falling but, the elect ones, 1 Tim. 5. 21. fell not; and are now confirmed by Christ, which is their Redemption and reconciliation, Col. 1. 20.  
The Reprobate Angels fell; among whom, Lucifer their Chief, was full of wisdom, and perfect in beauty perfect in his ways, from the day that he was created till iniquity was found in him, Ezek. 28 12, 15.  
But, his heart being lifted up because of his beauty, h● pride affecting no less than a likeness to God, Is. 14. 1● his wisdom was corrupted, and he cast, as profane, o● of the Mountain of God, Ezek. 28. 16, 17.  
His wisdom was but corrupted; he was not wholly deprived of it: For so,  
He would not have known his own Misery, which would be a lessening of his punishment. Yea,  
The Integrity of his Nature must necessarily have been dissolved.  
He yet retains a proportion of knowledge; which by reason of the excellency of his nature, and of his long and indefatigable experience, must needs be great.  
He is very subtle, 2 Cor. 11. 3. which he could not be without it.  
He knows God, his eternal Power and Godhead: Man doth so, by the works of Creation, Rom. 1. 20. Much more he.  
He hath a speculative knowledge of Divine things, he believes and trembles, Jam. 2. 19  
But, in many things, which he ought to know, and which (as to his intellectual Nature) he might know, he is utterly ignorant.  
To let pass his Ignorance,  
Of Future Contingencies, Isa. 41. 23.  
Of the thoughts of man's heart, Jer. 17. 10.  
Of the Mysteries of Grace, Eph. 3. 10.  
Of the Number of the Elect, 2 Tim. 2. 19  
Of the Day of Judgement, Mat. 24 36.  
All of them unknown to the good Angels; and alone proper unto God.  
He hath no knowledge of God, that is productive of love, 1 John 2. 3. 4. 5.  
He knows not who serves God sincerely, Job 1, 9 2, 4, 5.  
He knows not the success of his Temptations: which (such is his pride) that he would not attempt any with them, did he know they would be in vain, Matth. 4. 11.  
He knew not, that his Kingdom should be destroyed by the death of Christ, 1 Cor. 2. 8.  
And, as thus in himself he is (especially) deprived of the light of Grace, so, as the God of this world, he blinds men's mind, that the light of the glorious Gospel of Christ should not shine unto them, 2 Cor. 2. 4.  
By a strong fascination casting (as it were) mists before their eyes, that they should not discern, and obey the truth, Gal. 3. 1.  
Stirring up, mingling and ordering of the Phantasms in the Fancy; and,  
Working upon the Passions in the sensitive Appetite, as in Judas, John 13. 2. in Ananias, Acts 5. 3.  
So darkening their foolish hearts, Rom. 1. 21. That he may alienate them from the life of God, by that ignorance which is in them, by reason of their darkened understandings, Eph. 4. 18.  
Thus, of an Angel of light, he is now become the Prince of the power of the Air, Eph. 2. 2. the Ruler of the darkness of this world, Eph. 6. 12. Being condemned unto eternal darkness to which, under the Chains of darkness, he is reserved, Judas 6.  
How art thou fallen from Heaven, O Lucifer, Son of the Morning? How art thou brought down to Hell, to the sides of the Pit? Isa. 14. 12, 15.  

Obs. Satan is the Prince of darkness.  
In respect of,  

Himself.  
His Subjects.   

Of himself.  
Texts, Luke 22. 53. This is your hour, and the power of darkness.  
Col. 1. 13. Who hath delivered us from the power of Darkness.  
Inst. He knew not whether Job were a true Servant of God, or not, Job. 1. 9  
He knew not, that his Kingdom should be destroyed by the death of Christ, 1 Cor. 2. 8. Which, assoon as he had a glimmering of, he endeavoured by pilate's Wives dream, to prevent it, Mat. 27. 19   

Of his Subjects, whom he blinds.  
In their  

Understanding.  
Practice.   

In their Understanding.  
Texts. 2 Cor. 4. 4. The god of this world hath blinded the minds of them, which believe not.  
1 Cor. 2. 14. The natural man receiveth not the things of the Spirit, for they are foolishness to him; neither can he know them, because they are spiritually discerned.  
Inst. The foolish heart of the Gentiles was darkened, Rom. 1. 21.  
The Ephesians were sometimes darkness, Eph. 5. 8.   

In their Practice.  
Texts. John 3. 19 Men loved darkness, more than Light.  
1 John 1. 6. If we say, we have fellowship with him, and walk in darkness, we lie, and do not the truth.  
Inst. The Gentiles were alienated from the life of God, through the ignorance that was in them, Eph. 4. 18.  
The Ephesians in time passed walked according to the course of this world, according to the Prince of the power of the Air, Eph. 2. 2.  
Reas. His sin of Pride, Thou hast said in thy heart, I will ascend into Heaven, etc. I will be like the most High, Isa. 14. 13, 14, 15.  
Use 1. Bless God, who hath made thee meet to be partaker of the Inheritance of the Saints in light, Col. 1. 12.  
2. Have no Fellowship with the unfruitful works of darkness, Eph. 5. 11.  
3. Walk as a Child of Light, Eph. 5. 8.  
Resol. I (as are all the Sons of Adam) was born in the Umbrage of his Gloomy Dominions, Eph. 2. 2. and lived long a Subject under his Tyranny; but now being translated out of them, by him, in whom there is no darkness at all, I do, and always will, submit myself to the right Sceptre of his Kingdom Psal. 45. 6.  
Ej●c. Bless and praise him my soul! who hath called me out of darkness, into his marvellous Light, 1 Pet. 2. 9  
After the Discourses concerning the Prison and Jailor, I conceive this the proper place for inserting of these three following Parallels; though otherwise relating only to my Prayer, for settlement, as touching those miss secular Preferments.      

Paral. VI.  
Circ. The Prison was like unto [that House wherein I had lived, etc. the Jailor stood at the entrance of the Chief Prisonhouse, as Master of the House.]  
Obs. [A seeming godly House may be Satan's Habitation.]  
THE Honourable Governor, with all (or most of) the then▪ Members of that Family are in their graves; and having been before Christ's impartial Tribunal, know their doom.  
Of the dead, or absent, nothing but good is to be spoken. He, that would not speak ill of any, will not, dares not curse the deaf, Levit. 19 14.  
There is but one of them, that I hear of, yet living, for whom I pray hearty, as Moses did for his Sister Miriam, Heal her now, O God, I beseech thee, Numb. 1●. 13.  
Can outward Performances set up Christ's Throne, there wanted not here discoveries enough of a ready submission to his Laws.  
The Incense of Prayer, private, secret, ascending Morning and Evening.  
Constant hearing of the Word, on the Lords day, on weekdays, at home, abroad.  
Penning of Sermons.  
Reading them, or some Divine Tractate, every day twice, at set hours.  
An open hand to the poor, etc.  
And yet, notwithstanding all this, when I was brought by my Apprehender to the Gate, there the Jailor was found as Master of the House, and there I left him, when I fled for my safety.  
Charity teacheth me to hope the best, 1 Cor. 13. 7.  
This is that I shall only say;  
God would not hid his purpose from Abraham, concerning Sodom, because he knew, that he would command his Children and his Household after him, to keep the way of the Lord, Gen. 18. 19  
And I tremble to think of the sharp punishment inflicted upon too-indulgent Eli and his Sons, 1 Sam. 4. 17, 18.  
What other Title Satan had for possession (if he had any other) I leave it to God, the alone-searcher of the heart.  
Use. Let David be thy Precedent for the ordering of thy Family, Psal. 101.  
Resol. As for me, I and my House, we will serve the Lord, Josh. 24. 15.  
Ej●c. I am now of his Household, Eph. 2. 19 And one day in thy Courts, is better than a thousand. Let me rather be a doorkeeper in the House of my God, then dwell in the Tents of wickedness, Psal. 84. 10.   

Paral. VII.  
Circ. The Prisonstood [at the Entrance of Westminster-Hall.  
Obs. [The Course of the Law to some is the mouth of Hell.]  
THere is no Calling, though never so lawful, but it may be abused. In ours, some have preached Christ even of envy and strife, Phillip 1. 15.  
The Profession of the Law, in itself, is honest and honourable, but, bo●h the Law, and its Profession, may be unlawfully used; when that, which was given for a Rule, is made for a Snare.  
It is hard, that men cannot walk by it, but they must be entangled in it.  
It is man's Corruption that makes it necessary; and (indeed) in case of necessity it would only be used. When no other means will serve to preserve Life and recover health, than the Physician will venture to minister Poison.  
For myself, though God, from the beginning, had kept up in my soul an averseness unto that course; yet, it being by my Parents looked upon as the then rising way, they would needs put me into it.  
I had often before had warnings enough to shun it; and this was now the fifth time of my being taken off from it.  
In those few years, which I had spent in it, I was too forward a proficient in bad ways: More I saw, and more I should soon have learned.  
It is opportunity and secrecy, that invites, and make● a Thief. Had the offered Favour been accepted, I had not wanted plentiful temptations, which, with security▪ confidence and thanks, might have been put in practice, to my exceeding great advantage.  
But, my infinitely merciful God (when my soul was upon those Confines of ruin) kept me from falling into the Pit, whose very brink, I was upon.  
O, what a seared Conscience in short time I should have had! How crusty! How callous! How hardened in the ways of deceit! That course would have been no other unto me then the very mouth and entrance into Hell.  
And, when I had lost my Soul, what would wealth, and Honour (which would have been hearty endeavoured for me, and it is possible might have followed) What would these have profited? Mat. 16. 26.  
What it would have been to me, it is (I fear) to too many others.  

Obs. The Course of the Law to some, is the Mouth of Hell.  
Texts, Prov. 6. 16. These six things the Lord hates, etc. a proud look, a lying tongue, etc. and him that soweth discord among Brethren.  
Gal. 5. 15. If ye devour one another, take heed ye be not consumed one of another.  
Inst. Tertullus the Orator, with a bad tongue defended the bad cause of the Jews against Paul; charging him with many things that were false, Acts 24. 1. 5.  
Reas. The temptations are strong. 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, 1 Tim. 6. 9  
Use 1. Wickedness is sometimes in the place of Judgement, and iniquity in the place of righteousness, Eccles. 3. 16.  
2. Let Judgement run down as waters, and righteousness as a mighty Stream, Amos 5. 24.  
3. With God is strength and wisdom; the deceived and the deceiver are his: He leadeth Counsellors away spoilt, and maketh the Judge's Fools, Job 12. 16, 17.  
4. Set your Children in such ways, where they may be least exposed to Temptations.  
5. Endeavour to keep the Unity of the Spirit in the Bond of Peace, Eph. 4. 3. ●  
6. Forbear one another, and forgive one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye, Col. 3. 13.  
7. If any hath a matter against another, let it be referred to the Saints, who shall judge the world, 1 Cor. 6. 1, 2, 3.  
Resol. Thou hast O Lord, in great mercy, taken me off from that soul-endangering course of the Law, I will now meditate in thy Precepts; I will delight myself in thy Statutes, and incline my heart to perform them always, even unto the end, Psal▪ 119. 15, 16, 112.  
Ejac. Incline my heart unto thy Testimonies, and not unto covetousness, Psal. 119. 36.  
Blessed are the Peacemakers, for they shall be called the Children of God, Mat. 5. 9    

Paral. VIII.  
Circ. The [Voice saying, It was the Gatehouse.  
Obs. The Lord is most [ready to satisfy the doubtings of his Servants.]  
THE in-each-part●cular likeness of the Prison unto the House, wherein I had lived with that Noble Personage, in the Ga●es, Lodge, inward Buildings, Windows (excepting the Grates and that grated one on the side of the Gate house, placed there so near mine eye, that I might be sure it was a Prison) as also, in the Court-Yard, in the Front toward the River, was enough to have assured me, that, that was likewise intended in the Visson.  
I began notwithstanding to s●●ple at the distance, in respect of their situation, being a good way off asunder: Man's weak Belief is too apt to raise needless doubts. Joseph interpreting the Butler's Dream, made no scruple at the Vine's budding, blossomming, and bearing ripe Grapes, at the same time, Gen. 40. 10.  
Upon my former unsettlement, touching those miss secular expectations, Gods Will was, that I should first p●ay unto him; in this, he was pleased, unsought unto, to confirm me.  
Then he shown me my duty, to call upon him.  
Now he manifested his own goodness, in accepting of the Preparations of my heart.  
Thus dealt he with David in his repentance: He did out say, I will confess my Transgressions unto the Lord, and he forgave him the iniquity of his ●n, Psal. 32. 5.  
Thus with the Prodigal: He had but said, I will go unto my Father, and say unto him, Father, I have sinned, etc. And his Father saw him a●ar off, and had compassion, and ran, and fell on his neck, and kissed him, Luke 15. 18, 20.  
O how gracious a God do we serve! Who not only readily inclines his ear unto our Prayers, and opens his liberal hand, in granting more than we crave, but, casts a favourable eye even upon the praying disposition of our souls; answering of us before we call upon him, Isa. 65. 24. and preventing us with the belssings of his goodness, Psal. 21. 3.  

Obs. The Lord is most ready to satisfy the doubtings of his Servants.  
Texts, Psal. 62 11. God hath spoken once, twice have I heard this, that Power belongeth unto God; also unto thee, O Lord, belongeth Mercy.  
Acts 10. 10, 11, etc. And Peter fell into a Trance, and saw Heaven opened; and a certain Vessel descending unto him, wherein were all manner of Beasts, etc. And there came a Voice to him, Arise, Peter, kill, and eat, etc. This was done thrice.  
Inst. Gideon had a double sign, that God would save Israel by him. The Fleece was only wet, the earth dry: The Fleece was dry, and the ground wet, Judges 6. 37, 38, etc. Beside this, further to encourage him, he is sent down to the Host of the Midianites, to hear a dream of one of them, told unto his Fellow, with the Interpretation: Upon hearing whereof, all his fear was removed, and his hands were strengthened, Judges ●. 10, 11, etc.  
Peter was assured by the sheet thrice let down, and the Voice saying thrice, What God hath cleansed, that call not thou common; that he might freely go unto Cornelius (as to any other of the Gentiles) to instruct him. God hath showed me, that I should not call any man common or unclean, Acts 10. 11, 16, 28.  
Reas. To confirm and encourage them: For that the Dream was doubled unto Pharaoh twice, it is because the thing is established by God, Gen. 41. 32.  
Use 1. Go to God in thine unsettlements, Psal. 25. 15.  
2. Thus emboldened, let nothing daunt thee in his Service, Prov. 28. 1.  
Resol. Thou hast given me this Encouragement, O Lord, I will therefore serve thee with Confidence; I will open my mouth boldly, to make known the Mystery of the Gospel, Eph. 6. 9 and will not fear, though Briars and Thorns be with me, and though I dwell among Scorpions, Ezek. 2. 6.  
Ejac. Open unto me the door of utterance, that I may manifest thy Mystery; as I ought to speak, Col. 4. 3, 4.    

Paral. IX.  
Circ. The Jailor and my Apprehender [whispering.]  
Obs. Satan and Corruption [conspire against the Soul.]  
EVery Son of Adam, while in the State of Nature, is dead, Eph. 2. 1.  
Dead, as to God's Image lost, Eph. 4. 24.  
Dead, as to the Soul wholly perverted, Psal. 14. 3.  
Dead, as to wrath deserved, Eph. 2. 3.  
Of this Death, inbred Corruption is the Cause, Rom. 5. 12. Which, being by Satan's subtlety, upon Adam's disobedience, planted in man's Nature,  
Every one at his birth brings it into the world with him, Psal. 51. 6.  
It dwells in his Members, Rom. 7. 23.  
It wars against his Soul, 1 Pet. 2. 11.  
Yet, but as an inferior Commander under Satan; ●rom whom, as from its Superior (beside its own toill disposing Malignity, Gen. 6 5.) it receives Orders, Acts 5. 3. according to which it acts.  
Can a man carry fire in his bosom, and not be burnt? Can he carry a Serpent there, and not be stung? Can he be secure from treachery, whose own house harbours his enemy?  
Such is Corruption unto man, a  Tray●or; which we continually carry about with us, and whereof, till death, we cannot rid ourselves.  
Satan is the Father (as of lies, John 8 44. so) of all sin whatsoever; but, our Corruption is the Dam, o● Mother of them; and a fruitful one is she. Gal. 5. 19  
He conveys his Suggestions into the soul: Corruption.  
Entertains them.  
Thinks of them.  
Delights in them.  
Consents unto them.  
Thus he tempts; Lust draws away and enticeth; an so sin is conceived and brought forth, Jam. 1. 14, 15.  
And hence it is, that wicked men, in whom by the● Corruption he reigns, are said,  
To conceive Mischief.  
To travel with iniquity.  
To bring forth Falsehood, Psal. 7. 14. And,  
Their Bellies to prepare deceit, Job 15. 35.  
Being now under the power of this my dangerous enemy, he brought me where his General held his Quarter's: Who seeing of us, presently came; and, wit● this his officious servant, entered into secret Consultation.  
Whether it were, to take an account of his diligent and successful service, or, to give him new directions for the yet further entangling and making sure of me (already sufficiently enough wrapped in his Snares) o● what it was, I could not over▪ hear.  
This may be concluded upon; nothing but ill to m● soul was intended by them, or to be expected fro● them, whose malice runs so high against all Mankind that I cannot but look upon their whispering, as a devising of my hurt, Psal. 41. 7. as a further conspiracy (had not a seasonable and powerful rescue prevented for my speedy and utter ruin.  

Obs. Satan and Corruption conspire against the Soul.  
Texts, Psal. 83. 3. They have taken crafty counsel against thy people, and consulted against thine hidden ones.  
Luke 11. 25. The unclean Spirit saith, I will return unto my house, whence I came out; and when he cometh, he findeth it (by Corruption) swept (clean from Grace) and garnished (with vices.)  
Inst. Satan presented to Achan's eye a goodly Babylonish Garment among the spoils, etc. and a wedg of Gold, and his Corruption stirred him up to covet and take them, Josh. 7. 21.  
Bathsheba was presented by Satan to David, as a fit Object for his Lust; which his Corruption stirred up, 2 Sam. 11. 2. 4.  
Reas. Satan's envy radically contained in his Pride (it being its proper passion) and first showing itself against man, assoon as he saw him created to the enjoyment of that happiness, which he by his pride had lost: and still in the greatest height, continued against all Adam's Posterity, John 8. 44. With 1 John 3. 15. Pride affecteth a singularity of Excellency. Envy opposeth whatsoever doth eclipse it.  
Use 1. Stand continually upon thy guard; thine enemies are subtle, thy danger great, Eph. 6, 12, 18.  
2. Pray for assistance, 2 Sam. 15. 31.  
3. Fear them not; they shall not, cannot hurt those whom Christ loveth, Rom. 8. 37, etc.  
4. Lay aside envy, 1 Pet. 2. 1.  
Resol Mine enemies intended evil against me, they imagined a mischievous device, which they were not able to perform. I will therefore trust in the most High, through whose Mercy it is, that I have not been moved, Psal. 21. 7, 11.  
Ejac. How safe is the Heritage of thy Children, O Lord! whosoever shall gather together against them, shall fall for their sakes, Isa. 54. 15. 17.     

The Deliverance.  

Paral. I.  
Circ. My Apprehenders [hand was taken off me.  
Obs. When the Lord Christ [pleaseth to free, Corruption can no longer enslave.]  
THat they, who are ordained unto eternal life, to that glorious Inheritance of the Saints in light, may be partakers thereof, there is pre-required a certain mee●ness in them, Col. 1. 12.  
This they have not, neither can have, while in the state of nature, 1 Cor. 15. 50.  
That therefore they may be ●itted for it, it is necessary,  
That they be drawn out of their natural estate.  
That they be set in the state of Grace.  
They are drawn out of the state of Nature, by being freed from the power of Darkness, Col. 1. 13.  
They are set in the state of Grace, by being translated into the Kingdom of Christ▪ Col. 1. 13.  
To whom it belongs to work these great works for them, he alone being able to do them, Luke 11. 22.  
That he had wrought them for me, he was now pleased clearly to manifest unto me;  
In my Apprehender's hand being taken off me, he shown me, that he had freed me from the power of darkness, from the power of reigning sin, and so, from the power of Satan, of Hell.  
In my descent into the Building (which soon after followed) he shown me, that I was now become a Member of his true Church; and so, set in the state of Grace.  
His first great work for me, was, to deliver me from the power of darkness.  
It cannot be believed, that these mine enemies, in whose snares I was taken, out of a willingness now to be rid of me, did of themselves offer me this opportunity to escape. Their Consultations certainly were not so deep, nor they so secure, that they minded not him, whom they concerned. Corruption doth more value his pains and diligence; and the hungry Lion doth not so easily part with his prey, whereof he is seized.  
How came I then to be set at liberty?  
They were out-witted and out powered. The Lord Christ, the great Counsellor, the mighty God, Isa. 9 6. defeated all their Contrivances, enervated their strength, and in despite of them, rescued, and wrested me out of their hands▪  
Powerfully, as to them, Col. 2. 15.  
In a way of Justice, as to his Father, Col. 1. 20.  
Innocent; He had paid his precious Blood for my soul, 1 Pet. 1. 19  
His Innocency redeemed me being guilty.  
His rich Price, which he paid, impoverished Satan.  
His Bonds ●ettered him, freed me.  
Thus, the Serpent's head was broken, Gen. 3. 15. by him, to whom it was deservedly granted, that he should divide the spoil with the strong, because he poured out his soul unto death, Isaiah 53. 12.  
But shall the Prey be taken from the mighty, or the lawful Captive be delivered?  
Yes, it shall; it was, it could not be otherwise, when now the Lord my Saviour, my Redeemer, the Mighty one of Jacob, was pleased to contend with those, that oppressed me, and to save me: The Captive of the Mighty was taken away, and the prey of the Terrible was delivered, Isa. 49. 24, 25, 26.  

Obs. When the Lord Christ pleaseth to free, Corruption can no longer enslave.  
Texts. Luke 11. 21, 22. When a strong man armed keepeth his Palace, his goods are in peace; but when a stronger than he shall come upon him, and overcometh him; he taketh from him all his Armour, wherein he trusted, and divideth his Spoils.  
John 6. 37. All, that the Father giveth me, shall come to me.  
Inst. Zacheus, though Chief of the Publicans, men esteemed by Christ no better than Heathen, Mat. 18. 17. Though a rich man, and such shall hardly enter into the Kingdom of Heaven, Mat. 19 23. Yet when Christ called him, he made haste, and came down, and received Christ joyfully, Luke 19 2, 6.  
Saul, when breathing out Threaten and slaughter against the Disciples, and going purposely to Damascus, with authority to bind, and bring those to Jerusalem, that he should find there of that way upon the Apparition and Voice from Heaven, wa● changed, and submitted himself to Christ's Will, Acts 9 1, 2.  
Reas. 1. The Holy Spirit, by whom the Soul is freed, is a God of irresistible power: A rushing, mighty Wind filled the House, etc. And they were all filled with the Holy Ghost, Acts 2. 2, 4,  
2. The Debt being discharged, the Prisoner is to be released, Col. 2. 14.  
Use 1. The Godhead of the Spirit proved, 1 Cor. 2. 10.  
2. Bless him who hath paid thy Debt, Col. 2. 14:  
3. Take heed of running upon a new Store, Psal. 85. 8.  
Resol. Thou hast given Commandment to save me; wherefore, my mouth shall be filled with thy Praise and Honour all the day: For, they are confounded and brought to shame, that sought my hurt, Psal. 71. 3, 8, 24.  
Ejac. Into thine hand I commit my Spirit; thou hast redeemed me, O Lord God of Truth! and hast not shut me up into the hand of the Enemy, but hast set my Feet in a large room, Psal. 31. 5, 8.    

Paral. II.  
Circ. My Apprehenders [hand was taken off unexpected.]  
Obs. Effectual Calling is of Gods [Free Grace.  
THat God alone is able to change the Heart, is Clear.  
Grace is a participation of the Divine Nature; And who can communicate the Divine Nature unto man, but only a Divine Power? 2 Pet. 1. 3, 4.  
There is nothing in the Soul, out of which it may be produced, as therein potentially contained. Man's recreation then must necessarily be effected by that Almighty Power, that at the first made him of nothing, Ezek. 11. 19  
But, may not man deserve this Change? May he not walk so exactly by Nature's Rule, as, that God, in equity, cannot deny his Grace unto him?  
No: This Grace is free, this Love undeserved, What is in the sick Patient to deserve, that the Physician should seek him out, to cure him? What in an Enemy to deserve Reconciliation from him, to whom he hath given just cause to hate him?  
Yet, when I was sick, and languishing, my Physician sought me, to recover me: My highly provoked God, when I was his Enemy, was pleased freely to be reconciled unto me, Col 1. 19, 10.  
My Apprehender had hold of me.  
The Jailor was ready to take me into his Custody.  
The Prison gaped for my Entertainment.  
The Grates were strong to secure me.  
No visible help to rescue me.  
Nothing in me, to deserve Compassion, Deliverance.  
Yet, then was the Lord pleased (not for my sake, but for his own Holy Names sake) to pity me, to put a new Spirit in me, to save me (from all mine Enemies) from all mine uncleannesses, Isa. 31, 21, 26, 31.  
Well, may I now (to the Glory of my Almighty and Compassionate Redeemer) take up those words of his Church, (whereof I am now an unworthy Member) rejoicing in her unlikely, unhoped return from her captivity, and say, When the Lord turned again the Captivity of Zion, we were like them that dream. The Lord hath done great things for us, whereof we are glad, Psal. 126. 1, 3.  

Obs. Effectual Calling is of God's free Grace.  
Texts. Isa. 65. 1. I am sought of them that asked not for me, I am found of them that ●ought me not.  
Ezek. 11. 19 I will put a new spirit within you; I will take the stony heart out of their flesh, and will give them an heart of flesh.  
Inst. The Ephesians, when dead in sins, were quickened together with Christ, etc. to show the exceeding riches of God's Grace, in his kindness toward them, Eph. 2. 5, 6, 7.  
The Word of Truth (or the Gospel) came to the Colossians, not they to it, Col. 1. 6.  
Reas. God's great love to man, Eph. 2. 4. Proceeding from the good pleasure of his Will, Eph. 1. 5.  
Use 1. Attribute nothing to thine own will, or to thy wary walking according to Nature's rule, Rom. 9 16.  
2. Give God the praise of the glory of his Grace, Eph. 2. 6.  
Resol. I will never boast of any works of mine; It is by Grace I am saved, through Faith, not of myself; it is the gift of God, Eph. 2. 8.  
Ejac. Turn thou me, and I shall be turned, Jer. 31. 18. Lord, let thy Kingdom come to me: For, I am not able, by any strength in myself, to come to it, Mat. 6. 10.    

Paral. III.  
Circ. My Apprehender's Hand was taken [off me when others were within the Grates.]  
Obs. The Lord hath mercy [on whom he will hav● Mercy.]  
THE Loss of the sight of God, and,  
The Sense of Pain, are the torments of the damned in Hell, Isa. 66. 24.  
Infinite in extension, as to time, Mat. 25. 46.  
Mitigated in their intention and extremity, as t● the Sufferers desert. Psal. 145. 9  
These the condemned wretches within the Grates did and shall for ever undergo: And,  
What had I deserved, that I should be freed fro● them? Nay, what had I not deserved, that I shoul● have felt them in the greatest height and horror.  
They who appeared at the grates, were (it may be) o● those strict moral Ancients, of whom we read, who live● most exactly according to Nature's Rule: Or, of thos● who in Christ's Name, had prophesied, cast out Devils done many wonders, Mat. 7. 22.  
As for me, I remember my own evil ways, and my do, that were not good, and cannot but be ashamed and confounded, and loathe myself in mine own sight, for mine iniquities and abominations, Ezek 36, 31, 32.  
Yet, these are condemned to eternal torments; t● me, polluted in mine own blood, yea, in my blood, it was said unto me, Live. Ezek. 16. 6.  
These are Vessels of wrath fitted unto Destruction: I a Vessel of mercy prepared unto glory.  
The Potter hath power over the Clay, to make one Vessel unto honour, another to dishonour, Ro. 9 21, 22, 23.  
Two shall be in the field, the one shall be taken, and the other left: Two women shall be grinding at the Mill, the one shall be taken, and the other left, Mat. 24. 40, 41.  

Obs. The Lord hath Mercy on whom he will have Mercy.  
Texts. Exod. 33. 19 I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.  
Rom. 19 18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.  
Inst. I loved Jacob, and I hated Esau, Mal. 1. 2, 3.  
The Malefactors on the Cross, the one of them was received to mercy, the other died in his sin, Luke 23. 40.  
Reas. God is a free Lord, Rom. 9 21. Having from before the foundation of the world, by his unchangeable decree, predestinated,  
Some to eternal happiness, for the manifestation of the glory of his Mercy, Eph. 1. 5, 6.  
Others, to eternal punishment, for the manifestation of the glory of his Justice, Prov. 16. 4.  
Use 1. Despair not, thou mayst belong unto God's Election.  
2. Judge not any; to his own Master he standeth or falleth, Rom. 14. 4.  
3. Give diligence to make thy Calling and Election sure, 2 Pet. 1. 10.  
4. Rejoice that thy Name is written in Heaven, Luke 10. 20.  
Resol. Thou hast predestinated me to be conformable to the Image of thy Son, Rom. 8. 29. Thou hast no● effectually called me: I will therefore strive▪ more and more, to put on the new man which after God, is created in righteousness and true Holiness, Eph. 3. 24.  
Ejac. 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. 11. 33.    

Paral. IU.  
Circ. My Apprehender's hand was taken off me [at the Prison-Gate.]  
Obs. God sometimes effectually calls men, [when they are at the Mouth of Hell.]  
O Daughter of Babylon, who art to be destroyed, etc. Happy shall he be, that taketh and dasheth thy little ones against the stones, Psal. 137. 8, 9  
So should sin be dealt with: This Cockatrice should be crushed in the Egg, resisted in its beginning. I way be given unto it, it grows, and gathers strength▪ and in time, contracts an hardness upon the Soul; and What is then to be expected, but ruin? For whe● Lust hath conceived; it bringeth forth sin, and sin, when it is finished, bringeth forth death, James 1. 15.  
Sin is not finished on a sudden: Neither doth it bring unto death, by an hasty and violent precipitation: But, it hath certain steps and degrees, by which (as by stairs) it stiely leads down th● Soul unto the Mouth of the Pit.  
It gins by Suggestion.  
Upon that follows delight.  
Delight wins to Consent.  
Consent proceeds unto Act.  
The Act brings on Custom.  
Custom Necessity.  
Necessity is attended with Blindness.  
Blindness by hardness.  
And the Close of all is, an utter Exclusion from God's Eternal Rest, Psal. 95. 8, 11.  
I was now full ripe for Hell; and had not great, unexpected Mercy intervened, I had for ever been one of those unhappy Exiles.  
But He, who (with groaning in himself, and crying with a loud voice, thereby showing the difficulty of the work, as to the Soul, to recover a customary sinner) raised Lazarus, when stinking in the Grave: He was pleased, to manifest his Almighty Power, in raising me long, long dead, and stinking in my sins and trespasses; and thereby deserving that with loathing he should have turned his face from me.  
He, who of stones is able to raise up Children unto Abraham, Mat. 3. 9 was pleased, to break my rocky heart, to take away my heart of stone, and to give unto me an heart of flesh, Ezek. 36. 26.  

Obs. God sometimes effectually calls men, when they are at the very Mouth of Hell.  
Texts. Mat. 20. 6. And about the eleventh hour he went out, etc. And he saith unto them, go ye also into the Vineyard, etc.  
Rev. 3. 9 Behold I will make them of the Synagogue of Satan, which say they are Jews, and are not, but do lie; Behold, I will make them to come, and worship before thy Feet.  
Inst. Marry Magdalen so notoriously drowned in voluptuousness, that she is branded with the name of sinner, Luke 7. 37. as if all others had been Saints to her: Yet she had seven Devils cast out of her, Mark 16. 9 Her sins, which were many, were forgiven her, Luke 7. 47.  
The Thief on the Cross, a wicked Malefactor, though he had but newly mocked Christ, Mat. 27. 44. and reviled him, Mark 15. 32. Yet, but a little before his death, had his heart changed, and was received to Mercy, Luke 23. 40, 43.  
Reas. 1. To show his Almighty Power, Eph. 4. 8.  
2. To show forth his Long suffering towards sinners, 1 Tim. 1. 16.  
3. For the greater Glory of his superabundant Grace, Rom. 5. 20.  
4. To lay the greater obligation unto Love and Thankfulness, upon that soul so recovered, Luke 7. ●2.  
Use 1. Let not the most wicked cast away all hope: The day of Mercy lasts till death, Luke 23. 43. John 9 4.  
2. Sin not that Grace may abound Rom. 6. 1.  
3. Defer not thy Repentance: Hear Gods Call to day, Psal. 95. 7. Presumptuous delays are dangerous, Mat. 24. 48, 50.  
4. Strive to proportion thy thankfulness to the greatness of the Mercy vouchsafed unto thee, Luke 7. 47.  
Resol. I will praise the Lord my God with all my heart, I will glorify his Name for evermore; for, great is his Mercy toward me, who hath delivered my Soul from the lowest Hell, Psal. 86. 12, 13.  
Ljac. Much hath been forgiven me: O, that I could love thee answerably to thy great Mercy! Lord▪ thou knowest I love thee! John 21. 15.    

