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 I 
 
THE 
 
 WORKS 
 
 OF  THE  REVEREND  AND  PIOUS 
 
 Mr.  ANDREW  GRAY, 
 
 LATE   MINISTER  OF  THE  GOSPEL  IN  GLASGOW, 
 
 CONTAINING, 
 
 I.  The  Mv9tery  of  Faith  opened  up. 
 
 II.  Two  Serm«ns  concerning  the  Great 
 
 Salvation. 
 HI.  A  Sermon  on  Death. 
 
 IV.  The  Great  ajrfa  Precious  Promises. 
 
 V.  A  Sermon  concerning  the  Usefulness 
 
 of  Faith 
 
 VI.  Three   Discourses  concerning  the 
 
 Faith  of  Assurance. 
 
 VII.  Directions  and  Instigations  to  the 
 
 Duty  of  Prayer. 
 
 VIII.  The  Way  how  a  Christian  ought 
 
 to  keep  his  Heart. 
 
 IX.  Arguments  and  Directions  for  hear- 
 
 ing the  Voic^  of  the  Rod. 
 
 X.  The  Spiritual  Warfare. 
 
 XI    The  Mystery  of  Spiritual  Content- 
 ment 
 XII.  Eleven  Communion  Sermons. 
 XI II    Exhortations  and   Discourses   at 
 serving  of  Tabie3  at  the  Commu- 
 nion of  Kiikliston,  upon  the  12th 
 June,  1653. 
 XIV.  A  Letter  from  Mr  Griy  to  rz.* 
 Lord  Waristoun. 
 
 John  iii.  18.      He  that  believetb  not,  is  condemned  already.  Because  he  bail 
 in  the  Name  of  the  only  begotten  Sen  sf  God. 
 
 GLASGOW: 
 
 PRINTED   BY  C.  M'KENZIS, 
 
 70R  JAMES  ELLIS,  PUBM 
 
 1813* 
 
THE 
 
 PREFACE. 
 
 AMONGST  many  weighty  and  soul-piercing  sentence!  that 
 you  will  find  in  the  following  Sermons,  this  is  one,  "  That 
 u  the  professors  of  this  age,  whether  they  go  to  heaven  or  hell. 
 "  will  be  the  greatest  debitors  that  shall  be  in  either  place:  the  one 
 "  to  the  free  grace  of  God,  and  the  other  to  his  justice."  And 
 certainly,  if  we  speak  of  these  in  this  time,  whose  blessed  lot  it  shall 
 be  to  inherit  the  kingdom,  they  cannot  but  acknowledge  them- 
 selves indebted  to  his  love,  above  all  that  have  gone  before  them, 
 for  washing  them  from  such  ugly  pollutions,  as  this  generation  hath. 
 been  defiled  with,  for  bringing  them  through  so  great  tribulations, 
 preserving  them  in  the  midst  of  so  great  temptations  and  dangerous 
 snares  as  have  compassed  them;  yea,  and  still  keeping  in  the  light 
 before  them,  notwithstanding  of  so  many  blasts  (if  we  may  so  speak) 
 from  all  the  four  winds  of  hell  to  blow  it  out;  and,  on  the  other  hand, 
 if  we  should  speak  of  those,  who  in  this  generation  shall  perish,  assur- 
 edly their  debt  unto  Divine  Justice  must  be  exceeding  great,  above 
 all  who  are  gone  down  to  the  pit  before  them,  because  the  roll  of 
 their  mercies  are  found  to  have  been  many  cubits  longer,  and  many 
 cubits  broader  than  theirs  who  lived  in  the  preceding  ages:  and  the 
 greater  things  that  the  Lord  hath  wrought  in  our  days,  hath  borne  a. 
 greater  testimony  against  the  wickedness,  hardness,  and  atheism  of  this 
 time,  than  many  former.  But  above  all,  the  great  measure  of  gospel- 
 light  that  he  hath  no  less  plentifully  offered,  than  wonderfully  pre- 
 served to  this  generation,  beyond  all  our  ancestors,  hath  undoubt- 
 edly made  the  sin  of  those  who  shall  utterly  reject  their  own  mercy, 
 so  out  of  measure  sinful,  and  their  unbelief  so  exceedingly  inexcusable, 
 that  their  guilt  must  needs  justify  Chorazin  and  Bethsaida,  cr  Sodorii 
 '  and  Gomorrah,  in  that  day,  when  every  man  shall  give  account  of 
 himself  to  God.  And  amongst  the  many  preaching  witnesses,  that 
 (alas!  we  are  afraid)  shall  compear  in  that  day  against  many  yet  living 
 in  their  pleasures,  and  dead  while  they  live;  this  now  glorified  Au- 
 thor cannot  but  be  one,  whose  testimony  must  be  very  condemning* 
 especially  to  the  vain,  loose,  negligent,  and  time-wasting  youth  in  thia 
 age.  For  when  he  was  first  drawn  to  the  ministry,  he  was  but  a 
 youth,  indeed  scarce  twenty  years  complete,  far  within  that  age,  which 
 by  the  constitution  of  this  church,  (except  in  case  of  more  than  com 
 mon  abilities,  which  indeed  he  had)  is  required  for  entering  into  that 
 r^reat  and  holy  calling,  and  for  the  space  of  two  year1  after  (which 
 was  all  the  time  that  the  chnrch  enjoyed   his  labour),  he  vrui  helpr a 
 
4  PREFACE* 
 
 to  press  the  truths  and  threatenings  of  God  so  home  upon  the  con- 
 sciences of  his  hearers,  that  it  was  observed  of  him,  by  one  of  his 
 most  learned  and  pious  colleagues,  Mr  Durham  (who  is  now  in 
 glory  with  him),  he  did  many  times  cause  the  hair  of  their  head  to 
 stand  up.  "  The  Lord  was  not  only  hereby  verifying  his  word, 
 •*  That  he  can  take  the  weak  things  of  the  world  to  confound  the  strong, 
 "  and  out  of  the  mouth  of  babes  can  prfect  his  own  praise^  but  desigu- 
 *'  ing  also  (as  would  seem  of  purpose),  to  send  a  boy  out  of  the 
 w  school  for  a  reprover  of  the  sluggishness  of  his  people,  that  thereby 
 u  the  aged  might  be  the  more  ashamed,  and  the  younger  more  a- 
 •<  fraid."  Neither  do  we  think  that  this  was  all,  but  truly  when  we 
 consider  what  measure  of  graces,  gifts  and  experiences,  the  Lord  did 
 bestow  upon  so  young  a  person,  and  then  with  what  humility,  self- 
 <Jenial,  gravity,  prudence,  diligence,  authority,  and  moderation  he 
 was  helped  to  manage  these  talents  during  that  short  time  of  his 
 ministry:  it  may  be  justly  conceived  that  the  Lord  brought  him 
 forth  to  be  a  great  conviction  even  to  many  of  us  in  the  ministry,  who 
 came  into  our  Master's  vineyard  long  before  him,  and  will  go  out  be- 
 hind him:  and  indeed  to  us  it  looketh  somewhat  like  the  Lord's 
 taking  up  the  little  child,  and  setting  him  among  the  midst  of  his 
 contending  disciples  in  these  times,  that  even  they,  who  would  be 
 greatest  among  us,  might  be  least,  and  see  somewhat  of  their  own 
 weakness. 
 
 As  to  this  little  piece,  whatever  ye  shall  find  in  it,  it  hath  this  to 
 say  for  itself,  that  whereas  many  writings  in  the  world  do  intrude 
 themseh  s  upon  the  press;  yet  this  the  press  hath  violently  thurst 
 into  the  world:  for  some  young  student,  from  his  good  affection  to 
 the  edification  of  the  Lord's  people,  and,  no  doubt,  from  his  high 
 esteem  of  the  precious  Author's  memory,  having  given  in  to  the  press 
 a  copy  of  some  of  these  sermons,  being  only  notes  taken  from  his 
 mouth  when  he  preached  them,  no  sooner  were  they  seen  abroad, 
 but  all  the  presses  in  the  nation  fell  a  labouring  about  them;  so  that 
 (if  we  mistake  not)  in  less  than  two  or  three  months  time,  three  or 
 four  impressions  were  cast  off,  yet  all  of  them  so  imperfect  and  maim- 
 ed, that  howbeit  the  excellency  of  the  matter,  and  the  fresh  remem- 
 brance of  the  worthy  Author's  name,  made  them  very  sweet  to  many 
 (especially  those  who  heard  him  preach)  yet  the  unsuitable  dress 
 wherein  they  appeared,  and  the  mistakes  of  the  first  writers  (they 
 being  hardly  able  to  take  up  every  thing  as  it  was  spoken)  occasion- 
 ing divers  material  failings  in  the  sense,  besides  lesser  faults,  could 
 not  but  be  a  trouble  to  those  who  were  acquainted,  not  only  with 
 the  singular  graces,  but  parts  also  of  the  eminent  youth.  This  gave 
 occasion  to  some  friends  to  speak  a  little  what  way  these  prejudices, 
 which  both  the  truth  and  the  Author's  name  might  lie  under  by 
 these  incorrect  impressions,  might  be  taken  off.  And  finding  that 
 the  copy,  which  by  providence  the  worthy  young  gentlewoman,  who 
 v/as  his  wife,  had  lying  by  her,  tho'  it  was  but  notes  taken  from  his 
 mouth,  yet  was  the  most  correct  that  could  be  found:  and  that  also  did 
 contain  the  whole  purposes  that  he  had  preached  upon  these  texts,  yea, 
 
PREFACE.  5 
 
 the  whole  purposes  concerning  faith  that  he  had  preached,  according 
 to  that  method  purposed  in  the  first  of  the  sermons  formerly  published. 
 This  was  undertaken  to  be  revised  by  some,  who,  albeit  none  of  the 
 fittest  for  these  employments,  yet  rather  or  nothing  should  be  done 
 in  the  business,  were  content  to  bestow  some  hours  upon  it,  accord- 
 ing as  other  necessary  employments  would  permit.  And  now  having 
 sought  out  all  the  notes  of  these  sermons  which  we  could  find  from 
 other  hands,  and  compared  them  with  the  copy  above-mentioned, 
 we  do  again  -present  them  to  the  people,  not  with  any  confidence 
 that  our  pains  hath  put  any  effect  upon  them:  only  we  have  some 
 hopes,  the  whole  subject  b^ing  now  before  them,  and  these  thing* 
 in  the  way  of  expression  helped,  which  either  might  seem  to  be  some- 
 what unpleasant,  or  liable  to  mistakes,  they  shall  not  now  be  less 
 edifying,  nor  les3  acceptable,  than  formerly  they  were.  We  did  not 
 think  ht  to  make  any  considerable  alterations  as  to  the  method,  or 
 other  things  of  that  kind,  lest,  happily,  by  straining  his  excellent  pur- 
 poses too  much,  to  shape  them  to  the  ordinary  rules,  or  to  reduce 
 them  to  that  order  which  might  have  pleased  ourselves,  we  should 
 have  wronged  the  matter  itself,  at  least  have  put  them  to  a  loss  who 
 ^id  hear  him  preach;  and  it  may  be  now  upon  their  reading  things 
 in  that  same  order  as  they  heard  them,  will  be  the  more  readily- 
 brought  under  the  impressions  of  that  liveliness,  power  and  weight, 
 which  (it  may  be)  formerly  they  felt  upon  their  hearts  when  he  was 
 speaking. 
 
 If  the  method  do  not  altogether  satisfy  some  spirits,  or  the  expli- 
 cttion  seem  not  so  full;  or  if  they  find  some  introductions  which  pos« 
 sibly  lead  not  in  so  close,  or  seem  not  so  suitable  to  the  subject  of  the 
 sermjns;  or  happily  now  and  then  there  be  some  little  digression* 
 from  the  main  purpose,  we  shall  desire  that  this  may  not  at  all  be 
 constructed  to  be  the  Author's  ignorance  of  rules  and  method,  or 
 his  want  of  abilities  in  human  learning,  it  being  well  known  to  those 
 who  were  best  acquainted  with  him,  that  he  indeed  had  a  scholastic 
 spirit,  and  was  in  reading  far  beyond  his  age  and  opportunities  for 
 studying;  but  as  to  all  these  we  shall  intreat  you  rather  to  consider, 
 1.  His  age,  and  that  his  gifts  were  in  the  very  moulding  and  break- 
 ing (as  we  speak)  in  the  point  of  order  and  method,  when  the  Lord 
 was  pleased  to  call  him  home  from  his  work.  2.  That  every  man 
 hath  his  proper  gift  of  God,  who,  in  his  great  wisdom,  and  certainly 
 for  the  good  of  his  church,  doth  so  order,  that  there  is  somewhat 
 singular  and  particular  almost  in  every  man's  way,  as  to  these  things. 
 3.  For  any  thing  we  know,  he  had  never  that  high  esteem  of  this 
 or  any  other  of  his  labours,  as  to  design  any  of  them  for  public  view, 
 and  these  are  but  notes  taken  from  his  mouth.  4.  We  are  persuad- 
 ed he  studied  more  his  hearers  than  himself.  Ye  will  easily  perceive, 
 when  ye  have  read  but  a  little,  that  he  hath  been  a  man  of  a  very- 
 zealous  temper,  that  the  great  bensil  of  his  spirit,  and  that  which  he 
 did  wholly  spend  himself  about,  was  to  make  people  know  ther  dan- 
 gerous condition  by  nature,  and  by  means  to  persuade  them  to  be- 
 >:eve  and  lay  hold  upon  the  great  salvation.     And  truly,  that  a,  man, 
 
 ~J 
 
6  PREVACL. 
 
 in  such  a  frame,  should  less  attend  to  these  lesser  things,  is  it  not  t« 
 be  wondered  at.  And,  indeed,  though  these  things  be  good  in  them- 
 selves, and  worthy  to  be  looked  to  in  their  own  place,  yet  for  a 
 minister  of  the  gopei  in  all  auditories,  and  upon  all  occasions,  to  pin 
 up  every  purpose  to  such  a  method,  and  insist  into  such  a  measure  01 
 explications  and  criticisms  upon  words,  it  is  but  to  felter  himself,  and 
 to  starve  his  people.  5.  Consider  the  dulnes3  of  the  most  part  of  the 
 hearers  of  this  age,  and  how  hard  a  thing  it  is  to  awake  a  sleeping 
 world,  and  to  get  them  but  to  think  that  it  doth  concern  them  to 
 hear  in  earnest;  and  possibly  ii  was  not  a  small  piece  of  spiritual  wis* 
 dom  in  him,  to  begin  or  end  all  his  sermons  with  an  awakening  word 
 concerning  heaven  or  hell,  or  judgment,  and  the  danger  of  choosing 
 the  evil,  and  refusing  the  good.  6.  For  digressions,  the  truth  is, 
 that  his  soul  was  filled  with  such  Jonging3  after  heaven  and  glory, 
 and  so  inflamed  with  the  love  of  Christ,  especially  towards  the  latter 
 end  of  his  race,  that  when  he  fell  on  these  subjects,  upon  which  (yc 
 will  see)  most  of  these  digressions  are,  he  could  not  well  contain  him- 
 tejf,  nor  easily  bring  off  his  own  spirit,  a  thing  not  unusual  to  th* 
 saints  in  scripture:  and  howbeit  such  things  might  seem  somewhat 
 singular  (in  the  time)  and  not  so  coherent:  yet  now  we  have  ground 
 to  apprehend  that  they  were  often  strong  influences  of  the  Lord's 
 Spirit,  stirring  up  a  lamp,  as  it  were,  into  a  sudden  blase,  that  was 
 not  to  burn  long  in  his  church.  But  now  we  shall  detain  you  no  long- 
 er, only  this  we  may  assure  you  of,  that  though  these  sermons  are 
 neither  so  exact,  nor  so  full,  as  doubtless  they  would  have  been,  if 
 they  had  come  from  the  Author's  own  pen;  yet,  as  we  dare  say, 
 they  were  studied  with  prayer,  preached  with  power,  and  backed 
 with  success;  so  also,  if  ye  shall  read  them  with  consideration,  medi- 
 tate with  prayer,  and  practise  with  diligence,  ye  shall  neither  find 
 you/  time  nor  pains  ill  bestowed;  but  shall  have  cause  to  bless  the 
 Lord  for  this,  amongst  other  helps  that  he  hath  given  for  making 
 you  meet  for  the  inheritance  of  the  saints  in  light.  That  it  may  be 
 blest  to  fehe?e  ends,  is  the  earnest  desire  and  prayer  of  your  eervanls 
 I'n  the  work  of  the  Lord, 
 
 RO.  TRAIL. 
 JO,  STIRLING 
 
THE 
 
 CONTENTS. 
 
 Sermons  I.  II.  Ill  IV.  V.  VI.     The  Mystery  of  Faith  open- 
 ed up.' I    John  iii.   25.      This  is   his    commandment, 
 
 that  ye  should  believe  on  the  name  of  his  Son  Jesus  Christ. 
 
 Page  9.  20.   31.   42.   54.  62. 
 
 Serm.  I.  II.  Upon  the  Great  Salvation Heb.  ii.  3.  How 
 
 shall  we  escape,  if  we  neglect  this  great  salvation,  which  at 
 the  first  began  to  be  spoken  by  the  Lord,  and  was  confirmed 
 unto  us  by  them  that  heard  him,         -  -  77.  98. 
 
 A  Sermon  on  Death Psalm  lxxxix.  48.     What  man  is  h* 
 
 that  liveth,  and  shall  not  see  death?  -  -  IOC, 
 
 Serm.  I.  II.  III.  IV.  V.     The  Great   and  precious  Promises  — 
 «  2.  Pet.  i.  4.       Whereby  are  given  unto   us   exceeding 
 
 great  and  precious  promises,  that  by  these  you  might  be  made 
 partakers  of  the  divine  nature,  having  escaped  the  corruption 
 that  is  in  the  world  through  lust.      123.  135.  147.  160.  172. 
 
 A  Sermon  concerning  the  usefulness  of  Faith  in   advancing 
 
 Sanctification Acts  xxvi.  18.    To  open  their  eyeny  and 
 
 to  turn  them  from  darkness  unto  lighty  and  from  the  power  of 
 Satan  unto  God;  that  they  may  receive  forgiveness  of  sins, 
 'and  inheritance  among  them  that  are  sanctified  through  faith 
 that  is  in  me  -  -  -  187. 
 
 Serm.  I.  II.  III.  Upon  the  Faith  of  Assurance 2  Cor. 
 
 xiii.  3.  Examine  yourselves  whether  ye  be  in  the  faith:  prove 
 your  own  selves:  know  ye  not  your  own  selves,  how  that  Jesus 
 Christ  is  in  you,  exeptye  be  reprobates.         202.  216.  230. 
 
 Serm.  I.  II.  III.  IV.     directions  an4  Instigations  to  the  Duty 
 of  Prayer.      ■         1  Thess.  v.  17.     Pray  without  ceasing. 
 
 236.  252.  264.   276. 
 
 Serm.  I.  II.  III.     Concerning  the  way  how  a  Christian  ought 
 
 to  keep  his  Heart Prov.  iv.  23.    Keep  thy  heart  with 
 
 all  diligence,  for  out  of  it  are  the  issues  of  life.  289.  300.  308. 
 
 Serm.  I   II.      Arguments  for  hearing  God's  threatening  Rod. 
 
 ■  Micah  vi.  9.     The  Lord's  voice  crieth  unto  the  ciiy; 
 
 and  the  man  of  wisdom  shall  see  thy  name:  hear  ye  the  rod, 
 
 and  who  hath  appointed  it  -  -         322.  336. 
 
 Sttm.  I.  H.  HI.  IV.  V.  VI.  VII.  VIII.    Spiritual  Warfare— 
 
&  CONTENTS. 
 
 Rom.  vii.  24.  0  wretched  man  that  I  am,  who  shall  deliver 
 me  from  the  body  of  this  death.  And,  Gal.  v.  21.  And  they 
 that  are  Christ's,  have  crucified  the  flesh,  with  the  affections 
 and  huts.         -     P.  350.  365.  375.  387.  396.  406.  415.  425. 
 
 Serm.   I.  II.  Spiritual    Contentment.— Philip,   iv.   11.     / 
 
 have  learned  in  whatsoever  state  I  am,  therewith  to  be  con- 
 tent. -  -  -  -  432.  444. 
 
 Serm  I.  Communion  Sermons. \ — Prov.  x.  4.  But  the  hand 
 
 of  the  diligent  makelh  rich.  -  -  456. 
 
 Serm.  II. — Pro  v.  x.  4.  But  the  hand  of  the  diligent  makelh  rich. 
 And,  Psalm  xix.  2.  Day  unto  day  uttereth  speech,  &c.     468, 
 
 Serin*  III.  IV.  V Jobxxiii.  S.   O  that  I  knew  where  I  might 
 
 find  him!  that  I  might  come  even  to  his  seat!     474.  484.  493. 
 
 Serm.  VI Isa.  lxv.  1.     I  said,  Behold  me,  Behold  me, 
 
 unto  a  nation  that  was  not  called  by  my  name.  503 » 
 
 Serm.  VII. 2  Cor.  v.  10.     For  we  must  all  appear  before 
 
 the  judgment  seat  of  Christ,  fyc  -  -  510. 
 
 Serm.  VIII. Exod.  xxxiv.  6.  And  the  Lord  passed  by  before 
 
 him,  and  proclaimed*  The  Lord,  the  Lord  God,  merciful  and 
 gracious,  long-suffering,  and  abundant  in  goodness  and 
 truth.  -  -         -  -  -  516. 
 
 Serm.  IX Mai.  iii.  6.  For  I  am  the  Lord,  I  change  not; 
 
 therefore  ye  sons  of  Jacob  are  not  consumed.  -  524. 
 
 Serm.  X 2  Cor.  xii.  7.    Lest  I  should  be  exalted  above 
 
 measure,  &c.  -  -  532. 
 
 Serm.  XI. 2  Cor.  iv.  3.     But  if  our  gospel  be  hid,  it  is 
 
 hid  to  them  that  are  lost.  -  -  542. 
 
 A  word  of  Exhortation  by  Mr  Gray,  before  the  Communion 
 of  Glasgow.  -  -  551. 
 
 A  Speech  by  Mr  Gray,  before  the  Communion  at  Kirklis- 
 ton.      -  -  -  554. 
 
 A  word  of  Exhortation  by  Mr.  Gray,  at  serving  some  Tables 
 at  Kirkliston.  -  -  -  560. 
 
 Tables  I.  II.  III.  IV.  -  -  560.  562.  564.  566. 
 
 A  Letter  sent  by  Mr.  Andrew  Gray,  when  he  was  upon  his 
 death-bed  to  my  Lord  Warifytoun.  -  -  £69. 
 
THE 
 
 MYSTERY 
 
 OF 
 
 FAITH 
 
 OPENED  UP. 
 
 SERMON  L 
 
 i  John  iii.  £ 3.  This  is  his  commandment,  thai  ye  should  believe 
 on  the  name  of  his  Son,  Jesus  Christ,  &c. 
 
 JL  HIS  everlasting  gospel  (in  which  there  are  drawn  so 
 many  precious  draughts  and  divine  lineaments  of  the  tran- 
 scendent beauty  of  a  crucified  Saviour,  and  of  the  riches  of 
 his  unsearchable  grace)  is  a  most  precious  and  excellent  thing, 
 not  only  because  it  doth  contain  most  absolute  and  sublime  pre- 
 cepts and  commands,  in  the  exercise  and  obedience  of  which 
 we  do  not  only  attain  unto  the  highest  pitch  in  holiness,  but 
 likewise,  because  it  containeth  most  rich  and  precious  promises, 
 in  the  possession  and  fruition  of  which  we  are  advanced  to  the 
 highest  pinnacle  of  eternal  blessedness.  This  is  clear  in  the  grace 
 of  faith;  for  what  doth  more  purify  the  heart,  and  stamp  it  with 
 the  image  of  the  invisible  God,  than  this  grace  of  faith?  And 
 what  richer  promises  are  annexed  to  any  duty,  than  to  this  duty; 
 of  believing,  to  wit,  everlasting  life,  and  fruition  of  God.  So 
 that  if  we  dwelt  forty  days  at  the  foot  of  mount  iSinai,  and 
 had  been  under  the  greatest  discovering  and  condemning  power 
 of  the  law,  we  may  yet  come  with  boldness  to  mount  Sion,  and 
 there  embrace  Jesus  Christ,  who  is  the  end  of  the  law  for  right- 
 eousness to  such  as  believe.  Upon  which  mount  he  standeth, 
 holding  forth  the  golden  sceptre  of  his  peace?  desiring  us  to  em- 
 brace him,  and  his  crying  out  that  word  in  Isaiah,  Ixi.  i.  <  Eehold 
 me,  behold  me\  O!  may  we  not  summon  angels,  end  these  twen- 
 ty-four elders  about  the  throne,  to  help  us  to  wonder  that  c 
 
 B 
 
iU  1UE  HY3TERY  Of  FAITH 
 
 such  a  command  as  this  came  forth,  that  we  should  believe  om 
 the  name  of  the  Soa  of  God,  afrer  that  we  had  broken  that  first 
 hVxd  primitivecommand,  *  I  hat  we  should  not  eat  of  the  forbidden 
 tree'-  Was  not  this  indeed  to  make  mercy  rejoice  over  judg- 
 ment? And,  O!  may  we  not  wonder  at  the  precious  oath  of  the 
 everlasting  covenant,  whereby  he  hath  sworn,  *  That  he  delight- 
 ed not  in  the  death  of  sinners?'  What  (suppose  ye)  were  poor 
 Adam's  thoughts,  when  at  the  first  doctrine  of  free  grace,  and 
 of  a  crucjiied  Christ  Jesus  a  Saviour,  was  preached  unto  him  in 
 iise?  What  a  divine  surprisal  was  this,  that  heaven  should 
 have  preached  peace  to  earth,  after  that  earth  had  proclaimed 
 ■war  against  heaven?  Was  not  this  a  low  step  of  condescendency, 
 10  behold  an  offended  God  preaching  peace  and  good-will  to  a 
 guilty  sinner?  What  could  self-destroying  Adam  think  of  these 
 morning  and  first  discoveries  of  this  everlasting  covenant?  Christ, 
 &s  it  were,  in  the  morning  of  time,  giving  vent  to  that  infinite 
 love,  which  was  resting  in  his  bosom  and  precious  heart,  before 
 the  foundation  of  the  world  was  laid.  We  know  not  whether 
 the  infiniteness  of  his  love,  the  eternity  of  his  love,  or  the  free- 
 dom of  it,  maketh  up  the  greatest  wonder;  but  sure  these  three, 
 joined  together,  make  up  a  matchless  and  everlasting  wonder. 
 Would  any  of  you  ask  the  question,  what  is  Christ  worth?  We 
 eould  give  no  answer  so  suitable  as  this,  it  is  above  all  the  arith- 
 metic of  all  the  angels  in  heaven,  and  all  the  men  on  earth,  to 
 calculate  his  worth*,  all  men  here  must  be  put  to  a  divine  nonplus. 
 This  was  Job's  divinity,  Job  xxviii.  13  *  Man  knoweth  not  the 
 price  of  wisdom*.  And  must  not  Jesus  Christ,  who  is  the  precious 
 object  of  faith,  ancf  wisdom  of  the  Father,  be  a  supereminent 
 And  excellent  One,  who  hath  that  name,  of  « King  of  kings,  and 
 J,ord  of  lords',  not  only  engraven  on  his  vesture  (  which  point- 
 eth  out  the  conspicuousness  of  his  majesty),  but  even  also  upon 
 his  thigh;  to  point  out,  that  in  all  his  goings  and  motions,  he 
 proveth  himself  to  be  higher  than  the  kings  of  the  earth?  And 
 howbeit  the  naked  proposing  of  the  object  doth  not  convert; 
 vet  if  once  our  souls  are  admitted  to  behold  such  a  sight  as 
 Christ  in  his  beauty  and  majesty,  and  to  be  satisfied  with  the  di- 
 vine rays  of  his  transcendent  glory,  then  certainly  we  should 
 find  a  blessed  necessity  laid  upon  us  of  closing  with  him:  for 
 Christ  has  a  sword  proceeding  out  of  his  precious  mouth,  by 
 t  which  he  doth  subject  and  subjugate  his  own  to  himself,  as  well 
 as  he  hath  a  sword  girded  upon  his  thigh,  by  which  he  judgeth 
 and  maketh  war  with  his  enemies.  We  confess  it  is  not  only 
 hard,  but  simply  impossible,  to  commit  a  hyperbole  in  commend- 
 ing of  rrm;  his  worth  being  always  so  far  above  our  expressions, 
 autL  our  expressions  always  far  beneath  his  worth;  therefore  we 
 
OPENED    UP.  H 
 
 uaay  be  put  to  propose  that  desire  unto  him,  «  Exalt  thyself,  O 
 Lord,  above  the  heavens p 
 
 But  now  to  our  purpose,  being  at  thi3  time  to  begin  our  d 
 course  upon  that  radical  and  precious  grace  of  faith,  we  iotebd 
 to  speak    of  it  under  this  twofold  notion   and  consideration; 
 First,   We  shall  speak  of  it  as  it  is  justifying,  or,  as  it  doth  lay 
 hold  upon  the  righteousness  of  a  crucified  Saviour,  making  :v  • 
 plication  of  the  precious  promises  in  the  covenant  of  free  graces 
 which  we  call  justifying  faith    And,  in  the  Second  place,  we  ;.' 
 speak  a  little  unto  faith,   as  it  doth  lay  hold  on  Christ's  strer 
 for  the  advancing  the  work  of  mortification;  and  doth  disc 
 the  personal  excellencies  of  Jesus  Christ,  by  which  we  advance 
 in  the  work  of  holiness,  and  divine  conformity  with  God,  which 
 we  call  sanctifying  faith.   However,  it  is  not  to  be  supposed,  th: 
 these  are  different  habits  of  faith,  but  different  acts  flowing  from 
 the  same  saving  habit,  laying  hold  and  exercising  themselves  up- 
 on Christ  in  different  respect?,  and  for  divers  ends    Now  to  speak: 
 upon  the  first,  we  have  made  choice  of  these  words.    I  heap 
 John,  in  the  former  verse,  hath  been  pointing  out  the  pre 
 advantages  of  the  grace  of  obedience,  and  of  keeping  his  com- 
 mands, that  such  a  one  hath,  as  it  were,  an  arbitrary  power  with. 
 God,  and  doth  receive  many  precious  returns  of  prayer.      As 
 likewise,  that  one  who  is  exercised  in  the  grace  of  repentance, 
 h  God's  delight:  which  is  included  in  this,  that  he  doth   these 
 things  which  are  well-pleasing  in  his  sight.    Andnowinthese  wore » 
 he  doth,  as  it  were,  answer  an  objection  that  might  be  pre 
 ed,  about  the  impossibility  of  attaining  these  precious  advan* 
 seeing  his  commands  were  so  large,  and  that  hardly  they  cou' 
 remembered      This  he  doth  sweetly  answer,  by  setting  down  hi 
 this  one  verse  a  short  compend  or  breviary  both  of  law  and  gos- 
 pel, viz.  that  we  should  love  one  another,  which  is  the  compend 
 of  the  law:  and-  that  we  should  believe  on  the  name  of  his  Son; 
 which  is  the  compend  of  the  gospel.   And  by  this  he  sheweth  the 
 Christian,  that  there  are  not  many  things  required  of  him  for  at- 
 ,  taining  these  excellent  advantages;   but  if  he  exercise  himself  in 
 the  obedience  of  these  two  comprehensive  commandments,  ho 
 shall  find  favour  both  with  God  and  man.      And  as  concerning 
 this  precious  grace   of  faith,  we  have,   1.  The  advantages  of  i: 
 implied   in   the   words,  and   clear  also  from  the  scope,  as,  no 
 doubt,   all  the  commands  have  infinite  advantages  infolded  in 
 their  bosom,  which  redounds  to  a  believer  by  hia  practising  c£ 
 them      And,  2.  The  excellency  of  it  holden  forth  in  the  words, 
 in  that  it  is  called  his  command,  as  if  he  had  no  other  command 
 but   this  (and  the  Greek  particle  is  here  prefixed,  which  ha'h  i 
 great  emphasis  and  feres  in  it,  Icai  ante  ttin  cxiiU  atttim)*  Cu% 
 
If  THE  MYSTERY  0?  FAITH 
 
 3,  There  is  this  also,  the  absolute  necessity  of  this  grace,  hoicks 
 forth  herein  this  word, l  His  commandment}'  as  if  he  would  have 
 said,  by  proposing  this  command,  *  I  do  set  life  and  death  before 
 you.'  And  that  ye  would  not  conceive  that  it  is  an  arbitrary 
 and  indifferent  thing  to  you  to  believe,  or  not:  but  be  persuad- 
 ed of  this,  that  as  an  infinite  advantage  may  persuade  you  to  the 
 obedience  of  it;  so  absolute  necessity  must  persuade  you  to  act 
 that  which  is  of  your  everlasting  concernment.  And,  lastly,  Ye 
 have  the  precious  object  upon  which  faith  (which  is  justifying) 
 doth  exercise  itself,  and  that  is  upon  the  name  of  theSon  of  God. 
 And,  no  doubt,  faith  is  that  excellent  grace,  which  doth  elevate 
 the  soul  into  a  sweet  and  inseparable  union  with  Christ:  and  is 
 that  golden  and  precious  knot  that  doth  eternally  knit  the  hearts 
 *>f  these  precious  friends  together.  Faith  is  that  grace  that  draw- 
 cth  the  first  draughts  of  Christ's  precious  image  on  our  hearts, 
 2nd  by  love  accomplish  and  perfect  them.  Now  faith  doth  take 
 hold,  not  only  on  the  faithfulness  of  God,  that  he  is  a  Gcd  of 
 truth,  and  that  in  him  there  is  no  lie;  but  likewise  it  taketh  hold 
 on  the  omnipotency  of  God,  that  he  is  one  to  whom  nothing  is 
 too  hard;  and  on  the  infinite  mercy  and  love  of  God,  that  he 
 is  one  who  doth  delight  to  magnify  this  attribute  above  all  his 
 works;  and  these  are  the  three  great  pillars  of  justifying  faith. 
 From  the  First,  it  answereth  all  these  objections  of  sense,  which 
 do  ordinarily  cry  forth,  doth  his  promise  fail  for  evermore?  And 
 that  with  this  one  word,  if  he  hath  once  proposed  it,  he  will  also 
 do  it,  and  if  he  hath  once  spoken  it,  he  will  also  make  it  come 
 to  pass.  From  the  Second,  it  answereth  all  these  objections  that 
 may  arise  from  carnal  reason  and  probability,  which  tend  to  the 
 weakness  of  his  confidence.  And  these  do  oftentimes  cry  out, 
 How  can  these  things  be;  but  faith  layeth  hold  on  the  omnipo- 
 tency of  God,  it  staggereth  not  at  the  promises,  but  is  strong  in 
 the  faith,  giving  glory  to  God.  And  it  is  the  noble  and  divine 
 exercise  of  this  heroic  grace  of  faith,  that  these  objections  of  rea- 
 son and  probability,  which  it  cannot  answer,  it  will  lay  them 
 aside,  and  yet  close  with  the  promise;  which  was  the  practice  of 
 believing  Abraham,  who  considered  not  his  own  body  being 
 •weak,  nor  the  barrenness  of  Sarah's  womb.  As  likewise  it  was 
 the  commendable  practice  of  that  woman,  Matth.  xv.  who  not 
 being  able  to  answer  the  second  trial  of  her  faith  from  reason, 
 yet,  notwithstanding,  faith  made  her  cry  out, '  Have  mercy  upon 
 me>  O.Sjon  of  David.'  And  from  the  last,  aChristian  doth  answer 
 all  the  arguments  of  misbelief,  which  do  arise  from  the  convic- 
 is  of  our  un worthiness  and  sinfulness,  which  makes  us  often- 
 es  embrace  that  divinity  of  Peter's,  Luke  v.  8.  '  Depart  from 
 ;or  1  am  a  sinful  man/  But  faith,  taking  hold  on  the  infinite 
 
OPENED  UF.  IS 
 
 farcy  and  Iotc  of  Christ,  it  answereth  all  with  this,  He  walks 
 not  with  us  according  to  that  rule  of  merit,  but  according  to 
 lhat  precious  and  golden  rule  of  love  and  boundless  compassion. 
 But  before  we  shall  speak  any  thing  unto  you  of  these  things, 
 we  would  a  little  point  out  some  few  things,  to  be  known  as 
 previous  to  these,  we  shall  not  dwell  long  in  pointing  out  the 
 nature  of  justifying  faith:  it  is  that  grace,  whereby  a  Christian, 
 being  convinced  or  his  lost  estate,  and  of  an  utter  impossibility 
 to  save  himself,  he  doth  flee  to  the  righteousness  of  Jesus  Christ, 
 and  unto  him  who  is  that  precious  city  of  refuge,  and  there  dotU 
 ibide  till  our  high-priest  shall  die,  which  shall  not  be  for  ever; 
 or,  if  ye  will,  it  is  a  sweet  travelling  of  the  immortal  soul,  betwixt 
 infinite  misery,  and  infinite  mercy;  betwixt  an  utter  impossi- 
 bility to  save  ourselves,  and  a  complete  ability  in  him  to  save  to 
 the  uttermost;  betwixt  abounding  sin,  and  supcrabounding  mer- 
 cy. Hence  faith  is  often  holden  forth  to  us  in  scripture,  under 
 that  notion  of  coming,  Isa.  lv.  1.  c  Ho  every  one  that  thirsteth, 
 come  ye  to  the  waters.'  Rev.  xxiu  17.  *  Whosoever  will,  let  him 
 take  the  waters  of  life  freely.'  Heb.  vii.  25.  <  Wherefore  he  is  able 
 to  save  them  to  the  uttermost,  that  come  to  God  by  him.'  And 
 we  may  say,  by  the  way,  that  if  once  a  sinner  could  be  brought  to 
 this,  to  count  all  his  own  righteousness  but  filthy  rags,  and  to 
 believe  that  a  man  is  as  really  jusiified  before  God  by  imputed 
 righteousness,  as  if  it  were  by  inherent  holiness;  surely  such  an 
 one  were  not  far  from  the  kingdom  of  God  Neither  shall  we 
 stand  long  to  point  out  this  unto  you,  that  it  is  your  duty  to 
 believe;  for  it  is  clear  from  this  place,  and  likewise  from  Isa. 
 xlv.  22.  4  Lock  unto  me,  and  be  ye  saved,  all  the  ends  of  the 
 earth.'  Matth.  xi.  38»  <  Come  unto  me  all  ye  that  labour  and  are 
 heavy  laden,  and  I  will  give  you  rest,'  John  xiv.  1.  Ye  believe  in 
 God,  believe  also  in  me  'Isa.  lv.  1.  *  Ho  every  one  that  thirsteth, 
 come  ye  to  the  waters,  and  he  that  hath  no  money,  come,  buy, 
 without  money,  and  without  price.'  But  Ol  it  is  a  great  misery 
 of  many  (and  that  which  may  be  a  subject  of  perpetual  lamen- 
 tation) that  we  can  neither  be  subject  to  the  law,  as  command- 
 ed to  obey  it,  or  as  threatening  to  believe  it:  nor  to  the  gospel* 
 as  promising  to  embrace  it,  and  sweetly  to  receive  it.  O!  but 
 that  primitive  temptation  and  delusion,  whereby  Satan  did  de- 
 ceive our  first  father,  is  that  whereby  he  yet  seeks  to  catch  and 
 delude  many  souls,  viz.  that  though  we  eat  qf  the  forbidden 
 fruit,  and  walk  in  the  vain  i  paginations  of  our  own  hearts,  yet 
 he  doth  suggest  this  to  us,  That  we  shall  not  die,  but  shall  once 
 be  as  God;  this  is  Satan's  great  and  deluding  divinity.  And 
 therefore,  to  enforce  this  great  and  precious  command  a  little 
 furrher,  we  shall  propose  these  considerations.  <t. ' 
 
1*  THE  MYSTERY  OF  PAITH 
 
 First,  That  the  gospel  hath  bid  no  obstructions  in  our  way 
 of  closing  with  Christ,  and  partaking  of  the  effects  of  the  gos- 
 pel; but,  on  the  contrary,  sheweth  that  the  great  impediment  is 
 our  want  of  willingness  which  we  lay  in  our  own  way,  as  rs 
 clear  from  John  v.  40  *  Ye  will  not  come  to  me,  that  ye  may  have 
 life;'  as  likewise  from  Rev.  xxii.  17.  where  the  gates  of  the 
 gospel  are  cast  open,  and  '  whosoever  will'  are  commanded  to  en* 
 ter  in:  so  that,  although*  you  may  father  your  misbelief  upon 
 your  inability,  or  that  your  spot  is  not  the  spot  of  his  people, 
 yet  know,  that  the  rise  and  original  of  it,  is  want  of  willing- 
 ness. But  to  make  this  more  clear,  we  would  have  you  all  know 
 this,  that  all  the  qualifications  annexed  to  this  commandment 
 •f  faith,  as  that  in  Matth  xi  28.  speaketh  out  the  qualifications 
 yather  of  these  that  will  come,  than  all  those  thal(  ought  to  come; 
 or  he  inviteth  these,  that  through  the  spirit  of  ^discouragement 
 and  misbelief  have  the  greatest  reluctancy  to 'come;  and  may 
 not  that  cardinal  and  souUrefreshirg  promise,  John  vi.  37  stop 
 the  mouth  of  misbelief,  so  that  it  should  have  nothing  to  say?  '  tic 
 that  cometh  unto  me,  I  will  in  no  ways  cast  out ;'  ye  may  reduce 
 jour  misbelief  rather  to  the  sinfulness  of  your  will,  than  to  the 
 sinfulness  of  your  walk,  and  if  once  ye  would  come  the  length 
 of  willingness  to  embrace  Jesus  Christ,  all  other  objections  and 
 knots  should  be  sweetly  loosed  and  dissolved. 
 
 Secondly r,  Consider,  that  though  we  should  pray  the  one  half 
 of  cur  time,  and  weep  the  other,  yet  if  we  want  this  noble  grace 
 of  faith,  the  wrath  of  God  shall  abide  on  us.  What  are  all  the 
 works  of  these  hypocrites,  and  these  glistering  acts  of  law  sanc- 
 tification,  but  a  plunging  ourselves  in  the  ditch,  until  our  own 
 clothes  abhor  us?  Therefore  it  is,  that  after  the  prophet  Zecha- 
 riah  hath  made  mention,  in  the  12th  chapter  of  his  prophesy,  of 
 making  bitter  lamentation  *  for  him  whom  we  have  pierced,  as 
 for  an  only  son;'  yet  in  the  beginning  of  the  13fh  chapter,  he 
 maketh  mention  of  i  a  fountain  opened  to  the  bouse  of  David 
 for  sin  and  for  uncleanness;'  which  may  intimate  unto  us,  that 
 although  we  have  washed  ourselves  with  our  own  tears,  yet  there 
 is  use  of  the  blood  of  Christ,  and  that  we  must  be  washed  in  that 
 fountain,  even  for  our  own  righteousness,  which  are  but  as  filthy 
 rags. 
 
 Thirdly,  Consider  that  great  and  monstrous  sinfulness  tbftt 
 is  in  this  sin  of  unbelief;  we  must  strain  at  a  gnat,  but  we  will 
 easily  swallow  down  this  camel;  We  will  tithe  mint  and  anise, 
 and  fast  twice  in  the  week,  but  neglect  faith,  and  love,  and  judg- 
 ment, which  are  the  weightier  things  of  the  law.  And  indeed 
 there  are  these  things  which  speak  out  the  sinfulness  of  unbelief: 
 I.  That  when  ths  Holy  Ghost  is  sent  to  convince  the  world  of 
 
OPENED  UP.  15 
 
 tin,  John  xvi.  9  he  pitched  upon  this  sin,  as  although  there 
 were  no  other  sin  of  which  the  world  had  need  to  be  convinc- 
 ed, *  tie  willconvince  the  world  of  sin,  because  they  believe  not  on 
 the  don  of  G^d  ;'  and  no  doubt  there  is  more  sinfulness  in  that  sin, 
 tiian  in  any  branch  of  the  moral  law,  it  being  a  sin  against  a 
 matchless  love,  and  against  that  which  is  the  remedy  of  sin. 
 g«  That  it  is  called,  by  way  of  eminency,  disobedience;  as  is  clear 
 from  tit  brews  iv.  II.1  Lest  any  of  you  fall  after  the  same  example 
 of  unbelief \  or  as  the  word  may  be  rendered,  lest  any  of  you  fall 
 after  that  example  of  disobedience  £ph.  ii.  S.  That  amongst 
 all  these  that  shall  be  eternally  excommunicated  from  the  pre« 
 sence  of  the  Lord,  and  from  the  glory  of  his  power,  those  that 
 are  guilty  of  this  sin  of  unbelief,  they  are  put  in  the  first  place. 
 Rev.  xxi.  8.  And,  4.  That  unbelief  doth  contradict  and  deny 
 these  three  precious  and  cardinal  attributes  of  God;  I.  Doth 
 not  unbelief  contradict  his  faithfulness,  and  make  him  a  liar? 
 1  John  v.  10  Doth  it  not  contradict  the  infiniteness  of  his 
 power  And,  3d  The  infiniteness  of  his  love,  and  supposeth 
 thai  there  is  something  too  hard  for  him,  which  his  power  can- 
 not  reach,  nor  his  infinite  love  overcome?  We  may  reduce  many 
 cf  our  questions  and  disputing^  of  his  good  wiil  to  this  original, 
 viz.  to  tne  disputings  of  his  power.  No  doubt,  if  we  belong  to 
 him,  we  shall  once  sing  that  note  of  lamentation  over  our  unbe- 
 lief, L'hat  is  our  infirmity,  for  changes  are  from  the  right  hand 
 cf  the  Most  High. 
 
 And,  Lastly >  To  enforce  this  precious  command  of  faith,  con- 
 sider that  it  is  his  command  which  speaketh  forth  this,  that  we 
 must  not  take  an  indulgence  or  dispensation  to  ourselves  to  be- 
 lieve or  not  to  believe  at  our  pleasure;  and  is  it  not  a  strange 
 thing,  that  Christians  are  less  convinced  of  the  breaches  of  the 
 commandments  of  faith,  than  of  ether  commands?  They  think 
 misbelief  to  be  but  a  Zoar,  a  little  sin;  :\nd  it  proceedeth  cither 
 from  this,  that  the  conviction  of  other  sins  (as  the  neglect  of 
 prayer,  or  the  sin  of  swearing,  or  committing  adultery)  do  \ 
 from  a  natural  conscience;  for  there  is  something  of  nature':: 
 light  to  make  us  abominate  and  hate  them:  when  yet  the  lighj 
 ©f  nature  will  not  lead  us  to  the  conviction  of  the  sinfulno- 
 misbelief,  it  being  a  gospel  and  more  spiritual  sin.  Or  it  pro- 
 ceedeth from  this,  that  unbelief  doth  ordinarily  pass  valid  under 
 the  vizard  of  some  refined  virtue,  as  humility  and  tenderness, 
 though  that  rather  it  may  be  said,  that  it  is  pride  and  ignorance, 
 clothed  with  the  garments  cf  humility.  And,  no  doubt,  C 
 doth  account  obedience  to  this  commandment  of  faith  the  great- 
 est act  of  humility;  as  is  clear  from  Rom.  x.  3.  where  it  is  call- 
 id  sabpimion;  *  They  snbmitted  rot  +?  the  rightectrsness  cf  God.* 
 
16  THE  MYSTERT  OF  FAITH 
 
 Or  else  it  prcceedeth  from  this,  that  we  conceive  that  the  com- 
 mandment of  faith  is  not  of  so  large  extent  as  other  commands, 
 and  so  doth  not  bind  us  to  the  obedience  of  it;  but  know  this, 
 that  it  will  be  the  condemnation  of  the  world,  that  they  have 
 not  beiieved  on  the  name  of  the  Son  of  God;  and  no  doubt  but 
 it  is  Satan's  ^reat  design  and  cardinal  project,  to  keep  us  back 
 from  obedience  to  the  commandment  of  faith,  and  that  we 
 should  not  listen  to  the  precious  promises  of  his  everlasting  gos- 
 pel, bm  should  reject  the  counsel  of  God  against  ourselves,  and 
 refuse  his  precious  and  divine  call. 
 
 The  Second  precious  consideration  that  we  would  give,  shall 
 be  to  show  you  what  are  the  causes  that  there  is  so  much  dis- 
 puting of  our  interest,  and  so  little  believing;  that  we  are  so  un- 
 stable as  water,  marring  our  own  excellency,  spending  so  much 
 ef  our  time  in  walking  under  a  cloud,  and  are  so  seldom  ad- 
 mitted to  read  our  names  in  these  precious  and  eternal  records 
 of  heaven?  No  doubt  these  things  have  influence  upon  it,  viz. 
 1.  That  we  are  more  judging  of  God  by  his  dispensations,  than 
 by  bis  word,  supposing  ever  the  change  of  his  dispensations  to 
 speak  forth  the  change  of  our  state;  this  is  misbelief's  divinity, 
 that  when  sense  cannot  read  love  in  his  face,  but  he  appeareth 
 to  frown,  and  to  cast  a  cloud  over  it,  then  it  is  presumption 
 (saith  sense)  to  read  love  in  his  heart,  or  in  his  word;  but  know 
 it  was  a  self-denying  practice  of  believing  Job  to  cry  cut, «  Though 
 he  should  kill  me,  yet  will  I  believe  in  him;*  therefore  make  net 
 dispensations  your  Bible;  otherwise  ye  will  stumble  at  noon-tide 
 of  the  day,  and  shall  halt  in  your  way;  knew  ye  never  what 
 such  a  thing  as  this  meaneth,  to  ascend  overcoming  thoughts  of 
 his  love,  notwithstanding  any  thing  that  his  dispensations  might 
 preach?  We  conceive,  that  if  the  eyes  of  our  faith  were  open- 
 ed, we  might  see  infinite  love  engraven  on  the  darkest  acts,  and 
 most  dismal  like  dispensations  of  his  to  us,  though  it  be  often- 
 times written  in  dark  and  dim  characters  of  sense. 
 
 2.  There  is  this  likewise,  which  hath  influence  upon  our  so 
 much  disputing  and  misbelieving,  viz.  a  guilty  conscience,  and 
 the  entertainment  of  some  predominant  iust,  which  oftentimes 
 occasioncth  our  walking  in  darkness,  and  having  no  light  This 
 is  clear  from  1  Tim.  ii.°19.  where  that  precious  jewel  of  faith 
 can  be  holden  in  no  other  place,  but  in  a  pure  conscience*  that 
 is  that  royal  place  wherein  it  must  dwell;  and  no  doubt,  if  once 
 we  make  shipwreck  of  a  good  conscience,  we  will  err  concern- 
 ing our  faith,  A  bosom  idol,  when  it  is  entertained,  doth  exceed- 
 ingly mar  the  vigorous  exercises  of  these  graces,  which  are  evi- 
 dences of  our  faith,  and  certainly  grace  rather  in  its  degrees, 
 than  in  its  sincerity  or  simple  being  only,  is  that  which  giveih 
 
OPENED  UP.  17 
 
 the  clear  evidence  of  faith.  Therefore,  when  we  find  not  love 
 in  its  height  and  eminent  actings,  we  hardly  win  to  make  it  any 
 wav  clearly  concluding  demonstration  of  our  faith. 
 
 :>.  As  likewise  a  bosom  idol,  when  it  is  entertained,  maketh 
 us  to  lose  much  of  our  high  esteem  and  reputation  of  Jesus 
 Christ,  which  doth  exceedingly  interrupt  the  sweet  and  precious 
 actings  of  faith.  For  it  is  certain,  that  if  once  the  immortal 
 soul  be  united  to  Jesus  Christ  by  the  bond  of  love  and  respect, 
 then  our  faith  will  increase  with  the  increase  ot  God.  Our  en- 
 tertainment to  a  bosom-idol  is  ordinarily  punished  with  the  want 
 of  the  sensible  intimations  of  his  grace,  and  of  our  interest  in 
 him;  so  that  sometimes  his  own  are  constrained  to  cry  out,  *  God 
 hath  departed  from  me,  and  he  answereth  me  not,  neither  by- 
 dreams  nor  visions.' 
 
 4.  There  is  that  likewise,  that  hath  influence  upon  it,  our 
 not  closing  absolutely  with  Jesus  Christ,  but  upon  conditions 
 and  suppositions.  We  make  not  an  absolute  and  blank  resigna- 
 tion of  ourselves  over  unto  Christ,  to  hold  fast  the  covenant, 
 notwithstanding  he  would  dispense  both  bitter  and  sad  things 
 to  us;  but  we  conceive  that  Christ's  covenant  with  believers  is 
 like  that  covenant  that  God  made  with  Noah,  that  there  should 
 be  summer  and  winter,  seed-time  and  harvest,  night  and  dav, 
 unto  a  Christian.  A  Christian  must  have  his  night  as  well  as  his 
 day;  ke  must  once  sow  in  tears,  before  he  reap  in  joy:  he  must 
 once  go  forth  bearing  his  precious  seed,  before  he  can  return 
 bearing  his  sheaves  in  his  bosom:  and  that  this  hath  influence 
 upon  our  instability,  may  be  seen  from  this,  that  often  a  Chris- 
 tian, after  his  first  closing  with  Christ,  he  meeteth  with  desertion 
 in  point  of  tenderness,  in  point  of  joy,  and  in  point  of  strength; 
 so  that  his  corruption  seems  now  to  be  awakened  more  than, 
 formerly,  that  he  wants  those  seeming  enjoyments  of  him  which 
 formerly  he  had,  and  that  much  of  his  softness  of  heart  hath 
 now  evanished,  which  is  clear  somewhat  from  Heb.  x  32.  (  And 
 after  they  were  enlightened,  they  endured  a  great  fight  of  af- 
 flictions;' for  the  word  there  rendered  afflictions,  signifieth  in- 
 ward troubles  through  the  motions  of  sin,  as  well  as  outward 
 afflictions,  Gal.  v.  24.  And  God  useth  to  dispense  this  way  to 
 his  own,  not  only  to  make  trial  of  the  sincerity  of  our  closing 
 with  him,  but  to  make  our  faich  more  stedfast  and  sure.  And 
 no  doubt,  if  we  close  not  absolutely  with  Christ  (when  un- 
 der these  temptations  and  trials),  we  must  reject  our  con- 
 fidence as  a  delusion,  and  suppose  it  to  be  as  a  morning  dream: 
 therefore  it  were  a  noble  and  divine  practice  of  a  Christian,  to 
 close  with  Christ  without  reservation,  seeing  he  doth  dispense 
 nothing  but  that  which  might  tend  to  our  advantage.     And  w?* 
 
 C 
 
IS  THE  MYSTERY  0?  FAITH 
 
 would  say  to  such  as  are  under  these  temptations,  that  if  ye  en- 
 deavour to  resist  them,  it  is  the  most  compendious  and  excel- 
 lent way  to  make  your  hearts,  which  now  are  dying  as  a  stone, 
 to  be  as  c  a  watered  garden,  and  as  springs  of  water,  whose  waters- 
 fail  not,  and  to  make  you  strong  as  a  lion,  so  that  no  tempta- 
 tion can  rouse  you  up;  but  ye  shall  be  enabled  to  tread  upon 
 the  high  places  of  the  earth,  and  to  sing  songs  of  triumph  over 
 your  idols 
 
 5.  There  is  this  likewise  that  hath  influence  on  it,  our  build- 
 ing of  our  faith  more  upon  sense,  than  upon  Christ  or  his 
 word;  and  therefore  it  is  that  faith  is  so  inconstant  and  change- 
 able as  the  moon,  we  not  knowing  what  sucii  a  thing  meaneth 
 to  hope  against  hope:  and  to  be  strong  in  faith,  giving  glory  to 
 God.  And  we  would  only  say  unto  you,  that  erect  your  confi- 
 dence upon  so  sandy  a  foundation*  thai  when  the  wind  and  storm 
 of  temptation  shall  blow,  that  house  shall  fall  to  the  ground.  As 
 likewise  building  of  your  faith  upon  sense,  doth  abate  much  of 
 your  joy,  and  much  of  your  precious  esteem  of  Jesus  Christ; 
 it  being  faith  exercising  itself  upon  an  invisible  object,  that  ma- 
 keth  the  Christian  *  to  rejoice  with  j^y  unspeakable,  and  full  of 
 glory/      1  Peter  i.  8. 
 
 6.  There  is  this  last  that  hath  influence  upon  it,  even  our 
 slothfulness  in  the  exercise  of  our  spiritual  duties,  by  which  faith 
 should  be  entertained.  Faith  is  a  tender  grace,  and  a  plant  that 
 must  not  be  ruffled,  but  nourished  through  the  sap  of  other  pre- 
 cious graces;  but  we  grow  remiss  in  our  spiritual  duties,  and 
 do  turn  ourselves  upon  the  bed  of  security,  as  the  door  upon 
 the  hinges;  and  doth  not  our  drowziness  clothe  us  with  rags, 
 and  make  us  fall  into  a  deep  sleep;  while  as  if  we  were  dili- 
 gent, our  soul  should  be  made  fat  and  rich?  Yea,  slothfulness 
 doth  not  only  impede  assurance  in  this,  that  it  hindereth  the 
 divine  communication  of  his  love  and  respect  by  which  assurance 
 may  be  kept  in  life,  Cant,  v  2.  <  But  also  it  maketh  our  poverty 
 come  on  us  as  an  armed  man,  and  our  want  as  one  that  travel- 
 leth:'  and  withal,  it  letteth  loose  the  chain  by  which  our  corrup- 
 tions are  tied,  and  maketh  them  to  lift  up  their  heads,  for  which 
 our  assurance  is  much  darkened  and  impaired,  and  our  hope  is 
 much  converted  into  diffldence  and  despair.  And  we  would 
 only  say  this,  it  is  the  diligent  Christian  that  is  the  believing 
 Christian,  and  is  the  diligent  Christian;  there  being  such  a  sweet 
 reciprocation  betwixt  these  two  precious  graces,  that  they  die 
 and  live  together. 
 
 Now,  Thirdly,  We  shall  shut  up  our  discourse  with  this,  in 
 poutftBg  out  a  little,  what  are  those  things  that  do  obstruct  a 
 Christian's  closing  with  Christ,  and  believing  in  his  precious  name. 
 
OPENED  UP.  19 
 
 I.  We  conceive  that  this  woful  evil  cloth  spring  and  rise  from 
 that  fundamental  ignorance  of  this  truth,  that  there  is  a  Godj 
 as  is  clear  from  Heb  xi-  6.  where  that  is  required  as  a  qualifi- 
 cation of  a  comer,  that  he  should  believe  that  God  is:  and  as- 
 suredly till  once  this  precious  truth  be  imprinted  upon  our 
 souls  as  with  a  pen  of  iron,  and  a  point  of  a  diamond,  we  will 
 look  upon  the  gospel  as  an  Utopian  fancy,  and  a  de'uding  no- 
 tion, to  teach  unstable  souls,  who  know  not  the  way  to  attain 
 unto  real  blessedness;  and  truly  it  is  a  fault  in  many,  that  they 
 begin  to  dispute  their  being  in  Christ,  before  they  know  there  is 
 a  Christ,  as  to  dispute  their  interest  in  him  before  his  being,  and 
 that  there  is  such  an  one  as  is  called  Christ. 
 
 II.  Our  coming  unto  Cnrist  is  obstructed  from  the  want  of 
 the  real  and  spiritual  convictions  of  our  desperate  and  lost  estate 
 without  Jesus  Christ,  and  that  our  unspeakable  misery  is  the 
 want  of  him;  which  is  clear  from  Jer.  ii.  31.  4  We  are  lords  we 
 will  come  no  more  to  thee.'    And  it  is  evident  from  Rev.  iii.  16, 
 
 18.  that  such  a  delusion  as  this  doth  overtake  many  that  they 
 can  reign  as  kings  without  Jesus  Cnrist;  and  that  they  can  build 
 their  happiness,  and  establish  their  eternal  felicity,  upon  another 
 foundation.  Bur,  O!  that  we  could  once  win  to  this,  to  believe 
 what  we  are  without  Christ,  and  to  believe  what  we  shall  be  in 
 the  enjoyment  of  him,  with  the  one  eye  to  discern  and  look 
 upon  these  deep  draughts  that  the  mystery  of  iniquity  hath  im- 
 printed upon  our  immortal  souls;  and  withal  to  reflect  upon 
 the  wages  of  sin,  which  is  death,  and  be  constrained  to  cry,  *  Wo 
 is  me,  for  I  am  undone;'  and  with  the  other  eye,  to  ascend  and 
 look  to  that  help  that  is  laid  upon  <  one  that  is  mighty/  and  to 
 make  use  of  the  righteousness  of  a  crucified  Saviour,  that  so 
 what  we  want  in  ourselves,  we  may  get  it  abundantly  made 
 up  in  him. 
 
 III.  There  is  this  likewise  that  obstructeth  our  closing  with 
 Christ,  our  too  much  addictedness  to  the  pleasures  and  carnal 
 delights  of  a  passing  world,   which  is  clear  from  Luke  xiv.  18, 
 
 19,  20,  21,  22.  Matth.  xxii.  5,  6.  where  those  that  are  invited 
 to  come  to  the  feast  of  this  gospel,  they  do  make  their  apology, 
 and  with  one  consent  do  refuse  it,  some  pretending  an  impos- 
 sibility to  come,  and  some  pretending  an  unavoidable  inconve- 
 niency  in  coming.  And,  O  !  what  a  ridiculous  thing  is  that 
 poor  compliment,  that  these  deluded  sinners  used  to  Christ,  ■  I 
 pray  you  have  us  excused?'  And  is  not  the  world  the  great 
 and  argument  thar  they  make  use  of,  when  they  will  come  and 
 make  use  of  Christ? 
 
 IV.  There  is  this,  lastly,  which  doth  obstruct  one's  coming 
 to  Christ,  their  unwillingness  to  be  denied  to  their  own  r' 
 
THE  MYSTERY  CF  FAITH 
 
 ♦rousness;  which  is  clear  from  Rom.  x.  23.  And  we  conceive, 
 if  once  these  two  were  believed  (which  are  the  great  topics  out 
 ef  which  all  these  arguments  may  be  brought  to  persuade  you 
 ro  cmbarce  Christ)  to  wit,  the  infinite  excellency  of  his  person 
 on  whom  we  are  to  believe,  and  the  infinite  lose  that  those  do 
 sustain  who  shall  be  eternally  rejected  of  him.  We  might  be 
 persuaded  to  entertain  a  divine  abstractness,  and  holy  retirement 
 from  all  things  that  are  here  below,  and  to  pitch  our  desires  a- 
 lone  upon  him,  '  Who  is  the  everlasting  wonder  of  angels,  and 
 the  glory  of  the  fcigher  house.'  O!  did  we  once  suppose  the  un- 
 speakable happiness  of  those,  whose  faith  is  now  advanced  unto 
 everlasting  felicity  and  fruition,  and  hath  entered  into  that  eter« 
 nal  possession  of  the  promises,  might  we  not  be  constrained  to 
 cry  out,  *  It  is  good  for  us  once  to  be  there?'  Christ  weepeth  to 
 us  in  the  law,  but  we  do  not  lament;,  and  he  pipeth  to  us  in 
 the  gospel,  but  we  do  not  dance:  he  is  willing  to  draw  us  c  with 
 the  cords  of  men,  and  with  the  bonds  of  love,  and  yet  we  will 
 not  have  him  to  reign  over  us.'  May  not  angels  laugh  at  our 
 -,  that  wc  should  so  undervalue  this  Prince  of  love,  and 
 should  contemn  him  who  is  holden  in  so  high  esteem  and  reve- 
 rence in  these  two  great  assemblies  that  are  above,  of  angels,  and 
 of  the  spirits  of  just  men  made  perfect?  Christ  hath  now  given 
 us  the  first  and  second  summons,  the  day  is  approaching  when 
 the  sad  and  vvoful  summons  shall  be  sent  against  us,  of  departing 
 from  him  into  these  everlasting  flames,  out  of  which  there  is  no 
 redemption:  and  this  shall  be  the  cap-stone  of  our  misery,  that 
 ^d  once  life  in  offer,  but  did  refuse  it;  and  though  there 
 were  four  gates  sranding  open  towards  the  north,  by  v/hich  we 
 might  have  entered  into  that  everlasting  rest,  yet  we  choose  rather 
 *  to  walk  in  the  paths  that  lead  down  to  death,  and  take  hold  of 
 the  chambers  of  hell/  O  but  there  are  many  that  think  the  gos- 
 pel cunningly  devised  fables  and  foolishness  (they  being  unwil- 
 iingto  believe  that  which  sense  cannot  comprehend,  nor  reason 
 reach),  and  this  is  the  reason  why  the  gospel  is  not  embraced,  but 
 ected  as  an  human  invention,  and  as  a  morning  drearu, 
 
 SERMON  II. 
 
 1  John  iii.  23.     This  is  his  commandment ,  ihatyou  should  believe 
 on  the  name  of  his  Son,  Jesus  Christ,  <$x 
 
 T 
 
 HERE  are  three  great  and  cardinal  mysteries,  in  the  gn- 
 :  which  >U  a  Christians  time  ought  to  be  spent;  I 
 
OPENED  UP.  21 
 
 There    is   that    precious    and    everlasting   mystery    of    Christ's 
 love  and  eondescendency,  which  these  intellectual  spirits,  the  an- 
 gels, are  not  able  fully  to  comprehend.      Secondly,  There  is  that 
 woful  mystery  of  the   desperate  decekfulness    and  wickedness  of 
 the  heart,  which  no  man  was  ever  yet  able  to   fathom  and  com- 
 prehend.     And,  Thirdly,  There  is  that  precious  mystery  of  that 
 eternal  felicity  and  blessedness  that  is  purchased  unto  the  saints, 
 that  once  they  shall  reign  with  Christ,  not  a  thousand  years  on- 
 Iv,  but  throughout  all    the  ages  of  everlasting  and  endless   eter- 
 nity: so  that  there  is  this  difference  betwixt  this  garden  of  ever- 
 lasting delight  that  Christ  hath  purchased  to  the  saints,  and  that 
 first  paradise,  and  Eden  wherein  man  was  placed.     There  was  a 
 secret  gate  in  the  first,  through  which  a  man  that  had  once  enter- 
 ed in,  might  go  out  again.     But  in  the  second  and  precious  Eden, 
 there  is  no  access  for  going  out:    and  all  that  is  to  be  known  of 
 these  three   mysteries  is  much   comprehended  in  this,   to  know- 
 that  they  cannot  fully  be  known.     Paul  was  a  blessed  proficient 
 in  the  study  of  the  first  mystery,  and  had  almost  attained  to  the 
 highest  class  of  knowledge,  and  yet  he  is  constrained  to  profess 
 himself  to  be  ignorant  of  this.     Hence  is  that  word,  Eph.  ill    19. 
 «  That  ye  may  know  the  love  of  Christ  which  passeth  knowledge*. 
 And  is  it  not  a  mysterious  command,  to  desire  people  to  know 
 that  which  cannot  be  known?   The  meaning   whereof  we  con- 
 ceive to  be  this  in  part,  that  Paul  pressed  this  upon  them,   that 
 they  should  study   to  know  that   this  mystery  of  Christ's   love 
 could  not  be  known.     Jeremiah  was  a  blessed  proficient  in  the 
 knowledge  and  study  of  the  second  mystery;  he  had  some  morn- 
 ing and  twilight  discoveries  of  that,  and  though  in  some   mea- 
 sure he  had  fathomed  that  deep,  yet  he  is  constrained  to  cry  out, 
 chap.  xvii.  ver.  9.    «  The  heart  is  deceitful  above  all  things,  and 
 «  desperately  wicked,  who  can  know  it?'   And  indeed  that  which 
 Solomon  saith  of  kings,  Prov.  xxv.  3.  may   well  be  said   of  ail 
 men  in  this  respect,  ■  The  heavens  for  height,  and  the  earth  for 
 4  depth,  and  the  heart  of  man  is  unsearchable.'     The  apostle  Paul 
 also  was  a  blessed  proficient  in  the  study  of  the  third  mystery, 
 having  some  morning  and   twilight  discoveries   of  the  promised 
 rest,  and  was  once  caught  up  to  the  third  heaven;  and  yet  when 
 he  is  beginning  to  speak  of  it,  1  Cor.  ii.  9    he  declared  all  men 
 to  be  ignorant  of  the  knowledge  of  this  profound  mystery  of  the 
 mans  blessedness,  and  cried  out,<Eye  hath  not  seen,  nor  car  heard, 
 «  neither  hath  it  entered  into  the  heart  of  man,  to  conceit  the 
 c  things  which  God  hath  prepared  for  them  that  love  him:'  and  if 
 there  be  any  thing  further  to  be  known  of  these  mysteries,  the 
 grace  of  faith  is  found  worthy,  amongst  all  the   graces   of  the 
 Spirit,  to  open  the  seven  seals  of  these  great  depths  of  God.    Is 
 
22  THE  MYSTERY  OF  FAITH 
 
 not  the  grace  of  faith  that  whereby  a  Christian  doth  take  up  the 
 invisible  excellency  and  virtue  of  a  dying  Christ?  Is  not  faith 
 that  precious  grace,  by  which  a  Christian  must  take  the  spots 
 and  blemishes  that  are  within  himself?  And  is  not  the  grace  of 
 faith  that  precious  grace  that  placeth  a  Christian  upon  the  top 
 of  mount  Pisgah,  and  there  letteth  him  see  a  sight  of  the  pro- 
 mised land,  and  doth  open  a  door  in  heaven  through  which  a 
 Christian  is  admitted  to  see  Christ  sitting  upon  his  throne?  And 
 faith  hath  not  only  a  kind  of  omnipotency,  as  is  clear,  <  that 
 *  all  things  are  possible  to  him  that  believed*/  but  it  hath  a  kind  of 
 omnisciency  and  all  knowledge,  that  it  can  take  up,  and  com- 
 prehend all  the  great  mysteries  of  heaven,  according  to  that 
 word,  Prov.  xxviii.  5  *  He  that  seeketh  the  Lord,  shall  under- 
 c  stand  all  things;'  as  if  he  had  said,  there  is  nothing  dark  to  a 
 believing  Christian,  as  there  is  nothing  impossible  to  a  believing 
 Christian.  As  likewise*  faith  is  that  grace  that  must  take  aside 
 the  vail  that  is  spread  over  the  face  of  a  crucified  Christ:  and 
 faith  is  that  precious  spy,  that  goeth  forth  and  taketh  up  these 
 wonderful  exercises  that  are  in  him.  The  grace  of  love,  as  it 
 were,  is  born  blind;  and  it  hath  nothing  wherewith  to  soiace  it- 
 self, but  that  which  is  presented  unto  k  by  this  noble  and  ex- 
 cellent grace  of  faith. 
 
 Now,  before  we  shall  speak  any  thing  to  these  things,  that 
 we  did  propose  to  speak  of  at  the  last  occasion,  we  shall  yet 
 speak  a  little  unto  some  things,  which  are  necessary  to  be  known 
 for  the  distinct  uptaking  of  the  nature  of  justifying  faith,  which 
 is  the  great  commandment  of  this  everlasting  gospel;  and  that 
 which  we  would  first  speak  to,  shall  be  this,  what  is  the  reason 
 and  ground,  that  the  gospel-conveyance  of  righteousness  and 
 life  (and  of  the  excellent  things  of  this  everlasting  covenant) 
 should  be  through  the  exercise  of  the  grace  of  faith?  For  it  is 
 not  said  in  the  scripture,  that  repentance  justified:,  that  love 
 justifieth,  or  that  mortification  justifieth;  but  it  is  faith  only 
 that  justifieth,  a  rill  it  is  faith  by  wiiich  a  Christian  inheriteth  the 
 promises;  so  that  it  is  clear,  that  faith  is  that  conduit-pipe,  thro' 
 which  are  conveyed  to  us  the  great  blessings  of  this  everlasting 
 covenant. 
 
 I.  And  the  first  ground  of  it  is  this,  it  is  through  faith  that 
 all  our  blessings  may  be  known  to  be  by  love,  and  by  free  and 
 unsearchable  grace;  as  is  clear,  Rom.  iv.  16.  while  the  apostlt 
 is  giving  a  reason,  why  the  inheritance  is  conveyed  to  a  Christian 
 through  faith;  *It  is  of  faith*  (saith  he)  «  that  it  might  be  by  gr  -ce;' 
 for  if  the  inheritance  were  conveyed  to  a  Christian  through  a 
 covenant-of  works,  then  these  spotless  draughts  of  infinite  love 
 and  unsearchable  gcace,  should  no:  be  written  en  our  inhcri- 
 
OTENED  UP.  23 
 
 tance;  as  is  clear,  Rom.  iv.  2.5.  And  it  is  that  great  design  of 
 Christ,  to  m;<ke  his  grace  conspicuous,  in  conveying  salvation 
 to  us  through  faith. 
 
 II  There  is  fhis  second  ground  likewise  of  it,  that  all  the 
 promises  and  blessings  of  this  everlasting  covenant  might  be  sure 
 and  stedfast  to  us,  therefore  they  are  conveyed  to  us  through 
 the  exercise  of  the  grace  of  faith;  as  is  clear,  Rom.  iv.  16.  *  I  hey 
 are  of  faith'  (saith  he  *  that  they  may  be  sure:'  or,  as  the  word  is, 
 that  they  might  be  settled*  when  the  promises  of  life  and  eter- 
 nal salvation  were  conveyed  to  us  through  man's  obedience, 
 were  they  not  then  most  uncertain  and  unstable:  but  is  not  hea- 
 ven your  everlasting  crown  now  stedfast  unto  you,  seeing  you 
 have  that  golden  pillar  of  Christ's  everlasting  righteousness  to 
 be  the  foundation  of  your  faith,  and  the  strength  of  your  con- 
 fidence in  the  day  of  need? 
 
 III  There  is  the  third  ground  why  the  promises,  and  excel- 
 lent things  of  this  gospel,  are  conveyed  to  a  Christian  thr 
 
 the  exercise  of  faith,  that  all  boasting  and  glorying  might  be 
 excluded,  according  to  that  word,  Rom.  hi.  27  ■  By 
 is  boasting  excluded?  Not  by  the  law  of  works,  but  by  the  law 
 ol  faith.'  \nd  certainly,  seeing  Christians  have  all  the  great  things 
 of  heaven  conveyed  to  them  through  the  exercise  of  faith:  think 
 }Te  not,  tiaat  this  shall  be  your  first  song  when  ye  shall  be  within 
 the  gates  of  the  new  Jerusalem?  *  Not  unto  us,  not  unto  us,  but 
 unto  thee  doth  belong  the  glory  of  our  salvation.'  O!  what  a  pre- 
 cious dignity  were  it,  but  tor  one  half  hour  to  be  admitted  to 
 hear  these  spotless  songs  that  are  sung  by  these  thousand  times 
 ten  thousand  and  thousands  of  thousands  of  holy  angels,  that 
 are  round  about  hi*  throne?  Doth  not  David,  that  sweet  singer 
 of  israel,  now  sing  more  sweetly  than  he  did  when  he  was  here 
 below?  Doth  not  deserted  Heman  now  chant  forth  the  praises 
 and  everlasting  songs  of  him  that  sitteth  upon  the  throne?  And 
 doth  not  afflicted  Job  now  sing  sweetly  after  his  captivity  redu- 
 ced, and  he  entered  within  that  land,  where  the  voice  of  joy  and 
 gladness  is  continually  heard:  would  you  have  a  description  of 
 heaven!  I  could  not  give  it  any  term  so  suitable  as  this,  heaven 
 is  a  rest  without  a  rest,  for  though  there  remains  a  rest  for  the 
 righteous,  yet  Rev  iv.  8.  *  These  four  beasts  that  stand  L . 
 the  throne,  they  rest  not  day  nor  night,  crying,  Holy,  holy,  holy, 
 is  the  Lord  God  Almighty:'  yet  there  is  much  divine  quietness 
 ^t  holy  quietness  that  is  above. 
 IV.  There  is  this  last  ground,  why  the  blessings  of  the  gos- 
 pel, and  life,  and  righteousness  are  conveyed  to  us  through  the 
 exercise  of  faith,  that  the  way  to  attain  these  things  might  be 
 pleasant  and  easy.     We  are  certainly  persuaded,  that  the  way  of 
 
"2  4  THE  MYSTERY  OF  FAITH 
 
 winning  to  heaven  by  a  covenant  of  works,  was  much  more  un- 
 pleasant and  difficult;  but  is  it  not  an  easy  way  of  entering  into 
 the  holy  of  holies,  to  win  into  it  through  the  exercise  of  faith? 
 Are  not  all  wisdom's  ways  pleasantness?  Are  not  all  her  paths 
 peace?  Was  not  that  just  self-denial  in  one  that  said,  he  would 
 not  take  up  a  crown  though  it  were  lying  at  his  foot?  But,  oh! 
 that  cursed  self-denial  doth  possess  the  breasts  of  many,  so  that, 
 though  that  crown  of  immortal  glory  and  eternal  blessedness  be 
 lying  at  our  feet,  yet  we  will  not  embrace  it,  nor  take  it  up? 
 Is  not  the  hatred  of  many  to  Christ  covered  with  deceit.  And 
 therefore  your  iniquities  shall  be  declared  before  the  congrega- 
 tion. 
 
 Now  that  what  we  have  spoken  unto  this,  might  be  more 
 clear,  and  that  the  nature  of  justifying  faith  be  not  mistaken, 
 we  would  have  you  taking  notice  of  these  things. 
 
 I.  That  the  grace  of  faith  doth  not  justify  a  Christian,  as  it 
 is  a  work;  or  because  of  any  inherent  excellency  and  dignity 
 that  is  in  this  grace  above  any  other  graces  of  the  Spirit;  but 
 faith  doth  alone  justify  a  Christian  instrumentally,  and  objective- 
 ly; that  is,  ft  is  that  by  which  a  Christian  is  just,  by  laying  hold 
 on  the  precious  object  of  it,  the  righteousness  of  Christ.  And 
 to  clear  this,  we  would  only  have  you  knowing  this,  that  faith 
 doth  justify  as  it  closeth  with  Christ,  but  not  because  it  clos- 
 eth  with  Christ,  which  some  vainly  are  bold  to  assert,  because 
 there  is  not  any  dignity  or  worth  in  the  act  of  faith  in  closing 
 with  Christ  that  can  be  the  foundation  of  our  justification,  else 
 it  were  to  confound  that  precious  degree  of  iree  grace. 
 
 II.  There  is  this,  that  we  would  have  you  all  knowing,  that 
 faith  is  not  the  instrument  of  justification  (as  sanctifkation  is 
 taken  in  an  active  sense)  though  it  is  the  instrument  of  justi- 
 fication, as  it  is  taken  in  a  passive  sense;  and  the  ground  of  this 
 conclusion  is  this,  because  it  is  impossible,  that  any  action  in  man, 
 can  be  an  instrument  in  any  action  in  God;  and  therefore  that 
 phrase  that  yon  have  so  ^ordinarily  spoken  of,  That  faith  justi- 
 ifieth,  it  is  thus  to  be  resolved,  That  we  are  justified  by  faith. 
 
 III.  There  is  this  that  we  would  have  you  knowing,  that  be- 
 twixt a  Christians  closing  by  faith  with  the  righteousness  of  Jesus 
 Christ,  and  the  justification  of  a  sinner,  I  say  there  is  no  natural 
 *nd  indispensible  connection  of  divine  appointment  and  ot  free 
 grace,  though  we  conceive  there  is  a  natural  aptitude  in  the  grace 
 of  faith,  to  lay  hold  on  the  righteousness  of  Christ,  more  than 
 there  is  in  any  other  grace  of  the  Spirit;  as  ye  may  see,  there  is 
 i  more  natural  aptitude  and  fitness  in  the  hand  to  receive,  than 
 Eli  any  other  organ  of  thsrbody. 
 
 JV.  There  is  this  also  that  we  would  have  you  knowing,  that 
 
OPENED  UP.  vi 
 
 is,  a  Christian  in  his  first  closing  with  Christ  (considered  as  cru- 
 cified) is  the  immediate  object  of  his  faith,  and  not  Christ  con- 
 sidered in  his  personal  excellencies.  Hence  it  is  often  in  scrip- 
 ture, that  Christ,  as  crucified,  is  holden  forth  as  the  immediate 
 object  of  justifying  fakir,  as  is  clear,  Rom.  iii.  5,  24,  26  And 
 the  ground  of  this  assertion  is  this,  because  that  is  the  formal 
 object  of  justifying  faith,  which  doth  formally  justify  the  sinner, 
 and  on  which  faith  doth  immediately  lay  hold  as  a  ransom  to 
 satisfy  justice,  and  as  a  righteousness,  in  which  the  soul  dare 
 venture  to  be  found,  when  it  shall  stand  before  the  judgment- 
 Feat  of  God:  and  certainly  this  is  Christ,  as  obedient  to  the 
 death  of  the  cross.  And  it  is  likewise  clear,  that  the  thing  which 
 doth  engage  the  soul  to  Christ,  is  not  only  because  he  is  good 
 in  himself,  but  because  he  is  good  to  us. 
 
 V.  And  there  is  this,  lastly,  That  we  would  have  you  know- 
 ing, that  though  faith  doth  alone  justify,  yet  faith  doth  not  jus- 
 tify, being  alone:  hence  is  that  which  we  have  so  often  in 
 schools,  fides  justificate  solum,  licet  non  solitarie.  That  faith 
 justifieth  alone,  though  not  being  alone:  as  James  doth  speak, 
 '  faith  without  works  is  dead/  and  is  of  none  effect. 
 
 Now  that  which,  secondly,  we  shall  speak  to,  shall  be  this,  To 
 point  out  to  you  some  differences  betwixt  justifying  faith,  which 
 is  in  a  real  believer,  and  temporary  faith,  which  is  in  an  hypo- 
 crite, and  one  that  is  destitute  of  that,  is  destitute  of  everlast- 
 ing hope,  though  he  pretend  to  have  it. 
 
 And  first,  That  there  is  such  a  thing  as  temporary  faith, 
 is  clear  from  Luke  viii.  13.  It  is  said  there  of  some,  that  they 
 believed  for  a  season;  yea,  in  Acts  viii.  13.  it  is  said  of  Simon 
 Magus  (<  who  was  in  the  gall  of  bitterness,  and  in  the  bond  of 
 iniquity'),  he  believed;  and  those  in  John  ii<  33  when  they  did 
 behold  the  miracles,  they  believed  on  Jesus  Christ,  and  yet  we 
 perceive  that  their  faith  was  not  sincere,  and  so  this  was  not 
 saving  faith.  And  indeed  ye  may  see  a  difference  betwixt  these 
 two  in  the  name  temporary;  for  this  is  such  a  faith,  as  doth  not 
 continue  long  with  him  that  hath  it,  but  doth  evanish  and  pasi* 
 away;  for  as  this  is  certain,  cThat  an  hypocrite  will  not  always, 
 call  upon  God/  Job.  xxvii  10.  so  that  is  also  certain,  that  an 
 hypocrite  will  not  always  believe  in  God.  I  tell  you,  that  the 
 longest  time  that  an  hypocrite  doth  keep  his  faith,  Job  hath  set 
 down  in  his  xviiith  chap,  verse  14.  ■  Their  hope/  (saith  he} 
 4  shall  bring  them  to  the  king  of  terrors,  and  then  it  shall  be 
 rooted  out  of  them,  and  their  tabernacle/  their  filth  will  bring* 
 them  no  further  than  the  gates  of  death,  and  then  their  faith 
 will  fly  away  as  a  dream,  and  evanish  as  a  vision  of  the  flight. 
 
 II.  There  is  this  difference  likewise  betwixt  them,  that  t< 
 
 D 
 
j&6  THE  MYSTERY  OF  FAITH 
 
 porary  faith  closeth  with  Christ  as  a  Saviour,  and  for  righte- 
 ousness, but  it  closeth  not  with  Christ  as  a  Prince,  and  for  sanc- 
 tification:  but  justifying  faith  taketh  Christ  as  well  for  a  Prince, 
 as  it  taketh  him  for  a  Saviour:  and  if  Solomon  did  discern  who 
 was  the  true  mother  of  the  child,  by  that,  that  she  who  would 
 have  the  child  divided-  was  not  the  mother  of  the  child;  so  we 
 may  say,  that  they  who  would  divide  Christ  in  his  offices,  it  is 
 rm  evidence  -hat  they  are  not  amongst  those  who  are  actually 
 inade  partakers  of  the  adoption  of  children*,  there  is  somewhat 
 of  this  pointed  at  in  Juim  vi,  60.  where  that  which  made  many, 
 who  were  his  disciples  (and  did  once  believe)  desert  him,  was 
 because  of  the  hardness  of  his  commands,  4  This  is  a  hard  say- 
 ing, who  can  bear  it?'  *\nd  it  is  certain,  that  it  is  a  greater  dif- 
 ficulty for  a  Christian  to  take  Christ  as  a  Prince,  than  as  a  Sa- 
 viour; for  by  that  he  must  make  an  absolute  resignation  of 
 himself  over  to  Christ  never  to  be  reduced.  O!  when  saw  you 
 such  a  sight  of  Christ,  that  you  were  constrained  to  cry  out 
 (without  a  compliment)  to  him,  *  Truly  I  am  thy  servant,  I 
 am  thy  servant?  Or  were  you  never  ravished  with  one  of  his 
 eyes,  nor  overtaken  with  one  chain  of  his  neck?  believe  me,  they 
 who  see  him,  do  believe  that  his  commands  are  not  grievous. 
 
 III.  There  is  this  difference  that  temporary  faith  is  attained 
 unto  without  the  exercise  of  the  law-,  but  justifying  faith  is 
 not  attained  to  without  borne  measure  of  the  exercise  of  the 
 law:  this  is  clear,  Mark  iv.  5.  where,  speaking  of  these  tempo- 
 rary believers,  it  is  said  of  them,  '  the  fruit  immediately  sprang 
 up,  &c.'  Are  there  not  some  (it  may  be  here)  who  think  they 
 do  believe;  and  yet  were  never  in  any  measure  trembling  un- 
 der the  discovering  and  condemning  power  of  the  law?  Is  not 
 that  a  mystery,  that  one  should  bring  forth  without  travailing? 
 And  is  not  this  a  mystery  in  Christianity,  that  one  should  be- 
 lieve before  he  hath  found  the  pangs  of  the  new  birth?  I  am 
 afraid  of  this,  that  many  of  us  hath  taken  up  our  religion  at  our 
 foot;  for  there  are  many  that  take  up  religion  before  religion 
 take  them  up.  But  would  ye  know  the  properties  of  a  Christi- 
 an's faith?  It  is  a  begotten  faith,  1  Pet.  i.  2..  and  not  a  faith 
 that  is  taken  up  at  our  pleasure;  and  I  would  only  say  these  two 
 things  to  you;  be  persuaded  of  this,  that  hypocrisy  may  be  spun 
 with  a  very  small  thread;  so  that  the  most  discerning  Christian 
 cannot  take  up  that  desperate  enmity  that  is  in  them.  How  long 
 did  Judas  lurk  under  the  name  of  a  saint,  even  with  those  that 
 were  most  discerning?  And  there  is  that  we  would  say,  that  a- 
 rnong  all  these  i  that  shall  be  eternally  excommunicate  from 
 k  the  pre  ence  of  the  Lord,  and  from  the  glory  of  his  power/ 
 hypocrites  in  Sion  shall  have  the  bitterest  cup  of  divine  indig- 
 uation  presented  unto  them.   Hence  it  is,  that  Christ,  when  he 
 
OPENED  UP*  27 
 
 would  tell  the  worst  company  that  one  should  have  In  hell,  it 
 is  always  this,  ye  shall  go  to  that  place  where  hypocrites  and 
 sinners  are:  and  i>o  it  would  be  of  your  concernment,  that  by 
 the  candle  of  the  Lord  you  will  search  the  inward  parts  of  the 
 belly,  before  ye  go  down  to  the  grave  with  a  lie  in  your  right 
 hand:  a  deceiving  heart  having  turned  you  aside.  We  confess 
 it  is  sad  to  consider  these  anxious  disappointments  that  many 
 in  these  days  shall  once  meet  with. 
 
 IV.  But  there  is  this  last  difference  betwixt  justifying  faith 
 and  temporary  faith,  That  there  are  three  precious  effects  of 
 justifying  faith,  which  a  temporary  believer  cannot  win  to. 
 
 1      To  be  denied  to  all  his  enjoyments  and  attainments,  and 
 walk  humbly  under  them;  for  we  may  see    that  it  is  impossible 
 for  an  hypocrite  to  be  denied  to  his  enjoyments,  he  maketh  such 
 a  deity  of  them,  and  worships  them,  or  rather  he  worshippetli 
 himself  in  them.    There  are  three  grea.  graces  that  an  hypocrite 
 doth  pursue  after  (though  he  rather  seeketh  them  as  gifts  than 
 as  graces),  knowledge,  prayer,  and  humility:  and  though  it  be 
 but  little  that  he  can  attain  of  any  of  the  three  (or  rather  no- 
 thing in  a  saving  way),  yet  least  of  all  can  he  attain  to  the  last; 
 yea,  we  may  judge  that  there  is  always  within  his  bosom  a  stand- 
 ing conviction,   that  he  could  never  win  to  that  grace  of  hu- 
 mility.    O!  could  you    never  win  to  this,  to  count  your  own 
 righteousness   as  filthy  rags,  and  to  rejoice  alone  in  the  righte- 
 ousness of  a  crucified  Saviour?   I  would  press  this  upon  you  by 
 the  way  (O  Christians  of  this  generation),  forget  your  perfec- 
 tions, and  remember  your  imperfections;  have  a  holy  oblivion 
 of  your  attainments,  but  have  a  divine  remembrance  of  your 
 short- comings:  look  more  to  what  is  before  unperfected,  than 
 what  is  behind,  and  thus  shall  you  evidence  true  justifying  faith. 
 2.  It  is  an   effect  of  justifying  faith    to  be  under  some  con- 
 stant and  divine  impressions  of  the  preciousness  of  Jesus  Christ, 
 according  to  that  word,  1  Pet.  ii.  7,  ;  Fo  you  who  believe,  Christ 
 is  precious/   It  is  not  said,  that  Christ  was  precious,  or  shall  be 
 precious,  but  it  is  said,  *  tie  is  preciou-;5   which  dorh  import  (as 
 we  use  to  speak)  a  continued  fcct.    Did  you  never  know  what  it 
 was  to  dwell   twenty-four  hours  under  the  impression  of  the 
 matchless  excellency  and  precious  worth  of  a  cruciiied  Saviour? 
 I  will  pose  you  with  this,  are  there  not  some  h-re,  and  ehe 
 where,   that  pass  under  the  notion  of  saints,  that  never  knew 
 what  it  was  to  dwell  half  an  hour  under  these  high  and  elevat- 
 ing thoughts  of  the  preciousness  of  Jelsus  Christ?  So  that   we 
 profess,  we  cannot  tell   whether  we  shall  call  him  precious  or 
 undervalued;   but  we  may  conjoin  these   two  names  together, 
 thai  he  is  precious,  and  yet  an  undervalued  Christ. 
 
25  THE  MYSTERY  OF  FAITH 
 
 3,  By  true  justifying  faith,  a  Christian  winneth  to  mortifica- 
 tion of  his  invisible  and  predominant  lusts,  which  is  impossible 
 for  a  temporary  believe!  to  win  to.  And  is  there  not  a  great 
 difference  betwixt  an  idol  when  it  is  cast  out,  and  an  idol  when 
 it  goerh  out?  I  will  tell  you  the  great  mortification  of  hypo- 
 crites, the  devil  was  living  in  them,  as  one  that  was  a  black  one, 
 and  now  he  cometh  again  and  transformeth  himself  into  an  an- 
 gel of  light:  he  was  living  in  them  before  by  the  spirit  of  pro- 
 fanity, and  now  he  liveth  in  them  by  the  spirit  of  hypocrisy, 
 and  counterfeiting  of  these  things  that  were  never  clear  attain- 
 ments, white  it  is  the  dignity  of  faith,  Acts  xv.  9.  *  to  purify 
 the  heart.'  But  are  there  not  many  here,  who  never  knew  what 
 it  was  to  mortify  one  lust  for  Christ?  Can  such  a  delusion  over- 
 take you,  O  atheists!  that  ye  shall  reign  with  Christ,  if  ye  die 
 not  with  him?  There  is  an  opinion  vented  in  these  days,  that 
 there  may  be  repentance  in  heaven-,  and  I  think  it  would  seem, 
 that  the  Christians  of  this  age  have  much  of  that  opinion,  we  are 
 co  little  in  repentance  while  we  are  here  belowj  but  know  that 
 faith  and  sanctification  are  two  inseparable  companions:  and 
 let  me  tell  you,  if  ye  would  know  the  compend  of  the  precious 
 exercise  of  faith,  it  is  this,  faith  hath  three  great  things  that  it 
 perpetually  contemplates  and  views,  1.  Faith  looketh  to  the 
 promise,  and  there  it  doth  rejoice  and  rest  upon  it.  2  Faith 
 looketh  to  the  duties  that  are  commanded,  and  there  it  crieth 
 out,  i  Here  I  am,  I  will  obey  and  hearken  to  the  voice  of  thy 
 word/  And,  3.  Faith  looketh  to  the  crown,  and  there  it  doth 
 exult  and  sweetly  rejoice  in  divine  expectations.  And  O!  what 
 a  light  is  that,  to  behold  that  everlasting  Prince  standing  at  the 
 end  of  our  race,  having  a  crown  in  his  right  hand,  with  this 
 motto  engraven  on  it,  ■  He  that  persevereth  to  the  end  shall  be 
 saved.'  And  what  a  faith,  suppose  ye,  shall  it  be  thought,  when 
 we  shall  get  on  that  immortal  crown  of  blessedness?  What 
 think  ye  is  the  exercise  of  those  that  are  above?  O!  heaven, 
 heaven.  If  we  did  know  it,  would  we  not  be  in  an  holy  extasy 
 of  desire  till  we  were  there?  And  blessed  be  he  eternally,  that 
 hath  purchased  that  "precious  felicity  to  us. 
 
 Now  we  shall,  at  this  time,  shut  up  our  discourse,  by  speaking 
 a  little  to  these  things  in  which  a  Christian  doth  ordinarily  meet 
 with  assurance  of  his  interest  in  God,  and  is  put  to  the  divine 
 actings  of  the  grace  of  faith,  for  there  are  some  sealing  times 
 to  a  Christian. 
 
 I.  The  first  time  of  the  sealing  is,  after  the  mortification  of 
 some  predominant  lust  and  idol,  when  they  are  admitted  to 
 read  their  names  in  these  precious  and  ancient  records  of  hea«* 
 
OPENED  UP.  29 
 
 Ten,  and  to  see  (in  these  books)  their  own  unworthy  names 
 written  by  the  hand  of  that  everlasting  Prince  This  is  clear* 
 Rev  ii.  17  i  lo  him  that  overcometh,  will  I  give  a  white 
 stone,  and  in  it  a  new  name  written,  that  no  man  knows  saving 
 he  that  receiveth  it:'  and  from  that,  2  Tim.  iv  8  Believe  me, 
 more  mortification  would  make  more  believing;  but  would 
 ye  know  the  original  of  misbelief;  it  is  the  want  of  the  exer- 
 cise of  spiritual  mortification  of  our  lusts.  I  know  not  where 
 the  most  part  of  us  intendeth  to  lodge  at  night,  but  this  is  cer- 
 tain, that  we  live  with  much  contentment  with  our  lusts,  and 
 these  predominant  idols,  that  do  so  much  possess  us. 
 
 II.  It  is  really  a  sealing  time  to  a  Christian,  when  he  is  ad- 
 mitted to  the  divine  enjoyment  of  these  satisfying  delights  that 
 are  to  be  found  in  Christ;  whence  was  it  that  the  spouse  cried  out 
 so  often,  i  My  beloved  is  mine,  and  I  am  his?'  Was  it  not  when 
 she  was  brought  to  the  banqueting  house,  and  his  banner  over 
 her  was  love?  Believe  me,  more  communion  with  an  absent 
 Christ  would  make  more  intimation  (in  a  divine  manner)  of  our 
 peace  with  him.  We  desire  to  bless  thoss  that  are  above  the 
 reach  of  all  these  disputings  and  questions  that  we  are  so  much 
 subject  unto. 
 
 III.  This  is  a  sealing  time  to  a  Christian,  when  he  is  much  in 
 the  exercise  of  secret  prayer,  and  of  much  conversing,  and  cor- 
 responding with  God  in  that  duty;  as  is  clear  from  that  word  in 
 Daniel,  xi.  21.  When  Daniel  was  praying  at  the  evening  obla- 
 tion, in  the  verse  23.  he  meets  with  a  divine  intimation,  that 
 is,  peace  with  God  O  man,  greatly  beloved  of  God,  as  the  ori- 
 ginal hath  it,  O  man  of  great  desires,  for  he  was  desirable  in- 
 deed, and  precious  to  him  who  holdeth  the  saints  in  his  right 
 hand. 
 
 IV.  This  also  is  a  sealing  time  to  a  Christian,  when  he  is  call- 
 ed to  the  exercise  of  some  great  work,  and  is  to  be  put  upon 
 some  eminent  holy  employment.  This  is  clear  from  Jer.  i.  5. 
 where  Jeremiah,  being  called  to  preach  the  gospel  unto  such  a 
 rebellious  people,  then  he  hath  his  eternal  election  declared  un- 
 to him;  i  Before  thou  wast  formed  in  the  womb,  I  knew  thee/ 
 Christ,  as  it  were,  giveth  them  that,  to  be  meat  to  them  for 
 forty  days,  and  that,  in  the  strength  of  it,  they  may  go  many  a 
 day's  journey. 
 
 V.  There  is  also  another  sealing  time,  when  a  Christian  is  first 
 begotten  to  a  precious  and  everlasting  hope;  for  when  at  first 
 Christians  began  to  be  acquainted  with  Christ,  even  then  some- 
 times he  declareth  to  them  his  boundless  and  everlasting  love. 
 And  this  is  the  ground  why  some  of  these,  who  are  but  babes 
 in  Christ,  are  so  much  in  the  exercise  of  diligence*  so  much  m 
 
 \A 
 
30  THE  MYSTERY  OF  FAITH 
 
 the  exercise  of  the  grace  of  love,  and  so  much  in  the  exercise  of 
 the  grace  of  tenderness,  it  is  even  because  of  the  solemn  impres- 
 sion of  their  interest  in  Christ;  that,  as  it  were,  they  are  daily  ta- 
 ken in  to  read  their  own  names  in  legible  letters  in  the  Lamb's 
 book  of  life. 
 
 VI.  And  there  is  this  last  time,  that  is  a  sealing  time  to  a 
 Christian,  and  that  is,  when  he  is  put  under  some  sad  afflicting 
 dispensation-, c  When  the  furnace  is  heated  seven  times  more  than 
 ordinary,'  then  doth  God  condescend  to  manifest  himself  to  his 
 own.  When  was  it  that  John  met  with  most  of  the  revelations 
 of  heaven?  was  it  not  when  he  was  *  in  the  isle  of  Patmos  for  the 
 testimony  of  Jesus  Christ's  kingdom,  and  patience  of  our  blessed 
 Lord?'  Rev.  i.  9.  And  in  that  place,  2  Cor.  iv.  6.  *  Though  our 
 outward  man  decay,  yet  our  inward  man  is  renewed  day  by  day.' 
 
 Now  we  would  press  you  to  be  more  serious  in  the  exercise 
 of  this  precious  grace.  And  I  shall  tell  you  the  compend  of 
 Christianity  in  these  words,  1.  By  faith  to  solace  yourselves  in 
 Christ's  invisible  virtues  and  excellencies.  And,  2.  By  hope,  to 
 be  viewing  that  precious  crown,  and  those  everlasting  dignities 
 that  are  to  be  given  to  the  saints.  And,  3.  By  mortification,  to 
 t  crucifying  your  idols.  And,  4.  By  patience,  to  be  possessing 
 your  soul-,  until  once  you  shall  pass  through  the  dark  land  to 
 that  valley  of  everlasting  delight.  And  as  for  those  that  contemn 
 and  undervalue  the  blood  of  this  everlasting  covenant  (and  I 
 would  have  all  those  that  delight  not  with  closing  with  Christ, 
 znd  those  who  have  not  misbelief  as  their  cross,  to  consider  this) 
 *  the  wrath  of  the  living  and  eternal  God  doth  abide  upon  them 
 
 o  do  not  believe;  according  to  the  word,  John  iii.  36.  i  He 
 that  believeth  not,  the  wrath  of  God  abideth  on  him;'  it  is  a  re- 
 markable phrase,  because  of  this  the  wrath  of  God  will  not  be 
 i-3  a  pilgrim  to  a  misbeliever,  and  will  turn  aside  to  tarry  but 
 for  a  night,  but  the  wrath  of  God  (to  them  that  will  not  believe) 
 shall  be  their  household  companion,  and  shall  dwell  with  them; 
 and  wee,  woe  to  them  eternally  who  have  this  sad  and  everlast- 
 ing companion  to  abide  with  them,  the  wrath  of  a  living  God. 
 There  is  one  thing  we  would  have  these  knowings  that  amongst 
 all  these  who  are  eternally  debarred  from  Jesus  Christ,  misbe- 
 lievers are  put  in  the  foremost  rank,  Rev.  xxi-  There  he  is 
 to  put  away  the  fearful  and  unbelieving:  and  from  2  Thess.  i. 
 18.  '  When  Christ  shall  come  from  heaven  with  ten  thousand  of 
 his  saints/  (whait  to  do?) '  it  is  even  to  execute  vengeance  on  those 
 that  obey  not  the  truth  of  the  go  pel/  that  is,  who  do  not  believe. 
 And  I  po^e  your  own  hearts  with  this,  whether  or  not  your 
 names  be  written  there  in  that  roll,  amongst  those  that  shall  be 
 cut  off!  and  that  word,  2  Thess.  ii.  12.  « That  they  might  be 
 
OPENED  UP.  31 
 
 damned  who  believe  not,  bur  took  pleasure  in  unrighteousness/ 
 O  but  the  wrath  of  a  dying  Christ,  and  of  a  crucified  Saviour, 
 is  dreadful;  it  is  more  sad  and  terrible  than  the  wrath  of  God 
 should  have  been  if  Christ  had  not  died.  I  will  tell  you  (O  hy- 
 pocrites in  Zion)  the  worst  news  that  ever  wa3  published  in  your 
 ears,  and  it  is  this,  Christ  died  and  rose  again,  and  to  those* 
 that  are  begotten  to  a  lively  hope,  they  are  glad  tidings  of  great 
 joy  (and  therein  they  may  comfort  themselves),  but  ye  may 
 wear  a  rough  garment  to  deceive,  and  go  to  heaven  in  your 
 own  apprehension:  but,  O!  the  said  disappointment  that  is  wait- 
 ing on  many  such.  .And  to  close  with  this,  we  would  obtest 
 you,  as  ye  would  answer  to  your  terrible  and  dreadful  Judge, 
 that  shall  str.nd  one  day  upon  his  throne,  which  he  shall  iix  in 
 the  clouds,  we  obtest  you,  by  all  the  joys  of  heaven,  and  we 
 obtest  you  by  all  the  everlasting  pains  of  hell,  and  we  obtest 
 you  by  all  the  curses  that  are  written  within  the  volume  of  this 
 book,  and  by  all  the  sweet  and  comfortable  promises  that  are  in 
 this  everlasting  gospel,  and  by  the  love  that  you  ov/e  to  your 
 immortal  souls,  and  as  ye  would  not  crucify  Christ  afresh,  be- 
 lieve, and  embrace  the  offers  that  are  presented  now  unto  you. 
 Know  ye  whether  or  not  this  shall  be  the  last  summons  that  yc 
 shall  get  to  believe?  That  so,  if  ye  do  reject  ir,  Lhrist  shall  come 
 from  heaven  and  pronounce  that  sad  and  lamentable  sentence 
 unto  you,  *  Depart  from  me  ve  cursed,  I  know  you  not '  Now  to 
 him  that  can  bless  these  things  to  you,  we  desire  to  give  praise. 
 
 SERMON  III. 
 
 1  John  iii.  23.    This  is  his  commandment,  that  ye  should  believe 
 on  the  name  of  his  Son,  Jesus  Christ,  £x. 
 
 J.T  was  a  command  that  Solomon  gave  unto  his  sen,  Prov. 
 xxii.  26.  c  That  he  should  not  be  surety  for  debt,  nor  should 
 be  one  of  those  that  striketh  hands-/  but,  Oi  what  sootier 
 branches  of  that  command  hath  our  blessed  Lord  Jesus  commit- 
 ted, when  he  did  condescend  to  be  surety  for  our  debt,  and  to 
 pay  what  was  impossible  for  us  to  satisfy?  Hath  not  Christ  m 
 a  precious  exchange  with  sinner  >?  He  wreathed  about  hi:,  own 
 precious  neck  that  bond  and  yoke  of  our  iniquities, 
 given  to  us  that  unweariable  ease,  and  portable  yoke  of  his  com- 
 roandrnentsi  among  which  this  is  one,  That  we  should  believe  on 
 him.  Spotless  Christ  was  made  sin  for  us,  that  sinful  we  might 
 be  made  the  righteousness  of  God  in  him:  and  is  not  this  the 
 
32  THE  MYSTERY  OF  FAITH 
 
 condemnation  of  the  world,  that  will  not  believe  in  hirn,  that 
 we  will  not  delight  ourselves  in  loving  of  him?  And  I  would 
 *ay  this  to  you,  that  though  you  would  weep  one  half  of  your 
 days,  and  pray  the  other  half;  yet,  if  ye  want  this  noble  grace 
 of  faith, i  Your  righteousness  shall  be  but  like  a  menstruous  cloth 
 and  filthy  rags  before  him*,'  for  what  is  praying  without  belie- 
 ving, but  a  taking  of  his  blessed  name  in  vain?  What  is  conferr- 
 ing upon  the  most  divine  and  precious  truths  of  God,  without 
 believing?  Is  it  not  a  lying  to  the  Holy  Ghost,  and  a  flattering 
 of  God  with  our  mouth?  And  we  would  have  you  knowing 
 this,  that  there  is  a  sweet  harmony  that  is  now  made  up  betwixt 
 Moses  and  Christ,  betwixt  the  law  and  the  gospel.  The  law 
 bringeth  us  to  Christ  as  a  Saviour,  and  Christ  bringeth  us  back 
 again  to  the  law  to  be  a  rule  of  cur  walk,  to  which  we  must 
 subject  ourselves.  So  then,  wouid  you  know  the  compend  of  a 
 Christian's  walk?  It  is  a  sweet  travelling  between  mount  Sinai 
 and  mount  Sion,  betwixt  Moses  and  Christ,  betwixt  the  law 
 and  the  gospel.  And  we  conceive,  that  the  more  deep  that 
 thfe  exercise  of  the  law  be  in  a  Christian's  conscience  before  his 
 closing  with  Christ,  there  is  so  much  the  more  precious  and 
 excellent  advantages  waiting  for  him. 
 
 L  There  is  this  advantage  that  waiteth  on  the  deep  exercise  of 
 the  law,  that  it  is  the  way  to  win  to  much  establishment  in  the 
 faith  when  once  we  begin  to  close  with  Christ.  O  Christians, 
 would  ye  know  that  which  maketh  the  superstructure  and  build- 
 ing of  grace  to  be  within  you,  as  a  bowing  wall,  and  as  a  totter- 
 ing fence,  so  that  oftentimes  ye  are  in  hazard  to  raze  the  foun- 
 dation? it  is  this,  ye  were  not  under  the  exercise  of  the  law 
 before  your  believing  in  Jesus  Christ.  There  are  some  who 
 do  not  abide  three  days  at  mount  Sinai,  and  these  shall  not 
 dwell  many  days  at  mount  Sion. 
 
 II.  There  is  this  advantage  that  waiteth  on  the  deep  exercise 
 of  the  law,  it  maketh  Christ  precious  to  a  man's  soul.  What  is 
 that  which  fiileth  the  soul  of  a  Christian  with  many  high  and 
 excellent  thoughts  of  Christ?  Is  it  not  this,  to  have  the  law  re- 
 gistratmg  our  bond,  and  putting  us  (as  we  use  to  speak)  to  the 
 Lorn,  that  is,  to  have  the  law  cursing  us,  and  using  the  sentence 
 of  condemnation  against  us?  That  which  maketh  us  to  have 
 such  low  and  undervaluing  thoughts  of  precious  Christ,  is,  be- 
 cause the  most  part  of  us  are  not  acquainted  with  the  deep  and 
 serious  exercise  of  the  law;  that  is  a  mystery  to  the  mo^t  part  of 
 Christians' practice.  Yeknow  that  there  were  four  streams  which 
 went  out  from  the  paradise  of  God,  into  which  man  was  firbt 
 placed;  and  so  we  may  say,  that  there  are  four  golden  streams, 
 by  which  lost  and  destroyed  men  are  brought  back  again  tc  this 
 
OfENED   UP.  33 
 
 Eden  and  Paradise  of  everlasting  delight.  Firstly,  There  Is  the 
 precious  stream  of  Christ's  righteousness,  by  which  we  must  be 
 justified.  And,  Seco?idlyi  there  is  the  stream  of  his  sanctification, 
 by  which  we  must  be  purified.  Thirdly,  There  is  the  stream  or 
 the  wisdom  of  Christ,  by  which  we  must  be  conducted  through 
 this  wilderness  wherein  we  have  lost  our  way.  And,  Fourthly* 
 There  is  the  stream  of  Christ's  redemption,  by  which  we  must 
 be  delivered  from  the  power  of  our  enemies,  and  must  turnthr 
 battle  in  the  gate.  It  is  by  the  redemption  of  Christ  that  we 
 shall  once  sing  that  triumphant  song,  '  O  death!  where  is  thy 
 sting?  O  grave!  where  is  thy  victory?'  O!  but  all  these  streams 
 will  be  sweet  and  refreshing  to  a  soul  that  is  hotly  pursued  by  the 
 law,  so  long  as  we  see  not  the  ugliness  of  our  leprosy  in  the  glass 
 of  the  law,  we  have  our  own  Abana  and  Pharpar,  that  we  think 
 may  do  our  turn;  but  when  once  our  case  is  truly  laid  open  to  us* 
 then  we  will  be  content  to  wash  ourselves  in  Jordan  seven  times. 
 
 III.  There  is  this  advantage  that  waiteth  on  the  deep  exercise 
 of  the  law,  that  it  maketh  a  Christian  live  constantly  under  the 
 impression  of  the  sinfulness  of  sin.  What  is  it  that  maketh  sin 
 exceeding  sinful  to  a  Christian?  Is  it  not  this,  he  hath  been  forty 
 days  in  Moses'  school?  And  we  conceive  that  the  ground  why 
 such  fools  as  we  make  a  mock  at  sin,  is  because  we  know  nor. 
 what  it  is  to  be  under  the  power  of  his  wrath,  and  the  appre- 
 hensions of  the  indignation  of  God. 
 
 But  now  to  come  to  that  which  we  intend  to  speak  of:  we  told 
 you,  that  the  first  occasion  that  we  spake  upon  these  words,  that 
 there  were  many  excellent  things  concerning  the  grace  of  faith 
 iiolden  forth  in  them.  The  first  thing,  which  was  holden  forth 
 concerning  this  radical  grace  of  faith,  was  the  infinite  advantage 
 that  redounded  to  a  Christian  through  the  exercise  of  faith,  and 
 giving  obedience  to  this  command,  which  we  cleared  to  be  holden. 
 forth,  not  only  from  the  scope,  but  also  from  the  nature  of  this 
 command.  And  now  to  speak  a  little  to  the  point,  we  shall  pro- 
 pose these  considerations,  that  may  abundantly  shew  how  advan- 
 tageous a  thing  this  excellence  of  faith  is. 
 
 I.  The  first  consideration  that  speaketh  it,  is  this,  That  faith 
 maketh  Christ  precious  to  a  soul,  according  to  thai  word,  1  Pet. 
 hi.  7  *  royouthat  believe, Christis  precious.'  And  wewouldhave 
 you  knowing  this,  that  faith  maketh  Christ  more  precious  to  a 
 soul,  than  sense  or  any  other  thing  can  make  him.  And,  First, 
 Faith  maketh  Christ  more  precious  than  sense,  because  the  esti- 
 mation which  the  grace  of  faith  hath  of  Christ,  is  builded  up- 
 on the  excellency  of  his  person;  but  the  estimation  of  sense 
 is  builded  upon  the  excellency  of  his  actings:  so  that  because 
 ke  is  such  to  them,  therefore  they  love  and  esteem  him. 
 
 E 
 
54-  THE  MYSTERY  OF  FAITH 
 
 that  heroic  grace  of  faith  taketh  up  the  excellency  of  Christ's 
 person,  and  that  maketh  him  precious  to  them.    Secondly,  Faith 
 maketh  Christ  more  precious  than  sense,  because  sei^e  looketh 
 to  that  love  which  Christ  manifesto th  in  his  face,  and  in  his 
 hands,  and  in  his  feet;  but  faith  looketh  to  that  love  which  is  in 
 his  heart.  Sense   will  cry  forth,    «  Who   is  like  to  thee?  whose 
 countenance  is  like  Lebanon,  excellent  as  the  cedars,  whose  hand 
 are  as  gold  rings  set   with  beryl,  and  whose  legs  are  like  pillars 
 of  marble  set  in  sockets  of  gold.'    Sense  will  look  to  the  smiling* 
 of  Christ,   and   will  wonder:   it   will  look  to  his   dispensations 
 and  actings,  and  will  be  constrained  to  cry  out,  <  Who  is  like  un- 
 to thee.?>     But  the  grace  of  faith  solaceth  itself  in  the  fountain 
 from  whence  all  these  springs  and  sweet  inundations  of  love  do 
 flow,      Thirdly,  Faith  maketh  Christ  more  precious  than  sense; 
 because  faith  looketh  not  only  to  what  Christ  is  presently,  but 
 unto  what  Christ  is  from  eternity  before  time,  and  what  Christ 
 shall  be  unto  eternity   after   time;  but  sense  only  doth  look  to 
 what  Christ  is  presently.     And  ye  must  conceive,  that  the  sweet 
 travellings  of  faith  betwixt   infinite   love  from  eternity   before, 
 and  infinite  love  unto  eternity  after,  must  make  faith  to  fall  in 
 a  sea  of  wondering,  and  raiseth  the  thoughts  to  the  highest  pitch 
 of  desire  and  estimation*     Fourthly,  We  may  likewise  add,  that 
 the  impression  of  the  preciousness  of  Christ,  which  ^ense  maketh 
 upon  the  soul,   is  not  so  constant,   nor  so  single,   as  that  which 
 faith  doth  make.     O  but  the  grace  of  faith  giveth  the  Christian 
 a  broad  look  of  Christ,  and  letteth  him  see  Christ  clothed  with 
 ornaments  of  glory  and  divine  majesty.     Sense  followeth  Christ 
 rather  that  it  may  see  his  miracles  and  love,  and  that  it  may  be 
 fed  with  loaves;  but  faith  follows  Christ  for  himself  above  all. 
 II.  The   second   consideration,  to  speak  the  advantage  of  it, 
 is,  that  the   grace   of  faith  hath  as    it  were  an  arbitrary  power 
 with  God:  so  that  whatsoever  a  Christian  shall  seek  in  faith,  he 
 shall  receive  it.     It  is  the  noble  giit  that  was  once  given  to  faith, 
 that  it  should  never  seek  any  thing  and  be  denied,  according  to 
 that  word  in  Matth  xxi.  22    *  And  all  things  whatsoever  ve  shall 
 ask  in  prayer,  believing,  ye  ^hall  receive  it.'     And  that  word  in 
 John  xv.  7.  *  Abide  in  me,'  that  is,  believe;  and  the  promise  is 
 annexed  to  this, c  Whatsoever  yeshallask,  ye  shall  receive/  And 
 it  is  clear  likewise  from   the   preceding   verse  of  our  text,  that 
 if  we  ohey  this  commandment  of  faith,  *  Whatsoever  we  shall  ask 
 of  God,  we  shall  receive  it.    And  I  would  speak  these  two  things 
 to  you  from  this,  First,  That  sometimes  Christ  putteth  a  blank 
 in  a  Christian's  hand,   who  is  much  in  the  exercise  of  faith,  ac- 
 cording to  that  in  Matth.  xx.  32.     Is  there  hot  an  ample  blank 
 put  into  that  man's  hand?  *  What  wilt  thou  that  I  should  dpim* 
 
a*ENTFD  u?.  35 
 
 to  thec?,  Christ  des'reth  him  to  fill  up  that  blank  with  what  he 
 would.  A.  d.  Secondly,  There  is  this,  which  is  one  of  the  great- 
 est step*  of  Chri-t's  matchless  condes.endency,  that  oftentin 
 when  I  is  own  have  sought  in  'heir  presumption  a  blank  to  be 
 put  in  their  hand,  Christ  condescenderh  to  give  it,  according  to 
 that  strange  pa>sage  in  Mark,  x  3s.  36.  The  two  disciples  who 
 presented  this  de-ire  to  Christ,  we  desire,  say  they,  c  Fhat  what- 
 soever we  ask  thou  shouldst  give  it  unto  us.'  And  presently  that 
 is  answered,  *  What  will  ye  that  I  should  do  for  you?  Christ  hath 
 an  infinite  good-will  to  satisfy  the  desires  of  his  own:  and  that 
 which  yet  more  speaketh  out  Christ's  boundless  good-will  to  sa- 
 tisfy the  de  ires  of -11  who  belong  to  him,  may  be  cleared  in 
 that  word,  John  xvi  24  where  he  chargeth  his  disciples  with 
 this,  i  Hitherto,'  saith  he,  *  have  ye  asked  me  nothing/  ye  must 
 not  suppose  that  Peter  femes,  and  John,  never  sought  a  suit  of 
 Chri  t;  but  the  meaning  of  that  expression  is  this,  ye  sought 
 nothing  in  comparison  of  that  which  I  was  willing  to  give,  and 
 wl'ich  your  necessity  did  call  for  at  my  hands,  which  ye  should 
 have  sought. 
 
 III.    There  is  this  third  consideration,  to  point  out  that  ad* 
 vantage  of  fai'h;   it  is  that    grace  that  keepeth  all  the  graces  of 
 the  Spirit  in  life  and  exercise.     Faith  is  that  high  wheel,  at  the 
 motion  of  which  all  the  lower  wheels  do  move:   if  so  we  may 
 speak,  faith  is  that  primum  mobile    that  first   moves   and  turns 
 about  all  the  lower  graces  of  the  Spirit,  accordnig  to  that,  2.  Pet. 
 i.  ,3.   *  Add  to  \our  faith,  virtue*  and  to  your  virtue,  patience,  and 
 to  your  patience,  brotherly  kindness.     First*  The  grace  of  faith 
 keepeth  in  exercise  the  grace   of  love,  as   is  clear,  Eph.  iii.  17, 
 where  these  two  graces  are  subjoined-,  as  likewise  from  Rom. 
 v.  I.  compared  with  verse  z    *  Being  justified  by  faith.'   Then  this 
 effect  followeth  upon  it,    €  The  love  of  God  is  shed  abroad   in 
 our  own  hearts/     And  so  it  is  certain,  that  faith  keepeth  love  in 
 life,  faith  being  the  spy  of  the  soul,  and  that  intelligencer  and 
 precious  me-senger,   it  goeth  out  and  bringeth  in  objects  unto 
 love       Faith  draweth  aside  the  vail,  and  love  sirteth  down  and 
 soiaceth  itself  in  the  discoveries  of  faith,      Secondly,  The  gr^ce 
 of  faith  likewise  keepeth  the  grace  of  mortification  in  exercise, 
 as  is  clear  not  only  from  Eph    vi.  6  but  from  1  John  v  4.   «  This 
 is  our  victory  whereby  we  overcome  the  world,  even  our  faith. 
 And  it  is  certain   that  faith  keepeth  mortification   in  exercise, 
 and  advanceth  holiness,  not  only  because  of  this    th?t  faith  is 
 that  grace  that  presenteth  to  a  Christian  the  absolute  purity  and 
 spotless  holiness  of  Jesus  Christ;  but  also  because  it  maketh  them 
 esteem  their  idols  tasteless,  as  the  white  of  an  ep[i,  and  they  be- 
 come unto  ihc-m  as  their  sorrowful  meat.  The  best  principle  cf 
 
f  6  THE  MYSTE*7  0?  FAITH 
 
 mortification  is  this,  the  discoveries  of  the  invisible  virtues  of 
 Jesus  Christ:  that  mortification,  which  arises  from  the  lovely  dis- 
 coveries of  the  excellencies  of  Jesus  Christ,  is  most  real  and  a- 
 foiding;  as  those  waters  which  arise  from  the  highest  springs,  are 
 not  only  constant,  but  likewise  most  deep  and  excellent.  Thirdly  f 
 Faith  likewise  hath  influence  upon  mortification,  as  it  doth  take 
 hold  of  the  infinite  strength  that  is  in  Christ,  by  which  a  Chris- 
 tian is  enabled  to  mortify  his  corruptions.  Fourthly,  Faith  like- 
 wise maketh  application  «  of  the  blood  of  sprinkling,  by  which  we 
 are  purified  from  dead  works.'  Fifthly,  Likewise  the  grace  of 
 faith  keepeth  in  exercise  the  grace  of  humility;  as  is  clear,  Rom. 
 viii.  27.  By  what  law,  saith  he,  is  boasting  excluded?  It  is  not 
 by  thelaw  of  works,  but  by  the  law  of  faith.  Sixthly,  Faith 
 keepeth  in  exercise  the  grace  of  joy;  as  is  clear,  Rom.  xv.  13. 
 *  Now  the  God  of  hope  fill  you  with  all  joy  and  peace  in  believing/ 
 So  that  ye  see  the  proper  fruit  of  faith,  *  is  joy  in  the  Holy  Ghost/ 
 .And  certainly,  did  we  believe  more,  we  should  rejoice  more. 
 Seventhly^  and  lastly,  Faith  keepeth  in  exercise  the  grace  of 
 hope;  for  it  is  impossible  for  hope  to  be  in  lively  exercise,  ex- 
 cept faith  once  be  exercised,  which  may  be  a  shame  unto  you, 
 for  how  can  we  hope  to  attain  the  thing  that  is  promised,  except 
 our  faith  first  close  with  the  promise?  So  there  is  this  difference 
 betwixt  the  grace  of  faith  and  the  grace  of  hope;  the  grace  of 
 faith  closeth  with  the  promises;  but  the  grace  of  hope  closeth 
 with  the  thing  that  is  promised. 
 
 IV.  There  is  this  fourth  consideration,  that  may  speak  out 
 the  excellency  of  the  grace  of  faith,  it  is  that  grace  by  which  a 
 Christian  doth  attain  to  most  divine  fellowship  and  constant  cor- 
 respondence with  heaven.  Would  ye  have  that  question  resolved 
 and  determined,  what  is  the  best  way,  i  Not  to  stir  up  our  be- 
 loved, or  awake  him  till  he  please?'  It  is  this,  be  much  in  the 
 grace  of  faith:  this  is  clear  from  Eph.  iii.  17.  ■  That  Christ  may 
 dwell  in  your  hearts  by  faith:  by  the  exercise  of  all  other  graces 
 Christ  is  but  a  sojourner,  c  that  turneth  aside  to  tarry  but  for  a 
 night;'  but  by  the  exercise  of  this  grace  he  cometh  to  take  up 
 house  with  us.  I  will  tell  you  what  faith  is,  it  is  a  ladder  that 
 reacheth  between  heaven  and  earth;  by  the  steps  of  which  a 
 Christian  doth  daily  go  up  to  heaven,  and  converse  with  the 
 higher  house;  faith  is  that  grace  (as  the  apostle  speaketh)  *  by 
 which  we  have  access  to  the  throne  of  his  grace.'  Faith  ushers  in 
 the  believer  to  the  throne;  and  without  it  he  cannot  have  access 
 there,  nor  joy  when  he  is  there. 
 
 V.  Here  is  this  advantage  that  attendeth  the  exercise  of  faith, 
 a  believing  Christian  is  a  praying  Christian:  according  to  that 
 vvord  in  Mark  ix,  2i.  where  these  two  are  conjoined  together. 
 
Lord,  I  believe:'  and  then  he  falleth  to  his  prayer  presently  af- 
 ter that  confession,  'Help  thou  myunbelief.>  And  it  is  clear  from 
 Psalm  lxiii.  1.  '  O  God,  thou  art  my  God,  early  will  I  seek  thee, 
 my  soul  thirsteth  for  thee?'  And  sometimes  faith  is  a  most  impa- 
 tient grace;  but  we  may  always  say  of  it,  that  it  is  a  most  dili- 
 an\  t  grace.  O  I  is  it  not  the  neglect  of  this  precious  exercise  of 
 faith,  and  of  the  duty  of  secret  prayer,  that  makes  our  leanness 
 testify  to  our  face,  and  maketh  our  souls  a  barren  wilderness? 
 I  am  persuaded  of  this,  that  since  Christ  had  any  followers,  and 
 since  ever  this  everlasting  gospel  was  preached  in  paradise:  the 
 exercise  of  secret  prayer  was  never  so  much  neglected.  We  have 
 turned  over  all  our  prayers  into  compliments  with  God. 
 knew  not  what  it  is  c  to  rise  at  midnight  and  caii  upon  God,  and 
 to  inquire  after  our  Maker  under  the  silent  watches  of  the 
 night/  O!  but  it  is  a  sweet  diversion  from  sleep,  to  retire  our- 
 selves, in  the  silent  seasons  of  the  night,  from  ail  thoughts  about 
 worldly  matters,  and  to  converse  with  that  invisible  Majesty. 
 
 VI  There  is  this  sixth  consideration  to  point  out  the  advan- 
 tage of  faith:  that  faith  is  that  grace  that  doth  facilitate  a  Chris- 
 tian's obedience,  and  maketh  it  most  pleasant  and  easy,  this  is 
 clear  from  Heb.  xi.  8.  *  By  faith  Abraham,  when  commanded  to 
 go  to  a  strange  land,  obeyed  and  went  out,  not  knowing  whether 
 he  went '  Thewordmayberendered,  Hedidcheerfuilyobey.  And 
 verse  17.  i  By  faith  he  orlered  up  his  only  son/  Would  ye  know 
 the  reason  why  his  commands  are  your  burden,  and  why  his  pre- 
 cepts are  your  crosses?  It  is  because  of  this,  ye  do  not  believe. 
 And  so  it  is  most  certain,  that  it  is  impossible  for  a  Christian  to 
 attain  to  a  pleasant  way  of  obedience,  without  the  exercise  of 
 faith.  Faith  holdeth  up  the  crown  to  a  Christian,  and  his  crown 
 maketh  him  to  obey.  Faith  gathereth  strength  from  Christ,  and 
 that  strength  maketh  obedience  very  easy.  Faith  taketh  up  the 
 excellency  of  Christ,  and  this  maketh  a  Christian  to  look  upon 
 his  duty,  more  as  his  dignity  than  his  duty.  And  we  are  per- 
 suaded of  this,  that  our  chariot- wheel  should  move  more  swiftly 
 '  (like  the  chariots  of  Abinadab),'  if  we  were  more  in  the  exercise 
 of  the  grace  of  faith.  Vvouid  \e  know  an  answer  to  that  - 
 tion,  what  is  first  more  requisite  for  a  Christian  while  here  be- 
 low? Faith.  And  what  is  secondly  most  requisite?  Faith.  And 
 what,  thirdly,  is  first  most  requisite  for  a  Christian?  Even  faith 
 above  all  things,  and  above  all  thing-,  faith. 
 
 VII.  There  is  another  advantage  of  it,  that  by  faith  cur  service 
 and  prayers  are  accepted  of  God.  Would  ye  know  what  is  the 
 prayer  of  a  Christian  that  is  not  in  faith?  l  It  is  a  smoke  in  his 
 nostrils,  and  a  fire  that  burneth  all  the  day.  The  unbeliever's 
 ?acrince  is  an  abomination  to  the  Lord.'  This  is  clezr  from  Hcb. 
 
38  THE  MTfTERY  OF  FAITH 
 
 xi.  4.  *  By  faith  Abel  offered  up  unto  God  a  more  acceptab 
 crifice  than  Cain;'  and  we  conceive  that  there  are  many  unn« 
 swerable  prayers  which  we  do  put  up,   because   we   want  that 
 noble  exercise  of  faith. 
 
 VIII.  And  lastly,  we  shall  likewise  add  this,  that  faith  is  that 
 grace  by  which  a  Christian  hath  that  perfect  and  immediate  sight 
 (as  it  were)  of  great  things  that  are  promised  to  him;  faith 
 bringeth  a  Christian  within  sight  of  heaven,  and  faith  bringeth  a 
 Christian  within  sight  of  God,  according  to  that  word,  fieb  xi. 
 1  l  Faith  is  the  evidence  of  things  not  seen/  and  that  noble  pa- 
 radox that  is  swid  of  faith,  Heb.  xi.  27.  f  By  faith  Moses  saw 
 him  that  is  invisible.'  Is  it  not  an  impossible  thing  to  see  that 
 which  cannot  be  seen?  But  the  meaning  cf  it  is  this,  that  faith's 
 discoveries  of  God,  are  as  certain  and  sure  as  the  discoveries  of 
 our  bodily  e\es  are:  faith  is  an  intelligent  grace;  yea,  it  is  a 
 most  sure  and  infallible  grace:  what  will  faith  not  do?  And 
 •what  can  we  do  who  want  faith? 
 
 Now  to  enforce  the  advantages  and  excellencies  of  faith  a 
 little  more,  we  shall  propose  to  you  the  disadvantages  of  that 
 woeful  sin  of  unbelief. 
 
 I  There  is  this  disadvantage  of  the  sin  of  unbelief;  that 
 all  the  actions,  that  proceed  from  an  unbeliever,  are  impure 
 and  defiled,  according  to  that  in  Titus  i.  15.  •  But  unto  them 
 that  are  defiled,  and  unbelieving,  is  nothing  pure,  but  even 
 their  mind  and  conscience  is  defiled.'  Their  prayer  "is  unclean: 
 yea  (as  Soh  men  spe.  keth)  4  their  plowing  is  «in:  yea,  their  go- 
 ing about  the  most  excellent  duties  (for  matter)  is  an  abomina- 
 tion to  God;  according  to  that  word,  Rom.xiv.23.  *  Whatsoever 
 is  not  of  faith,  is  sin.5  So  the  want  of  faith  is  the  great  polluter 
 of  all  our  actions,  and  of  all  our  performances. 
 
 II.  There  is  this  second  disadvantage  cf  misbelief,  that  it  is 
 impr  ssible  for  one,  in  the  exercice  of  unbelief,  to  mortify  a  lust 
 oi  idol,  ?i;d  we  may  allude  unto  these  words  in  Matth.  xvii. 
 20.  when  his  disciples  came  to  him,  and  a^ked  this  question, 
 4  Why  cculd  we  not  ca^t  out  this  devil?'  that  was  gven  a  *n 
 answer,  i  Because  of  your  unbelief:'  unbelief  is  that  which  taketh 
 up  arms  for  our  idols,  and  doth  most  strongly  defend  them, 
 for  there  is  nothing  that  will  kill  corruption  so  mu~h,  as  the 
 exercise  of  faith:  and  when  all  this  is  laid  aside,  we  have  iaid 
 by  our  weapons,  and  have  in  a  manner  concluded  a  treaty  of 
 peace  with  our  idols,  that  we  shall  not  offend  them,  if  they 
 offend  not  us. 
 
 III.  There  is  this  disadvantage* that  waiteth  upon  the  sin  of 
 unbelief,  that  such  an  one  cannot  win  nor  attain   to   the  grace 
 
 rtiment,  *  Bu*:  of  the  sea,  tossed 
 
OPENED  U?.  S3 
 
 md  fro,  until  once  he  win  to  the  exerc'se  of  faith;  as  is  clear 
 from  isa.  vii.  2.  Except  ye  believe   ye  shdl  not  be  established. 
 
 IV.  There  is  this  disadvantage  chat  waiteth  on  it,  it  is  the 
 mother  of  hardness  and  stupidity  of  heart,  according  to  that 
 word  in  Mark  xvi.  1 4.  where  he  upbraideththem  becauseof their 
 unbelief:  and  then  what  danger  followeth?  to  wit  4  hardness  of 
 heart;'  this  is  clear  also  from  Act-  xx  9.  where  these  two  sister 
 devils  are  conjoined  and  locked  together,  '  unbelief  and  hardness 
 of  heart,  because  it  is  unbeliet  indeed  that  hindereth  all  the  gra- 
 ces by  which  i"he  grace  o*-  tenderness  must  be  maintained 
 
 V.  There  is  this  disadvantage  in  the  sin  of  unbelief,  that  it 
 is  big  with  child  of  apostacy  from  God,  and  of  defection  from 
 
 n,  according  to  that  word,  Heb  iii.  I  2.  4  Beware  lest  there  be 
 in  any  of  you  an  evil  heart  of  unbelief  (and  the  fruit  of  it) 
 €  to  depart  from  the  living  God/  And  certainly  it  is  no  wonder 
 that  unbelief  travail  in  birth  till  that  cursed  child  of  apostacy 
 be  brought  forth;  not  only  because  of  this,  that  an  unbeliever 
 loseth  the  thoughts  of  the  excellency  of  Christ,  but  also  because 
 he  inrreaseth  in  his  thou^rus  of  love  towards  his  idols,  for 
 Christ  doth  decrease  in  those  who  misbelieve,  and  their  idols 
 do  increase  in  their  love,  and  in  their  desires,  and  in  their  esti- 
 mation. 
 
 VI  There  is  this  sixth  disadvantage  in  the  sin  of  unbelief,  it 
 hinJereth  the  communication  of  many  signal  workings  and  tok- 
 ens of  the  love  and  favour  of  the  Most  High,  according  to  that 
 sad  word  that  is  in  Matth.  xiii.  58.  at  the  close,  '  He  could  not 
 do  many  mighty  worksthere,  because  oftheirunbelief/  Unbelief, 
 as  it  were,  laid  arestraint  upon  Christ,  that  he  could  not  effectuate 
 those  things  which  he  was  willing  to  perform:  and  (to  shut  up 
 our  discourse  at  this  timej  I  would  only  add  these  two  aggra- 
 vations, which  may  somewhat  enforce  what  we  have  spoken; 
 (I  say)  there  are  these  two  aggravations  in  the  sin  of  unbelief, 
 even  in  his  own  who  have  a  right  (and  also  his  call)  to  believe. 
 1  That  after  Christ  hath  given  most  sensible  discoveries  of  him- 
 self, Wherein  ye  have  seen  him,  as  it  were  face  to  face,  yet  ye 
 will  not  believe;  this  is  clear  from  John  vi.  36.  *  Though  ye  have 
 seen  me,'  sait  h  Christ, i  yet  ye  do  not  beiieve  in  me/  There  is  not 
 a  manifestion  of  Christ's  presence,  but  it  is  a  witness  against 
 you.  because  of  your  unbelief.  Would  you  hear  the  voice  of 
 /  sense  that  is  rectified?  It  is  this,  *  believe  on  the  Son  of  God/ 
 2.  That  notwithstanding  of  the  signal  demonstrations  of  the 
 power  of  Christ,  yet  though  it  were  the  mortifying  of  some  lust 
 and  idol  within  them,  yet  they  will  not  believe,  but  upon  new 
 temptations  will  doubt  of  his  love  to  them.  Christ  prcacheth 
 faith  by  his  word,  he  preacheth  faith  by  hi*  sufferings,  hepreach- 
 
 l^M 
 
4t  THE  MYSTERY  OF  FAITH 
 
 cth  faith  by  his  dispensations,  he  preachethfaith  by  his  promises, 
 he  prcachcth  faith  by  his  rods;  and  if  these  five  instruments  will 
 not  engage  your  hearts  to  believe,  what  can  move  them?  Do 
 not  his  two  wounds  in  his  precious  hands,  preach  out  this  point 
 of  faith,  c  Believe  him?'  Doth  not  that  hole  opened  in  his  side 
 preach  this  doctrine, i  that  we  should  believe  in  him?'  And  those 
 two  wounds  that  he  received  in  his  precious  feet,  do  they  not 
 preach  this,  i  that  we  shouldbelieve  in  a  crucified  Saviour?'  And 
 we  would  only  say  this,  that  sometimes  it  is  the  case  of  his  own, 
 that  after  the  convictions  of  this,  that  it  is  their  duty  to  believe, 
 and  also  after  some  desire  to  close  with  Christ,  yet  they  find  in- 
 ability to  close  with  him.  Is  it  not  certain,  that  to  will  (to  be- 
 lieve) is  sometimes  present  with  you,  but  how  to  perform  ye 
 know  not?  And  I  would  have  a  Christian  making  this  fourfold 
 use  of  such  a  dispensation  as  that,  (which  is  most  ordinary)  when 
 convictions  of  our  duty  to  believe,  and  some  desires  to  close 
 v:ith  Christ,  is  not  followed  with  actual  performances. 
 
 !.  To  study  to  have  your  conviction's  more  deeply  rooted 
 within  you;  for  it  doth  sometimes  follow,  that  resolutions 
 and  mints  to  believe,  are  not  blest  with  actual  believing;  because 
 the  conviction  of  our  duty  to  believe  is  not  deeply  imprinted, 
 upon  our  conscience. 
 
 2.  Be  convinced  of  that  desperate  enmity  (and  that  mystery 
 of  iniquity)  that  is  within  you,  that  you  can  have  some  will  to 
 do,  without  ability  to  perform,  we  confess  it  is  not  an  ordinary 
 disease  in  these  days,  to  have  such  a  contrariety  betwixt  a  Chris- 
 turn's  will  and  his  practice,  our  will  for  the  most  part  being  no 
 better  than  our  practice;  but  sometimes  it  is,  whicivmay  make 
 you  cry  forth,  i  O  wretched  man  that  I  am,  who  shall  deliver 
 me  from  this  body  of  death?' 
 
 S.  That  ye  would  be  much  in  the  employing  of  Christ,  that 
 as  he  hath  given  you  to  will,  so  also  he  might  make  you  to  do. 
 Christ  is  about  to  convince  his  own  in  such  adispensationas  tha4* 
 fc'  That  faith  is  the  gift  of  God.'  Faith  is  so  noble  a  grace,  that  it 
 cannot  be  spinned  out  from  our  resolutions,  nor  from  our  en- 
 deavours; faith  is  such  a  divine  principle  as  the  Father's  right- 
 hand  must  plant  in  our  souls. 
 
 4.  Let  it  convince  you  of  the  excellency  of  the  grace  of  faith, 
 (for  the  difficulty  of  attaining  to  any  thing  may  speak  out  the 
 excellency  of  that  thing)  there  is  no  sin  but  it  may  be  easily  win 
 at;  there  is  an  easiness  and  facility  to  overtake  the  paths  of  our 
 idols;  but  the  graces  of  the  Spirit  are  so  excellent  things,  that 
 we  must  fight  before  we  attain  them;  and  you  who  are  strangers 
 ro  Christ  Jesus  (andhave  never  known  what  it  is  to  close  with 
 him)  we  would  request  you,  in  Christ's  name,  to  be  reconciled 
 
OPENED    UP.  41 
 
 to  him.  What  know  ye,  O  men  (or  rather  atheists),  but  this 
 shall  be  the  last  summons  that  ye  shall  get  to  believe?  And  be- 
 cause ye  disobey  this  precious  summons,  there  shall  be  one  pre- 
 sented to  you  that  ye  cannot  sit.  I  remember  of  bne  man,  who 
 looked  upon  many  thousands  that  were  under  his  command, 
 weeping  over  them,  when  he  considered  how  that  within  a  few 
 years  all  these  should  be  laid  in  their  graves,  and  should  be  in 
 eternity.  O  !  but  it  were  much  of  our  concernment,  to  be  try- 
 ing ourselves  how  it  is  with  us.  We  are  not  afraid  that  it  is  a 
 breach  of  charity,  to  wish  that  but  one  of  each  ten  that  are  with- 
 in these  doors,  were  heirs  of  the  grace  of  life,  and  had  the  solid 
 and  spiritual  expectation  of  heaven.  I  think,  if  Christ  were  to 
 come  presently  to  speak  to  us,  he  might  not  only  say  to  eack 
 twelve  that  are  here,  "  One  of  you  shall  betray  me:"  but  we  are 
 afraid  that  he  would  say  to  each  twelve  that  are  here,  ik  Eleven 
 "  of  you  shall  betray  me,  and  but  one  only  shall  pass  free.''*  O  ! 
 doth  it  not  concern  you,  to  inquire  where  you  shall  rest  at  night, 
 when  the  long  shadowof  the  everlasting  eveningshall  be  stretch- 
 ed out  upon  you?  I  think  there  are  some  that  are  so  settled  up- 
 on their  lees,  that  if  they  were  one  day  in  hell,  and  saw  all  the 
 torments  that  are  there,  and  were  brought  from  it  the  next  day 
 to  live  on  earth,  they  would  not  repent.  And  more,  there  are 
 some,  that  take  them  up  one  day  to  see  the  joys  of  heaven,  and 
 bring  them  back  again,  they  would  not  pursue  afcer  these  blessed 
 and  everlasting  enjoyments.  O!  is  not  Christ  much  undervalued 
 by  us?  But  I  must  tell  you  this,  "  One  woe  is  past,  but  behold 
 "  another  woe  is  fast  coming/'  O  !  the  shriekm^  of  these  spirits 
 that  are  entered  into  their  everlasting  prison-house,  out  of  which 
 there  is  no  redemption.  What  shall  be  your  choice,  when  Christ 
 shall  come  in  the  clouds?  I  am  persuaded,  there  are  many  to 
 whomv  at  that  day,  this  doctrine  would  be  ravishing,  viz  "  That 
 c  therewere  nota  death,  that  there  were  nota  God,  and  thatthere 
 Avere  not  an  eternity.,  Oi  will  ye  believe  *  that  the  sword  of  the 
 •justice  of  God  is  sheathed  in  heaven,  and  shall  come  down  to 
 «  make  a  sacrifice,  not  in  tne  land  of  Idumea,  nor  in  the  land  ot 
 1  Bozra,  but  he  is  to  make  a  sacrifice  among  the  people  who  seem- 
 <ed  to  make  a  covenant  with  him  by  sacrifice.'  An,  ah,  shall  we 
 say  that?  If  that  argument  were  used  to  many,  that  within 
 forty  days  they  should  be  at  their  long  and  everlasting  home, 
 they  would  yet  spend  thirty-nine  of  these  days  in  taking  plea- 
 sure upon  their  lusts.  I  am  persuaded  of  this,  that  there  are 
 manyv  who  think  that  the  way  o.twixt  heaven  and  earth  is  but 
 one  day's  journey;  they  think  they  can  believe  in  one  day,  and 
 triump  i  at  night:  but  O  !  it  shall  be  a  short  triumph  that  such 
 believers  as  these  shall  have*     Therefore,  O  studvto  close  with 
 
 F 
 
THE  MYST2RY  OF  FAITH 
 
 a  crucified  Saviour,  rest  on  him  by  faith,  delight  yourselves  in 
 him  with  love,  and  let  your  souls  be  longing  for  the  day  when 
 that  voice  shall  be  heard  in  heaven  (and  O  how  sweetly  shall  it 
 be  sung?)  '  Arise,  arise,  arise,  my  love,  my  dove,  my  fair  one* 
 ■  and  come  away;  for  behold  your  winter  is  past,  your  everlast- 
 c  ing  summer  is  come,  and  the  time  of  the  singing  of  birds  is 
 
 *  near:'  when  Christ  shallcome  over  c  these  mountains  of  Bether,' 
 he  shall  cry,  *  Behold  I  come:'  and  the  soul  shall  sweetly  answer, 
 
 *  Come,  blessed  Lord  Jesus,  Come/  O  what  a  life  shall  it  be: 
 that  with  these  two  arms  ye  shall  eternally  encircle  Christ,  and 
 hold  him  in  your  arms,  or  rather  be  encircled  by  him?    *  Wait 
 
 *  for  him,  for  he  shall  come,  and  his  reward  is  with  him',  and 
 he  shall  once  take  home  the  wearied  travellers  of  hope. 
 
 SERMON  IV. 
 
 1  John  iii.  23.     This  is  his  commandment*  that  ye  should  believe 
 on  the  name  of  his  Son,  JESUS  CHRIST,  &c. 
 
 JL  HERE  are  two  great  and  excellent  gifts,  which  God,  in 
 the  depth  of  his  boundless  love,  hath  bestowed  on  his  own. 
 First j  There  is  that  infinite  gift,  and  royal  donation,  his  own  be- 
 loved Son,  Jesus  Christ,  which  is  called,  ■  The  gift  of  God/  John 
 iv.  10.  And,  Secondly,  There  is  that  excellent  gift  of  the  grace 
 of  faith,  which  God  hath  bestowed  upon  his  own,  which  is  also 
 called  ■  The  gift  of  God,'  Eph.  ii.  8.  ■  Faith  is  the  gift  of  God\ 
 And  is  it  not  certain,  that  these  two  gracious  gifts  ought  to  en- 
 gage our  souls  and  hearts  much  unto  him?  Infinite  Majesty 
 could  give  no  gift  greater  than  his  Son,  and  infinite  poverty 
 could  receive  no  other  gift  so  suitable  as  Christ:  it  was  the  most 
 noble  gift  that  heaven  could  give,  and  it  is  the  greatest  advan- 
 tage for  earth  to  receive  it.  And  we  could  wish  that  the  most 
 part  of  the  study  and  practice  of  men  (that  is  spent  in  pursuit 
 of  these  low,  and  transient  vanittes)  might  be  once  taken  up  in 
 that  precious  pursuit  after  Christ;  we  could  wish  that  ail  the 
 questions  and  debates  of  the  time  were  turned  over  into  that  soul 
 concerning  question,  *  What  shall  we  do  to  be  saved?'  And  that 
 all  the  questions,  controversies,  and  contentions  of  the  time  were 
 turned  over  into  that  divine  contention  and  heavenly  debate, 
 
 *  Who  should  be  most  for  Christ,  who  should  be  most  for  exalting 
 
 *  of  the  noble  and  excellent  plant  of  renown,'  and  that  all  your  judg- 
 ing and  searchings  of  other  men's  practices  and  estates  might  be 
 turned  over  into  that  useful  search, 4  To  prove  and  examine  our- 
 
OPENED  UP.  43 
 
 «  selves  whether  we  be  in  the  faith  or  not/     And  I  would  ask  you 
 this  question,  what  are  your  thoughts  concerning  precious  Christ, 
 seeing  he  is  that  noble  object  of  faith?    We  would  only  have 
 you  talcing  along  these  things,  by  which  Christ  may  be  much 
 commended  to  your  hearts:  Firsts   There  was  never  any,  that 
 with  the  eyes  of  faith  did  behold  the  matchless  beauty  and  tran- 
 scendent worth  of  that  crucified  Saviour,  that  returned  his  ene- 
 my.    There  is  soul-conquering  virtue  in  the  face  of  Christ,  and 
 there  is  a  heart  captivating,  and  overcoming  power  in  the  beauty 
 of  Jesus  Christ.      The  first  sight  that  ever   persecuting  Saul  got 
 of  Christ,  brought  him  to  an  endless  captivity  of  love.     Second- 
 lg9  There  is  this  that  we  would  say  of  precious  Christ,  which 
 may  engage  our  souls  unto  him,  that  for  all  the  wrongs  believers 
 do  to  Christ,  yet  hath  he  never  an  evil  word  of  them  to  his  Fa- 
 ther, but  commends  them:   which  is  clear  from  that  of  John 
 xvii.  6.  where  Christ  doth  commend  the  disciples  to  the  Father 
 for  the  grace  of  obedience,  «  They  have  kept  thy  word*'  and  for 
 the  grace  of  faith,  verse  8.     cThey  have  believed  that  thou  didst 
 *  send  me.'    And  yet  were  not  the  disciples  most  defective  in  obe- 
 dience both  in  this,  that  they  did  not  take  up  their  cross  and  fol- 
 low Christ?   And  also  in  that,  they  did  not  adhere  to  him  in  the 
 day  that  he  was  brought  to  Caiaphas'  hall?   And  were  they  not 
 most  defective  in  the  grace  of  faith?     As  is  clear  from  Matth. 
 xvii.  17   and  likewise  from  John  xiv.  1.     He  is  pressing  them  to 
 believe  in  him,  and  yet  he  doth  commend  them  to  the  Father, 
 as  most  perfect  in  these  things.     Thirdly^  There  is  this  that  we 
 would  lastly  say  of  him,  who  is  that  noble  object  of  faith,  look 
 to  the  eminent  depths  of  Christ's  condescendency,  and  then  ye 
 will  be  provoked  to  love  him.     Was  it  not  infinite  love  that 
 made  Christ  to  lie  three  days  in  the  grave,  that  we  might  be 
 through  all  the  ages  of  eternity  with  him?  Was  it  not  infinite 
 condescendency  that  made  his  precious  head  wear  a  crown  of 
 thorns,  that. we  might  eternally  wear  a  crown  of  glory?     Was 
 it  not  infinite  condescendency  that  made  Christ  wear  a  purple 
 robe,  that  so  we  might  wear  that  precious  robe  of  the  righte- 
 ousness of  the  saints?   And  was  it  not  matchless  condescendency, 
 that  Christ,  who  knew  no  sin,  was  made  sin  for  us,  and  like  unto 
 us,  that  so  we  might  become  like  unto  him,  and  be  made  the 
 righteousness  of  God  in  him? 
 
 But  to  come  to  that  which  we  intend  mainly  to  speak  unto 
 at  this  time,  which  is  that  second  thing  we  proposed  to  speak  of 
 from  these  words;  and  that  is,  concerning  the  excellency  of  this 
 grace  of  faith,  which  we  cleared,  was  holden  out  in  that,  that 
 faith  was  called  his  commandment,  which  is  so  called  by  way  of 
 eminency  and  excellency.     There  are  raany  things  in  scripture 
 
44 
 
 THE  MYSTERY  OF  FAITH 
 
 which  may  sweetly  point  out  the  precious  excellency  of  this 
 grace  of  faith,  and  we  shall  only  speak  to  these  things. 
 ■  I'  The  First  thing  that  speaketh  out  the  excellency  of  faith, 
 is  this,  it  exerciseth  itself  upon  a  most  noble  object,  to  wit,  Je- 
 sus Chnsr;  faith  and  love  being  the  two  arms  of  the  immortal 
 scul-  by  which  we  do  embrace  a  crucified  Saviour,  which  is  so 
 of ;en  pointed  at  in  scripture:  and  we  shall  point  at  these  three 
 principal  acts  of  faith,  which  it  exerciseth  on  Jesus  Christ  as  the 
 object  of  it. 
 
 1.  The  First  is,  To  make  up  an  union  betwixt  Christ  and 
 the  believer  (faith  being  indeed  an  uniting  grace,  and  that 
 which  knitteth  the  members  to  the  head);  and  to  make  this  more 
 fully  appear,  we  would  point  out  a  little  what  sweet  harmony 
 and  correspondency  there  is  betwixt  these  two  sister-graces,  to 
 wit,  faith  and  love.  Faith  is  that  nail  which  fasteneth  the  soul  to 
 Christ,  and  love  is  that  grace  that  driveth  the  nail  to  the  head; 
 faith  at  first  taketh  up  a  tender  grip  of  Christ,  and  then  love  com- 
 eth  in  and  maketh  the  soul  take  a  more  sure  grip  of  him. 
 
 2.  Seco?idlyy  Ye  may  see  that  harmony  in  this;  faith  is  that 
 grace  which  taketh  hold,  as  it  were,  of  the  garments  of  Christ, 
 and  of  his  word;  but  love  (that  ambitious  grace)  taketh  hold 
 of  the  heart  of  Christ,  and,  as  it  were,  his  heart  doth  melt  in 
 the  hand  of  love.  Thirdly^  It  may  be  seen  in  this,  faith  is  that 
 grace  which  draweth  the  first  draught  of  the  likeness  and  image 
 of  Christ  upon  a  soul,  but  that  accomplishing  grace  of  love 
 doth  complete  these  first  draughts,  and  these  imperfect  linea- 
 ments of  Christ's  image,  which  were  first  drawn  on  the  soul. 
 Fourthly t  By  faith  and  love  the  heart  of  Christ  and  of  the  be- 
 liever are  so  united,  that  they  are  no  more  two,  but  one  spirit. 
 
 2.  There  is  this  second  act  that  faith  exerciseth  on  Christ,  and 
 it  is  in  discovering  the  matchless  excellencies,  and  the  transcen- 
 dent properties  of  Jesus  Christ.  O  what  large  and  precious  com- 
 mentaries doth  faith  make  upon  Christ?  It  is  indeed  that  faithful 
 spy,  which  doth  always  bring  up  a  good  report  of  him.  Hence 
 it  is,  that  faith  is  called  *  understanding',  Col.  ii.  2.  because  it  is 
 that  grace  which  revealeth  much  of  the  precious  truth  of  that 
 noble  object. 
 
 3.  And  there  is  this  third  noble  act  of  faith  exercising  itself 
 upon  Christ,  viz.  It  maketh  Christ  precious  to  the  soul,  according 
 to  that  word,  1  Pet.  ii.  17.  « Unto  you  that  believe,  he  is  precious.' 
 And  if  there  were  no  other  thing  to  speak  forth  its  worth  but 
 that,  it  is  more  than  sufficient:  for  no  doubt  this  is  the  exercise 
 of  the  higher-house,  to  be  dwelling  on  the  contemplation  of 
 Christ's  beauty,  and  to  have  their  souls  transported  with  love  to 
 ward  him,  and  with  joy  in  him»     Reason  and  amazement  are  seL 
 
•PS^ED  UP.  45 
 
 dom  companions,  but  here  they  do  sweetly  join  together;  (  First, 
 A  Christian  loveth  Christ  because  of  Christ's  actings;  and  then 
 he  loveth  all  these  actings,  because  they  come  from  Christ. 
 
 II.  Now,  Secondly,  This  pointeth  out  the  precious  excellency 
 of  the  grace  of  faith,  it  is  that  grace  which  is  most  mysterious 
 and  sublime  in  its'  actings,  it  hath  a  more  divine  and  sublime  way 
 of  acting  than  any  other  grace;  henceit  is  called, 4  The  mystery  of 
 faith'  which  spealceth  this,  that  the  actings  of  faith  are  mysteries 
 to  the  most  part  of  the  world;  and  I  shall  only  point  at  theseth 
 which  may  speak  out  the  mysterious  actings  of  the  grace  of  faith. 
 
 1.  Faith  can  believe,  and  fix  itself  upon  a  word  of  promise, 
 although  sense,  reason,  and  probability  seem  to  contradict  the  ac- 
 complishment of  that  promise;  faith  vvalketh  not  by  the  low 
 dictates  of  sense  and  reason,  but  by  a  higher  rule,  to  wit,  cThe 
 sure  word  of  prophecy:'  which  is  clear  from  Rom.  iv.  19.  where 
 Abraham  believed  the  promise,  notwithstanding  that  sense  and 
 reason  seemed  to  contradict  it: c  He  considered  not  the  deadness 
 of  his  own  body,  neither  the  barrenness  of  Sarah's  womb, 
 but  was  strong  in  faith,  giving  glory  to  God:'  as  is  clear  from 
 Hebrews  xi.  29,  30.  where  faith  believed  their  (  passing  through 
 the  red  sea,  as  through  dry  ground,'  which  was  most  contrary  to 
 sense  and„reason:  Faith  believed  the  (  falling  down  of  the  walls  of 
 Jericho,  by  the  blowing  of  horns.'  Which  things  are  most  impossi- 
 ble for  sense  and  reason;  for  sense  will  oftentimes  cry  cut,  i  All 
 men  are  liars;' and  reason  will  say, {  Howcansucha  thing  be?'  And 
 yet  that  heroic  grace  of  faith  crieth  out,  c  Hath  he  spoken  it?  He 
 will  also  do  it.   Hath  he  said  it?  Then  it  shall  come  to  pass.' 
 
 2.  Faith  can  believe  a  word  of  promise,  notwithstanding  that 
 the  dispensations  of  God  seem  to  contradict  it;  as  was  clear  in 
 Job,  who  professed,  *  He  would  trust  in  God,  though  he  should 
 kill  him.'  And  no  doubt  but  this  was  the  practice  of  believing 
 Jacob,  he  trusted  chat  promise  should  be  accomplished,  '  That 
 the  elder  should  serve  the  younger,'  though  all  the  dispensations 
 of  God  (which  he  did  meet  with)  seemed  to  say,  that  the  pro- 
 mise should  not  be  accomplished. 
 
 3.  Faith  can  believe  a  word  of  promise,  even  when  the  com- 
 mands of  God  seem  to  contradict  the  accomplishment  of  that 
 promise:  this  is  clear  in  that  singular  instance  of  Abraham's  faith, 
 that  notwithstanding  he  was  commanded  to  kill  his  promised  seed 
 (uponwhom  did  depend  the  accomplishment  of  the  promises),  yet 
 he  believed  that  the  promises  should  be  performed.  And  though 
 there  were  indeed  extraordinary  and  strange  trials  of  his  faith,  as 
 he  had  natural  affections  to  wrestle  with,  yet  over  the  belly  of 
 all  these,  believing  Abraham  giveth  faith  to  the  promise,  and 
 bringeth  his  son  Isaac  to  the  altar   (though  he  did  receive 
 
 <  again);  this  is  cle^r  from  Heb.  xi.  17, 18,  19. 
 
46  THE  MYSTERY  OF  FAITH 
 
 4.  Faith  can  exercise  itself  upon  the  promise,  notwithstanding 
 that  challenges  and  convictions  of  unworthiness  and  guilt  do 
 wait  on  the  Christian:  that  is  clear,  2  Sam.  xxiii.  5.  €  That  altho' 
 his  house  was  not  so  with  God  as  did  become/  yet  he  believed  the 
 promise;  as  likewise  is  clear  from  Psalm  Ixv.  3.  f  Iniquities  do 
 prevail  against  me/  and  yet  that  doth  not  interrupt  his  faith, 
 
 *  As  for  our  transgressions,  thou  shalt  purge  them  away.'  And 
 certainly,  it  was.  a  noble  and  precious  act  of  faith  to  believe,  not- 
 withstanding of  un-answerable  challenges  of  guilt;  the  best  way 
 both  to  crucify  our  idols,  and  to  answer  these  challenges,  is  be- 
 lieving, and  hoping  against  hope;  and  closing  with  Christ;  this 
 is  more  clear  from  Isa.  lxiv.  6,  7.  compared  with  verse  8,  where, 
 after  strange  challenges,  the  prophet  hath  a  strange  word,  c  But 
 now,  O  Lord,  thou  art  a  Father/  There  is  an  emphasis  in  the 
 word  ?iow  for  all  this,  yet  * thou  art  now  our  Father.' 
 
 5.  And,  Lastly,  This  pointeth  out  the  mysterious  acting  of  the 
 grace  of  faith,  that  it  exerciseth  itself  upon  an  invisible  object, 
 even  upon  Christ  not  yet  seen,  according  to  that  word,  1  Pet.  v. 
 S.  f  Whom  having  not  seen,  yet  ye  love,  in  whom,  though  now 
 ye  see  him  not,  yet  believing/  &c.  I  pose  the  greater  part  of 
 you  who  are  here,  whether  or  not  those  be  two  of  the  greatest 
 paradoxes  and  mysteries  unto  you?  For  is  not  this  a  mystery,  to 
 love  him  whom  ye  never  saw?  i  Whom  having  not  seen,  yet  ye 
 love:  To  love  an  absent  and  unseen  Christ,  is  a  mystery  to  the 
 most  part  of  the  world:  and  is  not  this  a  mystery,  to  believe  on 
 him  whom  we  never  saw?  i  In  whom,  though  ye  see  him  not, 
 yet  believing.'  And  I  shall  add  this,  that  faith  can  hold  fast  its 
 interest  with  God,  notwithstanding  the  most  precious  Christian 
 should  call  us  hypocrites,  and  not  acknowledge  us;  this  is  clear 
 in  the  practice  of  Job;  and  most  clear  from  that  word,  Isa.  lxiii. 
 26.  c  Doubtless  thou  art  our  Father,  though  Abraham  be  ig- 
 norant of  us,  and  Israel  acknowledge  us  not/ 
 
 III.  Thirdly i  This  pointeth  out  the  excellency  of  the  grace  of 
 faith,  that  faith  (when  it  is  in  exercise)  is  that  grace  by  which  a 
 Christian  doth  attain  unto  most  sensible  enjoyments.  There  is  a 
 great  question,  that  is  much  debated  among  Christians,  what 
 is  the  way  to  win  this  happy  length,  to  be  always  under  the 
 sweet  and  refreshing  influence  of  heaven,  and  to  have  this  dew 
 always  coming  down  upon  our  branches?  I  can  give  no  answer 
 to  it  but  this,  be  much  in  the  exercise  of  faith;  this  is  clear  up- 
 on that  notion  and  name  out  upon  faith,  Isa.  xlv.  22.  It  is  called 
 
 *  a  look  to  Christ/  which  is  a  most  sensible  act.  If  ye  would 
 know  a  description  of  faith,  it  is  this,  the  divine  contemplation 
 of  the  immortal  soul,  upon  that  divine,  excellent,  and  precious 
 object,  Jesus  Christ.  For  God  never  made  faith  a  liar,  and  there- 
 
OPENED  U*.  47 
 
 fore  its  eye  is  never  off  him  that  is  the  noble  object  of  faith, 
 Jesus  Christ  manifested  in  the  gospel;  as  is  clear,  Eph.  i.  13* 
 f  After  ye  believed,  ye  were  sealed  with  the  Holy  Spirit  of  pro- 
 f  mise',  which  preacheth  out  the  excellent  enjoyments  these  had 
 after  their  closing  with  Christ,  c  who  is  invisible.'  Our  faith  is 
 called  a  seeing,  which  speaketh  out  this,  that  faith's  sight  of  God 
 is  as  certain  as  if  we  did  behold  him  with  our  eye?;  as  is  clear, 
 Heb  xi.  27.  «  Moses  saw  him  by  faith  who  is  invisible.'  And  we 
 conceive,  that  the  ground  which  maketh  the  most  part  of  us 
 have  such  complaints,  « How  long  wilt  thou  forget  us,  for  ever:* 
 it  is  this,  the  want  of  the  spiritual  exercise  of  faith;  and  are  there 
 not  some  here  that  may  cry  out,  4  It  is  more  than  thirty  days 
 «  since  I  did  behold  the  king?'  Yea,  there  are  some  who  may  go  a 
 greater  length,  and  cry  out, €  I  have  lived  these  two  years  at  Je- 
 
 *  rusalem,  and  yet  I  have  not  seen  the  king's  face?'  Yea,  there  are 
 some  here  whose  complaint  may  go  a  little  higher,  and  cry  forth, 
 4  these  three  years  and  six  months  it  hath  not  rained  on  me,'  but 
 the  clouds  have  been  restrained  and  bound  up,  and  the  heavens 
 have  become  brass.  And  would  ye  know  the  rise  of  these  com- 
 plaints, it  is  this,  Ye  are  not  much  in  the  spiritual  exercise  of 
 faith.  And  to  you  I  would  only  say  these  two  words,  First,  It 
 Is  easier  to  persuade  a  reprobate  that  he  is  defective  in  the  fear 
 of  God,  and  in  his  love  to  God,  than  to  persuade  some  such 
 that  they  are  wanting  to  God  in  their  faith;  for  they  hold  fast 
 that  piece  of  desperate  iniquity  till  they  die.  Secondly,  We  would 
 say  to  those  of  you  who  have  the  valley  of  Achor  for  a  door  of 
 hope,  and  have  tasted  of  the  sweetness  of  Christ,  some  of  you 
 will  be  less  convinced,  for  the  neglect  of  the  duty  of  faith,  than 
 for  the  neglect  of  the  duty  of  prayer,  or  of  the  duty  of  keep- 
 ing the  sabbath-day.  But  I  am  persuaded  of  this,  that  if  the 
 noble  worth  of  that  transcendent  object  were  known,  we  would 
 have  a  holy  impatience  until  once  we  did  believe. 
 
 IV.  Fourthly^  this  pointeth  out  the  excellency  of  the  grace 
 of  faith,  it  is  that  grace  by  which  a  Christian  is  advanced  to  the 
 highest  and  most  inconceivable  pitch  of  dignity,  and  that  is,  to 
 be  the  child  of  the  living  God:    as  is   clear,  John  i.  12.  i  To  as 
 
 *  many  as  received  (or  believed  in  him)  he  gave  power,  or  prero- 
 c  gative  to  become  the  sons  of  God.'  And  certainly  that  noble  pre- 
 rogative of  adoption  is  much  undervalued  by  many:  and  I  will 
 tell  you  two  grounds  whereon  the  most  part  of  men  undervalue 
 the  excellent  gift  of  adoption:  Fitot,  They  do  not  take  up  the 
 infinite  highness  of  Goci,  and  what  a  one  he  is,  otherwise  they 
 would  cry  out  with  David, i  seemeth  it  a  small  thing  in  your  eyes 
 « to  be  a  son  to  the  King  of  kings?'  Secondly,  vVe  do  not  take 
 op  nor  understand  these  matcmess  privileges   which  are  given 
 
48  THE  MYSTERY  OF  FAITH 
 
 to  them  who  are  once  in  this  estate.  I  am  persuaded,  if  this 
 were  believed,  that  ■  he  who  is  a  servant,  doth  not  abide  in  the 
 house  for  ever,'  (though  he  that  is  a  son  doth)  it  would  stir  us 
 up  to  more  divine  zeal  in  our  pursuit  after  faith. 
 
 V.  Fifthly*  This  likewise  pointeth  out  this  excellency  of  the 
 grace  of  faith,  it  is  that  grace  by  which  all  other  actions  are 
 pleasant  to  God,  and  are  taken  off  bur  hand;  as  is  clear,  Heb  xi. 
 4.  <  By  faith  Abel  offered  unto  God  a  more  excellent  sacrifice 
 « than  Cain/  which  must  be  understood  even  of  all  other  duties. 
 And  that  word,  verse  6.  4  Without  faith  it  is  impossible  to  please 
 €  God*  speaketh  this  also,  That  by  faith  we  do  exceedingly  please 
 him.  And  this  is  a  most  sad  and  lamentable  reproof  unto  many 
 who  are  here,  that  their  actions  do  not  please  God,  because  they 
 are  not  in  faith.  Would  you  know  a  description  of  your  prayers? 
 (ye  who  are  hypocrites  and  destitute  of  the  knowledge  of  God) 
 it  is  this,  you  prayers  are  the  breach  of  the  third  command,  ■  In 
 '  taking  the  name  of  the  Lord  in  vain,  for  which  he  will  not  hold 
 *  you  guiltless.'  And  would  ye  know  what  is  your  hearing  of  ser- 
 mons? f  It  is  an  abomination  to  the  Lord,'  according  to  that  word 
 in  Titus  i.  15.  *  To  the  unbelieving  and  impure  nothing  is  dean.' 
 And  as  Solomon  doth  speak,  '  The  plowing  of  the  wicked,  is  sin:' 
 so  that  all  your  actions  that  you  go  about  are  but  an  offence  to 
 the  majesty  of  the  Lord. 
 
 Now  we  would  speak  to  these  two  things  before  we  proceed 
 to  the  evidences  of  faith,  to  wit,  First,  That  there  is  a  differ- 
 ence betwixt  the  direct  act  of  faith,  and  the  reflecting  act  of 
 faith.  For  there  may  be  a  direct  act  of  faith  in  a  Christian,  when 
 he  is  not  persuaded  that  he  doth  believe;  but  the  reflecting  acts 
 of  faith  are  these  that  a  Christian  hath,  when  he  is  persuaded  in 
 his  conscience  that  he  doth  believe.  And  we  would,  Secondly,  say, 
 that  there  are  many  that  go  down  to  their  grave  under  that  soui- 
 destroying  delusion,  that  they  are  in  the  faith,  and  yet  never  did 
 know  what  faith  is.  I  am  persuaded,  that  there  are  many,  whom 
 all  the  preachings  in  the  world  did  never  persuade  that  they  did 
 never  believe,  their  faith  being  born  with  them,  and  it  will  die 
 with  them,  without  any  fruit.  But  faith  being  such  an  excellent 
 grace,  and  so  advantageous  (whereof  we  have  spoken  a  few 
 things)  we  shall  speak  a  little  further  of  it  1  In  pointing  out 
 some  evidences,  by  which  a  Christian  may  know  whether  or  not 
 he  be  indeed  in  the  faith.  2  I  shall  give  you  some  helps  where- 
 by faith  may  be  kept  in  exercise, 
 
 I.  Now  there  is  this  first  evidence  of  faith,  that  a  Christian 
 who  doth  believe,  accounteth  absence  and  a  want  of  fellowship 
 with  Christ  and  communion  with  him,  one  of  the  greatest  and 
 most  lamentable  crosses  that  ever  he  had;  as  is  clear,  Psalm  xhi. 
 
•PENED  UP.  4$ 
 
 3.  c  Lighten  mine  eyes/  said  David,  that  is,  (  Let  me  behold  and  be 
 satisfied  witli  thy  face;'  and  the  motive  that  he  backeth  it  with 
 is^this,  (  Lest  [  sleep  the  sleep  of  death.*  David  thought  himself 
 a  dead  man  if  Christ  did  withdraw  his  presence  from  him.  Also 
 it  is  clear,  Cant.  iii.  1  (compared  with  the  following  versus) 
 where  absence  from  Christ,  and  want  of  communion  with  him, 
 was  the  greatest  cross  rhar  the  spouse  had;  and  it  is  clear  from 
 John  xx.  11,  12  13  where  Mary  had  a  holy  design  of  ill  things 
 in  respect  and  comparison  of  C  rist.  But  I  will  tell  you  what  a 
 hypocrite  doth  most  lament,  and  that  is  the  want  of  reputation 
 among  the  saints;  that  is  the  great  god  and  idol  among  hypo- 
 crites, and  that  which  (when  not  enjoined)  hypocrites  and  atheists 
 lament  most,  the  world,  and  the  lusts  of  their  eyes;  when  they 
 want  these,  then  they  cry  out,  «  they  have  taken  away  my 
 gods,  and  what  have  I  more?'  They  think  heaven  can  never 
 make  up  the  loss  of  earth.  And  certainly,  if  many  of  us  would 
 examine  ourselves  by  this,  we  would  find  ourselves  most  defec- 
 tive. I  would  pose  all  you  who  are  here,  who  have  taken  on  a 
 name  to  be  followers  of  Christ,  whether  or  not  ye  have  been 
 content  to  walk  thirty  days  in  absence  from  Christ,  and  yet  ne- 
 ver to  lament  it?  Hath  not  Christ  been  thirty  days  and  more 
 in  heaven,  without  a  visit  from  you?  And  yet  for  all  this  ye 
 have  not  clothed  yourselves  with  sackcloth.  I  will  not  say  that 
 thia  is  an  undeniable  evidence  of  the  total  want  of  the  grace  of 
 faith,  but  it  doth  evidently  prove  this,  that  the  person  who  hath 
 cone  this  length,  has  lost  much  of  his  primitive  love,  and  much 
 of  that  high  esteem  which  be  ought  to  have  of  matchless  Christ: 
 what  can  you  find  in  this  world,  that  maketh  you  converse  so 
 little  with  heaven?  1  think  that  is  the  noble  encouragement  of  a 
 Christian,  when  he  is  going  down  to  his  grave,  that  he  hath, 
 this  wherewith  to  comfort  himself;  *  1  am  to  change  my  place, 
 but  not  my  company;'  death,  to  the  believing  Christian,  being 
 a  blessed  transition  and  transportation  to  a  mote  immediate  and 
 constant  uninterrupted  enjoyment  of  God.  But  I  believe,  that 
 if  all  who  have  the  name  of  believers  in  this  generation  shov  Id 
 go  to  heaven,  they  might  have  this  to  say,  I  am  now  not  only 
 to  change  my  place,  but  also  my  company;  for  these  sevemy 
 years  I  have  been  conversant  with  my  id^ls,  but  now  I  am  to 
 converse  with  more  blessed,  divine,  and  excellent  company.  O 
 that  ye  would  be  persuaded  to  pursue  much  after  an  absent 
 Christ.  Were  it  not  a  sweet  period  of  our  hie,  to  breathe  out 
 our  last  breath  in  his  arms,  and  to  be  liv  ng  in  the  faith  ot  being 
 eternally  with  him,  which  might  be  founded  npon  his  word? 
 
 II.   There  is  this  second  evidence  of  one  that  is  in  the  faith; 
 they  do  enueavour  to  advance  that  nc„es>drv  work  ot  the  mor* 
 
 G 
 
A'O  THE  MYSTERY  OF  FAITH 
 
 tification  of  their  idols,  according  to  that  word,  i  John  iii  4 
 *  Every  man  that  hath  this  hope  in  him,  purifieth  himself  even  as 
 he  is  pure.'  Acts  xv  9  c  Faith  purifieth  the  heart/  And  con- 
 cerning this  evidence  (lest  any  should  mistake  it)  I  would  sav 
 these  things  to  you.  First,  f  he  mortification  of  a  Christian,  as 
 long  as  he  is  here  below,  doth  more  consist  in  resolutions  than 
 attainments.  It  is  certain  that  there  are  high  attainments  of  a 
 Christian  in  the  mortification  of  his  idols,  but  his  resolutions 
 go  far  above  his  performances.  Secondly \  We  will  say  this,  that 
 those  Christians,  who  never  came  this  length  in  Christianity,  to 
 make  that  an  universal  conclusion,  and  full  resolution,  *  What 
 hive  I  to  do  any  more  with  idols?'  they  may  suspect  themselves 
 that  they  are  not  in  the  faith;  for  a  Christian  that  is  in  Christ  is 
 universal  in  his  resolutions,  though  he  be  not  so  in  practice,  but 
 defective  in  performances;  a  Christian  may  have  big  resolutions 
 with  weak  performances;  for  resolutions  will  be  at  the  gate  of 
 heaven,  before  practice  come  from  the  borders  of  hell,  there 
 being  a  long  distance  betwixt  resolution  and  practice;  and  the 
 one  much  swifter  than  the  other  And,  Thirdly,  We  would  like- 
 wise say,  that  ye,  who  never  did  know  what  it  was  to  endea- 
 vour (by  prayer  and  the  exercise  of  other  duties)  the  mortifica- 
 tion of  your  lusts  and  idols;  ye  may  be  afraid  that  ye  have  not 
 yet  the  hope  of  seeing  him  as  he  is.  And  I  would  say  this  to 
 many,  who  are  settled  upon  their  lees,  and  who  never  did  know 
 what  it  was  to  spend  one  hour  in  secret  prayer  for  mortifying 
 of  an  idol,  that  they  would  beware  lest  that  curse  be  past  in  hea- 
 ven against  them;  *  I  would  have  purged  you,  and  ye  would  not  be 
 purged,  therefore  ye  shall  not  be  purged  any  more  till  ye  die/ 
 that  iniquity  of  refusing  to  commune  with  Christ  in  the  work 
 of  secret  mortification,  I  say  that  iniquity  shall  not  be  purged 
 away.  And  we  would  once  seriously  desire  you,  by  that  dread- 
 ful sentence  that  Christ  sha:l  pass  against  you,  and  by  the  love 
 ye  have  to  your  immortal  souls,  and  by  the  pains  of  these  ever- 
 lasting torments  of  hell;  that  ye  would  seriously  set  about  the 
 work  of  spiritual  mortification,  that  so  ye  may  evidence  that 
 ye  have  believed,  and  that  ye  have  the  soul-comforting  hope  of 
 eternal  life.  I  would  only  speak  this  one  wTord  to  you  (and  I 
 desire  you  seriously  to  ponder  it),  What  if,  within  twelve  hours 
 hereafter,  a  summons  were  given  you  (without  continuation  of 
 days)  to  appear  before  the  solemn  and  dreadful  tribunal  of  that 
 impartial  judge,  Jesus  Christ?  What,  suppose  ye,  would  be  your 
 thoughts?  Will  ye  examine  your  own  conscience,  what  think 
 ye  would  be  your  thoughts,  if  some  summons  were  given  unto 
 your  I  am  persuaded  of  this,  *  That  your  knees  should  smite  one 
 against  another,  and  your  face   should  gather  paleness/  seeing 
 
OPENED  UP.  51 
 
 your  conscience  would  condemn  vou,  <  That  ye  had  been  weighed 
 in  the  balance  and  round  light.1  O  think  ye  that  yc  can  both  fight 
 and  triumph  in  one  day?  Thir-k  ye  that  ye  can  fight  and  ( 
 come  in  one  day?  Think  ye  your  lusts  and  unmortified  corrup- 
 tions so  weak  and  faint-hearted  an  enemy,  that  upon  the  first 
 appearance  of  such  imaginary  champions  (as  most  part  of  us  are 
 in  our  own  eyes)  that  your  idols  would  lav  down  arms,  and  let 
 you  trample  on  them?  Believe  me,  mortification  is  not  a  work 
 of  one  day,  or  one  year  but  it  is  a  work  will  serve  you  all  your 
 time,  begin  as  soon  as  you  will;  and  therefore  seeing  you  have 
 spent  your  days  in  the  work-  of  the  flesh>  it  is  time  that  now  ye 
 would  begin  and  pursue  after  him,  whose  work  is  with  him,  and 
 whose  reward  shall  come  before  him. 
 
 III.  Now  there  is  this  third  evidence  by  which  a  Christian 
 may  know  whether  he  be  in  the  faith  or  not,  and  it  is,  that  Christ 
 is  matchless  and  incomparable  unto  such  a  one*  according  to  than 
 word,  1  Pet.  ii.  7.  i  To  you  that  believe,  Christ  is  precious/  and 
 that  word  that  Luke  hath  in  his  7th  chapter  at  the  close,  <  That 
 she  to  whom  much  was  forgiven,  loved  much  '  Now,  lest  this  like- 
 wise should  prove  a  discouragement  to  any,  I  would  only  have 
 vou  take  notice  to  this,  that  a  Christian  may  be  a  believer,  and 
 yet  want  the  sensible  discoveries  of  this,  that  Christ  is  matchlessly 
 precious  to  him;  but  this  is  certain,  that  they  who  are  in  the 
 lively  exercise  oi  raith,  it  is  impossible  then  for  them  not  to  e- 
 steem  Christ  matchless  And  I  would  speak  this  likewise  to  many 
 who  are  here;  have  you  not  been  living  these  ten  years  in  faith? 
 and  I  would  pose  you  with  this,  esteem  yon  not  your  idols  more 
 matchless  than  Christ,  and  more  of  worth  than  he?  It  is  impos- 
 sible that  there  can  be  any  lively  exerci>e  of  faith,  and  not  esteem 
 Christ  matchless.  It  is  not  to  say  with  your  mouth,  and  contra- 
 dict it  with  your  heart,  will  do  the  business  For  if  your  heart 
 could  speak,  it  would  say,  I  would  sell  Christ  *  for  thirty  pieces 
 of  silver .'  But  my  idols  would  1  sell  at  no  rate.  Are  there  not 
 many  of  you,  who  love  the  world  and  its  pleasures  better  than 
 the  eternity  of  joy?  Om!  know  ye  not  that  word  KQ  ye  despe- 
 rately ignorant  of  the  truths  oi  God}.  f  that  he  who  lovcth  the 
 world,  the  love  of  the  Father  is  not  in  him,'  and  yet  notwith- 
 standing of  the  light  of  the  word,  ye  would  sell  your  immortal 
 souls(with  iisau) 4  for  a  mess  of  pottage:'  Obiit  it  is  a  poo;  bargain 
 when  ye  have  sold  the  eternity  of  joy  £or  a  passing  World,  and 
 for  its  transitory  delights?  \  would  earnestly  know  what  shall 
 be  your  thoughts  in  ttiat  day,  when  ye  shall  be  standing  up  n 
 the  utmost  line  betwixt  time  and  eternity,  O  whau  will  be  y  .ur 
 thoughts  at  that day?  Bur  you  are  to  follow  on  to  an  endless  p  m, 
 (by  appearance)  and  then  you  arc  to  leave  your  idols.  I  shall  only 
 
52  THE  MYSTERY  O?  FilTH 
 
 desire,  that  ve  may  read  that  word,  Isa.  x  5. c  What  will  ye  do  hi 
 the  day  of  v  sitation,and  in  the  desolation  which  shall  come  from 
 far?    To  whom  will  ye  flee  for  help?  And  where  will  you  leave 
 your  glory?'  Ye  shall  then  preach  mortification  to  the  life,  though 
 ail  the  time  of  mortification  shall  then  be  cut  off.  O  but  to  hear 
 a  worldly-minded  man,  when  eternity  of  pain  is  looking  him  in 
 the  face  (preach  out  concerning  the  vanity  of  this  world),  might  it 
 not  persuade  you  that  the  world  is  a  fancy,  and  a  dream  that  shall 
 flee  away,  and  shall  leave  you  in  the  day  of  your  greatest  strait? 
 IV.  And  there  is  this  fourth  evidence  of  faith,  that  a  Christian 
 who  doth  truly   believe,  he  is  a   Christian  who  entertaineth  a 
 divine  jealousy  and  a  holy  suspicion  of  himself,  whether  or  not 
 he  doth  believe.     I  love  not  that  faith  which  is  void  of  fear;  this 
 was  clear  in  the  practice  of  believing  Noah,  that  though  by  faith 
 he  built  the  ark,  yet  he  had  fear  mixed  with  his  faith.     I  know 
 that  there  are  some  who  are  ignorant  concerning  this,  what  it 
 is  to  doubt  concerning  eternal  peace;  and  more,  it  is  not   every 
 one  that  doubteth  that  certainly  shall  get  heaven;  for  I  think  an 
 hypocrite  may  doubt  concerning  his  eternal  salvation;  however, 
 I  think  the   exercise  of    a  hypocrite,  under  his  doubtings,  is 
 more  the  exercise  of  his  judgment  than  the  exercise  of  his  con- 
 science.   And  I  may  say,  that  if  all  the  exercise  of  the  law  which 
 is  preached  in  these  davs,   were  narrowly  searched,  it  would  be 
 more  the  ext  rcise  of  light  than  the  exercise  of  conscience.     We 
 speak  these  things  as  our  doubt,   which  never  was  our  exercise, 
 and  we  make  these  things  our  public  exercise,  which  was  never 
 our  private  chamber  exercise.      And  I  think,   that   if  all  that  a 
 Christian  did  speak  to  God  in  prayer,  were  his  exercise,  he  would 
 speak  less  and  wonder  more.   We  would  be  speechless  when  we 
 go  to  God*,   for  often,  if  we  did  speak  nothing  but  our  exercise, 
 we  would  have  nothing  to  say.     And  certainly  it  is  true  that  we 
 often  fall  into  that   woful  sin,  of    desperate  lying  against  the 
 Holy  Ghost,  by  flattering   God  with  our  mouth,  and  lying  unto 
 him  with  our  tongue.  And  I  shall  only  say  these  two  words,  there 
 are  some  who  have  this  for  their  great  design,  viz.  they  would 
 be  at  peace  with  their  conscience,  and  also  they  would  be  at  peace 
 with  their  idols,  they  would  gladly  reconcile  conscience  and  their 
 idols  together,  that  is  their  great  design.      And  there  are  some 
 whose  design  is  a  little  more  refined,  they  study  rather  to  be  re- 
 conciled with  their  conscience,  than  to  be  reconciled  with  God; 
 the   great  aim  they  shoot  at   is   this,  To  get  their  consciences 
 quieted,  though  they  know  not  what  it  is  to  have  the  soul-com- 
 forting peace  of  God  to  quiet  them. 
 
 V.  Now  there  is  this  last  evidence  of  faith,  that  justifying  faith 
 is  a  faith  wiiich  putteth  the  Christian  to  be  much  in  the  exercise 
 
OPENED  UF.  &5 
 
 of  these  duties,  by  which  it  may  be  maintained,  for  we  must 
 keep  iaita  as  the  *  apple  of  our  eye!  and  for  that  end,  1  would 
 oniy  &ive  you  these  three  things  by  which  faith  must  be  kept 
 in  exercise,  and  a  real  Christian  will  be  endeavouring,  in  some 
 measure,  to  attain  unto  these. 
 
 1.  It  keepeth  faun,  much  in  exercise,  to  be  much  in  marking 
 and  taking  notice  of  the  divine  exercise  and  proofs  of  the  love 
 ot  God.  wherewith  a  Christian  doth  meet;  as  is  clear  from  that 
 woru,  Rom.  v  4*.  x  Experience  worketh  hope.'  I  durst  be  bold 
 to  charge  the  most  part  "hat  are  indeed  in  Christ  with  this,  that 
 they  are  too  little  remarking  and  taking  notice  of  the  experi- 
 ence of  his  love.  Ye  should  mark  the  place  of  your  experience 
 itseit:  as  is  clear  from  scripture,  that  the  very  place  where  Chris- 
 tians did  meet  with  experience,  in  such  an  enjoyment  of  God, 
 they  markea  it,  Ezek.  i.  1.  By  the  river  of  Chebar  the  heavens 
 were  opened,  and  I  saw  the  vision  of  God.'  And  Gen.  xxxii  30. 
 1  Jacob  called  the  place  Peniel,'  the  place  of  living,  after  seeing 
 the  face  of  God:  it  was  so  remarkable  unto  him.  And  we  con- 
 ceive, that  ye  would  mark  these  two  things  mainly  in  your  prac- 
 tice: First,  Ye  would  mark,  if  ye  can  possibly,  the  first  day  of 
 your  closing  with  Christ,  and  of  your  coming  out  of  Egypt* 
 and  may  ailude  unto  the  command  (if  not  more  than  allude  un- 
 to it)  Deut.  xxvi.  l.  c  Observe  the  month  of  Abib,  and  keep  the 
 passover  unto  the  Lord  thy  God:  for  in  the  month  of  Abib  the 
 Lord  thy  God  brought  thee  out  of  the  land  of  Egypt.'  And,  Se- 
 condly, We  would  have  you  much  in  marking  these  experiences 
 which  have  increased  your  faith,  and  which  have  strengthened 
 your  love,  and  which  have  made  you  mortify  your  idols;  thess 
 are  experiences  especially  to  be  marked. 
 
 2.  Faith  is  kept  in  exercise,  and  we  win  to  the  lively  as- 
 surance of  our  interest  in  God:  which  we  would  press  upon  you, 
 by  being  much  in  the  exercise  of  secret  prayer.  O  but  many 
 love  much  to  pray  when  abroad,  who  never  loved  to  pray  when 
 alone.  And  trns  is  a  desperate  sign  of  hypocrisy,  according  to 
 that,  Matth.  vi.  5.  It  is  said  of  hypocrites,  they  love  to  pray 
 standing  in  the  synagogues,  and  in  the  corners  of  the  streets, 
 that  they  might  be  seen  of  men:  but  it  is  never  said  of  these  per- 
 sons, that  they  love  to  pray  alone,  only  they  loved  to  pray  in  the 
 synagogues;  but  it  is  secret  and  retired  prayer,  by  which  faith 
 must  be  kept  in  exercise. 
 
 And  there  is  this  likewise  that  we  would  press  upon  you,  that 
 ye  would  be  much  in  studying  communion  and  fellowship  with 
 God  so  that  your  faith  may  be  kept  in  life.  And  O  what  a 
 blessed  life  were  it,  each  day  to  be  taken  up  to  the  top  of  mount 
 Pisgah,  aad  there  to  behold  that  promised  land,  to  get  a  refresh- 
 
M  THE  MYSTERY  OF  FAITH 
 
 ing  sight  of  the  crown  every  morning,  which  might  make  us 
 walk  with  joy  all  along  that  day?  The  heart  of  a  Christian  to  be 
 in  heaven,  his  conversation  ought  to  be  there,  his  eyes  ought 
 to  be  there.  And  I  know  not  what  of  a  Christian  ought  to  be 
 out  ot  heaven,  even  before  his  going  there,  save  his  lumpish  ta- 
 bernacle of  day,  which  cannot  inherit  incorruption,  till  he  be 
 made  uncorruptible.  But  I  shall  say  no  more  but  this,  many  of 
 us  are  readier  to  betray  him  with  a  kiss,  and  crucify  him  afresh, 
 than  to  keep  communion  with  him:  i  But  wo  eternally  be  to  him 
 by  whom  the  Son  of  man  is  betrayed,  and  that  doth  crucify  Christ 
 arresh;  it  were  better  for  him  that  a  millstone  were  hanged  about 
 his  neck,  and  he  were  cast  into  the  depth  of  the  sea.  I  remember 
 an  expression  of  a  man  not  two  days  ago,  who,  upon  his  death- 
 bed, being  asked  by  one  what  he  was  doing;  did  most  stupidly, 
 though  most  truly,  reply,  That  he  was  fighting  with  Christ;  and 
 I  think  that  the  most  part  of  us  (if  he  prevent  us  not)  shall  die 
 fighting  with  Christ:  but  know,  and  be  persuaded,  that  he  is  tco 
 sore  a  party  for  us  to  fight  with,  *  He  will  once  tread  upon  you 
 in  the  wine-press  of  his  fury,  and  he  shall  return  with  dyed  gar- 
 ments from  treading  such  of  you  as  would  not  embrace  him-,  he 
 shall  destroy  you  with  all  his  heart.  Therefore  be  instructed,  lest 
 his  soul  be  disjoined  from  you  (as  that  word  in  Jer.  vi.  8  )  and 
 lest  your  souls  be  eternally  separated  from  him,'  be,  I  say,  in- 
 structed to  close  with  him  by  faith.  Now,  to  him  who  can  make 
 you  do  so,  we  desire  to  give  praise. 
 
 Jn  the  two  sermons  next  following*  you  have  th?  rest  of  these  sweet 
 purposes^  which  the  worthy  Author  preached  upon  the  same  text* 
 
 SERMON  IV. 
 
 I  John  iii.  23.    This  is  his  commandment)  thai  ye  should  believ? 
 on  the  name  of  his  Son}  Jesus  Ch£IST}  &c. 
 
 X  HERE  are  two  great  rocks  upon  which  a  Christian  doth 
 ordinarily  dash  in  his  way  and  motion  toward  his  rest.  1.  The 
 rock  of  presumption  and  carnal  confidence:  so  that  when 
 Christ  dandieth  them  upon  his  knees,  and  satisfieth  them  with 
 the  breast  of  his  consolations,  and  maketh  their  cup  to  over- 
 How,  then  they  cry  out,  4  My  mountain  standeth  strong,  I  shall 
 never  be  moved.  And  2.  The  rock  of  misbelief  and  discourage- 
 ment: so  that,  when  he  hideth  his  face,  and  turneth  back  the 
 face  oi  his  thione,  then  they  cry  out,  «  Our  hope  and  our  strength 
 
OPENED  UP.  53 
 
 cis  perished  from  the  Lord,'  we  know  not  what  it  is  to  bear  our 
 enjovments  by  humility,  nor  our  crosses  by  patience  and  sub- 
 mission. O  but  misbelief  and  jealousy  are  bad  interpreters  of 
 dark  dispensations,  th-y  know  not  what  it  is  to  read  these  mys- 
 terious characters  of  divine  providence,  except  they  be  written 
 in  legible  letters  of  sense;  misbelief  is  big  with  child  of  twins, 
 and  is  travailing,  till  it  bring  forth  apostacy  and  security;  and  no 
 doubt  he  is  a  blessed  Christian  that  hath  overcome  that  wofui 
 idol  of  mi^beiief,  and  doth  walk  bv  that  royal  law  of  the  word, 
 and  not  by  that  changeable  rule  of  dispensations.  We  conceive 
 that  there  are  three  great  idols  and  dagons  of  a  Christian,  that 
 hindereth  him  f"rom  putting  a  blank  id  Christ's  hand  concerning 
 his  guiding  to  heaven,  there  is  pride,  self-indulgence,  and  secu- 
 rity. Do  we  not  covet  to  be  more  excellent  than  our  neigh- 
 bour? Do  we  not  love  o  travel  to  heaven  through  a  valley  of 
 riches?  arid  do  we  not  ambitiously  desire  to  walk  towards  Sion, 
 sleeping,  rather  thnn  weeping)  as  we  go?  Are  there  not  some 
 words  that  we  would  have  taken  out  of  the  Bible,  that  is  sad 
 divinity  to  flesh  and  blood? '  Through  many  tribulations  muot  we 
 4  enter  into  the  kingdom  cf  heaven:'  we  love  not  to  be  changed 
 from  vessel  to  vessel,  that  so  our  scent  may  be  taken  from  us. 
 
 Fhere  are  three  great  enemies  to  Christ,  misbelief,  hypocrisy, 
 and  profanity:  misbelief  is  a  bloody  sin,  hypocrisy  is  a  silent 
 sin  profanity  is  a  crying  sin.  These  are  mother  evils,  and  I  shall 
 give  you  these  differences  betwixt  them:  misbelief  crucifieth 
 Christ  under  the  vail  of  humility;  hypocrisy  crucifieth  Christ  un- 
 der the  vail  of  love;  and  profanity  putteth  him  to  open  shame. 
 Misbelief  denieth  the  love  and  power  of  God:  hypocrisy  denieth 
 the  omnisciency  of  God;  and  profanity  denieth  the  justice  of 
 God.  Misbelief  is  a  sin  that  looketh  after  inherent  righteousness; 
 hypocrisy  is  a  sin  that  looker h  after  external  holiness  onlv;  and 
 profanity  is  a  sm  that  looketh  after  heaven  without  holiness; 
 making  connexion  between  those  things  that  God  hath  always 
 separated,  and  separating  those  things  which  he  hath  always  put 
 together:  so  that  their  faith  shall  once  prove  a  delusion,  and  fly 
 away  as  a  dream  in  the  night,  but  let  us  study  this  excellent 
 grace  of  true  and  saving  faith,  which  shall  be  a  precious  remedy 
 against  all  those  Christ-destroying  and  soul-destroying  evils. 
 
 But  now  to  come  to  that  which  we  did  propose,  f/iirlcHy,  to 
 be  spoken  of  from  the  words,   which  wis  the  s  or  this 
 
 grace  of  faith;  no  doubt,  it  is  a  pleasant  command,  and  it  maketh 
 all  commands  pleasant,  it  is  that  which  casteth  a  divine  lustre 
 upon  the  most  hard  sayings  of  C:\rist,  and  tnaki  th  the  Christian 
 to  cry  forth,  'God  hath  spoken  in  his  holiness*  I  will  rejoice.'  We 
 need  not  stand  long  to  show  that  una  is  a  sweet  and  refreshing 
 
56  THE  MYSTERY  OF  FAITH 
 
 command,  for  it  is  oftentimes  recorded  in  scripure  to  the  ad- 
 vantage of  this  grace;  and  unspeakible  joy  and  heavenly  delight 
 are  the  hand-maids  that  wait  upon  it  But  more  particularly  to 
 make  it  out,  we  shall  speak  to  the^e  things.  The  First  is,  That 
 this  grace  giveth  a  Christian  a  broad  and  comprehensive  sight  of 
 Christ,  maketh  him  not  only  to  behold  the  beauty  of  his  actings, 
 but  the  beauty  of  his  person;  and  there  are  these  three  precious 
 sights  that  faith  giveth  to  a  Christian  of  Christ:  First,  It  letteth 
 the  Christian  see  Christ  in  his  absolute  and  personal  excellency, 
 taking  him  up  as  the  eternal  Son  of  God,  as  the  Ancient  oi  D^ys, 
 as  the  Father  of  etemitv,  <  as  the  express  image  of  his  Father's 
 4  person,  and  brightness  of  his  glory/  and  this  filleth  the  soul  with 
 divine  fear  and  admiration.  Hence  is  that  word,  Heb.  xi.  27. 
 «  That  we  see  by  faith  him  that  is  invisible.  Asifhe  had  said,  faith 
 is  that  grace  that  maketh  things  that  are  invisible,  visible  unto  us. 
 Secondly^  It  letteth  the  soul  see  Christ  in  his  relative  excellencies, 
 that  is,  what  he  is  to  us;  faith  taketh  up  Christ  as  a  husband, 
 and  from  thence  we  are  provoked  to  much  boldness  and  divine 
 confidence,  and  withah  to  see  those  rich  possessions  that  are  pro- 
 vided for  us  by  our  elder  brother,  who  was  born  for  adversity; 
 faith  taketri  up  Christ  as  a  blessed  days- man  that  did  lay  his  hand 
 upon  us  both;  and  from  thence  is  constrained  to  wonder  at  the 
 eondescendency  of  Christ,  it  taketh  him  up  as  dying  and  as  redeem- 
 ing us  from  the  power  of  the  grave,  and  from  the  hands  of  our 
 enemies:  and  this  provoketh  Christians  to  make  a  total  and  ab- 
 solute resignation  oi-  themselves  over  unto  Christ,  *  To  serve  him 
 all  the  days  of  our  life,  in  righteousness  and  holiness.  And,  Third- 
 ly, Faith  maketh  the  soul  to  behold  these  mysterious  draughts  of 
 spotless  love,  those  divine  emanations  of  love  that  have  flowed 
 from  his  ancient  and  everlasting  love  sincethe  world  began.  Would 
 ye  know  the  great  ground  why  we  are  so  ignorant  of  him,  who 
 is  the  study  of  angels,  and  of  all  that  are  about  the  throne?  It 
 h  this,  we  are  not  much  in  the  exercise  of  faith.  And  if  we 
 would  ask  that  question,  What  is  the  wav  to  attain  to  the  sav- 
 ing knowledge  of  God  in  Christ?  We  would  give  no  answer  to 
 it  but  this,  Believe,  and  again  believe,  and  again  believe:  faith  o- 
 Deneth  these  mysterious  seals  of  his  boundless  perfection,  and  in 
 some  way  teacheth  a  Christian  to  answer  that  unanswerable  ques- 
 tion, *  What  is  his  name   and  what  is  his  son's  name:' 
 
 There  is  this  Secondly  that  pointeth  out  the  sweetness  of  faith, 
 that  it  giveth  an  excellent  relish  unto  the  promises,  and  maketh 
 them  food  to  our  soul.  What  are  all  the  promises  without  rath 
 (as  to  our  use),  but  a  dead  letter  that  hath  no  life;  but  faith  ex- 
 ercibedupou  thepromises,  maketh  a  Christiana  y  out, i  The  words 
 pf  hrs  mouth  are  sweeter  unto  me  than  the  honey  and  the  honey- 
 
CPENED  UP.  *? 
 
 ^mb,*  as  is  clear  from  Heb.  xi.  12,  13.     It  is  by  faith  that  we 
 embrace  the  promises,  and  do  receive  them. 
 
 Thirdly^  The  sweetness  of  faith  may  appear  by  this,  that  it 
 enableth  a  Christian  to  rejoice  under  the  most  anxious  and  af- 
 flicting dispensations  that  he  meeteth  with  while  he  is  here  be* 
 low;  as  is  clear  from  Rem.  v.  1.  S.  where  his  being  justified 
 by  faith  hath  this  fruit  attending  it,  to  joy  in  tribulation;  and 
 likewise  from  Heb.  x.  34.  35.  Doth  not  faith  hold  the  crown  in 
 the  right-hand,  and  letteth  a  Christian  behold  the  infinite  dig- 
 nities that  are  provided  for  them,  after  they  have,  as  a  strong 
 man,  run  their  race?  And  when  a  Christian  is  put  into  a  furnace 
 hot  seven  times  more  than  ordinary,  it  bringeth  down  the  Son 
 of  man,  Jesus  Christ,  to  walk  with  them  in  the  furnace;  so  that 
 they  walk  safely,  and  with  joy  through  fire  and  water,  and,  in 
 a  manner,  they  can  have  no  cross  in  his  company.  For  would 
 ye  know  what  is  the  description  of  a  cross?  It  is  to  want  Christ 
 in  any  estate.  And  would  ye  know  what  is  the  description  of 
 prosperity?  It  is  to  have  Christ  in  any  condition  or  state  of  life; 
 What  can  ye  want  that  have  him?  And  what  can  ye  have  that 
 want  him?  He  is  that  All;  so  that  all  things  beside  him  are  but 
 vanity.  But  besides  this,  fuith  doth  discover  unto  a  Christian^ 
 that  there  is  a  sweet  period  of  all  his  trials  and  afflictions  that  he 
 can  be  exposed  unto,  so  that  he  can  never  say  that  of  faith, 
 vrhich  Ahab  spake  of  Micaiah,  <  He  never  prophesied  good  things 
 unto  me.'  But  rather  he  may  say  always  the  contrary,  Faith 
 never  prophesied  evil  unto  me,  it  being  a  grace  that  prophesieth 
 excellent  things  in  the  darkest  night,  and  sweetly  declareth, 
 that  though  *  weeping  do  endure  for  the  evening,  yet  joy  cometk 
 in  the  morning',*  and  that,  though  now  they  go  forth  weeping, 
 bearing  precious  seed,  yet  at  last  they  shall  return  rejoicing, 
 bearing  sheaves  in  their  bosom. 
 
 And  this  may  bring  in  the  Fourth  consideration;  to  point  put 
 the  sweetness  of  faith,  that  giveth  a  Christian  a  refreshing  sight 
 of  that  land  that  is  afar  off,  and  maketh  him  to  behold  that  in- 
 heritance that  is  provided  for  the  saints  in  light;  it  goeth  forth 
 to  the  brook  Eshcol,  and  there  doth  pluck  down  those  grapes 
 that  grow  in  Immanuei*s  land,  to  bring  up  a  good  report  of 
 that  noble  country  we  are  sojourning  towards,  and  the  city, 
 the  streets  whereof  are  paved  with  transparent  gold.  And,  how- 
 beit,  it  may  be  a  perplexing  debate  between  many  and  their  own 
 souls,  whether  or  not  these  eyes  that  have  been  the  windows 
 through  which  so  much  uncleanness  have  entered,  and  these  spe- 
 cies of  lusts  have  been  conveyed  into  the  heart,  shall  once  be  like 
 the  eyes  of  a  dove  washed  with  milk,  and  fitly  set;  and  be  ad- 
 mitted to  see  that  glorious  object,  <  The  Lamb  that  sittc;h  up- 
 
 H 
 
G8  THE  MYSTERY  OF  FITH 
 
 on  the  throne:'  or  whether  ever  these  tongues,  that  have  been 
 set  on  fire  of  hell;  and  these  polluted  lips,  that  have  spoken  so 
 much  against  God  and  heaven,  and  all  his  people  and  interests, 
 shall  ever  be  admitted  to  sing  those  heavenly  hallelujahs  amongst 
 that  spotless  choir  of  angels,  and  that  assembly  of  the  first  born 
 or  if  these  hands  or  feet  that  have  been  so  active  to  commit  ini- 
 quity, and  so  swift  to  run  after  vanity,  shall  ever  be  admitted 
 hereafter  to  carry  those  palm  branches,  and  to  follow  the  Lamb 
 wheresoever  he  goeth;  and  whether  ever  these  hearts  that  have 
 been  indeed  a  Bethaven,  a  house  of  idols,  may  yet,  notwithstand- 
 ing, be  a  dwelling  for  the  Holy  Ghost.  Though  these  things,  ■ 
 we  say,  and  such  like,  may  be  the  subject  of  many  sad  debates 
 to  some  weary  souls,  and  cause  many  tossings  to  and  fro  till  the 
 mornings  yet  faith  can  bring  all  these  mysteries  to  light,  and 
 locking  within  the  vail,  can  let  us  see  thousands  of  thousands, 
 who  were  once  as  ugly  as  ourselves,  i  yet  now,  having  washed 
 their  robes,  and  made  them  white  in  the  blood  of  the  Lamb,  are 
 admitted  to  stand  before  the  throne  of  God,  and  serve  him  day 
 and  night.' 
 
 Now  there  is  that,  Fourthly^  which  we  promise  to  speak  of 
 concerning  this  grace  of  faith  from  these  words,  and  it  is  the 
 absolute  necessity  there  is  of  the  exercise  of  this  grace  which  is 
 holden  forth  in  that  word,  *  His  commandment;'  which  doth  im- 
 port these  three  things,  1.  That  all  the  commands  that  we  can 
 obey  without  this  commandment  of  faith,  is  but  a  polluting 
 ourselves  in  the  ditch  till  our  own  clothes  abhor  us.  2.  That 
 God  taketh  greater  delight  in  the  exercise  of  that  grace  of  faith, 
 than  in  the  exercise  of  any  other  grace.  And,  Lastly^  that  as  to 
 the  many  imperfections  which  we  have  in  our  obedience,  there 
 is  a  sweet  act  of  oblivion  past  of  them  alU  if  we  make  conscience 
 seriously  to  obey  this  command  of  faith,  which  is  indeed  the 
 sweet  compend  of  the  gospel;  all  these  things  do  most  clearly 
 appear,  in  thajt  believing  here  is  called,  <  His  commandment,'  by 
 way  of  excellency,  as  if  this  were  his  only  commandment. 
 
 But  that  we  may  yet  a  little  more  particularly  point  out  the 
 absolute  necessity  of  faith,  there  are  these  things  that  speaketh  it 
 forth  to  the  full,  1.  That  though  rivers  of  tears  should  run 
 down  our  eyes,  because  we  kept  not  his  law,  though  we  should 
 never  rise  off  our  knees  from  prayer,  and  should  all  our  life-time 
 speak  to  God  with  the  tongue  of  angels,  and  though  we  should 
 constantly  obvy  his  commands,  yet  without  faith  we  should  ne- 
 ver escape  that  eternal  sentence  of  excommunication  from  the 
 preerce  of  the  Lord:  there  being  no  action  that  doth  proceed 
 from  us  which  can  please  the  majesty  of  the  Lord,  unless  it  hath 
 its  rise  from  this  principle  of  faith;  as  is  clear  from  Heb.  xi.  6. 
 
OPENED  UP.  69 
 
 *  Without  faith  it  is  impossible  to  please  God/  And  though  we 
 shuuld  offer  unto  him  ten  thousand  rivers  of  oil,  and  thousands 
 of  rams,  and  should  offer  up  in  a  burnt- sacrifice  all  the  beasts 
 that  are  upon  the  mountains,  and  the  trees  that  are  upon  many 
 hills,  this  would  be  the  answer  that  God  would  return  unto  us, 
 «  Who  hath  required  these  things  at  your  hand  ?  I  take  no  plea- 
 sure in  these  solemn  sacrifices^'  because  there  is  no  way  of  at- 
 taining peace  with  God,  but  through  the  exercise  of  faith,  mak- 
 ing use  of  the  spotless  righteousness  of  Christ.  2  Let  us  do  our 
 utmost,  by  all  the  inventions  we  can,  to  bring  down  our  body, 
 and  let  us  separate  ourselves  from  all  the  pleasures  of  the  flesh; 
 yet  all  our  idols  shall  reign  without  much  contradiction,  ex- 
 cept once  we  do  attain  unto  this  grace  of  faith*  which  is  that- 
 victory,  *  whereby  we  must  overcome  the  world,'  and  the  hand 
 which  maketh  use  of  infinite  strength  for  subduing  our  corrup- 
 tion maketh  the  Christian  sweetly  to  take  up  that  song,  <  Stronger 
 is  he  that  is  with  us,  than  he  that  is  in  the  world.' 
 •  From  all  this  that  we  have  said,  both  of  the  sweetness  of  faith, 
 and  of  the  necessity  thereof,  we  would  propose  these  few  con- 
 siderations to  two  or  three  sorts  of  persons,  1.  There  are  sonre 
 who  live  in  that  vain  imaginary  delusion  of  attaining  heaven 
 through  a  covenant  of  works,  and  neglect  to  seek  salvation  by 
 faith  in  the  righteousness  of  Christ.  \nd  to  those  who  build 
 xipon  this  sandy  foundation,  I  shall  say  but  these  two  words, 
 First,  How  long  shall  you  labour  in  the  fire  of  airy  vanity?  Do 
 you  never  think  to  put  on  the  cape-stone?  Know  ye  not  that 
 the  day  is  approaching,  when  your  houses  shall  fall  about  your 
 ears,  your  confidence  shall  be  rejected,  and  1  your  tope  shall  e- 
 vanish  as  a  dream,  and  flee  away  as  a  vision  of  the  night?'  Se~ 
 coudly.  What  a  monstrous  blindness,  and  what  an  unspeakable 
 act  of  folly  must  it  be,  to  say,  That  Christ  was  crucified  in  vain? 
 Which  yet  we  do  practically  assert  when  we  go  about  to  pur- 
 chase a  righteousness  through  the  works  of  the  law. 
 
 2.  There  are  some  who  are  secure  in  their  own  thoughts  con- 
 cerning their  faith;  they  never  questioned  the  reality  of  it,  they 
 never  examined  it  O!  ye  whose  faith  is  cold  as  yourselves,  ye 
 say  ye  never  knew  what  it  was  to  dispute,  and  I  may  say  ye  ne- 
 ver knew  what  it  was  to  believe.  Thou  profane  hypocrite,  let 
 me  tell  thee  a  strong  faith,  and  yet  strong  idols,  must  needs  be 
 a  strong  delusion.  Thou  wilt  not  obey  the  Lord  thou  wilt  not 
 pray,  thou  wilt  not  believe  a  threatening  in  all  the  wGrd, 
 wilt  count  all  religion  madness  and  foolishness,  ana  yec  thou 
 wilt  persuade  thyself  thou  behevest  in  Christ.  <  O  be  not  deceived, 
 God  is  not  mocked:'  and  why  will  ye  mock  yourselves  Shall  1 
 tell  you  that  reprobates  have  a  sad  religion;  one  .  I  must 
 
tfi  TME  MYSTERY  OF  FAITH 
 
 believe,  obey,  and  pray,  and  give  testimony  to  godliness;  b\£t 
 alas,  too  late,  and  little  to  their  advantage.  Shall  not  they,  whom 
 •all  the  ministers  on  earth  could  scarcely  ever  persuade  to  believe 
 so  much  as  a  heaven  or  a  hell,  or  one  threatening  in  all  the  book 
 of  God,  at  last  be  forced  to  believe  their  own  sense,  when  they 
 shall  see  the  Ancient  of  Days  upon  the  throne,  and  shall  hear  the 
 cries  of  so  many  thousand  living  witnesses  come  out  both  from 
 heaven  and  hell,  bearing  testimony  to  the  truth  of  threatening 
 and  promises,  that  not  one  jot  of  them  is  fallen  to  the  ground? 
 And  he  who  would  never  be  persuaded  to  bow  a  knee  to  God 
 in  earnest  all  his  life,  shall  he  not  then  pray  with  greatest  fer- 
 vency, 'That  hills  and  mountains  might  fall  upon  him,  to  cover 
 him  from  the  face  of  the  Lamb?  And  he  that  would  never  sub- 
 mit to  a  command  of  God,  must  he  not  at  last  obey  that  dread- 
 ful command,  *  Depart  from  me,  ye  cursed,  into  everlasting  tor- 
 ment, &c.'  Yea,  he  who  was  the  greatest  mocker  in  the  world, 
 shall  then  confess,  that  they  are  blest  who  put  their  trust  in  the 
 Lord,  as  they  are  excellently  brought  in,  though  in  an  Apocry- 
 phal book,  Wisdom  v  4?  Crying  out  with  great  terror,  white 
 they  behold  tnat  unexpected  sight  of  the  glorious  condition  of 
 the  godly,  O  here  are  the  men,'  say  they,  «  whom  we  mocked, 
 whose  life  we  accounted  madness,  and  their  end  dishonourable:* 
 be  wise  therefore  in  time,  and  do  that  willingly,  which  ye  must 
 do  by  constraint,  and  do  that  with  sweetness  and  advantage  that 
 ye  must  do  at  length  with  loss  and  sorrow. 
 
 3.  There  are  some  who  certainly  have  some  hope  of  eternal 
 life,  but  contenteth  themselves  with  a  small  measure  of  assurance, 
 and  these  I  would  beseech,  that  ye  would  be  more  endeavouring 
 to  make  your  calling  and  election  sure,  and  would  be  endeavour* 
 ing  to  see  your  names  written  in  the  ancient  records  of  heaven: 
 and  this  we  shall  press  upon  you  by  several  arguments,  1.  Those 
 strong  and  subtile,  and  soul-destroying  delusions  that  are  amongst 
 many,  who  conceive  they  do  believe,  as  we  were  saying,  and 
 <  are  pure  in  their  own  eyes,  who  are  not  yet  purged  from  their 
 iniquities,*  O!  are  there  not  many  of  us  that  are  in  a  golden 
 dream,  that  suppose  €  we  are  eating,  but  when  we  awake  our 
 soul  is  empty,  whose  faith  is  a  metaphysit  notion  that  hath  no 
 foundation,  but  men's  apprehension?  and  this  shall  never  bear  us 
 through  the  gates  of  death,  nor  convey  us  unto  an  eternity  of 
 joy.  2.  May  not  this  press  you  to  follow  after  assurance?  It  is 
 a  compendious  way  to  sweeten  all  your  crosses;  as  is  clear  from 
 Hah.  iii.  17,  18,  where  the  convictions  of  this  made  Habakkuk 
 « to  rejoice  in  the  God  of  his  salvation,  though  the  fig-tree  did  not 
 bear  fruit,  and  the  labour  of  the  olive  did  fail,  and  there  were 
 no  sweetness  to  be  found  in  the  vine-/  and  from  Heb.  xi.  34?. 
 
OPENED  UP.  Ci 
 
 where  they  took  joyfully  c  the  spoiling  of  their  goods,  knowing 
 within  themselves,  that  they  had  a  better  and  an  enduring  sub- 
 sta  ice;'  this  is  indeed  that  tree,  which,  if  we  cast  into  the  waters 
 of  Marah,  they  will  presently  become  sweet,  for  it  is  not  below 
 the  child  of  hope  to  be  anxious  about  those  things  that  he 
 meets  with  here,  when  he  sincerely  knoweth  that  commandment 
 shall  come  forth;  '  Lift  up  your  head,  for  the  day  of  your  eternal 
 redemption  draweth  near,'  even  the  day  when  all  the  rivers  of 
 his  sorrow  shall  sweetly  run  unto  the  ocean  of  everlasting  de- 
 light. 3.  A  Christian,  that  is  much  in  assurance,  is  much  in 
 communion  and  fellowship  with  God;  as  is  clear  from  Song  u 
 13,  14-.  and  Song  ii  3.  where,  when  once  she  cometh  to  that,  to 
 be  persuaded  that  Christ  was  her  beloved,  then  *  she  sat  down 
 under  his  shadow,  and  his  fruit  was  pleasant  unto  her  taste;'  for 
 the  assured  Christian  doth  taste  of  those  crums  that  fall  from 
 that  higher  table;  and,  no  doubt,  those  who  have  tasted  of  that 
 old  wine  will  not  straightway  desire  the  new,  because  the  old  is 
 better.  And  then,  4th.  It  is  the  way  to  keep  you  from  apostacy, 
 and  makech  defection  from  God;  faith  is  that  grace  which  will 
 make  you  continue  with  Christ  in  all  his  temptations;  as  is  clear 
 from  2  Pet.  i.  10.  where  this  is  set  down  as  a  fruit  *  of  making 
 our  calling  and  election  sure,  that  if  we  do  these  things  we  shall 
 never  fall;'  faith  makes  a  Christian  to  live  a  dependent  life;  for 
 would  ye  know  the  motto  of  a  Christian,  it  is  this,  self-diffidence 
 and  Christ  dependence;  as  is  clear  from  that  word  in  the  Song 
 viii.  5.  that  while  we  are  walking  through  the  wilderness,  i  we 
 are  leaning  upon  our  well-beloved.'  5.  This  assurance  will  help  a 
 Christian  to  overcome  many  temptations.  Tnere  are  four  sorts 
 •f  temptations  that  assault  the  Christian;  there  are  temptations 
 of  desire,  temptations  of  love,  temptations  in  hope,  and  temp- 
 tations of  anxiety,  all  which  a  Christian,  through  this  noble  grace 
 of  assurance,  may  sweetly  overcome;  he  that  hath  once  made 
 Christ  his  own,  what  can  he  desire  but  him;  as  Psalm  xxvii.  4*. 
 1  One  thing  have  I  desired  of  the  Lord;'  what  can  he  love  more 
 than  Christ,  or  love  besides  Christ;  all  his  love  being  drowned, 
 as  it  v/ere  in  that  ocean  of  his  excellencies,  and  a  sweet  com- 
 placency found  in  the  enjoyments  of  him.  And  as  to  hope,  will 
 not  assurance  make  a  Christian  cry  forth,  i  Now  Lord  what  wait 
 I  for;  my  hope  is  in  thee/  And  when  the  heart  is  anxious,  doth 
 not  assurance  make  a  Christian  content  to (  bear  the  indignation  of 
 the  Lord,'  and  patiently  submit  unto  the  cross,  since  there  is  a 
 sweet  connexion  between  his  cross  and  his  crown,  Rom.  viii.  35, 
 36  «  If  he  suffer  with  him,  he  shall  also  reign  with  him.*  And 
 Lastly^  There  is  this  argument  to  press  you  to  assurance,  that 
 it  sweetencth  the  thoughts  of  death;  it  maketh  death  unto  a 
 
62  THE  MYSTERY  OF  FAITH 
 
 Christian  not  the  king  of  terrors,  but  the  king  of  desires;  and 
 it  is  upon  these  grounds  that  assurance  maketh  death  refreshful 
 to  a  Christian.  1.  He  knoweth  that  it  is  the  funeral  of  all  his  mi- 
 series, and  the  birth-day  of  all  his  blessings  and  eternal  enjoy- 
 ments. This  is  the  coronation  day  of  a  Christian,  and  the  day 
 when  he  shall  have  that  marriage  betwixt  Christ  and  him  sweetly 
 solemnized;  and  that  when  he  is  to  step  that  last  step,  he  know- 
 eth that  death  will  make  him  change  his  place,  but  not  his  com- 
 pany; and  O  that  we  could  once  win  unto  this,  to  seal  that 
 conclusion  without  presumption,  '  My  beloved  is  mine,  and  I  am 
 his,'  we  might,  without  presumption,  sing  one  of  the  songs  of 
 Sion,  even  while  we  are  in  this  strange  land,  and  taking  Christ 
 in  our  arms,  might  sweetly  cry  forth, c  Now  lettest  thou  thy  ser- 
 vant depart  in  peace,  for  mine  eyes  have  seen  thy  salvation!' 
 Comfort  yourselves  in  this,  that  all  your  clouds  shall  once  pass 
 away,  and  that  truth  shall  once  come  to  pass,  which  was  con- 
 firmed by  the  oath  of  an  angel,  with  his  hand  lifted  up  toward 
 heaven,  *  That  time  shall  be  no  more.'  Time  shall  once  sweetly 
 die  out  in  eternity,  and  ye  may  be  looking  after  new  heavens  and 
 a  new  earth,  wherein  dwelleth  righteousness.*  O  long  to  be  with 
 him,  for  Christ  longeth  to  have  you  with  him* 
 
 SERMON  VI. 
 
 1  John  iii.  23.      This  is  his  commandment,  that  ye  should  believe 
 on  the  name  of  his  Son,  Jesus  Christ,  &c. 
 
 X  HERE  are  three  most  precious  and  cardinal  graces,  which 
 si  Christian  ought  mainly  to  pursue;  there  is  that  exalting  grace 
 of  faith,  that  comforting  grace  of  hope,  and  that  aspiring  grace 
 of  love:  and  if  once  a  Christian  did  take  up  that  heavenly 
 difference  that  is  between  these  sister  graces,  he  might  be  pro- 
 voked to  move  after  them  most  swiftly,  as  the  chariots  of  ^mi- 
 nadab;  and  there  is  this  difference  between  these  graces;  faith 
 is  a  sober  and  silent  grace;  hope  is  a  patient  and  submissive 
 grace;  love  is  an  ambitious  and  impatient  grace;  faith  crieth 
 out,  i  I  will  wait  patiently  for  the  Lord,  until  the  vision  shall 
 speak.'  But  love  crieth  out,  c  How  long  art  thou  a  coming?  and 
 it  is  waiting  to  hear  the  sound  of  his  feet  coming  over  the  moun- 
 tains of  separation.  This  is  the  motto  of  hope,  Quod  defertur 
 non  cufertnv;  That  which  is  delayed,  said  hope,  is  not  altoge- 
 ther taken  away,  and  made  void;  and  that  may  be  the  divine 
 1  :m  of  the  grace  of  love;  it  is  a  sight  infolding  desire  in  hio 
 
OPENED  UP.  6S 
 
 arms,  and  it  is  desire  clothed  with  wings,  treading  upon  delay 
 and  impediments.  There  is  this  second  difference  between  these 
 graces^  the  grace  of  faith  embraceth  the  truth  of  the  pro- 
 mises: the  grace  of  hope  embraceth  the  goc.'nesi  of  the  thing 
 that  is  promised;  but  that  exalting  grace  of  iove  embiaceth 
 the  promiser:  faith  crieth  out,  *  Hath  he  spoken  it,  he  will  also  do 
 it:'  hope  crieth  out,  <  Good  is  the  word  of  the  Lord,  be  it  unto 
 thy  servant  according  to  thy  promise:'  and  love  crieth  with 
 an  higher  note, '  As  is  the  apple-tree  among  the  trees  of  the  wood, 
 so  is  my  well-beloved  among  the  sons.'  lhirdly>  There  is  that 
 difference  between  these  graces,  faith  overcometh  temptations; 
 hope  overcometh  difficulties,  and  love  stayeth  at  heme  and 
 divideth  the  spoil;  there  is  a  sweet  correspondence  between  those 
 graces  in  this;  faith  fighteth  and  coi.quereth;  and  hope 
 fighteth  and  conquereth;  but  love  doth  enjoy  the  trophies  of 
 the  victory.  And,  Fourthly  >  There  is  this  difference,  the  noble 
 grace  of  faith  shall  once  evanish  into  sight;  that  noble  grace 
 of  hope  shall  once  evanish  into  possession  and  enjoyment; 
 but  that  constant  grace  of  love  shall  be  the  eternal  companion 
 of  a  Christian,  and  shall  walk  in  with  him  to  the  streets  of  the 
 new  Jerusalem.  And  I  would  ask  you  that  question,  What  a 
 day  shall  it  be,  when  faith  shall  cede  with  sight?  What  a  day 
 shail  it  be,  when  hope  shall  yield  its  place  to  love,  and  love  and 
 signt  shall  eternally  sit  down,  and  solace  themselves  in  these  bles- 
 sed mysteries,  these  everlasting  consolations  of  heaven,  world 
 without  end.  And,  Fifthly,  There  is  this  difference,  less  will  sa- 
 tisfy the  grace  of  faith  and  the  grace  of  hope,  than  will  satisfy 
 the  grace  of  love;  faith  will  be  content  with  the  promise,  and 
 hope  will  be  content  with  the  thing  that  is  promised^  but  that 
 ambitious  grace  of  love  will  only  be  content  with  the  pro- 
 miser:  love  ciaspeth  its  arms  about  that  precious  and  noble  ob- 
 ject Jesus  Christ;  love  is  a  suspicious  grace.  It  oftentimes  crieth 
 forth,  *  rhey  have  taken  away  my  Lord,  and  I  know  not  where 
 *  they  have  laid  him:'  so  that  faith  is  oftentimes  put  to  resolve 
 suspicions  of  love.  I  can  compare  these  three  graces  to  nothing 
 go  titly,  as  to  those  three  worthies  that  David  had.  These  three 
 graces,  they  will  break  through  all  difficulties,  were  it  an  host  of 
 Pmlistines,  that  so  they  may  please  Cnriit,  and  may  drink  of  the 
 well  of  Bethlehem,  the  well  of  everlasting  consolation  that  ftow- 
 eth  from  beneath  the  throne  of  God:  love  is  like  Noah's  dove, 
 it  never  findeih  rest  for  the  sole  of  its  foot,  until  once  it  be  with- 
 in the  ark,  that  place  of  repose,  Je?us  Christ 
 
 -And,  Sixthly,  I  here  is  this  last  difference  between  them,  faith 
 tak.'th  hold  upon  the  faithfulness  of  Christ;  hope  taketh  hold 
 upon  the  goodness   of  Christ*  but  love   taketh  hold  upon  the 
 
64?  THE  MYSTERY  OF  FAITH 
 
 /heart  of  Christ.  And  think  ye  not  that  it  must  be  a  pleasant  and 
 soul-refreshing  exercise,  to  be  continually  taken  tip  in  embracing 
 him,  that  is  the  eternal  admiration  of  angels?  Must  it  not  be  an 
 excellent  life,  daily  to  be  feeding  on  the  finest  of  the  wheat,  and 
 to  be  satisfied  with  honey  out  of  the  rock?  O  but  heaven  must 
 be  a  pleasant  place!  and  if  once  we  would  but  taste  of  the  first 
 ripe  grapes,  and  a  cluster  of  wine  that  groweth  in  that  pleasant 
 land*  might  not  we  be  constrained  to  bring  up  a  good  report 
 of  it? 
 
 But  now  to  come  to  that  which  I  promised  mainly  to  speak 
 of  at  this  time,  the  last  thing  concerning  faith  that  we  propos- 
 ed from  the  words,  was  the  object  upon  which  faith  exercisetk 
 itself,  which  is  here  set  down  to  be  the  name  of  his  Son,  Jesus 
 Christ.  First,  speak  a  little  to  the  negative,  what  things  are  not 
 the  fit  object  of  faith,  and  then  to  the  positive,  showing  hovr 
 this  name  of  God,  and  of  his  Son,  Jesus  Christ,  is  that  sure  ground 
 upon  which  a  Christian  may  pitch  his  faith:  For  the  First,  Ye 
 must  know  that  a  Christian  is  not  to  build  his  faith  upon  sense, 
 nor  sensible  enjoyments.  Sense  may  be  an  evidence  of  faith,  but 
 it  must  not  be  the  foundation  of  faith:  I  know  there  are  some 
 that  oftentimes  cry  out,  « Except  I  put  my  finger  into  the  print 
 €  of  the  nails,  and  thrust  my  hand  into  the  hole  of  his  side,  I  will 
 4  not  believe;'  and  indeed  it  is  a  mystery  unto  the  most  part  of 
 «3,  to  be  exercising  faith  upon  a  naked  word  of  promise,  abstract- 
 ly from  sense;  to  love  an  absent  Christ,  and  to  believe  on  an 
 absent  Christ,  are  the  two  greatest  mysteries  of  Christianity.  But 
 that  sense  is  no  good  foundation  for  faith,  may  appear,  1.  That 
 faith,  which  is  builded  upon  sense,  is  a  most  inconstant,  a  most 
 fluctuating  and  transient  faith  I  know  sense  hath  its  fits  of  love, 
 and,  as  it  were,  hath  its  fits  of  faith;  sometimes  sense  is  sick  of 
 love,  and  sometimes  sense  is  strong  in  faith;  but  ere  six  hours  go 
 about,  sense  may  be  sick  of  jealousy,  and  sick  of  unbelief;  as 
 you  will  see  from  Psalm  xxv.  6.  Sense,  that  bold  thing,  will 
 instantly  cry  out,  *  My  mountain  standeth  strong,  I  will  never  be 
 moved;'  but  behold  how  soon  it  changeth  its  note,  «  Thou  hidest 
 thy  face,  and  I  was  troubled.'  At  one  time  it  will  cry  forth,  <  Who 
 is  like  unto  him  that  pardoneth  iniquity,  and  that  passeth  over 
 transgressions?*  But  ere  many  hours  go  about,  it  will  sing  a  soi.g 
 upon  another  key,  and  cry  out,  *  Why  art  thoubecome  unto  me  as 
 a  liar,  and  as  waters  that  fail?'  1.  That  faith  which  is  built  upon 
 sense,  it  wanteth  the  promise  of  blessedness,  for  this  is  annexed 
 to  believing,  that  it  is  founded  upon  the  word,  according  to  that 
 in  John  xx.  29.  «  Blessed  are  those  that  have  not  seen  and 
 yet  have  believed.'  Nor  hath  that  faith,  which  is  built  upou 
 ^ense,  such  a  solid  joy  waiting  on  it,  as  faith  that  is  built  upon 
 
OPENED  UP.  6i 
 
 the  naked  word  of  promise;  as  may  be  cleared  from  that  word, 
 1  Per.  i.  8.  where  faith  exerciseth  itself  upon  Christ  not  seenr 
 maketh  a  Christian  *  to  rejoice  with  joy  unspeakable,  and  full  ot 
 glory/  a  joy  that  doth  not  attend  believing,  founded  upon  sense. 
 3.  That  faith  that  is  built  upon  sense,  it  giveth  not  much  glory 
 to  God,  for  faith  that  is  built  upon  sense,  it  exalteth  not  the 
 faitnfulness  of  God,  it  exalteth  not  the  omnipotency  of  God.  I 
 will  tell  you  what  is  the  divinity  of  sense;  let  me  see,  and  then  I 
 will  believe;  but  it  knoweth  not  what  it  is  to  believe  upon  trust, 
 and  because  i  the  Lord  hath  spoken  in  his  holiness,'  and  in  effect; 
 faith  that  is  built  upon  sense,  is  no  faith,  even  as  Rom.  viii.  24-. 
 
 *  Hope  that  is  seen,  is  not  hope;'  and  therefore  when  the  Lord 
 seeth  a  Christian  making  sense  an  idol,  that  he  will  not  believe, 
 but  when  he  seeth  and  feeleth,  this  doth  often  provoke  the  ma- 
 jesty of  the  Lord  to  withdraw  himself  from  the  Christian,  and 
 to  deny  him  that  sweet  influence  of  heaven,  and  those  consola- 
 tions that  are  above,  so  that,  in  an  instant,  he  hath  both  his  sense 
 and  his  faith  to  seek 
 
 2.  \  Christian  is  not  to  make  his  graces  the  object  of  his  faith* 
 that  is,  when  a  Christian  doth  behold  love  burning  within  him, 
 when  he  doth  behold  influences  to  prayer  increasing,  and  mor- 
 tification waxing  strong,  he  is  not  to  build  his  faith  upon  them; 
 this  was  condemned  in  the  church,  in  Ezek.  xvi.  14.  compared 
 with  the  15  verse,  *  I  made  thee  perfect  with  my  comeliness:  but 
 the  use  that  thou  didst  make  of  it,  thou  didst  put  thy  trust  in  thy 
 beauty,  and  then  thou  didst  play  the  harlot/  It  is  certain  that  that 
 grace,  when  it  is  the  object  of  our  faith,  it  doth  provoke  God  to 
 blast  the  lively  exercise  thereof,  and  to  make  a  Christian  often- 
 times have  that  complaint,  *  Wo  to  me,  my  leanness,  my  lean- 
 ness testifieth  to  my  face.'  ■  I  will  tell  you  three  great  mysteries 
 in  Christianity  about  grace:  The  First  is,  to  red  marches  between 
 these  two,  not  to  deny  what  they  have,  and  yet  to  be  denied  to 
 what  they  have,  many  times  there  is  grace-denying  and  not  self- 
 denying;  but  this  that  we  would  press  upon  you,  to  be  denied 
 to  grace,  according  to   that   word  which   is  recorded  of  Moses, 
 
 *  his  face  did  siaine,  and  he  knew  it  not;'  he  did  misken  it  (as  it 
 were)  and  was  not  at  all  puffed  up  with  it;  for  so  the  words 
 we  conceive  may  run.  Secondly,  It  is  a  great  difficulty  iur  a 
 Christian  to  be  denied  to  his  self-denial,  to  be  humbled  in  his  be- 
 ing humble;  for  if  pride  can  have  no  other  foundation,  it  will 
 build  itself  upon  humility,  and  a  Christian  will  grow  proud  in 
 
 -Jfchis.  that  he  is  growing  humble.    Thirdly,  It  is  a  difficulty  for  a 
 
 /^Christian  to  examine  his  growth  in  grace,  and  not  to   be  puffed 
 
 U|S  it  is  certain,  a   Christian  ought  to  examine  his  growth  ia 
 
 grace  humbly,  according  to  that,  IJ„*Liv  Uiii.  3^  «  My  soul  fo% 
 
THE  MTSTERY  OP  FAITH 
 
 loweth  hard  after  thee,  thy  right  hand  upholdeth  me.'  He  doth 
 not  only  take  notice  of  this,  that  his  soul  did  follow  after  God* 
 but  of  the  measure  of  that  pursuit,  <  My  soul  followeth  hard  after 
 thee/  and  yet  sweetly  acknowledged^  it  was  not  his  own  feet 
 which  carried  him,  nor  his  own  hand  that  kept  him  from  falling, 
 
 3.  Ye  are  not  to  build  your  faith  upon  your  works,  and  up- 
 on the  j-ighteousness  of  the  law;  I  need  not  stand  long  to  re- 
 fute that  practical  popery  that  is  amongst  us,  that  thinketh  we 
 can  go  to  heaven  through  a  covenant  of  works.  I  told  you  not 
 long  since,  what  your  going  to  heaven  through  a  covenant  of 
 works  speaketh,  even  this  horrid  blasphemy,  that  it  was  an  act 
 of  monstrous  folly  to  send  Christ  to  die  for  sinners:  for  if  you 
 can  go  to  heaven  without  him,  was  not  then  Christ  crucified  in 
 vain?  And  I  would  tell  you  now,  that  this  speaketh  out  your 
 damnable  ignorance  of  the  weakness  and  deceitfulness  of  your 
 own  hearts.  O  ye  that  are  so  great  defenders  of  salvation  by 
 the  covenant  of  works,  I  beseech  you,  What  is  the  reason  that 
 you  break  the  covenant  of  works  oftener  than  any?  for  there  is 
 none  that  thinketh  they  will  go  to  heaven  this  way,  but  those 
 that  are  the  greatest  breakers  of  the  covenant  of  works.  And  i3 
 not  that  inconsistent,  and  contradictory  divinity,  your  faith  con- 
 tradicting your  practice,  and  your  practice  telling  you  that  your 
 faith  is  a  lie? 
 
 4.  We  must  not  mix  our  own  righteousness  with  Christ's  as 
 the  object  of  our  believing:  this  is  indeed  an  evil  that  often 
 lodgeth  in  the  bosom  of  the  most  refined  hypocrite,  when  Satan 
 cannot  prevail  to  exclude  Christ  altogether,  then  he  is  content, 
 with  the  whorish  woman,  to  divide  the  child,  and  let  the  ob- 
 ject of  our  faith  be  half  Christ,  and  half  self;  and  the  truth  is, 
 many  of  these  poor  unwise  sons,  who  stay  long  in  the  place  of 
 the  breaking  forth  of  children,  do  willingly  hearken  to  this  over- 
 ture, for  fear  it  be  presumption  for  such  poor  wretches  to  meddle 
 too  boldly  with  the  righteousness  of  Christ;  but  it  were  good 
 such  weak  ones  would  consider  that  word,  Rom.  x.  2.  where 
 the  Holy  Ghost  calleth  the  making  use  of  his  righteousness,  an 
 act  of  submission,  <  They  have  not  submitted'  (saith  he)'  unto  the 
 righteousness  of  Christ.'  O  will  ye  not  lay  this  to  heart,  that  our 
 Lord  will  take  your  putting  on  his  righteousness  for  an  act  of 
 great  humility,  and  will  take  your  misbelief  as  a  marvellous  act 
 of  the  highest  pride  and  presumption. 
 
 5.  We  are  not  to  make  providence  the  object  of  our  faith. 
 I  know  there  are  some  that  ask  the  ground  of  their  right  to  hea- 
 ven, they  will  tell  us  that  God  has  been  kind  to  them  all  their 
 days;  I  will  only  say  to  such*  *  He  may  be  feeding  you  unto  the 
 day  of  slaughter,  and  no  man  knoweth  love  or  hatred  by  any 
 
OPENED  UP.  6T 
 
 thing  that  is  before  him.*     This  much  of  the  object  of  faith  ne- 
 gatively. 
 
 And  now  to  speak  to  it  positively,  We  see  the  text  holdetfi 
 out  Christ  himself,  as  that  excellent  and  complete  object  of  faith* 
 *  This  is  his  commandment,  that  webelieveonthe  name  of  his  Sony 
 and  thus  faith  closeth  with  Christ  in  a  fourfold  consideration. 
 First%  It  closeth  with  God  in  Christ,  not  with  God  immediately 
 and  nakedly,  for  he  dwelleth  '  in  light  inaccessible,  that  no  man 
 can  approach  unto;  he  is  higher  than  heaven,  what  can  we  <\ol 
 And  deeper  than  bell,  what  can  we  know?'  Job  xi.  therefore  wo 
 must  approach  unto  him  through  a  vail,  even  the  vail  of  Christ's 
 flesh,  Heb.  x.  *  God  is  a  consuming  fire,  and  of  purer  ejCM 
 than  he  can  behold  iniquity:'  and  therefore  we  must  first  cast 
 our  eyes  upon  that  blessed  Days-man,  that  laid  his  hand  upon 
 us  both;  and  look  upon  God  as  in  Christ  reconciling  the  world 
 to  himself,  and  so  draw  near  unto  him  through  a  Mediator,  ■  who 
 is  the  First  and  the  Last,  and  he  that  liveth  and  was  dead,  and 
 is  alive  for  evermore,  able  to  save  to  the  uttermost  all  that  come  . 
 to  God  bv  him,  seeing  he  'liveth  for  ever  to  make  intercession  for 
 them.'  Secondly,  Faith  closeth  with  Christ,  as  tendered  freely  in 
 a  covenant  of  promise.  We  would  have  had  nothing  to  do  with 
 Christ,  if  he  had  not  been  given  of  the  Father,  and  offered  him- 
 self in  a  free  covenant  of  promise;  but  he  being  thus  holden 
 forth  upon  terms  of  free  love  (which  he  doth  utterly  abominate 
 hire)  and  so  noble  a  proclamation  issued  forth  under  the  great 
 seal  of  heaven,  *  that  whosoever  will,  may  come  and  drink  of  the 
 water  of  life  freely.'  Upon  this  the  poor  creature  draweth  near 
 by  virtue  of  a  right,  and  stretching  out  the  arm  of  most  enlarg- 
 ed affections,  doth  run  upon  him  with  that  joyful  shout,  c  My 
 Lord,  my  God;'  and  then  maketh  an  absolute  resignation  of  itself 
 to  him;  which  is  holden  out  in  the  scripture  by  that  sweet  ex- 
 pression *  of  kissing  the  Son.'  And  there  are  three  parts  of  Christ's 
 blessed  body,  that  the  Christian  must  endeavour  to  kiss  and  em- 
 brace, the  mouth  of  Christ,  the  hand  of  Christ,  the  feet  of  Christ; 
 the  kissing  of  his  feet  importeth  the  exercise  of  love;  the  kissing 
 of  his  hands,  the  exercise  of  subjection;  and  the  kissing  of  his 
 mouth,  the  exercise  of  communion  and  feiiowsnip  with  him. 
 Thirdly,  Faith  closeth  with  Christ  as  the  purchaser  and  merito- 
 rious cause  of  all  the  good  we  receive;  lie  is  the  person  that 
 hath  purchased  all  these  things  unto  us,  and  there  is  not  one 
 blink  of  love,  there  is  not  the  smallest  enjoyment  ftitft  a  Christian 
 meeteth  with,  but  it  is  the  price  of  the  blood  of  Carist:  Christ's 
 precious  blood  was  laid  down  for  it.  Fourthly,  Faith  closeth  with 
 Christ  as  the  efficient  and  worker  of  all  our  mercies;  all  ^uf 
 enjoyments  are  from  him  as  the  efficient  cause*  that  is,  he  is  th<* 
 
€S  THE  MYSTERY  OF  FAITH 
 
 worker  of  all  these  things  in  us;  it  is  his  precious  fingers  that 
 must  accomplish  that  blessed  work  of  grace,  and  they  are  from 
 Christ  as  the  dispenser  of  these  things;  Christ  is  the  great  steward 
 in  heaven,  that  doth  communicate  unto  believers  all  the  treasures 
 of  the  higher  house:  for  him  hath  God  the  Father  sealed.  O! 
 but  that  word  which  Christ  once  spake,  is  much  verified  by  him- 
 self, « It  is  more  blessed  to  give  than  to  receive.'  Christ  is  that 
 fountain  and  treasure  in  whom  all  our  gifts  and  graces  are  trea- 
 sured up:  for  before  the  blessing  come  to  belirvers,  thev  come 
 to  Christ  as  the  head;  according  to  that  word,  2  Tim  i  9.  *  Which 
 grace  was  given  to  us  in  him,  before  the  foundations  of  the 
 world  were  laid.'  It  was  given  to  Christ  before  the  world  was 
 made,  and  for  that  end,  that  it  might  be  communicated  unto  all 
 his  members,  and  so  out  of  his  fulness  we  all  receive  and  grace 
 for  grace. 
 
 But,  Secondly^  The  text  holdeth  forth  more  particularly  this 
 •excellent  object  of  faith,  to  be  the  name  of  his  Son,  <  that  ye  be- 
 lieve in  the  name  of  his  Son.'  And  there  indeed  we  may  be  at 
 a  stand-  It  is  long  since  Agur  did  nonplus  all  the  world  with  that 
 question, i  what  is  his  name,  or  what  is  his  son's  name,  if  thou  canst 
 tell?'  O  how  little  a  thing  can  be  known  of  him!  and  O  how 
 brutish  is  this  generation!  that  knoweth  not  so  much  loss,  that 
 .anight  be  known  of  him  in  such  a  day  of  the  gospel,  but  that  we 
 may  speak  a  little,  according  to  our  weak  measure  of  faith,  as 
 closing  with  the  name  of  Christ,  his  name  is  his  glorious  attri- 
 butes, by  which  he  revealeth  so  much  of  himself  in  scripture,  as 
 poor  mortals  can  take  up.  We  did  show  you  before,  that  there 
 was  three  of  these  that  were  main  pillars  of  justifying  faith,  faith- 
 fulness, oinnipotency,  and  his  infinite  love  and  mercy.  And 
 now  from  these  may  be  answered  all  the  objections  of  sense,  of 
 carnal  reason,  and  of  misbelief,  arising  from  convictions  of  un- 
 worthiness.  And  certain  it  is,  that  faith,  in  all  its  conflicts,  mak- 
 cth  use  of  the  names  of  Christ.  And  there  is  not  an  objection 
 that  a  poor  tempted  soul  can  make,  but  faith  can  make  an  an- 
 swer to  it,  out  of  some  of  the  excellent  names  of  God,  or  of 
 his  Son  Christ.  It  would  be  a  more  longsome  work  than  I  intend 
 to  let  you  see  this  in  all*  but  I  shall  only  instance  that  in  one 
 glorious  name  of  God,  by  which  he  proclaimeth  his  glory,  Exod. 
 xxxiv.  6.  7.  *  The  Lord,  the  Lord  God,  merciful  and  gracious, 
 long-suffering,  and  abundant  in  goodness  and  truth,  keeping  mer- 
 cy for  thousands,  forgiving  iniquity,  transgression  and  sin,  and 
 that  will  by  no  means  clear  the  guilty,  Sec.9  I  think  there  are  se- 
 ven ordinary  objections  which  may  be  answered  from  that  place. 
 fitsU  h  is  an  ordinary  objection  which  misbelievers  do  make, 
 that  they  are  under  the  strength  of  their  corruption,  that  they 
 
•PENED  UP.  C9 
 
 are  black  as  the  tents  of  Kedar,  and  not  beautiful  as  the  curtains 
 of  Solomon;  and  doth  not  the  first  letter  of  that  name, answer 
 this,  *  That  he  is  a  merciful  Lord?'  The  one  importing  his  ability 
 to  save,  and  to  bring  down  every  high  imagination:  The  other 
 importing  his  infinite  delight  to  help  those  who  have  no  strength, 
 and  are  under  the  power  of  their  adversaries,  the  power  of  God 
 bfing  of  no  larger  extent  than  his  love.  There  is  that  Seco?id 
 objection  of  misbelief,  that  we  have  nothing  to  commend  us  to 
 Christ;  but  all  we  have  to  boast  of,  are  infirmities  and  imper- 
 fections; and  this  is  abundantly  answered  from  that  second  letter 
 of  his  name,  *  that  he  is  gracious,'  which  importeth  the  freedom 
 of  the  dispensations  of  his  love,  that  he  walketh  not  with  us  ac- 
 cording to  that  rule  of  merit,  but  according  to  that  golden  and 
 excellent  rule  of  love.  It  is  a  great  dispute,  whether  mercy  or 
 grace  be  the  greatest  wonder,  whether  the  love  of  Christ  or  the 
 freedom  of  it,  be  the  greatest  mystery.  Sure  both  these  put  to- 
 gether m  ike  up  a  matchless  wonder.  Thirdly,  Misbelief  will  ob- 
 ject, that  we  have  forsaken  him  days  without  number,  and  that 
 we  cannot  trace  back  our  apostacy  unto  the  first  day  of  its  rise; 
 and  is  not  that  abundantly  answered  from  that  letter  of  his  name, 
 *  that  he  is  long-suffering:'  This  being  that  glorious  attribute  in 
 God,  the  glory  of  which  he  desireth  to  magnify  above  all  his 
 names.  Fourthly,  Misbelief  doth  ordinarily  propose  this  objection, 
 that  we  have  multiplied  our  transgressions,  and  have  committed 
 whoredom  under  every  green  tree;  and  have  given  gifts  to  our 
 lovers,  even  hiring  our  idols;  so  that  we  may  take  up  that  la- 
 mentation, is  not  our  sin  great,  and  our  transgressions  infinite? 
 And  is  not  this  an  answer  from  that  letter  of  his  name,  ■  that  he  is 
 abundant  in  goodness?'  That  though  sin  abound  in  us,  yet  grace 
 doth  much  more  superabound  in  him.  We  confess,  indeed,  that 
 there  are  some  who  may  walk  under  thatcondition,  that  if  they 
 had  no  other  exercise  throughout  eternity,  but  to  make  confes- 
 sion, they  might  confess,  and  never  make  any  needles3  repetition; 
 and  tftily,  in  some  respect,  it  is  a  mercy  that  we  are  mysteries 
 unto  ourselves;  for  if  we  did  know  completely  the  seven  abo- 
 minations of  our  hearts,  and  those  mysterious  actings  of  the 
 body  of  death,  we  would  be  in  hazard  to  choose  strangling  and 
 death  rather  than  life;  yet  may  not  one  glimpse  of  that  abun- 
 dant goodness  satisfy  us,  and  calm  the  storm?  Fifthly,  Saith 
 misbelief,  We  know  that  we  have  broken  our  vows  and  cove- 
 nants with  God,  and  that  all  these  things  that  we  have  taken  on, 
 have  been  but  as  flax  before  the  fire  of  temptation,  so  that  we 
 have  no  hope  that  he  will  have  mercy  upon  those  that  have  bro- 
 ken wedlock,  and  have  not  been  stedfast  in  his  covenant;  but  is 
 sot  that  abundantly   answered    from  that  letter  of  his  name, 
 
70  THE  MYSTERY  OF  FAITH 
 
 « that  he  is  abundant  in  truth?'  which  speaketh  thus,  That  thotgh 
 we  deny  ourselves,  yet  he  abideth  faithful,  and  doth  not  alter 
 the  words  that  hath  gone  out  of  his  mouth.  It  is  the  infinite 
 blessedness  of  men,  that  though  they  be  changeable,  yet  they 
 have  to  do  with  one  that  is  an  unchangeable  being.  Sixthly^ 
 There  is  that  objection,  Tha^  notwithstanding  all  these  things 
 are  matters  of  encouragement  to  some,  yet  they  know  not  whe- 
 ther or  not  the  lot  of  everlasting  love  have  fallen  upon  them, 
 and  whether  their  names  be  in  the  ancient  records  of  heaven. 
 But  this  is  answered  from  that  letter  of  his  name,  *  He  keepeth 
 mercy  for  thousands-,'  which  sheweth  us  that  great  number  of 
 those  upon  whom  the  lot  of  everlasting  love  shall  fall;  and  if 
 there  were  no  other  sentence  in  all  the  scripture,  this  might  be 
 a  sufficient  matter  of  a  song,  and  might  make  us  cry  out,  <  Who 
 ■5  like  unto  him,  whose  compassions  have  no  end?  and  who  de- 
 sires to  magnify  his  mercy  above  all  his  works.*  And,  Lastly, 
 Misbelief  maketh  this  objection,  they  have  sinned  not  only  against 
 light,  not  only  against  vows,  not  only  after  much  enjoyment  of 
 God,  but  even  after  the  application  of  the  threatening;  so  that 
 they  conceive  i  that  their  Maker  will  not  have  mercy  upon  such/ 
 Yet  this  is  fully  answered  likewise  from  that  letter  of  his  name, 
 '  he  forgiveth  iniquity,  transgression  and  sin;'  which  three  words 
 do  abundantly  speak  forth,  that  there  is  no  transgression  which 
 he  will  not  pardon;  there  being  but  one  particular  amongst  all 
 that  innumerable  number  of  sins  which  lodgeth  in  the  heart  of 
 fallen  men,  that  he  declareth  unpardonable;  and  there  is  none 
 of  our  diseases  that  is  above  the  infinite  art-of  love,  and  con- 
 cerning which  we  can  take  up  that  complaint,  *  there  is  no  balm 
 in  Gilead,  and  there  is  no  physician  there.'  And  though  provi- 
 dence may  muster  up  many  impossibilities,  yet  let  faith  take 
 the  promise  in  one  hand,  and  impossibilities  in  the  other,  and 
 desire  God  to  reconcile  them,  that  if  we  cannot  see  any  connec- 
 tion between  providence  and  the  word,  yet  may  we  reflect  upon 
 the  omnipotency  of  God,  that  can  make  things  that  are  seeming 
 contrary,  sweetly  agree  together;  the  commentary  will  never 
 destroy  the  text,  nor  will  providence  ever  destroy  the  faithful- 
 ness of  God.  And  let  me  give  you  this  advice,  that  those  ob- 
 jections of  misbelief  which  you  cannot  answer,  and  in  a  manner 
 putteth  you  to  a  nonplus,  and  when  ye  have  looked  over  all  the 
 names  of  God,  ye  cannot  find  an  answer  to  them,  slight  them, 
 and  overcome  them,  as  we  have  often  told  you  was  the  practice 
 of  believing  Abraham,  Rom.  iv.  19,  where  that  strong  objec- 
 tion of  misbelief  appearing  before  his  eyes,  c  the  deadness  of  his 
 body,  and  the  barrenness  of  Sarah's  womb,  it  is  recorded  of  him, 
 c  he  considered  not  these  things/  as  it  were,  he  had  a  divine  tran- 
 
0?ENED  UP.  i  I 
 
 Sition  from  the  objections  of  misbelief  to  the  actings  of  faith: 
 and  this  is  clear  from  Matthew  xv.  25,  26.  where  that  strong 
 objection  of  misbelief  being  proposed  against  that  woman,  that 
 she  was  not  within  the  compass  of  Christ's  commission,  she  hath 
 a  noble  way  of  answering  with  this,  «  Lord,  have  mercy  upon  me.' 
 And,  if  so  we  may  speak,  faith,  a  kind  of  divine  impertinency 
 in  answering  the  objections  of  misbelief,  or  rather  a  holy  slight- 
 ing of  them  that  gaineth  the  victory,  when  cavilling  with  temp- 
 tations, will  not  do  it:  the  like  also  may  be  instanced  in  his  Son's 
 name;  w  O  how  glorious  titles  are  given  to  that  Prince  of  the 
 "  kings  of  the  earth,  and  to  that  Plant  of  renown,  upon  which 
 cc  the  weakest  faith  may  cast  anchor,  and  ride  out  the  greatest: 
 "  storm;"  I  shall  not  detain  you  long  on  this  subject,  but  this 
 we  would  have  you  know,  that  there  is  no  strait  or  difficulty 
 that  a  Christian  can  be  exposed  unto,  but  there  is  some  name 
 or  attribute  of  Christ  that  may  sweetly  answer  that  difficulty, 
 and  make  up  that  disadvantage.  If  a  Christian  be  exposed  unto 
 afflictions  and  troubles  in  a  present  world,  let  him  comfort  him- 
 self in  this,  '  That  Christ  is  the  shadow  of  a  great  rock  in  a  weary 
 land.*  Is  a  Christian  under  inward  anxiety  and  vexation  of  mind? 
 let  him  comfort  himself  in  this*  i  That  Christ  is  the  God  of  peace* 
 and  of  all  consolation. '  Is  a  Christian  under  darkness  and  confu- 
 sion of  spirit?  Let  him  comfort  himself  in  this,  *  that  Christ  is  the 
 Father  of  light,  and  the  eternal  Wisdom  of  God.'  Is  a  Christian 
 under  the  conviction  of  this,  that  he  is  under  the  power  and  do- 
 minion of  his  lusts?  Let  him  comfort  himself  in  this, '  that  Christ 
 is  redemption;'  yea,  that  I  stay  no  longer,  if  it  were  possible 
 that  a  Christian  could  have  a  necessity  that  he  could  not  find  a 
 name  in  Christ  to  answer  it,  he  may  lawfully  frame  a  name  to 
 Christ  out  of  any  promise  in  all  the  book  of  God,  and  he  should 
 find  it  forthcoming  for  the  relieving  and  making  up  of  that  ne- 
 cessity, God  will  not  disappoint  his  expectation. 
 
 There  is  yet  one  thing  further,  in  reference  to  the  object  of 
 faith,  which  we  shall  desire  you  to  take  notice  of;  and  it  is  the 
 W3y  of  faith's  closing  with  its  noble  object,  and  its  resting  on. 
 him:  and  this  we  conceive  may  be  excellently  taken  up,  by  our 
 considering  of  the  many  several  names  that  faith  getteth  in  scrip- 
 ture, beyond  any  other  of  the  graces  of  the  Spirit.  It  is  called 
 looking,  Isa.  xlv.  22.  c  Look  unto  me.'  It  is  called,  abiding  ir\ 
 Christ,  John  xv.  4.  ■  Abide  in  me.'  It  b called,  a  keeping  silence 
 unto  God,  Psalm  iii.  7.  «  My  soul,  trust  in  God:'  or  as  the  word 
 is  in  the  original, i  My  soul,  be  silent  unto  God;'  and  that  in  Psalm 
 ixii.  1 .  «  My  soul  waiteth:'  or  as  the  word  is,  «  Truly  my  soul  is  si- 
 lent unto  God.'  Likewise,  faith  is  called  a  leaning,  Psalm  vii.  15, 
 4 1  have  leanedupon  thee  from  my  mother's  womb/*  faith  is  called 
 
72  THE  MTSTERY  OF  FAITH 
 
 an  c  eating  of  Christ's  flesh,  John  vi.  53.  Faith  is  called  a  casting 
 of  our  burden  upon  God,  Psalm  lv.  22.  <  Cast  your  burden  upon 
 God:'  and  faith  is  called  <a  coming  unto  God/  Matth.  xi.  28. 
 And  according  to  these  different  names,  there  are  seven  noble 
 properties,  and  matchless  differences  of  this  grace  of  faith:  The 
 First  is,  That  this  is  the  grace  by  which  a  Christian  doth  enjoy 
 much  communion  with  God:  hence  it  is  called  (  a  looking:'  which 
 importeth,  that  faith  is  a  continual  contemplation  of  the  immor- 
 tal soul  upon  that  precious  and  excellent  object,  Jesus  Christ.. 
 There  is  that  Second  property  of  faith;  That  it  is  that  grace  by 
 which  communion  with  God  is  maintained:  hence  it  is  called 
 €  an  abiding  in  God.  It  is  that  grace  that  maketh  Christ  and  the 
 believer  to  dwell  together.  The  Third  property  of  faith  is,  That 
 it  is  a  submissive  grace;  hence  it  is  called, '  a  keeping  silence  unto 
 God/  faith,  as  it  were,  knoweth  not  what  it  is  to  repine;  it 
 is  the  noble  excellency  of  faith,  it  never  knew  what  it  was  to 
 misconstruct  Christ;  it  is  the  noble  excellency  of  faith,  it  never 
 knew  what  it  was  to  pass  an  evil  report  upon  Christ.  Faith 
 will  promise  good  things  to  a  Christian  in  the  darkest  night,  for 
 when  love  asketh  faith  that  question,  Isa.  xxi.  11,12.  4  Watch- 
 *  man,  what  of  thenight?  Watchman,  what  of  the  night?  Or,  when 
 shall  the  morning  break?*  Faith  answereth  it  with  these  words 
 (only  a  little  inverting  the  order)  "  The  night  cometh,  and  also 
 «  the  morning,  the  morning  is  approaching,  that  admitteth  of 
 no  following  night."  There  is  that  Fourth  property  of  faith,  It 
 is  the  grace  that  keepeth  a  Christian  in  perseverance,  by  its 
 building  uponthe  rock.  Hence  it  is  called  c  a  leaning  upon 
 God:  for  a  Christian  by  faith  doth  perpetually  join  himself  to 
 Christ,  so  that  whatever  trouble  he  be  cast  into  by  faith,  he 
 cometh  out  of  that  wilderness,  leaning  upon  his  beloved,  and  by 
 faith  he  is  led  up  to  the  rock  that  is  higher  than  he,  where  he  may 
 sit  in  safety,  and  even  laugh  at  death  and  destruction  when  as- 
 sailing him.  There  is  the  Fifth  property  of  faith,  that  it  is 
 the  grace  that  bringeth  satisfaction  unto  the  spiritual  senses  of  a 
 Christian,  by  a  close  particular  application  of  Christ  as  the  nou- 
 rishment of  the  soul.  Hence  it  is  called  5  an  eating  of  the  flesh  of 
 Christ.*  There  are  three  senses  that  faith  satisfieth:  faith  sa- 
 tisfied the  sense  of  sight,  it  satisfieth  the  sense  of  taste,  and  it 
 satisfieth  the  sense  of  touch;  faith  will  make  a  Christian  handle 
 that  eternal  word  of  life:  faith  will  make  a  Christian  see  that 
 noble  Plant  of  renown;  and  faith  will  make  a  Christian  taste  and 
 see  how  gracious  the  Lord  is.  And,  no  doubt,  those  that  have 
 once  satisfied  their  sight,  they  will  be  longing  to  satisfy  their 
 taste.  There  is  that  Sixth  property  of  faith,  it  is  that  grace  which 
 giveth  rest  unto  a  Christian:  hence  it  is  called,  *  A  casting  of  our 
 
OPENt»  UP. 
 
 burden  upon  him.'  It  is,  as  it  were,  the  soul  giving  unto  Chris* 
 that  unsupportableyofee  of  our  iniquities,  and  taking  from  Christ 
 that  easy  and  portable  yoke  of  his  commandments.  And  Seventh- 
 ly, There  is  that  last  property  of  faith.  It  is  that  grace  by  which 
 sanctification  is  promoved:  hence  it  is  called  i  a  coming  toChnst;* 
 it  is  the  soul  in  a  divine  motion  and  travelling  from  the  land  of  E- 
 gypt  unto  the  land  of  Canaan:  faith  is  the  soul  ina  pleasant  motion, 
 from  the  land  of  the  north,  the  land  of  our  captivity. unto  the  land 
 of  perfect  liberty,  all  along  going  out  by  M  the  footsteps  of  the 
 u  flock,  and  walking  in  that  new  and  living  way,  even  in  him* 
 u  who  is  the  way,  the  truth,  and  the  life." 
 
 And  now  for  a  more  full  application  of  this,  we  shall  speak 
 but  to  two  things  further,  1.  We  would  have  it  considered,  that 
 there  are  some  that  come  unto  the  covenant  of  promise  with  less 
 difficulty,  and  after  a  more  divine  and  evangelic  way,  and  there 
 are  some  that  close  with  Christ  in  a  more  difficult  and  legal  way; 
 there  are  some  that  before  they  can  come  to  mount  Sion,  they 
 must  dwell  forty  days  at  mount  Sinai.  There  are  some,  before 
 the  decree  of  heaven  shall  be  given  to  them,  they  must  roar  as 
 an  ox,  and  cover  themselves  with  sackcloth,  having  ashes  upon 
 their  heads.  We  must  be  a  Benoni  before  we  be  a  Benjamin; 
 that  is,  we  must  be  a  son  of  sorrow,  before  we  can  be  a  son  of 
 consolation.  But  this  is  certain,  that  Christ  leadeth  sometimes 
 some  to  himself  through  a  valley  of  roses',  and  I  would  only  have 
 you  taking  notice  of  these  two,  which,  though  we  conceive  they 
 be  not  infallible  in  the  rule,  yet  oftentimes  experience  maketh 
 them  out  to  be  truth:  that  there  are  three  sorts  of  persons  who 
 are  most  ordinarily  brought  under  great  terrors  ere  they  close 
 with  Christ.  Fir^t,  Those  who  have  committed  some  gross  and 
 abominable  sin  that  is  most  contradicting  unto  the  light  of  na- 
 ture. Secondly,  That  person  that  sinneth  much  against  light,  be- 
 fore conversion.  Hence  it  is  observed  in  all  the  books  of  the  gos- 
 pel, and  in  the  book  of  the  Acts,  there  was  more  gospel  and 
 love  in  the  way  of  converting  the  Gentiles,  than  was  of  convert- 
 ing the  Jews,  see  Acts  ii.  27.  There  is  a  sharp  law  exercised  a* 
 mong  them  who  had  crucified  the  Lordof  life:  and  Acts*  ix.  Paul, 
 who  had  been  a  grievous  persecutor  at  his  conversion,  is  first 
 stricken  dead  to  the  ground  before  ha  be  made  a  captive  to  the- 
 love  of  Christ,  and  constrained  to  cry  our,  '  What  wilt  thou  have 
 me  to  dc?  But  look  to  Acts  viii.  and  there  you  will  find  a  more 
 fair  and  smooth  way  of  begetting  sons  :o  Christ.  And  i  hirdly, 
 That  person,  who  is  much  in  conceit  of  his  own  righteousness, 
 he  useth  to  be  brought  to  Christ  through  much  terror  and  exer- 
 cise of  the  law:  that  is  clear  in  P  ml,  his  condition  also  Phil,  iii- 
 and  Acts  ix.   compared,  certain ly  whosoever  thinketh  to  com^ 
 
 K 
 
n  THE  MYSTERY  OF  FAITH 
 
 that  length  in  self-abasement,  and  will  count  as  the  apostle  doth 
 a  that  chapter,  must  dwell  many  days  at  mount  Sinai,  and  learn 
 his  arithmetic  there.  2.  We  would  have  you  taking  notice  of 
 this,  that  though  the  person  that  is  brought  to  Christ  in  a  more 
 smooth  and  evangelic  way,  may  have  the  pre-eminency  of  the 
 person  that  is  brought  to  Christ  after  a  more  legal  and  terrible 
 way  in  some  things;  yet  we  conceive  that  a  Christian  that  is 
 brought  to  Christ  through  much  of  the  exercise  of  the  law,  and 
 through  many  of  the  thunderings  of  mountSinai,  after  he  hath 
 won  to  see  his  right  of  Christ,  he  is  much  constant  in  the  exer- 
 cise of  faith;  and  the  reason  of  it  is,  because  that  an  ordinary 
 ground  of  misbelief  is  our  not  distinct  uptakine  either  of  the 
 time  of  our  conversion,  which  is  oftentimes  hid  from  those 
 persons  that  are  converted  in  a  more  evangelic  way,  as  likewise 
 this,  that  those  persons  that  are  brought  to  Christ  in  a  more  gos- 
 pel chariot,  are  sometimes  put  to  debate,  whether  ever  they  were 
 vmder  the  exercise  of  the  law,  and  this  maketh  them  often  (as 
 it  were)  to  raze  the  foundation,  and  to  cry  forth,  *  My  hope  and 
 my  strength  is  perished  from  the  Lord'.  And  now  to  shut  up  our 
 discourse,  we  shall  add  this  one  word  of  exhortation,  that  ye 
 would  carefully  lay  hold  of  that  noble  object,  and  exercise  your 
 faith  upontiim;  and  I  shall  say  but  this,  that  all  those  that  have 
 this  noble  grace  of  faith,  and  that  are  heirs  of  that  everlasting 
 inheritance,  there  is  a  fourfold  crown  prepared  for  you.  There 
 5s  a  crown  of  life  that  is  prepared  for  him  that  shall  fight  that 
 good  fi^ht  of  faith;  but  what  may  you  say  is  a  crown  of  life, 
 except  we  have  joy  waiting  upon  that  life?  For  what  is  life  with- 
 out joy,  but  a  bitterness  and  a  burden  to  itself?  Therefore  ye 
 shall  have  a  crown  of  joy;  but  what  were  a  crown  of  life,  and 
 a  crown  of  joy,  except  we  had  the  grace  of  holiness,  and  were 
 complete  in  that?  Therefore  ye  shall  have  also  a  crown  of  righ- 
 teousness. But  what  were  life,  joy,  and  righteousness,  without 
 glory?  Therefore  ye  shall  have  likewise  a  crown  of  glon :  but 
 what  of  all  these,  if  that  crown  should  once  fall  from  our  head, 
 and  we  should  be  deprived  of  our  kingdom?  Therefore  take  this 
 to  make  up  all  the  rest,  it  is  an  eterrlal  crown  of  glory.  That 
 word  in  Prov  xxvii.  near  to  the  close,  the  crown,  saith  Solomon, 
 doth  not  endure  for  ever:  bur  this  precious  crown  that  the  hands 
 df  C  hristfixeth  upon  the  head  of  an  overcoming  Christian,  this  is 
 the  motto  that  is  engraven  upon  it.  Unchangeable  and  eternal, 
 *;ier;;.al  and  unchangeable,  A  rid  O  what  a  d  \y  suppose  y  e  sh  ail  that 
 be,  when  that  precious  crown  shall  be  put  upon  our  heaus? 
 'What  think  ye  will  be  the  difference  betwixt  Chris-  and  the  be- 
 lievers in  heaven?  They  siiall  have  the^e  four  crowns,  which  are 
 indeed  one;  but  Christ  shall  have  upon  his  head  many  crowns, 
 
OPENED   UP.  <i> 
 
 according  to  that  word,  Rev.  xix.  12.  But  let  me  say  one  word 
 also  to  you  who  are  strangers  from  God,  and  are  destitute  of  the 
 grace  of  Christ,  and  will  not  by  faith  close  with  this  excellent 
 object.     There  is  a  fourfold  crown  that  once  shall  he  put  noon 
 your  heade;  but  do  not  misinterpret  the  vision:  there  is  a  differ- 
 ence betwixt  the  butler  and  baker;  ye  may  prophesy  good  1 1 
 to  yourselves,  but  there  is  a  crown  of  death  which  ye  shall  once 
 have  put  upon  your   heads-,  ye  shall  be    always  dying,   and   yet 
 never  able  to  die:  there  is  a  crown  of  sorrow  that  ye  shall  have 
 put  upon  your  heads,  when  ye  shall  eternally  sigh  forth  that  la- 
 mentation, O  to  be  annihilate  and  reduced   into  nothing!  when 
 the  reduction  of  you   into  nothing  would  be  a  heaven,  when  ye 
 shall  be  tormented  in  those  everlasting  flames.   And  I  would  say 
 this  by  the  way,  ye  will  be  all  miserable  and  comfortless  one  to 
 another,  there  shall  be  no  ground  of  consolation  that  ye  shall 
 reap,  for  the  community  of  your  sorrow  shall  increase  the  de- 
 grees of  that  sorrow-,  and  there  is  another  crown  also  that  ye 
 shall  put  on,    and  that  is  a  crown  of  sin,  instead  of  that  crown 
 of  righteousness.      Would  ye  know  your  exerci-e,  O  ye  that  are 
 predestinate  unto  these  everlasting   pains?    Would  ycu  know 
 your  exercise?  It  is  this,  ye  shall  eteraallv  blaspheme  and  curse 
 the  God  that  made  you.   I  am  persuaded  of  this,  that  the  terrors 
 of  hell  will  afflict  you  more    and  doth,  than  that  of  the  sinning 
 perpetually  in  hell;   ye  would  think  nothing,  many  of  you,  to 
 be  in  hell,  if  there  were  no  pain  there;  for  the  exercise  of  sin 
 will  be  your  delight  and  life;   but  be  persuaded  of  it,  that  when 
 your  conscience  is  awakened,  the  exerciseof  sinning  shall  exceed- 
 ingly aggravate  your  pain.    And  there  is  this  crown,  Lastly  that 
 ye  shall  put  on,  and  that  is  the  crown  of  shame.      The  prophet: 
 Isaiah  maketh   mention  of  a  crown  of  pride,   but  ye  that   have 
 put  on  that  crown  of  everlasting  confusion  and  sha   »e,  when  ye 
 shall  not  be  able  to  lift  up  your  eves  to  him,  whom  ye  have  pier- 
 ced,  I  would  fain  desire  you  to  know  what  will  be  your  exercise 
 at  these  three  days?  What  will  be  your  exercise  when  death  shall 
 be  summoning  you  to  remove,   md  ye  shall  first  be  entered  heirs 
 to  these   everlasting  pains?  lam  persuaded  ye  will  reflect  much. 
 "Will  ye  not  reflect  upon  manysermons  that  yehaveheard.  where- 
 in ye  have  been  invited  10  partake  of  the  rweet  effersof  salvation? 
 I  remember  of  one,  that  upon  his  death-bed  cried  out,  f  A  world 
 for  time,  a  world  for  an  inch  of  time,'  one  that  perhaps  did  hold 
 his  head  high,  and  no  doubt  was  greater  than  the  greate  t  here. 
 His  crown  could  not  purchase  an  inch  of  time,  bu.t  dying  with 
 this,  '  Call  time  again,  call  time  again;'  that  petition  was  denied; 
 and  so  shall  it  be,  I  fear,  to  the  most  part  that  are  here.    I  think 
 it  was  a  pretty  hieroglyphic  of  the  Egyptians,  they  painted  time 
 
76  THE  MtSTERY  OF  FAITH 
 
 with  three  heads;  the  first  head  that  pointed  out  time  that  was 
 past,  was  a  greedy  wolf  gaping;  which  importeth  this,  that   our 
 tune  past  was  mispent,   and  there  was  nothing  left,  bui  like  a 
 wolf  to  gape  for  it  again:  and  there  was  that  second  head  of  a 
 roaring   lion  round:  which  importeth  the  time  present,  and  for 
 this  end  was  so  painted  that  people  might  layhold  upon  their  pre- 
 sent opportunities,  otherwise  it  would  be  the  matter  of  their  ruin, 
 and  of  their  eternal  undoing,  .^nd  there  was  that  last  head,  which 
 was  a  deceitful  dog  fanning;  which  signifies  that  the  people  may 
 deceive  themselves  with  the  time  to  come,  thinking  they  will  be 
 religious  at  their  death,  and  that  they  will  overcome  at  death; 
 but  this  is  a  flattery  no  better  than  the  fanning  of  a  mad  dog.    I 
 think  we  may  learn  much  of  this,  even  to  be  provoked  to  lay 
 hold  upon  our  golden  opportunities  that  we  sell  not  our  time, 
 but  that  we  buy  it0     There  are  two  things  that  a  Christian  must 
 not  sell,  that  is,  sell  not  the  truth,  but  buy  it,  and  sell  not   your 
 time,  but  buy  it.     I  am  persuaded  of  this,  that  one  moment  of 
 time  is  worth    ten  thousand  worlds,  if  improved;  and  I  would 
 ask  you  what  advantage  shall  ye  have  of  all  things  that  ye  have 
 tormented  yourselves  about  when  time  shall  be  no  more?  1  sup- 
 pose indeed  this  is  an  ordinary  evil  amongst  the  people  of  this 
 age,  of  which  we  have  our  own  share   and  portion;  there  are 
 many  that  envy  godliness,  and  the  godly,  c  the  excellentones  that 
 are  in  the  earth/  that  think  it  pleasure  to  vent  their  maliceagainst 
 such:  Iknowthat  ordinary  practice;  it  is  older  bya  thousand  years 
 than  themselves,  that  they  persecute  godliness  under  the  name 
 of  hypocrisy;  they  call  godliness  hypocrisy,  and  upon  that  ac- 
 count they  begin  and  speak  maliciously  against  it.  1  would  only 
 ask  you  this  question,  what  will  you  say  in  that  day  when  Christ 
 will  ask  that  question  at  you,  that  Gideon  asked  at  Zeba  and 
 Zalmunna,   Who  are  these  that  ye  killed  with   your   tongue? 
 Must  it  not  be  answered,  <  Every  one  resembled  the  person  of  a 
 king:'  O  will  ye  not  believe?  Will  ye  not  close  with  Christ?  I 
 know  it  is  ordinary  that  we  run  upon  these  two  extremes.  Some- 
 times we  do  not  believe  the  threatenings  of  the  law,  and  some- 
 times we  will  not  believe  the  promises  of  the  gospel.  But  I  would 
 ©nly  desire  toknow,  what  if  it  had  been  so  ordered  in  the  infinite 
 wisdom  of  God,  that  all  the  letters  of  this  book  should  have  been 
 threatenings?  what  should  have  been  our  lot,  if  all  the  promises 
 should  have  been  scraped  out  of  it?  But  certainly  this  must  be 
 ycur  lot,  all  the  promises  of  the  book  of  the  covenant  shall  be 
 taken  from  you,  and  all  the  curses  thereof  shall  be  a  flying  roll 
 that  shall  enter  within  your  houses,  and  shall  erernally  there  re- 
 main    Know  this,  O  ye  that  are  enemies  to  Christ,  know  it,  and 
 rhink  upon  it,  *  every  battle  of  the  warrior  is  with  confused  noise, 
 
CONCERNING    THE   GREAT  SALVATION.  77 
 
 rmd  with  garments  rolled  in  blood:*  but  that  war  which  Christ 
 shall  have  against  the  hypocrites  in  Zion,  and  those  that  are 
 rant  of  him,  and  will  not  close  with  him,  it  shall  be  with 
 fuel  of  fire  and  eternal  indignation.  O  what  will  be  your 
 thoughts,  suppo-e  you,  when  Christ  shall  come  with  that  two- 
 edged  sword  of  the  fury  of  the  Lord  to  enter  to  fight  with  you? 
 It  is  no  delightsome  exercice:  O  that  ye  were  not  almost  but  al- 
 together persuaded  to  be  Christian?,  and  that  once  Christ  may 
 conquer  you  with  that  two-edged  sword  that  proceedeth  out  of 
 his  mouth,  that  so  you  might  subject  yourselves  to  him,  and 
 make  him  the  objece  of  your  faith  Now  to  him  that  hath  en- 
 graven upon  his  l  vesture,  and  on  his  thigh,  that  he  is  the  King 
 of  kings,  and  the  Lord  of  lords/  we  desire  to  give  praise. 
 
 TWO 
 
 SERMONS 
 
 CONCERNING   THE 
 
 GREAT  SALVATION. 
 
 SERMON  I. 
 
 Heb.  ii.  S.  How  shall  we  escape  if  we  neglect  so  great-  salts* 
 iioiiy  which  at  the  fir  d  began  to  be  spoken  by  the  Lord,  and 
 was  confirmed  unto  us  by  them  that  heard  him. 
 
 .  X  HIS  everlasting  gospel  which  is  preached  unto  you.  is  that 
 glorious  star,  which  must  lead  us  to  the  place  where  blessed 
 Christ  doth  lie.  This  gospel  and  glad  tidings  of  this  great  sal- 
 vation is  come  near  unto  you;  and  Christ  is  standing  at  the 
 everlasting  doors  of  your  hearts,  desiring  that*  ye  would  open 
 unto  him.  There  is  that  one  great  request  which  heaven  this 
 day  hath  to  present  unto  you,  and  it  is,  '  That  ye  would  at  last 
 embrace  this  great  salvation  freely  offered  by  him/  It  is  the 
 thing  for  which  ye  are  called  to  mourn  this  day,  that  since  the 
 beginning  of  your  own  days,  ye  have  stopped  your  ears  from 
 that  sweet  and  chanting  voice  of  this  blessed  charmer,  *  Ye 
 would  never  dance  to  Christ  when  he  piped,  neither  would  ye 
 weep  to  hirn  when  he  lamented  ' 
 
 But  to  come  to  the  words,  which  we  have  read  to  you, 
 
TS  k  SERMON  CONCERNING 
 
 apostle,  in  the  former  chapter,  hath  been  discoursing  most  di- 
 vinely of  the  matchless  and  incomparable  excellencies  which 
 are  in  our  blessed  Lord  Jesus;  and  in  the  first  verse  of  this  se- 
 cond chapter,  he  draweth  forth  an  exhortation  from  his  former 
 doctrine,  which  in  short  is  this,  i  That  they  would  take  heed 
 to  the  blessed  doctrine  of  the  gospel;  and  not  at  any  time  to  let  it 
 slip  out  of  your  minds:'  and  that  they  wo^uld  keep  his  gospel  as 
 a  jewel  of  great  price,  and  would  not  sell-it,  but  that  ti.ey 
 would  be  induced  to  buy  it.  And  this  exhortation  he  presseth 
 by  two  arguments. 
 
 The  First  argument  is  in  the  second  verse,  where  he  saith,  c  If 
 the  word  spoken  by  angels  was  stedfast,  and  every  transgression 
 and  disobedience  received  a  just  recompence  of  reward,'  &c.  that 
 is,  if  the  transgression  of  the  law,  which  was  delivered  by  the 
 ministry  of  angels,  and  every  disobedience  to  it  was  so  severely 
 punished,  let  that  provoke  you  to  take  heed,  that  ye  transgress 
 not  the  precious  gospel  which  was  spoken  by  the  Lord  himself. 
 
 The  Second  argument  is  in  the  words  which  we  have  read 
 unto  you,  and  it  is  taken  from  the  certain  and  infallible  stroke 
 of  the  justice  of  God,  which  shall  come  upon  those  who  slight 
 this  great  salvation:  it  is  impossible  (saith  he)  that  there  can  be 
 a  city  of  refuge  for  those  who  slight  this  great  salvation. 
 
 Now,  in  the  words  which  we  have  read,  there  are  these  six 
 things  to  be  considered. 
 
 I.  First y  That  it  is  an  incident  to  the  hearers  of  this  pre- 
 cious gospel  and  great  salvation,  to  slight  and  undervalue  it. 
 This  is  clearly  presupposed  in  the  words,  otherwise  there  had 
 been  no  ground,  or  access  for  the  apostle  to  threaten  so  terri- 
 ble things  against  the  slighters  of  it. 
 
 II.  The  Second  thing  to  be  considered  in  the  words  is,  that 
 the  stroke  and  ruin  of  those  who  slight  this  great  salvation,  is 
 certain  and  infallible,  it  will  surely  come  upon  them:  this  is 
 clear  from  these  words, i  How  shall  we  escape?'  As  if  he  had  said, 
 there  is  no  imaginable  way  for  us  to  escape,  if  we  neglect  this 
 so  great  salvation.  We  may  have  a  city  of  refuge  when  we  are 
 pursued  by  the  law,  or  when  we  are  pursued  by  afflictions,  and 
 we  may  escape  when  we  are  pursued  otherwise  by  the  justice  of 
 God;  but  if  once  we  slight  this  great  salvation,  there  remain- 
 eth  no  city  of  refuge,  no  door  of  escape  left  open  for  us;  for 
 Where  will  the  person  flee  that  slighteth  so  great  salvation? 
 
 III.  There  is  a  Third  thing  whereof  we  shall  take  notice  from 
 'ha  words,  that  the  stroke  of  the  justice  of  God  cometh  justly  up- 
 on them  who  its   great  salvation;  and  truly  it  is  a  most 
 
 J  reasonable  stroke;  which  is  also  clear  from  the  words, 
 .  if  we  neglect  so  great 
 
THE  GREAT  SALVATION. 
 
 nts  it  home  to  their  consciences.  As  if  he  had  said",  Think 
 ye  not  that  it  is  just  and  righteous,  that,  if  ye  slight  this  great 
 salvation,  there  should  not  be  a  door  of  escape  left  open  unto 
 you:  He  putteth  the  question  home  to  their  conscience  to  an- 
 swer, yea,  or  no. 
 
 IV.  The  Fourth  thing  to  be  considered  in  the  words,  is  thi?, 
 That  the  slighting  this  great  salvation  is  a  sin  that  hath  many 
 aggravations  which  attend  and  wait  upon  it.  And  it  hath  two 
 aggravations  from  the  words  which  I  have  read:  The  Fir$t\ 
 aggravation  is  in  the  word  of  the  text, '  great  salvation.'  As  if  he 
 had  said,  If  it  were  not  a  great  salvation,  ye  might  have  some 
 cioke  or  excuse  for  your  slighting  of  it:  but  seeing  it  is  such  a 
 great  and  eternal  salvation,  there  is  now  no  cloke  left  for  your 
 sin.  The  Second  aggravation  is  from  the  certainty  of  this  salva- 
 tion, in  these  words,  '  Which  at  the  first  began  to  be  spoken  by 
 the  Lord,  and  was  confirmed  unto  us  by  them  that  heard  him:* 
 viz.  his  apostles.  Whereby  he  telleth  them,  This  great  salva- 
 tion is  no  notion  nor  fancy,  but  a  most  certain,  sure,  and  real 
 salvation,  which  yet  they  slight. 
 
 V.  The  Fifth  thing  whereof  we  shall  take  notice  from  the 
 words,  is  this,  That  there  are  no  persons,  (be  who  they  will, 
 minister  or  people),  who  slight  this  great  salvation,  that  shall 
 have  a  door  of  escape;  hence  it  is,  that  the  apostle  putteth  him- 
 self among  the  rest,  saying,  ■  How  shall  we  escape,  if  we  ne- 
 gect  so  great  salvation*,  that  is,  how  shall  I  Paul  escape,  if  I 
 neglect  so  great  salvation,  and  so  frustrate  the  grace  of  God? 
 
 VI.  Sixthly,  We  would  take  notice  of  this  from  the  words, 
 That  not  only  heart-despising  of  this  great  salvation,  but  even 
 also  the  neglecting  of  it,  hatha  certain,  infallible,  and  unspeak- 
 able ruin  attending  upon  it. 
 
 Now  before  we  speak  to  any  of  these  Six  things,  which  we 
 have  observed  from  the  words,  there  are  the-.e  two  things 
 whereunto  we  shall  speak  a  little  for  clearing  of  the  words; 
 First,  What  is  meant  here  by  c  great  salvation.'  Secondly % 
 How  it  is  said  that  Christ  was  the  first  preacher  of  it. 
 
 First,  We  conceive,  that  by  the  great  salvation,  is  understood 
 the  gospel;  as  is  clear,  Eph.  i.  i3.  where  it  is  called  'the  gospel 
 of  our  salvation.*  And  Acts  atiii.  26.  it  is  called  c  the  word  of 
 this  salvation:'  so  that  by  the  word  of  this  salvation, is  understood 
 the  gospel,  and  those  precious  offers  which  are  contained  in  it. 
 And  we  conceive,  it  may  be  called  a  great  salvation  in  I 
 eight  respects. 
 
 I.  First,  It  is  called  the  great  salvation,  in  respect  of  the  price 
 that  was  laid  down  for  it;  there  being  no  less  a  price  laid  down 
 to  purchase  this  great  salvation  than  the  *  blood  oftheSenofC 
 
SO  A  SERMON    CONCERNING 
 
 From  whence  then  doth  salvation  flow  unto  you?  It  comes  run- 
 ning to  you  in  a  stream  of  the  blood  of  the  Son  of  God.  This  is 
 clear,  Heb.  ix.  12.  *  Neither  by  the  blood  of  goats  and  calves, 
 *  but  by  his  own  blood,  he  entered  in  once  into  the  holy  place, 
 €  having  obtained  eternal  redemption  for  us.' 
 II.  Secondly ,  It  is  called  a  great  salvation,  in  respect  of  the  many 
 difficulties  and  oppositions  which  he  had  in  the  way  of  bringing 
 it  about.  What  great  impediments,  suppose  ye,  lay  in  Christ's 
 way,  before  he  could  accomplish  and  bring  about  this  great  sal- 
 vation? Was  not  the  justice  of  God  to  be  satisfied?  Was  he  not 
 to  die,  and  be  made  like  unto  one  of  us?  Was  he  not  to  lie  in 
 the  grave?  And  was  he  not  to  bear  the  torments  of  hell,  before 
 this  great  salvation  could  be  accomplished  and  brought  to  pass? 
 There  were  such  impediments  in  the  way  of  bringing  about  this 
 great  salvation,  that  if  all  the  angels  in  heaven  had  been  set  to 
 the  work,  they  had  been  all  crushed  under  it,  had  it  been  but 
 that  one  great  impediment,  to  satisfy  the  justice,  and  pacify  the 
 wrath  of  God,  even  that  was  a  pass,  through  which  none  could 
 go  but  the  eternal  Son  of  God;  it  was  so  guarded,  that  none 
 durst  adventure  to  enter  it,  much  less  could  any  win  through 
 It,  save  he  only,  '  who  was  mighty  to  save.' 
 
 III.  Thirdly^  It  is  called  a  great  salvation,  in  respect  of  that 
 Ligh  estimation  which  the  saints  have  of  it.  O  what  an  high  esti- 
 mation have  the  saints  of  this  gospel  salvation?  There  is  no  mer- 
 cy they  think  comparable  to  this,  all  other  mercies  are  but  like 
 Zoars,  in  comparison  of  this  .great  mercy  and  gospel  salvation. 
 
 IV.  Fourthly.  It  is  called  a. great  salvation,  in  respect  of  those 
 noble  effects  which  this  salvation  bringeth  about  and  produceth. 
 Some  of  the  great  effects  of  the  gospel  David  hath  cleared, 
 Psalm  xix.  7,  8,  9,  10.  Is  not  this  a  great  effect  of  this  gospel 
 salvation,  to  bring  us  out  of  nature  into  an  estate  of  grace? 
 And  that  is  an  effect  of  this  great  salvation.  Is  not  this  a  great 
 effect,  to  make  us,  who  are  enemies,  to  become  friends?  And 
 that  is  an  effect  of  this  great  salvation.  Is  not  this  a  great 
 effect,  to  make  us,  who  were  moving  in  the  way  to  hcl^  move 
 in  the  way  to  heaven?  And  that  is  an  effect  of  this  great  salva- 
 tion. Is  not  this  a  great  effect,  to  make  us,  who  were  far  off,  to 
 be  now  made  near?  And  yet  this  is  the  effect  of  this  great  sal- 
 vation. And  is  not  that  a  great  effect,  to  make  us,  who  were 
 darkness,  to  become  light  in  the  Lord?  And  that  is  the  great 
 effect  of  this  gospel  salvation.  Yea*  I  may  say,  time  woulii  fail 
 me,  to  tell  of  the  great  effects  of  this  great  salvation.  But,  O 
 will  ye  come  and  see.  and  that  will  best  resolve  the  question 
 unto  you,   what  the  noble  effects  of  this  great  salvation  are. 
 
 Y.^Fijihty)  It  is  called  a  great  salvation;  in  respect  of  the  gr£*a 
 
THE  GREAT  SALTATlOtf.  81 
 
 advantages  which  redound  to  the  person  who  embraceth  it  Firsts 
 Is  not  heaven  a  noble  advantage?  And  that  is  a  gain  which 
 attendeth  embracers  of  this  great  salvation.  Secondly,  Is  not  J  - 
 sus  Christ  a  notable  advantage?  And  yet  he  is  the  advantage  which 
 attendeth  the  embracers  of  this  great  salvation.  Thirdly,  Is  not 
 eternal  communion  with  God  a  noble  advantage?  And  that  ad- 
 vantage attendeth  the  embracers  of  this  great  salvation.  Fourth- 
 ly, Is  not  eternal  liberation  from  the  body  of  death  a  great  ad- 
 vantage? \nd  that  attendeth  the  embracers  of  this  great  salvation. 
 Fifthly,  Is  not  eternal  singing  in  the  enjoyment  of  God  a  great 
 advantage?  And  that  attendeth  the  embracers  of  this  great  sal- 
 vation. Sixthly,  Is  not  eternal  seeing  of  God  as  he  is,  a  great 
 and  noble  advantage?  And  yet  this  (as  all  the  former)  attendeth 
 the  embracers  of  this  great  salvation.  Would  ye  be  honourable? 
 Come  and  embrace  this  great  salvation.  Would  ye  be  eternally 
 happy?  O  then  come  and  partake  of  this  eternal  salvation. 
 
 VI.  Sixthly,  It  is  called  a  great  salvation,  in  respect  of  all 
 other  salvations  that  ever  were  accomplished.  There  was  never 
 a  salvation,  or  victory  obtained  by  any  general  or  captain,  un- 
 to a  land  or  people,  that  could  have  the  name  of  great  salvation, 
 in  comparison  of  this. 
 
 VII.  Seventhly.  It  is  called  a  great  salvation,  in  respect  of  the 
 authority  of  it.  We  have  spoken  of  ihe  greatness  (as  to  the  me- 
 ritorious cause)  of  it,  and  how  great  things  it  doth  effectuate; 
 and  also  in  respect  of  the  authority  of  it,  it  is  a  great  salvation. 
 Would  ye  know  who  is  the  author  of  this  great  salvation?  It  k 
 Christ,  Heb.  v.  9.  c  He  became  the  author  of  eternal  salvation 
 unto  all  them  that  obey  him/  And  must  not  this  salvation  be 
 suitable  to  him  who  is  the  author  of  it?  This  is  a  most  noble  and 
 irradiant  beam  of  the  majesty  of  the  Son  of  God,  the  mediator, 
 that  he  is  the  author  of  this  great  salvation. 
 
 VIII.  Eighthly^  It  is  called  a  great  salvation,  in  respect  of  the 
 continuance  and  duration  of  it.  It  is  not  a  salvation  which  is 
 but  for  a  day:  but  it  is  an  eternal  salvation,  Heb.  ix.  12.  'He 
 obtained  eternal  salvation  for  us/ 
 
 Now  the  Second  thing  whereunto  we  shall  speak  for  clearing 
 the  words,  is  this,  viz  How  is  it  said  that  Christ  was  the  first 
 preacher  of  this  eternal  salvation.  We  do  not  think  that  the 
 words  are  thus  to  be  understood,  that  the  gospel,  and  this  great 
 salvation  was  never  preached  before  Christ  came  in  the  fleshj 
 but  we  think  the  meaning  of  the  words  may  be  one  of  these 
 three,  if  not  ail  of  them. 
 
 I.  First,  That  all  the  preaching  of  this  great  salvation  under 
 the  law  did  come  very  far  short  in  the  point  of  fulness,  in  com- 
 parison of  Cb  eaching  of  ir-?  ^ierefb/fi  Is  Christ  :-*\d  to 
 
oi  A   SERMON  CONCERNING 
 
 be  the  first  preacher  of  this  great  salvation;  as  if  he  had  said,  I 
 know  Adam,  he  preached  of  this  great  salvation:  and  Enoch, 
 he  preached  of  this  great  salvation:  and  the  twelve  Patriachs, 
 they  preached  of  this  great  salvation:  and  all  the  prophets  who 
 went  before  Christ,  and  are  now  in  heaven,  they  preached  of 
 this  great  salvation;  but  all  their  preaching  deserved  not  the 
 name  of  preaching  in  comparison  of  Christ;  <  for  never  man  spake 
 as  he  spake.'  Thus  Christ  was  the  first  preacher  of  this  great 
 salvation. 
 
 II.  Secondly,  This  may  be  the  meaning  of  it,  That  Christ  was 
 the  preacher  of  this  great  salvation,  in  respect  of  his  clear  way 
 of  preaching  it;  for  he  was  the  first  preacher  of  it  without  types 
 and  shadows;  he  was  the  first  preacher  of  it  clearly  and  fully, 
 with  so  much  demonstration  and  power  of  the  Spirit. 
 
 III.  Thirdly,  The  meaning  of  this,  that  Christ  was  the  first 
 preacher  of  this  great  salvation,  may  relate  to  his  appearing  to 
 Adam  in  paradise,  when  he  became  the  first  and  great  preacher 
 of  this  great  salvation,  when  he  did  speak  that  word  unto  him, 
 *  The  seed  of  the  woman  shall  tread  down  the  head  of  the  ser- 
 pent.' The  first  glorious  preaching  of  this  great  salvation  was, 
 when  Christ  preached  it  to  Adam  in  paradise.  And  that  was 
 the  first  and  glorious  morning  of  this  blessed  gospel. 
 
 Now  we  shall  speak  a  little  to  the  first  of  these  six  -things, 
 which  we  observed  from  the  words,  viz. 
 
 That  there  are  many  within  the  visible  church,  who  are  ne- 
 glecters  and  slighters  of  this  great  salvation.  Do  you  not  all 
 take  with  it?  It  is  clear,  Matth.  xxiii.  towards  the  close;  and 
 chap.  xxii.  5.  where  these  persons  being  invited  to  come  to  the 
 marriage  or  feast  of  the  gospel;  it  is  said  of  them,  '  They  made 
 light  of  it;'  which  are  the  same  words  in  our  text.  And  Luke 
 xiv.  18.  when  they  were  invited  to  come,  it  is  said,  *  They  all 
 with  one  consent  began  to  make  their  excuse.'  And  Isa.  xxviii. 
 12.  *  This  is  the  rest  wherewith  ye  may  cause  the  weary  to  rest, 
 and  this  is  the  refreshing;  yet  they  would  not  hear;'  Now,  is 
 there  a  person  here  who  dare  deny  this  charge,  That  he  is  a  sligh- 
 ter of  this  great  salvation?  I  confess,  I  am  afraid  that  ye  will  not 
 take  with  it;  therefore  I  shall  suppose  eight  sorts  of  persons  who 
 are  slighters  of  this  great  salvation.  And  I  charge  you,  as  ye 
 will  answer  to  God  one  day,  that  ye  search  your  hearts,  whether 
 ye  be  among  the  number  (in  the  catalogue)  of  the  slighters  of 
 this  great  salvation 
 
 I.  Yhejirst  sort  of  persons  who  are  slighters  of  this  great 
 salvation,  are  those  persons  who  go  about  to  establish  their  own 
 righteousness,  and  will  not  submit  to  the  righteousness  of  Christ; 
 fa  a  word,  it  is  that  sort  of  persons,  who  think  they  may  win 
 
THE  GREAT  SALTATION.  83 
 
 to  heaven  by  a  covenant  of  works,  and  will  not  take  t^ie  gospel's 
 way  of  travelling  to  heaven  in  the  covenant  of  grace.  And  surely 
 there  is  not  a  person  here,  who  has  not  that  cursed  inclination 
 to  be  as  little  obliged  to  Christ,  for  his  salvation,  as  he  can.  We 
 would  go  to  heaven  without  <  the  way/  whicli  is  Christ.  And  (be- 
 lieve me)  there  are  many  in  this  congregation,  who  go  th 
 bout  to  establish  their  own  righteousness.  And  I  shall  propose 
 six  sorts  of  persons,  who  shall  fall  under  the  first  rank. 
 
 1.  The  First  sort  are  those  who  trust  on  their  own  civility, 
 and  think  these  will  carry  them  to  heaven.  These  are  the  per- 
 sons who  go  about  to  establish  their  own  righteousness.  Say  they, 
 I  defy  the  world  to  say  any  thing  to  me,  1  was  evermore  an  ho- 
 nest man,  and  I  trust  therefore  that  I  shall  go  to  heaven.  But  I 
 say  to  thee,  O  atheist  that  thou  art,  thou  shalt  never  win  to 
 heaven  by  these  means,  till  thou  come  to  Christ  with  this,  ■  All 
 my  righteousness  is  as  filthy  rags.' 
 
 2.  The  Second  sort  are  those,  who  build  their  confidence  up- 
 on their  denial  of  their  good  works,  but  yet  come  not  this 
 length,  to  make  use  of  Jesus  Christ.  -r 
 
 3.  The  Third  sort  are  those,  who  build  their  confidence  upon 
 their  duties;  they  think  they  will  come  to  heaven  by  their  good 
 prayers,  by  their  reading,  and  by  their  fasting  (like  unto  that 
 •Pharisee,  Luke  xviii.  11.  i  I  thank  God,  I  am  not  like  other 
 men:  for  I  fast  twice  in  the  week,  I  pay  tithes  of  all  that  I  pos- 
 sess:') but  I  say  unto  thee,  thy  duties  will  never  bring  thee  to 
 heaven,  if  Christ  be  not  at  the  end  of  all  the  duties;  nor  can  ye 
 perform  any  duty  without  him. 
 
 4.  The  Fourth  sort  of  persons,  who  fall  under  this  first  rank 
 of  slighters  of  this  great  salvation,  are  those  who  trust  in  their 
 own  convictions.  If  they  have  once  been  convinced  of  their  sin 
 and  miserable  estate,  they  think  there  is  no  more  to  do,  Cfirisr. 
 will  never  reject  them-,  so  they  sit  down  and  build  their  1 
 upon  these  convictions. 
 
 5.  The  Fifth  sort  of  persons  are  those,  who  build  their  a 
 fidenceupon  their  resolutions.     Say  they,  oftentimes  have  I  re- 
 solved to  be  a  better  man  than  I  am:  therefore  I  think  (whic 
 the  fearful  delusion  of  many)  that  God  'will  accept  the  will  for 
 the  deed.'     But  it  had  been  good  for  many  such  a  word  had  not 
 been  in  the  Bible,  or  that  their  cursed  eyes  had  never  rea. 
 But  know  this,  that  though  thou  hast  as  strong  resolutions  as 
 Peter,  or  as  good  wishes  as  Balaam  had,  if  you  never  labour  to 
 bring  them  to  practice,  God  shall  say  unto  thee,  ■  Depart  from 
 me.  I  know  you  not.'     Any  of  you  who  build  upon  your  resolu- 
 tions, ye  built   upon  a  sandy  foundation,  these  being  many  ti 
 
 a  '  goodness  but  like  the  morning  :] 
 
S4  i  SERMON  C0KCEKNIWC5 
 
 6.  4nd  the  5/jr/A  sort  of  persons,  who  fall  under  the  first  rank 
 of  slighters  of  this  great  salvation,  and  wherein  the  evil  is  most 
 subtile,  are  chose  who  build  their  salvation  upon  their  graces; 
 these  also  go  about  to  establish  their  own  righteousness.  But  I 
 say  to  thee,  thy  graces  cannot  be  the  foundation  of  thy  hope, 
 although  they  may  be  as  evidences  to  strengthen  thy  hope.  Now, 
 are  there  none  here  who  fall  under  this  first  rank  of  slighters  of 
 this  great  salvation?  Or  are  there  none  here  who  will  confess 
 that  they  have  gone  about  to  establish  their  own  righteousness? 
 I  say  to  thee,  who  will  confess,  put  a  rope  about  thy  neck,  and 
 come  to  Christ;  for  he  is  a  merciful  King.  I  say  to  thee,  come 
 to  Christ  with  this,  4  All  my  righteousness  is  like  filthy  rags/ 
 And  if  thou  wilt  come  with  this  in  sincerity,  he  shall  say,  *  Bring 
 forth  the  white  robe,  and  put  it  upon  him/  If  thou  canst  be 
 brought  to  speak  that  in  sincerity  to  Christ,  there  will  be  no 
 more  betwixt  Christ  and  thee,  but,  i  Come  and  clothe  him  with 
 the  white  robe/ 
 
 II.  Secondly,  Those  persons  slight  the  great  salvation,  who  de- 
 lay their  taking  hold  of  the  precious  offers  of  the  gospel;  for 
 there  are  many  (when  we  preach  this  gospel,  and  when  we  hold 
 out  the  great  salvation  unto  them)  who  say,  c  I  will  follow  Christ, 
 but  I  must  first  go  home  and  bury  my  father^  and  so  they  delay 
 to  take  hold  of  this  great  salvation.  But  I  say  to  you  (whoever 
 ye  be)  that  thus  delay  to  take  hold  of  this  great  salvation,  ye  are 
 the  slighters  of  it.  Is  there  a  person  within  these  doors,  who  dare 
 but  acknowledge  that  he  hath  slighted  this  great  salvation,  and  de- 
 lay to  embrace  it?  O  tell  me!  What  do  your  consciences  tpeak? 
 Are  there  any  but  they  must  acknowledge  they  come  under  the 
 second  rank?  And  I  say  to  you  who  have  thus  delayed,  will 
 ye  yet  embrace  it?  I  say  even  unto  you  who  are  old  men  (now 
 past  sixty  years,  and  have  slighted  this  great  salvation  so  long) 
 yet  this  day  this  great  salvation  is  offered  unto  you.  What  say 
 you  to  it?  O!  what  say  you  to  this  offer?  Are  you  saying,  I 
 must  now  delay,  (and  not  receive  this  great  salvation)  till  my 
 harvest  be  by  and  over?  I  say  to  thee,  that  the  harvest  of  the 
 wrath  of  God  is  ripe,  and  shall  put  in  his  sickle,  and  cut  thee 
 down,  I  will  say  no  more  to  thee  who  thus  slights  this  great  sal- 
 vation, but  this,  c  Why  stand  ye  all  the  day  in  the  market-place 
 idle  and  doing  nothing?  O  will  ye  at  last  be  induced  to  take  and 
 embrace  this  great  salvation,  before  it  be  hid  from  your  eyes? 
 
 III.  Thirdly  >  Those  persons  are  the  slighters  of  this  great  sal- 
 tation, who  compliment  with  Christ  when  they  are  invited  to 
 come  and  partake  oi  it,  and  say  silently  to  the  minister,  or  (ra- 
 ther to  their  own  consciences)  *  I  pray  you  have  me  excused  at 
 this  time/  as  these,  Luke  xiv,  18,    but  I  would  only  ask  at  such 
 
THE  CRE1T  SALYATI6N*  8| 
 
 Have  ye  any  lawful  excuse,  why  ye  will  not  come  and  partake 
 of  this  preat  salvation?  Is  there  any  person  here  that  hr.th  any 
 lavful  excuse  to  present?  I  shall  never  take  this  off  your  hands, 
 4  have  me  excused:  but  be  sure  of  this,  it  shall  never  excuse  yoa# 
 but  accuse  you.  Therefore  I  desire  that  those  persons,  who 
 have  slighted  this  great  salvation,  by  complimenting  with  Christ, 
 that  they  would  compliment  no  more  with  him  At  all,  but  now 
 embrace  it, 
 
 IV.  The  Fourth  sort  of  persons,  who  slight  this  great  salva- 
 tion, are  those  who  give  way  to  discouragement  and  unbelief, 
 so  that  they  will  not  come  and  partake  of  this  great  salvation.  1 
 say,  such  of  you  are  slighters  of  it;  and  Christ  will  esteem  yon 
 such.  Oh!  if  ye  knew  the  worth  and  virtue  of  this  great  salva- 
 tion, there  would  not  be  a  temptation  you  could  meet  with,  that 
 would  hinder  you  from  embracing  it;  but  if  ye  could  not  an- 
 swer these  temptations,  ye  would  not  own  them.  I  say  unt# 
 such  under-valuers  and  slighters  of  the  great  salvation,  as  discou- 
 raged persons,  and  those  who  stay  long  in  the  place  of  the  break- 
 ing forth  of  children,  that  when  ye  cannot  answer  your  objec- 
 tions, which  hinder  you  from  closing  with  Christ,  I  intreat  you 
 disown  them,  as  if  ye  had  heard  them  not.  Say  ye,  think  ye 
 this  lawful?  I  say,  it  is  both  lawful  and  expedient;  for  it  was 
 the.  practice  of  believing  Abraham,  '  He  considered  not  his  own 
 body/  being  dry  asan  old  stick/northe  deadness  of  Sarah's  womb  * 
 He  did  not  consider  these  things  which  might  have  been  objec- 
 tions to  keep  him  from  believing;  he  might  have  started  at  these 
 two  objections.  Alas!  I  am  old,  and  that  objection  could  he  not 
 answer.  And  my  wife  is  past  child-bearing,  neither  could  he  an- 
 swer that  objection.  What  then  did  he  with  them?  He  slighted 
 them  both,  and  considered  them  not.  Secondly^  I  would  say  this 
 to  you,  who  thus  slight  it  because  of  discouragements,  if  ye  did 
 know  the  worth  of  this  great  salvation,  which  is  in  this  gospel 
 of  redemption  that  is  offered  unto  you,  although  ye  had  an  ar- 
 my of  objections  to  go  through,  ye  v/ould  go  through  them  all, 
 to  get  a  drink  of  the  water  of  the  well  of  Bethlehem. 
 
 V.  The  Fifth  sort  of  persons,  who  slight  this  great  salvation, 
 are  those  who  will  not  do  so  much  as  take  care,  and  give  pains 
 to  hear  this  great  salvation  offered  unto  them;  for  there  are  some 
 persons,  who,  if  they  come  to  the  church,  desire  to  sit  farthest 
 off.  and  so  never  take  care  to  hear  a  word  of  this  great  salvation; 
 and  are  such  dreadful  slighters  of  it,  like  unto  those  mentioned, 
 Jer.  vi.  10.  4  To  whom  shall  I  speak  and  give  warning,  that  they 
 may  hear!  behold  their  ear  is  uncirtumcised.  and  they  cannot 
 hearken.  Jer.  vii.  24,  But  they  would  not  hear.  Jer  vii.  10.  Who 
 say,  we  are  delivered  to  do  all  these  abominations;  yet  they  did 
 
3S  A  SIRMON  CONCERNING 
 
 come  and  stand  before  him,  in  the  house  which  was  called  by  his 
 name. 
 
 VI.  Sixthly,  These  persons  are  slighters  of  this  great  salva- 
 tion, who,  when  they  hear  it,  are  not  so  much  affected  with 
 it,  than  if  we  were  reading  unto  them  the  most  senseless  histo- 
 ry of  Thomas  the  Rymer,  or  some  other  old  fable;  like  unto 
 those  mentioned,  Jer.  vi.  10  c  The  word  of  the  Lord  is  unto  them 
 a  reproach;  they  have  no  delight  in  it.'  I  would  pose  you  all, 
 as  in  the  sight  of  the  Author  of  this  great  salvation,  men  or  wo- 
 men, did  you  ever  set  yourselves  (or  took  ye  ever  any  pains)  to 
 bring  up  your  hearts  to  the  love  of  this  great  salvation,?  Was 
 it  ever  the  rejoicing  of  your  hearts,  that  Christ  died  and  rose  a- 
 gain?  I  do  certainly  believe  it,  and  I  am  persuaded,  that  there 
 are  decrees  past  in  heaven  against  many  of  you.  *  That  in  hearing 
 ye  shall  hear,  but  not  understand;  and  in  seeing  ye  shall  see,  and 
 shaH  not  perceive;  for  God  hath  made  your  hearts  harder  than 
 the  flint  or  adamant;  so  that  ye  shall  refuse  to  return  when  he 
 doth  exhort  you.  Believe  me,  if  so  I  may  speak,  I  think  that 
 Ihere  is  as  much  probability  that  the  stones  of  the  wall  would 
 hear  (if  we  would  speak  to  them),  as  soon  as  many  of  you. 
 
 VII.  Seventhly j  These  persons  are  slighters  of  the  great  salva- 
 tion, who  did  never  complain  that  they  wanted  a  right  to  this  great 
 salvation.  I  hope  some  of  you  are  now  convinced  that  ye  never 
 came  within  the  compass  of  this  great  salvation;  I  say  not  unto 
 ▼ou,  If  ye  did  never  spend  an  hour  in  secret  weeping  and  lament- 
 ing, because  ye  had  not  a  right  to  this  gospel-redemption,  it  is 
 but  too  probable  you  never  yet  had  a  right  to  it.  Yea,  know  it, 
 that  such  of  you  would  little  care  to  let  precious  Christ  depart 
 without  any  grief  of  heart;  I  think,  if  this  were  voiced  within 
 this  hou?e  to-day,  Whether  or  not  shall  Christ  go  and  depart?! 
 doubt,  if  there  would  be  many  heart-dissenters,  though  many 
 tongue-dissenters.  Oh!  I  fear  there  would  be  many  hearts  here 
 saying,  O  Christ,  depart  and  go  thy  way.  Yea,  there  are  many 
 Gadarenes  here,  who  prefer  their  kine  and  swine  to  precious 
 Christ,  and  would  beseech  him  to  go  out  of  their  coasts. 
 
 VI [I.  Eigktly,  These  persons  slight  the  great  salvation,  who 
 neTer  took  pains  to  engage  their  hearts  to  take  hold  of  Christ 
 and  the  gospel.  Christ  is  near  to  you  this  day:  the  great  salva- 
 tion is  near  to  you,  and  is  now,  even  now  offered  unto  you; 
 therefore  ar^  there  any  who  will  take  pains  to  lay  hold  on  it? 
 I  obtest  you  all  who  are  here,  by  the  beauty  and  excellency  of 
 him,  who  is  Author  of  this  great  salvation,  that  ye  come  and 
 partake  of  it;  I  obtest  you  by  all  the  joys  of  heaven  that  ye  em- 
 brace this  great  salvation.  I  obtest  you  by  all  the  terrors  in  hell, 
 that  ye  embrace  it.  I  ootest  you  by  the  promises  of  the  everlast- 
 ing covenant,  that  ye  embrace  it.     1  obtest  you  by  all  the  cm 
 
THE  GREAT   SALVATION.  87 
 
 that  arc  written  in  this  book  of  the  covenant,  that  ye  embrace 
 it.  I  obtest  you  by  the  love  that  ye  owe  to  your  immortal  souls, 
 that  you  would  once  be  wise,  and  come  and  partake  of  this  great 
 salvation.  May  I  now  have  it,  sayest  thou?  Yea,  I  say  unto  all, 
 ye  may  have  it  to-day,  ye  may  be  partakers  of  it  before  ye  go 
 hence.  And  so,  before  I  proceed  any  further,  I  do,  in  the  name 
 and  authority  of  him  who  sent  me  here  to-day,  and  is  the  Au- 
 thor of  this  great  salvation,  freely  offer  it  unto  you;  therefore 
 take  it  off  my  hand,  embrace  this  great  salvation  offered  to  you 
 to-day.  But  I  know  there  will  be  eight  sorts  of  humours  within 
 this  house  to-day,  in  relation  to  this  great  salvation  which  is 
 now  offered  unto  you. 
 
 1.  I  think  there  will  be  some  of  Gallio's  disposition  here  to- 
 day, that  will  care  for  none  of  these  things;  yea,  there  are  many 
 here  who  will  not  give  a  fig  for  the  rich  offer  of  the  great  salva- 
 tion; but,  I  say,  cursed  be  that  person  who  puts  on  Gallio's  tem- 
 per to-day,  that  will  care  for  none  of  these  things. 
 
 2.  I  fear  there  will  be  many  of  Pilate's  humour  here  to-day, 
 who  will  say,  they  find  nothing  against  the  man;  yet  will  cry 
 out,  *  take  him  and  crucify  him:'  they  find  no  fault  with  Christ, 
 and  yet  will  be  content  that  he  be  crucified.  New,  can  we  say 
 any  thing  against  Christ>  who  is  the  author  of  this  great  salva- 
 tion: Produce  your  strong  arguments.  Are  there  any  here  who 
 have  any  thing  to  say  against  him;  I  am  here  to  answer  in  his 
 name.  I  hope  there  is  not  one  here  who  hath  any  thing  to  say 
 against  the  Author  of  this  great  salvation;  and  why  then  do  ye 
 not  take  him?  See  unto  yourselves,  that  there  be  none  of  Pilate's 
 humour  here  to-day,  that  will  cry  out,  ye  find  nothing  in  Christ 
 why  he  should  not  be  received,  and  yet  will  be  content  that  he 
 be  crucified. 
 
 3.  There  will  be  many  of  the  Jews  here  to-day,  who  cry  out, 
 c  away  with  Christ,  away  with  Christ,  and  give  me  Barabbas.' 
 But  oh!  what  a  hellish  word  is  that,  Away  with  spotless  Christ, 
 away  with  transcendent  Christ,  and  give  us  the  world?  Now, 
 are  there  any  here  who  will  be  so  gross  siighters  of  this  grea: 
 i-alvation!  Will  ye  slight  this  great  salvation,  and  embrace  your 
 idols,  which  shall  once  prove  a  crown  cf  thorns  unto  you? 
 
 4-.  There  will  be  some  cf  Felix's  humour  found  here  to-day  v 
 that  will  say,  *  O  Christ,  go  away  at  this  time,  and  I  will  hear  thee 
 at  a  more  convenient  season.'  But  I  say  unto  you,  who  will  not 
 hear  me  to-day,  nc  embrace  this  great  salvation,  I*  shall  defy 
 all  the  ministers  in  Scotland  to  assure  you,  that  ye  shall  get  an- 
 other offer,  if  ye  send  me  away  to-day,  there  is  not  one  that 
 can  or  dare  engage  that  the  great  salvation  shall  be  in  your  of- 
 §er  a:\y  more;  therefore,  I  say,  let  none   of   Felix's   temper  be 
 
S8  A  SERMON   CONCERNING 
 
 here  to-day,  that  will  say,  «  They  will  hear  Christ  at  a  more 
 convenient  season  ' 
 
 5.  There  will  be  some  of  Balaam's  temper  to-day,  who  will 
 desire  *  to  die  the  death  of  the  righteous,*  and  to  have  their  •  last 
 end'  like  his;'  yet  they  desire  not  to  live  the  life  of  the  righteous. 
 But  I  say  unto  you,  i  Ye  shall  never  die  the  death  of  the  rights 
 eous,  if  ye  live  not  the  life  of  the  righteous. 
 
 6.  There  will  be  some  of  you  here  to-day,  who,  I  hope,  at 
 least  will  be  of  Agrippa's  humour,  that  will  say,  c  Thou  hast  al- 
 most persuaded  me  to  be  a  Christian.'  I  say  unto  thee,  O  wilt 
 thou  quickly  out  with  that  word,  *  almost,'  and  put  in  that  word 
 ♦altogether/ and  say,  cO  precious  Christ!  thou  hast  altogether 
 persuaded  me  to  be  a  Christian.*  However,  if  thou  come  no 
 greater  length,  I  intreat  thee  to  come  this  length,  that  so  thou 
 may  cry  out,  i  I  am  almost  persuaded  to  embrace  Christ  the  great 
 salvation,*  and  it  may  be  ere  long  ye  will  come  further. 
 
 7.  There  will  be  some  of  Judas's  temper  here  to-day,  *  who 
 wilt  betray  Christ  for  thirty  pieces  of  silver:'  Yea,  some  would 
 sell  Christ,  heaven,  their  idols  and  all,  for  less  than  *  thirty  pieces 
 «f  silver.' 
 
 8.  I  think  there  will  be  many  of  Esau's  profane  temper  here 
 to-day,  *  who  will  sell  their  birth-right  for  a  mess  of  pottage/ 
 Now,  will  ye  enquire  at  yourselves,  Am  1  the  person  that  will 
 give  my  birth-right  for  a  mess  of  pottage?  Doth  my  heart  sayt 
 J  will  sell  my  birth-right,  because  I  am  hungered  and  retdy  to 
 die?  What  will  it  profit  me,  give  me  a  mess  of  pottage,  and  I 
 will  quit  my  birth-right?  I  know  there  are  not  a  few  such  here 
 to-day;  therefore  I  intreat  you,  enquire  at  yourselves,  What  i? 
 your  humour?  O  shall  the  great  salvation,  that  ye  have  slighted 
 so  long,  be  slighted  this  day  also,  and  shall  there  be  none  to  em- 
 brace it?  Oh!  enquire  and  stand  in  awe,  lest  the  wrath  of  the 
 Most  High  pursue  you. 
 
 Now,  I  shall  give  you  these  seven  considerations,  which  may 
 provoke  you  not  to  slight,  but  embrace  this  great  salvation. 
 
 1.  The  First  consideration,  That  the  not  embracing  of  thii 
 ^reat  salvation,  is  one  of  the  greatest  acts  of  folly  that  can  be, 
 Jer.  viii.  9.  *  They  have  rejected  the  word  of  the  Lord;'  (and 
 immediately  it  is  subjoined)  *  and  what  wisdom  is  in  them?  And 
 so  Solomon  doth  assure  you,  they  cannot  be  wise  who  neglect 
 this  great  salvation,  Prov.  i.  7  ■  Fools  despise  wisdom  and  in- 
 struction »  Therefore  may  I  not  say  unto  you,  be  who  ye  will 
 (though  ye  were  the  greatest  heads  of  wit  in  all  this  place),  ye  arc 
 but  stark  fools,  as  long  as  ye  neglect  this.  But  would  ye  be 
 wise  indeed,  and  wise  unto  eternal  life^  fben  I  intrett  JtKij  torn* 
 tmd  embrace  this  great  salvation. 
 
THE  GREAT  SALTATION. 
 
 IT.  The  Second  consideration  to  provoke  you  not  to  slight  v 
 great  salvation,  is  this,  that  the  ruin  and  destruction  of  the 
 slighters  of  it  is  the  most  certain  and  infallible,  Jer.  xi.  11.  wheref 
 speaking  of  slighting  the  covenant,  which  is  indeed  the  same  preat 
 salvation,  there  is  a  therefore  put  in  the  threatening;  c  rS 
 thus  saith  the  Lord,  behold,  I  will  bring  evil  upon  them  which 
 they  shall  not  be  able  to  escape.'  I  defy  you  all,  who  are  slighter-: 
 of  this  great  salvation,  to  find  a  back-door  when  justice  shall  pur- 
 sue you.  For  there  is  no  door  to  escape,  if  ye  embrace  not  this 
 great  salvation;  but  the  earth  will  disclose  your  iniquity,  and 
 the  heaven  will  declare  your  sin. 
 
 III.  Thirdly,  Let  this  consideration  provoke  you  not  to  slight 
 this  great  salvation,  that  Christ  is  exceeding  serious  and  earnest 
 that  ye  would  embrace  it.  And  I  think  that  Isa.  xx\  iii  23.  speak- 
 eth  out  this  exceeding  seriousness,  where  four  times  he  beggeth 
 of  his  hearers  that  they  would  give  ear  and  hear  his  voice,  say- 
 ing, c  Give  ye  ear,  and  hear  my  voice;  hearken,  and  }iear  my 
 speech.'  What  needeth  all  these  exhortations,  but  that  Christ  is 
 most  serious  that  they  would  embrace  the  great  salvation.  And 
 O  that  there  was  a  person  here  to-day  as  serious  to  the  bargain 
 as  Christ  is!  But,  be  who  ye  will  that  slight  this  great  salvati 
 believe  me,  the  day  is  coming  wherein  ye  shall  cry  out,  ■  . 
 
 for  the  slighting  of  it.'  Wilt  thou  therefore  think  presently 
 with  thyself,  O  thou  slighter  of  this  great  salvation,  what  thou 
 wilt  say  of  thy  slighting  of  it,  when  the  devil  shall  be  leading 
 thee  in  through  the  dark  gates  of  hell?  O  slighter  of  the  gos- 
 pel, how  many  alases  wilt  thou  cry,  when  thou  shalt  be  p'as 
 through  these  dark  gates  into  thy  everlasting  prison?  Wilt  thou 
 not  then  cry  out,  O  me,  slighter  of  the  everlasting  salvation! 
 Whither  am  I  now  going?  Alas!  now  for  my  flighting  of  the 
 gospel.     And  as  thou  passest  through,  thou  s&a  ih  num- 
 
 bers of  miserable  comforters.     There  is  not  one  in  that  prison 
 that  can  comfort  thee:  but  many  dreadful  alases  shalt  thou  t! 
 both  cry  and  hear,  if  thou  embrace  not  thi 
 
 IV.  Fourthly^   Let  this  provoke  you  not  to  slight  the   gr 
 salvation,  That  ye  will  get  it  for  a  very  look.     O  ye  within  tM 
 house  to-day,  ye  will  get  this  great  salvation  for  one  look,  La.* 
 xlv.  22.    <  Look  unto  me,  and  'be  ye  saved,   all  the  ends  of  tne 
 earth.'     For  a  very  look  ye  will  get  this  great  calvation;  and  do 
 ye  ever  think  to  get  to  heaven  at  a  lower  rate? 
 
 V.  The  Fifth  consideration  to  provoke  you  not  to  slight  this 
 great  salvation  any  more,  is  this,  there  is  not  one  oi:  vou  who 
 is  a  slighter  of  it,  but  your  slighting  of  increase  your 
 immortal  bonds;  man  or  woman,  be  wTho  thou  will,  when  thou4 
 ars  slighting  this  great  salvation,  thou  art  but  plaiting  a  cord 
 
 no.  2.  M 
 
SO  A  SERMON  CONCERNINC 
 
 wherewith  tobind  thy  soul  eternally  in  these  unquenchable  fhmes, 
 Isa.  xxviii.  22.  '  Be  ye  noi  mockers,  lest  youi  bands  be  maue 
 strong.'  I  say  therefore  untu  you,  old  men,  mock  not,  lest  your 
 bands  be  made  strong.  Old  women,  near  unto  your  £rave?,  mock 
 not,  lest  your  bands  be  made  stroi.g.  Young  men  btj  \e  not 
 mockers,  lest  your  bands  be  made  strong.  Young  women,  wno 
 are  in  the  flower  of  your  time,  mock  not,  lest  your  bands  be 
 made  strong.  But  now,  alasl  will  there,  for  all  this,  be  a  person 
 here  to-day  who  will  be  a  mocker  of  this  great  salvation? 
 
 VI.  The  Sixth  consideration  to  provoke  you  not  to  slight  this 
 great  salvation  any  more,  is  this,  Ye  know  not  but  that  your 
 days  may  be  near  a  close.  I  say,  ye  know  not  but  the  day  of 
 the  preaching  of  this  great  salvation  may  be  near  a  close.  What 
 knowest  thou,  O  man,  or  woman,  but  this  shall  be  the  last  ser- 
 mon that  ever  thou  shalt  hear  concerning  this  great  salvation? 
 And  yet,  for  all  this,  shall  we  be  *ent  away  without  one  consent 
 to  embrace  or  receive  it?  O!  will  ye  be  persuaded  to  look  to 
 Christ,  and  so  ro  take  him? 
 
 VII.  The  Seventh  consideration  to  provoke  you  not  to  slight 
 the  great  salvation*  is  this,  that  there  is  a  fivefold  salvation  com- 
 prehended under  this  great  salvation. 
 
 I.  The  First  is  this,  come  and  partake  of  this  great  salvation, 
 and  thou  shalt  have  salvation  from  thy  idols:  and  hereby  do  I  pro- 
 claim liberty  this  day  unto  captives.  I  am  sent  forth  this  day 
 with  the  keys  of  your  prison-house,  to  open  your  prison-ooors 
 unto  you,  if  ye  will  embrace  this  great  salvation.  I  say  unto  you, 
 O  ye  prisoners!  come  forth  and  shew  yourselves,  for  the  keys  of 
 your  prison-house  are  with  us,  to  open  your  prison-doors  unto 
 you;  therefore,  O  come  forth  and  embrace  this  great  salvation- 
 Will  there  be  any,  shall  I  think,  here  that  will  refuse  to  come 
 forth?  O!  go  forth,  and  flee  from  the  land  of  your  captivity, 
 and  from  the  house  of  your  bondage. 
 
 II.  Thou  shalt  have  salvation  from  thy  darkness,  and  from 
 thy  ignorance.  I  say  unto  yon,  who  understand  no  more  of  God 
 than  the  stones  of  the  wall,  I  command  you  to  come  forth,  and 
 partake  yet  of  this  great  salvation;  and  unto  you  shall  light  arise, 
 even  the  day  spring  from  on  high  shall  visit  you. 
 
 III.  If  ye  will  come  and  partake  of  this  great  salvation,  ye 
 shall  have  deliverance  from  all  your  fears.  Dost  thou  fear  that 
 thou  shalt  be  poor?  Come  and  partake  of  this  great  salvation, 
 and  thou  shalt  be  delivered  from  it.  Art  thou  afraid  of  bell? 
 Come  and  partake  of  this  great  salvation,  and  thou  shalt  be  deli* 
 vered  from  that  fear.  Art  thou  afraid  of  the  wrath  of  God?  Then 
 come,  I  say*  and  partake  of  this  great  salvation,  and  thou  shah 
 have  redemption  from  that,  and  all  thy  fears-,  *  W  ith  bira  is  plen- 
 
THE  GREAT  SALVATIOM.  91 
 
 teous  redemption,  and  he  can  make  thee  quiet  from  the  fear  of 
 evil' 
 
 IV.  If  thou  wilt  come  and  partake  of  this  great  salvation, 
 thou  shalt  have  deliverance  from  ail  thy  anxieties,  and  from  all 
 thy  care:  ye  are  now  careful  and  anxious  about  many  things, 
 come  and  partake  of  the  great  salvation,  and  it  will  make  you 
 careful  but  only  for  the  *  one  thing  necessary.1 
 
 V.  If  ye  will  come  and  embrace  this  great  salvation  offered 
 unto  you  this  day,  ye  shall  be  helped  before  ye  go  hence,  to  sing 
 that  song.  *  O  death,  where  is  thy  sting?  O  grave!  where  is  thy 
 ■victory?'  Now,  O  will  ye  come  and  embrace  this  great  salva- 
 tion? And  ye  will  be  more  than  conquerors  through  Christ, 
 who  loveth  you.  Are  there,  therefore,  any  here  to-day  that 
 would  have  victory  over  the  devil,  and  over  their  own  heart!? 
 Then  come  and  embrace  this  great  salvation,  and  then  your  vic- 
 tory is  certain. 
 
 But  now  to  press  home  this  great  salvation  upon  you  a  little 
 further,  there  are  nine  sorts  of  persons  who  are  invited  to  come 
 and  partake  of  this  great  salvation  offered  this  day,  and  I  charge 
 you,  answer  to  your  names,  when  ye  are  called,  and  delay  not 
 to  come 
 
 I  First,  I  invite  and  call  here  to-day,  all  who  are  willing  to 
 come  and  embrace  this  great  salvation.  Now,  are  there  any  of 
 you  here  to-day  who  are  called  willing?  then  I  invite  you  to 
 come  and  embrace  this  great  salvation,  Rev.  xxii.  17.  c  What- 
 soever will,  let  him  come.'  But,  oh!  are  there  none  here  to-day, 
 who  are  named  willing}  I  entreat  you,  if  there  be  any,  do  not 
 deny  your  name,  but  come  when  ye  are  called,  and  embrace  this 
 great  salvation. 
 
 II.  Secondly,  Those  persons  who  thirst  for  it  are  invited  to 
 come  and  partake  of  this  great  salvation,  Rev.  xxii.  17  «  Let 
 him  that  is  athirst,  come.'  Now,  if  there  be  any  here  who  are 
 named  thirsty*  let  them  come  and  partake  of  this  great  salvation, 
 and  they  shall  be  satisfied. 
 
 III.  Thirdly,  Are  there  any  moneyless  folk  here  to-day?  Let 
 them  come  and  partake  of  this  great  salvation.  Are  there  no 
 moneyless  folk  here  to-day?  I  mean  not  that  money  or  com  in 
 your  purses,  but  want  ye  money?  that  is,  want  ye  righteousness? 
 then  I  pray  you  come  and  partake  of  this  great  salvation.  I  say, 
 Are  ye  so  poor,  that  ye  have  nothing  but  the  fear  of  hell?  Then 
 I  pray  you  come.  If  there  be  any  here  who  have  nothing  to 
 commend  them  to  Christ  but  necessity,  I  say  unto  all  such,  O 
 come,  come,  come,  and  partake  of  this  great  salvation. 
 
 IV.  Fourthly,  Those  persons  are  invited  to  come  (and  I  wish 
 there  were  many  such  here),  who  are  weary:  but,  oh!  are  'here 
 none  here  to-day  who  are  called  wearyi     Are  ye  not  weary  ia 
 
9%  A  SERMON  CONCERNING 
 
 pursuit  of  your  sins?  If  there  be  any  such  here  to-day,  I  say 
 unto  you,  O  weary  folk,  come,  come,  come,  and  partake  of  this 
 great  salvation,  and  of  this  excellent  gospel  redemption  that  was 
 purchased  at  so  dear  a  rate. 
 
 V.  Fifthly,  Those  who  are  heavy  laden,  are  invited  to  come 
 (and  I  think  all  of  you  may  answer  to  this  name),  *  are  ye  heavy 
 laden?'  O  then  come.  But  are  there  none  here  wrho  are  heavy 
 laden  with  sin,  with  misery,  and  estrangement  from  God?  If  there 
 be  any  such  here,  I  say  unto  thee,  old  man,  or  young  man,  be 
 who  thou  wilt,  O  come  and  partake  of  this  great  salvation. 
 
 VI.  Sixthly,  Are  there  any  here  to-day  who  are  called  blind? 
 I  say,  if  there  be  any  of  you  who  think  ye  want  eyes  to  see  the 
 precious  excellencies  of  Christ,  I  invite  you  to  come  and  par- 
 take of  this  great  salvation. 
 
 "VII.  Seventhly,  -Are  there  any  who  are  called  lame  here  to- 
 day? I  say  unto  such,  O  come,  come,  come,  and  partake  of  this 
 great  salvation:  for  we  are  sent  forth  to-day  to  call  in  the  blind, 
 and  the  maimed,  and  the  lame,  that  they  may  come  and  embrace 
 this  great  salvation:  therefore  are  there  none  here  to-day  who 
 may  be  called  such?  Are  ye  neither  blind  or  lame?  I  hope  many 
 of  you  will  not  deny  that  ye  are  such}  therefore  I  say  unto  you, 
 O  blind,  halt  and  maimed,  come,  come,  and  partake  of  this  great 
 falvation. 
 
 VIII.  The  Eighth  sort  of  persons  invited,  are  those  who  are 
 sick;  therefore  if  there  be  any  sick  folk  here  to-day,  be  who  ye 
 will,  I  say  unto  you,  O  come  and  partake  of  this  great  salvation; 
 *  for  the  whole  need  not  a  physician,  but  the  sick.' 
 
 IX.  Ninthly,  Are  there  any  here  to-day  who  know  not  their- 
 name,  or  their  condition?  I  say  unto  you,  O  nameless  folk, 
 come  and  partake  of  this  great  salvation,  come  to  Christ  for  the 
 knowledge  of  your  soul's  condition,  come  as  a  nameless  one,  and 
 he  shall  not  reject  thee,  though  thy  case  were  so  evil  that  thou 
 could  not  give  it  a  name;  for  of  all  that  come  unto  him,  he 
 sendeth  none  away. 
 
 Now,  where  do  you  find  your  name  and  surname?  O  do  yc 
 not  know  it?  I  hope  you  may  know  if,  therefore  I  entreat  you 
 to  answer  to  it,  and  so  come  away,  and  partake  of  this  great  sal- 
 vation. 
 
 But  I  am  afraid  there  be  many  strong  iron-bars  in  the  way  of 
 some  of  you  which  ye  cannot  win  over.  Ah!  how  fast  are  some 
 souls  locked  in  Satan's  snare?  And  therefore  I  shall  speak  a  little 
 for  discovering  of  those  bars,  that  hinder  from  embracing  this 
 great  salvation,  that  so  ye  may  be  the  better  helped  to  remove 
 them. 
 
 1.  f  he  First  great  iron-bar  which  keepeth  folk  from  embrac- 
 
THE    GREAT  SALVATION.  bS 
 
 ing  this  great  salvation,  is  the  bar  of  ignorance;  and  I  am  afraid 
 that  this,  as  a  mighty  bar,  hindereth  many  of  you;  ye  are  ig- 
 norant of  yourselves,  and  of  the  condition  of  your  souls;  ye 
 are  ignorant  of  the  law,  and  of  its  severity;  and  ye  are  ignorant 
 of  the  precious  gospel  in  its  condescendency.  O  pray  unto  God, 
 that  for  Christ's  sake  he  would  break  that  great  bar  of  igno- 
 rance: for  till  that  be  done,  Christ  may  take  up  that  complaint, 
 Jer.  v.  4.  *  Surely  they  are  foolish;  they  know  not  the  way  "of  the 
 Lord,  nor  the  judgment  of  their  God.'  I  say,  this  bar  of  igno- 
 rance keepeth  you  from  embracing  this  great  salvation. 
 
 II.  The  Second  bar  which  keepeth  many  from  closing  with 
 Christ,  is  the  bar  of  presumption;  for  some  will  cry  out,  What 
 need  have  I  to  embrace  the  great  salvation?  Have  1  it  not  alrea- 
 dy? But  I  say  unto  thee,  O  fool,  thou  art  (by  all  appearance)  yet 
 in  bondage.  O  that  this  evil  bar  of  presumption  were  put  away; 
 for  it  is  one  of  the  greatest  impediments  which  lieth  in  the  way 
 of  your  embracing  this  great  salvation  that  is  in  your  offer  to- 
 day; therefore  I  say  unto  you,  if  ye  will  come  no  further,  I  en- 
 treat you  come  this  length,  to  confess  that  ye  want  this  gospel- 
 salvation,  and  that  ye  are  indeed  strangers  to  this  redemption 
 purchased  by  Christ. 
 
 III.  The  Third  bar  that  keepeth  persons  from  embracing  this 
 great  salvation,  is  the  bar  of  unbelief;  ye  believe  not  what  we 
 say  to  you  anenc  this  great  salvation.  I  know  that  some  of  you 
 arc  of  the  Stoicks  and  Epicures  humour,  who  cry  out,  '  What 
 meaneth  this  man?  He  seemeth  to  be  a  setter  forth  of  some  strange 
 god.'  Bun  I  say  unto  you,  I  am  not  the  setter  forth  of  any  strange 
 god,  but  it  is  Jesus  of  Nazareth  whom  I  preach  unto  you.  A- 
 las!  some  of  you  thinketh  this  great  salvation  to  be  some  morning 
 dream,  or  some  golden  fancy:  but  I  say  unto  you,  it  is  neither  a 
 dream  ncr  fancy,  but  a  real  truth  that  we  preach  unto  you. 
 
 IV.  The  Fourth  bar  that  keepeth  persons  from  embracing  this 
 great  salvation,  is  the  bar  of  discouragement.  This  strong  bar 
 keepeth  many  so  fast,  that  they  cannot  embrace  this  great  salva- 
 tion, though  it  be  freely  offered  unto  them.  I  shall  say  no  more 
 to  you,  who  are  these,  but  counsel  you  to  do  as  those  four  leper* 
 did,  2  Kings  vii.  3.  4.  who  sat  at  the  gate  of  Samaria,  who  said, 
 '  Why  sit  we  here  until  we  die?  If  we  say,  we  will  enter  into  the 
 city,  then  the  famine  is  in  the  city,  and  we  shall  die  there:  and 
 if  we  sit  still  here,  we  die  also.  Now  therefore  come,  and  let  us 
 fall  into  the  host  of  the  Syrians;  if  they  save  us  alive,  we  shall 
 live;  and  if  they  kill  us,  we  shall  but  die/  Even  so  I  say  unto 
 you,  that  if  ye  abide  in  the  state  of  unbelief,  ye  shall  surely  be 
 undone;  therefore  go  forth,  for  ye  know  not  but  God  may 
 work  a  great  salvation  for  you;  and  if  ye  will  not  quit  your  un- 
 
94  A   SERMON  CONCERNING 
 
 belief,  and  close  with  Christ  in  the  offer  of  this  great  salvation, 
 by  faith,  ye  shall  have  no  more  to  do,  ■  but  eat  and  drii.k  and 
 divide  the  spoil.* 
 
 V.  The  Fifth  bar  which  withholdeth  persons  from  embracing 
 this  great  salvation,  is  the  bar  of  unwillingness;  ■  Ye  will  not 
 come  to  me  that  ye  may  have  life.'  Al  !  alas!  that  is  an  iron 
 bar  indeed  by  which  all  that  are  in  hell  have  barred  themselves 
 out  of  heaven.  Alas!  shall  ye  be  such  wretches  also?  O  what  a 
 dreadful  sound  is  that?  i  Wo  unto  thee,  O  Jerusalem,  wilt  thou 
 not  be  made  clean?  When  shall  it  once  be?'  Ah!  l  turn  ye,  turn 
 ye,  why  will  ye  die?  Why  will  ye  slight  this  great  salvation:'  O 
 will  none  of  you  this  day  embrace  it? 
 
 VI.  The  Sixth  bar  that  withholdeth  persons  from  embracing 
 this  great  salvation,  is  the  bar  of  worldly-mindedness.  Many  of 
 you  are  so  fixed  to  the  world,  that  ye  cannot  come  and  close 
 with  this  great  salvation.  I  may  allude  to  that  word  spoken  of 
 Saul,  1  Sam.  x.  21.  that  he  hid  himself  among  the  stuff;  for 
 many  have  buried,  and  nested  themselves  in  the  midst  of  the 
 world,  that  they  cannot  embrace  this  great  salvation. 
 
 VII.  The  Seventh  bar  which  keepeth  many  from  embracing 
 this  great  salvation,  is  the  bar  of  hard-heartedness.  There  hath 
 such  a  stupidity  and  hardness  of  heart  seized  upon  many,  that 
 let  Christ  preach  as  he  will  to  them,  by  his  word,  or  by  other 
 dispensations,  they  are  no  more  moved  than  if  his  word  or  dis- 
 pensations were  a  thousand  miles  from  them.  O  that  strong  bar 
 of  hardness  of  heart,  when  shall  the  omnipotent  hand  of  God 
 break  it? 
 
 VIII.  The  Eighth  bar  that  hindereth  many  from  embracing  this 
 great  salvation,  is  the  bar  of  slothfulness.  Many  of  you  cannot 
 be  at  the  pains  to  embrace  it;  but  I  say  unto  you,  there  is  but 
 small  pains  in  the  way  of  godliness.  I  say  unto  you,  it  may  so 
 easily  be  had,  that  is  in  your  offer  to-day,  and  if  ye  will  ye 
 may  put  forth  your  hand,  and  take  it.  Consider  therefore  what 
 ye  will  do*  O!  will  ye  despise  it?  I  say  will  ye  still  neglect  and  de- 
 spise it?  Will  ye  but  read  that  dreadful  word,  Acts  xiii.  41.  4  Be- 
 hold, ye  despisers,  and  wonder,  and  perish.'  Tell  me  freely,  would 
 ye  have  us  to  return  this  answer  to  him  who  sent  us,  that  ye  are 
 despisers  of  this  great  salvation?  Say  to  it,  are  there  none  of  you, 
 who. (for  all  this)  will  consent  to  partake  of  this  great  salvation? 
 O  captives  and  prisoners,  and  ye  who  are  in  the  bends  of  Satan, 
 will  ye  come  and  partake  of  this  great  salvation,  anc  yo»i  <J»all 
 be  made  free?  I  have  an  act  of  release  for  you  to-day,  if  yt  will 
 come  and  make  use  of  it,  ye  shall  be  set  at  liberty.  But  Oh! 
 shall  the  prison-doors  be  cast  open  and  yet  none  come  forth? 
 But  (that  I  may  come  to  a  close)  I  say  unto  you,  O  poor  pri- 
 
THE  GREAT  SALTATION.  95 
 
 soner,  po  forth,  go  forth,  and  partake  of  this  great  salvation. 
 Oi!  will  ye  not  come  forth?  What  holdeth  you  in?  The  foun- 
 dation of  your  prison-house  is  shaken  to-day;  therefore  if  ye 
 will  but  come  forth,  and  cast  a  look  to  Christ,  your  very  shackles 
 shall  fall  off  your  hands,  and  ye  shall  be  as  those  who  were  never 
 bound.  Now  I  leave  this  with  you,  and  to  make  you  think  up- 
 on it,  I  sh.ul  speak  these  five  words  unto  you,  and  I  entreat  you 
 think  upon  them. 
 
 I  First,  I  have  excellent  tidings  to  tell  you,  (I  hope  some  of 
 you  will  give  ear  to  them)  viz.  there  is  a  great  person  come 
 here  to-day,  and  that  is,  the  mighty  Author  of  this  great  salva- 
 tion, who  hath  brought  everlasting  righteousness  with  him,  de- 
 siring you  to  make  use  thereof:  it  is  his  desire  that  ye  would 
 take  his  excellent  gift  at  Ms  hand.  These,  I  say,  are  the  tidings 
 that  I  have  to  preach  unto  you;  and  I  hope  never  to  be  declar- 
 ed a  liar:  for  what  I  preach  unto  you,  I  say  yet  unto  you, 
 that  Christ,  the  author  of  this  great  salvation,  desireth  to  give 
 it  freely  unto  you,  if  ye  will  but  take  it.  But,  O!  will  ye  not 
 take  it?  I  think,  if  ye  did  see  an  hundred  men  lying  in  prison, 
 or  dungeon,  without  light,  bread,  or  water,  and  a  great  prince 
 coming  ?o  them  saying,  I  desire  to  see  you  all  come  forth  and 
 partake  of  this  great  liberty  which  I  bring  unto  you-,  and  every 
 one  of  them  should  answer,  1  scorn  to  come  forth  at  this  time^ 
 would  ye  not  ti.ink  them  exceeding  great  fools  And  yet  I  fear 
 this  act  of  great  folly  falls  out  in  many  of  your  hands  to-day; 
 that  when  Christ  hath  given  you  the  keys  of  your  prison-doors, 
 and  they  are  opened,  ye  will  not  come  forth.  But  I  must  en- 
 treat you  yet  to  come  forth,  and  shew  yourselves;  for  who 
 knoweth,  but  we  may  be  commanded  to  shut  your  prison-doors 
 again,  and  to  seal  them  wich  seven  seals,  with  an  unalterable  de- 
 cree from  heaven,  never  to  be  recalled?  Wherefore,  O  ye  pri- 
 soners, go  forth,  go  forth  from  your  prison-house. 
 
 2.  Secondly \  I  would  say  this  to  you,  that  it  is  not  without 
 much  ground  that  this  great  salvation  (offered  to  you)  is  called 
 a  great  salvation:  I  know  a  little  paper  of  two  or  three  sheets 
 might  contain  all  the  salvation  that  ever  any  man  obtained;  but 
 the  world  would  never  be  able  to  contain  all  the  books  which 
 might  be  written  to  the  commendation  of  this  great  salvation; 
 yea,  unto  any  who  will  embrace  it,  I  say,  First,  If  thou  find 
 not  thi6  great  salvation  above  thy  faith,  then  go  thy  way  when 
 thou  art  come:  but  I  know  thou  wilt  find  it  both  above  thy 
 faith  and  hope.  Secondly,  If  you  find  it  not  above  thy  desires, 
 when  thou  art  come  unto  it,  then  go  away  again;  but  were  thy 
 desires  as  tbe  sand  upon  the  sea-shore,  thou  shalt  always  find 
 more  in  thy  salvation,  thai*  ever  thou  could  desire.     Thirdly,  If 
 
OG  A  SERMON  CONCERNIKG 
 
 this  salvation  be  not  above  what  thou  can  conceive,  then  go  thy 
 way,  when  thou  art  come  to  it;  but  think  of  it  as  thou  can, 
 it  .shall  always  be  above  thy  thoughts  of  it.  Fourthly,  If  this  sal- 
 vation be  not  above  thy  opinion  of  it,  then  go  thy  way,  when 
 thou  art  come  unto  it:  but  I  know  thou  wilt  find  it  far  above 
 thy  opinion  of  it.  Therefore  seeing  it  is  so  great  a  salvation,  as 
 that  all  the  world  could  not  contain  all  the  books  which  might 
 be  written  in  the  commendation  of  it,  O  will  ye  embrace  it,  even 
 to-day,  while  it  is  in  your  offer. 
 
 3.  Thirdly,  I  would  say  this  unto  you,  be  persuaded,  that 
 there  is  no  sin  that  will  more  provoke  the  majesty  of  God  to  pun- 
 ish you,  than  the  sin  of  slighting  the  great  salvation,  c  Bring 
 forth  these  murderers,*  saith  the  Lord  (of  the  slighters  of  this 
 invitation)  *  and  slay  them  before  me.'  I  entreat  you  enquire  at 
 your  own  hearts,  What  will  ye  answer  when  ye  are  reproved 
 for  slighting  of  it?  Old  men,  will  ye  ask  at  your  own  hearts 
 what  will  ye  answer  to  Christ,  when  he  shall  propose  that  ques- 
 tion to  you,  *  Why  slighted  ye  the  great  salvation?'  Old  women, 
 what  will  ye  answer,  when  he  shall  say  to  you,  c  Why  slighted  ye 
 the  great  salvation?'  Young  men,  and  young  women,  enquire 
 at  your  own  hearts,  what  will  ye  answer,  when  Christ  shall  say 
 to  you,  i  Why  slighted  ye  the  great  salvation?'  Can  ye  imagine 
 any  answer  unto  that  question?  O  dreadful  shall  the  wrath  of 
 God  be,  that  shall  be  executed  upon  the  slighters  of  this  great 
 salvation! 
 
 4.  Fourthly,  I  would  say  this  unto  you,  that  heaven  is  wait* 
 ing  to  hear,  what  acceptation  the  offer  of  this  great  salvation 
 doth  get  among  you;  here  is  the  great  salvation,  here  is  the  of- 
 fer of  it,  and  here  is  the  commendation  of  it:  what  say  you  to 
 it?  Is  it  not  an  excellent  salvation?  Is  it  not  a  free  salvation? 
 Is  it  not  a  great  salvation?  Is  it  not  an  eternal  salvation?  Why 
 then  do  ye  not  welcome  it?  Can  any  of  you  say  any  thing  to 
 the  discommendation  of  it?  I  know  you  cannot.  Yea,  I  dare  say, 
 your  own  hearts  are  admiring  it  as  most  excellent;  and  therefore 
 Oi  will  ye  accept  it?  Alas!  shall  there  be  none  here,  who  will 
 be  found  accepters  of  this  great  salvation,  so  freely  offered  to- 
 day? 
 
 .5.  Fifthly,  I  would  say  this  to  you,  let  all  the  angels  praise 
 him,  who  is  the  Author  of  this  great  salvation.  All  the  saints 
 round  about  the  throne,  praise  him  who  is  the  Author  of  this 
 great  salvation.  All  those  who  are  the  expectants  of  heaven, 
 praise  him  who  is  the  Author  of  this  great  salvation.  All  ye  to 
 whom  this  offer  is  made,  praise  him  who  is  the  Author  of  this 
 great  salvation.  O  heaven,  praise  him  who  is  the  Author  of  this 
 great  salvation.     O  all  ye  fowls  of  the  air,  praise  him  who  is  the 
 
THE  CHEAT   SALVATION. 
 
 97 
 
 Author  of  this  great  salvation.  O  fie!  hail,  snow,  vapours  stor* 
 mv  winds  and  tempests,  praise  him  who  is  the  -iuthor  of  this 
 great  salvation.  All  the  tribes  of  the  earth,  prai?e  him,  who 
 is  the  Author  of  this  great  salvation.  Our  own  souls  praise  him, 
 who  is  the  Author  of  this  great  salvation.  And  all  that  is  within 
 us  bless  him,  who  is  the  Author  of  this  great  salvation.  O!  who 
 would  not  praise  him,  who  is  the  \uthor  of  this  great  salva- 
 tion? Are  there  any  here  that  will  refuse  to  commend  him?  O! 
 think  upon  him,  and  let  rot  this  be  a  day  of  slighting  him.  Now 
 where  are  your  hearts  at  this  time?  I  will  rell  you  where  many 
 of  your  hearts  are,  they  are  thinking  upon  the  world  But  I  am 
 sure,  there  are  not  many  of  them  thinking  upon  this  great  sal- 
 vation. Now,  what  resolution  mind  ye  to  go  away  with  to-day? 
 On!  have  ye  no  resolution  beyond  what  ye  had  when  ye  came 
 hither  to  day?  Are  there  any  here  who  have  this  resolution,  to 
 whom  shall  we  go,  but  to  him  who  is  the  Author  of  this  great 
 salvation,  who  alone  hath  the  words  of  eternal  life.  Even  the 
 Lord  breathe  it  upon  you.  Or,  is  this  your  resolution,  that 
 through  Christ's  strength  (forsake  him  who  will)  ye  will  never 
 forsake  him?  Or,  have  ye  this  resolution,  that  ye  will  esteem 
 the  great  salvation  more  highly  than  ever  ye  did?  O  that  the 
 Lord  may  keep  these  in  the  imaginations  of  the  thoughts  of  your 
 hearts  for  ever.  But  as  for  you  who  have  no  resolutions  to  em- 
 brace this  great  salvation,  oh!  wherewith  shall  I  commend  it  ua» 
 to  you?  Do  not  your  own  necessities  commend  it?  But  if  no- 
 thing can  persuade  you  to  come  away  and  embrace  it,  then  this 
 place  shall  be  a  heap  of  witnesses  against  you:  c  For  it  hath  heard 
 all  the  works  of  the  law  which  he  hath  spoken  unto  you/  Joshua 
 xxiv.  27. 
 