Paral. V.  
Circ. [I ran from] my Apprehender.  
Obs. Man effectually called, hath a [Will and Power, to flee from sin.]  
AS it was not in me, to free myself from my Apprehender, so neither was it in me, as of myself, to flee from him.  
That alone Divine Power, which secretly and unexpectedly had freed me, did both stir up my Will, and enable me to make an escape.  
Such is Christ's goodness to sinful man, that he is so fa● from taking pleasure in his death, that his desire is, that he should turn from his wicked ▪ness, and live, Ezek. 33. 11.  
He prays and beseecheth him by his Ambassadors, to be reconciled unto God, 2 Cor. 5. 20.  
He stands at the door of the heart, and knocks, that, He may be entertained, Rev. 3. 20.  
He waits there with much patience, until his head Is filled with dew, and his Locks with the drops of the night, Cant. 5. 2. In a word,  
What can be done more, than he doth, to bring him to himself? Isa. 5. 4.  
And yet, how few are there, that open at his knock? that answer to his Call?  
What's the Reason?  
They are (while in their natural estate) so fondly asleep in sin, Eph. 5. 14. So dead in it, Eph. 2. 1. that they cannot hear, they cannot open, 2 Cor. 3. 5.  
There is no way then, but for himself to open the heart to receive him; to open the ear of the heart, to hearken unto him:  
This he doth, but, not unto all.  
The Reprobate is outwardly called; but, it is only to leave him without excuse, John 15. 22.  
His Elect Children they, with the outward Call of the Word, receive the inward and effectual Calling of the Spirit, Acts 16. 14. Whereby,  
Faith is infused, for the enlightening of the before-darkned Understanding, Eph. 1. 17, 18.  
Grace is conferred, for the changing and healing of the before-depraved Will, Eph. 4. 24.  
The Will thus changed, God's Image, in which man was created, and which, by his own negligence, he had lost, is again restored, in the sanctification of all the powers and inclinations of the Soul, and in their conformity to the Will of God, Eph. ●. 24. To which Will, he now yields all ready obedience, Acts 9 6. Flying from sin, and doing what is acceptable unto him, Col. 1. 10.  
For the performance whereof, he hath received, upon his Change, not only a will, but a power, having a new spiritual being infused into him, 2 Cor. 5. 17. He lives a new life, and hath in him a new Principle, upon which follow new operations.  
A new Principle, not inbred Concupiscence, but infused Grace.  
New Operations or Fruits; not those works of the Flesh, Gal. 5. 19 But the Fruits of the Spirit, v. 22. In which he now lives, v. 25▪ and, walking after it, doth no longer fulfil the lusts of the Flesh, v. 16. But, daily mortifies them more and more, Col. 3. 5. Being thereunto assisted, by a continual Supply of Grace from above, John 15. 4, 5.  
Which special assistance, though Adam needed it not in his state of integrity, being wholly void of Corruption; yet the effectually-called, by reason of the continual importunities and assaults of the Flesh, can do nothing without it, John 15. 5.  
Let it be withdrawn, how weak is man? David, Peter, and other of the Saints have ●ound the sad experience hereof: Myself (unworthy to be numbered amongst them) even while studying of this Parallel, was taught to know the necessity of it.  
Our endeavours in goodness, are none, unless stirred up; and vain, when stirred up, unless he please to assist from above, who worketh all our works in us, and for us, Isa. 26. 12. Who worketh in us, both to will and to do of his good pleasure, Phil. 2. 13.  

Obs. Man effectually called, hath a Will and Power, to flee from sin.  

He hath a Will.  
Tex●s. Luke 15. 17, 18. And when he came unto himself, he said, etc. I will arise and go to my Father, and say to him, etc. Make me as one of thine hired Servants.  
John 6. 44. No man can come to me, except the Father draw him.  
Inst. Peter's Auditors, being upon his Sermon pricked at their hearts, said unto him, and to the rest of the Apostles, Men and Brethren, what shall we do? Acts 2. 37.  
The Jailor upon his Conversion, came trembling and fell down before Paul and Silas, and said, Sirs, What must I do to be saved? Acts 16. 29, 30.   

He hath a Power to flee from sin.  
Texts. 1 Cor. 15. 10. Not I, but the Grace of God, which was with me.  
2 Cor. 6. 1. We, as Workers together with him, beseech you, that ye receive not the Grace of God in vain.  
Inst. Timothy is commanded, to ●lee youthful lusts, 2 Tim. 2. 22.  
The Colossians are exhorted, to mortify their earthly Members, Col 3 5.  
Reas. He is a new Creature, 2 Cor. 5. 17. He hath a new spiritual being infused into his soul, and with it, new Powers and Faculties, by which, he is enabled to will, and act, according to that new life, that is in him, Gal. 5. 25.  
Use 1. Man is not able to change his own Will, John 1. 13.  
2. Be diligent in exercising of that Power, wherewith thou art endued, 2 Pet. 3. 18.  
3. Pray for assisting Grace; that thou mayest be strengthened with might, by the Spirit in the inner man, Eph. 3, 16.  
4. Give God the glory both of thy willing and acting what is good, Phil. 2. 13. It is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom 9 16.  
5. If sin be not more and more weakened in thee, it is thine own Fault, James 1. 14.  
Resol. Old things are passed away, and all things are become new, 2 Cor. 5. 17. I will now exercise that power, wherewith I am endued, in daily mortifying of the old man, with his Members, and putting on the new man, with his Graces, Col. 3. 5, 12.  
Ejac. To will, is present with me, but how to perform that which is good, I find not, Rom. 7. 18. O my Lord Christ, do thou assist me! For, without thee, I can do nothing, John 15. 5.     

Paral. VI.  
Circ. My Apprehender [pursued me.]  
Obs. Corruption [pursues the effectually-called] to re-inslave them.  
THis brings to mind a Passage in my first distemper, which may here not unseasonably be related.  
I was walking by an hedge side, and not far before me, perceiving a Snake to draw back into an out growing shrub; when I came at it, I looked down, and espying of her, put down the end of my staff upon her head, and thought I had dispatched her:  
Returning that way again, and looking in, to see what was become of her; she being come to herself, d●rted out, and striking at my foot, had bitten, and spoilt me, had I not been there well fortified.  
Thus Corruption, though Christ by his death, hath bruised, and broken his head, yet assaults, and would sting the soul, were it not strengthened against its attempts, by a steadfast Faith in him, Eph. 6. 16.  
Upon the account of their Baptism, St. Paul salutes the Ephesians by the name of Saints, Eph. 1. 1. The soul is sainted (or sanctified) in Baptism, by being, by virtue of Christ's Death and Resurrection (into which, we are baptised, Rom. ●. 3.) cleansed from sin, and endued with an habit of Grace infused, Acts 2. 38. Where foreseen Infidelity doth not interpose a Bar.  
When the Lord is pleased to stir up this habit, to manifest itself in act and exercise (for which, he takes his own time, Mat. 20. 1, 3, 5, 6.) then are we effectually called.  
The Souls true Sanctification (being the end of our effectual Calling, Rom. 1. 7.) consists in,  
Faith, Col. 1. 2. And,  
Obedience, Psal. 50 5. With 1 Sam. 15. 22.  
These, in the course of a Christians life, from the time that he first gins to act, do find great opposition from the carnal part, from Corruption, from which, the soul is not so cleansed, but that it still resides there. It is purged out in Baptism,  
That it may not hurt.  
Not that it may not be.  
The Soul is freed from it;  
As to Dominion, it reigns not, Rom. 6. 14.  
As to Gild, it condemns not, Rom. 8. 1.  
Yet it remains;  
As to its Nature, Rom. 7. 17.  
As to its rebellious Motions, Rom. 7. 23.  
Between this and the Spirit, there is a continual warring, Gal. 5. 17. And it often gets the upper hand, Rom. ● 23. However,  
Where the Will is against it, Rom. 7. 18.  
Where there is not an allowing of it, but an hatred against it, Rom. 7. 15.  
Where there is an earnest desire of its utter extirpation, Rom. 7. 24.  
With a Constant Tenor of life according to Gods Will, 1 John 3. 9  
Although it doth pursue, assault, and often prevail; yet, it shall never wholly regain the soul under its power, John 10. 28.  

Obs. Corruption pursues the effectually▪ Called, to re-inslave them.  
Texts. Rom. 7. 20. If I do that I would not, it is no more I that do it, but sin, that dwelleth in me.  
Gal. 5. 17. The Flesh lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary the one unto the other: So that ye cannot do the things that ye would.  
Inst. The Lord hardened the heart of Pharaoh, and he pursued after the Children of Israel, who went out of Egypt with an high hand, Exod. 14. 8.  
St. Paul found a Law in himself, that, when he would do good, evil was present with him, Rom. 7. 21.  
Reas. 1. Satan is unwilling to lose his Prey, Mark 9 26. 2. His Malice continues, though his Power be broken, 1 Pet. 5. 8.  
Use 1. Escape for thy life; look not behind thee, (with a lingering desire after thy former sins) Stay not in all the Plain (eat all occasions of falling again) escape to the Mountain (of God's powerful Support and Protection) Gen. 19 17.  
2. Delight in the Law of God after the inward man, Rom. 7. 22.  
3. Walk in the Spirit, and thou shalt not fulfil the Lusts of the flesh, Gal. 5. 16.  
4. Return not to thy Vomit, Prov. 26. 11.  
Resol. I am now no longer in the Flesh, but in the Spirit, Rom. 8. 9 Wherefore, though with the flesh against my will, I sometimes serve the Law of sin, yet, with my mind I will serve the Law of God, Rom. 7. 25.  
Ejac. There is no Condemnation to them who are in Christ Jesus, who walk not after the Flesh, but after the Spirit, Rom. 8. 1.    

Paral. VII.  
Circ. I looked back [to see at what distance I had left my Pursuer, and saw him a good way off.]  
Obs. The Effectually-called may discover, and aught to observe, how sin is weakened in them, and how far they are improved in Grace.]  
SIN in Scripture, is compared unto darkness, Grace unto light, Isa. 9 2.  
Our great God, whose first work in the Creation was, to make light, Gen. 1. 3. In man's recreation; first infuseth the light of Faith into the soul, 2 Cor. 4. 6.  
Darkness being but the privation of Light, when the ●ight appears, it withdraws; and as the Light increaseth, so it is more and more by degrees dispelled.  
A Sinner upon his effectual Calling, is translated out of the Kingdom of Darkness, Col. 1. 13. And he is no sooner out of that, but he is immediately in the Kingdom of Christ, in his marvellous Light, 1 Pet. 2. 9  
Upon his first Translation, Light is but begun in him; but he clears up more and more, Mark 8 24 25. Sin decays in him, and Grace increaseth. The Path of the just is as the shining Light, that shineth more and more unto the perfect day, Prov. 4. 18.  
Though man knows not by what way the Light is parted, Job 38. 24. How the vail of Darkness is put off, how the Light gathers strength; yet, the perfect day is easily discerned from the Dawning.  
Light is sown for the righteous, Psal. 97, 21. It is sown. The seed, that is cast into the ground▪ by the Husbandman, though it springs and grows up, he knows not how, Mark 4. 26, 27. Yet its growth●n few month's i● plainly seen.  
To every one is given Grace, according to the measure of the Gift of Christ, Eph. 4. 7. With his Blessing upon it, Increase and multiply. First, he gives in a lesser proportion; afterwards, a larger, James 4. 6. First, a weak Faith, which he increaseth by degrees, 2 Cor. 10. 15.  
There is a passing on from strength to strength, Psal. 84. 7. God's righteousness is revealed from Faith to Faith, Rom. 1. 7. And this improvement ought to be observed, and may with ease be known. First, we are Babes, 1 Pet. 2. 2. And so grow up (observeably when grown) towards perfection of Manhood in Christ, Ephes. 4. 13, 14, 16.  

Obs. The effectually-called may discover, and aught to observe, how sin is weakened in them; and how far they are improved in Grace.  
Texts, 2 Cor. 4. 16. Though our outward man perish, yet, the inward man is renewed day by day.  
2 Cor 6. 1. We beseech you, that you receive not the Grace of God in vain.  
Inst. St. Paul counted himself not to be perfect, not to have apprehended, Phil. 3. 12, 13.  
The Church of Thyatira is commended, in that her last works were more than the first, Rev. 2. 19  
Reas. 1. That they may be thankful to him, by whom they are bettered, Rom. 6. 17. 2 Thes. 1. 3.  
2. That they may be quickened to a further improvement, Eph. 5. 8. 2 Tim. 1. 6.  
Use 1. There is no perfection here: Sin may daily be more weakened, Grace more improved, Phil. 3. 12.  
2. Reach forth to those things that are before, Phil. 3. 13.  
3. Bless God for thine Improvement, It is he that worketh in thee to will and to do, of his good pleasure, Phil. 2. 13.  
4. Fall not from thy first love, Rev. 2 4.  
Resol. I will go from strength to strength, until I appear before my God in Zion, Psal. 84. 7.  
Ejac. Remember not O Lord, the sinful barrenness of my Youth! O grant, that being now planted in thine House, I may still bring forth fruit in mine age! and that I may be fat and flourishing, Psal. 92. 13. 14.    

Paral. VIII.  
Circ. Looking back, I saw a Gentleman; who having stopped my Pursuer [was beating of him.  
Obs. The Holy Spirit [restrains Corruption] in the effectually-Called.  
ALthough I had made an escape, and he, who had brought me forth into a large place, was pleased to make my way perfect, to enlarge my steps under me, that in my flight, my Feet did not slip, Psal. 18. 32, 36. And though I had gotten some way before my Apprehender, yet he followed hard after me; saying unto himself, I will pursue, I will evertake; saying of my soul, there is no help for him in God, Psal. 3. 2. God hath forsaken him: I will persecute, and take him; for, there is none to deliver him, Psal. 71. 11.  
But behold (as formerly enlargement, so) help unexpectedly did arise unto me, from him, who had commanded deliverances for me, Psal. 44. 4. He who at first had taken his hand off me, did now withhold him, and would not suffer him again to lay it upon me.  
Such is the weakness of a Christian (though effectually called) that, in the course of his life, Corruption doth often captivate him, Rom. 7. 23. and endeavours, what in him lies, to reduce, and subject him again to the Dominion of Satan.  
But, in these his Assaults and prevailings, yet here is our Comfort, here our Help: We have an High Priest, who, in all points was tempted like as we are (though without sin) and so is touched with a feeling of our Infirmities, Heb. 4. 15. Who, in that himself hath suffered being tempted, is able to secure those that are tempted, Heb. 2. 18. And, according to this his Power, he doth secure them in time of need.  
He takes off the edges and Points, of whatsoever weapons are form against them, Isa. 54. 17.  
He hath given his Angels charge over them, to keep them in all their ways, Psal. 91. 11.  
He ever liveth to make Intercession for them, and is able to save them to the uttermost, that come unto God by him, Heb. 7. 25.  
He strengthens them with all might, according to his Glorious power, Col. 1. 11.  
He backs and encourageth them by his Spirit, John 15. 26  
He communicates his Victory unto them, John 16. 33.  
He will shortly bruise Satan (and their Corruption) under their feet, Rom. 16. 20.  
And, through him that loves them, they shall in the end be more than Conquerors, Rom. 8. 37.  
Thus he that abideth under the shadow of the Almighty, none evil shall befall him: The Lord shall cover him with his Feathers, he shall trust under his wings, his Truth shall be his shield and buckler, Psal. 91. 1. 4. 10.  

Obs. The Holy Spirit restrains Corruption in the effectually-Called.  
Texts. Psal. 118. 13. Thou hast thrust fore at me, that I might fall, but the Lord helped me.  
1 Cor. 10. 13. God is faithful, who will not suffer you to be temp●ed, above that year able to bear; but will, with the temptation, also make a way ●● escape.  
Inst. The Lord troubled the Egyptians, and took off their Chariot-wheels, that they drove them heavily, Exod. 14. 24, 25.  
Elisha said unto his Servant, fear not; for they that be with us, are more than they that be with them, etc. And behold, the Mountain was full of Horses and Chariots of fire, round about Elisha, 2 Kings 6. 16, 17.  
Reas. 1. He knows we have to deal with a powerful enemy, Eph. 6. 12.  
2. He knows, and pities our weakness, Heb. 4 15.  
Use 1. The effectually called are weak, unable of themselves to master their Corruption, Rom. 7. 18.  
2. Pity thy weak Brother, when fallen; and restore him in the spirit of meekness, Gal. 6. 1.  
3. Fear not thine enemy, God is on thy side, Rom. 8. 31.  
4. Pray for assistance, Exod. 17. 11.  
5. Trust in God, he will make perfect his strength in thy weakness, 2 Cor. 12. 9  
Resol. I will lift up mine eyes unto the Hills, whence cometh my help; my help cometh from the Lord, which made Heaven and Earth, Psal. 121. 1, 2.  
Ejac. Stand up for my help, O Lord, stop the way against them that persecute me: Say unto my soul, I am thy salvation, Psal. 35. 2, 3.    

Paral. IX.  
Circ. The Gentleman, beating of my Pursuer [had pulled him down upon his knees by his long Hair.]  
Obs. Upon effectual Calling, the Spirit usually [first weakens Corruption, by taking the heart off from all Affected Vanities and Pleasures.]  
THE Hair too short is superstitious or servile, too long (the shameful, shameless dotage of the Times) as much unmanly, 1 Cor. 11. 14.  
This of my Pursuer (as before) I look upon, as a cautionary Item, against that, and all other Vanities and Pleasures whatsoever.  
With this about the hair (amongst many) in my younger years, I was much transported: at the time of my last happy unsettlement, with others more prevailing. But, the great work being done, my heart was wholly taken off from them, and set upon those better things, from which they had been too long, too powerful avocations.  
No man can serve two Masters, Mat. 6. 24. How can God's Service but be neglected by him, who serves his own pleasure? 2 Tim. 3. 4. The taste of it dulls the souls Appetite, and takes off its true relish of spiritual sweetness. The Manna ceased, assoon as the Israelites had eaten of the old corn of the Land of Canaan, Josh. 5. 1●.  
To extirpate the Affections, man must be unmanned, where they have an overruling power, he becomes a Beast, Psal. 49. 20. At least, he is brought down to the lowest degree of servitude. There is no such slavery as his, who is not Master of himself.  
Against violent Temptations, the soul is armed by Fortitude, by Temperance against alluring. This moderates,  
Man's Love of them.  
His desire after them.  
His delight in them.  
His Grief in the absence of them.  
This Grace of Temperance, being the Guardian of all other Virtues, the Spirit (among others) upon a Christians effectual Calling, adorns the soul withal, thereby so restraining the Passions, and confining of them within their bounds, that in the Fruition of vain Pleasures, (the moderate use whereof is not denied, 1 Cor. 6. 12) Or in their absence, he is still the same.  
Let him enjoy them, he is, as if he enjoyed them not, 1 Cor. 7. 29. 30, 31.  
Let him be without them, he is, as if enjoying of them, 2 Cor. 6. 10.  
Upon his Change, he is now set far above them; having his soul filled with new and spiritual delights. Though his heart be taken off from the vain Comforts of the world; yet Christ leaves him not comfortless, Joh. 14. 18.  
The Joy of the Lord is his strength, Nehem. 8. 10. His Comforts delight his soul, Psal. 94. 19 In whom he rejoiceth continually. Phillip 4. 4.  
His Delight is in God's Law, Psal. 1. 2. Which is most sweet unto him, Psal. 119 103.  
His delight is in the Saints, and in the excellent, Psal. 16. 3.  
He takes pleasure in the ways of wisdom, Prov. 3. 17.  
He is filled with all joy and peace in believing, Rom. 15. 13. Yea, with joy unspeakable and full of Glory, 1 Pet. 1. 8.  
The Promises (those satisfying Breasts of Comfort, Isa. 66. 11.) afford him strong Consolation, Heb. 6. 17, 18.  
He rejoiceth, that his Name is written in Heaven, Luke 12. 20.  
Thus, whereas formerly when enslaved to worldly pleasures, in laughter, his heart was sorrowful; as well it might, the end of that Mirth being heaviness, Prov. 14. 13. Now he enjoys that sweet peace in his soul, which guards and keeps up his spirit under the heaviest afflictions, Acts 5. 41. Which he bears with patience, rejoicing in hope of the Glory of God, Rom 5. 2. And longing for that day, when he shall enter into the joy of his Lord, Mat. 25. 23.  

Obs. Upon effectual Calling, the Spirit usually first weakens Corruption, by taking the heart off from all affected Vanities and Pleasures.  
Texts. Heb. 12. 1. Let us lay aside every weight.  
1 Pet. 3. 3 Whose adorning, let it not be the outward adorning, of plaiting of the hair, and of wearing of Gold, and of putting on of Apparel, etc.  
Inst. St. Peter exhorts those, who had obtained the precious Faith, to add thereunto Temperance, 2 Pet. 1. 6.  
Marry Magdalen, upon her Conversion, her eyes, formerly allurements to lust, now shed Tears, with which, she washed Christ's feet, and wiped them with the hairs of her head, with whose nicely set Curls, she was wont to entangle her Lovers: She bestowed her Kisses upon them, and anointed them with her precious Ointment, before used, to set off her Beauty, to make it the more enticing, Luke 7. 38.  
Reas. 1. They hinder the soul in its search after God's Kingdom and the righteousness thereof, Mat. ● 31, 32.  
2. They choke the Word, and make it become unfruitful, Luke 8. 14.  
3. They retard the souls place in her race toward the Mark, Heb. 12. 1  
4. They harden the heart, Amos 6. 1, 4, 5, 6.  
Use 1. Set thine Affections on things above, not on things on the earth, Col. 3. 2.  
2. Seek first the Kingdom of God, and the righteousness thereof, Mat. 6, 33.  
3. Rid thyself of whatsoever may hinder thee in thy spiritual Race, Heb. 12. 1.  
4. Adorn thy soul with the Ornament of a meek and quiet spirit, 1 Pet. 3. 4. with sobriety and good works, 1 Tim. 2. 9, 10.  
5. Account not that thy Glory, which is thy shame, Phillip 3. 19  
6. Draw not on Iniquity with Cords of Vanity, Isa. 5. 18.  
Resol. All things are lawful for me, but I will not be brought under the power of any, 1 Cor. 6. 12.  
Ejac. Turn away mine eyes from beholding vanity! and quicken thou me in thy way, Psal. 119. 37.    

Paral. X.  
Circ. After the [staying, and beating of my Pursuer, I heard no more of him.]  
Obs. The Power of Corruption being [once broken; It shall never again recover it over the effectually-Called, so, as to hinder them from Glory.]  
I cannot but begin this Parallel with a triumphant exultation in my soul, and say, Thy right hand O Lord, glorious in power! hath dashed in pieces the enemy: In the greatness of thine excellency, thou hast overthrown those, that risen up against me. Thou in thy Mercy hast redeemed me, and led me forth, and wilt guide me in thy strength unto thy holy Habitation, Exod. 15. 6, 7, 13. Where my hope is laid up with thee, Col. 1. 5. Even that Crown of righteousness, which my Lord Christ, the righteous Judge, will give unto me at that day, 2 Tim 4. 8. This thou hast assured me of, and none shall take it from me, John 10. 28.  
Who is like unto thee, O Lord! Who is like thee, glorious in Holiness, fearful in Praises, doing wonders! Exod. 15. 11.  
No man cometh unto Christ, unless the Father draw him, John 6. 44. We are led willingly, drawn with reluctancy, Rom. 5. 10. But, God of unwilling, maketh us willing; working Grace in the heart, by the secret Operation of the Spirit, upon the Preaching of the Word, which is his ordinary way of drawing, John 6. 45. Rom. 10. 14, 15.  
In the Word preached, Christ is offered to the soul, 1 Cor. 1. 23, 24. And they, who receive him, thus offered, have put him on, Gal. 3. 27. and dwell in him, Eph. 3. 17. and so are effectually called.  
Effectual Calling is a certain evidence of a Christian Election, Rom. 8. 30. And these two draw after them, all those other Links of the Golden Chain, reaching from God's Decree of Predestination, unto the enjoyment of that Glory, to which he is predestinated; and mentioned by St. Peter, 2 Pet. 1. 1, 3, 4.  
He is redeemed from his vain Conversation, 1 Pet. 1. 18. From the Dominion of sin, and all other his enemies, Luke 1. 71. Having escaped the Corruption that is in the world, through lust, v. 4▪  
He is regenerated, and become a new creature, 2 Cor. 5. 17. Having all things given unto him, that pertain unto life and godliness, or to a godly life, v. 3.  
He is justified, having obtained the precious Faith, through the righteousness of God, and our Saviour Jesus Christ, v. 1. And so assured, of the pardon of his sins, and, of God's Favour unto him in his Son.  
He is adopted, Eph. 1. 5. by virtue of his Sonship, being interessed in the exceeding great and precious promises, v. 4.  
Christ is made unto him sanctification, 1 Cor. 1. 30. Communicating his Grace unto him, so making him partaker of the Divine Nature, v. 4.  
He is assured of Glory, to which he is called; as also, to that way of Virtue, in which he is, and which leadeth thereunto, v. 3.  
It is a sad truth, that that sweet comfort which ariseth from this assurance, may for a time be shaken and interrupted, upon the prevailing of Corruption; which, while it abideth in us, cannot but often be.  
Our Enemies being so subtle,  
We so weak,  
Occasions of falling so many.  
But, though we fall, yet we shall not be utterly cast down, Psal. 37 24.  
While God continues unchangeable, Rom. 8. 30.  
While his Seed remaineth in us, 1 John 3. 9  
While Christ continues faithful, John 10. 28.  
While his Prayer for us is effectual, John 11. 42.  
While God continues a God of Almighty Power, John 10. 29, 30.  

Obs. The Power of Corruption being once broken, it shall never again wholly recover it over the effectually-Called, so as to hinder them from Glory.  
Texts. John 8. 36. If the Son shall make you free, ye shall be free indeed.  
Rom. 8. 30. Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.  
Inst. The Church (with each true Member thereof) is assured by Christ, that the Gates of Hell shall not prevail against her, Mat. 16. 18.  
Paul assures those in Rome, beloved of God, and called to be Saints, Rom. 1. 7. That, being dead unto sin, and so under Grace, sin should no more have dominion over them, Rom. 6. 11, 14.  
Reas. 1. As to inchoation, they are in present possession of eternal life, John 3. 36.  
2. As to Consummation of their happiness, they have  
God's Decree for it, Rom. 8. 30.  
Christ's Promise of it, John 10. 28.  
His Prayer for it, John 17. 24. Which his Father always hears, John 11. 42.  
His Assurance, that they shall never perish, that none shall pluck them out of his Hand, John 10. 28.  
God's, and Christ's Power, to keep them against whomsoever shall endeavour it, John 10. 29, 30.  
Use 1. God's love is unchangeable, John 13. 1.  
2. Give diligence to make thy calling and Election sure, 2 Pet. 1. 10.  
3. Get an assurance that thou art united unto Christ, and then thou art sure of Heaven, 1 John 5. 11, 12.  
The Bonds of the Union between Christ and the Soul, are,  
The Holy Spirit, Rom. 8. 9  
Faith, John 6. 35.  
4. Led an holy Life, and thou shalt never fall, 2 Pet, 1. 10.  
Resol. Being now made free from sin, and become thy Servant, O Lord, I will with an assured confidence (having my fruit in holiness) rely upon thy Love and Faithfulness, for the end, eternal life, Rom. 6. 22. For thy Love, wherewith thou hast drawn me, is everlasting. Jer: 31. 3. And thou hast promised, that the Mountains shall departed, and the Hills be removed; but never thy kindness from me, nor the Covenant of thy Peace, Is. 54 10.  
Ejac. What shall be able to separate me from the love of my God, which is in Christ Jesus my Lord, Rom. 8. 39     

The Duties.  

Paral. I.  
Circ. [I ran down a pair of Stairs] at the Savoy.  
Obs. The effectually-Called are [to humble themselves for sin.]  
THE Duties, to be performed by the effectually▪ Called, do either,  
Accompany effectual Calling, Or,  
Fellow it.  
They that accompany it, are,  
Repentance.  
Faith, Acts 20. 21. Mark 1. 15.  
The first of these I was put in mind of, by my running down the stairs.  
By stairs, we descend downwards: In Humiliation for sin, the soul is brought down, even to a putting of the mouth in the dust, Lam 3. 29. All mountains and hills in Christ's way, are brought low, Luke 3. 5. All Imaginations, and every high thing, which formerly exalted itself against the knowledge of God, is cast down; and every thought brought into captivity to the obedience of Christ, who is now, upon effectual Calling, received into the soul, 2 Cor. 10. 5.  
Christ is received into the soul by Faith, John 1. 12. Of this Faith, Repentance (wrought in the heart at the same time, by the same means, 2 Tim. 2. 25.) is an inseparable Companion: The Will, which in Faith is turned to the enjoyment of the true Good, being in repentance turned to the doing of what is truly good; with an hatred of, and turning from, the contrary evil.  
There is a repentance, which may be in the unregenerate, arising from the Terror of the Law, having God's Wrath alone for its Object. This is but a compunction, or pricking at the heart, accompanied with fear of punishment, such as was in Peter's Auditors, Acts 2. 37. However, this (as it did in them) may dispose and prepare the heart for Faith.  
But, that repentance, which is proper to the effectually-called, is a turning from sin, partly out of fear, but chief, as sin is an offence against, and violation of Gods revealed Will, Psal. 51. 4. And where this is, there will follow in that man,  
A free Confession of sin, 1 John 1. 9 Attended with shame, Dan. 9 8.  
An hearty sorrow for sin, 2 Cor. 7. 11. Which will show itself, in  
Carefulness to shun it.  
Indignation against it.  
Fear of falling again into it.  
Desire to be strengthened.  
Zeal against it.  
Revenge upon himself for it.  
A constant, and irreconcilable hatred against all sin, Psal. 119. 104. And that with all vehemency, Rev. 2. 2.  
Fixed resolutions to avoid all sin, Psal. 39 1. As also, upon a Course of Godliness for the time to come; with a diligent care in the use of all good means, which may further him; and, in removing and avoiding all Impediments, which might hinder him in such his course, 1 Pet. 2. 1, 2.  
This duty of Humiliation for sin, although the fear and grief, which accompany it, be not alike in all, yet without such humiliation, none are effectually called at ripeness of years, Luke 15. 17, 18, 21.  
From which time of effectual Calling, unto our lives end, it is virtually to be continued, and often to be renewed, Mat. 6. 12.  

Obs. The effectually▪ Called are to humble themselves for sin.  
texts. Psal. 51. 17. The sacrifices of God are a broken spirit, a broken and a contrite heart, O God, thou wilt not despise,  
Joel 2▪ 13. Rend your heart and not your garments, and turn unto the Lord your God.  
Inst. David acknowledgeth his Transgressions, and beseecheth, God, according to the multitude of his tender Mercies, to blot them out, Psal. 51. 1, 3.  
St. Paul rejoiceth, that the Corinthians sorrowed to repentance, that he made them sorry after a godly manner, 2 Cor. 7, 9  
Reas. 1. Because sin separates from God, Isa. 59 2.  
2. It is inconsistent with our effectual Calling, 1 Thes. 4. 7.  
3. God's goodness should lead us to repentance, Rom 2. 4.  
4. It is the only means (with Faith) to obtain pardon, Isa. 1. 16, 17. 18.  
Use 1. Think on God's goodness to thee, Psal. 145. 7. 8.  
2. Do that, which is so pleasing to thy good God, Psal. 51. 19  
3. There is Mercy for the truly penitent, Prov. 28. 13.  
4. Repent not thy repentance, 2 Cor. 7. 10.  
5. Beware of Impenitence; it hardens the heart, and treasures up wrath, Rom. 2. 5.  
Resol. I will go to my Father, and say unto him Father, I have sinned against Heaven; and before thee, and am no more worthy to be called thy Son, Luke 15. 18, 19  
Ejac. God be merciful to me a sinner, Luke 18. 13.    

Paral. II.  
Circ. I ran down [a pair of stairs at the Savoy Entrance.]  
Obs. The Lord gives unto his Children [obliqne Memento's of their sins.]  
O My most Gracious Lord, how infinite hath thy Mercy been towards me! Me, so sinful a wretch, so deserving of the full Vials of thy wrath to have been poured forth upon me; in the extremity of thy Fury.  
How much did my Lord Christ suffer for me?  
How long did thy Patience wait for me?  
What Pains hast thou taken to new-make me?  
How have thy blessed Ministering Angels been troubled about me? And yet since my reforming,  
How often (have I, and yet) do I grieve thy good Spirit, wherewith thou hast sealed ●e unto the day of redemption? Eph. 4. 30.  
Thy Memorial, O Lord, endureth for ever, Psal. 135. 13. The Memorial of the riches of thy goodness towards me.  
As for my high Provocations against thee, their memorial is perished with them: For, though I have made thee to serve with my sins, and wearied thee with mine Iniquities, yet, thou hast blotted them out, and wilt not remember them, Isa. 43. 25. However, it is thy pleasure, that the remembrance of them should continue with me.  
The Descent, and Place, have a (very significative, though) secret reference to this Observation, which I do verily believe, was of prime intention in the Vision.  
My Conscience cannot accuse me of any heinous sin there committed; yet, by them the Lord was pleased to put me in mind of those my former ways, whereof I am now ashamed.  
Many such Monitors I had in my first distemper; by which (as by this) I am daily warned, to look back upon my former life, with blushing (yet thankful) reflections.  
Is it good unto God that he should oppress? that he should despise the work of his hands? Job 10. 3. God taketh not pleasure in afflicting of his humbled Children with unwelcome exprobrations; yet, he would have them to remember their sins: To which end; he is pleased, by the by, to mind them of them.  
Thus he dealt with his people under the Law; though their many Ceremonies seemed to promise an expiation of their sins, yet they were rather tacit Memento's of them on God's part, and confessions of them on theirs; and so are said to be against them, Col. 2. 14. Thus with David, Peter, and others: Thus now with my ●lf.  
Upon a man's first Conversion, if (as he had with me) he hath a Rock to break▪ Jer. 23. 29. he usually in the Glass of the Law, presents a wicked man's sins unto his eye, and sets them in order before him, in their true affrighting horror and deformity, to send him unto Christ.  
Afterwards, not so directly, but oft times, by certain gentle overtures, and circumstantial Items. The least hint is sufficient to the tender Conscience; which, he who is wise for his Soul, will observe and ponder, and therein understand the loving kindness of the Lord, Psal. 107. 43.  

Obs. The Lord gives unto his Children obliqne Memento's of their sins.  

He gives them Memento's.  
Texts. Rom. 6. 19 As you have yielded your Members to Uncleanness, and to Iniquity, unto Iniquity; So, etc.  
1 Cor. 6. 11. Such were some of you.  
Inst. The Ephes●ans are to remember, what their condition was, while Gentiles in the flesh, Eph. 2. 11, 12.  
The Colossians are put in mind, that they had walked in heinous sins, Col. 3. 7.   

He gives them obliqne Memento's.  
Texts. Psal. 51. 3. My sin is ever before me.  
1 Tim. 5. 1. Rebuke not an Elder, but entreat him as a Father.  
Inst. Absalon, after his murdering of his Brother Amnon, 2 Sam. 13. 29. His presence was a constant remembrancer to David, of his Murder of Uriah. When he beheld Bathsheba, he could not but call to mind, what he had done to her Husband, and to herself, 2 Sam. 11, 4, 17.  
Christ, by his thrice saying unto Peter, Lovest thou me, John 21. 15, 16, 17. put him in mind of his thrice denying of him, Mat. 26. 70, 72, 74.  
Reas. Why he gives them Memento's.  
1. That they may be ashamed of their sins, Deuter. 9 6, 7.  
2. That they may be thankful unto him, who hath forgiven them, 1 Tim. 1. 23,  
3. That they may not insult over others in their falls, Tit. 3. 2, 3.  
Reas. Why obliqne Memento's.  
Because he is most unwilling to grieve them, Lam. 3. 33.  
Use 1. Blush at the remembrance of thy Follies, Rom. 6. 21.  
2. Bless God that thou art freed from thy former slavery, Rom. 9 17.  
3. Speak evil of no man, but show all Meekness to all▪ men; remember what thou thyself hast been, 'tis 3. 2, 3.  
4. Take notice of, and glorify God in the sweetness of his Mercy to thee, Psal. 34. 8.  
Resol. It is of thy great Mercy, O Lord, that thou hast given me warning: I will think on my ways; and turn my feet into thy Testimonies, Psal. 119. 59  
Ejac. Though thou causest grief; yet wilt thou have Compassion, according to the multitude of thy Mercies. For, thou dost not afflict willingly, nor grieve the Children of men, Lam. 3. 32, 33.     

Paral. III.  
Circ. The Stairs delivered me on to [a square Brick-Building, left imperfect, having Beams, and Jyces, laid ready for a Floor, and Second Story.]  
Obs. [The Church of Christ] is aptly resembled by a square Brick-Building, etc.  
GRace, begun in the Soul, may well (for many of the reasons following) be meant by this Resemblance, as I understood it in my first general Interpretation of the Vision. However, upon more mature thoughts, I now look upon it, as chief pointing out the Church, whereunto by humiliation and Faith, the effectually called are initiated.  
The Church in Scripture is set forth by several similitudes: As by,  
1 An Army in Battelarray, Ca●●. 6. 4. In respect,  

Of its  
General.  
Obedience.  
Order.  
Terribleness.  
Preparedness to encounter the Enemy, etc.   
2. A King's Daughter, Psal. 45. 13. In respect,  

Of  
Her high Extract from Heaven.  
Her Beauty. 

Inward, being glorious in the sincerity of her Graces.  
Outward, in her Rich Attire.   

As to  
Order.  
External Performances, etc.     
3. A City, Psal. 122. 3. In respect,  

Of  
Unity.  
Laws.  
Privileges, etc.   
4. A Flock of sheep, Acts 20. 28. In respect,  

Of  
Meekness.  
Innocency.  
The Necessity of a Shepherd, to 

watch it.  
Feed it.     
5. A Vine, Psal. 80. 8. In respect,  

Of  
Fruitfulness.  
Pruning.  
Weakness, etc.   
6. A Body, Eph. 5. 30. In respect,  

Of  
Life. From the Head, etc.  
Sense. From the Head, etc.  
Motion. From the Head, etc.  
Increase. From the Head, etc.   
7. A Family, Luke 12. 42. In respect,  

Of its  
Lord.  
Steward.  
Provision. 

Wholesome.  
Seasonable.     
8. A Building, 1 Cor. 3. 9 Which Resemblance the Spirit was now pleased to make use of, in this quadrangular Figure, and thus left imperfect; to present to the eye of my soul a more evident and full Representation of the Church, into which I was now received.  
At that Instant, when by my Apprehenders hand being taken off me, I was delivered from the power of da●kness, by that Almighty Spirit (which, in the first work of Grace in the soul, knows no delays) I was immediately translated into the Kingdom of Christ, into his true Church, Col. 1. 13. Faith was then infused, my Will changed, and all those other following requisites to a through renovation, were wrought in that moment.  
However, my great Reformer was pleased, more clearly to inform my understanding, as to the manner of their working, and to direct me, how I should apprehend each after other, by their successive imaginary resemblances.  
Among which, this of the Building (with my descent into it) was represented at the Savoy; as a sovereign Cordial, to recover and raise my Spirit, when at any time brought low, by the afflicting Mementoe's of the Place and Descent.  
When they shall wound,  
Here is healing under the wings of the Sun of righteousness. Mal 4. 2.  
When those fiery Serpents shall by't, Num. 21. 6.  
Here is the Brazen Serpent to give life, Num. 21. 9 John 3. 14. 15.  
Thus the Lord is nigh unto the broken-heart, Psal. 34. 18. to revive the spirit of the humble, and the heart contrite, Isa. 57 15. He maketh sore, and bindeth up, he woundeth, and his hands make whole, Job. 5. 18.  
The Rosemblance is very apt, as to these following Particulars:  
1. In respect of the Foundation, which is Christ, 1 Cor. 3. 11. who is,  
A firm and sure Foundation, Isa. 28. 16.  
A secret Foundation, Col. 3. 3.  
2. In respect of the Corners of the Building, which (Christ being the Chief Cornerstone, Isa. 28. 16.) do join the walls together; so taking into the Church both Jews and Gentiles, out of all the quarters of the world, Isa. 60. 3. Psalm. 19 4.  
3. In respect of the Materials, whereof it was built; signifying the Members of the Church, which are squared and fitted for their place by afflictions, Rom. 5. 3.  
Hardened by the fire of the spirit for continuance, Ezek. 36. 27, Acts 2. 3, 4.  
4. In respect of the Cement or Mortar, which is Charity; whereby the Members of the Church are united together; in which regard (chief) Charity is called the Bond of Perfectness, Colos. 3. 14.  
5. In its being left imperfect; the work being to be continued, by a daily addition unto the Church, of those that shall be saved, to the end of the world, Acts 2. 47.  
6. In respect of the Beams and Jyces, laid ready for a Floor, and second Story; signifying the Calling of the Jews, when the fullness of the Gentiles shall be come in, Rom. 11. 25, 26.  
I remember not, that the Fabric had any Windows: It needed not the Sun to enlighten it; the Lord is an everlasting Light unto his Church, and her God her Glory, Isa. 60. 19  

Obs. The Church of Christ is aptly resembled by a Square Brick-Building  
Texts. 1 Cor. 3. 9, 16. Ye are God's building; ye are the Temple of God, and the Spirit of God dwelleth in you.  
Mat. 16. 18. Upon this Rock will I build my Church.  
Inst. The Church of the Ephesians was built upon the Foundation of the Apostles and Prophets; Jesus Christ being the chief Cornerstone; in whom all the building fitly framed together, groweth into an holy Temple in the Lord, Eph. 2. 20, 21.  
The scattered strangers, through Pontus, Gala●i●, etc. being born again of incorruptible seed, by the Word of God, 1 Pet. 1. 1, 23. are assured by Saint Peter, that coming unto Christ, they as lively stones, are built up a spiritual House, 1 Pet. 2. 4, 5.  
Reasons. See them before in the Discourse.  
Use 1. Be sure that thou art built upon the Rock, and thou wilt be able to withstand the violence of the Rain, Floods, Winds, Mat. 7. 24, 25.  
2. They who are built upon the Sand, will fall in the day of Trial, Mat, 7. 26, 27.  
3. Glory in Tribulations; they do but square and polish thee, for the spiritual Fabric, Rom. 5. 3.  
4. Above all, put on Charity, which is the Bond of Perfectness, Col. 3. 14.  
5. Pray for the Calling of the Jews, that the Building may be perfected, and that there may be one Fold and one Shepherd, John 10. 16.  
Resol. I will count it all joy, when I fall into divers Temptations, Jam. 1. 2. Knowing, that by them, I am fitted for my place in the Building.  
Ejac. I acknowledge myself, O Lord, to be most unworthy of the meanest place in thy Building; yet, thou hast admitted me to that high honour, to be one of thy Builders! O grant, that I may only build upon Christ the Foundation! and so take heed how I build thereupon, that when my work shall be tried, that which I have built, may abide, and I may receive a Reward, 1 Cor. 3. 10, 13, 14.    

Paral. IU.  
Circ. [The Fear of being taken again, and carried back to the Prison, made me endeavour to hid myself in the Building.]  
Obs. Upon Effectual Calling [the fea● of Hell is a principal means to bring the Soul unto Christ]  
BEside the before-touched Reasons of my being brought to the Prison-Gate, this was one (and a principal one) that I might be made sensible, that there was something to be feared: A grim Jailor, strong walls and Gra●es, threatened a sharp and lasting restraint.  
The consideration of this, (with my just desert thereof) winged me in my flight, and still kept up in me (notwithstanding the d●stance at which I had left my Pursuer, and that unexpected assistance which I evidently saw) a fear of his getting lose, and taking me again.  
Whither should the soul (sensible of its danger) flee for safety: but to Christ, the strongest shield for defence? the only secure hiding place, Psal. 119. 14. Who alone is able to the uttermost to save us, Heb. 7▪ 25.  
Imminent danger causeth fear; fear stirs up to se●k out for a means to escape.  

There is a threefold Fear,  
Servile▪  
Filial,  
Initial▪   
Servile, or slavish fear, proceeding from the spirit of Bondage, is good and commendable, as it awes from sin, and approved of by God in the Israelites, Deut. 5. 29. This, as preparing the soul for the great work, is first wrought in every one, that is effectually called at ripeness of years, Rom. 8. 15. It was first in them: The Word (again) necessarily implies it. But as it is accompanied with a secret desire after sin, and dislike of, and repining against God's Justice, threatening punishment against such and such sins (wherein its slavishness doth consist) so, it is utterly to be condemned.  
Filial fear is, a reverential fear of God's Majesty and Power, Gen 28. 17. A trembling at his Judgements, Psal. 119 120. This fear hath a special regard unto the offence, as sin by its guilt separates from God, Isa. 59 2. This is enjoined, Psal. 3●. 9 and Blessings promised to it, Psal 25. Psal. 112▪ etc. as necessary to a Christian through his whole life; and to continue in Heaven, as to the act of our reverence of God, arising from the consideration of the excellency of his Nature, and Justice in his punishment of the damned, Psal. 19 9  
Initial fear is a middle fear between these two: causing man to abstain from sin, & to do good with a respect, partly to the punishment, and partly to the offence: However, it proceeds not from the first, but is the beginning of Reverential or Filial Fear: and arising from Love, upon effectual Calling, begun in the soul: and there showing itself, as the working of Faith (as yet) but in a weak measure. Which Fear, as Faith and Love gather strength, is by degrees expelled, 1 John 4. 18.  
This way by fear, the Lord at the beginning took with Adam. First, he had wrought in him an apprehension of fear of the Curse, threatened against him upon his disobedience, Gen. 3. 10. And then after, followed the Promise of the Seed of the Woman, who should break the Serpent's head, v. 15.  
This way he still continues. First, Moses must be believed, than Christ, John 5. 45. First, there must be an apprehension of God's Justice, and then of his Mercy in his Son, sweetened by the foregoing severity of the sharp Schoolmaster of the Law, Gal. 3. 24.  
Upon this account it is, that the Ministers of the Gospel do [yet] preach the Law. We preach it to the Regenerate, as a Rule of life, Jam 1. 25. and to stir them up to thankfulness, for their freedom from its Curse obtained by Christ, Gal. 3. 13.  
To the Unregenerate, as a Rule of Life likewise, Luke 10. 28. And that, by its Terrors, they may be brought unto Christ, Gal. 3. 24.  
Thus, the Commandment is ordained unto Life, Rom. 7 10. And this life is alone to be had in Christ, Acts 4. 12.  

Obs. Upon effectual Calling, the fear of Hell is a principal Means to bring the Soul un to Christ.  
Texts. Deut. 5. 28, 29. I have heard the voice of the words of this people, etc. They have well said. all that they have spoken. O, that there were such an heart in them, that they would fear me, and keep all my Commandments always, etc.  
Gal. 3. 24. The Law was our Schoolmaster to bring us to Christ, that we might be justified by Faith.  
●ast. Paul, upon the great Light shining about him, and the Voice from Heaven, trembling and astonished, said, Lord, What wilt thou have me to do? Acts 9 6.  
The Jailor came trembling, and fell down before Paul and Silas, and said, Sirs, What must I do to be saved? Acts 16. 29, 30.  
Reas. 1. It restrains from sin, Prov. 3. 7.  
2. It prepares the way for perfect Love, 1 John 4. 18.  
Use 1. The Law is to be taught, Jam. 1. 25.  
2. Beware of worldly fear, Rev. 21. 8. Ost●nd not God for fear of man, Mat. 10. 28.  
3. Take heed of hardening thine heart, Prov. 28. 14.  
4. Get assurance that thou hast the spirit of Adoption, Rom. 8. 15.  
Resol. I will take heed how I offend; knowing that it is a fearful thing to fall into the hands of the living God, Heb. 10. 31.  
Ejac. Enter not into judgement with thy Servant, O Lord! For in thy sight shall no man living be justified. The enemy hath persecuted my soul: O deliver me, for I flee unto thee to hid me, Psal. 143. 2, 3, 9    

Paral. V.  
Circ. Being [persuaded, that in that Building, I might secure myself from my Pursuer, I got down into it.]  
Obs. Upon Effectual Calling [Faith is necessarily required, as the only Instrumental Means to unite the Soul unto Christ.]  
SIN sets, and keeps up a Partition-wall between God and the Soul, Isa. 59 2. Fear is a means to break it down, Prov. 3. 7.  
My fear made me hasten down the stairs; upon which being entered, I plainly saw the Building whereon they set me, and had a persuasion in me, that there I might secure myself from my Pursuer; which Persuasion was my Faith.  
I had not, nor could I have such thoughts, until I saw the Building; that I saw not, until I entered upon the stairs.  
Faith and Repenrance are begotten in the Soul at the same time, and in the order of Nature, repentance follows Faith: But, Repentance is first discovered, and afterwards Faith. A sinner cannot persuade himself that he shall obtain Salvation by Christ, which is the act of Faith; until he find in himself an hearty turning from sin, which is the act of Repentance. First there must be a forsaking of sin, and then follows assurance of Pardon, Prov. 28. 13. Heb. 6. 1.  
The Privileges of God's Children are many.  
They are received into his Family, Eph. 2. 19  
They have his Name put upon them, Rev. 3. 12.  
They receive the Spirit of Adoption, Rom. 8. 15.  
They have access with boldness to the Throne of Grace, Eph. 3. 12.  
They are enabled to cry Abba, Father, Gal. 4. 6.  
God their Father pities them, Psal. 103. 13.  
Protects them, Prov. 14. 26.  
Provides for them, Mat. 6 30, 32.  
Corrects them for their good, Heb. 12. 6. 10.  
They are sealed to the day of Redemption, Eph. 4. 30.  
They inherit the Promises, Heb. 6. 12.  
They are heirs of Salvation, Heb. 1. 14. With many other.  
Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God 1 John 3. 1.  
To this Love, and these Privileges (the certain effects and discoveries thereof) although God from all eternity hath predestinated some in Christ, for the praise of the Glory of his Grace, Eph. 1. 5, 6. Yet they are not made partakers of them, until they partake of that redemption, which Christ hath wrought for them, Gal. 4. 5.  
Of this Redemption, none can be partakers, until by the Spirit it be actually applied unto them, Tit. 3. 4, 5, 6, 7. Which Application is then wrought, when we are united unto Christ, Eph. 1. 7.  
We are united unto Christ upon effectual Calling: When receiving of him, we are admitted to that high Privilege, to be the Sons of God, John 1. 12.  
Christ is received by Faith, John 1. 12. Which Faith, though it hath a general respect unto the Word, upon the authority of the Author thereof, believing to be true what therein is revealed, 1 Thes. 2. 13. And thereupon,  
Yielding Obedience to his Commands therein, Rom. 16. 26.  
Trembling at the Threaten, Isa. 66. 2.  
Embracing the Promises, Heb. 11. 13.  
Yet, it hath a special eye unto Christ in those Promises, relying upon him alone for salvation, Acts 4. 12.  
Faith, thus relying upon Christ, is a certain particular persuasion in the soul of the Believer, that his sins are pardoned, and, that God accepts of him, as righteous, in his Son: Who,  
By his Passive Obedience having undergone what we had deserved, hath reconciled us unto his Father, Col. 1. 21, 22. And,  
By his Active Obedience, having fulfilled the Law for us, this his Righteousness being imputed unto us,, we by, and for it are reputed righteous, and so are justified in the sight of God, Isaiah 53. 11.  
Which Faith, though it be the alone Instrument of Justification, Rom. 3. 28. yet it works by Love, in whomsoever it is, Gal. 5. 6. From which it cannot be separated.  
Because the Soul by Faith apprehending God as the Author of its Salvation by Christ, cannot but with Love answer so great a Mercy, Luke 7. 47.  
Because by Faith the heart is purified, Acts 15. 9 Which, without Love it cannot be.  
Because the faithful have a just Title unto Heaven, John 3. 36. Which without Love they cannot have.  
This Faith at first is but weak, Mat. 6. 30. Yet where there is,  
A Desire of Union with Christ, Phil. 3. 9  
A Longing after the Word, as its spiritual Food, 1 Pet. 2. 2.  
A Cleansing of the soul from sin, Acts 15 9  
True Love towards God, 1 John 4. 19 and towards his Children, 1 John 5. 1. It is unquestionably true Faith, which,  
Gathering strength by degrees, Rom 1. 17. grows up daily towards a fullness of Persuasion, Rom. 4. 21. Being furthered in the way thereunto,  
By the Spirit assisting, 1 John 2. 27.  
By steadfastness in the Faith, Eph. 4. 14.  
By the Word, 1 Pet. 2. 2.  
By the Sacrament, John 6. 56. With John 15. 5.  
By Prayer, Luke 17. 5.  

Obs. Upon Effectual Calling, Faith is necessarily required as the only Instrumental Means to unite the Soul unto Christ.  
Texts. John 15 4, 5. Abide in me, and I in you, etc. For without me ye can do nothing.  
1 John 5. 12. He that hath the Son, hath Life.  
Inst. Abraham staggered not at the Promise of God through unbelief, but was strong in Faith, giving Glory to God; being fully persuaded, that what he had promised, he was able to perform, Rom. 4. 20, 21.  
Paul counted all things but ●●ung, that he might win Christ, and be found in him, not having his own righteousness which is of the Law, but that which is through the Faith of Christ, the righteousness which is of God by Faith, Phil. 3. 8, 9  
Reas. 1. Without Faith we cannot partake of that Redemption which Christ hath wrought for us, Eph. 1. 7.  
2. Without Faith we are not justified, Rom. 5. 1. Not adopted, John 1. 12. We cannot be saved, 1 Pet. 1. 9  
3. They who by Faith abide in Christ, and he in them bring forth much Fruit, John 15. 5.  
4. They who abide not in Christ, are fruitless branches, fit only for the fire, John 15. 6.  
Use 1. By Faith man is justified without the deeds of the Law, Rom. 3. 28.  
2. Get assurance that thou art united unto Christ, 1 John 3. 24.  
3. There is no condemnation to them who are in Christ Jesus, Rom. 8. 1.  
4. They who by Faith are united unto Christ, are sure to have their Prayers granted, John 15 7.  
5. Pray that thy Faith may be increased, Luke 17. 5.  
6. All Unbelievers and temporary Believers are excluded from partaking in the Benefits of Christ, John 3. 36. Rom. 11. 22.  
Resol. Thou, who hast begun the good work, wilt perform it until the day of thine appearing, Phil. 1. 6. I will therefore with a confident assurance look unto, and wait upon thee, O my Lord Christ, for the perfecting of my Faith, who art the Author and finisher of it, Heb. 12 2.  
Ej●c. Lord, I believe, help thou mine Unbeleef! Mark 9 24.    

Paral. VI.  
Circ. Attempting to get down into the Building. [upon my Persuasion of being there secured from [my Pursuer, I was strongly opposed by men within it, who thrust at me with an Halberd, etc.  
Obs. The Souls Enemies, upon Effectual Calling, are [most violent against its Faith.]  
I Was now upon the building, and for my security, was resolved to get down into it; but met with strong opposition from those within it.  
My resolution proceeded from my fear.  
My Persuasion of safety there to be had, was my Faith; and this was it, that mine enemies so violently opposed.  
Faith is the souls chief defence under Christ, Eph. 6. 16. It is the Soul's Life, Heb. 10▪ 38. If Satan can overthrow this, the Soul sinks with it: This he thrust sore at in Peter, but he was assisted by Christ's Prayer for him, Luke 22. 32. In Christ, who beat him off with, It is written, Mat. 4. 3, 4. So teaching us how to defend ourselves.  
Our Adversary chooseth out the most piercing and deadly of his ●iery darts, which, with all his force, he casts against the faith of the effectually called upon his change.  
Charging him,  
Thou art an heinous sinner, and therefore canst not have faith.  
This fiery dart is quenched with, It is written, Though your sins be as Scarlet, they shall be as white as snow; though they be red as crimson, they shall be as Wool, Isa. 1. 18.  
But thou art an inveterate sinner.  
This is quenched with, It is written, Lazarus was raised, though he had lain in the grave four days, until he stank, Luke 11. 39, 44.  
But thou art God's enemy, whom he hates.  
This is quenched with, It is written, And you, that were alienated and enemies, yet now hath he reconciled, Col. 1. 21.  
But all thy sins are not pardoned; such and such are still upon the Score.  
This is quenched with, It is written, He will cast all our sins into the depths of the Sea, Mich▪ 7. 19  
But, thou hast no share in the obedience of Christ.  
This is quenched with, It is written, Christ it made unto us of his Father, Wisdom, Righteousness, Sanctification and Redemption, 1 Cor. 1, 30.  
But, thou art still blind in spiritual things.  
This is quenched with, It is written, The path of the Just is as the shining Light, that shineth more unto the perfect day, Proverbs 4. 18.  
And these his endeavours to over throw our Faith, (though not with the like violence, as upon effectual Calling; yet) are continued against it through our whole Lives.  
Sometimes he chargeth it with Barrenness.  
This fiery dart is quenched, with, It is written, Walk in Christ established in the faith, Col. 2. 7.  
Fruitfulness will follow, where faith is steadfast.  
Sometimes he would persuade us, that we have no Faith, because we are under the effects of God's displeasure.  
This is quenched with, It is written, That the Son of his Love yet cried out, My God why hast thou forsaken me? Mat, 27. 46. God's favour and the effects of his wrath, may consist together, Rev. 3. 19  
Sometimes, in that our Faith doth not increase.  
This is quenched with, It is written, The Seed springs and grows up, the Husbandman knows not how, Mark 4. 27.  
Sometimes he chargeth with heinous sins, of late commission, as inconsistent with Faith.  
This is quenched with, It is written, I have prayed for thee, that thy Faith fail not, Luke 22. 32.  
Thus, by his Example, hath our great Captain instructed us, how to use the Sword of the Spirit; at the point whereof, if we keep our enemy, though his Assaults be never so violent against our Faith, yet he shall not be able to overthrow it.  

Obs. The Souls Enemies, upon effectual calling, are most violent against its Faith.  
Texts. 1 Pet. 5. 8. Your Adversary the Devil as a roaring Lion, walketh about, seeking whom he may devour; whom resist, steadfast in the Faith.  
Rev. 12 12. woe to the Inhabiters of the earth, and of the Sea: for the Devil is come down unto you, having great wrath, because he knoweth he hath but a short time.  
Inst▪ The evil Spirit being charged by Christ to come out of the young man, and to enter no more into him, cried, and rend him sore, and came out of him, Mat. 9 25, 26.  
The Dragon stood before the Woman, which was ready to be delivered, for to devour her child, assoon as it was born, Rev. 12. 4.  
Reas. 1. His Hatred of God, whose Glory, upon man's effectual calling, and Adoption, being much enlarged, Eph. 16. He endeavours what in him lies, to hinder it.  
2. His Pride; he would have all to be his Subjects, even Christ himself, Mat. 4. 9  
3. His Malice against Mankind; which he seeks to devour. 1 Pet. 5. 8.  
4. His Envy at the Joy of the Blessed Angels; who rejoice at the conversion and repentance of a sinner, Luke 15. 7.  
Use 1. Be not entangled in the affairs of this life; otherwise thou wilt be unfit for the spiritual Warfare, 2 Tim. 2. 4.  
2. Be sober and watchful, 1 Pet. 5. 8.  
3. Be strong in the Lord and in the power of his Might, Eph. 6. 10.  
4. Put on the whole Armour of God, that thou mayst be able to stand against the Wiles of the Devil, Eph. 6. 11.  
5. Be steadfast in the Faith, 1 Pet. 5. 9  
6. Call to God for Help, Eph. 6. 18.  
Resol. I will take unto me the Shield of Faith; wherewith I shall be able to quench all the fiery darts of the wicked, Eph. 6. 16.  
Ejac. O my most dear Lord Christ! Thou knowest what it is to be tempted, Mat. 4. 3. etc. Thou art able to secure them that are tempted, Heb. 2. 18. O, teach my hands to war and my fingers to fight, Psal. 144. 1. Communicate thy Victory unto me, and then through thee, who hast loved me, I shall be more than Conqueror, Rom. 8. 37.    

Paral. VII.  
Circ. Getting down into the Building [in despite of mine Opposers, they presently disappeared.]  
Obs. The Souls Enemies [resisted with Courage, will flee away.]  
IN War. it is no mean Point of wisdom in a General, before he engage, to consider the strength of the Enemy; whether with his Troops, he be able to encounter him; if, not, that a Treaty and Terms of Peace may in time be propounded, Luke 14, 31, 32.  
Had I had this respite and freedom, yet these mine enemies were such, as with whom a covenant of Peace was not to be expected, but upon Nahash's dishonourable conditions; to have put out the right eye of my Faith, which they with such violence opposed, 1 Sam. 4. 2.  
But I was in a great strait, and had no time to parley: I fled from a Lion, and a Bear met me, Amos 5. 19 I fled from the Egyptians, & the proud Waves were ready to overwhelm me, Exod. 14. 2, 10. My Pursuer was behind me, these mine Opposers before me; who, having the advantage of Number, Arms, place, did thrust ●orely at me.  
How was it then, that I prevailed against them, to put them to flight?  
The Lord fought for me: He, who at the Prison Gate had rescued me, had stopped my Pursuer, when following of me, was pleased still to carry on the work; and in the greatness of his excellency, to overthrow those who risen up against me, Exod. 15. 7.  
The Holy Spirit is the Power of God, Luke 24. 49. and it is a Glorious Power, Col. 1. 11.  
Glorious, carrying always with it an assurance of victory, where it assisteth, Rom. 8. 37. It were not Glorious if overpowered by any.  
Glorious, in perfecting his own strength in man's weakness, 2 Cor. 12. 9 It doth not immediately of itself confound our Adversaries; but, enables weak, sinful man to master Principalities, Powers, spiritual Wickednesses, and to get the Victory over their most violent Assaults.  
With this his Glorious Power, the Lord doth strengthen all his Servants; and it is derived unto them,  
By Christ's Donation, John 16. 7.  
By his Intercession, John 14. 16.  
Do thou make God thy Refuge, and the most High thine Habitation; and in thy greatest Straits, thou shalt not want this Helper; who will so protect, that none evil, shall befall thee; and so encourage, that undaunted, thou shalt tread upon the Lion, and Adder, and shalt trample the young Lion and Dragon under feet. The Lord will be with thee in trouble, and deliver thee, and show thee his Salvation, Psal. 91. 9, 10, 13, 15, 16.  

Obs. The Souls Enemies, resisted with courage, will flee away.  
Texts. Luke 4. 13. And, when the Devil had ended all the temptation, he departed from him for a season,  
Jam. 4. 7. Resist the Devil, and he will slay from you▪  
Inst. Christ, though strongly assaulted by Satan, yet, overcame him, and drove him away, Ma●. 4. 11.  
St. Paul was enabled, by the sufficiency of God's Grace, (though not to remove, yet) to master the Messenger of Satan, that was sent to buffet him, 2 Cor. 12. 7, 9  
Reas. 1. They are overpowered by the assistance of the Spirit, Eph. 3. 6.  
2. They withdraw, that they may return upon the greater advantage, Mat. 12. 45.  
Use 1. Give God the Glory of thy Victory over whatsoever temptation, Psal. 115. 1.  
2. Have Faith in Chris●'s Victory, John 16. 33.  
3. Oppose them with courage, 1 Cor. 13. 16.  
4. Stand continually upon thy Guard; they will return, Mat. 12 44.  
5. If they prevail over thee, it is thine own fault, Jam. 1. 14. Overcome thyself, and thou hast overcome them.  
Resol. Thou hast given me the shield of thy Salvation: thou hast girded me with strength; by thee I have run through a Troop, and leapt over a Wall. Thou art my God, my strength, in whom I will trust, Psal. 18. 2. 29 32. 35.  
Ejac. L●t God arise, and mine enemies shall be scattered: and they that hate me, shall ●lee before me; and as smoke, shall be driven away at his Presence, Psal. 68 1, 2.    

Paral. VIII.  
Circ. [The Duties in General] to be performed after Effectual Calling.  
Obs. As for all other Mercies, so [especially for Soul-deliverances, God expects, that man should be thankful.]  
THE best are unworthy of the least of all God's Mercies, Gen. 32. 10. Yet, for his Children, the Lord hath,  
Tender Mercies, Psal. 25. 6.  
Great Mercies, 2 Sam. 24. 14.  
Very great Mercies, 1 Chron. 21. 13.  
Sure Mercies, Isa▪ 55. 3.  
He hath a Multitude of them, Lam. 3. 23.  
He is rich in them, Rom. 10. 12.  
They are new every Morning, Lam. 3. 23.  
They endure for ever, Psal. 106. 1.  
But among all his Mercies, there is none so rich as that, in his quickening us with Christ, when we were dead in sins and trespasses, Eph. 2. 4. None so great as that, whereby he hath saved us by the washing of Regeneration, and renewing of the holy Ghost, Tit. 3. 5. None so abundant as that, whereby he hath begotten us again unto a lively Hope, to an inheritance incorruptible, and undefiled, that fadeth not away, reserved in Heaven for us, 1 Pet. 1. 3, 4.  
For all his other Mercies, we are to give him thanks, 1 Thes. 5. 18. But for this, our every thought of it should be accompanied with the strongest and heartiest Breathing forth from our souls of his due Praise and Glory.  
Blessed be the Lord, who hath visited and redeemed us, Luke 1. 68  
Blessed be God, and the Father of our Lord Jesus Christ, in whom we have redemption through his Blood, Eph. 1. 3. 7.  
We give thanks unto the Father, who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his Dear Son, Col. 1. 12, 13.  
Glory is a clear knowledge of the worth and excellency of him, whom we glorify; with an answerable praise of him. This God willeth us to have a respect unto in our Praises of him, Psal. 150. 2.  
In offering thanks and praise unto him, we glorify him, Psal. 50. 23. ●nd the more we publish and tell of his Excellency unto o●●ers, the more and the further off do we make this clearness to be discerned; and so make his Praise to be Glorious, Psal. 66. 2.  
Thankfulness shows itself,  
In Acknowledgement of Mercies, Jam. 1. 17.  
In Remembering of them, Psal. 106. 7.  
In requiting of them, Psal. 116. 12.  
We acknowledge them with our To●gues, Psal. 57 8.  
We remember them in our Hearts, Psalms 103. 2.  
We require them (as by Praise in our Lips, so) by Obedience in our Lives, 1 Cor. 6. 20.  
This we are bound unto, 2 Thes. ●. 13.  
It is Gods Will we should do it, 1 Thes. 5. 18.  
It is all that he expects from us, Psal. 50. 15.  
It is the utmost that we are able to render unto him, Psal. 116. 12, 17.  

Obs. As for all other Mercies, so especially for Soul-deliverances, God expects, that man should be thankful.  

For all other Mercies.  
Texts. Eph. 5. 20. Giving thanks always for all things unto God.  
Col. 3. 17. Whatsoever ye do, in word or deed, do all in the Name of the Lord Jesus, giving thanks by him.  
Inst. David blesseth God for all his Benefits, Psal. 103. 2.  
The Thessalonians are to give thanks in all things, 1 Thes. 5. 18.   

For Soul-deliverances.  
Texts, Psal. 66. 16. Come, and hear, all ye that fear God, and I will declare what he hath done for my soul.  
Col. 1. 12, 13. Giving thanks unto the Father, who hath made us meet to be partakers of the Inheritance of the Saints in light. Who hath delivered us from the power of darkness, and translated us into the Kingdom of his dear Son.  
Inst. David is resolved to offer the Sacrifice of thanksgiving unto God, because he had delivered his soul from death, and broken his Bonds, Psal. 116. 8, 16, 17.  
Saint Paul thanks God, for strengthening him against his Corruption, Rom. 7. 25.  
Reas. 1. It is God's Will, 1 Thes. 5. 18.  
2. It is Gods Rend reserved for those Blessings, which the soul holds of him, Psal. 50. 15.  
3. It is good, pleasant and comely, Psal. 147. 1.  
4. God is thereby glorified, Psal. 50. 23.  
5. It prepares the way for new mercies, Col. 1. 4.  
Use 1. In all things give thanks, 1 Thes. 5. 18.  
2. Let thy thanks be active and obediential, as well as verbal, Psal. 50. 14.  
3. Strive to proportion thy thankfulness unto the greatness of the Mercy, Luke 7. 43.  
4. Get a clear assurance of the Mercy; that thy thanks be not in vain, Rom. 7. 25.  
5. Beware of unthankfulness; that brings all thy sins back again upon the score; though not as to act, yet as to guilt, which is exceedingly aggravated thereby, Mat. 18. 34.  
Resol. Mine enemies are turned back, they are fallen, and perished at thy presence; thou hast lifted me up from the gates of death, therefore will I show forth all thy praise, in the gates of the Daughter of Zion, and will rejoice in thy salvation, Psal. 9 3, 13, 14.  
Ejac. To him that hath loved me, and washed me from my sins in his own blood, and hath made me a King and Priest unto God and his Father; to him be Glory and Dominion for ever and ever, Rev. 1. 5, 6.     