 Oh!  cast  your  eyes  upon  these  pillars  of  the  house,  and  stones' 
 of  the  walls,  I  take  them  as  so  many  witnesses,  that  they  may- 
 speak  and  testify  against  you  in  the  great  day  of  the  Lord,  if  ye 
 neglect  this  great  salvation  to-day;  therefore,  ere  ye  go  away,  be^ 
 thinking  upon  it,  whether  or  not  ye  mind  to  embrace  it,  now 
 while  ye  may  have  it.  This  day  I  have  set  life  and  death  before 
 you,  i  have  set  before  you  both  the  greatsaiva^ion,  and  the  great 
 damn?tion;  and  O  that  ye  had  understanding  in  these  things,  that 
 ye,  being  wise,  might  be  provoked  at  last  to  embrace  this  great 
 salvation,  the  which  we  do  yet  again  entreat  you  to  think  upon- 
 Is  not  heaven  looking  upon  you  at  this  time,  to  see  what  ye 
 will  do  with  this  great  offer  of  salvation,  which  I  have  this  dayr 
 from  the  Lord,  presented  unto  you?  Now,  to  him  that  can  per- 
 suade you  to  embrace  this  great  salvation,  this  gospel  redemp- 
 tion, this  blessed  mystery,  into  which  the  angels  desire  to  pry, 
 to  him,  who  can  bring  you  back  from  the  pit,  znd  enlighten  *QfJ 
 
 N 
 
A    SERMON    CONCERNING 
 
 with  the  light  of  the  living,  to  him,  who  hath  the  key  of  your 
 prison,  who  can  open  and  none  can  shut,  and  can  shut  and  none 
 can  open:  to  him,  who  hath  all  power  in  heaven  and  earth  com- 
 rnunicateto  him,  who  candeliver  you  from  the  grave,  and  can  set 
 you  free  from  all  your  enemies,  we  desire  to  give  praise.     Amen. 
 
 SERMON     II. 
 
 Heb.  ii.  3.  How  shall  we  escape  if  we  neglect  so  great  salvation, 
 which  at  first  began  to  be  spoken  by  the  Lord,  and  was  con- 
 firmed unto  us  by  them  that  heard  him. 
 
 x  HERE  are  two  great  and  most  ordinary  complaints  in 
 these  days;  1.  There  are  many  who  complain  that  their  e- 
 states  and  persons  are  in  boundage,  and  that  they  are  sold  for 
 slaves  to  the  hand  of  strangers.  But,  O  that  we  could  also  turn 
 over  the  complaint  to  this,  *  That  our  souls  are  in  bondage,  and 
 that  we  are  yet  in  the  gall  of  bitterness,  and  in  the  bond  of 
 iniquity';  that  so  we  might  be  provoked  to  long  for  the  great 
 salvation  that  is  in  your  offer.  2.  There  are  many  complain- 
 ing (and  not  without  much  cause)  that  there  is  now  such  a  to- 
 leration of  errors.  But  wilt  thou  complain  also  of  this,  that 
 within  thy  heart  there  is  a  toleration  of  lusts?  Is  there  not  an 
 act  of  toleration  concluded  within  thy  breast,  that  the  devil  and 
 his  company  may  reign  in  thee  at  pleasure?  Oh!  have  ye  not 
 need  of  this  great  salvation?  Shall  I  tell  you  that  Christ  is  court- 
 nig  you  to  embrace  it,  that  he  putteth  on  all  his  most  glorious 
 robes,  and  manifesteth  himself  unto  you  as  a  suiter,  making  of- 
 fer of  himself,  and  of  his  great  salvation?  O  tell  me,  have  ye 
 seen  him?  Or  do  ye  think  to  see  him  this  day?  What  robes  had 
 he  on?  There  are  five  glorious  robes  wherewith  he  clothes  him- 
 self, when  he  condescendeth  to  manifest  himself  to  his  peo- 
 ple. Firsts  He  cometh  to  his  own  with  the  garments  of  salva- 
 tion; according  to  that  word,  Zech.  ix.  9.  *  Rejoice  greatly, 
 O  daughter  of  Zion;  shout,  O  daughter  of  Jerusalem:  behold 
 thy  King  cometh  unto  thee:  he  is  just,  and  having  salvation/ 
 Nay,  your  king  is  come  here  to-day,  and  will  ye  not  fall  in  love 
 with  him,  when  he  is  clothed  with  the  garments  of  salvation? 
 Can  ye  ever  have  a  more  conquering  sight  of  Christ,  than 
 when  he  is  clothed  with  such  an  excellent  robe,  and  offering  you 
 salvation?  Secondly,  He  appeareth  to  his  own  sometimes  in  a 
 garment  dyed  in  blood;  according  to  that  word,  Isa  lxiii.  1. 
 Who  is  this  that  cometh  from  Edom>  with  dyed  garments  in 
 blood,  as  one  that  treadeth  the  wine  fat?     And  now  I  say  to 
 
THE  GREAT  SALVATION*  99- 
 
 thee   who   will    not  look  to  Christ  when  he  appears  in  the 
 garments  of  salvation,  have  ye  a  heart  to  refuse  him  that  hath 
 fought  such   a  combat  for  you,  who  hath    ■  trode  the  wine- 
 press alone/  and  hath  stained  all  his  garments  with  the  blood  of  [ 
 his  enemies?  Or  is  there  any  here,  who   dare  refuse  this  salva- 
 tion, when  they  see  how  he  treadeth  his  enemies  in  anger,  and  . 
 trampleth  them  in  his  fury,  and  thus  sprinkleth  their  blood  up-  - 
 on  his  garments?     O  tremble  at  this  sight,  and  seek  quarter:;  \ 
 from  him  in  time,  or  he  shall  dye  his  garments  with  the  blood 
 of  thy  immortal  soul.     Thirdly,  Christ  appeareth  unto  his  own, 
 being  clothed  with  those  humble  robes  of  ccndescendency,  when 
 lie  came  in  the  similitude  of  sinful  flesh.     O!  what  a  sight  was 
 that,  to  behold  the  Prince  of  heaven  clothed  with  our  nature? 
 What  a  sight  was   that,  to  behold  him,  who  c  was  clothed  with 
 light  as  with  a  garment,'  to    be  clothed   with  our  infirmities? 
 Yet  he  condescended  to  clothe  himself  thus,  that  we  might  have 
 nccess  unto  him,  and  be  partakers  of  his  gift:  O!  can  wTe  refuse 
 him,  when  we  have  thus  pressed  him  to  put  on  beggars-weeds, 
 that  he  might  say  to  worms,   %  ye  are  my  brethren  and  my  sis- 
 ters/    Fuurthly>  Christ  sometimes  manifesteth   himself,  being 
 clothed  with    the  garments  of  beauty  and  ravishing   mr 
 Such  was  the  sight   that    the  spouse  got  of  Christ,  Cant.  ii.  3., 
 1  As  the  apple-tree  among  the  trees  of  the  wood,   so  is  my  Be- 
 loved among  the  sons;'  and  Cant.  v.  when  she  saw  him  *  white 
 and  ruddy,  and  the  standard-bearer  often"  thousand/  such  was 
 that  joyful  sight  of  him  when  his  garments  were  as  the  light, 
 *  and  white  as  the  snow;'  which  he  had  at  the  transfiguration, 
 when  those  glorified  ones   did  come,  as  it  were,  ambassadors 
 from  the  higher   house  to   make  him  a  visit.       And,  Fifthly,. 
 Christ  sometimes  appeareth  to  his  own  in  robes  of  dreadful  ma- 
 jesty, and  terrible  highness  and  loftiness,  when  that  soul,  upon 
 the  first  sight  of  him,  remains  dead,  and  there  remains  no  more 
 life  in  them.     Such   was  the  sight  that  Daniel  got  in  his   xth. 
 chap,  and  such  was  the  sight  that  John  got  of  Christ,  Rev.  i.  13 
 — 18.  And  I  would  ask  at  all  that  are  here,  what  a  sight  have  ye 
 gotten    of   Christ    to-day,   in  which   of  all  these  robes  have  ye 
 seen  him  in?     It  is  true,  we  are  not  now  to  look  for   the  extra- 
 ordinary sights  of  him;   but  yet,  if  ever  thou  hast  seen  hi 
 any  of  his  wooing  robes,  sure  lie  ha  ;  and 
 
 how  shall  ye  then  refuse  him? 
 
 But  now  to  come  to  the  words  I  was  '  uV;o  you   of; 
 
 tkefrst  tiring;  in  the  words,   viz.  that   there  are   n 
 under  the  offer  of  this  great  salvation    that  do  si;-., 
 not  embrace  it:  and  now  I  shall  only  add  a  few  thi 
 unto  you.   1.  Let  me  propose  a  few  consi 
 you  to  embrace  $iis  gr  ^tion:  God  fc 
 
TOO  A  SERMON    CONCERNING 
 
 before  we  embrace  this  gospel  salvation.  And  therefore  I  charge 
 you,  in  his  name,  go  not  away  before  ye  embrace  it.  And  to 
 press  it  home  upon  you,  there  are  these  eight  cr  nine  proper- 
 ties of  this  great  salvation  that  is  offered  unto  you  this  day. 
 
 And  Fiuty  It  is  a  free  salvation;  ye  have  no  more  ado  but 
 to  pm  forth  your  hand  and  take  it.  O  come  and  take  it.  Christ 
 hath  fought  for  this  salvation,  and  there  is  no  more  required  of 
 you,  but  to  come,  and  reap  the  fruits  of  his  victory;  i  whosoever 
 will,  let  him  come;'  there  is  nothing  that  should  move  you 
 to  stay  away,  O  captives,  and  bond  slaves  to  Satan.  O  priso- 
 ners of  hope;  will  ye  come  and  partake  of  this  great  salvation? 
 What  holds  you  from  coming  away  and  partaking  of  it?  It  is 
 freely  offered  unto  you,  ay,  believe  it,  Christ  requires  no  more 
 of  you,  but  that  ye  should  come  and  take  it  out  of  his  hand:  if 
 ye  consent  to  obey,  the  bargain  is  ended:  •  Ye  shall  eat  the  good 
 of  the  land.'  Isa.  i.    9. 
 
 Secondly,  This  great  salvation,  is  a  complete  salvation  that  is 
 offered  unto  you  to-day;  this  is  clear,  Luke  i.  17.  €  That  we 
 might  be  saved  from  our  enemies,  and  from  the  hand  of  all  that 
 hate  us.*  There  is  not  an  enemy  that  is  in  thy  way,  but  if  thou 
 wilt  come  and  partake  of  the  great  salvation,  thou  may  have 
 victory  over  it;  so  complete  a  salvation  is  it  that  is  in  your  of- 
 fer this  day.  O,  shall  we  pass  away,  and  not  embrace  it?  O, 
 shall  your  cursed  hearts  undervalue  this  complete  salvation  that 
 is  come  to  your  door?  Believe  it,  4  salvation  is  near  unto  you,* 
 if  ye  will  take  it. 
 
 Thirdly,  It  is  a  wonderful  salvation;  it  is  such  a  salvation  as 
 the  angels  desire  to  pry  into  and  it  is  such  a  salvation  that 
 all  the  prophets  desire  to  pry  into;  it  is  almost  six  thousand 
 years  since  ail  the  angels  in  heaven  fell  into  a  sea  of  wonder  at 
 rhis  great  salvation;  it  is  almost  six  thousand  years  since  Abel  fell 
 into  a  sea  of  wonder  at  this  great  salvation;  and  what  think  ye 
 :s  his  exercise  this  day?  He  is  even  wondering  at  this  great  sal- 
 vation. Would  ye  ask  at  all  the  angels  in  heaven;  would  they 
 not  all  say,  O  embrace  the  great  salvation?  Would  ye  ask  at 
 all  the  saints  that  are  above,  would  they  not  advise  you  to  em- 
 brace this  great  salvation?  Would  ye  ask  at  Adam,  would  he 
 not  say,  O  embrace  this  great  salvation?  Would  ye  ask  at  Abel, 
 would  he  not  say,  O  embrace  this  great  salvation?  And  would 
 not  all  the  patriarchs  say  unto  you,  O  embrace  this  great  salva- 
 tion? And  do  not  all  who  have  tasted  of  the  sweetness  of  it, 
 cry  cur  unto  you,  come  and  embrace  the  great  salvation. 
 
 The  Fourth  property  of  this  salvation  is,  that  it  was  bought 
 at  an  exceeding  dear  rate;  it  is  a  dear  salvation.  Would  ye  know 
 the  difference  betwixt  Christ's  coming  to  this  salvation,  and  your 
 
THE  GREAT  SALVATION.  101 
 
 c&ming  to  it?  It  is  this,  Christ  was  forced  to  travel  through  all 
 the  armies  of  the  justice  of  God;  he  was  forced  to  drink  of  the 
 cup  of  the  wrath  of  God,  before  he  could  come  to  purchase  this 
 great  salvation;  and  now  what  is  required  of  you  to  obtain  this? 
 We  may  say  no  more,  but  put  out  our  hands,  and  take  it. 
 Will  ye  look  to  the  price  that  was  laid  down  for  this  salvation? 
 re  is  not  a  wound  in  the  body  of  Christ,  but  it  saith,  this  is 
 a  dear  salvation.  There  is  not  a  reproach  Christ  met  with,  but 
 it  saith,  O  is  not  this  a  dear  salvation?  There  is  not  a  buffeting 
 Christ  met  with,  but  it  saith,  O  is  not  this  a  dear  salvation? 
 There  is  not  a  necessity  that  he  is  put  into,  but  it  saith,  is  not 
 this  a  great  and  dear  salvation?  O  sirs1  will  ye  not  come  and 
 rake  this  great  salvation,  this  dear  salvation?  What  must  I  give 
 for  it,  say  ye?  I  say  ye  must  give  nothing  for  it,  come  and  take 
 it,  i  without  money,  and  without  price:'  it  was  dear  to  Christ* 
 but  it  shall  be  cheap  unto  you.  O!  is  it  not  cheap  to  you?  I 
 assure  you,  if  you  will  come  to  the  market  to  buy  the  great  sal- 
 vation, there  is  none  of  you  who  needeth  to  stand  for  the  price 
 of  it.  O  come  and  take  it,  and  have  it,  and  there  will  be  no 
 more  prigging. 
 
 Fifthly s  It  is  an  everlasting  salvation,  that  ye  shall  enjoy  the 
 fruits  of  throughout  eternity;  as  is  clear,  Heb.  v.  9.  i  He  be- 
 came the  author  of  eternal  redemption  unto  us.'  It  is  a  salva- 
 tion that  the  devil  can  never  be  able  to  take  out  of  your  hands: 
 if  ye  take  it,  ye  shall  never  be  robbed  of  it  again.  O  come  and 
 partake  of  this  great  salvation,  whereby  the  gates  of  hell  shall 
 never  prevail  against  you. 
 
 Sixthly^  It  is  a  noble  and  honourable  salvation;  it  is  not  to  be 
 taken  out  of  one  slavery  to  another,  but  it  is  to  be  taken  *  out 
 of  prison  that  we  may  reign,'  Luke  i.  71.  compared  with  ver. 
 74.  It  is,  *  That  we  being  saved,  may  serve  him  without  fear, 
 in  holiness  and  righteousness  ail  the  days  of  our  life.'  I  say, 
 come,  come  and  partake  of  this  great  salvation,  that  your  glory 
 may  be  increased,  and  that  ye  may  be  exalted  above  the  kings 
 of  the  earth. 
 
 Seventhly j  It  is  a  most  advantageous  salvation:  what  are  the 
 advantages  of  any  salvation  that  are  not  to  be  found  in  this?  lb 
 there  not  peace  to  be  found  through  this  salvation?  Is  there  not 
 liberty  to  be  found  through  this  salvation?  Is  there  not  eternal 
 enjoyment  of  God  to  be  found  through  this  salvation!  Yea,  all 
 salvations  are  in  this  one  salvation. 
 
 Lastly,  It  is  a  royal  salvation;  for  it  cometh  to  us  from,  and 
 through  the  Son  of  God:  Christ  is  the  Author  of  it.  And  we 
 conceive,  Christ  may  be  said  to  be  the  Author  of  this  salvation, 
 in  these  respects;  1.   He  is  the  meritorious  cause  that  did  pro- 
 
A  SERMON  CONCERNING 
 
 cure  it;  it  was  the  price  of  his  blood  that  was  laid  down  for  if, 
 to  purchase  this  great  salvation.  2.  He  is  the  fountain  from 
 whence  itflcweth;  according  to  that  which  we  have  cited,  Heb.  v. 
 9.  *  He  became  the  Author  of  eternal  salvation.'  3.  He  is  the 
 person  that  iitteth  our  spirits  for  partaking  of  it;  and  it  is  he 
 that  removeth  mountains  out  of  the  way,  that  we  may  have  fair 
 access  unto  the  great  salvation.  4.  It  is  he  that  must  persuade 
 our  hearts  to  embrace  and  take  hold  of  it.  He  standeth  without 
 and  crieth  unto  the  heart  to  embrace  this  great  salvation,  and 
 he  standeth  within,  making  the  heart  cry  out,  Content,  I  will 
 embrace  the  great  salvation;  he  is  indeed  the  person  that  com- 
 mendeth,  and  doth  point  forth  this  great  salvation  unto  us.  He 
 is  the  noble  minister  of  it,  it  began  first  to  be  preached  by  him. 
 Now,  is  there  any  of  you  that  hath  fallen  in  love  with  this 
 great  salvation?  That  ye  may  try  yourselves,  I  shall  give  you 
 some  evidences  of  the  persons  that  are  near  unto  this  great  sal- 
 vation. 1.  Is  thy  estimation  of  the  great  salvation  increased  by 
 whar  it  was  in  the  morning  when  thou  come  hither?  Is  thy  esti- 
 mation of  the  great  gospel  salvation  a  foot  higher  than  it  was  in 
 the  morning?  I  say  unto  thee,  thou  art  not  far  from  the  great 
 salvation,  come  away.  2.  Is  thy  desire  after  the  great  salvation 
 increased  by  what  it  was  in  the  morning?  Hast  thou  stronger 
 desires  after  the  great  salvation,  than  before  thou  earnest  hither? 
 That  is  an  evidence  thou  art  not  far  from  it.  3«  Is  thy  thoughts 
 of  thy  necessity  of  the  great  salvation  greater  than  they  were? 
 Thinkest  thou  that  thou  hast  more  need  of  the  great  salvation 
 than  ever  thou  thoughtest  before?'  And  is  thy  opinion  and  thoughts 
 of  saving  thyself,  less  than  they  were  before  thou  earnest  hither? 
 Art  thou  forced  to  cry  out.  None  but  Christ  can  save  me!'  I  say, 
 thou  art  not  far  from  the  great  salvation;  wilt  thou  come  away? 
 O  that  ye  would  once  seal  this  conclusion  with  much  heart  per- 
 suasion, I  am  undone  without  Christ,  I  am  undone  without 
 Christ,  who  is  the  Author  of  this  great  salvation.  Are  there  any 
 of  you  that  are  sensible  that  ye  are  in  the  fetters  of  sin,  i  snd  in 
 the  bonds  of  iniquity?'  Are  ye  brought  to  the  conviction  of  this,- 
 '  that  ye  are  in  the  gall  of  bitterness?'  I  say,  if  thou  be  brought 
 to  this  length,  to  be  sensible  of  thy  bonds,  and  are  crying  out, 
 O  Redeemer,  hasten,  and  come  away.  I  say,  if  thou  be  sensible 
 of  thy  bonds  and  imprisonment,  and  crying  out,  O  thou  that 
 was  anointed  from  eternity  to  proclaim  liberty  to  the  captives, 
 and  the  opening  of  the  prison  to  them  that  are  bound,  O  hasten 
 and  come  away,  and  redeem  me,  even  poor  me,  sinking,  sinning, 
 perilling,  self-cestroying  me,  thou  art  not  far  from  the  great 
 salvation.  4.  Art  thou  a  person  who  begioneth  to  weep,  because 
 ;  hast  been  so  long  a  stranger  to  Christ,  and  the  great  salva- 
 
THE  GREAT  SALVATION.  103 
 
 tion?  Old  men  that  are  here,  how  long  have  ye  been  stran 
 to  the  great  salvation,  and  to  the  Author  of  it?  Now  will  ye 
 she  J  one  tear  for  your  estrangements,  and  cry  out,  wo  is  me 
 that  Christ  and  \  have  been  so  long  asunder?  I  say,  if  thou  ; 
 come  that  length,  thou  art  not  far  from  the  great  salvacion,  ci 
 away:  O  pity  yourselves,  make  haste,  make  haste,  and  l 
 away. 
 
 -  now,  in  the  Third  place,  Let  me  give  you  some  eviden 
 by  which  you  may  know  more  clearly,  whether  or  not  yc 
 embraced  this    great    salvation;   that  ye    may  know  yo 
 and  that  ye  walk  not   down    to  your  graves  with  a  lie   in 
 right  hand-   The  Jirst  evidence  of  a  person  that  hath  embraced 
 this  great  salvacion,  is,  that  they  will  have  a  high  esteem  of  the 
 Saviour  and  Author  of  the  great  salvation.   Hast  thou  a  match- 
 less esteem  of  matchless  Christ,  the  Saviour  of  the  That 
 is  a  speaking  evidence  unto  thee  that  thou  art  a  partaker c 
 great  salvation:  art  thou  came  this  length,  that  thou  criest  out, 
 None  but  Christ,  none  but  Christ?   It  is  a  speaking  evidence  that: 
 thou  art  come  to  be  partaker  of  the  great  salvation,  when  thou 
 can  cry  out  that  word,  E;vod.  xv.  2.    (  The  Lord  is  my  strc 
 and  song,  and  he  is  become  my  salvation.'     If  Chris* 
 come  thy  salvation,  then  it  is  like  he  hath  become  thy  sor. 
 would  ask  this  at  you,  were  ye  ever  brought  this  length,  that  ye 
 durst  never  advance  to  praise  Christ  alone,  but  was  forced  to  call 
 all  the  creatures,  and  say,  O  magnify  the  Lord  with  me?  O  thai 
 is  an  evidence  that  ye  have  embraced  this  great  salvation. 
 
 Secondly,  Those  who  have  embraced  the  great  salvation,  will 
 study  to  maintain  and  keep  their  grips  of  it;  they  will  study  :;> 
 hold  rast  so  precious  a  jewel.  This  is  prest,  Gal.  v.  1. '  Stand  fast 
 therefore  in  the  liberty  wherewith  Christ  hath  made  us  free.' 
 Yea,  they  will  study  to  walk  suitable  to  this  noble  mercy,  at 
 least  they  will  strive  and  endeavour  to  do  it;  as  :  ;ssed 
 
 in  that  same  verse.   I  say,  if  thou  hast  been  made  a  partaker  of 
 the  gospe'-salvation,  thou  wilt   strive  to   keep  thyself  from 
 power  of  those  things  that  once  triumphed  over  ; 
 
 Thirdly )  A  person  who  is  a  partaker  oActhe  great  salvation, 
 have  a  high  esteem  of  this  mercy  and  salvation,  so  Paul,  when 
 
 speaketh  of  it  here,  he  cannot  but  put  § 
 lency  to  it,  calling  it  the  great  salvation:  there!      ?  I  s 
 hast  embraced  the  great  salvation,  thou  w  i 
 
 of  it,  that  not  to  be  subjected   to  it  as  thou  si  be  in 
 
 subjection  to  the  power  of  thy  lust  in  any  measure,   v 
 burden  and  affliction.   The  man  will  be  sorry  when  he  i 
 forth  from  the  house  of  bondage  unto  the  Red-sea;  he  will  be 
 hen  he  should  have  songs  of  triumph  cv 
 
104;  A    SBEMOtf  CONCERNING 
 
 put  in  his  mouth,  that  they  should  sing  songs  of  triumph  over 
 him. 
 
 Fourthly,  A  person  who  hath  embraced  the  great  salvation, 
 will  be  longing  sometimes  for  the  day  when  his  salvation  shall 
 be  complete,  when  he  shall  sing  that  song,  with  that l  numerous 
 multitude,  which  cannot  be  numbered/  Rev  vii.  9.  O  what  a  day 
 shall  it  be,  when  thou  shalt  begin  to  sing  that  song?  *  After  this 
 (saith  he)  I  beheld,  and  io, agreatmultitude,  which  noman could 
 number,  of  all  nations,  and  kindreds,  and  people,  and  tongues, 
 stood  beforethethrone,  and  before  theLamb,clothedwith  white 
 robes,  and  palms  in  their  hands:'  and  they  cried:  and  how  cried 
 they?  '  They  cried  with  aloud  voice  '  They  would  not  mutter 
 the  song  nor  sing  silently,  but  '  cried  with  a  loud  voice:*  and  what 
 did  they  cry?  s  They  cried  with  a  loud  voice,  saying,  salvation  to 
 our  God  which  sitteth  upon  the  throne,  and  unto  the  Lamb.*  I 
 would  only  ask  you  who  are  partakers  of  the  great  salvation, 
 what  songs  shall  be  put  into  thy  mouth,  when  i  the  waters  of 
 Jordan  shall  divide  themselves,  that  the  ransomed  of  the  Lord 
 may  pass  through?  When  thou  shalt  sing  that  song,  Psalm  cxv. 
 J.  *  Not  unto  us,  not  unto  us,  but  unto  thee  belongs  the  glory  of 
 our  salvation?'  O  what  a  day  shall  it  be,  when  that  excellent  song 
 shall  be  put  into  thy  mouth?  Yea,  what  a  day  shall  it  be,  when 
 thou  shalt  be  clothed  with  these  excellent  garments  that  are 
 made  mention  of,  La.  vi.  10.  For  he  hath  clothed  thee  with  the 
 *  garmentsof  salvation,'  and  hehathcovered  thee  with  the  *  robes 
 of  righteousness.'  O  what  robes  are  these?  Did  ye  ever  see  such 
 excellent  robes  as  these  must  be?  I  think  we  will  misken  our- 
 selves. O!  do  ye  not  think  we  will  misken  ourselves  when  we 
 shall  put  on  these  excellent  robes?  Now  therefore  is  the  bargain 
 closed?  Or  will  ye  go  away  before  ye  take  this  great  salvation? 
 .Dare  ye  go  out  at  these  doors,  and  neglect  the  great  salvation? 
 I  would  ask  this  at  you,  think  ye  it  will  not  be  most  sad,  that 
 Christ  should  tell  this  in  heaven  of  you  to-night,  I  was  preach- 
 ing to  a  pack  of  stones,  that  not  of  them  would  love  me?  Will 
 ye  not  be  afraid  that  this  report  shall  be  carried  back  to  heaven 
 of  you?  For  what  report  can  Christ  carry  back  but  this?  Now 
 is  the  cord  of  this  great  salvation  let  down  unto  vou,  is  there 
 none  of  you  that  will  take  a  grip  of  it?  O  will  ye  flighter  after 
 it?  Will  ye  make  this  a  rejoicing  day  in  heaven,  that  is  a  fasting 
 day  unto  you?  And  the  way  to  make  it  so,  is  to  embrace  the 
 great  salvation.  Nov;  what  say  ye  to  it,  old  men'  Let  me  speak 
 to  vou,  and  ask  your  thoughts  of  the  great  salvation;  gray  hair;; 
 rhould  be  a  crown  of  glory,  if  they  be  found  in  the  way  o; 
 righteousness.  Old  men,  speak  your  minds,  th;*  young  men 
 may  not  have  your  bad  example,  wfcat  say  ye  of  this  gi 
 
THE  GREAT  SALTATION.  *W 
 
 vatiot,?    Is  it  not  a  most  glorious  salvation?    Is  it  not  a  most  ex- 
 cellent salvation  that  is  in  your  offer?    I  intreat  you   speak  your 
 minds,  tell  Christ  that  ye  are  content  to  take  the  great  salvation: 
 otherwise,  whoever  he  be  that  will  not  partake  of  this  gospel- 
 salvation,  I,  in  the  name  and  authority  of  Christ  our  Maker,  de- 
 nounce  eternal   and  irrevocable  war   against  him;  put  on  your 
 harness,  ye  shall  not  boast  when  ye  put  it  off*  again:  the  wrath 
 and  fury  of  God  shall   come  upon   thee  to   the  uttermost,  if  ye 
 embrace  not  this  great  salvation.    Other  wars  are  but  for  a  time, 
 the  greatest  captains  that  ever  the  earth  did  carry,  are  now  laid 
 down  in  the  sides  of  the  pit,  and  their  swords  broken  under  their 
 heads.     Armies  of  ten  hundred  thousand,  a  hundred  years  time 
 have  laid  them  all  in  their  graves,  and  ended  all  their  contests; 
 but  there  is  no  discharge  of  this  war,  that  shall  be  concluded  be- 
 twixt Christ  and  you,  it  shall  become  an  eternal  and  most  terrible 
 war,  which  shall  be   but  beginning  when  time  is  ended:    now 
 peace,  or  war,  which  of  them   will  ye  choose?    Dare  ye  send  a. 
 charge  to  Christ,  and  say  that  ye  will  defy  him?    I  am  afraid 
 there  shall  be  two   things  that  many  of  us  shall  report  to-day: 
 First>  I  am  afraid  there  will  be  many  that  will   give  Pharoah's 
 report  to  the  offer  of  the  great  salvation,  and  say,  *  Who  is  the 
 Lord,  that  I  should  obey  him?'  I  tell  you  who  he  is,  he  is  <  glori- 
 ous in  holiness,  fearful  in  praises,  doing  wonders.'  O  embrace  him 
 before  he  go  hence,  and  give  not  Pharaoh's  report,  lest  ye  be 
 drowned  in  the  sea  of  his  wrath,  whence  there  shall  be  no  reco- 
 very.    Secondly,  I  fear  there  will  be  many  here  to-day,  that  will 
 give  Demas's  report  to  this  precious  offer;  I  will  go  and  forsake 
 Christ,  and  embrace  this  present  world.  O  bad  exchange-,  cursed 
 be  he  that  will  make  it;  will  ye  be  of  Demas's  humour?  I  fear 
 there  hath  been  many  of  that  humour  of  a  long  time;  but  I  in- 
 treat you  once  to  be  wise  before  you  die.     I  confess  that  pro- 
 verb, Old  fools  are  twice  fools.     I  think  old  men  that   will  not 
 embrace  the  great  salvation,  I  think  they  are  triple  fools;  what 
 wait  you  for,  is  there  any  thing  that  can  afford  you  any  satis- 
 faction but  this  great  salvation?     Now,  are   ye  convinced,  old 
 men,  that  Christ  is  waiting  for  your  answer;  I  intreat  you,  be- 
 fore ye  go  hence,  speak  your  minds,  what  think  ye  of  the  great 
 salvation?    Is  it   not  a  lovely  salvation?    Is  it  not  lovely  now? 
 What  say  ye  to  it?  I  am  to  go  away,  and  the  offer  is  to  be  takea 
 up  at  this  time,  and  it  is  hard  to  say,    if  ever  ye  shall  have  an 
 offer  again.     I  would  only   say  this  to  you,  and    be   sure  of  it, 
 though  I  should  never  be  a  partaker  of  this  great  salvation,  yet 
 I  shall  be  a  witness  against  you  that  are  not  partakers  of  it.     I 
 tell  and  declare  unto   you,  I  shall  be  a   witness  against   you,  if 
 ye  embrace  noc  this  great  salvation.     Now,  old  men,  are  ye  per- 
 
 O 
 
108  A  SERMON 
 
 suaded  to  embrace  it?  Let  me  obtest  you  by  the  beauty  of  Christ, 
 come  and  partake  of  the  great  salvation,  ye  that  are  travelling 
 upon  the  borders  of  eternity.  Now,  if  ye  will  give  no  more, 
 give  this,  will  ye  go  home  and  think  upon  it.  I  shall  not  be  un- 
 charitable, nor  enter  to  judge  your  thoughts.  I  fear  there  will 
 be  many  declared  and  found  guilty  among  us,  that  we  have  de- 
 clared unto  heaven, t  we  will  not  embrace  this  great  salvation, 
 but  have  trode  the  blood  of  the  i  Son  of  God  under  foot.*  Now  I 
 intreat  every  one  of  you,  ask  at  yourselves,  if  ye  be  the  persons 
 that  will  presume  in  your  hearts  to  do  so;  now  I  shall  leave  it 
 with  you,  let  it  not  be  a  witness  against  you.  I  shall  leave  it  with 
 this,  O  come  away,  old  men,  young  men,  old  women  and  maids, 
 come  and  embrace  this  precious  gospel-salvation.  Ye  may  say, 
 ye  bid  us  come,  but  we  cannot  come,  I  desire  no  more  of  you 
 but  to  come  with  this,  Lord,  I  am  content  to  come,  but  I  can- 
 not come.  Come  once  to  that,  for  if  once  ye  be  content  to  re- 
 ceive it,  it  will  not  be  long  before  ye  be  able  to  receive  it.  Now 
 shall  Christ  depart,  and  will  none  of  you  say,  ye  are  content  to 
 taks  him?  Will  ye  charge  your  own  consciences  with  this,  am  I 
 content  to  take  Christ,  and  the  great  salvation?  O  blest,  blest, 
 blest  be  he  that  is  the  Author  of  this  great  salvation ;  and  blest  be 
 he  that  gets  any  of  the  ends  of  the  cords  of  the  great  salvation,  that 
 he  sink  not  under  the  wrath  and  fury  of  the  Lord.  Come  and 
 embrace  this  great  salvation.  And  again,  I  say,  come  and  em- 
 brace it;  for  what  can  ye  have  if  ye  want  it?  And  what  can  ye 
 want  if  ye  have  it.  I  shall  say  no  more,  but  close  with  that  word, 
 Isa.  lxii.  11.  <  Behold,  the  Lord  hath  proclaimed  unto  the  end  of 
 the  world,  to  those  that  are  afar  ofi?  what  hath  he  proclaimed, 
 *  Say  ye  to  the  daughter  of  Zion,  behold  thy  salvation  cometh, 
 behold  it  cometh.'  I  say  unto  you  that  are  the  ends  of  the  world, 
 «  salvation  is  brought  near  unto  you.'  Stout-hearted  and  far  from 
 righteousness,  the  great  salvation  is  brought  near  unto  you,  and 
 will  ye  send  it  away!  O  consider  what  ye  are  doing.  And  to 
 him  that  can  persuade  you  to  embrace  this  great  salvation,  we 
 desire  to  give  praise. 
 
 A     SERMON 
 
 CONCERNING  DEATH. 
 
 r.  lxxxix.  48.  What  man  is  he  that  liveth,  and  shall  not  see 
 death,  &c. 
 
 IT  is  very  hard  to  determine,  where  all  that  are  here  shall  bfi 
 iii  thirty  years;   for  even  ere  that  time  come,  many,  if 
 
CONCERNING  DEATH.  107 
 
 »ot  all  of  us  who  are  here,  shall  have  taken  up  our  everlasting 
 lodging.  And  whether  we  shall  take  it  up  in  the  eternity  of 
 joy,  or  in  the  eternity  of  pain,  is  also  hard  to  determine;  only 
 this  one  thing  I  am  sure  of,  that  all  of  us  shall  shortly  be  gone, 
 and  ere  long  the  shadows  of  death  shall  be  sitting  upon  our  eye- 
 lids, and  our  eye-strings  shall  begin  to  break.  Therefore  I 
 would  the  more  seriously  inquire  at  you,  what  would  you  think 
 if  death  were  approaching  this  night  unto  you?  Think  ye  that: 
 Jesus  Christ  is  gone  up  to  prepare  a  place  for  you,  even  for 
 you.  Surely  I  think  we  are  all  near  to  eternity,  and  there  are 
 some  hearing  me  to-day,  whom  I  defy  the  world  to  assure  that 
 ever  they  shall  hear  another  sermon:  therefore  I  intreat  you  all 
 to  hear  this  preaching,  as  if  it  were  the  last  preaching  that  ever 
 ye  should  hear;  and  O  that  we  would  speak  it,  as  if  it  were  the 
 last  sermon  that  ever  we  v/ould  preach  unto  you.  Believe  me, 
 death  is  another  thing  than  we  take  it  to  be.  Oh!  what  wilt 
 many  of  us  do  in  the  day  of  our  visitation,  when  desolation  shall 
 come  from  afar?  where  will  we  flee  for  rest?  and  where  will  we> 
 leave  our  glory?  Old  rich  men,  where  will  ye  flee  when  death 
 assaults  you?  Old  poor  men,  wjiere  will  ye  flee  when  death  as- 
 saults you?  Old  women,  where  will  ye  flee  when  death  assaults 
 you?  Young  women,  where  will  ye  flee  when  death  assaults  you? 
 It  was  an  ancient  observation  of  David,  Psalm  xxxix.  5  that 
 *  God  had  made  his  days  as  an  hand-breadth.'  This  either  may- 
 relate  to  the  fourfold  state  of  man,  viz.  his  infancy,  his  child- 
 hood, his  manhood,  and  his  old  age;  or  it  may  relate  to  the 
 fourfold  time  of  his  life,  viz.  his  morning,  his  forenoon,  his 
 afternoon,  and  his  evening;  yet  all  our  life- time  is  but  a  day. 
 And  O  think  ye  not  that  our  day  is  near  unto  a  close. 
 
 Now  before  that  I  begin  to  speak  any  thing  from  the  words, 
 I  shall  speak  a  few  things  to  these  two  questions,  which  I  con- 
 ceive may  not  altogether  be  unprofitable. 
 
 Quest,  1.  Whether  is  it  lawful  for  any  to  desire  to  die,  and 
 return  unto  their  long  and  endless  home?  Whether  it  be  lawful 
 for  one  to  cry  out,  O  time,  time  flee  away,  and  all  my  shadows 
 let  them  be  gone,  that  so  long  eternity  may  come? 
 
 Ans.  I  say,  It  is  lawful  in  some  cases  for  one  to  desire  to  diej 
 for  it  was  Paul's  desire,  Philip,  i.  23.  «  I  am  in  a  strait  betwixt 
 two,  having  a  desire  to  depart,  and  to  be  with  Christ,  which  is 
 far  better.'  And  2  Cor.  v.  2.  ?  We  groan  earnestly,  desiring  to 
 be  clothed  upon  with  our  house  which  is  from  heaven.*  I  long 
 greatly  till  the  twenty-first  year  of  my  age  come,  when  my  mi- 
 nority shall  be  overpast,  that  I  may  be  entered  heir  to  that 
 matchless  inheritance-  But  to  clear  in  what  cases  it  is  lawful 
 tQ  desire  to  die; 
 
JOS  A    SERMON 
 
 1.  I  say,  it  is  lawful  to  desire  to  die,  when  it  floweth  from  * 
 desire  of  uninterrupted  fellowship  and  communion  with  Christ, 
 and  conjunction  with  him;  this  is  clear,  2  Cor.  v.  6.  *  Knowing 
 that  whilst  we  are  at  home  in  the  body,  we  are  absent  from  the 
 Lord.'  Therefore,  verse  8.  *  We  are  willing  rather  to  be  absent 
 from  the  body,  and  to  be  present  with  the  Lord.'  Also  it  is  clear 
 Philip,  i.  23  <  I  am  in  a  strait  betwixt  two,  having  a  desire  to 
 depart,  and  to  be  with  Christ,  which  is  far  better.'  It  was  his 
 £reat  end  to  have  near  and  unmixed  communion  with  Christ. 
 What  aileth  you,  Paul  (might  one  have  said),  may  ye  not  be 
 content  to  stay  a  while  here?  Nay,  saith  Paul,  *I  desire  to  be  gone, 
 and  to  be  with  Christ/  Wast  thou  never  with  him  here,  Paul?  I 
 have  been  with  him,  saith  he;  but  what  is  all  my  being  with  him 
 here,  in  comparison  of  my  being  with  him  above;  *  Whilst  I  am 
 present  in  the  body,  I  am  absent  from  the  Lord:'  therefore  I  will 
 never  be  at  rest,  saith  he,  get  what  I  will,  until  I  get  Christ, 
 until  I  get  those  naked  and  immediate  embracements  of  that 
 noble  plant  of  renown,  the  flower  of  the  stock  of  Jesse,  who  is 
 the  light  of  the  higher  house,  the  eternal  admiration  of  angels. 
 
 2.  It  is  lawful  to  desire  to  die,  when  it  floweth  from  the  ex- 
 cellencies of  heaven,  from  a  desire  to  partake  of  those  excellent 
 things  that  are  there;  this  is  clear,  2  Cor.  v.  4.  *  We  groan, 
 being  burdened;'  or,  as  the  word  is,  f  We  groan,  as  they  who 
 are  pressed  under  a  heavy  burden,  that  we  may  be  clothed  up- 
 ©n,'  &c.  What  aileth  you  to  groan  so,  Paul?  Ol  saith  he,  I 
 groan  that  mortality  may  be  swallowed  up  of  life. 
 
 3.  It  is  lawful  to  desire  to  die,  when  it  floweth  from  a  desire 
 to  be  saved  from  the  body  of  death,  and  from  those  temptations 
 that  assault  us,  and  from  those  oppressions  whereunto  we  are 
 subject  by  it.  Doubtless  Paul  desired  to  die  on  this  account, 
 when  he  cried  out,  Rom.  xii.  24.  '  O  wretched  man  that  I  am, 
 who  shall  deliver  me  from  the  body  of  this  death?'  he  longeth 
 greatly  for  that  day,  *  wherein  he  shall  be  made  white  like  the 
 wings  of  a  dove,  covered  with  silver,  whose  feathers  are  of  yel- 
 low gold.  Oh,  saith  Paul,  I  am  as  one  impatient  till  I  be  above, 
 where  I  shall  be  clothed  with  those  excellent  and  cleanly  robes, 
 *  the  righteousness  of  Christ.*  Oh!  saith  Paul,  I  think  every 
 day  a  year  till  I  be  possessed  of  that  kingdom  where  Satan  can- 
 not tempt,  and  the  creature  cannot  yield,  and  where  I  shall  be 
 free  from  all  my  fears  of  sinning.  Now,  in  all  these  respects,* 
 who  would  not  desire  to  die?  But  to  guard  all  these,  I  would 
 give  vou  these  four  cautions: 
 
 J.  Caution,  Your  desire  to  die  should  not  be  peremptory, 
 but  ye  should  desire  to  die  with  submission  to  the  will  of  God, 
 so  that  although  he  would  fill  up  fifteen  years  more  to  your  life, 
 ye  should  be  content  to  live  it  out. 
 
CONCERNING    DEATH-  109 
 
 *t.  Caution,  When  your  desires  are  hasty,  and  ofFhand,  sus- 
 
 them;  for  some,  when  they  meet   with  an  outward  cross, 
 
 without  all  deliberation,  will  c»y  out,  ■  O  to  be  gone,  O  that  I 
 
 were  dead!'  But  your  desire  to  die  should  be  deliberate,  but  not 
 
 hasty  or  rash. 
 
 3.  Caution.  It  is  not  lawful  to  desire  to  die  because  of  per- 
 sonal afflictions.  Many,  when  they  meet  with  bitter  afflictions, 
 will  cry  out,  *  O  to  be  gone*,1  they  long  for  death  even  upon  that 
 account.  Such  was  Job's  desire,  Job  xxi.  22.  and  chap.  vi. 
 rerse  8,  9.  '  O  that  I  might  have  my  request,  even  that  it  would 
 please  God  to  destroy  me.'     This  desire  was  very  unlawful. 
 
 4.  Caution.  It  is  not  lawful  to  desire  to  die,  when  thy  predo- 
 minant idol  is  taken  away  from  thee;  yet  such  was  Jonah's  de- 
 sire, chap.  iv.  3.  Jonah  thought  his  credit  and  reputation  (which 
 was  his  idol)  was  gone,  and  could  never  be  regained;  therefore 
 lie  wished  to  die.  But  I  would  say  this  to  you,  that  some  will 
 have  ten  desires  for  death,  when  they  have  not  one  desire  for 
 heaven.      And  what  moveth  Christians  to  be  so  desirous  to  die, 
 
 !  not  so  much  because  of  their  hope,  as  because  of  their 
 anxiety;  it  is  not  so  much  because  of  their  confidence,  as  be- 
 cause of  their  impatience.  But  I  say  unto  you,  when  your  de- 
 sires of  death  are  not  accompanied  with  desires  of  heaven,  sus- 
 pect them.  2.  I  would  say  this,  that  there  are  some  who  will 
 have  ten  desires  for  death,  when  they  will  not  have  one  for 
 the  death  of  the  body  of  death;  but  it  were  good  for  thee  (who 
 are  such)  to  be  desiring  the  death  of  the  body  of  death,  then 
 shouldst  thou  be  in  a  more  suitable  frame  to  desire  to  die. 
 
 3.  Some  will  have  hearty  desires  to  die,  and  yet  when  death 
 cometh,  they  will  be  as  unwilling  to  die  as  any.  It  hath  been  ob- 
 served, that  some,  who  have  much  desire  to  die,  whendeath  came 
 have  cried  out,  O  spare  a  little,  that  I  may  recover  strength,  &c. 
 
 There  is  a  great  difference  between  a  desire  to  die,  and  death 
 itself.  It  is  an  easy  thing  to  desire  to  die,  but  it  is  a  very  great 
 business  to  meet  with  death,  and  to  look  it  in  the  face  when  it 
 cometh.  We  think  death,  ere  it  come  near  us,  to  be  but  chil- 
 dren's play;  but  when  we  meet  with  it,  it  maketh  us  change  our 
 thoughts,  for  it  is  a  great  business  to  die. 
 
 Quest.  2.  Is  ic  lawful  for  a  Christian  to  desire  to  live  when  he 
 is  summoned  to  die? 
 
 Ans.  In  some  cases  it  is  lawful  for  a  Christian  to  desire  to 
 live,  even  when  he  is  summoned  to  die;  which  is  clear  from  trie 
 practice  of  David,  Psalm  xxxix.  13.  where  he  prayeth  that  tae 
 Lord  would  spare  him  a  little.  It  is  also  clear  from  the  ;>racLice 
 of  good  Hezekiah;  Isa.  xxxviii.  3.  when  he  was  commanued  *  to 
 set  his  house  in  order,  for  he  should  die,  and  not  live,'  he  cricth 
 
KMf,  a  sermon 
 
 out,  <  Remember  now,  O  Lord,  how  I  have  walked  before  thee 
 in  truth,  and  with  a  perfect  heart,  and  have  done  that  which  is 
 good  in  thy  sight,  and  Hezekiah  wept  sore:*  or,  as  the  words  are 
 in  the  original,  «  h,e  wept  with  great  weeping.'  But  to  guard 
 this,  take  these  two  cautions. 
 
 Caution  1.  Thy  desire  to  live,  when  thou  art  sHmmoned  to 
 die,  should  not  be  peremptory,  but  with  submission  to  the  will 
 of  God,  that  if  it  be  his  pleasure  to  remove  thee  presently  cut 
 of  time,  thou  shouldst  be  content  to  die. 
 
 Caution  2.  Thy  desires  to  live  should  have  gracious  principles, 
 2nd  also  a  very  gracious  end;  as  is  most  clear  from  David,  Psalm 
 xxxix.  13.  where  he  saith,  <  O  spare  me  a  little,  that  I  may  re- 
 cover  strength  before  I  go  hence,  and  be  no  more/  His  desire  to 
 live  was,  that  he  might  have  victory  over  his  idols.  As  if  he  had 
 said,  my  desire  to  live  is,  that  I  may  have  strength  to  wrestle 
 with,  and  overcome  my  idols.  And  without  all  controversy,  He- 
 zekralrs  desire  was  a  most  precious  and  well-grounded  desire. 
 However,  I  would  say  this  unto  thee,  that  thou  shouldst  examine 
 thy  desires  to  live  (as  much,  if  not  more)  as  thy  desires  to  die; 
 for  we  are  ready  to  shun  death,  if  we  could;  but  he  is  that  uni- 
 versal king,  unto  whom  all  of  us  must  be  subject  ere  long. 
 
 Now  in  the  words  which  are  read  unto  you,  there  are  these 
 six  things,  which  might  be  clearly  observed  from  them. 
 
 I.  First,  That  it  is  a  most  clear  and  infallible  truth,  that  all 
 persons  shall  once  see  death,  as  is  clear  in  these  words,  «  who  is 
 he  that  liveth,  and  shall  not  see  death?' 
 
 II.  Secondly,  That  this  truth,  that  we  shall  once  see  death,  is 
 not  much  believed  or  thought  upon  by  many:  therefore  it  is 
 •that  the  Psalmist  doubteth  the  assertion,  «  What  man  is  he  that 
 liveth,  and  shall  not  see  death?  shall  he  deliver  his  soul  (that 
 is,  his  life)  from  the  hand,  (that  is)  from  the  power  of  the  grave.' 
 
 III.  Thirdly j  That  sometimes  a  Christian  may  win  to  the  so- 
 lid faith  of  this  truth,  that  once  he  must  die;  this  the  Psalmist 
 won  unto,  as  it  is  also  clear  in  that  word  (who)  ■  Who  is  he 
 that  liveth,  and  shall  not  see  death?' 
 
 IV.  Fourthly,  That  the  certainty  of  this,  that  once  we  shall 
 die,  should  be  still  kept  in  our  mind;  therefore  that  note  of  at- 
 tention, Selah,  is  put  to  it.  As  if  he  had  said,  take  heed,  that 
 there  is  none  living  that  shall  not  die. 
 
 V.  Fifthly,  That  howbeit  some  .persons  put  the  evil  day  far 
 away,  as  if  they  were  not  to  see  death;  yet  is  the  day  coming 
 when  they  shall  see  death,  and  death  shall  take  them  by  the 
 hand. 
 
 VI.  Sixthly^  We  shall  take  notice  of  this  from  the  context, 
 that  the  Christian  who  is  much  in  minding  the  brevity  of  his  life5 
 
tONCnRyiNG  DEATH.  i  I  1 
 
 will  believe  the  certainty  of  his  death:  the  Psalmist  was  speaking 
 of  the  shortness  of  his  life  in  the  preceding  verse,  and  in 
 verse  he  speaketh  of  the  certainty  of  death. 
 
 Now  as  for  the  First  of  these  things  observed,  viz.  that  it 
 is  certain  and  most  sure  that  we  shall  all  once  die,  I  hope  there 
 one  of  you  here  who  will  deny,  although  I  confess  some 
 few  of  you  believe  what  was  said  by  the  woman  of  Tekoah, 
 8  Sam.  xiv.  14.  "  We  must  all  die,  and  be  like  water  spilt  upon 
 the  ground,  that  cannot  be  gathered  up  again.  God  doth  not  ac 
 cept  the  person  of  any."  And  Job  xxx.  23.  "  I  know  that  thou 
 wilt  bring  me  to  death,  and  to  the  house  appointed  for  ail  liv: 
 And  it  is  very  clear,  Eccles.  viii.  8.  "  There  is  no  man  that  hath 
 power  over  the  spirit  to  retain  the  spirit;  neither  hath  he  power 
 in  the  day  of  death;  and  there  is  no  discharge  in  that  war,  nei- 
 ther shall  wickedness  deliver  those  that  are  given  to  it."  It  is 
 clear,  Heb.  ix.  27.  i  It  is  appointed  unto  men  once  to  die.'  So 
 that  it  is  most  clear  that  we  must  die.  I  remember  of  one 
 Philip,  king  of  Macedonia,  who  had  one  substitute  for  this  very 
 end,  to  cry  at  his  chamber-door  every  morning,  Memento  mori, 
 memento  mori,  memento  mori,  Remember  thou  art  to  die.  And 
 it  is  reported  to  have  been  the  practice  of  the  nobles  of  Greece, 
 that  on  the  day  wherein  their  emperor  was  crowned,  that  they 
 presented  a  marble-stone  unto  him,  and  he  was  enquired,  after 
 what  fashion  he  would  have  his  tomb-stone  made.  Which  prac- 
 tice speaks  forth  this  unto  us,  that  although  these  were  most 
 destitute  of  the  light  of  the  scripture,  they  were  very  mindful 
 of  death.  Believe  me,  death  may  surprise  us  before  we  be 
 aware-,  for  it  is  most  certain  that  we  must  die;  but  there  is  no- 
 thing more  uncertain  than  the  way  how,  and  the  time  when 
 we  shad  die. 
 
 Death  will  surprise  some,  as  it  did  Abel  in  the  open  field, 
 Gen  iv.  8.  Death  will  surprise  some,  as  it  did  Eglon  in  his  par- 
 lour, Judges  iii.  21.  And  death  will  surprise  some,  as  it  did 
 Saul  and  Jonathan  in  the  fight,  1  Sam.  xxxi. 
 
 Now  in  speaking  to  this  point,  I  shall,  First,  speak  a  little 
 to  those  advantages  which  attend  those  that  live  within  continu- 
 al sight  of  death.  Secondly •,  I  shall  give  you  some  considerations 
 to  press  you  to  prepare  for  death.  Thirdly 1 1  shall  give  you  some 
 directions  to  help  you  to  prepare  for  death.  And  then  we 
 proceed  unto  the  Second  point  of  doctrine,  which  we  obs 
 from  the  text,  and  I  shall  speak  a  few  things  from  it  unto  you, 
 and  so  come  to  a  close  for  this  time. 
 
 First)  then,  we  conceive  there  are  these  seven  advantages 
 which  attend  those  who  live  with  the  continual  sight  of  this 
 truth  that  they  must  die. 
 
 I.  First)  The  faith  of  approaching  death  will  make  a  soul  ex- 
 
112  A  SERMON 
 
 ceeding  diligent  in  duty;  this  was  our  blessed  Lord's  divinity, 
 John  ix.  3.  *  I  must  work  the  work  of  him  that  sent  me  while 
 it  is  day;  the  night  cometh  when  no  man  can  work;'  that  is, 
 death  is  approaching,  therefore  I  must  work.  It  is  clear  also, 
 2  Pet  i.  12.  compared  with  verse  14.  In  the  12  verse,  Peter  is 
 exceeding  diligent  in  his  duty,  and  the  ground  of  his  diligence  is 
 in  the  14th  verse,  « Knowing  that  shortly  I  must  put  off  this  my 
 tabernacle,  &c.  Yet  it  is  even  the  Epicure's  argument,  «  Let  us  eat 
 and  drink,  for  to-morrow  we  shall  die.'  And  should  not  the  Chris- 
 tian much  more  cry  out,  €  Let  me  watch  and  pray,  for  to- morrow 
 I  may  die?  I  say,  if  the  Epicures  did  make  use  of  this  notion, 
 to  make  them  vigorous  in  the  pursuit  of  their  pleasures,  O  how 
 much  more  should  a  Christian  improve  it,  for  making  him  vigo- 
 rous in  the  pursuit  of  his  duty?  Therefore  I  say  unt©  you  all, 
 O  be  ye  diligent,  for  your  night  is  drawing  near.  O  Christians, 
 and  expectants  of  heaven,  are  ye  not  afraid  lest  ye  be  nighted  be- 
 fore ye  have  walked  the  half  of  your  journey?  For  if  ye  be 
 .nighted  on  your  journey  to  heaven,  before  ye  come  to  the  end 
 of  your  race,  there  is  no  retiring  place  whereunto  ye  may  turn 
 aside  to  lodge.  Therefore,  «  O  work,  work,  work,  while  it  is 
 to-day;'  for  behold  death  is  approaching,  and  then  we  shall  all 
 be  called  to  an  account. 
 
 II.  The  faith  of  approaching  death  will  make  a  Christian  ex- 
 ceeding active  in  duty;  he  will  not  only  be  diligent,  but  also  ex- 
 ceeding serious,  and  zealous  in  the  exercise  of  his  duty:  this  is 
 clear  from  that  notable  exhortation,  Eccles  ix.  10.  *  Whatsoever 
 thy  hand  findeth  to  do,  do  it  with  all  my  might:'  and  the  reason 
 is,  *  for  there  is  no  work,  nor  device,  nor  knowledge,  nor  wisdom 
 in  the  grave  whither  thou  goest.'  Wherefore,  O  be  active  while 
 ye  are  alive,  for  ye  shall  never  work  any  more  after  ye  are  dead; 
 and  if  ye  leave  but  one  work  undone,  there  is  no  doing  of  it  af- 
 ter death.  *  There  is  no  work  (saith  Solomon)  in  the  grave:* 
 therefore,  O  be  active. 
 
 III.  The  faith  of  this  truth,  that  we  must  all  die,  will  help  a 
 Christian  to  be  exceeding  mortified  to  the  things  of  a  present 
 world.  Oh!  covetous  men  and  women,  would  ye  shake  hands 
 with  cold  death  but  once  every  morning;  I  should  defy  you  to 
 pursue  the  world  so  much  as  you  do.  Paul  was  much  in  the  me- 
 ditation of  his  change,  which  made  him,  2  Cor.  iv.  18.  to  over- 
 look those  things  that  are  temporary,  "  while  we  look  not  (saith 
 he)  at  the  things  which  are  seen,  which  are  temporal;  but  at  the 
 things  which  are  not  seen,  which  are  eternal:"  therefore,  chap. 
 v.  1,  2.  "  Knowing,  that  if  bur  earthly  house  of  this  tabernacle 
 were  dissolved,  we  have  a  building  of  God,  an  house  not  made 
 with  hands,  eternal  in  the  heavens:  therefore  in  this  we  groaa 
 
CONCERNING  DEATH.  I  IS 
 
 earnestly,  desiring  to  be  clothed  upon  with  our  house  which  i^ 
 from  heaven."  What  aileth  you  Paul  (might  one  have  saiJ),  may 
 ye  not  take  a  look  of  the  world?  No,  saith  he,  «  For  I  know,  that 
 if  this  earthly  house  of  this  tabernacle  were  dissolved,  I  have  z 
 house  with  God,  not  made  with  hands,  but  eternal  in  the  heavens:' 
 that  is,  I  know  that  ere  long  the  pins  of  my  tabernacle  will  be 
 loosed,  and  it  will  fall  down  about  my  ears:  therefore  I  mu*t  look 
 for  another  dwelling-house.  And  1  Cor.  vii.  31.  The  fashion  of 
 this  world  passeth  away.'  Therefore,  saith  he,  verse  32.  <  I  would 
 hive  you  without  carefulness,  caring  how  to  please  the  Lord.'  And 
 Philip,  iv.  5.  *  Let  your  moderation  be  known  untoad  men.  The 
 Lord  is  at  hand.'  As  if  he  had  said,  death  is  approaching,  and  at 
 hand;  therefore  I  intreat  you  be  sober.  But-  [  think  many  of  us 
 will  be  found  like  Saul,  hid  among  the  s'uff,  that  is,  we  will 
 be  lying  amongst  the  midst  of  the  pleasures  of  this  passing  world, 
 But  I  say  unto  thee,  who  art  such  an  one,  that  death  will  break 
 the  strings  of  thy  harp,  thy  music  will  quickly  cease.  O  but  death 
 will  make  thee  have  a  low  esteem  of  the  world.  O  blessed  is  the 
 person  who  hath  those  thoughts  of  the  world  all  along  his  way, 
 which  he  shall  have  of  it  at  death!  Have  not  the  most  cursed 
 wretches  been  forced  t©  cry  out,  Oh!  I  would  give  ten  thousand 
 worlds  for  Christ?  Have  not  some  persons  (who  have  had  the 
 moon  upon  their  head,  and  that  have  made  their  belly  their  god) 
 been  forced  to  cry  out  at  death,  O  cursed  person  that  I  am,  that 
 ever  made  the  world  my  God?  Ala:,!  that  I  contented  myself 
 with  the  world*     Therefore  I  say  unto  thee,  who  art  such  an  one, 
 
 0  stay  thy  pursuit  after  the  world,  for  death  is  approaching, 
 ihat  will  cause  all  thy  earthly  comforts  to  evanish. 
 
 IV.  When  a  Christian  believeth  this  truth,  that  he  must  die, 
 it  will  be  an  exceeding  great  restraint  to  keep  him  from  sinning; 
 as  is  clear,  Jobxxxi.  13  compared  with  ver.  14.  where  job,  rec- 
 koning over  many  good  deeds  done  by  himself,  saith, i  What  then 
 shall  I  do  when  God  ariseth  up?  and  when  he  visiteth,  wnat 
 shall  I  answer  him?'  As  if  he  had  said,  sirs,  mistake  me  not,  I 
 am  not  boasting  much  of  myself,  for  I  could  not  have  done  c- 
 therwise,  else  what  should  I  do  when  God    iseth  up?  how  could 
 
 1  answer  to  God  if  I  had  done  otherwise.  I  think  it  were  a  not- 
 able practice  of  each  of  you  to  say,  O  temptation,  whaf  will  I 
 answer  to  God,  when  he  riseth  up  to  reprove  me,  if  I  should  yield 
 unto  thee?  Likewise,  EccteS.  xi.  9.  where  Solomon,  dissuading 
 young  men  to  pursue  after  their  vanity,  bringeth  this  as  a  reason, 
 4  know  ye,  that  for  all  these  things  God  will  bring  you  info  Judg- 
 ment. Therefore,  I  say  unto  thee*  who  art  often  tempted  to  sin, 
 let  death  and  reckoning  with  God  be  still  in  thy  sight,  and  I 
 defy  thee  then  to  embrace  half  so  many  temptations  as  no^r  tho;t 
 
 P 
 
114  A  SERMON 
 
 coest.  I  intrent  you  to  answer  all  your  temptations  with  that 
 word,  *  What  shall  I  do  when  God  riseth  up?  and  what  shall  I 
 answer  when  he  visiteth  me? 
 
 V.  When  a  Christian  liveth  within  the  sight  of  this  truth, 
 that  he  shall  once  see  death,  it  will  make  him  exceeding  patient 
 under  every  cross  which  he  meeteth.  Such  a  Christian  will 
 hardly  meet  with  a  cross,  but  he  will  quiet  himself  with  this, 
 death  will  put  me  beyond  this  cross,  this  is  but  a  cloud  that  will 
 quickly  pass  away.  And  for  this  cause  did  David  so  composedly 
 put  up  that  desire,  Fsalm  xxxix.  4<  *  Lord,  make  me  to  know  mine 
 -end,  and  the  measure  of  my  days.'  He  was  sure  that  the  know- 
 ledge of  his  end  would  put  him  in  a  sober  and  patient  frame. 
 
 VI.  The  Sixth  advantage  is  this,  the  faith  of  approaching 
 death  will  teach  the  person  who  hath  it,  to  study  saving  wisdom. 
 This  is  clear,  Psalm  xc  12.  where  Moses  putteth  up  his  request, 
 so  c  teach  us  to  number  our  days,  that  we  may  apply  our  hearts 
 unto  wisdom.'  As  if  he  had  said,  I  will  never  think  myself  wise, 
 till  I  knowthat  blessed  part  of  arithmetic, i  howtonumber  my  days.' 
 I  would  desire  every  one  of  you  to  think  with  yourself,  every 
 morning  when  you  rise,  now  I  am  a  day  nearer  unto  eternity  than 
 I  was  before;  and  at  the  end  of  every  hour,  now  I  am  an  hour 
 nearer  unto  eternity  than  I  was  before;  I  say,  think  often,  yea, 
 always  thus,  I  was  never  so  near  my  death  as  I  am  now;  for,  oh! 
 are  we  not  all  nearer  unto  eternity  to-day  than  we  were  yesterday? 
 
 VII.  The  Seventh  advantage  attending  the  faith  of  approach- 
 ing death,  is  this,  that  it  will  make  a  Christian  very  careful  in 
 preparing  for  death.  It  is  impossible  for  one  really  to  believe  that 
 death  is  approaching,  and  not  to  prepare  for  it?  Say  what  ye 
 will,  if  ye  be  not  careful  in  preparing  for  death,  ye  have  not 
 the  solid  faith  of  this  truth,  that  ye  shall  die.  Believe  me,  it  is 
 not  every  one  who  thinketh  he  believeth  this  truth,  that  believeth 
 it  indeed.  And  O  how  dreadful  is  it  for  an  unprepared  man  to 
 meet  with  death?  He  desireth  not  to  die,  yea,  he  would  give  a 
 world  for  his  life;  but  die  he  must,  whether  he  will  or  not:  for 
 death  will  not  be  requested  to  spare  a  little  when  he  cometh. 
 And  therefore  I  say  unto  you  all,  '  set  your  house  in  order,  for 
 ye  shall  surely  die.'  Old  men  and  women,  *  set  your  house  in  or- 
 der, for  to-morrow  ye  may  die,  and  be  cut  off  in  the  flower  of 
 vour  age/  Think  not  that  there  be  many  who  can  sell  time:  for 
 I  say,  ye  shall  never  get  time  sold  unto  you.  Alas!  I  fear  that 
 the  most  part  of  persons  who  die  now,  death  findeth  them  at  un- 
 awares: for  indeed  the  persons  who  die  amongst  us,  when  we 
 come  to  visit  them,  we  may  give  you  a  sad  account  of  them,  for 
 we  think  \hpj  are  comprehended  under  these  four  sorts. 
 
 1.  First,  When  we  go  to  visit  some  persons  on  their  death- 
 Has,  they  are  like  unto  Nabal,  '  their  heart  is  dying  and  .sinking 
 
CONCERNING  DEATH.  *  '  * 
 
 one)  ■  within  them,'  they  are  no  more  affected  with 
 death  than  if  it  were  a  fancy;  alas!  for  the  great  stupidity 
 hath  overtaken  many,  therefore  I   intreat  you  delay  not   j 
 repentance  till  death,  lest  the  Lord  take  away  your  wit,  so 
 ye  cannot  repent  for  your  senselessness  and  stupid  frame  of  spirit 
 
 2.  A  Second  sort  we  find  in  a  presumptuous  frame, 
 they  have  had  a  good  hope  all  their  days,  and  they  will  not 
 it  now;  they  will  go  down  to  their  grave  with  their  hope  in  ; 
 right  hand,  or  rather  they  will  go  down  to  the  grave  <  with  a  liv 
 in  their  right  hand;1  they  live  in  a  presumptuous  frame,  and 
 they  die  in  the  same  delusion.      Tor  when  we  tell  them  by  all  pro- 
 bability they  are  going  down  to  hell,  they  answer,   God  forbid, 
 1  was  all  my  time  a  very  honest  man,  or  woman,      inn  1  love 
 not  that  confession,  for  there  are  many  such  honest  men  and 
 women  in  hell  this  day. 
 
 3.  The  Third  sort  we  find  having  some  convictions  that  they 
 have  been  playing  the  fool  all  their  days^  but  we  can  get  them 
 no  further:  I  shall  only  say  to  such,  to 'go  clown  to  the  grave 
 with  convictions  in  their  breasts,  not  making  use  of  Christ,  is  to 
 go  down  to  heil  with  a  candle  in  their  hand,  to  let  them  see  the 
 way:  and  truly  the  greatest  part  that  die,  die  in  that  manner. 
 
 4.  Fourthly,  There  are  some  whom  we  find  in  a  self-righteous 
 frame,  resting  upon  the  covenant  of  works,  and  their  own  merits, 
 and  trusting  by  these  to  go  to  heaven,  yet  neglecting  the  offer  of 
 Christ's  righteousness.  But,  alas!  we  find  not  one  of  a  thousand 
 of  this  frame,  i  I  desire  to  be  dissolved,  and  to  be  with  Christ, 
 which  is  best  of  all.'  And  scarce  do  we  find  any  in  such  a  frame, 
 4  O  wretched  man  that  I  am,  who  shall  deliver  me  from  the 
 body  of  this  death!'  therefore  I  say  this  unto  all  who  are  here, 
 O!  will  ye  mind  death,  before  it  take  hold  on  you?  Oh!  mind 
 your  work  now;  for  ye  will  find  that  death  will  be  work  enough 
 tor  itself,  though  you  leave  no  work  till  then. 
 
 VIII.  The  eighth  advantage  that  attendeth  the  Christian  in  be- 
 lieving this  truth,  that  once  he  must  die,  is  this,  death  will  not 
 be  so  terrible  to  him  as  ic  is  unto  many  when  it  cometh.  What 
 (think  ye)  maketh  death  a  «  king  of  terrors:'  What  maketh  many 
 to  shake  as  the  leaf  of  a  tree,  when  they  are  summoned  to  ap- 
 pear before  God's  tribunal?  It  is  even  because  of  this,  they  have 
 not  been  thinking  on  death  before  it  came,  so  as  to  prepare  for 
 it.  And  I  fear  many  in  this  place  may  be  afraid  for  death,  and 
 that  when  it  cometh  to  them,  they  will  say  unto  death,  as  Ahab 
 said  to  Elijah,  'hast  thou  found  me,  O  mine  enemy?'  Surely  death 
 will  take  you,  and  bring  you  to  the  judgment-seat  of  Christ; 
 therefore  study  by  all  means  to  think  often  upon  it,  and  make 
 ready  for  it.  Believe  me,  death  is  a  very  big  word,  for  it 
 f 
 
J  16  A  SERMON 
 
 will  once  make  you  stand  with  horror  in  your  souls,  if  your 
 peace  be  not  made  up  with  God:  I  know  not  a  more  dreadful 
 dispensation  than  death  and  a  guilty  conscience  meeting  together. 
 
 The  Second  thing  which  [  shall  speak  unto  from  this  jtrst  ob- 
 servation, (viz  this  is  a  most  certain  and  infallible  truth,  that 
 all  persons  shall  once  see  death)  shall  be  to  give  you  some  consi- 
 derations for  pressing  you  to  prepare  for  death. 
 
 The  Fird  consideration  is  this,  4  to  die  well,  and  in  the  Lord, 
 is  a  most  difficult  work;  therefore  I  intreat  you  to  prepare  for 
 death.  It  is  a  difficult  work  to  communicate  aright,  it  is  a  diffi- 
 cult work  to  pray  aright,  and  it  is  a  difficult  work  to  confer  a- 
 right;  1  must  tell  you,  it  is  a  more  difficult  work  to  die  aright, 
 than  any  of  these.  It  is  true,  it  is  more  difficult  to  communicate 
 aright,  than  to  pray  aright,  yet  it  is  much  more  difficult  to  die 
 aright,  than  to  communicate  aright,  for  it  is  a  more  difficult 
 work  to  die  in  the  Lord.  Death  will  put  the  most  accurate  Chris- 
 tian that  is  here  to  a  wonderful  search;  and  therefore  I  will  tell 
 you  nine  things  that  death  will  try  in  thee;  1.  Death  will  try 
 both  the  reality  and  strength  of  thy  faith.  It  may  be  easy  for 
 thee  to  keep  up  faith  under  many  difficulties,  but  death  will  put 
 thy  faith  to  the  greatest  stress  that  ever  it  did  meet  with.  Yea, 
 know  this,  that  the  faith  of  the  strongest  believer  may  get  (and 
 ordinarily  doth  get)  a  set  at  death,  the  like  whereof  it  never  got 
 before;  therefore,  prepare  for  death.  2.  Death  will  try  thy  love 
 to  God.  Some  persons  pretend  much  love  to  him,  but  death  will 
 propose  this  question  to  such  a  person,  i  Lovest  thou  him  more 
 than  these?  Lovest  thou  him  more  than  thy  wife,  more  than  thy 
 house,  more  than  thy  friends?'  But  your  unwillingness  to  die, 
 giveth  us  much  ground  to  fear  that  many  hath  little  love  to 
 Christ,  but  much  to  the  world,  and  so  dare  not  answer  the  ques- 
 tion, 4  Lord,  thou  knowest  that  I  love  thee.'  3.  Death  will  try 
 thine  enjoyments;  some  of  you  may  be  ready  to  think  that  ye 
 meet  with  many  enjoyments,  so  thatye  may  reckon  (as  you  think) 
 to  forty  enjoyments  and  sweet  out-lettings;  but  beware  that  death 
 bring  them  not  down  to  twenty.  I  have  known  some,  who 
 thought  they  have  met  forty  times  with  God,  but  when  death 
 came,  it  made  them  take  down  the  count  to  the  half;  therefore 
 seeing  death  will  try  the  reality  of  thine  enjoyments,  O  prepare 
 for  it.  4.  Death  will  try  thy  patience.  Ti.ou  may  seem  to  have 
 much  patience  now,  but  when  death  cometh  (and  thou  art  put 
 to  die)  it  will  put  thy  patience  to  a  great  trial,  therefore  prepare 
 for  it.  5.  Death  will  try  the  reality  of  thy  duties,  yea,  even 
 those  duties  wherein  thou  had  mosr  satisfaction;  as  thy  commu- 
 nicating aright  in  such  a  place,  thou#hopest  that  is  sure;  thy  read- 
 ing the  scripture  at  such  a  time  aright,  thou  hopes:  that  is  sure; 
 
CONCERNING  DEATH.  117 
 
 thou  prayed  at  such  a  time  aright,  and  hopcst  that  is  sure;  thou 
 meditated  in  such  a  place  aright,  and  hopest  that  is  sure:  but  (be- 
 lieve me)  death  may  make  thee  change  thy  thoughts;  for  there 
 are  some  persons  who  have  communicated,  and  prayed,  &c.  as 
 right  as  any  in  this  generation,  who  (for  all  that)  will  not  find 
 six  duties  wherein  they  can  find  satisfaction  at  death;  therefore 
 our  need  is  great  to  prepare  for  it.  6.  Death  will  exceedingly  try 
 thv  sincerity  when  it  cumeth.  An  hypocrite  may  go  his  whole 
 way  undiscovered,  yet  death  may  bring  him  to  light,  and  make 
 it  appear  what  man  he  is.  7.  Death  will  discover  unto  thee 
 many  hid  and  secret  sins  of  which  thou  never  had  a  thought  be- 
 fore, yea,  albeit  thou  thought  these  had  been  forgotten,  death 
 will  let  thee  see  them  standing  between  thee  and  the  light  of  his 
 countenance.  8  Death  will  accurately  try  thy  mortification. 
 Some  will  think  they  have  come  a  great  length  in  mortification; 
 but  (believe  me)  death  will  try  it,  and  put  it  to  the  touch-stone. 
 9.  Death  will  try  thy  hope,  whether  it  be  real  or  not.  I  shall  only 
 say  this,  that  all  the  other  graces  must  low  the  sail  to  faith,  and 
 so  it  is  faith  must  carry  us  through,  being  that  last  triumphing 
 grace  which  must  fit  the  field  for  us  when  all  the  other  graces 
 will  faint  and  lie  by.  It  is  faith  that  must  enter  us  fairly  within 
 the  borders  of  eternity;  it  is  faith  that  must  gainstand  all  the 
 temptations  of  death,  yea,  all  the  other  graces  must,  as  it  were, 
 stand  by,  and  see  faith  strike  the  last  stroke  in  the  war. 
 
 II.  The  second  consideration  to  press  you  to  mind  death,  is 
 this,  that  ye  3re  to  die  but  once,  and  the  wrong  doing  of  which 
 can  never  be  helped.  If  ye  pray  not  aright,  ye  may  get  that 
 mended;  if  ye  meditate  not  aright,  ye  may  get  that  mended; 
 and  if  ye  communicate  not  aright,  ye  may  get  that  mended;  but 
 alas!  if  ye  die  not  aright,  there  is  no  mending  of  that;  there- 
 fore, O  prepare  for  death,  that  ye  may  die  well,  seeing  ye  are  to 
 die  but  once. 
 
 III.  The  third  consideration  to  press  you  to  mind  death,  is 
 this,  that  they  are  pronounced  blessed  who  die  in  the  Lord, 
 Rev.  xiv.  13*  *  Blessed  are  the  dead  who  die  in  the  Lord.'  O 
 let  that  provoke  you  to  prepare  for  death,  that  so  ye  may  die  in 
 the  Lord,  that  is  the  only  way  to  make  you  eternally  happy.  I 
 confess  it  is  a  question  difficult  to  determine,  whether  it  be  more 
 difficult  to  die  well  or  ro  live  weli?  I  shall  not  answer  it,  but 
 rather  desire  you  to  study  both. 
 
 IV*  The  jourth  consideration  to  press  you  to  prepare  for 
 death,  is  this,  that  though  thou  put  all  thy  works  by  thy  hand 
 before  death,  yet  shalt  thou  find  that  deaih  shall  have  w  rk 
 enough  for  itself,  yea,  as  much  2s  thou  shalt  get  done,  h  will 
 then  be  much  for  thee  to  win  to  patience,  it  will  be  much  for 
 
A 
 
 118  k  SERMON 
 
 thee  to  win  to  the  sight  of  thy  justification;  and  it  will  then  be 
 much  more  for  thee  to  win  to  assurance.  O!  then  is  it  not 
 needful  for  thee  to  put  all  thy  work  by  hand  before  thylatter 
 end  come?  Wherefore  I  may  say  to  you,  as  Moses  said  in  his 
 song,  Deut.  xxxii.  29.  i  O  that  they  were  wise,  that  they  un- 
 derstood this,  that  they  would  consider  their  latter-end  V  O 
 that  ye  had  this  piece  of  divine  wisdom!  I  pray  you  consider 
 that  sad  word,  Lam.  i.  9.  *  She  remembereth  not  her  last  end;' 
 and  what  of  it?  '  therefore  she  came  down  wonderfully.'  So 
 will  the  down-coming  of  many  in  this  generation  be  wonderful, 
 who  consider  not  their  last  end. 
 
 V.  The  Jlfth  consideration  for  pressing  you  to  prepare  for 
 death  is  this,  that  their  labour  shall  end,  but  their  work  shall 
 not  be  forgotten;  as  is  clear  from  that  forecited  place,  Rev.  xiv. 
 1 8.  i  They  rest  from  their  labours,  and  their  works  do  follow 
 them.5      And  is  not  that  a  glorious  advantage? 
 
 VI.  The  sixth  consideration  to  press  you  to  prepare  for  death, 
 ;s  this,  that  death  may  come  upon  you  ere  ye  be  aware.  Yg 
 know  not  but  death  may  surprise  you  this  night  before  ye  go 
 to  your  houses;  and  therefore  let  that  press  you  to  study  con- 
 stant preparation  for  death. 
 
 VII.  The  seventh  consideration  to  press  you  to    prepare  for 
 h,  is  this,  *  that  as  death  leaveth  you,  so  will  judgment  find 
 
 you.'  If  death  shall  leave  you  strangers  to  Christ,  ye  shall  ap- 
 pear before  him  strangers  to  him;  therefore  I  intreat  you  all  to 
 prepare  for  it.  I  think  that  noble  practice  of  Paul  exceeding 
 worthy  of  imitation,  1  Cor.  xv.  Si.  'I  die  daily/  Which  I  think 
 doth  comprehend  these  three  things;  1.  That  Paul  had  death  al- 
 ways in  his  sight.  2.  It  comprehendeth  this,  that  he  eadeavoured 
 to  keep  such  a  frame  as  every  moment  he  should  be  ready  to  die; 
 so  that  whensoever  death  should  put  a  summons  in  his  hand, 
 he  would  be  content  to  answer.  3.  It  comprehendeth  this,  that 
 he  labpiireth  to  lay  aside,  and  remove  all  things  out  of  the  way, 
 that  might  detain  him  from  laying  down  his  tabernacle.  O! 
 sait:  Paul,  I  labour  to  clear  myself  of  all  hinderances,  as  that 
 .ever  I  shall  be  summoned  to  remove  out  of  time,  I  may 
 willingly  lay  down  my  life.  Therefore  I  would  ask  you  this 
 question,  When  shall  you  make  your  last  testament?  I  think  it 
 were  suitable  for  us  to  be  renewing  our  latter-will  every  day:  for 
 in  so  doing,  Paul  made  an  excellent  testament,  the  better  of 
 which  none  that  died  since  have  made,  2  Tim  iv.  7,  8.  4I  have 
 fought  a  good  right,  I  have  finished  my  course,  I  have  kept  the 
 faith/ these  are  very  sweet  articles;  and  then  he  addeth,  4  hence- 
 forth there  is  laid  up  for  me  a  crown  of  righteousness,  which  the 
 Lord;  the  righteous  Judge,  shall  give  me  at  that  day.'    And  thipk 
 
CONCERNING  DEATH.  119 
 
 ye  not  that  very  sweet,  that  he  would  leave  something  unto  vou 
 
 in  Christ's  name?  viz.  *  And   that  not  for  me  only,    but    for  all 
 
 them  that  wait  for  his  appearance.'     Now    I  come  to   the  third 
 
 thin^   proposed,   viz.  To  give  some  directions  for  helping  you 
 
 ire  for  death. 
 
 irtct.  1.  I  intreat  you  to  be  much  in  preparation  for  death 
 
 j  day,  for  it  is    even  a  preparation  for  heaven  to  be  taking 
 
 a  sight  of  your  grave  and  latter  end  every  day. 
 
 Direct.  2. 1  intreat  you  be  much  in  these  duties;  Firsts  In  self- 
 examination;  that  your  counts  may  be  clear  with  God,  for  many 
 a  ragged  count  shall  we  have  when  death  and  we  shall  meet.  &'- 
 condiy,  Be  much  in  the  exercise  of  repentance,  that  so  ye  may- 
 have  every  fault  and  corruption  in  you  mourned  for,  before 
 death  and  you  meet.  Thirdly^  Be  much  in  the  exercise  of  faith, 
 *  making  your  calling  and  election  sure.'  Fourthly %  Be  much  in 
 the  exercise  of  mortification,  and  that  will  help  you  to  keep  a 
 loose  grip,  not  only  of  the  world,  but  also  of  your  idols  j  and  if 
 ye  be  much  in  these,  ye  shall  undoubtedly  be  prepared  for  death. 
 
 Direct.  3.  Be  much  in  minding  the  excellent  things  of  hea- 
 ven. A  Christian  that  would  be  prepared  for  death,  should 
 have  all  his  thoughts  and  conversation  there.  I  think  it  would 
 be  an  excellent  help  (in  preparation  for  death)  to  take  a  sight 
 of  the  crown  every  day. 
 
 Direct  4?.  c  Labour  always  to  keep  a  good  conscience,  void  cT 
 offence  towards  God  and  man:'  I  say,  labour  to  keep  thy  con- 
 science clear,  and  that  shall  be  a  continual  feast  unto  thee. 
 
 Direct.  5.    Slight  not  thy  known  duty,  do  not   crucify  any 
 conviction,  neither  break  any  resolution,  put  these  three  toge- 
 ther, and  that  will  exceedingly  help  you  to  prepare  for  death: 
 I  say,  see  that  ye  adventure  not  to  slight  any  known  duty: 
 that  ye  adventure  not  to  crucify  any  conviction,  and  see  th  it 
 adventure  not  to  break  your  resolutions. 
 
 Now  we  come  to  the  second  thing  which  we  observed  fn 
 the  words,  viz.  That  this  truth,   that  we   shall    once  r 
 is  not  much  believed  by  any  of  us.     And  to  make  this   appear, 
 we  shall  only  give  some  evidences  u.  ,  to  prove  that 
 
 are  not  as  yet  prepared  for 
 
 I.  Evidence.  Doth  not  the  unspe 
 overtaken   many,  say  that   we  are  not    a 
 death?      Alas!  many  of  us  v. 
 
 temper,  if  we  were  presently  to  die-,  for  many  of  us  are  no  more 
 moved  with  the  threatenings  and  terrors  of  God,  than  if 
 did  not  belong  unto  us;   and  this  saith  we  . 
 pared  for  death. 
 
 II.  Evidence.  That  we  ere  not  pi  • 
 
120  A  SERMON 
 
 suing  so  much  after  the  vain  and  passing  delights  of  a  present 
 world.  Many  of  us  rise  up  early,  and  go  late  to  bed  at  night,  and 
 eat  the  bread  of  sorrow  all  the  day,  and  load  ourselves  with  the 
 thick  clay;*  and  I  am  sure  that  such  a  person  (being  night  and  day 
 taken  up  with  the  world)  is  not  prepared  for  death.  I  remember 
 a  word  recorded  of  such  a  wretched  one,  who  was  exceedingly 
 rich,  said  he,  I  would  give  so  many  thousands  of  money,  if 
 death  will  give  me  but  one  day:  yet  he  got  it  not.  And,  O 
 how  suddenly  will  death  surprise  many  of  us,  as  it  did  him. 
 
 III.  Evidence.  Which  speaketh  forth  our  un preparedness  for 
 death,  is  our  impatience  under  every  petty  cross  that  we  meet 
 with;  for  the  prepared  Christian  will  be  patient  under  very  sharp 
 crosses. 
 
 IV.  Evidence.  That  we  are  not  prepared,  is  our  not  endea- 
 vouring to  live  within  sight  of  our  interest  in  God.  Oh!  if  we 
 were  prepared  for  death,  durst  we  live  in  so  much  uncertainty 
 of  our  interest  in  God,  and  of  our  assurance  of  heaven? 
 
 V.  Evidence.  Some  of  us  can  let  our  idals  lie  in  our  breast 
 six  years  without  repentance,  and  will  never  study  to  mortify 
 them,  nor  to  repent  of  them;  and  surely  such  are  not  prepared 
 for  death 
 
 Now  I  intreat  you  seriously  to  mind  what  hath  been  said:  and 
 that  ye  may  the  more  seriously  think  upon  it,  I  will  tell  you 
 some  material  challenges  that  your  conscience  at  death  will  pre- 
 sent unto  you,  therefore  take  heed  that  ye  may  know  how  ye 
 will  answer. 
 
 1.  Chalterige%  Is  the  slighting  of  much  precious  time,  and  sin- 
 ning away  the  precious  offers  cf  grace.  O  what  will  ye  answer 
 to  that  challenge  when  death  shall  present  it  unto  you?  Death 
 will  say  (or  rather  thine  own  conscience  at  death)  what  ailed 
 thee  to  sin  so  many  hours  without  either  praying,  reading,  or 
 meditating?  Now  have  ye  any  thing  to  answer  when  death  shall 
 present  his  challenge  to  you?  I  intreat  you  to  premeditate  what 
 ye  will  say:  I  intreat  you  prevent  death,  by  presenting  it  first 
 seriously  to  yourselves. 
 
 2.  Challenge.  That  death  will  present  unto  you,  will  be  for 
 the  killing  of  many  precious  convictions  which  ye  have  hade 
 What  will  each  of  you  answer  at  death,  when  your  conscience 
 proposeth  this  challenge  unto  you?  Thou  met  with  such  a 
 challenge  at  such  a  time,  and  went  home  and  crucified  it:  when, 
 at  another  time,  thou  met  with  another  challenge,  and  went 
 home  and  crucified  it;  these  challenges  will  belaid  to  thy  door, 
 therefore  think  on  them. 
 
 3.  Challenge.  Death  will  challenge  you  for  a  formal  hypocri- 
 tical way  of  going  about  duties,  I  say,  your  conscience  wil!  then 
 
CONCERNING  DEATH.  121 
 
 teii  you  that  ye  went  to  such  a  communion  with  a  selfish  end: 
 and  at  another  time  ye  prayed  hypocritically  and  formally.  And 
 what  will  ye  have  to  answer  when  ye  meet  wich  these  challenges? 
 is  I  confess  I  know  not  whcit  ye  can  answer  to  these,  but  I  charge 
 you,  be  thinking  what  ye  will  answer,  for  it  may  be  that  these 
 convictions  shall  lye  on  your  consciences,  that  even  this  day  ye 
 have  heard  two  searching  sermons,  and  did  meet  with  some  con- 
 victions, but  made  no  good  use  of  them,  yea,  and  it  may  be  ye 
 did  sleep  ail  the  time.  O!  what  will  ye  answer,  when  it  shall  be 
 said  to  you,  ye  went  to  such  a  sermon,  and  slept  all  the  time£ 
 and  ye  went  to  such  a  communion,  but  no  other  end  before 
 your  eyes,  but  to  be  seen  of  men?  I  intreat  you  consider  pre- 
 sently what  ye  will  answer  to  these. 
 
 4.  Ckallengty  Will  be  for  your  breaking  of  many  precious  re- 
 solutions. It  will  be  said  to  some  of  you,  that  at  the  commu- 
 nion in  this  place,  ye  took  on  vows,  and  did  break  them;  I  am 
 sure  ye  cannot  question  the  justice  of  the  challenge,  therefore 
 see  what  ye  will  answer. 
 
 5.  Challenge  %  Ye  slighted  many  precious  offers  of  the  gospel. 
 O  men  and  women  in  this  city,  what  will  ye  answer  to  this, 
 T  was  often  exhorted  to  take  Christ,  and  yet  would  never  take 
 him?  What  will  conscience  say  to  that,  when  death  shall  table 
 it  before  you?  I  tell  you  what  ye  must  then  answer:  O  cursed 
 I,  that  ever  I  refused  Christ  in  the  gospel.  And  ye  shall  then  be 
 confounded  because  this  is  your  sin;  believe  me,  there  wai  never 
 an  offer  of  this  everlasting  gospel,  and  of  Christ  in  it,  made 
 unto  you,  that  shall  not  at  death  (before  or  after)  be  brought  to 
 your  rememberance.  And  O!  how  sad  and  doleful  will  it  be  to 
 you,  v/hen  Christ  shall  open  the  book  wherein  all  your  sins  are 
 written,  and  begin  with  the  sin  of  slighting  the  great  salvation? 
 Thus  I  invited  you,  when  ye  were  twelve  years  old,  but  ye  would 
 not  come.  What  will  ye  answer  to  this?  Have  ye  any  thing  to 
 say?  Or  must  ye  not  stand  speechless  before  your  Judge,  when 
 he  shall  put  home  this  challenge  unto  you?  Therefore  think  se- 
 riously upon  it,  how  ye  will  answer  it. 
 
 6.  Challenge \  Will  be  for  your  sinning  oftentimes  against  jight; 
 and,  Q\  how  painful  and  sad  a  challenge  will  that  be  at  the  day 
 of  death,  when  it  will  be  said,  thou  sinnedst  with  a  witness  in 
 thy  bosom  that  thou  wast  doing  wrong?  thy  conscience  will  say, 
 oftentimes  did  I  tell  thee,  this  is  sinful,  yet  wouldst  thou  nor 
 abstain  from  it;  and  what  will  ye  answer  to  this? 
 
 7.  Challenge,  Oftentimes  ye  sinned  upon  very  small  tempta- 
 tion, and  what  will  ye  answer  to  that?  must  ye  not  then  con- 
 fess it,  and  say,  O!  how  often  have  I  deserted  Christ,  and  em- 
 
 *d  my  idols  upon  a  small   temptation?    Now  I  mtreat  you, 
 
 Q 
 
.22  A  SERMON  CONCERNING  DEATH. 
 
 be  thinking  what  ye  will  answer  to  these  seven  most  material 
 challenges,  which  certainly  shall  be  presented  to  you  at  death, 
 I  assure  you,  ye  must  either  answer  all  your  challenges  in  Christ, 
 else  ye  will  not  get  them  well  answered.  Therefore  I  would 
 exhort  you  to  embrace  the  gospel,  and  Christ  in  it;  and  so  let 
 death  propose  never  so  many  challenges  unto  you,  ye  may  an- 
 swer them  all  as  David  did,  viz.  c  God  hath  made  with  me  an 
 everlasting  covenant  (and  that  will  answer  all  your  challenges), 
 though  my  house  be  not  so  with  God/  yet  I  have  the  everlast- 
 ing covenant  to  build  my  salvation  upon. 
 
 Now  to  press  you  to  make  use  of  Christ,  I  shall  give  you 
 these  four  considerations. 
 
 Consideration  1.  If  ye  embrace  not  Christ  now,  death  will  be 
 very  unpleasant  to  you.  O  what  else  can  comfort  thee,  when 
 going  through  the  region  of  the  shadow  of  death,  but  this,  *  I 
 -am  Christ's,  I  am  Christ's?'  Is  there  any  other  thing  can  com- 
 fort thee  in  that  day,  but  only  this,  «  i  am  Christ's,  and  he  is 
 mine  ?' 
 
 Consideration  c2.  If  ye  embrace  not  Christ,  and  the  great  sal- 
 vation now,  it  will  be  an  hundred  to  one  if  ever  ye  get  time  or 
 liberty  to  do  it  when  ye  are  going  to  die.  For  although  many 
 delay  their  closing  with  Christ  ti II  death,  yet  scarcely  one  of  an 
 hundred  getteth  favour  to  lay  hold  on  Christ  at  death;  therefore 
 think  on  it.  for  ye  will  not  get  your  mind  so  composed  at  death 
 as  ye  imagine,  nor  all  things  done  as  ye  suppose:  therefore  now 
 embrace  the  great  salvation. 
 
 Consideration  3.  If  ye  delay  your  closing  with  Christ  till  death 
 seize  tr^on  ycu,  ye  shall  never  be  able  to  make  up  that  loss: 
 for  will  the  dead  rise  and  praise  God?  or  shall  any  come  from 
 the  land  of  forgetfulness,  to  take  hold  upon  a  crucified  Saviour? 
 Theiefcre,  O!    will  ye  take  him  for  your  salvation? 
 
 Consideration  4.  If  ye  v/ill  take  Christ  now,  he  shall  be  your 
 guide,  *  when  yearegoingthrcugh  thevalleyand  shadow  of  death/ 
 A  d  O  how  blessed  is  the  person  that  can  sing  that  song,  Psalm 
 xlviii.  14.  *  This  is  my  God,  he  will  be  my  guide  even  unto  death.* 
 If  ye  can  sing  that  pleasant  song,  O  how  may  ye  be  comforted, 
 when  year  eye-strings  shall  begin  to  break?  O  how  happy  is  he 
 who  can  say,  *  though  I  walk  through  the  shadow  of  death,  yet 
 will  I  fear  no  ill*,'  for  I  know  the  Lord  is  with  me?  Now  this 
 is  the  acceptable  day,  and  the  year  of  salvation;  therefore  do 
 not  delay,  but  embrace  Christ,  lest  death  surprise  you  ere  ye  be 
 that  acceptable  day  be  lost.  But  unto  those  who 
 think  they  may  delay  till  death,  I  say,  sureiy  there  are  many 
 tied  atheists  in  hell,  that  sometimes  did  think  as  ye  think; 
 I  will  make  ali  wrongs  right  when  death  and  I  shall  meet;  I  hope 
 
CHEAT  AND  PRECIOUS 
 
 three  days  repentance  will  satisfy  for  all  my  wrong.     For  I 
 am  sure,  t'lere  are   many  in  hell,  who  did   never  get  three 
 to  think  upon  their  former  ways;   therefore  O  come,  come,  and 
 embrace  C  irist  presently.   Now  are  ye  all  persuaded  of  this  t 
 that  ye  shall  once  see  death?  Then  study  a  tender  wall: 
 believe   me,   here  are  mauy  of  us  who  shall  go  through  death 
 with  many  bruised  bones,  because  of  untender  walking  before 
 God.      We  know  it  is  not  the  multitude  of  words  can 
 you  to  embrace  Christ,  for  many  of  you  never  minded  the  thing. 
 But,  believe  me,  death  will  preach  these  things  to  you  in  a  more 
 terrible  manner  than  we  can  do  at  this  time.     Therefore  I  say  to 
 each  of  you,  '  O  prepare  to  meet  thy  God;'  for  if  death  find  you 
 in  an  estranged  state  from  God,  \  cjefy  the  angels  in  heaven  to 
 free  you  out  of  that  estate:  and  the  day  is  coming,  wherein  thcu 
 shalt  cry  out,  O  slighter  of  the  great  salvation  that  I  am,  I  would 
 give  ten  thousand  worlds  for  one  sermon  again  that  I  once  heard 
 wherein  Christ  was  freely  offered  to  me:  when  thou  shalt  be 
 tormented  without  hope  of  remedy;  therefore,   'while  it  is  to- 
 day, harden  not  your  hearts/  for  your  late  wishes  shall  not  be 
 granted  (when  ye  are  gone)  if  ye  make  not  haste.     O  therefore, 
 haste,  haste  in  time,  and  come  out  from  the  land  of  your  cap- 
 tivity, and  from  the  house  of  your  bondage,  and  take  Christ  for 
 your  Redeemer,  the  guide  of  your  youth,  and  old  age.     Now 
 unto  him,  who  can  lead  you  through  all  the  steps  betwix: 
 and  heaven,  be  eternal  praise.     Amen. 
 
 GREAT  and  PRECIOUS 
 
 PROMISES. 
 
 SERMON  I. 
 
 2  Peter  i.  4.      Whereby  are  given  unto  ur  mtceeding  great 
 and  precious  promises,   that  by  these  ycmh!.t  be  ; 
 of  the  divine  nature,  having  escaped  the  corruption  that  is  in 
 the  world  through  lutL 
 
 M \Y  we  not  truly  say,  that  if  ever  the  Christians  who  live 
 m  these  days  shall  be  advanced  to  stand  within  the  holy  pla—, 
 and  shall  inherit  everlasting  life,  all  these  who  are  now  before 
 his  throne,  may  lay  aside  their  harps,  and  ghe  us  leave  to  ting. 
 
1 24  GREAT  AND  PRECIOUS  flOMMK. 
 
 Will  it  not  be  a  mystery,  suppose  ye,  unto  heavenly  Enoch, 
 who   spent  so    much  of  his  time  in  communion    and    fellow- 
 ship with  God,  when  he  shall  behold  such  Christians  within 
 that  everlasting  rest,    who  have  spent  so  little    of  their    time 
 in  corresponding  with  God?     Will  it  not  be  a  mystery  unto 
 believing    Abraham,  when  he  shall  behold  such  misbelievers, 
 such  disputers  of  the  promises  of  God,  advanced  to  reign  with 
 Christ?    Will  it  not  be  a  mystery  unto  wrestling  Jacob,  when  he 
 shall  behold  those  Christians  crowned  with  immortal  glory,  who 
 did  so  little  know  what  it  was-as  princes  to  wrestle  with  God, 
 till  they  did  prevail?     Will  it  not  be  a  wonder  to  patient  Job, 
 when  he  shall  behold  such  impatient  Christians,  as  we  have  been, 
 entering  into  that  blessed  place  of  repose?   Will  it  not  be  a  mys- 
 tery unto  holy  David,  when  he  shall  behold  such  unmortified 
 Christians  entering  within  that  city,  into  which  no  unclean  thing 
 doth  enter?  Will  it  not  be  a  mystery  unto  tender  Josiah,  to  be- 
 hold such  Christians  as  we  are,  who  have  our  hearts  dying  as  a. 
 atone  within  us,  entering  into  heaven?    Will  it  not  be  a  mystery 
 unto  upright  Nathaniel,  to  behold  such  hypocritical  Christians, 
 •as  the  most  part  of  us  are,  entering  within  the  holy  place?   And 
 to  see  those,who  hath  been  clothed  with  hypocrisy  and  guile,now 
 clothed  with  the  robes  of  immortal  glory?    And  will  it  not  be  a 
 mystery  unto  self-denied  Paul,  when  he  shall  behold  such  proud 
 and  selfish  Christians  enter  into  heaven?    Give  me  leave  to  say 
 this,  go  where  we  will,  we  shall  be  matchless  and  singular;  for 
 if  we  shall  go  into  eternity  of  pain,  we  shall  be  the  greatest  debtors 
 unto  the  infinite  justice  of  God,  in  regard  of  the  mercies  we  have 
 received:  and  if  we  shall  enter  into  eternity  of  joy,  we  shall  be 
 the  greatest  debtors  unto  the  spotless  grace  of  Christ,  in  regard  of 
 the  mercies  we  have  abused.     There  shall  be  none  in  heaven  like 
 unto  us;  and  if  we  shall  go  to  hell,  there  shall  be  few  there  that 
 may  be  compared  unto  us.     And  let  me  but  add  this  further  be- 
 fore I  come  to  the  words,  go  where  we  will,  we  shall  be  out  of 
 doubt  with  our  condition;  within  a  short  time  we  shall  be  ex- 
 alted above  the  reach  of  this  misbelieving;  a  hypocrite  shall  be 
 depressed  below  the  reach  of  his  faith;  and  one  who  is  gross  in 
 nature,  shall  be  abased  beyond  the  reach  of  his  presumption; 
 a  Christian  ere  long  shall  misbelieve  no  more:  a  hypocrite  ere 
 long  shall  believe  no  more;  and  one  who  is  gross  in  nature,  shall 
 ere  long  presume  no  more;  there  is  no  misbelief  in  heaven,  and 
 there  is  no  faith  nor  presumption  of  well-being  in  hell.     But  to 
 come  to  that  which  we  intend  to  speak  to,  we  told  you,  when 
 we  first  began  our  discourse  upon  that  precious  and  exalted  grace 
 of  faith,  under  a  twofold  notion  and  consideration;  First,  As  it 
 li  justifying;  and  Secondly,  As  it  is  sanctifying.  For  the  First,  we 
 
GREAT  AND  PRECIOUS  PROMISES.  13S 
 
 resolve  to  speak  to  it  in  a  twofold  consideration;  First,  As  it 
 closeth  with  Christ  simply  as  the  object  upon  which  it  resteth; 
 and  of  this  we  have  spoken  from  that  place,  1  John  iii.  23.  Se- 
 cond*'y,  As  it  closeth  with  Christ,  as  is  held  forth  in  the  promi- 
 ses; and  now  being  to  speak  ot  it  in  this  consideration,  we  have 
 made  choice  of  this  place,  in  which  these  things  concerning  the 
 promise  shortly,  1.  Ye  have  that  fountain  and  spring,  from 
 whence  the  promises  do  flow,  holden  forth  in  the  first  words  or 
 the  verse,  whereby  (or,  as  the  words  may  be  more  fitly  render- 
 ed), bywhom>  relating  unto  Jtsus  Christ,  who  is  the  original 
 and  spring  of  all  the  promises. 
 
 2.  The  properties  of  the  promises;  and  these  are,  L  The  free- 
 dom of  the  promises,  held  forth  in  that  word,  given\  Whereby 
 are  given;  which  speaketh  this,  that  the  promises  are  free  gifts, 
 flowing  only  from  good  pleasure.  2.  Their  unchangeableness, 
 and  that  is  holden  forth  in  the  word,  given*,  the  gifes  and  call- 
 ing of  God  being  without  repentance.  3.  That  they  are  exceed- 
 ing great;  and  the  promises  are  called  great,  either  in  respect  of 
 the  price  that  was  laid  down  to  purchase  them;  or  they  are 
 called  great,  in  respect  of  the  great  things  that  are  contained  irt 
 them.  2.  That  they  are  precious.  Now  the  promises  are  called 
 precious  either  in  respect  of  their  original,  that  they  come  from 
 precious  Christ;  or  ehe  in  respect,  of  this,  that  they  are  the  ob- 
 ject (I  mean  the  object  quo,  or  by  which)  of  precious  faith,  as 
 it  is  called  in  the  first  verse  of  this  chapter;  or  else  they  are  pre- 
 cious, because  they  are  the  things  which  a  Christian  ought  to 
 put  an  high  esteem  upon.  For  the  word  that  is  rendered  pre- 
 cious, may  likewise  be  rendered  honourable.  c  Whereby  are 
 given  unto  us  exceeding  great  and  honourable  promises.' 
 
 3.  We  have  holden  forth  in  the  words,  the  great  advantages 
 of  the  promises;  '  by  them  we  are  made  partakers  of  the  divine 
 nature/  Now  this  is  not  to  be  understood  of  any  essential  con- 
 version of  our  substance  into  the  substance  of  God,  but  of  a 
 Christian  having  the  divine  virtues  of  Jesus  Christ  impressed 
 upon  his  soul,  and  expressed  in  his  life  and  conversation. 
 
 And  there  is  this,  Lastly,  concerning  the  promises  in  the 
 word,  *  even  the  time  when  the  promises  are  eminently  accom- 
 plished;' it  is.  €when  we  have  escaped,'  or,  as  the  word  is, 
 '  when  we  have  fled  from  the  corruptions  that  are  in  the  world 
 through  lust;*  that  is  the  time  when  a  Christian  meeteth  with 
 the  accomplishment  of  the  promise. 
 
 Now,  before  we  can  speak  to  any  of  these,  we  must  speak  a 
 little  unto  some  things  as  necessary  to  be  known,  in  order  to  the 
 better  understanding  ot  all.  1  We  shall  not  dwell  long  in  point- 
 ing out  unto  you  what  a  promise  is,  we  conceive  it  is  a  glorious 
 
1-5  GREAT  AND  PRECIOUS  PROMISES. 
 
 discovery  of  the  good  will  of  God  towards  sinners,  and  withal 
 a  purpose  and  intendment,  and  (if  we  may  say)  an  engagement 
 to  bestow  some  spiritual  or  temporal  good  upon  them,  or  to  with- 
 held some  spiritual  or  temporal  evil  from  them.  And  certain  it 
 is,  that  in  this  description  of  the  promise,  there  is  a  divine  har- 
 mony betwixt  mercy  and  truth,  betwixt  righteousnc:  ~>  2v.d  peace, 
 they  kiss  one  another.  Neither  shall  we  stand  long  to  point  out 
 the  distinction  of  the  promises.  I.  There  are  some  promises  that 
 are  conditional,  and  there  are  some  promises  that  are  abso- 
 lute promises  are  those  that  have  no  conditions  annexed  unto 
 the  performance  of  them;  such  a  promise  as  is  this,  c  God 
 destroy  the  world  no  more  by  water:'  that  is  an  absolute  promise; 
 such  a  promise  was  that  of  'God's  sending  his  Son  into  the  world,' 
 that  was  an  absolute  promise;  and  such  is  that  promise  of  conver- 
 sion, c  in  giving  of  the  hearts  of  flesh,'  it  is  an  absolute  promise. 
 As  for  the  conditional  promises,  they  are  those  that  do  require 
 some  condition  to  be  performed  by  the  Christian  before  the  ac- 
 complishment of  the  promises;  such  as  the  promise  of  salvation,  it 
 requireth  believing  to  go  before  it;  <  he  that  believeth,  shall  be 
 saved.'  And  pardon  is  promised  unto  a  Christian  upon  repentance; 
 and  yet,  we  confess,  that  there  is  not  a  conditional  promise  in  all 
 the  covenant  of  grace  but  may  be  reduced  into  an  absolute  pro- 
 mise, in  regard  that  the  thing  promised  (in  the  conditional  pro- 
 mise) is  an  absolute  free  gift,  and  the  condition  of  the  promise 
 is  another.  2.  There  are  some  promises  that  are  temporal,  and 
 some  that  are  spiritual;  temporal  promises  are  those  that  pro- 
 mise some  temporal  thing  unto  a  Christian;  and  spiritual  pro- 
 mises are  those  that  promise  the  bestowing  of  some  thing  that 
 ting  concernment.  3.  There  are  some  promises  that 
 lot  accomplished  in  this  life;  such  as  this,  *  that  we  shall  see 
 him  aj  he  is,  and  shall  be  made  like  unto  him.'  But  for  the  pro- 
 mises of  faith  and  justification,  these  are  accomplished  in  this  life. 
 1.  [here  are  some  promises  that  are  extraordinary,  and  there 
 are  sc  mises  that  are  common;  extraordinary  promises  are 
 
 :  that  are  given  to  some  particular  believers  as  a  singular 
 Liege;  such  was  the  promise  that  was  given  to  Abraham,4  in 
 :ed  should  all  the  families  of  the  earth  be  blessed;'  and  that 
 use  which  was  given  to  Rebecca,  i  that  the  elder  should 
 :  the  younger.'  As  for  common  promises,  they  are  those 
 that  every  believer  in  Christ  hath  a  right  to  make  use  of. 
 
 Neither  shall  we  stand  long  to  point  out,  that  it  is  the  duty 
 
 q£  a  Christian  to  be  much  in  the  exercise  of  faith  upon  the  pro- 
 
 ;  it  is  clear  from  Psalm  Ixii.  S.     *  Trust  in  him  at  all  times 
 
 '  And  it  is  clear,  from  the  practice  of  that  precious  cloud 
 
 ef  witnesses,  recorded  in  Heb.  xh  who  spent  their  days  in  em* 
 
GREAT  AND  PRECIOUS  PROMI$r  12.7 
 
 bracing  of  the  promises.  But,  7.  we  would  have  you  consider, 
 that  it  is  more  easy   for  a  Unrip*  cr  to   b  itaal 
 
 promises,  than  to  b  naporal  pi 
 
 Christ  for  eternal  salvation,  than  to  trust  him  for  our  daily  I 
 when  we  are  re. iuceel  unto  straits.   And  the  proum 
 
 .oert  this,  may  be  these,  1.  Beca 
 to  believe  that  Christ's  death  h  for  the  purcl  .  teni- 
 
 promises,  <ore  easily. he  taketh  up  in  pro- 
 
 >:  for  a  Christ  ve  that  such  a  thing  was  in 
 
 Christ's  intention,  as  to  die  for  his   daily   food;   v.  most 
 
 certain,  if  we  consider  it  is  a  special  mercy.     2    In  a  Christian's 
 believing  of  spiritual  promises,  there  is  often  some  sens, 
 son  that  helpeth  him  to  the  exercise  of  faith,  at  least  t. 
 rot  the  contrary,    out  believe  a  temporal  pi  when  a  CI 
 
 strait,  and  he  can  see  n<  pre- 
 
 sent, sense  and   reason   stands  upon  the   top  of  I 
 
 erti  him  to  despair:  as  for  instance,  when  a  Christian  is  "living 
 upon  the  top  of  a  mountain,  and  knoweth  net  where  to  sjuj 
 
 f,  to  belie  re  is  a  promise  u^on  which  he  may  rest, 
 
 that  he  shall  nor  want  his  food,  but  that  the  Loid  hath  service 
 for  him,  he  will  provide  here;  he  hath  not  only  reason  to  dis- 
 pute against  it,  but  the  strong  pinching  sense  of  hunger,  both 
 crying  out,  c  how  can  bread  be  given  in  the  wilderness?1  3.  The 
 temptations  tha:  assault  a  Christian,  to  misbelieve  i  .  pro- 
 
 mises, are  more  suitable,  and  co-natural  to  a  Christian,  than 
 temptations   th.it  assault  him    in  resring  upon  the  spiritual  pro- 
 mises". When  a  Christian  is  in  straits  in   the  world,  the  tempta- 
 tions that  hinder   his    exercise  of  faith  are    mere  consonr. 
 flesh  and  blood.     We  are  ready  to  yield  to  misbelief  then, 
 cause  we  think  it   is   rational,   and  speaketh    the  truth.       4.   A 
 Christian  is  often  so  affrighted  by  his  daily  failings, of  some  par- 
 ticular more  gross    out-breakings   in  his  life,  that  howbei:   he- 
 may,  through  .grace,    be  helped   to  believe  that   the  Lord 
 make  out  the 
 
 so  do  him  good  in  his  latter  end:  yet  he  may  be  33 
 and  distrustful,  in  making  use  ol 
 mise,  for  t  l  any  co 
 
 from  as    to   this  pr< 
 the  Lord  doth  for 
 
 jance  on  their 
 punish  h. 
 others.     o.  1 
 to  a  present  iite  remaining  in  the  best,    that  we  are  many  r 
 
 Fy  in  our  securities  for  the  i  than 
 
 that  which  is  to  comej  and  can  more  easily  trust    .  1  for 
 
128  GREAT  AND  PRECIOUS  PROMISES. 
 
 cur  souls,  than  for  our  bodies;  so  that  though  his  naked  word 
 will  sometimes  satisfy  us  for  the  one,  yet  it  will  not  for  the  ou- 
 tlier. And  the  last  ground  of  it  may  be  with  a  Christian's  unao 
 quaintedncss  with  that  lot  of  exercising  faith  upon  temporal  pro- 
 mises; there  being  many  who  think  that  there  is  no  use  for  faith, 
 except  for  salvation,  and  the  things  above,  which  maketh  his 
 faith  upon  these  more  difficult,  than  upon  promises  that  are  spi- 
 ritual. And  this  may  appear  most  clearly,  in  that  we  find  men 
 more  easily  bear  their  spiritual  wants  (even  a  Christian  who  is 
 most  exercised)  than  they  bear  their  temporal  wants.  And  more 
 corruption  and  impatience  doth  arise  from  temporal  want,  than 
 from  spiritual  want. 
 
 2.  Consider,  that  all  a  Christian's  duties  are  turned  over  into 
 promises:  there  is  not  a  duty  that  is  required  of  a  Christian,  but 
 it  is  converted  into  a  promise.  Is  not  faith  a  duty?  in  1  John  iii. 
 23.  '  This  is  his  commandment,  that  ye  should  believe.'  And 
 is  not  that  turned  over  into  a  promise?  in  Jer.  iii.  19.  '  Thou 
 shalt  call  me,  my  Father;'  the  word  importeth  not  only  an  act 
 of  necessity,  but  of  violence,4  thou  shaltdoit.'  And  in  the  xiii.  of 
 Zech.  at  theclose,  *  thou  shaltcall  me,  thy  Father/  and  so  in  Ezek, 
 xi.  19.  Is  not  mortification  a  Christian's  duty?  Col.  iii.  «  Mortify- 
 therefore  your  members.'  And  it  is  turned  over  into  a  promise* 
 Jer.  xxxii.  28.  and  Ezek.  xxxvi.  20.  where  he  promiseth,  that  he 
 will  purge  away  all  their  uncleanness  '  And  it  is  most  clear  from 
 Micah  vii.  16.  <  I  will  subdue  (saith  he)  all  thine  iniquitieso'  It  is 
 not  said  i  thou  must  subdue  them/  but,  '  I  will  do  it.'  Is  not  the 
 knowledge  of  God  a  commanded  duty?  And  yet  it  is  turned  over 
 into  a  promise  in  the  covenant  of  grace,  *  they  shall  know  me 
 from  the  highest  unto  the  lowest,  neither  shall  there  be  need  any 
 more  that  one  should  say,  know  the  Lord,  for  they  shall  be  taugln 
 of  me.'  Is  not  the  commandment  of  fear  your  duty?  as  is  clear 
 from  Eccles.  xii.  IS.  And  yet  that  is  likewise  turned  over  into  a 
 promise,  i  I  will  put  my  fear  in  their  inward  part,  that  they  shaJJ 
 not  depart  away  from  me.1  So  tenderness  is  a  Christian's  duty, 
 and  yet  it  is  turned  over  into  a  promise,  '  I  will  take  away  their 
 heart  of  stone,  and  give  them  an  heart  of  flesh.'  And  that  1  may 
 say  no  more  of  this,  look  but  unto  these  four  places,  and  there 
 ye  will  see  almost  all  duties  turned  over  into  promises,  there  i? 
 Jer.  xxxi.  Jer.  xxxii.  Ezek.  xi.  and  Ezek.  xxxvi.  Ye  will  ser 
 all  the  duties  of  the  covenant  converted  into  promises.  But  may 
 not  some  say,  what  advantage  is  there  of  this?  Much  certainly 
 every  way,  that  duties  are  turned  over  into  promises.  It  may 
 give  a  Christian  hope,  that  once  he  will  perform  those  dutic; 
 Will  ye  not  once  be  tender?  Yes,  certainly,  because  your  tender 
 ik«s  lieth  within  a  promise,  Will  ye  not  be  once  much  in  ihe 
 
:AV  AND  PRECIOUS  PROMfSH:.  129 
 
 ;e  of  fear?  No  doubt  ye  will,  and  the  ground  of  it  is  this, 
 because  our  fear  lieth  within  a  promise,  and  so  of  the  rest.  And 
 2.  (here  is  this  advantage  of  it,  that  all  the  duties  required  o* 
 a  Christian  arc  turned  over  into  promises;  because  by  this  means 
 a  Christian  may  goto  God.  when  he  cannot  perform  such  a  duty> 
 and  desire  him  to  fulfil  his  word,  and  accomplish  his  promise; 
 and  so  may  make  use,  nor  only  of  the  omnipotency  of  God, 
 but  of  the  faithfulness  of  God  also.  There  is  this  third  conside- 
 ration that  we  would  propose,  that  there  are  some  things  of  a 
 Christian  within  a  promise,  that  he  doth  not  believe  to  be  within 
 it,  especially  these  three*,  1.  The  challenges  of  a  Christian  are 
 within  a  promise,  when  ye  are  convinced,  that  is  the  accomplish- 
 ment of  a  promise;  this  is  clear  from  Isa.  xxx.  21.  where  con- 
 victions and  challenges  are  turned  over  into  a  promise;  i  when 
 thou  art  turning  unto  the  right  hand,  or  to  the  left,  thine  ear 
 shall  hear  a  voice  behind  thee,  crying,  this  is  the  way,  walk  ye 
 in  ft.*  And  it  may  be  clear,  that  our  convictions  are  the  accom- 
 plishment of  promises,  because  it  is  the  woik  of  the  Comforter, 
 as  well  as  to  convince,  John  xvi.  9,  as  it  is  for  him  to  make  one 
 to  rejoice.  And  if  a  Christian  could  believe  that  his  challenge? 
 were  the  accomplishment  of  a  promise,  he  might  embrace  chal- 
 lenges, he  might  see  the  faithfulness  of  God  in  his  challenges* 
 and  he  might  see  much  love  in  his  challenges.  2.  A  Christian's 
 cross  is  within  a  promise;  so  that  when  a  Christian  meets  with 
 such  afflictions,  he  may  sit  down  and  cry  out,  that  is  the  accom- 
 plishment of  a  promise;  and  this  is  clear  from  Psalm  Ixxxix  SL 
 &2.  where,  in  the  midst  of  the  promises  cf  the  covenant  of  grace, 
 that  promise,  of  visiting  their  iniquities  with  rods,  is  put  in  the  bo- 
 som of  them;  and  from  Psalm  cxix.  75.  i  In  faithfulness  hast  thou 
 afflicted  me.'  Why  doth  David  say,  injaithjuhiess*  It  was  this, 
 because  this  cross  was  the  accomplishment  of  a  promise;  and  it 
 may  be  clear  also  from  that  word,  Heb.  xii.  7.  i  Forget  not  the 
 exhortation,  (speaking  of  the  cross)  the  word  is,  *  forget  not  the 
 consolation  that  speaketh  unto  you.'  As  if  the  Holy  Ghost  did  say, 
 crosses  do  yield  much  consolation,  as  in  verse  II.  «  They  yield 
 peaceable  fruits  of  righteousness.'  And  if  this  were  believed,  that 
 our  crosses  were  the  accomplishment  of  the  promises,  it  would 
 help  a  Christian  unto  much  humble  submi:sion,  and  there  would 
 not  be  much  murmuring  under  them  if  once  we  did  believe  that 
 they  were  the  accomplishment  of  a  promise.  Yea,  there  is 
 advantage  further,  that  if  we  did  be.  it  our  crosses  were 
 
 the  accomplishment  cf  a  promise,  we  would  be  much  in  advanc- 
 ing holiness  under  our  crosses.  There  is  nothing  that  obstructeth 
 the  sweet  fruit  of  righteousness  under  a  cross  so  much)  as.  im- 
 patience. And  I  would  say  this  to  commend  the  cress,  a  Chi  1 
 
 R 
 
ISO  GREAT  AND  PRECIOUS  PROMISES. 
 
 never  moveth  so  swiftly  to  heaven,  as  when  he  is  under  a  sane-* 
 tified  cross.  A  cross,  when  it  is  sanctified,  will  prove  a  Christian's 
 motion  to  heaven,  more  than  the  enjoyment.  For  our  enjoy- 
 ments ordinarily  do  retard  our  way,  as  much  as  further  it.  And 
 there  is  this,  Sdlyy  that  is  within  the  promise,  i  even  our  daily 
 food,  and  the  hairs  of  our  head.'  The  hairs  of  a  Christian's  head 
 are  all  numbered,  and  within  the  covenant:  so  that  ye  may  see 
 what  a  high  respect  Christ  hath  put  upon  Christians:  this  is  clear 
 from  that  word,  Psalm  cxi.  5,  8.  '  He  hath  given  meat  unto  them 
 that  fear  him.     He  will  ever  be  mindful  of  his  covenant/ 
 
 Our  fourth  consideration  shall  be,  to  point  out  a  little  those 
 grounds  upon  which  Christ  doth  delay  his  accomplishment  of  the 
 promises.     It  is  certain,  that  Christians  are  oftentime  put  to  this, 
 <  doth  his  promise  fail  for  evermore?'  And  cry  out, «  why  art  thou 
 become  unto  me  as  a  liar,  and  as  waters  that  fail?'     And  the 
 grounds  of  this  delay  are  these;  Christ  knoweth  that  a  Christian 
 can  often  better  improve  the  delay  of  the  accomplishment  of  the 
 promise,  than  he  can  improve  the  accomplishment  itself.     We 
 might  find  this  in  our  experience,  it  being,  for  the  most  part, 
 easier  for  a  Christian  to  bear  his  crosses,  than  to  bear  his  enjoy- 
 ments.    I  think  David  had  never  so  sweet  a  time,  as  when  he 
 was  pursued  as  a  partridge  by  his  son  Absalom;   then  grace  did 
 breathe  forth  most  sweetly  in  his  actions;  but  let  David  be  under 
 prosperity,  and  then  we  see  he  falleth  into  the  sin  of  adultery. 
 And  therefore  never  repine  when  ye  are  under  a  cross;  for  cer- 
 tainlv,  if  we  had  spiritual  understanding,  we  would  not  judge 
 it  so  great  a  hazard  to  be  under  a  cross,  as  under  prosperity, 
 since  we  have  greater  strength  to  bear  the  one,  than  to  endure 
 the  other.     2.  The  slothf  ulness  of  a  Christian,  to  whom  the  pro- 
 mises are  made,  this  makes  the  promises  to  be  delayed  in  their 
 performance;  as  was  clear  in  the  people  of  Israel,  they  were  forty 
 vears  in  the  wilderness  before  the  promise  of  entering  into  Ca- 
 naan was  accomplished.  It  was  a  promise  that  could  have  been  ac- 
 complished in  a  few  days,  and  yet,  because  of  their  sin,  it  was 
 not  accomplished  for  forty  years;  as  ye  may  see  from  that  word, 
 Numb.  xiv.  S3,  34%  The  accomplishment  of  the  promise  is  de- 
 layed, that  faith  may  be  more  exercised;  this  is  clear  from  that 
 remarkable  word,  Psalm  cxv.  10.  c  Until  the  time  that  his  word 
 came;'   that  is,  until  the  word  of  the  Lord  was  accomplished; 
 *  the  word  of  the  Lord  tried  him;'  that  is,  it  was  the  matter  of  his 
 exercise,  an  exercise  especially  unto  faith.      For  indeed  it  is  much 
 for  a  Christian  to  believe  upon  a  word,  when  it  is  delayed  in  its 
 accomplishment.     The  fourth  ground  of  delay  is,  that  the  exer- 
 cise  of  prayer  may  be  more;  and  it  is  certain,  that  the  best  im- 
 prO'vepient  of  delay  is,  to  be  much  in  prayer.     The  promises 
 
CHEAT  AND  PRECIOUS  PROMISE?.  131 
 
 they  occasion  prayer;  as  is  clear  from  Exod.  iv.  ult.  «  They  be- 
 lieved, and  bowed  down  their  heads  and  worshipped.      And  from 
 2  Sam.  vii.  27.   where  the  great  promises  being  made  to  D 
 he  crieth  out,  €  Therefore  have  I  found  in  my  heart  to  pray  ihis 
 prayer  unto  God.'     And  it  is  clear  from  Psalm  cxix.  49.   '  Per- 
 form thy  word  unto  thy  servant,  upon  which  thou  hast  caused  me 
 to  hope.'    It  is  a  bad  improvement  of  delays,  when  we  turn  imj  a- 
 tientj  and  it  is  a  bad  improvement  of  delays,  when  we  quit  our 
 confidence.     Know,  that  promises  are  accomplished  after  delay?, 
 and  they  have  a  lustre  upon  them,  that  inay  compense  for  all 
 the  delays.     5.  There  is  this  other  ground  of  the  delays  cf  th.* 
 accomplishment  of  the  promises,  even  that  the  thing  which  is  pro- 
 mised may  be  sweet  unto  a  Christian  when   it  cometh.     This  is 
 clear  from  that  word  of  Solomon,  Prov.  xiii.  12.    i  Hope  deferred 
 maketh  the  heart  sick;  but  when  the  desire  doth  come,  it  is  as  a 
 tree  of  life.  O'.  but  a  mercy  that  cometh  unto  a  Christian  through 
 a  promise  is  sweet;  yea,  a  drink   of  cold   water  taken  up  as  the 
 accomplishment  of  a  promise,  is  more  sweet  *  than  a  feast  of  far 
 things  full  of   marrow,    of  wine  on  the   less  well   refined  *     To 
 take  up  your  bread  and  your  drink  as  the  accomplishment  ot 
 your  promises,  would   make  them  refreshful  to  you.      G.  The 
 Lord  delays  his  promises,  that  a  Christian  may  be  more  in  the  ex- 
 ercise of  dependence  and  may  be  always  kept  about  the  throne. 
 A  Christian  goeth  to  God  from  a  threefold  principle*,  he  gfteth 
 to  God  from  a  principle  of  faith,  from  a  principle  of  nece»ty> 
 and  from  a  principle  of  love.      But  would  you  know  that  which 
 putteth  a  Christian  ofiencst  to  God?  It  is  a  principle  of  necessity. 
 And  believe  it,  that  if  necessity  did  not  drive  a  Christian  unto  the 
 foot  of  the  throne,  he  would  seldom  go  from  a  principle  of  love, 
 or  from  a  principle  of  faith.      And  there  is  this  last  ground  of  the 
 delay  of  the  accomplishment  of  the  promises,  that  the  glory  of 
 the  wisdom  of  God   may  appear,  and  the  glory  of  his  power  in 
 the  accomplishment  of  the  promise.      When  the  promise  is  lon^ 
 beneath  ground,  then  the  wisdom  and  power  cf  God  doth  more 
 appear  in  the  accomplishment  of  the  promise.     And  from  this  I 
 would  only  say  to  Christians^  who  are  under  this  exercise,  com- 
 plaining of  the  want  of  the  performance  cf  the  promises,  these 
 few  things.    1.  Believe  that  the  promise  shall  once  be  accomplish- 
 ed, that  <  though  the  vision  tarry,  yet  at  last  it  shall  speak.    2.  Be- 
 lieve that  every  hours  delay  of  the  accomplishment  of  the  pro- 
 mises hath  a  sweet  design  of  love;  there  is  not  one  moment  of 
 delay,  but  it  is  for  the  advantage  of  a  Christian;  as  is  clear  from 
 that  word,  Rom.  viii.  27.     And  5.  That  promise,  which1  ccmeth 
 after  long  delays,  hath  these  three  sweet  and  soul- refreshing  at- 
 tendants;  1 .  It  is  perfor  >f  sfeasonafcly.     A  Chri  : 
 
J  32  GREAT  AND  PRECIOUS  PROMISES. 
 
 will  observe,  will  see  infinite  wisdom  shining  in  timing  the  ac- 
 complishing of  the  promise  to  such  a  particular  day;  a  Christian 
 will  be  constrained  to  cry  of  it,  if  the  promise  had  been  fulfilled 
 before,  there  had  not  been  such  art  of  wisdom  appearing  in  the 
 performance  of  it.  2«  That  the  promise,  when  it  is  accomplish- 
 ed, will  engage  a  Christian  more  in  the  exercise  of  love,  than  for 
 promises  accomplished  at  a  short  and  smaller  time.  There  is  no-* 
 thing  that  will  so  inilame  the  soul  with  love,  as  to  have  a  promise 
 accomplished  after  delays.  And  3.  The  promises  accomplished 
 after  delays,  have  much  sense  waiting  upon  the  performance 
 thereof.  I  hardly  think  a  Christian  ever  met  with  the  accomplish- 
 ment of  a  promise  after  long  deiay,  but  his  *  soul  was  made  as  a 
 watered  garden,  and  as  springs  of  water,  whose  waters  fail 
 not.9  This  promise  falleth,  and  cometh  to  a  Christian  perfumed 
 with  love. 
 
 Now  we  shall  shut  up  our  discourse  at  this  time,  and  shall  on- 
 ly speak  to  these  six  defects  of  a  Christian's  faith  in  believing  ox 
 the  promises.  1.  That  our  faith  is  impatient,  we  cannot  stay  up- 
 on the  promises  if  they  be  delayed.  Hence  ye  will  see,  that  in 
 scripture,  patience  is  often  annexed  to  faith;  which  speaketh  this, 
 that  it  is  impossible  for  a  Christian  to  believe  as  he  ought,  who 
 wanteth  the  exercise  of  patience.  So  Heb.  vi.  13.  i  Be  ye  follow- 
 ers of  them  who  through  faith  and  patience  inherit  the  promises.* 
 And  that  word  in  Rev.  <  This  is  the  faith  and  patience  of  the 
 saintf.'  2.  Our  faith,  in  closing  with  the  promises  is  most  un- 
 constant.  A  Christian,  when  first  a  promise  is  borne  in  upon  his 
 spirit,  will  then  believe  the  promise,  and  join  with  it:  but  after 
 six  or  seven  days  go  about,  he  will  change  his  faith;  this  is  re- 
 markably clear  from  Exod.  iv.  31.  compared  with  Exod.  vi.  9. 
 When  first  the  promise  cometh  to  the  people  of  Israel,  that  they 
 shall  go  out  of  Egypt,  it  is  said  of  them  in  the  fourth  chapter 
 at  the  close,  i  they  believed  the  promises,  and  worshipped:'  but 
 look  to  them  in  Exod.  vi.  9.  and  there  ye  will  see  them  not  be- 
 lieving, because  of  i  bitterness  and  anxiety  of  heart.'  And  I  will 
 tell  you  the  grounds  why  our  faith  is  unconstant,  I.  Sometimes 
 the  reading  of  a  promise  to  a  Christian  will  be  as  savoury  meat: 
 sometimes,  when  a  Christian  will  read  one  time  in  the  covenant, 
 it  will  be  perfumed  with  love,  and  his  soul  shall  be  transported 
 with  joy  after  it;  and  at  another  time,  when  he  shall  read  that 
 promise  again,  it  will  be  c  tasteless  as  the  white  of  an  egg,  and  as 
 his  sorrowful  meat.'  2.  That  we  are  not  much  in  studying  the 
 exercise  of  the  things  that  are  promised,  which  certainly  would 
 cut  short  many  of  our  debates.  There  is  this  third  defect  of  our 
 faith,  that  we  are  not  diligent.  A  diligent  faith  we  call  this,  that 
 after  a  Christian  hath  believed,  he  would  be  much  in  the  exercise 
 
GREAT  AND  PRECIOUS  PROMISES.  135 
 
 of  prayer,  for  the  accomplishment  of  the  promise;  he  would  be 
 much  in  the  exercise  of  meditation,  to  make  that  promise  sweet 
 and  lively  unto  him.  And  a  fourth  defect  is  this,rwe  build  our 
 faith  more  upon  dispensations,  than  upon  the  word:  when  dis- 
 pensations say  that  which  the  promise  saith,  then  we  will  believe; 
 but  when  dispensations  speak  the  contrary  language  unto  the 
 promise,  then  we  will  reject  our  confidence  and  hope.  I  will  tell 
 you  great  mysteries  of  believing.  It  is  hard  for  a  Christian  to  be- 
 lieve when  the  commentary  seemeth  to  destroy  the  text;  that 
 iSj  when  the  commentary  seemeth  to  declare  that  the  promise 
 shall  never  be  accomplished.  In  some  it  is  this,  it  is  hard  to  be- 
 lieve, when  dispensations  will  say,  the  word  of  the  Lord  will 
 fail,  and  when  promises  bids  you  believe.  2.  It  is  hard  for  a  Chris- 
 tian to  take  impossibilities  in  the  one  hand,  and  the  word  of  pro- 
 mise in  the  other,  and  say,  O  precious  Christ,  reconcile  these  two 
 together,  that  impossibilities  do  not  destroy  the  promise,  but  that 
 the  promise  may  be  accomplished  notwithstanding  of  this.  5.  We 
 have  these  defects  of  faith  amongst  us,  that  we  build  our  faith 
 more  upon  sense  than  upon  the  word  of  promise.  When  a  Chris- 
 tian is  in  a  good  frame,  he  will  believe;  but  when  Christ  hideth 
 his  face,  he  will  then  give  up  his  hope.    And,  lastly ,  There  is  this, 
 
 >ur  faith  upon  the  promises  is  general;  we  believe  the  truth 
 of  the  promises,  but  we  study  not  to  make  a  particular  application 
 of  them.  I  shall  not  stand  long  to  make  any  use  o£  what  we  have 
 spoken,  only  I  would  have  the  Christians  of  this  age,  and  those 
 that  are  here,  to  go  home  with  this  conviction,  the  damnable 
 neglect  of  believing  the  promises.  A  Christian  neglecteth  these 
 three  duties  of  religion  most,  the  duty  of  self-examining,  the 
 duty  of  beiieving  the  promises,  and  that  noble  soul-exalting  duty 
 of  meditation;  these  three  duties  a  Christian  doth  so  constantly 
 neglect,  that  he  is  almost  above  the  reach  of  conviction  that  he 
 doth  neglect  them.  But  I  would  say  a  word  unto  those  who 
 are  destitute  of  the  faith  of  the  promises,  and  are  strangers  unto 
 those  blessed  things  that  are  recorded  in  the  covenant:  and  it 
 is  ehis,  doubtless  ye  must  believe  your  senses,  if  ye  will  not  be- 
 lieve his  word.     It  is  a  question  indeed,  which  cf  all  the  senses 
 
 be  most  satisfied  in  heaven,  whether  that  of  seeing,  *  when 
 we  shall  behold  the  King  in  his  beauty,  and  see  him  as  he  is?' 
 Or  that  of  hearing,  when  he  shall  hear  those  melodious  hallelujahs 
 of  that  innumerable  company,  which  are  about  the  throne,  with- 
 out any  jarring  amongst  them  all?  Or  that  of  smelling,  when  we 
 $hall  find  the  sweet  perfume  of  his  garments,  which  are  perfum- 
 ed *  with  all  the  powders  of  the  merchant?  Or  that  of  touching, 
 when  we  find  Mary's  inhibition  taken  off,  « touch  me  not,'  and 
 be  admitted  to  embrace  him,  who  now  is  ■  ascended  to  the  Fa- 
 
1S4  GREAT  AXD  PRECIOUS  PROMISES. 
 
 ther?*  Or  that  of  tasting,  when  we  shall  drink  of  those  c  river* 
 of  consolation  that  shall  never  run  dry?'  This,  I  say,  is  indeed 
 a  question:  and  give  me  leave  to  tell  you,  O  atheists,  enemies 
 of  God!  it  is  also  a  question,  which  of  all  the  five  senses  of  a 
 reprobate  shall  be  most  tormented  in  hell,  and  what  would  ye 
 answer  to  it  now?  Whether  think  ye  the  sense  of  sight,  when 
 ye  shall  behold  the  dark  ess  of  wrath,  the  devil  and  his  angels, 
 and  your  fellow- prisoners  in  that  dungeon?  Or  whether  shall 
 your  sense  of  hearing  be  most  tormented  in  hell,  when  ye  shall 
 hear  those  screekings  and  howlings  that  shall  eternally  ascend 
 up  before  God,  from  the  souls  that  are  in  prison?  Oh!  but  the 
 greatest  enemy  would  have  compassion  on  his  enemy  to  hear 
 their  cries.  Or  whether  will  ye  say  the  sense  of  tasting  shall  be 
 most  tormented,  when  yeshalldrink  of  those*  rivers  of  brimstone?* 
 Or  will  the  sense  of  touching,  when  ye  shall  be  eternally  scorched 
 with  those  flames,  of  eternal  indignation?  Or  the  sense  of  smell- 
 ing, when  they  shall  eternally  be,  as  it  were,  suffocated  with  the 
 smoke  of  that  sulphureous  furnace  that  shall  never  be  quenched? 
 O  think  you,  if  Cain  would  come  from  hell  and  preach  that 
 doctrine  that  we  should  not  persecute  the  saints,  would  we  listen 
 unto  him?  If  Absalom  should  come  from  hell,  and  should  preach 
 against  the  evil  of  ambition,  would  we  listen  unto  him?  And  if 
 Ahithophel  should  rise  from  the  dead,  and  preach  that  doctrine 
 unto  you,  'let  not  the  wise  man  glory  in  his  wisdom,'  would  ye 
 £4_op  your  ears?  Or  if  Judas  would  come  from  hell,  and  preach 
 to  you  the  evil  of  hypocrisy,  in  betraying  the  Son  of  man  with 
 a  kiss,  would  you  believe  him?  Or  if  Dives,  that  is  recorded  in 
 the  gospel,  should  come  from  hell,  and  choose  that  text  to  preach 
 upon,  James  v.  1.  '  Go  to  ye  rich  men  and  howl,  and  weep  for 
 your  miseries  that  shall  come  upon  you?'  And  if  Demas  would 
 come  and  second  him  with  that  word,  i  love  not  the  world,  nor 
 the  things  that  are  in  the  world?  I  fear  ye  would  cry  out,  *  we 
 will  embrace  that  doctrine  at  another  time.'  We  desire  not  to 
 insist  much  upon  these.  But  O!  to  believe  that  there  is  an  eter- 
 nity of  pain,  and  that  there  is  an  eternity  of  joy.  I  will  give  you 
 a  description  of  the  atheist,  and  let  him  think  upon  it,  it  is  easier 
 to  convince  hundreds  of  you  that  ye  want  the  fear  of  God,  than 
 that  ye  want  the  faith  and  love  of  God.  Oh!  an  imaginary  faith, 
 and  a  conceit  of  love!  will  ye  never  quit  these  two  idols?  I  con- 
 fess, once  ye  shall  have  a  faith  that  no  man  shall  ever  rob  you 
 of;  and  that  is,  the  faith  of  that  truth,  that  when  once  ye  enter 
 into  eternity  of  pain,  there  is  no  redemption  out  of  that  place. 
 Awake,  awake,  for  behold  the  Judge  cometh,  and  he  shall  render 
 vengeance  unto  those  that  know  him  not.  To  his  blessed  2nd 
 precious  name,  we  desire  to  give  praise. 
 
GREAT  AND  PRECIOUS  PROMISES.  153 
 
 SERMON  II. 
 
 2  Peter  i.  4.  Whereby  are  given  unto  us  exceeding  great 
 and  precious  promises,  that  by  these  ye  might  be  partakers 
 of  the  divine  nature,  having  escaped  the  corruption  that  is  in 
 the  world  through  lust. 
 
 ±  HOUGH  justice  and  judgment  be  the  habitation  of  his 
 throne,  yet  mercy  and  truth  did  go  before  it,  as  two  divine  ushers 
 to  convey  us  home  unto  God.  There  arc:  two  things  that  we 
 would  have  Christians  principally  to  study.  1.  That  ye  would 
 be  much  in  the  study  of  those  wrongs  and  injuries  that  ye  have 
 done  to  Christ.  And  2.  That  ye  would  be  much  in  the  study 
 of  those  infinite  acts  of  precious  condescendency  that  Christ  hath 
 manifested  towards  you.  that  the  one  may  provoke  you  unto 
 sorrow  and  humility,  and  the  other  may  provoke  you  unto  a 
 sweet  astonishment  and  admiration.  And  I  would  ask  you  this, 
 if  Christ  should  present  that  challenge  unto  you,  which  Absalom 
 presented  unto  Hiishai,  «  is  this  thy  kindness  unto  thy  friend?  O 
 beloved!  what  could  you  answer,  when  you  were  thus  reprov- 
 ed? I  think,  if  Christ  has  not  forgetfulness  for  that  blessed  end, 
 to  forget  the  wrongs  and  injuries  of  his  own,  I  know  not  unto 
 what  use  Christ  should  have  forgetfulness;  for  he  knoweth  not 
 what  it  is  to  forget  our  good  works;  but  he  hath  a  blessed  art 
 of  forgetting  our  wrongs;  though  we  may  say,  on  the  contrary, 
 that  we  have  a  cursed  art  of  forgetting  them  ourselves.  There 
 are  these  three  things  that  a  Christian  doth  forget.  1.  They 
 much  forget  Christ,  that  he  is  the  great  Author  of  the  promises; 
 so  that  he  may  charge  them  with  this,  €  why  have  ye  forgotten 
 me?'  2.  They  forget  their  mercies,  and  those  divine  receipts  of 
 love  that  Christ  hath  given  unto  them.  3.  They  forget  even  their 
 iniquity;  yea,  sometimes  they  forget  them  before  Christ  doth 
 forget  them,  and  pass  an  act  of  pardon  upon  them.  I  shall  not 
 stand  long  to  plead  with  you  for  undervaluing  of  that  blessevl 
 and  noble  Plant  of  Renown?  I  think,  if  there  were  no  more  to 
 evidence  that  low  esteem  which  we  have  of  Christ,  but  only  this, 
 that  we  are  so  much  in  slighting  the  promises,  it  were  more  than 
 sufficient:  but  besides,  is  there  not  this  to  testify,  how  much 
 undervalue  that  holy  and  just  one:'  that  ye  study  more  to  have 
 an  outward  conformity  to  him,  than  an  inward?  W?  may  caH 
 the  Christians  of  the  time  Naphtali,  they  are  ■  as  a  hind  let  loose,' 
 and  they  give  goodly  words,  but  they  do  not  give  Christ  goodly 
 practices.  And  there  is  this  also,  that  testifieth  our  undervaluing 
 of  Christ,  that  we  slight  so  much  secret  and  retired  correspoD- 
 
iSG  GREAT  AND  PRECIOUS  PROMISES. 
 
 dence  and  communion  with  htm:  I  suppose  there  are  some  here* 
 whose  consciences  beareth  them  record,  that  they  do  not  exer- 
 cise themselves  unto  godliness.  And  I  shall  only  say  that  word, 
 which  Gideon  spoke  in  another  case,  c  if  God  be  with  us,  how 
 then  is  all  this  come  upon  us?  Such  a  spirit  of  formality,  such 
 a  spirit  of  laziness,  such  a  spirit  of  hardness,  and  such  a  spirit  of 
 undervaluing  of  Christ?  I  suppose,  that  if  there  was  a  chronicle 
 written  of  all  the  lives  of  the  saints  who  have  been  since  Adam's 
 days,  and  the  Christians  of  this  time  were  to  read  over  that 
 chronicle,  when  they  had  read  the  life  of  Adam,  they  might 
 put  this  to  the  close  of  it,  «  my  life  is  not  like  his-/  and  when 
 they  had  read  the  life  of  Abel,  they  might  put  this  to  the  close 
 of  it,  *  my  life  is  not  like  his-,'  and  when  they  had  read  thfe  life 
 of  Enoch,  they  might  put  this  to  the  close  of  it,  c  my  life  is  not 
 his.'  Oh!  to  which  of  the  saints  can  we  go?  And  if  we  should 
 call,  is  there  any  that  would  answer  you,  *  thy  life  is  like  mine?' 
 
 But  to  come  to  the  words*,  we  told  you,  at  the  last  occasion 
 that  we  spake  upon  them,  that  there  were  these  things  concern- 
 ing the  promises  held  forth  in  them.  1 .  The  rise  of  the  pro- 
 mises is  held  forth  in  these  words,  whereby;  or,  as  we  cleared, 
 the  word  may  be  thus  rendered,  by  whom,  which  relateth  unto 
 Jesus  Christ. 
 
 The  Second  thing,  concerning  the  promises  held  forth  in  the 
 verse  is,  the  property  of  the  promises,  and  they  are  these  four; 
 1.  That  the  promises  are  free,  held  forth  in  the  words,  c  where- 
 by are  given  unto  us/  all  the  promises  of  the  everlasting  cove- 
 nant are  free,  and  not  debt.  There  is  that  second  property  of 
 the  promises,  that  they  are  unchangeable,  held  forth  in  the  word, 
 given:  the  gifts  and  calling  of  God  i  being  without  repentance.' 
 And  the  third  property  of  the  promises  was,  that  they  were  ex- 
 ceeding great.  And  the  f mirth  property  of  the  promises  are, 
 that  they  are  exceeding  precious* 
 
 The  third  thing  concerning  the  promises,  held  forth  in  the 
 words  is,  the  advantage  that  floweth  to  a  Christian  by  the  pro- 
 mises, c  that  by  them  they  might  be  made  partakers  of  the  divine 
 nature.' 
 
 And  the  last  thing  concerning  them  was,  the  time  when  the 
 promises  were  especially  accomplished,  it  was  when  i  we  had 
 escaped  the  pollution  of  the  world  through  lust/ 
 
 Now  as  for  the  First  thing,  viz.  the  fountain,  original,  and 
 rise  of  the  promises,  which  is  Jesus  Christ,  by  zvhom.  In  speak- 
 ing unto  this,  we  shall  speak  a  little  unto  these  twoc  2.  In  what 
 respects  Christ  may  be  said  to  be  the  fountain  and  original  ol  the 
 promises.    And  we  conceive  he  may  bs  said  to  be  so;  1st,  Because 
 
GUEAT   AND  PRECIOUS  PROMISED  137 
 
 he  purchased  :he  promises  unto  us  by  his  own  precious  blood. 
 There  is  not  a  promise  in  all  the  everlasting  covenant,  but  it  is 
 the  price  of  the  blood  of  the  Son  of  God.  This  is  clear  in  Eph. 
 ii.  12,  15.  where  speaking  of  the  Gentiles,  that  they  were  stran- 
 gers unto  the  covenants  of  promise,  hesetteth  down,  in  the  13th 
 verse,  the  way  by  which  they  were  brought  near  unto  the  cove- 
 nant, and  had  a  right  unto  it,  it  was  *  through  the  blood  of  his 
 cross:'  and  it  is  clear  in  Eph.  iii.  6.  that  the  promises  of  the  gos- 
 pel i  were  given  unto  us  in  him;'  that  is,  through  the  purchase  of 
 him,  and  his  merits.  And  I  Pet  i.  19.  where  we  are  said  «  to  be 
 bought  by  his  blood/  or  the  promise  of  redemption  was  the  price 
 of  blood.  2dly,  Christ  may  be  said  to  be  the  fountain  of  the 
 promises  in  this  respect,  that  he  is  the  person  unto  whom  the  pro- 
 mises of  the  covenant  were  first  made,  and  through  him  are  made 
 over  unto  us:  this  is  clear  in  Gal.  iii.  16.  i  The  promises  were 
 given  unto  Abraham;  not  unto  many  seeds,  but  as  unto  one;  that 
 is,  Christ:  and  it  is  clear  from  2  Tim.  i.  9-  where  the  promises  of 
 grace  and  salvation  are  said  '  to  be  given  unto  us  in  him  before  the 
 world  was  made.'  It  is  true,  that  the  promises  ai*e  not  given  to 
 Christ  considered  only  as  the  Son  of  God  (for  he  had  no  other 
 relation  to  us  than  the  Father,  or  the  Holy  Ghost),  but  yet  they 
 are  first  made  to  him  as  the  Mediator  and  f  head  of  the  church, 
 and  as  that  blessed  days-man,  <  King  of  saints,'  and  the  great  Lord 
 keeper  of  all  the  rights  of  the  young  heirs  of  glory;  *  and  we  all 
 receive  of  his  fulness,  and  grace  for  grace.  3<%,  There  is  this 
 respect  in  which  Christ  may  be  said  to  be  the  fountain  of  the  pro- 
 mises, that  it  is  by  him  we  have  a  right  unto  all  of  them.  This  is 
 clear,  1  Cor.  iii.  12,  13.  where  these  two  are  conjoined,  *  ye  are 
 Christ's;  and  then,  4  all  things  are  yours.'  If  once  a  soul  close, 
 with  Christ  in  the  covenant  of  promise,  there  is  not  one  promise 
 in  scripture  but  he  may  write  this  superscription  above  it,  *  thi* 
 is  mine,  this  is  mine.  4thly,  Christ  may  be  said  to  be  the  foun- 
 tain of  the  promises,  in  regard  that  he  is  the  person  who  applieth 
 the  promises,  and  maketh  us  to  rest  upon  them,  and  to  believe 
 them.  This  David  did  acknowledge,  Psalm  cxix.  46.  i  Re- 
 member the  word  unto  thy  servant,  upon  which  thou  hast  caused 
 me  to  hop*.'  As  if  David  had  said,  i  I  had  never  believed  a  pro- 
 mise, except  thou  hadst  caused  me.  And  it  is  clear,  Eph,  ii.  $. 
 Vhere  faith  is  called  !  the  gift  ex  God:'  even  faith  to  believe  the 
 promises  is  the  royal  donation  and  gift  of  Christ.  5thly9He 
 may  be  said  to  be  the  fountain  of  the  promises,  in  that  he  qua* 
 bfieth  us  for  the  accomplishment  of  them*  Christ  giveth  us 
 strength  to  obey  the  condition  that  is  annexed  to  the  promises; 
 and  Christ  infuseth  habitual  grace  in  us,  by  which  we  may  be: 
 helped  to  exercise  faith  unon  them;  so  that,  grant  all  the  scrip* 
 
 3 
 
1#B  CREAT  AND  PRFXIOUS  PROMISES. 
 
 ture  were  promises,  yet  if  Christ  doth  not  help  us,  we  would 
 never  believe  them,  and  there  would  never  a  promise  be  accom- 
 plished unto  us.  6lk/i/y  The  last  respect,  in  which  Christ  may 
 be  said  to  be  the  fountain  of  the  promises,  is  that  all  the  promises 
 of  the  everlasting  covenant  have  their  accomplishment  through 
 him;  according  to  that  word,  2  Cor.  i.  20.  «  All  the  promises 
 of  God  are  in  him,  yea,  and  in  him,  Amen.'  So  that  ye  are  to 
 bless  Christ,  not  only  for  the  giving  of  the  promises,  but  for  the 
 accomplishment  of  them  also. 
 
 That  which,  Secondly,  we  shall  speak  to  from  this,  that  Christ 
 is  the  fountain  of  the  promises,  shall  be  to  press  upon  Christians 
 these  three  excellent  and  soul-concerning  duties.  The  ^r^  duty 
 is,  that  they  would  not  have  a  light  account  of  the  promises, 
 since  they  are  the  rivulets  and  streams  that  flow  from  that  blessed 
 ocean.  O!  but  if  a  Christian  did  believe,  that  the  promise  which 
 he  hath  for  his  daily  bread  was  bought  with  the  blood  of  the  se- 
 cond Person  of  the  blessed  Trinity,  would  he  not  have  an  high 
 account  of  that  promise?  And  let  me  tell  you,  it  is  impossible 
 for  the  promises  to  be  in  an  high  account  with  you,  till  once  ye 
 reduce  them  unto  their  rise,  and  to  their  fountain.  But  once 
 know,  that  all  the  promises  are  sweet  streams  of  love,  that  have 
 run  through  the  heart  of  precious  Christ,  and  from  whence  they 
 have  flowed  unto  you;  and  then,  when  this  is  believed,  how 
 shall  ye  sit  down  and  comfort  yourselves  in  the  promises,  and 
 rejoice  exceedingly  in  them. 
 
 The  second  duty  which  we  shall  press  upon  you  from  this  is, 
 that  since  Christ  is  the  fountain  and  original  of  the  promises,  be 
 much  in.  the  application  of  them.  And  here  I  shall  speak  a  little 
 upon  these' three  things.  1.  A  little  unto  the  evidences  and 
 marks  of  those  who  have  a  right  to  apply  the  promises,  and  shall 
 only  name  unto  you  these  few.  The  First  is,  to  be  a  persoa 
 under  convictions  of  sensible  need  and  necessity  of  such  a  pro* 
 mise;  have  ye  convictions  of  such  a  necessity?  Then  from  that 
 ye  may  infer,  I  have  a  right  to  the  promises;  and  are  not  these 
 p;lad  tidings?  1  know  there  are  some  who  are  under  such  convic- 
 tions of  their  sins,  that  they  think  it  boldness  to  apply  the  pro- 
 mises. But  I  would  say  this  unto  you,  that  if  ye  were  under 
 sensible  convictions  of  your  lost  estate,  ye  would  give  a  world  for 
 an  hair  of  a, promise  whereby  to  hang.  Believe  it,  the  exercise 
 of  misbelief  is  never  at  its  height,  till  ye  would  be  content  to 
 dig  through  the  earth  to  get  a  promise;  and  till  we  were  at  that, 
 lhat  our  souls  would  pursue  after  them  from  the  one  end  of  thd 
 world  to  the  other.  And  for  the  ground  of  this  assertion,  that 
 sensible  necessity  giveth  a  right  to  the  promises;  if  ye. will  look 
 to  those  great  promises  of  the  everlasting  covenant^  are  they  not 
 
GREAT  AND  PRECIOUS  PR0M1:ES.  1S9 
 
 j^iventothat  Christian  who  is  under  a  need?  Isa.  lv.  1  8.  andM 
 xi.  28.  where  the  great  promises  of  the  gospel  are  given  our, 
 the  invitation  of  Jesus  Christ  is  unto  those  who  l  are  weary  and 
 •heavy  laden.'    Christ  would  account  it  an  excellent  courtesy,  that 
 ye  should  not  dispute,  but  believe;  and  that  ye  would  loo!:  up- 
 on your  necessities,  as  his  call  to  believe  the  promises,     2,  A  per- 
 son, who  hath  an  high  account  of  the  promises,  hath  a  right  to 
 apply  them.     Let  once  your   soul  close  with  Christ  by  faii.ii  and 
 iove,  and  then  you  may  with  boldness  close  with  the  prom 
 I  confess,  if  you  were  more  in  believing  the  promises,  ye  would 
 iiave  a  higher  and  more  full  esteem  of  them.      Would  yon 
 the  reason  why  Christ  is  not  accounted  matchless?  It  is  because 
 of  this,  our  necessities  of  the  promises  are  not  always  within  our 
 sight,  and  our  exercising  of  faith  upon  them  is  not  our  daily 
 work.     3.  This  looketh  like  a  right  to  the  promises,  that  which 
 is  borne  in  upon  a  Christian's  spirit,  when  he  is  near  Gc 
 prayer,  and  is  under  some  sensible  exercise  of  his  own  infi: .. 
 he  hath  readily  a  right  to  apply  the  promises:  as,  for  instance, 
 when  a  Christian  is  debarring  himself  out  at  Christ,   which  is 
 but  an  unpleasant  exercise  to  meet  with  a  promise  borne  i:: 
 on  their  spirit,  that  giveth  them  some  ground  of  hope,  that  they 
 may  apply  and  rest  upon  Christ;  or  when  a  Christian  is  faint- 
 ing under  affliction,  and  is  like  to  give  over  to  meet  with  a  word 
 of  promise  borne  in  upon  his  spirit,  that  doth  uphold  him  in  the 
 day  of  his  trial,  he  may  probably  conclude  lie  hath  a  right  to  be- 
 lieve that  promise.     4.  There  is  this  evidence,  persons  who  have 
 sin  high  account  of  the  promises,  have  a  right  to  apply  them; 
 it  is  an  excellent  and  most  concerning  work  for  a  Christian  to 
 believe  the  excellency  of  the  promises,  when  he  cannot  have  the* 
 actual  application  of  them;  for  when   once  a   Christian  cometh 
 to  this,  that  the  great  things  of  the  ievej  covenant 
 
 matchless  in  his  eyes,  then  that  is  the  valley  of  Achor,  and  a 
 door  of  hope,  that  ere  long  Christ  will  apply  them.  5.  When 
 a  Christian  hath  great  delight  in  the  promises,  when  they  arc 
 sweet  to  his  taste,  and  are  the  refreshing  and  rejoicing  of  his 
 heart,  that  is  an  undeniable  sign  that  he  hath  a  right  to  make 
 use  of  such  promises.  Were  your  souls  never  refreshed  by  read- 
 ing of  the  boundless  covenant  of  love,  and  the  sweet  promises 
 that  are  in  it?  I  would  have  Christians  to  mar  promises 
 
 that  have  upheld  them  in  their  straits;  I  would  have  them  to 
 mark  the  promises  that  have  been  lively  to  their  souls,  and  say, 
 this  once  was  my  goodly  meat,  and  made  me  to  rejoice  in  the 
 €  house  of  my  affliction.'  And  I  would  have  a  Christian  to  mark  the 
 time  of  the  accomplishment  of  the  promises,  in  which  he  will 
 infinite  whdom  shining,  in  i>j  heal 
 
140  GREAT  AND  PRECIOUS  PROMISES. 
 
 it  such  a  time.     And  I  would  have  a  Christian  to  mark  the 
 frame  of  his  own  spirit  when  the  promises  are  accomplished  (as 
 ye  will  often  find  in  scripture),  and  by  all  this,  you  will  often  find 
 such  a  reviving  and  profitable  delight  in  the  promises,  as  shall 
 give  a  very  full  evidence  of  your  right  unto  them.     6.  Lastly, 
 When  a  Christian  under  straits  C2n  receive  consolation  from  no 
 other  thing,  but  all  prove  physicians  of  no  value,  and  miserable 
 comforters.     When  a  Christian  is  convinced,   that  there  is  no 
 joy  to  be  had  under  such  a  cross  but  in  the  faith  of  the  pro- 
 mises, that  is  an  evidence  that  this  person  hath  a  right  to  the 
 promises.     I  would  only  say,  O  beloved  in  the  Lord!   is  not  this 
 your  guilt,  your  undervaluing  of  the  promises,  and   your  little 
 exercise  of  faith?  I  would  pose  you  with  this,  When  last  studied 
 ye  to  apply  any  promise  of  the  covenant  of  grace?      When  last 
 did  ye  exercise  faith  upon  any  of  them?     Shall  I  tell  you,  what 
 is  the  practice  of  the  most  part  of  us?   We  study  perhaps  to  ap- 
 ply one  promise,  but  for  the  rest  of  the  promises  we  lay  them 
 aside  and  do  totally  neglect  them.     We  study  to  apply  the  pro- 
 mises of  salvation,  apd  of  having  redemption  through  Christ, 
 but  for  the  promises  of  sanctification,  for  the  promises  to  help 
 us  to  perform  duties,  for  the  promises  to  support  us  under  the 
 cross,  for  the  promises  to  comfort  us  in  our  way  to  heaven,  for 
 promises  in  reference  to  all  ordinary  things,  we  are  not  much  in 
 application  to  these.     O!  but  if  a  Christian  were  believing  the 
 promises,  he  might  sit  down,  even  while  he  is  here,  and  sing 
 one  of  the  songs  of  Zion,  though  yet  4  but  in  a  strange  land.' 
 
 Theseco?id  thing  that  I  shall  speak  unto  upon  the  application 
 of  the  promises,  shall  be  to  propose  unto  you  some  rules,  that 
 you  would  make  use  of  in  the  application  of  them,  and  I  shall 
 jiame  unto  you  these. 
 
 First>  Study  these  four  things,  one  is  the  faithfulness  and  truth 
 of  the  promises,  that  such  a  thing  is  the  saying  of  him  who  is 
 the  €  faithful  witness,  and  Amen.*    This  was  the  practice  of  Paul, 
 
 1  Tim  i.  10.  The  way  how  he  was  brought  to  make  application 
 of  the  promises  was,  i.  By  laying  down  that  conclusion,  •  this  is 
 a  faithful  saying.*  Rev.  xxi,  from  the  beginning  to  the  6  verse, 
 where  there  are  great  promises  made,  and  much  spoken  to  the 
 commendation  of  heaven,  this  is  subjoined  to  the  6  verse,  *  These 
 are  faithful  and  true  sayings  of  God.'  As  if  John  had  said,  all 
 that  I  have  spoken  concerning  heaven  will  be  to  no  purpose,  ex- 
 cept ye  believe  the  truth  of  the  promises.  And  this  was  the 
 practice  of  David,  2  Sam.  vi.  28.  « Thy  words  are  true,  O  Lord:' 
 he  subjoineth  this  unto  the  actual   application  of  the  promises. 
 
 2  Study  the  sweetness  and  excellency  of  the  promises.  This  was 
 the  practice  of  Paul,  i  Tim.  i.  15.  « This  is  a  faithful  saying^  and 
 
CKBAT  AND  PRECIOUS  PROMISES.  HI 
 
 then  he  subjoineth,  «  and  worthy  of  all  acceptation.'  And  this 
 %as  the  practice  of  David,  Psalm  cxix  72.  i  I  have  esteemed  the 
 law  of  thy  mouth  better  than  thousands  of  gold  and  silver.'  O 
 such  an  opinion,  to  esteem  the  promises  higher  than  thou- 
 sands of  gold!  It  is  heterodox  against  the  most  part  of  yon,  that 
 prefer  the  world  before  the  promises  of  the  covenant.  And  it 
 was  his  practice,  verse  103.  and  l(>2.  ■  I  rejoice  at  thy  word,  as 
 one  thai  iindtth  great  spoil.'  He  had  a  higher  account  of  the 
 promises,  than  to  divide  the  spoil  after  war.  3.  Let  the  Chris- 
 tian study  the  necessity  that  he  hath  of  the  promises,  that  there 
 is  no  way  of  winning  above  that  necessity,  but  by  closing  with 
 the  promise,  and  laying  hold  upon  it.  4.  Lastly,  A  Christian 
 should  study  the  suitableness  that  is  in  the  promises,  to  answer 
 their  necessities,  that  if  they  be  under  need,  there  is  a  precious 
 way  of  remedy  manifested  unto  them  by  these. 
 
 The  second  rule  that  we  would  prescribe  in  the  application  of 
 the  promises  is,  that  ye  do  not  expect  sensible  comforts  imme- 
 diately after  ye  have  believed  them.  A  Christian  may  apply 
 the  promises,  and  yet  want  the  joy  and  sweetness  that  is  in  them; 
 this  is  clear,  Psalm  cxix.  $5.  4  My  soulcleaveth  unto  the  dust.' 
 There  he  is  under  much  anxiety,  and  much  sorrow;  and  yet  he 
 is  a  believer  of  the  promises  in  the  mean  time,  as  the  words  fol- 
 lowing do  clear,  '  quicken  me  according  to  thy  word;'  he  layeth 
 claim  to  the  promise;  and  this  is  clear  in  the  81  verse  of  that 
 Psalm.  ■  My  soul  doth  faint  within  me;'  there  is  much  exercise 
 of  sorrow,  and  yet  he  is  a  believer  of  the  promise;  ■  but  I  hope 
 in  thy  word.'  A  Christian,  after  he  hath  believed  the  promise, 
 would  put  a  blank  in  Christ's  hand  concerning  the  sweetness 
 of  the  promise,  to  be  made  out  in  its  own  time.  What  is  sense? 
 It  is  the  precious  indulgence  of  Christ,  that  he  giveth  to  his  own. 
 I  would  press  this  upon  you,  prophesy  nothing  before  your  be- 
 lieving oi  the  promise;  but  having  believed,  ye  may  surely  pro- 
 phesy, that  the  promise  shall  be  accomplished  in  its  own  time, 
 and  the  word  that  he  hath  spoken,  shall  certainly  come  to  pass. 
 But  as  for  sense  as  for  quickening,  as  for  comforting,  as  for  re- 
 ceiving, ye  must  put  a  blank  in  the  hand  oi  Christ,  to  dispense 
 these  things  to  you  as  he  seeth  fit. 
 
 The  third  rule  in  the  application  of  the  promise  is,  that  ye 
 do  not  build  your  faith  upon  this,  that  the  promises  shall  be  ac- 
 complished, because  probability  and  reason  seem  to  say  the  thing. 
 I  would  say  this  to  a  Christian,  that  ye  may  oftentimes  suspect 
 the  promise  not  near  to  be  accomplished,  when  reason  saith, 
 behold  the  word  of  the  Lord  cometh;  and  that  oftentimes  the 
 Lord  is  nearer,  when  we  begin  to  pass  a  conclusion,  the  wdtift 
 i*  rot  at  hand,  and  the  time  of  the  accomplisuuKnt  of  tac  pro- 
 
142  GREAT  AND  PRECIOUS  PROMISES* 
 
 mises  is  not'jiear.  Certainly,  many  times  before  Christ  accom- 
 plish the  promises,  he  will  learn  us  to  be  living  above  sense  and 
 reason;  and  he  will  have  reason  to  submit  to  faith,  he  will  have 
 probabilities  to  contradict  the  accomplishment  of  the  promise?, 
 and  when  probabilities  are  furthest  away,  that  is  his  time  to  work-, 
 this  is  clear  in  these  two  signal  deliverances  of  the  people  of  Israel 
 from  Egypt  and  Babylon,  Exod.  iii.  4,  5.  and  Ezek.  xxxvii.  at 
 the  beginning.  And  therefore,  as  a  Christian  would  net  quit  his 
 hold  of  the  promises,  because  dispensations  seem  to  com: 
 the  accomplishment  of  the  promise,  and  sometimes  crieth  out, 
 *  why  art  thou  become  unto  me  as  a  liar,  and  as  waters  that  fail?' 
 So,  on  the  other  hand,  ye  are  to  build  your  faith  upon  the  pre- 
 mises, and  not  upon  dispensations,  even  when  favourable,  seeing 
 that  we  know  the  way  that  Christ  taketh  many  times  to  accom- 
 plish the  promises  is  by  contrary  means  to  our  apprehension, 
 4  his  paths  are  in  the  whirlwind,  and  his  footsteps  are  not  known.1 
 And  may  we  not  cry  out,  *  who  can  take  up  the  way  of  God, 
 whose  ways  are  more  subtile  than  the  way  of  an  eagle  in  the 
 air,  or  the  way  of  a  serpent  upon  a  reck,  or  the  way  of  a  ship 
 upon  the  sea?'  &c. 
 
 The  fourth  rule  that  we  would  prescribe  unto  you  in  the  ap- 
 plication of  the  promise  is,  that  ye  would  close  absolutely  with 
 the  promises;  I  mean,  without  limiting  the  holy  One.  There 
 is  limited  closing  with  the  promise,  which  is  the  frequent  exer- 
 cise of  our  hearts;  we  will  close  with  the  promise,  but  with  this 
 restraint  laid  upon  Christ,  that  whensoever  wc  begin  to  believe 
 the  promises,  all  things  might  go  as  we  desire;  and  this  is  the 
 great  occasion  that  we  do  so  frequently  reject  our  confidence, 
 and  do  refuse  our  hope,  when  God  doth  not  answer  our  peremp- 
 tory expectations. 
 
 ,  5.  We  give  you  this  rule,  that  ye  would  eye  Christ  much  in 
 the  application  cf  the  promises.  There  is  a  threefold  sight  of 
 Christ  that  a  Christian  sh'culd  have  when  he  applieth  the  pro- 
 mises: 1.  A  Christian  should  have  a  sight  of  the  boundless  and 
 condescending  love  of  Christ,  that  so  he  may  be  constrained  to 
 hope,  and  may  be  constrained  Co  love.  2.  A  Christian  should  eye 
 the  faithfulness  and  unchangeableness  of  Christ,  that  what  his 
 blessed  lips  have  spoken,  l  he  will  also  do,  and  what  he  hath  said, 
 he  will  likewise  bring  to  pass/  And  3.  In  the  application  of  the 
 promises,  he  must  eye  the  omnipotency  of  Christ,  that  what  he 
 hath  said  he  is  able  to  bring  to  pass.  And  O!  when  shall  we 
 have  occasion  to  sing  that  song,  <  What  hath  God  wrought  for 
 us?'  Which  was  the  song  that  Balaam  sung,  who  yet  was  but  a 
 profane  wretch. 
 
 6.  There  is  this  rule  that  we  would  prescribe  unto  you  ia  the 
 
toREAT  AND  PRECIOUS  PROMISES.  143 
 
 \ 
 
 application  of  the  promises,  that  a  Christian,  after  he  hath  ap- 
 plied them,  would  be  much  in  the  exercise  of  prayer  for  the 
 complishment  of  these  promises.  This  was  the  practice  of  Da- 
 vid, 2  Sam.  ii.  27.  when  God  is  passing  many  precious  promises, 
 I  doth  subjoin  that  word,  i  Therefore  have  I  found  in  mv 
 heart  to  pray  this  prayer.  And  we  see  in  Ezek.  xxxvi.  37.  alon  / 
 that  chapter,  God  is  passing  most  excellent  promises:  and  yet  in 
 verse  427.  this  is  subjoined, '  For  all  those  things,  I  will  be  inqtri 
 of  by  the  house  of  Israel/  And  in  Jer.  xxix.  10.  12.  where  th~ 
 time  is  coming,  when  God  would  accomplish  i  his  good  word,* 
 (as  he  speaketb)  that  is  subjoined  in  verse  12.  cThcn  shall  ve  cali 
 upon  n;e,  and  seek  after  me.'  And  Dan.  ix.  2,  3.  when  Daniel 
 knew  that  the  promise  was  near  the  time  of  its  accomplishment, 
 then  <  he  set  himself  to  prayer  and  supplication,  to  seek  the  face 
 of  God.'  I  would  say  these  three  words  to  a  Christian;  1.  The 
 smallest  mercy  that  a  Christian  meeteth  with,  if  he  can  call  it 
 Samuel;  that  is,  i  the  son  of  prayer/  and  if  he  can  cali  it  Isaac; 
 :hat  is,  *  the  child  of  promise/  he  may  then,  and  doth  ordinarily 
 receive  much  consolation  in  that  mercy.  O!  but  a  mercy  flow- 
 ing to  a  Christian  through  a  promise,  if  it  were  but  a  drink  of 
 cold  water,  and  apiece  of  brown  bread,  it  will  be  more  excellent 
 cheer  than  all  the  dainties  of  the  kings  of  the  earth.  Oi  but  to 
 eat  and  drink,  taking  these  things  as  the  accomplishment  of  the 
 promises,  this  would  make  us  eat  our  bread  *  with  singleness  of 
 heart,  and  much  cheerf  ulness.'  And  there  is  this,  2dlj/%  I  would 
 say  unto  you,  when  a  promise  is  accomplished,  and  a  Christian 
 is  not  much  in  the  exercise  of  prayer,  in  the  accomplishment  or 
 it,  one  to  a  hundred  if  he  lose  not  the  sanctified  use  of  the  ac- 
 complishment of  that  promise.  Ah!  know  ye  not,  that  a  pro- 
 mise,  when  it  is  accomplished,  may  be  a  curse  to  a  Christian? 
 That  word  is  most  terrible,  Mai.  ii.  2^  i  I  will  curse  your  bles- 
 sings.' And  the  last  word  that  I  would  say  to  this  is,  that  a  Chris- 
 tian, who  believerh  the  promise,  notwithstanding  that  dispensa- 
 tions seem  to  contradict  it,  that  promise  shall  be  made  most  re- 
 freshful unto  his  spirit  when  it  is  accomplished.  Ol  but  a  Chris- 
 tian that  never  had  much  jealousy,  nor  much  staj  bout 
 the  accomplishment  of  the  promise,  when  it  cometh,  it  will  be 
 refreshful  unto  him.  And  believe  it,  there  is  not  an  hour's 
 entertainment,  of  jealousy  about  the  accomplishment  of  the  pro- 
 mise, but  it  will  impair  the  sweetness  of  the  promise,  when  it  rs 
 accomplished,  except  so  far  that  the  transcendent  and  free  love 
 cf  Christ  is  seen  in  the  accomplishment  of  them,  notwitlnt; 
 ing  of  our  misbelief. 
 
 Tne  last  rule  that  I  shall  ofler  a  Christian  in  his  application  of 
 the  promises  is,  when  ye  meet  wirh  objections 
 
144  GREAT  AND  PRECIOUS  PROMISES. 
 
 answer,  but  they  do  silence  you;  I  will  tell  you  what  ye  should 
 do  with  them,  misken  these  obstructions,  and  lay  them  by. 
 This  was  the  practice  of  believing  Abraham,  Rom.  iv.  9.  '  He 
 considered  not  his  own  body,  being  weak,  and  the  deadness  of 
 Sarah's  womb/  The  weakness  of  his  own  body,  and  the  dead- 
 ness of  Sarah's  womb,  were  so  strong  objections  in  the  way  of 
 the  accomplishment  of  the  promises,  that  he  could  not  answer 
 them;  and  the  way  he  took  to  refute  them  was,  «  he  did  not  con- 
 sider them;'  he  forgot,  as  it  were,  those  objections,  and  went 
 about  his  duty. 
 
 The  third  thing  that  we  shall  speak  to  in  relation  to  the  ap- 
 plication of  the  promises,  shall  be  somewhat  for  helping  a  Chris- 
 tian who  is  standing  at  too  great  a  distance  to  get  the  promises 
 applied. 
 
 First j  A  Christian  should  be  much  in  the  study  of  those  expe- 
 riences of  the  faithfulness  of  God,  and  what  others  hath  met 
 with.  When  ye  begin  to  apply  a  promise,  ye  may  be  helped  in 
 the  faith  of  applying  them,  by  beholding  those  great  records  of 
 the  faithfulness  of  God  that  are  extant.  This  was  the  way  the 
 angel  took  with  Mary,  Luke  i.  36.  where,  helping  her  to  believe 
 that  promise,  i  that  of  her  should  be  born  the  Messiah/  this  i» 
 the  way  that  he  strengthened  her,  *  thy  cousin  Elizabeth  is  now 
 with  child,  and  hath  gone  six  months,  even  she  that  was  called 
 barren.'  And  I  shall  only  name  these  two  places  in  scripture, 
 which  may  help  you  exceedingly,  and  strengthen  you  to  believe 
 the  promises  upon  this  account,  1.  There  is  that  word  in  Exod. 
 xii.  41.  and  51.  It  is  a  most  remarkable  saying,  '  At  the  end 
 oi  four  hundred  and  thirty  years,  on  that  very  same  day,'  (there 
 was  not  one  day  missed  after  the  time  that  was  set,  but  accom- 
 plished) *  in  that  very  same  day  the^  came  out.'  And  this  is 
 marked  in  verse  51.  again.  And  2.  There  is  that  word,  1  Kings 
 viii.  56,  where  Solomon,  when  he  is  singing  most  sweetly  to  God, 
 taketh  observation  of  this,  <  Lo,  (saith  he)  there  hath  not  failed 
 one  word  that  God  hath  spoken  to  you  by  his  servant  Moses.' 
 