Paral. IX.  
Circ. Being transferred into the Tower of the Temple-Church [I stood where the Essigies of the Knights-Templers lie.]  
Obs. [All worldly things are to be trampled upon in the way to Heaven.]  
THE Tower of the Temple-Church (into which, I was now translated) I look upon as a place made choice of by the Spirit, as most apt for the following imaginary representations; as also in reference to that middle part of the Pavement, whereon I was set, and where lie the Essigies of the Knights-Templers.  
Who they were, what their Order, where their chief Seats, how they troubled the Christian world in those times, when they flourished, is set down to satisfaction by Mr. Fuller, in that his excellent piece of the Holy War.  
I am only to mind their Honour, which is the chief of worldly things, and most agreeable to the Heroic magnanimous height of man's soul; comprising under it, Wealth and Pleasure.  
If in our way to Heaven, this is not to be minded, but to be esteemed as the dust under our feet, Phil. 3. 8. Much less are we to idolise thick clay, Hab. 2. 6. Or, so much to forget the honour of our Creation, as to stoop to brutish and sensual delights, Psal. 49. 20.  
Whatever that savage Spirit of Scythianism (with which many are possessed) teacheth, our Religion destroyeth not civil regards, but enjoins them. Honour is to be rendered, to whom it is due, Rom. 13. 7.  
It is due (as to natural and spiritual Parents, so) to civil, Exod. 20. 12. To Magistrates as such. God is honoured in them, they having a more than ordinary Impression of his Image upon them, John 10. 34. Out of Psal. 82. 6.  
For others, God himself gives a rule in our honouring of him, Psal. 150. 2. There must be some excellent worth, otherwise Honour is not due. This Dignity can neither be conferred by the Prince, nor purchased with a price. Where it is, not to render Honour is Injustice: Where it is wanting, it is servile flattery to give it.  
As for that due to those, who are eminent in Piety, the sowly mind will esteem others better than itself, Phil. 2. 3. and accordingly will prefer them in honour, Rom. 12. 10.  
He that feareth the Lord, and delighteth in his Commandments, shall not want an honourable regard in life, and an honourable remembrance after death, Ps. 112. 1, 2, 9  
However, in our way to Heaven, our Affections must be taken off from all honour, and all other worldly things. Col. 32. Use them we may, but not abuse them, 1 Cor. 7. 31. and ourselves, in our earnest pursuit of them, and resting in them, Luke 12. 19  
The enjoyment of God is the only satisfying and lasting happiness of the soul, Psal. 16. 11.  
Without Holiness no man shall see him, Heb. 12. 14.  
He that loves him not, cannot be holy, John 14. 24.  
We cannot love him, if we love the world, or the things that are in the world, 1 John 2. 15.  
The things of the world are,  
The lust of the flesh, or pleasure.  
The lust of the eyes, or wealth.  
The pride of life, or Honour, 1 John. 2. 16.  
The Vices attending upon these, are, Luxury, Covetousness, Ambition; the three Spring heads, whence flow all sins whatsoever.  
And that man, whose heart is taken up with the love of these, hath no room left for the entertainment of the Love of God: Which being excluded, let him enjoy all worldly things, in the greatest height, in the most plentiful affluence, with the most possible desired Freedom; yet, what shall it profit him, to gain the whole world, and lose his own soul? Mat. 16. 26.  

Obs. All worldly things are to be trampled upon in the way to Heaven.  
Texts. Col. 3. 1, 2. If ye be risen with Christ, set your Affections on things above, not on things on the earth.  
1 John 2. 15. Love not the world, neither the things that are in the world.  
Inst. Moses refused to be called the Son of Pharaoh's Daughter: and chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the Treasures in Egypt, Hebr. 11. 24, 25, 26.  
Paul counted all things but loss for the excellency of the knowledge of Christ Jesus h●s Lord; for whom he suffered the loss of all things, and counted them but dung, that he might win Christ and be sound in him, Phil. 3. 8, 9  
Reas. 1. Thou art dead to them▪ Col. 3. 3.  
2. They keep from the great Supper prepared for the Soul, Luke 14. 18, 1●, 20.  
3. They choke the Word, and make it unfruitful▪ Mark 4. 19  
4. The love of them cannot consist with the Love of God, 1 John 2. 15.  
5. They are of no continuance, 1 John 2. 17.  
Use 1. Have a low esteem of them, Phil. 3. 8.  
2. Think of thy greatness by thine Adoption, which sets thee far above them, John 1. 12.  
3. Set thine Affection on things above, Col. 3. ●.  
Resol. The World being crucified unto me, and I unto it, Gal. 6. 14. I will be no more a friend unto it: For whosoever is a friend of the world, is the enemy of God, Jam. 4. 4.  
Ejac. Whom have I in Heaven but thee? and there is none upon earth that I desire besides thee! Thou, O Lord, art the strength of my heart, and my portion for ever, Psal. 73. 25, 26.    

Paral. X.  
Circ. Being [set in the Tower of the Temple-Church [where the Effigies lie, all fear of my Pursuer, and the Prison immediately ceased.]  
Obs. Each true Member of the Church [upon his heart being taken off from the world, is freed from the fear of Hell.]  
THE Natural man (while he so continues) is subject unto Bondage, Heb. 2. 15. God is his enemy, Col. 1. 21. Upon which account, he doth, (and cannot but) fear the effects of enmity from him.  
Christ came to deliver man from this fear, Heb. 2. 15. When he by Faith is received into the Soul, it is banished, and in stead thereof, the spirit of Adoption succeeds, Rom. 8. 15.  
Although the Bondwoman be cast out, yet, her son, (for so Initial fear, though arising from Love, yet, as it hath wrath for its Object, may be esteemed) remains still to be ejected, Gal 4. 30.  
While it remains, it performs a twofold Office in the soul.  
It restrains from sin, Prov. 3. 7.  
It afflicts and torments; that the soul may seek more and more unto Christ for peace and ease, 1 John 4. 18. and so helps on towards the perfecting of Love.  
Love once perfected, this fear is likewise cast out, 1 John 4. 18.  
Love is perfected (as,  
By keeping the Commandments, 1 John. 2. 5.  
By the Love of our Brethren, 1 John 4. 12.  
By following of Christ's Example, 1 John. 4. 17. So especially)  
When the heart is wholly taken off from the world, 1 J●hn 2. 15. Not that here such a Perfection of our Love is to be attained, as will admit no further perfecting: That is not to be expected, until we arrive at ou● Heavenly Country. Our forgetting of those things behind, and reaching forth to those before, is the perfection of our Love here. The perfection of this Perfection will then be, when we shall lay hold upon the Prize, Phil. 3. 13, 14, 15.  
Our Love thus perfected, and that fear (which as the Needle, hath drawn it in) being now removed, this our Love constraineth us, to what that our fear before did awe us, 2 Cor. 5. 14.  
The Believer thus rid of his fear of wrath, gins to have his soul filled with exceeding Comfort, upon his now confident assurance,  
That God is at peace with him, Rom. 5. 1. This he could not have, did the least fear of punishment remain.  
That he is the Adopted Son of God, Rom. 8. 15. and thereupon,  
That his Father will grant his Requests, Romans 8. 15.  
That he will make a temporal Provision for him, Mat. 6 32, 33.  
That the Spirit is, and shall continue his Guide and Director, Rom. 8. 14.  
That he is an Heir of Glory, Rom. 8. 17.  
Which sweet Comforts, though, upon the prevailing of the Carnal part, they are by doubtings sometimes interrupted, Psal. 51. 12. yet these new Fears are soon scattered by Faith, sumly adhering to the Promises:  
Initial fear is now cast out: However God will not have our Love to be fearless. Filial, reverential Fear must still accompany it.  
To mind us of our Imperfection, Prov. 28. 14.  
To keep the heart from hardening, Prov. 28. 14.  
To keep us from security, Cant. 3. 1.  
To quicken us to Perseverance, Jer. 32. 40.  

Obs. Each true Member of the Church, upon his heart being taken off from the world, is freed from the Fear of Hell.  
Texts. Rom. 8. 1. There is no condemnation to them, who are in Christ Jesus.  
Rom. 5. 9 Being justified by his Blood, we shall be saved from wrath by him.  
Inst. Zacharias blesseth God for making good his Oath, etc. That we being delivered out of the hands of our enemies, might serve him without fear, all the days of our life, Luke 1. 68, 74, 75.  
The Thessalonians are assured by St. Paul, that they, (with all others, that serve the living God, and wait for his Son from Heaven) are, by that his Son delivered from the wrath to come, 1 Thessal. 1. 9, 10.  
Reas. 1. They are justified, and so at peace with God, Rom. 5. 1.  
2. They are true lovers of God; and there ●s no fear in Love, 1 John 4. 18.  
3. They are partakers of the first Resurrection, and so assured, that the second death shall have no power over them, Rev. 20. 6.  
Use 1. Sin being forgiven, the punishment is removed, Jer. 31. 34. Pardon is a not imputing the fault unto punishment.  
2. Get assurance that thou art justified.  
Two principal grounds of this Assurance are,  
Peace in the Soul, Rom. 5. 1.  
An holy Life, Rom. 6. 22.  
3. Be sure that thou truly lovest God, 1 John 2. 5.  
4. Beware of security: Fear Gods Temporal wrath, Heb. 12. 28, 29.  
Resol. Being freed from all fear arising from the Spirit of Bondage, and having received the spirit of Adoption, which beareth witness with my spirit, that I am thy Son, I will confidently (yet with humble reverenc● (come unto thy Throne of Grace, and cry, Abba, Father, Rom. 8. 15, 16.  
Ejac. My Love is yet but weak; Lord so perfect it, that all fear being cast ou●, I may here without fear serve thee in holiness and righteousness; and may have boldness in the Day of Judgement, 1 John 4. 17, 18.    

Paral. XI.  
Circ. [I cast mine eye to the Top of the Tower.]  
Obs. The effectually-Called [are to set their Affections upon Heavenly things.]  
THE Lord washeth away the silth of the Daughter of Zion, by the Spirit of Judgement, and by the Spirit of burning.  
At and from the Prison, until set in the Tower, the Spirit of Judgement wrought.  
At the Prison▪ gate, I was made sensible, what I had deserved, and was liable unto.  
The sense of my danger begat fear in me.  
Fear (putting me on to seek out for a means to escape) brought me to Humiliation.  
Humiliation (with Fear and Faith) brought me to Christ, the Foundation of the Building.  
Being now in him, the Spirit of Burning began to work in the Tower. For, having  
Removed the Love of the world, that my heart might be free to the love of Heavenly things: And,  
Banished my Fear, that with Confidence and Cheerfulness, I might affect them.  
By its heat it sweetly warmed and inflamed my heart with a sense and love of, and desire after them.  
By its light (having first by the reward encouraged and quickened me to all diligence in the way to attain them.  
It directed me to, and in that way.  
It discovered unto me those secret way. layers, whom I was to keep a watchful eye over.  
Faith (the soul's eye beholding these things, though but darkly) saith, there are precious things laid up above, Heb. 11. 1.  
Hope (the souls Anchor, as yet but weakly fastened upon the Promises of these things) saith, they are laid up for me, Heb. 6. 18, 19  
Love (the yet feeble feet of the Soul) longing for them, saith, I run, that I may obtain them, Phil. 3. 14.  
The Souls eye is cleared by abounding in Grace, 2 Pet. 1. 9  
Her Anchor becomes more sure and steadfast, by being fixed upon the immutability of God's Counsel and his Oath, Heb. 6. 17.  
Her feeble knee, are strengthened, and she is quickened in her pace by assurance, that, in those precious things, she shall have,  
Fullness of satisfaction, and,  
Perpetuity of enjoyment.  
Which two things (although the ancient Philosophers in their diligent search after the chief good, could never find them in any worldly thing: Yet) they are to be had in God, and in the enjoyment of him. In his Presence is fullness of joy; at his right hand pleasures for evermore, Psal. 16. 11.  
God then is to be the principal Object of our Love which,  
For the manner of it, must be,  
A love of good will; we must love him for himself, Mat. 22. 37.  
A love of Union; longing for the enjoyment of him, Psal. 42. 1.  
A love of delight; taking pleasure,  
In his Service, Psal. 122. 1.  
In his Children, Psal. 16. 3.  
For the measure of it, it must be with all the heart, soul, mind, strength, Luke 10. 27. The utmost power of the whole soul must be employed in it. We must do what we are able, with a Will to do more, if we were able.  
His Greatness, Psal. 113 6.  
Our Meanness, Rom. 9 11.  
His preventing us with his love, 1 John 4. 10.  
The greatness of it, John 3. 13.  
It's Freeness, Eph 2. 4, 5.  
Our Unworthiness, Rom. 5. 10. should quicken us thereunto.  
And, we may then assure ourselves that we do love him, when,  
We are obedient unto his Will, John 14. 23. And when,  
We beat his rod with Patience, 1 Cor. 13. 4.  

Obs. The effectually Called are to set their Affections upon heavenly things.  
Texts. Phil. 3. 20. Our Conversation is in Heaven, from whence we look for the Saviour the Lord Jesus Christ.  
Col. 3. 1, 2. If ye be risen with Christ, seek those things which are above: Set your affections on things above, and not on things on the earth.  
I●st. A●raham looked for a City, which hath Foundations, whose Builder and Maker is God, Heb. 11. 10.  
David, longing after God, saith, Whom have I in Heaven, but thee? and there is none upon earth that I desire besides thee! Psal. 73. 25.  
Reas. 1. They alone are satisfying and lasting, Psalm 16. 11.  
2. Thou art risen with Christ, and so endued with a power to affect them, Col. 3. 1.  
3. Christ thine Head, is above, sitting at the right hand of God, Col. 3. 2. Where should the Members be, but with their Head?  
Use 1. First seek the Kingdom of God, and the righteousness thereof, Mat. 6. 33.  
2. Put thy power in execution, wherewith, by virtue of Christ's Resurrection, thou art endued, Rom. 6. 4.  
3. Imitate Christ; he being risen, ascended into Heaven, Rom. 6. 5.  
4. Long to be with him thine Head, Psal. 1. 23.  
Resol. My Treasure is in Heaven, there shall my heart be, Mat. 6. 21. There my Conversation, Phil. 3. 20.  
Ejac. As the Hart panteth after the Water-Brook, so panteth my soul after thee, O God, Psalm 42, 1.    

Paral. XII.  
Circ. [I cast mine eye up to the Top of the Tower, where my sight was limited by [a Cloudy Resemblance.]  
Obs. God hath [an invisible Paradise to reward his Servants, which, in his Service, they may have a respect unto.]  
GOD is immense, and cannot be consigned to place, 1 Kings 8. 27. However, his chief residence is in Heaven, above the Clouds, above the stars, Job 22. 12. Where he holdeth back the face of his Throne by spreading his Cloud upon it, Job. 26. 9  
The semi-Atheist, (though denying the workings of his Providence over man, yet) acknowledgeth this, Job 22. 13, 14. And thither the Disciples knew (and by the Angels were assured, Acts 1. 11.) that Christ was ascended: though by reason of the intercepting cloud, they could follow him no further with the eye, Acts 1. 9, 10, 11.  
The heart of the effectually-Called, being taken off from the world, and freed from the fear of Hell, is now set upon God: and, the most certain Evidence of its love towards him, being an holy life, in a ready obedience unto his Will, John 14. 23. (to which, by the Scaffolds, as in the next, I was directed) the Lord was pleased first to encourage me to a forward, cheerful constancy therein, by that glorious reward prepared for me above: whereof, by this cloudy resemblance, I was now put in mind.  
Are the blind able to discourse of Light? How much less is man able to speak of that Glory, of which we have him; who saw it, testifying, that it is unutterable, 2 Cor. 12. 4. inconceivable, 1 Cor. 2. 9  
The Holy Spirit is pleased notwithstanding (in part) to withdraw this Cloud in the Word, by affording a weak glimpse of this Glory in the holy Jerusalem described, Rev. 21. from v. 10. to 24. in assuring the faithful Citizens thereof, who are written in the Lamb's Book of life, that they shall be adorned with white Robes of Glory, Rev. 7. 9 14. as to their souls and bodies.  

As to their Souls.  
Their Faith, whereby here they see but as through a Glass darkly, shall be changed into a manifest Vision of God, whom they shall see face to face, 1 Cor. 13. 12.  
Their Hope, whereby here they patiently wait for this reward, Rom. 8. 25. shall be changed into Fruition, into the perfect enjoyment of him, who shall fully satisfy their longing desires, and wipe away all tears from their eyes, Rev. 7. 16, 17.  
Their imperfect love of God here, shall be heightened to such a perfection, as shall be incapable of enlargement, 1 Cor. 13. 8.  
Thus, that which is perfect (as to all these) being come: that which is imperfect, shall be done away, 1 Cor. 13. 10  
Their Bodies, though sown in dishonour, shall be raised in Glory, 1 Cor. 15. 43. Which Glory shall consist,  
In Clearness and Brightness; they shall shine as the Sun, Mat. 13. 43.  
In Impassibility and Freedom from Corruption; this corruptible shall put on incorruption, this mortal immortality, 1 Cor. 15. 53.  
In swiftness of motion; they shall be like the Angels, Mat. 22. 30.  
In a word, they shall be changed, that they may be fashioned like unto the glorious body of Christ, Philip. 3. 21.  
This Glory they shall enjoy in all fullness, and to all Eternity; which is set forth by the figure of a Crown, Rev. 2. 10. Which is circular; a circle being a Figure of the largest capacity, and without end.  
Whatsoever we perform in our obedience unto God's Will,  
He worketh it for us, Phil. 2. 13.  
He is not benefitted by it, Psal. 16. 2.  
It is our duty, Luke 17. 10.  
It is most disproportionable to this Glorious Reward, Isa. 64. 6. and therefore far from deserving of it.  
Which however that in God's Service it may be eyed,  
We have God enjoining of it, Mat. 6. 33.  
We have the Saints Practise for it, Heb. 11. 26, etc.  
It is one end, why Godliness hath the Promises of it, 1 Tim. 4. 8.   

Obs. God hath an invisible Paradise to reward his Servants: which, in his Service, they may have a respect unto.  

He hath an invisible Paradise for them.  
Texts. 1 Cor. 2. 9 Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.  
1 John 3. 2. Now are we the Sons of God, and it doth not yet appear what we shall b●; but we know, that, when he shall appear we shall be like him: for, we shall see him as he is.  
Inst. Paul, being caught up into Paradise, heard unspeakable words, which it is not lawful (or possible) for a man to utter, 2 Cor. 12. 4.  
The Holy Jerusalem described, Rev. 21. 10, etc.  
They may have a respect to this reward.  
Texts. Psal. 119. 12. I have inclined my heart to perform thy Statutes always, even unto the end; or, for the reward.  
Col. 1. 5. Since we heard of your Faith in Christ Jesus, and of the love, which ye have to all the Saints: for the hope which is laid up for you in Heaven.  
Inst. Moses had respect unto the recompense of the reward, Heb. 11. 26.  
Paul pressed toward the Mark, for the price of the high Calling of God in Christ Jesus, Phil. 3. 14.  
Reas. For th● invisible reward.  
1. To show the riches of his Bounty, Mat 25. 23.  
2. To encourage us to serve him with Cheerfulness, 1 Tim. 48.  
3. To encourage us to bear the Cross with Patience, Rom. 8. 18.  
4. That we may patiently wait for it, Rom. 8. 25.  
Reas. For having a respect unto the reward.  
1. The Example of the Saints, Heb. 11. 26. Phil. 3. 14.  
2. It is God's Command, Mat. 6. 33.  
3. It is the end of our Faith, 1 Pet. 1. 9  
Use 1. Be cheerful in God's service, and steadfast therein; thy labour shall not be in vain, 1 Cor. 15. 58.  
2. Bear afflictions patiently: If thou suffer with Christ, thou shalt reign with him, Rom. 8. 17.  
3. Attribute no merit to thyself: the reward is his free gift, Rom. 6. 23.  
4. Cleanse thy soul from sin: He that hath this hope, purifieth himself, 1 John 3. 3.  
Resol. I will fight the good fight, I will finish my course, I will keep the Faith, and so doing, I am assured, there is laid up for me a Crown of righteousness, which the Lord the righteous Judge will give unto me, 2 Tim. 4. 7, 8.  
Ej●c. O how great is thy goodness, which thou hast laid up for them that fear thee! which thou hast wrought for them, that trust in thee, Psal. 31. 19     

Paral. XIII.  
Circ. [Round about the Tower, were Scaffolds equi-distant one above another.]  
Obs. The effectually-Called are [to grow in all Grace by degrees, and to persevere therein.]  
THE Heart set upon God, will manifest its love by Obedience, John 14. 23. To Obedience are required,  
The Knowledge of God's Will, Eph. 5. 17.  
The doing (or practising) of his Will, John 13. 17.  
God's Will is put in practice, in the exercise of holy Graces, 1 Thes. 4. 3. Wherein there must be an universal, gradual, constant Improvement, 2 Pet. 3. 18.  
To an improvement in all Grace, the Ascent of the Scaffolds directs.  
To an Improvement in Grace, the Scaffolds round about.  
To an improvement by degrees, the equi-distance of each step from other.  
Constancy or perseverance (to which the closing Parallel likewise gives direction) is implied in the improvement; which ceaseth, if we hold not out unto the end, 1 Cor. 15. 58.  
Improvement in Grace, St. Peter compares to the growth of an Infant, 1 Pet. 2. 2.  
To the Souls growth in Grace, is required,  
Food: This Food is the Word, 1 Cor. 3. 2. Which must be wholesome, 1 Tim. 6. 3. Sincere Milk, 1 Pet. 2. 2.  
Not sweetened by affected Eloquence, 1 Cor. 2. 4.  
Not corrupted with humane Inventions, Mark 7. 7.  
Not poisoned with wrested Interpretations, 2 Pet. 3. 16.  
Proportionable, seasonable, Luke 12. 42.  
Administered by a lawful Nurse, 1 Thes. 2. 7. Or Steward, appointed to this Office by the Lord of the Family, Luke 12. 42.  
A sharp Appetite, 1 Pet. 2. 2.  
A Stomach purged from the clogging humours of sin, 1 Pet. 2. 1.  
Improvement in all Grace is compared by St. Paul, to the Fruitfulness of a Tree, Col. 1. 10. To this universal Fruitfulness, is required,  
Seed in the soul, disposing to such Fruitfulness, Gal. 5. 22.  
Plentiful juice, or nourishment, Psal. 1. 3.  
Purging or pruning, John 15. 2.  
Improvement by degrees, is by our Saviour compared to the growth of Grain, Mark 4. 26, 27. To this is required,  
A good soil, Luke 8. 15.  
Dews, Rain and Influence from above, 1 Cor. 3 7.  
Perseverance in Grace is compared by St Paul, to a Race, Phil. 3. 13, 14. To this is required, (as there)  
A Consideration of the richness of of the Price.  
Fixing the eye upon the Mark of Perfection, to which we must run, Eph. 4. 13.  
An only serious and hearty minding of this.  
A forgetting of our good deeds, which are behind.  
A reaching forth and pressing forward to the utmost of our power.  
A careful shunning of the byways,  
Of soft effeminateness, or yielding upon a slight temptation, 1 Cor. 6. 9  
Of perverse stubbornness, wilfully persisting in Error, 2 Tim. 3. 8.  
Thus (as St. Peter adviseth, 2 Pet. 1. 5, etc.) the effectually-Called are, with diligence, to add to their Faith (in which is included Hope as its life-blood) Charity, and so they have the three Theological Graces.  
To these they are to add the four Cardinal or Mother-Vertues (to which all other do refer) namely,  
Virtue or Fortitude; a Branch whereof is Patience.  
Knowledge or Prudence.  
Temperance: And,  
Justice; rendering,  
To God his due, in Godliness.  
To our Neighbour, his, in Brotherly kindness.  
Having these, they have the whole Gold-Chain of Graces; that precious Chain of the Spouses neck, wherewith she ravished the heart of Christ, her Beloved, Cant. 4. 9  
Which being in them, and abounding, will assure them of their effectual Calling and Election; and, doing of them, they shall never fall: but, an entrance shall be ministered unto them abundantly, into the everlasting Kingdom of our Lord and Saviour Jesus Christ.  

Obs. The Effectually-Called are to grow in all Grace by degrees, and to persevere therein.  

They are to grow in Grace.  
Texts. 2 Cor. 10. 15. Having Hope, when your Faith is en creased.  
Rom. 5. 13. The God of Hope fill you with all joy, that ye may abound in hope.  
Inst. He that had received the five Talents, traded with them, and made them other five Talents, Mat. 25. 16.  
The Church in Thyatira is commended, because her last works were more than the first, Rev. 2. 19   

They are to grow in all Grace.  
Tex●s. 2 Pet. 3. 18. Grow in Grace.  
Col. 1. 10. Being fruitful in every good work.  
Inst. The Ephesians are to grow up in Christ in all things, Eph. 4. 15.  
Paul prays, that the Thessalonians may be sanctified wholly, 1 Thes. 5. 23.   

They are to grow by degrees.  
Texts. Prov. 4. 18. The path of the just is as the shining Light, that shineth more and more unto the perfect day.  
2 Cor. 4. 16. Though our outward man perish, yet the inward man is renewed day by day.  
Inst. He that delights in the Law of the Lord, etc. He shall be like a Tree planted by the Rivers of water, that bringeth forth his fruit in his season, Psal. 1. 3.  
The good hearer, that, with an honest and good heart, hears the Word, keeps it, and brings forth fruit with patience, Luke 8. 15.   

They are to persevere therein.  
Texts. Ezek. 18. 24. When the righteous turneth away from his righteousness, and committeth Iniquity, in his sin that he hath sinned, he shall die.  
Rom. 11. 22. Behold the goodness of God towards thee, if thou continue in his goodness; otherwise thou also shalt be cut off.  
Inst. Paul finished his course, and kept the Faith, 2 Tim. 4. 7.  
The Angel of the Church of Smyrna, with the Members thereof, have a Crown of life promised upon their faithfulness to the death, Rev. 2. 10,  
Reas. For growing in Grace.  
1. There is food enough in thy Father's House, that thou mayst grow, Luke 15. 17.  
2. Thou must aim at Perfection, Phil. 3. 12.  
3. Not to go forward, is to go backward, Rev. 2. 4.  
Reas. For growing in all Grace.  
1. God's Command, 2 Pet. 3. 18.  
2. The Seed of the Spirit disposeth to such fruitfulness, Gal. 5. 22.  
Reas. For growing by degrees.  
1. God will have man to wait upon him, Phil. 1. 6.  
2. Preproperous haste discovers want of Faith, Isa. 28. 16.  
Christians too hasty are rootless, and will fall away in the day of temptation, Luke 8. 13.  
Reas. For persevering therein.  
1. Without Perseverance we cannot partake of Christ's Benefits, Col. 1. 23.  
2. We are, as much as in us lies, to strive to proportion our Work to the reward; which will continue for ever, 1 Pet. 1. 4.  
3. Without Perseverance we cannot be saved, Mat. 24. 13.  
4. They who want this mark, shall be ●lain without pity, Ezek 9 5, 6.  
Use 1. Get an assurance that thou hast the Spirit: that maketh fruitful, and is known by its Fruits, Gal. 5. 22.  
2. Let thine obedience be Universal, Psal. 119. 6.  
3. Bear afflictions patiently; by them thou art pruned, that thou mayst bring forth more Fruit●, John 15. 2.  
4. Think on the rich Price, Phil. 3. 14.  
5. Pray unto God to perfect thee; and trust him upon his Promise, Phil. 1. 6.  
6. Fall not from thy first love, Rev. 2. 4.  
7. The wicked, slothful and unprofitable Servant shall be cast into utter darkness, Mat. 25. 30.  
Resol. I will strive to be fruitful in every good work, and to increase in the knowledge of God; so shall I walk worthy of the Lord unto all pleasing, Col. 1. 10. and continue steadfast in the Faith, 2 Pet. 3. 17, 18.  
Ejac. Thou, O Lord, who hast called me, art faithful and wilt do it. O sanctify me wholly, and let ' my whole Spirit, and Soul and Body be preserved blameless, unto the Coming of my Lord Jesus Christ, 1 Thes. 5. 23, 24.     

Paral. XIV.  
Circ. [I observed men under the Scaffolds, as lurking there, to hinder those that would ascend.]  
Obs. Our spiritual Enemies are to be [watched with diligence, lest they hinder us in our Improvement in Grace.]  
BY the Assistance of that Mighty Power, backing me, in my Descent into the Building, one would think mine enemies had been sufficiently baffled and discouraged: Yet, here they are ready again (if not with violence to oppose, yet) subtly to supplant. Though the serpent's head be broken, yet (if possible) he will bruise the heel, Gen. 3. 15.  
When he first set upon our Great Captain, he shown himself a bold Assailant, who would not be beaten off with one or two Repulses, Mat. 4. 8. He hath not his Name of Beelzebub for nothing: This great flesh-fly (for so the Word signifies) flap him away as often as you will, yet will light on again.  
Before, at the Building, he assaulted as a Lion, with violence; now he lurks slily, as a Serpent: What he could not do by strength, shall be done by subtlety, 2 Cor. 11. 3.  
He hath first his small Cords of vanity, to draw on Iniquity; and then his Cart-ropes of strong twisted, bold sins, whereby he endeavours to bind, and hold men fast, Isa. 5. 18. He wrought upon Peter,  
First, To follow afar off.  
Next, to deny his Master.  
Then to forswear him.  
At last, to curse himself if he knew him, Mat. 26. 58, 70, 72, 74.  
He Assaults,  
By Objects, 2 Sam. 11. 2.  
By Suggestions, Acts 5. 3.  
The World (one of his Under-Captains) by honour, wealth, Pleasure, 1 John 2. 16.  
The Flesh (another) by its lusts, 1 Pet. 2. 11. By them,  
Indisposing to what is good; and,  
Inclining to what is evil, Rom. 7. 19  
His end in thus doing is,  
To strip the soul of its Garments of Grace, Rev. 16. 15. And at length,  
To devour it, 1 Pet. 5. 18.  
Doth it not then stand us in hand to watch him with all diligence and wariness? A duty, for which none so unfit, as,  
The Intemperate man: and,  
He, whose heart is overcharged with worldly Cares, Luke 21. 34.  
In a siege a strict examination doth pass upon all comers in, and goers forth of the City; so, being so beset, it concerns us to watch, and examine,  
What passeth in by our senses, Psal. 119. 37.  
What passeth forth.  
Our Thoughts, Prov 4. 23.  
Our words, Prov. 4. 24.  
Our Actions, Prov. 4. 26, 27.  
In a word, we must so watch ourselves, and our enemies, that (notwithstanding their subtle Attempts to hinder us) we may take care for the things that belong unto the Lord, how in them we may please him, 1 Cor. 7. 32.  
To this our Watch, we must add Prayer, Matth. 26. 41.  
That he who neither slumbreth nor sleepeth, would keep us, Psal. 12. 1. 4. That he would watch for u●, and over us.  
That he would not lead us into temptation, Matth. 6. 13.  
That he would not leave us to ourselves, Luke 22. 32.  
That since Temptations cannot be avoided, they may rather surprise and take us against our wills, 1 Cor. 10. 13. than we wittingly enter into them, Mat. 26. 41.  
That, if it be his pleasure that we be led into them, he would make a way to escape, and bring us back again, 1 Cor. 10. 13.  
Our own weakness, Mat. 26. 41.  
Our enemy's subtlety, 2 Cor. 11, 3.  
The uncertainty of our Lords Coming, Luke 12. 40.  
If we seriously consider these, we need no other quickners to this duty.  

Obs. Our spiritual enemies are to be watched with diligence, lest they hinder us in our improvement in Grace.  
Texts. Cant. 5. 2. I sleep, but my heart waketh.  
Luke 12. 39 If the good man of the House had known what hour the Thief would come, he would have watched, and not have suffered his House to be broken through.  
Just. The Corinthians are exhorted to watch, to stand fast in the Faith, to quit themselves like men, 1 Cor. 16. 13.  
The Church of Sardis, and the Angel (Overseer, or Minister) thereof, are threatened, that if they watch not, Christ will come upon them as a Thief, Rev. 3. 3.  
Reas. 1. They are very subtle, 2 Cor. 11. 3.  
2. They seek the ruin of thy soul, 1 Pet. 5. 8.  
3. Watchfulness is a means to preserve Grace, Rev. 16. 15. to recover it when decayed, Rev. 3. 2.  
4. Security exposeth to their power, Luke 12. 39  
Use 1. Stand continually upon thy Guard, Mark 13. 37.  
2. Pray to God to keep thee, and to watch for thee, Psal. 127. 1.  
3. Be sober; Intemperance drowzeth the soul, and renders it unfit for the duty, 1 Pet. 5. 8.  
4. Let not thy heart be overcharged with cares of this Life, Luke 21. 34.  
5. Have always in mind the uncertainty and suddenness of thy Lords Coming, Rev. 16. 15.  
Resol. Though the Spirit be willing, yet the Flesh is weak: I will therefore watch and pray, that I enter not into Temptation, Mat. 26. 41.  
Ejac. Blessed is he that watcheth, and keepeth his Garments, lest he walk naked, and they see his shame, Rev. 16. 15.    

Paral. XV.  
Circ. The Savoy (at the Entrance whereof the Building was represented) and the Tower of the Temple-Church, are both of them seated [by the River side.]  
Obs. Each True Member of the Church, in his way to Heaven, [must expect Afflictions, and prepare himself with patience to undergo them.]  
THE Reason of the Prisons being set so nigh unto the River, I have touched before.  
The Savoy (where the Building was represented) and the Tower of the Temple-Church were made choice of, standing not far from it, to show me, what in my way to Heaven I must expect and preparemy self for.  
Afflictions are usual in Scripture signified by waters as, Psal. 18. 16. Psal. 1, 2, etc. These, every one that will live godly in Christ Jesus, must look to undergo, 2 Tim. 3. 12.  
They are the Badge of God's People, Zeph. 3. 12. Of Christ's Disciples, Luke 14. 27.  
We must look for them in the world, John 16. 33. as being the way, which we must pass through to our Heavenly Country, Acts 14. 22.  
Our Lord Christ was a man of sorrows, Isa. 53 3. His whole life was a continued Cross and Martyrdom: He suffered those five dreadful things (as the Philosopher called them.)  
Shame and Reproach, often in his Life, at, and after his death, Heb. 12. 2. Mat. 27. 63.  
Poverty, Luke 9 58.  
Sickness and Infirmities, Mat. 8. 17. out of Isa▪ 53. 4, 5.  
Enmity, John 15. 18.  
Death, Mat. 27. 50. Heb. 12. 2.  
The great Captain of our salvation being thus made perfect, Heb. 2. 10. after these his Sufferings, sat down at the right hand of the Throne of God, Heb. 12. 2.  
He is our Head, we his Body; and being predestinated to be conformable to his Image, Rom. 8. 29. Before we shall be glorified with him, we must look to suffer with him, Rom. 8. 17.  
For, we are to fill up that which is behind of his Afflictions, Col. 1. 24. Whose Sufferings, though, as, to his own Body, they were most perfect, Heb. 10. 14. Yet, as to his mystical Body, they remain to be perfected; until that day, when with joy we shall lift up our heads, because our Redemption from them draweth nigh, Luke 19 28.  
Afflictions than we must expect to undergo; which,  
When, being sensible of the misery of our condition, they cause us to long for that day, when we shall be freed from them, Rev. 21. 4.  
When, being exercised by them, we bring forth the Fruits of righteousness, Heb. 12. 11.  
When, we bear them with patience, Rom. 5. 3. God hath then his end (in part) in laying them upon us; whose Justice being fully satisfied, by that one Oblation of his Son upon the Cross, H●b▪ 10. 14. His Chastisements now unto his Children are Medicinal, and not penal.  
Look for Afflictions we must; and must prepare our selves for them, that we may patiently bear them.  
Patience is an effect of our Love to God.  
Active Love brings forth Obedience, John 14. 23.  
Passive Love brings forth Patience, 1 Cor. 13. 4. This arms a Christian against that evil that is upon him; as Fortitude arms him against evil invading of him.  
It's Object is Afflictions; to which it hath a double respect.  
To their weight.  
To their continuance.  
And we have great need of it, Heb. 10. 36. (as for other reasons, so especially) in reference to all other Graces: Which being the Materials of the spiritual Building in the soul, 1 Cor. 3. 9 (to which, that I referred that at the Savoy, though chief pointing ou●●he Church, I erred not in the Interpretation.)  
Faith in Christ is their Foundation.  
Patience their Roof.  
Faith gives them firmness, Mat. 7. 14, 15.  
Patience gives them continuance, Rom. 2. 7.  
Faith strengthens them against the storms of afflictions, that they fall not.  
Patience shelters them from the storms, that they decay not.  
And it will the better be able thus to secure them, when it hath its perfect work, Jam. 1. 4. Which it then hath,  
When we suffer for righteousness sake, Mat. 5. 10.  
When we glory in afflictions, not in the Object of our Patience (which both by weight and continuance causeth grief, Heb. 12. 11) Yet,  
In its Act, Heb. 10. 34.  
In its Fruit, Heb. 12. 11.  
In its end, 2 Cor. 4. 17.  
When (which is the Ridge of the Roof, so perfectly and entirely completing the Building, that nothing is wanting, Jam. 1. 4.) we endure, and faint not under them, Jam. 5 11.  
And now, when it pleaseth our Father to lay afflictions upon us, why should we not thus bear them? Knowing,  
That we suffer not alone, 1 Pet. 5. 9  
That our afflictions are discoveries of our Father's Love, Rev. 3. 19  
That it is an high honour to suffer for Christ, Acts 5. 41.  
That they will be a means to better us, Heb 12. 11.  
That they shall not long continue upon us, 1 Pet. 5 10.  
That our Father will support us under them 1 Cor. 10. 13.  
That their end shall be Glory, Matth. 5. 10.  
As the water ebbs, so it flows. God's Children may sometimes have their Intervals of Comfort, some respite from the Rod. Psal. 30. 5. But, the Tide will turn again.  
When it doth, and the Rod is upon thee, bear it, as thou art directed, with an humble and silent submission unto thy Father's hand, Psal. 39 9 And so (according to Samsons Riddle) thou shalt fetch meat out of the eater, and out of the strong sweetness, Judges 14. 14.  

Obs. Each true Member of the Church, in his way to Heaven, must expect Afflictions; and prepare himself with patience to undergo them.  

He must expect afflictions.  
Texts. Acts 14. ●2. We must through much Tribulation enter into the Kingdom or God.  
2 Tim. 3 12. All that will live godly in Christ Jesus, shall suffer Persecution.  
Inst. David was plagued all the day long, and chastened every morning Psal 73 14.  
Christ ●els the Sons of Zeb●dee, that they shall drink of his Cup, and be baptised with his Baptism, Mat. 20. 23.   

He must prepare himself with Patience.  
Texts. ●am 58 B● pati●nt establish your hearts; for the Coming of the Lord draweth nigh  
juk▪ 21 19 In your Patience postless y● your souls.  
Inst The Angel of the Church of Eph●sus, with th● Members thereof, are commended in that they had born, and had patience, and, for Christ's Name sake, had laboured, and had not fainted, R●v. ● 3.  
Paul took pleasure in Infirmities in reproaches, in necessities, in persecutions, in distresses, for Christ▪ s sake, 2 Cor 2 ●0.  
Reas. Why God afflicts his Children.  
1. For Chastisement, to manifest his Justice, Psal. 89. 30.  
2. For Trial, and for the exercise of their Graces, 1 Pet. 1. 7.  
3. That they may be conformable unto Christ in his Sufferings, Phil. 3. 10.  
4. That God may b● glorified, 1 Pet. 4. 14.  
5. That their reward may be ●nlarged, 2 Cor. 4 17.  
6. That it may appear, that they serve God, not for temporal things, Job 2. 3.  
Reas. Why they must prepare themselves with patience  
1. Otherwise they cannot continue in well-doing, Rom. 2. 7.  
2. Otherwise Satan will get possession of the Soul, Luke 21. 9  
3. Patience will overcome their enemies, Jud. 8. 3.  
4. It will make their enemies their Servants, to wreathe a Crown of Glory for them, Mat 5. 10.  
Use 1. Look not for a life of Pleasure, John 16. 33. The way to Heaven is strewed with thorns, Hos. 2. 6.  
2. They are Bastards, not Sons, who are without Chastisement, Heb. 12. 8.  
3. Keep possession of thy soul, Luke 21. 19  
4. Despise not God's Rod, neither faint under it, Heb. 12. 5.  
5. Let Patience have its perfect work, Jam. 1. 4.  
Resol. I will glory in Tribulations, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, because the Love of God is shed abroad in my heart, by the Holy Ghost, which is given unto me, Rom. 5. 3, 4, 5.  
Ejac. Blessed is the man that endureth temptation; for when he is tried he shall receive the Crown of Life, which the Lord hath promised to them that love him, Jam. 1. 12.  Rev. 5. 13. Blessing, Honour, Glory and Power, be un●o him that sitteth upon the Throne, and unto the Lamb for ever and ever, 
AMEN.       

To all those that fear God.  
SAint Paul blushed not to acknowledge to the world, that he had been a Blasphemer, a Persecuter, injurious, 1 Tim. 1. 13. That he had been foolish, disobedient, Deceived, serving divers Lusts and Pleasures, living in Malice, Envy, Hatred. 'tis 3. 3. That he had been a Child of Wrath; That his Conversation (among others the Children of disobedience) had been in the Lusts of the Flesh, fulfilling the desires thereof, Eph. 2. 3.  
And (indeed) why should he? The yet guilty soul may have its Face filled with shame: But, that which is renewed by the Holy Spirit (though as to itself it will, upon their remembrance, have secret Blush: Yet) need not (as to others) be cast down for any former sins, from which, the Lord Christ hath washed it in his Blood. It is now cleansed, and Innocency and Purity are always accompanied with an holy Confidence.  
With such I now tell you my Brethren (who, I am assured will glorify God in me, for the Glory of the riches of whose Grace, I now publish this) that the ways of the former part of my life, were so far from being according to God's ways, that, more truly than that blessed Saint (who, out of the lowliness of his Spirit, and sincerity of his Repentance, and to magnify Gods exceeding Grace towards him, was willing to aggravate his sins) I may say, I am the chief of sinners. For I could add to his sum charged upon himself, thousands of Talents; many, many heinous sins, committed with an high hand▪ of long continuance, which may justly give me the priority. In Sin, I have the precedence▪ O (Lord, thou knowest the groan of my spirit) O, that I could (if not match him, yet) closely follow him in his humiliation and amendment.  
By the Grace of God I am what I am. Which Grace of his, to new mould, and make me what I am, hath most richly (yet strangely) wrought.  
Some heart's are by the Holy Spirit gently softened for gracious Impressions; some dealt with more roughly▪ that they may be new made and reform. God hath his Oil, and his Hammer, to work upon those, who are ordained to Eternal Life, to bring them home. What the one doth not dissolve, the other shall break.  
This last way the Lord was pleased to use towards me. First (and that some years since) by a great and long distemper in the right use of my Reason, from which, in much mercy he released me. The work upon that, being not throughly wrought, hath given him just occasion (now lately) to visit me, by laying upon me the weighty burden of a wounded spirit; whereof, by a sweet (and I trust lasting) peace in my Soul, he hath at length graciously eased me.  
Lord! What is man? What sinful man? What I, the chief among all sinful men? That thou shouldst so mind me, so wait for my Amendment, and use so many means for my Reclaiming? Thy Justice (which, with a remarkable retaliation, hath often paid me in my own co●n) might long since have made a quick dispatch, and have cast me into Hell. But (if ever any) I may experimentally say, thy Mercy is above thy Justice.  
That thou O ●ord mayst receive the due Glory of thy Mercy, O come hither all you that fear God; ●nd I will tell you what he hath done for my Soul!  
I was under his smarting Rod, under the (without his support, asto the-soul-intollerable) burden of a wounded spirit, for some sins, whereof (some of them at least) I knew not formerly (though I had often called my ways to remembrance) myself to be guilty. But the Lord was pleased, after a wonderful manner, not only to set them before me, but to make me so sensible of their heinousness, of my desert by them, of his terrors (than upon me) for them, that I was exceedingly troubled in my spirit, almost to distraction, while his fierce wrath went ●ver me.  
I humbled myself low before the Lord for them, and thereupon expected Peace and settlement; but, for some days, could not find or feel any, t●ough earnestly with Tears, I often sued for it.  
At length, taking into my hands (that rich cellar of Cordials for the sinsick Soul) the Book of Psalms, and beginning at the First, I read on, until I came unto the 8 v. of the 85th. Psalms, at those words, I will hear what God the Lord will speak, for he will speak Peace unto his People, and to his Saints, but let them not turn again to Folly▪ At which, it was the Lord's pleasure, I should stay, and fix my thoughts upon them: Which I had not lo●g done, but I found a river of unspeakable comfort flowing into my Soul● Which, I then ●●uld not but entertain with (nor can I now mention without) abundance of Tears of unfeigned Thankfulness and exceedi●g Joy.  
I found that Breast of Consolation full of sweetness: And that I might suck it to satisfaction, I made choice of the word of the next Subject, which I would insist upon by way of discharge of my Pastoral Office, when the Lord should please, in such a measure to restore me to myself, that I might in some degree be (though most, most unworthy, yet) not unfit, as to the right use of my Reason, to appear again to serve my Lord Christ in his Ministry.  
Having now finished my weak Meditations upon them, I should be most unthankful to my Great and Gracious Restorer, should I n●t t●us render unto him the due Glory of the Riches of his exceeding Mercy toward me▪ by communicating them unto you (m● Brethren) that you may know whither to go for Peace, if ever the Lord should please to bring any of you into the like Condi●ion I have been in.  
O bless the Lord with me, who of very Faithfulness brought me into i●; by his Glorious power supported me under it, and of his abundant Goodness, led me out of it.  
Blessed be the God of all Comfort, who ha●h comforted us in our Tribulation, that we may be able to comfort them which are in any trouble, with the comfort wherewith we ourselves have been comforted of God, 2 Cor. 1. 3, 4.  
Yours, For Ye are Christ's; R. W.   

put them into the like or a worse) condition:  
Let them not turn again to Folly.  
The Text consists of three Clauses; in every of which, each word hath its weight: I shall by way of Illustration, touch upon each of them; and after a brief Paraphrase, for their further clearing, I shall propound the Doctrines.  
The first Clause is, I will hear what God the Lord will speak.  
I will hear what he will speak to the distressed Soul, by his Word, by his Spirit.  
I will hear what he will speak; for, I know it will be Comfort and Caution.  
I will hear what God the Lord will speak: He sees, knows, and pities his people in their distress, and is most ready and able to help them.  
I will hear God the Lord, and him only.  
I will hear him: I will attend diligently to his Will, that I may know it, obey it, acquaint others with it.  
I will hear him: My Resolutions are fixed to hear him, against all gainsayers.  
(I) will hear him. My Greatness (though a King) exempts me not from this duty: My holiness (as a Saint, and his true Servant) binds me thereunto.  
(I) will hear him. I will give good example unto others; I will teach, exhort, encourage, pray for them: But, if notwithstanding all this, they neglect their duty, yet, I will hear, etc.  
(For, etc.) In these two last Clauses, are set down a twofold reason, why the Psalmist in behalf of the Saints, is so resolvedly set upon it to hear God the Lord, and him alone.  
The first being taken from that Comfort, which the Lord would afford unto the Soul, in speaking Peace to it.  
The second, from that good, which might redound thereunto, by his Fatherly Caution and Admonition.  
He will speak Peace unto his People, and to his Saints. Unto his People; not to the world, not to stubborn impenitent sinners.  
And to his Saints; such are all his People: and he owns none other for his, but those who are truly such.  
He will speak Peace, Comfort, Settlement, Reconciliation, Pardon, Acceptance.  
He will speak Peace, by a full assurance thereof in the Soul.  
He will speak Peace, when his People shall have turned from their sins by true repentance, and Faith in Christ▪  
He will speak Peace, if not presently upon their humiliation and Faith, yet most certainly in his good time.  
But ●et them not turn again to Folly.  
But let them not, etc. How tender is the Lord over his People? How unwilling that they should provoke him?  
Let them not turn again to Folly, to the Folly of sin.  
Let them not turn again. Peace spoken to the soul, is worth the prising, worth the preserving. Relapses are dangerous.  
Let them not turn again: If they do, the fault is not in God, he is most unwilling they should ●urn again: Neither in Satan wholly; he can but tempt and persuade, he cannot force them to turn again; it is chief in themselves: Let them not turn, etc.  
That yet I may give more light unto the words; suppose you heard the Psalmist expressing himself, and his meaning somewhat more fully and plainly, to this or the like effect.  
While the Lords people go on in a constant course of Obedience unto his Will, they enjoy a sweet peace in their souls; being assured, that the Lord doth accept of them, and their (though but weak) services in his Son.  
But when they fall into the folly of sin (especially of heinous sins, than their peace is interrupted, than disturbances and unsettlements do arise in their souls, out of an apprehension of the Lords displeasure against them for such their Folly.  
Being in this sad condition, if they desire, that the breach should be made up, their Souls again settled, & their Peace restored, their only way is, to turn from their Follies by true repentance and faith in Christ; and then the Lord in his good time, will most certainly speak peace unto them.  
Others (indeed) will be offering unto them Peace, and settlement, such as it is: But let them take heed, how they listen to any, but unto God the Lord. And when he hath spoken peace unto them, let them (for it will nearly concern them) be as wary of giving cause of a new broach, by turning again unto Folly.  
The words (thus cleared) do afford unto our Consideration these Three Doctrinal Conclusions:  
Doct. 1. That when the Lords people do fall into the folly of heinous sins, they lose their peace, and great disturbances, perplexities, unsettlements do thereupon arise in their souls.  
2. That when the Lords people do, by unfeigned repentance, and Faith in Christ, turn from their folly of sin, the Lord in his good time, will most certainly speak peace unto them.  
3. That when the Lord speaks peace unto his People, they are to hear him, and him only; and peace being spoken, that it concerns them to be very wary how they turn again to Folly.  

The first Observation is,  
Doct. 1. That when the Lords people do fall into the Folly of heinous sins, they lose their peace; and great disturbances, perplexities, unsettlements, do thereupon arise in their souls.  
This Doctrine hath three Branches.  

1. That all sin is Folly.  
2. That the Lords own People may, and do fall into the Folly of sin.  
3. That, when they do fall into heinous sins, they lose their Peace: and in stead thereof great disturbances, perplexities, unsettlements, do thereupon arise in their souls.   

Branch 1. 1. That all sin is Folly.  
There is a threefold Folly.  
1. Negative Folly, which (indeed) is not so properly called Folly; being nothing else but the absence or want of wisdom, such as is in Idiots or Naturals (as we call them) it is an uncapableness of wisdom: Of this, the word here is not meant.  
The other two sorts are properly called Folly; whereof, the  
1. Is Privative; when a man having a capableness of wisdom, yet wittingly and willingly doth neglect the means to attain it. The▪  
Is that kind of folly, which is contrary to true wisdom; erring from that Rule, by which wildom doth regulate and o●der all her actions. And of these two, the word in the Text, is to be understood; of the wilful Folly, and of the erring or transgressing Folly.  
That all sin is Folly or Foolishness in one of these two  regards, is evident from the Text, where under that name, the Lords people are warned to beware of sin.  
Sin is so called, Joh. 4. 18. So, Eccles. 7. 25. Where it is called the wickedness of Folly; & in many other places.  
I might give you Instances of many sins, which in Scripture are branded with this Title; as,  
Sichems' Lust, Gen. 34. 7.  
Achans Theft, Josh. 7. 15.  
Atheism, Psal. 14. 1.  
Slandering, Prov. 10. 18.  
Deceitfulness, Prov. 14. 8.  
Security, Luke 12. 20.  
Neglect of Grace till death, Mat. 25. 2.  
Inconstancy in Religion, Gal. 3. 1. 3.  
But these are obvious almost in every Page.  
Reas. The Reason why sin is branded with this Title of Folly, is, because there is no sin committed, but, some way or other, it falls short of the Rule of right Reason (which is Gods Will expressed in his Word) by which Rule, every godly wise man, as near as he can, doth regulate and order all his actions.  
He, who order his Actions according to this Rule, he is a wise man; and so far as a man falls short of this Rule, so far must his Actions necessarily be foolish and sinful.  
A man's Actions (though in themselves good) yet may fall short of this Rule. Short of Rule.  
1. By rash unadvisedness. The Godly wise man takes counsel and advice within himself, and is willing to be directed by others, he calls to mind former things, and lays one thing to another, and compares them together, that so he may advisedly proceed in what he is about to do: he ponders and weighs the path of his Feet, and so his ways are established, Prov. 4. 26.  
But the sinful, foolish man is carried on headlong with a precipitate rashness, and so his ways are as darkness, and he knows not at what he stumbles, Prov. 4. 19 Stumble he doth, and cannot but stumble, and fall into the folly of sin, because he walks in darkness, and is rashly and unadvisedly carried on by his own perverse will or Passion.  
2. A man's ways may fall short of the Rule of right Reason by an indiscreet inconsiderateness.  
The godly wise man, his eyes look right on, and his eyelids look strait before him, Prov. 4. 25. He shuns as near as he can, all manner of evil with much wariness. He is very circumspect in observing of all due circumstances, for the manner, time, place of performance, etc. He walks circumspectly, not as a Fool, but as a wise man, Eph. 5. 15.  
But the foolish sinner considers not his Actions, whether they be good or evil: He minds not any circumslance in their performance, but goes on in a careless manner, and so his actions become foolish and sinful.  
3. Amans actions may fall short of this Rule by inconstancy.  
The godly wise man (as he proceeds on with good advice, and due consideration, so) he is firm in his resolutions, and acts accordingly. He doth righteousness at all times, Psal. 106. 3. He is steadfast and unmoveable in the work of the Lord, as St. Paul exhorts, 1 Corinth. 15. 58.  
But the foolish sinner he recedes, and falls off from that good which formerly he had pitched upon; and by his Corruption or Passion is carried away to something which he conceives may be more profitable or delightful unto him. He is a double-minded man, unstable in his ways, James 1. 8. And this his Inconstancy and unsetledness, makes his actions become foolish and sinful.  
4. A man's actions may fall short of this Rule by negligence.  
The godly wise man is a man of foresight, he foresees the evil and hideth himself, Prov. 27. 12. If he find the action to be bad, he declines and forbears it: but if it be good, than he is speedy in execution. He makes haste and delays not, Psa. 119. 60. He is swift in his performance, Jam. 1. 19  
He makes choice of the fittest season and opportunity, knowing that the goodness of words or actions consists much in their seasonableness, Prov. 15. 23. and that they are exceedingly beautified and set off, by their being fitly spoken or done, Prov. 25. 11.  
Yea, rather than fail of a fit season, he will purchase it, he will buy opportunities, Col. 4. 5. The word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies an opportunity o● fit season.  
But, the foolish sinner goes on in a negligent way, without any foresight, or minding what will follow; and so, having done evil, punishment seizeth upon him, Prov. 27. 12. He regards not the consequence of his actions; neither doth he mind opportunities; and so his negligence ●enders his actions Foolish and sinful.  
Use 1. Here is discovered unto us the true nature of ●in, under whatsoever fair shows the Devil may present it unto us: It is nothing but Folly: It befools the soul, and they that commit it, are no better, nor no other than Fools.  
You see even actions that are good in themselves, if they be unadvisedly undertaken, without due consideration, if a man persist not in them, if he perform them negligently, they become folly, foolishly sinful: Much more than are they, that are sins in themselves, worthy of the title of folly.  
And here are unmasked those counterfeits of wisdom, which carry a fair show before them, and which they that act are by men of the world esteemed for wise men: They are all sinful Folly: As, 
Counters. of Wisd.   
1. The wisdom of the Flesh: When men place their chief happiness in carnal things, which neither satisfy nor continue: This is enmity against God, Rom. 8. 7. And can there be greater folly, then for weak man to stand at defiance with the Almighty?  
2 Ca●king and taking thought for the things of this Life; as many do, who therein are accounted wise: So to take thought for them,  
As to rest in them,  
To neglect the better things for them.  
To distrust God without them.  
Is not this Folly, and condemned for such? Mat. 6. 31.  
Hath not God given us our bodies and Lives? and are not they more than Raiment and Food? Doth he not  the Lilies, and feed the Fowls of the Air? Are not we better than they? Is he not our Father, our Heavenly Father, knowing our wants, ready and able to supply them? And yet shall we trust in these things? shall we neglect his Service for these things? Shall we distrust him for these things? Can there be groster folly then this?  
For the Heathen (indeed) that know not God, or what Providence means, it is no strange thing for them thus to take thought for these things: But for Christians to do so, it is in them most gross and sinful Folly.  
3. Craftiness: When men subtly contrive evil ways to bring about their Purposes, for the overreaching and circumventing of others; either in matters of Faith or of civil Commerce.  
For matters of Faith: that pia sraus, that holy guile practised by many upon the ignorant, to bring them over to their Opinions, it is condemned for sinful folly, springing from a proud foolish self-conceitedness, Col. 2. 18. Through their folly they have been deceived, and deceive others, 2 Tim. 3. 13. And they, who suffer themselves to be cheated, and fetched over by the slight of such Gamesters (the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 4. 14.) are there accounted by the Apostle very silly and childish people.  
For Craftiness in Civil Commerce (whereby people go beyond and defraud one another, which St. Paul forbids, 1 Thes. 4. 6.) It is expressly called folly, Prov 14. 8. Yea it is set a degree higher, Prov 26, 18, 19 Where Solomon accounts it to be no better than Madness.  
4. Taking thought for the Morrow, for things to come, forbidden by our Saviour, Matthew 6. 34.  
Judas (indeed) did carry the Bag (or Purse) for the future Provision of Christ and his Disciples, John 13. 29. Joseph laid up Corn against the Famine, Gen. 41. 48. A seasonable Provision against the Future is commendable: The Ant teacheth this wisdom, Prov. 6. 6. And they are worse than Insidels, that neglect it, 1 Tim 5. 8.  
To every thing there is a season, Prov. 3. 1. Which, we are to observe as near as we can. But,  
Is it not folly, by unseasonable cares to anticipate and forestall their proper time?  
Is it not folly, to burden and weary the mind with such vain, superfluous thoughts?  
Is it not folly, for a man to promise himself a long time of enjoyment of what he hath laid up? Was not he a fool that did so? Luke 12. 20.  
Who knows whether he shall live to see the next day, or when it is come, what it will bring forth? Prov. 27. 1.  
Sufficient unto the present day, is the evil thereof.  
The evil of Care.  
The evil of Affliction.  
The evil of Temptations.  
The evil of Interruptions in seeking the Kingdom of God, and the Righteousness thereof.  
Let the morrow take thought for the things of itself.  
Use 2. Here then be exhorted to shun sin with all carefulness, as that which makes a man a very Fool: And here we cannot be too wary; for we are so beset on every side with (the folly) of sin, as St. Paul speaks, Heb. 12. 1. That we can hardly escape it. If we fall not into gross sins in themselves, yet you see how easily we may fall short, even in good duties, from the Rule of right Reason, and so become guilty of sinful Folly.  
I might press this my Exhortation by many Arguments; but, I shall only name unto you the future and eternal reward both of wisdom and folly: Which (I trust) will work a wariness in your souls. They that are wise, shall shine as the brightness of the Firmament, Dan. 12. 3. The foolish shall not stand in God's sight, Psal. 5. 5. Take both rewards together, Prov. 3. ult. The wise shall inherit Glory, but shame shall be the Promotion of Fools.  
Use 3. This, as it may make us wary in avoiding the Folly of sin; so, let it cause us diligently to apply our hearts unto true Heavenly Wisdom: that, with the wise Builder, we may build our salvation upon Christ the Rock, the precious Cornerstone, the sure Foundation.  
He that is wise, is wise for himself, Prov. 9 12. The men of this world are so in their generation; and shall not the children of Light be so in theirs.  
What the wisdom of worldly men is, you have heard, a carnal, carking, crafty, solicitous wisdom: Or, as St. James sets it down, Jam. 3. 15. It is an earthly, sensual, devilish wisdom. But ours must be of another temper, and otherwise qualified; it must be pure, peaceable, gentle, easy to be entreated, full of Mercy, full of good fruits, without partiality, without hypocrisy. Such is the true wisdom that descendeth from above: Such let us labour to attain.  

Motives.  
Our Lord Christ exhorts us earnestly to get it, Prov. 4. 5.  
It is worth our having, being of inestimable value, Prov 3. 15.  
It is a main Part of God's Image, Col. 3. 10.  
Without it, we walk in darkness, Prov. 4. 19  
It never comes empty handed, but brings with it long life, wealth, honour, Prov 3. 16.  
It preserves a man, and keeps him from evil, Prov. 2. 11, 12.  
It is rewarded with a Glorious Inheritance, Prov. 3. Ult.  
If these have any power with us, we will with all diligence seek after it.   

Means.  
The Means to attain it, are,  
To disclaim our own wisdom: We must become Fools, that we may be wise, 1 Cor. 3. 18.  
To submet ourselves to the Instruction of Christ, our great Counsellor, Isa. 9 6. In whom are hid all the Treasures of Wisdom and Knowledge, Col. 2. 3.  
To submit ourselves to the guidance of his Spirit, which, he hath promised, shall teach us all things, John 14. 26.  
To ask it by fervent Prayer of God, who gives it liberally, Jam. 1. 5.  
Being furnished with this, we shall be the better able to decline the folly of sin, which, otherwise, even the best of God's people are subject unto; which is,  
The second Branch of the Point, viz.    

Branch 2. That Gods own people may be (and are too often) overtaken with, and fall into the folly of sin: Where,  