 Secondly,  Ye  should  be  much  in  the  consideration  of  your  own 
 experiences  that  you  have  in  the  accomplishment  of  the  promises 
 formerly.  This  was  the  way  that  David  took  to  strengthen  him-? 
 self  to  believe  the  promises,  "  he  that  hath  delivered  me  from  the 
 rage  of  the  lion,  and  the  paw  Ot  the  bear,  he  will  deliver  me 
 from  this  uncircumcised  Philistine,"  1  Sam.  xvii.  5.5.  and  57.  46. 
 And  this  was  the  practice  of  the  apostle  Paul,  2  Tim.  iv.  17,  18. 
 «  God  hath  delivered  me  from  the  cruel  lion:'  apd  trom  thence  he 
 subjoineth,  ■  and  the  Lord  will  deliver  me  from  every  evil  work.' 
 And  this  was  his  practice,  2  Cor.  i.  10.  where  these  three  are 
 sweetly  knit  together,  "  God  hath  delivered  rjj£j  he  doth  deliver 
 
GKF.AT   AND  PRECIOUS  PROMISES. 
 
 145 
 
 me,  ami  he  shall  deliver  me,'  There  is  one  experience  of  this 
 kind  that  preacheth  this  unto  you,  O  believe  the  promises, 
 and  do  not  tall  in  question  his  faithfulness. 
 
 Thirdly,  There  is  this  help,  that  ye  study  much  the  excellency 
 of  the  promises,  which  is  the  most  noble  and  excellent  way  to 
 move  vou  to  apply  the  promises,  according  to  that  word,  Psalm 
 cxix.  111.  «  I  have  made  thy  testimonies  my  heritage  for  ever/ 
 and  the  ground  often  is  this,  ■  because  they  are  the  rejoicing  of 
 my  heart.'  The  sweetness  of  the  promises  should  engage  our 
 hearts  to  apply  them.  And  there  is  this  fourth  help,  a  Christian 
 should  study  the  omnipotency  of  God,  that  he  may  be  helped 
 to  believe  and  apply  the  promises.  This  is  clear  in  Zech.  xii  1, 
 where  God,  going  to  many  excellent  promises,  ushers  in  that 
 discourse  with  high  and  majestic  descriptions  of  his  power,  that 
 he  4  stretcheth  forth  the  heaven,  and  layeth  the  foundations  of 
 the  earth,  and  formeth  the  spirit  of  man  within  him/  And  this 
 was  the  practice  of  Abraham,  Rom.  iv.  21.  the  way  how  he  came 
 to  believe  the  promise,  *  he  counteth  him  able  that  made  it,'  that 
 he  might  perform  it  Sthly.  For  your  help  in  applying  of  the 
 promises,  study  much  the  unchangeableness  of  Christ,  and  his 
 faithfulness,  know  that  he  is  the  same  yesterday,  and  to-day,  and 
 for  ever.  This  was  the  way  that  Sarah  came  to  the  faith  of  the 
 promises,  Heb  xi.  11.  *  She  believed:'  and  the  ground  of  it  is, 
 that  she  judged  him  faithful  that  had  promised.*  There  is  not 
 an  act  of  misbelief  that  a  Christian  falleth  into,  but  it  saith,  that 
 God  is  not  faithful,  and  that  he  is  not  true. 
 
 Now  the  last  dmy  which  we  would  press  from  this  point,  that 
 Christ  is  the  fountain  of  the  promises  is.  that  we  may  have  an 
 high  esteem  ot  the  promises,  even  of c  Je-us  Christ,  in  whom  they 
 are  yea,  and  Amen.'   And  [  shall  close  at  this  time  with  this,  Are 
 there  not  many  here  that  have  no  respect  unto  him,  who  is  that 
 *  faithfulness,  and  the  Amen,'  who  hath   promised   i  us  himself 
 and  all  things?'    \nd  if  ye  will  not  take  with  the  challenge,  let 
 your  hearts  but  answer  thee  two  or  three  things,     1.  Hath  not 
 the  loss  of.  things  in  the  world  affected  your  hearts  more  than 
 ever  a  asence  from  Christ  did?  hath  it  not?  And  can  such  a  s   ul 
 say,  I  have  an  high  account  of  the  Promiser?    Is  it  possible,  that 
 those,    who  will  mourn  more  under  the  absence  of  their  idols* 
 than  for  the  want  of  Jesus   Christ,  that  they  can    have  an  I 
 account  of  him?  I  am  persuaded  of  this,  there  arc  some  merer, 
 that  the    loss  of  their    goodg  at  sea  hath   diverted  them 
 tl^eir  night's  rest,  and  \  et  absence  fromChrist  never  diverted  I 
 from  t   e;r  sleep  one  hour.      O  when  did  love  to  find  out  Jesus 
 Christ,  and  to  enjoy  his  fellowship,  make  you  rise  op  in  the  silent 
 watches  of  the  night,  and  to  pursue  after  him:    2.  Ha\e  not  your 
 
 T 
 
146  GREAT  AND  PRECIOUS  PROMISES, 
 
 souls  delighted  more  in  the  enjoyment  of  the  things  of  this  world 
 than  ever  they  did  in  the  enjoyment  of  Christ?  Is  not  this  true, 
 that  the  increase  of  wine  and  oil,  and  of  silver  and  gold,  hath 
 affected  your  hearts  more  with  joy,  than  ever  Christ  did?    And 
 have  you  an  high  esteem  of  the  Promiser?     3.  Are  you  taking 
 delight  to  entertain    fellowship  and  communion  with  the  Pro- 
 miser?     Is  this  true?     When  went  you  to  your  prayers,    but  ye 
 wearied  ere  ye  went  away?  And  have  you  an.  high  esteem  of  the 
 Promiser?     Is  not  this  the  language  of  your  hearts,  4  O  when 
 shall  the  sabbath  be  over?    And   when  shall  the  new  moon  be 
 gone,  that  I  may  pursue  after  my  idols?'  I  would  pose  you  with 
 this,  if  there  were  no  eye  to  take  notice  of  you,  would  you  not 
 slight  secret  prayer?   Would  you  not  slight  family  prayer?    We 
 -  love  not  to  serve  Jesus  Christ.    I  know  there  are  atheists  here, 
 who  would  love  to  go  to  heaven  vithaut  faith,  love,  prayer,  and 
 repentance  j  they  would  love   to  goto  heaven  by  a  way  never 
 one  went  before  them.   And  now  1  shall  say  but  this  one  wcrd 
 to  you  that  are  the  heirs  of  the  promise,  and  have  the  blessed 
 expectation  of  heavers,  whatever  (lie  world  do  esteem  of  him, 
 O  remember  and  comfort  yourselves  in  the  thoughts  of  the  bles- 
 sed clay,   when  Christ  (after  he  hath  past  the  sentence  of  con- 
 demnation upon  the  wicked)  shall  go  in  upon   the  head  of  the 
 troops  of  the  first-born,  they  shall  walk  before  as  through  the 
 ports  of  the  New  Jerusalem,  having  crowns  of  immortal  glory 
 upon  their  heads,  and  then  shall  follow  after  him  his  aagels, 
 and  then  shall  fellow    after  him   the  blessed  company    of  the 
 first-born,   every  one  having  the  harps  of  God  in  their  hands, 
 and  they  shall  be  singing  as  they  enter  in  through  the  ports  of 
 the  city,  6  Hallelujah  unto  him  that  was  ce*d,  and  is  alive,  and 
 now  liveth  for  evermore/     Oh!  to  believe  that  day,  when  first 
 we  shall  enter  in  through  the  streets  of  the  New  Jerusalem,  when 
 we  shall  be  clothed    in  white   robes,    having  crowns  upon  our 
 heads.     O  such  a  day!  if  it  were  believed,  might  make  us  often 
 shake  our  glass,  and  i  stretch  out  our  necks,'  (as  the  word  is, 
 Rom.  xviii"  19.)  till  once  we  saw  that  blessed  day  approaching 
 us.     There  is  no  wearying  in  heaven,  the  premises  are  now  ac- 
 complished  unto  them,  and   they  are  inheriting   the  promises. 
 When  shall  that  word  be  accomplished,  cr  when  shall  we  have 
 occasion  to  say  it,   Mark  i.    36.    '  Behold,   all    men  seek  after 
 thee?'  O  the  word  that  these  disciples  spake  to,  Christ?  O  study 
 to  love  him?  study  to   believe  on  him;  for  be  persuaded,   he  is 
 upon  his  way:   and  I  shall  say  no    more  but  this,   that  all   the 
 promises  which  are  within  the  bonds  of  this    everlasting  cove- 
 nant! are  Tea.    and   Amen,  in   an  embraced   Christ,    and  laid 
 hold  on  bv  faith:  so,  I  say,  ail  the  curses  that  are  in  Deut.  xxv, 
 28.    and  all  the  curses  that  are  within  the  volume  of  the 
 
GREAT  AND  PRECIOUS  PROMISES. 
 
 book  of  this  covenant,   shall   be  Tea%   and  Amen,  in  a  despised 
 Christ,  and  not  be  laid  hold  upon  by  faith. 
 
 SERMON  III. 
 
 2  Peter  i.  4.      Whereby   are  given,  unto  us  exceeding  / 
 and  precious  promises,  that  by  these  ye  might  be  parta 
 
 of  the  divine  nature,  having  escaped  the  corruption  that  is  in 
 the  Wurtd  through  lust. 
 
 OOMETIMES  the  soul  of  a  Christian  doth  move  in  the  paths 
 of  God,  and  in  the  way  towards  Zion,  <  as  the  chariots  of  Am- 
 minadab,'  when  they  are  under  the  soul-enlivening  an  i  quick- 
 ening influences  of  heaven;  and  sometimes  the  soul  of  a  Chris- 
 tian doth  move  in  these  blessed  paths,  as  Pharaoh's  chariots, 
 *  they  drive  most  heavily/  when  there  is  a  cloud  between  the 
 precious  face  of  Christ  and  them.  And  we  conceive,  that  sound 
 2nd  spiritual  exercise  of  faith  upon  the  promises,  would  r 
 a  Christian's  motion  more  swift  towards  heaven.  We  gram: 
 that  Christ  hath  three  different  ways  of  guiding  sons  and 
 daughters  unto  glory:  1.  There  are  some  whom  Christ  carrieth 
 to  heaven  in  a  chariot  paved  with  love,  who  all  their  life  have 
 lived  within  sight  of  that  premised  land,  and  were  taken  up 
 with  the  refreshing  of  heavenly  joys;  such  an  one  was  Enoch, 
 who  spent  his  days  in  walking  with  God.  2.  There  are  some 
 whom  Christ  puideth  to  heaven  in  a  chariot  drawn  with  soeckled 
 horses;  they  have  mixed  dispensations  of  sorrow  and  joy  at- 
 tending them  in  their  walk,  and  they  have  a  winter  and  a  sum- 
 mer; a  night  and  a  day;  and  such  an  one  was  Job.  3.  There 
 are  some  whom  Christ  carrieth  to  heaven  in  a  fiery  chariot, 
 who  all  their  life  were  under  distracting  terror  of  the  Most 
 High,  and  were  living  perpetually,  in  their  own  apprehensions, 
 upon  the  borders  of  hell;  and  such  an  one  was  Heman,  whom 
 Christ  thus  guided  to  heaven.  However,  if  we  shall  go  thore, 
 we  need  not  much  dispute  the  way  how  he  came,  *  for  he  doth 
 all  things  well/  And,  upon  the  other  part,  Satan  hath  three 
 different  ways  of  guiding  souls  unto  everlasting  torment;  there 
 are  some  Satan  carrieth  to  hell  in  a  chariot  of  delusion,  making 
 them  believe  they  are  still  going  to  heaven;  and  such  are  the 
 hypocrites  in  Zion.  And  1  shad  say,  I  think  that  chariot  was 
 never  so  filled  as  it  is  in  theso  days.  O  fear  that  dreadful  dis- 
 appointment which  many  of  you  (it  is  like)  will  meet  with?  \n 
 hypocrite  hath  strong  hopes,  strong  idols,  and  strong  delusions, 
 these  are  his  three  attendants.  And  there  are  some  whom  Sata* 
 
^48  GRFAT  AND  PRECIOUS  PROMISES, 
 
 carrieth  to  hel)  in  a  chariot  of  profanity,  and  ignorance  of  God, 
 f  whose  judgment    goeth   before  hand,'  and   it  is  known  that 
 they  are  going  there  *    And  there  are  some  that  Satan  carrieth 
 to   hell  in  a  chariot  of  civility,  whose   religion  stands   in  this, 
 f  concerning  the  letter  of  the  law  to  be  blameless.'     And  cer- 
 tainly believing  of  the  promise*,  and  studying  to  exercise  iairh 
 upon  them,  is  that  which  might  prevent  many  of  these  damna- 
 ble self-destroying  and  murdering  delusions  that  are  within  some 
 of  our  breasts.     There  are  three  things   in  scripture  that    are 
 called  prerous.  Christ  is  sailed  precious,  1  Pet    ii.  7       Faith  is 
 called  precious  2  Pet.  i.  1     ■  Fo  you  that   are  partakers  of  the 
 like  precious  faith  with  us.'      And  the  promises  are  called  pre- 
 cious, in  the  words  that  we  have  read.      And  faith,  as  it    were, 
 ha-  h  two  blessed  eyes,  by  one  it  beholdeth  Christ,  and   by  the 
 other  it  beholdeth  the  promises  andfixeth  itself  upon  them.   O 
 Christians  and    expectants  of  heaven!    would  ye  know  what  is 
 the  cause  of  all  the  sad  things  that    have  befallen  you  in  these 
 days?  It  is  this,  in  short,  ye  believe  not    the    promises,       O 
 Christian    what  is  the  reason  that  ye  carry  not  your  crosses  with 
 pitience?  It  is,  because  ye  believe  not  the  promises,  by  which 
 your  souls  must  be  upheld  in  the  day   of  your  affliction.     O 
 Christians!   what  is  the  cause  of  your  little  mortification?  Is  it 
 not,  because  ye  believe  not  the  promises?     For  by    them  ye 
 should  ■  be  made  partakers  of  the  divine  nature.'    O  Christians, 
 what  is  the   ground  that  you  pray  so  little,  and  that  you  pray 
 with  so  little  success?  Is  it  not  because  ye  believe  not  the  pro- 
 mises?     A  Christian,  when  he  goeth  to  pray,  should  take  these 
 two  things   along  with  him:  i.  The  sensible  convictions  of  his 
 necessities;  and,  2.   the   precious   promise  that   is  given  to  an- 
 swer that  necessity:  the  one  would  provoke  fervency,  and  the 
 other  faith.  Are  there  not  some  here,  who  know  not  what  it  is 
 to  pray  upon  a  promise,  and  that  maker h  you  to  pray  to  so  lit- 
 tle purpose?     O  Christian,  what  is  the  reason  of  your  so  much 
 sorrow,  and  of  your  so  little  spiritual  comfort?     It  is,   that  ye 
 believe  not  the  promises.     It  is  no  wonder  that  your  name  is 
 called  Marah,  because  ye  exercise  not  faith  upon  the  precious 
 promises  of  God.     I  think,  without  wronging  you,  or  any  that 
 are  here.  I  doubt  much  if  ever  Christians  had  such  hearts  as  the 
 most  part  of  us  have,  O  what  a  heart    is  it  that  can  neither 
 *  pray  nor  praise?'    Both  are  like  mysteries  unto  them.   What  a 
 heart  is  that,  O  Christian,  that  can  neither  believe  promises,  be- 
 lieve threatenings,  nor  obey  commands?     What  a  heart  is  that, 
 that  can  neither  sorrow  for  sin,  nor  rejoice  in  God?    And  what 
 a  heart  is  that,  that  neither  lo\es  Christ  when  he  is  present, 
 vox  longs  for  him  when  he  is  absent?     And  what  a  heart  is  that, 
 
GRtitr  ASD  PRHCICUS  PROMISES,  lij 
 
 0  Christians,  that  can  neither  love  heaven,  nor  fear  hell?  and 
 is  there  not  such  heaits  with  us,  even  with  us  who  are  here  this 
 day: 
 
 it  the  hbt  occasion  we  spake  upon  these  words,  we  spoke  a 
 
 little  to  the  first  thing  in  them,  which  was  the  rise  and  the  ori- 
 
 i  of  the  promises,  held  forth   in  that  word    whereby,   or  ly 
 
 «.'      The  second  thing  in  the    words  was,  the  properties  of 
 
 promises;  and  we  told  you,  that  there  were  these  four  held 
 
 forth  in  the  words.      Yhcfrst  property  of  the  promises  is,  that 
 
 they  are  free,    which    is  imported  in  that  word,  are  given.     All 
 
 the  promises  oi  the  everlasting  covenant,  being  the  precious*  and 
 
 free  gifts  of  God.      Hence  you. will  see,  that  oft-times  the  tenor 
 
 of  the  covenant  of  grace  runs  upon  that  strain,   I  will  give  j/ou^ 
 
 as   is  clear,   Jer.    xxxii     39.     ■  I  will  give  you  one  heart;1  and 
 
 Ezek.  xxxiv.   2(j.     I  will  give  you  a  new  heart',    and  Ezek.  xi. 
 
 1  ly      I  will  give  you  an  heart  of  iiesh.'  It  is  the  strain  of  the 
 
 ;uage  of  the  covenant  of  grace,  to  give. 
 
 Now  in  speaking   upon  this  first  property  of  the  promises,  to 
 
 their  freedom,  I  shall  speak  a  little  unto  these  two;  the  first 
 
 thing  shall  be    to  point  out  unto  you   the  way  how  a  Christian 
 
 may  win  to  the  distinct  uptaking  of  the  freedom  or  the  promises, 
 
 and  then  I  shall  from  thence  press  some  duties. 
 
 And,  in  short,  as  ro  the  first ,  we  conceive  that  a  Christian  may 
 win  to  the  distinct  uptaking  of  the  freedom  of  the  promises,  by 
 these  considerations:  1  Let  a  Christian  cast  his  eye-  upon  the 
 sweet  rise  and  spring,  or  fountain  of  the  promises,  and  there  ye 
 will  see  their  freedom  shining  most  clear:  for  what  is  the  foun- 
 tain of  the  promises?  Is  it  not  the  boundless  and  everlasting  love 
 of  Christ?  This  is  clear,  Deut.  vii.  8.  where  God  giving  a  rea- 
 son of  all  the  great  things  that  he  hath  performed  for  them,  he 
 s^tteth  down  the  rise  of  it, fc  because  1  loved  youy  saith  he.  And 
 /igain  the  ground  of  this  is,  because  1  loved  you  There  being 
 no  reason  of  love,  btitjove;  and  it  is  ciear,  2  .jam.  vii.  2.  where 
 David,  having  perceiveci  many  precious  promises,  setteth  dov.n 
 the  rise  of  ail  these  in  that  ver-e,  •  For  thy  word's  sake  (saith 
 he),  and  according  to  thine  own  heart,  hast  thou  done  all  these 
 things,  to  make  them  known  unto  thy  servant.' 
 
 \nd  it  is  clear,  Ezek.  xvii.  h>.  where  God  calleth  the  time  of 
 entering  into  covenant  with  them,  a  tune  of  Jove.  Thar  love 
 was  eminently  shining  in  that  day,  when  God  condescended  to 
 covenant  with  them.  And  hence  ye  see  in  scripture,  that  the 
 promises  ?re  called  by  the  name  of  mercy,  Micah  vii.  2  J. 
 pertorm  the  mercy  to  Abraham/  which  is  tne  promises;  and 
 they  are  so  called,  because  mercy  and  boundless  love  i*  the  so^e 
 fountain  and  spring  of  all  the^e  promises.  %dlj/}  Consider  the  per- 
 
GREAT  AND  PRECIOUS  PROMISES. 
 
 who  have  a  right  to  make  use  of  the  promises.  Must  not 
 the  promises  be  free,  when  the  proclamation  is  upon  these  terms, 
 Rev.  xxi.  12.  i  Whosoever  will  let  him  come?'  There  is  nothing 
 to  give  you  a  right  to  the  promises,  but  only  a  willingness   to 
 
 ace  them;  if  ye  will  ye  may  take  them.  And  Sdly,  Ye  may 
 read  the  freedom  of  the  premises  in  this,  that  any  condition 
 which  is  annexed  to  the  promise,  Christ  giveth  to  the  believer 
 strength  to  perform  that  condition.  It  is  known,  that  faith  is 
 the  condition  of  the  promises;  and  it  is  certain,  that  Christ  giveth 
 a  believer  that  condition,  as  well  as  be  giveth  him  the  promise. 
 Philip,  i.  29.  i  To  you  it  is  given  to  believe.  And  Eph.  ii.  8- 
 c  It  is  the  gift  of  God/  It  is  impossible  for  a  Christian  to  per- 
 form the  condition,  except  Christ,  who  is  surety  for  him,  did 
 perform  it.  Mhly,  Ye  may  read  the  freedom  of  the  promises, 
 if  ye  consider  the  time  when  they  are  accomplished,  it  is  often 
 at  sucli  a  time,  when  the  Christian  hath  been,  and  is  under  no 
 very  spiritual  frame.  Hence  ye  will  see  in  Ezek.  Xvi.  60,  61. 
 that  when  the  promises  are  accomplished,  God  requireth  *  con- 
 fusion and  blushing  of  face,  because  of  their  former  ways,  and 
 Ezek.  xxxvi.  when  the  promises  are  accomplished,  then  that 
 is  the  time  when  the  Lord  calleth  them  to  '  Remember  their 
 own  evil  ways,  and  their  doings  that  were  not  good.'  Yea,  he 
 will  have  them  and  all  the  world  to  know,  it  is  not  for  their 
 sakes  that  he  doth  this:  therefore  he  commanded  them  to  be 
 4  ashamed  and  confounded  for  their  own  ways,  or  the  posture 
 they  were  in  when  he  accomplished  his  promises.  And  if  there 
 were  no  other  thing  to  speak  the  freedom  of  the  promises,  but 
 the  trusting  of  the  accomplishment  of  them  with  such  a  frame, 
 it  were  more  than  sufficient.  But  besides  this,  see  David's  prac- 
 tice, 2  Sam.  vii.  8.  he  readeth  the  freedom  of  the  promises 
 from  his  own  imperfections,  c  What  am  1/  saith  he,  c  and  what 
 is  my  father's  house,  that  thou  shouldest  have  brought  me 
 hitherto?'  And  even  in  the  same  text,  there  is  an  emphasis  in 
 that  word,  to  zis,  c  whereby  are  given  to  us.'  As  if  the  Apostle 
 did  say,  to  prove  that  the  promises  are  gifts,  I  can  bring  no  ar- 
 gument so  strong  as  this,  they  are  given  to  us. 
 
 Fifthly,  Ye  may  read  the  freedom  of  the  promises,  if  ye  will 
 consider  and  take  up  the  infinite  fulness  and  all-sufficiency  of  the 
 Promiser,  that  there  isnothing  without  himself  that  can  persuade 
 him  to  give  such  promises.  Hence  you  will  see,  Gen.  xvii.  J. 
 when  he  is  making  the  covenant  with  Abraham,  he  putteth  it 
 stiil  in  the  frontispiece  of  the  covenant, c  I  am  God  all-sufficient; 
 as  it  were  to  cut  off  all  thoughts  of  merit  that  Abraham  might 
 have;  and  that  Abraham  might  be  persuaded  of  this,  that  there 
 was  an  imaginable  perfection  in  himself  that  could  be  the  ground 
 and  rise  of  such  promises.    And  there  is  that,  lastly >  from  which 
 
GREAT  AND  TRECIOUS  PROMISES.  151 
 
 ye  may  read  the  freedom  of  the  promise?,  if  ye  consider  the 
 greatness  of  these  promises;  if  they  were  of  a  lower  nature,  then 
 were  it  less  to  be  wondered,  if  merit  should  come  in  and  plead 
 for  itself*  but  when  a  Christian  shall  compare  himself,  and  the 
 greatness  of  the  promises  together,  he  cannot  but  then  sing  that 
 :d  song,  '  These  are  the  gifts  and  donations  of  God,  and 
 what  am  I,  and   what   is  my   father's  house,   that   thou  hast 
 
 ight  me  hitherto? 
 Now  the  second  thing  that  we  proposed  to  speak  to  is,  to  press 
 some  duti?s  upon  you  from  this,  that  the  promises  are  free-,  and 
 we  shall  lay  before  you  these  three;  The  first  is,  that  since  the 
 promises  of  God  are  free,  then  as  you  would  not   destroy  your 
 own  souls,  be  much  in  making  use  and  application  of  the  pro- 
 Are  not  the  promises  your  life?  Did  not  all  the  saints 
 that  went  to  heaven   before  us,  go  to  heaven  living  upon  the 
 promise?  There  was  not  a  step  of  Abraham's  life,  but  he  walk- 
 ith  a  promise  in  it:  there  was  not  an  affliction  that  Abra- 
 ham met  with,  but  he  took  comfort  to  himself  from  the  promi- 
 ses.    And  I  shall  remove  these  two  mistakes   that  are  incident 
 to  Christians  in  the  application  of  the  promises,  even  from  these 
 grounds,  that'  they  are  free. 
 
 The Jirst  is  this,  There  are  some  Christians  that  will  not  ap- 
 ply the  promises,  because  they  are  under  the  convictions  of  their 
 own  infirmities,  and  of  their  own  baseness;  so  that  when  we 
 press  you  to  believe  them,  ye  reject  this  counsel,  because  ye  con- 
 sult with  your  own  infirmities.  This  was  the  practice  of  Da- 
 vid, Psalm  xxii,  4.  <J  Our  fathers  trusted  in  thee;  they  trusted 
 and  were  delivered:"    but  he  durst  not,  in  the  6  verse,  "  But  I 
 
 a  worm,  and  not  a  man,  I  am  a  reproach  among  the  people." 
 And  it  is  the  same  divinity  that  is  in  these  days,  when  we  press 
 you  to  believe  the  promises,  because  of  the  great  cloud  of  wit- 
 js  that  hath  gone  before  you,   that  the   promises. 
 
 O!   say  ye,  if  I  were  like  David  ?nd  Abraham,  I  would  believe 
 the  promises,  but  truly  D  -  »,  who  lived  before 
 
 you,  if  I  •  :e  my  fathers,   I  v  the   promises, 
 
 but  I  am  not  like  my  father:.     And  therefore  I  would  say  to 
 you  these  two  words. 
 
 1.  Are  you  inferior  or  short  unto  David  in  holiness,  or  ne- 
 cessities? We  do  not  question  but  all  of  you  will  answer,  we  are 
 not  inferior  to  David  in  necessities,  but  in  holiness;  then,  say 
 we,  if  ye  be  not  inferior  to  David  in  necessities,  but  in  holiness, 
 then  make  use  of  the  promises;  for  as  we  cleared  the  last  day, 
 necessity  giveth  a  right  in  making  use  of  the  promises. 
 
 2.  I  would  say,  I  am  certainly  persuaded,  that  sensible  necessi- 
 ty would  cut  short  many  of  our  formal  debate?  iri  closing  with 
 
132  GREAT  AND  FRECI0U3  PKOMsE* 
 
 the  promises;  necessity  (as  ye  use  to  speak)  hath  no  law,  and 
 necessity  hath  no  manner.  Let  me  say  this  to  you,  who  will  not 
 close  with  the  promises,  that  if  ye  were  under  sensible  necessity, 
 if  Christ  should  forbid  ycu  to  close  with  such  a  promise,  ye  would 
 close  with  it,  though  he  forbade  you,  as  the  woman  of  Canaan 
 did;  there  is  nothing  but  sensible  necessity  will  overcome  it: 
 necessity  never  disputes  its  right,  for  it  goeth  over  the  belly  of 
 such  a  dispute,  it  presently  makes  use  of  that  which  its  need 
 calleth  for. 
 
 Secondly,  There  is  that  other  mistake  amongst  Christians  in 
 believing  the  promises,  that  they  want  the  qualifications  annex- 
 ed to  them,  and  therefore  they  dare  not  believe  the  promises, 
 especially  that  promise  of  closing  with  Christ,  they  think  they 
 are  not  under  such  a  deep  measure  of  humiliation,  of  sorrow 
 for  sin,  nor  under  such  a  lively  apprehension  of  the  excellency 
 of  Christ.      And  I  shall  say  but  these  six  things  unto  those  that 
 will  not  close  with  Christ,  because  they  want  qualifications,   or 
 at  least  have  not  these  qualifications  after  such  a  way.   First,  Let 
 me  tell  thee,  O  Christian  that  thus  disputes,  go  between  the  first 
 step  of  a  Christian's  way  to  heaven,  and  the  last,  and  see  if  ye 
 can  behold  a  grave  upon  which  this  is  written,  vl  Behold,  here 
 u  lierh  a  man  or  woman  who  came  to  Christ  to  embrace  him,  and 
 u  he  would  not  receive  them."     Did  ye  ever  behold  such  a  grave 
 as  this?   And  why  then  do  ye  so  much  dispute?    Will  ye  take  a 
 trial  of  Christ,  whether  he  will  refuse  you  if  ye  come?     And  if 
 he  refuse  you,  sure  am  i,  he  will  do  that  which  he  never  did  to 
 any  before  you.     The  Second  thing  i  would  say  to  such  is,  that 
 the  want  of  such  degrees  of  such  things,  ought  not  to  be  aground 
 of  your  not  closing  with  Christ;   for  it  ye  had  the  qualifications 
 that  ye  require,  ve  would  maintain  the  same  disputes  that  ye  do 
 new:  for  when  we  desire  you  to  close  with  Christ,  ye  answer, 
 that  your  sorrow  is  not  come  to  such  a  height   as  it  ought,  nor 
 is  your  humiliation  come  to  such  a  height  as  you  pitch  for  your- 
 self to  come.     O  Christian!   if  ye  come  to  ten  times  more,  and 
 yet  ten  times  more,  ye  would  have  the  same  dispute  then  which 
 ye  have  now;  and    the  ground    of  it    is  this,   the   more   that  a 
 Christian  hath  real  sorrow,   he  will  oftentimes  be  the  more  in 
 the  apprehension  that  he  hath  no  sorrow.     Thirdly,  If  ye  want 
 thequalifkations  that  are  required  in  those  that  shouldclose  with 
 Christ  in  the  covenant  of  promise,   then  come  to  Christ  to  get 
 these  qualifications.     I  wTouid  only  ask  at  you,  think  ye  to  spin 
 sorrow  tor  sin  out  of  y^ur  own  hearts?    Think  ye  to  spin  humi- 
 liation for  sin  out  of  these  wretched  breasts  of  yours?   Ye  must 
 come  to  Christ  for  sorrow,  as  we'd  as  ye  must  come  for  life* 
 Fourthly,  All  those  qualifications  that  are  annexed  unto  that 
 
GREAT  AND  PRECIOUS  PROMISF-;.  1  51 
 
 promise  of  closing  with  Christ  and  coming  to  him,  point  out  ra- 
 ther  the  qualification  of  them  that  will  come,  than  the  qu 
 cation  of  those  vrho  ought  to  come.  Ye  read  such  a  command 
 as  that,  '  Come  unto  me,  all  ye  that  are  weary  and  heavy  laden. * 
 O,  say  ye,  I  am  not  weary,  and  I  am  not  under  the  bim! 
 sin,  therefore  I  cannot  come.  I  will  tell  you  what  is  the  real 
 meaning  of  that  command,  Christ  inviteth  those  who  have  the 
 greatest  unwillingness,  to  come  and  get  willingness:  Hut  withal, 
 it  sheweththis,  none  will  come  to  get  rest  from  Christ,  but  those 
 who  are  first  weary;  and  this  is  the  Lord's  method  of  working, 
 first  to  make  weary,  and  then  to  ease;  but  no  such  matter  in  his 
 word,  that  first  we  must  have  a  weariness  of  our  own  making, 
 or  else  he  will  not  receive  us.  Now,  but  when  ye  come,  ye  will 
 be  weary,  and  he  will  receive  you. 
 
 Fifthly,  Let  me  say  to  you  who  thus  dispute,  make  your  v 
 of  qualifications  the  very  ground  of  your  closing  with  Christ,     f 
 shall  but  in  three  places  let  you  see  this  strange  arguing  ot  I 
 in  closing  with  the  promises:  there  is  that,  Psalm  xL  11,  12.  <  Let 
 thy  truth  continually  preserve  me;'  that  is,  let  thy  *%  b 
 
 accomplished,  and  made  lively  unto  me,  which  are  my 
 tion.      And  would  ye  know  the  ground  and  reason  that  he  an- 
 nexeth  unto  this:  i  For  (saith  he)  innumerable  evils  compass  me 
 -about,  they  have  taken  such  hold  of  me,  that  I  am  not  able  to 
 look  up/  He  maketh  his  very  want  of  qualifications  the  ground 
 of  his  closing  with  the  promise,  and  seeking  the  accomplishment 
 of  it.      And  there  is  this  second  expression,  which  is  most  won- 
 derful, Psalm  xxv.  1 1.  David  prayeth  for  the  accomplishment  of 
 f.hat  promise,  c  pardon  my  sin,'  upon  that  very  same  account, i  be- 
 cause it  is  very  great.'      And  I  shall  give  you  a  third  place,  in 
 which  the  arguing  by  faith  is  most  mysterious,  Exod.  xxxili.  com- 
 pared with  Exod.  xxxiv.  9.  In  the  first  place,  God  denied 
 accomplishment  of  the  promise,  c  of  going  up  amongst  the  people.' 
 And  the  ground  he  giveth  for  it  is,  i  Because  (saith  he)  ye  are  a 
 stiff-necked  people/     And,  chapter  xxiv.  9.  when  Ivloses  is 
 ing  for  the  accomplishment  of  the  promise,  'That  God   \ 
 go  amongst  them,'  he  taketh  the  same  tit  out  of  the  mou^h 
 
 of  God,  «  Go  up  amongst  us;  for  (saith  he)  we  are  a  stifr-necked 
 people;'   God  said,  'He  would  not  go  up,  neyare  a 
 
 necked  people;'  and  Moses  desireth  him  to  go,  because  Oi  this. 
 And  there  is  this,  lastly,   that  we  would  say   unto  you  wh 
 much  dispute,  if  ye  would  have  those  qualifications  that  ye  want, 
 ye  would  study  to  close  with  Christ  by  faith.      Would 
 sorrow  for  sin?  then  believe.      Would  ye  have  high  thoughts  of 
 Christ?  then  believe.     Would  ye  have  humiliation.  ::ve: 
 
 for  believing  is  a  racther-p.race  unto 
 
II*  GHE4T  AND  PRECIOUS  PROMISES. 
 
 The  second  duty  that  we  would  press  upon  you  from  this 
 consideration,  that  the  promises  are  free,  is,  that  when  the  pro- 
 mises are  given  to  you  and  are  accomplished,  ye  would  study  to 
 be  denied  to  any  merit  in  yourselves,  which  we  may  suppose  to 
 be  the  rise  of  the  giving  or  accomplishing  of  the  promises  There 
 is  nothing  that  a  Christian  re<jeiveth,  but  it  is  a  fruit  of  infinite 
 love.  There  is  not  a  conviction  that  trysteth  a  Christian,  but  it 
 is  the  fruir  of  infinire  love.  There  is  not  one  real  sigh  for  sin, 
 but  it  ^s  the  fruit  of  infinite  love.  There  is  not  one  blink  of  the 
 precious  countenance  of  Christ,  hut  it  is  a  fruit  of  infinite  love. 
 There  is  not  the  least  degree  of  hatred  against  sin,  but  it  is  the 
 fruit  of  infinite  love.  There  is  not  the  least  promise  that  is  ac- 
 complished unto  you  but  it  is  the  fruit  of  infinite  love.  So  that 
 upon  your  receipts  from  God,  there  is  reason  to  sing  that  song, 
 
 *  Not  unto  us,  but  unto  thee  doth  belong  the  glory.'  And  there- 
 fore I  would  press  this  upon  you,  O  Christian!  reduce  all  your 
 mercies  unto  the  fountain,  and  there  sit  down  and  pen  songs  of 
 everlasting  praise  unto  him.  Will  ye  but  take  a  view  of  this, 
 there  is  not  one  bit  of  bread  that  ye  eat  that  is  within  a  promise, 
 but  it  is  a  mercy,  that  cometh  running  to  you  through  the 
 bowels  and  tender  heart  of  Christ:  his  heart  is  the  fountain  of 
 all  our  mercies,  and  they  sweetly  stream  out  of  that  precious  foun- 
 tain: so  that,  if  ye  had  no  other  thing  to  commend  your  mer- 
 cies from,  but  that  it  is  a  gift  of  the  heart  of  Christ,  ye  may  take 
 it  in  your  arms  upon  this  account,  and  solace  yourselves  with  it. 
 
 The  last  duty  that  we  would  press  upon  you  from  this  consi- 
 deration, that  the  promises  are  free,  is  this,  ye  should  be  study- 
 ing to  close  with  Jesus  Christ,  who  is  promised,  and  freely  held 
 out  to  you  in  the  gospel.  O  sinner  of  eighty  years  old!  O  sinner 
 of  sixty  years  old!  O  atheist  of  forty  years  old!  and  O  sinner 
 of  twenty  years  old  and  downward!  I  do  here  invite  you,  as  the 
 ambassador  of  Jesus  Carist,  to  embrace  Christ,  freely  offered  to 
 you  in  the  promises j  yea,  I  do  invite  you  by  all  the  virtues  of 
 thatnobie  Plant  of  renown,  by  that  everlasting  love  that  dwelleth 
 in  his  precious  heart,  by  all  the  sufferings  and  wounds  that  he 
 received,  by  his  eternal  glory,  and  by  all  the  blessings  and  joys 
 of  heaven,  and  by  that  love  which  ye  owe  to  your  own  precious 
 and  immortal  souls,  that  ye  would  come  and  embrace  him  freely 
 offered  unto  you  in  the  gospel.  And  for  the  further  pressing  of 
 this,  and  for  clearing  of  the  way  of  your  closing  with  him,  I 
 shall.  First,  propose  6ome  gospel  mysteries,  and  sweetly  agreeing 
 contradictions,  (if  so  we  may  speak)  held  forth  in  scripture,  1. 
 
 *  Come  and  buy  Christ,  and  yet  buy  him  without  money j*  that 
 is,  come  and  receive  Christ,  and  ye  snail  have  as  unquestionable  * 
 
GREAT  AND  PRECIOUS  PROMISES.  155 
 
 right  to  him,  as  if  ye  had  bought  him,  that  is,  to  '  buy  him  with- 
 out money.'  Ye  have  not  Sing  to  commend  you  to  Christ  but 
 necessities:  and  necessities  bid  you  go,  and  Christ  biddeth  yoa 
 come,  why  then  will  ye  sit  that  call?  2.  Wnat  a  gospel-mystery 
 is  that,  4  Ye  are  to  buy  Christ,  and  he  is  above  price!'  there  is  no- 
 thing that  we  can  give  to  buy  that  *  pearl  of  great  price  .'  and  yet 
 we  must  buy  him:  then  the  meaning  is.  come,  and  buy  Christ 
 by  faith,  and  by  forsaking  of  your  idols,  this  is  all  the  price  that 
 he  doth  require  for  himself;  and  so  he  requireth  nothing  of  you, 
 but  what  he  himself  doth  give,  or  what  is  both  your  duty  and 
 advantage  to  forsake,  and  which  is  no  gain  for  him  to  receive. 
 Christ  is  not  enriched  by  your  hearts,  and  by  giving  of  your 
 consent  to  him.  3.  This  is  a  gospel  mystery,  that  we  are  to  buy 
 without  money,  and  without  price,  and  yet  to  buy  with  a  price! 
 according  to  that  word,  Prov.  xvii.  17.  'There  is  a  price  pu  in 
 the  hand  of  fools  to  buy  wisdom.'  And  what  is  the  meaning  of 
 that,  '  to  buy  with  price,  and  to  buy  without  price?'  It  is  in 
 short  this,  though  Christ  be  offered  to  you  in  the  gospel  freely, 
 ye  must  not  sit  down,  but  be  active  in  closing  with  him.  What 
 is  cue  price  that  Christ  requireth  of  you?  It  is  even  this,  that  ye 
 would  forsake  your  soul-destroying  idols,  and  that  ye  would 
 forsake  your  former  evil  ways,  and  take  hold  of  the  present  op- 
 portunity for  embracing  him  And  O  cursed  shall  the  heart  be 
 that  wili  not  embrace  Christ!  O  but  to  have  him  one  hour  in 
 our  arms,  it  were  well  worth  ten  thousand  eternities  of  the  en- 
 joyments of  all  things  that  are  here  belowl  ye  would  never  open 
 your  arms  again  to  another  lover,  if  once  ye  had  him  between 
 your  breasts.  O  but  «  sight  of  him,  who  now  is  the  eternal 
 ravishment  of  all  that  are  above,  would  transport  your  hearts 
 with  joy,  with  delight,  and  admiration  above  all  expression.  4. 
 Tnere  is  this  gospel-mystery,  by  which  we  would  press  you  to 
 embrace  Christ,  a  Christian  must  buy  Christ,  and  yet  he  must 
 have  him  freely.  Is  there  not  an  inconsistency,  do  you  suppose, 
 between  buying  and  having  freely?  But  I  would  say  this  to  clear 
 it,  Christ  is  both  the  seller,  he  is  the  ware,  and  he  is  ihe  buyer, 
 Christ  presenteth  himself  unto  your  hearts,  and  he  desireth  to 
 sell  himself,  and  he  persuadeth,  and  freely  enableth  you  to  buy 
 him.  I  will  tell  you  what  Christ  doth,  he  standeth  without  our 
 hearts,  and  within  our  hearts;  he  standeth  without,  and  knocke  h 
 by  the  word,  and  he  standeth  within  and  openeth  by  his  Spirit- 
 Christ,  he  both  commandeth  and  he  obeyeth,  both  within  docr^ 
 and  without  doors,  and  ail  ttfts  he  doth  freely. 
 
 The  Second  thing  I  shall  say  to  persuade  your  hezrt  to  take 
 Christ,  freely  promised  and  offered  unto  you,  shall  be  this,  wili 
 ye  consider  that  there  is  willingness  in  die  heart  of  Christ  to  \ 
 
GREAT  AND  PRECIOUS  PROMISES. 
 
 you.     I  shall  give  you  these  seven  things  that  speak  out  Christ's 
 willingness  to  receive  you.      1st,  Doth  he  not  command  you  to 
 come  and  receive  him?     And  if  you  could  multiply  objections 
 throughout   eternity,  why  ye  should  not  close  with  Christ,  ye 
 may  cut  them  all  asunder  with  this  knife,  l  This  is  his  command- 
 ment.'    And  doth  he  not  command  you,  Matth.  xi.  28.  *  Come 
 unto  me  all  ye  that  labour ?'   And  Isa.  lv.  1.    l  Ho,  every  one  that 
 thirsteth,  come  ye  to  the  waters?    2dly.  He  doth  regret  and  deep- 
 ly resent  it,  that  they  will  not  come.     I  think  Christ  never  wept 
 so  bitterly,  as  that  day  when  he  wept   over   Jerusalem,   that  ye 
 will   not  embrace  him,  Luke  xix.  42.     If  thou   hadst   known, 
 «ven  thou,  at  least  in  this  thy  day,  the  things  that  belong  unto  thy 
 peace.     And  John  ix.  40.     (  Ye  will  not  come  unto  me,  that  ye 
 may  have  life.'     O  what  think  ye  can  be  the  rise  of  this,  that 
 Christ  should  sorrow,  because  ye  will  not  give  up  your  hearts 
 unto  him!    Doth  he   increase  his   gain  when  ye  give   him  your 
 hearts?  No  certainly;  but  he  cannot  endure  the  madness  in  you, 
 that  ye  should  forsake  your  only  gain.      Sdly,  Would  you  do 
 Christ  a  joyful  turn,  and  make  his  heart  glad?  Embrace  him. 
 This  is  clear,   Luke  xv.  5.  that  when  he  findeth  the  sheep  that 
 has  gone  astray,  *  he  returneth  rejoicing.        Stilly,  Would   ye 
 make  ail  the  persons  of  the  blessed  Trinity  to  rejoice?  Would  ye 
 make  all  the  angels  of  heaven  to  sing?     Would  ye  make  all  the 
 saints  that  are  round  about  the  throne   to  exult  for  joy?    Then 
 give  your  hearts  up  to  Christ,  and  close  witfihim  in  the  covenant 
 of  promise-,  according  to  that   word,  Cant.  vi.  last  verse,  *  Re- 
 turn, return,  O  Shulamite!   Return,   return,  that  we  may  I     s 
 upon  thee/     Four  times  that  command  is  repeated,  return:  and 
 die  great  argument  with  which  he  backeth  it  is,  that  all  the  per- 
 sons of  the  Trinity  may  rejoice;  i  that  we  may  look  upon  thee.' 
 5thly%  Consider  how  he  hath  condescended  to  give  himself  at  a 
 very  low  rate.     What  will  ye  give  for  Christ?   -  O  sinner,  ' 
 will  ye  give  for  him?  Would  ye  give  the  world  for  Christ?  I  will 
 tell  you  what  ye  will  get  Christ  for;  ye  will  get  him  for  a 
 lock,   Isa.  xlv.  .22.   *  O  Look  unto  me,  all  ye  ends  of  the  earth/ 
 And  think  ye  not  that  is  a   matchless  mercy,  that  the  thirty* 
 ihree  years  sufferings  of  Christ,  all  the  pains  and  tortures  oi 
 heart,  his  being   under  the  insupportable   wrath  of  an   offend- 
 ed God,  the  fruit  of  all  that  should  be  yours  for  a  look?  Will  ye 
 deny  that  to  Christ?  O  do  you  ever  think  to  find  a  more  down- 
 ing market?    Yea,  6thlgt   Doth   not  this  speak  an  admira- 
 ble willingness  to  have  you?     He  is  to  give  you  that  look.     It 
 is  impossible  for   these   cursed   eyes   of  ours   ever  to  give   pre- 
 vious Christ  a  look*,  and  therefore  he  hath  promised  to  give  thai 
 :>.  that  we  may  give  to  him,  Zech.  xiih  18,  «  They  shall 
 
C.fcEAT  AND  PRECIOUS  PROMISES,  1  5*7 
 
 to  me.'  That  very  look  ye  are  to  get  from  Christ,  and  ye  see  it  i; 
 within  the  compass  of  a  promise.  Lastly,  This  speaketh  Christ's 
 willingness  to  receive  and  take  you,  that  he  doth  not  take  the 
 first  refusal.  O  Christians  that  are  now  in  Christ!  if  Christ  had 
 taken  a  hundred  refusals  from  you,  ye  should  never  have  been 
 in  heaven;  but  he  waiteth  for  an  answer,  and  doth  not  take  us 
 at  our  first  word-,  according  to  that  word,  Song  v.  2.  ■  I  am  wet 
 (saith  he)  with  the  drops  of  the  morning,  and  my  locks  with  the 
 dew  of  the  night. '  He  was  long  knocking  at  her  heart,  and  staid 
 a  long  time  there,  patiently  suffering  all  the  injuries  he  could 
 meet  with.  And  I  would  only  pose  you.  Think  ye,  that  if  one 
 of  the  richest  of  you  were  suiting  a  very  poor  woman,  and  she 
 refused  you  so  many  times,  would  your  proud  heart  submit  to 
 take  her;  and  yet  how  oftentimes  hath  the  precious  heart  of 
 Christ  submitted  to  many  affronts  and  refusals  from  us?  I  think, 
 if  it  were  possible,  Christians  should  wink  when  first  they  be- 
 hold Christ  upon  the  day  of  their  espousals:  For  I  suppose  there 
 will  be  a  great  dispute  between  shame  and  love,  desire  and  con- 
 fusion: shame  will  make  you  close  your  eyes,  because  you  have 
 oft-times  undervalued  that  prince;  and  yet  love  will  not  let  you 
 close  them.  Desire  will  put  you  to  look,  though  reflecting  upon 
 your  former  ways  will  make  you  blush  and  be  ashamed. 
 
 Thirdly,  To  persuade  you  to  receive  Christ  in  the  offer  cf  his 
 free  promises,  I  shall  but  say  these  three  words,  and  close.  1.  Look 
 to  those  excellent  gifts  that  Christ  bringeth  with  him,  he  bring- 
 eth justification  with  him,  and  is  not  that  an  excellent  gift?  He 
 bringeth  sanctification  with  him,  and  is  not  that  an  excellent 
 gift?  He  bringeth  joy  of  the  Holy  Ghost  with  him,  and  is  not 
 that  an  excellent  gift?  He  bringeth  the  love  of  God  with  him> 
 and  is  not  that  an  excellent  gifc?  He  bringeth  patience  under  suf- 
 ferings with  him,  and  is  not  that  an  excellent  gift?  But  why 
 should  I  name  what  he  bringeth?  he  bringeth  himself,  and  all 
 things;  and  what  would  you  have  more.  O  but  for  one  saving 
 bhnk  of  his  face!  it  would  make  your  hearts  lay  down  that  enmi- 
 ty which  you  have  maintained  so  long.  2.  O  Christian,  that  ye 
 may  close  with  Christ,  do  but  remember  the  happiness  that  ve 
 will  have  in  embracing  him.  I  told  you  not  long  bince,  and  now 
 1  put  you  in  mind  again,  that  there  is  a  sixfold  crown  which  shall 
 be  put  upon  your  head.  Would  ye  have  long  life?  Then 
 come  to  Christ,  and  ye  shall  have  a  crown  of  everlasting  life, 
 Would  ye  have  glory?  Then  come  to  Christ,  and  ye  shall  have 
 a  crown  of  glory.  Would  ye  have  knowledge  of  the  myr: 
 ot  God?  Then  come  to  Christ,  and  he  shall  crown  you  with  k 
 ledge.  Would  you  have  eternal  felicity,  and  an  uninterrupted 
 happiness?  Then  conrve  to  Christy  and  ye  shall  have  an 
 
155  GREAT  AND  PRECIOUS  PROMISES, 
 
 crown.  Would  ye  have  holiness  and  salification?  Then  come 
 to  Christ,  and  ye  shall  have  a  crown  of  righteousness;  yea,  he 
 shall  put  a  royal  crown  upon  your  head,  a  crown  of  pure  gold; 
 and  then  that  word  shall  be  accomplished  to  the  full,  Ezek.  ix. 
 16.  *  Then  shall  they  be  as  the  stones  of  a  crown  lifted  up,  and 
 as  an  ensign  upon  the  land/  O  what  a  day  think  ye  it  will  be, 
 when  Christ  shah  hold  your  crowns  upon  his  hand,  and  shall 
 put  them  upon  those  heads,  never  to  be  removed  again?  Here 
 we  are  often  put  to  sigh  out  that  lamentation.  i  The  crown  lias 
 fallen  from  our  heads,  woe  unto  us,  for  we  have  sinned;'  but 
 there  shall  be  no  more  sin  to  make  our  crown  to  totter.  1.  I 
 must  tell  you,  there  is  a  four-fold  suit  of  apparel  that  ye  shall  be 
 clothed  with  ere  long;  ye  are  now  clothed  with  heaviness  but 
 then  ye  shall  be  clothed  with  the  garments  of  praises.  And  did 
 ye  ever  know  such  a  robe  as  that?  Is  it  not  a  more  excellent 
 robe,  than  the  robes  of  kings  and  emperors  on  the  earth,  to  b* 
 clothed  with  praises.  Many  of  them  are,  and  shall  be  for  ever 
 clothed  with  infamy  and  shame.  2.  Ye  shall  be  clothed  with 
 change  of  raiment,  and  shall  be  brought  unto  the  king  i  in  rai- 
 ment of  needle  work.'  O  poor  lass,  and  poor  lad,  that  sitteth 
 upon  the  dunghill,  that  knows  not  what  it  is  to  have  change  of 
 apparel,  ye  shall  have  it  in  that  day  when  Christ  shall  solemnize 
 the  marriage  with  you,  you  shall  misken  yourself.  O  Christian, 
 if  ye  knew  yourself  never  so  well,  you  will  be  forced  to  cry  out, 
 O!  is  this  I:  Is  this  I  that  am  now  made  perfect  through  his 
 comeliness?  3.  Ye  shall  be  clothed  with  the  garments  of  k  immor- 
 tal glory,'  ye  that  have  *  your  foundation  in  the  dust,  and  dwell  in 
 houses  of  clay,  ye  shall  then  be  clothed  with  these  excellent 
 robes  of  immortality,  and  clothed  upon  with  your  house  from  hea- 
 ven.' And  lastly.  Ye  shall  be  clothed  with  the  garments  of  the 
 spotless  righteousness  of  Christ.  O!  such  a  majt-siic  walk  as  ye 
 will  have  when  ye  shall  have  a  sceptre  in  one. hand,  and  a  palm 
 in  the  other;  those  robes  put  upon  your  back,  and  those  crowns 
 upon  your  heads,  and  then  shall  ye  walk  through  those  streets 
 that  are  paved  with  gold.  4.  I  shall  give  you  this  word  to  think 
 upon,  that  there  are  five  things  which  shall  be  your  exercise  in 
 heaven:  J.  Ye  shall  be  constantly  taken  up  in  wondering.  If  it 
 be  not  presumption  for  us  to  think  a  little,  what  is  the  exercise 
 of  Christ,  and  the  saints  that  are  above*,  we  conceive  it  is  this, 
 €  Christ  is  wondering  at  their  beauty,  and  they  are  wondering  at 
 «  his  beauty,  Christ  is  looking  upon  them,  and  they  upon  him." 
 And  is  it  not  true,  that  if  Christ  be  now  ravished  with  one  ox 
 our  eyes,  Song  iv.  9.  much  more  shall  he  be  ravished  when  both 
 our  eyes  shall  be  given  unto  him,  and  shall  eternally  behold  him, 
 without  going  a  whoring  after  other  lovers?  2.  Ye  shall  be  con- 
 
CREAT  AND  PRECIOUS  PROMI-  15* 
 
 finually  in  the  exercise  of  praice;  joy  and  delight  shall  be  going 
 our  eternally,  ye  shall  then  sweetly  marble  upon  harps  of  God, 
 and  shall  cry,  ♦  Hallelujah  to  him  that  sitteth  upon  the  throne.* 
 There  shall  be  no  discord  there,  there  is  a  sweet  and  beautiful 
 harmony  amongst  all  those  spiritual  and  heavenly  musicians  O! 
 but  to  hear  them,  it  were  a  heaven,  though  we  had  not  the 
 ed  lot  to  sing  with  them.  S.  Ye  shall  be  continually  taken 
 up  in  the  exercise  of  love*,  faith  is  your  predominant  grace  while 
 ve  are  here,  but  love  shall  be  your  predominant  grace  when  ye 
 are  there.  O!  is  it  not  a  mystery  to  take  up  those  sweet  emana- 
 tions of  love  and  delight  that  shall  pass  between  Christ  and  you? 
 Ye  shall  be  infolding  Christ,  and  Christ  shall  be  infolding  you. 
 4s  Ye  shall  be  continually  beholding  him.  i  think  it  is  hardly 
 possible  tor  the  wife  to  remember  her  husoand  in  heaven,  though 
 she  loved  him  as  her  own  heart:  they  will  all  be  taken  up  in  be- 
 holding him  who  sitteth  upon  the  throne;  they  will  be  thinking 
 it  too  low  an  object  to  be  taken  up  with  looking  upon  one  ano- 
 ther in  these  relations;  all  will  be  ravished  in  beholding  him,  and 
 one  anoher  in  him,  and  for  him.  O  the  blessed  exercise  of 
 those  who  are  now  entered  within  that  city,  and  within  those 
 gates,  wliose  name  is  praise.  5  Ye  shall  be  continually  taken 
 up  in  beholding,  ye  shall  be  always  knowing,  and  yet  never  able 
 to  comprehend  the  endless  mysteries  and  perfection  of  Jesus 
 Christ.  O  such  a  study,  is  it  not  pleasant  always  to  be  studying 
 Christ?  And  will  not  these  things  persuade  you 
 
 Vnd  now  but  a  word  more  to  those  who  will  not  have  this 
 free  offer;  it  ye  will  not  embrace  Christ  and  take  him,  let  me 
 teh  you,  I  would  not  be  in  your  stead  for  ten  thousand  worlds. 
 If  ye  will  not  embrace  Christ,  and  take  him  for  your  portion, 
 the  stones  of  the  wall  of  this  house  will  bear  witness  against  you, 
 and  they  shall  have  a  tongue  to  speak  against  you,  that  ye  have 
 been  invited  to  take  him,  and  would  not.  Eie  long  that  day  is 
 approaching,  and  drawing  ne-r,  when  the  atheists,  and  refusers 
 of  Christ  shall  change  their  faith,  and  they  shall  change  their 
 fear,  and  they  shall  change  their  joy,  and  they  shall  change  tneir 
 minJ.  Ye  shall  change  your  faith,  ye  that  are. refusers  of 
 Christ:  for  I  know  there  are  many  that  think  they  have  closed 
 with  Christ,  who  never  did  close  with  him*  that  faith  shah  flee 
 away  and  ye  shall  believe  the  contrary.  Ye  shall  change  your 
 love,  or  at  least  your  opinion  of  your  love.  Ye  think  ye  love 
 Cnrist,  but  ye  do  not  embrace  him.  I  will  tell  you  what  will  be 
 your  exercise,  and  I  can  tell  you  nothing  so  terrible,  Christ  shall 
 eternally  hate  you,  and  ye  shall  eternally  hate  Christ:  there  shall 
 be  a  murual  hatred  betwixt  y  u  two  for  evermore.  O  that 
 dreadful  word,  Zech.  ftt.  S.  >t  siull  men  be  accomylUued  to  the 
 
UO  GREAT  AND  PKECI0U3  PROMISES. 
 
 uttermost,  «  My  soul  loatheth  them,  and  their  soul  also  abhorreth 
 me.'  And  ye  shall  change  your  fear;  for  now,  though  ye  fear 
 not  God,  nor  reverence  man,  yet  the  horror  of  God  shall  make 
 you  shake  as  a  leaf:  and  ye  shall  change  your  light,  and  your 
 judgment.  Ye  do  now  undervalue  Christ,  and  think  him  of  no 
 worth;  when  Christ  is  presented  unto  yon,  *  there  is  no  beauty 
 why  ye  should  desire  him!'  But  oh!  think  on  that  day,  when 
 Christ  shall  sit  down  in  the  clouds,  and  ye  shall  see  his  beautiful 
 face,  every  ray  of  which  shall  be  able  to  captivate  your  hearts, 
 if  they  were  then  capable  to  be  ravished  with  the  sight.  O,  what 
 will  be  your  thoughts  of  him?  And  if  the  blessings  of  a  crucified 
 Saviour  come  not  upon  you,  then  the  eternal  and  unsupportable 
 vengeance  of  Christ  shall  light  upon  you  who  will  not  conde- 
 scend to  take  him.  Ye  shall  be  cursed  in  your  life,  ye  shall  be 
 cursed  in  your  death,  and  ye  shall  be  cursed  after  death.  What 
 say  ye  t©  i£?  Are  ye  content  to  take  him?  Ye  might  bless  the  day 
 that  ever  ye  were  born,  it  ye  could  once  come  to  close  with 
 Christ.  Now  to  him  that  hath  the  keys  of  the  house  of  David, 
 who  can  open  your  hearts  to  give  him  entry,  we  desire  to  give 
 praise. 
 
 SERMON  IV. 
 
 fi.  Peter,  i.  4.  Whereby  are  given  unto  us  exceeding  great  and 
 'precious  promises,  that  by  these  ye  might  be  partakers  of  the 
 divine  nature,  having  escaped  the  corruption  that  is  in  the 
 world  through  lust. 
 
 X  HERE  are  three  most  glorious  and  excellent  gifts  that  God 
 hath  bestowed  upon  man,  there  is  that  comprehensive  gift  of 
 heaven,  Jesus  Christ,  who  is  so  called,  John  iv.  10.  And  sure 
 such  a  gift  as  that,  ought,  in  some  sense,  to  blind  our  eyes, 
 znd  make  us  to  look  upon  all  things  that  are  below  him  as  no- 
 thing. The  second  royal  gift  that  the  Lord  hath  given  is  the 
 precious  promises  of  the  everlasting  covenant,  which  are  given 
 to  us  through  him.  A  Christian,  who  is  united  unto  him  by  the 
 bond  of  faith,  may  write  this  above  the  head  of  every  promise 
 of  the  everlasting  covenant,  l  this  is  mine,  and  this  is  mine.'  His 
 third  precious  gift  is,  the  gift  of  faith,  which  is  the  grace  that 
 maketh  use  of  the  former  two.  And  we  conceive,  that  our  ma- 
 king so  little  use  of  these  three  excellent  gifts,  is  the  great  occa- 
 sion and  cause  why  these  four  lamentable  evils  hath  befallen  us. 
 1.  The  evil  of  a  silent  conscience,  that  though i  we  be  prone  to 
 
TAT  AND  PRECIOUS  PROMISES.  161 
 
 do  i  love  a  reward  under  every  preen  I 
 yet  our  c<  ■    do  not  speak  nor  reprove  us   «r\&  if  at  any 
 
 time  they  do  speak*  yet  there  are  some  who  are  so  possessed  with 
 a  dumb  an  i  de  if  $piritf  that  they  can  neither  hear  what  God  doih 
 speak,  Dpr  can  r  their  conscience       2.  The  evil  of  a  fierce 
 
 rod.  We  know  not  the  voice  of  the  rod  %  and  who  is  he  that  hath 
 appointed  it?*  God  doth  not  now  f  open  our  ears  to  discipline.  oor 
 seal  up  our  instruction.'  3.  There  is  that  evil  of  silent  mercies, 
 the  mercies  th^t  we  receive  of  God,  we  understand  not  the  lan- 
 guage of  them.  Are  not  our  mercies,  barbarians  unto  us.  speak- 
 ing to  us  in  an  unknown  tongue?  And  yet  we  may  say.  there 
 is  not  a  rod,  nor  a  mercy  that  a  Christian  meets  with,  but  it  hath 
 a  voice  if  we  did  understand  it.  And  lastly.  There  is  that  evil 
 which  hath  befallen  us,  and  alas!  this  is  the  cap-stone  of  all*  p 
 silent  God,  who  doth  not  hearken  unto  the  voice  of  our  cnes;, 
 but  turneth  about  the  face  of  his  throne,  ■  covering  himself  wuh 
 a  cloud  in  his  anger,'  so  •  that  our  prayers  cannot  pass  through. 
 Alas!  may  not  each  Christian  of  this  time  cry  out,  4  Call  me  no 
 more  Naomi,  but  call  me  Mara,  because  the  Lord  hath  dealt 
 bitterly  with  me.'  In  short,  I  think  there  are  these  two  things 
 that  may  be  our  lamentation  upon  the  high  places  of  Israel:  i. 
 That  we  live  without  sight  of  God.  And  2.  That  we  live  with- 
 out sight  of  ourselves-,  and  all  this  is,  because  we  live  withou. 
 sight  of  these  precious  gifts,  Christ  and  his  promises. 
 
 But  now  to  come  to  the  words,  we  told  you,  that  in  them 
 there  were  these  four  things  held  forth  concerning  the  pro- 
 mises: 
 
 1.  The  origin  and  fountain   of  the  promises,  in   that  v*ord: 
 whereby  >  or,  by  whom.     2.  The  properties  of  the  promises,  which 
 we  told   you  were  these  four.     Tl\e  First  wa  ,  T   at  the  pro- 
 mises w^re  free,  held  forth  in  that  word,  they  are  given;    ii 
 promises  of  the  everlasting  covenant   being  tne    noble  gii 
 God.     The  Second  (of  which  we  are  to  speak  at  tms  time)  is  this, 
 That  the  promises  of  the  covenant   are  unchangeable,   whi< 
 imported  also  in   that  word,  they  are  ghni;   the  gifts   of;G  d 
 being  indeed  without  repentance.      And  as  to  this,   1.    %Ve 
 prove  the  truth  of  the  point,  and  for  this  end  consider  that  place, 
 Numb,  xxiii.  19.    which   was   a  part   of  Ba  aam's  tiarh 
 
 he  spoken  it,   and  will   hejnot  also  do  if?     Hath  he  said  it 
 shall  it  not  also  come  to  pass:'   And  Psalm  lxxx  x,  34.     k  I  wi 
 bre^k  nay  covenant,  nor  alter  the  word  that  nath  g 
 mouth.'      And  the  point-is  clear  also  from  the  n 
 raises  get  in  scripture,  (are  they  not  called  'the  s^re  n 
 David/  Isa.  iv.  3.)     And  are  they  not  sometimes  in  scripture 
 xtthf  as  we  may  see  from   Micah  vii.  20.  i       . 
 X 
 
162  GREAT  AND  TRECIOUS  PROMISES. 
 
 ture  of  the  covenant  proveth  it,  in  that  it  is  called  c  an  eveii 
 ing  covenant;'  and  sometimes   <  a  covenant  of  salt/  because  thac 
 covenant  is  above  the  reach  of  alteration  or  putrefaction.     And 
 Fourthly^  It  may  be  likewise  shown  from  the  constant  experience 
 that  the  saints  have  had  of  the  unchangeableness  of  the  promises. 
 This  Joshua  taketh  notice  of,  chap,  xxiii.  13.   v/here,   when  he 
 was  dying,  *  There  hath  not  failed  (saith  he)  one  thing  of  all  these 
 good  things  that  God  bath  spoken:'  and  he  is  so  confident  of  this, 
 that  he  is  forced  to  repeat  that  word  over  again  in  that  verse; 
 and  he  taketh  notice  of  it,  Joshua  xxi.    45.  where   he  hath  the 
 same  expression  again,  *  There  hath  not  failed  (saith  he)  one  thing 
 of  all  the  good  things  that  God  hath  spoken  unto  us  by  Moses/ 
 And,  indeed  there  is   near  six   thousand   years  experience  that 
 preacheth  this  truth;  the  promises  are  unchangeable;  so  that  we 
 in  ay  now  say,  i  The  word  of  the  Lord  is  tried  as  silver,  it  is  pu- 
 rified in  a  furnace  of  earth  hot  seven  times/     If  there  had  been 
 any  falsehood  in  the  precious  promises  of  the  everlasting  cove- 
 nant, six  thousand  years  trial  should  have  brought  it  to  light: 
 but  doth  not  every  one  of  the  cloud  of  witnesses  that  have  gone 
 before  us,  leave  this  testimony  upon  record,  4  Faithful  is  he  that 
 hath  promised,  who  will  also  do  it;  his  promise  is  with  the  night, 
 and  with  the  day?'  It  cannot  be  altered,  the  ordinances  of  hea- 
 ven continue  to  this  day,  much  less  can  this  covenant  of  love 
 belbroken  or  altered;  only  we  would  have  you  to  take  this  cau- 
 tion by  the  way,  that  there  are  some  conditional  promises  that 
 God  passeth  unto  his  people,  which,  in  the  depths  of  his  spotless 
 wisdom,  he  cloth  not  accomplish  unto  those  who  never  fulfil  the 
 condition;  such  was  the  promise  that  he  gave  to  the  Israelites  in 
 the  land  of  Egypt,  of  their  possessing  the  land  of  Canaan,   who 
 vet  died  in  the  wilderness.     And  hence  is   that  strange   word,, 
 Num.  xiv.  34-.  "  Ye  shall  know  my  breach  of  promise,  saith  the 
 Lord:''  which  is  a  word  spoken  after  the  manner  of  men,   nor 
 importing  any  change  of   purpose   in   God,   but  only  showing, 
 that  because  they  did  not  believe,  and   so  fulfil  the  condition  of 
 the  promise,    therefore  it  was  not  to   be  fulfilled  personally  to 
 'hem. 
 
 The  Second  thing  that  we  shall  speak  to  upon  this,   that  the 
 promises  are  unchangeable,  shall  be  to  propos  six  golden 
 
 pillars,  and  excellent  foundations  upon  which  the  unchangeably 
 ness  of  the  promises  are  built:  and  the  First  of  them  is, c  The  on> 
 ftipotency  of  God:  that  there  is  nothing  that  he  hath  promised, 
 but  he  is  able  to  effectuate  and  bring  to  pass:  therefore,  2  Cor, 
 vi.  18.  when  God  had  been  passing  many  excellent  promises,  he 
 strengthens h  their  faith  with  this,  J  Thus  saith-the  Lord  God  Al- 
 mighty. '    And,  nc  doubt,  where  the  word  of  this  K 
 
GREAT  AND  PRECIOUS  PROMIS;  165 
 
 power,  and  who  can  say  unto  him,  '  what  dost  thou?'  O  misbe- 
 liever of  the  precious   promises  of  the  covenant!    be  asham 
 cast  up  your  eyes  to  heaven  above,  or  to  the  earth  beneath, 
 think  the   stars,   the  sun,  the  moon,  and  all  the  works  of  God, 
 may  speak  out  this  to  you,  *  Do  not  misbelieve  God,  but  trust 
 in  him,  who  is   wonderful   in  counsel,  and    excellent    in   work- 
 ing.   The  Second  golden  pillar  is, '  The  wisdom  and  infinite  coun- 
 sel of  God.  He  hath  not  only  complete  ability  to  accomplish  the 
 promises  that  he  hath  given,   but  he  hath   the  depths   and  trea- 
 sures of  knowledge,  by  which  he  hath  contrived  the  way  of  the 
 accomplishment  of   them.      Hence  is  that  word,  2  Sam-   xxiii. 
 5.  that  the  covenant  is  4  well  ordered;'   which  speaketh  out  the 
 wisdom  of  God;  and  then  that  word  is  subjoined,  the  covenant 
 is  sure.     Yea,  the  covenant  of  grace  is  such  a  thing,  and  there 
 is  so  much  of  the  art  of  heaven,  so  much  of  the  infinite  wisdom 
 shining  in  it,  that  it  is  called  the  <  counsel  of  God/  Heb.  vi.  17. 
 *  That  ye  might  know  the  immutability  of  his  counsel.'  The  third 
 golden  pillar  is,  i  The  infinite  love  of  God/  that  though  there  be 
 ling  in  us  that  can  make  him  accomplish  the  promises,  yet  he 
 will  take  an  argument  from  his  own  love,  to  make  out  such  a  pro- 
 mise to  us;  that  there  is  sometimes  (if  not  always)  nothing  in  us,but 
 that  which  may  speak  forth  delays  of  the  accomplishment  of  the 
 promises;   but  when   God  can  bring  no  argument  from  us,  he 
 can  bring  an  argument  from  his  own  love*  as  Deut.  vii.  8.  where 
 giving  a  reason  of  the  accomplishment  of  promises,  and  of  his 
 love  to  them, i  I  loved  you  (saith  he),  because  I  loved  you/  there 
 being  no  reason  that  can  be  given  for  love,  but  love.     The  fourth 
 golden  pillar  is,  i  The  unchangeabicness  of  the  promises/    he 
 il  the  same  yesterday,  and  to-day,  and  for  ever,  and  witho'i 
 alteration  and  shadow  of  change.     Hence  ye  may  see,  Exod.  iii, 
 14.  when  God  is  repeating  many  precious  promises  unto  Moses, 
 he  (as  it  were) strengthened  Moses's  faith  with  this,  i  I  am,  (saith 
 he)  that  I  am/  which  we  conceive  to  point  forth  the  unchange- 
 ableness  of  God,  that  what  he  hath  said,  he  will  certainly  accom- 
 plish in  its  own  lime;  and  though  •  the  vision  do  tarry,    yet  at 
 last  it  shall  speak.      The  Fijth  golden  pillar  is,  '  The  faithful 
 of  God/  and  that  he  is  one  who  cannot  lie,  but  certainly  will 
 make  out  what  he  hath  spoken.     Love  maketh  the  pron 
 faithfulness  and  power  of  God  accomplished  the  prom 
 the  infinite  wisdom  of  God  chooseth  the  most  fit  time  for  per- 
 forming them.     Hence  it  is  ?atd,  Psalm  cxix.  :>i),  91.  '  Thy  word, 
 O  Lord,  is  for  ever  settled  in  heaven/  and  the  ground  of  it  is  in 
 Mowing  verse,  c  For  thy  faithfulness  is  unto  all  generations.' 
 
 making  pro* 
 
264  GRFAT  AND  PRECIOUS  PROMISES- 
 
 mi-es  to  his  own,  he  putteth  to  that  word,  *  I  that  speak  in  righ- 
 teousness/ Isa    xiv.  and  Isa.  lxiii. 
 
 1.  O'  must  not  the  promises  be  unchangeable  that  are  made 
 bv  the  Father  who  is  the  God  of  truth?  Must  not  the  promises 
 be  unchangeable,  that  are  received  and  merited  by  the  Son,  who 
 is  truth  itself  and  the  'faithful  Witness,  and  Amen?'  Must  not 
 the  promises  be  unehannre  'ble,  rhat  are  applied  by  the  Holy  Ghost, 
 who  is  'the  Spirit  of  truth?'  A  >d  must  not  the  promises  be  un- 
 changeable, that  are  made  known  unto  us  bv  the  gospel,  that  is 
 *  the  word  of  truth?'  Was  there  ever  any  who  ccuic)  have  that 
 upon  recotd  of  God,  that  he  was  unfaithful  in  the  accomplish- 
 n  ent  of  his  promises?  O!  what  a  clear  sight  of  the  faithfulness 
 of  God  shall  a  Christian  get,  when  he  shall  be  standing  upon  the 
 Utmost  line,  between  time  and  eternity?  Then  he  will  see  God 
 fait.'.ful  in  accomplishing  all  his  promises  unio  him,  from  first 
 to  last. 
 
 The  last  golden  pillar  is,  i  The  justice  of  God.'  His  justice 
 now  put;tth  him  to  accomplish  hi^  promise  *,  mercy  and  righ- 
 ts usness  hath  now  kissed  each  other}  hence  is  that  words  1  !•  hn 
 I  9  *  He  is  just  an''  faithful  to  forgive:'  so  that  now  the  accom- 
 plishment of  the  promises  is  not  only  an  act  of  love,  but  it  is  an 
 act  of  justice  also.  W7e  confess,  indeed,  that  luve  and  mercy 
 nv.iketli  the  promises,  bu<  justice  and  truth  putteth  God  to  the 
 accomplishment  of  them.  Hence  is  that  word,  Micah  vii.  10. 
 4  To  perform  the  truth  to  Jacob,  and  the  mercy  to  Abraham/ 
 W  y  is  it  mercy  to  Abraham,  and  why  is  it  truth  to  Jacob?  It 
 is  in  short  this,  because  mercy  made  the  promises  to  Abraham, 
 buc  truth  accomplished  them  to  Jacob. 
 
 The  third  thing  that  we  shall  speak  to  from  this,  That  the  pro- 
 mises are  unchangeable,  shall  be  to  press  these  six  duties  upon 
 you  from  this  point. 
 
 O  Christians  and  expectants  of  heaven!  who  have  i  Christ  in 
 you,  the  hope  of  glory/  rejoice  and  be  exceeding  glad  that  the 
 promises  are  unchangeable.  1.  This  is  a  cuiy  that  is  pressed  from 
 Mat  ground  Heb  vi  8.  'That  by  two  immutable  things  we  might 
 have  strong  consolation/  There  is  exceeding  much  joy  that  may 
 come  to  a  Christian  from  this  that  the  promises  shall  be  accom- 
 plished in  their  own  time.  \We  conceive  that  the  word  unchange- 
 able is  engraven  upon  the  head  of  many  a  Christian's  n  ercies. 
 Is  not  unchangeable  written  above  the  head  cf  your  pron 
 Is  not  unchangeable  written  upon  the  heao  oi  your  blessedness? 
 Is  nor  unchangeable  written  above  the  head  of  your  enjoyn 
 oi  God?  That  day  is  commg,  when  ye  bhall  have  unchangeable 
 k\e,  unchangeable  erjoyn  ent  of  Cod  and  all  things  unchange- 
 able.   And  we  conceive,  that  it  tiitse  two  were  bthtved,  the  truth 
 
GREAT  AND  PRFCIOUS  PROMISES.  165 
 
 eg,  and  their  unchangcableness,  a  Christian  might 
 ir  ugh  the  valley  of  tears  with  joy,   and  comfort  himself 
 in  ho| 
 
 1  te  S(C0tid  duty  that  we  would  press,  is  this,  that  ye  would 
 surcease  and  give  over  your  disputings  and  carnal  reaso: 
 ab<>ut  the  accomplishment  of  the  promises.  Since  the  promises 
 of  God  are  unchangeable,  ought  not  we  with  this  to  silence 
 :ief,  and  all  that  blind  human  reason  can  say?  This  is  pres- 
 sed, He  j  vi.  16  4  An  oath  for  confirmation  is  an  end  of  all  strife/ 
 I'i  confirming  of  his  covenant  by  an  oath  ought  to  cut  short 
 the  dispuungs  of  misbelief.  And  here  give  me  leave  to  point 
 out  a  little  those  grounds,  upon  which  it  is  that  Christians  do  so 
 much  dispute  the  accomplishment  of  the  promises;  and  so  let 
 you  see  how  all  these  things  may  be  answered,  from  those  six 
 pillars  that  are  given  of  their  unchangeableness 
 
 The  First  is,  when  dispensations  do  seem  to  contradict  the 
 truth  of  tlie  promises;  the  promise  speaketh  one  thine,  and  dis- 
 pensations seem  to  speak  another.  And  this  is  the  occasion  that 
 oftentimes  a  Christian  cries  out,  (  doth  his  promise  fail  for  ever- 
 more?' This  is  clear  from  the  practice  of  David,  1  Sam.  xx\ii. 
 1.  Wnen  dispensations  were  upon  the  top  of  the  accomplish- 
 ment, and  the  truth  of  the  promises,  then  misbelief  ariseth  as  a 
 champion  mighty  to  war,  and  crieth  out,  "  I  shall  one  day  fall 
 by  the  hand  of  Saul."  And  we  conceive,  that  dispensations, 
 contradicting  the  truth  of  the  promises,  were  the  occasion  of  his 
 speaking  that  word.  Psalm  cxvi.  11.  "  I  said  in  my  haste,  all  men 
 are  liars.*  And  I  would  only  say  ro  you  who  dispute  the  truth 
 of  the  promises  upon  this  a. count,  that  dispensations  contradict 
 them,  do  but  consider  this,  God  in  his  Ways  is  not  like  unto 
 vou.  Would  ye  know  the  time  when  the  promises  are  nearest 
 their  accomplishment?  It  is  then  when  we  can  least  see  that  they 
 are  to  be  accomplished.  The  promises  are  never  nearer  their 
 performance,  than  when  we  think  they  are  farthest  off" from  it; 
 and  therefore  let  the  faith  of  the  omnipotency  of  God  uphold 
 your  spirit  under  such  a  debate;  then  let  dispensations  speak 
 what  they  will,  ye  may  answer  all  with  this,  4  there  is  nothing 
 too  hard  for  him/  there  is  nothing  too  hard  for  the  Lord.  I 
 grant,  this  may  try  the  strength  of  the  strongest  faith;  yea,  we 
 find  it  hath  made  the  best  to  stagger,  when  they  had  no  proba- 
 bilities to  tell  them  that  the  promises  shall  be  accomplished.  This 
 was  the  ground  of  Sarah's  misbelief,  Gen.  xviii.  i2.  that  when 
 she  heard  she  should  bear  a  son  in  her  old  age,  she  laughed  with- 
 in herself,  and  did,  as  it  were,  mock  at  such  a  promise.  And  this 
 was  the  ground  of  Moses'  misbelief,  Numb.  x  .  21.  c22  he  did 
 not  see  a  probability  that  such  a  multitude  saould  be  led   with 
 
1GG  GREAT  AND  PRECIOUS  PROMISE^ 
 
 flesh;  and  therefore  he  did  call  in  question  the  truth  of  that  pro- 
 mise- This  was  the  ground  of  the  misbelief  of  that  lord,  that  is 
 made  mention  of,  2  Kings  vii.  2.  And  this  was  the  ground  of 
 Zechariah's  misbelief,  Luke  i.  20.  But  I  would  say  to  you,  who 
 do  so  much  consult  with  probability  in  the  exercise  of  your  faith, 
 these  two  things. 
 
 1.  There  is  nothing  too  hard  for  God.  This  was  the  very  ar- 
 gument that  God  took  to  convince  Sarah,  in  the  14-  vene  of 
 that  xviii.  chap.  ■  Is  there  any  thing  too  hard  for  God?'  And  2. 
 Faith  is  never  in  its  native  and  spiritual  exercise,  till  once  proba- 
 bility contradict  the  truth  of  the  promise;  then  faith  is  put  upon 
 the  stage,  then  it  doth  act:  but  as  long  as  faith  and  probabilities 
 think  one  thing,  then  the  day  of  the  trial  of  the  strength  of  faith 
 is  not  yet  come. 
 
 The  second  ground  upon  which  Christians  dispute  the  accom- 
 plishment of  the  promises  is,  their  much  disputing  of  their  in- 
 terest in  God.  Sometimes  a  Christian  will  believe  a  promise,  and 
 before  the  accomplishment  of  the  promise  come,  their  hope  will 
 be  darkened,  their  interest  in  Christ  will  be  obscured,  and  then 
 they  do  quit  their  faith  in  adhering  to  the  truth  of  that  promise. 
 These  two  were  conjoined  together,  want  of  the  faith  of  our 
 interest,  and  want  of  the  faith  of  the  accomplishment  of  the  pro- 
 mise; as  is  clear  from  that  word,  Psalm  lxxvii.  8.  *  Is  his  mercy 
 clean  gone?'  There  is  disputing  of  his  interest,  and  presently  this 
 is  subjoined,  *  doth  his  promise  fail  for  evermore.''  Except  a 
 Christian  can  read  his  name  in  the  ancient  records  of  heaven,  and 
 can  seal  this  conclusion,  '  I  am  my  beloved's,  and  my  beloved  is 
 mine/  it  will  be  a  hard  and  difficult  task  for  him,  if  not  impose 
 sible,  to  believe  the  promises. 
 
 The  fourth  ground  of  a  Christian's  disputing  the  truth  of  the 
 promise  is,  their  mistaking  the  way  how  the  promises  are  to  be 
 accomplished.  There  are  some  who  suppose,  that  whenever  they 
 close  with  a  promise  by  faith,  there  is  no  more  but  to  enter  into 
 the  possession  of  such  a  promise:  but  do  not  mistake  it,  between 
 your  believing  the  promise,  and  the  accomplishment  of  it,  there 
 may  be  sad  and  dark  days  intervening,  according  to  that  word, 
 in  Mark  x.  SO.  .where  Christ,  passing  great  promises  to  his  dis- 
 ciples, he,  as  it  were,  doth  add,  do  not  mistake  me,  that  ye  shall 
 have  these  promises  without  trouble  and  affliction,  i  Ye  shall  re- 
 ceive, saith  he,  an  hundred  fold  in  this  life,  with  persecutions.* 
 A  Christian,  when  he  believeth  the  promises,  must  resolve  to 
 have  a  winter  before  the  springtime  come,  wherein  the  promise 
 shall  bud  and  flourish. 
 
 The  Fifth  ground  of  a  Christian's  disputing  the  truth  of  the 
 nise  is,  when  the  promises  are  long  in  their  accomplishing. 
 
GRKAT   AND  PRECIOUS  PROMISES.  167 
 
 A  Christian,  when  first  he  meeteth  with  a  promi£C>  will  cry  out, 
 «  O  believe;'  but  when  time  is  taken  for  the  accomplishment  of 
 it,  then  his  faith  beginneth  to  faint,  and  his  hope  beginneth  to 
 languish  and  give  over.  Yet  sometimes  Christians  fall  into  the 
 fault,  when  they  believe  a  promise,  they  fix  a  day  tor  the  ac- 
 complishment of  it;  which  if  God  do  not  keep,  but  go  over,  then 
 they  immediately  cry  out,  4  What  is  my  strength,  that  I  should 
 wait?  and  what  is  my  confidence,  that  I  should  prolong  my  days?' 
 This  is  clear  in  the  practice  of  Abraham,  where  the  promise  of 
 having  a  numerous  seed  being  given  to  him,  Gen.  xii.  2.  the  long 
 time  before  that  promise  was  accomplished  in  part  to  him, 
 the  occasion  of  the  misbelief  that  he  vented,  Gen.  xv.  3.  <  O 
 Lord,  what  wilt  thou  give  me,  seeing  I  go  childless?'  But  ye  mu3t 
 know  that  before  the  vision  shall  speak,  there  is  an  appointed 
 time  that  ye  must  wait,  according  to  1  Pet.  v.  9,  10.  ■  After  ye 
 have  suffered  a  while,'  then  the  promises  shall  be  accomplisl 
 and  ye  shall  be  made  perfect. 
 
 The  sixth  ground  upon  which  Christians  call  in  question  the 
 accomplishment  of  the  promises  is,  the  consideration  of  the 
 greatness  of  the  thing  that  is  promised.  When  they  compare  it 
 with  their  own  worth  and  deserving,  then  they  begin  to  dispute, 
 O,  shall  such  a  thing  be?  Shall  unworthy  I?  Shall  sinful  I?  Shall 
 self-destroying  I?  Shall  I  who  am  less  than  the  least  of  his  mer- 
 ries, receive  the  accomplishment  of  such  a  mercy?  This,  we  sup- 
 pose, was  one  ground  of  Abraham's  misbelief,  Gen.  xvii.  17.  when 
 he  cried  out,  at  the  very  time  when  the  Lord  was  giving  him  the 
 excellent  promise  of  Isaac,  *  O  that  Ishmael  might  liver*  He 
 thought  an  Isaac  such  an  excellent  mercy,  that  he  could  not, 
 without  presumption,  expect  the  accomplishment  cf  that  promise. 
 And  in  Zech.  viii.  6.  this  was  the  ground  of  their  misbelief,  v. 
 God  doth  sweetly  obviate,  i  If  it  be  wonderful  in  the  eyes  of  the 
 remnant  of  his  people  ii  aid  it  not  also  be  wonder- 
 
 ful in  mine? 
 
 le  last  ground  upon  which  a  Christian  disputes  the  accom- 
 plishment of  the  promises  is,  when  m  tl 
 
 believing,  and  the  accomplishment  ctf  the  promise,  they   fall  into 
 :s  iniquity.  This  maketh  them  e:  whe- 
 
 promise  shall  be  a;'  led  untot' 
 
 transgressed  the  covenant  of  God, 
 resolutions,  they  cannot  su 
 
 rcomplish  his  promise  to  them.      An 
 
 I,  i-nduse  that  word  u  ii.   13,     «  Thou.- 
 
 XiOt,  yetxiod  doth  abide  faithful,  he  cannot  denvhimself.' 
 
168  GREAT  AND  PRECIOUS  PROMISES. 
 
 unchangeableness  of  the  promises,  I  shall  only  say  these  two  words 
 unto  you:  1.  Assure  yourselves  of  this,  that  those  accomplish- 
 ments of  the  promises  that  come  not  through  the  lively  exercise 
 of  faith,  doth  lose  much  of  their  sweetness,  much  of  their  lustre, 
 and  of  their  advantage.  Sometimes  a  promise  will  be  accom- 
 plished unto  a  Christian  when  he  hath  not  been  much  in  the 
 constant  and  lively  exercise  of  faith  in  believing  such  a  promise: 
 but  then  the  disadvantages  that  attend  such  a  one  are  not  easily 
 expressed.  How  often  may  he  cry  out,  i  The  Lord  was  in  this 
 place,  and  I  was  not  aware?'  How  little  of  God  doth  he  see  in 
 it?  How  short  is  he  in  praises,  and  rendering  unto  the  Lord  ac- 
 cording to  the  good  he  hath  received?  How  negligent  in  impro- 
 ving or  keeping  the  mercy,  and  how  loath  to  lay  it  out  for  God, 
 when  he  seeth  i  the  Lord  hath  need  of  it?'  And  many  things 
 more  of  this  kind,  which  may  press  us  to  be  stedfast  in  believing. 
 And  2.  O  dispute  less,  and  believe  more.  What  profit  shall  you 
 have  of  your  disputingsl  And  if  ye  would  produce  all  your  strong 
 arguments,  why  ye  should  not  believe  the  promises,  ye  may  drown 
 them  in  this  immense  depth,  God  is  unchangeable.  Let  me  say 
 but  this  further,  there  are  three  most  remarkable  changes  in  a 
 Christian's  making  use  of  the  premises.  First,  Sometimes  he  will 
 believe  the  promises,  and  make  application  of  them,  and  ere 
 many  hours  go  about,  he  will  misbelieve  that  promise,  which 
 presently  he  believed.  Will  not  sometimes  a  Christian  in  the 
 morning  cry  out,  ■  I  am  my  beloved's,  and  my  beloved  is  mine.* 
 And  ere  twelve  hours  come,  they  will  change  their  note,  and  cry 
 out,  my  hope  and  my  strength  is  perished  from  the  Lord.  Some- 
 times a  Christian  in  the  morning  will  cry  out, '  my  mountain  stand- 
 -.  I  shall  never  be  moved;'  and  ere  many  hours  go  about, 
 lie  will  change  his  note,  and  cry  out,  i  thou  hast  hid  thy  face  from 
 ine,  and  I  was  troubled. y  Secondly,  Sometimes  a  promise  will  be 
 to  a  Christian  sweeter  thin  the  honey-comb;  sometimes  a  Christian 
 will  die  and  live  upon  the  promise;  sometimes  the  believing  of 
 :  will  be  to  a  Christian  as  the  valley  of  Achor,  a  door 
 hat  will  make  him  to  sing:  and  yet,  ere  many  days  go 
 about,  he  may  come  to  that  very  same  promise,  and  it  will  prove 
 tasteless  to  him,  as  the  white  of  an  egg,  so  that  he  may  cry  out, 
 O  that  it  were  with  me  as  in  the  monihs  past,  and  in  the  ancient 
 tigrxes?  And  ()!  where  is  the  sweetness  that  I  found  in  sucn  a 
 promise?  O.  it  is  gone,  it  is  gone,  and  I  am  left  desolate.  Third- 
 ly, Sometimes,  when  a  Christian  will  be  believing  such  a  promise, 
 and  resting  upon  it,  he  will  (through  the  Spirit  of  the  Lord; 
 much  light  and  clearness  in  that  promise,  he  will  take  up  the 
 deep  things  of  God  that  shine  th  d,  at  another  tine,  he 
 
 may  come  to  that  same  promise,  ana  it  may  be  dark  te>  him;  so. 
 
^EAT  AND  PRECIOUS  PROMISES.  169 
 
 ills  li^ht  h.ith  vanished.  And  sometime*  the  joy  of  a  Chris- 
 e  will  be  gone  when  his  light  that  he  had  in 
 V  remain  with  him.  A  Christian  may  come  to  the  promise, 
 and  find  his  ancient  light,  yet  not  his  ancient  joy,  nor  his  ancient 
 delight.  'Therefore  it  ye  would  have  the  promises  always  sweet 
 upon  you,  pray  over  them,  prav  that  God  may  breathe  upon 
 such  a  promise,  and  make  it  I'vely  unto  you 
 
 The  third  thing  that  we  would  press  upon  you  from  the  un- 
 changeableness  of  the  promise,  is  that  which  ye  may  gather 
 from  this,  that  the  threatenings  of  God  are  unchangeable.  These 
 two  are  conjoined:  yea,  Joshua  seemeth  to  infer  the  unchange- 
 ableness  of  the  threatenings  from  the  unchangeableness  of  the 
 promises,  chap,  xxiii.  14*  compared  with  ver.  15.  And  these 
 two  are  conjoined,  Zech.  viii.  i4,  15.  *  That  as  I  thought  u 
 punish  you,  and  it  hath  come  to  pass;  so  I  have  thought  to  build 
 you  up,  and  it  shall  come  to  pass?'  And  I  would,  from  this,  de- 
 sire you  to  stand  in  awe,  lest  you  come  under  the  lash  of  ths 
 unchangeable  threatenings  of  G  jd:  for  know,  that  as  God  is  un- 
 changeable in  the  promises,  and  there  is  not  one  word  in  all  the 
 everlasting  covenant  which  shall  not  be  accomplished,  so  likewise 
 know,  there  is  nor  a  curse  in  all  the  book  of  the  covenant,  but 
 shall  be  accomplished  in  its  time.  And  know  this  likewise, 
 that  the  day  is  coming,  when  that  sad  word  in  Hosea  vii.  li?. 
 shall  be  accomplished,  c  I  will  chastise  them,  as  their  congrega- 
 tion hath  heard.'  And  OI  ye  who  live  in  this  place,  if  all  the 
 threatenings  that  your  congregation  hath  heard  shall  be  accom- 
 plished in  their  time,  ye  may  take  up  the  last  words  of  Balaam's 
 song,  alas!  c  Who  shall  live,  when  God  shall  do  all  those  things?' 
 And  therefore,  since  the  threatenings  of  God  are  unchangeable, 
 as  well  as  the  promises;  life  and  death  is  set  before  you,  ant  either 
 ill  be  the  object  of  the  unchangeable  threatenings  of  God; 
 or  ye  must  be  the  object  of  the  unchangeable  promises  of  God; 
 and  therefore  I  would  from  this  charge  yap,  thai  as  you  would 
 not  be  helpful  io  the  destruction  of  your  own  immortal  souls, 
 you  would  not  undervalue  the  threatenings  that  ye  hear  in  your 
 congregations,  since  there  is  adeclaration  pas{,  that  the  threaten- 
 ings in  your  congregations  shall  be  accomplished. 
 
 Now  there  is  that  fourth  dutv  that  we  would  press  upon 
 from  this,  that  the    promises   are  unchangeable;    have  an 
 
 igeable  love  to  the  Promise*;  let  this  commend  the  Pro- 
 miser,  let  this  constrain  your  hearts  to  delight  fti  mm.  O 
 4  blessed  dispensation  of  love  is  this,  thar  an  unchangeable  God 
 should  make  unchangeable  promises  umo  changeable  creatures? 
 If  the  promises  of  the  covenant  of  grace  were  s  changeable  in 
 rfheir  nature,  as  we  are  changeable,  there  should  not  one 
 
 Y 
 
170  GREAT  AND  PRECIOUS  PROMISES. 
 
 go  to  heaven.  But  know,  it  is  the  blessed  design  of  love,  and  it 
 hath  been  a  blessed  practice  of  the  infinite  wisdom  of  God,  that 
 when  he  hath  to  do  with  changeable  creatures,  he  will  give  them 
 unchangeable  promises.  And  I  would  once  invite  you  again,  that 
 you  would  come  near  and  embrace  this  unchangeable  Promiser. 
 I  shall  speak  these  five  words  that  may  persuade  you;  1.  Christ 
 is  easily  to  be  gotten,  if  ye  will  but  take  him;  ye  will  get  Christ, 
 if  you  will  but  hear;  yea,  for  one  listening  of  your  ear  to  his 
 voice,  ye  shall  get  him;  according  to  that  word,  Isa.  lv.  3.  Hear, 
 And  what  of  that?  and  your  souls  shall  live'  Is  not  this  to  get 
 Christ  at  an  easy  rate?  And  as  we  spake  before,  ye. will  get 
 Christ  for  a  loolc,  and  is  not  that  an  easy  rate?  Isa.  xlv.  22.  *  Look 
 unto  me  all  the  ends  of  the  earth,  and  be  ye  saved/  Have  ye  a 
 desire  to  take  Christ?  Ye  shall  get  him  for  that  desire;  according 
 to  that  word,  Isa.  lv.  1.  «  Ho,  every  one  that  thirsteth,  let  him 
 come;  and  he  that  will,  let  him  come.'  Will  ye  but  consent  to 
 take  him,  ye  shall  have  him;  and  what  can  ye  have  at  a  lower 
 rate  than  this?  Shall  never  your  cursed  hands  take  the  pen^  and 
 put  your  name  to  the  blessed  contract  of  marriage?  Shall  ne- 
 ver these  cursed  hearts  of  yours  cry  forth,  even  so  I  take  him? 
 And  do  promise  to  live  to  him,  and  to  die  to  him?  O  strange! 
 will  ye  not  do  it?  Upon  what  terms  would  the  world  have  Christ? 
 Is  it  possible  to  have  him  without  a  consent  to  take  him?  Ohl 
 if  ve  would  but  open  to  him,  he  would  condescend  to  come  in 
 unto  you,  and  sup  too  with  you,  and  ye  with  him.  Do  ye  but 
 stir  to  open,  Christ  hath  the  keys  in  his  own  hand,  and  he  will 
 help  you  to  open.  Oh!  what  if  Christ,  the  precious  gift  of  hea- 
 ven, the  eternal  admiration  of  angels,  that  branch  of  righteous- 
 ness, shall  be  despised,  being  offered  upon  so  easy  terms?  Then 
 cursed  eternally  shall  bethe  person  who  thusundervalueth  Christ, 
 it  had  been  better  for  him  that  he  had  never  been  born;  cursed 
 shall  ye  be  in  your  birth,  and  in  your  life,  and  in  your  death: 
 ail  the  curses  of  the  persons  of  the  Trinity  will  light  upon  you; 
 vea,  believe  it,  O  wife  that  hath  a  believing  husband,  in  the  day 
 that  the  great  sentence  of  eternal  excommunication  from  the 
 presence  of  the  Lord  shall  be  past  against  the  undervaluers  of 
 Christ,  a  believing  husband  will  say  amen  to  that  sentence,  even 
 to  his  wife  who  did  thus  undervalue  that  noble  Plant  of  Renown; 
 and  the  wife,  upon  the  other  part,  will  say,  with  hearty  consent, 
 amen  to  that  sentence  against  the  unbelieving  husband;  and  the 
 father  to  the  sort,  and  the  son  to  the  father. 
 
 Now,  there  is  this  Fifth  duty  that  we  would  press  upon  you 
 from  this,  that  the  promises  are  unchangeable,  that  ye  would  be 
 persuaded  to  make  the  promises  your  portion,  and  your  inherit- 
 ance; what  can  ye  want  that  will  choose  the  promise  for  your 
 
GREAT  AND  PRECIOUS  PROMISES.  171 
 
 portion?  I  know  your  cursed  eyes  doth  not  love  to  make  invi- 
 sible promises,  and  that  invisible  crown,  and  an  invisible  God, 
 your  portion?  We  love  to  walk  by  sight,  not  by  faith.  But  O! 
 if  you  knew  once  what  it  was  but  to  claim  a  relation  to  Christ, 
 did  you  once  know  what  it  was  to  have  but  Christ  a  moment 
 between  your  breasts,  ye  would  cry  forth,  O!  who  would  not 
 love  him,  who  is  the  King  of  saints?  O!  who  would  not  be  con- 
 tent to  quit  all  things,  that  they  might  get  Christ,  that  noble 
 pearl  of  price? 
 
 And  there  is  this  last  duty  that  we  would  press  upon  you  from 
 this,  that  the  promises  are  unchangeable-,  read  a  lecture  from 
 this,  O  Christians!  even  your  misbelief.  God  hath  confirmed  this 
 everlasting  covenant  with  an  oath,  with  the  blood  of  his  Son,  by 
 the  two  great  broad  seals  of  heaven,  the  sacraments  of  baptism, 
 and  the  Lord's  supper.  And  what  doth  all  these  confirmations 
 speak,  but  a  dreadful  misbelief?  And  that  we  may  know  what 
 it  is  to  be  resting  on  a  naked  word  of  promise,  I  shall  say  no  more, 
 but  desire  you  to  consider,  and  take  notice  of  these  three.  First, 
 Ye  have  been  solemnly  and  often  invited  by  the  ambassadors 
 of  Christ  to  close  with  him,  and  to  take  him  for  your  husband 
 and  your  lord;  and  will  you  consider  presently,  that  all  the 
 angels  in  heaven,  and  all  that  are  about  the  throne,  and  the 
 three  most  glorious,  most  blessed  Persons  of  the*  Trinity,  are 
 witnesses,  and  shall  be  to  your  dissent.  And  are  there  not 
 many  here,  whose  hearts  could  never  be  brought  to  give  a 
 a  hearty  consent  to  nose  with  Christ,  who  is  the  great  Promiser, 
 and  who  hath  laid  all  the  bonds  that  heaven  or  earth  could  con- 
 trive to  gain  sinners  hearts  unto  himself?  O  precious  Christ!  what 
 could  he  do  to  persuade  us  to  love  him,  which  he  hath  not  done? 
 And  yet  that  may  be  your  name,  which  is  in  Eph.  ii  2.  f  Children 
 of  disobedience;'  or,  as  the  word  is,  4  Children  of  impersuasion; 
 we  cannot  be  persuaded.' 
 
 Secondly,  I  fear,  if  Christ  himself  would  come  from  heaven 
 and  invite  you,  and  say,  here  am  I,  embrace  me,  there  are  some 
 here  who  would  close  not  only  their  eyes,  but  their  ears;  they 
 would  close  their  eyes,  lest  the  beauty  of  Christ  should  allure 
 them;  they  would  close  their  cursed  ears,  lest  they  should  be 
 gained  and  captivated  by  the  sweet  inchanting  voice  of  that  bles- 
 sed Charmer,  when  he  should  charm  so  wisely.  And  lastly,  Wilt 
 thou  tell  me,  O  Christian,  and  expectant  of  heaven,  what  a  day 
 shall  it  be  when  all  the  unchangeable  promises  of  God  shall  be 
 accomplished?  What  a  day  shall  it  be  when  that  promise  shall 
 be  accomplished,  <ye  shall  see  him  as  he  is?'  What  a  day  shall  it 
 be  when  I  hat  promiseslvdl  beaccomplished,  <ye  shall  bemade  like 
 unto  him?  What  a  day  shall  it  be  when  that  promise  *hall  be  ao* 
 
172  GREAT  AND  PRECIOUS  PROMISES. 
 
 complished.  <  ye  shall  know  as  ye  are  known?  O!  are  ye  not  long- 
 ing for  the  day  of  the  full  accomplishment  of  the  precious  pro- 
 mises of  God,  when  ye  shall  sit  down  and  comfort  yourselves  in 
 the  eternal  and  unspeakable  fruition  of  them?  O!  let  us  long 
 and  wait  till  the  day  shall  be  when  the  voice  shall  be  heard  in  hea- 
 ven, that  the  *  mysteries  of  God  are  finished;'  till  the  day  when 
 that  voice  shall  be  heard  in  heaven,  c  behold,  the  bridegroom 
 cometh,  go  ye  out  to  meet  him;'  O!  how  unwilling  are  ye  to  leave 
 this  world?  And  how  badly  would  we  take  up  our  rest  on  this 
 side  of  Jordan?  I  think,  if  this  was  the  night  that  that  blessed 
 voice  was  to  be  heard  in  heaven,  '  behold,  the.  bridegroom  cometh, 
 go  ye  out  to  meet  him,'  some,  if  not  many  of  the  Christians  (that 
 are  so  indeed)  in  this  time,  would  cry  forth,  i  Ol  spare  a  little, 
 that  we  may  recover  strength,  before  we  go  hence,  and  shall  be 
 no  more.'  Are  ye  not  longing  to  bring  the  King  over  Jordan,  and 
 to  bring  him  home  to  yourself,  and  to  have  your  heart  brought 
 home  to  him?  O  blessed,  blessed,  are  those  that  are  above!  '  Is 
 not  the  voice  of  those  that  shout  for  victory,  heard  amongst  them? 
 Is  not  the  voice  of  those  that  sing  for  joy,  heard  amongst  them?' 
 Job  doth  not  now  complain,  *  Why  dost  thou  make  me  to  pos- 
 sess the  iniquities  of  my  youth,  and  settest  a  print  upon  my 
 heels?  David  doth  now  no  more  complain,  Why  doth  thy  pro- 
 mises fail  fo»  evermore?'  But  rather  doth  sweetly  sing,  how  is 
 thy  promises  fulfilled  for  evermore?  Heman  doth  now  no  more 
 complain,  *  While  I  suffer  thy  terrors,  I  am  distracted:'  but  ra- 
 ther crieth  out-,  while  I  feel  thy  comforts,  I  am  ravished.  The 
 Voice  of  mourning  is  now  sweetly  gone  away;  and  the  voice  of 
 hallelujah,  and  of  eternal  praising  of  him  who  sitteth  upon  the 
 throne,  is  now  heard  in  the  place  of  it.  O  such  a  day,  that  shall 
 never  admit  of  a  following  night!  Now,  to  him  that  is  upon  his 
 way?  that  will  come,  and  shall  come,  and  shall  not  tarry,  we  de- 
 sire to  give  praise. 
 
 SERMON  V. 
 
 2  Peter,  i.  4.  Whereby  are  given  unto  us  exceeding  great  and 
 precious  promises,  that  by  these  ye  might  be  partakers  of  the 
 divine  nature,  having  escaped  the  corruptto?i  that  is  in  Hit 
 
 world  through  lust. 
 
 A  HERE  are  three  cardinal  and  excellent  graces  that  are  exer- 
 cised and  taken  up  with  the  precious  promises;  there  is  this 
 excellent  grace  of  faith,  that  believeth  the  truth  and  good* 
 
GREAT  AND  PRECIOUS  PROMISES.  17$ 
 
 ness  of  the  promise:  there  U  the  precious  grace  of  hope,  that 
 with  h  for  the  accomplishment  of  the  promise, 
 
 and  doth  stay  until  the  vision  speak:  and  that  noble  grace  of 
 love,  that  ioveth  the  tilings  that  arc  promised,  and  taketh  execed- 
 mch  delight  in  the  Promiser.  If  we  may  beallowed  to  i| 
 e  think  these  strange  revolutions  and  times  we  live  in,  are 
 another  Ecclesiastes,  which  doth  fully  preach  forth  the  vanity 
 and  emptiness  of  all  things  that  are  below  God:  and  we  do  in- 
 deed conceive,  that  it  is  the  great  design  of  God,  in  the  dark- 
 ning  of  our  pleasant  things:  and  in  making  <  every  gourd  to  wi- 
 ther/ under  the  shadow  of  which  we  use  to  repose  ourselves, 
 and  in  famishing  all  the  goods  of  the  earth,  to  bring  his  own  to 
 delight  themselves  in  this  visible  treasure,  the  promises  of  the 
 everlasting  covenant,  and  in  him,  who  is  the  substance  of  them: 
 and  that  since  ail  things  else  are  declared  to  be  vanity,  we  might 
 choose  these  as  our  portion  for  ever. 
 
 At  the  last  occasion  that  we  spake  upon  these  words,  we  were 
 speaking  unto  the  properties  of  the  promises,  and  we  told  you, 
 that  there  were  four  of  them  held  forth;  1.  The  freedom  of 
 the  promises.  2.  The  unchangeableness  of  the  promises;  of  which 
 two  we  have  spoken  unto  you.  And  now  there  remain  other 
 two  to  bespokenunto,  viz.  That  thepromises  areexceeding  great, 
 and  that  they  are  exceeding  precious;  a  sweet  and  excellent, 
 though  a  rare  conjunction,  greatness  and  goodness  here  kissing 
 one  another,  preciousness  and  highness  linked  together  by  the 
 bond  of  union.  And  we  shall  speak  unto  these  two  properties 
 together,  and  shall  clear  a  little  this  thing,  in  what  respects  the 
 promises  of  the  covenant  may  be  called  exceeding  great  and  pre- 
 cious. And  we  conceive,  in  short,  they  may  be  called  in  these 
 eight  respects.  1.  They  are  exceeding  greats  in  respect  of  the 
 great  price  that  was  laid  down  to  purchase  them*,  there  not  be- 
 ing a  promise  of  the  everlasting  covenant,  above  the  head  of 
 Which  this  may  not  be  engraven  In  great  letters,  l  Here  is  the 
 price  and  purchase  of  blood/  And,  no  doubt,  this  ought  highly 
 to  commend  the  promises,  that  are  bought  at  so  infinite  a  rate. 
 Must  they  not  be  great  and  precious  things,  that  so  wise  a  mer- 
 chant did  lay  down  so  infinite  a  treasure  for  the  purchasing  of 
 them?  2.  They  may  be  called  exceeding  great  and  precious,  in 
 respect  of  those  great  and  precious  things  that  are  promised  ia 
 them.  Is  not  godliness  a  great  thing?  And  this  is  whhin  the  bo- 
 som of  a  promise.  Is  not  heaven  and  eternal  enjoyment  of  God 
 a  great  and  precious  thing?  A^d  yet  this  is  within  the  bosom  of 
 a  promise.  Is  not  the  knowing  of  God  as  he  is,  our  perfect  con- 
 formity with  God,  our  victory  over  idols,  great  and  excellent 
 things?  And  yet  all  these  are  treasured  up  in  the  promises.     3. 
 
174  GUtEAT  AND  PRECIOUS  PROMISE^ 
 
 They  may  be  called  exceeding  great  and  precious,  in  respect  of 
 the  great  advantage  that  redounds  unto  a  Christian  through  the 
 enjoyment  of  them.  The  promises  of  the  everlasting  covenant 
 (if  we  may  so  speak)  are  the  pencils  that  draw  the  draughts  and 
 lineaments  of  the  image  of  Christ  upon  the  soul;  it  is  the  pro- 
 mise of  the  everlasting  covenant,  by  which  i  we  are  changed  from 
 glory  to  glory,  as  it  were  by  the  Spirit  of  the  Lord;  and  as  Peter 
 doth  here  speak,  the  promises  are  such  things,  ■  whereby  we  are 
 made  partakers  of  the  divine  nature.'  4.  They  may  be  called 
 exceeding  precious,  in  respect  of  the  near  relation  that  they  have 
 unto  Jesus  Christ.  What  are  all  the  promises  of  the  covenant  of 
 grace?  Are  they  not  streams  and  rivulets  that  flow  from  Jesus 
 Christ?  Christ  is  the  fountain  out  of  which  all  these  promises  do 
 spring.  And  can  this  fountain,  that  is  sweet  in  itself,  send  forth 
 any  bitter  waters?  must  they  not  be  precious  things,  that  have 
 such  a  noble  descent?  As  the  streams  of  love  flowing  out  from 
 the  Father  to  the  Son,  and  from  him  unto  us,  as  the  pouring 
 out  of  ointment  upon  the  head  of  Aaron,  which  ran  down  the 
 head  unto  the  skirts  of  his  garments.  5.  They  may  be  called  ex- 
 ceeding precious  promises,  in  respect  that  they,  or  rather  Christ 
 in  them,  are  the  object  of  precious  faith.  What  is  the  meat  up- 
 on which  faith  doth  feed?  Is  it  not  upon  the  promises  of  the 
 covenant,  and  Christ  the  kernal  of  them?  What  are  those  things, 
 that  faith  taketh  so  much  delight  in,  and  is  supported  by?  Is  it 
 not  the  promises  of  the  covenant?  6.  They  may  be  called  ex- 
 ceeding precious,  in  that  they  are  the  things  that  guide  and  lead 
 us  to  precious  Christ.  There  is  not  a  promise  within  the  book 
 of  the  covenant,  but,  as  it  were,  crieth  forth  with  a  loud  voice, 
 O!  come  to  Christ.  The  promises  are  indeed  the  star  that  leadeth 
 us  unto  the  house  where  Christ  doth  lye,  and  there  is  no  access 
 unto  Jesus  Christ,  but  by  a  promise.  Christ  is  to  be  found  there, 
 for  he  dwells  within  the  bonds  of  the  everlasting  covenant,  and 
 there  he  will  tryst  with  his  people  and  be  found  of  them.  And 
 7,  they  may  be  called  exceeding  precious,  in  respect  that  the 
 saints  have  found  such  sweetness,  and  such  unspeakable  delight 
 in  the  promises.  Did  not  David  find  great  sweetness  in  the 
 promises,  when  he  cried  forth, l  the  words  of  thy  mouth  are  bet- 
 ter unto  me  than  thousands  of  gold  and  silver?'  Did  he  not  find 
 much  sweetness  in  the  promises,  when  he  was  constrained  to  cry 
 out,  i  thy  law  is  sweeter  unto  me  than  the  honey,  and  the  honey- 
 comb?' David  (in  a  manner)  was  put  to  a  non plus  to  find  out  a 
 suitable  similitude,  and  significant  resemblance,  to  point  cut  the 
 sweetness  of  the  promises.  Though  we  may  see  the  Christians 
 of  this  time  in  a  spiritual  fever,  thay  have  lost  their  spiritual 
 taste;  so  that  we  may  say,  if  we  may  allude  unto  that  word,  £ 
 
OREAT  ANB  PEECI0U5  FROMISfcS.  175 
 
 bam.  xix.  25.  •  I  am  this  day  fourscore  years  old,  and  cannot  dis- 
 cern between  good  and  evil,  can  thy  servant  taste  what  I  eat, 
 or  what  I  drink?'  They  know  not  what  it  is  to  be  overcome  with 
 the  sweetness  that  is  to  be  found  in  these  excellent  streams  of 
 divine  consolation.  Lqstly,  The  promises  may  be  called  exceed- 
 ing precious,  in  that  the  saints  have  a  high  and  matchless  account 
 of  them:  hence  that  word,  here  rendered  precious,  may  likewise 
 be  rendered  honourable,  which  speaketh  forth  that  there  is  no- 
 thing which  hath  so  much  of  the  esteem  of  a  Christian  as  the 
 promises!  Would  ye  put  wisdom,  or  riches,  or  honour,  or  what 
 ye  will,  in  the  balance  with  the  promises?  they  would  cry  forth, 
 *  what  should  I  profit  to  gain  all  these,  if  I  lose  the  promises? 
 We  shall  say  no  more  of  this,  but  that  the  promises  are  indeed 
 that  apple,  the  eating  of  which  would  make  us,  in  some  respect, 
 (and  in  humility  be  it  spoken),  *  as  God,  knowing  good  and 
 evil.'  The  promises  are  these  things  that  do  elevate  the  soul 
 unto  a  divine  conformity  with  God.  And  O  that  this  might  be 
 the  fruit  of  them?  the  promises  are  as  cords  let  down  to  souls 
 sinking  l  in  miry  clay,  and  in  the  horrible  pit:'  do  but  lay  hold 
 upon  them,  and  ye  shall  undoubtedly  be  drawn  up,  and  ye  shall 
 cet  your  feet  upon  a  rock,  and  order  all  your  goings. 
 
 Now  we  come  to  speak  of  the  third  thing  in  the  words,  which 
 is  the  advantage  and  unspeakable  gain  that  floweth  to  a  Chris- 
 tian through  the  promise,  held  forth  in  these  words,  l  that  by 
 these  you  might  be  partakers  of  the  divine  nature;'  which  words 
 do  not  hold  forth,  that  there  is  any  substantial  change  of  our 
 natures  into  the  essence  of  God;  but  only  holds  forth  this, 
 that  the  souls  that  are  taken  up  in  believing  the  promises,  they 
 arise  unto  a  likeness  and  conformity  to  him  in  holiness,  wisdom, 
 and  righteousness.  And  as  these  advantages  come  to  a  Christian 
 through  the  promises,  1.  We  must  lay  this  for  a  ground,  that 
 the  fruit  of  all  corneth  to  him  through  the  believing  of  the  pro- 
 mises, and  in  making  application  of  them. 
 
 And  theirs*  is,  that  they  do  exceedingly  help  and  promove 
 that  excellent  necessary  work  of  mortification.  This  is  clear  from 
 the  words  of  the  text,  as  likewise  from  2  Cor.  vii.  1.  «  Having 
 these  promises,  dearly  beloved,  let  us  cleanse  ourselves  from  all 
 filthiness  of  the  flesh  and  spirit,  perfecting  holiness  in  the  fear  of 
 the  Lord.'  And  the  influences  that  the  promises  have  upon  sancti* 
 iication,  may  be  shown  unto  you  in  these  three-,  Jirsty  They  lav 
 upon  a  Christian  a  divine  bond  and  obligation  to  study  holiness, 
 that  since  Christ  hath  signified  and  testified  his  respect  unto  us 
 in  so  ample  and  large  a  way,  as  to  give  us  such  precious  pro* 
 mises,  we  ought  to  endeavour  to  study  holiness,  which  is  that 
 great  reward  of  love  that  he  geeketh  from  us,  for  all  things  that 
 
176  GREAT  AND  PRECIOUS  PROMISES. 
 
 he  hath  bestowed,  and  we  receive;  and  this  is  the  meaning  of 
 that,  2  Cor.  vii.  1.  Secondly,  The  strength  and  furniture  of  a 
 Christian,  for  fulfilling  and  accomplishing  the  work  of  sanctifica- 
 tion,  lieth  within  the  promises.  Are  not  the  promises  of  God 
 unto  a  Christian,  as  Samson's  locks,  in  which  their  great  strength 
 doth  Iyer*  And  if  once  they  cut  themselves  off  from  the  promises 
 through  misbelief,  their  strength  doth  decay,  and  they  become 
 as  other  men.  Where  must  the  children  to  go  for  strength?  Is 
 it  not  to  the  premises?  Is  it  not  to  the  name  of  the  Lord?  Yea, 
 this  is  the  strength  of  a  Christian,  unto  which  he  must  resort  con- 
 tinually. And  thirdly,  The  promises  of  God  hold  forth  that 
 unspeakable  reward  which  attendeth  the  Christian  who  shall  study 
 holiness:  There  are  several  promises  of.the  everlasting  covenant,' 
 that  cry  forth  to  the  Christian,  to  hfirifithat  overcometh  will  thin 
 promise  be  accomplished;  to  him  that  overcometh  will  this  truth 
 be  fulfilled.  And  this  doth  exceedingly  provoke  a  Christian  to 
 -wrestle  with  all  the  discouragements  he  meeteth  with  in  his  way; 
 he  burieth  all  his  anxieties  within  the  circle  of  his  immortal 
 crown,  which  he  hopeth  for,  and  seeth  in  the  promise;  and  his 
 hope  maketh  him  dispense  with  his  wants,  his  expectation  ma- 
 keth  him  overcome  his  fears,  and  his  looked  for  joy  maketh  him 
 to  dispense  with  his  sorrows. 
 
 The  second  advantage  is,  that  the  faith  of  the  promises  do  help 
 a  Christian  to  a  spiritual  and  heavenly  performance  of  the  duty 
 of  prayer,  and  withal  maketh  him  delight  in  the  performance  of 
 if,  this  is  clear  from  2  Sam.  vii.  27.  where  David  believing  the 
 promises,  it  is  subjoined  *  he  found  in  his  heart  to  pray  that  pray- 
 er unto  God*/  and  if  any  will^ook  unto  the  words  of  that  pray- 
 er, they  will  see  them  running  in  a  heavenly  and  spiritual  strain, 
 speaking  of  him  as  one  much  acquainted  with  God,  and  m 
 most  high  and  majestic  apprehensions  of  his  glory;  and  is  clear 
 also,  Psalm  cxix.  147,  'I  prevented  the  dawning  of  the  morning, 
 and  cried:'  as  if  David  I,  would  ye  know  what  made  me 
 
 thus  fervent,  thus'cliligent  in  prayer?  It   was   this;   «  I  hoped  in  ! 
 his  word.'  And  hente  it  ivf,nat  he  haih  so  many  prayers  in  that 
 Psalm.     All   were,  occasional!  through  the  faith  of  the  prcn 
 As,  for  instance,  when  he  tried   forth,  i quicken  me   according 
 to  thy  word,  be  merciful  unto  i  ling  to  thy  word.* 
 
 We  conceive,  the  faith  of  the  pi^jjises  helpeth  a  Christian  in 
 his  prayer  to  these  four  divine  ingr  that  duty.      1.  It 
 
 maketh  him  to  pray  with  faith;  when  once  he  build etb  his  prayer 
 upon  the  promises,  then  he  vertureth  his  prayer  with  much  con- 
 fidence of  hope;  according  to  that  word,  Psalm  lxv.  3.  where 
 ye  may  see  a  man  believing,  and  praying  when  he  is  believing 
 and  expressing  his  confidence  *H 
 
GREAT  AND  PRECIOUS  PROMISE.  177 
 
 for  Onr  r  >ns  thou  shait  purge  them  away,'  it  is  not  said, 
 
 purge  them  a-rcay,  but,  thou  shall;  which  speaketh 
 forth  both  the  confidence  and  boldness  ot  faith.  A  Christian 
 who  belii  veth  the  promises  can  take  the  promise  in  his  hand  and 
 it  unto  God,  .md  say,  fulfil  this  promise  since  thou  wilt 
 not  deny  thy  name,  but  art  faithful.  2  It  maketh  a  Christian 
 pray  with  much  humility;  for  when  he  understandeth  that  there 
 is  nothing  which  he  harh  but  is  the  fruit  and  accomplishment  of 
 a  promise,  he  doth  not  boast  as  those  who  have  received,  but 
 walketh  humbly  under  hil  enjoyments  This  is  clear  from  Cen. 
 xxxi.  10.  where  we  see  Jacob  speaking  to  God  with  much  humi- 
 lity; and  in  the  ninth  verse,  he  is  speaking  to  God  in  much  faith. 
 And  3.  It  maketh  a  Christian  pray  with  much  love.  Would  ye 
 know  the  great  ground  that  we  are  so  remiss  in  the  exercise  of 
 love  in  prayer?  It  is,  because  we  build  not  our  prayers  upon  the 
 promised.  And  4.  It  helpeth  a  Christian  to  pray  with  much  fer- 
 vency. When  was  it  that  David  cried  to  God?  Was  it  not 
 when  he  was  believing  the  promise  which  was  given  to  him  of 
 old?  We  would  not  plead  with  God  with  such  remissness,  if  we 
 believed  the  promises  that  are  within  the  covenant. 
 
 The  third  advantage  is,  that    the  faith  of  the  promises  doth 
 sometimes  uphold  a  Christian  under  his  spiritual  oesertions  and 
 temptations.  Is  it  not  certain,  that  sometimes  he  ha'th  been  ready 
 to  draw  this  conclusion,  - 1  am  cast  out  of  his  sight,  and  shall  no 
 more  behold  him  in  the  land  of  the  living?  when  a  promise,  that 
 hathbeen  borne  in  upon  his  spirit,  hath  supported  him,  and  made 
 him  to  change  his  song,  and  to  invert  this  conclusion.  This  is  clear 
 from  Psaim  xciv.  18.  when  he  said,  'my  foot  slippeth;'  there  is 
 the  conclusion  ot  misbelief  and  despair;  %  yet  thy  mercy,  O  Lord, 
 did  hold  me  up-/  there  is  the  gate  at  which  faith  doth  bring  in 
 consolation:  not  from  by- gone  experience  only,  but  certainly  from 
 that  which  he  found  in  some  precious  promises  that  was  borne 
 i  •  upon  r.:s  spirit.     Many  excellent  cords  of  love  hath  Christ  let 
 down  unto  souls, when  they  have  been  going  down  into  the  depths, 
 and  the  weeds  have  been  wrapt  about  their  heads.    This  is  clear 
 from  Psalm  cxix.  8i.     i  My  soul  fainteth  for  thy  salvation:'  as 
 ii  David  had  said,  I  am  in  hazard  to  give  over  my  hope,  and  to 
 break  my  confidence:  and  would  ye  know  what  it  was  that  -up- 
 ported  me  under  such  an  estate?  I  hoped  in  thy  word.      Hath 
 ".  this  oftentimes  been   the  song  of  a  Christi  .n   m   his  dafl 
 ght,    'In  the  multitude  ci  my  thought?  within  me,    thy  c 
 -is  do  delight  my  soul?'      Faith  will  see  a  morning  approaching 
 in  the  time  of  the  greatest  trouble;  and    no  doubt,  the 
 tat  upholdeth  Christians  in  taeir  doubling,  and  most  n 
 j.  3,  Z 
 
178  GREAT  AND  PRECIOUS  PROMISES, 
 
 ving  condition,  the  lively  impression  of  that  promise  will  remain 
 a  long  time;  and  when  first  it  is  borne  in  upon  their  spirits, 
 they  will  see  no  small  love  shining  forth,  in  carving  out  such  a 
 promise  to  suit  with  such  a  providence  as  they  are  (it  may  be) 
 meeting  with  for  the  time. 
 
 The  fourth  advantage  in  believing  the  promises  is,  that  there- 
 by we  have  an  excellent  help  to  patience  and  divine  submission 
 under  our  saddest  outward  afflictions.  This  is  clear  from  Psalm 
 xxxvii.  13.  « I  had  fainted,  unless  I  had  believed  to  see  the  good- 
 ness of  the  Lord  in  the  land  of  the  living.'  And  from  Psalm  cxix. 
 49,  50.  where  David,  telling  his  exercise  in  the  49th  verse,  '  I 
 hope  (saith  he)  in  thy  word/  immediately  he  subjoineth,  l  this  is 
 my  comfort  in  my  affliction:5  as  if  he  had  said,  if  I  had  not 
 had  the  promises  to  be  my  comforters,  I  had  sat  alone,  and  kept 
 silent,  and  should  have  remained  without  comfort  in  the  day 
 of  my  adversity:  and  verse  92.  *  Unless  thy  law  had  been 
 my  delight,  I  should  have  perished  in  my  affliction.*  And 
 we  conceive,  in  short,  the  influences  which  faith  upon  the 
 promises  hath  upon  the  patient  bearing  of  the  cross,  may  be 
 shown  unto  you  in  these  two  particulars:  First)  Faith  is  an  excel- 
 lent prophet,  that  always  prophesieth  unto  us,  good  things. 
 Would  you  enquire  at  faith,  at  the  mid-night  of  affliction,  what 
 is  its  opinion  of  God,  and  of  your  own  estate?  Faith  would 
 sweetly  resolve  you  thus,  c  wait  on  God,  for  I  shall  yet  praise 
 him,  for  the  health  of  his  countenance.'  Faith  knoweth  not 
 what  it  is  to  have  a  wrong  construction  of  God;  and  therefore 
 it  is  the  noble  interpreter  of  a  Christian's  cross.  If  sense,  rea- 
 son, and  misbelief  interpret  your  cross,  they  will  make  you  cry 
 unto  God,  <  why  art  thou  become  unto  me  as  an  enemy,  or  as  a 
 liar,  or  as  waters  that  fail?'  But  if  faith,  that  noble  interpreter, 
 do  interpret  your  crosses,  it  will  make  you  cry  out,  *  I  know  the 
 thoughts  of  his  heart,  that  they  are  thoughts  of  peace,  and  not 
 of  evil,  to  give  me  an  expected  end.'  Faith  letteth  a  Christian 
 see  a  blessed  outgate  and  issue  of  all  the  sad  dispensations  that 
 he  meeteth  with.  Faith,  that  is  its  divinity,  ( I  sow  in  tears, 
 but  I  reap  in  joy:  weeping  it  may  be  at  the  evening  (saith  faith), 
 bur  joy  shall  come  in  the  morning.'  Secondly,  It  affordeth  unto 
 a  Christian  such  soul-refreshing  consolation  in  the  midst  of  their 
 afflictions,  that  (in  a  manner)  they  forget  their  sorrows,  as  wa- 
 ters that  pass  away.  This  David  doth  divinely  assert  in  Psalm 
 cxix.  50.  ■  This  is  my  comfort  in  my  affliction.'  The  faith  of 
 the  promises  is  indeed  that  tree,  which  being  cast  into  our  wa- 
 ters of  Marah,  they  will  make  them  immediately  become  sweet. 
 The  5th  advantage  is,  that  the  faith  of  the  promises  doth 
 help  a  Christian  to  a  greater  distance  from  the  world,  and  to  live 
 
GREAT  AND  PRECIOUS  PROMISES  179 
 
 IS  a  pilgrim;  as  is  clear  from  Heb.  xi.  13.  where  these  two  are 
 sweetlv  linked  together,  there  is  the  embracing  of  the  promise* 
 ky  faith,  and  confessing  *  that  they  were  strangers,  and  pilgrim! 
 
 on  the  earth.'  And  we  shall  show  the  influence  that  faith  hath 
 upon  this,  in  these  three,  1.  It  maketh  a  Christian  seethe  end 
 of  all  perfection  here,  and  that  there  is  nothing  in  the  world 
 *  that  is  not  vanity  and  vexation  of  spirit. '  Faith  is  that  pros- 
 pect, through  which  a  Christian  hath  more  clear  discoveries  o:~ 
 the  vanity  of  all  things;  and  thi*  doth  exceedingly  help  him 
 to  live  as  a  pilgrim.  2.  It  lettcth  a  Christian  see  the  endless  per- 
 fections of  heaven,  and  bringeth  it  within  sight  of  the  immense 
 and  everlasting  hope;  and  this  maketh  him  to  live  as  a  pilgrim, 
 and  to  declare  plainly  that  he  seeketh  a  country.  And  3.  It  doth 
 help  him  exceedingly  forward  in  that  blessed  work  of  weaning 
 his  affections  from  all  things  that  are  here.  Would  ye  know 
 where  a  believer's  heart  is?  it  is  in  heaven.  Would  ye  know 
 where  his  thoughts  are?  they  are  in  heaven.  Would  ye  know 
 where  his  conversation  is?  it  is  in  heaven.  Would  ye  know 
 where  his  hope  is?  it  is  in  heaven.  His  treasure  is  in  heaven, 
 and  therefore  his  heart  and  conversation  is  there;  and  Christ  in 
 him  is  the  hope  of  glory.  And  indeed  more  faith  of  the  pro- 
 mises, would  constrain  us  all  to  subscribe  that  confession  of 
 faith  that  is  in  Heb  xi.  13. 
 
 The  sixth  advantage  that  attendeth  the  believing  of  the  pro- 
 mises is,  that  it  is  the  mother  of  muchspiritual  joy  and  divine  con- 
 solation, and  maketh  a  Christian  to  be  much  in  the  exercise  of 
 Praise.  This  is  clear  from  Psalm  lxxi.  14.  ■  But  I  will  hope  con- 
 tinually/ and  then  immediately  is  subjoined,  *  and  will  yet  praise 
 him  more  and  more.'  As  likewise  from  Rom.  xv.  13.  and  from 
 1  Pet.  1.8.  If  a  man  would  have  his  way  to  heaven  made  plea- 
 sant, and  while  they  are  sitting  by  the  rivers  of  Babel,  would  be 
 admitted  to  sing  one  of  the  songs  of  Zion/  then  ought  they  to 
 believe  the  promises,  and  '  choose  them  as  their  heritage  for 
 ever;'  and  then  he  may  sing  in  hope,  and  praise  in  expectation, 
 though  he  has  but  little  in  hand  for  the  present.  Indeed, 
 when  he  looketh  to  his  possession,  there  will  not  be  much  mat- 
 ter of  rejoicing;  but  when  he  looketh  upon  his  hopes  and  ex* 
 pectations,  he  may  be  constrained  to  cry  forth,  *  Awake  up,  O 
 my  glory,  I  myself  will  awake  early.' 
 
 The  seventh  advantage  is,  that  the  faith  of  the  promises  is  a 
 notable  mean  to  attain  unto  spiritual  life.  This  is  clear  from 
 Isa.  xxxviii.  16.  <  By  all  these  things  (saith  Hezekiah)  do  men 
 live,  (speaking  of  the  promises)  and  in  all  these  things  is  the 
 life  of  my  spirit.'  As  likewise  from  Psalm  cxix.  50.  *  Thy 
 word  (saith  David)  hath  quickened  me/    O!  what  spiritual 
 
180  GREAT  AND  PRECIOUS  PRO?41SES. 
 
 divine  life  doth  attend  that  Christian  who  is  much  in' the  exer- 
 cise of  faiih  upon  the  promises?  And  what  is  the  great  occasion 
 that  our  hearts  are  oftentimes  dying  within  us,  and  we  are  like 
 unto  those  that  are  among  the  dead?  Is  it  not  because  we  do  not 
 make  use  of  the  promises? 
 
 Eighth/  There  is  this  advantage,  that  faith  in  the  promises 
 maker h  a  Christian  have  an  high  esteem  of  the  thing  that  is 
 promised.  What  is  the  reason  that  we  write  this  above  the  head 
 of  the  great  things  of  the  everlasting  covenant,  <  This  is  a  Zoar, 
 a  little  one?'  Is  it  not,  because  we  do  not  believe?  Great  things 
 sometimes  to  us  have  no  beauty,  and  there  appeareth  no  come- 
 liness in  them  why  they  should  be  desired;  but  if  we  had  faith 
 as  c  a  grain  of  mustard-seed-'  we  would  cry  out,  how  excellent 
 are  those  things  that  are  purchased  for  the  saints?  and  how  hap- 
 py are  they  that  have  a  right  to  the  everlasting  covenant,  that  is 
 well  ordered  in  all  things  and  sure? 
 
 And,  ninthly.  The  faith  of  the  promises  is  the  door  at  which 
 the  accomplishment  of  the  promises  doth  enter  in,  according  to 
 the  word,  Luke  i.  45.  6  Blessed  are  they  that  believe,  for  there 
 shall  be  a  performance  of  those  things  that  are  spoken  of  the 
 Lord  unto  them/  If  we  were  more  in  waiting  for  the  accom- 
 plishment of  the  promises,  the  vision  would  speak,  and  would 
 not  tarry;  and,  no  doubt,  a  mercy  coming  to  us  as  the  fruit  and 
 performance  of  a  promise,  will  make  it  an  exceeding  refreshful 
 thing,  when  a  Christian  getteth  leave  to  sing  that  song,  which  is 
 inlsa.  lix.  9.  *Lo  this  is  our  God,  we  have  waited  for  him,  and 
 he  will  come  and  save  us.'  And  when  a  mercy  is  the  fruit  and 
 accomplishment  of  the  promise,  there  is  a  beautiful  lustre  and 
 dye  upon  that  mercy,  which  no  art  could  set  on,  but  only  the 
 finger  of  the  love  of  God.  The  smallest  mercy  then  becometh 
 a  matchless  mystery  of  love,  and  the  most  matchless  mysteries  of 
 3ove,  without  the  exercise  of  faith,  become  as  things  that  are 
 ♦contemptible  in  our  eyes,  and  we  do  not  value  nor  prize  them. 
 Faith  maketh  cur  thoughts  to  ascend,  and  misbelief  maketh  our 
 thoughts  to  descend,  in  relation  to  the  mercies  of  heaven. 
 
 Lastly^  Besides  all  these  advantages,  we  have  these  two  men- 
 tioned in  the  text,  J.  'That  by  them  we  are  made  partakers  of 
 the  divine  nature/  and  are  brought  up  to  that  blessed  conformi- 
 ty with  God,  which  we  had  lost  in  the  fall.  2.  €  That  by  them 
 we  escape  the  corruption  in  the  world  through  lust/  I  intend  not 
 particularly  to  open  up  the  nature  of  these  things  at  this  time, 
 because  I  am  only  to  speak  of  the  exercise  of  faith  in  the  pre- 
 mises. But  O!  what  excellent  mercies  are  these,  to  get  on  the 
 beauty  of  the  image  of  God,  and  get  off  these  ugly  deiilemente 
 
GREAT  AND  PRECIOUS  PROMISFS.  131 
 
 which  were  the  image  of  Satan  upon  our  souls?  O!  how  should 
 this  commend  the  promises  unto  us?  That  by  faith  in  them,  we 
 all  behold,  with  open  face,  as  in  a  glass,  the  glory  of  the  Lord* 
 and  are  changed  into  the  same  image,  from  glory  to  glory,  ls  by 
 the  Spirit  of  the  Lord. 
 
 Now  that  w»iich,  secondly  y  we  shall  speak  to,  shall  be  the  ad- 
 vantages that  result  to  a  Cnristian  from  a  spiritual  observation  of 
 the  Lord's  accomplishing  his  promises.  For  here  ye  see  in  the 
 text,  the  apostle  maketh  an  observation  of  those  excellent  things 
 that  are  the  fruit  of  these  precious  promises,  when  they  are  ac- 
 complished. And  the  First  advantage  is,  that  it  stampeth  the 
 soul  of  a  believer  with  most  divine  impressions  of  love.  This  is 
 clear  from  Isa.  xxxviii.  15.  where  Hezekiah  crieth  out,  ■  what 
 shall  I  say,  he  hath  spoken  it  himself,  and  hath  done  it?'  Being, 
 (as  it  were)  astonished  and  overcome  with  the  apprehensions  of 
 the  conde?cendency  of  God,  he  is  put  to  a  no?i-plus,  and  to 
 *  what  shall  I  6»y?  Psalm  xli.  8.  €  As  we  have  heard  (saith  Da- 
 vid) so  have  we  seen  in  the  city  of  the  Lord  of  hosts/  that  is, 
 according  to  his  promise,  we  have  had  suitable  performance:  and 
 he  subjoineth,  ver.  9,  that  which  was  both  their  exercise  and 
 their  advantage,  i  we  have  thought  of  thy  loving  kindness,  O 
 God,  in  the  midst  of  thy  temple*/  as  it  were,  the  observation  of 
 the  performance  of  the  promise,  made  their  thoughts  wholly  to 
 be  taken  up  with  the  love  of  God;  and,  no  doubt,  there  is  such 
 love  in  performing  one  promise,  that  eternity  would  be  insuffi- 
 cient to  make  a  commentary  upon.  It  is  one  wonder  of  conde- 
 scendency,  that  he  should  oblige  and  bind  himself  to  us  by  pro- 
 mise^ and  another  depth  of  wonderful  love,  that  he  should  per- 
 form these  bonds,  and  answer  his  word  with  performance. 
 
 The  second  advantage  is,  that  the  observing  the  accomplish- 
 ment of  the  promises,  doth  bring  into  the  soul  new  discoveries 
 of  God.  Tins  is  clear  from  Exod.  vi.  3.  where  God  thus  speak- 
 eth  to  Moses,  ■  I  was  known  (saith  he)  unto  Abraham,  and  unto 
 Isaac,  and  unto  Jacob,  by  the  name  of  God  Almighty,  but  by  my 
 name  Jehovah  was  I  not  known  to  them/  that  is,  by  the  name  of 
 giving  an  accomplishment  unto  my  promises,  that  name  was  not 
 discovered  unto  them,  but  should  be  made  known  unto  their 
 posterity,  in  the  day  when  his  promises  shall  pass  into  perform- 
 ance. And  hence  it  is,  that  when  the  Lord  is  speaking  of  the 
 accomplishment  of  great  promises,  he  doth  so  often  in  scripture 
 subjoin  that  word, i  ye  shall  know  that  1  am  Jehovah,  or  the  Lord/ 
 Isa.  xlix.  c23.  Hi.  and  lx.  lxi.  And  indeed  we  daily 'find  it  so; 
 for  is  not  every  accomplishment  of  a  promise,  a  new  discovery 
 of  the  wisdom  of  God,  that  shineth  in  the  suitable  timing  of  the 
 accomplishment  thereof?      Is  not  every  accomplishment 
 
185  GREAT  AND  PRECIOUS  PROMISES. 
 
 promise,  a  new  discovery  cf  the  faithfulness  of  God,  that  he" 
 will  not  alter  that  which  hath  gone  out  of  his  mouth?  And  is 
 not  every  performance  of  the  promise,  a  new  discovery  of  the 
 love  of  God,  that  he  desireth  to  magnify  his  mercies  above  all 
 his  works?  And  a  new  discovery  of  the  power  and  omnipotency 
 of  God,  that  can  bring  forth  the  performance  of  his  promise, 
 notwithstanding  of  all  the  things  that  are  in  the  way;  yea,  ■  mak- 
 cth  things  that  are  not,  to  be,  and  bringeth  to  nought  things  that 
 are?' 
 
 The  third  advantage  is,  that  it  helpeth  a  Christian  to  have  high 
 apprehensions,  and  majestic  uptakings  of  God.  This  is  clear 
 from  1  Tim.  i.  15.  compared  with  verse  17.  where  Paul,  closing 
 with  that  promise,  that  Christ  came  into  the  world  to  save  sin- 
 ners, and  beholding  the  accomplishment  of  it  in  himself,  his  heart, 
 as  it  were,  is  elevated  within  him,  and  he  crieth  out,  *  Now  unto 
 the  King  eternal,  immortal,  invisible,  the  only  wise  God,  be  ho» 
 nour  and  glory,  for  ever  and  ever  Amen/  There  is  an  em- 
 phasis on  the  word,  now;  as  if  Paul  had  said,  I  could  never  praise 
 and  extol  him  till  now,  and  I  am  so  much  bound  to  Christ,  that: 
 I  will  not  delay  this  exercise  one  moment,  now  I  will  bless  him 
 And  it  is  clear  from  Micah  vii.  8.  where  the  accomplishment  of 
 the  promises  that  are  there,  makes  the  church  cry  out,  4  who  is 
 like  unto  thee?'  He  became  matchless  unto  them  through  the  per- 
 formance of  the  promises.  And  so  we  conceive,  that  those  who 
 are  much  in  spiritual  observation  of  the  performance  of  the  pro- 
 mises, will  see  precious  draughts  of  the  majesty  of  God  engra- 
 ven upon  them,  so  that  they  will  be  constrained  to  cry  out,  that 
 he  above  is  mighty,  that  his  name  is  Jehovah,  and  in  him  is 
 everlasting  strength,  upon  which  we  ought  to  rely  in  our  great- 
 est straits. 
 
 The  fourth  advantage  is,  the  observation  of  the  accomplish- 
 ment of  the  promises,  will  help  a  Christian  when  he  is  reduced 
 mto  new  straits,  to  be  much  in  the  exercise  of  faith  upon  God. 
 His  former  experience  will  produce  hope  in  his  soul;  for  there 
 is  not  one  discovery  of  the  faithfulness  of  God,  but  hath  a  voice, 
 and  crieth  out,  O  believe  him,  who  is  able  to  give  a  cleai  being 
 unto  his  word.  This  is  clear  from  Psalm  Ivi.  at  the  close,  «  Thou 
 hast  delivered  my  soul  from  death,'  saith  David ;  and  then  he  sub- 
 joined, «  wilt  not  thou  deliver  my  feet  from  falling?'  that  is, 
 I  am  certainly  persuaded,  thou  wilt  likewise  perform  that  word 
 unto  me:  and  from  Psalm  Ivii.  2,  3.  where  he  giveth  this 
 title  unto  God,  that  he  performeth  all  things  for  him;  and  then 
 he  subjoineth,  <  he  shall  send  from  heaven  and  save  me.'  And 
 (by  the  w^y)  the  soul  that  can  give  God  the  title  and  style,  that 
 he  performeth  all  things  for  ::,  that  soul  must  of  necessitv  be  ir 
 
GREAT  AND  PRECIOUS  PROMTS"  183 
 
 a  choice  and  excellent  state.  And  the  point  is  likewise  clear  fir 
 2  Cor.  i.  10.  where  Paul  saith,  ■  God  hath  delivered  me,  and  he 
 doth  deliver  me;'  and  from  hence  he  draweth  this  conclusion  of 
 faith,  f  and  he  will  yet  deliver  me.'  We  confess,  sometimes  our 
 former  experiences  of  the  faithfulness  of  God,  doth  not  support 
 our  faith  when  we  are  reduced  into  new  difficulties,  which  is  ei- 
 ther occasioned  through  the  greatness  of  the  straits  that  we 
 now  put  to,  (in  our  apprehensions)  above  that  which  we  were 
 put  to  before;  so  that  though  God  did  deliver  us  when  we  were 
 4  running  with  footmen,'  yet  we  have  no  faith  to  believe  that  he 
 shall  deliver  us  when  we  are  about  to  *  contend  with  horses/  or 
 else  it  is  through  the  unfaithfulness  of  our  walk,  in  not  answer- 
 ing the  precious  dispensations  of  Christ  in  the  accomplishment 
 of  his  promises;  for  this  maketh  us  that  we  cannot  with  bold- 
 ness make  use  of  his  word,  when  we  are  brought  into  a  new 
 strait:.      A  guilty  conscience  is  the  mother  of  misbelief. 
 
 The  Fifth  advantage  is,  the  accomplishment  of  the  promises 
 doth  occasion  much  spiritual  joy  and  rejoicing  unto  his  own. 
 We  told  you,  the  giving  of  the  promises  occasioned!  joy,  and 
 when  the  promises  travaileth  in  birth,  and  bringeth  forth,  that 
 occasioneth  much  more  spiritual  joy.  This  is  clear  from  Psalm 
 xxviii.  7.  '  The  Lord  is  my  strength  and  my  shield;  my  heart 
 trusteth  in  him,  and  I  was  helped.*  And  he  draweth  this  excel- 
 lent conclusion  from  it, i  therefore  my  heart  greatly  rejoiceth,  and 
 with  my  soul  will  I  praise  him.'  And  we  conceive,  that  sometimes 
 God  trusteth  the  accomplishment  of  the  promises  with  some  pre- 
 cious manifestation  of  himself  to  the  soul,  l  which  maketh  them 
 to  rejoice  with  joy  unspeakable  and  full  of  glory:  but,  however, 
 this  is  a  matter  of  a  spiritual  song,  i  That  mercy  and  truth  have 
 met  together,  and  righteousness  and  peace  are  kissing  one  ano- 
 ther.' Is  it  not  a  pleasant  matter  of  song,  to  behold  love  making 
 promises,  and  faithfulness  accomplishing  them? 
 
 And  the  last  is,  that  the  observation  of  the  accomplishment 
 of  the  promises,  doth  strengthen  a  Christian's  faith  in  his  inter- 
 est in  God;  so  that  now  many  disputings  are  silenced,  and  manv 
 questions  now  are  out  of  the  way.  This  is  clear  from  Psalm 
 xxxi.  21,  c22.  David  confesseth  his  quarrelling  beiore,  but  when 
 once  the  Lord  had  showed  him  his  marvellous  loving  kindness 
 in  a  strong  city,  then  all  his  quarrel  was  against  himself,  because 
 he  had  quarrelled,  and  did  say  in  his  haste,  I  am  cut  off  from 
 before  thine  eyes. 
 
 And  now  we  shall  only  speak  a  little  unto  some  duties  that 
 we  would  press  upon  you  from  that  which  we  have  spoken;  and 
 the frst  duty  is,  that  Christians  should  be  much  in  waiting  for 
 the  accomplishment  of  tke  promises,  and  standing  upon  their 
 
18*  GREAT   AND  PRECIOUS  PROMISES* 
 
 watch-tower,  until  the  visions  shall  speak.  And  we  shall  only 
 give  you  these  to  enforce  it.  Ic  is  commanded  that  you  should 
 do  so.  This  is  clear  from  Psalm  xxvii.  at  the  close,  where  David 
 presseth  this  duty  very  much,  '  Wait  on  the  Lord/  saith  he;  and 
 as  if  this  was  not  enough,  he  repeats  the  command  again  in  the 
 same  verse,  *  wait,  I  say,  on  the  Lord.'  And  truly,  the  doubting 
 of  it  speaketh  not  only  the  advantage  that  is  in  itr,  but  our  difficulty 
 to  obey  it,  and  th^  great  necessity  that  we  have  to  go  about  it: 
 and  the  same  word  is  repeated  by  David,  Psairn  xxxi.  24.  l  Be 
 of  good  courage^'  which  is  the  same  as  to  wait  upon  the  Lord. 
 
 2.  Those  who  wait  patiently  for  the  accomplishment  of  the 
 promises,  God  will  strengthen  them  to  wait.  This  is  clear  from 
 Psalm  xxvii.  at  the  close,  'Wait  on  the  Lord:7  and  when  we  are 
 Hagar-like,  casting  away  the  child  of  hope,  he  will  open  our  eyes, 
 and  give  us  refreshment,  by  which  we  may  be  supported  under 
 our  disquietment,  '  and  he  shall  strengthen  thine  heart.'  And 
 there  is  this,  thirdly >  There  shall  be  a  speedy  accomplishment  of 
 the  promises.  It  is  not  long  before  all  the  mercies  that  ever  the 
 Lord  hath  promised,  and  thou  hast  believed,  shall  be  told  cown 
 to  you,  as  it  were,  in  one  sum,  principal  and  interest;  as  is  clear 
 from  Heb.  ii.  3.  where  he  positively  asserteth,  *  that  the  vision 
 shall  come,  and  will  not  tarry.'  There  is  indeed  a  pleasant  seem- 
 ing contradiction  in  that  verse,  he  had  said  before,  *  tiiat  the  vi- 
 sion would  tarry/  and  yet  here  he  saith,  *  that  the  vision  will  not 
 tarry,  but  will  surely  come*,'  in  which  we  may  see  the  divinity 
 both  of  sense  and  faith,  and  that  noble  contradiction  that  is  be- 
 tween their  assertions.  Sense' asserteth,  that  the  promise  doth 
 tarry  too  long;  and  faith  crieth  out,  it  will  surely  come,  it  wili 
 not  tarry j  which  is  set  down,  2  Pet.  iii.  8.  s  The  Lord  is  not  slack 
 concerning  his  promise.'  4%  Promises  that  come  unto  us  through 
 the  most  strong  and  lively  exercise  of  faith,  and  that  are  eject- 
 ed and  longed  for  by  us  before  they  come,  are  most  relishing 
 and  sweet,  and  those  mercies  come  unto  us  with  a  binding  tie 
 of  love.  This  is  somewhat  pointed  at  in  Isa.  xxv,  9.  where  the 
 church  crieth  out,  *  Lo,  this  is  6ur  God,  we  have  waited  for  him, 
 we  will  be  glad,  and  rejoice  in ;his  salvation.'  Their  waiting  and 
 expecting  the  promise  to  be  accomplished  in  its  time,  is  there 
 the  fountain  of  their  song,  and  of  their  spiritual  joy.  I  think 
 sometimes  Christians  are  like  that  misbelieving  lord,-  2.  Kings 
 vii.  2.  that  though  they  meet  with  the  accomplishment  cf  a  pro- 
 mise, yet  they  do  not  taste  of  the  sweetness  tnat  is  in  it,  because 
 they  did  not  believe  the  word  the  Lord. 
 
 The  secoyid  duty  that  we  would  press  from  what  we  have  spo- 
 ken is,  that  Christians  should  close  with  the  promises  ror  i 
 everlasting  inheritance;  since  the  promises  of  the  covenant  fife  ex- 
 
C&1AT  AND  PRECIOUS  PlOMISELg.  186 
 
 etding  ^reat  and  precious,  and  the  advantage  that  lieth  in  them 
 is  unspeakable.  O!  should  not  these  things  proclaim  aloud  unto 
 us,  close  with  the  promises  as  your  portion  for  ever?  I  think, 
 one  that  hath  a  right  unto  the  promises,  and  hath  entered  himself 
 heir  to  the  vast  inheritance,  may  sometimes  rejoice  in  the  three- 
 fold mystery  of  the  gospel,  that  to  a  natural  man  can  appear  no 
 other  than  a  contradiction:  I-  He  may  say  sometimes,  I  have 
 nothing,  and  yet  I  possess  all  things:  for  when  he  looketh  to 
 his  being  in  the  world,  he  is  a  poor  Lazarus,  having  no  place 
 whereon  to  lay  his  head:  but  when  he  casteth  his  eyes  upon  his 
 spiritual  inheritance,  then  he  beholdeth  his  treasure,  and  is 
 constrained  to  cry  out,  I  possess  all  things.  2.  Sometimes  he 
 may  cry  out,  I  am  rich,  and  yet  I  am  exceeding  poor:  he  may 
 be  rich  in  hopes,  and  yet  poor  in  his  possessions.  Much  of  a 
 Christian's  treasure  lieth  in  hope,  it  maketh  him  cheerfully 
 give  up  every  thing  in  comparison  of  it.  This  is  the  motto  of 
 a  Christian,  spero  meliora%  which  he  holdeth  up  in  his  flagf 
 *ven  in  the  greatest  storm,  and  at  length  he  findeth  it  true,  that 
 '  hope  maketh  not  ashamed/  3.  Sometimes  the  Christian  will 
 cry  out.  I  am  always  sorrowing,  and  yet,  always  rejoicing:,  when 
 he  casteth  his  eye  upon  himself,  he  will  sit  down  and  water  his 
 couch  with  tears:  but  when  he  reflecteth  upon  Jesus  Christ,  c  he 
 will  rejoice  with  joy  unspeakable,  and  full  of  glory.'  A  Chris- 
 tian can  both  weep  and  rejoice  at  one  time,  and  again  he  can 
 rejoice  and  weep.  No  doubt,  the  reflecting  upon  the  glorious 
 hope,  and  t;:e  everlasting  crown  that  awaiteth  him,  will  make 
 a  Christian  rejoice  under  all  his  disquietments  and  anxieties  ia 
 the  world;  he  can  look  to  the  back  of  time,  and  behold  a 
 glorious  inheritance.  Christians  have  the  eye  of  an  eagle,  that 
 can  behold  and  discern  things  afar  off. 
 
 The  Third  duty  that  we  would  press  upon  you  is,  to  long  for 
 the  day  when  all  the  promises  of  the  covenant  of  grace  shall  re- 
 ceive their  complete  accomplishment,  and  when  ye  shall  enter 
 into  the  everlasting  fruition  of  all  the  things  wherein  your  bles- 
 sedness lieth.  There  is  a  threefold  come  that  Christ  speaketh  to 
 the  soul  that  is  united  unto  him.  all  which  they  cheerfully  obey* 
 There  is  that  first  come,  which  is  in  Matth  xi.  28.  i  Come  unto 
 me  all  ye  that  labour,  and  are  heavy  laden/  And  there  is  that 
 second  come,  Isa.  xxvi.  20.  «  Come,  my  people,  enter  thou  in- 
 to thy  chambers;'  which  is  to  entertain  that  exalted  correspon- 
 dence with  him  in  troublesome  times.  And  there  is  that  third 
 matchless  come  when  Christ  shall  say  to  his  own  in  that  day 
 when  they  shall  stand  before  his  tribunal, «  Come,  O  blessed  of 
 my  Father/  Shall  we  say  it,  that  if  we  had  ■  faith  as  a  grain  of 
 mustard-seed/  we  would  cry  forth,  ■  why  is  his  chariots  so  long 
 
 ?  A 
 
GREAT  AND  PRECIOUS  PROMISE*, 
 
 in  coming/  And  did  we  relish,  or  put  a  high  account  on  the 
 matchless  promises  of  the  boundless  covenant,  we  would  cry 
 forth,  i  O  that  our  time  would  flee  away  as  the  ships  of  desire!3 
 I  shall  say  no  more  but  this,  Christ  is  gone  up  with  a  shout  un- 
 to heaven,  and  shall  come  again  with  the  sound  of  a  trumpet: 
 \  sing  praises  to  God,  sing  praises,  sing  praises  unto  our  God, 
 jjing  praises.' 
 
 The  last  thing  that  we  would  press  upon  you,  is,  that  ye 
 would  mark  the  time  of  the  accomplishment  of  the  promises. 
 And  as  to  this,  I  shall  say  but  these,  1.  That  ordinarily  the  time 
 of  the  accomplishment  of  the  promises  is,  in  the  time  when 
 sense,  reason,  and  probability  doth  most  contradict  them.  This 
 is  clear  from  Ezek,  xxxvii.  in  fulfilling  the  promises  that  were 
 past  to  Judah  in  their  captivity:  was  it  not  when  they  were  as 
 a  ■  valley  of  dead  bones/  and  their  hopes  were  (in  a  manner) 
 eut  off  for  their  part?  from  the  1 1th  verse  of  that  chapter, 
 compared  with  the  12.  And  2.  That  the  time  of  the  accom- 
 plishment of  the  promises,  ordinarily  is  from  Daniel  ix.  2,  3. 
 and  from  Jer.  xxix.  12.  compared,  a  praying  time:  this  is  also 
 clear  with  the  10.  and  the  12.  i  Thus  saith  the  Lord,'  the  time 
 when  he  shall  visit  them,  and  perform  his  good  word  unto 
 them,  in  causing  them  to  return,  it  shall  be  a  time  4  when  they 
 shall  call  upon  me,  and  shall  go  and  pray  unto  me,  and  I  will 
 hearken  unto  them.'  And  3.  The  time  of  the  accomplishment 
 of  his  promise,  is  a  time  when  our  thoughts  of  them  are  high 
 ^nd  large.  When  once  we  begin  to  value  our  mercies,  it  is  a 
 sign  that  our  mercy  is  near,  and  bringeth  forth.  However,  it 
 Is  our  duty  to  wait  on  him,  who  can  give  a  being  unto  his  word, 
 and  sweetly  perform  his  promises.  We  ought  not  to  limit  in- 
 finite wisdom,  ncr  say  to  him  who  is  infinite  in  strength,  how 
 can  such  a  thing  be?  But  wq  may  answer  all  objections  of  mis- 
 belief with  this,  "  God  hath  spoken  it,  and  he  will  also  do  it ;'; 
 and  draw  all  objections  of  misbelief  in  that  glorious  and  myi* 
 serious  name  of  his,  J  am  that  I  avi.  To  him  be  prais*. 
 i 
 
:e  usefulness  of  vaitm,  0  18? 
 
 A 
 
 SERMON 
 
 CONCERNING  THE 
 
 Usefulness  of  Faith  in  advancing  Sanctificatios 
 
 Acts  xxvi.  IS.  To  open  their  eyes,  and  to  turn  them  from  darkness 
 unto  light ,  and  from  the  ptr.ccr  of  Satan  unto  God;   that  they 
 may  recevee  forgiveness  of  stub,   and  inheritance  among  t 
 -xhich  arc  sarictifU(t%  by  faith  that  is  in  me. 
 
 * V  KEN  we  began  our  discourse  upon  the  precious  and  excel- 
 lent grace  cf  faith,  we  told  you,  that  we  intended  to  speak  of  it 
 under  a  twofold  notion  and  consideration.     First,  As  it  h 
 hold  upon  Christ  for  justification}    and  of  this  we  have  sp 
 to  you  it  some  length,  as  ye  have  heard.      Secondly,  As  it 
 Vvith  Christ  for  sanctification;  and  of  this  we  are  no 
 -,  which  is  a  part  of  that  excellent    oration  and   discourse 
 that  Paul  had  before  Agrippa  in  his  own  defence:  in  which  ora- 
 tion and  discourse  of  his  ye  may  behold  these  four  things  emi- 
 nently shining.      1.  That  godliness  and  good  manners  are  not 
 inconsistent,  nor  contrary  to  each  other;  therefore  ye  will  see 
 in  the  second  and  third  verses  of  this  chapter,  Paul  acting  the 
 part  of  a  courtly  orator;  and  believe  it,  there  is  more  good  man- 
 ners to  be  learned  by  being  seven  days  in  the  school  of  Christ, 
 than   by  being  seven  years  in   the  courts  of  France.    This  2. 
 That  innocent  policy  he  made  use  of  in  the  deliverance  of  thi;; 
 oration,  which  likewise  appeareth  in  the  second  and  third  verses 
 of  this  chapter,  where  he  endeavours  to  insinuate  and  ingratUte 
 himself  into  the  favour  of  the  person  before  whom  he  stood.    I 
 confess  piety  is  the  best  policy,  that  is  taken  up  in  entertaining 
 piety,     Howbeit,  true  policy  may  move  in  one  orb  and  so 
 with  piety,  and  the  one  is  not  contrary   to  the  other  in  some 
 case.    3,  This  shineth  in  that  discourse,  even  the  spiritual  bold- 
 ness Paul   had,    in  giving  an  excellent    confession  of  his  faith, 
 and  declaring  him  to  be  God,  even  Jesus  Christ,  in  whom  he  did 
 believe:   Christ  witnessed  a  glorious  confesion  before  Pontius 
 Pilate  for  him,  and  he  would  witness  a  glorious  confession  be- 
 fore \grippa  for  Chris:;   that  since   Christ  had  not  denied  him 
 ia   that  notable  day,  he  would  not  now  deny  precious  Christ  in 
 this  day,  and  this  is  from  the  beginning  and  all  alongst   Lastly, 
 This  shineth  in  the  words  that  Paul  doth  set  forth,  the  match- 
 ups freedom  and  - 
 
188  TBE  USEFULNESS  OF  FAITH 
 
 himself,  in  that  he  did  cast  the  lot  of  everlasting  love  toward 
 him,  but.  likewise  towards  the  Gentiles,  to  whom  he  was  sent 
 as  a  preacher,  and  th2t  he  did  gloriously  condescend  to  visit  the 
 dark  places  of  the  earth,  and  to  have*  the  morning  and  the  day 
 spring  from  on  high,*  arising  on  the  habitations  of  cruelty.  In 
 the  vcse  which  we  have  read,  you  may  behold  these  five  glo- 
 rious ends  of  the  preaching  of  the  gospel,  for  the  attaining  of 
 which,  ministers  are  made  instruments  under  God.  The  Jirst 
 is,  *  To  open  the  eyes  of  the  blind/  which  in  short  is  this,  to 
 give  those  who  are  ignorant  of  God,  the  spiritual  knowledge  of 
 the  deep  mysteries  of  the  Father,  and  of  the  Son;  so  that  from 
 this  ye  may  see,  that  the  gospel  hath  a  kind  of  omnipotency 
 in  producing  effects  above  the  power  of  nature. 
 
 The  second  we  may  see  in  these  words,  *  to  remove  them  from 
 darkness  to  light.*  Which  importeth  these  twoj  J .  The  removing 
 of  persons  from  an  estate  of  misery,  into  an  estate  of  consummate 
 joy.  2.  The  removing  of  persons  from  an  estate  of  iniquity  into 
 an  estate  of  holiness.  Darkness,  in  scripture,  pointeth  out  sin, 
 and  light  in  scripture  pointeth  out  holiness.  Thirdly,  The  bring* 
 ing  us c  from  under  the  power  of  Satan  unto  God/making  a  bles* 
 sed  exchange  of  captivity  and  bondage,  that  those  who  were  un- 
 der the  captivity  of  Satan,  may  be  under  the  captivity  of  love: 
 that  those  who  were  under  the  bondage  of  sin,  may  be  brought 
 under  the  obedience  of  Christ,  *  whose  yoke  is  easy,  and  whose 
 burden  is  light,'  Matth.  ix.  30.  Fourthly,  That  persons  may 
 receive  '  the  remission  of  sin,  and  the  forgiveness  of  their  ini- 
 quity.' This  is  the  great  voice  of  the  gospel,  come  to  a  cruci- 
 fied Christ,  come  to  a  pardoning  Christ,  come  to  a  glorified 
 Christ,  who  hath  the  pardon  of  iniquity  in  one  hand,  and  the 
 riches  of  himself  in  the  other.  And  these  are  the  great  mo- 
 tives by  which  he  studieth  to  persuade  us  to  come.  And  the 
 last  is  in  the  close  of  the  verse,  *  that  persons  may  receive  for- 
 giveness of  sins,  and  inheritance  among  them  which  are  sancti- 
 fied by  faith  that  is  in  me;*  that  is,  that  they  have  a  share  of 
 that  glorious  mansion,  of  that  excellent  kingdom  which  Christ 
 hath  purchased,  and  hath  gone  before  to  prepare.  And  withal, 
 in  this  verse,  ye  may  see  the  beautiful  and  orderly  method  that 
 the  gospel  keepeth  in  conquering  souls,  and  you  may  see  the 
 excellent  allurements,  and  the  persuasive  arguments  that  Christ 
 holdeth  forth  to  conquer  you.  Christ,  as  it  were,  cometh  to  us 
 slot  clothed  with  the  robes  of  majesty,  but  clothed  with  the 
 robes  of  love  and  advantage,  knowing  that  in  this  posture  he 
 ^liall  most  gain  our  hearts. 
 
 Now,  in  speaking  unto  that  last  end  of  the  preaching  of  the 
 pel,  we  shall  oaly,  according  to  our  present  purpose,  take  no- 
 
IH  1DTANCING  ?HTH,  169 
 
 tice  of  this  one  thing  from  it  (not  intending  to  presccute  it  as  an 
 end  oi  the  gospel,  but  as  a  property  of  faith),  and  it  is,  that  faith 
 in  Jesus  Christ  hath  a  noble  influence  upon  the  growth  of  sano 
 tification,  and  the  attaining  oi  holiness,  *  They  are  sanctified 
 (saith  he)  through  faith  in  me.1  We  shall  not  stand  long  to 
 clear  this  unto  you,  it  is  evident  from  Acts  xv.  9.  where  the  a- 
 postle  telleth  us  of  €  purifying  our  hearts  by  faith;*  and  likewise^ 
 1  Tim.  i.  5.  where  a  pure  heart,  and  faith  unfeigned,'  ore  joined 
 and  linked  together.  As  likewise,  1  John  iii.  S.  ■  Every  man 
 that  hath  his  hope  in  him,  he  purifieth  himself.'  All  the  graces 
 of  the  gospel  are  linked  together  by  a  golden  and  unseparable 
 chain;  so  that  he  who  obtaineth  one,  obtaineth  all:  yea,  more, 
 all  the  graces  of  the  gospel  have  a  mutual  influence  upon  one 
 another's  growth;  so  that  we  may  compare  them  unto  Hippo- 
 crates's  twins,  of  whom  it  was  reported,  '  They  did  laugh  and 
 weep  together,  and  they  .did  grow  together;'  even  so,  when  one 
 grace  doth  rejoice,  the  rest  rejoiceth  with  it;  and  when  one 
 grace  doth  mourn,  the  rest  also  mourneth  with  it;  and  when 
 one  grace  doth  grow,  the  other  graces  of  the  Spirit  likewise 
 groweth  apace. 
 
 fh<Te  are  only  three  particulars  that  we  shall  insist  a  little 
 upon;  Jtrstf  We  shall  shew  you  how  faith  hath  influence  upon 
 the  attaining  of  sanctification;  and  this  we  shall  make  clear  unto 
 you  in  these  respects. 
 
 1.  In  that  it  discovereth  to  the  soul  that  matchless  excellency, 
 that  transcendent  beauty,  and  that  surpassing  comeliness  which 
 is  in  Christ;  which  sight  doth  exceedingly  persuade  the  soul  to 
 draw  this  conclusion,  *  what  have  I  to  do  any  more  with  idols? 
 A  glorious  sight  of  Christ,  and  acquaintance  with  him,  maketh 
 us  lose  our  acquaintance  with  our  idols;  and  when  once  we  are 
 united  unto  Christ  by  faith,  we  break  the  union  we  had  with 
 them.  And,  indeed,  the  want  of  the  knowledge  of  the  excel- 
 lent comeliness  that  is  in  Christ,  and  of  love  to  him,  is  the  great 
 cause  why  the  poorest  deities  and  idols  in  the  world  taketh  up 
 your  hearts;  did  ye  but  once  see  him  who  is  the  glorious  Sun 
 of  righteousness,  ye  would  be  forced  to  put  in  your  amen  unto 
 that  excellent  confession  of  faith,  Eccles.  i  2.  *  Vanity  of  vani- 
 ties, and  all  is  but  vanity  and  vexation  of  spirit.' 
 
 2.  In  that  it  is  the  grace  which  discovers  unto  a  Christian  the 
 spotless  holiness  of  Christ.  Faith  doth  not  only  discover  the  beau- 
 ty of  Christ,  but  likewise  his  holiness,  and  this  maketh  a  soul  fall 
 in  love  with  that  excellent  thing  sanctification.  It  is  recorded 
 amongst  the  first  steps  to  sin  and  misery,  that  we  desire  *  to  be 
 as  God,  knowing  good  and  evil;  but  certainly  it  is  amongst  the 
 first  steps  to  life  and  happiness,  when  the  soul  desireth  *  to  be 
 
t90  THE  USEFULNESS  OF  FAITH 
 
 holy,  as  he  is  holy/  And  I  suppose  this  is  the  great  ground 
 that  ye  are  not  much  endeavouring  a  blessed  conformity  to  God, 
 and  to  be  partakers  of  the  blessed  image  of  Christ,  ye  know  not 
 the  beauty  of  holiness. 
 
 3.  Faith  layeth  hold  upon  Jesus  Christ,  and  draweth  strength 
 and  virtue  from  him,  for  the  conquering  of  lusts,  and  in  raising 
 us  up  into  a  blessed  conformity  unto  himself.  When  the  Chris- 
 tian is  weak,  faith  is  that  noble  correspondent  between  the  emp- 
 tiness that  is  in  us,  and  the  fulness  that  is  in  Christ.  Faith  is  that 
 noble  correspondent  between  the  weakness  that  is  in  us,  and 
 the  everlasting  strength  that  is  in  him;  therefore,  there  are  two 
 noble  and  excellent  counsels  of  faith,  first.  It  counsels  us,  not 
 to  lean  to  cur  own  strength.  And  secondly^  To  have  our  re- 
 course unto  1-iimwhosenameis  Jehovah,that  everlasting  strength. 
 And,  no  doubt,  if  we  were  more  taken  up  in  employing  Christ 
 by  faith,  that  prophesy  should  be  accomplished,  *  I  will  make  the 
 feeble  ones  as  David,  and  David  as  the  angds  of  God.'  And 
 when  a  Christian  is  most  diffident  in  himself,  then  God  should 
 prove  himself  to  be  Almighty,  and  AH -sufficient. 
 
 And  4.  Faith's  influence  may  be  cleared  in  this,  that  it  layeth 
 Iiold  upon  the  promises,  and  doth  believe  them;  and  believing 
 the  promises  bringeth  forth  that  noble  birth,  4  conformity  to 
 God;'  according  to  that  word  upon  which  we  were  speaking, 
 2  Pet.  i.  4.  By  believing  the  promises,  this  is  the  advantage  of 
 it,  •  we  are  by  them  made  partakers  of  the  divine  nature.' 
 
 Faith  also  believeth  the  threatenings  that  are  past  in  scrip- 
 Hire  against  sin,  and  the  believing  them  hath  a  strong  and  un- 
 doubted influence  upon  the  attaining  and  growth  of  sanctifica- 
 tion.  Faith  strengtheneth  the  Christian  against  the  committing 
 of  iniquity,  with  these  two  words,  Rom.  vi.  29.  *  O  soul  (saith 
 faith),  commit  not  iniquity,  for  the  wages  of  sin  is  death/  hxA 
 that  word,  Rev.  xxi.  ult.  *  There  shall  in  no  wise  enter  into  that 
 city  any  thing  that  is  unclean,  or  that  committeth  iniquity.'  And 
 be  persuaded  of  it,  that  the  faith  of  the  threatenings,  and  of  tie 
 promises  that  are  in  scripture,  would  be  as  a  threefold  cord,  not 
 easily  broken  to  restrain  you  from  the  acting  of  iniquity/  And 
 shall  I  tell  you  briefly,  the  ground  why  these  cursed  hearts  of 
 ours  do  commit  iniquity  with  so  little  fear,  and  with  so  much 
 delight?  It  is  even  this,  because  we  believe  not  the  threatening; 
 of  God,  which  shall  be  accomplished  in  their  own  season;  for 
 it  is  impossible,  if  ye  believe  that  word,  Rev.  xxi.  ult.  i  That 
 nothing  shall  enter  into  the  new  Jerusalem  that  defileth,  or  work  - 
 eth  abomination,  or  that  maketh  a  lie;'  that  ye  durst  for  a  world 
 adventure  upon  the  committing  of  iniquity  as  ye  do?  And  I 
 thall  only  say  to  such  that  do  undervalue  the  threatenings  of  God 
 
IN  ADYAXCINC  SANCTlFICATlON.  191 
 
 :ay  is  coming  when  they  shall  be  constraint!  to  cry  out,  he 
 hath  spoken  it,  and  hath,  done  it,  and  faithful  \:  he. 
 not  one  jot  nor  tittle  in  the  word  of  the  l*ord  that  shall  fall  to 
 the  ground.      And  believe  it,  God   will  be  faithful  in   th«- 
 complishment  of  his  threatening?,  as  he  is  faithful  in  the  ac 
 
 ment  of  his  promises. 
 6    Faith  diecovereth  unto  a  Christian  the  noble  excellencies, 
 and  those  spiritual  dignities  that  are  in   that   everlasting  esl 
 that  is  provided  for  the  saints  in  light-    Faith,  as  it  were,  car* 
 the  soul  to  the  top  of  Pisgah,  from  which  it  is  permitted  to  Iv. 
 hold  the  promised  land.      And  truly,  the  seeing  of the  so  nob!'- 
 things  that  arc  provided  for  the  saints,  cannot  but  ma;:e  tl 
 study  holiness,  since  they  know  that  it  is  impossible  to  attain 
 to  that  estate  without  holiness,  because  he  hath  said,  c  without 
 holiness  no  man  shall  see  God.*     O  then!   if  once  ye  savr  hea- 
 ven, yc  would  be  constrained  to  walk  in  the  path  of  sanctifies- 
 tion,  since  it  is  the  glorious  way   by  which  ye   must  walk  in 
 through  the  gates  of  that  blessed  city}  but  ye  know  not  the,bap- 
 piness  that  is  there,  it  is  a  fancy  and  notion  unto  you;  and  the 
 reason  is,  because  ye  do  not  study  to  conform  yourselves  tjfito 
 the  blessed  image  of  God.      And  I  would  only  ask  you  this  one 
 question,  is  it  possible,  that  such  delusion  as  this  can  over 
 you,  as  to  think,  that  you,  who  never  studied  holiness  on  e 
 shall  enter  into  heaven's  gates?     I  know  that  there  are  some 
 who  say  in  their  hearts,  i  I  shall  have  peace,  though  I  walk  in 
 the  imagination  of  my  own  heart.'      And  many  suppose,  tha:: 
 they  might  fight  and  overcome,  that  they  may  quit  the  estate  of 
 nature,  and  be  complete  in  the  estate  of  grace,  all  in  one  clay; 
 but  why  will  yon  deceive  yourselves,  4  Can  a  nation  be  born  in 
 one  day?'     Or,  is  there  but  one  step  between  hell  and  heaven? 
 O  remember,  though  nothing  be  impossible  with  God, 
 was  but  one  thief  saved  upon  the  cross. 
 
 7.  Faith  hath  influence  upon  the  attaining  of  holiness  in 
 respect,  that  it  believeth  the  exceeding  great  advantages  that 
 are  promised  unto  the  person  who  studieth  holiness. 
 
 Ueveth  that  word,  Matth.  v.  8.     ■  Bless ec 
 they  shall  see  God/     Faith  laveth  \ 
 these  excellent  sayings,  and  maketh  the  Christian 
 attain  unto  a  likeness  and  conformity  with  him,  so  that  he  may 
 be  admitted  to  beheld  his  face  through 
 tyke  unto  him. 
 
 8.  Faith  ciscovereth  unto  a  Christian  the 
 
 This  is  never  done  till  once  they  bo  in  the  lively  exercise  < 
 grace  of  faith.      And  I  will  give  you  these  tl 
 faith  comoletelv  discovereth  the 
 
192  THE  tfSRFULNKSI  OF  FAITH 
 
 1.  Faith  letteth  us  see  the  person  against  whom  we  commit 
 this  sin,  and  that  doth  exceedingly  aggravate  sin*,  for  when  the 
 Christian  is  admitted  to  behold  God,  and  to  see  the  matchless 
 excellency  that  is  in  him,  then  he  saith,  what  a  beast  was  I,  to 
 offend  such  a  glorious  majesty  as  he  is?  what  a  fool  was  I,  to 
 kick  against  the  pricks,  or  to  enter  into  the  lists  with  such  an 
 infinite  God. 
 