1. Of their Relation and Character,  
2. Of their Weakness.   
Partic. 1. Their Relation is set down in those words, (his People)  
But are not all men the Lords People, by right of Creation, of Conservation? Have they not their Being from him? And doth not he support them in that their Being?  
They are, and have.  
Yea, the Jews were the Lords People by Choice out of all Nations, Deut. 4. 2. By many extraordinary Privileges, Rom. 9 4, 5. Which were denied to all other People, Psal. 147. 20.  
Yet beyond all this, there is a certain number of people, whom the Lord owns in a more special manner; in whom he hath a special and peculiar Propriety. They shall be mine, Malipiero 3. 17. Thine they are, John 17. 9  
These, they are so the Lords People, as they are exclusively his; excluding all others, whom (in this Relation) the Lord takes notice of.  
All are his people, as they are his Creatures. The Jews were his People, as they were his Subjects. But these are his People in the greatest nearness that can be: as Friends, as Sons, as Members, as Partakers of his Divine Nature, Pet. 1. 4.  
Now this his special propriety and owning of them, the Lord is pleased, by certain Titles, and Favours of extraordinary love toward them, to manifest in his Word. They are called,  
His hidden ones, Psal. 83. 3.  
His known ones, 2 Tim. 2. 19  
His peculiar people, Tit. 2. 14.  
His peculiar Treasure, Psal. 35. 4.  
His Jewels, Mal. 3. 17.  
A people near unto him, Psal. 1●8. 14.  
His beloved ones, Col. 3. 12.  
His accepted, chosen, predestinated, adopted one's, Eph. 1. 4, 5. For whom he reserves a Kingdom, Luke 12. 32.  
But how shall it be known who these are?  
The Psalmist gives us here in the Text an infallible Character of them; they are the Saints, his people, and his Saints.  
The word [Saint] signifies holy. There is an holiness by Faith, and an holiness by Obedience.  
By Faith, Saints, and faithful Brethren, Col. 1. 2.  
By Obedience, Psal. 50. 5. Gather my Saints together, that have made a Covenant with me by Sacrifice; by the Sacrifice of themselves and their Wills, to me in their obedience, which is better than all Sacrifices, 1 Sam. 22. 10. That give up themselves (souls and bodies) as a living Sacrifice, holy and acceptable unto God, in their reasonable Service of him, Rom. 12. 1.  
These two must go together: and (indeed) they cannot well be parted; the one being as the eye of the Soul, the other as the hand. In vain doth the eye direct, where there is not an hand to work: and as vain is it for the hand to set itself to work, without an eye to direct. Obedience without Faith, is blind, and Faith without Obedience is dead; but join them together, and that man that is thus holy, truly faithful, and truly obedient, he is the true Saint; and the Lord owns such, and only such for his people.  
Use 1. For a man then to be baptised, and to make an outward Profession of the Faith of Christ, this is not enough to make him a true Saint.  
It is true, St. Paul by his own example, in Col. 1. 2. hath taught us to judge of all, that are baptised, and do make an outward Profession of the Faith, to judge, and hope of them according to the Rule of Charity; and (unless their notorious wicked lives do manifest the contrary) to esteem them to be Saints. Notwithstanding without all question, many thou and's are baptised, and are Christians by Profession, who are far from being Saints, and ever shall be.  
Neither is it enough to make a true Saint, for a man by vow, to dedicate and give up himself to the Service of God, as all do in their Baptism. For are there not many sacrilegious wretches, who though they have so done, yet rob God of what by vow they have given unto him; treacherously deserting of him, and giving themselves up to the service of the Devil, the World, and their own corrupt Flesh?  
Neither doth a man presently become a Saint, assoon as he is admitted a Member of a Gathered Church. As to their sincerity, they may still be Hypocrites: and as to holiness of life, the practices of some of them, after their immembring, have been so abominable (as I have been certainly informed, by those, whom I dare believe) that that Proverb may well be taken up against them, There are but few Saints in the Church, when the Devil carries the Holy Water.  
Much less is it enough to make a true Saint, to be Canonised at Rome, and have a day assigned in the Calendar. Doubtless there are many in their Register, whom the Lord will never number amongst his Saints. No, it is only true Faith, and true Obedience that makes a true Saint.  
Use 2. Are the Saints the Lord's people? Here let us take notice of that high dignity, and those extraordinary privileges, to which the Saints are advanced and admitted: They are the Lords people; he owns them as his peculiar treasure, and by such his owning, they are interessed in all the Blessings, all the Promises contained in the Word, temporal, spiritual, eternal.  
Their Privileges are so many they cannot be numbered; so precious, they cannot be sufficiently valued. Take a few (by way of Instance) by which, you may judge of the choyceness 
Privileges of Saints.  and preciousness of the rest.  
The Lord is their King, Rev. 15. 3.  
He keeps their feet from falling, 1 Sam. 2. 9  
He preserves their Souls, Psal 97. 10.  
He preserves them for ever, Psal. 37. 28.  
Their death is precious in his sight, Psal. 116. 15.  
He will spare them, Mal. 3. 17.  
The Lord Christ prays for them, John 17. 9  
The Holy Spirit prays for them, Rom. 8. 27.  
God admits them into the number of his Children, 1 John 3. 1. And being so, they have,  
Him their Father  
The Church their Mother.  
The Lord Christ their Brother.  
Kings and Queens their Nurses.  
The Holy Spirit their Tutor.  
The Angels their Guardians.  
All the Creatures their servants.  
The Bread of life their Food.  
Christ's Righteousness their Clothing.  
Heaven their Palace.  
A Kingdom of Glory their Inheritance.  
Such many, many such Privileges have the Lords People.  
Such Honour have all his Saints.  
Use 3. Doth the Lord own those only for his people, who are true Saints, true believers, truly obedient? Let us labour to gain an assurance to ourselves that we are such, and then we may confidently build upon it, that we are God's people.  
That you may know whether you have true Faith, take these three Marks of true 
Marks of Faith.  Faith in stead of many  
1. True Faith is accompanied with a sweet peace in the soul, arising from the assurance that our sins are pardoned, and Christ's Righteousness made ours. Being justified by Faith, we have peace with God, Rom. 5. 1.  
2. True Faith purifies the heart, Acts 15. 9 He, that hath true Faith, will still be cleansing himself from all filthiness of flesh and spirit, perfecting holiness in the fear of the Lord, 2 Cor. 7. 1.  
3. True Faith, where it is, begets love towards God, apprehending him as the Chief Good: Hence the faithful have this Character in Scripture, that they are lovers of God, Rom 8. 28. It stirs up likewise love unto all God's Children, as bearing his Image, 1 John 5. 1.  
That you may know whether your Obedience 
Marks of Obed.  be true, or not, take these Marks of true Obedience.  
True Obedience prefers God's Will before our own; or any Commands of men, Acts 4. 19  
2. True Obedience is universal unto all, and every part of God's Will, Psal. 119. 6.  
3. True Obedience is always accompanied with fear of offending God, Heb. 12. 28.  
4. It is sincere and hearty, Rom. 6. 17.  
5. It is zealous in good duties, Tit. 2. 14.  
Now examine thyself by these Marks.  
Hast thou true peace in thy soul?  
Dost thou strive to cleanse thy soul from sin?  
Dost thou love God and his Children? Thou hast true Faith.  
Dost thou prefer God's Will before thine own, or before man's?  
Hast thou a respect to all his Will?  
Art thou afraid to offend him?  
Art thou sincere, and zealous in the Service of him? Thine Obedience is true.  
And thy Faith and thine Obedience being true, thou art a true Saint, thou art of the number of God's people, and interessed in all those Privileges▪ which belong unto them.  
Use 4. Doth the Lord own the Saints for his people? Let wicked men take heed how they despise them, how they oppress, vex and persecute them: The Lord, (whose they are) is very tender over them: They who touch them, touch the Apple of his eye, Zech. 2. 8. They that persecute them, persecute Christ himself▪ Acts 9 4. They who vex and persecute them, vex and persecute those who shall be their Judges, 1 Cor. 6. 2. Who shall one day wash their feet in their blood, Psal. 58. 10. and shall break them in pieces as a Potter's Vessel, Rev. 2. 27.  
Not by way of avenging of themselves, that belongs not to them, but in approving of the just Sentence of Christ against them; and rejoicing in the justness of that Vengeance, which, according to that Sentence, they shall see executed upon them, at that day, when the great Judge of the world will be so far from owning such, as die in their Infidelity, and disobedience, that he will deny them before his Father and the holy Angels, Mat. 10. 33.  
Use last. This may serve much for the Comfort of all Gods truly Faithful & obedient servants, and keep their spirits, under the world's Contempt and Despite.  
What though the World hate and reject them, and count them as the Off▪ scouring of all things? Yet, the Lord owns them; they are his people, and so interessed in those sweet Promises, and high Privileges, wherein they that hate them, shall not be sharers.  
Here likewise the Lords People (to their exceeding Comfort) may▪ as St. Peter adviseth, 2 Pet. 1. 10. make their Calling and Election sure.  
For thus they may argue, upon Infallible Grounds:  
If I am a Saint (whereof by my true Faith and Obedience I am assured) then am I effectually called. For, I am what I was called to be, Rom. 1. 7.  
If I am a Saint, than I am sure I am elected. For, I am what I was elected unto, Eph. 1. 4.  
If I am elected, than I am predestinated to Glory, and shall most certainly enjoy it: For, he that elected me, predestinated me, Eph. 1. 4. And whom he predestinated, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified, Rom. 8. 30. In his eternal Decree, which, in his good time, he will most certainly accomplish.  
From hence (I say) may the Lords people draw exceeding Comfort. However, these sweet Comforts of theirs, cannot but be much allayed, by their sense of their weakness and frailty. For, though they are Saints, though the Lord owns them for his People, yet, are they subject unto sin, and are prevailed over by it, and fall into the Folly of it: Which is the next Particular in this Second Branch of the Point.  
Partic. 2. That the Lords own people, his Saints, may, and do fall into the Folly of sin,  
This is clear from the Text; they could not turn again to it, unless formerly fallen into it: Which is the present sad condition they are now in, guilty of the folly of some heinous sins, for which, they under-lye the sharp sense of God's high displeasure.  
I do not say, that they live or walk in sin, as do the Children of disobedience; but they may, and do fall into it, and that often; seven times a day, Prov. 24 16. In many things, Jam. 3. 2. And many, many ways.  
By Omission, Commission, Ignorance, Forgetfulness, Infirmity; by sinning against knowledge, Motions, Checks, Vows, Promises, Blessings, Patience, Chastisements, Mercies, Judgements; by Rashness, Inconsiderateness, Inconstancy, Negligence.  
Beside their other-mens-sins, whereof they become guilty, by Commanding, Exhorting, Provoking, Con●enting, Commending, Concealing, Conniving, Partaking, Defending, not Reproving, and other ways.  
That this is a most certain and sad truth, is evident by those many example's of the Lords own people, and Saints, recorded in the Scripture who have been thus overtaken, and thus fallen, and some of them shamefully, as Lot, David, Peter, and others, which I might Instance in: but that I delight not to discover the Saints Nakedness, but rather to ca●t over it, and conceal it with the Mantle of Charity.  
The Saints then may, and do fall into sin; and it is no strange thing that they do so: For,  
Reas 1. They ●arbour their most deadly enemy in their own bosoms, which is continually fight against their souls, 1 Pet. 2. 11. I mean, their fleshly part, that Corruption which remains in them, which is continually hindering of them in the performance of that which is good, so that the ●ood they would, they do not, and as constantly disposing of them to that which is evil, so that the ev●● which th●y would not, that they do, as St. Paul bewails his own weakness in this respect, Rom. 7. 19  
Can a man carry a Serpent in his bosom, and not be stung or bitten? Mulier long, L●bido prope etc. saith one of David; though Bathsheha was a good distance off in her Garden, yet David's Lust was lodged in his own bosom.  
2. It is no strange thing, that the Lords own people, and Saints should thu● be overtaken; when Satan their Adversary, a● a roaring Lion, goeth about continually seeking to devour their souls, 1 Pet. 5. 8. and to wound them with the fiery darts of his Temptations, Eph. 6. 16. An Enemy most secret, subtle, malicious, vigilant, violent, indefatigable, as St. Paul sets him forth, Eph▪ 6.  
Yea, the more eminent the Lords people are for Piety, the greater their Sanctity, the more violent are his Assaults. For, he looks upon such, as the worst enemies of his Kingdom, as Leaders in piety: And if he can but prevail over one of them, he knows they seldom falls alone; and that by their falls, the greater scorn will redound to Religion, and the greater dishonour and Blasphemy to the Name of God; which is none of the least of that malicious Spirits Aims.  
3. It is no strange thing that the Lords own people, and Saints should thus fall, when the Lord withdraws his support, and leaves them to themselves. It would (in such a case) be strange, if they should not fall.  
If the Lord support his people with his Grace, that is sufficient for them, 2 Cor. 12. 9 And they are able to do all things through Christ strengthening of them, Phil. 4. 13. But on the other side, without him they can do nothing, John 15. 5.  
Now the Lord is pleased oft times to leave his own people, and to withdraw his support (as for many other Reasons known to himself, so)  
Lest they should presume of their own strength.  
Lest their holiness should puff them up.  
To exercise their Faith in him their Supporter.  
Their Devotion towards him their Raiser.  
Their Watchfulness against their Malicious and subtle Supplanters.  
Their Charity towards their weak Brethren, etc.  
Use 1. This then gives a Check to that spreading (and by too many too readily entertained) error, that God's people cannot sin: Not sin! The Examples I touched, with these Reasons I have given, make it most clear, that they may, and do, and (in some cases) that they cannot but sin.  
But in defence of this Error, that of St. 
Object.  John is urged, 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.  
Answ. We answer out of the same Apostle, and the same Epistle, 1 John 1. 8. If we say we have no sin, we deceive ourselves, and the truth is not in us. So▪ ver. 9 If we confess our sins, he is faithful and just to forgive us our sins. So likewise, v. 10. If we say we have no sin, we make him a liar.  
Quest. But how then are Gods Children said not to sin?  
Answ. I answer, They are said not to sin in respect of their spiritual part: The Spirit is that seed of God, which is in them; and in reference to that part of the soul, which is renewed after the Image of God, and sanctified by the Spirit, they cannot sin.  
But, beside this, there is in them flesh, the remains of Corruption, the carnal part; in regard of which, they are said to have sin, and to commit sin, and to serve sin. St. Paul makes this clear, Rom. 7. ult. Where he saith of himself, (what is most true of all the Lords People and Saints) With the mind I myself serve the Law of God, but with the flesh the Law of sin.  
To say then, that the Lords people, his Saints cannot sin, as if whatsoever they did, had not the guilt of sin cleaving unto it, it is a bold and high Impiety; savouring too much of Pharisaical Arrogance and Jesuitical Perfection.  
How much better doth it become the Lords People to acknowledge in all humility with St. James, that in many things we offend all: and with St. Paul, Rom. 7. 14. That we are carnal, sold under sin, and that in us (that is in our flesh) dwelleth no good thing, v. 18.  
Use 2. May and do the Lords People and Saints fall into the folly of sin? Let this make us sensible of our own weakness. If the best may fall, and often do fall into sin, how shall weak Christians be able to stand?  
To Will may be present with us, but how to do that which is good, we cannot find in ourselves, or how to shun that which is evil. Let us not then presume of any strength in us; but let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10. 12.  
You see how dangerously we are beset by our own Corruption, by Satan's Temptations; and how dangerously exposed, upon the Lords withdrawing of his support. How doth it then behoove us to be watchful, and to sue unto the Lord by earnest Prayer not to leave us to ourselves, but to put under his hand, and to keep us from falling.  
Use 3. Here people are taught not to be rash and hasty in their Censures of any of the Lords people, when unhappily fallen. It may be, it was upon some violent passion or strong temptation. Look into the constant Tenor of their Lives, if that be generally good, if they strive to keep a good Conscience in all things, towards God, and towards men; if their Constant endeavour be, to walk worthy of God unto all pleasing, notwithstanding such their falls, they are still his people, still his Saints.  
When they are ●allen by occasion into a Fault, into the folly of sin, it behoves their Brethren to restore them in the spirit of meekness, considering themselves lest they also be tempted, Gal. 6. 1. We are as weak as they, as dangerously beset as they, and have fallen, or may fall as they.  
But far be it from any to rejoice in their falls, to scoff at them in their falls: These are the Saints.  
And much further, be it from any, that bear the Name of Christian, to encourage themselves to sin by their falls. If they, why not I? Such Language is a sad sign of a Soul yet under the Dominion of Satan; of one in whom sin reigns, that is ready to take any occasion to obey it in the Lu●ts thereof.  
I must tell such, that as yet they are not of the number of the Lords people, that they are none of his Saints. If they were, they would make a better use of the falls of their Brethren; they would pity them, mourn over them, and pray for them; and that not only out of a sense of their weakness: but likewise (and chief) out of a sad apprehension of those disturbances, and unsettlements which they cannot but know will follow in their souls, upon such their follies, upon such their falls, which is the Third Branch of the Point.  
Branch 3. That when the Lords people and Saints do fall into the folly of heinous sins, they lose their Peace; and great disturbances, perplexities, unsettlements do thereupon arise in their souls.  
This is clear out of v. 6. a little above the Text: Where you may perceive, that the Lords hand was so heavy upon his people, that they were brought down even to the very gates of death. Wilt thou not revive us again? Reviving is a restoring to life; as if they had been (in a manner) stricken dead with the sense of the Lords wrath upon them, they were so distracted, so disturbed, and unsettled. They l●ved as to the natural life, but, as to God's Favour, in I which alone is true life, Psal. 30. 5. to this, they were dead, as to their sense and apprehension.  
It is not thus with men of Brawny, benumbed Consciences. Custom in sin hath be●eft them of all sense, either of it, or of wrath deserved by it. But the Lord's people, their souls are of a more tender and soft temper: and (as in all known sins, so especially) in sins of an heinous nature, in devouring sins, that lay the Conscience waist, their Conscience faithfully performs its Office, and tells them, thus and thus hast thou done: Whereupon, their former peace vanisheth, and their souls are fille●●ith perplexities and per●urbations, upon application of the Word unto their actions.  
Reas. The Word that sets down th● sentence of God against such and such sins; so and so w●ll I deal (saith God) with such and such sinners.  
The soul assumes by acknowledgement of its own wicked state, accusing itself as guilty of those sins.  
And thereupon, it cannot but conclude and pass Judgement upon itself, that it is justly liable unto the punishments threatened.  
And hence upon serious consideration of what it hath done, and what it hath deserved, it becomes much troubled, perplexed, unsettled.  
Sometimes (ind●ed) it so falls out, that the Lords people do not presently upon their falls, make this application; by reason they do not presently consider their actions, and weigh them, and compare them with the Law of God as it was with David, 2 Sam. 2. 5. 6. Who was quick and sharp in his sentence against the rich man, that had taken away the Ewe-lamb from the poor man; but considered not what he had done to U●iah, in taking away his wife and his life, nor what he had deserved by it.  
But, whensoever the Application is made, (and it shall be at some t●me or other) the soul loseth its former peace, and becomes exceedingly troubled, perplexed, unsettled, even to the breaking of the bones, Psal 51. 8. to the wounding of the spirit, Prov. 18 14. the smart whereof is insusterable, and the weight insupportable.  
O! unless the Lord himself uphold the soul in this sad condition, under this pain and pressure, who can endure it? Who can bear it? or who is able to express it! The heart knows its own grief, as to temporal sufferings, or its sorrow for sin; but for that pain, and load, and trouble, and horror, that accompanies the wounded spirit, it is (as its contrary peace) past utterance, past understanding.  
Yet, that I may (in part) acquaint you with the wofulness of that condition, which the sin-burdened soul lies grovelling, and labouring under: Know,  
That when it is brought into this condition, by the Application of the Word unto its actions, the Word hath truly performed the Office of a sharp twoedged sword (to which, it is compared, Heb. 4. 12.) cutting on both sides, and making two great gashes, or deep wounds in the heart. 
Two wounds   
In the apprehension of the loss of God.  
In the fear of his Wrath.  
We have both of them before the Text.  
Wilt thou not revive us? There is the Apprehension of the loss of God's Favour, the life of the soul, v. 6.  
Show us thy Mercy, and grant us thy salvation, ver. 7.  
There they deprecate wrath, and sue to have it removed; from the seizure whereof they knew, that, without Mercy, they could not be saved: But it would burn against them, and be drawn out, and continue upon them.  
1. Then, the Lords people and Saints, when fallen into the Folly of heinous sins, they lose their Peace, and are disturbed and unsettled in their Souls, and deeply wounded with the Apprehension of loss.  
Of the loss of God, Christ, the Spirit.  
God hides his Face, and they are troubled.  
Their Faith in Christ is seemingly dead, and his Blood to them as a Fountain sealed up.  
They cannot find any effectual workings, no not so much as (those discoveries of life) the least stir of the Spirit in their souls.  
They cannot pray with Confidence. They cannot (as formerly) rely upon, and shroud themselves under God's wing for Protection: their hedge of defence is broken down, and the Tents of those heavenly Guardians, the Angels, formerly pitched about them for their safety, are overthrown.  
So that in this regard, they are in a worse-estate, (for the time) than when first freed from the power of Darkness. Then they were wounded and pricked at their hearts, and had fearful apprehensions of wrath: But, now, beside that, they feel the smart of this wound of loss.  
And this is all the good we get by sin, it robs us of our God, it makes a separation between him and us, and causeth him to hid his Face from us, Isa. 59 2.  
Happy is that people, whose God is the Lord, Psal. 144. Ult. He is all-sufficient, the Saints enjoy all things in him, while they are his, and he theirs; all things are theirs, and they are Christ's, and Christ is Gods, 1 Cor. 3. 22. 23. But, on the other side, when he is lost, Christ is lost, the Spirit is lost, all is lost and gone.  
And the loss is yet the greater, and the wound the deeper and more smarting, according to the Saints love towards God. It goes to the heart of a man to lose what he loves. Take away the worldly man's wealth (which is his god) you rob him of his life. Micha thought he had lost all when he had lost his Idol, Judges 18. 24. Marry Magdalen loved much; and when she could not find the body of her beloved Lord in the Sepulchre, how ●adly doth she mourn? John 20. 15.  
Much more must it needs go near unto the Saints, when labouring under the bur●en of sin, they seek for him, whom their soul loveth, and he is gone, and not to be found: This, this strikes deep, and makes a wide gash and wound in the Soul.  
Yet, this is not all the misery the Lords people find, and feel, when fallen in●o the folly of heinous sins: For, beside this of loss, they undergo,  
2. The fear of wrath, another smarting wound upon the soul. Wrath, or Vengeance, or Punishment follow sin, as the shadow doth the body. A wicked world called for a deluge of water, Gen. 6. 5. The loud crying and grievous sins of Sodom and Gomorrah fetched fire and brimstone from Heaven upon them, Gen 18 20. 19 24.  
Job by a question sets it beyond all doubt o● dispute, that destruction is to the wicked, and a strange punishment to the workers of Iniquity, Job 31. 3. Evil, saith the Psalmist, shall hunt the violent man to overthrow him, Psal. 140. 11. It follows a wicked man upon the sent like a Blood▪ hound, and shall never leave, till it overtake him.  
And the Saints know, that the Lord is just; that, though he delights not in the destruction or punishment of his Creature, yet he delights in his Justice, according to which, punishment is executed upon sinners.  
They know that God, who is the God of Order, suffers nothing to be out of order; and therefore, that he will bring their sins (which in themselves are nothing but Ataxy and disorder) that he will bring them into order by punishment. By sin they have run out, and broken out of the order of his Mercy: and now they cannot but fear, that he will force them into the order of his Justice. For, there is no respect of persons with him; but, every soul that doth evil must expect tribulation and anguish, Rom. 2. 9  
Thus, in the former wound of loss, God hides his face from them; and now in this, they are as ready to flee from, and hid themselves from him.  
For, though the eternal and secret bond of his Love of good will, depending upon their Election, cannot be broken: Yet, that of Friendship which depends upon Faith and Holiness (as to sense and exercise) is for the time dissolved: So that while th●y continue in their sins, God deals with them as with enemies, and they cannot apprehend him under any other Notion, then as an incensed, provoked God: Nor can they look for any thing from him, but the dreadful effects of enmity and wrath.  
Thus they are, not only troubled with the hiding of his face from them, but they likewise suffer his terrors, with a troubled mind, being (in a manner) distracted under them and cut off by them, while his fierce wrath goeth over them, Psal 88 14, 15, 16.  
Ob. But if the Lord deal thus with his people & Saints, how doth he spare them as he promiseth? Mal. 3. 17. Are these the effects of his Fatherly pity towards them?  
Answ. I answer, The Lord deals thus with them for their good: his punishments are unto them medicinal: ●e wounds them for the health of their souls: he hides himself from them,  
That they may know what it is to want him.  
That they mourn for his absence.  
That being lost, they may seek him with the more diligence; and having found him,  
May prise his presence.  
May cleave more closely unto him.  
May take heed how they lose him again.  
He makes them sensible of his wrath,  
That they may the more detest, and more warily shun the folly of sin for the time to come, which drew his wrath upon them.  
That they may set the higher esteem upon their Peace, when he hath spoken it unto their souls.  
Use 1. Here than we may have a guess at the infinite sufferings of the Lord Christ, which in his soul he underwent for sinful man.  
For, doth the Lord deal thus sharply with his people, and Saints, to lay load upon them, to wound them, to hid himself from them, to affright them with terrors and that but for some few sins, it may be but for one or two?  
What then did the King of Saints himself in our Nature undergo, when he had the weight of the sins of an whole wo●ld lying heavy upon him? when he was wounded for th● transgressions of an whole world of sinners? When in his Agony in the Garden, he sweat many great drops of blood? When on the Cross, his Father had so hid his Face from him, upon the Divinities momentany withdrawing the sense of its support from the Manhood, that he cried out, My God, my God, why hast thou forsaken me?  
When he had such a true sense of his Father's wrath, due to man for sin; that he might well take up those words of his Prophet, Lam. 1. 12. O, all you that pass by, behold, and see if ever sorrow were like unto my sorrow, wherewith the Lord hath afflicted me, in the day of his fierce wrath?  
Did he undergo thus much for us? Let not us then think any thing too bitter or sharp, which we may undergo for him, or for our own sins.  
Alas! our wound are but gentle strokings, to what our Lord Christ suffered; who is pleased, in wounding of his people, to conform them in some measure to his own sufferings, that afterwards they may reign with him in Glory, Rom 8. 17.  
Use 2. When therefore you see any of the Lords people in this distressed condition, labouring and languishing under the burden of their sins, pass not your censures upon them rashly, as if they were distempered and beside themselves; but know,  
That they are under Gods sore pressing hand; that he hath wounded them for the health of their Souls; that he hath cast them into the hot Furnace of his fiery indignation: that, being purged and purified from the dross, they may come forth like refined Gold, fit to make Vessels of honour for himself.  
Use 3. Here let us be taught to walk warily, to work out our salvation with fear and trembling, to serve our God with fear and trembling, to serve our God with reverence and godly fear; knowing that he is a consuming fire, and that it is a fearful thing to fall into the hands of the Living God.  
Use 4. Doth the Lord deal thus severely with his people and Saints, when fallen into the folly of heinous sins, to raise such tempests in their souls? Yet let them not when brought low under his heavy hand, despair of Mercy.  
The Lord is pleased sometimes to bring his own people even to the brink of despair, as I could instance in a Gentlewoman (I suppose) the Grandmother to a Family of good note, and worth in Essex. I had the Relation from a true servant of God, who at that time (or not long after) lived in the Family. And therefore I do confidently believe it, and so set it down for a known truth.  
This Gentlewoman, labouring under the burden of her sins, had so far cast away all hope of Mercy, that having a pure Venice-Glass in her hand, in the extremity of her Agony, she threw it with violence against the ground, saying, she was as sure she should be damned, as she was, that that Glass would break.  
But the Lord was pleased at that instant, to raise her to an hope of pardon upon her repentance, and so to an hope of salvation by a strange means: For, the Glass (though so pure, and cast with such violence) did not break, but was taken up whole.  
Whosoever then may be, or are in this sad condition, let them by all means take heed of offering so high an indignity and affront unto God, as to despair of his mercy; as if his mercy, which is above all his works, were overcome by our sins; or his hand so shortened, that he could not save; or the Fountain of Christ's Blood, opened for sin and for uncleanness, were dried up.  
Our sins may be greater than we can bear; but they cannot be greater, or more than he can forgive.  
Neither let any defer the Cure of their wounds, until they do stink, and corrupt through such their Foolishness of delaying; but let them hasten with speed unto the only sovereign remedy for their recovery.  
Let them bathe and supple them with the tears of true repentance: Let them apply unto them the Balm of Christ's Merits; and they will find (in God's time) health and settlement in their Souls; their broken bones shall rejoice; and the Lord will again cause the light of his countenance to shine upon them, and will speak peace unto them: Which is the;    

2 Observation  
Doct. 2. That, when the Lords people do, by unfeigned Repentance and true Faith in Christ, turn from their Folly of sin, the Lord (in his good time) will most certainly speak peace unto them.  
This oint hath Two Branches.  
1. That Repentance and Faith are the only means to recover the wounded soul, and to obtain its Peace.  
2. That, when the Lords People do so turn from their folly of sin, the Lord (in his good time) will most certainly speak peace unto them.  

Branch 1. The first Branch directs us to a twofold way or Means, for the recovery of 2 Means. the wounded Spirit; Repentance and Faith.  

The first Means is Repentance.  
We speak no● of that Repentance (at present) which is required upon man's first Conversion; but of that which is required afrer the falls of the Saints, which is called Tabula post Naufragium, a Board or Plank to bring a sinner safe unto the shore of Mercy, when his soul is wracked upon the Rock of sin.  
Which Repentance is nothing else, but, an hearty bewailing of sin, with a serious study and endeavour, in the use of all other good means, to regain the lost favour of God.  
This in Scripture is called by several names, which do include the distinct acts of true Repentance.  
It is called the breaking of the heart, Psal. 51. 17.  
A rending of the heart. Joel 2. 14.  
Changing of the mind, Rev. 2. 5. Where the Word wh●ch is there rendered (repent) do●● properly signify a changing of the mind from evil to good.  
In these Three words, of breaking, rending, changing, the parts of true Repentance are contained.  
The heart is broken▪ in the Confession of sin.  
It is rend, in sorrow for, and detestation of sin.  
The Mind ●s changed, in resolutions against sin, and for better Obedience.  
These than are the Four Particulars I shall briefly speak of.  
The Lord's People being, by reason of heinous sins wounded in their souls, if they desire recovery, to regain the Lords Favour, and to be restored to their former Peace and Settlement; they must repent them of their sins, that is,  
They must confess them.  
They must be sorry for them. 
Four Acts of Repent.   
They must hate them.  
They must resolve against them, and all other; and upon better obedience for the time to come.  
Act 1. Wouldst thou have Peace spoken to thy soul, confess thy sins unto God. If we confess, God is Faithful and just to forgive, 1 John 1. 9 If we confess and forsake, we shall have Mercy, Prov. 28. 13.  
Crude, indigested matter in the stomach causeth much gnawing and trouble there; but assoon as it is cast up, the stomach is at ease. The Comparison is but homely; but it is the Spirits own Dialect, good enough for sin, which cannot be made too loathsome: But with it then, vomit it up by Confession, and thy soul will be settled, and at ease.  
But what need we confess our sins to God, doth not he already know them?  
Yes, he doth, but he would have thee to know them, he would have thee sensible of their heinousness, and of that Corruption of thine heart, which secretly conspiring with thine Arch Enemy, hath insensibly led thee to those Follies, whereby thou hast lost thy God, and provoked his wrath against thee.  
That thou mayst perform this duty in an acceptable manner, take notice of these requisites to, and discoveries of true Confession.  
Marks. 1. There must be a pre-disposing and preparing of the heart unto this Duty, by fore-consideration of the necessity thereof. I said, I will confess my sin, faith David, Psal. 3●. 5. I will go unto my Father, and say unto him, etc. said the Prodigal, Luke 15. 18.  
2. There must be a performance, as well as a preparation. He that rests himself at, I will confess, may be far enough off from Mercy, from Peace. David proceeded to an actual Confession. The Prodigal arose, and came to his Father, and said, Father, I have sinned, etc.  
3. Confession must be particular of all known sin●. This is the true breaking of heart, which must not only be attrite or broken into great pieces in the acknowledgement of some notorious, scandalous sins; but it must be contrite, broken and pounded to powder, in the confession of all our known Folly's, all our known sins; especially those of newest discovery, and of latest Commission: Thus did David, his secret faults were wraped up in a general Confession, Psa. 19 12▪ But, his Murder and Adultery; acknowledged in particular, Psal. 51. So the Israelites, 1 Sam. 12. 19 They confessed in general that their sins were many; but in particular, that to them they had added that evil, to ask a King. Paul thought it not enough to confess in general, that he was sold under sin, Rom. 7 But makes a particular acknowledgement of his heinous known sins, 1 Tim. 1. 13.  
4. In true Confession, there will be an aggravating of sin, a striving to set it forth in its own loathsomeness, and deformity I have sinned against Heaven, and against thee, said the Prodigal, against thee▪ so loving, so tender a Father, who so carefully madest a Provision for me, which most profusely I have wasted. So the Israelites, we have sinned in ask of a King; we have showed ourselves weary of that Government the Lord had appointed over us: We have most unthankfully rejected his Prophet, who hath carried himself so uprightly, that none of us can charge him with the least act of Injustice, and so we have rejected God himself. So St. Paul aggravates his sins, calling himself the chief of sinners. That he, that had been so bred, and knew so much, that he should be such a cruel Persecuter, and Blasphemer.  
O, I have sinned against knowledge, Mercies, Patience, Chastisements, Vows, Promises, Means, Motions, Checks; after this manner doth the soul aggravate its sinful Follies in its Confession.  
5. In true Confession there will be shame: A Saint will blush in secret, to think that his soul, which Christ hath married to himself in righteousness, should be so polluted and defiled.  
What fruit had you then in those things whereof ye are now ashamed? Rom. 6. 21.  
Sin is always attended with shame, either with a reproachful shame from others, or a penitent shame in secret, or a confounding shame in the end.  
Some indeed are so hardened, that (as Jeremy speaks, Jer. 3. 3.) They have Whores Foreheads, and refuse to be ashamed: But, the truly penitent soul, in its Confession, acknowledgeth with Daniel, Dan. 9 7. That righteousness belongeth unto God; but unto us Confusion of Face, because we have sinned against him.  
6. Lastly, In true Confession, there will be an acknowledgement of our unworthiness. jacob's Language is, I am not worthy of the least of all thy Mercies, Gen. 32. 10. The Prodigals, I am not worthy to be called thy Son, Luke 15. 21. St. Paul's, I am not meet to be called an Apostle, 1 Cor. 15. 9 The soul casts itself low at the Footstool of God, with humble thoughts of itself. The confessing Penitent calling himself dust and ashes, with Abraham; a worm, with David; a dog, with the Syrophenician; thinking that he never keeps distance enough, or is low enough in his Acknowledgements.  
Act 2. The second Act of true Repentance is, sorrow for sin. This (with the next, of hatred of sin) is included in the word (rending) which the Prophet Joel useth, alluding therein to the practice of the Jews, who did use to rend their Garments, upon the sight or hearing of any sad or loathsome thing; as Jacob did for the loss of his Son Joseph, Gen. 37. 34. and the High Priest, at the (supposed) Blasphemy of Christ, when he said, he was the Son of God, Mat. 27. 65.  
Wouldst thou then have thy wounded soul recovered, and thy lost Peace restored? rend thine heart in unfeigned sorrow for thy sinful Follies.  
Sorrow (in itself) is a grief of the mind, arising fro● a man's suffering by that, which he abhors as hurtful to him.  
In relation to sin, it is twofold.  
Vicious Sorrow. And,  
Godly Sorrow.  
The first hath only respect to that punishment, which sin hath deserved: Such was that in Cain, in Judas, and is in many wicked men; who have sometimes a kind of sorrow and remorse; but it is not so much, for the sin itself, or indeed not at all for ●hat; but, in respect of that punishment, whereunto by sin they have made themselves liable: Such doubtless, is in the Damned in Hell, who are grieved for the punishment which they feel, but not for the s●n ●hat deserved it.  
The second, namely, Godly ●orrow, is such as is in the Lord's people, upon their Repentance, after their Falls. Which may have a subordinate respect unto the punishment, unto the wrath of God, who is a consuming fire; as St. Paul's exhortation thereupon, makes it clear, Heb. 12. ult. And so likewise his persuading of men, upon his knowledge of the Terrors of the Lord, 2 Cor. 5. 11.  
But the principal Object, which godly sorrow hath a prime and special respect unto, is, the offence against God, as it is a violation of, and transgression against his most holy Will.  
O, the Saint of the Lord grieves, and mourns in his soul, that by his Follies he hath offended his good God, his loving Father, so gentle, so merciful, so gracious, so patiented, so slow to anger, so ready to pardon: This goes near him, this doth exceedingly afflict him. Though it may be, the temper of his Body is such, that not a Tear falls from his eye; yet he would willingly if he could, that his heart should weep tears of Blood, for those his sinful Follies, whereby he hath provoked such a God, such a tender and loving Father.  
This Sorrow is known to be true and unfeigned, by those six effects of Godly Sorrow, which the Apostle sets down, 2 Cor. 7. 11. Which are,  