 2.  Faith  letteth  a  Christian  see  the  great  obligations  of  love 
 that  Christ  hath  imposed  upon  us;  faith  letteth  us  see  the  an- 
 cient and  everlasting  love  of  Christ;  faith  is  the  grace  that 
 letteth  us  see  his  sufferings;  faith  letteth  us  see  all  that  he  hath 
 done  for  us;  and  this  maketh  the  Christian  to  cry  out,  do  I  thus 
 requit  the  Lord,  O  foolish  one,  and  unwise?  And,  no  doubt, 
 if  a  Christian  were  more  taken  up  in  the  study  of  his  duty,  he 
 would  be  less  in  contracting  debt;  and  were  you  but  seriously 
 taken  up  in  the  study  of  these  two  great  registers;  1  The  re- 
 gister in  which  all  the  infinite  acts  of  love  are  recorded;  and, 
 2.  The  register  in  which  all  our  acts  of  offending  precious  Christ 
 are  written,  ye  would  be  astonished  and  ashamed  to  see  so  much 
 forgiven  you,  and  durst  not  sin  any  more.  There  ye  would  see 
 infinite  mercy  desiring  to  rejoice  over  judgment;  and  there  ye 
 would  see  the  spotless  riches  of  the  transcendent  grace  that  is 
 in  Christ. 
 
 3.  Faith  letteth  a  Christian  see  the  disadvantages  of  sin,  and 
 what  woful  effects  doth  follow  upon  it;  and  this  showeth  the 
 exceeding  sinfulness  of  sin. 
 
 The  Second  thing  that  we  shall  speak  to  concerning  faith's  in- 
 fluence in  the  attaining  of  sanctification,  shall  be  to  inquire  a 
 little  into  those  things  that  hinder  even  believers  from  attaining 
 this  blessed  effect  of  their  faith;  for  some  Christians  there  are, 
 that  in  some  respects  are  taken  up  in  the  exercise  of  faith,  mak- 
 ing use  of  Christ  for  sanctification,  and  yet  their  making  use  of 
 Christ  by  faith  doth  not  weaken  the  strength  of  their  idols,  (at 
 least  to  their  apprehensions)  neither  doth  raise  them  up  to  a 
 conformity  with  God;  so  that  they  are  constrained  sometimes 
 to  cry  out,  c  I  shall  once  fall  by  the  hand  of  one  of  mine  iniqui- 
 ties;' and  when  they  fight  and  do  not  overcome,  they  are  at  last 
 constrained  to  say,  *  there  is  no  hope.' 
 
 The  First  ground  of  such  a  dispensation  is,  that  a  Christian  is 
 not  constant  in  his  actings  of  faith;  he  will  be  strong  in  faith  to 
 day.  and  when  the  morrow  cometh,  be  will  faint  in  the  exercise, 
 that  doth  exceedingly  interrupt  that  noble  victory  of  faith;  for 
 when  faith  hath  gotten  its  advantages,  they  lose  them  through 
 security  and  negligence;  this  is  a  command  that  should  be  con- 
 tinually obeyed,  *  trust  in  the  Lord  at  all  times.'    And,  no  doubt* 
 
IN  ADTANCINC  SANCTIFIC  ATION.  193 
 
 if  a  Christian  wis  more  taken  up  in  the  constant  acting  of  faith/ 
 he  shoul  1  sometimes  sing  you  that  song,  k  I  trusted  in  God,  rid 
 I  wds  helped*9 
 
 Secondly,  The  rmst  part  of  Christians  are  not  strong  and 
 vigorous  in  the  actings  of  rhcir  faith;  their  faith  is  exceeding 
 weak,  and  so  they  cannot  brin^  forth  these  noole  fruits  and  ef- 
 fects of  faith.  If  we  were  trusting  in  God  with  all  our  hearts, 
 then  that  promise,  Psalm  xxxvii.  5.  should  he  accomplished  unto 
 us,  'Trust  in  the  Lord,  and  he  shall  bring  it  to  pass.'  Thirdly, 
 There  is  a  strong  hearts-conjunction  and  soul-union  between  us 
 and  our  idols.  We  are  joined  to  our  idols,  and  therefore  we 
 cannot  be  easily  divorced:  yea,  when  we  are  in  the  heat  of  the 
 war  against  them,  there  is  a  procurator  within  that  crieth,  O 
 spare  this  little  one;  or,  this  profitable;  or,  pleasant  one:  and 
 this  is  ordinarily  our  practice,  to  spare  the  choicer  of  our  idols; 
 so  that  our  Agags  may  cry  out,  the  bitterness  of  death  is  past. 
 But  I  confess,  if  that  union  were  once  dissolved,  we  should  then 
 be  heard  with  the  greatest  earnestness  to  cry  out,  *  O  blessed  be 
 the  Lord,  that  teacheth  my  hands  to  fight.  Fourthly  Sometimes 
 a  Christian  iayeth  too  much  weight  upon  the  actings  of  faith,  and 
 doth  not  employ  faith,  but  as  an  instrument  to  which  Christ  must 
 bestow  strength  to  conquer.  Sometimes  we  think  that  faith  hath 
 the  virtue  of  overcoming  in  its  own  hand:  but  remember,  faith 
 is  but  an  empty  thing  without  Christ;  as  you  may  see,  Acts  xv. 
 9.  where  the  (  purifying  of  their  hearts  by  faith*  is  ascribed  to 
 the  Holy  Ghost:  so  that  the  activity  of  faith  is  from  him,  and  not 
 in  itself.  Fifthly,  A  Christian  doth  not  hate  sin  with  a  perfect 
 hatred,  even  in  the  time  of  his  warfare  with  his  lusts,  and  with 
 those  strong  idols  that  are  within  him:  but  here  is  a  secret  heart- 
 inclination  to  that  very  idol  which  he  doth  oppose;  so  that  often- 
 times there  is  this  twofold  contradiction  in  a  Christian;  some- 
 times his  light  will  cry,  mortify  such  an  idol;  and  yet  his  heart 
 will  cry  out,  O  spare  such  an  idoli  yea,  more,  sometimes  his 
 heart  will  cry,  mortify  such  an  idol;  and  yec  his  1.  cry, 
 
 O  spare  such  an  idol  !  that  is  to  say,  there  will  be  one  part  of  our 
 affection  crying  one  thing,  and  another  pirt  of  it  will  cry  ano- 
 ther thing.  O  but  there  is  a  rema  kable  command  for  the  per- 
 fect hatred  of  sin,  Rom.  xi.  '  Abhor  that  which  is  evil;'  the 
 word  is  in  the  original,  '  Hate  evil  as  ye  would  do  hell;'  that  is, 
 have  perfect  hatred  to  sin;  O  to  hate  sin  as  much  as  hell;  and 
 join  that  word,  Eph.  v.  II.  *  Reprove  the  unfruitful  works  of 
 darkness;'  or  as  the  word  may  be  rendered,  •  Make  out  by  unan- 
 swerable arguments/  to  your  temptation,  that  you  cannot  em-  t 
 brace  the  '  unfruitful  works  of  darkness;  c  irterapta- 
 
 2  B    - 
 
IDA  THE  USEFULNESS  OF -FAITH 
 
 tions  that  ye  cannot  do  it.  It  was  a  noble  argument  of  Joseph, 
 when  he  was  tempted,  « how  shall  I  do  this?'  He  put  the  temp- 
 tation, as  it  were,  to  it;  O  temptation!  give  me  one  ground 
 why  I  should  commit  such  an  iniquity.  And  certainly  if  we 
 were  thus  reasoning  with  our  temptations,  they  would  flee  be- 
 fore us;  but  the  truth  is,  we  embrace  the  desire  of  our  tempta- 
 tion upon  implicit  faith.  It  is  a  sad  regret,  and  yet  1  shall 
 utter  it,  O!  if  men  would  but  deal  with  God,  as  they  do  bv  Sa- 
 tan, we  never  dispute  the  promise  of  Satan,  and  never  examine 
 the  allurements  he  setteth  forth*,  and  yet  we  constantly  dispute 
 with  God  upon  every  thing.  Sixthly.  A  Christian  advanceth 
 not  in  the  growth  of  sanctification,  though  in  some  measure 
 exercising  faith,  because  he  hath  not  such  a  heart  to  holiness. 
 If  we  discovered  more  the  excellent  beauty  there  is  in  being 
 clothed  with  that  glorious  robe  of  the  righteousness  of  Christ, 
 and  in  having  the  sweet  draught  of  the  image  of  Christ  engraven 
 upon  our  hearts,  we  would  have  more  victory  over  our  lusts. 
 There  is  a  command  for  perfect  love  to  that  which  is  good  and 
 holy,  Rom.  xiL  9.  « Cleave  (saith  he)  to  that  which  is  good;' 
 or,  as  the  word  may  be  rendered,  *  Be  married  and  glued  to 
 that  which  is  good;'  let  there  be  an  unseparable  and  indissol- 
 vable  knot  of  union  between  you  and  that  which  is  good. 
 And  certainly  if  once  we  believed  that  report  which  is  given  of 
 holiness,  we  would  endeavour  more  to  be  clothed  with  it;  but 
 this  is  the  great  ground  that  we  advance  not  in  holiness,  we 
 know  not  the  advantage  nor  dignity  to  be  made  like  God, 
 O  will  ye  think  on  it?  what  a  thing  is  it  for  you,  who  are  the 
 dust  of  his  feet,  to  be  made  conform  to  him?  Seventhly,  A 
 Christian  is  not  much  in  the  exercise  of  other  duties  that  should 
 go  along  with  faith.  Suspect  that  faith  for  presumption,  that 
 can  act,  and  be  maintained  without  prayer;  certainly  prayer 
 keepeth  in  the  life  of  faith;  prayer  is  that  grace  that  must  act 
 mutually  with  faith,  in  accomplishing  the  blessed  work  of  sanc- 
 tification. And  if  we  prayed  more,  and  believed  more,  then  we 
 should  have  more  to  speak  concerning  the  victory  over  our 
 lusts.  When  was  it,  O  Christian  and  expectant  of  heaven!  that 
 you  was  constrained  to  put  up  an  Ebenezer,  and  cry  out,  hither- 
 to hath  the  Lord  helped  me?  When  was  it,  O  Christian  and 
 expectant  of  heaven!  that  you  was  made  to  cry  out?  i  God  hath 
 arisen  and  mine  enemies  are  scattered  before  my  facer*  I  will 
 tell  you  what  is  your  practice,  ye  make  such  a  covenant  with 
 your  idols,  as  Nahash  did  with  the  men  of  Jabesh-gilead,  1  Sam. 
 :u  2.  Your  lusts  desire  to  make  you  pluck  out  your  right  eyes, 
 and  there  is  nothing  your  lusts  will  command  y.ou*  but  almost 
 ye  will  obey  :  but  would  you  send  out  prayers  as  a  messenger 
 
IN  ADVANCING  SANCTIFICATION. 
 
 to  tell  the  king  oi  such  a  tyranny,  yc  should  know  hotter  what 
 it  is  to  be  victorious  There  is  such  a  covenant  between  the 
 graces  of  the  Spirit,  especially  between  faith  and  prayer,  (if  so 
 we  may  allude;  as  \  le    between   Joab  and  Abishai,  ^ 
 
 X.  1 1.     One  grace,  as  it  were,  saith   to   another,  ■  If   I  be  v 
 come  over  and  help  me;  and  if  ye  be  weak,  I  will  come  and  help 
 you.'      VVhep  one   grace  is    like  is  to  fail  in  battle,  then   an 
 cometh  and  helpeth  it.    When  faith  is  like  to  die,  then  prayer  and 
 experience  comethin,  and  ureetly  helpeth  faith.    When  lo 
 beginning  to  die,  and  wax  cold  in  the   fight,  then   faith  cometh 
 in,  and  putteth  life  in  love.      And  when   patience  is  like  u 
 and  be  overcome,  then  faith  cometh  in  and  speaks  this  word  to 
 patience,  *  Wait  on  God,  for  I  shall  yet  praise  him,  for  the  health 
 of  his  countenance.'  Oftentimes  our  patience  and  our  senses  join 
 together;  for  when  sense  speaketh  good   things,  patience  is  in 
 life;  bur  when  sense  preacheth  hard  things,  it  is  like  to  die,  and 
 faith  must  then  maintain  and  uphold  it. 
 
 The  third  thing  that  we  shall  speak  as  to  faith's  influence  up- 
 on sanctirication,  shall  be  to  draw  these  four  conclusions 
 the  point. 
 
 The  frst  is,  that  ye  may  know  from  this  the  rise  and  origin  of 
 your  little  success  over  corruption.  There  are  many  who  are 
 troubled  with  this  question,  O!  what  is  the  ground  that  I  get 
 not  the  victory  over  my  lusts?  And  they  propose  the  question 
 to  Christ,  that  once  the  disciples  proposed  to  him,  i  Why  was  it 
 that  I  could  not  cast  out  such  a  devil?*  And  I  can  give  no  other 
 answer  than  Christ  gave  to  them,  4  it  is  because  ye  have  not  faith. 
 For  if  ye  had  faith  as  a  grain  of  mustard-seed,  ye  might  say  unto 
 your  idols,  depart  from  us,  and  they  should  obey  you;  and,  if  ye 
 had  faith,  there  should  not  be  a  mountain  in  the  way  beti 
 you  and  heaven,  that  would  not  be  rolled  away,  and  become 
 plain.  And  the  great  ground  why  many  are  groaning  under  the 
 captivity  of  their  idols,  is  that  they  are  not  much  in  the  e 
 cise  of  faith.  Sometimes  ye  enter  the  lists  witli  your  la 
 your  own  strength,  then  ye  are  carried  captives;  and  if  je  do 
 ever  enter  the  lists,  having  some  faith,  yet  ye  maintain  not  the  war 
 if  faith  get  but  one  stroke. 
 
 I  will  tell  you  six  things,  which  if  faith  overcome,  it  ke^ 
 the  field,  and  maketh  the  Christian  sing  a  song  of  triumph,  even 
 before  a  complete  victory. 
 
 Firsty  Wfch  hel  "rh  a  Christian  to  overcome  the   idol  of 
 patience  and  disco*.  ient.  Some  never  meet  with  a  discOKfaj 
 but  they  cry  out,  i  this  evil  is  of  the  Lord,  why  shouiu  1  waic 
 any  longer?      They  are  soon  put  to  the  end  of  .:ice, 
 
 how  faith  can  overcome  such  an  idol.     And  I  will  teli  you  rhree 
 
196  THE  USEFULNESS  OF  FAITH 
 
 excellent  things  that  faith  performeth  to  the  soul  under  impa- 
 tience, or  when  it  is  in  hazard  of  it-,  1.  Faith  telleth  the  Christian, 
 'there  is  an  end,  and  their  expectation  shall  not  be  cut  off.' 
 Faith  telleth,  *  there  is  a  morning,  as  well  as  a  nighr,'  and  this 
 keepeth  the  soul  from  being  overcome  with  discouragement, 
 when  they  are  brought  to  the  mid-night  of  trouble,  faith  can  tell 
 what  hour  of  the  night  it  is,  and  how  near  the  approaching  of 
 the  morning,  when  day  shall  break  and  their  clouds  fly  away  2. 
 Faith  helpeth  the  Chrisnun  tosee  there  is  much  in  Christ, to  make 
 up  any  loss  or  disadvantage  that  he  may  meet  with.  If  ye  lose 
 your  son,  or  your  choicest  contentment  in  the  world,  faith  will 
 say  as  Elkanah  said  to  Hannah,  1  Sam.  i  8.  *  Is  not  Christ  bet- 
 ter to  thee  than  ten  sons?'  The  choicest  contentments  ye  can  lose 
 (that  is  faith's  divinity)  Chrht  is  worth  an  hundred  of  them, 
 and  so  this  maketh  the  soul  to  be  ashamed  of  their  impatience; 
 and  to  give  over  their  fretting  at  the  excellent  and  wise  dispensa- 
 tions of  God.  3.  Faith  letteth  a  Christian  see,  that  there  is  not 
 a  dispensation  that  he  meeteth  with,  but  hath  these  two  excel- 
 lent ends:  it  hath  our  advantage  as  one  end,  ar.d  the  glory  of 
 the  Lord  r.s  another.  And  there  is  not  a  dispensation  that  a 
 Christian  meeteth  with,  but  these  are  the  glorious  ends  proposed. 
 And  therefore  I  would  only  give  you  this  advice,  when  you 
 mecr.  with  a  dark  dispensation,  always  let  faith  interpret  it, 
 for  it  is  the  best  interpreter  of  dark  dispensations*,  or  if  ye  meet 
 with  sense,  this  is  its  interpretation,  *  he'  is  not  chastening  in  love, 
 but  punishing  me  with  the  wound  of  an  enemy:/  but  faith  will 
 prophesy  good  things  to  you  in  the  darkest  night. 
 
 The  second  next  great  idol  that  faith  will  bring  low  is,  the 
 
 idol  of  covetousness,  and  desire  to  the  things  of  the  world.     I 
 
 think  that  word,  Eccles.  ill.  1.  was  never  so  much  accomplished 
 
 ip.  ia  these  days,  and  amongst  us,  he  hath  set  the  world   in 
 
 your  hearts;  that  is,  'the. idol  tli3t  dvvcilcth  and  lodgeth  within 
 
 yea,  the  world  hath  your  first  thoughts  in  the  morning,  and 
 
 last  thoughts  at  night;  yea  more,  it   hath  your  thoughts 
 
 a  you  ate  st  prayer,  and  when  you  are  at  preaching:  yea,  it 
 
 such  a  dominion  over  you,  that  it  giveth  you,  as  it  were,  a 
 
 Bible,  and  in  ail   the   ten  commands  scrapeth  out  the  name 
 
 of  God,  and  setteth  down  the  world.      And  whereas  God  saith, 
 
 ishaltbave  no  other  God  but  Me;  the  world  saith,    thou  shalt 
 
 have  no  other  God  but  me/  &c.  But  faith  will  bring  this  idol  low, 
 
 let  vou  see  the  vanity  and  emptiness  of  it*,  yea?  faith  will 
 
 let  you  see   a  mere  noble    object,    and,    withal,  discover  unto 
 
 you  hi  rt  your   time  is,  and  how  few  hours  ye   have   tG 
 
 following  after  lies.     And  I  am  persuaded  of  this,  thai 
 
IN  ADVANCING  SANCTTFICATION.  197 
 
 it  ye  couiJ  win  to  shake  hands  with  cold  death  every  day,  and 
 say,  thou  at  last  shall  be  my  promise,  and  snail  be  the  kmg  to 
 whom  I  shall  be  a  subject;  and  if  ye  believed  that  the  day  of  e- 
 v  was  approaching,  it  would  be  a  mean  to  mortify  these 
 pursuits  in  the  world.  And  I  shall  say,  he  is  a  blessed  Christian, 
 who  can  maintain  always  such  thoughts  of  the  world,  as  he  sbaH 
 have  when  he  is  standing  upon  the  utmost  line,  between  time  and 
 eternity.      I  sh  ,  and  believe,  O  vrortdiag!  and  thou  that 
 
 hast  the  moon  upon  thy  head,  and  in  thy  heart,  that  the  day 
 shall  once  come,  when  thou  wilt  preach  as  much  of  the  vanity  of 
 the  world,  as  those  that  undervalued  it  never  so  much. 
 
 The  third  great  idol  that  faith  will  bring  low,  is  the  idol  of 
 self-love,  and  self-indulgence,  which  is  the  great  mother  of  all 
 tnher  idols.  I  think,  if  there  were  no  more  to  be  said  against 
 the  idol  of  self-love,  and  self-indulgence,  than  that  which  is  in 
 2  Tim.  Ill-  2.  it  were  sufficient-,  that  among  all  the  great  idols  of 
 these  latter  timco,  this  is*put  in  the  first  place,  c  they  shall  be  lo- 
 vers of  themselves. *  We  cannot  take  pains  for  Christ,  we  can- 
 not go  about  the  exercise  of  any  duty,  because  the  idol  of  self- 
 indulgence  forbiddeth  us:  I  will  tell  you  the  counsel  and  great 
 advice  it  giveth  you.  O  person,  pity  thyself!  that  same  counsel 
 Peter  gave  to  his  master,  it  biddeth  you  pity  yourself;  but  if  you 
 could  rightly  interpret  that  language,  it  would  be  this,  destroy 
 yourself:  for  self-indulgence,  and  self-love,  is  that  which  will 
 rum  you.  O  what  blessed  attainments  of  God!  what  blessed 
 fruition  of  Jesus  Christ-,  what  advancement  in  mortification! 
 what  conformity  to  God  hath  that  idol  of  self-indulgence  ob- 
 structed, and  utterly  ruined  even  in  the  very  best?  1  think, 
 if  once  ye  could  set  your  foot  upon  this  idoU  the  rest  should  fall 
 apace:  that  is  the  general  of  all  the  forces  of  your  lusts,  and  it  is 
 a  Saul,  the  head  higher  than  all  the  rest  of  your  idols  within  you. 
 
 The  fourth  idol  that  faith  can  subdue,  is  self-ngnteousness. 
 This  is  a  great  thing  we  maintain,  we  will  never  renounce  our 
 own  righteousness,  and  submit  to  the  righteousness  of  Christ, 
 Tne  great  ground  of  it  is,  that  there  is  this  principle  within  us 
 all,  we  love  to  go  to  heaven  through  a  covenant  of  works  and 
 we  never  desire  to  be  obliged  to  any  other-,  we  cannot  submit 
 ourselves  to  the  righteousness  of  Christ. 
 
 Thejr/th  great  idol  that  faith  can  subdue,  is  that  of  pleasure, 
 the  world,  and  the  attainments  of  it.  Pleasure  is  the  great  idol 
 that  many  worship  and  adore.  There  are  some  who  love  the  gain 
 of  the  w.  rid,  and  th-re  are  others  that  love  the  pleasures  of  the 
 world;  but  faith  hath  a  noble  influence  upon  tne  bringing  low 
 such  an  idol-,  for  faith  discovereth  to  a  soul  more  excellent  plea- 
 sures, more  sweet  delights,  than  are  to  be  found  under  the  sun; 
 
198  THE  USEFULNESS  OF  FAITH 
 
 faith  maketh  a  Christian  lose  his  taste  for  all  things  that  are  here 
 below*  faith  is  the  grace  that  maketh  us  grow  blind;  and  not 
 much  to  behold  these  passing  vanities,  these  transient  delights  of 
 a  present  evil  world. 
 
 Our  second  conclusion  is,  that  as  faith  helpeth  sanctification, 
 so  sanctification  helpeth  faith.  I  will  tell  you  three  great  advan- 
 tages faith  hath  by  the  growth  and  exercise  of  sanctification;  1. 
 It  is  a  noble  evidence  of  faith,  and  maketh  a  Christian  to  be  per- 
 suaded that  he  is  settled  upon  the  rock,  and  that  his  interest  in 
 God  is  made  sure.  Sanctification  is  that  which  will  help  a  Chris- 
 tian daily  to  read  his  interest  in  God;  this  is  clear  from  James  ii. 
 13.  <  I  will  show  thee  my  faith  by  my  works.'  Where  this  is  clear- 
 ly held  forth,  that  a  Christian,  who  is  much  in  the  work  of  sanc- 
 tification, can  upon  all  times  give  an  extract  of  his  faith,  and  ay 
 it  were  discover  it,  and  show  it  to  the  world.  2.  Sanctification 
 maketh  faith  perfect,  according  to  that  remarkable  word,  James 
 ii.  22.  c  And  by  works  was  faith  made  perfect.'  There  is  a  noble 
 perfection  that  redoundeth  to  faith  through  the  exercise  of  the 
 work  of  sanctification;  for  not  only  is  it  thereby  made  manifest, 
 and  receiver!!  such  a  shining  lustre  and  splendor,  as  that  some- 
 times the  eyes  of  carnal  men  are  even  dazzled  to  behold  a  believer; 
 but  it  also  receiveth  strength  and  power;  faith  is  not  of  the  nature 
 or  those  things  that  spend  themselves  in  bringing  forth;  but,  on 
 the  contrary,  if  faith  bring  forth  an  hundred  children  (I  mean 
 works  of  holiness)  in  one  day,  it  groweth  strong;  and  this  is  fur- 
 ther clear,  2  Pet.  i.  8.  <  For  if  these  things  be  in  ycu,  and  abound, 
 ye  shall  neither  be  barren  nor  unfruitful.'  And  from  this  other 
 word,  James  ii.  where  it  is  said,  '  that  faith  without  works  is 
 dead,  being  alone.'  If  faith  be  alone,  it  wants  its  spiritual  life 
 and  vigour;  but  if  ye  were  much  in  the  exercise  of  the  work  of 
 sanctification,  ye  would  no  doubt  attain  to  a  noble  and  lively  ac- 
 ting of  the  grace  of  faith.  And,  lastly,  if  a  Christian  be  much  in 
 the  work  of  sanctification,  there  will  be  a  comfortable  exercise  of 
 faith.  Sometimes  faith  is  exercised  with  much  anxiety,  and 
 sometimes  with  much  doubting;  but  faith  and  a  pure  conscience 
 joined  together,  maketh  an  excellent  feast,  and  causeth  a  Chris- 
 tian to  rejoice  i  with  joy  unspeakable,  and  full  of  glory.' 
 
 Thirdly,  We  may  draw  this  conclusion,  if  faith  have  influence 
 Upon  the  work  of  sanctification,  and  helpeth  the  producing  of 
 a  noble  conformity  to  God;  then,  I  say,  there  are  many  whose 
 faith  is  zx  delusion,  and  their  hope  shall  be  cut  off  as  a  spider's 
 web.  There  are  some  who  have  faith,  that  have  not  sanctifica- 
 tion, nor  knows  not  what  it  is.  And  shall  not  that  faith  unques- 
 tionably c  perish  as  a  dream,  and  evanish  as  the  vision  of  the 
 ;?     And,  therefore,  if  ye  will  testify  the  reality  of  your 
 
IN  ADVANCING  SA  NOTIFICATION .  199 
 
 faith,  then  study  more  the  work  of  sanctification.     I  shall,  from 
 Job  viii.  It,  I  OU  these  eight   properties  of  a  hypo;  < 
 
 faitli  and  hope,  which  may  make  you  try  and  examine 
 1.  Their  hope  and  their  faith  is  but  an  act  of  folly;  yea,  there  is 
 not  such  an  act  of  foolishness   under  heaven,  as  an  hype 
 hope;  because  it  is  but  a  castle  in  the  air,  and  as  writing  to 
 self  a  character  on  the  sand:  so  that    word   ye   have  rent1 
 *'  whose  hope  shall  be  cut  off/  is  in  the  original,  ■  whose  folly 
 be  cut  off.'     Showing  this,  that  they  build  without  a  fotinda! 
 and  so  their  faith  must  be  most   unsure   and  uncertain.  2.  The* 
 thing  they  hope  for  shall  at  last  loath  them.     O  hypocrites!   yt 
 hope  for  enjoyment  of  Christ;  but  be  persuaded  of  it,  C 
 eternally  loath  you,  and  ye  shall  eternally  loath  Christ:  that  is 
 clear  in  these   same  words,    ■  whose   hope  shall  be  cut  off*'  or, 
 as  the  words  may  be  read,  *  whore  hope  shall  loath  them/    The 
 thing  he  hopeth  for  shall  loath  him,  and  Chris  \  i  depart* 
 
 I  know  you  not.'   3.  And  though  ye  have  now  much  delight 
 
 -ire  in  the  actings  of  your  presumptuous  hope,  yet  at  last 
 ye  shall  loath  that  hope.  The  word  will  carry,  that  not  only  the 
 things  ye  hoped  for  shall  loath  you,  but  ye  likewise  shall  loath 
 your  hope.  The  day  is  coming,  that  ye  shall  cry  out,  cursed  be 
 the  day  that  ever  I  believed  that  I  should  get  heaven.  4.  It  shail 
 at  last  be  the  matter  of  his  vexation;  for  the^e  words,  l  whose  hope 
 shall  be  cut  off.'  or,  as  they  may  be  rendered,  whose  hope  shall 
 vex  him/  O!  when  the  hypocrites  shall  meet  with  that  anxiou:* 
 that  dreadful  disappointment  one  day,  they  shall  then  put  their 
 hand  on  their  head,  being  ashamed  because  of  their  confidence. 
 5.  He  studieth  by  all  means  to  keep  his  hope,  though  it  be  bu: 
 false:  therefore  have  ye  that  word  in  the  15th  verse,  *  He  holdeth 
 it  fast;*  or,  as  the  words  are,  ■  He  keepeth  it  with  hand  and  arm, 
 with  all  his  Strength,'  he  keepeth  his  hope.  So  that  if  Christ 
 would  come  from  heaven,  and  say,  man,  thou  art  an  hypocrite, 
 and  thy  hope  shall  be  cut  off;  they  would  say,  I  will  keep  my 
 hope,  sir,  and  maintain  it;  and  th:it  is  an  evidence  your  hope  i*; 
 not  builded  upon  the  foundation.  I  never  Love  a  faith  that  on 
 this  side  of  time  is  unchangeable,  and  never  knoweth  what  it  i$ 
 to  have  ups  or  downs.  6.  It  is  buiit  always  upon  a  wrong  foun- 
 dation, which  is  imported  in  that  word,  ■  he  shall  lean  up 
 house;'  which  we  suppose  may  be  interpreted  thus,  c  he  shall  lean 
 upon  his  worldly  enjoyments,  or  upon  these  : 
 ments  he  meets  with.,'  The  hope  of  a  hypocrite  is  never 
 en  Christ,  and  so  unquestionably  thai  ball  be  cut  off  and 
 
 evanish.   7.  Let  hypocrites  hold  fast  their  hope  with  both 
 arms       I  will  say  these  three  words  unto  them:  First)  If  ail  the 
 e.ers  should  preach  unto  you,  and  desire  you  to   quit  your 
 
200  THE  USEFULNESS  OF  FAITH 
 
 hope,  and  ye  will  not,yet  both  your  hope  and  you  shall  be  separate; 
 as  it  is  in  that  word,  ■  your  hope  shall  depart  from  vou,  and  ye 
 sh  ill  quit  it.'  Secondly^  Your  hope  will  bring  you  to  death,  and 
 no  further;  according  to  that  word,  Job  xviii.  14.  c  whose  hope 
 shall  bring  him  to  the  king  of  terrors/  Will  it  bring  me  no  fur- 
 ther, say  you?  Ol  no,  the  king  of  terrors  shall  separate  you 
 and  your  hope.  Thirdly  *  The  day  is  coming,  when  the  founda- 
 tions of  it  shall  be  discovered,  and  there  shall  not  be  a  delusion 
 that  shall  not  be  unfolded.  The  day  is  approaching,  when 
 Christ  shall  ask,  how  you  got  your  faith,  and  how  you  maintained 
 it.  8.  The  hypocrite's  hope  is  a  poor  building,  it  is  a  spider's 
 web.  Which  I  conceive  (without  being  critic)  is  this,  the  hope 
 of  hypocrites  is  spun  out  of  their  own  bowels,  they  have  it  not 
 from  Christ,  but  as  ye  see  a  spider  spin  it  out  of  its  own  bowels, 
 so  they  do  out  of  themselves,  it  i3  no  better  stuff  than  their 
 own  rotten  righteousness*  Christ  never  begat  those  unto  a  lively 
 hope.  Let  me  beseech  you,  therefore,  that  by  ail  means 
 ye  would  study  to  make  sure  your  interest  in  God,  and  to 
 build  your  faith  on  him,  whose  name  is  that  munition  of  roc^S; 
 for  believe  it,  I  may  say  it  with  much  confidence,  I  know  there 
 are  many  that  shall  once  meet  (if  God  prevent  it  not)  with  a 
 dreadful  disappointment;  and,  therefore,  as  ye  would  not  incur 
 that  eternal  hazard  which  is  attending  those  who  presumptuously 
 take  hold  of  a  hope,  before  Christ  take  hold  of  them,  study  to 
 search  what  your  hope  is.  I  desire  not  to  raze  any  foundation  of 
 hope  that  is  laid  by  the  hand  of  Christ,  but  would  desire  and  charge 
 you  to  raze  the  foundation  of  that  hope  which  you  have  laid 
 from  the  beginning  by  your  own  hands,  *  and  he  knew  it  not/ 
 
 1  would  press  these  three  things  upon  you:  Fil&%Q\  ye  that 
 are  strangers  to*Christ,  and  who  know  not  what  it  is  to  embrace 
 the  offers  of  the  everlasting  gospel,  obey  that  excellent  counsel, 
 
 2  Chrpn.  xxx.  8.  <  Give  Christ  your  hand;'  for  that  word 
 which  ye  have  rendered,  'Yield  yourself  unto  the  Lord,5  is  in 
 the  original,  «  Give  your  hand  unto  God-/  which  is,  in  short, 
 marry  him,  and  be  content  to  contract  yourself  to  bim.  For  be- 
 li*  ve  it,  the  day  is  coming,  that  either  that  contract  between  vol 
 aivd  Christ -shall  be  certainly  confirmed,  or  that  contract  between 
 the  devil  and  you  shall  be  eternally  ratified.  And  I  suppose  there 
 is  much  spoken  to  the  commendation  of  that  noble  Plant  of  re- 
 nown, that  ye  may  take  Christ  (if  so  we  may  speak)  blindly,  ye 
 may  close  your  eyes  and  take  him,  for  he  shall  never  disappoint 
 your  hope;  for  let  you  think  of  him  to  eternity,  he  shall  always 
 be  above  your  thoughts.  Secondly^  I  would  earnestly  desire  you 
 to  search  and  try  what  was  the  first  rise  of  your  faith  in  Jesus 
 Christ.     lam  persuaded,  that  ther~  art  many   who  take   op 
 
IN  ADVANCING  SANCTIFICATI9M  201 
 
 their  faith  at  their  foot,  they  never  travail  In  pain,  and  yet  faith 
 is  brought  forth.  Is  not  this  a  mystery?  Shall  it  be  said,  «  before 
 they  travailed,  they  brought  forth?'  I  do  not  question  but  there 
 may  be  lesser  and  greater  pangs  of  the  new  birth:  but  this  it 
 most  certain  there  is  always  soaie  either  lesser  troubles  or  great* 
 er,  till  that  child  be  brought  forth:  and  yet  I  may  condemn  those 
 who  :  stay  too  long  in  the  place  of  the  breaking  forth  of  children." 
 Christ  will  never  refuse  you  when  ye  do  really  come:  because 
 ye  have  not  been  so  many  years  and  days  imprisoned  to  the  law. 
 Thirdly,  Let  me  desire  you  to  go  and  ask,  is  there  a  grave  be- 
 tween you  and  heaven,  in  all  that  way  through  which  the  saint* 
 have  travelled,  upon  which  this  is  written,  4<  Here  lieth  a  man 
 u  who  sincerely  sought  life  from  Christ,  and  he  denied  him?"  I 
 think,  without  encroaching  too  much  upon  the  searching  forth 
 cf  the  exercise  of  the  saints  in  heaven,  I  think,  we  may  suppose,* 
 there  may  be  in  heaven  some  queries  and  interrogations.  Christ 
 shall  ask  O  beloved!  did  ye  want  any  thing  here  below,  when 
 ye  were  sent  forth  to  travel  in  the  world?  And  ye  shall  be  con* 
 strained  to  answer,  no.  Christ  shall  ask  this  question  at  you,  did 
 I  not  all  things  well?  And  ye  shall  be  constrained  to  answer,  yes. 
 Christ  shall  propose  that  question,  are  ye  not  well  rewarded  for 
 all  your  pains?  And  ye  shall  be  constrained  to  answer,  yes.  O 
 but  take  him  I  he  is  the  blessed  and  most  excellent  one  in  hea- 
 ven and  earth:  it  is  the  best  bargain  that  ever  ye  made.  O  ye 
 merchants,  that  have  made  many  excellent  bargains  to  your  own 
 apprehensions,  will  ye  come  and  make  an  excellent  bargain, 
 yea,  that  will  make  you  eternally  up?  And  what  is  that?  Come 
 and  buy  Christ,  and  take  him  for  nothing.  This  is  not  your  ordi- 
 nary bargaining.  Tnere  are  few  who  will  come  to  you;  and  bid 
 you  buy  excellent  things  without  moneys  but  come  in  the  ges- 
 pel,  and  ye  shall  get  Christ  without  money.  O  niggards!  that  are 
 loath  to  spend  your  money  in  the  world,  will  ye  come  to  Chri  >t, 
 and  believe  on  him,  take  him  freely?  O!  say  ye,  if  I  could  yet 
 three  things  of  Christ,  I  would  come.  First)  I  would  have  muck 
 gold  and  silver:  I  say,  come  to  Christ,  and  ye  shall  get  much 
 gold  and  silver.  Is  that  true?  It^is  abundantly  true:  see  Job 
 xxii.  22,  25,  26.  where  pressing  that  exhortation,  ■  Acquaint  thy* 
 selt  with  God;'  and  using  many  arguments,  he  saith,  *  thou  shalt 
 lay  up  gold  as  dust,  and  the  gold  of  Ophir  as  the  stones  of  the 
 brooks:  Is  not  that  gold  enough?  Yea,  ye  shall  have  silver  like- 
 wise, ■  thou  shalt  have  plenty  of  silver.1  In  the  26th  verse  ye  shall 
 not  only  have  gold  and  silver,  but  ye  shall  have  «  plenty  of  it-/ 
 and  shall  have  the  most  excellent  and  refined  gold.  But  O!  say 
 ye,  what,  will  that  promise  be  literally  accomplished  to  me  if 
 I  come  to  Christ?  I  would  onlv  say  these  three  things  to  thr% 
 
 Cc 
 
202 
 
 THE  FAITH  OF  ASSURANCE. 
 
 1.  Come  to  Christ,  and  if  gold  and  silver  be  for  thy  advantage, 
 thou  shalt  have  it  literally  accomplished  2  I  say  ye  shall  have 
 as  much  contentment  in  Jesus  Christ,  as  if  ye  had  this  house  full 
 of  gold.  3.  I  will  say  this  to  thee,  Christ  will  be  thy  gold  and 
 s'ilver,  according  to  that  word  in  the  26  verse,  which  is  most  re- 
 markable, yea,  <  the  Almighty  shall  be  thy  defence/  or  as  it  is  in 
 the  original,  i  shall  be  thy  gold,'  speaking  of  the  promise  of  gold 
 before.  Secondly,  Ye  say,  I  would  have  this,  that  what  I  pro- 
 pose might  be  accomplished:  I  say  come  to  Christ,  and  ye  shall 
 have  that  likewise,  Job  xxii.  28.  Thou  shalt  decree  a  thing,  and 
 it  shall  be  accomplished  unto  thee;'  which  I  conceive  doth  not 
 only  take  in  these  spiritual  degrees,  but  likewise  those  that  relate 
 to  temporal  enjoyments.  But  there  is  a  third  thing  I  would  have, 
 say  ye,  and  I  would  come  to  Christ,  and  that  is,  that  I  might 
 have  all  the  desires  of  my  heart.  I  say,  O  man!  and  O  woman! 
 come  to  Christ,  and  thou  shalt  have  what  thou  desirest:  this  is 
 clear  from  Psalm  xxxvii.  4.  *  Delight  thyself  in  God,  and  he  shall 
 Hve  thee  the  desire  of  thine  heart.'  What  can  ye  have,  man, 
 but  it  is  there?  Would  ye  have  any  thing  of  Christ?  He  putteth 
 a  blank  in  your  hand,  and  saiththat  word  which  is  said  to  Solo- 
 mon, ask,  *  what  would  ye  have,  and  I  shall  give  you.'  Christ,  as 
 it  were,  putteth  his  name  to  the  foot  of  a  clean  sheet  of  paper, 
 2tr8  he  desireth  you  to  ask  what  ye  would  have:  and  is  not  this 
 an  excellent  bargain?  O  niggard!  what  would  ye  have,  which  ye 
 will  not  get  in  Christ?  And  be  persuaded,  that  ye  who  refuse 
 and  will  not  take  him,  the  eternal  curse  of  all  that  is  in  heaven 
 fyill  return  upon  thy  head,  the  eternal  curse  of  all  the  expectants 
 of  heaven,  and  heirs  of  life  will  return  upon  the  head  of  that 
 person  who  will  not  take  Christ.  And  cursed,  cursed  shall  that 
 person  be,  who  will  not  take  Christ,  and  one  day  all  the  con- 
 gregation in  heaven  and  earth  shall  say,  Amen. 
 iniffin      
 
 THREE  SERMONS 
 
 CONCERNING    THE 
 
 FAITH  OR  ASSURANCE. 
 
 SERMON  I. 
 
 2  Cor.  xiii.  5.  Examine  yourselves,  whether  ye  be  in  the  faith; 
 vrove  your  ow?i  selves:  know  ye  not  your  man  selves,  how  that 
 Jews  Christ  is  in  you,  except  ye  be  reprobates* 
 
 ASSURANCE  is  a  precious  gift,  which  many  who  live  in 
 these  days  do  undervalue,  and  tread  under  foot.  Do  not  the 
 Christians  of  these  times  go  halting  between  two  opinions,  be- 
 
THE  FAITH  01    AS3U1UJ  ||M 
 
 ing  neither  positive  that   they  are  received  }  into   the  adoptJMi 
 of  children:'  nor  yet  positive  that  they  are  in  a  itate  of  ali 
 tion,  and  i  enemies  in  their  own  mind  by  wicked  works?' 
 and  (that  which  is  worse)  there  are  many  among  us  tha' 
 with  much  contentment  under  their  uncertainty.     I  thin:: 
 a  fault  to  be  condemned  in  many,  they  pursue  more  to  s 
 their  sense  for  the  present,  than  to  haye  a  solid  well  grounded 
 assurance  for  the  time  to  come.     I  could   wish  that  all  the 
 bates  and  questions  of  these  days,  that  take  up  so  much  of  our 
 time,  and  so  much  of  our   thoughts  from   better   things,   wt-rr 
 happily  drQvvned  in  these  four  excellent  questions,  which,  with- 
 out controversy,  are  of  the  greatest  importance.      1.  Where  shall 
 I  rest  all  night,  when  the  long  shadows  of  the  everlasting  t 
 ing  shall  be  stretched  out  upon  me?      And  whether  or  nor. 
 Christ  gone  to  prepare  a  place  for  me  in  his  Father's  house 
 It  is  a  soul  concerning  question.  c  Master,  what  shall  I  do  to  .in- 
 herit eternal  life?  To  be  asking  at  him  who  can  sweetly  rt 
 you. 
 
 And  3.  Not  to  rest  there,  but  to  be  crying  forch  in  them 
 ing,  \  what  shall  I  do  to  be  saved!'  And  to  be  crying  c 
 evening,  'Lord,  what  wilt  thou  have  me  to  do?'  ; 
 
 4.  It  is  sweet  to  be  asking  seriously,  '  saw  ye  him   whom  rrur 
 soul  loveth?'     There  is  much  of  our  time  speni  in   asking  n 
 from  court,  and   from   abroad,   concerning   the   revolutions*  q£ 
 states  and  kingdoms.     But  I  suppose  it  were  belter  to  atk,  wh^t 
 news  from  heaven  concerning  thyself?      What  news  from  with- 
 in, and  what  news  of  thy  bridegroom  coming?    Tor  these   are 
 great  courts,  I  mean  the  court  of  heaven*  and  the 
 science,  the  affairs   of  which  a  Christian   should 
 know. 
 
 mercies,  are  from  him:  and  yet,  alas!   we  are  i 
 We  may,  with  Tamar,  rent  our  garments  of  l  rj 
 even  the  {  garments  of  the  king's  daughter,'  because  oi 
 whoredom  against  God,  and  ingratitude 
 
 Now,  having  spoken  unto  y 
 precious  and  fundamental  grace  of  fauh,  we  ha\:e  t 
 shut  up  all  in   speaking  a  little   upon 
 read,  concerning  the  evidence  and 
 
 The  apostie,  in  this  chapter,  is  vindicating  hi 5  mil  !. 
 aposdeship  from  the  contempt  that  was  cast  u| 
 he  v/a:  a  minister  of  the  New  Testament,  c  God, 
 
tO*  THE  FAITH  Of  ASSURANCE. 
 
 by  the  bfasing  and  success  he  had  among  them,  in  that  he  hai 
 Bot  plowed  nor  threshed  in  Tain,  and  they  being  so  much  in  cen- 
 suring his  way,  and  seeking  an  account  of  his  ministry  in  theie 
 words,  he  dofi  (as  it  were)  draw  them  off  by  holy  diversion  un- 
 to another  businesses  if  he  had  said  unto  them,  "  O  Corinthians! 
 *  I  will  divert  you  from  the  exercise  of  judging  me,  and  will  lead 
 €i  you  into  one  that  is  m^re  divine  and  profitable."  Be  much 
 In  judging  and  examining  yourselves;  and  indeed  it  is  a  truth 
 worth  our  observation,  ••  That  if  we  were  more  in  judging  of 
 •urselves,  we  would  be  less  in  judging  others-,"  but  alas!  there 
 are  some  of  us.  who  are  so  much  abroad,  that  we  cannot  be 
 much  at  home. 
 
 In  these  words  there  are  six  considerable  things;  First,  That 
 there  is  such  a  thing  attainable  by  a  Christian  while  he  is  here, 
 as  a  distinct  persuasion  and  assurance  th*t  he  is  in  the  faith,  and 
 bath  an  interest  in  Christ  by  being  in  the  faith:  here  it  is  not 
 to  be  understood,  a  being  in  the  doctrine  of  faith  only,  but  it  is 
 to  be  understood  principally,  being  indeed,  and  really  united 
 Bnto  Christ  by  faith. 
 
 Secondly.  The  seeking  after  assurance  is  a  necessary  command- 
 ad  duty;  for  ye  see  here  the  words  are  very  imperative,  c  examine 
 yourselves,  prove  your  own  selves.* 
 
 Thirdly  That  there  are  many  jsrstakes  and  delusions  among 
 people  concerning  that  noble  and  excellent  thing  assurance. 
 There  are  many  who  keep  a  fast  hope,  which  Christ  shall  dis- 
 countenance and  sweep  away  like  a  •  spider's  web;'  and  this  is 
 imported  in  these  words,  *  Examine  yourselves;'  or  as  the  words 
 jnay  be  rendered,  Make  an  accurate  and  an  experimented  search 
 •/yourselves,  try  yourselves,'  or  •  prove  yourselves;'  it  is  a  word 
 that  h  borrowed  from  goldsmiths  refining  and  trying  of  gold:  and 
 90  his  putting  the  Corinthians  to  so  accurate  a  search  of  them- 
 selves, saith  this  clearly  to  us,  there  are  many  mistakes  concern- 
 ing this  thing,  mar*-  do  pass  a  decree  in  their  own  favour,  be- 
 fore Cnri:t  hath  passed  his  approbation  of  them. 
 
 Fourthly,  Take  notice  of  this  from  the  words,  that  there  ia 
 much,  and  exceeding  much  advantage,  by  trying  and  searching 
 whether  we  be  in  the  faith  or  not.  This  is  imported  in  his  doub- 
 ling the  exhortation. 
 
 Fifthly,  That  one  most  excellent  and  spiritual  way  of  attain- 
 ing assurance,  whether  we  be  in  the  frith  or  not,  is  self-examina- 
 tion, and  putting  ourselves  to  the  trial.  As  if  he  had  said,  would 
 you  have  a  distinct  persuasion  that  ye  are  in  Christ?  then  be 
 much  in  the  exercise  of  self-examination;  for  the  rest  of  the 
 -words  ot  the  verse  we  intend  not  to  handle. 
 
 As  to  the  Jrst,  That  there  is  5uch  a  thing  attainable,  I  shall 
 
THE  FAITH  OF  ASSURANCE.  205 
 
 only  propose  these  reasons  unto  you  to  make  it  evident,  1.  It  is 
 known  in  scripture,  that  the  saints  of  old  did  in  an  ordinary 
 way  attained  to  a  distinct  persuasion  of  their  interest  in  Christ, 
 Song  vi.  3.  *  My  beloved  is  mine,  and  I  am  his,'  And  Rom.  viii. 
 38.  *  I  am  persuaded,  (saith  the  apostle)  that  neither  death  nor 
 life,  &c.  shall  be  able  to  separate  me  from  the  love  of  God  in 
 Christ/  And  2  Cor.  v.  I.  *  For  we  know,  if  this  our  earthly  ta- 
 bernacle were  dissolved,  we  have  a  house  with  God,  not  made 
 with  hands,  eternal  in  the  heavens/ 
 
 2.  It  is  the  great  scope  of  many  scriptures,  to  show  how  Chris- 
 tians may  attain  unto  assurance,  1  John  i.  13.  *  These  things  I 
 write  unto  you,  that  ye  may  know  that  ye  have  eternal  life.'  The 
 great  end  and  design  of  John's  writing  in  these  epistles,  is  to 
 make  a  soul  acquainted  with  Christ,  and  to  make  them  accept 
 of  him,  and  to  give  them  a  distinct  assurance  that  Christ  hath 
 accepted  them. 
 
 3.  There  are  many  commands  in  scripture  for  Christians  to 
 be  serious  in  searching  after  assurance,  2  Pet.  i.  10.  <l  Where- 
 fore, brethren,  give  all  diligence  to  make  your  calling  and  elec- 
 tion sure." 
 
 4.  It  is  the  blessed  end  of  God's  oath  in  the  everlasting  cove- 
 nant, that  a  Christian  might  get  assurance.  What  was  the  great 
 ground  and  end,  that  God  confirmed  his  covenant, with  an  oath? 
 Was  it  not,  Heb.  vi.  lrf.  V  That  by  two  immutable  things,  where- 
 in it  was  impossible  for  God  to  lie,  ye  might  have  strong  conso- 
 lation?' 
 
 5.  If  assurance  of  our  interest  in  Christ  were  not  attainable, 
 then  these  precious  graces  of  joy  and  love  could  not  be  well  ex* 
 ercised.  If  a  Christian  was  constantly  in  the  dark  concerning 
 his  interest  in  Christ,  he  could  not  give  obedience  to  that  exhor- 
 tation, «  Rejoice  evermore;  again,  I  say,  rejoice.' 
 
 6.  The  scripture  hath  set  down  the  means  by  which  a  Chris- 
 tian may  win  to  assurance;  as  is  clear,  1  John  iii.  18,  19.  2  Pet. 
 iv.  5.  compared  with  verse  10.  where  the  apostle  Peter,  pressing 
 the  doctrine  of  making  our  calling  and  election  sure,  setteth 
 down  these  excellent  means  by  which  we  may  win  to  it;  and 
 doubtless,  the  marks  and  evidences  that  are  regiatrate  in  the 
 •cripture  of  a  gracious  state,  do  assure  us  that  assurance  is  attain- 
 able. 
 
 7.  What  are  the  ends  of  the  sacraments,  but  that  our  assu- 
 rance may  be  confirmed,  and  that  our  faith  may  be  strengthened? 
 The  two  sacraments  are  the  two  great  seals  of  heaven,  that  are 
 put  to  the  charter  of  the  covenant. 
 
 Now,  as  to  the  application,  and  the  more  full  improvement 
 ci  this  Pint  point,  i  ihall  only  offer  these  considerations:  1.  I 
 
206  THE  FAITH  OF  ASSURANCE. 
 
 would  hare  it  taken  notice  of,  that  though  grace  and  assurance 
 £e  two  lovers,  yet  there  is  no  such  bond  of  union  between  them, 
 that  the  one  cannot  exist  without  the  other.  A  Christian  may 
 have  the  real  grnce  of  God,  and  yet  walk  in  darkness,  and  have  no 
 light.  A  Christian  may  be  going  to  heaven,  and  yet  that  word 
 :  times  in  his  mouth,  <  I  am  cut  off  from  thy  sight.'  Yea,  are 
 3  not.  even  some*  who  have  had  assurance,  and  some  times 
 e  been  permitted  to  draw  this  conclusion,  *  I  am  my  beloved's, 
 and  his  desire  is  towards  me,'  who  are  now  under  darkness  con- 
 cerning their  interest,  and,  in  much  bitterness  of  spirit,  do  some- 
 times cry  out,  <  my  hope,  and  my  strength  is  perished  from  the 
 Lord?'  But,  therefore,  let  me  say  this  one  word,  both  to  weak 
 ones,  who  never  had  assurance,  and  deserted  ones,  who  have 
 lost  it,  when  ye  miss  assurance,  beware  of  drawing  such  negative 
 conclusions  concerning  your  graces;  but  when  ye  sit  in  dark- 
 ness, and  see  no  light,  4  trust  in  the  name  of  the  Lord,  and  stay 
 youf selves  upon  your  God;'  that  is,  when  ye  cannot  reach  the 
 faith  of  assurance,  be  much  in  maintaining  of  adherence;  re- 
 member Job's  divinity,  i  though  thou  should  kill  me,  yet  will  I 
 trust  in  thee;5  and  consider  that  sweet  word,  he  will  keep  them 
 in  perfect  peace*  whose  hearts  are  staid  on  him. 
 
 My  second  consideration  is,  that  since  assurance  is  attainable, 
 ye  would  study  to  find  out  and  remove  those  things  that  do  hin- 
 der you  from  attaining  it.  And  that  we  may  help  you  in  this, 
 we  conceive,  that  the  obstructions  of  a  Christian's  assurance  are 
 especially  in  these  two: 
 
 Firsts  Our  mistaking  cf  the  Lord's  dealing  towards  us.  And, 
 secondly.  Our  untender  and  unsuitable  dealing  towards  him.  Of 
 tksjirst  sort  we  shall  lay  before  you  these  live. 
 
 'Xhejirst  is,  want  of  favourable  returns  of  prayer.  This  often 
 maketh  a  Christian  to  debate  his  interest,  and  call  in  question  evi- 
 dences, Lam.  i:i.  S.  compared  with  verse  1 8.  *  I  cry  and  shout, 
 but  he  shutteth  out  my  prayers-/  and  this  is  the  conclusion  of  that 
 dispensation,  i  My  hope  and  my  strength  is  perished  from  the 
 Lord,'  and  this  is  especially  occasioned,  when  the  Christian  is 
 ^ost  serious  and  fervent  in  prayer,  and  when  he  meeteth  not 
 v^iih  a  return,  this  maketh  them  exceedingly  debate  their  int% 
 Ana  I  confess,  it  is  a  sad  dispensation  to  meet  with  a  silent 
 Chi  let  in  prayer;  but  yet,  that  needeth  not  to  make  a  believer 
 question  all,  and  debate  the  reality  cf  his  interest  in  God,  since 
 the  dearest  of  all  the  children  of  the  kingdom  have  been  so  dealt 
 .  even  as  David,  Psalm  xxii.  2.  cried  night  and  day  without 
 ce,  and  is  not  heard,  but  crieth  out,  *  Why  art  thou  so  far 
 from  helping,  a©ld  from  the  words  of  my  roaring?'  Yea,  that  pas- 
 sag£  may  relate  to  bun  who  was  *  the.rio:  and  off-spring  of  Da- 
 
THE    FAITH    OF    JSSURAMCE.  5:  '7 
 
 vtd,'  for  even  he  was  so  dealt  with,  and  had  not  presently  a  sen- 
 sible return,  when  he  had  prayed  thrice, "  that  the  cup  n 
 from  me.' 
 
 Secondly,  The  want    of  sensible  enlargement  and  1 
 prayer,  that  he  never  gocth  to  his  knees  but  his  heart  bcgii 
 to  die  within  him,  then  he   cryeth   forth  that  word,  2  C •>-. 
 
 Where  the  Spirit  of  the  Lord  is,  there  is  lib 
 if  I  had  the  Spirit  of  the  Lord,  I  would  have  liberty  ir; 
 cise  of  prayer:  and  th  it  this  is  a  rise  of  the  disputing  cf  ciir  in- 
 terest, is  clear  from  Psalm  xxvii.  4.  compared  with  verse  7,  9, 
 saith  David,  '  I  am  sore  troubled,  that  I  cannot  speak.  I  hive  no 
 liberty  in  prayer,  I  never  go  to  God  in  prayer,  but,  as  it  were, 
 my  tongue  sticketh  to  the  roof  of  my  mouth.  He  from  hence 
 draweth  this  conclusion,  u  Hath  God  forgotten  to  be  gracious, 
 and  hath  he  in  wrath  shut  up  his  tender  mercies  for  e\. 
 
 I  confess,  this  also  is  a  sad  dispensation,  to  meet  with  an  ab- 
 sent and  vailed  Christ  in  prayer;  so  that  we  can  never  go  to  se^k 
 God  in  secret,  but  we  may  write  this  upon  our  prayers,  g  he  is 
 gone,  he  is  gone;'  especially  when  we  have  lost  that  liberty  Which 
 formerly  we  have  had*,  and  therefore  is  David's  perplexity  much 
 heightened,  verse  5,  6.  '<  from  his  remembering  his  song  in  the 
 night,  and  his  calling  to  mind  the  years  of  ancient  times*,  yet  we 
 may  remember  how  soon  David  wrote  his  retractions  as  to  that 
 conclusion,  <  I  said,  this  is  my  infirmity,  verse  10.  And  so  should 
 we  do,  when  upon  every  straitening  in  prayer,  we  be^an  to 
 question  the  Lord's  kindness  towards  us. 
 '  A  third  objection  of  assurance  is,  a  Christian's  wrestling  with 
 corruptions  painfully  and  seriously,  and  yet  not  meeting 
 with  any  sensible  victory  over  them;  but,  on  the  contrary,,  their 
 corruptions  seem  to  be  stronger,  and  they  themselves  seem  to  be 
 weaker,  and  then  it  is  they  strengthen  their  misbelief  with  that 
 word,  I  John  iii.  3.  *  Every  man  that  hath  this  hope  in  hin>,  pu- 
 i  himself,  even  as  he  is  pure/  And  indeed,  this  is  ;i  knot 
 that  is  not  easily  loosed;  but  when  he  seeth  idols  and  corrup- 
 tions prevailing  over  him,  he  will  cry  out,  ■  I  am  gone,  and  their 
 ;s  no  hope  in  Israel  concerning  this  thing.      A  is  also  is 
 
 a  word  in  haste.  Paul  had  registrate  himself  a  standing  witness, 
 <-ven  after  he  was  a  chosen  vessel,  Rom.  vii  How  strangely  a  child 
 of  God  may  be  borne  down  with  a  '  body  of  death/  even  ander 
 most  serious  wrestling  against  it:  and  therefore  if  vou  seriously 
 maintain  that  combat,  though  you  do  not  sensibly  prevail,  thou 
 hast  no  reason  upon  that  ground  to  weaken  thy  assure; 
 
 Fourthly,   When  a  Chr:ctnn  is  put  to  more  than  ordinary  out- 
 ward afflictions,  when  Gcd  dispenseth  szdlj  unto  them  in  out- 
 
201  THE  VklTM  OF  ASSURANCE. 
 
 ward  things,  they  then  begin  to  call  in  question  their  interest, 
 and  dispute  their  assurance.  This  is  clear  by  comparing  Lam. 
 iii.  1 8.  with  the  preceding  words,  where  speaking  of  the  sad  dis- 
 pensations they  meet  with,  he  draweth  this  in  verse  18.  *My 
 hope,  and  my  strength  is  perished  from  the  Lord.9  And  Job  ii.  4. 
 where  he  draweth  this  conclusion  from  such  a  promise,  '  I  am 
 now  cast  out  of  thy  sight/  The  devil  taketh  Eliph^z's  divinity, 
 and  presents  it  to  a  Christian,  *  Call  now  if  there  be  any  to  answer 
 thee,  and  to  which  of  the  saints  wilt  thou  go?'  as  if  he  had  said, 
 did  you  ever  know  a  Christian  afflicted  as  thou  art?  And  so  he 
 would  have  Job  to  quit  his  integrity.  But  yet  we  know  that  all 
 these  blessed  ones,  for  all.  their  afflictions,  were  dear  unto  the 
 Lord,  and  had  their  interest  secure  in  him:  yea,  (  as  many  as  he 
 loveth  he  doth  rebuke  and  chasten.'  And  it  is  the  bastards,  and 
 cot  sons,  on  whom  he  will  not  bestow  a  rod;  and.  therefore,  we 
 ought  not  to  question  our  interest  because  of  afflictions. 
 
 And.  lastly  f  The  rise  of  a  Christian's  discouragement,  and  that 
 which  hindereth  their  assurance,  is  when  their  former  experience 
 of  the  manifestations  of  God  doth  not  relish  to  them,  and  when 
 the  promises  upon  which  they  have  built,  become  tasteless  unto 
 them  ;is  the  white  of  an  egg,  and  when  they  meet  not  with  God 
 in  ordinances,  but  these  become  lifeless.'  When  these  three  rise 
 together  upon  them,  their  case  oftentimes  becomes  very  per- 
 plexed. And  this  also  seems  to  have  been  David's  case.  Psalm 
 lxxvii.  when  he  *  remembered  his  song  in  the  night,  and  the  days 
 of  old,*  and  yet  had  n©  sweetness  in  them,  then  he  breaketh  forth 
 into  tliose  bitter  complaints  which  are  there  expressed:  but  yet 
 (as  wi;  said  before)  this  was  his  infirmity,  and  there  is  no  reason 
 for  a  Christian  to  question  his  interest  upon  such  account,  be- 
 cause the  ordinances  are  not  at  all  times  alike  lively  even  to  the 
 best,  and  the  Lord  is  not  always  present?  but  though  sometime* 
 the  candle  of  the  Lord  doth  shine  upon  his  head,  yet  at  other 
 times  he  is  necessitated  to  cry  out,  *  O  that  it  were  with  me  as  in 
 months  pasi? 
 
 Ttw  second  son  of  obstructions  of  a  Christian's  assurance,  I 
 mean,  such  as  flow  from  our  untender  dealing  towards  God* 
 are, 
 
 FirsU  A  guilty  conscience.  That  is  a  remarkable  word,  1  Tim. 
 iii.  9.  'Holding  the  mystery  of  faith  in  a  pure  conscience/  It  tell- 
 eth  u  $,  that  this  excellent  grace  of  faith  cannot  dwell  but  in  a 
 cleanly  lodging,  even  in  a  pure  conscience;  and  when  a  Christian 
 settet  h  about  to  believe,  he  will  know  how  a  guilty  conscience 
 will  flee  in  his  face,  and  cry  out,  O  adventure  not  to  believe, 
 dare  uhou  believe?  The  guiltiness  of  a  Christian's  conscience  mak> 
 eth  him  oft  to  cry  out,    €  Touch  not  the  mountain,  Jest  thou  be 
 
THE  FAITH  OF  ASSURANCE.  209 
 
 thrust  through.'     And  I  will   tell  you  three  disadvantages  of  a, 
 
 glit   '  V   CC  • 
 
 1.  It  obstiucteth  a  Christian's  boldness  in  making  application 
 to  Chris*|  his  heart  saith,  close>  and  his  necessity  saith,  close;  nut 
 his  guilty  conscience  crieth  out,  Of  stand  back  and  do  not  close. 
 
 2  A  guilty  conscience  often  hindereth  the  discoveries  of 
 Chris:  to  the  soul,  and  doth  so  affright  and  terrify  u s;  yea,  it 
 will  so  sting  and  bite  us,  that  when  he  revealeth  himself,  we" 
 cannot  take  notice;  when  he  would  lay  on  a  plaister,  our  souls 
 will  tear  it  off,  «  and  refuse  to  be  comforted/ 
 
 3  It  doth  exceedingly  obstruct  our  going  about  duty:  O! 
 but  our  souls  move  slowly  in  the  paths  of  God,  when  we  are 
 under  the  power  of  a  guilty  conscience. 
 
 The  second  obstruction  is,  that  we  are  not  much  in  the  exer- 
 cise of  tenderness:  O!  but  if  a  Christian  were  tender,  and  if  in 
 every  step  of  his  life  he  desired  « to  set  Christ  before  his  eyes/  • 
 he  would  easily  win  to  much  assurance*,  according  to  that  word, 
 I$a.  lxiv.  5.  i  Thou  meetest  him  that  rejoiceth,  and  worketh 
 righteousness,  and  these  that  remember  thee  in  thy  ways/ 
 Would  ye  know  the  assured  Christian?  It  is  the  tender  Chris- 
 tian. That  Christian  who  doth  not  crucifv  convictions,  the 
 Christian  that  breaketh  not  resolutions,  the  Christian  that  doth 
 not  sit  calls  and  opportunities  to  prayer,  the  Christian  that 
 saith  not  of  any  sin,  4  it  is  a  iittle  one*,'  or,  the  Christian  that 
 searcheth  always,  watcheth  always,  examineth  always,  and  is 
 always  casting  out  sin,  and  that  is  the  assured  Christian. 
 
 The  third  obstruction  is,  the  want  of  the  exercise  of  the  grace 
 of  fear.  We  are  not  much  under  this  disposition,  to  fear  the 
 Lord  and  his  goodness.  This  is  clear  from  Psalm  *xv.  14?, 
 *  The  secret  of  the  Lord  is  with  them  that  fear  him,  and  he 
 will  show  them  his  covenant.' 
 
 I  think  there  are  these  two  great  evidences,  that  much  of  the 
 power  of  godliness  is  gone  from  some  of  our  hearts,  1.  We  fear 
 God  no  more  than  if  he  were  our  companion.  And  2.  We  fear 
 ourselves  no  more  than  if  we  had  not  a  deceitful  heart  within 
 us;  we  neither  fear  God  nor  ourselves;  and  that  speaketh,  that 
 much  of  the  life  of  religion  is  lost  amongst  us. 
 
 Vhejiftk  thing  that  doth  obstruct  our  assurance,  is  too  much 
 worldly  mindedness,  and  eager  pursuit  after  the  things  of  a  pre- 
 sent life.  That  is  remarkable,  2  Cor.  iv.  ult.  compared  with 
 2  Cor.  v.  i.  «  We  look  not  into  the  things  that  are  seen/  that  is, 
 we  are  not  much  taken  up  with  the  things  of  a  present  world, 
 waich  the  men  of  the  world  seek  and  delight  themselves  in> 
 and  it  is  subjoined,  <  For  we  know,  that  if  this  our  earthly  house 
 of  this. tabernacle  were  dissolved,  we  have  a  house  not  made 
 
 Dd 
 
210  THE  EllTH  OF  ASSWRANCE. 
 
 with  hands.'  So  we  see  assurance  and  mortification  of  the  world 
 are  much  knit  together.  Would  ye  know  where  to  find  our 
 hearts?  The  most  of  us  are  conversing  with  the  idols  of  the 
 world.  Would  ye  know  where  to  find  our  hearts?  They  are  a- 
 niong  the  vanities  of  the  world.  O!  how  true  is  that  word, 
 P.,alm  xxxix.  '  Man  walks  in  a  vain  show?'  What  is  man  in  ail 
 his  actings,  but  as  one  walking  in  a  long  gallery  that  is  adorned 
 with  pictures,  gazing  on  these  things,  and  saluting  them  all,  as 
 if  they  were  living  kings  and  queens,  and  great  persons  that 
 could  do  him  good;  and  so  our  pursuing  after  the  world  is  no- 
 thing else  but  a  dead  shadow;  pursuing  after  dead  shadows;  a 
 man  that  is  but  a  short  living  shadow,  pursuing  after  vanity  and 
 nothing,  and  thus  he  fools  away  his  time,  forgetting  to  make 
 sure  4  the  one  thing  necessary.' 
 
 5.  Want  of  distinct  apprehension  of  these  three,  1.  The  in- 
 finite love  of  Christ.  2.  The  infinite  power  of  Christ.  And  3. 
 The  infinite  wisdom  of  Christ.  There  is  not  an  objection,  O 
 Christians!  that  ye  have  from  the  multitude  of  your  sins,  but  it 
 may  be  drowned  in  infinite  love.  There  is  not  an  objection  that 
 ye  have  from  the  strength  of  your  idols,  but  it  may  be  drowned 
 in  the  immense  ocean  of  the  infinite  power  of  Christ.  There 
 is  not  an  objection  that  ye  have  from  your  wants,  or  about  your 
 evil  nature,  but  ye  may  drown  it  in  the  infinite  wisdom  and 
 goodness  of  Christ.  And  there  can  be  nothing  against  your  as- 
 surance, but  which  may  be  answered  from  these,  if  rightly  ap- 
 plied, taken  up,  and  rested  upon  by  the  soul. 
 
 The  last  thing  which  hindereth  our  assurance  is,  the  small- 
 ness  of  the  measure  of  grace  that  we  have  attained.  When  grace 
 is  small,  it  is  hardly  to  be  discerned;  and  therefore,  if  ye  would 
 have  assurance,  learn  not  to  lye  still  and  dispute,  but  rise  up 
 and  increase  your  stock,  and  then  ye  shall  know  you  are  rich; 
 *  grow  in  grace,  and  in  the  knowledge  of  God;  and  by  this  ye 
 shall  know,  if  ye  follow  on  to  know  the  Lord.' 
 
 The  third  consideration  is,  that  assurance  is  not  bestowed  at 
 all  times.  There  are  some  special  times  and  seasons  when  God 
 giveth  a  Christian  a  broad  sight  of  his  interest;  and  I  shall  but 
 name  these. 
 
 The  Jirst  time  is,  when  he  is  first  converted,  and  Christ  and 
 he  joins  hands  together,  even  then  sometimes  the  best  robe  is 
 put  upon  the  prodigal  son,  and  the  fattest  calf  is  killed,  and  a 
 ring  is  put  upon  his  hand,  and  shoes  upon  his  feet.  Acts  ix.  17* 
 Paul  met  with  assurance  immediately  after  his  conversion.  1 
 John  ii.  12,  13.  *  I  write  unto  you*  little  children,  because  ye 
 have  known  the  Father;'  and  before  that,  in  the  12  verse,  *I 
 *rite  unto  you,r  little  children,  because  your  sins  are  forgiven 
 
THE  FAITH  OF  ASSURANCE.  2lt 
 
 you.*  When  a  Christian  is  brought  untoChrist,  he  will,  as  it  were, 
 lead  them  to  the  registers  of  heaven,  and  say,  4  Friend,  come 
 and  see,  here  is  your  name  written  from  eternity:'  but  do  not 
 mistake  me,  I  do  not  say  this  is  always  so,  but  those  whom 
 Christ  converteth  through  the  thunderings  of  the  law,  most 
 frequently  meet  with  intimation  of  the  pardon  of  their  sins* 
 and  peace  with  God,  even  at  their  first  acquaintance.  I  know 
 there  are  some  Christians,  if  ye  ask  at  them  when  they  were 
 begotten  unto  a  lively  hope,  they  would  say  that  word,  that  the 
 blind  man  once  said,*  one  thing  I  know,  I  wasonceblind,  butnow 
 I  see;  but  for  the  time  and  for  the  day,  I  know  not  when  it  was/ 
 
 The  second  time  is,  when  they  are  wrestling  with  God  like 
 princes  in  prayer,  and  watching  unto  that  exercise,  Dan.  ix* 
 23.  compared  with  the  preceding  verse,  he  being  much  and  se- 
 rious in  prayer,  doth  meet  with  that  word  from  heaven,  '  O 
 man!  greatly  beloved/  or  as  the  word  is,  *  O  man  of  desires:' 
 and  Acts  x.  2,  3,  4.  when  Cornelius  was  much  in  the  exercise 
 of  watching  and  prayer,  he  seeth  a  vision,  and  getteth  intima- 
 tion of  peace  with  God:  and  Jacob,  when  he  was  wrestling  with 
 God,  Gen.  xxxii.  28.  hath  this  testimony  given  him,  ■  Thou 
 hast  as  a  prince  wrestled  with  God  and  prevailed.' 
 
 The  third  time  is,  when  a  Christian  is  passing  through  the 
 gates  of  death,  and  is  upon  the  borders  of  eternity,  I  desire  not 
 to  be  mistaken  in  this  neither,  I  know  some  Christians  are  led 
 to  heaven  through  a  dark  trance,  so  that  they  never  see  a  blink 
 of  the  countenance  of  Christ,  until  the  day  when  they  get  him 
 in  their  arms  eternally  within  his  Father's  house.  Some 
 Christians,  when  they  go  through  the  gates  of  death,  may  be  dis- 
 puting this  question,  *  Where  am  I  going?  But  this  is  certain,  that 
 sometimes,  yea,  oftentimes,  Christ  will  dispense  a. broad  sight  of 
 a  Christian's  interest  unto  him  at  the  day  of  death,  2  Sam.  xxiii. 
 .5.  When  was  it  that  David  sang  that  song  which  hath  strength- 
 ened thousands  in  the  very  jaws  of  death,  '  God  hath  made  with 
 me  an  everlasting  covenant?'  Was  it  not  when  death  was  shak- 
 ing hands  with  him?  And  2  Tim.  iv,  8.  when  was  it  that  Paul 
 sang  that  song,  <I  have  fought  the  good  fight  of  faith,  I  have 
 finished  my  course,  henceforth  is  laid  up  for  me  a  crown  of 
 righteousness!'  Was  it  not  even  then  when  he  was  ready  to  de- 
 part, *  and  to  be  offered  up?'  And  when  was  it  when  old  Simeon 
 did  sing  that  blessed  song,  Luke  ii.  29.  ■  Now  lettest  thou  thy 
 servant  depart  in  peace,  for  mine  eyes  have  seen  thy  salvation:' 
 Was  it  not  within  a  step  of  death?  lie,  as  it  were,  went  to  hea- 
 ven with  Christ  in  his  arms,  or  rather  in  his  heart,  he  carried 
 Christ  with  him,  and  found  Christ  before  him;  and  so  death  to 
 Simeon  w. 
 pany.  y 
 
212  THE  FAITH  OF  ASSURANCE, 
 
 The  fourth  time  is,  when  he  is  put  to  some  hard  and  difficult 
 duty  Before  Ybraham  be  made  to  forsake  his  native  land,  and 
 become  a  stranger  and  a  wanderer,  be  meeteth  with  sweet  in- 
 timations of  his  interest,  Gen,  xii.  2.  « I  will  make  of  thee  a 
 ^reat  nation;'  and  verse  7.  *  The  Lord  appeared  unto  Abraham*' 
 And  before  Jeremiah  be  sent  a  preacher  unto  a  rebellious  peo- 
 ple, he  had  this  word  spoken  unto  him,  k  I  knew  thee  before 
 thou  wast  brought  forth.1 
 
 Thejifth  time  is,  when  a  Christian  hath  done  some  singular 
 act  of  obedience.  When  Abraham  had  obeyed  the  Lord,  and 
 was  content  to  offer  up  Isaac,  he  met  with  a  sight  or  his  in- 
 terest, and  the  covenant  was  renewed  to  him  with  an  oath, 
 Gen  xxii,  J6,  17.  *  By  mvself  have  I  sworn,  because  thou  hast 
 done  this  thing,  and  hast  not  withheld  thy  son,  thine  only  son: 
 that  in  blessing  I  will  bless  thee,  ana  in  multiplying,  i  will  mul- 
 tiply thee  as  the  stars  of  heaven 
 
 ihe  sixth  rime  is,  when  a  Christian  is  to  meet  with  hard  tri- 
 als, difficulties,  and  afflictions  in  the  world,  then  they  usual- 
 ly meet  with  assurance;  and  so  Gen  xxviii.  i4<,  1-5,  16.  betore 
 Jacob  go  to  serve  Laban,  he  meeteth  with  intimation  ot  his 
 peace  with  God. 
 
 The  seventh  time  is,  when  a  Christian  is  under  sad  persecu- 
 tion and  affliction,  then  will  the  Lord  give  a  word  from  heaven 
 to  comfort  him,  ana  assure  him  of  his  Fatherly  love  and  mer- 
 cy. When  was  it  that  Christ  left  that  noble  legacy  to  his  d tri- 
 ples, John  xiv.  27«  *  My  peace  I  leave  with  you,  my  peace  I  give 
 unto  you?'  Was  it  not  when  he  himself  was  to  leave  them  to 
 troublesome  and  sorrowful  days  in  a  persecuting  world? 
 
 The  eighth  time  is,  at  some  solemn  ordinances  and  approaches 
 to  God.  The  days  of  a  communion  to  a  tender  Christian  have 
 been  sweet  days,  when  Christ  hath  come  to  his  soul,  and  said, 
 •Behold  me,  behold  me.'  1  think,  the  eleven  apo:t;es  met  with 
 much  assurance  of  their  interest  in  Christ  at  the  communion 
 they  were  at  with  him.  O!  what  sweet  intimations  were  these, 
 «  This  is  my  body,  which  is  broken  for  you;  and  this  cup  is  the 
 New  Testament  in  my  blood,  shed  for  you?'  And  a  little  after, 
 6  You  are  they,  which  have  continued  with  me  in  my  temptation, 
 and  I  appoint  unto  you  a  kingdom/ 
 
 We  come  now  to  the  second  point  which  we  proposed  from 
 the  words,  viz.  f  hat  as  assurance  is  a  thing  which  may  be  at- 
 tained, so  to  seek  after  it  is  a  necessary  duty.  Let  me  not  be 
 mistaken,  as  if  I  had  said,  the  having  of  assurance  was  simply 
 necessary  to  salvation;  no,  that  was  a  doctrine  as  comfortless, 
 upon  the  one  hand,  as  the  Popish  doctrine  of  impossibility  of 
 assurance  is  upon  ihe  other j  but  the  thing,  I  j>av,  is,   that  the 
 
THE  FAITH  OF  ASSURANCE.  213 
 
 Christian's  seeking  after  assurance,  and  his  real  endeavouring  to 
 attain  unto  it,  is  a  necessary  command  of  God,  which  he  hath 
 bouad  upon  the  consciences  of  his  children,  among  other  gos- 
 pel duties.  And  certainly,  we  need  go  no  further  for  the  clear-- 
 ing  of  this,  than  to  the  text  itself;  what  meaneth  these  peremp- 
 tory injunctions,  i  Examine  yourseives,  whether  ye  be  in  the  faith 
 or  not.  prove  your  own  selves,  know  ye  not?'  &o  But  if  ye  will, 
 ye  may  add  that  word,  2  Pet.  i.  5,  and  10.  compared,  what  can 
 be  more  expressly  commanded,  and  more  strongly  pressed,  than 
 that  Christians  should  use  their  utmost  endeavours  to  obtain 
 the  blessed  condition  of  assurance?  *  Give  all  diligence;  yen,  give 
 all  diligence;  yea,  the  father  give  all  diligence,  to  make  your 
 callmg  and  election  sure/ 
 
 From  this  we  shall  only  lay  before  ycu  these  considerations, 
 1-  If  the  seekino  after  assurance  be  a  necessary  dutv;  then  these 
 three  things  are  most  lamentable;  First,  that  there  are  so  many 
 in  this  generation,  who  are  so  pure  in  their  own  eyes,  and  yet 
 are  not  washed  from  their  imquity.  They  Hatter  themselves 
 with  a  rotten  assurance,  that  hath  no  other  foundation  but  thair 
 own  imagination;  they  never  knew,  since  the  first  day  they 
 were  baptized,  and  did  begin  to  profess  Christ,  what  it  was 
 to  mortify  one  lust,  nor  seriously  to  wrestle  against  one  temp- 
 tation, and  yet  they  want  not  a  strong  persuasion  of  their  in- 
 terest in  Christ;  but  ah!  will  ye  stand  in  awe,  lest  ye  meet  with 
 sucn  a  dreadful  disappointment,  as  when  ye  think  ye  are  in 
 the  very  gate  of  heaven,  even  then  to  fall  backward  to  the  very 
 bottom  or  hell;  and  when  ye  expect  a  kindly  welcome  from  tne 
 Lord  of  glory,  as  one  who  thinks  you  have  been  in  a  covenant 
 v/i  h  him  for  many  years,  ye  meet  with  this  dreadful  summons, 
 '  depart  from  me,  ye  cursed,  I  know  you  not ' 
 
 2.  How  sad  may  we  be  upon  this  account,  that  howbeit  as- 
 surance be  ar-  attainable  thing,  and  a  great  many  dare  not  say 
 they  have  attained  it;  yet  so  little  diligence  is  used  in  pursuing 
 after  it  Is  it  nor  very  lamentable,  that  many  of  you,  to  whom 
 I  an  speaking,  since  first  you  ,?ave  up  your  names  to  Christ  in 
 a  vi  able  way,  and  were  reputed  amongst  the  generation  of  the 
 seekers  of  his  face,  scarcely  ever  set  a  day,  or  an  hour  apart  to 
 examine  whether  ever  indeed  you  were  in  Christ  or  not?  Alas, 
 is  heaven  of  so  little  moment?  Is  the  having  or  wanting  all  the 
 enjoyments  which  are  there  of  so  small  concernment  to  you 
 that  ye  will  not  be  at  the  pains  as  once  to  enquire  after  your 
 interest  in  the  mattei  ?  «Vhac  if  any  of  you  were  but  possessors 
 o*  a  thousand  pounds  and  yotrr  interest  or  right  unto  it  uncer- 
 tain  and  questionable]  would  not  your  sleep  depart  from  you, 
 2nd  your  iest    be  unquiet  till  you  had   made   it  more  secure? 
 
214  THE  FAITH  OF  ASSURANCE. 
 
 What  think  you  shall  the  men  of  this  generation  answer  in  the, 
 day  of  the  Lord,  for  neglecting  i  that  one  thing  necessary;' 
 when  they  have  been  so  vexing  themselves  c  about  many  things/ 
 and  have  been  so  serious  in  so  many  consultations  to  make  such 
 a  worm-eaten  portion  in  a  perishing  world,  that  the  whole  wit 
 of  men  and  angels  cannot  secure  for  one  moment?  It  is  cer- 
 tain, the  root  of  all  slothfulness  is  atheism.  It  is  not  possible  that 
 we  believe  as  realiy  there  is  a  heaven,  as  we  believe  there  is  an 
 earth,  or  that  the  world  to  come  is  as  real  as  that  which  is  pre- 
 sent; or  else  it  must  be  a  strange  power  in  the  lusts  that  keeps 
 us  captive,  that  we  are  never  sufFered  to  think  upon  eternity, 
 nor  to  ask  where  we  must  lodge  when  this  cottage  we  carry  a- 
 bout  shall  fall  about  our  ears.  O  will  you  think  upon  it!  how 
 serious  and  pressing  that  command  is,  2  Pet/  i.  10.  '  Give  all  di- 
 ligence to  make  your  calling  and  election  sure.'  When  the  Lord 
 saith,  :  Give  all  diligence/  will  ye  give  no  diligence?  And  when 
 he  saith,  '  make  your  calling  and  election  sure.'  will  ye  leave  all 
 upon  uncertainty?  <I  said  to  the  foolish,  deal  not  so  foolishly/ 
 
 $.  It  is  most  lamentable,  that  since  assurance  is  attainable,  yet 
 men  live  contentedly  under  the  want  thereof.  How  strange  is 
 it,  that  many  are  so  seldom  on  their  knees  complaining  of  their 
 uncertainty?  If  Christ  were  precious  unto  you,  would  it  be  so? 
 I  am  sure  there  are  some  here  who  have  had  the  name  of  Chris- 
 tians,! know  not  how  long,that  never  had  one  sad  thought  about 
 the  want  of  assurance.  When  we  look  upon  the  desolations, 
 devastations,  and  plundering  in  the  world,  how  many  of  us  can 
 cry  out, '  they  have  taken  away  my  gods,  and  what  have  I  more?' 
 But  when  we  speak  of  heaven,  we  care  not  who  deprive  us  of 
 our  portion  there.  I  will  not  limit  the  Lord,  nor  determine  what 
 he  may  do,  but  believe  it,  it  is  one  to  a  thousand,  if  many  Chris- 
 tians of  this  age  have  a  pleasant  night,  and  comfortable  dosing 
 of  their  eyes,  they  are  such  undervalues  of  assurance;  I  may 
 fear  that  lamentation  shall  be  heard  upon  the  death-beds  of 
 many,  O  poor  wretched  wandering  soul!  where  art  thou  going? 
 And  it  is  no  wonder  it  come  to  this,  when  we  are  so  long  in 
 beginning  to  ask  this  question.  And  now  I  close  with  this  one 
 thing,  that  I  think,  beyond  all  question,  the  souls  that  live  con- 
 tentedly under  the  want  of  assurance^  are  the  careless  daughters 
 that  dwell  at  ease:  Christ  and  they  are  at  a  remarkable  distance, 
 it  must  be  a  cold  winter  and  dark  night,  at  best,  as  to  their 
 present  fellowship  with  God. 
 
 A  second  consideration  from  this  point  is,  that  if  the  seeking 
 
 after  assurance  be  so  necessary  a  duty,  then  let  me  beseech  you 
 
 to  ponder  with  yourselves,  what  means  are  fit  for  you  to  use 
 
 that  ye  may  attain  it;  and  if  ye  enquire  what   these  means  are.* 
 
 all  only  lav  before  vou  a  few- 
 
THE  FAITH  OF  ASSURANCE.  213 
 
 1.  That  ye  would  be  much  in  the  exercise  of  faith,  I  mean 
 the  direct  acts  of  faith,  whereby  the  sinner,  from  the  sense  and 
 feeling  of  his  wants,  laveth  hold  on  Jesus  Christ  closing  with 
 him,  and  leaning  upon  him  for  a  full  supply  out  of  his  fulness; 
 for  indeed  there  are  two  great  faults  among  the  Lord's  people. 
 i.  Some  do  seek  *  assurance  of  faith,'  before  ever  they  seek  to 
 have  faitk.  2.  Some  are  much  more  taken  up  in  debating  their 
 evidences,  whether  they  be  real  or  not,  than  they  are  in 
 strengthening  them;  so  that  most  of  their  time  is  spent  in  ques- 
 tioning. O!  is  this  a  real  evidence  of  assurance?  Whereas  more 
 actual  believing  in  Christ,  and  gripping  to  the  promises,  and  less 
 disputing,  were  the  shorter  and  surer  way.  That  word  is  most 
 clear,  Eph.  i.  13.  «  After  ye  believed,  ye  were  sealed  with  the 
 Spirit  of  promise;'  that  is,  ye  got  assurance,  but  not  before  ye 
 believed,  And  ye  know  it  is  said,  Matth.  ix.  2.  i  And  when 
 Jesus  saw  their  faith,  he  said,  be  of  good  comfort;  thy  sins  are 
 forgiven  thee.'  So  then  it  is  clear,  that  to  be  much  in  believ- 
 ing, is  the  nearest  way  to  assurance. 
 
 2.  Ye  would  be  much  in  believing  the  general  truth  and  pro- 
 mises of  the  gospel,  and  frequently  meditating  on  them.  All  as- 
 surance is,  by  practical  syllogism,  the  first  whereof  must  needs 
 be  a  scripture  truth;  and  certainly,  the  firm  assent  of  that  truth, 
 and  the  soul's  delightful  meditation  on  it,  is  often  blessed  of  the 
 Lord,  as  a  special  mean  whereby  the  conscience  is  helped  to 
 make  the  assumption,  and  also  to  bring  forth  the  conclusion;  for 
 instance,  we  see  with  what  strength  of  affection  Paul  acteth 
 his  faith  on  that  word,  1  Tim.  i.  15.  *  This  is  a  faithful  saying, 
 and  worthy  of  all  acceptation,  that  Jesus  Christ  came  to  save 
 sinners;'  and  presently  see  what  followeth  on  it,  c  of  whom  I 
 am  the  chief;'  there  is  his  assurance,  for  doubtless  he -meant, 
 that  he  was  'the  chief  of  saved  sinners.'  Yea,  certainly,  a  sin- 
 ner thus  exercising  himself,  will  often  find  so  much  sweetness 
 in  the  general  truths,  that  he  cannot  but  put  to  his  own  name. 
 
 3  Be  diligent  in  the  exercise  of  all  spiritual  praces  and  Chris- 
 tian  duties.  That  this  is  amongst  the  best  means  of  attai 
 assurance,  is  manifest  from  2  Pet.  i.  10.  c  Give  all  diligence  to 
 make  your  calling  and  election  sure;'  for  indeed  it  is  v^vy  ob- 
 servable, that  the  diligence  there  mentioned,  is  not  a  diligence 
 in  disputing  and  questioning  about  our  election,  but  a  diligence 
 in  the  practice  of  duties  and  graces;  as  is  clear  from  verse  G. 
 *  Give  all  diligence  (saith  the  apostle);  whereto:  In  adding  to 
 your  faith,  virtue;  to  your  virtue,  knowledge;  and  to  k 
 ledge,  temperance/  &c.  And  then  verse  3.  *  If  ye  do  all  these 
 things,  ye  shall  neither  be  barren  nor  unfruitful  in  the  know- 
 e  of  our  Lord  Jesus  Christ;'  he  doth  not  saVj  c  in  the  fcnow- 
 
216  THE  FAITH  OF  ASSURANCE. 
 
 ledge  of  the  Lord  Jesus  Christ'  simply,  but,  '  of  our  Lord  Je- 
 sus*/ importing,  that  the  result  of  diligence  in  these  graces  shall 
 be  in  the  knowledge  of  Christ  as  ours,  and  of  our  interest  in 
 him.  And  then  he  addeth  (upon  the  other  handy,  he  that 
 lacketh  these  things,  is  blind,  and  cannot  see  afar  off*,  that  is, 
 he  cannot  see  far  in  any  spiritual  matter,  and  so  not  in  the 
 matter  of  his  interest.  O,  therefore,  think  not  that  ye  will 
 get  assurance  by  lying  down  with  the  sluggard  upon  your  bed, 
 or  by  your  formal  prayer,  or  your  anxious  debates-,  but  if  ever 
 ye  come  to  assurance,  ye  must  be  striving  as  in  an  agony;  for 
 so  the  word  importeth,  which  is  used  to  express  our  diligence 
 in  Christian  duties. 
 
 4.  As  ye  should  be  diligent,  so,  if  ever  ye  would  come  to  as- 
 surance, ye  should  be  tender  and  circumspect  in  your  walking. 
 That  is  a  clear  word,  Psalm  1.  last  verse.  *  To  him  that  order- 
 eth  his  conversation  aright,  will  I  show  the  salvation  of  God;' 
 and  Isa.  xxxii.  *  The  effects  of  righteousness  is  peace  and  assu- 
 rance for  ever.'  Ah,  the  untender  walk  that  many  of  us  have, 
 it  is  no  wonder  ro  see  us  walk  in  darkness,  the  gross  vapours 
 that  ariseth  from  our  conversation  but  engendereth  clouds.which 
 hinder  us  from  seeing  God;  and  certainly  such  pearls  as  assu- 
 rance are  not  given  to  dogs  and  swine,  lest  they  tread  upon  them. 
 
 SERMON  II. 
 
 2  Cor.  xiii.  5.  Examine  yourselves  whether  ye  be  in  the  faith: 
 prove  your  oven  selves:  know  ye  not  your  own  selves,  hoxo  that 
 Jesus  Christ  is  in  you}  except  ye  be  reprobates. 
 
 JL  HERE  are  two  great  balances  in  which  men  weigh  them- 
 selves, I.  There  are  some  who  weigh  themselves  in  the  ba- 
 lance of  deceit,  who  think  that  in  all  their  labour  there  is  no 
 iniquity  to  be  found;  yet  God,  who  is  the  weigher  of  the  spirit, 
 when  he  shall  weigh  them,  will  engrave  upon  the  forehead, 
 'Thou  art  weighed  in  the  balance,  and  art  found  light.'  O  but 
 there  are  many  that  approve  themselves,  whom  Christ  shall  ne- 
 ver approve:  there  are  many  that  call  God  Father,  whom  he 
 will  not  call  children:  and  ma|y  that  call  Christ  husband,  whom 
 he  will  not  call  spouse.  1.  There  are  some  who  weigh  themselves 
 in  the  balance  of  the  sanctuary,  who,  upon  solid  and  spiritual 
 grounds,  do- draw  this  conclusion,  (1  am  my  beloved  s,  and  his 
 desire  is  towards  me/  who  can  with  boldness  and  confidence 
 look  Christ  in  xhe  face,  and  say,  thou  art  mine;  and  with  much 
 spiritual  confidence  take  him  in  their  arms,  and  crv  out,  he  shall 
 be  eternally  mine}  and  sure  there  is  not  a  more  pleasant  life  than 
 
THE  FAITH  OF  ASSURANCE  217 
 
 to  be  taking  him  every  day  in  our  arms,  and  to  be  crying  outf 
 f  am  I  not  made  up  in  him?  am  I  not  made  up  in  him?' 
 
 Before  I  cone  to  the  words,  there  are  three  great  and  most 
 soul-concerning  errors  amongst  the  Christians  of  these  days,  which 
 we  desire  you  to  consider;  1.  There  are  many  who  are  more 
 desirous  to  know  what  they  are,  than  what  they  should  do:  there 
 are  some  who  are  more  taken  up  to  know  whether  they  be  justi- 
 fied and  sanctified,  than  to  be  indeed  justified  and  sanctified* 
 aad  they  are  more  desirous  to  know  if  they  be  in  Christ,  than 
 indeed  to  be  in  him}  and  therefore  we  find  many  who  spend 
 a  great  deal  more  time  disputing  this  question,  whether  am  I 
 in  Christ  or  not,  than  they  do  in  using  ttie  means  by  which  real 
 union  and  communion  with  him  may  be  attained.  But,  oh!  if 
 you  would  study  more  to  be  in  him,  that  would  be  the  shortest 
 way  to  attain  the  knowledge  of  your  being  in  him.  The  second 
 great  error  is,  that  some  are  more  desirous  to  know  what  tney 
 should  do,  than  to  do  what  they  know.  Are  there  not  many 
 of  us  who  have  this  question,  ■  wherewith  shall  I  come  before 
 the  Lord.'*  And  yet  we  do  not  know  nis  commandment  is  with 
 us,  that  we  (  should  do  justly,  and  ljve  mercy,  anu  walk  hum- 
 bly with  our  God  '  A  third  error  is,  that  we  are  more  in  talk- 
 ing of  Christ,  than  in  believing  in  him,  or  closing  with  him; 
 some  of  us  think  to  win  to  heaven  by  discourses,  if  we  cam 
 talk  of  Christ,  we  thinlc  all  is  without  debate  or  controversy; 
 but,  alas!  there  are  many  who  were  sweet  talkers  of  Christ,  that: 
 are  cursing  him  this  day  in  hell.  And  I  would  only  say  this  by 
 the  way,  if  there  be  any  of  you,  that  have  win  to  any  soul-per- 
 suasion of  your  interest  in  Christ,  I  entreat  you,  if  ye  can  put 
 the  conclusion  upon  record,  that  in  such  a  day  of  such  a  month, 
 and  such  a  year  of  God,  you  did  win  then  to  cry  out,  '  I  am 
 my  beloved's,  and  he  is  mine;'  it  seerneth.  to  have  been  David's 
 practice*  Psalm  xvi.  2.  **  O  my  soul,  thou  test  said  unto  the 
 Lord,  thou  art  my  Lord/'  And  it  was  Jeremiah's  practice,  Lam, 
 iii.  £4<  *  The  Lord  is  my  portion,  saith  rov  <=o".}>.'  I  say ,  ye  should 
 even  mark  that  conclusion  as  the  that  when  temptations 
 
 come,  and  begin  to  assault,  you  may  look  on  your  record  that 
 ye  have  set  down,  and  be  ashamed  to  misbelieve.  It  is  true,  that 
 for  a  little  while  our  assurance  at  best  will  be  but  ebbing  and 
 flowing*  but  I  riope  ere  iong  we  shall  be  above  the  reach  of  mis- 
 belief, and  above  the  reach  of  fears*  I  hope  ere  long  we  shall 
 dispute  no  more,  we  shail  be  jealous  no  more,  we  shall  question 
 our  interest  no  more,  when  all  our  dibputings  and  questionings 
 shall  be  sweetly  drowned  in  that  infinite  ocean  of  eternal  delight 
 and  fruition  of  God.  O  expectants  of  heaven,  expectants  of 
 heaven,   are  ye  not  looking  after  this  day?      Arc  ye  .looking. 
 
M S  THE  FAITH  OF  ASSURANCE. 
 
 after  it?  I  know  not  what  we  do  hear,  if  we  be  not  walking 
 forward  every  day;  he  is  upon  his  way.  O  to  see  him!  we  would 
 even  stand  and  wonder  at  him;  I  hope  the  day  is  corning  when 
 we  shall  never  lose  our  hold  of  Christ.  He  is  coming,  he  is 
 coming;  and  I  think,  if  Christ  would  give  a  pass,  we  would  long 
 to  go  hence.  O!  what  streets  are  those  that  are  there?  Is  there 
 any  here  who  are  groaning  for  heaven?  Be  of  good  comfort,  I 
 hope  ere  long  he  shall  come;  he  shall  come,  and  wash  away  all 
 tears  from  our  eyes. 
 
 Now,  at  the  last  occasion,  when  we  spake  upon  these  words, 
 we  told  you,  that  there  were  five  or  six  things  which  we  intend- 
 ed to  consider  in  them.  The^r^  was,  That  such  a  thing  as  a 
 distinct  and  well-grounded  persuasion  of  our  interest  in  Christ 
 was  attainable:  and  of  this  we  have  already  spoken.  The  second 
 thing  is,  That  concerning  the  noble  and  excellent  thing  assu- 
 rance, there  are  many  mistakes  among  the  people  of  God;  and 
 to  make  this  evident,  it  is  clear,  1.  In  this  text,  from  that  seri- 
 ous and  accurate  search  in  this  matter,  which  the  Apostle  putteth 
 these  people  unto;  as  we  cleared  unto  you  from  the  force  of  the 
 •words,  and  his  doubting  of  the  exhortations,  "  try  your  own 
 selves,  prove  your  own  selves."  2.  From  the  many  commands 
 which  the  Lord  hath  left  upon  record,  that  we  should  not  be 
 mistaken  concerning  our  assurance,  1  Cor.  iii.  18.  '  Let  no  man 
 deceive  himself,'  Gal.  vi.  3.  "  If  a  man  think  himself  to  be  some- 
 thing, when  he  is  nothing,  he  deceiveth  himself;"  and  therefore 
 doth  the  apostle  add.  c  Let  every  one  prove  his  own  works;'  and 
 ver-  7.  *  Be  not  deceived.'  3.  The  point  is  clear  from  this,  that  we 
 find  in  scripture  many  who  have  been  mistaken  most  dreadfully 
 in  the  matter  of  their  assurance,  Hosea  viii.  2.  *  Israel  shall  cry 
 unto  me,  my  God,  we  know  thee.'  And  yet  Israel  was  in  a  great 
 mistake,  for  in  the  words  following,  ver.  3.  "  Israel  had  cast  off 
 the  thing  that  was  good."  And  Prov.  xxx.  12.  we  find  there  a  ge- 
 neration that  were  pure  in  their  own  eyes,  and  yet  were  not 
 washed  from  their  iniquities."  4.  It  is  clear  from  this,  that  it  is  a 
 great  design  of  Satan,  the  great  deceiver,  that  we  might  be  mis- 
 taken about  that  noble  and  weighty  point  of  our  assurance  of  be- 
 ing in  Christ.  Is  there  not  a  power  given  unto  him  from  Christ 
 to  deceive  the  nations?  I  may  say,  that  in  no  point  doth  he  mere 
 prevail  to  deceive  us,  than  in  this;  if  profanity  kills  its  thousands, 
 delusion  kills  ten  thousands,  and  this  delusion  its  twenty  thou- 
 sands. Lastly,  Doth  not  this  prove  how  much  a  Christian  may 
 be  mistaken  in  the  matter  of  his  assurance,  even  that  name  which 
 is  given  to  our  hearts,  Jer.  xvii.  9.  "It  is  deceitful  above  all 
 hings,  and  desperately  wicked,  who  can  know  it:"  No  doubi 
 shew  us,  (though  there  were  no  more)  how  ready  cur 
 
THE  FAITH  OF  ASSURANCE, 
 
 hearts  are  to  deceive  us,  making  us  to  entertain  a  delusion  in 
 of  truth,  and  embrace  a  shadow  instead  of  substance. 
 
 The  next  thing  that  we  have  to  speak  to  you  upon  this  point 
 is,  to  show  you  where  these  mistakes  lye,  and  what  are  the  false 
 grounds  by  which  so  many  deceive  their  own  souls  in  this  mat- 
 ter; and  here  thrre  are  two  sorts  of  persons  whom  we  must 
 inform.  1.  There  are  some,  who  upon  most  unwarrantable 
 grounds  do  conclude,  that  their  interest  in  Christ  is  sure,  when 
 indeed  it  is  not.  2.  There  are  some,  upon  the  other  hand,  v/ho 
 from  sad  mistakes  of  themselves,  and  the  Lord's  dealing  towards 
 them,  deny  that  they  have  an  interest,  when  indeed  they 
 The  first  sort  are  the  worst,  and  in  the  most  dangerous  condi- 
 tion; and  they  build  upon  these  six  foundations,  which  we  be- 
 seech them  to  consider. 
 
 The  Jirst  is,  their  supposed  sensible  enjoyments.  Some  Chris- 
 tians, in  these  times  especially,  do  meet  with  some  flashes  of  light 
 and  joy,  which  they  have  not  been,  it  may  be,  acquainted  with 
 before,  or  at  least  not  in  such  a  measure,  or  in  such  a  sensible 
 manner,  and  upon  this  they  presently  cry  forth,  s  My  beloved  is 
 mine,  and  I  am  his.'  I  shall  not  dispute  with  such  about  the  re- 
 ality of  their'enjoyments,  or  how  they  come  to  know  that  they 
 are  such  as  proceed  from  a  saving  work  of  the  Spirit  of  grace; 
 but  waving  that,  give  me  leave  to  say  this  much  of  all  enjoy- 
 ments and  sensible  manifestations,  (as  to  the" point  in  hand)  they 
 may  be  sometimes  a  good  supporter  to  underprop  a  Christian's 
 assurance  when  it  tottereth,  but  never  a  good  foundation  where- 
 on he  may  lay  the  first  stone  of  that  building:  and  therefore  he 
 is  the  wiser  Christian,  who  first  trieth  the  reality  oc  his  interest 
 in  Christ  by  other  blessed  fruits  of  righteousness  and  holi- 
 ness, before  he  trusts  the  reality  of  sensible  enjoyments,  hovr 
 sweet  or  comfortable  soever  they  may  seem  to  be.  2.  Some  build 
 their  assurance  upon  the  number  and  bulk  of  their  dmies,  with- 
 out considering  the  frame  of  their  spirit,  and  the  principle  from 
 which  they  flow.  They  use  prayer  and  reading,  and  conference; 
 they  wait  upon  ordinances,  and  are  always  there  where  the  means, 
 are  thought  to  be  most  powerful.  And  upon  this  they  take  up 
 themselves  in  their  own  arms,  blessing  themselves,  as  that  poor 
 man,  Luke  xviii.  12.  c  I  last  twice  hi  the  week>  I  give  tithes  of 
 all  that  I  possess;'  but,  alas!  they  do  not  consider,  that  they  «  do 
 but  build  their  hotues  upon  the  sand/  which  the  first  blast  cf  a 
 temptation  will  overturn;  because  not  only  all  our  duties,  when 
 weighed  in  the  balance,  will  be  found  light,  but  when  put  to 
 the  trial,  may  be  found  empty,  dead  and  lifeless  things,  wherein 
 the  Lord  can  have  no  pleasure. 
 
 assurance,  by 
 
220  THE  FAITH  OF  ASSURANCE, 
 
 judging  themselves  by  the  law,  not  knowing  or  not  regarding 
 t:*e  spiritual  meaning  thereof.     Paul  was  a  gallant  man,  (in  his 
 own  appreher  vvion)  when  he  was  without  the  law;  that  is,  when 
 he  knew  not  the  spiritual  meaning  thereof  he  thought  himself 
 the  most  eminent  saint  in  all  his  nation;  and  as  he  sheweth  us, 
 Phil'p.  iii    he  could  compare  with  any  of  them-,  but  when  the 
 Lord  opened  his  eyes,  we  see  he  puts  himself  last  in  the  roll  of 
 saints,  and  first  in  the  roll  of  sinners,  Rom.  viii.  9.   *  He  was  a* 
 Jive  without  the  law;'  that  is,  he  thought  hirm  elf  living  and  reign- 
 ing above  his  sins;  but,  4  when  the  commandment  came;*  that  is, 
 when  it  came  to  his  knowledge,  and  when  he  saw  the  spirituality 
 of  it,   *  sin  revived,   and  he  died;  he   then   saw   that   he   had 
 triumphed  before  the  victory,  he  saw  all  his  sins  alive,  and,  as 
 it  were,  risen  from  the  dead,  and  himself  a  dead  man,  lost  and 
 undone  in  the  estate  he  was  in.     O!  how  many  are  there  amongst 
 us  in  Paul's  first  condition?     « Alive  without  the  law.*     O!   how 
 many  destroy  themselves  with  this,  they  think  there  is  not  a  sin 
 forbidden  in  all  the  law  of  God  but  only  ten?     But,  alas!  thou 
 fool,  thou i  errest  in  this,  not  knowing  the  scripture;  shouldst  thou 
 not  judge  thyself  by  the  spiritual  extent  of  the  meaning  of  the 
 law,  and  that  divine  commentary  which  che  apostle  James  hath 
 upon  it,  wherein  he  sheweth  thee,  *  That  if  thou  be  guilty  of  the 
 breach  of  one  point,  thou  art  guilty  of  all?*  And  by  that  infalli- 
 ble exposition  which  Christ  himself,  the  blessed  lawgiver,  hath 
 set  down,  Matth.  vi.  whereby  he  discovereth  adultery  in  the 
 heart,  and  in  the  eye?   O  atheist,  thou  must  take  up  the  ten  com- 
 mandments,  and  subscribe  guilty  to  them  all.     And  let  me  tell 
 you  this,  if  ye  will  subscribe  the  law  to  Christ,  he  will  subscribe 
 the  gospel  to  you;  if  thou  wilt  sincerely  sayt  I  am  guilty,  he  will 
 as  sincerely  say,  I  have  pardoned,  *  son,  or  daughter,  be  of  good 
 ourage,  thy  sins  are  forgiven  thee.* 
 
 Some  build  their  assurance  upon  the  apprehensions  of  their 
 '  latred  to  some  particular  sin,  that  albeit  it  was  sometimes  as  their 
 right  hand,  or  their  eye,  yet  now  they  can  pluck  it  out,  or  cut 
 i  off.  But,  oh!  wilt  thou  but  consider,  some  sins  may  be  made 
 weak,  and  the  soul  (though  not  upon  a  right  principle)  brought 
 to  hate  it,  and  to  cry  unto  it,  get  you  hence;  and  yet  the  inte- 
 rest of  Satan  may  be  strong  in  the  heart. 
 
 The  fifth  mistake  is,  of  many  who  judge  themselves,  because 
 >hey  go  to  a  greater  length  than  the  former,  and  are  kept  free 
 from  all  gross  out-breaking  sins.  Hew  many  are  there  who  go 
 sleeping  down  to  hell  with  this,  "  I  am  no  drunkard,  nor  adui- 
 e»  terer,  nor  murderer,  northief,  nor  whore?  Thus  long  have  I  liv- 
 *c  ed  in  the  town,  and  they  were  never  born  that  can  say,  I  have 
 onged  them;"  and  so  they  venture  their  souls  upon  this? 
 
THE  FAITH  OF  ASSURANCE.  222 
 
 *l  they  never  committted  any  gross  sins."  I  beseech  you,  be  not 
 deceived,  remember  how  that  wretched  man  spake,  Luke  xviii. 
 1  i.  •  I  am  no  extortioner,  nor  adulterer,  nor  even  as  this  publi- 
 can ,*  &c.  Poor  creature  that  he  was,  Christ  giveth  not  a  testi- 
 monial to  every  one  who  take  it  for  themselves.  And  I  must 
 tell  you,  that  there  may  be  desperate  atheists,  without  God,  and 
 without  Christ  in  the  world,  who  yet  may  be  free  from  gross 
 out-breaking  sins  1  do  not  think,  but  many  of  those  who  cru- 
 cified the  Lord  of  glory,  were  kept  from  other  gross  sins. 
 What  knowest  thou.  O  man,  that  there  is  more  favour  shown 
 to  thee,  (in  that  thou  art  kept  from  some  gross  sins,  when  yet 
 thou  hast  a  desperately  wicked  hear*-.)  than  is  shown  to  the  devil 
 when  some  links  of  his  chain  are  taken  in,  and  restraining  power 
 keeping  him  from  his  utmost  bounds?  God  will  somstimes  re- 
 strain a  hypocrite,  or  a  heathen,  as  it  was  said  of  Voimelech; 
 4  and  God  restrained  him.*  There  may  be  a  cord  put  upon  thy 
 jaws,  when  thou  art  far  from  having  the  power  of  conquering 
 grace.  It  may  also  be,  that  all  thy  abstaining  from  outward 
 outbreakings,  proceedeth  but  from  outward  disadvantages,  and 
 not  from  any  fear  of  God,  or  respect  to  him;  yea,  not  so  much 
 as  from  the  fear  of  eternal  punishment.  Are  there  not  many 
 amongst  us  believe  it,  there  are  many,  that,  take  away  shame, 
 and  church  censure,  or  civil  punishment,  and  other  inconveni- 
 cncies  of  that  sort,  and  set  a  thousand  hells  before  them,  they 
 would  not  be  kept  back  from  one  sin,  but  would  take  their  ha- 
 zard of  them  all?  Yea,  is  it  not  want  of  temptation,  and  nothing 
 else,  that  hindereth  many  from  gross  out-breakings?  If  Satan 
 would  come  but  with  a  kindled  match',  there  wanteth  no  more 
 to  et  tongue  and  hands,  and  all  on  fire  of  helh  O  wretched 
 soul !  do  but  ask  thyself,  <;  How  often  thou  hast  tempted  Satan 
 when  he  would  not  tempt  thee?  and  now  often  thou  hast  fol- 
 lowed a  temptation,  when  it  fled  from  thee?  Yea,  when  the 
 Lord  hath  hedged  up  thy  w.iys,  that  thou  could  not  overtake 
 thy  lovers,  how  many  a  long  look  hast  thou  sent  after  them? 
 and  what  lustings  of  thy  spirit  within?  And  do  ye  think  that 
 heart  sins  are  nothing,  alt  bough  tnon  had  no  cut-breakings? 
 What  were  the  matter  of  that?"  If  thou  had  not  a  tongue, 
 thou  would  break  the  third  command,  and  *  curse  God  in  thy 
 heart;'  if  thou  had  not  an  eye.  thou  could  commir  *  adultery  in 
 thy  hear V  if  thou  had  not  an  hand,  thou  might  coir«mit  *  irurder 
 :n  thy  heart.*  O  therefore,  build  not  thy  assurance  upon  this, 
 that  thou  hast  made  clean  the  out-side  of  the  platter,  when  je: 
 all  filthiness,  is  within. 
 
 T  e  sixth  false  foundation   upon  which  I  am  sure  too  many 
 build  their  assurance  is,  their  gifts  and  parts;  especially   upon 
 
2122  THE  FAITH  OF  ASSURANCE- 
 
 these  two^the  gift  of  prayer,  and  the  gift  of  knowledge.  But  be- 
 lieve it,  it  is  not  much  to  be  a  Christian  in  tongue:  but  it  is  much 
 to  be  a  Christian  in  heart;  know  you  not,  thac  this  will  cast  out 
 many,  f  we  have  prophesied  in  thy  name,  and  in  thy  name  cast 
 out  devils!*  No  doubt,  these  had  been  excellent  flourishes,  and  if 
 the  tongue  would  have  done  it,  they  had  been  highly  advanced: 
 but  yet  ye  see  these  men  meet  with  a  *  depart  from  me,  I  know 
 you  not.'  Ah!  think  upon  it,  he  is  not  the  best  Christian,  who 
 is  the  best  orator.  Religion  that  is  pure  and  undefiied,  consisteth 
 more  in  the  affection,  than  in  the  tongue,  and  more  in  practice 
 than  in  profession,  I  beseech  you,  when  you  cast  up  your  evi- 
 dences of  assurance,  consider  how  well  you  have  done,  and  not 
 how  well  you  have  spoken. 
 
 The  seventh  false  ground  whereby  many  do  mis-judge  them- 
 selves is,  their  supposed  peace  of  conscience.  O!  saith  one,  M  My 
 u  conscience  doth  not  charge  me  with  any  thing,  I  thank  God, 
 <  I  have  a  quiet  mind,  and  nothing  troubles  me."  But,  ah!  poor 
 wretch,  will  thou  tell  me,  may  not  the  strong  man  be  within, 
 and  therefore  all  is  at  peace?  A  dumb  conscience,  and  a  seared 
 conscience,  is  a  dreadful  plague.  Knowest  thou  not  that  many 
 say,  i  I  shall  have  peace,  though  I  walk  in  the  imagination  or 
 mine  own  heart?  And  because  they  say  so,  the  Lord  shall  not 
 spare  them,  but  all  the  curses  in  his  book  shall  lye  upon  them. 
 
 The  eighth  false  ground  is,  the  approbation  of  other  Chris- 
 tians-, so  that  if  they  have  the  approbation  of  some  such  exer- 
 cised Christians,  or  if  they- have  the  approbation  of  such  a  mini- 
 ster, that  is  enough  to  silence  their  disputings.  O!  cursed  be 
 the  person  that  putteth  his  trust  in  men,  who  are  liars.  O  man, 
 or  woman,  let  me  assure  you  of  this,  if  ye  had  a  testimonial  to 
 present  to  Christ,  subscribed  by  every  Christian  that  ever  ye 
 were  acquainted  with,  this  will  be  enough  for  Christ  to  reject 
 you,  ana  it  both,  i  I  know  you  not,  and  therefore  depart  from 
 me.'  There  is  an  emphasis  in  that  word,  4 1  know  you  not:'  a~ 
 if  he  had  said,  '  It  is  not  much  though  all  other  know  you,  if  i 
 know  you  not.' 
 
 The  ninth  false  ground  is,  their  diligent  observing  ordinances: 
 their  going  to  preachings,  and  to  communions,  and  running  to 
 -<xnd  fro,  pretending  this  end,  i  that  knowledge  may  be  increas- 
 ed,' But  know  there  are  many  who  thave  sat  at  a  table  with 
 Christ  here,  that  shall  never  sit  down  with  him  at  the  higher 
 table  hereafter.  Are  there  not  many  who  shall  say  unto  Christ 
 ig  great  day,  i  have  we  not  eaten  and  drunken  in  thy  pre- 
 sence,' unto  whom  Christ  shall  say,  f  depart  from  me,  I  know 
 you  not.' 
 
 The  tenth  false  foundation,  which  is  the  strong  delusion  cf 
 
THE  FAITH  OF  ASSURANCT.  223 
 
 ists,  of  which,  no  doubt,  there  are  many  here  to-day,  is  tho 
 building  of  their  eternal  happiness  upon  this,  I  never  meet  with 
 a  cross,  I  never  knew  what  it  was  to  have  a  sad  day.  But  to  thee 
 I  shall  only  say*  it  may  be  thou  never  had  a  joyful  clay  neither 
 in  all  thy  sinful  pleasures  under  the  sun,  But  iet  me  tell  thee, 
 it  is  bad  divinity  to  conclude,  therefore  I  am  in  the  way  to  hea- 
 ven. I*  may  be,  it  were  better  reasoning,  (and  though  I  will  not 
 say,  yet  it  cometh  nearer  truth)  I  had  never  a  cross,  therefore 
 I  am  going  on  in  the  way  to  hell.  O!  wilt  thou  but  consider, 
 what  if  he  be  heaping  f  coals  upon  thy  head,  and  fatting  thee  to 
 the  day  of  slaughter?  What  if  this  word  be  your  portion,  *  eat, 
 drink,  and  be  merry  while  you  are  here,  for  to-morrow  ' 
 must  certainly  die?  What  are  all  your  pleasures?  and  what  are 
 all  your  honours?  and  what  are  all  your  possessions?  What  are 
 they  all?  Are  they  not  a  bone  cast  unto  a  dog?  The  Lord 
 valueth  them  not.  What  if  they  be  the  fatting  of  you  to  the 
 day  of  slaughter? 
 
 Now  as  to  those  who  deny  that  they  had  an  interest  in  Chrh':, 
 when  indeed  they  have,  they  commonly  deceive  themselves,  and 
 vex  their  spirits  upon  some  of  these  mistakes:  1.  Some  judge 
 of  their  estate  by  their  present  state  and  condition;  so  that  if 
 they  be  in  an  evil  frame,  they  begin  and  raze  the  foundation. 
 To  such  I  would  only  say,  that  every  change  of  condition  doth 
 not  speak  a  change  of  estate.  A  child  of  God  may  be  in  much 
 darkness,  and  under  much  deadness,  and  yet  a  child  of  God  still, 
 Psalm  lxxiii.  It  was  an  evil  frame  to  be  as  a  beast  before  Gcd, 
 and  yet  even  then  he  kept  grips,  and  hokieth  him  by  the  riglr: 
 hand.  Job  was  often  in  a  very  evil  frame,  and  yet  he  hokieth 
 fast  his  integrity;  and  why  then  should  thou  upon  that  account 
 cast  away  thine? 
 
 2.  Christians  judge  of  their  estate  by  dispensations,  they  think 
 every  change  of  dispensations  speaketh  a  change  of  estate;  and 
 if  Christ  do  not  smile  always,  we  know  not  what  it  is  to  keep 
 up  the  faith  of  our  interest;  and  indeed,  this  is  a  great  fault  a- 
 mong  Christians,  tha£  when  they  cannot  read  love  in  the  beautiful 
 face  of  Christ,  they  think  it  is  not  in  his  heart.  What  $bopgh 
 he  change  his  dispensations,  doth  that  speak -forth  a  change  ^ 
 thy  estate?  Christ  cannot  change  his  voice  to  us,  but  we  think 
 he  changeth  his  heart;  Christ  cannot  speak  to  U3  in  the  whirl- 
 v.  ind,  but  we  cry  out  '  why  arc  thou  become  unto  us  a^  an  ene- 
 O!   shall  precious  Christ  be  thus  mistaken? 
 
 The  third  ground  of  mistake  about  our  interest  in  Christ  is, 
 
 that  we  judge  of  our  estate  by  what  we  are  in  ourselves,  and  nc: 
 
 by  what  we  are  in  Christ.     When  a  Christian  beginneth  to  judge 
 
 search  himself,  he  can  find  Both  I  ::nself  but  what  \& 
 
224  THE  FAITH  OF  ASSURANCE, 
 
 the  matter  of  doubting;  and  therefore  thinks  it  high  presump- 
 tion to  think  himself  a  believer.  But,  O  fool!  can  thou  not  look 
 to  Christ,  and  cry  out,  c  though  in  myself  1  be  nothing,  yet  in 
 him  I  am  all.'  O!  if  Christians  knew  to  judge  of  themselves  by 
 what  they  are  in  Christ,  and  not  by  what  they  are  in  themselves, 
 with  one  eye  they  might  look  to  themselves,  and  cry  out,  *  I  am 
 undone;  and  with  the  other  look  to  Christ,  and  cry  out,  c  there  is 
 hope  in  Israel  concerning  me;'  that  is,  with  one  eye  they  might 
 look  to  themselves,  and  blush;  and  with  the  other  they  might 
 look  to  Christ,  and  hope:  that  with  one  eye  they  might  look  to 
 themselves  and  weep;  and  with  the  other  they  might  look  to 
 Christ  and  rejoice.  O  Christian,  wilt  thou  always  judge  of  thy 
 self  by  what  thou  art  in  Christ,  and  not  by  what  thou  art  in 
 thyself;  yea,  I  would  say  this  to  thee  by  the  way,  when  thou 
 meetest  temptations  that  putteth  thee  to  dispute  thy  interest,  do 
 but  send  them  to  Christ  to  get  an  answer,  and  say,  O  precious 
 Christ,  answer  this  temptation.  For  this  is  Christ's  way  with  the 
 soul;  the  law  must  bring  us  back  to  Christ,  and  Christ  must  send 
 us  back  to  the  law,  and  deliver  us  over  to  it,  not  to  the  con- 
 demning power  of  it  as  before,  but  the  directing  and  guiding 
 power  of  it  as  a  rule  of  holiness;  so  that  a  Christian's  whole  life 
 must  be  a  sweet  and  constant  Travelling  between  Christ  and  the 
 law.  When  thou  hast  broken  the  law,  flee  unto  Christ  to  take 
 away  guilt;  and  when  thou  hast  closed  with  Christ,  come  running 
 out  again  in  his  strength,  to  perform  the  law. 
 
 The  fourth  mistake  is,  that  Christians  judge  of  their  estate  by 
 the  measure  of  their  graces,  more  than  by  the  sincerity  of  them. 
 Some  Christians,  if  they  fird  not  love  in  such  a  degree,  and  if  they 
 rind  not  repentance  in  such  a  degree,  immediately  they  begin 
 and  raze  the  foundation,  and  call  their  enjoyments  delusions* 
 their  faith  presumption,  and  their  mortification  hypocrisy;  bu'u 
 I  must  say  this  to  thee,  we  should  not  only  weigh  our  graces  in 
 the  balance,  but  try  them  also  by  the  touch-stone,  for  the  smallest 
 piece  of  gold  is  gold,  and  the  least  degree  of  faith  is  alike  preci- 
 ous with  what  the  apostle  themselves  had* 
 
 The  fifth  ground  of  mistake  among  Christians  is,  that  they 
 compare  themselves  more  unto  the  saints,  than  they  jud^e  of 
 themselves  by  the  word.  O!  saith  one,  "  If  I  were  like  David, 
 I  would  believe;  but  I  am  not  like  David,  nor  Job,  nor  He- 
 zekiah,  and  therefore  there  is  none  of  the  saints  to  which  I 
 should  go;  and  if  I  should  call,  there  is  none  to  answer,  and 
 why  then  should  I  believe V9  I  would  only  say  to  thee  whose 
 objection  that  is,  it  is  even  David's  objection*  Psalm  xxii.  5,  6. 
 c  Our  fathers  trusted  in  thee.'  O!  they  were  excellent  men,  but 
 what  a  man  am  I?  ca  worm,  and  not  a  man;  and  yet  he  was  put 
 
THE  FAITH  O*  ASSURANCE,  225 
 
 from  that  objection,  and  I  would  say  this,  are  ve  below  him? 
 in  what?  I  hope  ye  are  not  below  David  in  necessity.  Now, 
 though  ye  be  below  him  in  grace  if  ye  be  not  below  him  in  ne- 
 cessity, ye  hav-  so  much  the  more  right  to  believe;  for  a^  we 
 have  said  before,  necessity  eiveth  you  a  right,  and  the  more  ne- 
 cessity, the  greater  right  to  believe. 
 
 Tiie  sixth  ground  is,  that  Christians  judge  of  their  estate  by 
 Christ's  part  of  the  covenant,  and  not  by  their  own:  rather  ex- 
 amining themselves  br  what  Christ  hath  promised  to  do  for  them, 
 than  by  what  is  left  them  to  do;  which  thing,  if  it  be  heeded* 
 would  put  an  end  to  many  of  our  mistakes  and  disputing?. 
 
 Having  now  laid  out  some  mistakes  upon  either  hand,  the 
 next  we  would  do>  is  to  propose  some  considerations  to  press  you 
 to  guard  against  these  mistakes,  especially  the  first. 
 
 And  the  First  consideration  is,  that  mistakes  about  one's  in- 
 terest in  Ciirist,  and  assurance,  is  a  most  universal  and  popular 
 evil:  it  is  not  one  of  a  city,  nor  wo  of  a  family,  but  many  are 
 mistaken  in  their  interest  in  Christ:  according  to  that  word,  Prov. 
 xxx.  12.  *  There  are  a  generation  that  are  pure  in  their  own 
 eyes,  and  yet  they  are  not  cleansed  from  their  iniquity.  <  It  is  not 
 one  or  two  that  are  under  this  mistake,  but  it  is  a  generation* 
 And  I  suppose,  there  are  many  of  us  that  are  of  this  tribe  and 
 generation,  Marh.  vii.  22.  he  saith,  c  Many  in  that  day  shal^  say 
 unto  me,  Lord,  Lord,  and  have  we  not  prophesied?  and  yet  he 
 shall  say  unto  them,  I  know  you  not.'  Since  it  is  so  universal  a. 
 mistake,  I  intreat  you,  be  much  in  the  search  of  yourselves,  search 
 your  ownselves.  Certainly,  I  think  if  there  were  but  one  within 
 this  church  that  was  under  this  mistake,  it  should  put  us  all  to 
 this, (  Master,  is  it  I?  Master,  is  it  i?'  But  how  much  more,  since 
 there  is  a  generation  of  mistakers,  should  it  not  be  our  exer- 
 cise every  day  to  cry  out,  *  is  it  I?' 
 
 The  second  consideration  is,  that  as  it  is  most  universal,* so 
 also  it  is  a  most  irrecoverable  mistake.  O!  if  ye  mistake  about 
 your  being  in  Christ,  there  is  no  making  up  of  that  mistake,  if 
 once  ye  pass  the  borders  of  time  with  this  He  in  your  right-hand, 
 i  I  am  in  Christ/  there  is  no  hope  of  recovery,  eternity  will  cut 
 oft  access  to  make  up  mistake?.  I  intreat  you  go  not  down  to 
 your  grave  with  this,  <  I  am  in  Christ/  when  yet  Christ  may  say* 
 c  I  know  you  not.'  I  believe  it,  if  ye  could  have  a  testini 
 subscribed  by  all  the  hands  of  the  most  eminent  and  tender  C 
 tians  that  ye  have  known,  that  ye  are  indeed  a  saint-,  and  if  all  the 
 ministers  that  ever  you  spoke  to,  should  pr?.ise  ycu  in  the  gate, 
 and  declare  you  to  be  a  son  and  daughter  of  Abraham)  yet  when 
 you  shall  bring  up  your  testimonial  to  heaven,  and  the  Father 
 shall  read  it,  and  shall  *$k  you,  *  Wl  ■ame?'  If 
 
."J6  'XHE  FAITH  OF  ASSURANCE. 
 
 that  bo  not  here,  it  will  certainly  be  rejected, and  cast  over  the  bar* 
 
 Thirdly,  It  is  a  soul-destroying  delusion.  This  mistake  about 
 one's  interest  in  Christ,  is  the  very  ruin  of  the  immortal  soul, 
 according  to  that  word,  Isa.  xliv.  20.  (  A  deceived  heart  hath 
 led  him  aside/  And  what  is  the  fruit  of  it?  «  So  that  he  cannot 
 deliver  his  soul.'  And  by  consequence  it  may  be  said,  that  they 
 destroy  their  soul.  I  believe  it,  there  are  many  that  go  to  hell 
 in  a  chariot  of  delusion;  we  know  some  Christ  guideth  to  hea- 
 ven by  the  gates  of  hell,  and  letteth  them  not  see  life,  till  they 
 be  in  sight  of  hell.  But  it  is  true  also,  there  are  others  whom 
 the  devil  guideth  to  hell  by  the  very  borders  of  heaven,  he  ma- 
 keth  them  believe  they  are  dwelling  in  the  gates  of  heaven  all 
 their  days,  and  yet  at  last  they  are  thrust  down  to  those  habita- 
 tions that  are  prepared  for  the  devil  and  his  angels. 
 
 Fourthly*  If  once  a  person  be  mistaken  about  their  interest  in 
 Christ,  they  will  have  these  three  notable  disadvantages  attend- 
 ing upon  them.  1.  As  long  as  he  is  under  this  mistake,  he  is 
 without  ail  reach  of  profiting  by  the  ordinances;  for  when  he 
 heareth  preaching,  he  will  apply  promises  when  he  should  ap- 
 ply threatenings;  and,  upon  the  other  hand,  applying,  threaten- 
 ings,  when  he  should  apply  promises,  and  so  that  whichrshould 
 be  his  medicine,  becometh  poison  to  him.  2.  As  long  as  he  is 
 under  this  mistake,  it  maketh  him  that  he  cannot  pity,  nor  have 
 compassion  upon  himself,  that  though  he  be  the  most  suitable 
 object  of  compassion,  yet  he  knows  not  what  it  is  to  weep  over 
 his  own  ruin.  3.  Readily  all  his  graces  are  but  delusions;  all  his 
 good  motions  are  but  flames,  and, all  his  mortifications  counter- 
 feit, and  all  his  tenderness  is  but  the  mother  of  stupidity:  and 
 therefore,  1  intreat  you  to  guard  against  mistakes  about  your  in- 
 terest in  Christ. 
 
 Fifthly,  Consider  that  mistakes  about  one's  interest  is  a  most 
 abiding  and  constant  mistake.  Believe  it,  if  once  we  mistake  in 
 this,  it  is  one  to  a  hundred  if  ever  we  come  right  again.  This  is 
 clear,  Jer.  viii.  5.  'They  hold  fast  deceit/ they  keep  with  their 
 hand?.  And  Isa.  xliv,  20. i  There  is  a  lie  in  their  right  hand;'  that 
 is,  they  hold  the  lie,  and  they  keep  it  with  all  their  power.  I  say, 
 if  once  one  be  mistaken  concerning  their  interest  in  Christ,  it  is 
 hard  to  put  them  from  it;  yea,  delusion  is  such  an  abiding  thing, 
 that  we  find  Christ  speaketh  of  it,  as  if  it  would  wait  upon  one 
 before  the  judgment- seat  of  Christ;  and  as  if  some  would  never 
 •quit  their  hope  of  heaven,  till  Christ  pronounce  that  word, 
 4  Depart  from  me,  I  know  you  not.'  Delusion  rnay  carry  us 
 jvcr  the  borders  of  time,  and  lead  us  into  eternity. 
 
 Sijrf/ilj/,  There  is  much  counterfeit  religion  in  these  days;  that 
 v,  there  is  a  painted  faith,  there  is  a  painted  love,  there  is  a 
 
THE  FAITH  OF  ASSURANCE.  227 
 
 painted  mortification,  and  there  is  a  painted  tenderness.  Some 
 love  shadows  and  pictures,  and  yet  they  do  not  love  the  very 
 shadow  of  Christ;  and  are  there  not  many,  who  think  they 
 are  embracing  Christ,  and  yet  are  only  embracing  a  delusion 
 and  a  fancy? 
 
 That  whicji,  thirdly,  we  would  speak  to  from  this  point  is,  to 
 give  you  some  evidences  by  which  ye  may  know  if  the  assurance 
 ye  have  of  your  being  in  Christ,  be  right  or  not.  Believe  it, 
 there  are  many  who  draw  that  conclusion,  (Iam  in  Christ/ 
 which  the  devil  and  their  own  deceitful  heart  hath  drawn,  anc* 
 Christ  never  gave  consent  to  it.  And  I  shall  propose  these  se- 
 ven or  eight  evidences  of  real  assurance,by  which  ye  may  discern. 
 .  First,  A  real  assurance  is  a  purifying  and  sanctifying  assu- 
 rance. This  is  clear,  1  John  iii.  3.  i  Every  man  that  hath  this 
 hope  in  him/  that  is,  persuaded  of  him  that  he  shall  come  to 
 heaven,  c  will  purify  himself,  even  as  he  is  pure.'  And  2  Cor. 
 vii.  1.  «  Having  therefore  these  promises,  dearly  beloved,  let  us 
 cleanse  ourselves  from  ail  filthiness  of  the  flesh  and  spirit.' 
 
 O!  when  a  Christian  getteth  Christ  in  his  arm§,  he  cannot  b 
 cry  out,  <  what  have  I  any  more  to  do  with  idols?'  When  he  hath 
 once  gotten  Christ  in  his  arms,  he  will  answer  every  temptation 
 that  he  meeteth,  with  this,  i  I  am  not  mine  own,  I  am  bought 
 with  a  price.'  I  cannot  now  dispose  of  myself.  And  if  your  as- 
 surance of  going  to  heaven  be  not  a  purifying  assurance,  be 
 persuaded  of  it,  it  is  but  the  devil's  pillow  sewed  over  your 
 arm-holes.  Is  it  possible  a  person  can  be  assured  cf  heaven,  and 
 riot  study  holiness?  Can  such  a  delusion  as  this  overtake  you? 
 
 Secondly,  A  real  assurance  putteth  the  Christian  to  a  pressing 
 and  earnest  pursuit  after  communion  and  fellowship  with  God. 
 Is  it  possible  for  one  to  be  assured,  and  not  to  be  saying,  i  he  is 
 sick  of  love?'  This  is  clear,  Song  ii.  15,  17.  <  My  beloved  is 
 mine,  and  lam  his/  and  immediately followeth,  'Turn  thou,  O 
 my  beloved,  and  be  thou  like  a  young  roe,  or  a  young  hart  upon 
 the  mountains  of  Bether.'  And  it  is  clear,  Song  vii.  10,  11.  <I 
 am  my  beloved's,  and  his  desire  is  towards  me.'  And  what  fol- 
 loweth upon  that?  he  cometh  and  inviteth  Christ,  *  O  come  down 
 with  me  to  the  fields,  let  us  lodge  in  the  villages.' 
 
 O  when  gave  you  Christ  such  an  invitation  as  this?  O  precious  \ 
 Christ,  let  us  lodge  in  the  villages,  and  go  down  to  the  secret 
 places  of  the  field.  And  Psalm  lxiii.  1.  My  God;  there  is  hi;-;  *# 
 assurance.  And  immediately  followeth  upon  that,  <  early  wi!« 
 I  seek  thee-s  my  soul  thirsteth  after  thee,  as  in  a  dry  r.nd  parch- 
 ed land,  where  no  waters  is.'  fhere  is  a  pressing  desire  aftei 
 communion.  But  I  would  ask  you,  are  there  not  many  here 
 who  have-the  hope  of  heaven,  (in  their  .  ision)  an  I 
 
22S  THE  FAITH  OF  ASSURANCE, 
 
 the  desire  of  communion  with  Christ  was  never  with  them?  I 
 desire  to  say  to  thee,  (be  who  thou  wilt)  «  be  not  deceived,  God 
 is  not  mocked,  that  which  thou  sowest,  thou  shalt  also  reap.  I 
 think  there  are  some  of  us,  who  would  let  Christ  live  in  heaven 
 many  days  without  giving  him  one  visit,  if  he  would  let  us  alone. 
 But,  O!  if  we  were  within  sight  of  our  interest  in  Christ,  how 
 often  would  this  be  our  complaint,  when  he  was  absent,  *  They 
 have  taken  away  mv  Lord,  and  I  know  not  where  they  have 
 laid  him?'  Or.  my  idol  hath  carried  me  away  from  him,  and  I 
 know  not  where  to  find  him. 
 
 Thirdly,  Assurance  of  our  being  in  Christ  will  put  us  to  the 
 exercise  c£  praise.  Believe  it,  I  think  this  is  one  cf  the  most 
 searching  evidences  of  assurance.  There  are  some  Christians  who 
 •will  be  convinced  for  the  neglect  of  the  duty  of  prayer,  but  for 
 the  neglect  of  the  duty  of  praise,  they  never  have  one  conviction; 
 and  I  will  tell  you  the  reason  of  it,  prayer  is  a  selfish  grace,  (so 
 to  speak  ^  but  praise  is  a  denying  grace;  prayer  seeketh,  but  praise 
 giveth,  Exod.  xv.  2.  *  He  is  my  God,  I  will  prepare  him  an  ha- 
 bitation; my  Father's  God,  and  I  will  exalt  him.'  Psalm  cxviii. 
 2$.  He  is  my  God,  and  I  will  praise  him;  he  is  my  God,  I  will 
 exalt  him.'  What  needeth  David  these  repetitions,  might  not  one 
 serve?  No,  saith  he,  I  v/ould  even  spend  my  days  in  this,  i  my 
 Gcd,  my  God:'  and  there  is  much  of  heaven  in  that  word,  God, 
 and  love  committeth  many  sweet  tautologies.  Now,  I  say  to 
 thee,  wast  thou  ever  put  to  the  heart- exercise  of  praise  by  this 
 assurance  thou  hast?  This  is  an  evidence  indeed:  but  alas!  many 
 of  us  cannot  say  it. 
 
 Fourthly,  A  person  that  iiveth  within  sight  of  his  interest, 
 Christ  is  matchless  unto  him;  as  is  clear,  Song  ii.  3.  i  I  sat  down 
 under  his  shadow-,'  there  is  faith  and  assurance  of  it:  and  what 
 accomplisheth  that?  i  As  the  apple-tree  among  the  trees  of  the 
 wood,  so  is  my  beloved  among  the  sons/  Christ  hath  not  a 
 match,  saith  the  spouse,  in  his  sweetness,  his  power,  his  beauty, 
 and  his  usefulness  is  above  all. 
 
 Fifthly,  Real  assurance  is  a  humbling  thing,  the  assurance  of 
 a  Christian  maketh  him  to  sit  low  in  the  dust.  Was  not  Jacob 
 low  in  his  own  eyes,  when  he  cried  out,  '  I  am  less  than  the  least 
 of  all  thy  mercies?*  What,  was  not  David  low  in  his  own  eyes 
 when  he  spake  that  word,  i  What  am  I,  and  what  is  my  father's 
 house,  that  thou  hast  brought  me  hitherto?'  Was  not  Paul  a 
 low  man  in  his  own  eyes,  Eph.  iii.  8.  *  I  am  less  than  the  least 
 of  all  thy  saints?'  and  when  he  cried  out,  *  I  am  the  chief  of  all 
 •  sinners:'  The  assurance  that  is  real,  will  make  a  Christian  sit 
 down  in  the  dust,  and  cry  out,  c  Wo  is  me,  I  am  a  man  of  pol- 
 luted lips.' 
 
THE    FAITH    OF   ASSURANCE.  229 
 
 Sixthly  Real  assurance  will  make  him  to  take  much  pleasure 
 and  delight  in  the  going  about  of  duties.  That  word,  Psalm  xl. 
 8.  My  God,  saith  he;  that  is  his  assurance;  and  presently  he  sub- 
 joined, '  I  delight  to  do  thy  will,  O  my  God.*  This  he  speaketh 
 or  himself,  as  himself,  and  likewise  as  a  type  of  Christ,  Psalm 
 cxix.  1 15.  *  Depart  from  me,  ye  evil  doers;  for  I  will  keep  the 
 commandments  of  my  God.'  I  believe  the  love  of  Christ,  when 
 it  is  in  lively  exercise,  will  constrain  us  to  our  duty;  and  there- 
 fore this  proud  transporting  assurance  in  these  days,  that  setteth 
 men  above  duties  and  ordinances,  and  mabeth  theru  count  the 
 gospel,  as  well  as  the  law,  *  but  beggarly  rudiments/  and  cry  out 
 to  their  neighbours,  '  stand  back,  for  I  am  holier  than  thou/ 
 must  needs  be  a  delusion. 
 
 Lastly,  There  are  these  three  properties  of  real  assurance: 
 1.  It  is  a  begotten  assurance.  2.  It  is  a  living  assurance.  And 
 3.   It  is  a  constraining  assurance. 
 
 The  first  two  properties  of  it  are  set  down  in  1  Pet.  L  S.  <  He 
 hath  begotten  us  again  unto  a  lively  hope.'  Who  begat  that 
 assurance  in  thee?  I  suppose  some  have  assurance,  and  it  was 
 begotten  without  travail:  but  if  Christ  be  not  the  Father  of  thy 
 assurance,  it  will  evanish  and  pass  away.  And,  secondly  >  it  must 
 be  a  living  assurance.  Some  hearts  are  dead,  and  yet  they  sav 
 they  have  the  hope  of  heaven.  And,  thirdly,  it  must  be  a  con- 
 straining assurance,  it  will  put  the  Christian  to  do  what  he  com- 
 mands; yea,  if  it  were  the  most  pleasant  Isaac  that  we  have,  if 
 he  commandeth  us  to  sacrifice  it,  we  would  put  a  knife  *to  the 
 throat  of  it,  and  be  willing  to  offer  it  up. 
 
 Now,  after  all  these  evidences,  I  desire  to  have  a  report  from 
 you  concerning  your  estate;  what  think  ye  of  yourselves,  are 
 ye  in  Christ  or  not?  I  suppose  if  Christ  should  come  here  to-day, 
 and  put  us  all  to  the  door,  but  only  those  who  are  in  Christ,  we 
 would  have  a  thin  assembly.  I  confess,  I  wonder  that  that  word 
 does  not  make  us  to  walk  with  sadness,  i  many  are  called,  but 
 few  are  chosen. '  Now,  I  ask  this  question  at  all,  as  in  the  sight 
 of  God,  and  as  you  will  one  day  anbwer  unto  him  who  will  be 
 your  Judge,  what  think  ye  of  yourselves?  is  there  none  here  that 
 can  give  a  present  positive  answer  to  this,  are  ye  in  Christ?  I  sup- 
 pose, if  I  were  to  go  round  them  that  are  here,  and  ask,  Are  ye 
 in  Christ?  Are  ye  in  Christ?  O!  I  doubt  much,  if  there  should 
 be  many  negative  answers  within  the  doors:  we  have  so  strong 
 a  faith,  some  of  us,  that  since  we  were  born,  we  never  doubted 
 it.  But  I  think,  (without  condemning  doubting)  I  may  say, 
 the  faith  that  thou  never  doubted  of,  is  too  like  a  delusion; 
 and  the  faith  that  thou  never  took  pains  to  keep,  and  yet  it 
 kept  itself,  that  too  is  like  a  delusion.     But  let  me  ciose  with 
 
230  THE  FAITH  OF  ASSURANCE. 
 
 this,  be  your  estate  what  it  will,  search  and  come  away.  I 
 think  that  is  one  of  the  greatest  gospel-invitations  that  is  in  all 
 the  scriptures,  Lam.  iii.  40.  *  Let  us  search  and  try  our  ways,  and 
 turn  again  unto  the  Lord.'  When  thou  hast  searched,  come  a- 
 way;  for  I  tell  thee  this,  there  will  be  nothing  that  will  com- 
 mend thee  to  Christ  so  much  as  necessity:  and  I  hope  there  is 
 none  of  you  but  have  enough  of  this.  And  I  know  it,  if  ye 
 will  not  come  to  Christ,  he  will  compel  you  to  come,  but  it  shall 
 not  be  for  your  advantage  to  stay  away  till  ye  be  compelled.  O 
 persons  that  are  out  of  Christ,  come  away;  O  persons  that  are 
 in  Christ,  come  away.  We  must  preach  that  word,  come  away, 
 unto  you,  as  long  as  you  are  here,  till  ye  come  and  be  «  fixed  as 
 a  pillar  in  the  house  of  God/  and  go  no  more  out.  O  study  to 
 be  near  him.  O  Christian,  didst  thou  never  think  upon  this,  and 
 say  with  thyself,  oh!  when  shall  I  have  immediate  embraces  of 
 blessed  Christ,  when  there  shall  be  nothing  between  my  heart  and 
 him?  Till  then,  we  never  get  Christ  near  enough,  there  is  always 
 something  between  him  and  us,  till  we  be  above  the  clouds. 
 O  these  immediate  soul-infoldings  and  embracings  of  Christ!  are 
 ye  never  sending  a  messenger  to  heaven,  desiring  a  pass  to  go 
 away,  that  ye  may  enjoy  them?  And  are  ye  not  longing  for  the 
 day,  when  the  waters  of  Jordan  shall  divide  themselves,  and 
 the  ransomed  of  the  Lord  shall  pass  through?  Now,  let  us  i  sing 
 praises  to  our  king,  sing  praises,  for  he  hath  gone  up  with  a  shout, 
 and  shall  come  again,  sing  praises  to  our  king,  sing  praises.'. 
 
 SERMON  III. 
 
 2  Cor.  xiii.  5.  Examine  yourselves,  whether  ye  be  in  the  faith; 
 prove  your  own  selves:  know  ye  not  your  own  selves,  how  that 
 Jesns  Christ  is  in  you,  except  ye  be  reprobates. 
 
 1  THINK  there  are  many  who  pass  under  the  name  of 
 professors,  that  the  very  atheist,  when  he  beholdeth  their  walk, 
 may  cry  out,  art  thou  also  become  like  unto  one  of  us?  Are 
 there  not  many  here,  that  are  in  a  golden  dream,  and  in  a  fool's 
 paradise,  that  dream  they  eat,  and  behold,  when  they  wake,  they 
 shall  be  hungry?  Therefore  I  think  it  is  incumbent  upon  us, 
 to  search  and  examine  our  state  and  condition;  profanity  hath 
 slain  its  thousands,  but  delusion  and  presumption  hath  slain  their 
 ten  thousands.  It  was  an  ancient  complaint  of  Christ,  Luke 
 xii.  bl.  c  And  why  even  of  yourselves  judge  ye  not  what  is  right:' 
 I  am  persuaded  of  this,  there  are  many  decrees  of  peace  past  up- 
 on earth,  that  are  never  ratified  in  heaven:  there  are  many  that 
 
THE  FAITH  OF  ASSURANCE.  231 
 
 cry  out,  the  bitterness  of  death  is  past,  whom  yet  God,  by  the 
 sword  of  his  justice,  shall  hew  in  pieces  before  our  eyes.  We 
 told  you,  at  the  last  occasion  that  we  spake  upon  these  words, 
 that  there  were  six  things  we  intended  to  speak  from  them-,  of 
 the  first  three  we  have  already  spoken. 
 
 That  which  we  intend  to  speak  to  at  this  time  is,  that  there 
 is  much  soul-advantage  and  spiritual  gain  that  doth  redound  to 
 the  Christian  by  the  distinct  persuasion  of  his  interest  in  Christ. 
 This  we  gathered  from  Paul's  doubling  the  command  of  search- 
 ing and  trying  themselves;  as  if  he  had  said,  it  is  a  business  that 
 will  be  so  much  for  your  advantage,  that  it  is  incumbent  for  you 
 to  search  and  try  diligently.  And  for  further  clearing  of  the 
 point,  I  shall  only  give  these  three  places,  Rev.  ii.  17, i  I  will  give 
 unto  them  a  white  stone,  and  in  the  stone  a  new  name  written, 
 which  no  man  knoweth,  saving  he  that  receiveth  it.'  By  the  new 
 mtme%  and  the  white  sto??ey  is  understood  assurance,  and  the  in- 
 timation of  it  to  the  soul.  This  indeed  is  such  a  mercy,  that  I 
 defy  any  to  make  language  of  it,  no  man  knoweth  it,  much  less 
 can  he  express  it,  but  he  that  is  the  possessor  of  it.  And  that 
 place,  Isa.  lxii.  2,  « I  will  give  them  a  new  name,  which  the 
 mouth  of  the  Lord  shall  name?'  O  what  a  name  must  that  be, 
 which  the  mouth  of  the  Lord  shall  name?  I  think  what  he  giveth, 
 must  be  one  of  the  noblest  names  that  eve*r  was  given;  all  the 
 styles  and  titles  under  heaven  cannot  equal  it.  And,  thirdly,  we 
 ?ee  David,  in  the  eighteenth  Psalm,  found  much  sweetness  and 
 advantage  in  this,  when  nine  times  he  hath  that  word,  c  My 
 strength,  my  rock,  my  fortress,  and  my  deliverer;  my  God,  my 
 strength  and  ray  buckler,  the  horn  of  my  salvation,  and  my  high 
 tower.  O!  David,  what  needeth  all  these  mysl  David  would 
 answer,  O!  he  is  sweet  in  himself,  but,  oh!  much  sweeter  to  me 
 when  I  put  to  that  positive  note,  my. 
 
 Now,  to  speak  more  particular  to  these  advantages  of  assurance; 
 The/rs*  is,  That  a  person  that  is  assured  of  his  interest  in  Christ, 
 he  is  much  in  desiring  communion  with  Christ,  Song  i.  7.  i  Tell 
 me,  O  thou  whom  my  soul  ioveth,  (there  is  his  assurance)  where 
 thou  feedest,  where  thoumaketh  thy  flock  torest  at  noon:'  There 
 js  desire  cf  communion.  And  Song  vii.  10,  11.  *  I  am  my  be- 
 loved's, and  his  desire  is  towards  me;'  there  is  this  assurance;  and 
 immediately  followeth,  <  Come,  my  beloved,  let  us  go  forth  into 
 ield;  let  us  lodge  in  the  villages;'  there  is  her  desire  of  com- 
 munion* And  Son^  ii.  16,  17.  i  My  beloved  is  mine,  and  I  am 
 his:'  and  what  followeth  upon  that?  <  he  feedeth  among  the  lilies, 
 until  the  day  break,  and  the  shadows  flee  away:  turn,  my  beloved, 
 and  be  thou  like  a  roe,  or  a  young  hart  upon  the  mountains  o: 
 lit  -l^r:'  that  is,  in  short3  let  me  have  sweet  correspondence 
 
232  THE  FAITH  OF  ASSURANCE* 
 
 fellowship  with  thee  till  the  day  of  eternity  shall  come.  I  think 
 the  desires  of  an  assured  Christian  are  like  the  grave,  they  cry 
 continually,  *  Give,  give,'  and  they  never  say,  *  it  is  enough. 
 "What  is  the  reason  ye  seek  so  little  after  fellowship  with  Christ? 
 It  is  even  this,  ye  are  not  persuaded  of  your  interest  in  him. 
 Believe  it  if  once  ye  had  attained  to  this  blessed  length,  as  to 
 cry  out,  c  Christ  is  mine,  it  would  be  a  hell  upon  earth  for  you 
 to  live  at  such  a  distance  from  him,  as  you  do  for  the  most  part. 
 O!  but  assurance  maketh  absence  from  Christ  an  unsupportable 
 burden,  Psalm  xxii.  I.  4  My  God,  my  God-/  there  is  assurance; 
 and  immediately  followeth  this  complaint,  '  why  hidest  thou  thy- 
 self from  me?'  Song  hi.  1,  2,  3.  that  word,  %  Him  whom  my  soul 
 loveth.'  made  her  to  weep  so  much  under  absence  from  Christ. 
 And  John  xx.  13.  when  the  angel  asked  the  question  at  Mary, 
 *  Woman,  why  weepest  thou?  I  think  she  thought  it  a  needless 
 question,  and  she  tells  the  cause  of  it, ( they  have  taken  away  my 
 Lord:'  I  think  her  heart  was  at  her  mouth,  when  she  pronounced 
 these  two  words,  my  Lord,  she  spake  them  with  a  great  deal  of 
 emphasis  and  force.  Could  ye  recent  absence  from  Christ  so 
 little,  if  ye  were  sure  he  was  yours?  I  confess  it  is  no  wonder, 
 when  persons  lose  that  which  is  not  their  own,  that  they  weep 
 not  much  for  the  loss  of  it:  but,  oh!  to  lose  that  which  is  our 
 own,  maketh  it  a  cros*s  and  a  burden  to  us. 
 
 Secondly,  It  maketh  the  soul  to  have  a  high  and  matchless  e- 
 steem  of  precious  Christ,  Song  v.  10.  M  My  beloved  is  white  and 
 ruddy,  the  chiefest  among  ten  thousand."  O!  saith  the  spouse, 
 I  never  saw  his  like,  and  I  shall  never  see  his  like  again:  there  is 
 much  in  that,  my;  interest  maketh  her  look  upon  Christ  with 
 another  eye  nor  she  would  have  done;  strangers  look  upon  hi m 
 as  a  tree  planted  upon  the  sand,  1  Pet.  ii.  7. '  To  you  that  believe, 
 Christ  is  precious/  not  every  one.  ^nd  Song  ii.  3.  *I  sat  down 
 under  his  shadow  with  great  delight;'  the  reason  is,  interest  in 
 the  words  going  before,  i  As  the  apple  tree  among  the  trees  of  the 
 wood,  so  is  my  beloved  among  the  sons-'  Yea,  assurance  will  make 
 every  thing  in  Christ  exceeding  pleasant  to  the  soul;  as  is  clear, 
 Song  v.  6.  i  My  beloved  is  altogether  lovely;'  or  4  he  is  all  desires/ 
 I  tell  you  what  assurance  will  do,  it  will  make  Christ's  person 
 pleasant  and  precious  to  the  soul,  it  will  make  Christ's  natures 
 pleasant  to  the  soul,  it  will  make  Christ's  offices  pleasant  to  the 
 soul,  and  it  will  make  Christ's  promises  pleasant  to  the  soul,  it 
 will  make  threatenings  pleasant  to  the  soul,  it  will  make  the  smell 
 of  Christ's  garments  pleasant  to  the  soul,  and  it  will  make  the 
 kisses  of  his  mouth  pleasant  to  the  soul.  O!  saith  the  assured 
 Christian,  there  is  nothing  in  Christ  but  is  most  pleasant,  and 
 •?  all  desires:  his  threatenings  are  pleasant,  they  are  the  wo 
 
THE  FAITH  OF  ASSURANCE.  23  & 
 
 of  a  friend}  and  his  kisses  are  pleasant,  they  are  better  than 
 wine;  his  name  is  pleasant,  '  it  is  as  precious  ointment  poured 
 forth,'  his  smilings  are  most  delightful,  i  Whose  countenance  h 
 as  Lebanon,  excellent  as  the  cedars:'  O  to  embrace  a  married 
 Christ!  how  pleasant  is  it  to  the  soul?  What  maketh  you  have 
 so  low  thoughts  of  Christ?  Even  this,  the  want  of  assurance 
 that  he  is  your  husband. 
 
 Thirdly<>  Assurance  will  make  the  Christian  patiently  submit 
 to  every  cross  and  sad  dispensation  he  meeteth  with.    This   is 
 ?  clear,  Heb.  x.  34.     «  They  took  with  joy  the  spoiling  of  their 
 goods.'     And  what  made  them  do  so?  <  they  hoped  for  a  better 
 inheritance,  and  a  more  enduring  substance.'  I  tell  you  assurance 
 will  answer  all  crosses  with  this,  Christ  is  mine\  when  they  are 
 afflicted,  assurance  will  lift  up  its  voice  and  cry  out,  Christ  is 
 mine\  and  when  they  are  reproached,   they  will  comfort  them- 
 selves with  this,  '  Christ  is  mine;.  I  can  put  on  the  Lord  Jesus. ' 
 Fourthly,  Assurance  will  keep  you  from  apostacy  a-id  defec- 
 tion from  Christ,  2  Pet.  i.  10.  *  Make  your  calling  and  election 
 sure;  and  if  ye  do  this  (saith  he)  ye  shall  never  fall,'  Heb.  iii. 
 12.  It  is  there  set  down  as  a  fault  of  the  evil  heart  of  misbelief, 
 it  maketh  us  •  depart  from  the  living  God:'  but,  on  the  contrary, 
 assurance  knitteth  the  soul  to  Christ  by  a  threefold  cord,  which 
 is  not  easily  broken.     Believe  it,  the  assured  Christian  can  cry 
 cut  withmuch  confidence  of  faith/  my  mountain  standerh  strong, 
 I  shall  never  be  moved.5  The  assured  Christian  can  cry  out  with 
 much  cheerfulness,  •  In  God  will  I  praise  his  word,  in  God  have 
 I  put  my  trust,  I  will  not  be  afraid  what  flesh  can  do  unto  me.' 
 Yea,  he  can  sweetly  sing  in  the  very  mouth  of  danger,  ■  The 
 Lcrd  is  my  light,  and  my  salvation,  whom  shall  I  fear?  The  Lord 
 is  the  strength  of  my  life,  of  whom  shall  I  be  afraid?'  Psalm 
 xxvii.  1. 
 
 Fifthly,  Assurance  keepeth  all  the  graces  of  the  Spirit  green 
 and  flourishing,  it  is  a  refreshful  dew  upon  our  branches,  which 
 maketh  every  grace  sweetly  to  blossom  in  its  season.  I .  It  stirreth 
 ^p  the  exercise  of  love.  O!  how  vigorous  are  the  actings  of 
 love,  when  a  Christian  can  cry  out,  c  My  beloved  is  mine,  and  I 
 zra  his:'  Song  ii.  16.  «My  beloved  (there  is  here  assurance},  he  is 
 a  bundle  of  myrrh,  and  shall  lie  all  night  betwixt  my  breasts,' 
 i.  13.  That  is  as  long  as  time  shall  last,  I  shall  never  have 
 Christ  out  of  my  heart;  there  is  love,  1  John  iv.  19.  «  We  loved 
 him,  because  he  first  loved  us:'  cur  hearts  are  naturally  cold, 
 but  love  kindled  love.  The  sense  of  his  love  to  us,  putteth  our 
 h:arts  into  a  heavenly  flame  towards  him  again.  1.  Assurance 
 keeps  up  the  exercise  of  prayer;  it  is  the  assured  Christian  that 
 can  pray  best,  and  to  the   best  advantage:  and  in  these  three 
 
 Iped  by  assurance,  1.  It  helpeth  in 
 
 g 
 
fift*  THE  FAITH  OF  ASSURANCE, 
 
 the  point  of   boldness;  O,    but  the  assured  Christian  can  go 
 boldly  to  the  throne  of  grace,  crying,  <  Abba  Father,  and  my 
 Lord,  and  my  God.3  2.  It  helpeth  our  diligence  in  prayer,  Psalm 
 Ixiii.  1.  <  O  my  God/  here  is  assurance,  *  early  will  I  seek  thee/ 
 there  is  his  diligence  as  the  fruit  thereof.     3.  It  helpeth  the  fer- 
 vency of  prayer,  as  in  that  same  place,  c  My  soul  thirsteth  for 
 thee,  my  flesh  longeth  for  thee;'  there  is  fervency  as  another 
 fruit  of  his  assurance.  4.  Assurance  keepeth  in  exercise  and  life 
 the  grace  of  mortification,  as  is  clear  by  comparing  2  Cor.  iv. 
 18.  with  2  Cor.  v.  1.  c  We  look  not  at  the  things  which  are  seen: 
 O  Paul!  what  aileth  you,  may  ye  not  take  a  look  of  the  world? 
 O!  saith  Paul,  and  would  you  know  the  ground  of  it?  c  We 
 know,  that  if  our  earthly  house  of  this  tabernacle  were  dissolved, 
 we  have  a  house  not  made  with  hands,  eternal  in  the  heavens?' 
 my  home  and  my  treasure  is  in  heaven:  I  must  have  my  heart 
 there,  and  mine  eyes  also.      Would  you  know  what  would  stay 
 your  pursuit  after  the  world?     Study  to  have  the  assurance  of 
 your  interest  in  Christ  continually  with  you.     And  5.  It  keep- 
 eth in  exercise  the  grace  of  humility.      There  is  nothing  will 
 "ieep  Christians  so  humble  as  assurance,  Gal.  iL  20.  i  I  live;  yet 
 Bot  I.  but  Christ  liveth  in  me.'  Eph.  hi.  8.     There  he  is  ail  in 
 exalting  grace,  and  debasing  himself.     It  is  the  misbeliever  and 
 discouraged  person,  that  dwelleth  nearest  pride.    Believe  it,  mis- 
 belief is  big  with  child  of  pride  and  apostacy;  these" are  two  chil- 
 dren which  that  fruitfeil  mother  will  bring  forth.     And  6.  It 
 will  help  the  grace  of  repentance.    Would  you  know  what  would 
 make  the  Christian  to  repent?  It  is  even  this,  to  take  Christ  in 
 our  arms  and  call  him  ours.  Zech,  xii.  10.  «They  shall  look  up- 
 on him-,  (that  is  their  faith),  and  they  shall  mourn,  as  one  mourn- 
 eth  for  his  only  son.'  I  think  it  is  known  by  experience,  the  soul 
 never  weeps  more  tenderly  under  the  conviction  of  sin,  than 
 when  he  hath  Christ  in  his  arms,  and  can  say,  he  is  mine,,  O! 
 how  sweetly  do  they  then  complain?     There  is  not  a  sight  of 
 Christ  as  their  own,  when  they  have  offended,  but  it  breaks 
 their  heart  in  pieces;  and  it  is  as  a  sword  piercing  into  the  benes, 
 when  they  cry  out    O  what  a  fool  was  I  to  offend  such  a  pre- 
 cious one,  in  whom  I  had  so  much  interest?  Was  it  not  a  sense 
 of  interest,  that  made  Mary  wash  the  feet  of  Christ  with  her 
 tears?  Lastly  %  It  will  keep  in  exercise  the  grace  of  joy,  1  Pet.  i. 
 3.  It  is  faith  which  maketh  one  to  rejoice,  with  joy  unspeakable, 
 and  full  of  glory.     Would  ye  know  why  your  graces  are  with- 
 ered?    Would  you  know  why  all  the  pleasant  plants  of  God 
 within  your  soul  are  decayed?  It  is  this,  ye  live  without  sight  of 
 Tour  interest  in  Christ.     Believe  it,   (if  sol  may  speak)  assu- 
 rance will  be  a  watering  to  your  graces  every  morning,  and  re- 
 fresh them  every  hour;  it  being  a  channel  through  which  divine 
 
THE  FAITH  OF  ASSURANCE.  235 
 
 influence  is  conveyed  to  the  increase  of  grace,  and  especially  of 
 joy. 
 
 The  sixth  advantage  that  cometh  unto  the  Christian  by  the 
 assurance  of  his  interest  in  Christ  is,  that  it  maketh  death  plea- 
 sant and  comfortable  unto  the  soul.  What  maketh  death  the 
 Icing  of  terrors?  and  what  maketh  it  so  to  us?  Is  it  not  this,  we 
 go  to  heaven  under  a  cloud?  The  assured  Christian  can  take 
 death  in  his  arms,  and  cry  out,  welcome,  O  friend!  The  assured 
 Christian,  when  he  seeth  the  chariots  his  father  sends  for  him, 
 doth  with  old  Jacob  rejoice.  And  Psalm  xxiii  4.  '  When  I  w-.ik 
 through  the  valley  of  the  shadow  of  deatn,  I  will  fear  no  evil/ 
 What  brought  you  that  length,  David?  I  will  tell  you  why,  saitb. 
 heyJor  God  is  with  me.  I  think  I  need  not  fear  any  thing  when 
 I  have  God  in  my  company.  P  is  the  assured  Christian  that 
 can  cry  out,  f  Why  should  I  fear  death?'  Should  I  not  laugh  at 
 destruction?  I  think,  indeed,  the  assured  Christian  needeth  not 
 fear  death,  because  death  to  him  is  the  death  of  all  his  lusts,  the 
 funeral  of  all  his  sorrows.  And  is  not  che  day  of  death,  his  co- 
 ronation-day, his  marriage  day,  the  day  of  his  triumph,  and  of 
 his  entering  unto  rest-,  and  why  then  should  he  fear  it. 
 
 The  seventh  advantage  is,  that  a  Christian's  being  in  the  state 
 of  assurance,  can  put  the  highest  account  upon  the  smallest  mercy 
 that  he  meets  with  from  God.  The  assured  Christian  looketh 
 upon  every  mercy  as  a  wonder:  it  is  the  assured  Christian  that 
 crieth  out  <  I  am  less  than  the  least  of  all  thy  mercies:'  there  i3 
 not  a  mercy  he  meeteth  with,  were  it  but  a  drop  of  cold  water, 
 but  if  he 'can  read  this  on  it,  that  it  came  from  my  husband,  and 
 from  my  Father,  it  will  be  better  to  him  than  the  sweetest  wine. 
 Lastly*  Assurance  doth  exceedingly  help  us  to  cheerfulness  iri 
 obedience.  O  that  is  a  remarkable  connection  that  Paul  hath 
 Acts  xxvii  23.  •  The  Lord,  whose  I  am,  and  whom  I  serve.  That 
 passage  also,  2  Cor.  v  »4.  is  very  observable,  «  The  love  of  Christ 
 constrainem  us,'  &c.  Why  art  thou  so  painful  a  minister,  P -ml? 
 Why?  knowest  thou  no  man  after  the  flesh,  are  not  led  by  car- 
 nal interests  nor  affections?  Arc  so  busy  and  diligent,  as  all  the 
 world  counteth  thee  mad:  Why?saith  he,  love  will  not  let  rrie 
 rest;  if  I  would  be  lazy,  or  carnal,  or  told  my  hands  to  sleep, 
 the  love  of  Christ  doth  always  sound  that  in  my  ears,  ■  That  I 
 was  dead,  and  he  hath  died  for  me,  that  henceforth  I  should  noc 
 live  unto  myself,  but  unto  him  that  died  for  me.  Now  unto 
 him  who  is  the  first,  and  the  last,  who  was  dead,  and  is  a 
 for  evermore/  we  eive  praise. 
 
■~S$  DIRECTIONS  AND  INSTIGATIONS 
 
 DIRECTIONS  AND  INSTIGATIONS 
 
 TO  THE    DUTY  OF 
 
 PRAYER. 
 
 SERMON  L 
 i  Thkss.  v.  17.  Pray  without  ceasing. 
 
 ijrODLINESS  is  so  sublime  and  divine  a  thing,  and  doth  so 
 highly  elevate  the  believer  who  is  endued  with  it,  that  by  it  he 
 is  admitted  unto  that  high  pinnacle  of  honour,  and  inconceiva- 
 ble pitch  of  dignity,  as  to  be  made  like  unto  God,  and  to 
 have  a  glorious  participation  of  his  divine  nature;  so  that  Ve 
 need  not  much  rhetoric  to  commend  this  unto  you,  who  have 
 tasted  of  the  sweetness  of  itj  «  for  wisdom  will  be  justified  of 
 her  children/  Matth.  xi.  19.  But  there  are  some  of  you  who 
 savour  not  the  things  of  God,  and  to  whom  these  things  do 
 appear  but  as  some  Utopian  fancy,  and  notions  of  a  man's 
 brain,  who  are  not  much  in  contemplation  of  these  things.  So 
 that  though  we  could  speak  upon  this  subject,  in  such  a  man- 
 ner, as  that  the  glorious  light  of  it  should  surround  us,  vet  the 
 blind  heart  cannot  see  it,  because  there  is  a  dungeon  within;  and 
 till  Christ  open  our  eyes,  (as  well  as  reveal  his  light)  we  cannot 
 be  enlightened  by  it.  But  had  we  once  as  much  divine  under- 
 standing, as  to  take  it  up  in  its  beauty  and  necessity,  in  its  ad- 
 vantage and  "dignities,  in  its  comeliness  and  equity  we  should 
 esteem  it  the  principal  thing  which  we  have  to  do  in  all  our  life- 
 time, and  should  i  dig  for  it,  as  for  hid  treasure/  Prov.  ii.  4. 
 And  there  is  no  part  of  this  royal  and  beautiful  ornament  of 
 godliness,  but  it  may  commend  end  ingratiate  itself  to  any  who 
 do  not  close  their  eyes.  And  amongst  all  the  beautiful  effects 
 and  parts  of  godliness,  this  duty  and  grace  of  prayer  is  not  the 
 leasts  and  doth  not  a  little  commend  it,  and  though  it  appear 
 sometimes  little  among  the  h  of  the  graces  cf  the  Spirit 
 
 out  of  it  have  come  excellent  things,  and  it  hath  net  counted 
 it  presumption  to  compare  itself  le  highest  and  chiefest. 
 
 It  is  that  (no  doubt)  by  which  a  soul  is  elevated  to  converse  and 
 talk  with  God,  with  the  holy  and  blessed  Trinity;  yea.  and  that 
 as  often  and  freely  as  the  Christian  pleaseth:  for  there  is  a  door 
 of  access  standing  always  open,  by  which  we  may  enter  in  and 
 communicate  and  impart  our  thoughts  re  have  him 
 
 r\ 
 
TO  THE  DUTY  OF  PkATEE, 
 
 making  known  his  mind  to  us.     O  this  is  a  dignity  and  a  privi- 
 lege that  hath  been  purchased  unto  us  at  an  infinite  rate  and  va- 
 lue, even  the  precious  blood  of  Ch^st;  for,  no  doubt,  the  door 
 of  our  access  unto   God  is  through  the   vail  of  bis  flesh:    and 
 were  this  more  deeply  engraven  upon  our  spirits,  we  should 
 prove  this  dignity  more;  did  we  once  believe  the  unspeak 
 highness  of  this  duty  of  prayer,  and  the  incomprehensible  esse 
 of  God,   that  which   we  now  neglect  through  ignorance,  we 
 should  fear  to  meddle  with  it   through  a  sort   of  reverence 
 fear,  being  "  afraid  to  touch  the  mount,  lest  we  should  be  shot: 
 through,"  and  looking  upon  ourselves  as  unworthy  to  lift  ir 
 eyes  to  heaven,  because  we  have  reproached  him  so  often. 
 
 Now  there  are  these  two  comprehensible  and   cardinal  e 
 which  do  exceedingly  mar  and  intercept  the  obedience  of  Chris- 
 tians unto  this  great  and  precious  command  of  (  praying  wit  I 
 ceasing/  and  they  are  these  two,  atheism  and  idolatry;  too  much 
 confidence  in  ourselves,  and  too  much  leaning  to  our  own  un- 
 derstanding which  is  idolatry,   it  being  a  visible  breach  of  the 
 first  command, i  Thou  shalt  have  no  other  gods  before  me,  Exod. 
 xx.  3.  And  too  little  confidence  and  trusting  in  God,  which  is 
 our  atheism,  employing  ourselves  in  all,  and  employing  God  in 
 nothing:  so  that  our  blessed   Lord  may  propose  that  unanswer- 
 able challenge  and  question  to  many  of  us,  i  Hitherto  have  ye 
 asked  nothing  in  my  name?'  John  xvi.  2-1-.     And  what  is  this 
 practice,  but  involving  of  ourselves  in  that  woful  curse,  "  Cursed 
 be  the  man  that  trusteth  in  man,  and   maketh  flesh  his 
 whose  heart  departeth  from  the  Lord;  should  tha  living  seek  the 
 dead  and  not  their  God?  who  giveth  to  men  all  things  liberally 
 t6  enjoy,"  Jer.  xvii.  5.  Were  we  dwelling  more  under  the  spiri- 
 tual impression  of  our  inability  and  impotency  to  save  oursel 
 and  that  complete  ability  and  infinite  power  which  is  in  him  to 
 help  us,   we  would  bind  this   precious  command  of  prayer^ 
 
 a  of  gold  about  our  neck,  and  make  it  '  an  ornament  cf  grace 
 to  our  head/  Prov.  iv.  9.  We  should  certainly  be  constrained  to 
 cry  forth,  "  All  that  the  Lord  hath  commanded  us,  we  will  do,'* 
 Deut.  v.  27.  And  pray  that  there  may  be  such  a  heart  given  to 
 us,  as  to  have  our  practice  correspondent  unto  our  resolutions. 
 
 O!  what  a  glorious  and  unspeakable  dignity  suppose  you  it 
 to  be,  to  be  daily  having  your  walk  in  heaven,  in  those  *  beauti- 
 reets  that  are  all  paved  with  transparent  gold/  and  to  be 
 conversing  with  him,  whose  fellowship  is  of  more  infinite  worth 
 than  all  imperial  dignities.  A  Christian  who  is  much  exercised 
 iyer,  may  have  this  to  say  when  he  is  passing  through 
 the  gates  of  death  to  long  and  endless  eternity,  that  he  is  now 
 to  change  his  place,  but  not  his  cc  beaten  to  him  is 
 
*3S  DIRECTIONS  AND  INSTIGATIONS 
 
 but  a  blessed  transition  to  a  more  constant  and  immediate  enjoy- 
 ment of  God.     O  what  a  blessed  day,  suppose  ye  it  to  be,  when 
 ye  shall  be  altogether  without  the  reach  of  the  necessity  of  this 
 duty,  and  whole  exercise  of  the  grace  of  prayer?   For  though  it 
 be  a  blessed  and  most  divine  exercise,  yet  it  involves  an  imper- 
 fection in  its  bosom*,  and  so  it  must  needs  pass  away,  c  when  that 
 which  is  perfect  shall  come/  1  Cor.  xiii.  10.  O  to  be  much  in 
 correspondence  with  him,  and  in  maintaining  communion  and 
 fellowship  with  him!  "  Ask  of  him  although  it  were  to  the  half 
 of  his  kingdom;  *  yea  more,'  Whatsoever  ye  ask  in  his  name,  ac- 
 cording to  his  will,  and  what  he  sees  fit  in  his  wisdom  for  your 
 good,  believing,  he  will  grant  it  you,"  Matth.  xxi.  22.  and  will 
 not  deny  you.     We  conceive,  there  is  not  such  a  comprehensive 
 promise  annexed  to  any  duty  as  this*,  in  a  manner,  it  is   the 
 sweet  compend  and  epitome  of  ail  Christian  promises.     What 
 is  included  here?    All  things  for  your  good  are  here  included, 
 mid  nothing  of  that  kind  excluded.     We  confess,  if  our  enjoy- 
 ments were  regulated  according  to  our  desires,  they  should  come 
 far  short  of  that  which  we  stand  in  need  of,  and  much  more 
 would  they  come  short  of  that  which  he  is  willing  to  give:  and 
 therefore  we  are  blessed  in  this,  that  he  walketh  not  in  dispensa- 
 tions to  us  by  the  rule  of  our  desires,  but  by  that  precious  rule  of 
 his  free  and  condescending  grace-,  for  he  is  able  to  give  unto  us 
 *  exceeding  abundantly  above  all  that  we  are  able  to  ask  or  think/ 
 Eph.  iii.  O  if  ye  would  ask,  what  is  the  great  and  eminent  exer- 
 cise which  a  Christian  ought  to  have  while  he  is  here  below?    Be- 
 lieve it,  I  could  give  no  answer  so  suitable,  as  prayer.     And  if  it 
 were  asked,  secondlyy  What  ought  to  be  the  great  and  eminent 
 exercise  of  a  Christian  while  he  is  here?    It  is  prayer.     c  Pray 
 above  allthings,  and  above  all  things  prayer/  I  mean,  true,ser:ous, 
 sincere,  and  not  hypocritical  prayer;  a  pleasant  retiring  and. di- 
 verting ourselves  from  all  other  things,  to  wrestle  with  God;  to 
 leave  our  servants  and  our  asses  at  the  foot  of  the  mount,  un- 
 til we  go  up  and  worship  Gcd,  and  bury  our  idols  under  the 
 vale  of  Shechem;  and  to  wash  ourselves  from  our  pollutions, 
 when  we  go  up  to  Bethel;  to  return  from  the  confused  noise  of 
 die  multitude  of  our  affairs,  unto  the  pi  slighting  our- 
 
 selves in  God.  A  Christian  (the  sound  of  whose  feet  is  much 
 heard  in  the  streets  of  the  new  Jerusalem,  who  in  a  manner,  is 
 anticipating  the  time  of  his  endless  enjoyment  of  it;  and  who 
 :>s  daily  bringing  down  heaver,  unto  earih,  or  rather  elevating 
 himself  towards  heaven,*  nfcaring  of  such  an  endless  commas 
 ihis,  <  Pray  without  ceasing/  Rom,  xii.  12.)  is  constrained  to  cry 
 forth,  "  Lord,  what  is  man  that  thou  should  be  mindful  of  him? 
 Or  the  son  of  man.  that  thou  should  vi 
 
TO  THE  DUTY  OF  PRAYER.  259 
 
 so  highly  magnified  him?"  Psalm  viii.  4.  I  conceive  if  a  Christian 
 would  look  upon  all  the  duties  of  religion  under  a  right  notion 
 2nd  apprehension,  certainly  he  will  rather  take  them  up  as  his 
 dignity,  than  his  duty,  and  rather  as  the  singular  tokens  and 
 significations  of  the  infinite  respect  and  love  of  God  towards 
 him,  than  any  ways  given  and  commanded  him.  Seeing  by  the 
 practice  of  them,  we  shall  testify  our  thankfulness  and  obedience 
 towards  him;  surely  it  were  our  servitude,  and  not  our  liberty, 
 to  be  freed  from  this  blessed  and  glorious  work  of  his  command- 
 ments. O  what  a  bondage  were  it  for  an  immortal  soul,  not 
 always  to  be  living  in  a  direct  line  of  subordination  to  him?  But 
 a  natural  man,  hearing  of  this  decree  and  command  of  God  com- 
 ing forth,  <  Pray  without  ceasing/  will  cry  out,  *  This  is  a  hard 
 saying  who  can  hear  it!'  John  vi.  60.  We  ought  to  study  to  be 
 subordinate  to  God,  and  in  subjection  unto  nothing  which  may 
 hinder  our  subordination  unto  him:  and  he  who  counts  the  ser- 
 vice of  the  Lord  a  weariness,  and  doth  snuff  at  it,  as  it  were, 
 and  who  never  knew  what  it  was  to  be  bound  in  the  spirit,  till 
 he  go  to  prayer;  believe  me,  that  man  is  not  much  taken  up  in 
 rhe  obedience  of  this  noble  and  most  excellent  commandment, 
 4  Pray  without  ceasing.' 
 
 Now  being  come  to  the  words:  having  spoken  at  large  of  that 
 radical  and  noble  grace  of  faith,  we  are  come  to  speak  of  this 
 excellent  grace  of  prayer,  and  1  would  have  none  of  you  mis- 
 take the  nature  of  this  command  or  excellent  grace:  or  to  con- 
 ceive that  the  apostle  doth  here  so  abridge  Christian  duties,  as 
 to  confine  them  within  this  one  duty  and  grace  of  prayer,  so 
 that  we  should  constantly  be  taken  up  with  this  exercise,  and  so 
 neglect  all  other  duties.  No,  surely  this  is  not  the  meaning,  for 
 the  words  going  before  the  text  may  remove  this  mistake, '  Re- 
 joice evermore,'  1  Thess.  v.  16.  But  we  conceive  it  holds  out 
 these  things  to  us: 
 
 Firsty  That  in  all  our  lawful  diversions  and  interruptions  from 
 this  divine  exercise  and  employment  in  this  noble  duty  and  grace 
 of  prayer,  we  may  be  keeping  ourselves  in  a  praying  frame  and 
 disposition,  so  that,  when  occasion  presents  itself  to  us,  we  may 
 retire  from  the  noise  of  cur  secular  affairs,  and  converse  with 
 him \  a  practice  unknown  to  the  most  part  of  the  Christians  of 
 this  generation,  who,  betwixt  the  time  of  their  conversing 
 with  God,  and  their  address  to  his  throne,  gives  leave  to  wan- 
 der after  many  vain  impertinences,  and  to  rove  abroad  in  the? 
 path  of  their  idols,  and  to  entangle  themselves  with  the  arfjirs 
 of  this  world-,  so  that  (in  a  manner)  they  are  incapacited 
 this  holy  and  divine  exercise  of  the  duty  of  prayer,  which  cloth 
 require   much   divine   ahstractness   from  the   world,    and 
 
2*0  DIRECTIONS  AND  INSTIGATIONS. 
 
 things  thereof,  and  much  composedness  of  spirit,  which  oar 
 
 iving  of  ourselves  too  much  in  our  affairs  (that  do  but  by  the 
 
 ■way  belong  to  us)   doth  so  much  interrupt  and  hinder  us;  and 
 
 -rvaticn,  c  Pray  without  ceasing,'  holds  forth   unto  us, 
 
 there  is  no  condition,  nor  estate  of  life  wherein  we  can  be 
 
 c  J,  that  exempteth  us  from  the  necessity  and  obedience  of 
 being  much  in  the  exercise  of  this  noble  and  excellent  duty  of 
 the  grace  of  prayer,  For  if  we  be  under  bonds,  we  must  pray 
 that  we  maybe  enlarged;  and  if  he  lift  up  the  light  of  his  coun- 
 tenance upon  us,  we  must  pray  that  we  may  be  helped  to  walk 
 humbly  with  God,  and  to  erect  to  ourselves  a  dwelling  in  the 
 dust,  when  he  erecteth  to  us  a  throne  in  heaven,  and  to  be  ena- 
 bled not  to  stir  him  up,  nor  awake  him  before  he  please.  God 
 hath,  in  the  depth  of  his  infinite  wisdom  and  unsearchable  love 
 towards  man,  so  ordered  it,  that  continual  dependence  upon  him 
 is  both  our  duty  and  dignity. 
 
 And  then,  see&ndly,  It  holds  out  this  unto  us,  that  in  the 
 midst  of  ail  our  business,  and  other  affairs  that  we  go  about, 
 we  ought  to  be  sending  forth  secret  and  divine  ejaculations  to- 
 ward God.  This  practice  was  no  mystery  unto  Jacob,  for  in  the 
 midsj;  of  his  testament,  having  blessed  six  of  his  sons,  and  having 
 ether  six  to  bless,  he  breaks  forth  with  that  divine  thought,  i  I 
 have  waited  for  thy  salvation*  O  Lord/  Gen.  xlix.  18.  Neither 
 was  this  a  mystery  unto  godly  Nehemiah,  who,  while  he  was 
 standing  before  the  king,  with  the  cup  in  his  hand,  did  pray  un- 
 to the  Lord  in  his  secret  and  silent  way,  Neh.  ii.  4.  l  He  prayeth 
 unto  the  God  of  heaven/ 
 
 And  then,  lastly.  This  command  and  exhortation,  i  Pray  with- 
 out ceasing/  holds  forth  this  unto  us,  that  we  should  lay  hold, 
 yea  more,  that  we  should  watch  to  lay  hold  upon  every  oppor- 
 tunity for  this  duty  of  prayer;  yea  more,  that  we  should  lal 
 upon  all  occasions  to  enjoy  this  admirable  dignity,  which  is 
 the  scope  of  that  noble  command,  l^Pet.  iv.  7.  "But  (saith 
 he)  the  end  of  all  things  is  at  hand,  be  ye  therefore  sober,  and 
 
 :h  unto  prayer."     A   practice,  alas!  that  is  not  now  much 
 quest,  and  that  the  Christians  in  this  generation  do  very 
 
 h  undervalue  and  set  at  nought.  We  conceive,  that  which 
 so  much  interrupts  our  obedience  unto  this  command  of  pray- 
 ing in  public,  and  in  praying  one  with  another,  is  either  our 
 atheism,  or  our  pride;  we  being  more  afraid  to  speak  before 
 'men,  than  to  spe?k  before  God,  which  is  our  atheism;  so  that 
 cur  silence  is  rather  from  our  reverence  of  men,  than  from  our 
 reverence  of  God.  And  then  our  pride  hinders  us  from  it,  we 
 being  afraid,  lest  going  about  that  duty,  we  discover  our  naked- 
 .ame  appear;  and  in  our  impertinent 
 
TO  THE  DUTY  OF  PRAYER.  9** 
 
 ijials  of  our  obedience  unto  this  desire,  we  study  to  cover  thr 
 matter  with  a  pretext  of  humility,  and  to  gain  reputation  a- 
 mongst  men,  that  pride  is  hid  from  our  eyes,  and  that  we  will 
 walk  low,  when  in  the  mean  time  we  sit  on  high  places:  and 
 certainly,  that  which  doth  so  much  obstruct  our  liberty,  and  our 
 having  access  unto  God  in  our  praying  one  with  another,  is  our 
 preater  fear  of  those  before  whom  we  pray, 
 we  pray  to:  and,  no  doubt  the  divir  aD    ty  up- 
 
 on our  hearts,  would  make  us  overcome  this.  Or  it  is  cur 
 pride  that  hinders  us  from  high  thoughts  of  Gci,  and  h: 
 and  interrupts  this  holy  and  divine  exercise  or  tr.e  grace  of 
 prayer,  eVen  ourselves:  which  is  the  great  Dianathat  we  so  much 
 ^dore,  and  about  the  adorning  of  which,  and  her  silver  shi 
 (to  speak  so)  much  of  our  talk  and  labour  is  spent:  we  still  pro- 
 posing that  woful  end  in  all  our  actions,  the  exalting  of  ourself* 
 and  attaining  reputation  amongst  men:  and  therefore  it  comes 
 to  pass,  that  there  is  little  or  no  advantage  redounding  to  us 
 by  the  exercise  of  public  prayer:  so  that  we  may  say  that  which 
 t>ne  spake  to  another  purpose,  Cum  inter  homines fui  miner 
 iiomo  rediviy  for  we  may  say  this  that  when  we  have  bee:: 
 amongst  Christians,  we  do  oftentimes  return  less  Christians; 
 for  if  in  our  praying  one  with  another,  we  be  answered  ac- 
 cording to  the  idols  of  our  heart,  and  have  liberty  of  words, 
 and  perhaps  some  real  access  to  the  throne  of  grace,  when  God 
 lifts  up,  we  lift  up  ourselves  *  being  exalted  above  measure,  and 
 sacrificing  to  our  own  net,  and  making  a  secret  feast  to  our  da- 
 gon,  within  the  temple  of  our  hearts,  proving  ourselves  to  be 
 but  empty  *  vines,  bringing  forth  fruits  unto  ourselves/  Hoses 
 x.  1.  And  hence  it  is,  if  a  Christian  will  observe  it,  that  he  cloth 
 not  advance  much  in  the  work  or  mortification  by  his  public 
 enlargements,  and  that  the  power  of  iniquity  in  him  is  not  much 
 restrained  by  them  but  presently  after  his  weeping  over  bin 
 for  some  short  coming,  some  new  temptation  presenting  itself, 
 Involves  him  in  the  like,  or,  it  may  be  in  a  worse  sin:  and  or- 
 dinarily our  public  enjoyment  and  enlargements  are  not  constan: 
 and  permanent  from  our  quenching  his  Holy  Spirit.  How- 
 ever, by  the  way,  we  would  say  that  which  a  Heathen  said; 
 u  It  is  much  for  a  man  to  be  as  serious  alone  in  the  exercise  of 
 his  mind  and  affection,  in  pursuing  after  thec  ,  a  >  when 
 
 he  is  in  company:^  and  that  which  exceedingly  hinders  a  man's 
 obedience  when  he  is  alone  unto  this  command,  *  Pray  without 
 ceasing,'  is  either  the  want  of  a  solid  conviction  of  the  neces- 
 sity of  this  duty,  or  else  it  flows  from  not  being  convinced  oi 
 the  advantage  that  may  be  found  in  this  exercke  of  our  secret 
 ?mcnt$  with  God,  and  abstract!" 
 H  h 
 
DiKEcriOKS  AND  INSTIGATION'S 
 
 of  the  world  to  converse  with  him.  What  joy  in  the  Holy 
 Ghost?  Whac  mortification  of  our  idols?  What  divine  confor- 
 mity and  like:  _•:  Lord's  blessed  and  glorious  image  might 
 we  attain  to  by  this?  As  likewise,  we  may  superadd  this,  the 
 want  of  the  solid  conviction  of  those  unspeakable  disadvantages 
 that  are  ro  be  found  in  our  woful  neglecting  and  sinful  suspend- 
 ing of  the  exercise  of  this  duty  when  we  are  alone,  which  are 
 best  known  to  those  who  are  most  conversant  with  their  own 
 spirits:  but  sure  we  are,  i  Through  the  slothfulness  of  our  hands, 
 our  houses  droppeth  through*  and  our  building  doth  decav/  and 
 iyeare  become  remarkablescrvants  untoour  lust  andcorruptions. 
 Now  is  there  any  of  you  that,  at  the  very  reading  of  these 
 words,  c  Pray  without  ceasing/  may  not  retire  himself,  and  judge 
 himself  eminently  guilty  of  the  breach  of  this  commandment 
 and  excellent  duty?  That  whereas  Eiiphaz  did  accuse  Job, 
 4  Thou  restrainest  prayer  before  God/  Job  xv.  4.  Surely  he  may 
 justly  charge  it  upon  many;  yea,  alas!  upon  most  of  the  Chris- 
 tians of  this  generation.  There  are  many,  here  I  fear,  who  do 
 pass  under  the  notion  of  saints  and  real  Christians,  who  did 
 sever  much  study  to  obey  this  command;  there  are  many  here 
 who  need  not  much  arithmetic  to  calculate  all  the  prayers  that 
 they  have  poured  out  before  his  throne.  O!  whither  is  your 
 devotion  gone?  If  David  and  Daniel  were  now  alive,  would  not 
 their  practice  condemn  the  Christians  of  this  generation,  who 
 morning,  at  ncon3  and  at  even-tide,  did  call  upon  him,  yea,'  in 
 the  silent  watches  of  the  night,  and  at  midnight  did  rise,  *  and 
 seek  their  Maker,  who  gives  unto  his  own  their  songs  in  the 
 saddest  nights  of  their  affliction?'  We  conceive,  also  if  Anna, 
 that  precious  woman,  were  now  alive,  to  whom  that  excellent 
 testimony  is  given,  Luke.  ii.  57*  IC  She  was  a  widow  about  four- 
 score and  four  years,  which  departed  not  from  the  temple,  but 
 served  God  with  fasting  and  praying,  night  and  day;"  might  she 
 not  provoke  many  women,  yea,  and  all  men  and  women,  unto 
 an  holy  emulation  in  this  so  singular  and  divine  a  practice? 
 Alas!  there  are  none  now-a-days  upon  whom  so  brave  a  testi- 
 mony could  be  passed  as  upon  her.  We  may  either  conceive, 
 that  the  way  to  heaven  is  more  easy  than  it  was  in  ancient  times, 
 or  else  that  there  is  not  so  much  delight  and  solace  to  be  had 
 in  him  as  was  before;  were  we  daily  tasting  of  i  that  pure  river 
 of  life  that  flows  out  from  beneath  the  throne  of  God/  and  of 
 its  sweetness,  i  which  causeth  the  lips  of  those  that  are  asleep 
 speak/  we  would  be  more  taken  up  in  giving  obedience  unto 
 this  precious  command  of  prayer;  and  if  we  were  sleeping  more 
 in  the  bed  of  love,  we  would  be  less  sleeping  in  the  bed  of  se- 
 curity; we. would  likewise  embrace  more  abstractedness  from 
 
TO  THE  DUTY  OF  PRATER.  ?A$ 
 
 the  world,  and  more  familiarity  with  God.  O!  but  our  visits 
 are  rare,  because  we  are  not  constant  in  prayer,  and  fervent  in 
 spirit,  seeking  the  Lord.  It  is  no  wonder  that  we  forget  what 
 an  one  he  is,  because  it  is  long  since  we  did  behold  him,  we 
 may  forget  his  form  and  lovliness,  there  is  such  a  number  of 
 days  and  woful  space  of  time  intervening  betwixt  our  enjoymenfc 
 of  him. 
 
 Now  we  shall  not  dwell  long  in  pointing  out  unto  you  what 
 prayer  is;  we  conceive,  it  is  a  sweet  travelling  and  trafficking  of 
 the  soul  betwixt  emptiness  and  fulness,  betwixt  our  inability  to 
 help  ourselves,  and  his  ability  to  help  us;  the  one  deep  calling 
 unto  the  other  deep;  or,  in  short,  it  is  a  soul's  conference  witr 
 God. 
 
 Neither  shall  we  stand  in  proving  this  unto  you,  that  it  is  the 
 duty  of  a  Christian  to  be  much  engaged  in  the  exercise  of 
 prayer.  The  text  doth  sufficiently  prove  it;  but  we  shall  on- 
 ly for  the  clearing  up  of  this,  point  out  one  place  of  scripture,* 
 and  that  is  in  Eph.  vi.  18.  where  we  are  exhorted  to  *  pray  with 
 all  manner  of  prayer  and  supplication,  &c*  Which  we  con« 
 ceive  to  be  understood  both  of  public  and  private  prayer,  and 
 that  we  should  not  be  in  the  exercise  of  these  by  starts  and  fits, 
 but  that  we  should  continue  in  them  with  all  perseverance,  as 
 the  text  doth  clearly  hold  forth. 
 
 Neither  shall  we  insist  long  in  speaking  unto  this,  what  is  the 
 spirit  of  prayer;  we  conceive,  it  doth  not  stand  in  that  prompt- 
 ness and  volubility  of  language  that  we  use  before  him,  for  there 
 may  be  much  of  that,  and  little  of  the  Spirit;  and,  upon  the  con- 
 trary, there  may  be  little  of  that  or  nothing  at  all,  and  yet  m'ueh. 
 of  the  Spirit;  yea,  we  are  certain,  that  the  Spirit  is  sometimes 
 an  impediment  unto  much  language;  for  either  in  our  present- 
 ing or  expressing  our  grief  before  God,  our  spirits  are  so  over- 
 whelmed within  us,  and  so  troubled,  that  we  cannot  speak,  so 
 that  sighs  or  silent  groans  are  rather  our  oratory,  than  the  mul- 
 titude of  words:  so  likewise  in  the  exercise  of  joy,  the  soul  is  so 
 filled,  and  in  a  manner  overshadowed  with  the  Holy  Ghost,  that 
 the  Christian  is  wrapt  up  in  holy  admiration  and  astonishment, 
 so  that  in  a  manner  he  loses  not  only  the  exercise  of  invention, 
 but  also  the  exercise  of  speech:  he  is  so  much  taken  up  in  gaz- 
 ing  at  that  which  he  doth  enjoy  and  in  beholding  and  contem- 
 plating him  who  hath  ravished  him  with  one  of  his  eyes,  and 
 with  one  chain  of  his  neck,  so  that  he  can  speak  no  more,  but 
 beginneth  to  wonder,  his  tongue  cleaveth  to  the  roof  of  his 
 mouth,  and  his  judgment  is  confounded  with  the  inexpres* 
 sible  sweetness  and  glory  of  him  tha!  appeareth,  and  his  af- 
 fection doth  so  swell  and  run  over  all  its  banks*  that  (in  a  man- 
 ner (he  is  clothed  with  a  blessed  imp  ■  the  use  of 
 
44(4  DIRECTIONS  AND  INSTIGATIONS 
 
 Lis  tongue,  and  therefore  he  begins  to  admire  that  which  he 
 cannot  speak:  however,  he  that  *  hath  much  of  these  things* 
 hath  nothing  over,  and  he  that  hath  little,  hath  no  lack.' 
 
 Neither  doth  the  spirit  of  prayer  consist  in  the  fineness  and 
 eloquence  of  our  dictions,  these  things  being  rather  to  prove 
 ourselves  orators  than  such  as  pray  in  the  Holy  Ghost. 
 
 But  we  conceive,  it  doth  more  consist  in  the  voice  of  the  af- 
 fection than  the  voice  of  words,  and  having  unexpressibie  and 
 unutterable  sighs  and  groans  of  the  spirit,  which  is  indeed  that 
 true  spirit  of  adoption,  which  he  hath  given  unto  us,  whereby. 
 we  cry  unto  him  €  Abba  Father,'  Gal.  iv.  6.  If  we  speak  no  more 
 in  prayer,  than  what  our  affections  and  soul  speaketh,  truly  we 
 would  not  speak  much:  if  we  speak  more  with  zeal  and  affec- 
 tion, the  vain  prolixity  that  we  have  in  the  duty  of  prayer, 
 would  be  much  compendized  and  abridged.  Neither  shall  we 
 speak  long  on  this,  how  much  it  is  of  a  Christian's  concernment 
 to  be  convinced  of  the  absolute  necessity  of  a  Mediator,  and  of 
 a  Days-man,that  must  lay  his  hand  upon  us  in  all  our  approaches 
 to  God»  And  truly  we  conceive,  if  many  of  you  were  posed, 
 when  last  the  deep  impression  of  the  need  that  you  have  of 
 Jesus  Christ;  and  of  him  that  hath  taken  that  glorious  title  and 
 attribute  unto  himself,  of  being  the  Counsellor,  Isa.  ix.  6.  were 
 engraven  upon  your  spirits,  when  ye  went  to  prayer,  you  should 
 land  it  a  difficulty  to  fall  upon  the  number  of  the  days;  and  I 
 conceive  that  the  want  of  the  apprehensions  and  uptakings  of 
 God,  and  of  ourselves,  is  the  reason  why  this  great  mystery, 
 and  divine  duty  of  the  gospel,  viz.  the  employing  of  Jesus 
 Christ  in  prayer,  is  so  great  a  mystery  both  unto  our  judgments 
 and  affections.  However  know,  that  this  is  a  duty  belonging 
 both  to  our  knowledge  and  practice.  There  are  many  Christians, 
 who,  to  their  own  apprehensions,  have  made  great  progress  in 
 the  course  of  Christianity,  who  yet  may  turn  back,  and  learn 
 that  great  and  fundamental  lesson,  to  call  on  his  name.  »Sure  we 
 are,  were  this  more  believed,  that  ■  God  is  a  consuming  fire> 
 without  Jesus  Christ,  we  should  not  be  so  presumptuously  bold 
 as  to  approach  before  God,  either  in  public  or  in  private,  with- 
 out him,  who  by  his  blood  must  quench  this  divine  flame,  and 
 who  must  remove  the  angel  that  stands  with  the  flaming  sword 
 in  his  hand,  marring  our  access  to  God,  Christ  must  be  to  us 
 1  Melcbisedec,  a  king  of  righteousness  and  of  peace.' 
 
 He,  no  doubt,  is  that  tristing  place  in  which  God  and  sinners 
 must  meet;  he  is  that  glorious  ladder  that  reaches  from  heaven 
 to  earth,  by  which  we  must  ascend  up  to  God;  his  humanity 
 (which  is  the  foot  of  the  ladder)  is  the  door  of  our  access  by 
 which  we  must  ascend  up  to  the  top,  which  is  his  divinity;   we 
 
TO  THE  DUTY  OF  PRAYER.  £U 
 
 did  once  by  our  iniquity  fix  a  gulf  betwixt  God  and  us;  but 
 Jesus  Christ,  by  taking  on  our  nature,  did  make  a  golden  bridge 
 over  that  gulf,  by  which  we  may  go  over  and  converse  with 
 God. 
 
 And  Jirst,  Surely  the  want  of  this  conviction  doth  make  us 
 come  with  less  confidence  unto  him,  for  upon  what  can  ye 
 build  your  hope,  except  it  be  upon  that  *  stone  of  Israel,  and  in 
 his  beloved  Son,  in  whom  he  is  well  pleased?'  Matth.  iii.  17. 
 We  ought  to  rest  upon  him,  who  is  *  Immanuel,  God  with  us,' 
 
 2.  The  want  of  this  is  the  cause  of  the  little  reverence  that 
 you  have  to  God  in  your  approaches  unto  him;  for  did  we 
 once  take  hirn  up  under  this  notion,  how  inaccessible  God  is 
 except  he  be  made  accessible  ty  him,  who  <  is  the  way,  the 
 truth,  and  the  life/  John  xiv.  6.  O!  how  would  we  fear  to  draw 
 near  to  such  a  holy  God. 
 
 3.  And  this  likewise  is  the  occasion  of  the  little  delight;  we 
 have  in  conversing  with  him,  we  are  persuaded  that  there  is  no 
 delight  in  this  blessed  exercise,  but  through  him  who  is  the  w- 
 sion  of  peace  betwixt  the  Father  and  us;  his  divine  nature  is  an 
 impregnable  rock,  which  we  cannot  scale  but  by  his  human  na- 
 ture, and  we  must  make  use  of  Christ  in  all  our  approaches  to 
 God,  not  only  as  one  who  must  give  us  access  unto  him,  and 
 open  a  door  unto  us,  through  which  we  must  enter  into  the 
 holiest  of  all,  (he  must  draw  aside  the  vail  that  is  hanging  over 
 his  face,  and  we  must  go  in  walking  at  his  back;  as  is  clear, 
 Rom.  v.  2.)  but  we  must  likewise  make  use  of  Christ  in  all  our 
 approaches  unto  God,  as  one  by  whom  we  must  be  enabled  te 
 do  every  thing  he  calleth  for  at  our  hands.  If  the  faith  of  that 
 ayinp,  which  is  in  John  xv.  5. (  Without  me  yc  can  do  nothing, * 
 were  mere  deeply  engraven  and  stamped  upon  the  tables  of  our 
 hearts,  we  would  be  walking  alongst  our  pilgrimage  with  the 
 sentence  of  death  in  our  bosom,  and  have  our  confidence  fixed 
 en  him  above;  for  there  .is  not  only  an  inability  in  ourselves  i& 
 do  any  thing,  but  also  we  are  clothed  with  a  v/oful  impossibility 
 us  that  word  doth  hold  forth,  *  without  me  ye  can  do  nothing/ 
 And  certainly,  the  lower  we  will  descend  in  the  thoughts  of  our 
 .  rrength,  we  are  the  more  fit  to  receive  this  divine  influence 
 from  him,  by  which  wq  are  capacitated  and  rendered  able  for 
 the  doing  of  every  duty.  We  must  likewise  make  use  of  Jesus 
 Christ  in  all  our  approaches  unto  God,  as  one  before  whom  all 
 <  ur  prayers  must  be  accepted  before  him,  The  sacrifices  of  Ju- 
 Jah  cannot  come  up  with  acceptance  upon  that  golden  al'ar  be* 
 fyre  the  throne,  except  they  be  presented  by  him  '  who  is  that 
 
 t  Master  of  request;'  this  is  clear  from  Rev.  jriii.  whereby 
 "  e  angel  that  is  spoken  of  there,  we  understand  to  be  the  mes- 
 
246  DIRECTIONS  AND  INSTIGATIONS 
 
 senger  of  the  covenant:,  and  by  that  incense  we  under: 
 merits  of  Jesus  Christ,  which  is  that  precious  vail  that  is  spread 
 over  these  sinful  imperfections  of  our  duties,  which  they  must 
 be  mixed  with,  before  they  be  an  acceptable  savour  unto  God. 
 O!  how  doth  he  abominate  and  abhor  all  our  prayers,  if  they 
 want  this  precious  ingredient,  that  sweet- smelling  incense,  the 
 merits  of  our  blessed  Lord  Jesus  Christ!  It  is  he  who  removeth 
 all  those  rovings,  and  vain  impertinencies  that  we  have  in  the 
 exercise  of  prayer,  and  doth  present  them  in  a  more  divine 
 frame  and  contexture.  He  reduces  them  in  a  few  words,  and 
 makes  them  more  effectual  for  the  obtaining  of  our  requests. 
 II  the  consideration  of  this  were  more  with  us,  O  how  would 
 it  make  Jesus  Christ  more  precious  in  our  eyes?  As  likewise  it 
 would  discover  unto  us  a  more  absolute  necessity  in  having  omr 
 recourse  to  him  in  all  our  approaches  to  God:  such  is  the  depth 
 of  the  unsearchable  grace  of  Christ,  and  of  his  infinite  love  to« 
 wards  sinners,  that  the  voice  of  complaining  on  them  was  never 
 heard  in  heaven:  Christ  never  spake  evil,  but  always  good  of 
 believers  before  his  Father,  notwithstanding  he  hath  oftentimes 
 spoken  reproofs  to  themselves-,  that  is  clear  from  John  xvii.  8. 
 where  giving  an  account  of  the  carriage  and  practice  of  his 
 disciples  unto  his  Father,  he  doth  exceedingly  commend  their 
 faith  and  their  carriage  towards  him,  and  saith,  ( They  have  re- 
 ceived me,  and  have  known  surely  that  I  came  out  from  thee$ 
 and  they  have  believed  that  thou  didst  send  me:'  and  yet  in 
 John  xiv.  I.  he  doth  challenge  their  unbelief:  the  one  speech 
 he  directeth  to  God  his  Father,  and  the  other  he  directeth  ts 
 them.  Love  in  a  manner  doth  silence  all  the  noise  of  com- 
 plaints with  him,  and  maketh  him  always  breathe  out  love  in 
 his  expressions  of  them  before  the  throne.  He  will  whiles  be 
 speaking  roughly  to  believers  themselves,  but,  to  say  with  re- 
 verence to  his  blessed  Name,  he 'never  telleth  any  ill  tale  of 
 them  behind  their  backs.  • 
 
 But  now  we  shall  insist  a  little  in  pointing  out  what  things 
 are  convenient  and  suitable  for  a  Christian  to  exercise  himself 
 unto,  before  he  go  about  this  divine  and  holy  duty,  in  conver- 
 sing and  speaking  to  God. 
 
 And  First,  we  think  a  Christian,  before  he  come  and  take  up- 
 on him  this  holy  and  divine  exercise  of  talking  with  God,  he 
 ought  to  be  much  in  the  exercise  of  meditation,  not  only  of  the 
 inconceivable  highness  and  dignity  of  the  glorious  and  inex- 
 pressible person  with  whom  be  is  to  converse,  but  also  upon 
 the  inconceivable  baseness  and  lowness  of  himself*,  50  that  by 
 the  consideration  of  the  highness  cf  the  one,  he  may  be  pro- 
 voked to  reverence;  and  by  the  consideration  of  the  other,  he 
 ;nay  be  provoked  to  loathing., 
 
TO  THE  DUTY  OF  PRAYER.  247 
 
 I.  A  Christian  before  he  go  to  prayer,  should  study  to  have 
 %  deep  impression  of  those  things  which  he  is  to  make  the 
 matter  of  his  supplication  to  God,  and  to  have  them  engraven 
 upon  his  heart;  and  truly  we  think  the  want  of  this,  is  often- 
 times the  occasion  of  that  woful  evil  of  lying  unto  the  H0I7 
 Ghost;  for  we  complain»in  prayer,  and  personate  or  counterfeit 
 resentment  for  those  things,  which,  never  before  was  the  grief 
 of  our  hearts.  Oftentimes  we  speak  many  things  with  our  lips, 
 ere  we  study  to  have  our  hearts  inditing  those  things  that  we 
 speak-  And  likewise  in  the  exercise  of  blessing  and  praising 
 him  from  the  consideration  of  any  great  desirable  mercy,  we  do 
 personate  and  feign  joy  from  the  consideration  of  these  things, 
 which  before  we  never  made  the  matter  of  our  joy,  because 
 they  were  not  much  the  subject  of  our  consideration.  It  were3 
 no  doubt,  the  great  advantage  of  the  Christian  in  the  exercise 
 of  prayer,  to  be  much  taken  up  in  the  obedience  of  this  com- 
 mand, Eccl.  v.  2.  '  Be  not  rash  with  thy  mouth,  and  let  not 
 thy  heart  be  hasty  to  utter  any  thing  before  God;  for  God  is 
 in  heaven  and  thou  upon  earth,  therefore  let  thy  words  be 
 few.'  Seldom  doth  the  Christian  look  or  speak  with  God,  but, 
 if  he  hath  as  much  grace  as  to  reflect  upon  it,  he  may  be  con- 
 vinced that  he  is  uttering  things  that  are  not  fit  to  be  spoken 
 to  God:  O  to  be  studying  that  divine  abridgement  of  our 
 prayers,  which  no  doubt  would  speak  nothing  before  him 
 but  what  our  hearts  doth  indite;  there  is  something  of  this 
 holden  out  in  the  practice  of  David;  Psalm  xlv.  1.  where  he 
 beginneth  with  that, 4  my  heart  doth  indite  a  good  matter:'  and 
 then  he  subjoins,  '  my  tongue  is  as  the  pen  of  a  ready  writer.' 
 Our  oratory  might  be  more  refined,  and  confined  likewise; 
 and  it  would  be  more  effectual  for  the  obtaining  of  our  desires, 
 if  we  were  studying  this.  O  that  our  hearts  might  speak  more 
 in  prayer,  and  our  tongues  less.  We  through  the  multitude  of 
 business,  produce  multitude  of  dreams  to  ourselves. 
 
 Thirdly,  This  is  likewise  requisite  for  a  Christian  before  he 
 go  to  prayer,  to  be  studying  holiness,  to  endeavour  to  have  his 
 filthy  garments  wherewith  he  is  clothed,  changed  with  change 
 of  raiment;  he  must  put  off  the  shoes  of  .his  feet, c  because  he  is 
 to  go  to  stand  upon  holy  ground/  This  was  the  commendable 
 practice  of  that  holy  man,  David,  Psalm  xxvi.  6.  i  I  will  wash 
 mine  hands  in  innocency:  then  will  I  compass  thine  altar,  O 
 Lord.'  This  is  likewise  clear  from  Exod.  x.  18,  J  9.  where  Aaron 
 and  the  sons  of  Levi  were  to  wash  their  hands  and  their  feet  in 
 the  brasen  laver,  that  did  stand  betwixt  the  tabernacle  of  the 
 congregation  and  the  altar,  when  they  came  near  to  minister  or 
 burn  offerings  by  fire  unto  the  Lord:  we  must  likewise  er.dea- 
 
mS  directions  and  instigations 
 
 vcur  to  symbolize  the  practice,  and  to  have  ourselves  washen 
 in  the  laver  of  regeneration,  and  in  that  c  precious  fountain 
 that  is  opened  to  the  house  of  David,  for  sin  and  for  unclean- 
 sess.'  Zech.  5:iii.  1.  Before  we  enter  into  the  holiest  of  all, 
 what  ornament  is  so  suitable,  for  one  who  is  walking  unto  that 
 higher  palace,  than  that  glorious  ornament  of  holiness,  with- 
 out which  we  are  rendered  unacceptable  to  God,  and  with 
 which  we  may  with  confidence  and  boldness  go  and  serve  him 
 in  his  holy  temple?  No  doubt,  if  the  deep  impression  of  that 
 absolute  holiness,  and  purity  of  that  Majesty  with  whom  we  arc 
 to  converse,  (when  we  go  to  prayer)  were  engraven  upon  our 
 spirits,  we  would  study  to  be  like  him:  for  the  foundation  of 
 friendship,  and  fellowship,  doth  somewhat  stand  in  a  similitude 
 of  natures,  and  somewhat  in  conformity  one  with  another. 
 
 And,  lastly.  When  a  Christian  is  going  to  prayer,  he  ought 
 to  be  much  in  the  consideration  of  the  advantage  and  dignity 
 that  is  to  be  found  in  the  exercise  of  this  duty.  This  would 
 make  us  more  ardent  and  serious  in  the  study  of  the  former: 
 and  unless  we  superadd  this  to  the  rest,  we  cannot  long  con- 
 tinue in  a  constant  endeavour  after  the  attainment  of  these 
 three  former  qualifications,  which  are  required  of  one  who 
 would  approach  unto  God. 
 
 Now  we  shall  shut  up  our  disccurse,  by  speaking  a  little  unto 
 this,  what  ought  to  be  the  sweet  companions  of  a  Christian 
 who  is  going  about  the  exercise  of  this  duty,  in  a  serious,  and 
 not  in  a  hypocritical  manner. 
 
 l.He  would  study  to  have  his  spirit  under  the  deep  impression 
 of  a  Deity,  and  consider  this,  that  he  is  talking  with  one,  before 
 whom  angels  (these  glorious  and  excellent  spirits)  do  cover  their 
 faces  with  their  wings.  Which,  no  doubt  doth  point  out  the 
 holy  reverence  that  they  have  of  him:  the  long  familiarity  and 
 constant  conversing  with  God  hath  not  removed  that  due  and 
 proper  distance,  which  they  ought  to  keep  with  him:  and  cer- 
 tainly, were  he  known  to  us  by  no  other  name,  than  that 
 of  Merciful,  yet  ought  we  to  fear  the  Lord  and  his  goodness. 
 O!  how  much  more,  when  he  who  is  made  known  and  revealed 
 tons  by  that  great  and  terrible  name,  Jehovah,  by  which  'he 
 is  exalted  above  all  names  that  are  in  heaven,  or  in  earth/  Phil, 
 ii.  9.  And  by  which  is  pointed  out  that  infinite  distance  that 
 is  betv/ixt  God  and  us,  No  doubt  if  the  impression  of  a  Deity 
 were  with  us,  it  would  remove  much  formality  that  we  use  in 
 prayer;  it  would  likewise  remove  much  of  our  misbelief,  that 
 we  have  in  all  our  approaches  unto  him;  were  we  afraid,  lest 
 that  woful  inscription  that  Paul  did  discern  to  be  engraven  on 
 an  altar  at  Athen5,  'To  the  unknown  God/  were  found  on  us; 
 
TO  THE  DUTY  OF  PRAYER.  24$ 
 
 alas!  I  fear  it  may  be  engraven  on  most  part  of  our  devotions; 
 and  likewise  that  wherewith  Christ  did  challenge  the  people  of 
 Samaria,  he  may  challenge  many  of  us,  John  iv.  23.  And  it 
 maybe  written  on  our  practice,  *  Ye  worship  ye  know  not  what: 
 who  are  those  who  i  bless  an  idol,'  and  no  doubt,  such  sacrifices 
 as  these,  are  c  as  if  we  were  offering  swine's  blood,  and  cutting 
 off  a  dog's  neck,  which  are  an  abomination  unto  God,'  Isa.  lxvi.  S. 
 
 II.  The  excellent  grace  of  humility,  should  be  the  sweet  com- 
 panion of  a  Christian  in  the  exercise  of  prayer.  We  must  put 
 off  our  ornaments,  and  clothe  ourselves  with  sackcloth,  and 
 spread  ashes  upon  our  heads,  when  we  begin  to  speak  to  • 
 He  that  sits  nearest  the  dust,  sits  nearest  the  heavens.  We  must. 
 be  walking  under  the  impression  of  this,  that  we  are  not  wor- 
 thy to  lift  up  chir  eyes  to  heaven;  and  with  holy  Abraham,  (up- 
 on whose  effigy  this  was  engraven,  James  ii.  23.  'That  he  was 
 a,  friend  of  God)'  when  he  begins  to  talk  to  this  glorious  and  in- 
 comprehensible Majesty,  (in  a  manner)  he  conceived  it  to  be 
 presumption,  Gen.  xviii.  27.  'Behold  now  (saith  he),  I  have 
 taken  upon  me  to  speak  unto  the  Lord,  who  am  but  dust  and 
 ashes/  He  doth  prefix  a  note  of  admiration, c  Behold!'  importing, 
 that  it  was  a  bold  adventure  for  so  low  a  person  to  speak  to  so 
 high  a  Majesty;  or  for  so  sinful  a  creature  to  open  his  mouth 
 unto  so  pure  and  spotless  an  One,  that  the  footstool  should  speak 
 to  him  who  is  the  Throne:  and,  no  doubt,  were  this  more  our. 
 exercise,  we  might  be  receiving  more  remarkable  significations 
 of  his  respect  and- love  towards  us.  What  is  the  royal  gift  which 
 he  giveth  to  those  that  are  humble?  Grace;  for  as  the  apostle 
 saith,  James  vi.  6.  c  He  giveth  grace  to  the  humble,  &c.'  His  love 
 is  seeking  that  person  that  sits  lowest,  even  as  waters  do  seek  the 
 lowest  ground.  He  that  is  first  in  his  own  estimation,  is  last  in. 
 the  estimation  of  God;  but  he  that  is  last  in  his  own  estimation, 
 is  amongst  the  first  in  the  estimation  of  God:  therefore,  no 
 doubt,  that  is  a  suitable  clothing  for  a  person  who  is  to  go  to 
 the  court  of  heaven,  which  the  apostle  Peter  requireth,  1  Pet. 
 v.  5.  c  Be  clothed  with  humility.'  O!  but  that  woful  eyil  of 
 pride,  which  doth  either  arise  from  our  ignorance  of  ourselves, 
 or  from  our  ignorance  of  God,  doth  both  obstruct  our  access 
 unto  him,  and  the  return  of  our  prayers.  If  we  should  give  a  de- 
 scription of  the  person  who  is  permitted  to  detain  Christ  in  his 
 galleries,  we  could  not  give  it  a  more  suitable  term  than  this, 
 that  he  is  ofca  humble  and  contrite  spirit/  Isa.  lxvi.  2»  and 
 Ivii.  15. 
 
 III.  And  a  third  sweet  companion  of  a  Christian  in  the  exer- 
 cise of  this  duty  of  prayer,  is  faith  and  confidence  in  God,  that 
 we  have  to  do  with  one  who  is  <the  hearer  of  prayer,  and  who 
 
 Ii 
 
250  DIRECTIONS  AND  INSTIGATIONS 
 
 is  willing  to  give  unto  us  all  tilings  that  we  desire,   if  Ti 
 faith,  for  we  must  f  faith,   not  only   upon  his    promises, 
 
 but  likewise  upon  that   glorious  and   ihcommi  tribute 
 
 that  is  given  unto  him,  Psalm  Ixv.  1.  that  ht  en  of 
 
 prayer ;'  want  of  this,  maketh  us  come  little  speed:  and  we 
 likewise  think  that  the  vtznt  of  this  maketh  us  live  so  little  in 
 expectation,  and  wait    .  ieftce  and   hope  at   the  posts  of 
 
 his  doors,  until  we  receive  a  return.     Is  it   .  Jer,   that 
 
 our  prayers  be  cafc  tog  out  of 
 
 some  empty  words/  if  we  be  not  con".  this,  that  he  is  nGt 
 
 like  unto  ul?  God  is  not  like  Baal,  who  >,   or 
 
 some  other  business,  cannot  give  present  .  to  our/ic-sii  es, 
 
 so  that  we  ixed  not  be  constrained  to  cut  etarselves  with  knives, 
 or  to  leap  upon  the  altar,  to  provoke  him  to  cause  fire  to  descend 
 upon  our  altar,  to  burn  our  drowned  sacrifices,  he  is  as  able  t# 
 give  audience  to  us,  as  if  there  were  no  other  to  employ  him. 
 MuL  ions   will  be  no  interruption   unto   the 
 
 audience  of  our  desires;  he  hath  that  royal  prerogative,  and 
 eminent  excellency  above  ail  the  judges  of  the  earth,  that  he  can 
 take  in  many  bills  at  once;  which  is  a  demonstration  of  the  Om- 
 nipotency  and  infinite  understanding  and  knowledge  of  God.  If 
 that  word,  Ivlatth.  xxii-  21,  22.  were  believed,  cever  you 
 
 ask  in  prayer,  believing,  ye  shall  receive  it,'  how  would  we  study 
 to  have  this  necessary  and  sweet  companion  of  faith  alongst 
 with  us  in  all  our  prayers?  And  as  James  speaketh,  chap.  i.  6, 
 ♦He  that  asketh,  let  him  ask  in  faith;  for  he  that  wavereth 
 and  doubteth,  is  as  the  waves  of  the  sea,  that  can  receiveth  no- 
 thing.' 
 
 A  fourth  sweet  companion  in  the  exercise  of  prayer,  is  fer- 
 vency. Can  we  live  under  such  a  woful  delusion,  as  to  conceive 
 that  God  heareth  those  suits  £nd  petitions  which  we  scarcely 
 hear  ourselves?  Can  we  have  much  zeal  in  proposing  our  desires, 
 when  we  doit  with  such  woful  indifferency?  We  have  the  ex- 
 ample of  that  holy  man,  David,  to  commend  this  unto  us, 
 [•m  xxix.  12.  where  we  may  behold  a  glorious  gradation  and 
 climax;  f<  s,  i  Hear  my  prayer,'  and  that  not  being  suffi- 
 
 cient, he  ;nd  one  step  higher,  and  saith,  <  hold  not  thy 
 
 peace  at  my  cry,'  that  voice  being  a  little  louder  than  the  voice 
 of  prayer;  and  yet  rgain,  he  ascendeth  one  step  farther,  and 
 saith,  « hold  not  thy  peace  at  my  tears.'  These  silent  cries,  the 
 tears  of  a  Christian,  have  most  rhetoric,  and  loudest  voice  to  hea- 
 ven; rheir  sweet  emanations  and  flowings  out  of  water,  from 
 that  precious  fountain  of  a  contrite  and  broken  spirit;  they  do, 
 no  doubt,  ascend  high,  and  have  a  great  power  with  him,- who 
 is  Almighty.     Jacob  (in  a  manner)  did  hold  the  angel  that  wrest- 
 
DUTY  OF  PilAYER.  251 
 
 i  oiher  cord  but  with  the  cord  of  supplica- 
 ar  from   Ho^ea  xii.  4.  and  Gen.  xxxii.   20.      Did 
 ever  youi  h  cords  and  bonds  made  of  tear-.?     No 
 
 doubr,  there  arc  of  a  beautiful  frame  and  contexture,  and  of 
 infinite  mere  e  most  precious  and  rare  chains  that 
 
 the  greatest  princes  in  the  world  do  wear  as  ornaments:  and  tru- 
 ly, the  want  of  this  proceedeth  from  the  want  of  the  solid  con- 
 viction of  the  absolute  necessity  we  stand  in  of  these  things;  f  jr 
 as  one  well  said,  c strong  necessities,  makes  strong  desires.  And 
 proceedeth  also  from  the  want  of  the  consideration  ot  the  pre- 
 cious excellencies  that  are  to  be  had  in  those  things  that  we 
 ask.  The  eminency  of  a  thing  doth  increase  vigour  of  pursuit 
 after  it,  and  maketh  us,  with  seeking  of  it,  mount  up  with 
 wings  as  :er  all  the  difficulties  that  lye  as  impediments 
 
 in  our  way.  Ought  we  not  to  be  emulous  of  the  practice  of  Ni- 
 neveh: of  whom  this  is  recorded,  c  That  they  cried  mightily  un- 
 to God,'  Jon,  We  think  many  Christians  of  this  gene- 
 ration (because  of  their  woful  remissness  and  coldness  of  affec- 
 tion in  proposing  their  desires)  may  be  constrained  to  mourn 
 over  all  their  mournings,  and  pray  over  ail  their  prayers. 
 
 Now,  if  a  Christian's  heart  be  the  temple  of  the  Holy  Ghost, 
 O!  how  ought  we  to  pray?  For  it  is  the  diamond  which  the  a- 
 postle  puts  in  the  upshot  of  all  the  graces  of  the  Spirit,  Eph.  vh 
 8.  and  after  which  he  exhorteth  Christians  seriously  to  pursue. 
 Oh!  I  think  it  is  a  mystery  that  we  cannot  well  conceive;  but 
 those  who  are  most  in  the  exercise  of  it,  can  best  resolve  it,  and 
 up  its  precious  effects:  but,  ne,  it  is  one  of  the  most 
 
 dark  mysteries  that  is  to  be  found  in  the  practice  of  a  Christian, 
 except  he,  in  whom  is  ail  *  {  of  wisdom  and  knowledge/ 
 
 to  unfold  this  one  divine  sentence,  'Pray  without  ceasine/  it 
 shali  always  remain  a  mystery  to  our  obedience.  It  is  a  ques- 
 tion, we  confess,  tha:  is  sometimes  difficult  to  determine,  whe- 
 ther some  duties,  v  \  commanded  to  be  done  by  u?,  be 
 more  mysterious  to  ou:  understanding  to  take  up  the  nature  of 
 them,  and  what  is  commended  in  the  lively  and  spiritual  exer- 
 cise of  such  a  duty?  Or  whether  they  be  most  mysterious  to  u9 
 in  our  practice  and  obedience?  We  confess,  it  hcldeth  not  alike 
 in  all  things,  it  being  more  easy  for  m  to  know,  than  to  practise 
 many  things:  we  conceive^  it  holdeth  out  in  some,  and  even  in 
 those  duties  that  are  most  obvious,  (as  we  conceive)  and  that 
 have  least  of  the  mysc  the  gospel  engraven  upon 
 them,  &c. 
 
25j8  DIRECTIONS  AND  INSTIGATIONS 
 
 SERMON  II. 
 i  Thess.  v.  17.  Pray  without  ceasing. 
 
 XT  were  for  our  great  advantage,  to  be  much  taken  up  in  the 
 serious  and  divine  consideration  of  that  most  sad,  but  most  true 
 saying,  <  That  many  are  called,  but  few  are  chosen:' yea,  if  there 
 were  but  one  of  each  twelve  that  are  within  this  house  to  day, 
 to  whom  Christ  thus  (sadly)  should  speak,  <one  of  you  will  be- 
 tray me/  ought  ye  not   all  to  be  put  to  an  holy  enquiry   and 
 search,  and  say  unto  him,  *  Master,  is  it  I?  Master  is   it  I?  and 
 to  be  exceeding  sorrowful,  until  that  concerning  question  be 
 determined  unto  you?     How  much  more  ought  you  to  accom- 
 plish a  secret  and  serious  search,  to  know  whether  or  not  'ye  be 
 written  among  the  living  in  Jerusalem,  and  have  passed  from 
 death  to  life?'     Seeing,  alas!  I  think  it  is  more  probable,  that  it 
 precious  Christ  were  to  speak  to  each  twelve  that  are  within  this 
 house,  we  are  afraid  that  he  should  thus  (sadly)  speak,  i  There 
 are  eleven  of  you  that  shall  betray  me,  and  one  shall  only  pass 
 free/     And,  oh!  that  the  number  of  those  who  are  to  betray 
 the  precious  Son  of  God,  were  reduced  to  so  few,  though  indeed 
 ihese  be  many. 
 
 If  he,  *  who  seeth  not  as  man  seeth,  who  reproveth  not  after 
 the  hearing  of  the  ear,  nor  after  the  seeing  of  the  eye/  (who 
 can  reject  an  Eliab,  the  more  fair  in  show  and  appearance,  and 
 can  choose  a  stripling  like  David)  were  to  give  his  verdict,  and 
 pass  sentence  on  all  that  are  here;  oh!  upon  how  many  of  our 
 foreheads   might    this  dreadful  sentence    be    engraved,  Mene> 
 Mene,  Tekel,  Upharsin;  *  Thou  art  weighed  in  the  balance,  and 
 art  found  light.'     I  am  afraid,  that  even  some  professors,  who 
 have  a  form  of  godliness,  and  yet  have  not  the  power  thereof, 
 and  are  likewise  c  painted  sepulchres,  that  are  fair  without,  but 
 within  are  full   of    dead  men's    bones/   he  shall   reject  their 
 confidence,  and  cut  <off  their  hopes  as  a  spider's  web/     Re- 
 ligion   that    is  pure  and  undefiled,  is  another  thing  than  we 
 take  it  to  be.     We  must   not   think  to  go  to  heaven   in  a  bed 
 of  roses,  we  must  strive,  and  earnestly  contend  to  enter  in  at 
 the  strait  gate.'     And  if  ye  would  have  a  description  of  those 
 who    are  shut  out  from  the  presence  of  the  Lord,  and  who 
 are  of  that  woful  number,  to  whom  Tophet  is  ordained  of  old/ 
 the  Psalmist  giveth  a  description  of  them,  Psalm  xiv.  4.  (  Ther 
 call  not  upon  God.'     But,  if  we  say,  that  this  is  the  description 
 oi  those  who  shall  be  eternally  secluded  from  God's  presence* 
 that  they  pray  not  unto  God,  ye  will  then  think,  that  ye  are 
 not  of  that  list:  for  who  is  so  hardened  (say  ye)  as  not  to  pray  to 
 
TO  THE  DUTY  OF  PRAYER.  253 
 
 liim  who  is  Almighty,  and  pay  that  due  homage  unto  him,  who 
 is  the  Creator  of  *  all  the  ends  of  the  earth?' 
 
 But  unto  suchathiests  as  these,  I  shall  propose  these  four  things, 
 which  if  you  are  not  able  to  give  a  positive  answer  unto,  be  per- 
 suaded that  ye  never  knew  what  it  was  to  pray  unto  God,  so  as 
 to  have  your  offerings  coming  up  with  acceptance  upon  his  holy 
 altar. 
 
 1.  Did  ye  ever  know  what  it  was  to  go  to  prayer  upon  an 
 internal  principle  of  lover  and  the  grace  of  Christ  constraining 
 you?  Are  there  not  many  of  you,  O  atheists!  who  do  not  know 
 what  this  means,  to  have  the  precious  bonds  of  love  constrain- 
 ing and  imposing  a  blessed  necessity  upon  your  hearts,  to  con- 
 verse with  God  in  prayer?  Did  ye  ever  know  what  it  was  to 
 bind  your/  sacrifices  to  the  horns  of  the  altar'  by  the  cords  of 
 love? 
 
 2.  Did  ye  ever  know  what  it  was  by  prayer  to  attain  to  more 
 conformity  with  God,  and  to  crucify  your  lusts?  There  are 
 many,  and  I  may  say,  some  professors,  to  whom  this  is  a  mys- 
 tery, through  fasting  and  prayer  to  crucify  an  idol  or  lust.  It 
 were  good  ye  had  a  holy  jealousy  over  yourselves,  that  you  arc 
 in  <  the  bond  of  iniquity,  and  gall  of  bitterness.'  The  most  part 
 cf  our  mortification  is  rather  by  consent,  than  by  constraint;  our 
 idols  do  rather  go  out,  than  are  cast  out;  or  else  our  idols  die 
 rather  to  us,  than  we  do  to  them.  Hence  it  is,  that  oftentimes 
 after  we  have  famished  our  gods,  we  sit  down  and  bemoan  our- 
 selves over  the  graves  of  our  idols;  and  as  David  lamented  over 
 Absalom,  so  do  we  over  our  lusts. 
 
 3.  Did  ye  ever  know,  what  it  was  to  distinguish  betwixt  ab- 
 sence and  presence?  When  did  ye  meet  with  such  a  place,  which 
 ye  might  call  Peniel,  that  you  have  seen  God  face  to  face?  And 
 in  another  place,  you  might  have  said,  "  Here  he  did  turn  about 
 "  the  face  of  his  throne,  and  did  vail  himself  with  a  cloud/'  £0 
 that  I  know  not  where  to  find  him. 
 
 4?.  I  shall  in  the  last  place  propose  this  question,  which  I  con- 
 ceive may  not  only  convince  profane  atheists,  but  also  some  who 
 have  a  shew  of  religion.     Did  you  ever  know  what  it  was  to  sit 
 down  and  lament  over   r.bsence  from  Christ,  and  think  it  an 
 insupportable  want?  O!  where  is  the  exercire  of  the  grace  of  love 
 iiow  gone?  O!  but  Christ  may  live  long  in  heaven,  before  the 
 most  part  of  us  give  him  a  visit;  I  fear  he  will  visit  us,  before 
 visit  him. 
 And  now,  O  atheists!   examine  yourselves  by  these,  and  be 
 persuaded,  that  if  ye  know  not  what  these  things  mean,  ye  are 
 yet  strangers  unto  the  spiritual  exerche   of  the  duty  of  prayer, 
 i  $il  the  prayers  ;ha:  ever  ye  have  presented,  hrwe  been  but 
 
25*  DIRECTIONS  AND  INSTIGAT 
 
 <  as  smoke  in  his  nostrils,  and  a   fire  that  burnetii  all  the  day/ 
 Believe  me  in  this,  O  men  of  the  world,  that  in  the  day 
 shall  solemnly  appear  before  God  in  the  *  valley  of  decision/ this 
 shalj  be  a  great  it  r  ditty,  that  ye  have  prayed  so  much, 
 
 or  rather  that  ye  have  profaned  his  holiness  (which  you  pretend 
 to  love)  so  much.  O  that  all  of  us  were  not  i  almost,  but  alto- 
 gether persuaded  to  be  Christians!'  Seeing  Christ  doth  offer  that 
 precious  dignity,  to  make  us  not  only  *  sons-in-law  to  a  King, 
 which  ought  r  lall  in  our  eves/  but  also  to  make  us 
 
 kings  and  priests  unto  God/  can  we  refuse  sr  r  as  this? 
 
 Might  not    he  sun  heavens  and   the  earth,  and  angels, 
 
 and  our  brethren,  who  are  now  above,  to  behold  a  wonder? 
 Yea,  and  no  doubt  it-is  ny  of  us  should  slight 
 
 an  offer. 
 Now,  if  any  of  you  v  at  me  that  question,  What  is 
 
 and  should  be  the  natii  e  of  a  Christian,  while  he  is  here 
 
 below  in  the  land  of  b;  and  a  stranger  from  his  Father's 
 
 house?     Whether  he  shoul  self  in  singing  or  pray- 
 
 W'e  answer,  that  prav  id  should  be  the  main  exer- 
 
 ts a  christian,  while  he  in  the  land  of  exile,  and 
 
 .ranger  from  his  Father's -1  when  the  promises  are 
 
 yet   accomplished,  fulfilled.      We 
 
 the  exercise  o:  \  in  God,  ought  to  be 
 
 a  necessary  duty  and  exercise  of  a  Christian;  we  may  sing  the 
 of  thOsi  and  heavenly  harpers,  *  that 
 
 n  the  sea  of  gl  I  in  their  hands/     And 
 
 which  are  here  b  ;  only  different  in  degrees; 
 
 songs  are  of  ..1  our  songs  are  of  a  lower 
 
 though  we  confess,  they  a  e  expert  in  that  divine 
 
 art,  for  we  of  n  the  singing  of  them: 
 
 as  likewise,  they  are  more  c<  t  blessed  exercise;  but 
 
 we  are  oftentimes  constrained  to  hang  our  harp  on  'the 
 >w  trees,  while  we  sit  by  these  rivers  of  Babel/  But  if  we 
 should  praise  more,  we  woidd  pray  morej  and  if  we  did  nray 
 more,  wre  would  praise  more.  O!  but  prayer  would  furnish  us 
 matter  of  new  songs  every  day;  and  if  we  were  much  in  that 
 exercise,  we  m  Psalm  to  sing, '  He  hath  put 
 
 a  new  song  in  my  moiith,  even  praise' Ga  to  the  Lord/     I  trh 
 Christ  s  unerringrule  of  his  growth 
 
 in  grace,  he  m  rcises  of  secret  prayer:  this 
 
 is  the  pulse  of  a  Christian,  b  i  he  may  know  his  com 
 
 tion;  and  the  slow  ulse  of  the  Christians  of  this 
 
 generation,  dot  )  vsy  that  grace  is  in  a  remark- 
 
 able decay;  it  is  gr  s  '  as  the  groanings  of  a  wound- 
 
 ed  man/     O!  but  if  we  we  e  more  obedient  u  precious 
 
255 
 
 :  ;ht  be  more  vigo- 
 Ht  be  '  bri;: 
 
 Bat  'y  upon  in  going 
 
 a  those  things 
 n)  viz.  .se  strong  im- 
 
 ■  npede  and  binder  a.C 
 .  in  his  secret  retirements  in  prayer?  If  we 
 We  may  say  that 
 which  ;,  *  It  is  thirty 
 
 since  I  did  behold  the  king's  lace."   Bat  alas!   our  lot  of  lam; 
 tion  a  alon  from,  Ga.  iseehd  to  a  higher  pitch;  yea, 
 
 many  thirty  days  -:ng      O!  but 
 
 ire  great  stj  d  though  we  should' be  e- 
 
 ternaliv  so,  we  cc  ;  justice. 
 
 The  first  impediment  that  obstructs  tnfs  liberty  in  hav- 
 
 ing access  unto  God  in  his  hat   woful  and 
 
 carnal  desi  xh  he  doth  propose  to  himself  in  the  exercise 
 
 of  that  duly;  we  are  low  in  our  vhich  makes  us  low  in 
 
 our  enjoy  /his  is  clear,  J  there  is  given 
 
 as  a  reason*  why  we  do  not  receive  that  which  we  pray  for,  '  We 
 ask  amiss,  to  spend  it  upon  our  las  pray  in  secret,  that  we 
 
 may  be  more  lined  to  pray  when  we  go  al  nd  thereby  get 
 
 applause:  hence  it  is,  t  of -Christians  persuitsare  ra- 
 
 ther taken  up  in  seeking  after  the  ornaments  cf  prayer,  than  af- 
 ter the  grace  of  prayer,  rather  to  pursue  after  these  things 
 adorn  it,  than  those  thi  i  „re  saving  in  it-,  and  oftentimes 
 
 the  ministers  of  the  gospel  have  that -woful  end  proposed  to 
 themselves.  How  oftentimes  do  our  hearts  speak  that  which 
 Saul  said  to  Samuel,  i  Honour  me  this  day  i  the  people  ana 
 
 elders  cf  Israel ?'  And  I  think  Christians  may  easily  discern, 
 whether  or  not  they  propose  this  to  themselves  as  the  last  and 
 ultimate  end  of  their  de  And  one  who  hath  these  woful 
 
 qualifications,  doth  resent  and  grieve  more  for  his  public  straiten- 
 ing^ a&d  bonds,  than  for  those  which  he  hath  in  private.  Are 
 there  not  many  of  us  here,  rise  up  from  secret  prayer, 
 
 under  the  undeniable   conviction   of  m«c  am   Gody 
 
 and  yet  never  know  what  it  is  to  have  an  anxious 
 it?  Oi  when  did  absence  from  Christ  in  our  secret  retirements 
 make  us  '  forget  to  eat  our  breac?  Oh!  that  sickness  of  love, 
 where  is  it  gone?  We  are  seek  unto  death  of  imaginary  health, 
 and  we  wish  that  the  sickness  of  love  were  more  epidemical  and 
 universal  in  those  days,  which  were  not  a  sickness  unto  c: 
 *  but  for  the  glory  of  God/  And  in  Cur  public  straitenings,  when 
 we  converse  one  with  another,  how  much  do  we  grieve  and  re- 
 
25S  DIRECTIONS  AND  INSTIGATIONS 
 
 pine?  Though,  we  confess,  these  are  rather  the  grievings  of 
 pride,  than  of  love,  rather  lamentation,  because  of  the  loss  of 
 our  redemption  than  because  of  the  loss  of  our  absence  from  Christ: 
 Those  who  hath  this  woful  qualification,  of  proposing  this  to 
 themselves  as  the  end  of  their  devotions,  may  likewise  know  it 
 by  this,  that  when  they  are  straitened  in  their  public  approaches 
 to  God,  and  others  are  enlarged,  they  then  envy  and  fret,  and 
 are  rather  endued  with  envy,  than  holy  emulation-,  which  prov- 
 eth  to  us,  that  we  are  not  great  in  the  kingdom  of  heaven,  be- 
 cause we  are  not  much  concerned  how  to  glorify  God,  which 
 hath  given  such  gifts  to  men;  but  we  sit  down  on  his  wise  and 
 wonderful  dispensation,  €  Though  he  hath  given  to  others  five 
 talents,  and  to  us  but  one;'  so  that  oftentimes  we  are  provoked 
 to  that  impious  course,  as  l  to  bind  up  our  talent  in  a  napkin, 
 and  to  dig  it  in  the  earth,  and  to  hide  our  Lord's  money/  Study- 
 ing by  that  practice,  to  appropriate  the  estimation  of  humility 
 unto  ourselves,  when  we  cannot  get  the  estimation  of  one  that 
 is  eminent  in  parts  and  abilities,  which  doth  oftentimes  provoke 
 God  to  take  that  from  us,  which  we  seem  to  have,  i  and  to  give 
 it  to  him  that  hath  more,  so  that  he  may  have  abundance/  One 
 who  proposeth  this  woful  end  in  himself,  as  the  end  of  his  devo- 
 tions, may  likewise  know  it  by  this,  that  seldom  or  never  doth 
 he  go  about  the  exercise  of  prayer  from  a  principle  of  love  or 
 delight  to  walk  with  God,  but  to  attain  the  expressions  of  pray- 
 er:  hence  it  is,  when  the  most  of  Christians  come  abroad,  they 
 rather  prove  themselves  orators,  than  Christians;  the  voice  of 
 words  is  more  heard,  than  the  voice  of  affections,  and  these  in- 
 expressible sighs  and  groans  of  the  spirit. 
 
 O!  the  real  and  spiritual  exercise  of  that  duty  is  far  gone  in- 
 to decay,  there  is  not  one  among  a  thousand  that  doth  study 
 earnestly  after  it.  Think  ye  to  pursue  and  win  God  by  your 
 fair  blossoms  and  flourishing  rhetoric,  gallantness  and  fineness 
 of  expression?  Will  not  he,  who  is  infinite  in  understanding, 
 laugh  at  your  folly?  Are  ye  to  persuade  a  man?  Are  ye  not  ra- 
 ther to  persuade  God?  Ye  may  likewise  know  by  this,  wheth- 
 er or  not  ye  propose  it  to  yourselves  as  the  last  and  ultimate 
 end  of  your  devotions,  and  it  is,  when  ye  have  most  enlarge- 
 ments and  access  unto  God,  in  your  secret  retirements,  and 
 ye  desire  and  covet  to  have  manifest  spectators  and  auditors, 
 that  so  they  may  pass  that  testimony  upon  you,  «  That  ye  are  men 
 greatly  beloved  of  God/  that  doth  receive  such  singular  testimo- 
 nies, of  his  love  and  of  his  respects;  but  woe  be  unto  you  that 
 are  such  hypocrites,  c  who  covet  the  greetings  of  the  markets,  and 
 uppermost  rooms  at  feasts,  desiring  to  be  called  of  men,  Rabbi/ 
 
tO  THE  DUTY  OF  PRAYBR.  J3  . 
 
 have  your  reward;  then  he  that  is  first,  shall  bs 
 and  he  that  is  last,  shall  be  first.'  Then  that  proverb  shall 
 be  taken  up  over  you,  *  How  art  thou  fallen  from  heaven,  O 
 Lucifer,  son  of  the  morning?  When  Satan  by  his  tail  shall  draw 
 ali  stirring  stars  down  out  of  heaven,  towards  the  earth.  A.nd 
 we  think  this  woful  evil  of  proposing  ourselves  as  the  end  of  our 
 devotion?,  doth  not  only  obstruct  his  grace,  but  likewise,  when 
 we  attain  to  it  in  some  measure,  it  breaks  it  off. 
 
 It  is  certain,  that  when  a  Christian  hath  most  nearness  with 
 God,  and  is  (in  a  manner)  lifted  up  to  the  third  heavens,  then 
 he  doth  receive  great  liberty  of  expressions,  winning  to  some 
 high  and  eminent  conceptions  of  God,  and  some  significant  ex- 
 pressions of  his  own  misery,  then  our  pride  causing  us  to  reflect 
 upon  what  we  have  spoken,  do  much  quench  our  holy  flame  of 
 zeal  and  love;  we  study  to  have  expressions  in  our  memory, 
 rhat  we  may  express  them  when  we  come  abroad,  rather  than 
 affections  in  the  heart;  and  thus  hath  obstructed  many  Chris- 
 tians of  precious  enjoyments,  and  doth  prove  this  eminently  to 
 you,  that  ye  are  more  taken  up  in  the  expressions  of  your  enjoy- 
 ments than  with  the  enjoyments  themselves. 
 
 We  confess  there  are  some  who  are  more  rude  and  gross  in 
 their  carriage,  who  go  about  this  exercise  of  prayer,  that  they 
 may  take  advantage  to  sin  with  more  liberty  and  with  fewer 
 challenges;  like  that  adulterous  woman  mentioned  in  Prov.  vii. 
 14«,  18.  who  after  she  had  said,  she  had  peace-offerings  with  her* 
 and  that  she  had  paid  her  vows,  she  inferred  this,  c  That  she 
 would  go  and  take  her  fill  of  loves,  and  solace  herself  till  the 
 morning.'  Your  prayers  O  atheists!  are  always  an  abomination  in 
 the  sight  of  the  Lord.  O!  how  much  more,  when  ye  bring 
 them  with  such  a  wicked  mind?  How  will  you  hide  your  sins 
 with  such  a  covering?  O!  take  heed  to  your  spirits,  lest  ye  deal 
 treacherously  with  God;  there  are  many  of  us  that  pray  like 
 saints,  but  we  walk  like  devik;  surely  one  that  heard  us  pray 
 might  prophesy  good  things  of  us,  but  in  our  life  may  find  their 
 prophecies  fail  in  the  accomplishment. 
 
 There  is  a  second  impediment  that  doth  obstruct  a  Christian's 
 liberty  in  the  exercise  of  prayer,  ki  his  secret  retirements,  which 
 is  that  woful  formality  and  indifferency  of  spirit  that  we  use  in 
 the  exercise  of  our  secret  prayers;  the  most  part  of  us  are  igno- 
 rant, what  it  is  to  c  cry  mightily  to  God,  when  we  are  alone,  and 
 to  wrestle  with  him,  were  it  until  the  dawning  of  the  day,  till 
 he  bless  us,  that  so  we  may  indeed  be  princes  with  God:'  that  by 
 these  two  hands  we  may  lay  hold  on  him,  faith  and  love;  love 
 lays  hold  on  the  heart  of  Christ,  and  faith  lays  bold  on  his 
 word,  and  by  it  detains  him  in  r  *e  galleries.  I  may  speak  thi3  to 
 
 Kfc 
 
'25$  DIRECTIONS  AND  INSTIGATIONS 
 
 the  shame  of  many  of  you,  that  it  were  to  your  advantage  to  be 
 as  serious  in  speaking  unto  God  when  you  are  alone,  as  ye  are 
 rerious  when  ye  are  in  company.  A  heathen  observed  this,  and 
 therefore  pressed  it  upon  all  to  whom  he  wrote,  that  they  should 
 beware  of  woful  indifferency.  And  we  confess  that  this  woful 
 indifferency  of  ours,  is  but  an  involving  ourselves  in  that  curse, 
 c  Cursed  be  the  man  that  hath  in  his  flock  a  male,  and  voweth 
 •and  sacrificeth  unto  the  Lord  a  corrupt  thing.'  O  what  if  pre- 
 cious Christ  should  propose  that  unanswerable  challenge  to  many 
 of  us  who  are  here,  are  the  consolations  of  God  small  to  you? 
 Or  is  there  any  secret  thing  with  you,  that  you  do  so  little  pur- 
 sue after  these  things?  vV7e  confess,  our  formality  and  woful  in- 
 differency, doth  much  proceed  either  from  the  want  of  a  solid 
 impression  of  a  Diety  before  whom  we  pray,  or  else  from  the 
 wantof  a  spiritual  conviction  of  the  absolute  necessity  of  the  things 
 that  we  pray  for.  Ye  formalists,  whose  constant  practice  is  to 
 be  formal,  by  your  formality  ye  make  your  bonds  stronger  upen 
 your  spirits,  and  do  wreath  the  yoke  of  your  transgressions  round 
 :  your  necks.  These  impertinent  rovings  of  the  spirit  that 
 lave  in  the  exercise  of  prayer,  doth,  no  doubt,  come  from 
 this  fountain  of  woful  formality  that  we  have  in  it;  fowls  do 
 with  liberty  descend  upon  the  carcases,  when  we  are  formal, 
 and  it  is  only  fervency  that  must  drive  away  these. 
 
 The  third  impediment  that  obstructs  a  Christian's  liberty  is, 
 ire  not  much  taken  up  in  employing  of  the  Holy  Ghost,  that 
 must  help  our  infirmities,  and  must  breathe  upon  our  withered 
 spirits,  otherwise  such  dead  bones  as  we  are  cannot  live;  "  Our 
 bodily  exercise  pronteth  little,  it  is  the  Spirit  that  quick  neth" 
 as  is  clear,  John  Hi.  8.  And  certainly,  except  "  the  north  or  south 
 wind  blow,  our  spirits  cannot  flow  out;  except  the  angel  move 
 ihe  water,  we  cannot  step  in  and  be  healed."  O-  but  that  word 
 is  a  mystery  to  our  practice,  which  is  in  the  twentieth  verse  of  the 
 epistle  of  Jude;  and  surely  we  may  be  astonished  when  we  read  it 
 over,  and  we  may  be  ashamed  that  we  are  so  little  in  the  real 
 practice  of  it,  where  this  is  put  in  amongst  the  midst  of  the 
 Christian's  duties,  that  we  should  pray  c  in  the  Holy  Ghost:  and 
 certainly,  that  duty  is  required  of  us,  although  it  be  a  mystery, 
 and  an  unknown  thing  to  the  practice  of  the  most  part  of  the 
 Chriiihns  of  this  generation.  I  think,  a  Christian  that  is  much 
 3n  the  employment  of  the  Holy  Ghost,  when  he  goeth  to  pray, 
 he  is  put  to  an  holy  non  plus,  so  that  he  knoweth  not  whs 
 shall  say,  and  is  oftentimes  put  without  a  compliment  to  pro- 
 pose that  desire  to  God,  *  Lord  teach  us  what  we  shall  say,  for 
 we  cannot  cre'er  our  speech  before  thee,  by  reason  of  our  dark: 
 Think  ye  not  that  Peter,  James,  and  John*  h?.d  the  spirit  of  prayer 
 
TO  THE  DUTY  OF  PRAYER.  259 
 
 eminently  above  us  all,  and  yet  they  were  not  ashamed  to  pro- 
 pose that  desire  to  God,  c  Lord,  teach  us  to  pray??  It  were  for 
 our  concernment  and  advantage  to  pray  even  as  though  we  had 
 never  prayed  before.  I  am  persuaded  of  it,  that  if  this  cxo 
 of  prayer  were  so  gone  about,  we  should  have  much  more  li- 
 berty of  words,  and  of  expressions  than  we  have.  It  is  ce: : 
 we  must  have  no  confidence  in  our  gifts  and  abilities  of  prayer. 
 .The  prayers  that  are  penned  in  heaven,  are  best  heard  in  hea- 
 ven. That  which  the  Holy  Ghost  doth  dictate,  (with  reverence 
 be  it  spoken)  the  Father  can  best  read.  The  Father  can  read 
 no  character  of  any  person,  (to  admit  it)  but  which  his  blessed 
 hands  do  pen. 
 
 There  is  this  fourth  impediment  and  objection,  which  ob- 
 structs a  Christian's  liberty  and  access  to  God,  in  his  secret  re- 
 tirements and  prayers,  that  we  are  so  little  taken  up  in  the  em- 
 ploying of  Jesus  Christ,  as  a  Mediator  in  our  approaches  unto 
 God.  I  think,  it  is  impossible  for  a  Christian  to  delight  and  en- 
 joy himself  with  Gcd,  but  through  Jesus  Christ,  who  is  that 
 '  vision  of  peace.'  O  Christians!  through  what  door  will  ye  enter 
 7ntothe  i  holiest  of  all,  if  ye  enter  ::ot  through  him,  even  thrc 
 Jesus  Christ,  the  vail  of  his  flesh?  In  a  manner,  he  is  the  door 
 of  heaven,  and  we  must  enter  into  heaven  through  the  door. 
 Christ  is  that  great  Courtier  in  heaven,  by  whom  we  must  havfe 
 access  and  admission  unto  the  King.  If  any  person  dare  adven- 
 .0  go  to  pray  without  him, c  (who  is  that  blessed  Days-man 
 betwixt  God  and  sinners)'  he  comes  without  his  wedding-gar- 
 ment, and  so  that  question  shall  be  proposed  to  him,  i  Friend, 
 how  earnest  thou  hither?  Or  rather,  c  O  enemy,  hew  earnest  thou 
 hither  without  a  wedding-garment?'  And  be  persuaded  of  it, 
 ye  shall  remain  speechless,  not  opening  your  mcuth. 
 
 The  fifth  impediment  and  objection,  which  obstructs  a  Chris- 
 tian's liberty  and  access  to  God,  in  his  secret  retirements  is,  the 
 woful  intanglements  and  engagements  of  hearts  that  we  have  to 
 impertinent  vanities  and  trifles  of  this  passing  world;  cur  hearts 
 are  mightily  taken  up  with  the  perishing  and  decaying  things 
 that  are  in  this  life;  yea,  the  most  part  of  our  hearts  are  mar- 
 ried to  the  world,  and  to  the  things  thereof;  and  we  think,  and 
 are  persuaded  of  it,  that  that  doth  exceedingly  obstruct  raid  mar 
 our  liberty  and  access  unto  God.  This  divinity  was  well  known 
 to  godly  David,  Psalm  lxvi.  IS.  c  If  I  regard  iniquity  in  my  h 
 the  Lord  will  not  hear  my  prayer.'     H  ad  access,  although 
 
 they  be  net  miich  different,  yet  alwa)  5  the  poseth  the 
 
 and  this  divinity  was  aho  well  kn  >  o  that  blessed 
 
 ■p.okenofin  Jol.w  ix.  31.  c<  And  this  wejtf 
 
-JSO  DIRECTIONS  AND  INSTIGATIONS 
 
 and  obey  his  will,  him  he  heareth."  I  think  these  woful  and 
 dreadful  evils  that  doth  so  easily  beset  us,  doth  exceedingly  hin- 
 der and  obstruct  us  to  ascend  in  a  spiritual  cloud  cf  divine  and 
 holy  affection  unto  God;  the  souls. of  trie  most  parts  of  us,  are 
 divided  amongst  many,  and  even  amongst  so  many  lovers,  that  it 
 cannot  devote  and  resign  itself  unto  God;  every  impertinent  idol 
 and  lust,  doth  claim  a  right  and  relation  unto  the  soul,  and  then 
 that  obstructs  a  Christian's  liberty  in  his  secret  retirements.  Ol 
 to  be  more  in  the  exercise  of  this  precious  and  excellent  grace 
 of  faith,  whereby  we  may  purify  ourselves  from  all  «  uncleanness 
 of  the  flesh  and  of  the  spirit,  and  may  be  able  to  perfect  holiness 
 in  the  fear  of  the  Lord.'  O!  can  it  be,  that  such  a  fountain,  that 
 such  a  defiled  and  corrupt  fountain,  that  sends  forth  only  salt 
 water,  can  send  forth  any  sweet,  precious  and  soul-refreshing 
 springs  of  living-water?  This  was  a  mystery,  and  a  paradox  un- 
 to the  apostle  James,  chap.  iii.  12.  "  Can  the  fig-tree  bear  olive- 
 berries?  Or  can  the  olive-tree  bear  figs?  So  can  no  fountain 
 yield  salt  water  and  fresh.  And  certainly,  it  shall  always  remain 
 impossible  for  us  to  do  both  good  and  evil.  Would  ye  know 
 the  livery  which  the  church  of  Christ  must  have,  and  her  mem- 
 bers? It  is  to  be  clothed  with  holiness.  For,  no  doubt,  that  is 
 the  robe  and  garment  with  which  we  must  enter  into  the  holiest 
 of  all:  and  may  not  that  incite  and  provoke  your  desires  to  foU 
 low  after  it,  which  is  so  excellent  and  precious?  Believe  it,  we 
 are  not  able  to  tell  the  worth  of  it. 
 
 There  is  this  sixth  impediment,  which  obstructs  a  Christian's 
 Uberty  and  access  unto  God  in  his  secret  prayer,  and  it  is  that 
 woful  resisting  and  quenching  of  the  motions  of  the  Spirit,  that 
 oftentimes  we  fall  into.  Hence  it  is,  that  when  a  Christian  doth 
 go  to  God,  he  is  debarred,  and  his  prayer  is  shut  out  from  God; 
 and  the  reason  of  it  is,  because  he  debarred  God  before:  and 
 •  his  is  remarkably  clear  from  the  bride's  practice,  Cant.  v.  2. 
 compared  with  the  following  verses,  she  held  Christ  at  the  door, 
 notwithstanding  his  'locks  were  wet  with  the  dew  of  the  night, 
 his  hair  with  the  drops  of  the  morning.'  But  when  she  had 
 condescended  to  open  to  him,  he  had  withdrawn  himself  from 
 her.  O!  who  would  hold  out  such  a  precious  guest?  Surely  it 
 a  more  suitable  exercise  for  us,  that  we  should  admire  and 
 wonder,  and  stand  astonished  at  his  low  condescension,  that  ev- 
 er he  should  have  condescended  so  low  as  to  come  unto  us,  ra- 
 ther than  to  requite  that  marvellous  and  unsearchable  grace  of 
 his  towards  us,  after  such  a  way  as  many  of  us  so  sinfully  do. 
 
 There  is  this  last  impediment,  that  hinders  a  Christian's  liber- 
 ty and  access  unto  God,  in  his  secret  prayers,  and  it  is  that 
 Woful  evil  of  pride,  wherewith  we  are  clothed  so  much  in  our 
 
TO  THE  DUTY  OF  PRAYER.  261 
 
 approaches  to  God;  we  ought  c  to  bow  our  heads  seven  times  to- 
 wards the  ground,'  when  we  begin  to  make  our  approaches  un- 
 to him,  even  unto  him,  who  is  greater  than  all  the  kings  of  the 
 earth.  Believe  it,  if  the  grace  of  humility  were  more  our  exer- 
 cise in  secret  prayer,  certainly  we  should  enjoy  more  of  him  than 
 we  do;  this  is  clear  in  2  Pet,  v.  7.  where  he  saith,  c  God  givetli 
 grace  to  the  humble;  but  he  resisteth  the  proud/  And  likewise 
 clear  from  Isa.  Ivii.  17.  though  he  be  that  high  and  lofty  One, 
 that  inhabiteth  eternity,  and  whose  name  is  holy,  yet  he  saith, 
 CJ I  dwell  in  the  high  and  holy  place,  with  him  also  that  is  of  a 
 humble  and  contrite  spirit,  to  revive  the  spirit  of  the  humble* 
 and  to  revive  the  heart  of  the  contrite  ones."  And  though  he  be 
 that  high  and  lofty  One,  he  loveth  one  that  is  of  a  pure  and 
 contrite  spirit.  O!  might  we  not  always  say,  c  That  we  are  not 
 worthy,  that  thou  should  even  condescend  so  far,  as  to  come  un- 
 der our  rooi?  Modesty  and  reverence  might  make  us  admire  such 
 wonderful  and  precious  visits;  i  Whence  is  it/  saith  Elizabeth, 
 i  that  the  mother  of  my  Lord  should  come  to  me?'  much  more 
 may  we  say,  "  Whence  is  it,  that  the  Lord  himself  should  come 
 to  us?"  We  may  challenge  ourselves,  that  our  enjoyments  of 
 God,  are  not  more  than  they  are. 
 
 Now  we  shall  speak,  Secondly,  A  little  to  you,  (before  we 
 shut  up  our  discourse)  how  a  Christian  may  be  helped  after  his 
 enjoyments  in  prayer,  (and  after  he  had  been  admitted  to  taste 
 of  i  that  pure  river  that  flows  out  from  beneath  the  throne  of 
 God)  to  rest  in  his  love  to  Christ,  and  not  to  stir  him  up,  nor 
 awake  him,  before  he  please.'  We  confess,  it  is  as  much  difficul- 
 ty (if  not  more)  to  maintain  communion  with  God,  when  it  is 
 gained,  as  to  gain  it  when  it  is  lost.  Ol  but  Satan  hath  often- 
 times catched  much  advantage  over  the  people  of  God,  after 
 their  enlargements.  When  was  it  that  John  fell  down  to  wor- 
 ship the  angel,  was  it  not  when  he  had  '  seen  the  bride  the  Lamb's 
 wife,  adorned ?'  as  is  clear,  Rev.  xix.  16.  compared  with  the  ore- 
 ceding  verses:  and  it  is  clear  again  from  John's  practice,  Rev. 
 xx.  9.  compared  with  the  foregoing  words.  And  when  was  it 
 that  the  disciples  did  rove,  not  knowing  what  they  spake,  was 
 it  not  when  they  were  on  mount  Tabor,  and  did  see  the  fashion 
 of  his  face  change  before  them?  Matth.  xvii.  2,  4,  6.  Though 
 we  confess,  we  must  give  an  indulgence  unto  that,  it  was  no- 
 thing but  the  rovings  of  holy  love  that  made  them  to  do  so; 
 which  alas!  is  not  much  heard  in  these  days;  we  rove  in  a  more 
 impertinent  manner.  And  we  think,  a  Christian  after  his  enjoy- 
 ments and  enlargements,  ought  especially  to  stand  on  his  watch, 
 and  to  <  pray  lest  be  enter  into  temptation/  for  the  stroke  he  doth 
 receive  after  enjoyments  and  enlargements,  is  one  of  the  i 
 
DIRECTIONS  AND  INSTIGATIONS 
 
 discburagifrg  strokes,  and  most  anxious,  that  he  meetc 
 
 he  occasion  of  much  unbelief,  and  hath  made  his 
 own  to  mourn,  not  only  over  the  foundation,  but  also  even  to 
 it  down;  arguing  thus  with  themselves:  if  that  when  Christ 
 th  them,  upon  whom  their  strength  was  laid,  they 
 ..  :to  their  lusts,  Rom.  vii.  23.  how  much  more 
 ve  by  them,  when  Christ  shall  be  absent 
 bren  put  to  draw  that  conclusion,  4  One 
 day  I  of  some  of  mine  enemies.'   We  should 
 
 guard  against  such  a  stroke,  because  it  doth  always  almost  make 
 vhe  Christian  call  in  question  the  reality  of  his  enjoyments.  It  is 
 hard  for  a  Christian  to  receive  a  stroke  by  the  hand  of  his  ini- 
 quities after  enlargements,  and  not  presently  to  call  in  question 
 the  reality  of  them;  yea,  more  to  call  in  question  his  estate  in 
 grace;  for  they  do  often  debate  with  themselves  "  If  it  had  been 
 *'-'he  who  visited  me,  would  he  not  have  enabled  me  to  sing  a 
 <:nt.  f  triumph  over  my  lusts?"     And  also,  ye  would 
 
 1  against  it,  because  it  is  one  of  the  most  dishonourable  in- 
 affronts  that  can  be  put  upon  precious  Christ;  and 
 ore  no  more  to  provide  you  to  guard  against  it,  may 
 \  unto  you,  that  that  stroke  which  ye  have  re- 
 ur  iniquities,  after  your  enlargements  and  enjoy- 
 s  of  God j  if  it  be  by  your  own  consent,  (believe  it,  and  be 
 it)  that  (in  a  manner)  it  saith  this  much  unto  you, 
 referred  an  idol  and  lust  even  to  Jesus  Cknst?  We 
 ?ws  preferring  Barabbas  before  Christ,  when  the 
 ins  was  upon  his  head,  and  when  he  was  spitted 
 fetted,  is  not  such  an  indignity  and  disgrace  as  ye 
 . i5  when  ye  prefer  your  iusts  una  idols  unto  him, 
 is  appearing  with  a  crown  of  glory  and  Mi. 
 1  a  robe  of  righteousness  and  of  joy.     O!  dar 
 ice  prefer*any  thing  before  him;  might  not 
 sotils  of  just  men  made  perfect,  and  all  that  arfe 
 e,  might  they  not  all  take  up  that  lamen- 
 n  over  you,  (  Do  ye  thus  requite  the  Lord,  O  foolish  p 
 ise?'     And  we  think,  there  are  these  three  woful  c 
 .fats  a  Christian  after  enlargements  and  enjoymen 
 
 is  first  evil  of  security,  Cant.  v.  3.  compared  with 
 
 first  verse,  where  Christ,  when  he  was  come  into  his  garden, 
 
 Lthered  his  myrrh  with  his  spices,  2nd  had  eaten  his  ho- 
 
 flj      comb  with  his  honey,  and  had  drunken  his  wine  with  bis 
 
 d  yet  for  all  these  enjoyments  the  spouse  was  sleeping: 
 
 ise  in  Zech.  iv.  1.  compared  with  the  preceding  chap. 
 
 .  fell  asleep  after  his  enjoyments,  *  until  the  an- 
 
TO  THE  DUTY  OF  PRAYE" 
 
 gel  came  and  awaked  him'.     Oh!  we  readily  sleep  in  the  bed  of 
 love;  and  that  hath  impeded  many  excellent  visits  that  we  mi 
 have.     O!  what  a  visit  was  that   of  the  spouse?  Cant.   v. 
 may  question,  whether  ever  she  got  such  an  one  \ 
 here  below. 
 
 And  secon dhfy  That  woful  evil  of  pride,  as  is  ce**ta: 
 supposed  in  2  Cor.  xii.  7.  where,  lest  Paulshouldbe  exalted  z 
 measure,  through  the  abundance  of  revelations,  there  is  a 
 senger  of  Satan  sent  to  buffer  him.     O!  but  it  is  a  dangerous  ex- 
 ercise  for  a  Christian  to  search  out  his  glory-     We  conic 
 not  search 'to  strengthen  our  confidence,  or  our  love,  but  to  add 
 oil  to  that  tire  of  pride,  in  our  reflections  upon  ourselves;    '  The 
 wind  doth  lift  us  up  upon  its  wings,  and  we  ride. upon  it  till  our 
 subsistance  be  dissolved. 
 
 And  there  is  this  third  evil,  which  is  net  so  obvious,  but,  no 
 doubt  do:'  befal  the  Christian,  and  that  is,  self-love, 
 
 which  oftentimes  he  falleth  unto  after  his  enjoyments;  and  this 
 evil  doth  certainly  break  off  many  of  our   enjoyments,  to  the 
 disadvantage  of  the  Christian,  and  hinders  him  to  exercise 
 self  in  the  grace  of  true  love,  which  always  we  ought  to  be  k 
 ing  in  exercise,  because,  it   is  that  oil  by  which   our   chai 
 wheel  must  move  swifter,  and  be  as  the  chariots  of  Ami 
 
 Now  for  that  which  we  proposed,  viz.  Plow  a  Christian  : 
 be  helped  to  keep  his  enjoyments,  which  he  hath  attained  t 
 prayer.     We  shall  only  propose  these  two  things.      1.  Be  c 
 in  the  exercise  of  watchfulness  after  your  enlargements,  that  ye 
 enter  not  unto  temptation.  And  2.  Be  much  in  the  exercise  of  hu- 
 mility, that  when  grace  lifts  you  up,  you  may  net  lift  up  j 
 selves.     O!  bat  a  Christian  that  walketh  always  with  his  feet  to- 
 wards the  earth,  and  doth  never  mount  an  hand-breadth  above 
 it,  he  walketh  most  safely.     I  know  nothing  to  keep  your  enjoy- 
 ments in  life,  and  to  keep  you  from  soaring  in  your  enjoy:. 
 so  much,  as  the  £race  of  humility:  but  we  need  not  insist  long 
 in  telling  you>  how  ye  shall  maintain  your  enjoyments-    there 
 are,  alas!  so  few  of  them   in  these  days;  when  were  ye  in  hea- 
 ven? Or  when  was  heaven   brought  dpwn  to  you  in  a  manner? 
 If  the  most  part  of  us  did  now  behold  Christ,  we  would  not 
 know  him,  it  is  so  long  since  we  saw  him.     O  precious  Christ 
 how  much  is  he  un  ays?  I  think)   if  such  a 
 
 supposition  as  this  were  possible,  that  if  Christ  would  go  down 
 to  the  pit  of  those  damned  persons  that  are  reserved  in  everlast- 
 ing chains,  and  preach  that  doctrine  unto  them,  "  Here  am  I, 
 me,  and  ye  shall  obtain  life;"  we  question  whether 
 qj>edience  or  admiration  would  be  most  their  exercise:  would 
 not  bind  that  command  as  a  cha":  t  their  necks? 
 
264?  DIRECTIONS  AND  INSTIGATIONS 
 
 But  know  it,  ye  that  refuse  him  now,  ere  long  he  shall  re 
 you.  O  when  shall  that  precious  promise  that  is  in  Zech.  viii. 
 21.  be  accomplished,  "  And  the  inhabitants  of  one  city  shall  ^0  to 
 another,  saying,  Let  us  go  speedily  to  pray  before  the  Lord,  and 
 seek  the  Lord  of  hosts;  I  will  go  also?"  Or  as  the  word  may  be 
 rendered,  continually.  O!  when  shall  such  a  voice  be  heard  in 
 the  city  of  Glasgow?  Seeing  our  brethren  above  sing  without 
 ceasing,  let  us  i  pray  without  ceasing.'  And  to  you  that  pray,  I 
 shall  say  this  word,  ye  that  fervently  pray  without  ceasing,  it  ij 
 not  long  before  ye  shall  sing  without  ceasingj  and  without  I 
 terruotion* 
 
 SERMON  III. 
 1  Thess.  v.  17.  Pray  without  ceasing, 
 
 -K.EAL  godliness  is  so  entire  and  undivided,  and  the  parts  of 
 it  are  so  inseparably  knit,  and  linked  one  with  another,  and 
 cannot  be  parted,  that  it  is  like  Christ's  coat  that  was  without 
 seam,  that  it  could  not  be  divided;  and  except  the  whole  fall 
 ro  us  by  divine  lot,  we  can  have  no  part  nor  portion  in  it. 
 And  were  this  more  solidly  believed,  and  imprinted  up  on  our 
 hearts,  the  inseperable  connection  and  near  cognation  that  is  a- 
 mongst  all  the  graces  of  the  Spirit,  we  should  not  be  so  par- 
 tial and  divided  in  our  pursuits  after  them,  'seperating  these  things 
 which  he  hath  joined  together/  which  oftentimes  is  the  occasion 
 that  our  nakedness  and  deformity  doth  appear;  neither  should 
 we  (if  this  were  believed)  be  so  soon  satisfied  with  our  attain- 
 ments, (but  in  a  manner)  should  be  entertaining  an  holy  obli- 
 vion and  forgetfulness  of  all  that  we  have  purchased,  to  put  by 
 Qur  hand,  and  should  be  "  passing  forward  to  those  things  that  arc 
 before,  till  once  we  attain  to  that  stature  of  one  in  Christ. "  And 
 till  grace  have  its  perfect  work,  and  want  nothing,  we  can  never 
 be  constant.  Amongst  all  the  graces  of  the  Spirit,  which  a  Christ- 
 lian  ought  vigorously  to  pursue  after,  this  grace  of  prayer  is  not 
 amongst  the  least:  it  is  that  which  keepeth  all  the  graces  of  a 
 Christian  in  life  and  vigour,  i  and  maketh  us  fat  and  flourish- 
 ing, and  bringeth  forth  fruit  in  our  old  age:  and  except  the 
 Christian  be  planted  by  that  wall,  his  branches  will  never  climb 
 over  the  wall;  who  is  the  Christian  that  groweth  like  c  a  palm 
 n-ee,  and  doth  flourish  as  tbe  cedar  in  Lebanon:'  It  is  he  that  is 
 planted  in  the  house  of  the  Lord,  which  is  a  house  of  prayer. 
 And  we  conceive,  that  the  fundamental  cause  why  grace  and 
 -he  real  qxcvcI??  of  eodiine  :h  a  wcfu  arka* 
 
70  THE  DUTY  OF  PRATER. 
 
 ;ecay  in  these  days,  it  is  want  of  obedience  unto  this  g 
 commandment,  'Pray  without  ceasing.    Were  we  dwelling  forty 
 
 in  the  mount  with  God;  cur  faces  should  shine,  an.' 
 should  be  constrained  to  cast  a  veil  over  them.'   Were  we  c  i 
 
 holy  and  divine  correspondence  with  heaven  by  this 
 messenger  of  prayer,  we  might  be  tasting  of  the  first  fruits  of 
 that  land  afar  off.  Prayer  is  one  of  these  faithful  messengers  and 
 rpies  which  a  Christian  sends  forth  to  view  the  promised  land,  2nd 
 which  always  doth  bring  up  a  good  report  upon  I 
 
 glorious  UncL  O!  when  went  ye  to  the  brook  Eshc 
 exercise  of  prayer,  and  did  cut  down  a  branch  wh 
 
 es,  and  were  admitted  to  behold  that  lane5, 
 ry  of  all  lands,  in  the  midst  of  which  doth  grow  that  tree  of 
 which  bears   twelve  manner  of  fruits  every  year?'     Ol   what  a 
 land  suppose  you  it  to  be,   wherein   are   twelve   harvests   every 
 year?     Alas!  we  are  straitened  in  our  desires,  which  makes  us 
 straitened  in  our  enjoyments.  May  we  not  blush  and  be  ashamed, 
 that  the  men  of  the  world  should  enlarge  their  desires   as  hell* 
 and  as  death,  and  shall  cry,  Give,  give,  after  these  passing  and 
 transient  vanities  of  the  world;  and  that  Christians  should  not 
 be  provoked  to  enlarge  their  desires  as  heaven,  and  as  the  sand 
 by  the  sea-shore,  after  these  things  that  are  most  high  and  divine 
 in  their  nature,  and  are  most  fruitful  and  advantageous  in  their 
 enjoyments?    We  think  ignorance  is  the  cause  of  our  slow  pur- 
 suit after  these  things,    and  ignorance   in  men  cf  the    world, 
 is  the  occasion  of  their  swift   and   vigorous   r 
 endless  and  passing  vanities  of  this  vain  and  transient  world. 
 We  did  at  the  last  occasion  (speaking  upon  these  words)  sf 
 somewhat  to  that  which  doth  obstruct  a  Christian's  liberty  in  his 
 
 :  retirements  a  ig  with  G 
 
 access  is  oftentimes  shut  upon  him,  and  be  _nity 
 
 rred  upon  him  to  entei  into  the  holiest  c! 
 
 which  was  the  best  and  most  ec 
 
 and  com  with  Godj> 
 
 after  once  it  is  attained,  that  when  our  heart*  4  we 
 
 rit  in  a  lender  and  spiritual  frame;  we  shall 
 now,  in  the  next  place,  spc.u:  a  little  to  you,  how  a  Chris 
 he  helped  to  know  the  reality  of  his  enjoyments,  whether  they 
 yea,  or  not;  or  tokens  and   significations  of  the 
 Lord's  special  and  singular  respect;  and  before  we  speak  of  that, 
 
 First,  That  a  man  which  hath  but  a  common  work  of  theSpi- 
 never  been  .  with  real  and  saving  grace,  he 
 
 mo  many  flashes  of  the  Spirit,  and  some  tastings  'of 
 to  come:'  as  likewise,  to  thc.receivir 
 LI 
 
266  DIRECTIONS  AND  INSTIGATIONS 
 
 the  word  of  the  gospel  with  joy;  as  is  clear  from  Heb.  vi.  5. 
 and  Matth.  xiii.  20.  He  may  have  many  things  that  looks  like 
 to  most  heavenly  and  spiritual  enjoyments  of  a  Christian:  but  we 
 conceive,  that  the  enjoyments  of  these  that  have  but  a  common 
 work  of  the  Spirit,  they  are  not  of  such  a  measure  and  degree 
 as  the  enjovments  of  the  sincere  Christian:  hence  they  are  called, 
 in  Heb,  vi.  5.  but  a  tasting;  the  word  is  sometimes  used  for  such 
 a  tasting,  as  when  one  goeth  to  the  merchant  to  buy  liquor,  he 
 doth  receive  somewhat  to  taste,  to  teach  him  to  buy:  but  that 
 is  far  from  the  word  which  is  in  Psalm  xxxvi.  8  ( They  shall  be 
 abundantly  satisfied  with  the  fatness  of  thy  horse;  and  thou 
 shalt  make  them  drink  of  the  rivers  of  thy  pleasures.'  And  from 
 that  word  which  is  in  Cant.  v.  1.  €  Eat  and  drink  abundantly,  O 
 beloved.'  We  conceive  likewise,  that  their  enlargements  and  en- 
 joyments which  they  have,  the  strength  and  vigour  of  their  cor- 
 ruptions are  not  much  abated  thereby;  neither  is  conformity 
 with  God  attained;  hence  is  that  word,  Matth.  xiii.  20.  Though 
 they  receive  the  word  with  joy,  yet  the  thorns,  (which  we  do 
 understand  to  be  corruptions)  they  do  grow  without  any  op- 
 position; and  they  that  never  knew  what  it  was  to  have  the 
 strength  and  vigour  of  their  lusts  abated  by  their  enjoyments, 
 they  have  but  a  common  work  of  the  Spirit.  The  hypocrites 
 enlargements  are  rather  in  public,  and  in  their  conversings  one 
 with  another,  than  in  their  secret  retirements;  and  those  enjoy- 
 ments that  they  have  when  they  converse  crhe  with  another,  they 
 do  rather  joy  and  rejoice,  because  of  applause  that  they  have  by 
 such  enlargements,  and  of  a  reputation  of  having  familiarity  and 
 Intimateness  with  God,  rather  than  for  the  enjoyments  them- 
 selves; and  that  dignity  and  honour  hath  been  conferred  upon 
 them  to  taste  some  of  that  river  that  flows  from  beneath  the 
 throne  of  God.  We  conceive  likewise,  that  in  ail  their  enjoy- 
 ments that  they  have,  they  do  not  much  study  and  endeavour 
 to  guard  against  all  obstructions  and  impediments  that  may  stir 
 up  Christ,  and  awake  him  before  he  please;  they  can  give  their 
 hearts  a  latitude  to  rove  abroad  after  impertinent  vanities;  yea, 
 presently  after  the  seeming  access  and  communion  with  God;  as 
 likewise,  their  desires  to  the  duty  of  prayer,  Christian  duties  is 
 not  much  increased  by  their  enlargements  which  they  receive, 
 being  strangers,  as  in  that  word  which  is  in  Prov.  x.  23.  *  The 
 way  of  the  Lord  is  strength  to  the  upright,'  &c. 
 
 That  which,  Secondly,  We  shall  speak  of,  (before  we  come 
 :o  speak  how  a  Christian  may  be  helped  to  know  the  reality  of 
 his  enjoyments),  is  this,  that  there  is  an  enjoyment  of  gifts, 
 which  is  far  from  the  enlargement  of  the  Spirit  of  grace.  There 
 may  be  much  liberty  of  words,  and  of  expressions,  where  there 
 
TO  THE  DUTY  OF  PRAYER.  267 
 
 is  not  much  liberty  of  affection.  We  think,  that  it  is  a  frequent 
 delusion  amongst  his  own,  that  they  conceive  their  liberty  of 
 their  expressions  of  themselves  in  prayer,  is  enlargement,  but 
 we  are  persuaded  of  this,  that  there  may  be  much  of  this,  and 
 nor  much  of  the  spirit  of  the  grace  of  prayer.  (As  we  fold  you 
 before),  The  spirit  of  prayer  is  sometimes  an  impediment  to 
 words;  so  that  a  Christian  which  hath  much  of  that,  may  have 
 least  of  volubility  and  of  expression. 
 
 But,  First3  These  enjoyments  that  are  real,  which  indeed  are 
 significations  of  his  love  and  respect  to  you,  they  do  exceeding- 
 ly move  and  humble  the  Christian,  and  cause  him  to  walk  low  in 
 his  own  estimation      Hence  is   that  word,  2  Sam.    vii    18,  19. 
 where  David  being  under  such  a  load  of  love,  that  (in  a  manner) 
 he  is  forced  to  sit  down  and  cannot  stand,  ne  doth  subjoin  that 
 expression,  c  Who  am  I,  O  Lord,  and  what  is  my  house,  that 
 thou  hast  brought  me  hitherto?'  And  also  in  Job  xiii.  5, 6.  where 
 that  enjoyment  which  Job  had  of  God,  <as  to  see  him  with  the 
 seeing  of  the  eye/  (a  sight  not  so  frequent  in  those  days)  he  sub- 
 joins a  strange  inference  from  so  divine  promises,  c  therefore  I 
 abhor  myself  in  dust  and  ashes.'      \nd  in  Isa.  vi.  6.  compared 
 with  the  preceding  verses,  where  Isaiah  from  that  clear  discove- 
 ry of  God,  as  to  see  him  in  his  temple,  he  is  constrained  to  cry  out, 
 *  Wo  is  me,  I  am  undone,  because  I  am  a  man  of  unclean  lips/ 
 It  were  our  advantage,  that  when  we  are  lifted  up  to  the  third 
 heavens,  were  it  to  hear  words  that  are  unspeakable,  yet  to  co- 
 ver our  upper  lip,   and  cry,  unclean,  unclean;  we  ought  always 
 to  sit  near  the  dust,   the  more  that  grace  exalts   us  to   heaven. 
 And  we  conceive,   that  it   is  a  most  excellent  way  to  keep  our- 
 selves in  life  after  our  enjoyments,  to  be  walking  humbly  with 
 God,   and  to  know  that  the  root  beareth  us,  and  not   we  the 
 root.     Christian  enlargements  that  are  real  have  this  effect  upon 
 them,  it  doth  provoke  to  a  more  constant  exercise  in  pursuing 
 after  God;  their  diligence  is  enlarged,  when  they  are  enlarged^ 
 hence  is  that  word,  Psalm  cxvi.  2.    c  Because  God  hath  inclined 
 his  heart  unto  me,  (which  presupposeth  access)  *  therefore  will  I 
 call  upon  him  as  long   as  I  live.'     It  is  certain,   that  if  our  en- 
 joyments be  real,  they  will  be  well  improven,  for  this  is  a  sweet 
 fruit  which  doth  always  accompany  them. 
 
 >2.  Ye  may  likewise  know  the  reality  of  your  enjoyments,  by 
 your  endeavours  to  remove  all  impediments  and  obstructions 
 that  may  interrupt  your  fellowship  andcorrespondence  witn  God, 
 according  to  that  word,  Cant.  iii.  5.  when  after  the  church  did 
 behold  him  who  had  been  so  long  absent,  she  is  put  to  this,  1 1 
 charge  you,  O  ye  daughters  of  Jerusalem,  by  the  roes  and  by  the 
 hinds  of  the  field,  that  ye  stir  not  up,  nor  awake  my  beloved* 
 
iJ68  DIRECTIONS  ±KD  irsVlSATlONS 
 
 till  he  please.'  I  conceive,  this  is  one  of  the  most  certain  der. 
 strations  of  the  reality  of  enjoyments,  when  ye  are  put  to  more* 
 carefulness  and  solicitude,  to  have  all  things  taken  out  of  the 
 way  that  may  provoke  him  to  go  away,  and  quench  his  Holy 
 Spirit.  O!  but  it  is  a  marvellous  undervaluing  of  the  grace  of 
 Jesus  Christ,  to  take  such  a  latitude  to  ourselves  after  we  have 
 been  enlarged. 
 
 3.  Ye  may  likewise  know  the  reality  of  your  enjoyments  by 
 this,  when  ye  do  attain  conformity  with  God  by  your  enjoy- 
 ments: hence  is  that  word,  2  Cor.  Hi.  13.  <  Beholding,  as  in  a 
 glass,  the  glory  of  the  Lord,  we  are  changed  into  the  same  image, 
 irom  glory  to  glory,  even  as  by  the  Spirit  of  the  Lord/  Our  cor- 
 ruption must  be  abated,  if  we  would  [rove  the  reality  of  ou^ 
 enjoyments:  for  if  we  give  them  that  complete  latitude  which 
 they  have  had  before,  we  have  reason  to  be  suspicious  and  jea- 
 lous over  ourselves:  and  we  shall  say  this,  do  not  rest  upon  all 
 your  enjoyments  that  you  have  here  within  time  as  satisfactory, 
 but  let  them  rather  provoke  your  appetite,  than  suffice  your  de« 
 sires  and  longings,  That  holy  man  David  knew  of  no  beginning 
 isfaction,  when  eternity  shall  come,  according  to  that  word. 
 Psalm  xvii.  15.  •  When  I  awake,  (that  is  in  the  blessed  morning  of 
 fche  resurrection)  then  shall  I  be  satisfied  with  thy  likeness.'  Did 
 David  never  find  satisfaction  here  below?  All  that  he  did  receive 
 was  but  the  streams  that  did  flow  from  the  immense  and  pro- 
 found fountain  and  sea  of  love  He  did  drink  out  of  the  brook, 
 j  he  was  here  below,  but  when  he  was -above,  he  was  drown- 
 ed in  that  immense  sea  of  love,  and  there  was  abundantly  satis- 
 fied. O  let  the  streams  lead  you  to  the  fountain  and  river!  when 
 you  win  there,  ye  may  sit  down  and  pen  your  songs  of  ever- 
 Bg  praise;  these  are  but  of  *  the  valley  of  Achor,  which  must 
 door  of  hope,'  none  have  more  entire  and  full  enjoyment 
 ui  bid). 
 
 That  which  thirdly  we  shall  speak  to,  shall  be  those  advan- 
 tages which  a  Christian  may  have  by  the  exercise  of  prayer;  we 
 may   say  this  unto  you,   i  Come  and  see/   can  best  resolve  the 
 question:  for  those  spiritual  advantages  which  a  Christian  may 
 have  in  the  real  and  spiritual  discharge  of  this  duty,   that  they 
 are  better  felt  than  told.   It  is  impossible  sometimes  for  a  Chris- 
 to  make  language  of  these  precious  and  excellent  things  that 
 meets  with  in  sincere  and  serious  prayer. 
 The  Fii  tage,  it  doth  keep  all  the  graces  of  the  Spirit 
 
 eminently  in  exercise,  it   niaketh  them   vigorous  and  green;  it 
 ps  the  grace  of  love  most  lively;  for  one  that  is  much  in  the 
 .use  oi  prayer,  he  doth  receive  so   many  notable  discoveries 
 of  the  sweetness  and  glory  of  God,  and 
 
TO  THE  DUTT  OF  WiTE*. 
 
 rich  participations  of  that  nnsp  "iich  is  • 
 
 1  in  him,  that  he  is  constrained  to  cry  forth*  c  Wl 
 
 love  him  who  is  the  King  of  saints?'     O!  v  he 
 
 nent  of  God  in  prayer  as  this?     Did  ye  con.. 
 
 ve  were  dot  bed  with  an  iir  bim  too  much, 
 
 or  to  love  him  as  he  ought:  to  be  loved?    And  when 
 ceive,  that  ft  was  an  ahsord  opinion  that  he  could  be  I 
 much:    Hence  these  two  are  conjoined  t:  '•  Rejoice  i 
 
 more.'  and  € Pray  without  ceasing.5      And  what  is  ioy,  but  a  fruk 
 cf  love,  or  rather  :  lse  measure  of  love?     We  confess,  it 
 
 -3  difficult   to  determine,  whether  prayer  or 
 faith  doth  keep  up  love  nVast  in  the  exerciser."  love 
 
 £who$ekfoundaik>n  is  upon  sense)  is  most  kept  in  e  by 
 
 prayer.   HerAce  it  is,  when  we  are  straitened  in  the  exercise  of  that 
 duty;  and  r  the  face  c  :  love 
 
 begins  to  languish  and  decay,  and  then  ■  e  of 
 
 faith  doth  Step  in,  and  speak  this  to  love,  i  Wait  on  Gcd,  for  «£ 
 shall  yet  praise  him,  who  is  the  health  of  my  countenance, 
 my  God/  Faith  can  read  love  in  his  heart,  when  sense  can 
 read  love  In  his  hands,  nor  in  his  face;  but  when  he  seemeth  to 
 frown,  or  to  strike,  faith  can  make  such  a  noble  exposition  or* 
 such  a  dispensation.  c  I  know  the  thoughts  of  his  heart,  they  are 
 thoughts  cf  peace  and  not  of  war,  to  give  me  an  expected  end.* 
 
 Prayer  doth  likewise  keep  the  grace  of  mortification  eminent- 
 ly in  exercise:  would  ye  know  what  is  the  reason  that  our  cor- 
 ruptions do  sing  so  many  songs  of  triumph  over  u:  e  are 
 so  much  led  captive  by  them  according  to  their  will? 
 
 yant  cf  the  exercise  cf  secret  prayer,  and  that  we  are  not: 
 
 b  taken  up  in  tl:  z-  ieV,  thai  muse  bind 
 
 :he  old  serpent  the  de1  oned,  Rev.  xau  £.  that  hath 
 
 gr£at  chain  in  his  hand?    Hence  Paul,  when  his  corrup 
 
 were  awakened  and  bin  him,  he  knew  no  weapon  so 
 
 for  him  as  prayer*,  as  is  cle~r  from  2  Cor.  xii.   7,  &. 
 
 Where  the  messenger  cf  Satan  m  him,  it  is  tank, 
 
 *  That  he  besought  the  Lord  thrice  that  this  might  depart  from 
 
 '     And  our  blessed  Lord  Jesus  (speaking  cf  the  casting  out  c: 
 a  devil)  he  saith.  Matth.  xvii  btk  kind  goes  not  out  be 
 
 g  and  prayer/     It  is  no  wonder  that  oftentimes  we  ar 
 
 ve  by  our  own  iniquities  and  lusts,  and  corruptions  mock- 
 
 :  our  profession,  and  scorning  such  weak  and  feeble  toil 
 
 7  to  us,  can  such  feeble  Jews  as  these  are  build 
 
 \  a  stately  and  glorious  building  in  one  day?  But  ye  who  are 
 
 i  in  the  exercise  of  this  duty,  and  who,  to  your  cv 
 
 ■  do  not  receive  much  victory  over  your  lusts,  which 
 on  ofter.r  -  forth,  "It  is  in  vain  for  me  to 
 
210  DIRECTIONS  AND  INSTIGATIONS 
 
 «  the  Almighty,  and  what  profit  is  there  that  I  pray  unto  him?" 
 We  confess,  the  small  success  that  a  Christian  hath,  when  he  doth 
 discharge  the  duty  of  prayer,  doth  sometimes  constrain  him  to 
 draw  that  conclusion,  (I  will  pray  no  more.).  We  think  the  small 
 -victory  that  ye  obtain  over  your  lusts,  and  the  little  increase  in 
 the  work  of  mortification,  may  proceed  from  the  want  of  that 
 divine  fervency,  and  holy  fervour  that  ye  ought  to  have  in  your 
 proposing  your  desires  unto  God.  i  The  effectual  fervent  prayer 
 of  the  righteous  availeth  much,'  as  James  saith,  chap.  v.  26.  If 
 we  want  fervency  in  proposing  our  desires  unto  God,  it  is  no 
 wonder  that  we  want  success.  Or  likewise,  it  may  proceed  from 
 our  want  of  faith,  our  misbelief  giving  the  return  of  our  prayers, 
 before  we  begin  to  pray,  and  saying  this  unto  us,  i  Though  we 
 call,  he  will  not  answer:'  but  as  James  saith,  chap.  v.  19.  'The 
 prayer  of  faith  may  save  you  who  are  sick,'  and  may  raise  you 
 up,  *  for  whatsoever  ye  ask  in  prayer,  believing,  ye  shall  receive 
 it*'  And  it  doth  oftentimes  proceed  from  the  love  and  great  re- 
 spect that  God  hath  to  you,  desiring  that  your  wounds  may  al- 
 ways be  bleeding,  so  that  you  may  always  keep  about  his  throne. 
 Is  it  not  known,  that  if  our  necessities  were  away,  we  should 
 abridge  and  mince  much  of  our  secret  devotions  to  God?  In 
 a  manner,  necessity  is  that  chain  whereby  God  binds  the  feet  of 
 his  own  to  his  throne:  he  desireth  not  that  they  should  be 
 away,  and  therefore  they  halt,  so  that  they  may  rely  on  his 
 strength  to  bear  them. 
 
 Prayer  doth  likewise  keep  the  grace  of  patience  (under  our  most 
 sad  and  crushing  dispensations)  eminently  in  exercise;  would  ye 
 know  the  most  compendious  way  to  make  you  to  possess  your 
 souls  in  patience  under  great  troubles?  then  be  much  in  the 
 exercise  of  the  grace  of  prayer:  hence  is  that  word,  James  v. 
 15.  cIf  any  man  be  afflicted,  let  him  pray,  &c.'  And  what  made 
 Paul  and  Silas  to  sing  in  prison,  and  so  patiently  to  endure  the 
 cross?  was  it  not  this,  <  That  they  were  praying  at  midnight:* 
 Acts  xvi.  25.  Certainly  one  that  hath  attained  to  much  divine 
 submission,  and  holy  enjoyments  in  the  beginning  of  their  cross, 
 they  have  been  much  in  the  exercise  of  prayer.  Did  you  never 
 know  (any  of  you)  what  such  a  thing  as  this  meant,  that  going 
 to  complain  of  your  anxiety  to  God,  you  have  been  constrained 
 to  forget  them,  and  begin  to  bless  and  praise  him,  because  he  h2th 
 stopped  the  mouth  of  your  complaints,  and  hath  put  a  more  divine 
 and  heavenly  exercise  in  your  hand?  This  the  Psalmist  did  attain 
 to,  Psalm  lxxxix.  where  the  scope  of  the  psaim  will  bear  that  he 
 was  going  to  complain  of  the  misery  of  the  church,  and  of 
 himself;  yet  before  ever  he  began  to  propone  a  complaint  to 
 God:  he  spent  to  the  thirty-eighth  verse  in  praising  him.    Some- 
 
TO  THE  DUTY  OF  PRAYER.  271 
 
 s  Christians  have  been  constrained  co  cry  forth,,  f  It  is  better 
 to  be  in  the  house  of  mourning,  than  in  the  house  of  mirth:'  and 
 to  resolve  not  to  fret,  *  to  be  put  in  a  hot  fiery  furnace,  heated 
 seven  times  more  than  ordinary/  if  they  have  in  the  furnace 
 6  one  like  the  Son  of  God  to  walk  with  them.' 
 
 Prayer  doth  likewise  keep  the  grace  of  faith  eminently  in  ex- 
 ercise. O!  but  faith  (which  is  one  of  the  mysteries  of  godliness) 
 doth  much  languish  and  decay  in  us  through  the  want  of  prayer: 
 it  is  impossible  for  a  Christian  to  believe,  except  he  be  much  in 
 the  exercise  of  prayer.  We  may  maintain  a  vain  hope  and  per- 
 suasion, but  the  spiritual  exercise  of  faith  cannot  be  kept  in  life 
 without  the  holy  exercise  of  prayer.  Hence  it  is  that  prayer, 
 when  faith  is  beginning  to  decay,  doth  go  to  God  and  cry  forth, 
 *  Lord,  I  believe,  help  my  unbelief.'  And  we  conceive,  there  are 
 these  three  grounds,  and  golden  pillars  of  faith,  on  which  it 
 doth  lean,  which  prayer  doth  oftentimes  administer  and  give  un- 
 to it.  Firsty  There  is  that  golden  fountain,  *  The  faithfulness  of 
 God,'  which  prayer  doth  abundantly  make  evident  unto  the  Chris- 
 tian: hence  when  a  Christian  doth  pray  according  to  his  promise, 
 and  doth  receive  a  return  of  his  prayer,  he  doth  receive  a  de- 
 monstration of  the  faithfulness  of  God,  which  is  a  pillar  on  which 
 faith  doth  lean.  Prayer  doth  likewise  give  unto  faith  this  second 
 pillar,  which  is  the  evidence  and  demonstration  of  the  goodness 
 of  God  O!  but  one  that  is  much  taken  up  in  the  exercise  of  the 
 grace  of  prayer,  what  large  and  eminent  discoveries  of  God  doth 
 he  receive?  Me  oftentimes  disappoints  their  fears,  and  over- 
 comes their  hopes  and  expectations;  he  doth  not  regulate  our 
 enjoyments  according  to  our  desire,  but  he  doth  regulate  them 
 according  to  that  divine  and  most  blessed  rule,  his  own  good  will 
 and  pleasure,  and  Ol  blessed  are  we  in  this,  that  it  is  so.  And 
 thirdly)  Prayer  doth  likewise  furnish  to  faith  experience,  which 
 is  a  pillar  on  which  faith  must  lean.  That  which  maketh  the 
 Christian  to  have  so  small  experience,  is  want  of  the  serious  and 
 constant  exercise  of  prayer.  O!  but  when  he  frowneth,  we  might 
 have  many  things  to  support  ourselves,  if  we  were  much  in  the 
 serious  exercise  of  this  duty  of  prayer.  And  truly  if  we  had 
 these  three  pillars,  our  prayers  would  not  return  empty. 
 
 Now,  the  second  advantage,  that  a  Christian  doth  reap  by  the 
 exercise  of  prayer,  is,  he  is  admitted  by  this  duty  to  most  inti- 
 mate and  familiar  correspondence  with  God:  did  ye  ever  know 
 what  it  was  to  behold  him  who  is  invisible,  in  the  exercise  of 
 this  duty?  Did  ye  ever  know,  what  these  large  and  heavenly 
 communications  of  his  love  do  mean?  Prayer  is  that  divine  chan- 
 nel, through  wnich  that  river  of  consolation  (that  maketh  glad 
 the  city  of  God)  doth  run.     When  was  it  that  Cornelius  did  see 
 
1KD  INsTlGATi 
 
 a  mM  standing  in  en  he  was  praj 
 
 igei,  was  i 
 ^hen  he  was  in  t  id  offering  up  his  even- 
 
 ing oblation  to  God?    O  Far   communion  and  fellowship  with 
 God!    (which  is   ;  i.J      Were 
 
 the  sweetness  of  it  1  I,  we  shoi 
 
 of  it.     I  coiii 
 not  j  bate  ofr  h  a  thing 
 
 as  commu  lion  and  fcU<  ^o  eo  little  enjoy  it? 
 
 :sri  (O  beloved  of  the  Lord,  if  zo  I  d  you) 
 
 o  much  satiafj 
 
 y?t  you 
 do  sc  much  undervalue  it?    Surely  this  ;a  cometh  no4: 
 
 from  hirn  who  hath  called  you.   I  think,  if  angels,  and  the  sou'o 
 of  just  met  aortr  made  perfect,  (if  I  may  so  speak)  if  they 
 admitted  to  behold  that  wonderful  undervaluing  of  cornm 
 and  i  "vitii  God,  that  is  sum  •  ms  of  this 
 
 generation,  O  haw  might  they  c.  i  wonder  at  lis?    They 
 
 I  think  it  a  poradcx  and  mystery  1 1  any  und 
 
 of  him,   whs  v:an  never  be  valued.      Would  we  not  blush  a 
 ;.edj  if  he  should  embrace  you,  ye  that  have  so  much  01 
 
 I  know  bo   sin  that  a  Christian  shall  be  sd  much 
 ashamed  of,  w  hail  beheld  that  noble  Plant  of  renown,  25 
 
 the  Iv  i  apprehensions  cL; 
 
 bath  had  of  him.     If  in    heaven  "re  a  latitude  for  us  to 
 
 lid  pray  that  prayer,  (v  .  jur  feet  shall  stand 
 
 i  die  door  uf  0:  rest)  "  pardon 
 
 us  for  our  ur  A  g  of  thee,  O  precious  Christ. " 
 
 .  J  advantage  which  a  Christian  hath  in  the  exercise  of 
 prayer,  is  this,  it  is  zh   we   1  \n  to  the 
 
 accomplishment  cf  the  j  .     Though  God  be  most  free  in 
 
 the  promises,  ed  for  the  accom-- 
 
 ting  of  them;  this  is  clean  Ezek.  xxxvi.  47.  where,  in 
 preceding    words,  there  is  named  ai  an  forth  large  and 
 
 jus  promises,  yet  1  as  saith  the  Lord  God, 
 
 I  will  yet  for  this  be  enqui:  ouse  of  Israel,  to  d 
 
 for  them,  Sec'  This  ib  lii 
 
 be  establ. 
 jbr  ever,  1 
 
 cording  to  h,  bemaketh!  :  of  it,  <  The: 
 
 hath  t  .  in  his  heat 
 
 7,  to  turn  over  j 
 ers  into  songs  of  praises?    It 
 
 his  word  doth  fail  for  evermore,  be- 
 -  in  the  exercise  of  that  duty,  wt 
 
TO  THE  DUTY  OF  PRATER.  273 
 
 bring  the  accomplishment  of  these  things  that  he  hath  promised* 
 
 The  fourth  and  last  advantage  that  a  Christian  doth  receive  by 
 the  exercise  of  prayer,  it  is  the  most  compendious  and  excellent 
 way  to  resist  temptations  that  assault  us.  We  spake  before  of 
 mortifying  corruptions,  when  once  they  have  seized  upon  us; 
 and  that  is  a  notable  way  to  mortify  them  by  prayer;  this  is  like- 
 wise an  advantage,  that  when  temptations  begin  to  assault  us, 
 then  we  should  go  to  our  knees  for  relief.  And  I  conceive,  if  a 
 messenger  of  Satan  were  sent  to  buffet  us,  we  might  be  constrain- 
 ed to  c  to  pray  without  ceasing.'  Hence  Jesus  Christ,  who  knew* 
 what  was  the  best  and  most  effectual  remedy  to  resist  temptations, 
 giveth  this  remedy  of  prayer,  Matth.  xxvi.  41.  *  Watch  and  pray, 
 lest  ye  enter  into  temptation. 
 
 Now  we  shall  shut  up  our  discourse,  by  speaking  a  little  to  the 
 last  thing  we  intended  to  speak  of  at  this  occasion,  and  it  is,  how 
 a  Christian  may  be  helped  to  walk  suitably  as  he  ought,  under 
 his  spiritual  bonds  and  straits.  We  confess,  it  is  one  of  the  most 
 hard  difficult  tasks  in  Christianity,  for  a  person  to  walk  with  di- 
 vine submission  under  his  public  bonds,  that  when  God  (in  the 
 depth  of  his  unsearchable  wisdom)  hath  thought  fit  to  draw  a 
 vail  over  his  face,  to  subscribe  that  truth, c  He  hath  done  all  things 
 well.'  We  confess,  God  hath  these  precious  designs  in  such  a 
 dispensation,  as  that  he  may  first  hide  pride  from  our  eyes,  and 
 that  we  may  be  taught  to  walk  humbly  with  him.  O!  but  if  we 
 were  always  enlarged  in  our  public  conversing  one  with  ano- 
 ther, how  would  we  esteem  of  ourselves  above  measure,  and  be- 
 gin to  undervalue  those  persons  that  are  not  thus  kindly  dealt 
 with  by  God?  Hence  it  is,  that  he  always  raixeth  our  wine  with 
 our  water;  he  knoweth  that  the  pouring  in  of  such  precious  li- 
 quor, these  brittle  vessels  of  ours  could  not  contain  it. 
 
 He  hath  this  design  likewise  in  such  a  dispensation,  that  we 
 may  be  put  to  the  sweet  exercise  of  the  grace  of  prayer:  in  a 
 word,  that  we  may  be  constant,  and  serious  in  that  duty.  We 
 conceive,  if  some  liberty  of  words  and  enlargements  in  public 
 were  granted,  we  would  abridge  and  come  short  in  our  private 
 devotions.  It  is  the  great  scope  and  main  drift  of  some,  to  seem, 
 great  in  the  kingdom  of  heaven  amongst  men,  though  they  be 
 least  in  the  estimation  of  Christ,  *  who  is  that  faithful  and  true 
 witness.' 
 
 And  there  is  this  design  likewise  in  such  a  dispensation,  and 
 it  is,  that  we  may  be  convinced  of  our  folly,  and  of  the  atheism 
 and  pride  of  our  hearts,  that  can  rise  up  from  secret  prayer,  and 
 yet  never  have  anxious  thoughts  about  it;  but  in  our  public 
 straits  and  bonds,  O!  how  can  we  mourn  and  repine.  And  w« 
 confess,  we  think  these  repinings  doth  rather  proceed  from  ihU, 
 
 M  m 
 
274*  DIRECTIONS  AND  INSTIGATIONS 
 
 that  we  think  that  gourd  of  worldly  applause  is  now  beginning 
 to  wither  over  us,  and  therefore  we  cry  forth,  l  It  is  better  for 
 us  to  die  than  to  live;'  than  from  this,  want  of  the  presence  of 
 Jesus  Christ,  in  the  participation  of  his  sweetness,  which  we 
 may  most  strongly  convince  you  by  this.  Is  it  not  sometimes  so 
 with  you,  that  under  your  public  bonds,  when  ye  have  been  most 
 remarkably  straitened  within  yourselves;  yet  if  your  hearts  have 
 not  conceived  evil  of  you,  but  have  testified  their  satisfaction, 
 doth  not  your  sorrow  even  decay,  and  there  is  no  more  repin- 
 ing thereat? 
 
 Now  we  think  the  best  and  most  compendious  way  for  a  Chris- 
 tian to  bear  such  a  dispensation,  (as  to  obtain  to  a  divine  submis- 
 sion to  Christ  in  all  things,  and  to  leave  our  complaints  upon 
 ourselves)  is  this,  we  should  study  much  the  vanity  of  our  po- 
 pular applause,  what  an  empty  and  transient  a  thing  it  is.  I  con- 
 fess, I  would  wish  no  greater  misery  to  any,  than  to  seek,  and 
 to  have  it;  we  think  it  misery  enough  to  have  it;  but  certainly 
 they  walk  safest  and  most  secure  that  care  not  for  it.  Hence  a 
 heathen  said  well  to  this  purpose,  Qui  bene  latet,  bene  vivit-9  He 
 that  lurks  well,  lives  well.  I  would  likewise  have  you  much  taken 
 up  in  the  consideration,  how  ye  have  great  disadvantage  by  your 
 repinings  and  murmurings,  which  you  have  against  his  dispen- 
 sations, in  straitening  you  in  public.  O  Christians!  do  not  your 
 repinings  incapacitate  and  indispose  you  for  the  going  about 
 the  exercise  of  secret  prayer?  Doth  not  your  repinings,  under 
 your  public  bonds,  make  your  bonds  stronger  upon  your  spi- 
 rits? I  confess  a  Christian  may  contract  and  draw  on  more 
 fetters  and  bonds  by  one  hour's  repining  against  such  dispensa- 
 tions, than  he  is  able  to  shake  off  for  many  days:  and  when  ye 
 are  repining  against  such  dispensations,  that  ye  have  met  with, 
 doth  not  your  lusts  and  corruptions  stir  and  awake  within  you? 
 Surely  they  then  prevail,  and  we  may  say,  Nullo  con1radicentey 
 nothing  in  opposition  against  them  to  our  apprehension. 
 
 We  would  also  say  this  to  you,  that  ye  may  attain  to  a  divine 
 and  holy  submission  to  such  a  dispensation  as  this,  ye  would  be 
 much  in  the  consideration  from  what  fountain  your  repinings 
 and  murmurings  doth  proceed,  what  is  the  rise  and  original  of 
 them,  and  from  which  they  spring.  Is  it  not  rather  from  a  prin- 
 ciple of  pride,  than  from  a  principle  of  love  to,  and  delight  in 
 God?  From  a  principle  of  self-estimation,  rather  than  from  a 
 principle  of  longing  for  Jesus  Christ,  and  sorrow  for  his  with- 
 drawing himself  from  you?  (The  evil  of  Diotrophes  desiring 
 the  pre-eminence  amongst  the  brethren)  it  is  frequent  amongst 
 us:  coveting  to  be,  as  one  said,  Aut  Cesar,  aut  nihil;  we  desire 
 either  to  be  singular  and  matchless,  or  else  to  be  nothing,     W.- 
 
TO  THE  DUTY  OF  PRAYER.  2  i  £ 
 
 confess,  if  a  Christian  did  seriously  ponder  these  things,  and  me- 
 ditate upon  them,  certainly  he  might  blush  and  be  ashamed  of 
 his  own  folly:  he  might  cover  his  face  with  confusion,  and  not 
 dare  to  look  up. 
 
 But,  however,  we  would  desire  you,  (even  you)  that  in  some 
 reality  and  sincerity  of  heart  have  gone  about  this  most  preci- 
 ous and  most  blessed  exercise  of  the  grace  of  prayer,  that  ye 
 may  now  begin  to  renew  your  diligence,  i  and  to  add  to  your 
 diligence,  faith;  and  to  your  faith,  virtue;'  and  to  comfort 
 yourselves  with  this,  that  there  is  an  everlasting  rest  prepared 
 for  you  in  heaven  above,  which  is  not  like  the  feast  of  Aha- 
 suerus,  ■  that  lasted  for  an  hundred  fourscore  and  four  days;'  but 
 this  blessed  feast  shall  last  throughout  all  the  ages  of  long  and 
 endless  eternity.  Believe  it,  it  shall  be  a  blessed  and  everlasting 
 feast,  it  shall  be  an  everlasting  feast  of  love.  It  shall  be  a  feast 
 that  shall  not  be  capable  of  any  period  nor  end,  nor  yet  shall 
 know  of  any  lothing.  There  is  no  satiety,  neither  any  lothing 
 m  heaven.  And  O!  may  not  this  comfort  you  in  your  journey, 
 and  incite  and  provoke  your  desires  to  follow  after  him,  who 
 is  altogether  desirable,  and  altogether  lovely,  and  •  that  bright 
 and  morning  star.' 
 
 And  likewise,  I  would  say  this  to  you,  even  to  you  who  are 
 atheists  and  strangers  to  this  precious  exercise  of  the  duty  of 
 prayer:  I  think  it  were  complete  misery  to  you,  if  there  were 
 no  more,  but  that  ye  are  strangers  to  it,  even  to  the  exercise  of 
 this  duty  of  prayer:  for  we  think  the  exercise  of  godliness,  it  is 
 a  reward  to  itself,  as  we  may  say  that  word,  Pieias  sibi  pre- 
 mium. It  is  such  an  inconceivable  and  excellent  a  thing,  that  it 
 is  a  reward  to  them  whosoever  have  it;  and,  O!  will  not  your 
 hearts  be  prevailed  with  to  fall  in  love  with  such  a  rare  and  ex- 
 cellent exercise,  even  with  the  exercise  of  godliness,  which,  we 
 conceive,  is  profitable  for  all  things?  And  O!  wiil  ye  make  it 
 your  study  to  pray  to  God,  and  to  be  in  the  exercise  of  godli- 
 ness, without  which  ye  shall  never  see  God;  without  which  ye 
 shall  never  be  admitted  to  behold  him  (the  beholding  of  whom  is 
 the  exercise  of  all  the  saints,  and  of  all  the  souls  of  just  men  now 
 made  perfect,  and  of  all  those  precious  thousands  that  are  now 
 about  this  glorious  throne),  and  without  the  exercise  of  which, 
 these  feet  of  yours  shall  never  be  admitted  to  stand  within  the 
 blessed  gates  of  that  precious  city,  even  the  city  of  the  new  Je- 
 rusalem, where  all  the  redeemed  of  the  Lord  arel  and  without 
 the  exercise  of  which,  ye  shall  be  eternally  and  undoubtedly  un- 
 done, if  ye  want  godliness,  ye  shall  undergo  the  pains  of  hell, 
 and  the  torments  of  the  lake  that  burneth  with  fire  and  brim- 
 stone; and  the  day  is  coming  when  that  curse  (that  sad  curse^ 
 
276  DIRECTIONS  AND  INSTIGATIONS 
 
 shall  be  sadly  accomplished  upon  you,  which  is  in  Deut.  xxviii. 
 34.  *  Thou  shalt  be  mad,  for  the  sight  of  thine  eyes  which  thou 
 shalt  behold,  and  when  the  Lord  shall  smite  thee  with  an  evil 
 that  thou  canst  not  be  healed  of,  even  from  the  sole  of  thy  foot 
 to  the  crown  of  thy  head,  and  thou  shalt  become  an  astonishment, 
 and  a  proverb  unto  all  nations  whithersoever  the  Lord  shall  car- 
 ry thee,  and  thou  shalt  be  smitten  before  thine  enemies:  thou 
 shalt  go  out  one  way  against  them,  and  thou  shalt  flee  seven  ways 
 before  them:  and  thy  carcase  shall  be  meat  unto  the  fowls  of  the 
 air,  and  to  the  beasts  of  the  field,  and  none  shall  fray  them  a- 
 way;  and  all  these  things  shall  come  upon  thee  till  thou  be  de- 
 stroyed.' 
 
 O  atheists!  what  a  terrible  and  dreadful  sight  shall  it  be,  when 
 ye  shall  behold  those  black  and  hideous  everlasting  chains,  that 
 shall  once  be  wreathed  about  your  cursed  necks?  O!  to  be 
 thinking  that  ere  long  ye  are  to  dwell  and  take  up  your  ever- 
 lasting prison,  out  of  which  there  is  no  redemption  again;  and 
 the  door  of  the  prison-house  is  sealed  with  the  seal  of  the  King, 
 which  is  an  unchangeable  and  unalterable  decree.  Ol  if  the  ap- 
 prehensions and  thoughts  of  this  could  once  provoke  and  stir 
 you  up  to  pity  your  own  precious  and  immortal  souls,  (with 
 which  there  is  no  exchange).  Oh!  what  a  woful  and  marvellous 
 stupidity  and  hardness  of  heart  hath  overtaken  the  people  of 
 this  present  generation,  that  go  to  hell  with  as  much  delight  and 
 ease,  as  if  they  were  going  to  heaven?  Oh!  that  your  spirits 
 were  once  awakened  from  your  security,  that  ye  might  perceive 
 the  woful  and  miserable  condition  that  ye  are  lying  under.  O 
 Christian!  what  are  ye  resolved  to  do?  Are  ye  not  afraid  that 
 ye  shall  be  benighted  with  your  work?  O!  shall  the  sufferings 
 of  these  pains  first  resolve  you,  and  clear  you  of  the  sadness  and 
 inextricable  sorrows  that  are  in  the  bottomless  pit?  Now  to  him 
 who  is  that  blessed  Master  of  assemblies,  who  can  fix  these  words 
 as  nails  in  your  hearts,  and  who  can  prove  them  therein,  to  his 
 blessed  and  holy  name  we  desire  to  give  praise. 
 
 SERMON  IV. 
 1  Thess.  v.  17.  Pray  without  ceasing. 
 
 vv  E  desire  to  commend  the  blessed  and  precious  estate  of  those 
 that  are  now  exalted  above  the  reach  of  this  blessed  exercise, 
 and  who  have  now  made  a  blessed  and  precious  exchange,  that 
 instead  of  c  praying  without  ceasing,  they  are  now  praising  with- 
 out ceasing.*     And  O!  beloved  of  the  Lord,  (if  so  we  may  c?U 
 
TO  THE  DUTY  OF  PRAYER.  277 
 
 you)  whither  is  that  blessedness  gone  which  you  did  speak  of, 
 the  enjoyment  and f tuition  of  Christ;  so  that  if  he  would  have 
 required  it  of  you,  *  you  would  have  plucked  out  your  right 
 eyes,  and  given  them  to  him?'  O!  is  he  become  less  precious, 
 that  your  respects  to  him  are  so  much  impaired?  Was  it  not 
 once  your  divine  and  blessed  lot,  that  ye  could  not  have  lived 
 one  day  without  the  enjoyment  of  him,  in  whose  face  your  eter- 
 nal blessedness  doth  lie?  O!  but  absence  and  estrangement  from 
 him  is  thought  a  dispensible  want  in  these  days;  and  that  which 
 is  the  ground  of  the  expostulation,  is,  that  ye  are  so  little  in  gi- 
 ving obedience  unto  his  blessed  and  precious  command,  *  Pray 
 without  ceasing.'  Yea,  if  the  stones  and  wall  of  this  house,  and 
 if  the  rafters  thereof  could  speak,  they  might  utter  this  com- 
 plaint upon  many  inhabitants  of  this  city,  that  they  do  not  watch 
 unto  prayer j  and  are  not  exercising  themselves  in  the  entertain- 
 ing a  divine  and  precious  correspondence  with  heaven.  Oh,  whi- 
 ther is  the  exercise  of  that  precious  duty  of  prayer  gone?  O! 
 how  independent  are  we  in  our  talk  with  God?  O!  when  did 
 you  taste  so  much  of  his  sweetness,  that  when  ye  did  reflect  up- 
 on it,  ye  were  forced  to  say,  ■  did  not  our  hearts  burn  within  us 
 while  he  spake  with  us?*  When  did  ye  cast  an  indissolvable  knot 
 of  love  upon  your  hands,  which  ye  hoped  eternity  could  not 
 loose  nor  dissolve?  I  wonder  that  this  is  not  a  question  which 
 we  do  not  more  debate,  how  much  undervalues  of  communion 
 and  fellowship  with  God  here  below,  (who  can  live  many  days 
 without  seeing  the  sun  or  stars,  without  beholding  of  him)  can 
 walk  with  such  woful  contentment?  O!  can  such  a  delusion  o- 
 vertake  you  as  this,  that  ye  can  reign  as  kings  without  Christ, 
 and  be  rich  and  full  without  his  fulness!  It  were,  no  doubt,  the 
 special  advantage  of  a  Christian,  to  be  retiring  from  all  things 
 that  are  below;  and  to  be  inclosing  himself  in  a  sconce,  in  a  bles- 
 sed and  divine  contemplation  of  that  invisible  Majesty,  and  to 
 have  our  souls  united  unto  him  by  a  threefold  cord,  which  is  not 
 easily  broken. 
 
 But  now  to  come  to  the  words,  the  next  thing  which  we  in- 
 tend to  speak  to  from  this,  is,  to  know  what  is  the  most  com- 
 pendious way  to  keep  your  souls  in  life,  and  to  have  them  flou- 
 rishing as  a  watered  garden  in  the  exercise  of  prayer,  we  shall 
 say  these  four  things  unto  you. 
 
 First,  Be  much  in  the  exercise  of  the  grace  of  fear  when  ye 
 go  to  pray,  that  ye  may  have  high  and  reverent  apprehensions 
 of  that  glorious  and  terrible  Majesty  before  whom  ye  pray:  there 
 is  a  precious  promise  for  this  in  Isa.  lx.  5.  <  Thou  shalt  fear  and 
 be  enlarged,'  &c.  O!  but  our  atheism  (and  our  having  that  in- 
 scription engraven  on  all  our  duties,  worshipping  an  unknown 
 
2  i  8  DIRECTIONS  AND  INSTIGATIONS 
 
 God),  maketh  us  to  have  so  little  access  unto  him,  and  taste  so 
 little  of  that  sweetness,  that  causeth  the  lips  of  those  that  are 
 asleep  to  speak.  How  oftentimes  go  ye  to  prayer,  and  are  no 
 more  in  the  exercise  of  fear,  than  if  ye  were  to  speak  to  one 
 that  is  below  you?  Those  glorified  spirits  that  are  now  about 
 his  throne,  0]  with  what  reverence  and  fear  do  they  adore  him? 
 And  if  it  be  the  practice  of  the  higher  house,  why  ought  it  not 
 to  be  the  practice  of  this  lower  house? 
 
 Secondly.  If  ye  would  attain  to  enlargement  in  the  exercise  of 
 prayer,  ye  would  be  much  in  paying  those  vows  that  you  have 
 made  to  God  when  ye  were  enlarged.  I  am  persuaded  of  this, 
 that  our  making  inquiry  after  voi.s,  and  our  deferring  to  pay 
 them,  say  in  our  practice,  (before  the  angel)  it  was  an  error,  it 
 doth,  no  doubt,  obstruct  our  cess  and  liberty  to  God;  these 
 two  are  conjoined  together,  paying  of  vows  and  access  to  God, 
 Jobxxii.  27.  l  Thou  shalt  make  thy  prayer  unto  him,  and  he 
 shall  hear  thee,  (which  is  access)  and  thou  shalt  pay  thy  vows.' 
 Are  there  not  many  of  us  that  decree  many  things  without  our- 
 selves, that  are  not  established  by  God?  O!  when  shall  our  reso- 
 lutions and  our  practice  be  of  like  equal  extent? 
 
 There  is  a  third  thing  we  would  give  you  as  a  compendious 
 way  to  attain  to  the  exercise  of  prayer,  and  enlargement  in  it, 
 be  much  in  the  exercise  of  fervency,  ah!  when  we  go  to  prayer 
 under  bonds  and  straitenings,  we  take  liberty  to  ourselves  to  ab- 
 breviate and  cut  short  our  prayers.  O!  do  we  not  know  what 
 a  blessed  practice  this  is,  to  wrestle  with  God,  were  it  until  the 
 dawning  of  the  day,  and  not  to  let  him  go  till  he  bless  us?  What 
 was  it  that  made  way  to  Jacob's  enlargement,  was  it  not  his  se- 
 riousness and  fervency?  And  these  two  are  often  conjoined  in 
 the  Psalm,  *I  cried  and  he  heard  me;'  the  one  importing  his  fer- 
 vency, and  the  other  his  access*  Our  prayers,  for  the  most  part, 
 die  before  we  win  up  to  heaven,  they  proceed  with  so  little  zeal 
 2nd  fervency  from  us.  This  was  the  saying  of  a  holy  man,  i  That 
 he  never  went  from  God,  without  God,  that  ay  where  he  left 
 him,  he  knew  where  to  find  him  again.'  It  is  a  saying  that 
 many  of  us  doth  not  so  much  as  endeavour  to  attain  to,  alas!  we 
 may  say,  that  sin  of  neutrality  and  indifterency  in  prayer  hath 
 slain  its  ten  thousands  of  enjoyments,  when  our  sins  (in  prayer) 
 hath  but  slain  their  thousands* 
 
 There  is  a  fourth  thing  which  we  shall  speak  unto,  as  the  most 
 compendious  way  to  attain  enlargement  in  the  exercise  of  prayer, 
 it  is  this,  ye  would  be  under  a  deep  and  divine  impression 
 of  these  things  that  ye  are  to  speak  of  to  God  in  the  exercise  of 
 ^river,  either  to  have  your  spirits  under  an  impression  of  sor- 
 rowj  or  an  impression  of  joy.     In  a  manner,  a  Christian  ought 
 
TO  THE  DUTY  OF  PRAYER. 
 
 to  speak  his  prayer  to  his  heart,  before  he  spake  it  to  God-,  and 
 if  we  speak  no  more  than  what  our  hearts  do  indite,  our  prayer 
 would  not  be  long;  and  we  should  eschew  these  vain  and  need- 
 less repetitions  that  we  use  in  the  exercise  of  that  duty  of  prayer. 
 O!  but  we  are  exceeding  rash,  with  our  mouths,  and  hasty  with 
 our  spirits  in  uttering  things  before  God.  Almost  we  never  go 
 to  prayer,  but  if  we  had  so  much  grace  to  reflect  upon  it,  we 
 might  be  convinced  of  this,  that  we  have  uttered  things  that 
 have  not  been  fit  to  be  uttered  unto  God;  as  when  ye  speak  or 
 your  burdens  and  crosses,  which  you  never  did  seriously  preme- 
 ditate upon;  and  likewise  speak  of  these  things,  as  your  joy,  in 
 which  ye  did  never  rejoice.  O!  conceive  ye  him  to  be  altogether 
 such  an  one  as  yourself,  that  such  a  woful  cursed  practice  and 
 delusion  as  this  should  overtake  you?  If  a  Christian  would  study- 
 before  he  go  to  prayer,  to  imprint  and  engrave  his  desires  and 
 petitions  upon  his  heart,  he  might  have  more  liberty  and  access 
 in  the  proposing  of  them  unto  God. 
 
 Now  we  shall  shut  up  our  discourse  upon  this  noble  grace  and 
 duty  of  prayer,  with  this,  to  speak  a  little  unto  the  answers  and 
 returns  of  prayer. 
 
 And  the  first  thing  that  we  shall  speak  upon  this  subject,  is5 
 what  can  be  the  reason  that  the  Christians  in  these  days  are  so 
 little  expecting,  and  waiting  for  the  return  and  answer  of  their 
 prayers?  For  do  we  not  oftentimes  pray,  and  yet  do  not  know 
 what  it  is  to  wait  for  an  answer  and  return  to  these  prayers  of 
 ours?  This  exercise,  which  is  so  much  undervalued  by  us,  the 
 want  of  it  doth,  no  doubt,  prove  that  marvellous  decay  that  ifi 
 in  the  work  of  a  Christian's  graces.  And  we  conceive,  that  the 
 little  waiting  for  the  return  and  answer  to  prayer,  doth  proceed 
 from  the  want  of  the  solid  faith,  and  of  the  absolute  necessity 
 that  we  stand  in  of  those  things  that  we  pray  to  God  for;  (for 
 strong  necessities  make  strong  desires,  and  earnest  expectations) 
 but  we  may  say,  that  our  necessities  die  with  our  petitions; 
 we  should  be  more  in  waiting  for,  and  expecting  the  returns  of 
 our  prayerS. 
 
 There  is  this  likewise,  that  is  the  reason  of  that  woful  practice^ 
 we  have  not  a  lively  and  deep  impression  of  the  burden  of  these 
 things  which  we  would  have  removed  by  God:  as  when  one  is 
 praying  for  the  removing  of  some  lusts,  and  some  pregnant  and 
 predominant  evil,  and  yet  never  cares  whether  it  be  removed 
 or  not,  and  the  reason  of  this  which  makes  us  wait  for,  and 
 expecting  so  little  the  answer  and  return  of  our  prayers,  is, 
 because  we  are  not  groaning  under  the  yoke  and  burden,  as 
 though  it  were  unsupportable,  but  walking  lightly  under  thai 
 yoke  and  heavy  burden,  and  therefore  we  wait  not  for  the  an- 
 
2S0  DIRECTIONS  AND  INSTIGATIONS 
 
 swers  of  our  prayers:  we  look  upon  our  chains  and  fetters  of 
 iniquities,  as  though  they  were  chains  of  gold  and  fetters  of  sil- 
 ver: and  so  it  is  no  wonder  that  we  are  not  much  in  the  ex- 
 pectation and  waiting  of  our  return  of  prayer,  and  to  have  these 
 chains  and  fetters  taken  off  us. 
 
 And  there  is  this  likewise,  which  is  the  occasion  of  our  little 
 waiting  for  an  answer  to  our  prayers,  we  have  not  a  right  ap- 
 prehension and  uptaking  of  the  preciousness  and  excellencies  of 
 those  things  that  we  seek  from  God:  we  do  not  know  and  un- 
 derstand what  advantage  should  flow  to  us  from  the  having  of 
 these  things  that  we  seek,  and  what  marvellous  disadvantage  shall 
 flow  to  us  from  the  want  of  them.  O!  but  the  people  of  this 
 present  generation,  wherein  we  now  live,  have  put  a  low  rate 
 upon  the  things  of  religion,  which  are  of  everlasting  and  soul- 
 concernment;  even  those  things  that  were  accounted  most  pre- 
 cious and  excellent  by  all  those  that  have  gone  before  us,  and 
 have  taken  up  their  possessions  and  eternal  abode  in  that  blessed 
 land  which  is  above.  There  is  one  thing  which  we  undervalue 
 and  set  at  nought,  and  that  is,  our  communion  and  fellowship 
 with  God.  We  are  indifferent  in  having  of  it,  and  care  not 
 whether  we  have  it  or  not,  which  maketh  us  not  earnestly  to 
 press  after  the  pursuing  of  it.  O  Christians!  be  persuaded  of  it, 
 that  there  are  these  three  disadvantages  that  follow  unto  a  Chris- 
 tian that  is  not  much  in  waiting  for  the  answer  and  return  of  his 
 prayer  after  he  hath  prayed. 
 
 The  Jlrst  disadvantage  is  this,  it  is  a  compendious  way  to  win 
 to  formality  in  the  duty  of  prayer.  I  will  not  say,  that  one 
 which  doth  not  always  wait  for  an  answer  to  his  prayer,  that 
 he  cannot  pray  in  the  Spirit,  and  in  sincerity  and  fervency;  but 
 I  need  not  be  afraid  to  say  this,  that  he  who  is  not  so  much  in 
 the  exercise  of  waiting  for  a  return  and  answer  to  his  prayer, 
 he  prays  little  to  purpose:  and  it  may  be  demonstrated,  and 
 clearly  shown  by  this  reason:  Can  ye  be  serious  in  the  accom* 
 plishing  of  the  means,  if  ye  do  not  propose  some  end  and  design 
 before  your  eyes  why  ye  do  so?  Now,  what  is  the  end  and 
 scope  that  ye  propose  before  yourselves  in  your  going  about  the 
 exercise  of  that  duty  of  prayer?  I  confess,  we  ought  to  go  about 
 it,  not  only  as  a  help  and  mean  to  remove  our  evil,  and  to  ob- 
 tain our  advantages,  but  likewise  we  ought  to  go  about  it  as  a 
 duty  incumbent  on  us:  but  if  we  go  not  about  the  duty  of  pray- 
 er under  both  these  considerations,  and  except  we  wait  for  the 
 return  and  answer,  certainly  we  pray  not  aright. 
 
 There  is  a  second  disadvantage,  which  a  Christian  hath  that 
 doth  not  wait  for  the  answer  and  return  of  his  prayer,  and  it  is, 
 he  lciseth  many  sweet  experiences  of  the  love  and  good  will  of 
 
TO  THE  DUTY  OF  PRAYER.  281 
 
 God  towards  him.  It  is  no  wonder  that  many  of  us  do  not 
 receive  much  from  God,  the  reason  of  it  is,  because  we  are  not 
 expecting  and  waiting  for  much  from  him.  I  will  not  say,  but  a 
 Christian,  that  is  not  much  in  the  exercise  of  waiting,  may  some- 
 times obtain  the  answer  and  return  of  his  prayers;  but  we  may 
 say  these  things  to  such  persons,  if  your  prayers  be  answered, 
 and  ye  have  not  waited  for  the  return  and  answer  of  them,  sure- 
 ly ye  lose  much  sweetness  and  preciousness  of  the  answer  of  your 
 prayers.  There  is  this  likewise  which  we  would  say  to  such  per- 
 sons as  these,  if  a  Christian's  prayer  be  answered,  when  he  doth 
 not  wait  for  the  answer  of  it,  then  the  Christian  cannot  so  re- 
 solutely build  his  faith  upon  such  an  experience,  to  believe  that 
 God  again  will  answer  his  prayers,  as  if  he  had  been  waiting 
 upon  a  return. 
 
 There  is  this  third  disadvantage  that  follows  a  Christian  who 
 is  not  much  in  the  exercise  of  waiting  for  the  return  and  answer 
 to  his  prayer,  and  it  is,  he  cannot  continue  long  in  a  praying 
 frame.  I  conceive  that  the  most  fit  and  compendious  way  for 
 a  Christian  to  keep  his  spirit  in  a  holy  and  divine  correspondence 
 with  God,  is  to  have  it  in  a  holy  and  fit  capacity  to  converse 
 with  God;  this  is  a  way  to  be  much  in  the  exercise  of  waiting 
 for  the  return  and  answer  of  prayer.  It  is  a  sweet  exercise  to 
 be  expecting  and  waiting  till  the  vision  shall  speak  to  you. 
 
 Now,  are  there  not  many  here,  who,  if  they  were  posed  with 
 this  question,  when  were  ye  put  to  the  serious  exercise  of  wait- 
 ing for  the  return  and  answer  of  your  prayers,  after  ye  have 
 prayed?  I  am  persuaded  of  it,  ye  should  find  it  a  difficulty  to 
 fall  upon  the  number  of  the  days  wherein  ye  were  taken  up  in 
 this  exercise.  I  think,  that  which  doth  so  plainly  demonstrate 
 that  woful  formality  and  dreadful  indifferency  that  is  amongst 
 us,  (in  going  about  the  exercise  of  this  duty  of  prayer)  is  this, 
 we  do  not  wait  for  the  answers  and  returns  of  our  prayers  from 
 God.  O  Christians!  are  ye  so  perfectly  complete?  Or  have  ye 
 already  attained  to  the  full  stature  of  one  in  Christ,  that  ye  do 
 not  wait  for  the  answers  and  returns  of  your  prayers,  that  so  ye 
 may  receive  more  from  God? 
 
 And  I  would  say  this  to  these  atheists  and  strangers  to  God, 
 who  never  knew  what  it  was  to  wait  for  an  answer  and  a  return 
 to  their  prayers;  and  are  there  not  many  such  here,  who,  if 
 their  consciences  were  now  posed,  when  they  did  wait  for  a  re- 
 turn to  their  prayers,  they  might  (if  they  speak  the  truth)  say, 
 that  they  did  never  wait  for  an  answer  to  their  prayers?  I  say 
 to  such,  that  they  did  never  pray  aright. 
 
 Now  the  second  thing  which  we  shall  speak  upon  the  returns 
 and  answers  of  prayer  is,  how  a  Christian  may  come  to  the  dis~ 
 
 Nn 
 
282  DIRECTIONS  AND  INSTIGATIONS 
 
 tinct  knowledge  of  this,  that  his  prayers  are  heard  and  answer- 
 ed. A  thing  indeed,  we  confess,  that  many  of  us  are  not  much 
 taken  up  with,  we  not  being  in  the  exercise  to  know  such  a 
 thing. 
 
 And  Jirst,  There  is  a  difference  betwixt  the  hearing  of  prayer 
 and  of  getting  a  return  and  answer  to  prayer;  God,  in  the  depth 
 of  his  unsearchable  wisdom,  may  sometimes  hear  our  prayers* 
 and  yet  make  a  long  time  to  intervene  before  he  give  the  sen- 
 sible return  and  answer  of  that  prayer;  this  is  clear  from  Dan. 
 X  12.  13.  where  it  is  said  of  Daniel,  i  That  from  the  first  day 
 that  he  afflicted  his  soul,  his  prayers  and  supplications  were 
 heard;'  and  yet  it  is  one  and  twenty  days  before  the  answer  and 
 return  of  his  prayers  did  come.  These  are  two  distinct  mer- 
 cies to  the  Christian,  the  hearing  of  his  prayer,  and  receiving 
 the  answer  and  return  of  his  prayer,  which  he  hath  prayed  for; 
 and  it  is  clear  from  Psalm  xxxiv.  6.  l  This  poor  man  cried,  and 
 the  Lord  heard  him,  and  saved  him  out  of  all  his  troubles/ 
 
 We  shall  say  this*  secondly.  That  there  is  a  great  and  vast  dif- 
 ference betwixt  the  returns  of  prayer,  and  the  delays  of  the  re- 
 turns of  it;  and  yet  it  were  a  bad  inference  to  infer,  that  God 
 doth  deny  to  give  us  the  answer  of  our  prayers,  though  he  de- 
 lay them  a  while;  or  to  say,  that  we  can  have  no  answer  at  all; 
 though  we  confess,  that  is  the  common  place  from  which  Chris- 
 tians do  bring  all  their  arguments  to  prove  that  their  prayers  are 
 not  heard,  even  the  delay  of  the  answer  and  return  of  their 
 prayers:  and  this  is  clear  from  Rev.  vi.  10,  11.  where  the  souls 
 of  those  that  are  crying  to  God  for  revenge  of  their  blood  upon 
 the  earth,  their  prayer  is  heard;  and  yet  withal  they  are  desired 
 to  stay  a  little,  until  their  brethren  (that  are  to  be  slain)  shall 
 be  fulfilled,  and  then  their  prayers  shall  be  fulfilled;  and  ac- 
 complished unto  them. 
 
 There  is  this,  thirdly,  That  we  shall  speak  to,  and  it  is  this* 
 that  sometimes  our  prayers  may  be  both  heard  and  answered, 
 and  yet  we  shall  not  believe  that  it  is  so,  when  we  are  waiting 
 for  the  distinct  and  solid  apprehension  of  this  mercy:  and  we 
 conceive  that  this  is  rather  occasioned  through  the  greatness  of 
 affliction  upon  a  Christian,  and  the  continuance  of  his  stroke;  as 
 is  evidently  clear  from  Job  ix.  16,.  17.  where  Job  saith,  *  If  I 
 had  called,  and  he  had  answered  me;  yet  would  I  not  believe 
 that  he  had  hearkened  to  my  voice/  And  he  gives  this  to  be  the 
 reason  of  it,  ■  For  hebreaketh  me  with  a  tempest,  and  multiplieth 
 my  wounds  without  cause.'  Or  this  may  be  the  reason  of  it  like- 
 wise, Why?  v/hen  cur  prayers  are  both  heard  and  answered,  we- 
 believe  not  that  it  is  so;  and  it  is  this,  because  of  the  want  of  the 
 exercise  of  waiting  for  an  answered  that  we  are  not  muclxtakea 
 
TO  THE  DUTY  OF  PRAYER.  283 
 
 tip  in  expecting  a  return  fro  n  God  to  our  prayers;  therefore 
 when  our  prayers  are  heard  and  answered,  we  cannot  believe 
 that  it  is  so. 
 
 There  is  thisjourth  thing  which  we  will  speak  to  concerning 
 the  returns  of  prayer,  that  the  prayers  and  petitions  of  a  Chris- 
 tian, even  while  he  is  under  the  exercise  of  misbelief,  they  may 
 be  heard  and  taken  off  his  hand;  as  is  clear  from  Psalm  cxvi.  11, 
 12.  ■  I  said  in  my  haste,  all  men  are  liars;'  but  there  is  a  sweet 
 and  precious  experience  which  followeth  that,  l  What  shall  I 
 render  to  the  Lord,  for  all  his  benefits  towards  me!'  And  this  is 
 clear  from  Jonah,  Jon.  ii.  4.  compared  with  verse  7.  where  be 
 saith,  €  I  am  cast  out  of  thy  sight/  and  yet  in  verse  7.  '  When 
 my  soul  fainted  within  me,  I  -remembered  the  Lord,  and  my 
 prayer  came  in  unto  thee  into  thy  holy  temple/ 
 
 Now,  to  give  some  answer  to  the  question  which  we  proposed, 
 how  one  may  know  whether  or  not  his  prayers  be  answered?^/**/, 
 If  a  Christian  be  enlarged  and  enabled  to  go  on  in  duty,  though 
 he  do  not  receive  a  sensible  manifestation  of  the  grace  and  ac- 
 ceptation of  his  prayer,  but  (in  a  manner;  he  is  denied  the 
 answer  and  return  of  it,  yet  if  he  do  attain  to  such  a  length  as 
 to  pray  without  ceasing^  and  to  have  strength  to  accomplish 
 this  duty  of  prayer,  that  is  (no  doubt)  a  clear  token  and  evi- 
 dence that  our  prayers  and  supplications  are  heard  by  God,  and 
 in  his  own  appointed  time  these  prayers  of  yours  shall  be  an-, 
 swered;  and  this  is  clear  in  Psalm  cxxx.  2.  where  David  giveth 
 this  as  a  token  and  evidence  that  his  prayers  were  heard  and  an- 
 swered, c  in  the  day  when  I  cried,  thou  answeredst  me.'  And 
 what  is  the  argument  that  he  bringeth  to  prove  this,  that  his 
 prayer  was  answered?  It  is  this,4  And  strengthenest  me  with' 
 strength  in  my  soul/  Certainly  it  is  a  bad  sign,  and  an  evil  to- 
 ken, that  your  pravers  are  not  heard:  if,  because  he  denieth  your 
 suit  and  petition  for  a  time,  ye  leav-e  offthe  exercise  of  the  duty 
 of  prayer,  and  faint  in  the  day  of  your  adversity. 
 
 There  is  a  second  thing  by  which  ye  may  know,  whether  ov 
 not  your  prayers  have  met  with  a  return  and  answer  from  God, 
 and  it  is  this,  if  your  prayers  be  suitable  unto  his  own  word, 
 •and  agreeable  unto  his  holy  and  most  divine  will  and  pleasure, 
 then  ye  may  be  persuaded  of  this,  that  God  heard  your  prayers 
 that  is  abundantly  clear  from  1  John  iii.  14«.  <  And  this  is  the  con- 
 fidence that  we  have  in  him,  that  if  we  ask  any  thing  according 
 to  his  will,  he  heareth  us.'  Certainly  it  is  difficult  and  exceeding 
 hard,  we  confess,  for  a  Christian  to  exercise  faith  upon  the  s.ure 
 word  of  prayer,  abstracting  from  all  other  grounds.  .But  if  we 
 would  have  our  faith  elevated  and  raised  to  so  divine  a  pitch, 
 we  would  believe  this  precious  truth,  *That  whatsoever  n 
 
2S4f  DIRECTIONS  AND  INSTIGATIONS 
 
 according  to  his  will,  he  heareth  us;'  and  that  he  will  answer 
 our  supplications,  therefore  will  we  wait  patiently  and  faithful- 
 ly upon  God. 
 
 There  is  this  third  thing  whereby  you  may  know  whether 
 or  not  your  prayers  be  heard,  and  it  is  this,  if  ye  have  delight 
 and  spiritual  joy  in  the  exercise  of  this  blessed  duty  of  prayer, 
 though  ye  have  not  the  return  and  answer  of  your  prayers,  yet 
 it  is  an  evidence  and  token  that  your  prayers  are  heard,  and  you 
 shall  shortly  have  an  answer  given  to  them;  and  when  ye  lose 
 your  delight  in  duties,  which  ye  once  attained  to,  then  ye  may 
 be  afraid.  There  is  somewhat  of  this  hinted  at  in  Job  xxvii. 
 9,  10,  where  Job  gives  this  as  a  reason  and  ground,  that  he  will 
 not  hear  the  prayer  and  supplication  of  the  hypocrite,  *  because 
 he  delighteth  not  himself  in  the  Almighty,'  inferring  this  much, 
 ♦hat  if  he  would  delight  himself  in  God,  then  he  would  hear 
 his  prayer,  and  give  him  a  return  and  answer  to  it. 
 
 There  is  a  fourth  thing  whereby  you  may  know  whether  or 
 not  your  prayers  are  heard  and  answered,  and  it  is  this,  when 
 your  sadness  and  anxiety  (about  that  which  ye  were  asking  from 
 God  in  prayer)  is  removed  and  taken  away;  this  is  clear  from 
 2  Sam.  i.  18.  where  this  is  given  as  an  evidence,  that  Hannah 
 •was  heard  in  her  prayer  and  supplication,  i  because  her  counte- 
 nance was  no  more  sad.'  And  certainly,  when  our  prayers  have 
 snch  a  return,  then  we  may  know  distinctly,  that  they  are  an- 
 swered by  the  Lord. 
 
 And  the  fifth  thing  that  we  would  propose  to  you,  whereby 
 you  may  know  whether  or  not  your  prayers  have  met  with  a 
 return  and  answer  from  God  is,  if  ye  pray,  making  use  of  Jesus 
 Christ,  as  a  blessed  days-man,  to  interpose  himself  betwixt  the 
 Father  and  you;  then  ye  may  be  persuaded  of  this,  that  your 
 prayers  are  heard:  this  is  clear,  where  it  is  twice  repeated,  John 
 xiv.  13,  14.  i  Whatsoever  ye  shall  ask  in  my  name,  ye  shall 
 receive  it.'  Believe  it,  he  can  deny  you  nothing  that  you  seek 
 from  him,  if  you  ask  it  in  faith. 
 
 Now  that  which,  thirdly*  We  shall  speak  to  upon  the  return 
 of  prayer,  is  this,  to  these  things  which  doth  obstruct  the  hear- 
 ing of  our  prayers,  why  they  are  not  answered  by  him;  so  that 
 oftentimes,  when  we  pray  to  him,  c  he  shutteth  out  our  prayer 
 from  him,  and  covereth  himself  with  a  cloud,  so  that  our  prayers 
 cannot  pass  through.'  O!  but  if  that  duty  and  precious  counsel 
 which  Hezekiah  gave  to  Isaiah,  Isa.  xxxvii.  4.  which  truly  is 
 worthy  to  be  engraven  on  our  hearts,  <  Lift  up  thy  prayer,  &c. 
 which  doth  import,  that  it  was  a  weighty  thing,  which  would 
 require  much  seriousness  in  the  going  about  it.  I  say,  if  that 
 v/orthy  counsel  were  obeyed,  we  should  not  have  need  to  pro- 
 
TO  THE  DUTY  OF  PRAYER.  285 
 
 pose  these  obstructions,  and  to  complain  of  God's  ways.     Now 
 we  shall  speak  to  these  obstructions  which  hinder  us. 
 
 Fitsty  Hypocrisy  which  we  have  in  the  exercise  of  prayer:  O! 
 but  we  pray  much  with  our  judgment,  when  we  pray  not  much 
 with  our  affections*,  that  is,  our  light  will  cry  out,  crucify  such 
 a  lust;  and  our  affections  will  cry  out  again,  hold  thy  hand.  It 
 is  a  difficulty  to  have  the  spirit  of  a  Christian  brought  such  a 
 length,  as  to  have  his  judgment  and  affections  of  a  like  measure 
 and  extent;  Job  giveth  this  as  a  reason  why  God  will  not  hear 
 a  hypocrite's  prayer,  Job  xxvii.  O!  even  because  he  is  not  con- 
 stant: there  is  a  woful  disagreement  betwixt  what  we  speak,  and 
 what  we  think;  we  speak  many  things  with  our  mouth,  which 
 our  hearts  sometimes  witness  that  we  would  not  have  God  grant- 
 ing us:  (in  a  manner)  our  affections  are  a  protestation  against 
 the  return  of  many  of  our  prayers:  our  idols  are  so  fixed  in 
 our  hearts,  that  we  spare  Agag  the  king  of  our  lusts,  though 
 there  be  given  out  a  commandment  from  the  Lord  to  destroy  all 
 these:  and  it  may  oftentimes  speak  that  the  bitterness  of  death 
 is  past  out  against  us,  seeing  we  do  oftentimes  spare  them  con- 
 trary to  his  blessed  command. 
 
 There  is  a  second  thing  which  obstructs  the  exercise  of  pray- 
 er, and  it  is,  that  woful  and  cursed  end  that  we  propose  to  our- 
 selves in  going  about  that  duty;  this  is  clear  in  James  iv.  3.  *  Ye 
 ask,  and  receive  not,  because  ye  ask  amiss,  that  ye  may  consume 
 it  upon  your  lusts.'  Oi  that  woful  idolatry  that  Christians  do  en- 
 tertain in  the  exercise  of  prayer.  That  glorious  and  inconceiv- 
 able attribute  of  God,  of  being  Alalia  and  Omega>  which  we  do' 
 sacrilegiously  attribute  to  ourselves,  in  making  ourselves  the  be- 
 ginning of  our  prayers,  and  the  end  of  them  also:  it  hinders 
 much  our  return  of  prayer.  Certainly  those  woful  ends  that 
 we  spake  of  in  the  beginning  of  our  discourse,  (and  all  along  in 
 it)  doth,  no  doubt,  marvellously  obstruct  the  answers  cf  our 
 prayers. 
 
 Now  the  last  thing  that  we  shall  speak  upon  the  return  of 
 prayer,  shall  be  to  some  advantages  which  a  Christian  may  have 
 from  this,  that  his  prayers  are  answered,  and  that  he  hath  re- 
 ceived a  return  from  the  Lord.  Believe  me,  there  is  more  love 
 in  the  answer  of  one  prayer,  than  eternity  could  make  a  com- 
 mentary upon:  O!  what  love  is  in  this,  that  he  should  conde- 
 scend to  hear  our  prayers?  That  such  a  glorious  and  infinite 
 Majesty  should  (in  a  manner)  condescend  to  bow  down  his  ear 
 to  take  notice  of  these  petty  desires  that  we  propose  unto  him? 
 And  there  are  these  five  advantages  that  a  Christian  may  have 
 from  this. 
 
 Fir$t%  It  is  an  excellent  way  to  keep  the  grace  of  love  in  ex- 
 
286  DIRECTIONS  AND  INSTIGATIONS 
 
 crcise;  this  is  clear  in  Psalm  cxix.  I.  'I  love  the  Lord,  because 
 he  hath  heard  the  voice  of  my  supplications.'  O!  but  love  in 
 some  hath  eminently  taken  fire,  when  they  have  reflected  upon 
 this,  that  their  prayers  are  heard. 
 
 There  is  this  second  advantage  that  a  Christian  hath,  from  the 
 return  and  answer  of  his  prayer,  it  is  an  excellent  motive  and 
 persuasion  to  make  us  constant  and  frequent  in  the  exercise  of 
 prayer;  this  is  clear  in  Psalm  cxvi.  2.  where  he  reflecteth  upon 
 the  hearing  of  his  voice, c  Therefore  I  will  call  upon  him  as  long 
 as  I  live.'  I  am  persuaded  of  this,  that  our  little  exercise  of 
 prayer  doth  much  proceed  from  this,  that  we  wait  not  for  a  re- 
 turn of  prayer;  and  therefore  oftentimes  it  is,  that  we  do  not 
 receive  a  return.  Believe  me,  there  is  more  joy  and  divine  satis- 
 faction to  be  found  in  the  solid  and  spiritual  convictions  of 
 this,  that  our  prayers  are  heard,  than  we  will  have  in  the  exer- 
 cise of  many  prayers  that  we  pray. 
 
 There  is  a  third  advantage  that  a  Christian  hath,  from  the  re- 
 turn and  answer  of  his  prayer,  it  is  an  evident  token  from  the 
 Lord,  that  his  prayer  is  accepted  by  him,  when  a  Christian  can 
 read  his  reconciliation  by  the  gracious  return  of  his  prayer,  and 
 that  he  is  in  a  gracious  estate  and  condition:  and  O!  is  not  that 
 a  great  advantage?  We  confess  God  may  hear  the  prayers  of 
 the  wicked  for  the  mercies  that  are  common;  but  the  hearing  of 
 a  real  Christian's  prayer,  both  in  mercies  common  and  spiritual, 
 proveth  that  his  person  is  accepted  by  God;  we  must  be  accept- 
 ed of  him  through  Jesus  Christ,  before  that  he  can  have  pleasure 
 in  our  sacrifice;  and  is  not  this  a  precious  advantage,  to  read 
 your  adoption  upon  the  returns  and  answers  of  your  prayer  from 
 God?  May  not  the  Christian  say,  when  he  meets  with  such  a  re- 
 turn and  answer  of  his  prayer,  i  Now  I  am  persuaded,  that  I  am 
 begotten  unto  a  lively  hope,  because  he  hath  heard  the  voice  of 
 my  supplication?'  In  a  manner,  it  is  a  character  wherein  you 
 may  read  your  interest  and  infeftment  in  that  precious  and  most 
 blessed  inheritance  that  is  above.  O!  if  there  were  no  more  to 
 provoke  you  to  wait  for  the  return  and  answer  of  your  prayers 
 nor  this,  it  may  be  sufficient  unto  many  of  these  debates  and  dis- 
 putings  that  you  have  about  your  interest  in  Jesus  Christ,  And 
 O!  may  not  this  argument  provoke  you  to  love  him? 
 
 The  fourth  advantage,  that  comes  to  the  Christian  from  the 
 consideration  of  the  return  and  answer  of  his  prayer  is,  it  is  a 
 compendious  way  to  make  us  desist  from  the  committing  of 
 iniquity:  hence  is  that  word  in  Psalm  vi.  8.  where,  upon  the 
 consideration  of  the  hearing  of  his  prayer,  he  breaketh  out  in 
 that  saying,  '  Depart  from  me,  all  ye  workers  of  iniquity;  for 
 the  Lord  hath  heard  the  voice  of  my  weeping.'     In  a  manner 
 
I  TO  THE  DUTY  OF  PRATER.  287 
 
 speaking  so  much,  that  he  would  have  nothing  to  do  with  such 
 ones  as  they  were. 
 