Marks.  
1. Carefulness.  
2. Indignation.  
3. Fear.  
4. Zeal.  
5. Desire.  
6. Revenge.   
The Apostle there adds a Seventh Effect of the godly Sorrow in the Corinthians, which he calls defending or clearing of themselves; in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies defence: which I conceive, was an act proper only unto them, in reference to the incestuous persons sin, which they (by way of defence) cleared themselves of, as not being guilty of approving thereof, much less, of glorying therein, as they are charged, and so cannot be taken in as a constant Mark of true godly sorrow in whomsoever.  
1. Then, True sorrow for sin makes a man careful to shun all sin for the time to come; especially that, or those late Follies, wherewith he was overtaken. He will with all wariness shun the occasions which may draw him again into it: He that hath once fallen into a dangerous Pit, and is escaped out of it, will take heed, how he comes near the Brink of it again.  
The sorrowful Soul will not only be shy of known sins, which he knows to be such; but he will abstain from all appearance of evil, 1 Thes. 5. ●2. If he hath but the least suspicion of it, he carefully declines and avoids it.  
2. The Second Effect is Indignation, which (in itself) is a grief at the prosperity of those, whom we think unworthy of it.  
In reference to sin, it is a mixture of grief and anger, against a man's own Corruption; that it should so prevail over him, and enslave him; that he should be compassed about with such a body of death, from which he knows not which way to be delivered.  
Such a mixture of Passion, was doubtless in St. Paul, stirring against his cross Flesh or Corruption, that warred against the Law of his mind, and was still at his Elbow, and present with h●m, to hinder him in doing good, and to put him on to do that which he hated; his indignation was ●o stirred against it, that he cries out, O wretched man that I am, who shall deliver me from this body of death? What a wretched condition am I in? Is there no way for me to be freed from it? Rom. 7. 24.  
3. True sorrow for sin, is fearful of falling again▪ The Saint of God upon his Follies, which he now bewails, is made sensible of his own weakness; he hath fallen, and may again, and therefore he walks in continual fear. He knows his carnal part is as treacherous as ever, and the Devil as malicious against him as ever, and his Assaults as violent; and he knows not how soon the Lord may leave him to himself; and then in what case he shall be, his late experience of disturbances, perplexities, troubles, wounds, loss, wrath, can tell him a sad story.  
4. He that is truly sorry for sin, his desire is vehement and earnest, that he may please God for the time to come. What would he not now do to win his Favour? His own corrupt will hath formerly misled him, to the provoking of his God; but now he submits it unto God's Will in all things. Let him command what he will, he is ready to obey it: Let him restrain him in any thing, he declines it. Let him lay upon him what he pleaseth, he patiently undergoes it. Let him defer to answer his Prayers, he waits God's time. In a word, the vehement and earnest desire of his soul is, that he may walk worthy of the Lord unto all pleasing, by a daily improving in the knowledge of him, and by a further fruitfulness in every good work.  
4. He that is truly sorry for sin, he becomes zealous against sin, as that which is so offensive unto his God. Thus David's zealous sorrow appeared in his Tears: For, his eyes ran down with Rivers of water, because men kept not God's Law, Psal. 129. 136. Lot's righteous soul was vexed with the filthy Conversation of the Sodomites. Especially he i● zealous against sin in himself.  
He is zealous of good works; he takes delight in them The ways of Wisdom (or of Christ) they are pleasantness unto him, Prov. 3. 17. He is diligent in good duties, he is fervent in spirit, serving the Lord, Rom. 12. 11. He is often thinking and talking of that which is good, and rejoiceth to see others do that which is good. He remembers whence he is fallen, to what a fair degree in Grace he had formerly attained; and now he strains himself to the utmost to recover it, and to go beyond it.  
6. He takes revenge upon himself for his former follies, by watching, fasting, praying, by denying himself in those Contents, which otherwise without offence he might freely enjoy.  
This Effect of Revenge some Commentators would find in the broken heart, Psal. 51. 17. Where the word is, Cor confractum, contribulatum, that is, (say they) fractum & tribulatum cum corpore, broken▪ or ground, or threshed with the body. The body therefore (as thence they would infer) must be a sufferer with the heart in true Confession.  
Whether the word will bear such a meaning or not, I contend not. It is enough we have St. Paul's example for it, 1 Cor. 9 27. We may, nay aught to keep under our bodies, and bring them into subjection, that so they may be the fit to join with our souls in God's Service: though, by so doing, we cannot satisfy for the least of our sinful follies.  
Act 3. The heart must be rend in the hatred and detestation of sin. And the High Priest rend his , saying, he hath spoken Blasphemy.  
That sin is most loathsome and hateful, is evident from those Comparisons, by which its Loathsomeness is set forth in Scripture. It is compared to the Leprosy, to menstruous rags, to pollutions of the Birth, to vomit, to mire, etc.  
And because it is so loathsome and abominable, therefore doth the Lord hate and abhor it, as is to be seen, Prov. 6. Psal. 5. Psal. 45. and in many other places.  
The Lord is in his Essence and Nature, most pure; and therefore doth he naturally and essentially hate all filthiness and impurity. And as he hates sin, so do his people and Saints, from the first moment of their Conversion, of their beginning to be his people. Indeed their hatred against it, at first is not so manifest as afterwards: The Heifers will low after their Calves. Yet, there is a secret dislike in the soul against it: the Will begins to be set against it; and their dislike gathers strength, and increaseth by degrees, until it doth become a down right hatred. Then they can truly ●ay, I hate every false way with David, Psal. 119. 104. I do the thing that I h●te, with St. Paul, Rom 7. 15.  
And because they themselves know it to be so hateful, therefore do the Saints so earnestly exhort others to hate and abhor it: Thus David, Psal 97. 10. See that ye ha●e the th●ng that is evil. So Judas 23. Hate the garment spotted with the Flesh.  
And this, because, upon their Conversion, their Souls being united unto God, they begin to love him, and so cannot but abhor that, which he abhors and hates.  
Thus David takes his Motive to stir up the Saints to hate evil, from their love of God, Psal ●7 10. O ye that love the Lord, see that ye hate the th●ng that is evil.  
And much more now do the Saints hate and abhor it, upon their repentance after their falls. For, th●y know, that now a greater Obligation lies upon them to please God; and th●y have had the experience, that sin is a deadly enemy unto their souls, wounding them, robbing them of their God, and exposing them to his fierce wrath: And hereupon, they cannot but exceedingly loath and abhor it, as that which seeks, and by all means endeavours their utter ruin and destruction.  
Now that hatred against sin in others, and especially in themselves, may be carried on by the Lord's people in such a way, as may manifest the truth of their Love unto God, and the unfaignedness of their repentance, they are to be very cautious, that they stumble not at these rubs.  
Marks.  
1. As to others, there must be no tolerating and bearing with their sins. It was the commendation of the Church of Ephesus, they could not bear those that were evil, Rev 2. 2. Asa would not bear with Idolatry in his own Mother, but unq●eened her for that her sin, 1 King. 15. 13. He that winks at sin ●n others, will soon be blind to it in himself.  
Yet the Saints must be sure, that this their hatred of sin be perfect, Psal. 139. 22. wanting neither Knowledge nor Justice: They must know what, and why they hate; and their hatred must be fastened upon the sin, not upon the Person: He that can dispense with the sin for the man, or hates the man for the sin, his hatred savours more of vicious Passion, then of a virtuous Perfection  
2. As to themselves, there are three Rubs or stumbling-blocks, at which the penitent Saint may trip and stumble, if not very wary, and so his hatred against sin may fail, and fall short of its due Requisites; these are,  
1. Partiality; there must be an hating of all sin, of every false way, Psal. 119. 104.  
The Church of Ephesus hated the deed● of the Nicholaitans, viz. Promiscuous Whoredoms, and Idolatry: but decayed in Zeal, they grew cold in the reprehension of these sins.  
The truly penitent will not only hate the great Blotches and deep stains of the soul in gross, and scandalous sins, but ev●n every little sin likewise, the Garment that is but spotted by the Flesh, Judas 23.  
2. They must beware of Lenity, they cannot be too vehement in their hatred against sin. The right hand, or right eye, if they offend, must not be spared, but cut off, or pulled out. That soul that can mince its sins, is it not a little one? that can excuse its Sins; it doth not truly hate them. When a man can say to his before dailing sin, as the Prophet commands to be said to Idolatrous Relics, get thee hence; or as Ephraim repenting of his Idolatry; What have I to do with Idols? It discovers a hearty vehemency and earnestness in his hatred against sin.  
3. The Saints in their hatred of sin, must beware of Inconstancy; they must never again be reconciled unto it, or so much as enter into a Truce or Parley with it. St. Augustine in his Confessions, saith of himself, that his old Favourites, his sins, which he had left, pulled him by the sleeve of his Flesh, suing to be re-entertained; but he shook them off. There must be no more turning to the vomit of sin, not only as to act, but, not so much as in the least unchecked reflection of the thought. Where true hatred of sin is, it will be universal, vehement, constant.  
Act 4. The last Act of true Repentance is contained in the changing of the mind, and it is resolution against sin, and for better Obedience for the time to come. Without such Resolutions, the m●nd is not changed; but continues the same; and so long it is impossible that the soul should be settled, Gods Favour regained, and Peace obtained.  
This changing of the mind, St. Paul calls transforming or renewing of the mind, Rom. 12. 2. A being renewed ●n the spirit of our minds, Eph. 4. 23. It is called a coming to a man's self, Luke 15. 17. When the Prodigal came to himself, he said, I will arise, and go unto my Father. When he came to himself, there was the change of his mind; till then, he went on in his folly, and madness of sin, and upon this his change, he resolves within himself, and saith, I will arise, and go etc.  
And until it cometh to this, that a man's Will is let, and bend against sin, and for holiness, that he would not do that which is evil, and would do that which is good, as St. Paul speaks, Rom. 7. 19 Till it be thus, there is no settlement, no peace to be expected.  
A man may know, whether he hath entertained such resolutions or not, in his heart, by these discoveries.  
Marks. 1. By the s●mness and fixedness of his resolutions. He is steadfast and unmoveable, 1 Cor. 15. ult. He that is thus resolved, it is not an easy temptation, that shall unsettle him: He will break through all difficulties, and go on notwithstanding any opposition whatsoever. No Adversaries, 1 Cor. 16. 9 Not a Lion in the way, Prov. 22. 13. shall daunt him to turn him back.  
Thus Joshua was resolved, I and my House will serve the Lord. So David here in the Text, I will hear what the Lord will speak.  
2. Where the mind is thus resolved, there will be a cherishing of such resolutions.  
A wicked man may sometimes have thoughts of leaving such or such a sin; but finding that it will not consist with his profit or pleasure so to do, such his thoughts are soon smothered, and do quickly vanish.  
But the truly penitent soul, whose mind is changed, and he resolved against sin, and upon better obedience: he will (as Paul exhorts, 1 Thes. 5. 19) take heed how he quencheth the Spirit in him, from which he knows such resolutions do proceed.  
3. He will be very watchful over his enemies: For, he knows that though while he continued in his Folly of sin, they let him alone and did not trouble him: Yet, now▪ having shkaen them off, he shall not be so rid of them; but that they will use all the means they can to regain him into their power. The Devil will tempt, the Flesh dispose, and the World allure; and therefore he knows he must stand upon his Guard continually, and watch them, and their ways of assault, lest he be again foiled by them.  
4. A man that is thus resolved, there shall hardly a word, thought, or action, pass from him without strict examination. Did I not offend God in it, in such a Company, at such a time, did I not neglect a fair opportunity of doing good, of glorifying God? Did I not give occasion of scandal to the weak? Did I not seem to countenance such a sin? etc. Thus the truly penitent soul, that is resolved against sin, and for holiness, will call his ways to remembrance, and will sift and winnow them; that if he hath done evil, he may be humbled for it, and may walk more warily, and circumspectly for the time to come.  
5. He will endeavour faithfully and speedily to put these his resolutions in execution, and to derive them into act: For, he knows, that all a man's purposes and resolutions they are but empty nothings without practise, without fruitfulness.  
The Moralist directs, that upon just and irreconcilable distaste between friends, they should (as it were) unpick their love, by a gentle withdrawing of their affections from each other.  
We must not deal so by our beloved sins, but must rend our affections from them, and break off from them by righteousness, Dan. 4. 21.  
6. He that is thus resolved, being sensible of his own weakness, and how easily he is foiled and overthrown, unless the Lord help him, he directs his Prayer unto him with all earnestness, beseeching him to work for him, and in him by his good Spirit, to support and uphold him by his Almighty power, & to enable him by his Grace, to do and act according to his resolutions, that for the time to come, he may discover temptations, resist sin, and walk more holily before God.  
7. Lastly, He is exceedingly grieved that he is no better, that he can ●o no better, that he is so weak, and so easily prevailed over. He is assured, that his Will is rightly disposed: to will is present with him, but, because he finds, that notwithstanding the Spirit is willing, yet the Flesh is weak, and he hath no power in himself to do according as he will, this makes him mourn and bewail his weak condition.   

Means 2. The second Means for resetling and recovering the wounded Spirit, and obtaining its peace, is Faith in Christ.  
Sin estrangeth from God.  
By Faith we come unto him, Heb. 11. 6.  
By sin our Souls are defiled.  
By Faith they are purified, Acts 15 9  
By sin we provoke God.  
By Faith we please him, Heb. 11. 6.  
By sin we make God our Enemy.  
By Faith we are at peace with him, Rom. 5. 1.  
Yet, it is not every kind of Faith that makes our peace with God. A general assent unto whatsoever God hath revealed in his Word, (which is called an Historical Faith) For a man to believe, that the Word is the very Word of God, and proceeded from him; that Christ came into the world to save sinners, that whosoever believeth in him, shall not perish, etc. to believe this, is not enough to settle the soul, and to make its peace with God: For notwithstanding such Faith, a man may go to Hell: And indeed such Faith is in the Devils themselves, they believe and tremble, James 2. 19  
No, it is a particular applying Justifying Faith, which is the Soul settling and Peace▪ obraining Faith.  
The truth of the Word, or the Word ●f Truth, is the general Object of Faith. But that Faith, which must settle the soul, and obtain its Peace, must be fixed upon, and eye a more particular Object, namely, the free Promises of Grace and Pardon in Christ, which promises it lays hold upon, and brings home to the soul by a particular application, in assurance, that the soul is a sharer, and interessed in them; upon which assurance, all the tempests in the wounded spirit are allayed, all the disturbances removed, all the Fears of enmity and wrath do vanish; and a sweet, calm settlement and peace, do follow thereupon in the soul.  
Where I touched before upon Faith, I spoke of it, as in its daily exercise, in the fruits of true Obedience, and having its residence in a soul at peace with God, which is the constant Attendant upon such Faith.  
I now speak of it as residing in an unsettled soul, and (by reason of the folly of sin) interrupted in the exercise; which notwithstanding the soul stretcheth forth, as its (yet benumbed) hand, to lay hold upon the promises of the Gospel; for the re▪ obtaning of its lost Peace, though it do (nor as yet can) apply them with the like strength of assurance, as when it was more lively, and the Spirit did more evidently act in it. However it is living, and true, and may be known to be such, and to be in the soul, by these Discoveries.  
Marks.  
1. He that hath it, though it continues so weak (and benumbed as I said) that it is not able to apply a promise; yet, such a man believes, that his sins and follies, be they never so heinous, yet are pardonable▪ that Gods Mercy to poor sinners, is not limited to the number or quality of their sins, but be they never so many, never so heinous, of never so deep a slain or loud a cry, committed with never so high a hand, yet the Lords Mercy is above them all.  
And as he believes that they are pardonable, so, he gasps and longs, and earnestly desires that they may be pardoned: and he sends up earnest and strong cries to the Throne of Grace, that the Lord would pardon them.  
Now these Gasping, Groan, Long, Desires and Cries of his soul do discover, the Spirit of God to be in such a man: For they proceed from the Spirit, Rom 8. 26. It is the Spirit which in the sinner's soul makes Intercession for him; Postulat, id est, postulare facit: It makes him send up unutterable cries and Groans unto the Throne of Grace for Mercy; So S. Augusline interprets the place.  
Now where Christ's Spirit is, there Christ himself is: And where Christ and the Spirit are, there must necessarily be Faith, though but in a weak measure; for, they dwell not in a faithless soul.  
2. A man may know whether he hath true Faith or not, by the Testimony of the Spirit, which bears witness to his spirit, that he is the Child of God, Rom. 8. 16. This Spirit he is sealed with, Eph. 1. 14. And it makes him to cry Abba, Father.  
The Spirit bears witness: It persuades him to an assurance that he is God's Child, and hath Faith. As if the Spirit were pleased to say to the weak Believer, that doubts of his Faith▪ Dost thou question whether thou hast Faith or not? Be assured that thou hast. I tell thee so, who know thy heart better than thou thyself dost. I tell thee so, who am the Seal of thine Adoption. God knows thee to be his Child, by this his Mark, and Se●l, which he hath set upon thee, even me his Spirit: without which, he would never own thee as his Son. Now it is thy Faith which made way for this thy Sonship. Christ, upon thy receiving of him, upon thy believing in his Name, gave thee power or privilege (and it is no mean one) to be the Son of God.  
He is (however he now beholds thee with an eye of displeasure) he is I say, thy Father; therefore go unto him, and call him so: and by that name, sue unto him for mercy; say, Abba, Father, I have sinned against Heaven, and against thee, I am unworthy to be called thy Son: Yet, I beseech thee to have mercy upon me, according to thy Fatherly goodness.  
God delights that thou shouldst call him Father: He is the Father of Mercies, and will not deny Mercy to his now humbled Child.  
3. This Faith is known by that Confidence and boldness in a man to approach unto the Throne of Grace, for the obtaining of Mercy, and finding Grace to help in time of need, Heb. 4. 16.  
The soul never stands in more need of Mercy, of Grace, of Help, then when it lieth groaning under the burden of sin, under the deep Wounds of the Apprehension of loss, and fear of wrath, it is then a sit Object for Mercy and Grace.  
Now if in this distressed condition, a man can come with boldness to God for Mercy and Help, it is a most certain and strong evidence of true Faith.  
When a man can take a Promise (suppose this in the Text) and spreading it before the Lord, can press him with it, and say, Lord, thou seest my sad condition, thou knowest my soul in this mine adversity, thou seest how it is perplexed and troubled: I am now come unto thee for peace and settlement, and I come with an assured Confidence that I shall obtain it: ●or here is thy Promise of it, this I lay claim to, and thou canst not but perform it; For, thou art not as man that thou shouldst lie. O, be pleased then to make good this thy Promise unto me! O, speak peace to mine unsettled Soul, and make the bones which thou hast broken, to rejoice.  
He that can come unto God with such boldness, and confidence, he may assu●e himself that he hath true Faith: For, it is that, which makes way for the souls access unto God. It is that which makes the soul thus bold & confident in its approaches, and assurance of obtaining of what it sues for. See a clear place for it, Eph. 3. 12. In whom we have boldness and access with confidence, by the Faith of him.  
4. This particular Promise-applying Faith is known, by th●t delight which a man takes in the Word, wherein the Promises are contained: It is sweeter than honey, or the honey▪ Comb▪ to the truly Faithful Soul, Ps▪ 19 10. There it tastes truly the sweetness of the Lord Christ▪ Ps. 3●. 8. The sweetness of his Grace and Favour, 1 P●t. 2. 3. in those Promises which there it ●inds, and meets withal.  
When turning over the sacred Pages, it lights upon ● Promise (and the Book of God is full of them) O what strong Consolation doth it draw from them▪ H●b. 6. 17, 18 How doth it suck and satisfy itself with those breasts of Consolation! How doth it milk out, and delight itself with their soul-setling, soul-ravishing sweetness, Isa. 66. 11.  
5. This particular Promise-applying Faith it most highly prizeth a Promise's. O, they are truly precious Promises to the faithful soul 2▪ Pet. 1. ●. He esteems these unsearchable riches of Christ, as they are called, Eph. 3. 6, 8. to be most precious.  
In their Author, God, Rom 1. 2●  
In their Ground, the Lord Christ, by whom we obtain them: who paid his most precious Blood to purchase them, 1 Pet. 1. 19  
In their Fountain, God's Love, Psal. 36. 7.  
In the means of Apprehension of them, namely, precious Faith, 2 Pet. 1. 1.  
In their end, that we may be partakers of the Divine Nature, in Grace and holiness, 2 Peter 1. 4.  
In the excellency of the thing promised, all things pertaining to life and Godliness, to Glory and Virtue, 2 Pet. 1. 3.  
In that sweet Comfort, that strong Consolation they afford unto the Soul, H●b. 6. 18.  
But most precious in their accomplishment, and enjoying, 2 Cor. 1. 20.  
Will the Heir-Apparent to a great Estate, slight and undervalue it? So the Faithful, who are the Heirs of the Promises, Rom. 9 8. cannot but most highly esteem them, and would not exchange, or give up their right in them, for all the honour and wealth in the world.  
6. Lastly, The ●urest Mark of this particular Promise-applying Faith is, Peace and settlement in the Soul: Faith is a means to obtain Peace; and peace a sure discovery of Faith.  
Yet, it is not every Peace, upon which a man may build his assurance of Faith. Th● Conscience may be peaceable, yet bad; as it is in those, who have ●●ared and s●up●●●●d Consciences, senseless of sin.  
But it is the tender Conscience and the peace therein, when a man's Conscience doth faithfully perform its Office, checking the Soul, when it gives way to sin: If such a Conscience be in a man, and is notwithstanding (for the general) calm, and settled, and peaceable, out of its own Consciousness, that it applies unto itself the precious Promises of Pardon, of Christ's Righteousness (in which two, our Justification doth consist) that is the Conscience, and the peace and settlement therein, upon which, a man may confidently build his assurance, that he hath true Faith.  
But the unsettled Soul cannot have this Peace, until the Lord hath spoken it unto it: ●t will be sufficient, if it can find the other Marks in i● self.  
Until this other, of Peace come (wh●ch shall certainly be in God's time) they may serve to confirm it in the assurance, that it hath Faith, and such a Faith as prepares the way for Peace.  
Now that Repentance and Faith, are the Means to settle and recover the perplexed and wounded Spirit, is evident.  
●●as. 1. Because they are the way, which God himself 〈◊〉 appointed for the turning away of his wrath, and ●●gaining of his Favour.  
For Repentance, we have that clear place, J●el 2. 12, 13. Where the Lord having threatened fearful Judgements against his People, pr●●●●b●● unto them this way of repentance▪ for the aver●ing and preventing of those Judgements.  
For Faith, It is that, which opens our way of access to find Grace, Eph 3 12. It is that, that is ● means to ●ill the Soul with Peace, as S●. Paul p●ayes for the Romans, that they might be filled with peace ●n bel●●v●ng, Rom. 1●. 13. And therefore men are 〈…〉 up●● to believe, to have Faith in Christ.  
2. Repentance and Faith are the means to obtain pardon, and that being obtained and he ●●ulth●reof assured, presently peace and settlement f●llows thereupon.  
Our Justification consists in the pardon of our sins, and Christ's righteousness made ours by 〈◊〉, When sin is pardoned, and with the white raiment of Christ's Righteousness the shame of our nakedness it hide, then do we appear holy and unblameable, and unreprovable in the eyes of God, and he can no longer be displeased with us.  
Now it is Faith that doth this, it is Faith that applies unto the soul the Merits of Christ's active and passive Obedience; whereby he hath deserved at his Father's hands, that he should forgive us, and look graciously upon us; upon which application, a sweet peace follows in the Soul: For, being justified by Faith, we have peace with God, Rom 5. 1.  
Repentance that by the Tears of godly sorrow (and it's other acts) cleanseth the soul from sin; and sin being removed, God's face, which sin had hidden, doth again shine upon his people: The soul being cleansed from sin, the Provocation is taken away, and so God's wrath ceaseth▪  
To this, we shall refer that, Isa. 1. 16. Wash you, make you clean, put away the evil of your do, cease to do evil, learn to do well, etc. Come now, saith the Lord, though your sins be as Scarlet, they shall be white as snow, though they be red as Crimson, they shall be as Wool.  
3. Peace is not to be obtained by any other means.  
Not by outward Sacrifices, God delights not in them. Psal. 51. 16. They cannot take away sin, Heb. 10. 4.  
Not by humane wisdom; none can be too crafty for God, Job 5. 13.  
Not by Power; the Lord is Almighty, with whom a poor sinner is to deal, a great Lord, of great power, Psal. 147. 5.  
No Reward can remove wrath. Riches avail nothing in the day of wrath, Prov. 11. 4. Neither canst thou blind God's eye by thy Gifts, Exod. 23. 8.  
No friend can do it; be they never so holy, they can but deliver their own souls, by their righteousness, Ez●k. 14. 14.  
No other good Duty.  
Not Fasting, Jer. 14. 10, 12.  
Not , 1 Cor. 13. 3.  
Not Prayer, not many Prayers, Isa. 1. 15.  
Nor any thing else: There is no other way to resettle the disturbed soul, and to regain its peace, but by turning from the folly of sin by true repentance and faith in the Lord Christ.  
Use 1. Here then that Error is confuted, that the Lords People need no repentance. It may as well be said, that they need no Faith.  
When the Soul hath lost its peace, and is wounded by the apprehension of loss; by the fear of wrath, how shall its wounds be cured? how shall wrath be removed? how shall the Lords Favour be regained, but by these  Means?  
But, it is said the Lords people cannot sin; and therefore they need no repentance. Sin is a transgression of the Law, but the Saints are no longer under the Law, but under Grace.  
That the Saints do sin, and how they are said to sin, I have showed formerly. Now, how they are under the Law.  
The Law hath a twofold power:  
A Condemning Power. and,  
A Directing Power.  
The condemning Power, the Lords People and Saints are no longer under: There is no Condemnation to them who are in Christ Jesus, Rom. 8. 1.  
But they are still under its directing power: It hath performed the Office of a Schoolmaster, to drive them to Christ, and now it is become their Counsellor, Psal. 119. 24. It ceaseth to be a Rod, but continues to be a Rule, according to which, they are to walk; and when they err from this Rule, th●y sin, and (it may be, fall into gross h●inou●, scandalous sins) whereof, the soul being convicted, and become sensibl● of what thereby it hath deserved, it becomes perplexed and unsettled, and deprived ●or the time of its ●nward peace; for the regaining whereof, there is none other way, but by true repentance, and Faith in Christ, applying the Promises of Pardon, in and through him made unto poor sinners in the Word  
Us● 2. Here the sin burdened soul, coming to God for Peace, is directed how its Humiliation and Repentance is to be qualified: For it is not enough to confess sin, but there must be a godly sorrow for sin, an hearty detestation of sin, with fixed re●olutions against it, and for better obedience. Unless all these go together, its repentance is imperfect and defective; and will rather provoke the Lo●d to further wrath, then prevail with him for Peace.  
Neither will Repentance alone be sufficient, but Faith must go along w●●h it; which is so necessary that it must make way f●r the acceptance o● the Sacrifice of our broken hearts for sin Without it, ●ll our Confessions, our ●ears, our Resolving, will be in vain: For, without Faith, it is impossible that we, or any thing we do, should please God, Heb. 11. 6. Without it, we cannot be justified; and if not justified, there is no peace to be had, Rom 5. 1.  
3. Th● Lord only knows, how soon some of his own people may be brought in●o this sad condition, to lie groaning and languishing under the Burden of a wounded spirit ●o● their sinful folly's.  
Whosoever is, or may be in this case, let me exhort them with all speed, to hasten to this only Sovereign Remedy for the recovery of their souls, and regaining of their lost Peace.  
Break, rend thine heart, change thy mind; confess, bewayl, detest, resolve against thy Follies, and upon better Obedience.  
Apply unto thy Soul the precious Promises of pardon by true Faith in Christ.  
Perform these duties hearty, and (as near as thou canst) punctually in every particular, and then set open every passage of thy soul to let in that sweet and exceeding Comfort, which will certainly follow in the Lords speaking peace unto thee; wh●ch is the    

2 Branch of the Point.  
Branch 2. That when the Lords people and Saints do turn from their folly of sin by true Repentance and Faith in Christ, the Lord (in his good time) will most certainly speak peace unto them.  
The sinner hat● had experience, what the sad effects are of the folly of sin, disturbances, unsettlements, perplexities, wounds. Now he is about to find and feel the comfortable effects of Grace and hol●ness.  
For, having by true Repentance and Faith in Christ, turned from the ways of sinful Folly, into the ways of Holiness and true spiritual wisdom, he finds in them a sweet settlement of his soul, and restoring of his Peace, (all the ways of wisdom are such, Prov. ●. 17. that is) the ways of Christ, of Grace, of Holiness, they are all peace, and full of Comfort.  
Now the Lo●d is making good unto the truly humbled, and faithful Soul, what he promises, Isa. 54. 7, 8. With great Mercy he is gathering of it, which for a moment he had forsaken; and though in a littl● wrath he had hid his face from it for a moment▪ yet now (in speaking of peace unto it) he is about to make it truly sensible of his everlasting kindness, wherewith he hath mercy upon it, giving unto it beauty for ashes, the O●l of Joy for Mourning, and the Garment of Praise for the Spirit of Heav●ness. Isa. 61. 3.  
While the Soul was under the pain of its smarting wounds, (gasping for peace and settlement) it bewailed its condition in the Prophet Jeremy's words, Jer. 8. 22. Is there no Balm in Gilead? Is there no Physician there?  
But now it may forbear its mourning, and change it into Songs of Joy: For, behold the great Physician of the Soul (with healing under his wings) is present, and vouchsafes to put to his own hand, to bind up the broken heart, Isa. 61. 1. And, for the perfecting of the Cure, to heal it, and bind up its wounds, Psal. 147. 3. He will speak peace unto it. He will extend peace unto it as a River, Isa. 66. 12.  
Which River divides itself into two streams or Currents; 2 Partic.  
In the Nature of this Peace. And,  
In the Certainty of this Peace.  
1. For the Nature of this Peace; it is,  
A Peace of Love. 
Peace twofold.   
A Peace of Joy.  
For the Lord, who for a moment had, in a little wrath, h●d his face from the sinner, now returns unto his soul.  
As a Friend.  
As a Guest or Inhabitant.  
As a Friend, banishing all fear of Enmity and Wrath.  
As an Inhabitant, by his sweet Presence dispelling the late sad apprehensions of loss.  
Thus the ●ouls great Physician skilfully applies unto each wound its proper healing Salve, perfecting the cure,  
Of the wound of Enmity, by the Union of Love.  
Of the wound of Loss, by the Comfort of his Presence.  
1. The Lord speaks peace unto the truly penitent and faithful soul in the Union of Love; in raising an assurance therein, that he is become its Friend.  
To have the great Lord of Heaven and Earth (whose Vassals the greatest Princes are) to have him to stoop so low, as to admit a poor sinner to that high dignity, to be his Friend, and so to be esteemed and used by him; this must needs cause a sweet peace and settlement in the Soul.  
The Father of the Faithful is honoured with this Title, Isa. 41. 8. And Christ gives the same to all the obedient Sons of his Faith; Ye are my Friends, if ye do whatsoever I command you, John 15. 14. Where you see that Obedience to Christ's Commands (amongst which, true Faith is one) as they make a man a true Saint (as I have other where shown) and so of the number of the Lords People; so, they bring him to that nearness of intimacy, to be his Friend▪ And what it is to have God our Friend, see briefly in these Particulars.  
Friends, as near as they can, will live together. The Lord dwells with the humble and contrite heart, Isa. 57 15.  
Friends communicate their Counsels to each other: The Lords secrets and Covenant are with his Friends, Psal. 2●. 14. All things that I have heard of my Father, I have made known to you my Friends, John 15. 15.  
Friends communicate their goods to each other: So the Lord all things to his friends.  
He affrords them his Truth for their security; his love for their Comfort; his Power for their protection; his Wisdom for their direction.  
All that is in Christ, is theirs, his Love, Graces, Merits.  
The Holy Ghost is their Comforter, teacheth them, guides them into all Truth, seals the Promises unto them, is the Pledge of their inheritance.  
The Angels are appointed to guard them, to minister for them, Heb. 1. 14.  
They are afforded a free use of the Creatures, for necessity, for delight, 1 Tim. 4. 3. All things are theirs, 1 Cor 3. 22.  
Friends deny no lawful thing to each other: The Lord grants all the lawful Requests of his friends, John 15. 16.  
Friends rejoice in the prosperity of each other: The Lord takes pleasure in the prosperity of his Servants and friends, Psal 35. 27.  
Friends suffer with one another: The Lord accounts the sufferings of his friends as his own, Zechariah 2. 8. Acts 9 4.  
Friends, do sometimes reprove one another, Psal. 141. 5. The Lord by his gentle rod doth smite, and admonish his friends for their good, Heb. 12. 6.  
There is such a near Union between Friends, by reason of that Love which is between them, that they are, (as it were) half of each other; as if but one soul did animate them. A Friend is al●er idem, another self: So there is such a near Union between God and his friends, that they are partakers of his Divine Nature, 2 Pet. 1. 4. He dwells in them, and they in him, 1 John 3. 24.  
Now to have God thus to be our Friend, the sense of this must necessarily be a sweet-settlement to the soul, and fill it with abundance of Peace.  
He, who is assured that God is his friend, fears not the enmity of all the world: Let him be with us, it matters not who is against us. If he be for us, who can be against us? Rom. 8 31.  
2. This Peace which the Lord speaks to the truly penitent and faithful soul, it is a peace o● Joy and Comfort: They that mourn, shall become 〈◊〉, Mat. 5. 4. They that sow in tears, shall reap in Joy, Psal. 126 5.  
This Peace of Joy, it consists in the Presence of God, of Christ, and the Holy Spirit in the soul. The languishing soul was wounded with the apprehension of the loss of God, which wound he now binds up, with the assurance of his Presence, which cannot but raise exceeding Joy and Comfort in the soul.  
To know that God is not our enemy, is some settlement to the soul; but more, to be assured that he is our Friend: Yet more, that he is a friend n●gh unto us, Psal. 34. 18. But in that he is pleased to come so n●gh, as to be our familiar Friend to dwell with us, and in us, to make the humble soul his Palace, his Heaven, his constant Habitation, Isa. 57 15. This must needs revive the spirit of the humble, and the heart of the Contrite.  
In this Presence of God in the soul, and the assurance thereof (with those other sweet Consequences depending thereupon) doth consist that unutterable, inconceiveable Peace, which passeth all understanding, Phil. 4. 7. A Glimpse whereof, however the Spirit is pleased to afford us, where it sets it so●th to us under the similitude of a continual Feast, Prov. 15. 15.  
At a great Feast, there is provision usually made, of whatsoever may ple●●e the sense, a richly hung and furnished Room, to entertain the Eye; Music for the ear, Perfumes for the Sm●ll; all sorts of Dainties the Land, Sea, Ayr, afford for the Fast; soft Seats, and fine L●nnen for the touch, which doth exceedingly cheer the Spirit for the present, though it be but of short continuance.  
How then must the soul be ravished with inconceiveable Joy, to enjoy this in a spiritual manner, and that continually within itself? Where the Room is garnished with Grace, and perfumed with Christ's Merits: Where God, and Christ, and the Spirit, are both the Guests, and the Food; where the Angels are Attendants, and Cherubims and Seraph●ms the Choristers, and Musicians.  
What shall the Saints enjoy more in Heaven itself (as to their souls) but this begun happiness in a full accomplishment? When, for Faith, they shall see face to face; and for hope, shall fully and satisfiedly enjoy: and for imperfect Love, shall perfectly, and for ever love this great Feast-maker and Feast-continuer in the soul, even the God of Peace, and Prince of Peace, and Spirit of Peace; who thus upon their unfeigned Humiliation and Faith, doth and will fill the souls of his People and Saints with Peace. And that most certainly, there is not the least question or doubt to be moved, but that he will do it: Which is,  
The next Particular to be spoken to.  
Partic. 2. That the Lord (in his good time) will most certainly speak peace unto the Soul. He will speak peace unto his people and Saints.  
This Certainty I ground upon a threefold Reason, that the Lord will, nay cannot but speak peace unto the truly penitent and faithful soul.  
Reas. 1. Because by its humiliation, it's now become a spiritual vacuum or emptiness, and so is fitly prepared, and put into a capacity for the entertainment of God's Favour in speaking peace unto it.  
That which is full cannot receive another body; but, that which is void and empty may. Now as it is in natural things, Nature cannot endure a vacuity or emptiness; but to avoid such an Inconvenience, doth ordinarily force bodies against their nature to fill it up.  
So the Lord suffers not a spiritual emptiness in the humble heart; but sends a River of heavenly peace and comfort to fill it.  
This Reason I confess, is not so forcing: But, in respect of the other two, which follow (let me speak with all due reverence of his dreadful Majesty) a kind of necessity lies upon God, to speak peace to the truly humbled and faithful soul.  
2. Therefore, God cannot but speak peace unto it, because he hath given it such a prevailing power over himself. I cannot do any thing till thou art come to Zoar. It is the Lords speech to Lot, when about to destroy Sodom, and the rest of the Cities, Gen. 19 22. to Moses likewise, Let me alone, Exod. 32 10. So to Jacob, Let me go, Gen. 32. 4. As if these Saints of his had so overpowered God, and held his hands, that he could not do what otherwise he would.  
So the humbled and faithful soul may, in reference to that power, which the Lord hath given it over himself, and to which he is pleased to submit his own Almightiness (being conscious to itself, of its unfeigned humiliation and faith in the Promises of the Gospel) it may with an holy boldness say unto God. I will not let thee alone, I will not let thee go, until thou speak peace unto my soul.  
In respect of this power it was, that David entitled the 51 Psalms (wherein is set forth his Repentance and Faith) Vincenti, or provictoria, To the Conqueror, or for the Victory: Because he was assured, that the Lord would not despise: Despise! Nay could not but accept of the Sacrifice of his broken heart for his sins, being offered up upon the Altar Christ.  
3. The Lord cannot but speak peace unto the humbled and faithful soul, because he is Faithful and Just.  
Confession of sin is an act of true Repentance; and S. John cells us, 1 John 1. 9 that if we confess our sins, joining with our Confession, the other acts of true Repentance) God is faithful and just, to forgive them.  
He is faithful: He hath promised Pardon and peace to the humbled and faithful soul; pardon, as there in St. John; peace, as here in the ●ext. Now all his promises are Yea and Amen, ● Cor. 1. 20. And he is not as man, that he should lie: Hath he promised, and shall he not perform? Doth he severely punish unfaithfulness in others, and will he approve of it, and practise it himself? Who then shall give him the Glory of his Truth and Faithfulness!  
Again, he is just to forgive: And indeed, the soul being in such a temper, truly broken and humbled for sin, and closely applying unto itself the Promises of Grace, Pardon and Peace, made unto it in Christ: being thus disposed, it would be great Injustice to deny it Peace.  
For, hath not Christ laid down ●n all sufficient satisfaction for our sins? Hath not his Father accepted of this satisfaction? Hath not the Lord Christ dele●ved at his Father's hands, by the Merits of that his satisfaction, that he should be no longer displeased with the humbled soul which doth closely apply this satisfaction? And yet notwithstanding this full satisfaction made by Christ, notwithstanding the infinite Merit thereof, notwithstanding God's acceptance of it, shall God still require a further satisfaction from poor sinners? He will not, he cannot be so unjust. And therefore, in reference to Christ's Merits and satisfaction, and for the glory of his own Justice, he cannot but speak peace to the truly humbled and faithful soul.  
Obj. But the yet unsettled soul will be ready to say, If the Lord cannot but speak peace to the humbled and faithful soul, why are my wounds still thus smarting? Why is the Lord yet a stranger unto me? Why do I yet undergo his Terrors?  
Answ. 1. I answer, It is possible that Peace is spoken, and yet thou mayest not have heard it. The day of Joy may be broken, and sprung in thine heart, and yet not discerned, but the salt is in thyself. Thou lookest upon the greatness of the Mercy and the heinousness of thine own Follies; and thereupon, thy ●●ul is wrapped up (as it were) in the dark mists of Insidiary, so that thou canst not as yet b●ing thine heart to a fi●m belief, that so great a Majesty, so highly provoked by thee, will vouchsafe so great a Mercy to so vile and unworthy a Wretch as thou art.  
2. I answer again, If Peace be not yet spoken unto thee, it is but deferred, it is not denied; and i● may be some settlement to the soul, to be assured that it shall have peace.  
God will speak peace unto his people and Saints: b●r, he doth not promise, that he will do it immediately upon their humiliation. It is enough, that, they that mourn, shall be comforted; that there shall be a 〈◊〉 in joy. God will take his own time, and he best knows which is fittest for thee.  
Reas. 1. It may be thou art not yet ready for Peace, not fit to entertain it.  
2. It may be thou art not yet sensible enough, what it is to lose thy God.  
3. It may be thou art not yet purified enough from thy Dross and Dregs of sin.  
4. It may be thou hast not sufficiently bewailed thy Follies.  
5. It may be it is the Lords pleasure to try, whether thou canst wait upon him: Or,  
6. It is his pleasure, not to bring a disesteem upon his Mercy by its easiness.  
7. Or, to make thee sensible of the exceeding riches of his Mercy, He intends thee a River of peace; but he will first bring thee to be glad of a few drops of it. He intends to dwell in thee; but he will first bring thee to be glad, if he will but vouchsafe to lookupon thee. He intends thee a Feast, a continual Feast in thy soul; but his pleasure is, first to bring thee so low, that thou shalt be glad of but the Crumbs of his Mercy, Mat. 15 27.  
Whatsoever his reason is, why he defers thy Peace, yet this be assured of, that he will at length most certainly speak it unto thee; and, that even this his deferring thereof shall tend to the furtherance of thy good.  
Use 1. Here is set before us the blessed condition of those, who are at peace with God, to whom the Lord hath spoken Peace: He is their Friend: They enjoy a continual Feast of Comfort in their souls.  
And, by the by, here we may take notice of the wretched and woeful estate of those to whom the Lord is an enemy. That I say no more, they are strangers to his Love, and to all the effects and manifestations thereof. And, though they abound in a most plentiful affluence of all things; yet in the mean time, even amidst their plenty, their souls are samished, for want of that soul-nourishing repast of inward peace: There is no peace to the wicked. Isa 48 22.  
Use 2. Here is Encouragement for the unsettled and wounded Spirit, to hasten with all speed, to its only remedy, for its recovery, true repentance and saith in the Promises made unto it in Christ. If it mourn for its Follies, confess them, abhor them, resolve against them, and upon better obedience. If it bring the Promises home unto itself, by a particular and close application, its labour shall not be in vain in the Lord; the Lord cannot but speak peace unto it.  
Use 3. May Peace be spoken to the soul, and the soul not be sensible of it, by reason of its Infidelity, in respect of the greatness of the Mercy, and its own unworthiness? It is to be exhorted to shake off this its Infidelity and want of Faith.  
Let the bright Rays of God's Glory and Christ's Merits, dispel those Mists, which cause thee to fear thyself still to be under the night of God's displeasure.  
Though thou art unworthy of Peace, yet the Lord Christ hath merited it for thee. Though thou art unworthy of Peace, yet the Lord, for his own Glory, will be faithful and just and rich in his mercy unto thee.  
Use 4. Is the Lord pleased many times to defer peace? Let it teach the yet unsettled soul to wait upon God. It may be, that may be the very thing, his pleasure is to try thee in, whether thou canst wait upon him or not; and so to try thy Faith. True Faith is not hasty, Isa. 28. 16.  
Satisfy thyself with this, that the Lord is faithful, and no Promise breaker: that he is just, and cannot but do what is just and right. Wait on the Lord, be of good courage, and he shall strengthen thine heart: Wait I say on the Lord, Psal 27. ult Or (as it is in the old Translation) Tarry the Lords Leisure, be strong and he shall comfort thine heart; and put thou thy trust in the Lord.  
Use 5. Thou hast long mourned, and gasped for peace: Wouldst thou be sure that it is spoken unto thee? thou mayst know whether it be or not, by these discoveries:  
Marks.  
1. There will be by degrees an improvement in thy knowledge of spiritual things. The eyes of thine understanding will be more and more enlightened; thou wilt be more acquainted with the secrets of God, and with his Covenant, Psal. 25. 14. And thou wilt find a clearer manifestation of Christ in thy soul, John 14. 21.  
2. Thou wilt walk more cheerfully, uprightly, more firmly and steadfastly in the ways of God. The Holy Spirit will establish and uphold thee, Psal. 51. 12. It will set thee in the way of his steps, v. ult of this 85th. Psal. Or (as the old Translation hath it) it shall direct thy going in the way.  
3. If the Lord hath spoken peace unto thee, thou wilt exceedingly rejoice in this Mercy: there will follow an exulting, and triumphing in the soul; as here beneath in the Text, Mercy and Truth are met together, The Soul will say with Joy, I was under the sad effects of God's Justice; but the Lord in Justice hath remembered Mercy. Mercy and Truth are met together; and Mercy hath gotten the upper hand.  
Righteousness and Peace have kissed each other. The Lord hath looked upon my sincerity in my humiliation, he hath looked upon the Righteousness of the Lord Christ, which in the Promises, I have made mine by a particular application; and thereupon, hath embraced me with Peace, and filled me with all sweet manifestations of his Love, Mercy and Truth are met together: Righteousness and Peace have kissed each other.  
4. There will follow a forwardness in teaching of others, and winning them unto God; a teaching of God's ways unto the wicked, that sinners may be conuerted unto him, Psal 51. 13. An acquainting them with what the now settled and recovered soul hath experimentally found; the danger of the Folly of sin, the Lords readiness to forgive it, and to speak peace upon a sinners true Repentance and Faith in Christ.  
To acquaint them with his faithfulness and Justice, how faithful he is in performing of his Promises, how Just, in requiring no more of a poor sinner, having accepted the Lord Christ's satisfaction for his sins.  
Such I have found him, and such you will find him, if you will make Trial, and do as I have done.  
Thus the sinner, that hath now peace spoken to his soul, endeavours to persuade others, and to convert others by his own experience of God's mercy in speaking peace unto him.  
5. Upon peace spoken, there will ●ollow in the soul a great enlargement of its love towards God▪ Much was forgiven her, for she loved much, Luke 7. 4. To hear that comfortable speech in the soul, Thy sins are forgiven thee (it may be heinous, often repeated, exceedingly aggravated; yet to hear, These thy sins are forgiven thee) the soul cannot, but with all dearness of affection, answer such a Mercy.  
The Lord's way to wash away the filth of the Daughters of Zion, is, by the Spirit of Judgement, and by the spirit of Burning, Isa. ●. 4. By the spirit of Judgement, he wounds the Soul, and brings it low for its filth and follies of sin: And after, upon its true humiliation and Faith, speaking peace unto it, by the spirit of burning, he heats and inflames it with a true sense and exceeding love of his Goodness and Mercy towards it.  
6. There will follow true thankfulness, where peace is once-spoken. When the soul ha●h found ●he Lord thus gracious and merciful, in delivering it from its disturbances, in curing of its wounds, and speaking peace unto it, as it will break forth into free passions of its love, and say, I love the Lord, because he hath dealt so, and so with me, Psal. 16. 1. So it will proceed to a quid retribuam? What shall I render unto the Lord for all his benefits towards me? v. 12.  
And because it can find nothing else to render, but Praise and Obedience, it will give him the glory of his Mercy, by ●elling those that fear him, what he hath done for ●t, Psal. 66. 6. And in lieu of its Mercy, it will give up its self (with its body) as a living sacrifice unto him, in its reasonable serving of him, Rom. 12. 1.  
7. Lastly, Where Peace is spoken to the soul, and the Lord is again united to it in love, there will be an earnest desire of a nearer union with him. To this end, as there will be a careful shunning of whatsoever may dissolve this Union, principally under that Notion, as it may cause a separation between God and the soul, so there will be a diligent use of all Means, which may bring him nearer to us, and us to him. Especially there will be an earnest longing ●or the full enjoyment of him in Heaven; there will be a desiring to be with Christ, which is best of all; a wishing for the day of his appearing, and the hastening thereof: Even so, come Lord Jesus, come quickly, Rev 2. 20.  
Thus you have heard how the Lord, upon the unfeigned humiliation of his people, and their Faith in Christ, will (in his good time) most certainly speak peace unto them, for the resetling and recovery of their disturbed and wounded Spirits.  
Who now would not hear such a God? who would hear any other but him? Who would not be very sl●y, lest he again provoke him? Which is the  
Doctor 3. That when the Lord (upon their unfeigned Hum●at●on and Faith) speaks peace unto his people, and Sa●n●s, they are to hear him, and him alone: And,  
Peace being spoken, they are to be very wary, how they turn again unto ●olly.  
This Point hath two Branches.  