 Lastly,  The  return  and  answer  of  prayer,  is  an  excellent  way 
 to  keep  our  faith  in  exercise,  it  is  a  sweet  experience  of  the  love 
 of  God,  upon  which  we  may  build  our  hope  in  the  darkest 
 night,  even  to  call  to  mind  these  things  that  he  hath  given  to  us 
 in  former  days.  Certainly  a  holy  and  divine  reflection  upon 
 these  things,  might  persuade  us  that  he  will  not  shut  up  his 
 tender  and  loving  mercies  unto  an  everlasting  forgetfulness. 
 
 Now  to  close  up  our  discourse  upon  this  noble  duty  and  grace 
 of  prayer,  we  shall  desire  this  one  thing  of  you,  <  Who  are  be- 
 gotten unto  a  lively  and  precious  hope/  that  you  may  be  more  in 
 that  noble  exercise:  I  may  say,  that  there  is  no  sin  which  a  Chris- 
 tian shall  be  more  deeply  convinced  of,  in  that  day  when  his 
 feet  shall  stand  upon  the  utmost  line  of  time,  as  this  sin  of  the 
 neglect  of  the  duty  of  prayer.  And  we  confess,  God  may  re- 
 prove many,  i  that  they  bind  heavy  burdens  on  men's  shoulders, 
 that  are  grievous  to  be  borne,  and  do  not  so  much  themselves 
 as  touch  them  with  one  of  their  fingers- 
 
 Now,  however,  seriously  enlarge  your  hearts  unto  this  blessed 
 exercise;  for  believe  me,  it  is  the  way  (if  so  we  may  speak)  to 
 bring  down  heaven  upon  earth.  But  alas!  I  am  afraid,  that  this 
 duty  of  prayer  is  not  much  now  in  practice  amongst  many  of 
 us  in  these  days:  is  not  prayer,  that  noble  duty,  almost  laid  by 
 us  in  this  evil  and  perverse  generation,  as  a  thing  unsavoury?  Oh! 
 that  ye  had  now  a  divine  anticipation  of  that  glorious  enjoyment 
 of  him,  which  ye  shall  have  throughout  all  the  ages  of  eternity,  if 
 you  be  serious  in  this  exercise.  Oh!  may  we  not  walk  mourn- 
 fully many  days  in  the  bitterness  of  our  souls,  because  we  are 
 no  more  in  the  exercise  of  secret  prayer?  O!  whither  is  your 
 devotions  gone  in  these  days?  O!  whither  is  it  gone?  I  am  a- 
 fraid,  that  if  these  that  have  lived  before  in  ancient  days  were 
 now  alive,  doubtless  they  would  be  ignorant  of  us,  and  they 
 would  not  acknowledge  us  for  Christians.  I  would  say  this  for 
 these  who  never  seriously  practised  this  duty  as  yet,  of  which 
 number  there  are  many,  O!  but  prayer  be  another  thing  than 
 the  most  part  of  you  conceive  it  to  be.  I  think  it  is  net  only 
 mysterious  in  its  nature,  to  conceive  how  the  spirit  of  man  can 
 converse  with  him  that  is  the  Father  of  spirits,  how  there  should 
 intervene  a  communion  and  fellowship  betwixt  such  two.  It  is 
 a  mystery  and  riddle  surely,  which  we  cannot  easily  unfold.  But 
 withal,  this  is  a  lamentation,  and  shall  be  for  a  lamentation*  that 
 the  exercise  and  practice  of  prayer  is  grown  as  mysterious  as 
 the  nature  of  it.  Q!  but  there  are  many  of  you,  that  suppose 
 ye  are  praying  aright,  and  therefore  you  think  all  is  well,  who 
 
288  DIRECTIONS  AND  INSTIGATIONS 
 
 shall  be  cut  offas  those  that  never  prayed.  I  conceive,  if  we  be- 
 lieve all  that  is  spoken  upon  this  exercise  of  prayer,  what  divine 
 properties  are  requisite  to  a  Christian,  that  would  seriously  go  a- 
 bout  the  exercise  of  this  precious  duty,  we  might  cry  out,  *  This 
 is  a  hard  saying,  who  can  bear  it?'  And  certainly,  it  is  altogether 
 impossible  for  us,  though  it  be  not  impossible  to  God,  to  enlarge 
 our  hearts  to  pursue  it; s  for  with  him  nothing  is  impossible.'  O! 
 that  if  once  ye  might  be  persuaded  to  set  about  the  exercise  of 
 this  precious  and  most  excellent  duty  of  prayer,  which  will  be 
 to  your  eternal  advantage,  and  soul  everlasting  concernment.  I 
 am  afraid,  (O  Christians)  that  if  one  from  heaven  (who  have 
 entered  unto  these  everlasting  and  blessed  possessions  of  that  ex- 
 cellent and  blessed  estate  of  life)  would  come  down  to  earth,  (if 
 so  with  reverence  we  may  speak)  and  preach  upon  this  text  of 
 ours,  i  Pray  without  ceasing}'  and  speak  of  these  precious  and 
 unspeakable  advantages  which  do  accompany  the  man  that  is 
 much  in  the  exercise  of  prayer;  there  be  many  of  us,  I  fear, 
 would  scarcely  be  inclined  to  hear  such  an  exhortation.  And 
 more  than  this,  if  one  from  the  dead  would  arise,  and  come  from 
 the  pit  unto  this  city,  and  preach  upon  this  text  unto  you,  *  Pray 
 without  ceasing,  having  the  chains  of  everlasting  wrath  hanging 
 about  his  neck,  and  preach  upon  these  sad  and  unspeakable  dis- 
 advantages, which  are  to  be  found  in  the  neglect  of  this  blessed 
 exercise  of  this  duty  of  prayer,  and  should  desire  you  to  flee 
 from  that  wrath  that  is  to  come:  O!  would  there  not  be  many 
 of  you,  (I  am  afraid)  who  would  stop  your  ears,  and  would  not 
 listen  unto  the  voice  and  language  of  such  an  exhortation?  Oh! 
 where  are  many  of  us  going?  Whither  are  we  going?  Certain- 
 ly the  apprehensions  and  thoughts  of  everlasting  separation 
 from  the  presence  of  the  Lord,  is  not  much  engraven  and  deep- 
 ly imprinted  upon  the  spirits  of  hypocritical  Christians  of  this 
 generation,  we  are  not  afraid  of  that  wrath  and  eternal  de- 
 struction which  is  approaching  unto  us. 
 
 But  to  you  that  are  heirs  of  the  promise,  who  are  heirs  of 
 the  grace  of  life,  and  who  are  begotten  again  unto  a  lively  hope, 
 I  would  say  this  unto  you,  *  Pray  without  ceasing,'  and  once  you 
 shall  sing  without  ceasing,  and  without  all  interruption.  And 
 to  these  that  pray  not,  the  day  is  coming,  when  they  shall  howl 
 in  that  bottomless  pit,  amongst  those  everlasting  flames  of  fire 
 and  brimstone,  when  they  shall  be  brayed  in  the  mortar  of  the 
 wrath  of  God,  by  the  pestil  of  his  severe  justice;  when  his  Om- 
 nipotencyshalluphold  you,  andhis  justice  shallsmiteyou  eternal- 
 ly. Oh!  it  were  many  of  your  advantages,  that  you  were  (in- 
 deed) beasts  without  immortal  souls;  for  to  have  souls,  doth  ca- 
 pacitate you  for  an  eternal  being,  and  for  an  eternal  punishment. 
 
289 
 THREE 
 
 SERMONS 
 
 I 
 
 CONCERNING 
 
 The  Way  how  a  Christian  ought  to  keep  his  Heart. 
 
 SERMON  I. 
 
 Prov.  iv.  23.  Keep  thy  heart  witi  all  diligence;  for  out  of  it  are 
 the  issues  of  life. 
 
 VV  E  conceive,  if  there  were  a  window  opened  in  each  one  of 
 our  bosoms,  through  which  each  one  of  us  that  are  here,  might 
 behold  one  anothers  hearts,  we  would  become  monsters  and  won- 
 ders one  of  us  to  another,  and  to  ourselves  likewise,  and  might 
 cry  out,  "  O!  where  is  the  God  of  judgment,  that  takes  not  ven- 
 geance on  such  deceitful  hearts?"  If  our  hearts  were  turned 
 out  of  us,  (so  to  speak)  and  we  saw  the  inside  of  our  hearts, 
 we  would  wonder  at  his  patience.  I  think,  such  is  the  desperate 
 deceitfulness  of  our  hearts,  that  if  all  the  saints  since  Adam's 
 days,  and  shall  be  to  the  end  of  the  world,  had  but  one  heart 
 to  guide,  I  think  they  would  misguide  it.  I  would  only  say  this 
 to  believers,  that  if  your  hearts  were  left  one  hour  to  yourselves 
 to  keep,  ye  would  commit  more  iniquity  than  ye  can  imagine 
 or  dream  of.  There  is  only  these  four  things  that  I  would  speak 
 to  before  I  come  to  the  words,  and  I  would  request  you  to  take 
 notice  of  them: 
 
 And,  first)  There  are  many  of  us  that  have  two  hearts  in  our 
 bosom,  for  such  an  one  is  the  hypocrite,  James  i.  8.  (  A  double- 
 minded  man  is  unstable  in  all  his  ways:/  that  is,  a  man  that  hath 
 two  hearts,  a  part  of  his  heart  goeth  to  God,  and  a  part  of  hi ; 
 heart  goeth  to  the  devil.  And  I  think,  if  we  were  all  well 
 searched,  it  is  to  be  feared  that  many  of  us  would  be  found  two- 
 hearted  men. 
 
 Secondly)  That  although  ye  would  give  Christ  all  your  mem- 
 bers, yet  if  you  would  not  give  him  your  heart,  it  would  be 
 nothing  thought  of;  if  you  would  give  him  your  eyes,  so  that 
 you  would  not  look  to  your  idols  pleasantly,  nor  yet  look  with 
 delight  upon  any  cursed  or  sinful  object*,  and  if  you  would 
 give  him  your  ears,  so  that  you  could,  nor  would  not  hearken 
 to  the  voice  of  any  of  your  temptations,  i  but  be  as  deaf  as  an 
 adder  unto  them;'  and  if  you  would  give  him  vour  tongue,  so 
 
 Oo 
 
290  THE  WAY  HOW  A  CHRISTIAN 
 
 that  you  should  not  speak  any  thing  dishonourable  to  him;  and 
 if  you  would  give  him  your  fee',  so  that  you  should  not  walk 
 in  any  way,  but  in  an  approven  path  of  godliness:  now,  I  say, 
 although  you  would  give  him  all  these  members  of  your  body, 
 yet  if  ye  give  him  not  your  heart,  it  is  all  to  no  purpose,  Prov. 
 xxiii.  26.  <  Vly  son,  give  me  thy  heart,  &c.' 
 
 Thirdly j  There  are  many  which  give  their  hearts  to  their  idols, 
 and  their  tongues  to  Christ,  but  one  day  they  shall  be  found  to 
 be  but  deceivers. 
 
 Lastly,  It  is  a  noble  thing  for  a  Christian  to  be  taken  up  in 
 the  keeping  of  his  heart.  I  may  say  this  of  the  heart,  which  the 
 apostle  James  said  of  the  tongue,  <  It  is  an  unruly  evil,  full  of 
 deadly  poison,'  James  iii.  8.  The  heart  is  taken  up  with  whor- 
 ing from  God,  and  with  contriving  the  way  how  to  satisfy  its 
 lusts,  and  continually  forsaking  the  living  God.  Our  hearts  are 
 doing  nothing  in  all  our  lifetime,  (many  of  us)  but  profaning 
 his  holy  name,  and  blaspheming  the  God  of  Jacob. 
 
 Now  to  come  to  the  words,  there  are  four  things  therein, 
 Firsts  the  duty  imposed  upon  a  Christian,  and  that  is,  'To  keep 
 his  heart.'  Secondly >  That  the  heart  of  man  hath  many  seekers, 
 which  is  imported  in  that  word,  keep.  Thirdly,  You  have  the 
 qualification  and  way  how  a  Christian  should  keep  his  heart, 
 which  are  rendered  in  these  words,  with  all  diligence;  or,  as  the 
 words  may  be  rendered, €  with  all  keeping.'  And,  lastly,  The  rea- 
 sons why  you  should  do  so,  •  for  out  of  it  are  the  issues  of  life;* 
 for  if  you  do  so,  you  shall  have  life;  but  if  not,  from  thence  are 
 the  issues  of  death.  Now  from  the  first  thing  in  the  words, 
 ye  would  consider  these  two  things. 
 
 First,  That  it  is  a  duty  incumbent  on  every  Christian, c  to  keep 
 his  heart-/  this  is  clear,  not  only  from  our  text,  but  likewise  in 
 Deut.  iv  9.  ■  Only  take  heed  to  thyself,  and  keep  thy  soul  dili- 
 gently, &c.  Prov  xxiii.  26.  '  Guide  thy  heart  in  the  way.'  Which 
 is,  study  to  keep  it  diligently  in  the  way  of  godliness.  And  it 
 is  clear  likewise  that  a  Christian  ought  'to  keep  his  heart,'  for 
 the  great  advantages  that  are  holden  out  in  scripture  for  so  do- 
 ing; only  take  one  place,  in  Prov.  xvi.  22.  4  Better  is  he  that 
 ruieth  his  spirit,  than  he  that  taketh  a  city.' 
 
 The  second  thing  that  I  would  say  to  point  out  the  woful  dis- 
 advantages that  wait  upon  him  that  rules  not  his  own  heart,  but 
 gives  it  leave  to  rove  here  and  there  is,  Prov.  xxv.  28.  *  He  that 
 hath  not  rule  over  his  own  spirit,  is  like  a  city  that  is  broken 
 down  and  without  walls.'  And  there  are  these  two  disadvantages 
 that  wait  upon  not  keeping  of  the  heart.  1.  There  is  no  temp- 
 tation that  assaults  a  heart  that  is  not  kept,  but  they  become 
 victorious:  spiritual  strength  hath  forsaken  them  that  keep  not 
 
OUGHT  TO  KEEP  HIS  HEART.  291 
 
 their  hearts.  2.  There  is  no  exercise  nor  duty  that  a  Christian 
 is  employed  in,  which  keeps  not  his  heart,  but  he  is  like  a  ruinous 
 city  which  hath  no  walls,  and  in  which  there  is  no  order. 
 
 Now,  the  next  thing  that  I  would  speak  to  is,  to  shew  what 
 it  imports  to  keep  the  heart,  and  what  are  the  directions  and 
 ways  which  a  Christian  ought  to  have  before  him  in  the  exercise 
 and  duty  of  keeping  his  heart. 
 
 And,  First  >  It  imports  this,  that  a  Christian  should  observe  the 
 motions  of  his  heart,  and  should  not  let  his  heart  nor  thoughts 
 go  astray,  but  should  have  a  register  of  all,  their  motions;  as  is 
 clear  in  Luke  xxi.  34.  "  And  take  heed  to  yourselves,  lest  at 
 any  time  your  hearts  be  overcharged  with  surfeiting  and  drunk- 
 enness, and  cares  of  this  life,  and  so  that  day  come  upon  you 
 unawares." 
 
 The  second  thing  which  keeping  of  the  heart  includes  is,  you 
 must  keep  all  the  things  that  pertain  to  your  hearts;  and  there 
 are  these  five  things  which  ye  mubt  keep:  First,  Your  thoughts, 
 you  must  keep  your  thoughts  so  straitly,  that  you  must  not  give 
 them  any  sinful  latitude  in  the  least  manner.  Secondly,  A  Chris- 
 tian, he  must  keep  his  eyes,  which  are  the  windows  through, 
 which  much  wickedness  is  conveyed  to  the  soul,  Prov.  xxiii.  26. 
 *  My  son  give  me  thy  heart,'  &c.  Prov.  iv.  25.  <Let  thine  eye 
 look  right  on,  and  let  thine  eye-lids  look  straight  before  thee.' 
 As  if  Solomon  had  said, i  It  is  but  foolishness  to  keep  your  hearts, 
 if  ye  keep  not  your  eyes.'  Thirdly,  Ye  must  keep  your  tongues, 
 that  they  speak  no  evil  of  the  ways  of  godliness;  for  so  are  the 
 words  following  the  text,  '  Put  away  from  thee  a  fro  ward  mouth, 
 and  perverse  lips  put  far  from  thee.'  Which  is,  order  thy  tongue. 
 Fourthly ',  You  must  keep  your  feet,  that  ye  walk  not  in  the  paths 
 Oi  wickedness:  if  once  you  gave  a  latitude  to  your  feet  to  go  in 
 the  way  to  hell,  it  shall  be  but  in  vain  to  keep  your  hearts: 
 therefore  keep  your  feet  from  running  to  the  murder  of  your 
 souls.  Lastly -,  Y  e  must  keep  your  ears,  ye  should  delight  to  speak 
 good  of  godliness,  and  should  also  delight  to  hear  good  spoken 
 of  it:  ye  should  not  be  among  these  that  savour  of  nothing  but 
 of  sin,  but  ye  should  be  amongst  these  that  savour  of  good: 
 therefore,  as  ye  would  not  be  accessary  to  the  murder  of  your 
 own  souls,  and  as  ye  would  not  have  the  blood  of  them  lying 
 upon  your  heads,  ye  must  needs  keep  all  these  parts  that  be- 
 long to  the  keeping  of  your  hearts  aright. 
 
 The  third  thing  which  the  keeping  of  your  heart  includes  is, 
 to  eschew  all  unclean  things  that  may  defile  your  hearts,  Prov. 
 V.  8.  *  Remove  thy  way  far  from  her,  and  come  not  nigh  the 
 door  of  her  house.'  When  you  see  any  evil  thing  approaching, 
 you  must  depart  from  it,  and  eschew  it,  Deut.  xii.  30.  i  Take 
 
C92  THE  WAY  HOW  A  CHRISTIAN 
 
 head  to  thyself,  that  thou  be  not  snared.  There  are  many  snares 
 that  may  be  accessary  to  destruction:  and  there  is  this  that  Moses 
 marks  as  a  chief  evil,  and  likewise  oftentimes  forbids  in  this  book, 
 to  have  false  <  weights  and  balances/  Lev.  xix.  22.  Deut.  xxv. 
 15.  They  are  not  only  sinful  of  themselves,  but  because  they 
 are  an  appearance  of  evil,  they  should  eschew  them;  therefore 
 he  forbids  them:  and  the  apostle  bids  us  likewise  abstain  from 
 all  appearance  of  evil,'  1  Thess.  v.  22. 
 
 The  Jourtk  thing  which  keeping  of  the  heart  includes  is,  to 
 put  restraints  upon  your  hearts  that  so  you  may  not  commit 
 iniquity;  ye  ought  first  to  lay  the  bond  of  Christ's  love  upon 
 yourselves;  ye  should  likewise  lay  the  bond  of  judgment  upon 
 yourselves,  knowing  that  once  God  shall  call  you  to  a  reckon- 
 ing for  all  your  wickedness,  which  now  most  wickedly  you 
 commit;  and  you  ought  to  lay  the  bonds  of  God's  omnisciency 
 upon  yourselves,  to  know  and  consider  that  all  things  are  known 
 to  him,  and  that  he  seeth  all  things;  and  ye  ought  likewise  to 
 consider  how  grievous,  and  how  displeasing  a  thing  sin  is  to  the 
 majesty  of  God,  that  man,  who  is  the  workmanship  of  his  hand, 
 should  rise  up  against  him:  we  may  say  that  of  ourselves  which 
 is  in  Lam  hi.  22.  *  It  is  of  the  Lord's  mercies  that  we  are  not 
 consumed,  because  his  compassions  fail  not,  they  are  fresh  every 
 morning,'  &c.  All  these  things  a  Christian  ought  to  lay  to 
 heart,  and  seriously  to  consider  them. 
 
 The  second  thing  which  keeping  of  the  heart  includes  is,  a 
 Christian  ought  not  to  slight  the  opportunities  given  unto  him 
 for  the  strengthening  of  his  grace:  for  they  which  slight  oppor- 
 tunities, keep  not  their  own  hearts. 
 
 The  last  thing  which  it  imports  is,  that  a  Christian  should  be 
 much  in  the  diligent  exercise  of  duties,  that  the  heart  may  be 
 kept  and  holden  in  a  notable  frame.  And  there  is  two  exercises 
 which  a  Christian  ought  to  be  diligent  in:  jirst>  The  exercise  of 
 prayer.  Secondly  >  The  exercise  of  watching.  There  is  a  fivefold 
 frame  which  a  Christian  should  be  in,  which  would  rightly  keep 
 his  heart:  Jirsty  In  a  frame  of  praying,  that  he  should  not  be 
 slack  and  coldrife  to  go  about  duties;  the  command  thereof  is 
 holden  out  in  that  word, <  Watchand  pray;'  andalso  in  that  word, 
 g  Pray  without  ceasing.'  The  second  frame,  should  be  a  believing 
 frame;  and  it  is  to  be  feared  that  there  are  not  many  such  here; 
 but  that  there  are  many  walking  in  such  a  way  and  frame,  which, 
 alas!  I  fear,  will  lead  them  in  the  way  to  hell:  if  we  were  sincere, 
 we  would  hold  Christ  fast,  and  would  not  let  him  go;  and  if 
 our  hearts  were  in  a  right  frame,  we  wrould  avoid  any  thing  that 
 might  make  him  to  depart  from  us.  But,  alas!  we  have  many 
 dear  evidences  (now-a-days)  that  we  are  not  for  Christ,  we  care 
 
OUGHT  TO  KEFP  HIS  HEART.  CQ3 
 
 not  whether  we  have  his  presence  or  want  it;  the  want  of  his 
 presence  is  as  lightsome  and  pleasant  to  us,  and  as  well  taken 
 with  by  many  (I  will  not  say  all)  as  the  enjoying  of  his  presence: 
 and  this  is  a  sure  evidence  of  gross  profaneness,  ignorance,  and 
 estrangement  from  God,  if  there  were  no  more  to  prove  it  bat 
 this,  your  stoutness  of  heart  to  meddle  with  sin,  proves  that  you 
 are  unsound  Christians.  We  would  desire  you,  by  all  the  tor- 
 ments of  hell,  and  all  the  terrors  of  that  everlasting  lake,  which 
 burnetii  with  fire  and  brimstone  for  ever  and  ever;  by  all  the 
 joys  of  heaven,  of  that  higher  house,  that  ye  would  carry  a  cir- 
 cumspect walk  before  God.  The  third  frame  that  we  would  de- 
 sire you  to  walk  in  is,  a  tender  frame;  and  if  so  ye  were  walking, 
 ye  would  be  loath  to  commit  sin  wilfully,  and  woe  shall  be  to 
 them  eternally  which  do  so.  We  will  not  (many  of  us)  believe 
 this,  although  angels  would  preach  it  unto  us,  for  our  hearts 
 are  hard  like  an  adamant  stone.  I  would  only  say  this  to  you, 
 *  This  book,  this  glorious  book,  is  sealed  with  seven  seals,  and 
 <  our  hearts  are  sealed  with  fourteen  seals.'  O!  woe  be  to  those 
 hard  hearts  that  many  of  us  have,  we  will  never  know  until  they 
 run  us  eternally  into  the  bottomless-pit. 
 
 The  fourth  frame  that  a  Christian  should  walk  in  is,  in  a  loving 
 frame;  ye  ought  to  have  your  hearts  burning  within  you  with 
 love  towards  that  glorious,  infinite,  and  mysterious  object,  Je- 
 sus Christ.  We  shall  never  be  able  to  comprehend,  nor  recom- 
 pense that  love  which  he  hath  to  us,  for  the  furthest  we  can  go, 
 is  to  be  sick  of  love  to  him.  But  O!  he  died  with  love  for  us, 
 for  he  had  so  great  love  to  us,  that  he  laid   down  his  life  for  us. 
 
 The  fjth  frame  that  a  Christian  should  walk  in  is,  a  fearing 
 frame;  to  walk  under  the  fear  of  the  hazard  that  you  are  in,  if 
 you  be  left  to  yourselves,  and  to  your  own  strength:  I  may  say, 
 cursed  be  the  person  that  never  kept  his  heart  in  none  of  these 
 five  things  that  we  have  spoken  of. 
 
 Now  the  third  thing  we  would  speak  to  from  the  words  is, 
 to  know  the  times  when  a  Christian  should  especially  keep  his 
 heart;  and  there  are  six  times  when  (I  conceive)  he  should  watch* 
 over  his  heart  carefully  and  keep  it. 
 
 1.  After  he  hath  met  with  some  enjoyments,  then  he  should 
 keep  his  heart,  and  not  let  it  go  wrong. 
 
 2.  The  second  time  is,  in  the  time  of  desertion;  for  that  time 
 is  a  wandering  time  from  the  living  God. 
 
 3.  A  Christian  should  keep  his  heart,  when  he  perceives  his 
 temptations  to  be  very  subtile. 
 
 4.  And  the  fourth  time  is,  to  keep  your  hearts  diligent  in  du- 
 ties; for  when  ye  are  negligent  in  duties,  then  the  devil  is  busy 
 to  get  your  hearts. 
 
THE  WAY  HOW  A  CHRISTIAN 
 
 5.  The  fifth  time  is  under  a  secure  frame,  then  you  should 
 keep  yourselves  mightily. 
 
 6-  And  the  last  time  is,  when  temptations  are  like  to  grow 
 very  strong,  you  should  then  at  that  time  keep  your  hearts  with 
 a  strong  guard. 
 
 Now,  as  for  the  first  time,  viz.  to  keep  it  under  enjoyments, 
 we  should  then  study  to  keep  our  hearts;  for  then,  and  at  that 
 time,  the  devil  condescends  to  dandle  us  upon  his  knees,  (if  so 
 we  may  speak)  and  for  this  we  would  give  you  some  conside- 
 rations. 
 
 The  first  consideration  is,  the  heart  of  man  is  never  prouder 
 and  proner  to  commit  iniquity,  than  after  enjoyments  of  God, 
 he  is  never  more  prone  to  security,  than  after  enjoyments^ 
 when  was  it  that  the  spouse  sleeped,  but  when  she  was  full  of 
 joy?  Song  v.  3.  <  I  have  put  off  my  coat,  how  shall  I  put  it  on 
 rigainr>  &c.  When  was  it  that  the  disciples  roved,  but  when  they 
 were  on  the  mount,  when  they  said,  c  Let  us  make  three  taber- 
 nacles?' Matth.  xvii.  14  And  when  was  it  that  John  committed 
 idolatry?  Was  it  not  when  he  saw  these  excellent  visions  of 
 heaven? 
 
 The  second  consideration  is,  that  the  stroke  which  is  given  by 
 the  devil  after  enjoyments,  it  is  a  very  sad  stroke,  and  hath  cau- 
 sed many  to  say,  <  Who  can  stand  before  the  children  of  Anak?' 
 And  to  draw  that  conclusion,  <I  shall  once  fall  by  the  hanus  of 
 some  of  mine  enemies.' 
 
 The  third  consideration  is  this,  if  a  Christian  embrace  a  temp- 
 tation after  enjoyments,  it  will  be  very  hard  for  him  to  shake 
 it  off. 
 
 [.he  fourth  consideration  is,  that  the  embracing  of  a  tempta- 
 tion after  enjoyments,  is  a  sin  very  hardly  to  be  repented  of,  it 
 will  cost  him  many  tears  for  repenting  of  it;  for  it  is  a  hardening 
 thing,  which  will  harden  his  heart  mightily  under  all  sorts  of 
 sins  which  he  can  commit. 
 
 Fifthly,  Consider  this,  that  the  embracing  of  a  temptation 
 after  enjoyments,  it  is  very  displeasing  to  Christ,  when  ye  em- 
 brace an  idol,  and  prefer  it  before  an  absent  Christ.  O!  that  is 
 7*  most  dangerous  sin.  But  when  you  embrace  an  idol  after  en- 
 joyment, that  is  a  damnable  sin,  for  you  prefer  it  to  a  present 
 Christ,  O!  that  is  a  fearful  sin. 
 
 Now  the  second  time  when  ye  should  keep  your  hearts  is, 
 When  ye  are  going  about  the  exercise  of  duties,  and  especially 
 in  the  duty  of  prayer,  and  ye  should  keep  it  in  four  or  five  re- 
 spects: First,  In  going  about  duties,  and  namely  in  prayer,  ye 
 r*re  letting  in  vain  thoughts,  if  your  hearts  be  not  well  keeped. 
 \dly%  The  heart  of  a  Christian  is  most  ready  to  fall  into  the 
 
OUGHT  TO  KEEP  HIS  HEART.  295 
 
 sin  of  formality,  and  therefore  if  ye  keep  not  your  hearts  well 
 in  duties,  ye  cannot  but  be  formal  in  the  performance  of  them. 
 Thirdly^  Our  hearts,  many  times  have  too  low  thoughts  and  up- 
 takings  of  the  incomprehensible  Majesty  of  God:  the  damnable 
 ignorance  which  is  amongst  people,  makes  them  get  so  little  ad- 
 vantage in  prayer;  do  you  not  speak  to  him,  as  to  one  of  your 
 fellow  companions?   Where  is  the  exercise  of  fear,  and  of  trem- 
 bling, which  Christians  in  old  times  used  to  have,  as  Moses,  when 
 he  appeared  and  came  before  God?     Fourthly,  Our  hearts  are 
 prone  to  misbelief,  and  ready  always  to  misbelieve  God,  and  his 
 promises.  Lastly,  Except  ye  keep  your  hearts,  it  is  impossible  for 
 you  to  take  alongst  with  you  your  necessity:  if  one  were  stand- 
 ing by  and  heard  your  prayers,  they  would  say,  that  you  are  not 
 in  earnest  with  God;  for  you  seek  such  things  from  a  principle 
 of  light,  and  not  from  necessity.     Now,  I  would  pose  you  with 
 this,  whether  ever  you  have  been   observant  in  any  of  these  du- 
 ties or  not?    There  are  many  whose  prayers  make  them  to  have 
 more  distance  with  God;  therefore  I  would  request  you  to  look 
 to  this,  that  ye  be  serious  in  prayer,  and  to  know  whether  or 
 not  this  be  your  frame;  for  there  are  some  that  will  come  from 
 prayer  with  far  more  bonds  on  them,  than  when  they  began; 
 and  what  is  the  reason  of  that,  but  want  of  fervency?     It  is  a 
 great  mystery  of  his  love,  that  he  sends  not  fire  from  heaven  to 
 burn  our  sacrifice,  and  consume  ourselves  likewise:  for  what  are 
 many  of  our  prayers,  c  but,  as  it  were,  the  cutting  off  of  a  dog's 
 neck,  which  is  an  abomination  unto  the  Lord?' 
 
 The  third  time  when  a  Christian  should  especially  keep  his 
 heart  is,  under  desertion;  and  I  shall  give  you  three  reasons 
 why  we  should  watch  well  at  that  time.  First,  The  devil  is  bu- 
 siest to  seek  our  hearts  under  desertion.  Secondly,  The  em- 
 bracing of  an  idol  under  desertion,  it  is  for  that  why  God  length- 
 ens out  the  time  of  our  lying  under  desertion  so  long,  because 
 we  go  to  the  bed  of  love  with  an  idol  when  Christ  is  away. 
 Thirdly,  Because  when  a  Christian  hath  least  strength,  he  loseth. 
 both  much  of  his  faith  and  of  his  lcve.  He  maketh  you  then 
 to  look  on  the  world,  to  be  as  tasteless  as  the  white  of  an  egg: 
 ye  must  take  that  as  a  dispensation  of  Christ's  love,  that  he  makes 
 ail  things  tasteless  to  you  under  desertion.  That  is  a  noble  dis- 
 pensation, for  by  it  he  imposes  a  necessity  upon  you,  to  keep 
 your  hearts,  till  he  return  unto  you  again. 
 
 The  Jourth  time  when  a  Christian  should  keep  his  heart  is,  in 
 a  secure  frame.  I  think  there  are  some  sleeping  in  a  sleep  of 
 conscience,  which  will  never  awake  till  the  screechings  of  the 
 damned  in  hell  awake  them.  I  shall  propose  these  two  conside- 
 rations to  keep  your  hearts  in  security.     1.  Because  when  ye 
 
296  THE  WAY  HOW  A  CHRISTIAN 
 
 are  secure,  ye  have  then  least  strength;  and  is  there  not  many 
 amongst  you  that  dare  say,  but  that  the  devil  then  assaults  you 
 bitterly?  And  when  your  heart  is  lying  in  security,  it  speaks 
 that  ye  are  in  a  carnal  frame.  2.  If  ye  keep  not  your  hearts  when 
 ye  are  secure,  then  ye  may  bid  faith,  love,  and  joy,  farewel  until 
 some  other  time,  as  ye  may  see  in  the  practice  of  Felix,  '  Go  a- 
 way,  and  I  will  hear  thee  at  another  time/  Acts  xxiv.  25.  I 
 would  not  desire  a  more  sad  case  to  an  enemy,  than  not  to  keep 
 his  heart  when  he  is  under  security,  for  he  may  bid  the  graces 
 of  the  Spirit  farewel  until  another  time. 
 
 The  last  time  when  a  Christian  ought  especially  to  keep  his 
 heart  is*  when  strong  and  subtile  temptations  appear  plausible, 
 honest  like,  and  beautiful,  then  ye  must  be  upon  your  watch. 
 O!  do  not  temptations  win  in  upon  your  hearts,  before  ever  ye 
 be  aware?  And  this  speaks  much  security  and  unwatchfulness. 
 I  would  say,  it  is  hard,  yea,  very  hard  to  a  Christian  who  is  not 
 watchful,  to  take  up  the  ways  of  the  devil, i  whose  ways  are  more 
 subtile  than  the  way  of  an  eagle  in  the  air,  or  the  way  of  a  ser- 
 pent upon  a  rock,  or  the  way  of  a  ship  upon  the  sea.  Who  can 
 comprehend  his  ways?'  He  tempts  us  always,  both  upon  our  right 
 hand,  and  upon  our  left  hand,  both  behind  and  before,  both 
 waking  and  sleeping,  we  are  never  free  of  his  deceitful  and  un- 
 searchable crafts.  I  would  say  this  unto  you,  he  is  happy,  that 
 fears  always,  and  hearkens  to  Christ's  voice  of  direction  in  his 
 word,  depending  upon  him  for  strength;  but  many  listen  more 
 to  the  voice  of  temptations,  than  to  Christ's  blessed  voice. 
 
 Now,  the  next  thing  which  I  would  speak  to  you  is,  to  pro- 
 pose some  considerations  to  press  you  to  keep  your  hearts,  and 
 O!  that  ye  would  consider  them,  and  lay  them  to  heart. 
 
 The  first  consideration  is  this,  I  think  many  of  us  may  be 
 afraid,  that  the  devil  dwells  and  keeps  possession  in  many  of  our 
 hearts;  and,  alas!  he  is  like  to  be  a  possessor  of  some  of  them 
 perpetually.  I  will  give  five  evidences  of  one,  that  by  all  ap- 
 pearance the  devil  hath  his  heart.  And  no\vt  I  charge  you,  (O 
 atheists),  in  the  name  of  our  Lord  and  Saviour  precious  Christ, 
 that  ye  would  examine  yourselves  by  them.  First  >  Was  never 
 one  of  you  convinced,  to  cry  out  that  word  in  Psalm  xxv  11. 
 «  For  thy  name's  sake,  O  Lord,  pardon  mine  iniquity:  for  it  is  very 
 great?'  I  say  to  such  persons,  that  were  never  convinced  of  this, 
 and  were  never  convinced  of  the  hard  difficulty  to  win  to  the 
 right  keeping  of  your  hearts,  by  all  appearance,  the  devil  hath 
 your  hearts  in  keeping;  for  those  whose  hearts  are  in  the  hands 
 of  the  devil,  they  are  never  sensible  of  their  lost  estate.  Seco?id/j/, 
 Those  who  never  wan  to  make  use  of  Christ,  that  is  a  token 
 that  the  devil  hath  their  hearts  in  keeping;  there  are  many  of  us, 
 
OUGHT  TO  KEEP  HIS  HEART.  297 
 
 who  are  convinced  of  the  vanity  of  our  idols;  but  yet,  alas!  many 
 of  us  drown  our  convictions  with  the  sin  of  tipling,  and  bury 
 them  in  the  sepulchre  of  drunkenness:  but  believe  it,  if  ye  go  on 
 so,  and  continue  therein,  God  will  plead  with  you  for  the  same. 
 The  third  evidence  is,  one  that  hath  a  silent,  hardened,  and  de- 
 ceived conscience,  and  whose  conscience  is  silent,  by  all  appear- 
 ance, the  devil  hath  that  person's  heart  in  his  hand;  for  the 
 devil  enticeth  many  to  sin  with  greediness,  and  will  make  their 
 conscience  not  to  reprove  them;  so  that  they  delight  in  no  bet- 
 ter, for  he  hath  taken  away  the  tongue  of  their  conscience,  so 
 that  they  cannot  speak;  but  believe  me,  the  day  is  coming,  when 
 your  conscience  shall  be  the  greatest  foe  and  enemy  that  ye  can 
 or  shall  have.  And  believe  it,  there  are  many  of  you  here  who 
 have  your  heart  so  hardened,  as  those  that  are  mentioned,  Eph. 
 iv.  17.  IS.  *  Who  walk  in  the  vanity  of  their  own  mind,  hav- 
 ing their  understanding  darkened,  being  alienated  from  the  life 
 of  God,  through  the  ignorance  that  is  in  them,  because  of  the 
 blindness  of  their  hearts/  Your  conscience,  when  it  is  caute- 
 rized, it  will  not  speak  to  you,  although  ye  would  commit  that 
 damnable  *  sin  against  the  Holy  Ghost.'  And  ye  think  yourselves 
 well  enough  when  it  doth  not  reprove  you:  but,  alas!  ye  sleep 
 with  a  false  witness  in  your  bosom,  it  hath  many  alluring  delu- 
 sions, but  one  day  the  words  of  it  will  be  as  sharp  as  swords;  it 
 will  cry,  *  Peace,  peace,  when  behold  sudden  destruction:'  it  will 
 make  you  sleep  sound  for  all  the  danger  that  is  hanging  above 
 you.  Ye  walk,  (many  of  you)  c  adding  drunkenness  to  thirst.* 
 O  athiests!  what  will  ye  do,  when  that  day  shall  come  upon  you, 
 when  these  two  books  shall  be  opened?  First,  The  book  of  your 
 wanderings  and  backslidings,  in  which  a  huge  innumerable  troop 
 of  sins  are  written.  And,  secondly,  the  book  of  your  conscience, 
 and  there  can  be  nothing  read  out  of  that  first  book,  but  thy 
 conscience  shall  confirm  it  with  Amen. 
 
 The  second  consideration  is,  that  if  ye  were  to  live  eighty 
 years,  and  though  ye  should  weep  and  mourn  forty  of  these 
 years  perpetually,  if  it  could  be  possible,  and  pray  other  forty  of 
 these  years,  yet  all  that  would  be  for  nought,  if  ye  will  not  give 
 htm  your  hearts.  Believe  me,  if  ye  give  not  him  your  hearts, 
 that  sentence  shall  be  pronounced  upon  you,  Depart.  O!  will 
 ye  not  give  him  your  hearts,  who  ought  to  have  them,  both  by 
 creation  and  redemption? 
 
 The  third  consideration  is,  did  ye  never  find  any  difficulty  to 
 believe,  or  to  pray,  or  to  love  God?  Ye  may  be  persuaded  of  it, 
 that  ye  are  sleeping  under  a  dangerous  delusion,  that  ye  think 
 ye  are  going,  and  shall  go  to  heaven,  when  ye  shall  be  thurst 
 down  to  hell.     I  would  say  this,  «  There  hath  been  much  joy 
 
293  THE  WAY  HOW  A  CHRISTIAN 
 
 *<  amongst  the  devil  and  his  angels,  for  the  success  which  he  hat& 
 "  had  in  Glasgow:''  he  hath  purchased  many  harpers  to  himself, 
 who  sing  that  cursed  song,  "  I  am  not  far  from  victory."  I  think 
 we  may  turn  that  word  into  another  way,  which  Christ  said  to 
 his  disciples,  i  There  is  one  of  you  twelve  that  shall  betray  me.'  I 
 think  he  may  say  otherwise  of  us,  *  Eleven  of  each  twelve  that 
 are  here  shall  betray  me.'  O!  it  is  sad,  that  the  Son  of  God,  e- 
 ven  precious  Christ,  should  have  so  many  betrayers  amongst  us. 
 O!  therefore  give  Christ  your  hearts.  Did  ye  never  read  that  of 
 Matth.  xxv.  2.  there  were  five  wise  virgins,  and  five  foolish?  And 
 if  there  be  of  professors  that  shall  be  rejected,  alas!  what  shall 
 become  of  you  that  never  knew  him?  i  And  if  the  righteous 
 scarcely  be  saved,  01  what  shall  the  ungodly  and  sinners  do? 
 
 The  fourth  consideration  is,  I  would  propose  these  three  things 
 to  you:  First>  What  is  the  cause,  O  atheists!  that  ye  cannot  en- 
 dure hypocrisy,  why  ye  cannot  look  upon  Christians?  The  cause 
 is,  they  have  not  only  the  image  and  picture  of  Christ,  but  the 
 very  substance  of  Christ.  Why  hate  ye  not  the  rest  of  sins,  as  well 
 as  hypocrisy?  It  is,  because  the  rest  of  sins  look  rather  like  the 
 devil,  and  therefore  ye  love  them;  but  hypocrites  seem  to  have 
 something  of  God  in  them,  therefore  ye  hate  them.  Secondly^  O 
 athiests!  do  you  believe  that  there  is  a  heaven,  and  a  hell,  and 
 an  eternity  of  pain,  and  a  day  of  judgment?  If  ye  believed  those 
 things,  ye  would  not  be  so  profane.  Thirdly,  Did  ye  never  find 
 any  delight  in  praising  and  commending  of  him?  Your  hearts 
 saith,  No;  and  your  practice  saith,  No.  O!  woe,  woe  to  you 
 eternally. 
 
 The  fifth  consideration  is,  the  day  is  approaching,  when  the 
 least  iniquity  shall  be  preached  in  the  hearing  of  angels  and  men, 
 that  every  one  committed,  there  shall  not  one  jot  of  sin  be  pas- 
 sed by;  and  of  all  sinners,  the  hypocrites  shall  have  the  saddest 
 countenance,  because  they  shall  be  disappointed  of  a  joyful  end, 
 and  lose  the  opinion  of  the  saints,  which  will  make  them  to  look 
 with  a  sad  countenance  in  that  day.  A  hypocrite  will  be  more 
 moved  for  the  loss  of  tKe  approbation  of  the  saints,  than  for  the 
 loss  of  the  Divine  approbation.  O!  know  and  consider  t&ese 
 three  things;  First  >  Know  that  all  your  iniquities  shall  be  read 
 in  the  hearing  of  angels  and  men:  the  very  thoughts  which  ye 
 have  had  at  midnight  shall  be  known.  What  wiilbe  your  thoughts 
 then,  O  atheists!  in  that  day?  Secondly,  Knew  that  hypocrisy 
 may  win  easily  through  the  world  under  the  name  of  grace,  but 
 In  that  day  there  shall  be  a  clear  distinction  made.  It  is  hard 
 to  rid  marches  betwixt  hypocrisy  and  grace;  but  God  shall  take 
 your  vizard  off  your  face,  and  let  you  be  known,  and  ye  shall 
 get  the  name  which  ye  deserve,  O  hypocrites,  Thirdly)  Know 
 
OUGHT  TO  KEEP  HIS  HEART.  ££9 
 
 Tvoe  shall  be  to  such  who  shall  not  be  found  in  Christ  at  that  day, 
 O!  will  ye  ask  him,  and  that  with  your  hearts?  "  I  take  all  the 
 angels  in  heaven,  and  all  the  saints  about  the  throne  of  God, 
 to  witness;  yea,  I  take  the  very  stones  of  these  walls,  and  the 
 timber  of  this  house,  and  this  book  in  mine  hand,  to  witness 
 against  you,  that  ye  were  invited  to  give  your  hearts  to  Christ." 
 
 The  last  consideration  is,  he  that  will  not  give  his  heart  to 
 Christ,  believe  it,  these  four  things  are  coming  upon  him:  First, 
 He  shall  be  no  more  intreated  to  keep  his  heart,  neither  shall  he 
 be  intreated  to  give  his  heart  to  Christ  any  more,  for  the  devil 
 shall  have  it.  Secondly >  O  atheists!  these  four  thing  shall  over- 
 come you:  Firsts  Sin,  it  shall  have  dominion  over  you;  you 
 once  delighted  mightily  in  sin,  but,  alas!  it  shall  be  a  heavy  bur- 
 den to  you  in  that  day.  Secondly,  The  wrath  of  God  shall  over- 
 come you;  O!  that  shall  be  a  mighty  prince.  Thirdly,  The 
 devil.  And,  lastly,  the  lusts  of  your  own  hearts;  all  these  shall 
 tread  you  in  the  mire.  Fourthly,  There  is  this  which  is  coming 
 upon  you,  O  atheists!  there  shall  be  a  sentence  of  eternal  ex- 
 communication pronounced  against  you,  who  would  not  give  your 
 hearts  to  Christ,  these  blessed  and  gracious  lips  that  always  did 
 delight  in  speaking  good  to  lost  sinners,  shall  then  pronounce  that 
 sad  and  woful  sentence  against  you,  c  Depart  from  me,  ye  cur- 
 sed, I  know  you  not.'  The  last  thing  which  is  approaching  un- 
 to you  is,  the  day  is  coming,  when  ye  shall  be  sent  away  to  that 
 prison,  out  of  which  there  is  no  redemption;  ye  shall  be  a  num- 
 ber of  miserable  comforters  one  to  another  in  that  day.  Ye  shall 
 not  have  a  grain  weight  of  comfort  for  all  the  joy  and  pleasure 
 which  many  of  you  have  had  in  a  world;  c  You  shall  be  physi- 
 cians of  no  value,  and  gnash  your  tongues  for  pain.*  We  would 
 say  this  unto  you,  O!  let  the  torments  of  hell,  or  let  the  joys  of 
 heaven,  persuade  you  to  give  him  your  hearts;  let  the  one  con- 
 strain you,  or  let  the  other  terrify  you,  to  this  noble  duty  of  giv- 
 ing him  your  hearts;  and  if  ye  give  him  not  your  hearts,  ye 
 shall  curse  the  day  that  ever  ye  were  born,  or  that  ever  there 
 was  a  prophet  amongst  you;  and  ye  shall  lament  that  ever  ye 
 heard  tell  of  Christ,  if  ye  make  not  use  of  him.  Now,  I  would 
 only  read  the  text  over  again,  «  Keep  thy  heart  with  all  diligence; 
 for  out  of  it  are  the  issues  of  life.'  But  if  ye  do  not  keep  it  with 
 all  diligence,  out  of  it  shall  be  the  issues  of  death,  ye  shall  get 
 eternal  torments  for  your  reward. 
 
 Now  to  him  who  can  persuade  you  to  give  your  hearts  in 
 keeping  to  him,  and  who  can  anoint  your  eyes  with  eye-salve; 
 to  see  your  lost  estate,  to  his  blessed  name  we  desire  to  give 
 
SQO  THE  WAT  HOW  A  CHRISTIAN 
 
 SERMON  II. 
 
 Prov.  iv.  23.  Keep  thy  heart  with  all  diligence;  for  aid  of  it  are 
 the  issues  of  life. 
 
 JL  HERE  are  two  great  books  which  a  Christian  ought  mainly 
 to  study,  there  is  God,  and  his  own  heart;  and  he  would  study 
 to  know  the  unspeakable  goodness  of  the  one,  and  the  desperate 
 wickedness  of  the  other.     And  we  may  say,  the  first  time  that 
 a  Christian  turns  over  the  first  page  of  his  heart,  and  looks  upon 
 that  desperate  wickedness  that  is  therein,  he  might  be  constrain- 
 ed to  cry  out,  c  Woe  is  me,  I  am  undone:'  yea,  there  is  as  much 
 wickedness  in  every  one's  heart  who  is  here,  as  might  be  a  quar- 
 rel to  destroy  a  whole  world,  if  God  would  contend  with  us  in 
 his  just  judgment.     I  think,  Christians   can  never  trust  their 
 hearts  too  little,  and  they  can  never  trust  God  too  much.     And 
 have  we  not  received  many  proofs  of  both  these?    I  may  say  as 
 Jeremiah  said,  *  The  heart  is  deceitful  above  all  things,  and  des- 
 perately wicked,  who  can  know  it?     O!  but  a  sight  of  the  evil 
 temper  of  our  hearts,  and  a  sight  of  the  goodness  of  God,  would 
 make  many  of  us  renounce  our  self-righteousness,  and  our  spiri- 
 tual pride,  and  admire  his  transcendent  righteousness.     I  think, 
 a  Christian  ought  to  be  as  these  four  beasts,  which  are  mention- 
 ed in  Rev.  iv.  6,  7,  8,  where  the  four  beasts  that  are  spoken  of 
 there,  may  relate  to  the  ministers  of  the  gospel,  and  may  also  be 
 taken  for  every  real  Christian:   First,  We  should  be  full  of  eyes 
 before,  to  wait  on  Christ,  and  to  depend  upon  him,  i  as  an  hand- 
 maid upon  her  mistress,'  and  not  reflect  upon  these  things  that 
 are  behind,  as  to  rest  upon  this,  acccording  to  that  word  of  the 
 apostle,  < I  press  hard  toward  the  mark,  forgetting   the  things 
 that  are  behind,'  &c.     Secondly^  A  Christian  should  look  to  those 
 things  that  are  behind,  to  guard  against  enemies,  and  to  be  much 
 in  searching  his  former  ways,  to  see  how  much  of  them  hath 
 been  given  to  God,  and  how  much  of  them  hath  been  given  to 
 the  devil.     Thirdly,  Christians  should  be  full  of  eyes  within,  to 
 examine  themselves,  and  to  see  their  own  corruptions.     There 
 are  many  who  have  eyes  without,  to  take  notice  of  other  peo- 
 ple's carriage;  but  they  have  no  eyes  to  look  within  to  them- 
 selves.    O!  would  to  God   that  there  were  fewer  markers  and 
 observers  of  other  people's  carriage,  and  more  of  examiners  and 
 lookers  to  themselves,  <  Purifying  ourselves,  even  as  he  is  pure.' 
 Fomthly,  We  should  be  as  a  lion  in  our  walk,  to  point  out  our 
 boldness  against  the  devil  and  his  temptations.     Fifthly,  We 
 should  be  like  a  calf,  or  an  ox,  to  point  out   our  laboriousness. 
 Sixthly,  We  should  be  like  the  i  face  of  a  man/  to  point  out  cur 
 
OUGHT  TO  KEEP  HIS  HEART.  SOI 
 
 undertanding  and  knowledge.  Lastly,  We  should  be  like  a  flying 
 eagle,  to  point  out  our  heavenly-mindedness;  and  our  conversa- 
 tion should  be  directed  by  the  law  of  God;  all  our  thoughts, 
 and  all  our  actions,  and  all  our  words,  should  be  conformable 
 to  his  mind;  and  as  the  eagle  hath  wings,  so  also  ought  we  to 
 have  wings;  even  as  they  had  six  wings;  we  should  have  two  of 
 them  to  cover  our  face,  to  point  out  the  reverence  we  ought  to 
 give  to  God;  and  we  should  have  two  wings  to  cover  our  hands, 
 to  show  out  the  readiness  to  obey  God's  commandments;  and 
 we  should  have  two  wings  to  cover  our  feet,  to  point  out  our 
 imperfections,  and  the  crooked  paths  that  we  walk  into.  O  Chris- 
 tians! will  ye  study  these  three  following  things,  and  ye  will  not 
 have  so  high  thoughts  of  yourselves,  as  oftentimes  ye  have? 
 First,  It  is  through  the  restraining  grace  of  God  that  those  griev- 
 ous sins  which  ye  committed  come  not  up  to  perfection  of  adul- 
 tery, sodomy,  and  incest.  Secondly,  There  is  no  sin  which  ye 
 commit,  but  there  is  some  secret  inclination  to  it,  although  ye 
 think  ye  hate  it  much. 
 
 Thirdly,  It  is  impossible  for  you  to  comprehend,  take  up,  and 
 remember  those  iniquities  that  ye  have  committed  since  ye  were 
 born,  as  David  is  convinced,  Psalm  li.  2.  f  Cleanse  me  from  my 
 sin/  &c.  Which  we  conceive  to  be  not  only  from  his  known 
 sins,  but  from  his  sins  which  he  hath  forgotten:  and  I  would 
 'say  this  unto  you,  David  f  who  was  a  man  according  to  God's 
 own  heart,'  he  knew  not  the  number  of  his  sins;  and  O!  how 
 much  less  can  we,  that  never  came  the  hundred  part  so  far?  And 
 also,  you  may  see  it  in  the  practice  of  Job,  c  How  many  are  mine 
 iniquities  and  sins,  make  me  to  know  my  transgression  and  sin.' 
 
 Now  we  come  to  the  words,  and  there  are  four  things  which 
 we  spoke  to  from  them  at  the  last  occasion:  First,  The  duty 
 commanded, *  Keep  thy  heart.'  Secondly,  The  qualification,  how 
 this  duty  of  keeping  the  heart  should  be  gone  about,  and  it  is, 
 1  with  all  diligence.'  Thirdly  >  That  the  heart  of  man  hath  many 
 temptations  seeking  it,  which  is  likewise  presupposed  in  that 
 word,  'Keep  thy  heart  with  all  diligence.'  Lastly,  The  reasons 
 why  we  should  keep  it,  '  for  out  of  it  are  the  issues  of  life.'  Now 
 for  the  first  thing  in  the  words,  we  spoke  to  two  things  from  it: 
 jirst,  That  it  was  a  Christian's  duty  to  keep  his  heart.  Secondly, 
 What  was  comprehended  under  this,  for  a  Christian  to  keep  his 
 heart,  and  likewise  of  these  disadvantages  which  a  Christian  hath 
 from  the  not  keeping  of  the  heart.  Now,  for  the  first  thing,  viz. 
 that  it  is  a  Christian's  duty  to  keep  his  heart:  we  shall  speak 
 yet  to  some  considerations  to  persuade  you  to  this  duty. 
 
 The  first  consideration  is,  take  notice  of  the  bad  qualifications 
 of  the  heart,  and  there  are  six  or  seven  bad  qualifications  of  it; 
 
S02  THE  WAY  HOW  A  CHRISTIAN 
 
 First,  The  heart  is  exceeding  deceitful,  Jer.  xvii.  9.  ■ The  heart 
 is  deceitful  above  all  things,  and  desperately  wicked,  who  can 
 know  it?'  And  likewise  Isaiah  speaks  of  a  deceived  heart,  which 
 leads  people  aside,  Isa.  xiiv.  20.  The  heart  of  man  is  a  deceitful 
 thing,  it  will  preach  c  peace,  peace/  when  there  is  none.  O!  it  is 
 deceitful,  it  will  make  us  commit  sin,  when  there  is  no  outward 
 pleasure  therein.  Secondly  >*Yhzt  <  the  heart  is  desperately  wick- 
 ed, who  can  know  it?'  that  is,  if  there  were  threatenings,  com- 
 mands, promises  and  convictions  of  sin,  yet  your  heart  will  cause 
 you  to  sin;  if  hell  were  put  in  your  way,  yet,  for  the  pleasure 
 of  an  idol,  ye  would  run  to  sin.  Thirdly,  That  there  is  a  cursed 
 union  betwixt  the  heart  and  idols,  Hosea  iv.  8.  c  And  they  set 
 their  hearts  on  their  iniquity.'  Verse  17.  *Ephrairn  is  joined 
 to  his  idols,  let  him  alone.'  And  that  word  is  thrice  repeated, 
 Ezek.  xxiv.  3,  4,  5.  c  They  have  set  up  their  idols  in  their  hearts.' 
 Keep  your  hearts  with  diligence,  I  say,  lest  that  union  be  enter- 
 rained.  Fourthly,  There  are  many  of  our  hearts  that  are  exceed- 
 ing mad,  Eccles.  ix.  3.  "  The  heart  of  the  sons  of  men  is  full  of 
 evil,  and  madness  is  in  their  heart  while  they  live,  and  after 
 that  they  go  to  the  dead."  Alas!  there  is  nothing  but  mad- 
 ness in  our  hearts,  according  to  that  word,  "The  land  is  full  of 
 images,  and  they  are  mad  upon  their  idols."  Certainly  the  hard- 
 ness of  our  hearts,  speaks  that  we  keep  not  our  hearts.  Fifthly, 
 Our  hearts  are  divided,  as  is  in  Hosea  x.  2.  l  The  heart  is  divid- 
 ed/ &c.  which  speaks  a  great  necessity  of  keeping  our  hearts. 
 Sixthly,  Our  hearts  are  exceeding  whorish,  Ezek.  ix.  6.  c  Because 
 I  am  broken  with  their  whorish  hearts,  which  have  departed 
 from  me,'  &c.  Lastly,  Our  hearts  are  exceeding  dull  and  igno- 
 rant in  the  ways  of  godliness,  as  in  Eph.  iv.  18.  "  Having  the 
 understanding  darkened,  being  alienated  from  the  life  of  God, 
 through  the  ignorance  that  is  in  them,  because  of  the  blindness 
 of  their  hearts,"  There  is  such  an  Egyptian  hardness  upon  our 
 hearts,  that  we  cannot  know  sin;  there  is  some  of  us,  that,  I  fear, 
 knows  not  good  by  eviL 
 
 The  second  consideration  is,  there  is  such  a  difficulty  to  keep 
 our  hearts,  therefore  we  ought  strongly  to  guard  them.  Adam 
 had  his  heart  but  a  short  time  in  keeping,  and  yet  he  could  not 
 keep  it;  which  shews  the  difficulty  of  keeping  of  it.  Psalm  xxv. 
 20  uO  keep  my  sou',  and  deliver  me,  let  me  not  be  ashamed; 
 for  I  put  my  trust  in  thee."  1  Peter  iv.T9.  "  Wherefore,  let  them 
 that  suffer  according  to  the  will  of  God,  commit  the  keeping  of 
 their  souls  to  him  in  well  doing,  as  unto  a  faithful  Creator."  I 
 would  say  to  you,  pray  that  prayer  that  Christ  prayed,  when  he 
 was  upon  the  cross,  c  Father,  into  thy  hands  I  commit  my  spirit.* 
 O  pray  that  prayer  every  day;  for,  I  say,  if  God  forsake  tis  but 
 
OUGHT  TO  KEEP  HIS  HEART  SOS 
 
 one  hour,  O  what  a  great  multitude  of  sins  would  we  commit? 
 Acts.  v.  4.  «  Why  hast  thou  conceived  this  thing  in  thine  heart? 
 f  Thou  hast  not  lied  unto  men,  but  unto  God.'  Yea,  even  to  God, 
 who  is  the  Judge  of  all.  As  if  he  had  said,  "  It  was  conceived  in 
 "  thine  heart,  and  then  it  was  brought  forth." 
 
 The  third  consideration  is,  that  the  heart  is  the  mother  and 
 original  of  all  evil;  and  if  this  were  believed,  no  doubt  we  would 
 watch  with  much  watchfulness  and  serious  self- examination: 
 likewise  I  would  say,  that  the  not  keeping  of  our  hearts,  is  the 
 cause  of  many  of  our  walking  so  profanely  as  we  do.  It  is  im- 
 possible for  you  to  walk  with  God  aright,  if  ye  have  not  your 
 hearts  well  keeped.  If  you  would  keep  a  good  conversation, 
 then  keep  your  hearts;  for  ye  must  never  at  any  time  trust  your 
 hearts,  for  either  one  time  or  other  they  will  turn  enemies  un- 
 to you. 
 
 The  last  consideration  is,  that  it  is  a  most  excellent  thing  for  a 
 Christian  to  keep  his  heart;  would  ye  win  to  that  commendation 
 that  Solomon  hath,  Prov.  xvi.  32.  «  He  that  ruleth  his  spirit, 
 is  better  than  he  that  taketh  a  city?'  O  then,  keep  your  hearts; 
 as  if  he  had  said,  "  It  is  better  to  conquer  that  modicum,  and 
 u  little  thing,  the  heart,  than  it  is  for  one  to  conquer  a  city." 
 
 Now  the  second  thing  that  I  wrould  speak  to  for  the  keeping 
 of  the  heart  is,  to  these  disadvantages,  which  is  waiting  upon  the 
 not  keeping  of  it,  Prov.  xxv.  28.  "  He  that  hath  no  rule  over  his 
 own  spirit,  is  like  a  city  that  is  broken  down,  and  without  walls." 
 And  I  would  give  you  these  disadvantages,  which  will  attend 
 upon  these  that  do  not  keep  their  hearts:  First,  A  temptation 
 will  soon  overcome  that  person  with  little  difficulty;  the  devil 
 will  not  need  to  use  many  arguments  for  the  gaining  of  that 
 person's  heart.  Alas!  our  hearts  (many  of  them,  by  all  appear- 
 ance) are  in  the  devil's  hands,  and  he  hath  a  surer  grip  of  them, 
 than  we  ourselves  have.  O  that  the  devil  should  have  so  many 
 of  our  hearts,  and  that  so  many  of  them  should  be  at  his  com- 
 mand. O  believe  it,  he  is  the  hardest  master,  and  he  is  the 
 worst  master  that  ever  we  served;  and  if  he  ence  get  us  within 
 his  grips,  it  will  be  hard  getting  out  again.  These  hearts  that 
 are  not  kept,  are  all  put  through  other  with  confusion,  like  a 
 ruinous  city,  that  wanteth  government.  Believe  it,  ye  cannot 
 do  God  a  greater  service  than  to  keep  your  hearts  well;  and 
 the  devil  would  count  it  a  greater  courtesy  done  to  him,  if  ye 
 would  resign  them  to  him,  therefore,  see  which  of  them  ye  will 
 obey.  Fcnirtldy,  If  ye  would  consider  and  look  what  a  thing  the 
 heart  of  man  is,  O  ye  would  guard  more  than  ye  do:  for  it  is 
 always  besieged  with  the  lusts  which  the  devil  sets  before  your 
 And  there  are  thr?e  lu*ts  wbkh  the  devil  doth  besiege  yen 
 
304?  THE   WAY  HOW  A  CHRISTIAN 
 
 with,  and  be  sure  they  shall  overcome  you,  if  ye  keep  not  your 
 hearts.  First , c  The  lust  of  the  eye.'  O,  but  that  lust  hath  brought 
 many  to  his  obedience.  Secondly ',  c  The  lust  of  the  flesh.'  O! 
 that  hath  overcome  many.  And,  thirdly,  l  The  pride  of  life.'  O! 
 to  think  how  these  three  enemies  have  taken  many  captives. 
 
 Now,  the  next  thing  which  I  shall  insist  a  little  upon  is,  to 
 point  out  some  marks  and  evidences,  whether  ye  have  kept  your 
 hearts  or  not. 
 
 First,  If  ye  have  kept  your  hearts  aright,  ye  will  endeavour 
 to  crucify  vain  thoughts.  Are  there  not  some  here  that  never 
 knew  what  it  was  to  crucify  and  crush  vain  and  idle  thoughts? 
 This  was  an  evidence  that  David  kept  in  his  heart,  Psalm  cxix. 
 13.  *  I  hate  vain  thoughts,  but  thy  law  do  I  love.'  There  is  some 
 that  repents  for  outward  breakings  out  of  sin,  but  not  for  se- 
 cret sins  in  their  hearts,  and  be  sure  these  never  keep  their  hearts. 
 Did  ye  never  read  that,  Matth.  v.  8.  <  Blessed  are  the  pure  in 
 heart?'  Your  sanctification  shall  never  grow  so  long  as  ye  lodge 
 vain  thoughts  within  your  breast.  '  O  Jerusalem,  how  long  shall 
 vain  thoughts  lodge  within  thee?  sakh  the  Lord.'  Be  careful  to 
 think  upon  such  thoughts  as  ye  may  answer  for  one  day  unto 
 the  Lord,  for  your  midnight  thoughts  shall  be  read  in  the  hear- 
 ing of  angels  and  men.  O!  would  you  not  be  ashamed  and  lothe 
 yourselves,  if  ye  would  consider  these  vile  and  vain  thoughts 
 that  lodge  within  many  of  you? 
 
 Secondly ,  These  hearts  that  are  not  kept,  they  embrace  temp- 
 tations so  soon  as  they  are  assaulted  by  them,  and  they  do  not 
 take  notice  that  they  are  temptations-,  and  that  is  a  mark  of  one 
 that  keepeth  not  his  heart,  and  that  takes  no  notice  of  the  devil 
 till  he  hath  shut  his  temptations  within  his  breast:  this  '3  clear, 
 that  David  kept  not  his  heart,  when  the  devil's  temptations  did 
 so  assault  him,  2  Sam.  xi.  and  got  such  a  victory  over  him:  and 
 it  is  also  clear  in  the  practice  of  Peter,  when  he  denied  his  Master 
 thrice,  it  was  a  token  that  he  kept  not  his  heart  well. 
 
 The  third  evidence  of  one  that  keepeth  not  his  hearc  is,  he 
 will  commit  sin  with  much  deliberation;  many  of  us  commit 
 sin,  after  we  have  been  thinking  long  upon  it.  Hence  it  is  spoken, 
 « That  there  are  some  that  study  iniquity  upon  their  beds,  and 
 when  it  is  light  they  put  it  in  practice,'  Micah  ii.  1.  And  like- 
 wise in  Prov.  vi.  amongst  these  heinous  sins  that  are  odious  and 
 hateful  to  God,  wicked  imaginations  are  reckoned  amongst  the 
 midst  of  them,  verse  8.  I  say,  ye  who  sin  with  much  deliberation, 
 
 ve  have  lost  much  of  the  fear  of  God-,  for  to  sin  with  delibera- 
 
 j  .  .  . 
 
 tion  or  advisement,  is  more  than  to  sin  against  light. 
 
 The  fourth    mark   of  these  that  do  net  keep  their  hearts  is, 
 
 they  sin  with  much  willingness  and  pleasure.    Ephraim  willingly 
 
OUGHT  TO  KEEP  HIS  HEART.  305 
 
 nipped  the  calves  of  Dan  and  Bethel.  Are  there  not  some 
 here,  whose  hearts  are  following  their  idols,  and  posting  hard 
 after  them?  But,  O!  can  your  idols  do  you  any  good,  and  pur- 
 chase pleasure  to  you  one  day?  And  be  sure  of  this,  these  who 
 sin  with  much  willingness  and  pleasure,  that  is  a  clear  evidence 
 that  they  keep  not  their  hearts  well. 
 
 Thefjth  evidence  of  a  heart  that  is  not  kept  is,  when  a  Chris- 
 tian's heart  can  misrcgard  opportunities:  in  which  opportunities, 
 communion  with  God  may  be  attained*,  it  is  a  token  that  the 
 bride's  heart  was  not  kept,  when  she  would  not  rise  and  open 
 to  Christ. 
 
 The  sixth  evidence  is,  when  the  heart  takes  not  up  the  mo- 
 tions of  God  towards  it;  that  is  a  token  that  that  man's  heart 
 is  not  well  kept,  who  cannot  take  up  God's  motions:  but  a 
 Christian,  whose  heart  is  kept,  he  can  take  up  the  motions  of  the 
 Spirit:  this  is  clear,  if  you  compare  the  second  and  third  chap- 
 ters of  the  Song  together. 
 
 Lastly*  Ye  may  knovv  whether  your  hearts  be  kept  or  not, 
 and  that  is,  when  ye  do  not  discern  the  decays  of  the  graces  of 
 the  Spirit  within  you.  There  are  four  graces  by  which  a  Chris- 
 tian may  know  whether  he  keeps  his  heart  or  not.  1.  If  the 
 grace  cf  prayer  decay-  2.  Tenderness.  3  Faith.  4-  Love.  O 
 therefore,  I  would  desire  you  to  try  your  graces,  what  condition 
 they  are  in,  lest  ye  go  down  to  the  grave  with  a  mistake  in  your 
 bosom.  Now  I  shall  shut  up  our  discourse  with  speaking  these 
 four  things: 
 
 First,  A  Christian  ought  to  keep  his  heart  constantly:  the  hy- 
 pocrite hath  a  sort  of  keeping  his  heart,  but  he  keeps  it  not  con- 
 stantly, as  a  real  Christian.  And  there  are  five  times  when  he 
 especially  keeps  it.  Thejirst  time  is,  when  he  is  under  afflictions 
 and  crosses,  then  he  will  not  let  his  heart  wander  from  the  ways 
 of  God's  commandments,  and  he  will  keep  his  heart  mightily  at 
 that  time.  Secondly,  He  will  keep  his  heart  at  that  time,  when 
 convictions  are  sharp  and  strong  upon  him,  Acts  ii.  37.  ft  When 
 they  were  pricked  in  their  hearts,  they  cried  out,  men  and  bre- 
 thren, what  shall  we  dor"  Amongst  which  we  may  conceive, 
 there  are  sundry  hypocrites;  the  hypocrite  thinks  to  win  through 
 the  world  under  the  notion  of  a  real  saint:  but  believe  it,  al- 
 though ye  would  win  through  the  world  under  this  notion,  (as 
 many  do)  yet  the  day  is  coming,  when  ye  and  your  practice 
 shall  be  put  to  the  touch-stone.  The  third  time  when  the  hypo- 
 crite will  keep  his  heart  is,  when  he  is  going  to  the  sacrament 
 of  the  communion;  but  when  he  is  come  from  it,  he  will  takj 
 no  notice  of  his  heart  any  more;  and  the  only  reason  that  he 
 keeps  his  heart  then  is,  that  he  may  have  peace  • 
 
 Q  q 
 
2KJ6  THE  WAY  HOW  A  CHRISTIAN 
 
 conscience.  Yea,  I  fear,  if  we  were  all  searched,  it  would  be 
 known,  that  the  most  end  we  pray  for  is,  to  satisfy  a  natural 
 conscience,  and  not  to  please  God.  The  fourth  time  when  a 
 hypocrite  will  keep  his  heart  is,  under  sickness  and  diseases;  yea, 
 any  gross  one  will  keep  his  heart  in  sickness  they  who  never 
 prayed,  (almost)  will  pray  at  that  time.  The  lust  time  when  he 
 will  keep  his  heart  will  be,  when  he  is  called  to  some  public  holy 
 work,  as  if  he  were  called  to  pray  amongct  Christians.  O  then, 
 he  will  keep  his  heart  diligently:  and  if  he  be  in  a  minister's 
 sight,  he  will  keep  the  sabbath-day;  but,  alas!  the  man  doth  not 
 remember  that  a  greater  one  than  a  minister  sees  him,  even  God 
 the  Lord.  A  hypocrite  will  keep  his  outward  man,  but  not  his 
 inward  man:  he  will  not  swear,  but  in  his  heart  he  will  curse 
 God;  he  will  keep  his  feet  outwardly,  but  inwardly  he  will 
 commit  adultery  in  his  heart:  if  you  would  be  sincere,  you  must 
 mortify  your  invisible  idols,  as  well  as  your  visible  idols. 
 
 The  second  thing  that  I  would  say,  is  this,  if  ye  keep  your 
 hearts,  and  not  resign  them  freely  to  God,,  although  ye  were  to 
 live  eighty  years,  and  if  you  would  pray  the  one  forty,  and  weep 
 the  other  forty  of  these  years,  (if  fuch  a  thing  could  be  possible) 
 yet  all  that  pains  should  be  for  nought,  if  ye  do  not  freely  first 
 give  him  your  heart;  for  you  shall  get  that  fearful  sentence  pro- 
 nounced against  you,  *  Depart  from  me,  ye  cursed,  I  never  knew 
 you.'  O  therefore,  while  it  is  called  to-day,  give  God  your  hearts, 
 Psalm  lxxviii.  56.  H  Yet  they  tempted  and  provoked  the  most 
 high  God,  and  kept  not  his  testimonies.  Psalm  xxxiv.  16.  The 
 face  of  the  Lord  is  against  them  that  do  evil,  to  cut  off  the  re- 
 membrance of  them  from  the  earth."  If  ye  had  the  tongue  of 
 an  angel  to  speak  and  pray,  yet  if  ye  give  him  not  your  hearts* 
 all  your  prayers  shall  return  back  empty  to  you. 
 
 The  third  thing  which  I  would  say  to  you,  is  this,  the  heart 
 of  man  is  a  thing  which  ye  will  find  a  great  difficulty  to  keep; 
 •and  this  is  a  proof  of  it,  that  a  Christian  will  even  sometimes 
 change  in  prayer.  He  will  sometimes  change  four  times.  First, 
 When  he  begins,  he  will  be  in  a  flrme  of  love  to  God.  And 
 secondly.  He  will  fall  secure.  And  thirdly,  He  will  have  terrible 
 thoughts  of  God.  And  lastly.  Before  he  hath  done,  he  will 
 speak  to  God  as  to  his  companion:  and  I  would  pose  all  of  you 
 that  are  here,  if  ye  have  not  been  in  all  (or  most  part)  of  these 
 frames  when  you  have  been  praying.  Now  I  would  charge  you 
 (as  ye  will  answer  to  Christ  one  day)  that  you  would  give  him 
 your  hearts.  There  are  two  words  which  I  would  say  to  you; 
 andO  that  ye  would  consider  upon  them.  Christ  comes  and  says 
 to  us  first,  «  Take  up  thy  cross}  and  deny  thyself,  and  follow  me.* 
 That  is  Christ's  first  word  unto  a  believer,   and  Ol  but  that  be 
 
OUGHT  TO  KEEP  HIS  HEART.  SflK? 
 
 -a  great  mystery  to  flesh  and  blood.  And  the  devil  comes  and. 
 says  the  second  word,  which  is,  *  Fall  down  and  worship  me,  and 
 I  will  give  thee  a  kingdom/  The  first  word  of  the  devil  is  ever 
 the  fairest  word  that  ye  shall  get;  and  the  first  of  Christ  is  the 
 sharpest.  Now  which  of  these  two  offers  to  you  do  ye  choose? 
 I  would  only  say  these  two  words  to  you:  First*  Think  ye  not 
 shame  to  refuse  Christ  so  openly  as  ye  do?  Secondly  That  answer 
 which  ye  gave  him,  is  not  the  answer  which  he  seeks.  I  say,  one 
 day  ye  shall  be  brought  before  his  throne,  waiting  for  your  con- 
 demnation: if  ye  give  not  precious  Christ  your  hearts,  ye  shall 
 stand  before  his  tribunal  to  receive  your  last  and  fearful  doom: 
 O  man,  and  O  woman,  with  what  face  wilt  thou  stand?  And 
 what  wilt  thou  have  to  say  when  thou  stands  before  him?  I  re- 
 member the  word  of  a  cursed  emperor,  who  had  made  defection 
 from  Christ,  he  was  forced  to  breathe  out  his  last  words  thus 
 sadly,  '  Thou  hast  overcome  me  at  last,  O  Galilean/  So  lie  is 
 too  strong  a  party  for  thee  to  contend  with,  and  at  length  he 
 will  overcome  thee- 
 
 Now  the  last  thing  that  I  would  say  unto  you   is,  if  you  do 
 not  give  him  your  hearts,  I  (as  the  ambassador  of  Christ)  declare 
 to  you,  that  Christ  and  you  shall  fight  together.     Put  on  your 
 harness,  put  on  your  steel  coat,  (for  Christ  will  be  ready  for 
 you)  and  boast  when  you  put  it   off  again.      And  I  would  say 
 this  unto  you,  that  it  is  impossible  for  you  to  take  Christ,  except 
 ye  get  a  sight  of  Christ  and  his  beauty;  and  if  ye  saw  him  in 
 his  beauty,  ye  would  say,  I  will  take  him  though  I  get  not  a 
 kingdom:  O!  the  angels  and  glorified  spirits  of  just  men  now 
 made  perfect,  may  wonder  at  us,  why  we   stand  out  so  long? 
 Oh!  will  ye  give  to  another  your  hearts  and  not  to  precious 
 Christ,  who  hath  given  you  his  heart,  and  who  is  worthy  of  all 
 your  hearts?     Can  you  look  upon  that  noble  Plant  of  Renown, 
 and  not  give  him  your  hearts,  who  had  a  hole  made  in  his  side, 
 through  which  ye  might  see  his  heart?    Oh  man,  and  oh  woman, 
 why  will  ye  not  give  Christ  your  hearts?     What  shall   ye  say, 
 v/nen  Christ  shall  say  first  to  you,  c  Why  would  ye  not  sincerely 
 give  me  one  day  in  your  lifetime. '    Sccotidly,  •  Why  Would  you 
 not  give  me  your  hearts?'     I  will  tell  you  three  things  which 
 will  be  very  terrible  for  you,  O  atheists!  in  that  day  when  you 
 shall  appear  before  God's  tribunal.     First,  The  hearing  of  the 
 gospel.     Secondly,  Which  is  more  terrible,  the  resurrection  of 
 Christ.     Lastly,  Which  is  terriblest   of  all,   when  that  fearful 
 sentence  shall  be  pronounced  against  you,  <  Depart,  depart/  O 
 then,  you  shall  curse  the  day  that  ever  you  was  born  in  Glas- 
 gow, or  in  Scotland.     Now,  O  you  inhabitants  of  this  place,  I 
 charge  you.  (as  ye  shall  answer  one  day  to  God}  that  ye  would. 
 
THE  WAY  HOW  A  CHRISTIAN 
 
 give  him  your  hearts  in  keeping,  and  in  so  doing  ye  shall  have 
 life  eternal.  O  therefore,  i  kiss  the  Son  by  the  way,  lest  his  an- 
 ger break  out,  and  ye  perish  for  ever/  Now  to  him  who  can 
 persuade  your  hearts  to  embrace  him,  we  desire  to  give  praise, 
 
 SERMON    III. 
 
 Pro  v.  iv.  23.  Keep  thy  lie  ay  t  with  all  diligence;  for  out  of  it  are 
 the  issues  of  life. 
 
 J.  HERE  is  a  great  and  vast  difference  betwixt  the  heart  of  a 
 Christian  while  he  is  on  earth  here  beiow,  travelling  in  these 
 tents  of  mortality,  and  the  heart  of  a  Christian  when  he  shall 
 be  above,  taking  up  his  eternal  possession  in  those  blessed  and 
 everlasting  tents  of  immortality.  And  Oi  it  is  a  mystery  for 
 you  to  believe,  that  such  a  day  is  approaching,  when  those  hearts 
 of  yours  which  have  been  so  unstedfast  in  the  way  of  godliness, 
 that  they  shall  once  be  '  made  as  pillars  in  the  house  of  your  God, 
 and  no  more  to  go  out.'  We  may  compare  the  heart  of  a  Chris- 
 tian (while  he  is  here  below)  unto  Reuben,  it  is  '  unstable  as 
 water,  which  doth  mar  its  excellency;  for  a  Christian,  (while 
 lie  is  here  below)  he  is  like  the  moon,  changeable,  and  subject 
 to  many  vicissitudes,  but  when  be  shall  be  above,  he  shall  be 
 as  the  sun,  c  having  the  light  of  seven  days;'  and  is  not  this  a 
 mystery  for  you  to  believe,  that  such  a  day  is  approaching,  when 
 these  hearts  of  yours,  that  have  wearied  so  much  in  the  service 
 of  God,  to  whom  prayer  hath  been  a  cross,  to  whom  the  wor- 
 ship of  God  in  the  public  ordinances  hath  been  a  burden*  I 
 say.  is  it  not  a  mystery  for  you  to  believe,  that  such  a  day  is  ap- 
 proaching, '  when  ye  shall  serve  God  night  and  day  without 
 any  wearying:'  There  is  not  such  a  voice  heard  in  heaven  as 
 this,  *  this  is  a  hard  saying,  who  can  bear  it?'  If  it  were  possible 
 that  ye  could  ask  that  question  at  Abel,  if  he  desired  to  change 
 his  estate,  or  his  wearying  to  do  God  service?  (he,  who  of  all 
 the  lost  posterity  of  Adam,  wa$  the  first  inhabitant  of  heaven) 
 he  would  disdain  to  return  an  answer  to  such  a  question,  it 
 being  without  all  ground  and  reason.  And  is  not  this  a  mys- 
 tery for  you  to  believe,  that  such  a  day  is  approaching,  when 
 these  hearts  of  yours,  that  are  now  under  so  much  darkness,  such 
 misconstructions  of  God,  such  misconceptions  of  the  holy  Ma- 
 jesty of  God,  and  of  the  great  mysteries  of  the  kingdom  of  hea- 
 ven? I  say,  is  it  not  a  mystery  for  you  to  beiieve,  that  such  a 
 day  is  approaching,  when  your  hearts  shall  .be  fully  taught  to 
 con  prehend  the^se  depths  and  profound  secrets  of  the  kingdom, 
 of  God,  when  the  most  brutish  and  darkest  understanding  shall 
 
OUGHT  TO  KEEP  HiS  HtART.  30ft 
 
 be  made  to  resolve  that  question  and  mystery,  hoW  three  can 
 be  in  one,  and  how  one  can  be  in  three?  They  shall  then  be 
 able  to  resolve  that  profound  mystery  of  the  two  natures  in  the 
 person  of  the  blessed  Lord  Jesus  Christ:  and  in  that  day  your 
 hearts  shall  be  able  to  comprehend  that  blessed  union  that  is 
 amongst  the  Persons  of  the  blessed  Trinity;  and  likewise  in  that 
 day,  ye  shall  be  able  to  take  up  that  blessed  knot  of  union,  which 
 is  betwixt  Christ  and  believers;  and  is  not  this  a  mystery  for 
 you  to  believe,  that  such  a  day  is  approaching,  when  your  hearts, 
 that  have  been  under  such  exercise  of  sorrow,  that  they  shall 
 be  cloched  with  the  garment  of  joy  and  praise?  And  I  must 
 ask  at  you,  O,  what  a  robe  must  that  be,  to  be  clothed  with  the 
 garment  of  praise?  It  is  a  more  excellent  and  glorious  robe, 
 than  all  the  robes  of  the  great  kings  and  emperors  cf  the 
 world.  Did  your  eyes  ever  see  such  an  excellent  garment,  as  the 
 garment  of  praise?  There  is  a  threefold  clothing  which  a  Chris- 
 tian shall  put  on,  when  first  his  heart  shall  enter  into  heaven,  in 
 that  blessed  day  of  the  resurrection:  First,  He  shall  be  clothed 
 with  the  robe  of  the  righteousness  of  Christ;  and  Oi  what  must 
 such  a  robe  as  this  be?  Secondli/,He  shall  be  clothed  with  the  robe 
 and  garment  of  immortality;  and  O!  what  a  robe  and  resplen- 
 dent garment  shall  this  be?  ^.nd  thirdly >  In  that  day,  when  first 
 a  Christian  shall  enter  into  heaven,  he  shall  be  clothed  with  the 
 garment  of  praise;  and  O!  what  excellent  and  glorious  robes 
 shall  all  these  be?  '  When  ye  shall  be  brought  to  the  King  in  rai- 
 ment of  needle  work,  and  shall  be  made  all  glorious  within. 
 
 At  the  last  occasion  when  we  spake  upon  these  words,  we  told 
 you  there  were  four  things  contained  in  them;  and  the Jirst  was 
 a  duty  imposed  upon  Christians,  that  they  should  keep  their 
 hearts.  The  second  thing  was,  that  there  were  many  spiritual 
 enemies,  who  study  to  gain  and  conquer  our  hearts,  which  is 
 presupposed  in-  these  words,  c  Keep  thy  heart. '  The  third  thing 
 is,  the  qualifications  which  should  be  annexed  to  this  precious 
 and  soul -concerning  duty,  holden  forth  in  these  words,  i  Keep 
 thy  heart  with  all  diligence;'  or,  as  the  words  may  be  rendered, 
 4  With  all  keeping,  or,  above  all  keeping/  The  last  thing 
 which  was  contained  in  the  words,  was  the  spiritual  advantages 
 which  attend  the  exercise  of  that  duty,  or  the  reasons  enforcing 
 the  duty,  i  for  out  of  it  are  the  issues  of  life;'  that  is  the  ground 
 on  which  a  Christian  should  walk  in  persuading  himself  to  the 
 doing  of  this  duty.  Now,  as  for  the  frst  thing,  viz.  the  duty 
 commanded,  that  we  should  keep  our  hearts,  we  have  spoken 
 several  things  from  it:  now  there  are  only  five  things  which  we 
 would  speak  to. 
 
 First>  A  Christian  should  study  to  keep  his  heart  from  the 
 predominant  lusts  which  dwell  in  it;  it  is  of  the  concernment  cf 
 
||^  THE  WAY  HOW  A  CHRISTIAN 
 
 a  Christian  to  keep  himself  from  all  iniquities,  but  it  is  the  special 
 concernment  of  a  Christian  to  keep  his  heart  from  his  predomi- 
 nant sins;  this  was  the  practice  of  David,  Psalm  xviii.  23.  c  I  have 
 kept  myself  from  mine  iniquity.'  Which  we  conceive  to  be  un- 
 derstood of  his  predominant  lusts.  There  is  not  an  idol  or  lust 
 which  a  Christian  hath  in  his  heart,  but  he  ought  to  offer  it  up 
 to  God,  and  to  "put  a  knife  to  the  throat  cf  his  most  pleasant 
 Isaac.  I  will  tell  you  of  five  great  idols  which  a  Christian  hath 
 210  will  to  quit,  and  it  is  impossible  for  him  to  keep  his  heart  till 
 he  quit  them.  First,  A  Christian  hath  no  will  to  quit  his  reli- 
 gious idols;  that  is, those  idols,  the  loving  of  which  is  a  command- 
 ed duty,  but  the  immoderate  love  of  which  is  an  idol.  As,  for 
 instance,  it  is  a  great  difficulty  for  a  tender  Abraham  to  put  a 
 knife  to  the  throat  of  his  only  son  Isaac;  or  for  parents  to  be 
 denied  to  their  children,  and  for  an  husband  to  be  denied  to  his 
 wife,  the  loving  of  which  is  their  duty,  but  the  immoderate  love 
 of  them  is  sin.  Secondly,  A  Christian  hath  ill  will  to  quit  his  ad- 
 vantageous idol,  that  idol,  in  pursuit  of  which  he  conceives  there 
 is  outward  advantage  to  be  waiting  upon  it;  as,  for  instance,  it 
 is  a  great  difficulty  to  persuade  a  covetous  man  to  be  denied  to 
 his  riches;  O!  but  that  divinity  which  is  in  Prov.  xxiii.  4.  it  is 
 the  divinity  which  the  most  part  (or  at  least  many)  of  the  Chris- 
 tians now-a-day  do  not  study  to  close  with  or  obey,  «  Labour  npt 
 to  be  rich/  &c  There  is  a  greater  easiness  and  facility  for  one  to 
 quit  his  pleasant  idols,  than  to  quk  his  advantageous  idols:  as, 
 for  example,  a  covetous  person  will  sooner  forsake  his  idols, 
 than  his  riches.  Thirdly,  A  Christian  hath  ill  will  to  quit  his  in- 
 visible idols,  these  idols  that  do  lodge  within  his  heart;  there 
 is  a  greater  easiness  for  a  Christian  to  quit  his  visible  idols,  than 
 to  quit  his  invisible  idols.  Sometimes  a  person  will  forsake  his 
 drunkenness  and  cursing,-  v/ho  will  not  forsake  his  pride  and 
 lust.  But  it  is  of  your  concernment,  to  be  as  much  taken  up  in 
 the  mortification  of  invisible  idols,  as  in  the  mortification  of  vi- 
 sible idols  Fourthly* ^Christian  hath  much  difficulty  toquit  these 
 idols,  which  he  hath  a  natural  inclination  unto;  besides  the  love 
 which  we  have  contracted  to  some  predominant  idols,  by  the  rea- 
 son of  the  constitution  of  man's  body.  There  are  some  that  have 
 u  natural  inclination  unto  one  idol,  more  than  to  another.  And 
 to  clear  this,  I  would  say  this  unto  you,  I  presuppose  some  un- 
 der these  three  predominant  lusts.  L  That  there  are  some  under 
 the  predominant  idol  of  love  to  the  world.  2.  That  there  are 
 some  under  the  predominant  idol  of  pride.  3.  That  there  are 
 iome  under  the  predominant  idol  of  lust;  that  is,  of  the  idol 
 that  you  have  most  natural  inclination  unto;  assuredly  you  have 
 est  unwillingness  to  mortify  that  idol.  Fifthly  y  A  Christian 
 
©lTGHT  to  keep  his  heart.  31 1 
 
 Iiarh  much  difficulty  to  mortify  that  idol,  the  forsaking  of  which 
 hath  great  outward  disadvantages  waiting  upon  the  forsaking 
 thereof;  as  that  young  man  in  the  gospel,  he  could  not  endure 
 that  doctrine,  i  Go  and  sell  all  that  thou  hast,  and  give  it  to  the 
 poor,  &c  That  was  an  idol  which  had  much  disadvantage  (as  he 
 conceived)  attending  upon  the  forsaking  of  it,  so  that  he  could 
 not  embrace  such  a  doctrine;  but  it  is  said,  i  he  went  away  sor- 
 rowful/ &c.  Cursed  be  that  person  which  goeth  awav  sorrowful 
 when  Christ  and  an  idol  is  put  in  the  balance  together,  and 
 whose  heart  consents  rather  to  take  the  idol  than  Christ:  I 
 would  only  say  this  by  the  way  to  you,  are  there  not  many  here, 
 that  if  they  would  tell  that  which  is  their  practice,  they  might 
 condemn  themselves  for  this,  that  absence  and  distance  with 
 Christ  was  never  so- great  a  burden  to  their  spirits,  as  the  want  of 
 the  actual  enjoyment  and  fruition  of  an  idol?  And  doth  r>ot  this 
 speak,  that  ye  prefer  your  idols  before  Christ?  *  Not  this  man, 
 but  Barabbas,'  is  the  cursed  divinity  of  many  of  your  hearts. 
 
 The  second  thing  which  I  would  speak  to  you,  is  this,  a  Chris- 
 tian should  not  delay  to  give  obedience  to  this  precious  and  soul- 
 concerning  command  of  keeping  his  heart.  I  know  that  there 
 are  somethat  do  not  simply  deny  the  obedience  to  this  command, 
 but  they  postpone  the  giving  obedience  unto  it  until  another 
 time.  I  would  only  say  this  to  such,  i  boast  not  of  to-morrow, 
 for  ye  know  not  what  a  day  will  bring  forth:  if  ye  keep  not  your 
 hearts  to-day,  it  will  be  a  great  difficulty  for  you  to  keep  them 
 to-morrow,  therefore  follow  the  practice  of  David,  '  I  made 
 haste,  and  delayed  not  to  keep  thy  commandments,  Psalm  cxix. 
 60.  Amongst  which  we  conceive,  he  made  haste  to  keep  this 
 commandment  of  keeping  his  heart. 
 
 Thirdly,  We  would  say  this  unto  you  of  the  duty  of  keep- 
 ing your  hearts,  if  ye  would  keep  your  hearts  aright,  ye  must 
 entertain  these  four  noble  and  excellentguests  w^ithinyour  hearts, 
 otherwise  there  will  be  great  difficulty  for  you$  yea,  an  impossi- 
 bility for  you  to  keep  them.  The  jtrsf  guest  that  must  be  dwell- 
 ing in  your  hearts  is,  '  Our  blessed  Lord  Jesus  Christ,  ne  must 
 dwell  in  your  hearts  by  faith.  Secondly  The  word  of  God  must 
 dwell  in  our  hearts  by  love;  and  if  once  he  hide  his  word  in 
 your  hearts,  then  ye  would  be  helped  to  keep  your  hearts,  and 
 that  with  much  advantage  and  gain.  Thirdly,  If  ye  would  keep 
 your  hearts,  the  love  of  God  must  dwell  in  them;  and  if  these 
 were  indeed  your  attainments,  then  we  might  pronounce  that 
 sentence  upon  you,  €  The  peace  of  God,  that  passeth  all  under- 
 standing, shall  keep  (as  in  a  garrison)  your  hearts  and  minds  in 
 Jesus  Christ/  Fourthly >  Ye  should  keep  the  fear  and  dread  of 
 pod  within  your  hearts.     Study  to  I:.vo  under  the  divine  appre- 
 
312  TKE  WAY  HOW  A  CHRISTIAN 
 
 tension  of  the  omnipotent  majesty  of  God.  We  conceive,  the 
 little  taking  up  of  the  omnisciency  of  God,  of  the  omnipotency 
 of  God,  and  of  the  terrors  of  God,  is  both  a  great  and  special  in- 
 iluence  upon  your  neglect  of  the  duties  of  keeping  your  hearts. 
 
 Fourthly  y  There  is  this  which  we  would  speak  to  from  this 
 duty  of  keeping  the  heart,  and  it  is  this,  we  would  propose  se- 
 veral things  that  ye  would  endeavour  by  ail  means  to  keep  your 
 hearts  from  them.  First*  A  Christian  should  study  to  keep  his 
 heart  from  the  deceit  thereof,  and  from  these  strong  delusions 
 that  it  speaks.  This  is  the  great  mystery  of  iniquity,  that  even 
 our  hearts  will  deceive  our  own  hearts,  and  study  to  bring  them 
 to  ruin:  Take  heed  ye  deceive  not  yourselves,  &c.  saith  Jeremiah; 
 or,  as  the  words  may  be  rendered,  €t  Take  heed  ye  deceive  not 
 your  souls,  1  Cor.  iii.  18.  Let  no  man  deceive  himself,  &c.  And 
 Gal.  vi.  7.  Be  not  deceived,  God  is  not  mocked}  for  what  a  man 
 soweth,  that  shall  he  also  reap."  It  is  certain,  that  there  are  many 
 soul-destroyers,  and  self-deceivers  among  us,  their  hearts  seek 
 peace  to  them,  when  there  is  no  peace  to  them  from  God;  and 
 in  speaking  to  this,  that  a  Christian  should  keep  his  heart  from 
 ihe  deceivings  of  his  own  heart,  I  shall  speak  a  little  to  two 
 things.  1.  What  are  these  deceits  that  lodge  in  the  heart  of 
 man? 
 
 And  there  is  this  first  deceit  of  the  heart  of  man,  the  most 
 sinful  thing  that  can  be.  we  can  put  a  favourable  title  and  name 
 upon  it;  and  there  are  few  sins  which  any  are  lying  under,  but 
 they  can  put  a  favourable  title  upon  them;  do  not  many  call 
 their  presumption  faith?  Are  there  not  many  that  call  security, 
 peace?  Are  there  not  many  that  call  passion,  zeal?  Are  there 
 not  many  that  call  their  lurk-warmness  and  indifferency  in  the 
 things  of  godliness,  their  spiritual  wisdom?  And  are  there  not 
 many  that  call  their  misbelief,  humility?  Are  there  not  many 
 who  call  their  vain  prodigality,  mortification  to  the  things  of  a 
 world?  And  likewise,  are  there  not  many  which  call  their  world- 
 ly- mindedness,  frugality?  This  was  the  deceit  of  Jehu,  that 
 called  his  proud  loving  of  a  kingdom,  zeal;  *  Come  see  (saith 
 he)  ■  and  behold  my  zeal  for  the  Lord;'  whereas,  if  he  had  spo- 
 ken the  language  of  his  own  heart,  he  might  have  said,  •?  Be- 
 hold my  zeal  for  myself." 
 
 Secondly*  There  is  this  deceit  of  the  heart  of  man,  that  the 
 most  excellent  and  choice  things  of  God,  our  heart  can  put  an 
 unpleasant  name  and  construction  upon  them:  as,  for  instance, 
 are  there  not  many  that  call  tenderness,  hypocrisy?  Are  there 
 not  many  that  call  humility  of  spirit,  stupidity?  And  are  there 
 not  many  who  call  zeal  for  God-  rashness?  This  was  the  cause 
 that  caused  Ahaz  to  fall,  he  called  believing  in  God,  tempting 
 
OUGHT  TO  KEEP  HIS  HEART.  SIS 
 
 of  Go  J,  ■  I  will  not  tempt  God/  saith  he.  While  in  the  mean 
 time  he  was  pressed  to  faith  in  God.  It  is  a  cursed  practice  in 
 the  hearts  of  many>  they  put  a  false  robe  upon  godliness,  and 
 study  then  to  flee  from  it-,  just  like  the  practice  of  the  Jews,  they 
 put  a  c  scarlet  robe  upon  Christ,  and  then  mocked  him.' 
 
 There  is  this  third  deceit  of  the  heart  of  many,  that  it  doth 
 present  impediments  and  diversions  to  hinder  us  from  the  exer- 
 cise of  duty.  I  would  pose  you,  O  Christians!  when  went  you  to 
 duty,  but  there  was  something  that  your  hearts  proposed  a  di- 
 version from  the  exercise  of  that  duty.  This  is  clear,  Prov.  xxvi. 
 1 3.  "  The  slothful  man  saith,  there  is  a  lion  in  the  way,  a  lioness 
 in  the  streets:"  he  presents  to  himself  an  imaginary  mipediment 
 to  divert  him  from  his  duties.  Which  words  point  out  the  folly 
 of  the  excuse,  seeing  there  uses  not  to  be  lions  in  the  streets,  nor 
 in  the  high  ways,  they  frequenting  more  in  the  solitary  and  desert 
 places.  This  is  also  clear  in  Song  v.  3.  where  the  carnal  and  se- 
 cure heart  of  the  spouse,  when  she  is  called  to  open  to  Christ, 
 she  presents  this  impediment,  '  I  have  put  off  my  coat,  how  shall 
 I  put  it  on?  I  have  washed  my  feet,  how  shall  I  defile  them?' 
 I  shall  only,  in  speaking  of  these  impediments,  which  our  cursed 
 hearts  do  propose  to  divert  us  from  duty,  instance  them  in  the 
 exercise  of  prayer,  that  our  hearts  do  propose  several  impedi- 
 ments to  divert  us  from  that  precious  and  soul-concerning  duty 
 of  prayer;  and  I  shall  name  five  impediments,  which  our  cursed 
 and  carnal  hearts  do  present  to  hinder  us  from  that  duty,  after 
 God  hath  presented  to  us  a  golden  opportunity  for  doing  of  the 
 duty. 
 
 First,  Our  carnal  heart  doth  propose  this  impediment,  O  sav 
 ye,  I  am  not  in  a  praying  frame,  and  so  I  must  desist  from  this 
 duty  of  prayer  at  this  time.  I  would  say  to  such  that  desist  from 
 prayer,  because  they  are  not  in  a  praying  frame,  these  two  words: 
 i.  Do  ye  suppose  the  way  to  attain  to  a  praying  frame,  is  to 
 desist  from  prayer?  Should  ye  not  go  to  prayer,  that  ye  may 
 be  helped  to  win  a  praying  frame?  2.  Do  ye  never  go  to 
 prayer,  but  when  ye  are  in  a  praying  frame?  I  suppose  ye  pray 
 cot  once  in  a  week  then,  and  it  is  much  if  ye  pray  once  in  a 
 month,  if  ye  pray  not  but  when  ye  are  in  a  praying  frame. 
 
 The  second  impediment  is,  our  hearts  will  tell  us,  it   will  be 
 more  advantage  not  to  pray,  than  to  pray.     Sometimes  a  Chris- 
 tian will  be  under  that  conviction,  that  he  doth  offend  God  more 
 in  prayer,  than -in  desisting  from  prayer:  and  upon  that  account 
 we  do  fold  our  hands,  and  neglect  this  duty.      1. 1  would  say  this 
 :h,  it  is  indeed  a  sad  and  afflicting  thing,  the  offending  of 
 God  so  much  in  prayer,  but  it  is  far  sadder  to  give  over  prayer, 
 1  sav  this  to  such,  I  can  hardlv  believe  that  ever  ye  can 
 Rr 
 
\  i  I  THE  WAY  HOW  A  CHRISTIAN 
 
 offend  God  so  much  in  prayer,  as  by  the  total  neglect  of  the  duty. 
 
 There  is  this  third  impediment,  which  our  hearts  do  propose 
 to  divert  us  from  duties,  and  especially  from  the  exercise  of  the 
 duty  of  prayer,  we  argue  thus  with  ourselves,  we  are  not  under 
 the  sensible  necessity  of  what  we  need,  and  so  we  say,  we  will 
 not  go  to  God  at  this  time-,  for  if  we  pray  under  such  a  case, 
 we  will  but  turn  compJimenters  with  God,  we  will  but  *  flatter 
 him  with  our  mouth,  and  lie  to  him  with  our  tongue.'  I  would 
 say  this  to  such,  the  best  way  to  bring  up  our  hearts  to  the 
 sensible  convictions  of  your  necessity  is,  to  be  much  in  the  ex- 
 ercise of  prayer.  A  Christian  must  pray  for  sorrow  for  sin,  if  he 
 wants  itj  a  Christian  must  pray  for  sense  of  necessity,  if  he  wants 
 it;  and  a  Christian  must  pray  for  tenderness,  when  he  wants  it. 
 Prayer  is  the  universal  messenger,  which  we  must  constantly  send 
 to  God  for  supply  of  all  our  necessities:  there  is  not  a  case  which 
 a  Christian  can  be  in,  but  prayer  may  go  to  God  as  a  messenger 
 for  a  remedy  to  such  a  case,  when  he  stands  in  need. 
 
 The  fourth  impediment,  which  our  carnal  hearts  propose  to 
 divert  us  from  prayer  is,  our  hearts  are  not  under  a  right  ma- 
 jestic apprehension  of  God,  and  so  ye  say,  if  we  go  to  prayer 
 at  this  time,  we  will  be  guilty  of  the  third  command, <  in  taking 
 his  holy  name  in  vain/  If  we  go  to  prayer  at  this  time,  saith  our 
 deceiving  hearts,  we  will  but  put  ourselves  into  that  sin,  c  to  speak 
 to  God  as  our  companion/  I  confess,  it  is  a  sad  thing  to  go  to 
 God  without  some  divine  impression  of  his  Sovereignty  and  Ma- 
 jesty. And  I  would  say  this  to  you,  I  think  it  is  one  of  the  most 
 sad  and  undeniable  evidences  of  the  little  grace  of  God,  which  is 
 in  the  hearts  of  many,  that  constantly  in  their  prayers,  they  speak 
 to  God  as  to  their  companion.  But  I  would  ask  this  question  at 
 you,  when  went  ye  to  prayer,  but  ye  might  find  your  hearts  short- 
 coming in  the  due  apprehension  of  the  Majesty  of  God. 
 
 The  last  impediment,  which  our  carnal  hearts  doth  propose, 
 to  divert  us  from  the  exercise  of  prayer,  is  this,  we  say  (many 
 of  us)  that  it  is  an  inconvenient  time  for  the  exercise  of  that 
 duty,  therefore  our  hearts  say,  that  we  should  delay  the  time 
 of  praying,  till  a  more  convenient  season,  according  to  that  prac- 
 tice in  Hag.  i.  2.  i  The  time  is  not  come,  the  time  that  the  Lord's 
 house  should  be  built/  It  is  the  cursed  practice  of  our  hearts,  that 
 when  God  presents  an  occasion  to  pray,  we  delay  praying  at  that 
 time,  under  the  expectation  of  a  more  convenient  season  for 
 going  about  that  duty,  just  like  that  word  which  Felix  spoke  to 
 Paul,  we  speak  that  to  our  occasion,  O  occasion,  that  is  present- 
 ed to  me  to  pray  in,  *  Go  away  at  this  time,  and  at  a  more  con- 
 venient season  I  will  call  for  thee  again/  I  would  say  this  to 
 ihese  which  do  somuch  slight  the  opportunities  presented  to  1 1 
 
OUGHT  TO  KEEP  HIS  HEART.  S15 
 
 to  pray,  I  would  only  say  these  three  words  unto  you  who  do 
 so:  First%  What  know  ye,  even  ye  which  slight  the  call  of  God 
 to  go  about  prayer,  what  know  ye,  I  say,  but  that  may  be  thr 
 last  call  from  heaven  that  ever  ye  shall  get  to  pray?  I  would 
 have  Christians,  and  all  of  you  that  are  here,  meditating  upor? 
 this,  that  when  occasion  is  presented  to  you,  ye  might  argue 
 thus  with  yourselves,  I  must  embrace  this  occasion,  for  I  know 
 not  but  this  may  be  my  last  occasion.  Secondly  t  I  would  say  this 
 to  you,  which  slight  your  occasion  to  pray,  when  the  next  occa- 
 sion is  presented  to  you,  ye  will  be  more  unfit  for  the  exercise 
 of  prayer^  and  when  the  convenient  time  that  ye  did  propose 
 to  yourselves  is  come,  ye  will  then  defer  it  to  another  time. 
 Thirdly,  I  would  say  this  unto  you,  who  slight  these  golden  op- 
 portunities that  are  presented  to  you  to  pray  in,  know  this  for 
 a  certainty,  the  slighting  of  occasions  is  a  disobedience  to  the 
 commandment  of  God.  Would  you  know  what  are  the  occa- 
 sions to  pray?  They  are  even  God's  call  inviting  you  to  go  a- 
 bout  that  duty;  and  if  you  slight  that  occasion,  the  call  of  God 
 is  slighted  by  you. 
 
 There  is  this  fourth  deceit  of  the  heart  of  man,  which  we 
 would  press  you  to  study  to  eschew,  and  it  is  this,  the  heart  of 
 man  studies  by  all  means  to  extenuate  sin,  and  to  make  it  seem 
 little,  when  it  is  not  so;  this  is  one  of  the  great  deceits  of  the 
 heart,  according  to  that  of  Solomon,  *  So  is  the  man  that  deceiveth 
 his  neighbour;'  and  he  will  add  that  as  an  excuse,  <  Was  not  I  in 
 sport?'  I  will  tell  thee  three  great  faults  which  are  incident  to 
 Christians.  First,  There  are  some  that  look  upon  their  perfections 
 through  a  multiplying  glass,  their  perfections  appear  to  be 
 more  than  they  are.  The  church  of  Laodicea  was  guilty  of 
 this  fault,  supposing  herself  to  have  attained  to  much  perfection, 
 and  to  great  length  in  duties,  when  indeed  she  had  attained  to 
 nothing.  Second!y>  There  are  some  who  look  upon  their  sins 
 through  an  extenuating  glass;  they  are  like  the  unjust  steward, 
 when  they  owe  an  hundred  talents,  they  go  and  write  down  fifty.. 
 Thirdly^  Their  iniquities,  which  they  are  convinced  of,  and  are 
 forced  to  charge  upon  themselves,  they  study  to  extenuate  them, 
 and  say,  Is  it  not  a  little  one?  And  so  they  desire  it  to  be 
 spared. 
 
 The  last  deceit  of  the  heart  is,  the  heart  doth  oftentimes  preach 
 peace,  when  there  is  no  peace  from  God.  I  am  persuaded  of  this, 
 let  all  the  persons  that  are  within  these  doors  be  asked  of  that 
 question,  <  Whether  or  not  they  have  faith  in  God,  or  peace  with 
 God?'  I  suppose  there  are  not  many,  but  their  hearts  would  say, 
 1  They  have  peace  with  God.'  O!  that  is  a  damnable  deceit  of  the 
 -,  that  oftentimes  It  preaches  peace  to  a  man  or  worm- 
 
516  THE  WAY  HOW  A  CHRISTIAN 
 
 where  there  is  no  peace  to  them  from  God.  I  shall  only,  to  mak<» 
 this  deceit  appear  more  lively  in  its  native  colours,  say  this  of 
 it.  First,  That  it  is  a  most  mysterious  and  strong  deceit  of  the 
 heart,  that  will  so  speak  peace  to  a  man.  Sometimes  the  word 
 will  speak  war  to  a  man,  and  yet  his  heart  will  speak  peace  to 
 him:  and  O!  is  not  that  a  mysterious  deceit,  that  I  suppose,  if 
 an  angel  from  heaven  would  preach  that  doctrine  to  you,  i  That 
 there  is  no  peace  betwixt  God  and  you-/  many  of  your  hearts 
 would  (for  all  that)  preach  and  speak  peace  to  yourselves?  And 
 secondly.  This  makes  it  a  most  mysterious  deceit  that  sometimes 
 your  consciences  do  declare  and  preach  to  you,  ■  That  you  are  not 
 at  peace  with  God,'  yet  over  the  belly  of  that  assertion,  your 
 hearts  will  preach  peace  to  you.  Thirdly,  This  makes  it  a  most 
 mysterious  deceit,  that  notwithstanding  your  lives  and  conver- 
 sations, that  they  testify  to  yourselves  and  others,  •  That  you  are 
 at  enmity  with  God,'  yet  your  hearts  will  preach  peace  to  you. 
 
 Now  the  second  thing  that  we  would  say  to  you  from  this  is, 
 viz.  that  a  Christian  should  keep  his  heart  from  the  deceivings 
 of  his  own  heart,  and  it  is  this,  ye  should  mainly  guard  against 
 discouragements;  this  our  blessed  Lord  Jesus  pressed,  John  xiv. 
 3.  <  Let  not  your  hearts  be  troubled,  &c.  And  it  is  clear,  this  is 
 dehorted,  Philip,  iv.  6.  '  Be  careful  for  nothing,*  &c.  And  in 
 Psalm  xiii-  5.  David  doth,  as  it  were,  expostulate  with  his  own 
 soul  for  being  discouraged  and  cast  down.  Now,  in  speaking  to 
 this,  that  a  Christian  should  guard  against  discouragements,  I  shall 
 speak  unto  two  things;  and  the  Jirst  shall  be  to  the  rise  of  dis- 
 couragements, and  from  whence  it  doth  spring.  And,  secondly, 
 3  shall  speak  to  some  considerations  to  press  this  upon  you,  that 
 ye  would  keep  yourselves  from  discouragements. 
 
 And,  jirst,  We  conceive,  that  discouragement  it  arises  from 
 this,  when  a  Christian  hath  no  visible  victory  over  his  idols,  then 
 his  discouragement  comes  apace  upon  him:  a  Christian,  after  long 
 wrestling  with  his  idols,  lusts,  and  corruptions,  and  hath  little 
 victory  over  them,  he  is  prone  and  ready  to  draw  that  sad  con- 
 clusion, i  there  is  no  hope,'  but  that  once  he  shall  fall  by  the  hand 
 of  some  of  his  idols. 
 
 The  second  rise  of  discouragement  is,  from  Christ's  withdraw- 
 ing of  the  sensible  manifestations  of  his  love  and  of  his  patience, 
 Psalm  xxx.  7.  8  Thou  didst  hide  thy  face,  and  I  was  troubled/ 
 And  it  is  clear  in  the  practice  of  the  disciples,  the  withdrawing 
 of  Christ's  bodily  presence,  <  it  made  sorrow  to  fill  their  hearts.' 
 I  confess,  there  are  not  many  which  are  sick  of  the  disease  of 
 discouragement  under  absence  from  Christ}  but  however,  it  hath 
 been  the  reason  of  his  disciples  discouragement,  w hen  Christ  for 
 .v^nvdavs  absented  himself. from  them. 
 
OUGHT  TO  KEEP  HIS  HEART*  517 
 
 Thirdly,  This  is  the  rise  and  discouragement  when  a  Christian 
 hath  no  returns  of  his  prayers,  Lam.  iii.  8.  compared  with  verse 
 iS.  where,  in  verse  8.  he  cries  out,  c  When  I  cry  and  shout,  lie 
 shutteth  out  my  prayer.'  And  verse  IS.  he  draweth  that  sad  con- 
 clusion, '  My  hope  and  my  strength  js  perished  from  the  Lord* 
 The  not  getting  returns  of  prayer  hath  been  an  occasion  of 
 much  disputing  the  good  will  of  God,  and  a  foundation  of  much 
 discouragement  to  his  own  people. 
 
 Fourthly,  This  is  the  rise  of  discouragement,  when  a  Christian 
 doth  interpret  the  sad  and  afflicting  dispensations  of  God,  and 
 he  conceives  that  there  is  nothing  but  wrath  speaking  to  him 
 therein,  then  he  falleth  into  a  great  fit  of  discouragement,  as  in 
 Lam.  iii.  17.  compared  with  verse  18.  where  the  rise  of  his  dis- 
 couragement was  the  misinterpreting  of  the  sad  dispensations  of 
 God. 
 
 Fifthly,  This  is  the  rise  of  a  Christians  discouragement,  when 
 he  is  made  to  possess  the  iniquities  of  his  youth,  and  all  the  ter- 
 rors of  God  seem  to  be  called,  as  in  a  solemn  assembly,  round 
 about  him,  O  then,  he  taketh  on  a  great  fit  of  discouragement. 
 
 Now  that  which,  secondly,  we  shall  speak  to  is,  to  propose 
 some  considerations  unto  you  to  guard  against  discouragements. 
 
 The  Jirst  shall  be  this,  those  that  have  a.  heart  that  is  under 
 the  spirit  of  bondage  and  discouragement,  the^r  cannot  pray  as 
 they  ought;  discouragement  makes  prayer  a  most  unpleasant 
 duty;  as  is  clear,  Psalm  Ixxvii.  4.  *  I  am  so  troubled,  that  I  can- 
 not speak.'  Discouragement,  as  it  were,  hinders  and  obstructs 
 the  exercise  of  prayer.  Secondly,  Discouragement  doth  exceed- 
 ingly interrupt  the  exercise  of  faith,  as  in  Psalm  xlii.  5.  c  Why 
 art  thou  cast  down,  O  my  soul?  ^nd  why  art  thou  discouraged 
 within  me?  trust  in  God,  for  I  will  yet  praise  him  for  the  health 
 of  his  countenance.  The  Psalmist,  as  it  were,  speaks  a  difference 
 (if  not  an  opposition)  betwixt  the  disquieting  and  faith.  If  ye 
 would  not  interrupt  the  lively  acting  of  faith,  ye  would  study  to 
 guard  against  discouragement,  that  ye  do  not  sit  down  and  draw 
 desperate  conclusions  against  yourselves.  I  know  jp  may  call  a 
 Christian  Marah  now,  because  he  is  indeed  under  bitterness;  but 
 the  day  is  approaching  when  ye  may  call  a  Christian  Naomi, 
 when  he  shall  be  comforted  with  the  consolations  of  God. 
 
 The  third  consideration  to  press  you  to  guard  against  discou- 
 ragement is,  there  is  no  duty  that  a  Christian  is  called  to,  when 
 he  is  under  discouragement,  but  it  makes  it  a  burden  to  him; 
 according  to  that  word,  Jer.  xx.  9.  Discouragement  brought 
 forth  that  resolution,  '  Then  I  said,  I  will  aot  make  mention  oJr 
 him,  nor  speak  any  more  in  his  name/  &c.   A  soul  that  is  under 
 
Mfr  THE  WAY  HOW  A  CHRISTIAN 
 
 the  exercise  of  faith,  moves  swiftly,  as  the  chariots  of  Atniflfdab; 
 but  a  soul  that  is  under  the  exercise  of  discouragement,  moves 
 as  the  chariots  of  Pharoah,  heavily. 
 
 Lastly,  rhere  is  this  consideration  to  press  you  to  guard  against 
 discouragement,  and  it  is  this,  misbelief  and  discouragement,  is 
 the  mother  of  apostacy;  as  is  clear,  Lam.  i.  8.  'She  sighed;'  and 
 what  followed  upon  that?  ( and  turneth  backward.'  And  it  is  no 
 wonder  discouragement  grow  big  with  child  of  apostacy,  because 
 it  makes  duties  become  tasteless. 
 
 Now  the  rest  of  the  things  which  we  would  have  a  Christian 
 keeping  his  heart  from,  we  shall  only  but  name  them  briefly  un- 
 to you.  The  third  frame  that  a  Christian  should  keep  his  hear: 
 from  is,  from  an  impatient  frame;  he  should  study  to  make  his 
 heart  keep  silence  to  any  cross  that  comes  to  him  from  the  hand 
 of  God.  Fourthly,  He  should  keep  his  heart  from  a  lusting  frame? 
 not  to  be  taken  up  in  an  immoderate  pursuit  after  the  things  of 
 the  world.  Fifthly,  He  should  keep  his  heart  from  an  untender 
 frame;  he  should  study  always  to  keep  his  heart  tender,  that  he 
 may  have  that  divine  softness,  that  his  heart  may  melt:  likewise 
 he  is  to  keep  his  heart  from  an  unpraying  frame,  to  be  at  every 
 occasion  in  a  fit  temper  of  spirit  for  the  duty  of  prayer.  Lastly, 
 He  is  to  keep  his  heart  from  a  secure  frame,  always  to  be  upon 
 the  watch  tower,  and  wait  for  the  motions  of  Christ.  And  there 
 are  three  things,  the  motions  of  which  a  Christian  should  take 
 up.  Fir  sty  He  should  take  up  the  motions  of  Christ,  to  hear  if 
 he  can  take  up  the  motions  of  the  sound  of  Christ's  feet  coming 
 over  the  mountains  of  Bether.  Secondly,  He  should  take  up  the 
 motions  of  his  conscience,  that  he  may  not  be  sleeping  when 
 sin  awakes.  Thirdly,  He  should  take  up  the  motions  of  his 
 heart,  to  see  what  frame  it  is  in:  a  Christian  should  be  able  to 
 write  a  diary  of  his  own  heart,  that  in  such  an  hour  of  such 
 a  day,  I  was  in  a  believing  frame;  and  in  such  an  hour  of  such  a 
 day,  I  was  in  a  discouraged  frame;  and  in  such  an  hour  of  such 
 a  day,  *  I  sought  him  whom  my  soul  loveth,'  and  in  such  an  hour 
 of  such  a  day,  <  he  brought  me  to  the  banqueting-house,  and  his 
 banner  over  me  was  love.'  The  sum  of  all  is,  if  ye  would  keep 
 your  hearts,  ye  must  give  them  to  Christ  to  keep,  for  that  is  the 
 best  way  to  keep  them  well;  it  is  only  to  Christ  ye  must  commit 
 the  keeping  of  them.  Ye  know,  man  had  but  his  heart  a  short 
 time  in  keeping,  and  he  lost  it.  And  I  shall,  before  I  close, 
 because  it  is  the  great  design  of  the  preaching  of  the  gospel,  give 
 you  five  considerations,  that  may  provoke  you  to  give  your  hearts 
 zo  Christ. 
 
 The  first  consideration  is,  will  ye  consider  the  matchless  and 
 transcendent  excellency  which  is  in  precious  Christ?    O!  doth 
 
OUGHT  TO  KEEP  HIS  HEART.  319 
 
 not  that  transcendent  beauty  preach,  ■  My  son,  give  me  thy  heart?' 
 Psalm  xxiv.  7.  the  Psalmist  presseth  opening  to  Christ  upon  this 
 account,  *  Lift  up  your  hearts,  O  ye  everlasting  doors  and  gates.' 
 And  what  is  the  argument  wherewith  he  presseth  it?  <  And  the 
 King  of  glory  shall  come  in.'  I  would  only  ask  this  at  you,  (Ql 
 ye  hard-hearted)  is  it  not  marvellous  presumption  for  you  tore- 
 fuse  the  precious  ofters  of  such  a  glorious  King? 
 
 The  second  consideration  to  press  you  to  give  your  hearts  in 
 keeping  to  Christ  is,  take  a  view  and  a  comprehensive  look  of 
 r  he  precious  acts  of  the  infinite  condescensions  of  Christ:  doth 
 not  his  coming  down  from  heaven  preach  that  doctrine,  i  My 
 son,  give  me  thy  heart?'  Doth  not  his  being  born  under  the  law, 
 preach  that  doctrine, *  My  son,  give  me  thy  heart?'  And  doth  not 
 his  being  born  in  so  low  a  condition,  preach  that  doctrine,  <  My 
 son,  give  me  thy  heart?'  And  if  nothing  will  persuade  you  to 
 give  your  hearts  to  Christ,  ye  would  take  a  look  of  these  five 
 wounds  which  he  received  in  his  blessed  body:  First,  Doth  not 
 the  wound  that  he  received  in  his  right  hand,  preach  this,  «  My 
 son,  give  me  thy  heart?  Secondly,  Doth  not  the  wound  that  he 
 got  in  his  left  hand,  preach  this  doctrine,  i  My  son,  give  me  thy 
 heart?'  Thirdly,  Doth  not  the  wound  that  he  received  in  his 
 precious  side,  preach  this  soul-concerning  doctrine,  *  My  son, 
 give  me  thy  heart?'  And  likewise,  doth  not  the  wounds  which 
 he  received  in  his  blessed  legs,  preach  this  doctrine, c  My  son,  give 
 me  thy  heart?'  O!  were  ye  never  constrained  to  wish  for  tea 
 thousand  hearts,  to  ware  and  bestow  upon  him?'  Oh!  what  hearts 
 have  ye,  which  refuse  the  offers  of  so  noble  and  condescending 
 a  Prince? 
 
 The  third  consideration  is,  if  ye  will  look  upon  these  things 
 which  intreat  you  to  give  Christ  your  hearts,  ye  cannot  but  give 
 •hem  unto  him.  Christ  cries,  O!  come  and  give  me  your  hearts: 
 necessity  cries,  O!  go,  and  give  Christ  your  hearts:  and  we  say 
 likewise,  O!  give  Christ  your  hearts  to  keep. 
 
 Thejburth  consideration  is,  will  ye  look  upon  these  unspeak- 
 able disadvantages  which  attend  those  that  will  not  give  their 
 *8  to  Christ.  I  would  say  this  by  the  way,  there  are  two 
 •  alances  upon  which  we  weigh  our  hearts.  First,  Some  weigh 
 their  hearts  in  the  balance  of  the  sanctuary,  and  they  are  found 
 .  Secondly,  Some  weigh  their  hearts  in  the  balance  of  deceit* 
 j.nd  they  are  found  without  fault.  But  now,  I  say  this  to  the  per- 
 sons which  will  not  give  their  hearts  to  Christ,  I  defy  all  the  an- 
 in  heaven  to  speak  forth  their  unspeakable  disadvantages,  yea, 
 sense  shall  be  the  best  preacher  of  it  in  that  day.  And  I  shall 
 name  these  three  inexpressible  disadvantages  to  you.  First,  if  ye 
 I  ■  r.-y\  Christ  your  hearts,  Christ  si  pour  eternal  enemy: 
 
S20  THE  WAY  HOW  A  CHRISTIAN 
 
 And,  on  the  contrary  to  that  precious  doctrine  which  he  once 
 preached,  *  Come  unto  me/  he  shall  pronounce  that  sad  sentence 
 inst  you,  <  Depart  from  me;'  and  therefore,  as  ye  would  not  en- 
 gage Christ  to  be  your  eternal  enemy,  ye  should  give  him  your 
 hearts.  O!  the  gospel-vengeance  of  a  crucified  Saviour  will  be 
 more  terrible,  sad  and  fearful,  than  the  vengeanceofthe  law,  Christ 
 is  the  best  friend,  and  the  most  terrible  foe.  The  second  disadvan- 
 tage is,  ye  shall  be  eternally  shut  out  from  the  enjoyment  of  the 
 blessed  company  of  angels,  and  from  the  souls  of  just  men  made 
 perfect*,  and  O!  therefore,  meditate  and  consider  upon  this,  what 
 it  is  to  be  separated  from  the  Father,  the  first  Person  of  the  bles- 
 sed Trinity;  and  from  the  Son,  the  second  Person  of  the  blessed 
 Trinity;  and  from  the  Holy  Ghost,  the  third  Person  of  the  bles- 
 sed Trinity;  and  from  all  the  blessed  society  which  are  in  hea- 
 ven. And  the  last  disadvantage  is,  ye  shall  be  kept  under  these 
 everlasting  chains,  even  all  of  you  which  will  not  give  your  hearts 
 to  Christ.  If  ye  be  not  under  this  everlasting  chain  of  love,  ye 
 shall  be  under  these  everlasting  chains  of  wrath.  I  suppose  the 
 most  stcut-hearted  sinner  here,  if  he  could  but  a  moment  hear 
 the  screekings  of  the  damned,  "(if  it  were  granted  to  him)  he 
 would  not  delay  to  give  his  heart  to  Christ. 
 
 The  last  consideration  is,  O  consider  these  infinite,  eternal, 
 2nd  unchangeable  advantages  that  those  have  which  give  their 
 hearts  to  Christ:  we  conceive,  if  all  the  angels  in  heaven  would 
 preach  together  upon  the  unspeakable  blessedness  of  the  saints  in 
 heaven,  they  would  always  close  their  sentences  with  this,  "  It 
 "  is  unspeakable  joy  which  attends  those  that  are  admitted  to  that 
 cc  blessed  life.5'  There  are  five  things  which  are  unchangeable  to 
 Christians,  and  five  things  which  are  unchangeable  to  reprobates; 
 ihere  is  this  which  is  unchangeable  to  the  saints:  First,  Their 
 communion  with  God  shall  be  unchangeable;  for  after  they  shall 
 win  to  heaven,  they  shall  be  under  a  continual  and  blessed  ema- 
 nation of  Christ's  presence.  Seco?idly>  They  shall  have  an  un- 
 changeable love.  A.  Christian's  love,  while  he  is  here,  is  like  un- 
 to the  moon,  subject  to  many  vicissitudes  and  alterations, 
 afterwards,  when  they  shall  be  in  heaven,  their  love  shall  be  un- 
 changeable. Thirdly,  His  holiness  shall  then  be  unchangeable, 
 when  ijnce  he  shall  put  on  the  robe  of  Christ's  righteousness,  he 
 shall  then  sing  that  song,  c  O  death!  where  is  thy  sting?  And  O 
 grave!  where  is  thy  victory?  Fourthly,  His  praise  to  God  shall 
 then  be  unchangeable;  O!  what  a  pleasant  sight  shall  It  be,  to  see 
 the  souls  of  just  men  made  perfect,  with  harps  in  their  hands, 
 singing  these  pleasant  songs  unto  God  most  sweetly,  *  Hallelujah 
 to  him  that  sits  upon  the  throne,  and  to  the  Lamb,  which 
 for  ever?'  Their  toneu  like  the  rrr 
 
OUGHT  TO  KEEP  HIS  HEART.  321 
 
 9 
 
 there  is  not  such  a  complaint  uttered  by  Moses  in  heaven,  <  I  am 
 a  man  of  slow  speech:'  neither  doth  Jeremiah  now  complain,  <  I 
 am  a  child,  and  cannot  speak.'  Fifthly,  Their  desires  after  God 
 shall  then  be  unchangeable:  a  Christian,  while  he  is  here  below, 
 he  will  desire  God  now,  and  within  a  little  while,  he  will  desire 
 his  idols:  but  then,  when  he  shall  be  above,  his  desires  after  God 
 shall  be  unchangeable. 
 
 And,  upon  the  contrary,  there  are  five  things  unchangeable  in 
 the  lot  of  a  reprobate,  and  of  those  that  will  not  give  Christ  their 
 hearts.  First,  their  separation  from  God  shall  be  unchangeable: 
 when  once  they  shall  go  down  into  the  pit,  there  shall  be  no 
 hope  of  coming  up  again.  Oh!  would  ye  think  upon  this,  what 
 a  life  it  shall  be,  to  be  under  eternal  excommunication  from 
 Christ's  presence?  O!  but  if  ye  knew  Christ,  and  believed  what 
 an  one  he  were,  ye  would  close  with  him.  Secondly,  The  re- 
 probate shall  have  an  unchangeable  sorrow.  O  he  may  be  sad, 
 when  the  vengeance  of  God  shall  be  squeezing  the  marrow  out 
 of  his  bones,  and  when  he  is  eternally  shut  up  in  these  horrible 
 flames,  and  out  of  them  to  have  no  redemption.  Thirdly,  Re- 
 probates, they  shall  have  an  unchangeable  hatred  against  God, 
 and  God  shall  have  an  unchangeable  hatred  against  them;  and  I 
 cannot  wish  a  greater  misery  to  any,  than  for  Christ  to  have  an 
 unchangeable  hatred  against  them.  Fourthly,  Ye  that  are  aliens 
 from  God,  ye  shall  sin  unchangeably,  ye  shall  never  cease  to  sin, 
 and  ye  shall  never  cease  to  be  tormented:  on  these  two  eternity 
 shall  be  spent.  Lastly,  Your  inward  anxiety,  and  torturing  of 
 conscience,  shall  be  unchangeable;  that  worm  shall  never  die, 
 but  shall  eternally  gnaw  your  conscience. 
 
 Now  what  shall  we  say  more?  We  have  set  life  and  death  be- 
 fore you,  and  whether  of  them  will  ye  embrace?  O  that  ye 
 would  embrace  Christ,  even  precious  Christ,  and  give  over  your 
 hearts  to  that  blessed  Lord.  It  is  like,  in  these  days,  that  the 
 devil  hath  purchased  many  harpers  to  himself,  to  sing  that  song, 
 <  I  am  not  far  from  victory.'  The  curse  of  a  crucified  Saviour 
 shall  eternally  come  down  upon  the  heads  of  these  that  will  not # 
 give  their  hearts  to  Christ;  and  to  you  that  will  give,  or  have 
 given  your  hearts  to  Christ,  the  eternal  blessing  of  Christ  shall 
 come  upon  your  hearts.  Behold  the  day  is  coming,  (O  atheists!) 
 when  you  would  give  ten  thousand  worlds  for  one  invitation  of 
 the  gospel  again;  and  we  would  be  content  to  bide  ten  thousand 
 years  in  hell  for  one  preaching,  and  it  shall  be  denied  to  you.  O 
 therefore,  do  not  withstand  Christ's  offers:  take  him,  ye  will 
 get  him  for  a  look;  and  know,  that  if  ye  will  not  love  him  now, 
 his  heart  shall  burn  with  hatred  against  you;  and  one  day  he  shall 
 curse  your  cursed  hearts,  for  that  hatred  ye  bare  to  him.  Now 
 to  him  who  intreats  70a  to  embrace  his  offer  1  be  praise. 
 
 Ss 
 
god's  threatening  rod. 
 TWO 
 
 SERMONS, 
 
 CONTAINING    ARGUMENTS    AND    DIRECTIONS 
 
 For  hearing  the  Voice  of  GOD's  Threatening  Rod. 
 
 SERMON  I. 
 
 Micah  vi.  9.  The  Lord's  voice  crying  unto  the  cityy  and  the 
 man  of  wisdom  shall  see  thy  name:  hear  ye  the  rody  and  who 
 hath  appointed  it. 
 
 IT  is  a  question  that  is  hard  to  determine,  whether  the  great- 
 ness of  God,  or  the  condescendency  of  God,  be  the  greatest  mys- 
 tery? But  O!  When  both  these  are  put  together,  they  make  up 
 a  matchless  mystery.  What  is  more  dreadful  than  power  which 
 cannot  be  resisted?  And  what  is  more  terrible  than  wisdom  from 
 whom  nothing  can  be  hid?  And  yet  what  is  more  sweet,  than 
 the  love  wherewith  he  hath  loved  us,  2nd  the  unchangeable- 
 ness  thereof,  which  doth  cut  off  all  suspicion?  I  would  only 
 say  this  unto  you,  God  hath  been  speaking  to  you  divers  ways, 
 and  by  different  things;  and,  as  the  apostle  speaketh,  «  There  are 
 many  voices  in  the  world,  and  every  voice  hath  its  own  signi- 
 fication.' So  I  may  say,  there  is  not  a  voice  by  which  God 
 speaketh  to  you,  that  needs  to  be  a  i  barbarian  speaking  in  an 
 unknown  tongue.' 
 
 I  confess  it  is  sad,  that  when  God  condescends  to  speak  unto 
 us  so  many  different  ways,  that  there  should  be  so  many  which 
 should  stop  their  ears:  are  there  not  some  to  whom  Christ  hath 
 piped,  and  they  have  not  danced?.  And  now  he  is  beginning  to 
 mourn  to  you,  and  O!  will  ye  not  lament*.  I  would  say  this  un- 
 to you,  the  day  may  be  approaching,  when  Glasgow's  rods 
 shall  be  preachers,  and  its  crosses  teachers  from  the  Lord.  Yea, 
 God  is  beginning  to  preach  that  word  to  you,  that  is  in  Jer.  ii. 
 31.  i  O  generation,  see  the  word  of  the  Lord,  &c.'  If  ye  will 
 net  hearken  to  God,  in  the  voice  and  mouth  of  his  preachers,  he 
 
 Lend  a  more  severe  preacher  unto  you,  and  ye  shall  be  forced 
 to  hear  his  voice.  I  say,  look  that  the  contempt  of  Christ  in  his 
 rod?,  in  his  ordinances,  and  in  his  offers,  make  not  this  place 
 -an  Aceldama,  a  field  of  blood,  and  a  Golgotha,  the  place  of  dead 
 men's  skulls.     I  say  to  you,  the  day  may  be  approaching,  when 
 
 tall  meet  with  these  lis  silent  things  from  God.  Firdt  W 
 
god's  threatening  rod.  323 
 
 shall  meet  with  silent  rods,  when  he  shall  not  know  nor  mi* 
 derstand  the  language  of  them,  when  they  shall  speak  to  you  in 
 a  strange  and  profound  language,  which  ye  shall  not  understand. 
 Secondly,  When  ye  shall  meet  with  a  silent  God,  when  ye  shall 
 cry  to  him,  and  he  shall  not  hear  you.  Thirdly,  When  ye  shall 
 meet  with  silent  and  dumb  ordinances,  which  shall  not  speak 
 unto  you.  Fourthly ',  When  ye  shall  meet  with  silent  mercie:, 
 that  ail  the  good  things  he  doth  unto  you,  ye  shall  not  know  the 
 language  of  them.  Fifthly,  When  ye  shall  meet  with  the  sad 
 lot  of  a  silent  conscience,  when  ye  shall  not  be  reproved  by  it 
 when  ye  sin,  but  God  shall  give  you  leave  to  fall  and  depart,  and 
 not  to  return.  And,  lastly,  When  ye  shall  meet  with  silent  com- 
 mands, with  silent  threatenings,  and  with  silent  promises;  that 
 is,  ye  shall  never  know  what  the  promises  call  for,  what  the 
 threatenings  call  for,  nor  what  the  commands  call  for,  when  he 
 shall  chastise  you  in  the  dark,  and  there  shall  be  none  to  deliver 
 ycu,  and  when  there  shall  be  none  to  plead  your  cause,  but  a 
 ^.in-revenging  God  entering  the  list  with  you:  when  he  shall  say 
 to  them  that  are  left,  c  Do  not  pray  for  this  people,  nor  intercede 
 hem,  for  they  are  the  people  upon  whom  I  will  have  no 
 :y.'  I  may  say,  by  all  appearance,  our  judgment  will  speak 
 this,  ke  hath  spoken  unto  us  in  the  still  voice  of  the  gospel,  and 
 he  hr.th  spoken  unto  us  in  the  whirlwind,  and  yet  he  is  in  none  of 
 them:  but  what  know  yc,  but  God  may  the  next  time  speak  to 
 you  closing  himself  in  a  circle  of  fire:  I  have  some  times  spoken. 
 that  word  to  you,  g  Awake,  awake,  O  sleepers,  and  call  upon  your 
 God.' 
 
 But  to  come  to  the  words,  in  this  chapter  the  prophet  hath 
 been  leading  a  sad  process  against  this  people,  for  the  neglect  of 
 duties  which  were  lying  at  the  door;  and  now  we  have  in  this 
 v^rse  the  conclusion  of  it,  and  the  scope  whereof  is  this,  shewing 
 the  people  that  the  Lord  would  send  a  more  sharp  message,  if 
 they  will  not  obey.    And  in  it  there  are  four  things  considerable. 
 
 First)  We  have  an  excellent  exhortation  given  to  hear  the 
 rod,  and  by  it  is  not  only  meaned,  to  take  up  what  the  rod 
 speaks,  but  also,  *  Who  hath  appointed  it/ 
 
 Secondly,  There  is  that  excellent  consideration  to  press  them 
 unto  k,  t  It  is  the  Lord's  voice:'  we  may  say  that  of  the  rod,  which 
 was  said  of  Herod  in  another  sense, c  It  is  the  voice  of  God,  and 
 not  of  man.' 
 
 Thirdly,  We  have  the  people  to  whom  the  exhortation  is  gi- 
 v-?n,  and  ic  is$  ■  unto  the  city;'  that  is,  to  Samaria,  and  to  the 
 bordering  towns  thereabout.  Now  the  reason  why  the  Lord's 
 voice  crieth  unto  the  city,  rather  than  to  the  country,  the  rea- 
 son o£  it  is  either  this,  the  city  ordinarily  hath  most  eminent 
 
324  god's  threatening  ROD, 
 
 tokens  of  the  mercies  and  respects  of  God,  which  being  abused; 
 makes  God  especially  to  contend  with  them;  or  else  because  of 
 th's  ordinarily  most  profanity  is  broached  within  the  city,  and 
 doth  vent  itself  thence  into  the  country;  according  to  that  word 
 which  is  spoken  of  Jerusalemi  '  That  from  it  profanity  goeth  out 
 into  the  country,  or  whole  land.* 
 
 The  fourth  thing  in  tl\e  words  is,  the  person  that  will  hear 
 the  voice  of  the  rod,  '  the  Lord's  voice/  and  it  is,  'the  man  of 
 wisdom  shall  see  thy  name;'  or,  as  the  word  may  be  rendered, 
 «the  man  of  substance,'  or  « of  substantial  wisdom/  Which 
 speaks,  that  it  is  one  of  the  greatest  follies  that  is  imaginable,  not 
 to  hear  the  voice  of  the  Lord,  and  his  threatening  rod. 
 
 The  last  thing  in  the  words  is,  the  way  how  the  man  of  wis- 
 dom wins  to  the  right  use-making  and  understanding  of  the  voice 
 of  the  rod,  and  it  is,  <  by  seeing  his  name.'  Now,  by  the  name 
 of  God,  may  be  either  understood,  the  seeing  of  the  authority  of 
 God  in  his  threat  enings;  or  by  the  name  of  God,  may  be  under- 
 stood, his  wisdom,  his  peace,  his  power,  his  justice,  his  sove«e 
 reignty,  and  his  holiness,  the  man  of  wisdom  shall  see  these  five 
 excellent  attributes  of  God  shining  in  the  rod,  and  in  every 
 sad  dispensation  which  he  meets  with;  and  the  reason  of  using 
 that  expression,  *  He  shall  see,'  is  to  point  out  these  certain  and 
 distinct  discoveries  which  the  man  of  wisdom  shall  have  by  such 
 a  cross. 
 
 Now  having  thus  made  plain  the  words  unto  you,  there  are 
 three  things  which  we  shall  speak  a  little  unto  from  the  scope, 
 before  we  come  to  the  first  thing  in  the  words. 
 
 The  First  thing  which  we  shall  take  notice  of  from  the  scope, 
 is  this,  that  the  slighting  of  known  duties,  is  the  forerunner  of 
 some  sad  and  lamentable  stroke  from  the  Lord,  upon  a  person 
 or  people;  these  things  which  they  know  to  be  duties,  and  yet 
 they  slight  and  disobey  them.  I  say,  it  is  the  forerunner  of  some 
 sad  and  eminent  act  of  the  displeasure  of  God  to  a  person  or 
 people:  this  is  clear,  Luke  xii.  37,  "  That  servant  which  knoweth 
 his  Lord's  will,  and  prepareth  not  himself,  neither  doth  accord- 
 ing to  his  will,  shall  be  beaten  with  many  stripes."  And  that 
 word  in  Jer.  v.  5.  "  I  will  get  me  unto  the  great  men,  and  I  will 
 npeak  unto  them,  for  they  have  known  the  way  of  the  Lord,  and 
 the  judgments  of  their  God,  &c."  Yet  it  is  said  of  these,  "they 
 have  altogether  brokenthe  yoke,  and  burst  the  bonds."  And  what 
 follows?  ver.  6.  «  Wherefore  a  lion  out  of  the  forest  shall  slay 
 them"  Rom?  i.  21,  26.  where  they  professed  themselves  to  know* 
 and  yet  they  glorify  him  not  as  God.'  This  is  given  as  a  reason, 
 that  he  gave  them  up  to  a  reprobate  mind,  to  do  things  not  con- 
 -ntS     It  is  probable,  the  impiety  and  profanity  of  peop'. 
 
god's  threatening  rod.  32S 
 
 come  to  a  wonderful  height,  when  they  can  sin  against  light  and 
 knowledge.  Now,  in  speaking  to  this  more  fully,  I  shall  speak 
 to  some  aggravations  of  the  sin  of  slighting  known  duties. 
 
 The  First  aggravation  is,  when  a  person  slights  duty,  after 
 the  sinfulness  of  that  sin  hath  been  discovered  unto  him,  and 
 engraven  on  his  conscience,  O!  that  is  a  mighty  aggravation  of 
 that  of  sin;  this  is  clear,  Hosea  v.  2.  "  And  the  revolters  are  pro- 
 found to  make  slaughter,  though  I  have  been  a  rebuker  of  them 
 all,  Neh.  ix.  29.  And  have  testified  against  them,  yet  they  dealt 
 proudly,  and  hearkened  not  to  thy  commandments,  but  sinned 
 against  thy  judgments."  I  confess,  sinning  against  convictions  of 
 conscience,  (especially  when  they  are  sharp)  is  a  greater  sin,  than 
 to  sin  against  light;  this  is  indeed  to  sin  with  a  lifted  up  hand, 
 3nd  not  to  blush,  nor  be  ashamed,  nor  yet  to  be  afraid  to  com- 
 mit iniquity.  Know  now  therefore,  there  are  many  here  that 
 slight  known  duties,  notwithstanding  of  light,  and  the  convictions 
 of  conscience,  which  they  have  had  for  doing  so.  I  would  only 
 say  to  that  person,  be  afraid,  and  stand  in  awe,  lest  the  day  be 
 approaching,  when  God  shall  cease  to  be  a  reprover  unto  you, 
 and  the  reins  shall  be  laid  on  your  own  neck,  and  you  shall  be 
 *asa  wild  ass  snuffing  up  the  wind/ 
 
 The  Second  aggravation  of  slighting  known  duties  is,  when 
 a  person  slights  known  duties,  after  God  hath  been  discovering 
 discontent  with  another  person  for  that  sin;  when  we  see  the 
 justice  of  God  overtaking  another  person  for  slighting  of  a  known 
 duty,  and  yet  the  •person  which  stands  beside,  is  not  afraid  to 
 persist  in  the  same  sin;  this  is  clear,  Jer.  in,  8.  i  And  I  saw,  when 
 for  all  the  causes  whereby  backsliding  Israel  committed  adultery, 
 I  had  put  her  away,  and  given  her  a  bill  of  divorce:  yet  her 
 treacherous  sister  Judah  feared  not,  but  went  and  played  the 
 harlot  also/  As  if  he  had  said,  "Though  Judah  hath  beheld 
 "  what  I  have  done  tQ  Israel  for  her  whorish  carriage,  yet  not- 
 "  withstanding  of  this,  she  went  and  played  the  harlot  also.r 
 I  confess,  this  is  a  greater  aggravation  than  the  former,  and  it 
 speaks  that  such  a  sinner  (in  a  manner)  hath  given  a  defiance  to 
 the  justice  of  God,  and  hath  cried  out,  (in  a  manner)  M  I  care 
 not  what  God  will  do,  I  will  take  my  pleasure." 
 
 The  third  aggravation  of  the  sin  of  slighting  known  duties  is, 
 when  persons  slight  down  duties,  after  God  hath  begun  to  con- 
 tend with  them  for  so  doing.  This  is  a  mighty  aggravation  of 
 rin,  as  is  clear  in  Isa.  Ivii.  17.  "  For  the  iniquity  of  his  covetous- 
 ness  was  I  wroth,  and  smote  him;  I  hid  me,  and  was  wroth,  and 
 he  went  on  frowardly  in  the  way  of  his  heart/'  A  froward  sin- 
 ner hath  had  the  rod  shaken  over  his  head,  and  hath  drunk  some- 
 hing  of  the  justice  of  God,  for  slighting  such  a  duty:  yet  to 
 
526  god's  THREATENING  RO0. 
 
 persist  ia  it,  O!  that  is  a  scarlet  and  mighty  transgression, 
 yet  are  there  not  many  here  who  are  such? 
 
 The  fourth  aggravation  of  the  sin  of  slighting  known  duties 
 5s,  when  a  person  slights  known  duties  upon  very  small  tempta- 
 tions; is  not  this  certain,  a  word  of  a  temptation,  the  half  of 
 a  word,  yea,  the  very  nod  of  a  temptation,  will  put  us  from  the 
 doing  of  known  duties?  Yea,  sometimes  we  will  be  glad  of  a 
 temptation  to  divert  us  from  the  exercise  of  duties;  yea,  some- 
 times it  is  known  when  temptations  are  not  present  to  divert  us 
 from  the  exercise  of  known  duties,  we  will  go  forth  and  seek  a 
 temptation-  I  confess,  the  devil  needs  not  to  be  at  much  pains 
 ia  these  days,  there  are  many  which  give  the  devil  work  and 
 employment;  yea,  and  if  he  seek  not  them,  they  will  seek  him. 
 
 The  Fifth  aggravation  of  the  sin  of  slighting  known  duties  is, 
 when  persons  do  not  so  much  as  set  about  the  well  doing  of 
 them,  that  13  a  great  aggravation;  this  is  clear,  Luke  xii.  47. 
 €  He  that  knows  his  master's  will,  and  doth  it  not,  neirber  doth 
 prepare  himself  to  do  it,  is  worthy  of  double  stripes/  He  will 
 not  take  pains  to  prepare  his  heart  for  duties,  that  is  a  mighty 
 aggravation.  Some  are  content  to  be  under  their  fetters,  as 
 though  they  were  bound  of  God:  some  are  content  to  live 
 under  their  convictions*  as  though  it  were  impossible  for  them 
 to  answer  them,  and  they  say,  €  There  is  no  hope/ 
 
 The  sixth  aggravation  of  the  sin  of  slighting  known  duties  i% 
 ivhen  a  person  slights  known  duties,  after  God  hath  commended 
 the  beauty  and  excellency  of  such  duties;  that  is,  no  doubt,  a 
 great  aggravation:  as  when  God  doth  commend  prayer,  and  dis- 
 covers the  beauty  thereof  to  a  Christian,  O  then  it  is  a  sad  and 
 lamentable  thing  for  that  person  to  sit  down  and  slight  his  duty; 
 this  is,,  as  it  were,  to  slight  prayer,  when  it  hath  on  all  its  orna- 
 ments. 
 
 The  seventh  aggravation  of  the  sin  of  slighting  known  duties 
 is,  when  persons  slight  duties,  after  they  have  been  convinced 
 of  the  advantage  which  waits  upon  che  doing  of  them.  Are  there 
 not  some  that  slight  prayer,  notwithstanding  they  have  been  con- 
 vinced that  prayer  hath  been  to  them  a  mount  Tabor,  in  which 
 they  have  seen  Christ  transfigured?  Some  will  slight  prayer 
 after  they  have  been  convinced  that  prayer  hath  been  a  tristing 
 place  betwixt  Christ  and  them;  and  after  they  have  been  con- 
 vinced that  prayer  hath  been  as  the  top  of  mount  Pisgah,  on 
 which  they  have  gotten  a  view  of  the  promised  land;  Q!  that 
 is  a  not;  \  stioa  of  the  slighting  of  known  duties,  when 
 
 the  persr  tfiis  to  say,  Now  I  am  slighting  my  own  ad- 
 
 vantages. 
 
 There  h  this  la  'ion,  when  a  person  slights  km 
 
god's  threatening  hod.  327 
 
 duties,  yet  with  very  little  resentment  and  grief  of  heart:  are 
 there  not  many  persons  that  have  slighted  their  morning  prayers 
 here  to-day,  and  yet  have  not  convictions  thereof?  and  are 
 there  not  many  persons  here  to-day,  that  oftentimes  go  to  bed 
 without  saying  their  prayers,  and  yet  have  as  much  peace  of  con- 
 science as  if  they  had  done  it?  I  think  a  person  hath  ^gone  a 
 great  length  in  hardness  of  heart,  when  he  can  slight  known  du- 
 ties, and  yet  not  be  grieved;  yea,  it  is  a  token  that  they  have 
 not  only  to  do  with  a  hardened  conscience,  but  with  a  hardened 
 will.  Are  there  not  many  persons,  that  notwithstanding  of  the 
 slighting  of  known  duties,  yet  never  had  a  broken  heart  there- 
 fore? Doth  not  the  misbeliever  slight  the  commandment  of  fahh? 
 and  yet  not  weep  for  it?  Doth  not  the  secure  Christian  slight 
 the  commandment  of  prayer,  and  yet  not  be  grieved  therefore: 
 Djth  not  the  presumptuous  sinner  slight  self-examination,  and 
 yet  is  not  much  grieved?  And  doth  not  the  dissolute  sinner,  that 
 is  under  the  power  of  his  idols,  slight  the  commandment  of 
 mortification,  and  yet  not  have  a  sore  heart  for  it? 
 
 Now  the  second  thing  to  which  I  shall  speak  from  the  scope 
 is,  I  shall  propose  some  considerations  to  press  you  to  the  ex- 
 ercise of  all  known  duties. 
 
 The  first  consideration  is,  it  is  the  Christian  which  practiseth, 
 and  not  the  Christian  which  knoweth,  to  whom  the  promises  are 
 made:  would  ye  know  the  Christian  who  hath  a  right  to  the 
 promises?  It  is  not  the  Christian  which  knoweth  -his  duty,  but 
 it  is  the  Christian  who  doth  his  duty;  this  is  clear,  Matth.  vii. 
 81.  *  Not  every  one  that  saithunto  me,  Lord,  Lord,  shall  enter 
 into  the  kingdom  of  heaven;  but  he  that  doth  the  will  cf  my 
 Father  which  is  in  heaven.*  I  think,  if  the  promises  had  been 
 annexed  to  the  knowledge  of  duties,  then  doubtless  Balaam  had 
 been  in  heaven.  It  is  not  the  knowing  Christian,  but  it  is  the 
 practising  Christian,  to  v/hom  the  promises  are  made. 
 
 The  second  consideration  to  press  you  to  the  exercise  cf  known 
 duties  is,  it  is  the  Christian  that  is  taken  up  in  practising,  and 
 not  the  knowing  Christian  that  is  blessed:  would  ye  know  th*- 
 blessed  Christian?  It  is  net  he  that  knows  his  duty  only,  but  it 
 is  he  which  knoweth  his  duty  and  doth  it;  according  to  th^c 
 word,  John  xiii.  17.  *  If  ye  know  these  things,  happy  are  ye  if 
 ye  do  them.'  Where  ye  may  see  happiness  is  annexed  to  doing, 
 and  not  to  knowing.  I  confess,  if  ye  could  speak  your  duty  like 
 an  angel,  and  if  ye  know  the  smallest  command  in  scripture  to 
 be  a  command  lying  at  your  door,  yet  if  ye  do  it  not,  ye  shall 
 never  be  blessed.  O!  know  it,  there  are  many  knowing  persona 
 in  hell  to-day. 
 
 The  third  consideration  to  press  you  ,  to  practise  is,  it  is  the 
 
328  God's  threatening  rod* 
 
 * 
 practising  Christian,  and  not  the  knowing  Christian,  that  is  ap- 
 proven  and  commended  of  God;  this  is  clear,  Song  vii.  i.  « How 
 beautiful  are  thy  feet  with  shoes,  O  prince's  daughter!'  &c.  Christ 
 takes  first  notice  of  the  bride's  feet,  which  is  her  practice,  and 
 commends  her  for  that.  Believe  it,  Christ  commends  a  Chris- 
 tian's feet,  more  than  his  eyes:  that  is,  his  practice  more  than 
 his  knowledge:  it  is  the  practising  Christian  which  shall  have 
 that  word  spoken  to  him  in  the  day  of  the  Lord,  *  Well  done, 
 good  and  faithful  servant-,'  it  is  not  said,  well  known,  good  and 
 faithful  servant;  but  it  is  said,  Well  done:  for  if  ye  knew  never 
 so  much,  and  yet  not  practise  it,  Christ  shall  never  commend 
 you. 
 
 The  fourth  consideration  to  press  you  to  the  doing  of  known 
 duties  is,  it  is  not  the  knowledge,  but  the  practice  of  duties,  which 
 will  give  peace  to  a  Christian's  conscience:  if  ye  would  know  all 
 the  commandments  in  the  Bible,  and  yet  never  do  one  of  them, 
 it  is  nothing:  it  is  not  your  knowledge  that  will  give  your  con- 
 science peace.  I  say  this  to  you,  many  their  knowing,  and  their 
 slighting  of  duty  in  one  day,  will  make  their  conscience  roar  like 
 a  lion,  and  they  have  nothing  to  answer  it.  I  say  unto  you,  O 
 Christians!  if  ye  would  have  peace  of  conscience  in  the  great  and 
 terrible  day  of  the  Lord,  then  practise  what  ye  know,  and  desire 
 to  know  what  ye  ought  to  practise. 
 
 The  fifth  consideration  is,  it  is  the  practice  of  your  duty,  and 
 not  the  knowledge  of  your  duty,  by  which  ye  rise  up  in  con- 
 formity with  God.  It  is  the  practising  of  what  ye  know,  and 
 not  the  knowledge  of  what  ye  should  do,  that  raises  you  up  in 
 conformity  with  him:  if  ye  knew  all  that  ye  should  do,  and  do 
 it  not,  ye  may  be  strangers  to  God  in  respect  of  conformity  with 
 him,  as  if  ye  were  merely  ignorant.  1  wish  there  were  in  these 
 days  less  knowledge,  and  more  practice;  or  rather  I  wish,  there 
 were  more  knov/ledge  and  practice  both  together.  I  think,  the 
 Christians  of  this  time,  they  sin  against  a  witness  in  heaven,  and 
 a  witness  against  their  own  conscience.  I  think,  there  are  some 
 (but  few  amongst  us)  in  these  days,  that  sinneth  out  of  igno- 
 rance: but  I  would  say  this,  the  person  that  sins  cut.  of  know- 
 ledge, condemns  himself;  but  the  person  that  sins  oat  of  igno- 
 rance, the  law  condemns  him* 
 
 There  is  this  thirdly,  That  I  would  say  to  you  from  the  scope, 
 I  would  have  you  observing  these  six  things  concerning  known 
 duties. 
 
 And  first.  Many  persons  are  more  desirous  to  know  what  they 
 ehculd  do,  than  to  do  what  they  know;  some  persons  cry  our, 
 *  Wherewith  shall  I  come  before  the  Lord?*  And  the  Lord  ir.^y 
 answer  them  with  this,  'Have  not  I  shewed  thee,  O  man:' 
 
god's  threatening  rod.  329 
 
 There  is  this  second  thing  which  I  would  have  you  knowing, 
 the  question  which  shall  be  proposed  to  you  in  the  great  and  no- 
 table day  of  the  Lord,  it  shall  not  be,  c  O  man,  what  knowest 
 thou?'  but  it  shall  be,  iO  man,  what  didst  thou?'  This  shall  be. 
 the  question  which  Christ  shall  put  hom*  to  you  in  that  day, 
 *  What  didst  thou  in  thy  lifetime?'  And  not,  <  What  knewest 
 thou  in  thy  lifetime.* 
 
 Thirdly,  I  would  say  this,  believe  it,  a  grain  weight  of  sin- 
 cerity and  practice,  is  worth  a  talent  of  knowledge.  It  is  better 
 to  practise  as  the  weakest  Christian,  than  to  know  as  the  most 
 excellent  angel,  not  practising  what  we  know.  Christ  weighs 
 not  our  graces  by  quantity,  but  by  quality;  not  by  degrees,  but 
 by  the  truth  and  reality  of  them:  I  say,  if  thou  knew  never  so 
 much,  a  grain-weight  of  sincerity  and  practice  in  God's  sight,  is 
 more  worth  than  it  all.  If  thou  wert  as  eloquent  as  Apollos,  and 
 as  wise  as  Solomon,  and  could  speak  with  as  many  tongues 
 as  Paul,  and  if  ye  knew  and  understood  all  mysteries,  yet  if  ye 
 do  not  practise  your  duties,  it  is  all  to  no  purpose. 
 
 Fourthly,  I  would  say  this,  the  slighting  of  known  duties  hath 
 many  sad  disadvantages  waiting  upon  them;  and  I  shall  name 
 these  four  unto  you.  First,  The  slighting  of  duties,  it  is  that 
 which  makes  Christians  weary  in  duties:  is  there  any  person  here 
 that  slights  duties  at  such  and  such  a  time?  I  prophesy  this  to 
 thee,  thou  shah  weary  of  duties  ere  long;  this  is  clear,  Isa.  xliii. 
 22.  i  But  thou  hast  not  called  upon  me,  O  Jacob;  but  thou  hast 
 been  weary  of  me,  O  Israel.'  I  say,  slighting  of  duties,  and  wea- 
 rying in  duties,  they  will  not  be  long  asunder.  Secondly,  Slight- 
 ing of  known  duties  brings  on  much  hardness  and  stupidity  of 
 heart,  according  to  that  word  in  Neh.  ix.  16.  where  disobedi- 
 ence and  hardness  of  heart  are  knit  together.  Would  ye  know 
 the  reason  why  so  many  persons  are  under  so  much  deadness, 
 and  under  so  many  bonds?  It  is  because  they  slight  known  duties. 
 Thirdly,  The  slighting  of  known  duties,  doth  these  three  things 
 to  our  conscience,  it  either  mars  the  peace  of  conscience,  or  else 
 it  hardens  the  conscience.  Or,  thirdly,  it  lulls  our  conscience 
 asleep.  I  wonder  how  any  of  us  can  call  ourselves  tender,  since 
 there  is  so  much  slighting  of  that  we  ought  to  do.  Are  there 
 not  marry  Christians,  which  may  soon  tell  all  their  private 
 prayers  that  they  make  to  God?  There  is  zjourth  disadvantage, 
 which  waits  on  the  slighting  of  known  duties,  and  it  is  this,  the 
 Christian  who  slights  duty  sometimes,  that  duty  whicha  Christian 
 doth,  it  is  exceeding  formal:  there  are  some  Christians  which 
 slight  prayer  one  day,  and  the  second  day,  and  it  is  one  to  a 
 hundred  the  third  day,  when  that  person  pray?,  it  is  but  mere 
 formality.  O!  what  makes  Christians  pray  so  weaklv?  It  is,  be- 
 -        It 
 
33D  god's  threatening  rod. 
 
 cause  they  teach  their  hearts  the  art   of  praying  formally,  fly 
 slighting  of  duty. 
 
 Fifthly,  I  would  say  this  to  you,  the  slighting  of  known  duty 
 is  the  first  step  of  the  sin  against  the  Holy  Ghost:  this  is  clear  in 
 Heb.  xii.  26.  i  For  if  we  sin  wilfully,  after  we  have  received  the 
 knowledge  of  the  truth,  there  remaineth  no  more  sacrifice  for  sin/ 
 I  will  tell  you  what  is  betwixt  the  sin  of  slighting  known  duties, 
 and  the  sin  against  the  Holy  Ghost,  there  is  no  more  betwixt 
 them  both,  but  that  word  wilfulness;  and  what  knowest  thou, 
 but  thy  slighting  of  duties  may  come  to  wilfulness  ere  long?  Ye 
 would  know  this,  that  under  the  law,  there  were  sacrifices  for 
 sins  of  ignorance,  and  likewise  for  sins  of  infirmities,  but  there 
 was  no  sacrifice  for  presumptuous  sins.  Now,  if  this  be  the  first 
 step  towards  the  sin  against  the  Holy  Ghost,  I  am  sure  there  are 
 some  here  which  have  gone  this  length;  yea,  and  I  fear  a  little 
 further:  now,  will  ye  take  home  this  conviction,  and  I  will  say 
 this,  let  the  person  which  is  not  guilty  of  this  offence  amongst 
 us,  take  up  the  first  stone  and  cast  at  us.  I  suppose  our  consci- 
 ence might  accuse  us,  and  we  might  steal  out  one  by  one.  O! 
 the  dreadful  disadvantages  which  attend  that  person  who  slights 
 known  duties.  This  is  a  strange  thing,  our  consciences  are  no 
 more  moved  at  what  one  can  speak  of  that  which  is  our  sin  indeed, 
 than  though  it  did  not  concern  us.  I  suppose  there  is  not  one 
 here,  but  they  may  write  this  on  their  foreheads,  Guilty,  guilty. 
 
 Now  there  is  this,  lastly,  which  I  would  say  unto  you,  the  day 
 is  coming,  when  the  slighters.  of  known  duties  shall  be  forced  to 
 cry  out,  Oh!  that  I  had  been  an  ideot,  and  had  never  known  my 
 duty.  I  confess,  the  slighting  of  known  duties,  and  the  sinning 
 against  light,  shall,  be  a  mighty  aggravation  of  our  sin.  O  what 
 terror  was  it  to  Judas'  conscience,  when  he  came  to  think  of 
 this,  "I  have  sold  my  Master,  and  I  know  I  have  sinned  in  so 
 €t  doing?"  And  O!  what  terror  likewise  will  it  be  to  you,  when 
 v.e  shall  be  convinced  of  this,  u  My  conscience  told  me,  that  this 
 u  was  my  duty,  and  I  would  not  do  it?" 
 
 Now  the  next  thing  which  we  shall  speak  to  from  the  words 
 in  general  is,  that  God  (in  the  depth  of  his  condescendency)  hath 
 many  various  way3  in  making  known  duties  unto  a  person  or 
 people;  this  is  clear  from  the  words,  where  God  having  pressed 
 duties  upon  his  people  by  the  voice  of  his  ministers,  now  he  sends 
 a  more  sadand  terrible  preacher  tothem, *  even  a  threatening  rod.' 
 Now  this  is  clear,  that  God  hath  many  ways  in  pressing  people 
 to  their  duties,  Isa.  v.  4.  i  What  could  have  been  done  more  to 
 my  vineyard,  that  I  have  not  done  in  it:'  &c.  This  is  also  emi- 
 nently clear  in  Song  v.  2.  '  Open  to  me,  my  sister,  my  spouse/ 
 Amj  if  that  will  not  lie,  he  will  knock  at  the  door,  and  say,  H  is 
 
god's  threatening  rod. 
 
 fhe  voice  of  my  beloved  that  knocketh.'  And  if  this  will  not  do 
 it,  he  will  use  arguments  to  persuade  her,  <  Open  to  me,  my  sis- 
 ter:' is  not  that  an  argument!  Yea,  he  will  give  her  another,  <  For 
 my  head  is  filled  with  dew,  and  my  hair  with  the  drops  of  the 
 night.'  And  if  all  these  will  not  do  it,  Christ  c  will  put  in  his 
 hand  at  the  hole  of  the  door:'  which  speaks  this,  "  That  Christ,  in 
 the  depths  of  his  condescendency,  leaves  nothing  unassayed  to 
 press  people  to  their  duty;"  this  is  also  clear,  Deut.  ix.  26,  27. 
 where  i  he  sets  life  and  death,  blessings  and  cursings'  before  them, 
 to  press  them  to  their  duty.  I  confess,  there  are  many  in  heaven 
 to-day,  that  Christ  never  took  the  half  of  the  pains  on  them,  as  he 
 hath  taken  on  some  of  us.  And  there  are  many  in  hell  to-day, 
 upon  whom  Christ  took  never  half  so  much  pains,  as  he  hath  done 
 on  some  of  its;  and  is  it  not  then  a  wonder,  that  we  are  not 
 sent  away  to  hell  likewise?  Now  I  will  tell  you  six  great  voices 
 or  means  wherewith  God  presseth  people  to  their  duty. 
 
 The  First  voice  is,  the  voice  of  threatenings;  all  the  threaten- 
 ings which  are  in  the  scripture,  this  is  the  voice  of  them  all,  O 
 !  obedience  to  your  duty.  This  is  remarkably  clear,  from  that 
 choice  and  remarkable  place,  Jer.  xxxvi.  3,  6,  7.  i  Therefore  go 
 thou  and  read  the  roll  which  thou  hast  written  from  my  mouth/ 
 cxc.  Baruch  is  commanded  to  read  ail  the  threatenings  of  God 
 to  his  people;  and  what  is  the  precious  end  he  hath  before  him? 
 
 *  It  may  be  they  will  present  their  supplications  before  the  Lord, 
 and  will  return  every  one  from  his  evil  way,'  &c.  This  is  the 
 very  end  and  scope  of  God's  threatenings,  that  persons  may  pre- 
 
 •  "-  their  prayers  before  him,  and  he  will  shake  the  rod  over  our 
 heads  for  this  end.  Therefore,  I  say,  give  the  threatenings  of 
 God  (which  are  his  messengers)  that  which  they  require,  and  k 
 fc,  to  put  the  rod  by  the  door. 
 
 The  second  great  voice  whereby  God  sometimes  presseth  home 
 
 duties  upon  folk  is,  by  the  voice  and  rod  of  these  sad  afflicting 
 
 dispensations  which  we  meet  with.     This  is  indeed  the  end  of 
 
 rhem,  that  persons  would  give  obedience  to  this  command  of 
 
 ;  this  is  clear  in  the  very  scope,  where  he  presseth  them 
 
 *  to  hear  the  voice  of  the  rod,  that  they  might  give  obedience  to 
 their  duty.  And  it  is  also  clear  from  that  sweet  and  excellent 
 promise,  Ezek.  xx.  37.  '  And  I  will  cause  you  to  pass  under  the 
 rod,  and  I  will  bring  you  into  the  bond  of  the  covenant.'  I  say, 
 the  very  great  end  and  design  of  God,  in  sending  rods  is,  that 
 persons. may  be  engaged  to  their  duty. 
 
 The  third  voice  wherewith  God  presseth  people  to  their  duty 
 
 fSj  by  the  voice  of  the  promises;  what  is  the  great  voice  of  the 
 
 nant  of  promises?    It  is,  give  obedience  to  commanded  du- 
 
 this  is  clear  in  Ezek.  xh  19, 20.  «  And  I  will  give  them  one 
 
552  con's  threatening  rod. 
 
 heart,  and  I  will  put  a  new  spirit  within  them,  and  I  will  take  the 
 stony  heart  out  of  their  flesh,  and  I  will  give  them  an  heart  of 
 flesh,  that  they  may  walk  in  my  statutes,  and  keep  mine  ordi- 
 nances, and  do  them/  &c.  As  it  were,  all  the  great  promise?  of 
 the  covenant  have  this  promise,  *  Obey,  and  ye  shall  live/  it  is 
 obedience  that  leadeth  us  to  the  possession  of  the  promises. 
 
 The  fourth  voice  whereby  God  presseth  people  to  the  doing 
 of  known  duties  is,  by  the  voice  of  all  the  mercies  which  we 
 meet  with,  I  say,  the  voice  of  them  all  is  this, c  O!  give  obedience 
 to  his  commandments/  yea,  this  is  the  very  language  of  mercies. 
 All  the  great  things  which  God  hath  done  to  you,  what  is  the 
 scope  and  end  cf  them  all?  It  is,  <  O!  will  ye  come  and  obey?' 
 
 Fifthly,  Doth  not  the  great  voice  of  our  consciences*  and  oi 
 all  the  convictions  which  God  rooves  upon  them,  do  they  not 
 say,  O!  give  obedience,  and  obey  him  with  all  thy  heart,  with 
 all  thy  soul,  and  with  all  thy  strength?' 
 
 There  is  this  last  voice  whereby  God  presseth  people  to  the 
 doing  of  known  duties,  and  it  is  by  the  voice  of  all  the  public 
 ordinances;  what  is  the  great  voice  of  all  those  preachings,  which 
 we  daily  preach  unto  you,  but  this,  Q!  give  obedience  to  the 
 commands? 
 
 Now  I  would  say  this  unto  you,  O  people  of  Glasgow,  O! 
 hath  not  God  spoken  to  you  by  all  these  voices?  Hath  he  not 
 spoken  unto  you  by  mercies?  Kath  he  not  spoken  unto  you  by 
 ihreatenings?  By  the  voice  of  the  promises?  By  the  voice  of  the 
 rod?  By  the  voice  of  our  consciences?  And  by  the  voice  of  pub- 
 lic ordinances?  Oh!  look  that  in  the  twenty-sixth  chapter  of 
 Leviticus,  be  not  Glasgow's  plagues.  Lord  keep  this  place  from 
 gospel-condemnation;  *  For  it  is  a  fearful  and  dreadful  thing  to 
 iall  into  the  hands  of  the  living  God/  yet  sevep  times  more,  I 
 fear,  be  your  plague.  O!  what  can  God  do  more  to  us  than 
 he  hath  done?  Have  we  not  pressed  this  duty  upon  you,  that 
 ye  would  embrace  Christ,  and  that  this  duty  might  be  your  de- 
 light? If  Christ  cannot  allure  us  to  give  our  hearts  away  to  him, 
 in  a  manner,  he  will  force  us  to  give  our  hearts  to  him.  I  con- 
 iess,  it  is  sad  to  slight  and  disobey  the  voice  of  the  rod  *  God  hath 
 two  times  fearfully  shaken  the  threatening  rod  of  his  wrath  over 
 the  city  of  Glasgow,  in  a  few  years,  look  that  so  many  menac- 
 ings  of  God's  rods  be  not  the  forerunner  of  some  sad  stroke 
 from  the  Lord.  Now  this  is  your  duty,  to  be  hearkening  to  his 
 voice.  This  is  Christ's  first  word,  and  his  last  word,  and  it  is 
 his  best  word.  O  then,  take  him,  and  embrace  him.  I  think 
 there  be  seven  steps  of  judgment,  which  are  like  to  overtake  us, 
 if  we  hearken  not  to  his  voice.  I  say,  God  hath  spoken  much, 
 and  what  can  he  speak  more?   And  what  can  he  do  more?   And 
 
god's  threatening  rod.  535 
 
 what  can  we  do  less  to  him?  I  say,  all  the  slightings  of  these 
 threatenings  of  God  to  you,  they  are  the  forerunner  of  these  se- 
 ven remarkable  steps  of  judgment. 
 
 The  first  step  of  judgment,  which  ordinarily  doth  befal  slight- 
 ers  and  disobeyers  of  God's  voice  is,  God  shall  slight  their  voice 
 when  they  cry  unto  him;  and  Oh!  is  it  any  wonder  that  God 
 stops  his  ears  at  all  our  prayers,  because  it  is  known  that  we  stop 
 our  ears  to  his  precious  invitation  and  cry,  which  Christ  hath  to 
 us,  O!  take  me?  Therefore,  I  say,  O!  give  Christ  your  hearts, 
 and  then  he  will  hear  your  voice. 
 
 There  is  a  second  step  of  judgment,  which  ordinarily  befals 
 these,  who  slight  these  great  and  precious  voices,  by  which  he 
 is  speaking  to  us,  and  it  is  this,  be  afraid,  that  at  last  thou  come 
 not  to  this,  that  thou  shalt  have  no  answer  from  God,  that  God 
 shall  speak  no  more  unto  thee;  yea,  that  thou  come  not  to  this, 
 that  God  shall  speak  his  last  words  unto  thee,  and  have  no  more 
 to  say.  I  confess,  when  God  goeth  from  preaching  to  rods,  it  is 
 an  evidence  that  we  are  hard  to  be  persuaded.  It  is  said,  c  When 
 he  makes  the  rods  our  teachers,  that  we  will  not  be  taught  by 
 them:'  though  I  think,  that  that  were  a  blessed  cross,  that  should 
 make  us  come  to  Christ.  I  think,  Christ  must  do  to  us,  as  Ab- 
 salom did  to  Joab,  he  sent  to  Jfoab  to  come  to  him,  and  he  came 
 not;  Absalom  then  set  his  corn-fields  on  fire,  so  that  at  last  he 
 might  come.  So  I  think,  Christ  sets  our  corn-fields  on  fire,  that 
 we  may  be  constrained  to  come  to  him. 
 
 There  is  a  third  step  of  our  judgment,  and  it  is  this,  I  fear 
 that  sad  and  lamentable  word  is  like  to  befal  us,  if  we  continue 
 to  slight  this  gospel,  Ezek.  v.  2.  <  That  all  flesh  niay  know,  that 
 I  the  Lord  have  drawn  forth  my  sword  out  of  his  sheath,  it 
 shall  not  return  any  more/  Yea,  God  hath  begun  to  draw  the 
 sword  of  his  justice  out  of  his  sheath,  and  who  knows  when  he 
 will  put  it  up  again?  Is  there  any  person  who  hath  confidence 
 or  persuasion,  that  God  will  quickly  sheath  the  sword  which  he 
 hath  drawn  against  us? 
 
 The  fourth  step  of  judgment,  which  lights  down  upon  those 
 that  slight  the  voice  of  God's  threatening  rod  is,  that  which  I  think 
 is  more  sad,  Ezek.  xxi.  10,  11.  <The  sword  is  sharpened  and 
 furbished,  that  it  may  glitter,  and  that  it  may  make  a  sore 
 slaughter,  that  it  may  be  given  into  the  hand  of  the  slayer.'  And 
 what  know  ye,  but  your  disobedience  to  all  these  voices,  by  which 
 God  hath  been  speaking  to  you,  hath  made  him  to  draw  his 
 sword,  and  he  is  to  deliver  into  the  hand  of  the  slayer:  And 
 oh!  who  shall  be  the  slayer,  into  whose  hand  the  sword  shall  be 
 delivered? 
 
 There  is  this,  fifthly,  which  shall  be  a  step  of  our  judgment, 
 
83i  GOD  S  THREATENING  ROD. 
 
 e  continue  to  slight  all  these  voices,  by  which  God  doth  speak 
 to  us,  and  it  is  that  word,  Ezek.  xx.  31.  <As  I  live,  saith  the 
 Lord  God,  I  will  not  be  enquired  of  by  you.'  I  will  cease  now 
 to  have  correspondence  with  you  any  more. 
 
 There  is  this  sixth  step  of  judgment,  which  may  and  shall 
 befal  us,  if  we  go  thus  on  to  slight  all  the  voices  of  the  Lord  to 
 us,  and  it  is  that  word  in  Ezek.  xxiv.  13.  *I  would  have  purged 
 thee,  and  thou  wouldst  not  be  purged,  thou  shalt  not  be  purged 
 any  more,  till  my  fury/  &c. 
 