1. That in speaking peace unto the Soul, God the Lord alone is to be heard.  
2. That peace being spoken his People and Saints ought to be very wary how they turn again unto folly.   
The first Branch, That in speaking peace unto the unsettled and wounded soul, God the Lord alone is to be heard.  
When the Lords people are labouring and languishing under his heavy hand, under those fore▪ mentioned smarting wounds of Loss, of wrath, the Devil useth all his skill, to bring them, if possibly he may, to despair of Mercy and Peace. When he finds, that he cannot prevail that way, but that the Lord doth still uphold the Soul, though under a weighty burden, he sets on the World (which he hath at his Command) to offer them Peace, and that very freely, and liberally to give it unto them, without any conditions, provisoes, or reservations; and he secretly suggests unto the carnal part that peace and settlement is there to be had, and persuades them to accept of it.  
The world comes, and makes a very free tender of it. And at the same time, the Lord he offers Peace likewise; but upon condition, that they must humble themselves by true repentance for their ●ollies, and must by Faith apply unto themselves the Promises of Pardon and peace made unto them through Christ in the Gospel.  
Of these two Offerers or Givers of Peace, mention is made, John 14. ●7. Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you.  
God giveth Peace, the world giveth peace, The world gives it freely: God upon terms and conditions. Whether of these two now are the Lords people to hear?  
Flesh says, the World: that stands not upon terms, and reservations; that ties not to any conditions of bewailing, confessing, hating, resolving, applying; here needs no breaking, or rending of the heart, or changing of the mind; the dear price which they must pay, who have their peace from God.  
But the Spirit says, beware; take heed how you listen to the World; harken unto God the Lord, and to him alone: For, he is God the Lord, and ye are his people; he speaks peace, and he speaks peace unto his people and Saints.  
In which words are couched, and contained a threefold reason, why, in speaking of peace, the Lords people and Saints are to hear him, and him alone.  
1. Because he is God the Lord, and they are his People. He loves them, he knows and pities the sad condition the wounded Spirit is in, and is alone able to help it.  
2. Because he will most certainly speak peace unto the soul: He will assure it, that he is at peace with it.  
3. Because he speaks peace: that which the soul shall find to be truly such. He neither gives what the world gives, nor as the world gives.  
1. The first Reason is taken from that near relation between God and his People, and from those two titles, God the Lord; and so it is taken from his Power, his Knowledge, his Love.  
He is the Lord, and therefore able to cure the wounded Spirit. He is a Lord of great power, such▪ that as he can work by weak means, by contrary means, so, without means. He can create peace for the unsettled soul, Isa. 45 7. He can make it of nothing; and indeed so he doth; there being no prepared, prejacent matter in the soul, out of which it should be produced.  
He is God, he knows the soul in i●s adversity, Psal. 31. 7. He it is who wounded it and therefore knows the anguish and danger of its wounds, what remedy is fittest for it, and when, and how it is to be applied.  
And the Saints (though in this sad condition, yet) are his people, whom he loves, Col. 3. 12. Towards whom he is tenderhearted, very pitiful, and of tender Mercy, Jam. 5. 11. He pitieth those that fear him, as a Father pitieth his Children, Psal. 103. 13. And therefore (as he is able and skilful, so) he is most ready and willing to help them, to settle them, & to cure their wounds.  
The World is a Physician of no value, a mere Empiric, a bold Mountebank, that neither is able to compose any Sovereign Remedy, nor knows how to apply it, being altogether ignorant of the state of the soul in its distress.  
Beside, the Lords people and Saints are most hateful unto it, Jo. 15. 19 And shall they believe, that their deadly enemy (if it were able, and had skill) would be willing to settle and recover them?  
2. The second Reason why, in speaking peace, the Lord alone is to be heard, is taken from that assurance, which the Lord raiseth in the soul, that he is at peace with it. For he speaks peace to it. He makes the soul as strongly persuaded of peace, and as confidently to build upon it, as if it heard the Lord himself speak it immediately from Heaven.  
The Grounds whereon this assurance is built in the soul are,  
His Decree, which is stable & unchangeable, Heb. 6. 17.  
His Promise, which is Yea and Amen, 2 Cor. 1. 20.  
His Oath, which he will not break, Heb. 6. 17.  
His Hand for it in his written Word, which he will not deny, Rom. 15. 4.  
His Seal to it, his Spirit, which he cannot but own, ● Cor. 1. 22.  
His Delivery of this Assurance, which he will not revoke, John 14. 27.  
The Witness to all this, his Spirit, which cannot lie, Rom. 8. 18.  
Thus the Lord speaks peace unto the Soul, by thus assuring of it, that he is no more an enemy or a stranger unto it; which must needs settle it, and fill it with strong Consolation, Heb. 6. 18  
When the World can afford to the unsettled and wounded Spirit such grounds of assurance of Peace and Settlement, it may then hope the Lords people may be persuaded to hearken unto it; till then, it may forbear its frank, but empty Tenders.  
3. The Third Reason is taken from the quality of that Peace which the Lord speaks to the Soul: He speaks unto it, which is truly such, being,  

1. A solid Peace.  
2. A satisfying Peace. 
Peace fourfold   
3. A Fortifying Peace.  
4. A lasting Peace.   
1. It is a solid Peace, grounded upon Christ, who is our peace, Eph 2 14. Who hath made peace for us, and reconciled us unto his Father, Col. 1. 20. Having purchased peace for us at a dear ra●e, by the blood of his Cross; being wounded for our Transgressions, the chastisement of our peace being upon him, and he healing our wounds by his stripes, Isa. 53. 5. He is both our propitiation, and our advocate for peace unto his Father, 1 John 2. 1, 2.  
My Peace I give unto you, John 14. Well may he call it his, which he hath bought so dear. The greatness of the Price speaks the Truth and Solidness of the Peace: It is Christ's Peace dearly bought. His Father gives it at his request; it is the peace of God, Phil. 4. 7. And from him proceeds nothing but what is true, real, and solid.  
The Peace, which from it the world would have the soul to accept of, it deserves not the name of peace; being but a light flash, but a shadow of Peace. The World cries Peace, where there is none, Jer. 6. 14. And so (if its tender might be accepted) would it heal the hurt of God's People slightly.  
And indeed, what more is to be expected from the World? when it hath but one Receipt or Remedy, consisting of three Ingredients, which (like a bold unskilful Empiric) it applies to every M●lady.  
What these Ingredients are, St. John tells us 1 John 2. 16. All that is in the World, are, the Lusts of the flesh (or Pleasures) the Lust of the eyes (or Wealth) the Pride of life (or Honour) And alas! What can these do to the recovery of a wounded Spirit? which cannot prevent or remove a disease from the body; or, in the least measure abate its Pain. The Vermin seized upon Herod, and devoured him alive, though a great King, who had Wealth and Pleasure at his Command, Acts ●2. 23.  
2. The peace which God speaks unto the wounded Spirit, it is a satisfying peace: Upon the speaking of this, the (before-disturbed) soul returns unto its rest and settlement.  
It hath now its desire; it was wounded with the apprehension of loss and fear of wrath; and its desire was, that God would cause his face to shine upon it, and it should be saved, or be whole, as the old Translation hath it, Psal. 80. 3. The Lord now, upon its Humiliation and Faith, looks graciously upon it, causeth his face to shine upon it, in the peace of Love, of Joy, which he speaks unto it; in which, with a full satisfaction, it rests itself, and is settled. Thus it sucks this Breast of Consolation, and is satisfied. Isa. 66. 11.  
But, that Peace, which the World is so free in its tender of doth not cannot satisfy and settle the soul, but still it must necessarily be full of Troubles and Perplexities, which neither the World's Pleasure, Wealth, nor Honour can remove.  
In Laughter the heart will be sorrowful, Proverbs 14. 13.  
Abundance pierceth the heart with many sorrows, 1 Tim 6. 10.  
Haman for all his honour and Greatness, was vexed and troubled, that Mord●cai would not bow to him, Hest. 3. 5.  
If it be thus with the Worlds own darlings, whom it strives with all tenderness to settle and compose, how can its Peace satisfy and settle the Lords People, when wounded in their souls?  
3. The Peace, which the Lord speaks, it is a fortifying Peace, the peace of God, etc. shall keep your hearts; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, muniet; it doth as it were, set a strong guard about the heart, to defend it from Satan's Assaults and Temptations, Phil. 4. 7.  
It makes a man to walk more advisedly, more considerately; it makes him diligent and constant in that which is good; that so he may, as much as possibly he can, deel ●● the ways of sinful Folly, whereby formerly he lost his Peace; into which ways, the Devil endeavours again to bring him.  
And indeed the World's peace, should a Saint listen to it, and accept of it, would presently carry him into those ways, and lay him open, and expose him more to Folly: and so, under pretence of peace, make God more his Enemy: So breaking his head (and heart too) with her precious Balm, Psal. 141. 6. and wounding it more with the piercing sword of her soft and oily words, Psal. 55. 21. For,  
Is not pleasure attended with hardheartedness? Amos 6 6  
Doth it not put a man into a condition of spiritual death? 1 Tim. 5. 6.  
Doth not Wealth make a man apt to forget and deny God? Prov. 30. 9 Is not the love of it the root of all evil? 1 Tim 6. 10.  
Doth not honour make men apt to rebel against God, and to sl●ght his Commands? Ye shall be as Gods, how easily did it win our first Parents to disobedience? Gen. 3. 5, 6.  
At the great Supper, Luke 14. 16, etc. a Wife, Oxen, a Manor, (it is, Villam emi) by which three, is meant, Pleasure, Wealth, Honour: These three kept back those who were invited, from coming to the Feast, though all things were prepared.  
May we not then well say of the World, and its Peace, as (in another sense) J●h● concerning Jezebel, 2 Kings 9 22. What peace, so long as thy Whoredoms and Witchcrafts are so many? What Peace canst thou give, unless it be a prostituting, bewitching peace? not a soul-setling or salving peace.  
4. The Peace which the Lord speaks, it is a lasting Peace: As it is solid, satisfying and fortifying, so it is continuing: His Wrath is but little; but his gathering Mercy is great: His hiding of his face is but momentany; but his kindness is everlasting, Isa. 54. 7, 8. New Follies may cast a dark Cloud over it▪ for the time, that it cannot be discerned; but the Lord is still the same, and whom he loves, he loves unto the end, John 13. 1.  
As for the World's peace, that can be but of short continuance. For, the World itself, and the Lust thereof, (whereupon its seeming peace is grounded) it passeth away, 1 John 2. 17. These Late Times have given a real (and to many sad) discovery of the Transitoriness of all worldly things.  
Pleasure it is but a sudden flash: Wealth makes itself wings, and the puffed up, glittering Bubble of Honour is soon blown away and broken. If these can nei●her s●●ure their Masters, nor themselves, how shall they be able to salve and settle the disturbed and wounded Spirit.  
You see how little, how nothing, the World is able to do for resetling and recurring of the Wounded Spirit.  
Use. Whosoever then is, or shall be brought into this sad condition, let them not send to Re●●zebub the god of Ekron, while there is a God in Israel, 2 Kings 1. 2. Though the World make a free tender of peace, yet hear it no●: It is the Saints deadly enemy, pretending much Courtesy and Care of them, when it intends the worst of Mischief's unt● them.  
Harken unto God the Lord, and unto him alone; he is able, skilful and ready to help ●hee in thy distress, to settle and recover thee; he will assure thee of true Peace, of a solid, satisfying, fortifying lasting Peace; such as the world can neither give, nor take away.  
But, when he hath spoken such peace unto thee, it will deserve thy best care to preserve it. Thou must be very shy of a new Breach: Thou must beware, that thou turn not again to Folly: Which is the  
2 Branch of the Point.  
Branch 2. That when the Lord hath spoken Peace unto his people and Saints, they are to be very wary, that they turn not again to Folly.  
The Lord is good unto all, Psal. 145 9 even to those whom he doth not own for his; though they mind not his goodness towards them.  
But the (lately wounded and disturbed, but now) recovered and settled soul may experimentally say, truly God is good to Israel, to those that are of a pure heart, Psal. 73. 1. And, as to that condition he was in, and is now freed from, he cannot but take notice of the Lords exceeding goodness toward him.  
He is good unto his People and Saints in their lesser Follies, of Ignorance, Infirmity, etc. in passing them by as if they were not; when the least of them hath guilt enough to plunge the soul into Hell.  
He is good to them, in his Patience towards them in their grosser Follies; in waiting for their amendment, and using all fair and gentle ways, to win them home, when they will not prevail.  
He is good to them, in wounding of them, and making of them smart for those their Follies.  
He is good to them, even in hiding his face from them, and affrighting of them with Terrors.  
He is good to them, in discovering of those Follies unto them, for which he wounds them; in making them sensible how heinous they are.  
He is good to them, in inclining their hearts to confess them, to bewail them, to detest them, to resolve against them, to apply the Promises for pardon.  
He is good to them, even in deferring of their settlement and recovery, notwithstanding such Humiliation and Application.  
He is most good and sweet and gracious to them, in their restoring and speaking peace unto them, in becoming again their Friend, and affording them a continual Feast of Joy in their souls.  
He is good to them, in admonishing of them for the time to come, to beware of turning again to Folly, so to prevent a new and wider breach, which such relapses might cause. Let them not turn again to Folly.  
O, It is a dangerous thing for the Lords People, when having been in such a w●ful condition, under the smarting wounds of loss and wrath; and the Lord hath graciously spoken peace unto their souls, and hath assured them of his Love and Presence. It is (I say) a most dangerous thing for them, after Peace spoken, to turn again to the Mire, to the Vomit, to the Folly of sin.  
For so doing, they make themselves justly liable to a severer punishment, by more highly provoking the Lords wrath against them, by a new and greater guilt, which now they have drawn upon their souls.  
If you ask the skilful Physician, why in the diseases of the body, a Relapse is so dangerous, as it is commonly said, and found to be? I suppose he will say,  
Because the malignity of the humour, which formerly nourished the disease, returning upon a new distemper, finds a readier entertainment in the parts, and the spirits are so weak and unable to resist, and struggle with it, that (if it do not wholly oppress the heart, and so bereave the life: Yet) it renders a second recovery far more difficult.  
So is it with the soul, after its recovery upon peace spoken to it: If it relapseth, and turns again to the folly of sin, sin finds a more welcome entertainment in the carnal part, and the spiritual part is so weak, that it is not able to resist it. So that though it do not (nor can) bereave the soul of spiritual life, yet the recovery will be the more difficult, and it will cost such a man many a heart-pang, many a sad sigh, and bitter Tear, before he can again be ●id of it.  
I might u●ge this as one reason, why the Lords people are to be wa●y how, after peace spoken, they fall into the folly of sin; because, upon such their backsliding, they will find it an hard matter to shake it off, and to rid the soul of it: But the main  
Reason, which I intent to speak of, is, because by their turning again unto Folly, after Peace spoken, they draw a greater guilt upon their souls, and so, do more provoke the Lords wrath against them; and thereupon cannot but justly fear and expect to be corrected with a more stinging rod, with a sharper and more smarting punishment.  
Now the guilt of the soul, turning again unto the Folly of sin, after peace spoken unto it, is heightened and enlarged exceedingly, by the concurrence of many grievous sins, committed in such backsliding: For,  
Aggrav. Here is a falling back from those resolutions in Repentance, wherein the soul in its distress, did bind itself by promise and vow unto God; that it would, for the time to come, abhor and decline the ways of sinful Folly, and walk before him in better Obedience.  
If it did but barely resolve so, yet not to keep up such resolutions, and so to cherish them, that they may be derived into act, this failing, and falling from them, discovers a want of due care and diligence; the neglect whereof, after peace spoken, renders the soul more guilty.  
But, if to such resolutions, there were added a Promise and Vow, so to walk before God, which it was but meet the Soul should do; surely it is meet to be said unto God, I have born Chastisement, I will not offend any more. If I have done Iniquity, I will do so no more, Job. 3●. 31, 32. It is meet the soul should say thus in its distress; and if it hath (and I am confident, that whosoever ha●h been under the horrors of a wounded spirit hath thus promised and vowed unto God) if the soul hath thus said, thus promised and thus vowed, and yet breaks such Promise and Vow, by relapsing and backsliding, it must needs lay a greater guilt upon it sel●: For,  
What is it, but to mock God? What, but to take his Name in vain? And so to do, is it not a new, and high provoking Folly? Will the Lord hold such an one guiltless? Pay that thou hast vowed. God hath no pleasure in Fools, Eccles. 5, 4.  
2. The guilt is aggravated by forgetfulness of that deliverance which the Lord hath wrought.  
David, in Psal. 103. calls upon his soul at the beginning of the Psalm, and all that is in him, to bless God, to remember his Benefits, who forgiveth (saith he) all th●ne In●quity, and healeth all thy diseases.  
Thine In●quity was high, yet God hath forgiven it. Thy Diseases and Wounds were painful and dangerous, yet he hath healed them. He hath restored thy peace, he is become thy Friend, thy near Friend, dwelling in thy soul; he hath delivered thee from all thy Fears and Terrors, and hath crowned thee with loving kindness, and tender mercy; and canst thou so soon forget him, who hath dealt thus by thee?  
It was an high aggravation of Israel's sin, that they forgot God their Saviour & Deliverer, Ps 106 21. The Lord hath saved thee, he hath delivered thee, he hath had a regard to thine affliction, he hath heard thy cry, when thou wast brought low for thine Iniquity: and yet dost thou forget him? Dost thou provoke him again with new Follies?  
3. The guilt is aggravated by despising of God's Rod, by slighting and setting l●ght by it; l●ke Pharaoh, who returned to his Rebellion against God, as●oon as the Plague was but removed.  
Hath God corrected thee as his Son, whom he loves, in whom he delights? Prov 3. 11. And dost thou despise his Chastisement? Is that man happy whom God correcteth? J●b 5. 7. And dost thou slight the Chastening of the Almighty? They who despise the reproof of Wisdom's can they expect other, then to eat of the fruit of their own ways, and to be filled with their own devices? Prov 1 31.  
4. The guilt is aggravated and heightened by Presumption of new Peace, or of the former to be continued: It is a good ●●m that is given Ecclus. 3. Be not without fear after the sin is pardoned: Neither add sin unto sin: Say not, God's Mercy is great; he will have mercy upon the multitude of my sins. Is it not a bold wickedness springing from that root that beareth Gall, and Wormwood, for a man to bless himself, and to say, God is a God of Mercy, and I shall have Peace, though I walk in the Imagination of mine own heart, adding Drunkenness to Thirst, Deut. 29. 19  
For a man so to say, it is an high Provocation; much more to add sin to sin, upon such Presumption For, what is it, but a tempting of God in an high degree? Had Christ cast himself down from the Pinnacle of the Temple, when there were stairs to come down by, he had tempted God.  
Wouldst thou have Peace? use the Means, forbear the Folly of sin; if thou sin upon Presumption of God's Mercy, thou dost tempt God, and so lay a new and greater guilt upon thy Soul. What? Shall we sin that Grace may abound?  
5. Lastly, The guilt is aggravated (and that in the highest degree) by unthankfulness. I forgave thee all that thy debt, Mat. 18 32. He, who hath had Talents, 10000 Talents forgiven him, many heinous sins; and yet is such an unthankful wretch, as to provoke his Gracious Lord by cruelty towards his Fellow-Servant, or by any other heinous Follies; he must look to be delivered to the Tormentors, until he hath paid all the debt, which returns upon the Score (not in respect of act, but) in respect of that high guilt, which such ungratefulness lays upon the soul, far exceeding the guilt of those sins, whatsoever they were before peace spoken.  
After all this is come upon us for our evil deeds and for our great Trespasses (seeing that God hath punished us less than our Iniquities deserved, and hath given us such deliverance as this) should we again break his Commandments? Would he not be angry with us, till he had consumed us? Ezra 9 13, 14. And would not his anger be yet the more provoked against us, if we turn again to folly, when upon peace spoken  
The understanding, by Christ's manifesting of himself unto it, is more cleared to know Gods Will.  
When the Soul by the Spirits dwelling in it, is more enabled to do his Will.  
When so great an Obligation lies upon it, calling for all ready Obedience unto his Will.  
Now lay all these together.  
Breach of Promise.  
Forgetfulness of deliverance.  
Despising of the Rod.  
Presumption of Mercy.  
Unthankfulness for Peace.  
All these meeting in backsliding into sin after Peace spoken, and, what is it but to increase Iniquity above our heads? to cause our trespasses to grow up to Heaven? Ezra 9 9 What is it, but to add Rebellion unto sin? Job 34. Ult.  
And what a fearful case is the Soul in, when by new Follies it hath thus provoked its God? How will its former wounds of Loss, of wrath (lately by a sweet peace drawn together, and cured) rend themselves open afresh? The much enlarged, and longer continuing smart whereof, it must avoidable undergo.  
He that sins again, after that he is made whole, must look for a worse thing to come unto him, John 5. 14. He that hath been under Gods smoking and kindling anger, Psal. 74. and yet again provokes him, such a one must look to feel his burning anger, the heat of his great anger, Deut. 29. 24. His consuming anger, Ezra 9 14. And, if his former Rod was so stinging and intolerable, what will his Scorpions be?  
Use. I trust, that what I have already said concerning backsliding and relapsing into the Folly of sin after peace spoken, will make such an impression in your hearts, that I shall but lose time to enlarge myself further in exhorting you to beware, how by new Folly's you provoke the Lord.  
Neither shall I need to say much, to stir you up to be careful to preserve Peace when it is spoken to your souls.  
Motives Do but cast your thoughts back upon the anguish and horror of the wounded Spirit, upon the loss of its peace.  
Cast them back upon that love of God, and that exceeding Joy, which Peace spoken doth assure the soul of, and ●ill the Soul with, and you will need none other motives.  
Only I conceive it needful, that I give you some brief Directions how to preserve peace, when it is spoken to your Souls.  
When the Church had found him whom her soul loved, whom she had formerly lost, Cant. 3. 4. she held him fast.  
The Lord Christ is our Peace: That thou mayest hold him fast, and no● lose him again, use these Means.  
Means 1. Love his Word, they who do so have great peace, Psal. 119. 165.  
2. Get spiritual Wisdom: all her p●ths are Peace, Prov 3. 17.  
3. Live in Unity; and the God of Love and Peace will be with you, 2 Cor. 13. 11.  
4. Love Christ, and he will make his abode with you, John 14. 23.  
5. Be obedient to his commands, and you shall have Peace as a River, Isa. 48. 18.  
6. Be spiritually minded; to be so, is Li●e and peace, Rom. 8. 6.  
7. Let God rule in thine heart; his Kingdom consists in Righteousness, Peace and Joy in the Holy Ghost, Rom. 14. 17.  
8. Let thy mind be s●a●●d on God; trust in him, and he will keep thee in perfect peace, Isa. 26. 3.  
9 Constrain Christ by fervent Prayer, and he will tarry with thee, Luke 24. 29. and cannot departed from thee, Gen. 32. 26.     


The Author's Hymn upon his wounded Spirit recured; Comprising many of the Principal Heads of the Former Discourse.  
When I felt that Heart-stinging Rod  
Of my Soul-wounding-Salving God,  
In his Loss I was lost; his eye  
Shot Beams of threatening Enmity.  
I bathed those wounds with Tears for sin;  
Christ's Merit-Balm Faith poured in.  
He came, and gently them up-bound;  
Spoke Peace, Joy, Love, and I was sound.  
Bless him my Soul, while Life doth last▪  
Prize Peace, and hold thy Dear Christ fast.  
O strengthen me, my God most Holy;  
That I return no more to Folly!   

His Farewell to the World.  

World, since to sin, to thee, I'm dead,  
To new life raised; where Christ my Head  
Doth dwell: I'll seek those things above;  
Disdaining thy (now) Trash to love,  
There my heart's set: In longing Cries  
To him my Clay-restrained Soul flies.  
He there, what doth it here? It's home  
Is Heaven. Lord Jesus quickly come?   

HEnce Bubble-Honour? thy swollen, gay,  
Light, Empty shows are blown away.  
With a just Scorn I now despise  
Thy (once adored) great Nullities.  
And well I may slight thy proud state,  
Through Christ ('bove thee) b'ing made so great.  
Earth bounded thine Ambition:  
I'm Heavens great King's Adopted Son.   

Wealth take thy Wings; fly where thou list:  
I'll be no more a Mammonist,  
To lad me with thick Yellow Clay:  
Poor helpless Idol in wrath's day.  
Gold's not my hope: My hope I'll place  
On him, who hath my Soul with Grace  
Enriched: and made him mine, me his,  
In whom are hid all Treasuries.   

PLeasure away, away; be gone  
Fair Sorceress: thy Potion  
Is ambered Poison: thy Songs Spell  
Wreaks in a Calm, and lulls to Hell.  
Welcome sweet Peace! thou dost immure  
With Brass, and set my soul secure.  
Rapt from myself, in Ecstasy  
To Heavens Joys on thy wings I fly.   

Wealth, Honour, Pleasure, all adieu!  
My Rescued Heart (once slave to you)  
Hath now that best of Objects found:  
Whose Rod hath cured your Balm-made Wound.  
You neither last, nor satisfy.  
Fullness, and Perpetuity  
Of Bliss he will my Soul afford,  
Who cannot lie; I'll trust his Word.   1 John 2. 15. 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.  
FINIS.