 There  is  this  last  step  of  our  judgment,  which  I  think  is  the 
 cape-stone  of  all  the  rest,  if  we  continue  in  all  our  slightings  of 
 the  voices  by  which  God  speaks  to  us.  By  all  appearance  there 
 shall  be  one  of  these  two 'decrees  past  in  heaven  against  us:  First9 
 Either  that  in  Hos.  iv.  7.  i  Ephraim  is  joined  to  his  idols,  let  him 
 alone/  or,  secondly,  that  decree  in  Rev.  xxii.  II.  <He  that  is 
 unjust,  let  him  be  unjust  still;  and  he  that  is  filthy,  let  him  be 
 filthy  still/  &c.  I  say,  To-day,  if  ye  will  hear  his,  voice,  harden 
 not  your  hearts,  as  in  the  day  of  provocation:  Glasgow  is  yet 
 within  speaking  terms  to  God.  O!  who  knows  how  long  it 
 shall  be  so?  Now,  if  ye  will  not  hear  him  in  the  still  voice  of 
 the  gospel,  O!  will  ye  hear  him  especially  in  the  whirlwind? 
 There  is  nothing  that  will  befal  us,  which  will  be  the  cape-stone 
 of  cut  misery  so  much  as  that,  when  Christ  shall  come  and  take 
 few  farewel.  I  think  there  are  few  of  us  who  are  here,  who  are 
 within  the  sight  of  Christ*,  but  I  am  sure  there  are  many  here 
 who  are  within  speaking  terms  to  Christ. 
 
 Now,  what  doth  he  require  and  call  for  at  your  hands?    Doth 
 
 not  ail  the  promises  in  the  covenant  say,  c  O  come  and  take  him?' 
 
 Doth  not  all  the  rods  and  sad  dispensations  which  we  meet  with 
 
 say,  c  O  come  and  take  him?*  Doth  not  all  the  threatening^  in  the 
 
 law  say  unto  you,  <  O  come  and  take   him?'     And  doth  not  all 
 
 your  convictions  cf  conscience,  whereby  your  need  of   Christ  is 
 
 discovered,  say  this  unto  you,  cO  come  and   take  him:'    Are  ye 
 
 not  surrounded  about   with  many  voices,  that  cry  out  this  unto 
 
 ity,  *  O  come  and  take  him?'  Therefore,  O  harden  not  your 
 
 hearts  to  this  pleasant  voice.     I  have  only  these  seven  words  to 
 
 -to  you,  and  I  shall  close. 
 
 And,  First)  God  hath  a  threefold  rod,  whereby  he  maketh  him- 
 
 known  to  a  people.   1.  He  hath  the  rod  of  his  mouth,  where- 
 
 makes  known  his  word  to  us.     2.  There  is  the  rod  of  his 
 
 ,  2nd  that  is,  affliction  and  crosses.  3.  There  is  the  iron-rod 
 
 estruction,  when  God  doth  utterly  destroy,  that  destruction 
 
 not  rise  up  the  second  time.     Now   God  hath  been  long 
 
 ing  to  you  by  the  rod  of  his  mouth,  and  by  the  red  of  his 
 
 :?;  and  O!  now  beware,  lest  he  come 
 
cod's  threatening  rod.  335 
 
 speak  to  you  by  the  iron  rod  of  destruction:  look  that  the  tfea  • 
 ty  which  is  betwixt  Christ  and  you  be  not  broken.  O!  be  per- 
 suaded to  lay  hold  upon  your  time,  while  it  is  with  you. 
 
 Secondly,  I  would  say  this  word  unto  you,  I  think  the  slight- 
 ing of  the  sad  and  lamentable  threatenings  of  God,  which  he  hath 
 threatened  and  denounced  against  you,  is  a  sad  forerunner  of  some- 
 sad  strokes  from  the  Lord.  Are  there  not  many  persons  which 
 slight  threatenings  through  the  want  of  faith?  They  believe  no: 
 that  such  a  threatening  is  true,  and  therefore  I  think  it  is  like,  that 
 God  will  preach  to  your  senses,  before  you  believe  what  lie  now 
 preaches  to  your  ear.  I  say,  the  day  is  coming,  that  before  the 
 threatenings  of  God  be  believed  by  some  of  you,  he  must  preach 
 to  your  sense,  and  make  you  to  feel  that  which  ye  would  not 
 believe.  And  are  there  not  many  that  will  not  make  use  ol 
 threatenings, because  they  believe  the  threatenings  are  not  to  then:: 
 And  therefore  they  make  not  particular  application  of  the  threat- 
 enings to  themselves.  I  confess,  I  think  it  were  good  for  every 
 one  of  us,  to  take  home  the  threatenings  to  our  own  bosom. 
 
 Thirdly,  Some  will  not  take  and  make  use  of  the  threatenings* 
 because  they  mistake  what  is  their  meaning.  There  are  some,  that- 
 let  Christ  threaten  them  what  he  will,  they  are  still  in  the  dark^ 
 and  cry  out,  O!  what  doth  Christ  mean  by  his  threatenings?  That 
 is  clear  from  the  practice  of  the  Jews,  John  vii.  33,  34.  compared 
 v/ith  the  35th  and  36th  verses,  Christ  threatens  them  with  thisx 
 6  Yet  a  little  while  I  am  with  you,  and  then  I  go  unto  him  that 
 sent  me.  Ye  shall  seek  me,  and  shall  not  find  me:  and  where  I 
 am,  thither  ye  cannot  come.1  Now,  what  hinders  them  to  make 
 application  of  this  threatening?  It  is  in  verses  35,  36,  *  What; 
 manner  of  saying  is  this  that  he  saith,  ye  shall  seek  me,  and  shall 
 not  find  me j  and  where  I  am,  thither  ye  cannot  come?  Will  he 
 go  to  the  dispersed  among  the  Gentiles,  and  teach  the  Gentiles:* 
 So  they  knew  not  the  meaning  of  the  threatening,  and  that  hin- 
 ders them  to  apply  it. 
 
 The  fourth  reason  why  many  persons' make  not  application  of 
 the  threatenings,  is  this,  ignorance  of  their  own  condition.     Some 
 persons  will  be  living  under  such  a  sin,  and  yet  when  .that  sin  is 
 threatened,  they  will  not  apply  it,  because  they  know  not  their 
 sin.  Are  there  not  some  persons,  that  will  not  take  with  threat-* 
 ningsfor  their  wcrldly-mindedness,  because  they  call  their  world- 
 ly-mindedness  frugality?   Are  there  not  some  persons,  that  v 
 a  minister  threatens  against  presumption,  they  will  nor  take  with: 
 i:,  because  they  think   their  presumption  faith  and  confides 
 And  are  there  not  many  things  threatened  against  hypocrisy,  and 
 few  of  them  applied?  And  this  is,  because  we  think  oui    I 
 i  sinceritv. 
 
336  GODS  THREATENING  ROD. 
 
 Fifthly,  This  mars  the  application  of  threatenings  to  many, 
 because  God  hath  a  mind  to  destroy  them;  therefore  they  do 
 not  apply  threatenings.  That  is  a  terrible  word  which  is  spoken 
 of  the  sons  of  Eli,  in  2  Sam.  ii.  25.  •  Notwithstanding  they  heark- 
 ened not  unto  the  voice  of  their  father,  because  the  Lord  would 
 slay  them.'  Some  God  hath  a  mind  to  destroy,  and  therefore 
 they  do  not  apply  threatenings. 
 
 There  is  this  sixth  ground  why  persons  will  not  make  applica- 
 tion of  threatenings,  and  it  is,  because  ordinarily  some  persons 
 are  possessed  with  high  thoughts  of  themselves,  and  too  much  of 
 self-love.  There  is  nothing  mars  the  application  of  threatenings 
 so  much  as  self-love;  we  have  no  will  to  believe  any  sad  things 
 against  ourselves. 
 
 Lastly,  There  is  this  which  mars  the  application  of  threaten- 
 ings, and  it  is,  our  not  knowing  what  a  sad  and  sinful  thing  it  is 
 to  slight,  and  not  apply  threatenings.  I  confess,  I  think  it  is  a 
 question  that  is  hard  to  determine,  whether  the  slighting  of  pro- 
 mises, or  the  slighting  of  commands,  or  the  slighting  of  threat- 
 enings, be  greatest  sin?  But  I  am  sure  of  this,  our  slighting  of 
 threatenings  is  the  rise  of  our  slighting  of  promises,  and  likewise 
 the  rise  of  cur  slighting  of  commands.  Now,  I  shall  say  no 
 more,  O!  that  ye  were  persuaded  to  hearken  to  God,  that  Christ 
 might  not  be  provoked  to  depart  from  you,  and  take  his  fare- 
 'wel.  And  to  him  who  is  able  to  help  you  to  hold  him,  *  till 
 the  breaking  of  the  day/  we  desire  to  give  praise. 
 
 SERMON  I. 
 
 Micah  vi.  9.  The  Lord's  voice  crying  unto  the  city,  and  the 
 man  of  wisdom  shall  see  thy  name:  hear  ye  the  rod,  and  who 
 hath  appointed  it. 
 
 IT  is  not  much  though  a  Christian  be  put  in  a  furnace,  hot  se- 
 ven times  mere  than  ordinary,  if  one  in  the  form  and  likeness  of 
 the  Son  of  men  walk  up  and  down  with  him  in  the  furnace.  Is 
 it  not  Christ's  presence,  which  makes  a  wilderness  like  the  gar- 
 den of  the  Lord?  Is  it  not  Christ's  presence,  which  makes  af- 
 flictions pleasant?  Is  it  not  Christ's  presence,  which  makes  a 
 crown  of  thorns,  a  crown  of  joy?  Is  it  not  Christ's  presence, 
 which  makes  heaven  pleasant?  And  must  it  not  be  Christ's  pre- 
 sence, that  must  make  the  earth  pleasant  also?  I  confess,  deser- 
 tion under  the  cross,  is  one  of  the  most  sad  and  afflicting  dispen- 
 sations which  a  Christian  can  meet  with;  but,  however,  ere  long 
 there  will  be  a  blessed  exchange  of  cups,  that  instead  of  the  cup 
 of  bitterness  which  is  presented  to  a  Christian  to  drink,  while 
 
god's  threatening  rod.  337 
 
 he  is  here  below)  he  shall  have  a  cup  of  eternal  consolations  that 
 is  above,  presented  unto  him  from  the  hand  of  the  Lord. 
 
 I  think  a  Christian  may  be  poor  in  possession,  but  rich  in  hope. 
 I  think  a  Christian  may  not  have  much  as  to  his  sensible  enjoy- 
 ments, but  may  not  he  cast  up  his  eyes  unto  the  eternal  inheri- 
 tance, and  cry  out,  yonder  is  my  portion,  in  that  land  are  my 
 lines  cast?  There  are  these  four  things  that  I  would  say  unto  you 
 before  I  come  to  tbe  words. 
 
 The  first  thing  that  I  would  have  you  taking  notice  t)f,  is  this, 
 there  are  three  things  which  a  Christian  may  meet  with  which 
 are  unspeakable.  1.  Sometimes  a  Christian  may  meet  with  an  un- 
 speakable sorrow,  so  that  he  cannot  make  language  of  it,  because 
 of  the  anxiety  of  his  heart,  but  is  forced  to  cry  out,  <  My 
 stroke  is  heavier  than  my  groaning. '  2.  A  Christian  may  meet 
 with  unspeakable  mercy,  he  may  meet  with  such  a  mercy  and 
 token  of  love  from  the  hand  of  the  Lord,  that  if  he  were  put 
 to  it,  he  could  not  make  language  of  It 5,  he  would  say  no  more 
 to  the  commendation  of  his  mercy,  but  this,  '  What  shall  I  say 
 more?  Ke  hath  spoken  it,  and  himself  hath  done  it.'  3.  A 
 Christian  may  meet  with  an  unspeakable  joy,  he  mav  be  brought 
 to  that  case  and  condition,  that  he  cannot  make  language  of  his 
 joy;  according  to  that  word,  1.  Pet.  i.  8.  *  Believing,  ye  rejoice 
 with  joy  unspeakable,  and  full  of  glory/ 
 
 Secondly,  I  would  have  you  taking  notice  of  this,  that  is  ex- 
 ceeding much  of  the  concernment  of  a  Christian,  to  believe  and 
 close  with  this  truth,  that  there  is  not  a  grain  weight  of  afflic- 
 tion in  this  cup,  which  infinite  wisdom  doth  not  think  tit  should 
 be  there,  and  which  infinite  love  did  not  put  there:  to  know 
 and  rest  upon  this,  that  infinite  wisdom  and  love  was  at  the 
 mixing  of  the  cup,  (and  his  tender  heart  will  carve  no  more 
 out  to  us  than  we  are  able   to  bear)  this  is  an  help  to  patience. 
 
 Thirdly,  I  would  have  you  taking  notice  of  this,  I  think  there 
 are  some  Christians  that  are  forced  to  bless  God  more  for  their 
 crosses,  than  their  mercy;  and  that  they  have  been  forced,  in 
 their  darkest  nights,  to  cry  out, c  It  is  good  for  me  that  I  have 
 been  afflicted.' 
 
 There  is  th\s,jo2irtJJy,  which  I  would  have  you  taking  notice 
 of,  that  the  cross  of  a  Christian,  it  hath  two  faces,  an  outward 
 face,  and  an  inward  face;  and  the  outward  face  of  the  cross  of- 
 ■u-times  seems  the  most  unpleasant:  but  Oi  if  a  Christian  could 
 win  to  see  the  inside  of  his  cross,  he  might  sit  down  by  the  ri- 
 vers of  Babel,  and  there  pen  songs  of  praise  to  God,  even  praise 
 for  this, ■  that  he  hath  been  afflicted.  Oi  it  is  comfortable  to  the 
 Christian,  that  Christ  hath  gone  to  heaven  by  the  way  of  the 
 cross*,  that  his  blessed  feet  have  trodden  that  way,  and  that  I ;-.'. 
 hare  drunk  of  that  up. 
 XTu 
 
33S    <  god's  threatening  rod. 
 
 But  to  come  to  the  words,  we  told  you,  that  there  were  five 
 things  in  the  words  to  be  considered.  First)  That  there  was  an 
 excellent  exhortation  given  to  the  people  of  Israel  and  Samaria, 
 which  in  short  is  this,  <  Hear  ye  the  voice  of  the  rod,  and  who 
 hath  appointed  it.'  And  from  this  exhortation  ye  may  take  no- 
 tice of  five  things:  First)  That  every  cross  and  sad  dispensation, 
 which  a  Christian  meets  with,  it  hath  a  voice  and  language  in  it; 
 therefore,  saith  he,  *  Hear  ye  the  voice  of  the  rod.'  As  if  he  had 
 said,  "  Take  notice  what  the  rod  says,  and  what  it  calls  for  from 
 %i  you. "  The  second  thing  to  take  notice  of  from  this  command  • 
 and  exhortation,  is  this,  that  it  is  the  duty  of  a  Christian  to 
 observe  and  give  obedience  unto  what  the  rod  speaks,  and  calls 
 for;  therefore  is  the  command  given  forth,  c  Hear  ye  the  voice 
 of  the  rod/  The  third  thing  that  we  take  notice  of  from  this 
 command  is,  that  there  is  a  great  unwillingness  in  persons  to 
 hear  what  the  rod  speaks;  and  therefore  the  command  is  put 
 home,  <  Hear  ye  the  voice  of  the  rod.'  Fourthly  y  Take  notice  of 
 this,  that  the  voice  of  the  rod,  and  the  voice  of  him  that  hath 
 appointed  it,  are  one  and  the  same  very  thing;  therefore  these 
 two  are  knit  together,  i  Hear  ye  the  voice  of  the  rod,  and  him 
 that  hath  appointed  it/  There  is  this,  lastly,  which  we  would 
 have  you  taking  notice  of  from  this  command  andexhortation,  it 
 is  a  great  point  of  spiritual  wisdom  for  a  Christian,  to  take  up 
 and  hear  the  voice  of  the  rod;  therefore  it  is  said,  '  The  man  of 
 wisdom  shall  see  thy  name.'  It  is  not  every  man  that  can  take 
 up  what  the  rod  speaks;  it  is  only  the  man  that  is  endued  with 
 much  heavenly  wisdom  from  God. 
 
 Now,  as  for  the  Jirst  thing  that  we  speak  to  from  the  words, 
 viz.  that  every  rod  which  a  Christian  meets  with,  it  hath  a  voice 
 in  it.  Before  I  speak  to  this,  I  would  have  you  to  take  along 
 these  considerations. 
 
 First,  It  is  a  singular  and  most  remarkable  step  of  the  good- 
 will of  God,  when  he  doth  manifest  the  meaning  of  a  rod  to  a 
 person  or  people,  Job  xxxiii.  10.  c  He  openeth  the  ears  of  men, 
 and  sealeth  their  instruction.'  Which  is  brought  in  as  a  singular 
 favour  from  God;  that  is,  he  makes  them  to  know  what  the  rod 
 speaks.  Elihu  puts  such  a  note  of  mercy  upon  this,  that  he 
 thinks  it  a  step  of  delivery  from  the  rod,  c  He  delivers  the  poor 
 from  affliction.'  How  is  this,  that  he  opens  their  ears,  and  seals 
 their  instruction?  It  is,  when  God  makes  a  person  to  take  up 
 the  meaning  of  the  rod:  for  when  he  makes  them  to  understand 
 the  voice  of  the  rod,  it  is  a  half  delivery  from  the  rod.  Do  you 
 not  know  this,  that  when  the  cause  of  a  disease  is  known,  it  is 
 half  healed?  So  when  the  end  that  God  hath  in  sending  rods  is 
 known  and  taken  up,  we  may  say  it  is  half  removed. 
 
god's  threatening  rod.  •    339 
 
 Secondly,  The  Christians  of  old  have  taken  much  pains  to 
 know  the  voice  of  the  rods  that  they  met  with;  as  is  clear  from 
 2  Sam.  xxi.  1.  where  the  land  of  Israel  being  three  years  under 
 famine,  David  went  and  enquired  of  the  cause  of  that  rod.  And 
 it  is  likewise  clear  from  Job  vii.  20.  where  Job  is  exceeding  de- 
 sirous to  know,  why  God  set  him  up  as  a  mark  to  his  arrow, 
 and  that  he  was  become  a  burden  to  himself. 
 
 Thirdly,  We  would  have  you  to  take  notice  of  this,  that  it 
 is  exceeding  anxious  for  a  tender  Christian  to  be  under  a  silent 
 rod,  to  be  under  such  a  dispensation  that  he  knows  not  the 
 language  of  it;  this  is  clear  in  Job  iii.  23.  where  Job  makes  this 
 the  cape-stone  of  his  sorrow,  that  his  way  was  hid;  that  is,  he 
 knew  not  what  was  the  reason  of  God's  contending  with  him 
 after  such  a  way:  as  likewise  it  is  clear  in  Job  x.  2.  where  Job 
 is  put  to  propose  that  question  to  God,  *  Shew  me  wherefore 
 thou  contendest  with  me!" 
 
 The  Jourth  consideration  that  we  would  have  you  taking  a- 
 long  with  you,  is  this,  it  is  exceeding  hard  for  a  Christian  to 
 profit  by  a  rod,  till  once  he  take  up  the  meaning  of  it;  and  I  shall 
 give  you  these  three  grounds,  why  it  is  so  hard  for  a  Christian  to 
 profit  by  a  rod,  till  he  know  the  voice  and  meaning  of  it.  1.  Be- 
 cause it  is  hard  for  a  Christian  to  win  to  submission  to  the  rod, 
 till  he  know  the  voice  of  it;  it  is  the  knowledge  of  the  meaning 
 of  the  rod  that  makes  a  Christian  to  cry  out,  *  I  was  dumb,  and 
 opened  not  my  mouth/  2.  Because  as  long  as  the  meaning  of  the 
 rod  is  hid  from  a  Christian,  he  knoweth  not  what  remedy  to  go 
 about  to  deliver  himself  from  that  rod;  but  when  he  knoweth 
 the  reason  of  God's  contending  with  him,  he  hath  a  clear  way 
 before  him  how  to  win  out  from  the  cross.  3.  This  is  the  rea- 
 son why  a  Christian  cannot  profit  by  the  rod,  till  he  know  the 
 voice  and  meaning  of  it,  he  cannot  win  to  a  solid  closing  with 
 this  truth,  that  God  is  in  the  rod,  till  he  win  to  the  knowledge 
 of  the  voice  of  the  rod  in  some  measure;  there  is  nothing  more 
 will  help  a  Christian  to  cry  out,  c  God  is  in  the  rod,'  than  this, 
 his  knowing  the  reason  of  God's  contending  with  him. 
 
 There  is  this  fifth  consideration  that  we  would  propose,  a 
 Christian  may  be  long  under  a  rod,  before  he  know  the  voice 
 and  language  of  it:  we  conceive,  this  is  clear  in  2  Sam.  xxi.  1. 
 where  the  land  of  Israel  is  under  three  years  famine,  before  Da- 
 vid could  take  up  the  reason  of  God's  contending  with  him.  It 
 is  not  to  be  supposed,  but  David  had  made  frequent  supplications 
 to  God,  for  understanding  the  meaning  of  that  rod,  and  yet 
 there  are  three  years  interveening  before  he  can  know  it. 
 
 The  last  consideration  that  we  would  propose  unto  you  is, 
 when  a  Christian  wins  to  take  up  the  voice  and  language  of  the 
 
340  cod's  threatening  rod. 
 
 rod  he  ought  not  to  delay,  but  presently  to  go  about  and  an- 
 swer it;  this  is  clear  in  the  practice  of  David,  when  he  knew  the 
 reason  of  God's  contending  with  him,  he  immediately  sets  a- 
 bout  to  remove  it.  I  confess,  it  is  a  fault  amongst  many,  they 
 are  more  desirous  to  have  their  crosses  removed,  than  to  have 
 their  crosses  sanctified  unto  them-,  some  pray  to  have  the  bit- 
 terness out  of  the  cross,  more  than  to  have  the  bitterness  of  sin 
 removed  out  of  the  cross. 
 
 Now,  in  speaking  to  the  first  thing  in  the  words,  viz.  that 
 every  rod  and  dispensation  of  God  hath  a  voice  and  language 
 in  it,  I  shall  speak  a  little*  to  these  four  things:  Firsts  How  a 
 Christian  may  win  to  take  up  the  meaning  of  the  rod  in  particu- 
 lar afflictions.  Secondly,  I  would  speak  a  little  to  some  mistakes, 
 in  taking  up  the  voice  and  language  of  such  a  rod  and  afflicting 
 dispensation.  Thirdly ,  I  would  speak  to  this,  how  a  Christian 
 may  be  helped  to  give  obedience  to  the  voice  of  the  rod.  Fourth- 
 ly, I  shall  speak  a  little  to  eight  or  nine  special  voices  which  the 
 rod  oftentimes  hath:  as  for  the  first  of  these,  viz.  how  a  Chris- 
 tian may  win  to  take  up  the  meaning  of  the  rod  and  sad  dis- 
 pensation,! shall  prescribe  unto  you  these  six  ways. 
 
 First,  By  making  serious  application  to  the  throne  of  grace, 
 that  God  would  give  you  light  concerning  such  a  rod;  this  is 
 remarkably  clear  in  that  instance,  in  Gen.  xxv.  22.  where  Re- 
 becca, being  under  such  a  particular  rod,  and  she  knew  not  God's 
 way  in  it,  therefore  she  went  and  enquired  of  the  Lord,  and  she 
 received  a  particular  and  distinct  answer  to  her  case.  And  it  is 
 also  clear  in  the  practice  of  David,  2.  Sam.  xxi.  1.  Israel  being 
 under  a  great  rod  of  famine,  David  went  and  enquired  of  the 
 Lord  concerning  the  meaning  of  it,  and  he  met  with  a  distinct 
 answer.  And  this  is  likewise  clear  in  Job  x.  2.  where  Job,  being 
 in  the  dark  concerning  the  meaning  of  the  rod,  he  desires  •  thar 
 God  would  shew  him  wherefore  he  contends  with  him.'  I 
 would  tell  you  seven  sad  cases  which  a  Christian  may  be  put  to 
 which  Christ  hath  exceeding  good  skill  to  resolve,  and  it  is  this, 
 "long  i.  7.  fi  Tell  me,  O  thou  whom  my  soul  loveth,  where  thou 
 feedest,  where  thou  rnakest  thy  flocks  rest  at  noon?  Sec."  When 
 a  Christian  knoweth  where  Christ  is  feeding,  to  go  to  him,  he 
 will  sweetly  resolve  that  question:  for  ye  may  kngw  this,  a 
 Christian  may  be  brought  to  these  two  Steps  of  desertion:  1. 
 Christ  may  be  pone.  And  2.  Ye  know  not  in  all  the  world 
 where  to  find  him;  as  in  John  xx.  13.  as  that  instance  of  Mary; 
 and  in  Job  xxiii.  3.  Job  hath  not  only  lost  God,  but  also  he 
 knoweth  not  where  to  find  him. 
 
 The  second  case  which  Christ  hath  exceeding  good  skill  to  re- 
 solve, is  this, ■  who  is  the  Lord,  that  I  may  believe  onhirn?  That 
 
god's  threatening  rod.  341 
 
 case  or  question  which  the  blind  man  was  put  to,  John  ix.  36, 
 O!  will  not  Christ  sweetly  resolve  that  question?  Is  there  any 
 person  that  hath  this  question,  i  Who  is  Christ,  that  I  may  be- 
 lieve him?'  The  third  case  or  question  which  Christ  hath  exceed- 
 ing good  skill  to  resolve,  is  this,  i  Good  Master,  what  shall  I  do 
 to  inherit  eternal  lifer*  Is  there  any  here  that  is  put  to  that  ques- 
 tion? Go  to  Christ,  and  he  can  sweetly  resolve  it  to  you.  .The 
 fourth  question  which  Christ  can  best  resolve,  is  that  question, 
 which  Paul  had, c  What  wilt  thou  have  me  to  do?  The ffth  case 
 in  which  it  is  best  to  go  to  Christ  to  get  resolved  is,  when  a  per- 
 son is  brought  to  this  strait,  '  I  know  not  the  mind  of  the  Lord; 
 go  to  God,  and  humbly  ask,  *OI  why  am  I  thus?'  There  is  this 
 sixth  case,  and  it  is,  Job  vii.  20.  "  I  have  sinned,  and  what  shall 
 I  do  to  thee,  O  thou  preserver  of  men?  When  thou  art  put  to 
 this  case,  Christ  can  answer  sweetly  thus,  *  Only  acknowledge 
 thine  iniquity. *  The  last  case  which  Christ  can  sweetly  resolve, 
 is  in  the  words  before  the  text,  '  Wherewith  shall  I  come  before 
 the  Lord?'  If  thou  be  put  to  this  question,  no  answer  can  be 
 given  to  it  but  this,  i  The  sacrifice  of  the  Lord  are  a  broken  and 
 contrite  heart.  Now  this  is  the  jirst  way  how  a  Christian  may 
 win  to  know  the  voice  and  meaning  of  the  rod,  even  to  make  se- 
 rious application  to  God,  that  he  would  make  known  to  them 
 his  name. 
 
 There  is  this seco?id  way  by  which  aChristian  may  win  to  know 
 the  voice  and  meaning  of  the  rod,  if  the  rod  was  timed  to  thee, 
 when  thy  heart  was  under  much  distance  from  God,  that  pro- 
 bably is  the  meaning  of  the  rod,  <  It  is  good  for  thee  to  draw 
 near  to  God/  Or,  if  the  rod  be  timed  to  a  Christian, c  when  he 
 is  much  taken  up  in  the  pursuit  after  the  things  of  the  world-/ and 
 if  thy  rod  triest  thee,  when  thou  art  under  much  formality  in 
 going  about  duties,  then,  by  all  appearance,  that  is  the  voice  of 
 the  rod  to  thee,  c  to  stir  up  thyself  to  take  hold  on  God.  So 
 if  a  Christian  would  win  to  know  the  meaning  of  the  rod,  let  him 
 compare  his  present  frame  with  the  timing  of  the  rod  unto  him. 
 
 The  third  way  how  a  Christian  may  win  to  know  the  voice 
 and  meaning  of  the  rod  is,  by  reflecting  on  the  manner  and  cir- 
 cumstances of  the  rod.  For  this  is  certain,  the  sins  of  a  people 
 or  person  may  be  engraven  on  the  rod  in  very  legible  letters* 
 c  so  that  he  that  runs  may  read  them.'  There  are  sometimes 
 that  the  rod  doth  preach  our  sins  so  plainly,  that  we  need 
 not  to  interpret  it-,  this  is  clear,  Judges  i.  6.  7.  there  is  such  a  re- 
 lation between  Adonibezek's  judgment  and  his  sin  that  he  might 
 read  his  judgment,  as  he  did  his  sins,  in  his  stroke:  saith  he, 
 M  Threescore  and  ten  kings  having  their  thumbs  and  their  great" 
 toes  cut  off,  gathered  their  meat  under  my  table,  as  I  have  done, 
 so  God  hath  requited  me,  £cc/'  For  now  was  he  taken  prisoner, 
 
342  god's  threatening  rod. 
 
 and  his  thumbs  and  great  toes  cut  off.  And  it  is  clear  from  that 
 word  Solomon  hath,  Prov.  xxi.  23.  "  He  that  stoppeth  his  ears 
 at  the  cry  of  the  poor,  he  shall  cry,  and  God  shall  not  hear  him. 
 Zech.  vii.  13.  Therefore  it  is  come  to  pass,  that  as  he  cried,  and 
 they  would  not  hear;  so  they  cried,  and  I  would  not  hear,  saith 
 the  Lord  of  hosts."  Where  ye  may  see  a  divine  proportion  and 
 analogy  betwixt  the  rod  and  the  sin. 
 
 .  The  fourth  way  how  a  Christian  may  win  to  know  the  voice 
 and  meaning  of  the  rod,  and  it  is,  by  observing  what  hath  been 
 the  mind  of  the  Lord,  and  what  he  calleth  for  from  his  people 
 in  scripture,  when  they  were  put  under  such  a  rod  and  anxious 
 dispensation:  search  what  was  God's  mind  to  the  godly  in  scrip- 
 ture under  such  a  rod,  and  by  all  appearance,  it  is  yet  his  mind 
 in  the  same  cross;  according  to  that:  general  rule,  Rom.  xv.  4. 
 M  For  whatsoever  things  are  written  aforetime,  were  written 
 for  our  learning,  that  we  through  patience  and  comfort  of  the 
 scriptures,  might  have  hope." 
 
 Tihejlfth  way  for  a  Christian  to  win  to  know  the  meaning  of 
 the  rod,  is  to  be  much  in  observing  the  circumstances  of  the  rod; 
 there  may  be  circumstances  in  a  rod  by  which  a  Christian  may 
 win  to  exceeding  much  light  concerning  what  is  the  Lord's  mind 
 by  such  a  rod:  it  is  known,  the  observing  of  the  circumstances 
 of  a  rod  will  help  a  Christian  to  these  three  things:  1.  That  such 
 a  rod  is  from  the  hand  of  the  Lord.  2.  That  God,  in  the  midst 
 of  wrath,  remembereth  mercy.  3.  It  will  help  a  Christian  to 
 know  the  voice  and  language  of  the  rod;  sometimes  in  the  cross 
 itself,  a  Christian  cannot  read  love,  and  yet  in  the  circumstances 
 of  the  cross,  he  may  win  to  read  very  much  love. 
 
 There  is  this  sixth  and  last  way.  how  a  Christian  may  win 
 to  the  knowledge  of  the  voice  and  meaning  of  the  rod,  and  it 
 is,  to  be  considering,  that  alithe  rods  and  dispensations  which 
 a  Christian  meets  with,  hath  one  of  these  three  ends:  First, 
 The  rod  is  either  sent  to  a  Christian,  that  he  may  mortify  his 
 predominant  idols.  Or,  Secondly;  For  exercise  of  his  predo- 
 minant grace.  Or  else,  Thirdly,  That  he  may  be  put  to  the 
 exercise  of  that,  which  ought  to  be  his  predominant  duty. 
 
 These  are  voices  and  languages  of  the  cross,  which  a  Chris- 
 tian meets  with:  and  I  would  only,  by  the  way,  say  these  two 
 things  ro  you:  First,  It  is  easier  to  bear  a  rod  patiently,  which 
 \i  for  the  trial  and  exercise  of  our  predominant  grace,  than  to 
 bear  a  rod  patiently,  which  is  for  the' mortifying  of  our  predo- 
 LT.inant  idol.  There  is  no  rod  which  a  Christian  can  bear  worse, 
 than  the  rod  which  strikes  at  the  root  of  his  predominant  idols: 
 so  a  proud  man,  he  can  bear  any  cross  better  than  reproach;  and 
 a-  wor!d:v»m:nded  man,  can  bear  any  cross  better  than  povcrtv  5 
 
god's  threatening  rod.  S45 
 
 so  the  cross  which  stands  in  direct  opposition  to  our  predominant 
 idols,  we  have  great  difficulty  to  bring  our  hearts  to  patient  sub- 
 mission under  it:  are  there  not  many,  that  when  their  idols  are 
 stricken,  they  cry  out  with  that  man  in  Judges,  Judges  xvi.  24. 
 f  They  have  taken  away  my  gods,  and  what  have  I  more?'  Is  it 
 not  certain,  that  when  God  strikes  sometimes  at  the  root  of  our 
 predominant  idols,  we  cry  out  with  Jonah,  *  That  it  is  better  for 
 me  to  die  than  to  live?'  Though  I  may  say,  the  cross  which  we 
 have  least  will  to  meet  with,  is  ordinarily  best  for  us.  For  (if  so 
 we  may  speak)  our  will  and  well  are  seldom  or  never  knit  toge- 
 ther; but  precious  Christ,  his  will  and  our  well  are  oftentimes 
 knit  together.  Secondly^  I  would  say  this  by  the  way,  there  are 
 ordinarily  some  analogy  betwixt  our  crosses  and  our  sins:  if  the 
 Egyptians  did  kill  all  the  male-children  of  the  Israelites,  by  cast- 
 ing them  into  the  river;  God  doth  likewise  kill  all  the  first-born 
 in  the  land  of  Egypt;  and  if  Nadab  and  Abihu  offer  strange  fire 
 from  heaven;  and  if  the  Sodomites  be  taken  up  with  the  fire  of 
 lust,  God  will  bring  down  fire  from  heaven  and  consume  them* 
 
 Now  the  second  thing  which  we  promised  to  speak  a  little  un- 
 to, was  to  some  mistakes  which  Christians  have  concerning  the 
 meaning  of  the  rod. 
 
 And  jirsty  Many  think,  indeed,  the  cross  speaks  wrath,  when 
 it  speaks  love;  and  some,  when  they  cannot  read  love  in  the 
 hand  of  God,  they  think  it  is  impossible  to  read  love  in  his 
 heart:  some  think,  that  love  and  the  rod  cannot  be  together  at 
 all.  I  say,  God  may  never  love  a  person  more,  than  when  he  is 
 correcting  him.  But,  firsts  I  would  say  to  a  person  under  that 
 mistake,  we  never  know  by  any  of  those  things,  whether  love  or 
 hatred  belongs  to  the  person  that  is  afflicted;  i  For  all  things  hap- 
 pen alike  to  all;  as  it  happens  to  the  fool,  so  it  happens  to  the 
 wise  man;  to  the  righteous,  even  as  to  the  wicked.'  Secondly^  I 
 would  say  this  to  the  believer  that  is  under  this  mistake,  he  reads 
 wrong,  that  reads  wrath  only  upon  the  cross;  for  it  is  certain, 
 love  is  written  in  dark  characters  upon  it,  and  the  spiritual  man 
 may  read  them;  hence  it  is,  Heb.  xii.  5.  6.  we  are  commanded 
 to  remember  the  exhortation  that  speaks  unto  us,  as  unto  sons, 
 €  My  son,  despise  not  thou  the  chastening  of  the  Lord,  nor  faint 
 when  thou  art  rebuked  of  him;  for  whom  the  Lord  ioveth  he 
 chasteneth,  and  scourgeth  every  son  whom  he  receiveth-.' 
 
 The  second  mistake  concerning  the  meaning  of  the  cress  is, 
 some  think  that  God  can  never  answer  ttieir  prayers,  so  long 
 as  he  is  plaguing  them;  according  to  that  strange  divinity,  Job 
 ix.  16.  c  If  I  had  called,  and  he  had  answered  me;  yet  would  I 
 not  believe  that  he  had  hearkened  unto  my  voice.'  So  this  is  the 
 mistake,  all  the  answers  of  their  prayers  are  nothing,  if  God  be 
 contending  with  them. 
 
64*  god's  threatening  rod. 
 
 The  tliird  great  mistake  concerning  the  meaning  of  the  i 
 is,  when  persons  begin  to  dispute  their  interest,  when  they  r 
 with  such  a  rod  and  sad  dispensation,  and  when  they  do  not  (in- 
 deed) see  what  is  the  reason  of  God's  contending  with  them*, 
 when  he  puts  them  into  the  furnace,  presently  to  sit  down,  and 
 reject  their  confidence,  and  cast  away  their  hope;  this  is  certain- 
 ly a  great  mistake  of  the  meaning  of  the  rod. 
 
 The  jonrth  great  mistake  of  the  voice  and  language  of  God's 
 threatening  rod  is,  for  a  person  to  think  religion  but  vanity,  and 
 an  empty  thing  under  the  cross.  A  Christian  may  be  brought  to 
 this,  'Now  I  would  not  give  a  plack  for  godliness,  it  is  not 
 worth  at  all;"  as  is  clear  from  Psalm  lxxiii.  13,  14*.  where  he 
 takes  notice,  (  He  was  plagued  every  morning,  and  the  wicked 
 was  in  prosperity  about  him;1  he  cries  out,  <  Verily,  I  have  wash- 
 ed my  hands  in  innocency,  and  cleansed  my  heart  in  vain:'  yea, 
 it  is  hard  for  a  person  not  to  cast  off  religion,  when  God  is  con- 
 tending with  him.  Oi  it  is  hard  to  have  a  great  respect  unto 
 the  ways  of  godliness  under  the  cross. 
 
 There  is  this  fifth  mistake  under  the  cross,  and  it  is,  to  dis- 
 pute the  fellowship  a  Christian  hath  with  God*,  according  to  that 
 word  of  Gideon,  Judges  vi.  13.  ■  If  the  Lord  be  with  us,  how 
 then  is  all  this  evil  come  upon  us?'  The  Christian  will  cry  out,  I 
 cannot  reconcile  God's  heart  and  his  hand,  I  cannot  reconcile 
 love  in  God,  and  his  being  with  me,  and  this  cross  and  rod. 
 
 Now,  Thirdly y  I  would  speak  a  little  to  this,  how  a  Christian 
 may  be  helped  to  obey  the  voice  of  the  rod;  and  we  conceive,  if 
 ye  will  take  along  these  things  with  you,  ye  may  be  helped  to 
 obey  what  the  rod  calls  for  at  your  hand. 
 
 And  First  then,  if  the  rod  call  for  the  mortifying  of  such  a 
 particular  lust  and'  idol,  it  is  incumbent  for  you  presently  to  sit 
 down  and  bring  up  your  hearts  to  a  spiritual  detestation  of  such 
 an  idol,  that  if  God  be  punishing  you  for  your  idols,  ye  must 
 subscribe  a  bill  of  divorce  to  them,  and  cry  out,  *  What  have  I 
 any  more  to  do  with  idols?'  And  say  to  them,  get  you  hence, 
 and  cast  them  away  to  the  moles  and  bats. 
 
 There  is  a  second  way  to  help,  how  a  Christian  may  win  to 
 the  obedience  of  the  voice  of  the  rod,  and  it  is,  if  the  voice  of 
 the  rod  be  for  the  mortifying  of  such  an  idol.  I  intreat  you 
 presently  sit  down,  and  study  the  disadvantage  of  such  an  idol; 
 study  always  what  hazard  there  is  by  keeping  thy  soul  constantly 
 knit  to  it,  that  when  the  vQice  of  the  rod  is  to  thee,  O  quit  such 
 an  idol,  or  such  a  Delila,  thou  must  then  study  to  know  what 
 it  is  to  thy  disadvantage  to  keep  such  an  idol,  and  what  it  is  to 
 thy  advantage  to  quit  it.  I  confess  there  are  some,  that  their 
 idols  are  mortified  to  their  light,  before  they  are  mortified  to 
 
god's  threatening  rod.  f>15 
 
 their  affections-,  yea,  there  are  some  they  have  constrained  mor- 
 tification, their  idols  are  mortified,  and  die  with  them,  before 
 they  be  mortified  to  their  idols. 
 
 lliirdly,  If  the  voice  of  the  rod  be  this,  stir  up  such  a  grace, 
 and  be  much  in  the  exercise  and  practice  of  it ^  then,  I  say,  studv 
 to  know  that  there  is  as  much  spiritual  advantage  in  the  real  and 
 spiritual  exercise  of  such  a  grace,  as  ye  can  lose  by  all  the  rods 
 ye  can  meet  with.  Is  it  not  certain,  that  Job  gained  as  much 
 spiritual  advantages  by  the  exercise  of  his  faith,  and  of  his  pa- 
 tience; yea,  much  more  than  in  losing  all  the  things  that  he  lost? 
 If  a  Christian  once  knew  that  his  riches  consisted  in  the  exer- 
 cise of  his  grace,  there  would  not  be  a  rod  sent  for  the  trial 
 and  exercise  of  his  grace,  but  he  would  take  it  cheerfully  in  his 
 own  arms. 
 
 The  jonrth  way,  how  a  Christian  may  be  helped  to  win  to  o- 
 bey  the  voice  of  the  rod,  and  it  is,  if  the  voice  of  the  rod  be 
 for  the  trial  of  thy  predominant  grace,  and  for  the  exercise  of 
 it;  then,  I  say,  consider  this,  that  the  trial  and  exercise  of  thy 
 predominant  grace,  by  the  rod,  it  shall  have  (if  it  be  sanctified) 
 a  glorious  and  excellent  issue  and  peace;  it  is  the  rod  that  hath, 
 most  noble  advantages,  that  is  immediately  erected  for  the  trial 
 of  thy  predominant  grace. 
 
 The  sixth  way,  how  a  Christian  may  win  to  obey  the  voice  of 
 the  rod,  and  it  is,  if  the  voice  of  the  rod  be,  that  thou  should 
 set  about  the  exercise  of  such  a  duty,  then  endeavour  seriously 
 that  all  impediments  and  lets  to  that  duty  be  laid  aside;  as  if 
 the  cross  calls  for  the  exercise  of  faith,  or  if  the  cross  calls  for 
 the  exercise  of  prayer;  then,  I  say,  remove  all  things  that  may 
 be  impediments  to  hinder  thee  from  the  exercise  thereof,  or  from 
 the  exercise  of  faith;  leave,  as  it  were,  thy  servants  and  thy  as- 
 ses at  the  foot  of  the  mountain,  and  go  thou  up  and  sacrifice  all 
 thy  idols  and  lusts. 
 
 The  seventh  and  last  way,  how  a  Christian  may  be  helped  to 
 win  to  obey  the  voice  of  the  rod  is,  if  the  voice  of  the  rod  be, 
 to  be  much  in  the  exercise  of  such  a  duty,  then  study  to  have 
 the  lustre  of  duty,  and  the  beauty  thereof  commended  unto  thee. 
 O!  prayer  is  a  thing  which  doth  much  good  unto  us.  I  think, 
 this  is  the  reason  why  God  hath  contended  with  many,  that 
 he  would  make  duties  sweet  to  them,  and  that  he  would  make 
 sin  bitter. 
 
 Now  the  fourth  thing  that  I  shall  speak  a  little  unto  is,  what: 
 
 ought  to  be  a  Christian's  duty,  while  he  is  walking  under  a  silent 
 
 rod,  and  knoweth  not  the  \roice  of  it;  and  I  would  give  you 
 
 these  five  directions;  how  a  Christian  should  carry  himself  under 
 
 mt  rod. 
 
 X  x 
 
54*6  god's  threatening  rod. 
 
 First,  He  would  know  God  to  be  just,  though  he  knoweth 
 not  for  what  he  contends  with  him. 
 
 Secondly,  He  would  be  serious  in  making  supplications  to 
 God,  to  know  the  distinct  meaning  of  such  a  rod;  I  confess, 
 sometimes  we  take  the  rod  to  be  silent,  because  we  cannot  hear 
 the  voice  of  it;  but  oftentimes  the  silence  of  the  rod  is  from 
 this,  that  we  know  not  the  voice  of  it,  and  we  hear  it  not, 
 though  he  speak  to  us  in  an  audible  language:  but  if  a  Christian 
 be  under  a  silent  rod,  it  becomes  him  then  to  go  to  God  with 
 this,  *  I  have  sinned,  I  will  do  so  no  more,  show  me  wherein  I 
 have  offended/' 
 
 There  is  this  third  direction  which  I  would  give  to  a  Christian 
 tinder  a  silent  rod,  he  would  be  serious  to  know  what  is  the  rea- 
 son of  God's  keeping  up  his  mind  from  him  in  such  a  rod.  I 
 say,  when  the  rod  is  dark,  and  the  cross  silent,  it  is  suitable  then 
 for  thee  to  say,  what  is  the  reason  of  this,  that  God  doth  not 
 let  me  understand  the  voice  and  language  of  the  rod?  I  con- 
 fess, there  may  be  sad  things  hinted  at,  when  God  puts  a  Chris- 
 tian under  dark  and  dumb  crosses;  however,  although  it  be  so,  I 
 think  it  is  good  for  us  to  be  walking  submissively  in  the  dark: 
 for  he  will  lead  the  blind  in  the  way  they  know»not:  sometimes 
 it  is  better  for  us  to  have  dumb  and  silent  crosses,  than  to  have  a 
 speaking  cross. 
 
 The  fourth  direction  is,  the  Christian  would  study  to  bring 
 his  heart  to  a  tender  and  spiritual  frame:  for  sometimes  our 
 not  understanding  the  voice  of  the  rod,  is  this,  because  we  are 
 not  spiritual. 
 
 Lastly,  I  would  give  this  direction  to  the  Christian,  who  is 
 under  a  dark  and  silent  cross,  study  at  that  time  to  Have  thy 
 heart  most  united  to  Christ,  for  at  that  time  thou  art  most  ready 
 to  fall.  G!  that  is  a  time  when  the  devil  fishes  most,  because 
 that  is  the  Christian's  drumly  water,  so  to  speak.  O!  it  is  known 
 the  devil  never  gets  any  advantage  over  a  Christian  so  much,  as 
 when  he  knows  not  the  meaning  of  the  cross,  I  confess  the  de- 
 vil will  tell  you  a  faise  meaning  of  a  cross:  he  can  interpret  the  lan- 
 guage of  a  cross  after  another  way  than  God  doth  interpret  it. 
 
 Now  being  to  close  our  discourse,  I  shall  name  these  eight  or 
 nine  observations  concerning  the  cross,  which  I  would  have  you 
 taking  notice  of. 
 
 First,  When  a  Christian  doth  first  meet  with  a  cross,  he  may 
 be  patient  -and  submissive  under  it;  and  yet  if  the  thread  of  the 
 affliction  be  spun  out  to  any  length,  he  may  turn  impatient.  I 
 confess,  it  is  not  much  the  first  day  that  the  cross  meets  with  us 
 to  be  patient:  but  let  the  cross  lie  on  us,  then  we  will  cry  out, 
 6  Why  is  it  that  God  deals  thus  with  me?  [  This  is  clear  in  the 
 
god's  threatening  rod.  347 
 
 practice  of  Job,  when  first  he  met  with  the  cross,  he  could  take 
 it  in  his  arms,  and  cry  out,  <  The  Lord  hath  given,  and  the  Lord 
 hath  taken  away,  blessed  be  his  name.'  But  let  the  cross  lie  a  little 
 while  on  Job,  then  he  will  cry  out, i  I  choose  strangling  and  death 
 rather  than  life.'  A  green  wound  is  half  whole,  (as  we  use  to 
 speak)  but  let  once  our  wound  begin  to  fester,  then  we  will  be 
 impatient. 
 
 The  second  observation  which  we  would  have  you  to  take  no- 
 tice of  concerning  the  cross  is,  there  are  five  sorts  of  blasphemy, 
 which  one  that  is  under  a  cross  may  fall  into:  First ,  He  may 
 fall  into  that  blasphemy  of  calling  God  unjust;  according  to 
 that  word,  Ezek.  xviii.  5.  c  Yet  ye  say  the  way  of  the  Lord  is 
 not  equal,  8zcS  The  second  sort  of  blasphemy  is,  when  we  <3all 
 God  unfaithful;  according  to  that  strange  word,  Jer.  xv.  18. 
 i  Wilt  thou  be  altogether  unto  me  as  a  liar,  and  as  waters  that 
 fail?'  O!  do  we  not  think,  that  God  is  not  half  so  good  as  his 
 word  under  the  cross?  The  third  sort  of  blasphemy  is,  when 
 we  call  God  weak;  there  are  sometimes  we  are  brought  to  that, 
 *  Is  there  no  balm  in  Gilead?  And  is  there  no  physician  there? 
 My  stroke  is  grievous,  and  my  wound  is  incurable.9  Sometimes, 
 when  we  are  under  the  cross,  we  think  it  is  above  God's  power 
 to  set  us  free  from  it.  The  fourth  sort  of  blasphemy,  which  a 
 man  may  have  under  the  cross,  and  that  is,  when  he  chargeth 
 God  with  changeableness.  I  think  Christians  under  the  cross,  are 
 like  men  first  going  to  sea,  when  they  go  first  out  from  the  ha- 
 ven, or  by  a  rock,  they  think  that  they  are  standing  still,  but  the 
 land  beside  them  is  moving  and  stirring;  so  when  first  we  come 
 under  the  cross,  we  think  God  is  changeable,  but  we  are  still  the 
 same*  The  fifth  sort  of  blasphemy,  which  one  may  have  under* 
 the  cross,  and  this  is,  when  he  chargeth  God  with  forgetfulness. 
 you  know  that  forgetfuiness  is~-the  property  of  an  ungrateful. 
 ;  and  O!  if  you  call  God  ungrateful  or  unthankful,  you 
 may  call  him  any  thing.  I  confess,  I  think  Christ  forgets  nothing 
 of  a  Christian  but  his  wrongs. 
 
 The  third  observation  concerning  the  cross,  is  thi?,  it  is  a 
 speaking  evidence  of  the  want  of  a  son-like  frame;  if  the  cross 
 do  hinder  us  in  the  exercise  of  duties.  I  confess,  little  profiting 
 under  the  cross,  speaks  this  much,  that  either  we  are  not  sons, 
 or  have  not  a  son-like  frame;  for  those  who  are  the  Lord's  chil- 
 dren, when  folly  is  bound  for  them,  the  rod  of  correction- drives 
 it  away:  there  are  many  of  us  in  our  afflictions,  we  are  ofAhaz's 
 frame,  we  sin  more  and  more  in  our  afflictions. 
 
 The  fourth  observation  that  I  would  give  you  concerning  the 
 cross,  is  this,  there  are  four  things  which  a  Christian  would  take 
 oncerning  his  cross;  First,  He  would  take  up  unspeak 
 
348  god's  threatening  Ron. 
 
 wisdom  in  his  cross.  Secondly,  He  would  take  up  unspeakable 
 love  therein.  Thirdly,  He  would  take  up  unspeakable  justice  and 
 holiness  in  his  cross.  And,  fourthly,  he  would  take  up  these  great 
 advantages  that  flow  to  him  from  the  spiritual  use-making  of 
 his  cross.  Some  Christians  they  can  read  wisdom,  justice,  and 
 holiness  on  a  cross,  before  they  can  read  love  upon  it:  but,  how- 
 ever, it  is  good  to  take  up  all  these  four  in  the  crosses  and  sad 
 dispensations  which  you  meet  with. 
 
 There  is  this,  fifthly »,  which  I  would  say  concerning  the 
 cross,  there  is  net  a  cross  and  sad  dispensation  which  a  Christian 
 sneers  with,  but  is  a  gift  and  royal  donation  sent  by  the  hand 
 of  Christ  to  him:  there  are  some,  they  look  upon  the  promises 
 as  gifts;  but  I  say  to  thee,  thou  must  look  upon  thy  crosses  as 
 gifts  also,  Philip,  i.  29.  €  For  unto  you  it  is  given,  in  the  behalf 
 of  Christ,  not  only  to  believe  on  him,  but  also  to  suffer  for  his 
 sake '  And  there  are  some  likewise,  that  look  upon  their  sensi- 
 ble enjoyments,  but  not  on  their  crosses  as  gifts.  I  say,  if  once 
 a  Christian  win  to  know  that  the  cross  is  a  gift,  he  would  like- 
 wise win  to  patience  under  the  cross. 
 
 The  sixth  observation  concerning  the  cross  is,  there  are  some 
 peaceable  fruits  of  righteousness  that  redound  to  a  Christian, 
 which  is  rightly  exercised  under  the  cross,  Heb.  xii.  11.  *  Now 
 no  chastening  for  the  present  seems  to  be  joyous,  but  grievous; 
 nevertheless  it  yieideth  the  peaceable  fruits  of  righteousness  un- 
 to them  that  are  exercised  thereby.'  I  say  sometimes  the  rod  of 
 a  Christian  is  like  Aaroirs  rod,  it  buds  and  blossoms  in  a  night, 
 and  brings  forth  pleasant  fruit. 
 
 The  seventh  observation  is,  the  most  rare  enjoyments  of  a 
 Christian,  are  tristed  to  the  time  of  his  being  under  the  cross; 
 when  was  it  that  Jacob  saw  the  angels  of  God  descending  and 
 ascending  upon  that  ladder?  Was  it  not  when  he  was  forced  to 
 lie  in  the  open  fields?  When  was  it  that  these  three  children  saw 
 Christ  in  the  likeness  of  the  Son  of  man?  Was  it  not  when  they 
 were  in  a  furnace,  when  it  was  hot  seven  times  more  than  or- 
 dinary? When  was  it  that  John  got  such  a  vision  of  God?  Was 
 it  not  when  he  was  in  the  isle  of  Patmos,  for  the  testimony  of 
 Christ?  When  was  it  that  Ezektel  saw  the  ^visions  of  God?  Was 
 it  not  when  he  was  sitting  by  the  river  Chebar,  in  the  land  of 
 his  captivity?  And  when  was  it  that  Stephen  saw  the  heavens 
 open,  and  Christ  standing  at  the  right  hand  of  God?  was  it  not 
 when  they  were  stoning  him  to  death,  for  the  testimony  of  Jesus 
 Christ:  1  say,  the  most  remarkable  enjoyments  of  a  Christian 
 :  isted  under  the  cress,  according  to  that  word  of  the  Psalm- 
 :>t,  i  To  the  righteous  there  ariseth  light  in  darkness.' 
 
 The  eighth  observation  that  we  would  propose  concerning  the 
 
cod's  threatening  rod.  349 
 
 cress  is,  oftentimes  God  trists  joy  to  a  Christian  under  the  cross, 
 i  a  Christian  is  beginning  to  lose  his  hope,  and  all  things,  as 
 it  were,  growing  dark  about  hirer,  then  doth  light  arise  unto  him, 
 -.cording  to  that  wonderful  and  strange  expression,  Zech.  xiv. 
 7.  "  At  the  evening  time  it  shall  he  light,  when  there  is  more  ap- 
 pearance of  a  darkness  coming  on."  Yet  even  at  that  time  it  shall 
 be  light.  Is  it  not  certain,  a  Christian  hath  been  sitting  down  at 
 the  midnight  of  his  afflictions,  crying  out,  '  My  hope  and  my 
 strength  is  perished  from  the  Lord-/  and  yet  the  Lord  hath  said 
 to  him,  even  by  his  dispensations, 4  Thou  art  a  liar?'  Have  we  not 
 sometimes  been  casting  away  our  hope,  and  the  Lord  hath  loos- 
 ed our  bonds,  and  we  have  been  as  Peter,  when  he  was  loosed 
 from  his  piison,  we  have  been  as  though  we  had  seen  a  vision? 
 Lastly,  I  would  say  this  to  commend  the  cross,  there  are 
 strange  expressions  in  the  scripture,  that  may  make  out  to  a 
 Christian,  that  the  cross  is  not  such  a  thing  as  many  take  it  to  be. 
 The  First  expression  is  in  that  word,  James  i.  2.  <  My  brethren, 
 count  it  all  joy  when  ye  fall  into  divers  temptations/  There  are 
 two  things  in  that  expression,  which  may  make  it  strange:  1st,  A 
 Christian  should  count  it  all  joy:  it  had  not  been  so  strange,  if  he 
 had  said,  count  it  joy,  or  rejdice  when  ye  are  afflicted;  but,  Ol 
 that  is  strange,  f  Count  it  ail  joy  when  ye  are  afflicted. '  That, 
 2dly,  makes  it  strange,  '  Count  it  all  joy,  when  ye  fall  into  divers 
 temptations;  that  is,  rejoice  ay  more  and  more,  when  ye  meet 
 with  many  crosses.  Then  there  is  this  Second  expression,  which 
 may  conamend  the  cross,  and  it  is  in  that  word,  Job.  v.  15.  <  Hap- 
 py is  the  man  whom  God  correcteth,'  &c.  There  is  very  much 
 happiness  in  such  a  lot  and  dispensation.  Some  of  us  think,  there 
 are  no  people  so  cursed  as  those  who  are  afflicted.  But,  I  say, 
 a  Christian's  afflictions  are  no  small  mercies  and  blessings.  The 
 Third  strange  expression,  which  may  commend  the  cross,  is  in 
 that  word,  Job  v.  22.  4  At  destruction  and  famine  shalt  thou 
 laugh,'  &c.  Not  to  have  a  sad  look,  as  it  were,  for  all  the  crosses 
 and  afflictions  that  may  come.  The  fourth  strange  expression, 
 which  may  commend  the  cross,  is  in  that  word,  Rom.  v.  3.  '  We 
 glory  in  tribulation,'  &c.  The  last  strange  expression,  which 
 may  commend  the  cross,  is  this,  the  glorious  ends  that  was  upon 
 these  persons,  who  are  exercised  under  the  cross;  according  to 
 that  v/ord,  James  i.  12.  «  Blessed  is  the  man  that  endureth  temp- 
 tation: for  when  he  is  tried,  he  shall  receive  the  crown  of  life.' 
 I  say,  let  a  Christian  comfort  himself  in  this,  •  That  in  six  evils  he 
 will  deliver  him,  and  in  seven  no  evil  shall  come  near  him.' 
 Let  a  Christian  be  put  to  never  so  much  affliction,  let  him  com- 
 fort himself  with  this, '  That  his  Saviour  was  put  to  walk  up  and 
 down  on  the  earth,  and  had  not  whereon  to  lay  his  head.     And 
 
3S0  SPIRITUAL  WARFARE. 
 
 let  him  likewise  comfort  himself  with  this,  *  that  the  day  is  com- 
 ing, when  he  shall  enter  into  those  glorious  and  excellent  habita- 
 tions.' What  is  the  cross  of  a  Christian?  is  there  not  much  in 
 heaven  to  comfort  them  against  their  crosses?  I  shall  not  say  much 
 to  press  Christian  submission  under  the  cross;  I  think  it  is  more 
 suitable  to  be  enquiring  after  duty  under  the  cross,  than  to  be 
 enquiring  how  to  escape  out  from  under  it.  It  is  good  to  put 
 all  in  Christ's  hand  concerning  the  cross,  the  manner  of  it,  and 
 the  lengthening  of  it,  and  also  the  outgate  from  under  it.  Now 
 to  him,  who  is  able  to  make  all  thing  works  together  for  the  best, 
 even  affliction,  unto  his  people,  we  desire  to  give  praise. 
 
 THE 
 
 SPIRITUAL  WARFARE. 
 
 SERMON  I. 
 
 Rom.  vii.  24.  0  xvretcfied  man  that  I  am,  tc/zo  shall  deliver  me 
 from  the  body  of  this  death? 
 
 vv  HEN  the  sword  of  the  justice  of  God  was  coming  down  up- 
 on us,  then  our  blessed  Lord  Jesus,  in  the  infinite  depth  of  his 
 unsearchable  love  and  compassion  to  self-destroying  sinners,  cried 
 out,  with  a  loud  voice,  that  justice  might  hold  the  hand.  And 
 as  that  ram  sacrificed  for  Isaac,  so  was  he  willingly  content  to  be 
 *  caught  in  a  thicket/  and  to  become  a  spotless  and  everlasting 
 sacrifice  for  sinners.  He  was  content  to  be  bruised,  that  so  we 
 might  pass  free,  and  his  Father's  hand  might  be  turned  upon 
 the  little  ones;  but  notwithstanding  i  he  had  died  for  our  sins, 
 and  risen  for  our  righteousness-/  yet  he  hath  given  to  all  his 
 followers  a  spiritual  warfare  to  accomplish,  so  that  they  should 
 be  continually  taken  up  in  contending  c  against  principalities  and 
 powers,  and  spiritual  wickedness  in  high  places-,'  or,  as  the  words 
 may  be  rendered  by  some,  we  conceive  more  appositely,  i  In 
 heavenly  things.  And  certainly,  there  is  no  discharge  in  this 
 war,  neither  any  interruption,  while  we  are  on  this  side  of 
 eternity.  We  confess,  God  might  easily  have  served  an  inhi- 
 bition on  all  our  spiritual  enemies,  that  they  should  no  more 
 oppose  themselves  against  a  believer  after  justification.  He,  in 
 the  depth  of  his  unsearchable  wisdom,  and  we  may  say  likewise, 
 infinite  love  towards  his  own,  hath  so  contrived  their  way  to 
 heaven,  that  through  many  afflictions  and  tribulations  in  our 
 spiritual  warfare,  we  must  enter  there.  It  is  much  indeed  for 
 a  Christian  to  die  a  victor  after  war,  though  not  a  triumpher; 
 
SPIRITUAL  WARFARE.  351 
 
 that  must  come  after  death,  and  the  trophies  and  rewards  of  our 
 victory  shall  then  be  fully  given  to  us,  when  our  feet  shall  stand 
 within  the  gates  of  the  New  Jerusalem,  and  when  we  shall  receive 
 these  two  glorious  and  everlasting  badges  of  our  victory,  <a 
 crown  set  upon  our  head,'  having  this  written  upon  it,  c  It  en- 
 dureth  for  ever/  A  motto  which  could  never  be  engraven  up- 
 on any  crown  here  below;  and  a  c  palm  put  in  our  hands;'  and 
 then  indeed  we  shall  sing,  as  those  that  divide  the  spoil,  when 
 we  have  led  captivity  captive,  and  sitten  down  upon  a  throne 
 which  is  established  for  ever.  And  we  conceive,  much  divine 
 reflection  and  holy  contemplation  upon  that  precious  recom- 
 pence  of  reward,  and  that  high  and  inconceivable  pitch  of  dig- 
 nity, unto  which  believers  and  overcomers  are  to  be  advanced* 
 would  make  us  with  much  cheerfulness  and  alacrity  underga 
 this  spiritual  warfare.  And  yet  all  our  triumphing  is  not  sus- 
 pended, till  our  war  be  ended:  believe  me,  there  is  more  real 
 joy  in  the  victory  and  vanquishing  of  one  lust;  yea,  more  di- 
 vine satisfaction  in  a  serious  pursuit  and  contending  with  them,, 
 though  with  very  small  success  to  our  apprehension,  than  in  the 
 actual  enjoyment  and  fruition  of  all  thy  lusts.  Thou  may  hide 
 sin  under  thy  tongue,  and  have  it  pleasant  to  thy  taste,  yet  at 
 last  it  shall  be  as  the  gall  of  asps,  and  the  poison  of  dragons. 
 O!  put  out  so  much  holy  generosity  and  spiritual  ambition,  that 
 though  Satan  should  offer  unto  thee  all  the  kingdoms  of  the 
 world,  that  thou  may  fall  down  and  worship  him,  thou  rnayest 
 cry  out  in  holy  zeal  and  indignation,  c  Get  thee  behind  me  Satan.' 
 O  that  deceitful  oratory,  and  malicious  guile  wherewith  he  en- 
 snareth  immortal  souls,  and  brings  them  in  subjection!  O  but 
 the  depths  of  Satan  are  subtile  and  great!  and  he  is  a  man  of 
 understanding,  that  can  draw  them  out,  and  not  be  ignorant  of 
 his  devices;  and  except  we  be  helped  by  the  candle  of  the  Lord,, 
 that  discovereth  the  inward  parts  of  the  belly,  to  know  these 
 mysterious  subtilities  of  him,  whose  name  is,  i  a  deceiver/  they 
 will  remain  still  riddles  and  mysteries  unto  us. 
 
 But  since  we  are  compassed  about  c  with  this  body  of  death, 
 and  *  there  is  a  law  of  our  members,  rebelling  against  the  law  of 
 our  mind,'  we  should  be  much  in  groaning  for  the  day  of  our 
 redemption,  when  the  lawful  captive  may  be  delivered,  and  the 
 prey  taken  from  the  mighty,  and  that  blessed  decree  may  come 
 forth,  c  O  prisoners  of  hope,  go  forth  and  shew  yourselves!'  We 
 are  afraid,  that  the  Christians  of  this  generation  have  proclaim- 
 ed a  cessation  of  arms,  and  have  concluded  a  treaty  of  peace 
 with  their  lusts,  and  a  league,  not  only  offensive,  but  (shall  I  add 
 this)  even  defensive;  not  only  that  we  shall  not  offend  our  lusts, 
 but  shall  defend  them;  and  if  once  we-  have  sealed  this  treaty 
 
$52  SPIRITUAL  WARFARE, 
 
 and  agreement  with  our  idols,  what  can  they  require  more  at 
 cur  hands?  we  conceive,  we  may  sadly  allude  unto  that  word, 
 c  Thatthereis  not  one  amongst  forty  thousand  in  Israel,  with  whom 
 there  is  a  spear  and  shield  seen,  in  contending  in  this  holy  war- 
 fare/ O  can  such  a  delusion  as  this  overtake  you,  that  ye  can 
 be  an  overcomer  without  fighting?  Is  your  strength  greater  than 
 those  that  have  gone  before  you,  that  you  think  you  can  ac- 
 complish this  war  in  one  day,  and  pursue  your  enemies  till  ye 
 overtake  and  consume  them?  O  when  shall  that  day  be,  when 
 we  shall  be  groaning  out  daily  this  mournful  ditty,  '  O  wretched 
 man  that  I  am,  who  shall  deliver  me  from  the  body  of  this  death.' 
 
 In  the  words  we  conceive,  First,  There  is  a  sweet  and  plea- 
 sant emphasis  in  that  word  me,  speaking  so  much,  that  if  infinice 
 power  and  grace  were  capable  of  any  limitation,  and  there  cculd 
 be  any  bounds  fixed  to  it,  Paul  did  conceive  he  was  the  bounds 
 and  limits  of  infinite  power  and  grace;  if  there  were  an  impos- 
 sibility for  grace  to  save  any  sinner,  it  should  be  impossible  for 
 grace  to  have  saved  him,  who  was  <  the  chiefest  of  sinners,  and 
 less  than  the  least  of  all  saints.'  And  if  each  Christian  did  look 
 upon  himself  as  the  greatest  debtor  to  the  justice  of  God,  his 
 debt  to  the  infinite  grace  of  God  should  appear  more  singular. 
 
 Secondly,  We  may  perceive  that  a  Christian's  happiness  doth 
 consist  in  a  sweet  exchange  of  dominion  and  governments:  once 
 sin  did  c  reign  in  his  mortal  body,'  and  he  is  under  the  dominion 
 of  his  lusts?  but  then  grace  doth  step  in,  and  exauctorates  and 
 dethrones  the  former  king,  and  doth  reign  in  the  temple  of  our 
 hearts.  This  is  tlear  Rom.  v.  21.  And  that  is  a  remarkable  word 
 which  is  there,  c  That  grace  may  reign;'  the  word  in  the  original 
 doth  signify  so  much,  ■  That  grace  may  play  the  king,  Basileuesi:' 
 and  this  fulness  of  grace's  dominion,  is  that  the  apostle  would 
 be  at  here,  and  certainly,  there  is  no  repentance  of  this  exchange 
 cf  masters.  There  is  much  noise  and  rumour  of  complaints  a- 
 mongst  people  in  these  days  of  the  exchange  cf  governments, 
 from  one  species  of  government  to  another;  we  shall  leave  these 
 debates  unto  men  who  desire  to  exercise  their  spirits  about  them, 
 but  sure  we  are  of  this,  that  those  who  are  given  up  to  this 
 change,  shall  have  it  pass  as  most  legitimate  and  lawful,  by  the 
 divine  approbation,  both  of  angels  and  of  the  souls  of  just  men 
 now  made  perfect. 
 
 Thirdly,  The  way  that  Paul  taketh  here  to  propose  his  com- 
 plaint  under  the  strong  prevalency  of  the  body  of  death,  by 
 way  of  question,  c  Who  shall  deliver  me?'  doth  not  impori 
 hesitation  about  his  persuasion  of  certainty  that  he  at  last  should 
 sing  a  song  of  triumph  over  his  lusts;  but  only  that  it  would 
 be  among  the  richest,  and  the  most  singular  monuments  and 
 
SPIRITUAL  WARFARE.  353 
 
 trophies  of  the  victory  of  Christ,  to  save  him.  Paul  did,  no  doubt* 
 conceive,  that  amongst  all  the  royal  monuments  of  Christ's  con- 
 quests, that  should  be,  as  it  were,  hanged  about  the  walls  of  that 
 higher  and  glorious  palace.  Paul  should  be  put  in  the  highest, 
 as  having  least  merit  to  bring  him  there,  if  there  could  be  any 
 merit  at  all,  and  most  love  and  grace. 
 
 Now,  to  come  more  particularly  to  the  word?,  after  Paul 
 hath  most  divinely  set  forth  that  woful  opposition  and  contra- 
 diction that  was  betwixt  the  unrenewed  part  and  the  renewed, 
 and  what  strong  dominion  sin  had  over  him,  he  doth  in  these 
 words  breathe  out  a  sweet  desire  to  be  delivered,  not  only  from 
 his  actual  corruption,  but  from  his  original  guilt,  which  here  he 
 called  the  body  of  this  death)  not  only  because  corruption  is  a 
 thing  which  may  be  easily  discerned  and  known  to  us,  it  being, 
 so  to  speak,  a  thing  which  may  fall  under  the  object  of  our 
 sight,  being  no  spirit  but  a  body;  but  also  because  of  these  great 
 multitudes  of  corruptions  that  flow  from  that  root  of  original 
 sin,  it  having  so  many  different  members  and  parts,  which  are 
 so  diversified  and  so  complete,  that  they  may  make  up  a  body, 
 which  body,  if  it  be  entertained,  shall  certainly  bring  and  occa- 
 sion death.  So  when  he  is  under  the  strong  convictions  of  his 
 guilt,  and  hath  had  a  complete  discovery  of  himself,  you  may 
 see  his  exercise  holden  forth  in  these  words,  €  O  wretched  man!* 
 The  word  in  the  original,  Talai  poros,  signifieth  one  that  is 
 wearied  with  troublesome  and  continual  combats,  with  little  ap- 
 parent success-,  and  this  dcth  certainly  import,  that  he  was  a 
 man  much  and  continually  taken  up  in  wrestling  against  his  cor- 
 ruptions, and  endeavouring  to  bring  them  into  subjection  unta 
 the  obedience  of  Christ  Jesus. 
 
 And  ye  may  see  likewise  in  these  words,  the  way  that  Paul 
 took  to  overcome  his  lusts,  he  was  much  in  the  exercise  of  pray- 
 er; for  the  words  that  we  have  read,  are  indeed  a  short  and  pa- 
 thetic prayer.  I  conceive,  that  word  which  is  recorded  in  Isa. 
 xxxviii.  14.  <0  Lord,  I  am  oppressed,  undertake  for  me/  is  a 
 sweet  paraphrase  upon  these  words. 
 
 Fourthly^  You  may  see  his  great  and  principal  suit  to  have 
 been,  deliverance  from  this  body  of  death;  that  captive  exile 
 was  hastening  to  be  delivered,  and  looking  out  at  ttie  windows 
 of  his  prison-house,  waiting  till  the  jailor  should  come  and  open 
 the  doors,  and  take  his  chains  and  fetters  from  off  his  feet. 
 We  confess,  these  shall  not  be  fully  taken  off,  till  we  shall  be 
 -passing  through  the  door  of  our  everlasting  rest,  and  then  that 
 woful  and  sad  complaint  shall  take  its  everlasting  adieu  and  fare- 
 wel:  for,  if  we  may  speak  so,  the  burial-place  of  sin  is  before 
 the  doer  of  our  eternal  rest;  it  then  ceaseth  to  be,  when  we  be- 
 
 NO  Y  v 
 
SPIRITUAL  WARFARE. 
 
 gin  more  eminently  to  have  a  being.  But  may  we  not  be  asham- 
 ed and  blush,  that  we  are  not  more  in  uttering  those  inexpres- 
 sible sighs  and  groans  of  the  Spirit,  under  the  conviction  of  our 
 sinfulness,  since  this  holy  man,  who  had,  no  doubt,  attained  un- 
 to a  great  length  in  mortification,  who  had  c  plucked  out  many 
 right  eyes,  and  cut  off  many  right  hands,'  and  oftentimes  return- 
 ed victor  after  war,  was  so  much  in  groaning  under  his  corrup- 
 tion ?  O  but  we  have  inverted  strongly  the  way  to  heaven!  I 
 conceive,  practical  Antinomianism  is  an  epidemic  error  in  these 
 days:  many  think,  that  it  is  below  a  regenerate  man  to  mourn,: 
 and  to  sit  down  and  lament  over  the  body  of  death.  We  know 
 not  what  it  is  c  to  make  our  bed  to  swim  with  tears,  and  to  be  be- 
 dewing the  way  to  Zion,  when  our  faces  are  thitherward.*  Ye 
 conceive,  that  it  is  a  lesson  to  be  practised,  and  learned  by  those 
 in  a  lower  class,  and  those  who  are  learned,  so  to  speak,  the  ru- 
 diments of  Christianity,  and  not  to  be  exercised  by  those  who 
 are  now  advanced  unto  the  high  class  of  Christianity,  that  being,, 
 as  it  were,  in  our  apprehension,  a  degrading  of  yourselves  from 
 that  pitch  of  perfection  unto  which  in  your  imagination  you 
 have  attained:  but,  believe  me,  it  is  a  work  not  below  the  eldest 
 Christian,  nor  above  the  youngest  believer:  and  the  more  one 
 be  old  in  reality  in  religion,  this  work  will  always  be  new  in 
 their  practice.  I  shall  only  give  you  that  divine  counsel  of  a 
 holy  man,  who  desired  Christians  to  set  about  the  mortification 
 of  their  lusts,  as  though  they  had  never  been  taken  up  in  that 
 duty  before:  each  day  to  set  about  to  mortify,  not  as  a  profi- 
 cient, but  as  a  beginner,  who  hath  never  made  any  progress  in 
 that  blessed  work. 
 
 Now,  in  speaking  upon  Paul's  exercise,  which  is  here  holden 
 forth,  that  he  was  continually  exercised  in  wrestling  against  those 
 corruptions,  and  that  body  of  death  that  was  in  him,  we  need 
 not  stand  long  to  prove,  that  it  is  the  duty  of  a  Christian  to  be 
 so  exercised  and  taken  up;  there  is  somewhat  of  that  implied 
 in  that  word,  Acts  xxiv.  16.  And  it  is  more  clearly  pressed,  Col. 
 ili.  5.  Eph.  vi.  13.  and  1  Cor.  v.  7.  And,  no  doubt,  if  a  Chris- 
 tian did  reflect  more  upon  rhe  nature  of  sin,  and  consider,  that 
 by  it  deformity  with  God  is  increased,  and  precious  conformi- 
 ty with  him  lost,  and  did  we  take  up  sin  in  its  woful  effect?, 
 that  it  worketh  death,  and  involveth  us  under  the  curse  of  a 
 living  God,  we  would  be  more  constant  in  this  spiritual  warfare. 
 O  but  Christians*  through  want  of  the  apprehension  of  these,  are 
 much  disenabled  to  i  stand  fast  in  that  liberty  wherewith  Christ 
 hathr  made  them  free,  and  oftentimes  entangle  themselves  again 
 with  the  yoke  of  bondage:'  so  that  I  conceive,  if  God  were  com- 
 ing to  give  a  name  to  the  Christians  of  this  generation,  he  might 
 
SPIRITUAL  WARFARE. 
 
 call  us  Issachar,  because  we  do  now  crouch  down  under  two  bur- 
 dens; and  are  become  servants  unto  tribute;  and  even  those  that 
 are  more  refined  and  tender  in  their  walk  in  these  days,  he 
 might  call  them  Reuben,  because  they  are  unstable  as  water, 
 which  marreth  their  excellency. 
 
 But  that  whichjirst  we  shall  speak  to  is,  how  the  wrestlings  of  a 
 natural  man  against  the  body  of  death,  and  those  corruptions  that 
 are  within  him,  may  be  distinguished  from  the  wrestling  of  one 
 that  is  really  godly? 
 
 And,  first,  we  conceive  that  it  is  without  debate  and  con- 
 troversy, that  a  man  altogether  unregenerate,  by  nature's  light 
 may  be  put  on  to  mortify,  if  so  we  may  speak,  and  contradict 
 those  sins,  which  are  most  sensual  and  gross,  nature's  light* 
 including  an  antipathy  and  detestation  of  those  things  within  it- 
 self: though  we  confess,  through  the  depravement  of  our  nature, 
 those  sins  which  fall  under  the  sphere  of  natural  mortification, 
 are  now  abridged  unto  a  small  sum,  it  being  not  now  refined 
 and  clear,  as  it  was  when  man  was  in  the  estate  of  innocence. 
 
 Secondly,  Another  sort  may  from  some  common  qualification 
 oppose  some  sins,  as  those  who  are  of  more  heroic  and  refined 
 spirits,  will  have  a  detestation  against  covetousness%  and  other 
 sins  of  that  nature,  and  so  in  some  sense  may  endeavour  the  mor- 
 tification of  these  things. 
 
 Thirdly,  The  same  may  a  natural  man  do,  by  such  a  convic- 
 tion of  the  Holy  Ghost,  as  is  but  a  common  work  of  the  Spirit, 
 he  may  be  put  on  to  mortify  those  sins  that  are  more  visible,  and 
 somewhat  gross  in  their  nature;  as  is  clear  from  the  practice  of 
 those  who  cleanse  the  outside  of  the  platter,  and  study  to  have 
 an  outward  conformity  unto  the  law  of  God,  notwithstanding 
 of  that  inward  and  secret  antipathy  against  the  strictness  of  his 
 law;  yea  more,  a  natural  man,  who  hath  some  predominant 
 evil,  may  endeavour  and  will  attempt  to  wrestle  against  that  sin, 
 which  is  in  a  direct  line  of  opposition  against  it;  as  one  that  is 
 given  to  the  vice  of  covetousness,  he  will  study  to  mortify  that 
 vice  of  prodigality,  these  being  two  opposite  vices.  Now  from 
 all  these  we  conclude,  that  upon  every  opposition  which  we  use 
 against  our  corruptions,  it  is  not  safe  to  infer,  that  we  are  really 
 engaged  in  this  spiritual  warfare;  it  being,  we  think  another 
 thing  than  the  most  part  of  us  do  imagine  it  to  be:  and  we  do 
 confess,  it  is  a  difficulty  even  to  attain  that  length  of  endeavour- 
 ing mortification,  which  the  natural  man,  by  these  things  which 
 we  have  spoken,  may  attain  to.  But  for  the  difference  betwixt 
 their  debates,  the  first  is  this,  that  a  natural  and  unregenerate 
 man  doth  mainly  wrestle  against  those  sins  that  are  outward 
 2nd  more  gross,  and  not  so  much  against  those  sins  that  a 
 
556  SPIRITUAL  WARFARE, 
 
 ward,  and  fall  not  under  the  eye  of  man.  We  do  not  deny, 
 but  a  natural  man  may  wrestle  against  vain  thoughts,  and  have 
 some  small  opposition  against  the  stirring  of  corruption  within 
 his  own  bosom;  but  we  conceive  that  there  are  these  two  secret 
 sms,  which  a  natural  man  is  not  at  all  taken  up  in  wrestling  a- 
 gainst,  at  least  very  little,  viz.  his  original  corruption  and  his 
 unbelief;  whereas  one  that  is  really  godly,  is  much  taken  up  in 
 bearing  down  these.  Paul  is  here  taken  up  in  wrestling  against 
 his  original  sin:  and  David,  Psalm  li.  5.  compared  with  verse  2. 
 and  7.  is  likewise  taken  up  in  wrestling  against  it:  and  that  good 
 man,  that  is  recorded  in  the  gospel,  who  cried  out,  (  Lord,  I  be- 
 lieve, help  my  unbelief;'  was  much  taken  up  in  wrestling  against 
 his  unbelief;  and  David,  Psalm  Ixxvii.  from  the  beginning  to 
 the  10.  verse  and  forward.  And  certainly,  one  that  was  ever 
 taken  up  in  wrestling  against  these  two,  at  least  in  some  small 
 measure  and  degree,  he  may  hesitate  much  whether  or  not  he 
 was  ever  seriously  engaged  in  this  holy  warfare.  O!  but  if  many, 
 that  pass  under  the  notion  of  professors  were  posed,  when  they 
 did  enter  into  the  lists  with  original  corruption,  there  are  many 
 who  without  the  breach  of  truth  might  say,  they  never  knew 
 what  it  was  to  contend  against  it.  And  this  certainly  speaks 
 iorth  much  of  our  ignorance  of  original  guilt;  and  believe  me, 
 there  is  more  deformity  unto  the  image  of  God  in  original  sin, 
 than  in  a  thousand  actual  outbreakings;  and  it  is  but  in  vain  for 
 a  Christian  to  attempt  the  mortification  and  cutting  off  of  bran- 
 ches, till  once  he  study  to  pluck  up  the  root,  which  doth  bear 
 wormwood  and  gall. 
 
 A  second  difference  is  this,  a  natural  man  wrestleth  against  his 
 corruptions,  rather  because  they  bring  him  under  the  stroke  of 
 the  justice  of  God,  than  because  they  are  contrary  to  the  holi- 
 ness of  God.  Kence  it  is,  that  the  most  part  of  a  natural  man's 
 wrestling  is,  when  he  is  under  affliction;  somewhat  of  which  is 
 pointed  out,  Psalm  lxxviii.  34«,  35.  Now  this  difference  is  clear 
 in  Joseph  and  Paul,  who  made  the  holiness  of  God  the  great 
 topics  and  common  place  whence  they  did  produce  all  their  ar- 
 guments for  contradicting  sin;  as  Paul  in  this  chapter,  and  Jo- 
 seph in  that  precious  sentence,  c  Shall  I  do  this,  and  sin  against 
 God?'  But  Cain,  who  was  a  man  cut  off  from  the  right  hand  of 
 the  Lord,  had  another  principle  of  contradicting  and  wrestling 
 •against  his  lusts,  ■  My  punishment  is  greater  than  I  can  bear,'  Gen. 
 iv.  13.  And  hence  it  is,  that  a  natural  man  doth  never  oppose 
 sin,  as  it  is  a  cause  to  interrupt  fellowship  and  communion  with 
 God,  or  from  that  divine  principle  of  Christ's  love  constraining 
 him.  O  but  the  principle  of  a  natural  man  wrestling  against  cor- 
 ruption, be  selfish  and  low!  and  if  there  were  not  a  hell,  and 
 
SPIRITUAL   WARFARE.  357 
 
 a  place  of  torment,  natural  men  would  take  a  latitude  to  them- 
 selves not  to  mortify  sin.  But  sure  it  argueth  a  divine  and  he- 
 roic spirit,  and  plausible  to  them, i  who  have  Christ  in  them  their 
 hope  of  glory;'  that  though  there  were  neither  any  regard  or  re- 
 muneration of  their  obedience,  neither  any  punishment  of  their 
 disobedience,  yet  simple  desire  to  please  God,  and  not  to  pro- 
 fane his  holiness,  which  he  loveth,  doth  tie  them  to  obedience. 
 I  may  confidently  say,  that  those  who  never  knew  what  it  was 
 to  have  that  three-fold  cord,  and  that  precious  triple  chain,  bind- 
 ing them  to  obedience,  and  conducing  them  to  mortify  their 
 lusts,  viz.  the  holiness  of  God,  the  fear  to  interrupt  commu- 
 nion and  fellowship  with  him,  and  the  love  of  Christ,  they  may 
 question  whether  or  not  ever  they  were  seriously  engaged  in 
 this  holy  warfare?  But  withal,  we  do  not  deny  but  the  fear  of 
 punishment  is  likewise  a  most  divine  principle  of  mortification 
 in  its  own  place;  but  except  there  be  somewhat  higher,  it  is  not 
 to  build  upon 
 
 The  third  difference  is  this,  that  a  natural  man  studieth  more 
 to  restrain  sin,  than  to  mortify  it;  for  he  is  a  man  that  resteth 
 satisfied  with  the  restraint  of  the  actings  of  sin,  though  there  be 
 no  mortification  of  that  vicious  inclination  which  is  in  the  man; 
 this  is  clear  in  Haman,  Esth.  iii.  5.  in  Saul,  1  Sam.  xxiv.  16,  17, 
 and  following  verses,  compared  with  1  Sam.  xxvi.  2.  and  the 
 Scribes  and  Pharisees,  Matth.  xxiii.  25.  But  the  mortification 
 that  the  heart  requireth  is  of  a  higher  nature,  Gal.  v.  24.  where 
 we  are  commanded  *  tocrucify  the  flesh,  with  the  affections  and 
 lusts;'  not  only  to  restrain  the  acts,  but  to  mortify  the  habits. 
 We  confess,  it  is  a  difficulty  to  determine  the  difference  betwixt 
 the  restraint  of  sin,  and  mortifying  of  sin;  and  this  maketh  it 
 the  more  difficult,  that  sins  which  are  really  mortified,  sometimes 
 a  Christian  may  be  overtaken  to  commit;  which  I  conceive  sel- 
 dom or  never  holds  of  sins  that  are  more  gross,  but  holds  oft- 
 times  of  sins  that  are  of  a  lower  nature  and  decree,  yet  these 
 things  may  a  little  point  forth  the  difference:  First,  A  Chris- 
 tian who  hath  sin  mortified,  is  filled  with  much  divine  joy  and 
 satisfaction  in  the  mortifying  of  it,  which  we  conceive  partly 
 doth  proceed  from  this,  that  a  Christian,  when  he  is  honoured 
 to  mortify  a  lust,  he  ordinarily  then  receives  the  intimation  of 
 his  peace  and  interest  in  God  in  a  more  lively  and  spiritual  way. 
 And,  secondly,  because,  at  that  time  also,  he  doth  receive  much 
 precious  and  sweet  communion  with  God,  his  soul  then  is  in 
 life;  somewhat  of  this  is  pointed  out  to  us,  Rom.  viii.  13.  and 
 Rom.  vii.  24.  compared  with  verse  25.  Thirdly,  The  difference 
 may  be  known  by  this,  that  when  a  man. hath  been  much  in  the 
 exercise  of  fasting  and  prayer,  for  the  mortifying  of  such  a  lust 
 
S5S  SPIRITUAL  WARFARE. 
 
 and  idol,  and  hath  not  attained  to  this  with  great  facility,  t 
 is  great  appearance  that,  upon  the  desisting  of  temptation,  and  the 
 actings  of  his  Spirit  to  commit  such  a  thing,  such  a  lust  is  mor- 
 tified, and  not  restrained  only:  there  is  somewhat  of  this  point- 
 ed one,  Matth.  xvii.  20,  21.  where  it  is  said,  that  the  power  of 
 casting  out  of  devils,  *  goeth  not  out  but  by  fasting  and  prayer.* 
 We  conceive,  the  place  is  principally  to  be  understood  concern- 
 ing the  faith  of  miracles,  though  by  proportion  and  analogy  it 
 may  hold  of  sanctifying  faith.  O!  our  lusts  in  these  days  do  ra- 
 ther go  out,  than  are  cast  out!  They  rather  die  to  us,  than  we 
 to  them.  Fourthly,  The  frame  of  spirit  which  we  have  after 
 mortifying  of  a  lust,  may  let  us  see  whether  it  be  a  real  work, 
 or  only  some  restraint  for  a  time.  A  man  that  dcth  attain  such 
 a  length  as  really  to  mortify  and  crucify  any  lust,  is  much  taken 
 up  in  the  exercise  of  praise,  Rom.  vii.  25.  i  Cor.  xv.  55,  56,  57. 
 He  is  under  conviction  of  his  duty  to  bless  the  Lord;  though 
 he  is  also  convinced  of  an  impossibility  of  blessing  him  as  he  ought 
 to  be:  but,  we  think,  when  lusts  are  restrained  only,  and  not 
 mortified,  the  man  is  not  so  much  taken  up  in  the  exercise  of 
 praise.  O  what  heavenly  elogies  and  songs  of  praise  have  the 
 saints  penned  unto  the  unsearchable  and  omnipotent  grace  of 
 Christ,  when  they  have  been  enabled  to  overcome  and  crucify  a 
 lust!  "  Their  souls  have  been  inditing  a  good  matter  concerning 
 the  praises  of  the  king,  their  tongue  hath  been  as  the  pen  of  a 
 ready  writer."  And  this  may,  lastly,  point  out  the  difference: 
 sins  that  are  mortified,  do  not,  for  the  mpst  part,  presently  recur 
 so,  as  to  obtain  victory  over  the  Christian;  we  confess,  Satan, 
 to  weaken  our  confidence,  may  assault  us  with  temptations  to  com- 
 mit that  iniquity,  that  so  we  may  be  brought  to  call  in  question 
 our  real  and  spiritual  victory  over  it:  but  if  lusts  be  only  re- 
 strained, it  cannot  be  long  away  from  obtaining  victory.  This 
 is  clear  from  Esttu  iv.  10.  compared  with  the  following  verses; 
 as  likewise  from  1  Sam.  xxiv.  16',  17,  &c.  compared  with  i  Sam, 
 xxvi.  2. 
 
 The  fourth  difference  is,  a  natural  man  is  not  constant  in  his 
 wrestling  against  his  corruptions,  but  takes  it  by  fits  and  starts; 
 either  when  he  is  under  affliction,  or  some  other  sad  occurrence 
 that  doth  befal  him,  or  through  some  sharp  and  sudden  convic- 
 tion of  a  commonly  enlightened  conscience;  but  he  that  is  really 
 taken  up  in  this  spiritual  warfare,  hath  a  constancy  in  maintaining 
 oi  it,  at  least  in  his  endeavours;  this  is  clear  from  Acts  xxiv.  16. 
 2nd  Col.  iii.  5.  And  indeed  that  woful  inconstancy  that  we  have 
 in  this  spiritual  warfare,  doth  evidence  our  little  real  engagement 
 in  the  work.  Are  therenot  many  here,  who  can  interrupt  the  w:\r- 
 fare  many  weeks,  and  yet  not  be  much  under  either  the  disco ve- 
 
SPIRITUAL  WARFARE,  559 
 
 rj  of  their  loss,  or  under  any  impression  of  sorrow  because  of  it? 
 Sure  if  this  were  believed,  that  there  may  be  more  lost  in  one 
 day,  than  can  be  gained  in  many,  we  would  endeavour  to  be 
 more  constant.  Q  but  grace  is  a  tender  thing,  and  we  ought  to 
 keep  it  c  as  the  apple  of  our  eye/  Alas!  there  are  but  too  many, 
 who  slacken  their  endeavour  against  sin,  and  will  lie  idle  many 
 days,  and  yet  are  ready  to  think  that,  when  they  please,  they 
 ^an  shake  themselves  of  their  lusts  at  other  times;  but  to  these 
 we  shall  only  say  this,  beware  lest  that  dispensation  once  meet 
 you,  that  when  ye  shall  begin  to  shake  yourselves  of  your  lusts, 
 and  of  your  bands,  your  strength  shall  be  gone  from  you,  and 
 then  your  enemies  shall  lead  you  captive,  and  put  out  your  two 
 eyes.  O  but  sometimes  our  corruptions  get  such  advantages  over 
 us,  that  we  may  say,  Video  meliora  proboqae  deteriora  sequor! 
 
 The  Fifth  difference  is  this,  they  go  not  about  this  warfare 
 from  a  right  principle,  which  the  Christian  doth:  the  one  wrestles 
 in  their  own  strength;  but  the  other,  resting  upon  the  strength, 
 of  i  Jehovah,  that  everlasting  strength:'  this  is  pointed  at,  Rom, 
 viii.  13.  There  is  a  command,  that  a  wrestling  Christian  studies 
 always  to  obey:  a  Christian  uses  much  that  precious  divinity  of 
 David,  1  Sam.  xvii.  4-5,  46.  when  he  goes  to  war.  And*  alas? 
 there  are  many  that  are  living  under  the  apprehension  of  this 
 warfare,  who  in  the  day  of  their  accounts,  we  fear  shall  be  found 
 never  really  to  have  entered  in  the  lists  i  with  principalities  and 
 powers,  and  spiritual  wickednesses.'  And  it  is  no  wonder  that 
 many  of  us  be  foiled  by  the  hand  of  our  iniquities,  we  not  having 
 sitten  down  first  when  we  engaged,  to  consult,  whether  we,  with 
 our  ten  thousand,  were  able  to  meet  him  that  came  against  us 
 with  his  twenty  thousand.  We  engaged  without  the  apprehen- 
 sion of  difficulty,  and  so  no  wonder  we  be  overcome  without 
 much  difficulty.  Now  examine  yourselves  by  these,  whether  in- 
 deed you  be  engaged  in  this  spiritual  warfare. 
 
 Now  that  which,  2rf/j/,  we  shall  speak  to,  shall  be,  to  those 
 advantages  that  a  Chrrsnan  may  have,  by  being  continually  takea 
 up  in  the  spiritual  warfare. 
 
 The  First  advantage  is  this,  it  is  an  excellent  way  to  obtain 
 victory  over  those  lusts  and  idols  wherewith  we  are  beset.  We 
 conceive,  it  is  no  wonder  that  this  be  the  great  and  general  com- 
 it  cf  Christians  in  these  days,  that  they  are  led  captive  by  the 
 hand  cf  their  iniquities,  and  that  the  voice  and  noise  of  the  spoiler 
 much  heard  with  them,  because  they  are  not  taken  up  in 
 a  constant  debating  and  contending  with  sin;  there  is  somewhat 
 of  this  pointed  out  to  us,  Rev.  iii.  5.  where,  though  that  pro- 
 mise be  principally  understood  of  the  reward  of  an  overcomes 
 n  he  shall  be  above,  that  »'  he  shall  bfe  clothed  In  white-,'  yet 
 
360  SPIRITUAL  WARFARE. 
 
 we  think  it  may  include  this,  that  a  man  that  is  in  the  way,  and 
 constant  exercise  of  overcoming,  shall  attain  to  much  divine  con- 
 formity with  God,  and  much  divine  deformity  with  the  world; 
 and  to  those  who  are  much  discouraged  with  their  little  success, 
 and  apparent  victory  in  this  war,  notwithstanding  of  their  con- 
 stancy in  debate  with  their  lusts,  we  shall  only  speak  that  for 
 their  comfort  by  way  of  allusion,  which  is  in  Dan.  vii.  12.  <  Their 
 dominion  shall  be  taken  from  them,  but  their  lives  be  prolonged 
 for  a  season  and  a  time.'  The  dominion  of  your  lusts  shall  be 
 taken  away,  though  their  lives  may  be  prolonged  for  your  exer- 
 cise and  dependence  on  him  for  a  short  time  and  season:  ye  may 
 have  tribulation  in  this  spiritual  warfare  ten  days;  but  be  con- 
 vinced of  this,  that  the  day  is  coming,  when  ye  shall  sit  down 
 upon  a  throne,  after  ye  have  overcome,  as  Christ  also  did  sit 
 down,  after  he  had  overcome.  Once  ye  shall  stand  and  defend 
 the  field,  when  all  your  lusts  shall  flee  as  chaff  before  the  wind. 
 Albeit  oftentimes  our  discouragement  speak  that  word  which 
 Saul  spake  to  David,  1  Sam.  xvii.  33.  (when  we  are  to  wrestle 
 with  the  devil)  <  Thou  art  not  able  to  go  against  this  Philistine 
 to  fight  with  him:  for  thou  art  but  a  youth,  and  he  a  man  of  war 
 from  his  youth:'  yet  a  Christian  ought  to  answer,  ( through  God 
 I  shall  do  valiantly. * 
 
 Secondly)  It  is  the  way  to  attain,  much  divine  consolation,  as 
 is  clear,  Rev.  ii.  27.  4  To  him  that  overcometh,  will  I  give  to  eat 
 of  the  hidden  manna;'  which  is,  as  we  conceive,  in  part,  he  shall 
 have  of  the  consolations  of  the  Holy  Ghost,  though  it  be  prin- 
 cipally understood  of  Jesus  Christ.  O  what  divine  contentment 
 and  unspeakable  solace  of  mind  doth  a  Christian  attain  by  enter- 
 taining constant  enmity  against  his  lusts!  I  am  persuaded  that 
 which  doth  interrupt  a  Christian's  peace  much,  is  the  interruption 
 of  that  holy  and  divine  enmity  which  we  ought  to  have  against 
 sin:  believe  me,  there  is  more  real  satisfaction  to  be  found  in 
 one  day's  serious  debate  against  sin,  than  in  having  an  eternity 
 of  enjoyment  of  the  most  flourishing  pleasures  in  the  world. 
 Ye  *  may  sow  in  tears,'  in  this  warfare,  but  '  ye  shall  only  reap  in 
 joy.'  The  first  part  may  be  true  of  the  men  of  the  world,  in  their 
 pursuits  after  their  pleasures,  they  do  sow  in  tears,  but  it  was 
 never  yet  heard  nor  left  upon  record,  that  they  did  reap  in  joy; 
 there  was  always  a  correspondence  betwixt  their  seed-time  and 
 their  harvest;  but  there  is  a  divine  transmutation  and  dispropor- 
 tion betwixt  the  seed-timeof  a  Christian  andhis  harvest;  unspeak- 
 able joy  can  spring  of  the  root  of  their  most  bitter  sorrows. 
 
 Thirdly ',  It  is  an  excellent  way  to  maintain  the  faith  of  our 
 interest  in  God.  This  is  clear  from  Rev.  ii.  17.  where  Christ 
 giveth  this  promise  to  the  overcomers,  that  he  will  give  tte 
 
SPIRITUAL  WARFARE.  2$  I 
 
 new  name/  which  holdeth  forth  their  adoption  and  interest  in 
 him,  *  which  no  man  can  know,  but  he  that  receiveth  it:  and 
 certainly  there  is  nothing  that  overclouds  a  Christian's  hope  so 
 much,  nor  darkeneth  his  interest,  as  an  intermission  in  this  holy 
 warfare.  Yea,  more  particularly,  he  attaineth  to  the  most  cer- 
 tain persuasion  of  his  victory  over  his  corruptions.  There  is 
 somewhat  of  this  pointed  out,  2  Tim  iv.  7,  8.  *  I  have  fought 
 the  good  fight  of  faith.*  And  hence  he  doth  infer,  that  there  is 
 laid  <  up  for  him  a  crown  of  righteousness:  which  doth  certain- 
 ly import  and  conclude  in  its  bosom,  that  Paul,  upon  his  con- 
 stant endeavour  to  wrestle  against  corruption,  did  attain  to  much 
 certainty  of  overcoming.  I  think  it  altogether  impossible  for  a 
 Christian*  intermitting  this  holy  warfare,  to  entertain  any  divine 
 or  assured  persuasion  that  there  is  a  blessed  issue  and  period  un- 
 to his  warfare.  And  we  tliink  it  is  from  this,  that  oftentimes 
 his  own  cry  out,  i  Who  can  stand  before  the  children  of  Anak?' 
 And  do  conclude  to  make  themselves  a  captain,  and  go  back 
 unto  Egypt:  though  we  think,  that  if  we  were  constant  in  thi?, 
 we  would  be  taught,  not  only  to  entertain  a  holy  undervaluing 
 of  them,  but  likewise  a  divine  certainty  of  overcoming.  I  think 
 a  Christian  hath  not  only  that  advantage  by  being  constant  in 
 thisr'warfare,  that  he  is  brought  to  an  assured  persuasion  that 
 lie  shall  overcome,  but  likewise  doth  most  sweetly  conclude, 
 that  the  strength  of  their  corruption  is  gone,  therefore  they 
 -j-nay  go  up  and  war  with  them. 
 
 Fourthly^  By  maintaining  this  warfare,  a  Christian  gets  much 
 experience;  by  it  he  attains  to  much  distinct  apprehension  of 
 the  deccitfulness  of  him,  who  is  i  the  deceiver  cf  the  brethren/ 
 We  are  persuaded,  that  those  who  are  constant  la  this  warfare 
 can  speak  most  to  those  singular  subtilties  of  Satan,  and  c  R 
 most  distinctly  fathom  these  deep  devices  of  his \  ?vs  likewise  they 
 can  most  take  up  the  unsearchable  deceitfuiness  of  their  own 
 heart:  and  there  is,  no  doubt,  no  smah  advantage  in  the  taking 
 up  cf  these  two,  both  that  we  may  be  provoked  unto  seif-difr> 
 dence;  as  likewise,  to  have  our  confidence  and  hope  much  re- 
 posed upon  Jesus  Christ,  who  is  '  the  captain  of  our  salvation/ 
 that  we  may  be  constrained  in  that  day,  when  the  blast  of  the 
 terrible  one  is  as  a  blast  agaiost  the  wall,  and  when  the  archer 
 doth  shoot  at  us,  and  grievously  wound  us,  to  go  unto  him; 
 whose  name  is  l  an  everlasting  strength,  so  that  by  his  strength 
 we  may  be  enabled  to  overcome. 
 
 That  which,  thirdly  ^  we  shall  speak  to,  shall  be,  what  is  the 
 reason  Christians  da  obtain  so  sranll  victory  in  this  spiritual  war- 
 fare? And  in  this,  we  shr.  ly  speak  to  these  moral  and 
 culpable                                        do  not  obtain  much  victory 
 
 Z  z 
 
062  SPIRITUAL  WARFARE. 
 
 We  shall  likewise  speak  a  little  to  those  divine  and  precious  ends 
 that  God  hath  in  denying  victory  to  his  own,  who  in  some  small 
 measure  are  entertaining  a  constant  enmity  against  their  corrup- 
 tion. And  as  for  theirs*,  it  doth  proceed  from  too  much  self- 
 conceit  and  presumptuous  opinion  of  their  own  strength.  I  am 
 persuaded,  that  that  which  made  Peter  so  uncapable  to  resist  the 
 temptations  of  dying  Christ,  did  much  proceed  from  that  word, 
 which  is  in  Matth.  xxvi.  33.  *  Though  all  men  shall  be  offended 
 becauseofthee,  yet  will  I  never  be  offended.'  Therefore  we  think 
 that  the  first  and  most  excellent  way  to  obtain  victory,  is  to  be 
 dwelling  under  the  apprehensions  of  our  own  weakness  to  over- 
 come; that  holy  and  divine  paradox  being  always  made  true,  that 
 *  when  we  are  weak,  then  we  are  strong:'  and  we  may  enter  the 
 lists  with  our  corruptions,  having  no  confidence  in  the  flesh,  but 
 desiring,  in  the  name  of  the  6  God  Israel,'  to  wrestle  with  the 
 strongest  Goliah  that  we  meet  with.  O  but  humility  is  a  most 
 sweet  and  strong  armour,  wherewith  a  Christian  ought  to  be 
 clothed,  when  he  goeth  to  war!  he  must  walk  in  that  holy  fear, 
 which  may  be  consistent  with  faith,  and  entertain  so  much  faith, 
 and  spiritual  confidence,  as  may  not  altogether  cut  off  holy  fear. 
 
 There  is  a  second  cause,  which  is,  too  much  entanglement  with 
 the  pleasures  and  affairs  of  the  world:  it  is  impossible  for  one, 
 who  is  taken  up  in  the  continual  noise  and  buz  of  things  here 
 below,  to  be  an  overcomer.  Hence  Paul  presseth,  2  Tim.  ii.  4. 
 4  That  no  man  that  warreth  ought  to  entangle  himself  with  the 
 affairs  of  this  life,  that  he  may  please  him,  who  hath  chosen  him 
 to  be  a  soldier:1  and  that  word,  1  Cor.  ix.  25.  'He  that  striveth 
 for  the  mastery  must  be  temperate  in  all  things:'  Oh!  oftentimes 
 through  the  deceit  fulness  of  the  world,  and  pleasures  thereof, 
 we  are  led  captive  by  the  hand  of  our  iniquities,  and  do  fall  be- 
 fore our  enemies.  I  know  nothing  so  suitable  and  helpful  for 
 a  Christian  to  overcome,  than  to  be  denied  to  these  three  car- 
 dinal and  fundamental  temptations,  by  which  Satan  standeth  to 
 allure  «s,  which  are  4  the  lust  of  the  eye,  the  lust  of  the  flesh, 
 and  the  pride  of  life:'  that  our  eyes  may  not  take  in  any  sweet 
 or  pleasant  representations  of  the  transient  vanities  of  the  world; 
 neither  may  our  sensual  appetite  be  taken  with  the  taste  of  those 
 bitter  and  most  sour  delight?;  neither  may  be  ambitious  in  the 
 er.j cyments  and  actual  possession  of  them. 
 
 There  is  a  third  Cause,  which  is,  that  we  are  not  taken  up  in  . 
 the  exercise  of  watchfulness;  this  is  certain,  that  the  exercise  of 
 this  grace  hath  most  divine  influence  for  the  overcoming  of  our 
 corruptions;  as  is  clear  from  Matth.  xxvi.  4  1.  and  Mark  xiv.  38. 
 That  ought  to  be  the  great  motto  of  a  Christian  soldier,  which 
 ought  to  be  engraven  upon  his  arms,  watch.     Watchfulne 
 
SPIRITUAL  WARFARE.  363 
 
 riot  only  effectual  for  overcoming  in  this  respect,  that  it  doth 
 discover  unto  us  our  temptations,  when  they  begin  to  assault  us, 
 but  likewise  it  takes  up  both  the  subtility  and  strength  of  our 
 temptations,  as  likewise  it  taketh  up  the  weakness  and  inability 
 in  the  Christian  to  resist  that  temptation;  and  if  these  three  be 
 attained,  seldom  or  never  is  a  Christian  soiled  by  the  hand  of  his 
 iniquities;  therefore  that  which  I  would  say  to  the  Christian  sol- 
 dier, I  would  say  unto  all,  watch. 
 
 There  is  *  fourth  cause,  which  is,  that  we  are  not  much  taken 
 up  in  the  exercise  of  secret  prayer.  Prayer  being  indeed  that  no- 
 ble and  spiritual  weapon,  by  which  Christians  do  overcome,  as 
 is  clear  from  Matth.  xxvi.  41.  and  2  Cor.  xii.  7.  where  Paul, 
 when  <  a  messenger  of  Satan  buffeted  him,'  was  constrained  to  be- 
 seech the  Lord  thrice:'  a  practice  much  unknown  by  the  most  of 
 Christians,who  know  not  what  it  is  to  pray  without  ceasing,when 
 they  are  tempted  without  interruption.  I  think,  of  all  the  wea- 
 pons that  almost  a  Christian  taketh  to  resist  temptation,  this  is 
 most  effectual:  for  when  Satan  seeth  that  a  Christian  improves 
 the  temptation  so  much  for  his  own  advantage  as  to  make  it  an 
 errand  to  go  to  God,  then  he  desists  and  gives  over  to  contend. 
 I  confess,  a  Christian  may  in  so  far  glory  in  his  infirmities,  as 
 they  give  him  an  occasion  to  converse  more  frequently  with 
 God.  O!  but  had  we  spent  more  of  our  time  in  conversing 
 with  God,  when  we  were  alone,  we  might  have  attained  many 
 sweet  trophies  and  fruits  of  our  victory,  which  now  we  have 
 only  in  hope  and  expectation. 
 
 There  is  *  fifth  cause,  which  is,  that  we  are  not  much  taken 
 up  in  the  exercise  of  faith,  which  is  that  general  piece  of  armour 
 that  Paul  doth  prescribe  unto  the  Christian,  Eph.  v-i.  16.  «  Above 
 all,  taking  the  shield  of  faith,  wherewith  ye  shall  be  able  to 
 fjuench  all  the  fiery  darts  of  the  wicked.'  There  is  that  sweet  note 
 of  commendation  put  upon  this  armour,  that  there  is  no  temp- 
 tation a  Christian  can  meet  with,  but  through  the  exercise  of 
 faith/  he  may  be  able  to  overcome  it:  hence  Paul  saith,  *  Ye  shall 
 be  able  to  quench  all  the  fiery  darts  of  the  devil.'  This  piece  of 
 armour  is  not  only  defensive,  but  we  may  Say,  in  some  measure, 
 it  is  offensive  likewise.  Now  faith  helps  a  Christian  to  overcome 
 his  temptations  and  corruptions  wherewith  he  is  assaulted,  not 
 only  by  laying  hold  on  the  infinite  strength  ofhini  who  is  the 
 Captain  of  salvation!  but  likewise  faith  is  that  grace,  which  hath 
 the  most  subtile  and  divine  eve  in  taking  up  the  strength  of  cor- 
 ruption. O  but  a  man  much  in  the  exercise  of  faith,  is  a  man 
 cao  pass  a  most  accurate  sentence  upon  his  lusts  and  i<io!~ 
 wherewith  he  do::h  rencounter!  There  is  nothing  impossible  to 
 •«;n.  An;-,  i  think,  if  there  be  anv  grace  by  whic^ 
 
564  SPIRITUAL  WARFARE, 
 
 a  Christian  doth  ascend  most  to  a  divine  similitude  unto  the  om* 
 nipotency  of  God,  it  is  by  the  grace  of  faith-,  hereby  is  the 
 Christian's  power  most  intended.  O  but  faith  will  make  those 
 that  are  weak,  strong!  Therefore  we  would  desire  you  to  be 
 exercising  your  confidence  upon  him,  who  is  that  munition  of 
 rocks-,  so  that  through  him  ye  may  overcome,  as  likewise 
 through  the  Word  of  your  testimony. 
 
 This,  lastly,  may  be  a  cause,  that  after  some  small  victory  over 
 our  lusts,  we  are  ordinarily  entangled  with  security,  not  know- 
 ing what  it  is  to  make  the  victory  over  one  lust  a  sweet  pro- 
 vocation to  the  overcoming  of  another.  I  think  (if  we  may 
 allude  unto  that  word,  which  is  in  Psalm  xviii*  37.)  it  ought 
 much  to  be  the  practice  of  a  Christian,  4  to  pursue  his  enemies 
 till  he  overtake  them,  and  never  to  return  again  till  they  be  con- 
 sumed:' that  by  the.  strength  of  him  who  is  Jehovah,  we  may 
 run  through  a  troop,  and  by  our  God  c  we  may  leap  over  a  wall.* 
 O!  but  constant  exercise  in  this  war,  never  proclaiming  a  cessa- 
 tion of  arms,  would  make  a  speedy  riddance  of  all  adversaries; 
 *  He  then  should  teach  our  hands  to  war,  and  by  our  arms  a  bow 
 of  steel  might  be  broken.  I  think,  that  which  made  David  so  lit- 
 tle successful  over  his  lusts  after  some  small  victory,  was  his  se- 
 curity; as  likewise  in  Peter.  There  is  no  discharge  in  this  war 
 Hll  death,  and  then  we  shall  receive  our  everlasting  arrears  for 
 all  our  toil. 
 
 Now  to  the  second,  those  divine  ends  that  the  Lord  hath  in 
 this,  why  Christians  do  not  attain  victory  over  their  lusts,  though 
 in  some  small  measure  endeavouring  constancy  in  war-,  it  doth 
 either  proceed  from  this,  that  God  knows  that  we  can  better 
 improve  a  wrestling  estate,  than  ah  overcoming  estate;  while  we 
 are  here  below,  we  can  better  dispense  with  war,  t^han  we  can 
 with  victory.  Therefore,  while  we  are  travelling  through  this 
 •.viiderness,  he  doth  still  keep  us  in  exercise  with  serpents  and 
 :  ions:  Or  it  doth  much  proceed  from  this,  that  we  may  be 
 kept  in  a  constant  clependance  upon  God,  and  may  entertain  a 
 holy  and  constant  correspondence  with  him:  it  is  certain,  that 
 if  we  were  not  contained  to  walk  with  God,  through  a  prin- 
 le  of  necessity,  we  would  seldom  walk  with  him  through  a 
 principle  of  duty,  or  from  a  principle  of  lovej  for  it  is  obvious 
 *o  a  Christian  upon  his  secret  search*  that  we  walk  most  with 
 God  when  we  stand  most  in  need  of  him.  It  doth  likewise 
 proceed  from  this,  that  we  may  be  kept  humble  while  we  are 
 here  below,  and  that  we  may  not  be  exalted  above  measure:  as 
 also,  that  the  grace  and  power  of  our  blessed  Lord  Jesus,  in 
 helping  us  to  overcome,  may  be  rendered  more  conspicuous  and 
 evident}  this  being  the  great  stage  in  which  Christ's  power  doth 
 
SPIRITUAL  WARFARE.  S55 
 
 mast  eminently  act  and  appear  over  our  weakness,  and  the  ap- 
 prehensions of  these  insuperable  difficulties,  wherewith  we  are 
 besot*  and  eft  overcome. 
 
 w,  to  shut  up  our  discourse,  we  shall  desire  that  once  y$ 
 may  give  up  your  narne3  unto  Jesus  Christ,  to  fight  under  his 
 roy£;-  and  believe  me*  though,  your  corruptions  were 
 
 never  so  strong,  yet  at  last  he  shall  overcome  them.  The  cer- 
 tainty whereof  is  made  out  unto  you  by  this,  *  That  our  blessed 
 Head  hath  led  captivity  captive,  and  now  is  exalted  at  the  right 
 hand  of  the  Majesty  on  high;*  and  the  hope  and  expectation  of 
 that  blessed  issue,  may  make  you  rejoice,  *  with  joy  unspeaka* 
 ble  and  full  or"  glory.' 
 
 SERMON  II.    * 
 
 Gal.  v.  24.  And  they  that  are  Christ's,  have  crucified  the  JtesJ:, 
 With  the  affections  and  lusts. 
 
 \J\  When  shall  that  great  and  excellent  wonder  be  seen  in 
 heaven  which  John  did  see,  Rev.  xxii.  1,  b\  to  behold  the 
 invisible  church,  and  these  that  are  expectants  of  heaven,  which 
 is  that  woman  clothed  and  adorned  with  that  spotless  and  beauti- 
 ful righteousness  of  a  crucified  Saviour,  which  is  pointed  out 
 by  her  being  clothed  with  the  sun,  and  to  be  regulated  by  the 
 doctrine  of  the  twelve  apostles,  which  are  indeed  those  preci- 
 ous stars  that  will  bring  us  unto  the  place  where  Christ  lies,  and 
 will  sweetly  conduct  us  unto  him;  and  withal,  to  have  that  great 
 idol  under  our  feet,  the  world,  the  divine  emblem  of  which  is 
 the  moon,  because  it  is  subject  to  many  vicissitudes  and  changes, 
 and  hath  most  different  and  contrary  aspects?  Though  we  con- 
 ceive, that  if  many  Christians  were  to  be  painted,  we  might  fix 
 the  moon  upon  their  head,  for  they  use  not  the  world  as  their 
 servant,  but  as  their  master:  mortification  is  an  exercise  that 
 doth  not  suit  with  flesh  and  blood;  it  is  a  hard  saying  to  a  man 
 settled  upon  the  dregs  of  nature,  and  yet  incorporate  in  that  old 
 stock.  O!  but  it  is  a  sad  divinity  to  many,  ■  that  except  one  die' 
 with  Christ,  they  cannot  reign  with  him/  he  must  win  to  the 
 fellowship  of  his  sufferings,  and  be  conformable  unto  his  death, 
 before  we  attain  to  the  resurrection  from  the  dead,  we  love  to 
 divide  those  things  that  God  hath  conjoined,  to  take  Christ  for 
 righteousness  and  salvation,  but  not  for  a  king,  and  for  sanctifi- 
 cation.  And  if  it  was  an  evidence  unto  wise  Solomon,  that  she 
 was  not  the  mother  of  the  child,  who  pleaded  for  the  dividing 
 of  it;  so  it  may  be  supposed,  that  he  who  will  not  take  a  whole 
 Christ,  but  would  have  him  divided,  is  not  one  that  is  predesti- 
 
SPIRITUAL  WARFARE 
 
 itgted  unto  the  adoption  of  children.  We  confess,  there  are 
 ftifny  that  love  Christ's  coat  rather  than  his  graces;  and  if  they 
 pursue  after  those,  it  is  more  after  those  graces  that  are  adorn- 
 ing than  saving.  And  we  conceive,  that  there  are  these  three 
 graces  that  a  hypocrite  doth  most  pursue  after,  there  is  the  grace 
 d£  prayer,  and  the  grace  of  knowledge,  and  the  grace  of  humi- 
 lity; and  of  the  last  we  may  say,  a  hypocrite  may  endeavour  to 
 personate  it,  but  there  is  always  within  his  bosom  some  convic- 
 tions of  his  little  attainment;  it  is  impossible  for  a  hypocrite  to 
 think  himself  nothing.  And  O  that  we  could  once  attain  to  that 
 precious  length  of  Christianity,  as  to  be  entertaining  a  holy  obli- 
 vion of  our  attainments,  and  a  sanctified  memory  of  our  imper- 
 fections, that  the  former  may  be  written,  as  it  were,  in  the  sand, 
 and  the  latter  might  be  engraven  in  the  fleshly  tables  of  our 
 hearts,  and  kept  constantly  upon  record.  We  confess,  there 
 is  not  much  of  our  leaf  that  withers  in  these  days,  but  mucli 
 of  our  fruit  withers  and  decays.  O!  is  not  man  become  so  bru- 
 tish and  ignorant,  that  he  may  be  sent  unto  the  beasts  of  the 
 Seld  to  be  instructed  of  that  which  is  his  duty?  Solomon 
 makes  mention  of  four  beasts  upon  the  earth,  which  are  little 
 and  exceeding  wise,  Prov.  xxx.  24,  25,  26,  27,  all  which  may 
 teach  us  some  spiritual  doctrine:  Firsts  There  are  the  ants,  who 
 may  teach  us  that  grace  of  divine  providence,  and  Christian  po- 
 licy, in  laying  hold  on  our  occasions  and  opportunities,  who, 
 though  they  be  not  strong  people,  yet  provide  their  meat  in  sum- 
 mer: and,  no  doubt,  we  should  be  fighting  with  our  spiritual 
 enemies,  while  it  is  the  day,  for  the  night  cometh  wherein  no 
 mr.n  can  fight:  actions  done  in  season  add  a  great  deal  of  lustre 
 ,~nd  perfect5on  to  them,  every  thing  being  beautiful  in  its  season. 
 Secondly,  .There  are  the  conies,  who  may  teach  us  that  grace  of 
 denial  to  distrust  our  own  strength  in  the  day  of  straits,  to  run 
 unto  him  who  is  that  '  munition  of  rocks,  when  the  blast  of  the 
 terrible  One  is  as  a  storm  against  the  wall;  for  they  being  a 
 feeble  people,  '  make  their  houses  in  the  rocks:'  and,  no  doubt, 
 atheism  and  idolatry  are  the  two  great  impediments  of  morti- 
 
 ion,  too  much  confidence  in  ourselves,  which  is  idolatry, 
 -:  ,d  too  much  diffidence  in  God,  which  is  our  atheism-,  more- 
 over, we  may  go  to  the  locusts,  which  would  teach  us  that  pri- 
 mitive grace  of  unity,  who,  though  they  want  a  ki.ig,  i  yet   go 
 
 f  forth  Jh  bands.'  And,  lastly,  we  may  go  to  the  spider,  which  . 
 rh&j  teach  us  that  grace  of  spiritual-niindedness,  and  of  aspiring 
 
 those  sublime  and  excellent  things  cf  God,  for  they  are  in 
 icings'  palaces.  And  Oi  to  be  more  conversant  with  heaven,  and 
 -hose  things  that  are  above:  thi;  would  make  us  to  distaste  these 
 
 r  springs^  and  they  would  be  to  us  as  the  waters  of  flarah. 
 
SPIRITUAL  WARFARE.  367 
 
 But  to  come  more  particularly  to  the  words,  you  have  many 
 precious  things  concerning  mortification  holden  forth,  which 
 is  that  precious  and  cardinal  grace,  of  which  we  intend  at  this 
 time  to  speak;  you  have  the  infinite  advantage  of  this  grace 
 held  forth,  viz-  that  such  do  meet  with  divine  intimation  of 
 their  interest  in  Christ,  and  that  they  are  Christ's,  which  is  in* 
 deed  the  high  elevation  of  a  Christian;  and  this  is  clear  from  the 
 words,  that  such  an  one  may  from  this  gather,  that  his  nam* 
 was  written  in  the  ancient  and  precious  records  of  heaven.  And, 
 no  doubt,  little  divine  wrestling  with  our  corruptions,  makes 
 us  to  have  the  extract  of  our  peace  so  often  withdrawn  to  cur 
 sense;  there  is  this  held  forth  concerning  it,  the  extensive  na- 
 ture of  mortification,  that  a  Christian  ought  not  only  to  morti- 
 fy the  flesh,  which  is  original  sin,  which  is  so  called,  not  onlv 
 because  of  that  woful  note  of  amity  and  affection  that  is  betwixt 
 us  an'd  our  lusts;  hence  that  word,  ■  no  man  ever  hated  his  own 
 jiesh.'  O!  those  invisible  knots  of  union  that  are  betwixt  us  and 
 our  lusts;  but  it  is  so  called,  because  sin  hath  contaminated  the 
 whole  man,  so  that,  « from  the  crown  of  the  head  to  the  sole  o^ 
 the  foot/  there  is  nothing  that  is  not  defiled;  as  likewise,  be- 
 cause, during  our  abode  in  these  tents  of  mortality,  we  must 
 have  this  woful  and  sad  companion,  and  there  is  an  unchange- 
 able and  unalterable  decree  of  heaven,  that  during  our  time  of 
 minority,  we  should  have  that  bad  associate;  but  more,  a  Chris- 
 tian should  mortify  his  affections,  which  are  his  predominant 
 lusts,  to  which  our  affections  are  so  much  joined,  and  our  soul 
 doth  so  much  go  out  after;  as  also  his  lusts,  which  are  the  first 
 motions  and  risings  of  corruption  within  one,  and  withal,  may 
 comprehend  the  eschewing  the  first  shadows  and  appearances  of 
 ovil,  Prov.  iv.  14>,  J  5.  *  Enter  not  into  the  path  of  the  wicked, 
 and  go  not  in  the  way  of  evil  men,  avoid  it,  pass  not  by  it,  turn 
 from  it,  and  pass  away.'  Our  mortification  should  be  as  much 
 of  our  invisible  idols,  as  our  visible  idols. 
 
 There  is  this  likewise  held  forth,  the  difficulty  and  painfull- 
 ness of  this  work,  under  this  notion  of  crucifying^  which  was 
 one  of  the  most  painful  deaths.  We  conceive,  that  there  are 
 many  who  are  of  that  man's  humour,  who,  wallowing  upon  the 
 grass,  cried  out,  Utinam  hoc  esset  labor  are*  There  is,  no  doubt, 
 more  difficulty  in  this  than  we  apprehend;  we  must  not  lie  in 
 the  bed  of  ease,  if  we  intend  to  be  mortifying  Christians,  \v? 
 must  wrestle  as  princes  with  God,  till  we  prevail.  The  long- 
 someness  of  this  work  is  also  pointed  at,  under  the  notion  of 
 crucifying^  it  being  a  longsome  death.  We  cannot  ordinariiy 
 fight  and  triumph  in  one  day;  that  ambitious  letter  of  Caesar's 
 jfcifl  not  hold  here,  Peni9  i'id\  vici;  we  must  die  mortifving 
 
368  SPIRITUAL  WARFARE* 
 
 and  struggling  with  our  corruptions,  and  when  one  of  our  feet 
 is  within  the  borders  of  eternity,  to  be  sighing  out  that  lamen- 
 tation, cO  wretched  man  that  I  am,'  &c  You  have  also  the  inten- 
 sive nature  of  mortification,  that  a  Christian  should  be  content 
 with  nothing  but  the  death  of  his  lusts,  which  is  held  forth  in 
 that  word,  crucify.  O  to  bind  ourselves  with  a  holy  oath  and 
 vow,  not  to  dwell  in  much  contentment,  till  we  have  gotten  the 
 life  of  our  predominant  lust-,  we  must  not  give  our  idol  quarter, 
 upon  the  most  plausible  and  fairest  terms  of  subjection,  other- 
 wise, if  ye  do,  I  shall  not  say  that  word  which  the  prophet 
 spake  to  Ahab,  that  your  life  shall  go  for  his;  but  sure  I  am,  that 
 confederacy  shall  be  broken,  and  likely  not  without  many  sor- 
 rows to  your  spirits.  There  is  this,  lastly^  the  certainty  of  this 
 victory,  held  forth  in  that  word,  « they  have  crucified;'  it  is 
 here  in  the  preterite  time,  as  it  were  already  accomplished  and 
 brought  to  pass;  and,  no  doubt,  this  may  make  us  to  rejoice, 
 *  with  joy  unspeakable,  and  full  of  glory/  once  we  shall  have  a 
 triumphant  song  put  in  our  mouth.    *    - 
 
 Now,  before  we  shall  speak  unto  any  of  these,  we  shall  speak 
 to  some  few  things  as  previous  to  be  known;  we  shall  not  dwell 
 long  in  pointing  out  the  nature  of  mortification;  we  conceive 
 it  is  this,  It  is  a  divine  quality  of  the  immortal  soul,  derived  from 
 the  efficacy  and  virtue  of  Christ's  death,  whereby  the  strength  of 
 sin  is  impaired,  and  its  dominion  taken  away,  so  that  we  should 
 not  totally,  nor  with  full  consent,  yield  ourselves  unto  that  iron- 
 yoke  of  our  iniquity;  neither  shall  we  stand  long  to  prove,  :!:;. 
 it  is  your  duty  to  be  much  in  the  practice  of  this  duty:  it  is 
 clear,  not  only  from  Col.  iii.  5.  •  Mortify  therefore  your  mem- 
 bers which  are  upon  the  earth,'  &c  but  also  from  I  Pet.  ii  15* 
 16.  and  2  Cor.  vii  1.  It  ought  to  be  our  great  design  and  aim, 
 to  bring  all  those  things  in  subjection,  which  stand  in  opposition 
 to  Jesus  Christ,  and  it  is  the  noble  prerogative  of  those  young 
 men,  1  John  ii.  13,  14.  that  they  have  overcome  that  wicked 
 one,  and  hath  in  some  measure  trodden  Satan  under  their  feet. 
 
 But  we  shall  speak  a  little  unto  this,  First,  whether  or  not  ?. 
 Christian  can  fall  again  to  the  committing  of  that  sin,  which  once 
 they  have  mortified,  and  repented  for,  and  withal,  hath  receiv- 
 ed an  act  of  pardon?  We  conceive,  indeed,  so  far  as  we  knew, 
 there  can  be  no  explicate  proof  given  of  such  a  casein  scripture, 
 that  ever  any  of  those  that  were  heirs  of  the  grace  of  life  did 
 fall  into  that  sin  which  they  had  once  mortified,  and  repented 
 for;  but,  however,  we  are  confident  to  aver,  that  it  is  not  in- 
 consistent with  a  gracious  estate;  which  we  conceive  is  clear,  not 
 only  from  his  names,  but  from  his  promises,  and  from  his  com- 
 tu\:  (b;  doth  not  that  name,  that  1m  is  i  a  healer  of  our  backslid- 
 
SPIRITUAL  WARFARE.  889 
 
 .  and  a  repairer  of  our  breaches?'  And  that  name,  c  lie  will 
 multiply  to  pardon,'  speak  our  that  of  a  saint's  relapsing  into  a 
 mortified  sin,  doth  not  put  him  without  h  >pe,  Isa.  lv-  7.  Hos. 
 xiv.  4.  but  that  he  may  have  confidence  that  be  shall  not  die  but 
 live,  and  declare  the  wondrous  works  of  the  Lord,  though  God 
 may  speak  that  word  to  him,  whkh  Absalom  spake  to  Hushai, 
 1  Is  tnis  thy  kinunes-s  to  thy  frieno:'  And  withal,  do  no1:  his  pro- 
 mises speak  this  Jer,  iii.  22  i I  will  heal  your  back-slidmgs?,  And 
 do  not  his  commands  speak  it,  Jer.  iii.  1.  i2,  i  1.  22  how  often 
 is  bick-shding  fsrael  exhorted  to  return?'  And  he  who  imposed 
 that  commandment  upou  us,  to  forgive  our  brother  until  seven- 
 ty and  seven  times,  if  he  return  and  repent  will  not  his  bowels 
 be  moved  within  him  towards  a  back-sliding  heifer?  But  withal, 
 to  provoke  you  to  beware  of  that  sin,  to  sin  after  repentance 
 and  mortification,  we  shall  propose  these  things:  First,  Such  a 
 sin  doth  create  and  beget  much  hardness  and  stupidity  of  heart, 
 so  that  <  our  own  back-slidings  do  reprove  us,'  and  become  net 
 only  our  sin,  but  our  punishment:  and  when  i  God  hath  spoken 
 peace  to  us,  should  we  again  turn  to  folly:'  Secondhj,  There  is 
 this  to  dissuade  you,  that  such  apostacy  as  this,  makes  a  Christian 
 to  lose  the  sense  and  comfortable  assurance  of  their  interest,  so 
 that  sometimes  thev  will  be.  even  razing,  as  it  were,  the  founda- 
 tions O  but  back-si;ders  in  heart  are  filled  with  the  fruit  of 
 their  own  way,  and  are  made  to  walk  in  <  darkness,  and  have  no 
 light.'  It  is  much  for  a  Christian  to  keep  fast  his  hands,  when 
 after  this  manner  he  hath  lost  his  feet. 
 
 Fourthly j  Such  an  one  doth  not  ordinarily  give  much  reins 
 and  much  liberty  to  his  corruptions;  that  is  indeed  their  year 
 of  jubilee  and  release;  as  is  clear  from  Jer  v.  6  where  the.-erwo 
 are  joined:  and  may  rot  the  nature  and  aggravating  circum- 
 stances of  that  sin  make  you  to  eschew  it?  Is  it  not  a  sinning 
 against  light?  Is  it  not  a  sinning  against  God,  after  he  hath  ap- 
 peared unto  you  twice?  So  that  this  may  be  the  manner  of  your 
 bemoaning  yourself.  If  it  had  been  an  enemy  that  had  thus  done, 
 O  Lord,  thou  mightest  have  borne  it,  but  that  it  should  be  one, 
 whom  thou  didst  condescend  to  make  thy  familiar,  and  to  trke 
 sweet  counsel  together  with  him,  that  hath  lift  his  heel  against 
 thee,  this,  no  doub*,  is  an  iniquity  of  a  deep  dye:  and  we  shall 
 only  say  this,  that  it  is  imprinted  upon  the  effigy  of  godly  Judah, 
 Gen.  xxxviii.  26  that  after  his  first  fall  wit*i  Tamar,  he  i  knew 
 heragain  no  more  '  And  no  doubt  it  were  your  advant?ge  to 
 obey  that  counsel, «  Le?  him  that  standeth  take  heed  iest  he  fall/ 
 
 Now  that  which,  secondly,  we  would  speak  to,  i?,  to  propose 
 some  things  to  you,  by  which  you  may  know  your  growth  in 
 mortification,  since   there  are  many  that  delude  them^rlves  in 
 
 3  A 
 
3<0  SPIRITUAL  WARFARE. 
 
 this,  supposing  that  their  lusts  are  really  mortified,  when  they 
 are  but  sleeping,   and  that  they  are  really  cast  out,  when  they 
 only  go  out  for  a  season:  those  are  they  i  that  are  pure  in  their 
 own  eyes,  and  yet  are  not  cleansed  from  their  iniquity.     And  be- 
 fore we  shall  speak  any  thing  to  this,  we  would  have  you  con- 
 sidering these  things,  jirsl)  that  there  may  be  a  growth  of  leaves 
 where  there  is  not  much  growth  of  fruit,  a  plentiful  measure  of 
 profession,  and  yet  much  barrenness  in  practice:  there  are  some 
 whose  leaf  doth  not  wither,  though  their  fruit  doth  much  de- 
 cay, who  have  many  specious  appearances,  and  yet  cannot  say 
 that  the  root  of  the  matter  is  with  them:  and  withal,  we  would 
 say,  that  there  may  be  much  real  growth  to  the  fruit,  when  there 
 is  not  much  in  the  root,  so  that,  though  we  spread  forth  our 
 branches,  yet  we  do  not  cast  forth  our  root  as  Lebanon.     We 
 £row  sometimes  more  in  prayer,  and  knowledge,  and  joy  in  the 
 Holy  Ghost,  than  in  mortification  and  humility,  though  there 
 be  a  promise  for  both  their  growths,  Hosea  xiv.  5,  6.  Now  there 
 is  in  this,  secondly,  that  we  would  have  you  knowing,  that  there 
 is  a  divine  necessity  for  Christians  to  grow  somewhat  in  all  the 
 graces  of  the  Spirit,  *  and  to  bring  forth  fruit  even  in  old  age;'  to 
 be  advancing  in  mortification,  to  be  ascending  up  in  a  divine 
 conformity  with  God,  till  we  shall  be  made  like  unto  him.     We 
 confess,  indeed,  there  Were  some  sad  interruption,  when  we  almost 
 forget  that  we  are  purged  from  our  old  sins;  and  this  necessi- 
 ty of  growth,  appears  not  only  from  this,  that  Christ  is  the  head 
 of  believers,  and  they  his  members;  this  similitude  the  apostle 
 useth  twice  to  express  a  Christian's  growth,  Eph.  iv.  15,  16.  Col. 
 iu  10.  And,  no  doubt,  since  Christ  is  the  head,  and  we  the  mem- 
 bers, we  must  grow  till  there  be  a  divine  conformity  and  resem- 
 blance betwixt  us  and  our  head,  and  are  not  we  predestinated 
 unto  this  divine  and  noble  end?  Rom.  v.  29.  And  must  not  we 
 purify  ourselves,  and   endeavour  to  wash  ourselves  from  our 
 spots,  through  that  precious  blood  of  sprinkling,  that  «  we  may 
 be  holy,  as  be  who  hath  called  us  is  holy?'  And  more,  this  is  one 
 end  of  that  fulness,  which  was  communicated  unto  €  Jesus  Christ 
 our  precious  head,  ever  to  make  us  complete,  Col.  ii.  9,  10.  And 
 as  his  fulness  is  for  our  growth,  so  our  growth  is  for  the  mak- 
 ing up  of  his  fulness,  Eph.  i.  23.    Mystical  Christ  will  not  be 
 complete,  till  once  ail  his  members  grow  up  « to  the  stature  of  the 
 fulness  of  Jesus  Christ;'  and  so  from  that,  there  is  such  an  in- 
 visible knot  of  union,  and  supernatural  relation  betwixt  us  and 
 Christ,  that  a  Christian  must  grow;  and  if  once  the  first  drai:. 
 and   imperfect  lineaments   of  Christ's  image   be   engraven   on 
 our  soul,  he  will  bring  it  into  perfection:  since  this  is  his  no- 
 ble prerogative,  that  his  work  is  perfect.     There  is  this  also 
 
SPIRITUAL  WARFARE*  37 1 
 
 that  speaks  a  necessity  of  a  Christian's  growth  in  mortification,, 
 and  all  the  graces  of  the  Spirit,   that   the  faithfulness  of  all  the 
 persons  of  the  blessed  Trinity  is  engaged  for  this,  and  is  laid  in 
 pawn:  it  is  clear,  that  the  faithfulness  of  the  first  Person  of  the 
 blessed  Trinity  is  laid  in  pledge,  from  Psalm  xcii.  14,  15.  c  They 
 shall  still  bring  forth  fruit  in  old  age,  to  shew  that  the  Lord  is 
 upright  and  faithful.'      Which,  we  conceive,  doth  relate  to  that 
 promise  made  by  the  Father  to  the  Son,  in  that  ancient  and  eter- 
 nal transaction,  Isa.  liii.  10.     And  is  not  the  faithfulness  of  the 
 Son  laid  in  pledge?  Is  not  this  commandment  of  the  Father  laid 
 upon  him,  i  That  of  all  that  are  given  to  him,  he  should  lose  none, 
 but  should  raise  them  up  at  the  last  day?  John  vi.  39,  4?0.     So 
 that  as  Christ  must  be  answerable  to  his  charge,  he  must  present 
 all  the  gifted  ones  unto  the  Father,  which   presupposeth  their 
 growth  in  grace,  and  their  being*  made  meet  for  the  inheritance 
 ©f  th«  saints  in  light.'     And  is  not  the  faithfulness  of  the  third 
 Person  of  the  blessed  Frinitv  likewise  engaged  in  this,  in  that  it 
 is  his  great  work  to  apply   Christ's  purchase,  to  reveal  unto  us 
 the  whole  mind  of  God,  and  to  communicate  all  things  that  are 
 needful  for  us  to  know,  and  to  guide  us  in  all  truth?  John  xvi. 
 13.    And  if  this  be  his  first  work,  will  he  not  accomplish  it,  and 
 bring  it  un-o  perfection?     All  which  great  works  that  are  com- 
 mitted unto  the  Holy  Ghost  to  do,  have  that  sweet  and  precious 
 result,  <  growth  in  grace.'     There  is  this,  thirdly,  that  we  would 
 have  you  knowing,  that  there  are  some  graces  of  the  Spirit,  of 
 whose  growth,  before  we  can  judge,  there  must  be  a  time  allot- 
 ted;  grace  is  not  like  the  grass  of  the  field,  which  groweth  in  a 
 night,  and  perisheth  in  a  night.     It  is  a  woful  practice  amongst 
 many,  they  begin  to  search  their  growth,  before  they  have  well 
 begun  to  grow:  we  would  rather  counsel  you  to  grow,  than  to 
 search  your  growth;  though  it  is  indeed  a  Christian's  duty  to 
 take  notice,  <  to  go  up  early  to  the  vineyards,  to  see  if  the  vine 
 flourish,  whether  the  tender  grape  appear,  and  the  pomegranate 
 bud  forth;'  this  is  clear  from  Song  vii.  12.  and  from  Psalm  lxiii. 
 S.  where  David   taketh  notice,  not  only  of  his  following  after 
 God,  but  that  his  soul  did  follow  hard  after  him.     But  if  in  this 
 we  may  allude,  we   shall  say   this  unto   you,   <  Judge  nothing 
 before  the  time;  let  your  graces  grow,  before  you  judge  of  their 
 growth.     And  there  is  this,  lastly,  that  we  would  say,  that  grow- 
 ing in  grace,  and  the  fruits  of  the  Spirit,  is  a  mystery  that  is 
 more  taken  up  by  faith  than  by  sense:  we  must  grow  by  faith, 
 and  by  faith  we  will  best  discern,  especially  under  desertion,  and 
 when  we  are  walking  under  a  cloud,  and  Christ  carves  out  bit- 
 ter things  unto  us.     We  confess,  indeed,  when  we  are  dandled 
 <up on  his  knee,  and  our  cup  of  divine   consolations  is  running 
 
SPIRITUAL  WARFARE. 
 
 $ver,  and  he  covereth  a  table  to  us  in  the  wilderness,  then 
 growth  may  be  known  by  sense. 
 
 But  as  to  the  question  we  proposed,  we  shall  give  you  these 
 evidences  of  your  growth  in  mortification;  there  is  this,  Jirst9 
 those  are  admitted  to  read  their  names  in  those  ancient  and  pre- 
 cious records  of  heaven,  and  to  know  that  they  were  engraven 
 upon  his  heart  before  ever  the  corner-stone  of  the  world  was 
 laid.  This  is  clear  from  Rev.  ii.  17.  and  2  Tim.  iv.  8.  And  the 
 ground  of  it  is  this,  that  those  who  are  wrestling  as  princes  with 
 their  lusts,  and  enduring  the  heat  of  the  day,  he  lets  them  see 
 a  sight  of  the  crown,  and  of  that  eternal  felicity,  that  so  they 
 may  endure  that  geed  fight  of  faith,  and  persevere  to  the  end, 
 that  they  may  obtain  that  crown  of  life. 
 
 And  there  is  this  ground  of  it  also,  because  such  are  much 
 in  the  exercise  of  those  two  cardinal  and  architectonic  graces  of 
 the  Spirit,  faith  and  prayer,  by   which   much  divine  familiarity  • 
 and  fellowship  with  God  is  attained,  and  so  faith  doth  increase 
 with  increase  of  God. 
 
 There  is  this  second  evidence,  when  your  lusts  have  not  such 
 power  to  disturb  us  in  holy  duties,  as  in  prayer,  hearing,  and 
 meditating:  if  you  have  dispossessed  those  unclean  things,  and 
 can  go  about  those  duties  with  a  great  deal  of  more  divine  se- 
 renity and  composedness  of  spirit;  but  if  this  be  wanting,  it  is 
 an  evidence  of  no  great  growth  in  mortification;  as  is  clear  from 
 Jer.  xxiii.  11.  and  Ezek.  xxxiii.  31.  And  we  conceive,  that  this 
 is  an  evidence  of  growth  in  mortification  upon  these  two  grounds: 
 1.  A  Christian  that  is  much  a  victor  in  this  blessed  warfare,  is 
 oftentimes  under  the  dreadful  impressions  of  the  majesty  and  ho- 
 liness of  God,  by  which  those  sinful  stirrings  and  motions  of  his 
 heart  are  much  abated,  by  reason  of  his  terror,  he  cannot  endure 
 himself  to  be,  *  with  the  fool,  in  the  ends  of  the  earth/  because 
 such  a  one  hath  power  over  his  spirit,  and  rules  over  it,  so  that 
 he  is  not  like  a  city  broken  down  and  without  walls.  O  but  it  is 
 much  for  one  to  subject  all  his  thoughts  to  the  obedience  of  Je- 
 sus Christ,  to  have  nothing  within  him  that  lifts  up  the  heel  a- 
 gainst  the  knowledge  and  excellency  of  Jesus  Christ!  An<<,  by  the 
 way,  it  is  a  woful  and  irrational  ^vil,  that  we  lodge  Christ  in 
 our  face,  and  in  our  mouth  we  speak  of  him,  ai  d  seem  to  love 
 him,  but  we  lodge  idols  in  our  heart,  that  glorious  and  excellent 
 mansion,  which  should  be  kept  for  that  excellent  gue~t,  that  c  im- 
 mortal King  of  glory,  who  is  the  light  of  the  higher  house. 
 
 There  is  this  third  evidence  of  growth,  to  be  much  in  exalt- 
 ing and  magnifying  of  Jesus  Christ,  and  lifting  up  of  that  bur- 
 densome tone  of  h*n  praise;  this  was  an  evidence  of  Paul's  growth 
 in  mortification,  Rom.  vii.  35.   1  Cor.  xv.  56,  67,  5b.     O  but 
 
SPIRITUAL  WARFARE. 
 
 one  that  hath  really  tasted  of  that  noble  thing,  mortifying  and 
 pardoning  grace,  their  soul  will  esteem  Christ  matchless,  and  a. 
 divine  necessity  of  speaking  out  his  praise,  and  setting  him  on 
 high  will  lie  upon  them.  There  are  two  special  times  when  Chris- 
 tians are  put  to  a  divine  non-plus  in  speaking  out  of  his  praise, 
 and  are  constrained  to  cry  out  that  worcl,  Psalm  lxv.  1.  c  Praise 
 waits  for  thee:'  or  si'enr,  that  is,  it  cannot  be  expressed.  There 
 is  that  time  when  a  Christian  is  caught  up,  as  it  were,  unto  the 
 third  heaven,  and  hath  some  eminent  discoveries  of  God,  then 
 they  are  constrained  to  cry  out,  'Exalt  thyself,  O  Lord:'  their 
 thoughts  are  so  high  of  him,  that  there  can  be  no  expressions 
 found  suitable  unto  his  worth.  And  we  confess,  indeed,  it  is 
 hard,  if  not  impossible,  to  commit  any  hyperbole  in  commend- 
 ing of  him.  And  there  is  that  Second  time,  when  Christians  are 
 able  to  turn  the  battle  to  the  gate,  and  in  some  measure  are  en- 
 abled to  conquer  their  spiritual  enemies-,  then  are  they  put  to 
 this,  ^AVho  can  exalt  bun,  who  is,  by  infinite  degrees,  exalted 
 ^bove  our  blessing  and  praise?'  Sometimes  a  Christian  is  put  to 
 that  spiritual  posture  and  heavenly  frame,  that  he  cannot  make 
 ^age  of  his  thoughts  of  Christ,  that  though  his  heart  could 
 endite  a  good  matter  concerning  the  king,  yet  his  tongue  cannot 
 be  the  pen  of  a  ready  writer. 
 
 There  is  a  fourth  evidence  of  a  Christian's  growth,  when  a 
 Christian  hath  more  spiritual  discoveries,  and  insight  into  his  cor- 
 ruptions, and  is  more  wrestling  against  them:  and  we  would  have 
 yoi  considering  these. two  things:  1//,  That  discovery  of  bosom 
 and  invisible  lusts,  is  that  which  we  mainly  take  to  be  meant 
 in  this  evidence,  and  wrestling  against  them.  And  there  is  this, 
 2dhjr  that  all  our  victories  over  our  lusts,  should  increase  our 
 antipathy  against  sin,  and  make  us  to  be  zealous,  till  we  once 
 shall  obtain  a  complete  victory,  and  shall  have  accomplished  our 
 warfare. 
 
 There  is  a  fifth  evidence  of  cu»  growth,  when  the  remem- 
 brance of  our  former  lusts  and  idols  do  not  provoke  desires 
 after  the  enjoyment  of  those  things  again,  but  rather  doth  pro- 
 voke the  exercise  of  sorrows,  that  ever  that  should  have  been 
 our  lot,  to  have  been  under  the  dominion  of  such  lusts  and  idols. 
 O  but  there  are  many,  to  whom  remembrance  of  their  lusts  will 
 provoke  their  affections,  Ezek.  xxiii.  19,  21  <  And  this  speaks 
 much  strength  of  love,  that  the  picture  of  his  idols  should  so 
 much  inflame  him,  and  gain  his  affections:  O!  but  looking  upon 
 our  old  sins  with  an  affectionate  eye,  speaks  little  growth  in 
 .mortification. 
 
 There  is  that  last  evidence  of  our  growth,  our  high  and  toa- 
 jestic  thoughts  of  Christ  and  his  word:  for  if  once  our  humour 
 
£74  SPIRITUAL  V7ARFARE. 
 
 be  purged  out,  we  shall  then,  c  as  new  born  babe?,  desire  tht 
 cere  milk  of  the  word/  And  I  am  persuaded,  that  as  one  doth 
 obtain  success  in  this  precious  warfare,  he  doth  ascend  in  his 
 spiritual  conception  of  Christ:  such  an  one  is  endeavouring  that 
 evangelic  and  heavenly  captivity  of  affections,  to  have  them  all 
 confined  unto  Jesus  Christ,  that  precious  and  excellent  Object. 
 O!  but  one  sight  of  Jesus  Christ,  in  his  matchless  and  transcen- 
 dent comeliness,  to  behold  that  divine  contemperature,  harmony, 
 and  conjunction  of  all  spiritual  graces  that  are  in  him,  would  it 
 not  provoke  us  to  cast  away  our  idols  6  to  the  moles  and  to  the 
 bats/  and  should  they  not  lose  their  beautiful  hue  and  image? 
 O,  but  eternity  to  contemplate  that  infinite  majesty  that  is  in 
 him,  sweetly  contemperate  with  his  loveliness!  so  that  we  may 
 say,  there  is  both  majestic  lowliness,  and  lowly  majesty  in  him; 
 to  <ee  likewise  his  infinite  highness,  and  his  matchless  condescen- 
 dence; to  see  his  absolute  sovereignty,  and  his  unparalleled  hu- 
 mility; those  things,  if  once  they  were  attained,  might  make  us 
 to  cry  out,  Who  would  not  love  thee,  O  King  of  nations? 
 
 Nov/  that  which  we  shall  lastly  speak  to,  shall  be  this,  to 
 shew  unto  you  those  things  that  speak  and  prove  our  soul  uni- 
 on, and  heart  conjunction  with  our  idols,  that  so  we  may  be 
 provoked  to  the  mortification  of  them.  There  is  this,  \st>  that 
 we  embrace  our  idols  after  frequent  convictions  of  the  disad- 
 vantage of  them;  that  after  they  have  been  seen  in  their  own 
 native  colours,  yet  we  dandle  them  upon  our  knee,  like  that 
 word,  Is2.  lvii.  10.  and  that,  Jer.  1.  38.  i  They  are  mad  upon 
 their  idols:'  demented  in  their  pursuits  after  them.  And,  no 
 doubt,  this  speaks  of  a  most  unmodified  frame,  and  one  filled 
 with  the  love  of  his  idols.  There  is  this,  2dly,  that  speaks  our 
 embracing  of  our  idols,  upon  small  temptations,  like  that,  2  Sam. 
 xii.  2.  3.  There  are  some  temptations  of  our  lusts  to  gain  our  af- 
 fections, and  some  to  gain  our  judgment,  and  to  sin  without 
 the  proposal  of  some  great  advantage,  or  some  solacing  delight 
 or  pleasure,  speaks  us  most  strongly  united  to  our  lasts.  There 
 is  this,  %dlif$  that  speaks  that  infinite  toil  and  labour  that  we 
 expose  ourselves  to,  to  satisfy  our  lusts;  you  will  see  it  in  Ec- 
 astes  ii.  where- Solomon,  making  pleasure  and  carnal  joy  his 
 idol,  is  put  to  much  toil  to  satisfy  it.  And  believe  it,  it  is  more 
 easy  to  mortify  your  lusts,  than  to  satisfy  them,  for  that  is  im- 
 possible work.  Our  idols  have  two  daughters  that  still  cry,  Give 
 give:  our  idols  are  like  the  grave,  the  barren  womb,  the  earth 
 that  is  filled  with  water,  and  the  fire,  who  never  say,  *  It  is  e- 
 nottgb/  Our  idols  have  two  attendants,  impatience  and  diligence. 
 will  weary  ourselves  in  the  fire,  to  obtain  satisfaction  on 
 lusts;  and  if  we  do  net  att?.in  it,  we  will  curse  our  King, 
 
SPIRITUAL  WARFARE.  875 
 
 and  look  upward.  There  is  this,  bthly,  that  speaks  our  soul- 
 union  to  our  idols,  and  it  is  embracing  of  them  after  applica- 
 tion of  threafenings  against  those  who  should  embrace  that  sin^ 
 and  ro  commit  this  sin  with  lifted  up  hands,  is  indeed  to  sport 
 with  the  justice  of  God,  or  rather  to  put  a  bill  of  defiance  in 
 his  nand,  supposing  that  we  are  above  the  reach  of  his  justice 
 and  power.  And  there  is  this,  othh/,  that  speaks  out  our  kill- 
 ing of  convictions,  which  tend  to  the  discovery  of  the  sinfulness 
 of  sin,  and  pressing  upon  us  those  duties  by  which  we  attain  CO 
 the  mortification  of  them:  and  is  it  not  certain,  then,  that  we 
 kill  our  convictions  in  the  birth,  and  make  them  prove  abor- 
 tive? Love  to  our  idols  is  that  which  kills  our  convictions,  and 
 our  killing  of  our  convictions,  is  the  mother  of  our  love  to  our 
 idols.  And  there  is  this,  lastly^  that  speaks  out  soul-union  with 
 our  idols,  those  anxious  sorrows  when  we  miss  the  enjoyment 
 of  our  idols,  we  are  then  ready  to  cry  out,  *  It  is  better  for  us  to 
 die,  than  to  live.'  And  oftentimes,  when  our  idols  are  taken  frotu 
 us,  and  are  laid  in  the  grave,  our  living  lusts  sit  down  and  la- 
 ment over  the  grave  of  our  buried  idols,  crying  out,  Ah,  my 
 lord!  And  since  there  are  such  invisible  and  woful  knots  of  union 
 betwixt  us  and  our  idols,  we  should  endeavour  to  have  all  these 
 knots  loosed,  and  to  have  our  souls  united  to  him  by  these  two 
 precious  and  golden  chains  of  faith  and  love,  and  to  have  our 
 hearts  a  Bethel,  a  house  for  God,  and  a  temple  for  the  Holy 
 Ghost,  and  not  a  Bethaven,  an  house  of  idols,  and  a  cage  for  all 
 unclean  birds,  that  our  spirits  may  be  mansions  for  that  eternal 
 Spirit,  and  he  may  have  an  arbitrary  power  over  us,  and  a  ne- 
 gative voice  in  conducting  us  to  heaven. 
 
 SERMON  II L 
 
 Gal.  v.  24.  And  they  that  are  Christ' s>  have  crucified  the  flesh* 
 
 with  the  affections  and  lusts. 
 
 iVloRTiFiCATiON  is  that  precious  duty  imposed  upon  man,  not 
 only  by  the  law  of  nature,  but  by  the  royal  and  excellent  law 
 of  grace.  Doth  not  the  law  and  light  of  nature  instruct  man 
 thus,  *  It  is  better  to  kill  than  be  killed?'  And  certainly,  ex- 
 cept a  Christian  be  the  ruin  of  his  iniquities,  iniquity  shall 
 certainly  be  his  ruin:  we  shall  either  sing  a  song  of  triumph' 
 over  our  lusts,  or  our  lusts  shall  sing  a  song  of  triumph  over 
 us.  ^And  doth  not  that  royal  law  of  liberty  and  grace  enforce 
 this  upon  usj  while  it  desireth,  that  *  we  should  crucify  our  mem- 
 bers which-  are  upon  the  earth,'  and  be  aspiring  after  a  divine 
 conformity   with  the  image  of  the  invisible  God?     Though  we 
 
37b  SPIRITUAL  WARFARE. 
 
 conceive  there  be  some,  that  if  they  would  retire  themselves  a 
 little,  to  behold  those  subtile  and  visible  actings  of  the  mystery 
 of  iniquity  within  them,  and  those  deep  devices  of  Satan,  and 
 how  many  strange  lords  beside  Jesus  Christ  exercise  dominion 
 over  them,  they  might  be  constrained  to  put  in  their  Amen  un- 
 to that  truth,  That  *  it  is  more  easy  for  a  camel  to  pass  through 
 ihe  eye  of  a  needle,  than  for  such  unmortified  Christians/  as  many 
 of  us  are,  «  to  enter  into  the  kingdom  of  God/  It  is  better  for  us 
 to  dwell  in  the  house  of  mourning,  than  in  the  house  of  mirth: 
 we  may  say  much  of  the  carnal  joy  that  is  amongst  us,  «  Such 
 laughter  is  mad,  and  such  mirth  what  doth  it?'  We  may  wish 
 for  some  retired  cottage  in  the  wilderness,  where  we  may  go 
 aside,  and  spend  our  seventy  years  in  the  bitterness  of  our  soul, 
 and  account  it  marvellous  loving  kindness  if  we  shall  obtain 
 hope  in  our  end.  It  is,  without  all  debate,  that  the  general  and 
 universal  evil  of  our  days  is,  that  Christians  are  so  little  in  the 
 exercise  of  this  precious  grace  of  mortification:  we  think  we 
 take  a  greater  latitude  in  our  way  to  heaven,  than  that  cloud  of 
 witnesses  which  went  before  us  did  adventure  to  take.  And  it 
 is  certain,  that  if  one  from  the  dead  were  admitted  to  write 
 commentaries  upon  the  disadvantages  of  satisfying  the  lusts  of 
 the  flesh,  they  would  point  out  marvellous  hurt,  and  infinite 
 loss  in  exercising  any  of  those.  As  likewise,  if  any  from  above 
 were  admitted  to  write  upon  the  advantages  *  of  crucifying  of  the 
 flesh,  with  the  affections  and  lusts  thereof,'  what  precious  com- 
 mendation might  they  give  to  those  that  are  exercised  in  those 
 iow,  but  exalting  works  of  mortification?  Believe  me,  this  is 
 most  certain,  that  it  is  easier  to  mortify  your  lusts,  than  to  sa- 
 tisfy them:  for  we  conceive,  that  such  an  one,  who  is  spending 
 his  precious  time  in  the  satisfying  of  his  lusts,  doth  spend  his 
 time  betwixt  these  three:  1st  The  impatiency  of  his  lusts,  which 
 still  cry  out,  Give,  give.  2dly,  The  impotency  and  weakness  of 
 the  means  he  hath  to  satisfy  such  lusts.  And,  3dly,  the  convic- 
 tion of  the  impossibility  of  satisfying  the  insatiable  desires  and 
 infinite  lusts  of  sin.  Anxiety  and  sorrow  are  the  constant  at- 
 tendants of  a  man  that  is  not  studying  to  crucify  his  lusts  and 
 affections:  and  certainly,  if  we  may  allude  to  that  word,  Jer. 
 xlviii.  1 0.  <  Cursed  be  he  that  keepeth  back  his  sword  from  blood,' 
 he  is  cursed  that  doth  not  endeavour  to  crucify  and  bring  low 
 the  c  seven  abominations  of  his  heart/  that  we  may,  with  Naphtali 
 and  Zebulnn,  jeopard  our  lives  unto  death  in  the  highest  places 
 of  the  field,  and  that  there  might  be  none  of  cur  lusts  to  cry 
 out  within  us,  i  The  bitterness  ol  death  is  past/  Iput  may  endea- 
 vour to  cut  them  in  pieces  before  the  Lord.  We  conceive  this 
 work  of  mortification  is  the  most  pleasant  exercise  of  a  Christian, 
 
SPIRITUAL  WARFARE,  37? 
 
 if  not  in  its  own  nature,  yet  in  its  fruits  and  effects. 
 
 Now,  before  we  shall  speak  any  thing  unto  those  things  which 
 we  proposed  to  speak  of  at  the  last  occasion,  we  shall  speak  a 
 little  to  this,  what  is  the  reason  that  Christians'  resolutions  and 
 purposes  to  quit  such  a  predominant  lust,  and  to  forsake  such 
 an  idol,  do  oft-times  evanish  without  any  fruit?  All  these  cords 
 of  divine  resolution  by  which  they  bind  themselves,  are  but  as 
 tow  and  flax  before  the  fire  of  temptation,  they  decreeing  many 
 things  which  are  not  established;  and  we  confess,  this  is  so  in- 
 cident an  evil  to  his  own,  that  sometimes  they  are  resolved  in 
 nothing  so  much  as  this,  to  resolve  no  more;  they,  in  a  man- 
 ner, give  over  the  duty  of  resolution,  because  they  are  short- 
 coming in  the  duty  of  performance;  and  we  conceive,  that  this  is 
 occasioned  either  through  this,  that  Christians  do  not  resolve 
 upon  the  strength  of  a  Mediator;  or,  if  they  do  resolve  upon 
 his  strength,  they  are  not  much  in  the  improvement  of  it  for 
 the  bringing  low  of  such  iniquity;  and  we  conceive,  this  was 
 the  ground  that  Peter's  resolutions  were  brought  so  low,  and 
 were  blasted;  and  this  was  somewhat  pointed  at,  lsa.  xl.  30,  31. 
 where  it  is  said,  *  even  the  youths  shall  faint  and  be  weary,  and 
 the  young  men  shall  utterly  fail/  The  greatest  natural  abilities, 
 which  might  help  men  to  run,  and  not  to  be  weary,  and  the 
 most  promising  evidences  from  themselves  shall  fail  and  be  blast- 
 ed, *  but  (as  it  is  in  verse  31.)  they  that  wait  upon  the  Lord,  shall 
 renew  their  strength;'  even  those  who  are  denied  to  their  own 
 strength.  And  we  conceive,  that  there  are  these  two  great  mys- 
 teries of  Christianity,  1  To  resolve  so,  as  being  convinced  of 
 this,  that  we  are  not  able,  as  of  ourselves,  to  think  one  good 
 thought.  And,  2.  which  is  a  little  more  mysterious  to  believe, 
 that  Christ's  strength  laid  hold  on  by  faith,  is  as  effectual  for  the 
 crucifying  of  such  a  lust,  as  if  it  were  our  own  proper  strength 
 and  excellency.  Certainly,  one  that  hath  once  swallowed  this 
 camel  of  Christianity,  needs  not  strain  at  the  lowest  gnat  of  it. 
 We  would  only  say  this  by  the  way,  study  to  flee  comparative 
 resolutions;  for  ordinarily  these  are  much  blasted,  as  was  clear 
 in  Peter,  ■  though  all  should  forsake  thee,  yet  I  will  not.'  Study 
 to  be  positive  in  your  resolutions,  but  beware  of  comparisons. 
 
 This  is  likewise  occasioned  through  this,  that  ordinarily  they 
 determined  the  mortifying  of  such  a  lust,  rather  with  their  light 
 than  with  their  affections;  as  it  is  sometimes  the  exercise  of  a 
 Christian  when  he  goeth  to  prayer  for  the  mortifying  of  such  a 
 lust,  his  light  prayeth  more  than  his  affections;  and  sometimes 
 it  falls  out,  that  when  light  and  judgment  is  praying  for  the 
 mortifying  of  such  an  idol,  affection,  as  it  were,  entereth  a  pro- 
 testation against  the  granting  of  such  a  desire,  and?  in  a  maimerB 
 
 3  B 
 
378  SPIRITUAL  WARFARE; 
 
 saith,  *  Lord,  mortify  not  such  a  lust.*  This,  we  conceive,  was 
 the  case  and  practice  of  those  who  are  made  mention  of  in 
 Ezek.  xiv.  4,  5.  who  cams  to  enquire  of  the  Lord,  having  their 
 idols  in  their  heart.  We  may  put  our  idols  from  our  mind,  but 
 have  our  idols  in  our  heart,  when  we  come  to  seek  the  morti- 
 fication of  them.  And  we  would  only  say  this  unto  you,  when 
 ye  begin  to  resolve,  study  to  have  your  souls  under  a  divine 
 impression  of  the  sinfulness  of  such  a  lust;  as  likewise,  under 
 the  infinite  disadvantages  of  following  such  a  lust.  We  conceive* 
 that  the  ordinary  time  of  a  Christian's  resolutions  is,  when  they 
 are  blessed  with  the  dew  of  heaven,  and  are  admitted  to  taste  of 
 his  sweetness:  and  oftentimesChristians'resolutjonsare  rather  ac- 
 cording to  their  present  frame,  than  according  to  that  which  pro- 
 bably will  be  their  frame  ere  long:  and  this  is  the  occasion  that 
 Christians,  who  are  big  in  their  resolutions,  are  often  short  and 
 defective  in  their  performances;  or  else  we  esteem  it  to  be  oc- 
 casioned through  a  Christian's  being  too  much  given  to  slothful- 
 ness,  and  that  woful  idol  of  self-indulgence;  they  resolve  fair,, 
 but  do  not  take  pains  to  accomplish  their  vows:  this  is  clearly 
 pointed  at,  not  only  Prov.  xiii.  4.  where  it  is  said,  c  The  sluggard 
 desireth,  but  he  hath  nothing;'  but  more  clearly,  Prov.  xxi.  25. 
 *  The  desire  of  the  sluggard  slayeth  him.'  And  the  reason  is 
 subjoined,  *  Because  his  hands  refuse  to  labour.'  It  is  most  cer- 
 tain, that  except  a  Christian  be  diligent,  he  can  never  be  a  mor- 
 tified Christian.  Mortification  is  not  attained  with  ease,  we 
 must  travail  in  pain,  and  have  the  pangs  of  the  new  birth  before 
 Christ  be  formed  in  us. 
 
 And  there  is  this,  lastly^  which  doth  occasion  it,  Christians  do 
 not  propose  to  themselves  a  sublime  and  divine  end  in  mortify- 
 ing of  their  lusts.  And  certainly,  we  conceive,  this  is  the  most  or- 
 dinary and  incident  case  unto  his  own,  we  either  propose  this 
 end  in  the  mortifying  of  our  lusts,  that  we  may  have  somewhat 
 whereof  to  glory,  and  to  make  mention  of  our  righteousness,, 
 even  of  ours  only;  or  else  we  propose  this  carnal  end  of  study- 
 ing to  have  a  name  continually  amongst  the  living  in  Jerusalem, 
 lest  that  inward  mystery  of  iniquity  that  is  within  us  be  engraven 
 on  our  foreheads:  and  I  think,  certainly  that  name  may  be  en- 
 graven upon  many  professors  in  this  age,  which  Jude  giveth 
 them  in  the  twelfth  verse  of  his  epistle;  he  calleth  them,  iwice- 
 dead;  that  is,  not  only  dead  in  reality,  but  that  through  the  de- 
 ceitfuiness  of  sin,  they  had  even  lost  any  name  of  living  they 
 likewise  had;  so  that  it  was  also  evanished  and  gone  away.  I  arn 
 persuaded,  that  were  we  known  one  to  another,  as  we  are  known 
 to  him  who  hath  these  seven  eyes  that  run  to  and  fro  through 
 the  whole  earth,  no  doubt,  we  should  wonder  at  the  ho-kh 
 of  our  hope,  and  laugh  at  the  strength  of  our  delusions 
 
SPIRITUAL  WARFARE.  3*79 
 
 -  -    Now  that  which  first  we  proposed  to  speak  of  from  the  words, 
 was  this,  the  advantage  which  a  Christian  hath  by  the  mortifying 
 of  his  lusts,  and  being  continually  exercised   in  *-his  precious 
 warfare:  and  (as  we  cleared  at  the  last  occasion)  the  advantage 
 of  a  mortifying  Christian  was  this,  ordinarily  such  a  Christian 
 doth  live  under  the  impression  of  his  interest  in  God,  he  is  ad- 
 mitted to  read  his  name  written   in  the   book  of  iife;  now  this 
 is  clear  from  Rev.  ii.  17.  where  he  saith, '  To  htm  that  overcom- 
 eth,'  who  is  in  the  way  of  overcoming, 4  will  I  give  a  white  stone, 
 and  in  the  stone  a  new  name  written,  which  no  man  knoweth, 
 saving  he  that  receiveth  it:'  as  likewise  from  Rev.  ii.  1.  <  He  that 
 overcometh  shall  not  be  hurt  of  the  second  death:'  as  also,  from. 
 2  Tim.  iv.  8.  where  these  two  are  sweetly  conjoined  and  linked 
 together.  And  it  must  certainly  be  so,  that  a  mortifying  Christian 
 is  one  that  liveth  under  the  divine  impression  of  his  interest  in 
 God,  not  only  because  of  this,  that  one  who  is  not  mortifying 
 his  lusts,  as  it  were,  doth  darken  his  hope,  and  obscure  his  evi- 
 dence; but  every  day's  intermission  of  mortification  being,  as 
 it  were,  a  score  drawn  through  the  extract  of  our  peace  with 
 God;  so  that,  in  process  of  time,  that  precious  extract  of  peace 
 becometh  illegible  unto  us.     And  we  shall  say  this,  that  a  Chris- 
 tian, who  can  keep  the  faith  of  his  interest  without  the  exercise 
 of  mortification,  may  suspect  the  reality  of  such  assurance.  Mor- 
 tification and  assurance  die  and  live  together,  are  weak  and  strong 
 together:  but  likewise  it  must  be  so,  because  of  this,  that  ordi- 
 narily God  rewardeth  a  mortified  Christian  with  the  intimation, 
 of  his  peace,  he  takes  them  in  the  eternal  purposes  of  his  hearu 
 and  the  secrets  of  his  counsel,  and  lets  him  see  his  name  written 
 in  the  records  of  heaven,  lest  he  should  faint  in  the  day  of  his 
 adversity,  and  so  prove  his  strength  to  be  small:   did  ye  never 
 know  what  such  a  thing  as  this  meant,  that  when  ye  were  most 
 serious  inthe  exercise  ofmortification,  ye wereadmittedto  behold 
 that  precious  and  everlasting  hope?  There  is  this  second  advan- 
 tage that  a  Christian  hath  by  being  continually  exercised  in  this 
 blessed  warfare,  and  it  is  this,  mortification  is  that  grace,  which 
 keeps  all  the  graces  of  the  Spirit  in  action  and   exercise:  it  is 
 that  superior  wheel,  at   the   motion  of  which  all  the  inferior 
 wheels  do  move;  and  (if  we  may  so  speak)  mortification  is  this, 
 it  is  all  the  graces  of  the  Spirit  combined  in  one,  and  exercising 
 themselves  in  one  divine  act:   faith  is  exercised  by  a  mortified 
 Christian,  not  only  in   this,  in  drawing  furniture   from  Jesus 
 Christ,  who  is  our  head^  but  likewise,  in  that  it  is  the  defen- 
 sive piece  of  armour,  it  being  called  t  The  shield  of  faith,'  by 
 h  we  quench  the  fiery  darts  of  the  devil.     This  war  will 
 
380  SPIRITUAL  WARFARE. 
 
 not  proceed  with  much  advantage,  if  faith  be  out  of  the  field. 
 So  also,  the  grace  of  hope  is  exercised  by  a  mortifying  Christian; 
 for  this  is  its  exercise  in  this  blessed  warfare,  to  help  up  the 
 crown  of  immortal  glory  in  its  right  hand,  with  that  motto  en- 
 graven upon  it,  *  He  that  persevereth  to  the  end,  shall  be  saved, 
 and  obtain  this  crown  of  life;'  which  is  the  great  encouragement 
 of  a  Christian  in  this  exercise.     Likewise,  the  grace  of  watchful- 
 ness  is  exercised  in  this  blessed  warfare;  for  watchfulness  (if  so 
 we  may  speak)  is  the  sentinel  of  the  Christian,  that  standeth  up* 
 on  the  watch  tower,  and  giveth  warning  unto  a  Christian  of  the 
 motion  of  his  adversary:  watchfulness  warneth  us  when  first 
 corruption  begins  to  stir;  so  the  grace  of  love  is  much  exercised 
 in  this  blessed  warfare:  for  a  Christian  where  he  beholds  that  di- 
 vine and  unsearchable  compassion  of  Jesus  Christ,  which  he  ex- 
 erciseth  towards  it  in  upholding  it  under  its  straits,  that  when 
 the  archers  shoot  at  him,  and  do  grievously  wound  him,  that  yet 
 his  bow  should  abide  in  strength,  this  makes  the  grace  of  love 
 to  burn  and  live  in  a  Christian.  And,  lastly  >  the  grace  of  prayer 
 Is  much  exercised  in  this  blessed  warfare;  for  when  faith  begins 
 to  die,  and  hope  begins  to  lose  its  courage,  when  watchfulness 
 begins  to  sleep,  and  love  begins  to  be  remiss  and  to  wax  cold, 
 then  prayer,  as  a  flying  cherub,  doth  go  to  the  Captain  of  our 
 salvation,  and  desireth  that  he  may  help  them  in  the  day  of  need. 
 Prayer  is  the  sweet  correspondent  of  the  Christian  betwixt  hea- 
 ven and  earth.     Prayer  stayeth  upon  the  mount  with  Christ, 
 ■when  faith  and  watchfulness  are  in  the  field  with  our  corrupt 
 tions  and  lusts  that  are  in  us.    And  we  shall  only  say  this  by  the 
 way,  I  know  not  whether  a  Christian  be  obliged  to  Jesus  Christ 
 more  for  justification  than  for  sanctification:  but,  we  conceive, 
 it  is  better  to  conjoin  these  together,  than  to  compare  them  one 
 with  another. 
 
 There  is  this  third  advantage  that  a  mortifyingChristian  hath, 
 •such  a  Christian  doth  most  ordinarily  meet  with  most  divine  so- 
 lace, and  intimate  communion  and  fellowship  with  God:  such 
 a  Christian  is  admitted  to  taste  of  the  honey  out  of  the  rock,  and 
 to  be  satisfied  with  the  finest  of  the  wheat.  Would  ye  know 
 the  reason  why  you  have  not  been  in  heaven  these  many  days? 
 It  is  this,  ye  have  not  been  fighting  these  many  days.  Now  this 
 is  cleir  from  Rev.  ii.  17-  where  that  promise  is  given  to  the  mor- 
 tifying Christian,  that  he  shall  taste  of  the  hidden  manna;'  which 
 is  the  sweetness  of  Jesus  Christ:  as  likewise,  Rom.  viii.  IS.  « If 
 ye  through  the  Spirit  do  mortify  the  deodg  of  the  body,  ye  shall 
 live:  as  also,  Rom.  viii.  24.  compared  with  verse25.  where  wrest- 
 ling Paul  doth  receive  songs  of  everlasting  praise  put  in  his 
 mouth.  Would  ye  know  the  person  that  h  admitted  to  <ing  one 
 
SF1RITCUL  WARTAKE.  SSI 
 
 pi  the  songs  of  Zion,  while  he  is  in  c  a  strange  land?'  It  is  the 
 mortifying  Christian,  for  when  he  is  in  the  pursuit  of  his  ene- 
 mies, he  is  then  admitted  to  put  out  his  finger,  and  taste  of  the 
 honey,  that  his  eyes  may  be  enlightened.  There  is  a  mortifica- 
 tion that  is  pleaded  for  by  many  in  these  days,  whose  highest 
 advancement  in  this  precious  grace  doth  not  consist  in  that  which 
 it  is,  in  knowing  and  being  convinced  of,  and  mourning  over 
 sin;  but  by  this  their  mortification,  that  one  should  be  dead  to 
 the  sense  and  conviction  of  sin:  we  shall  pass  no  other  verdict 
 upon  such  Antinomian  mortification  as  this,  but  only  this,  it 
 is  indeed  the  mortification  of  godliness,  it  is  a  crucifying  of  re- 
 pentance and  holiness,  it  is  a  killing  of  the  new  man  within  a 
 Christian-,  as  likewise,  a  quickening  of  the  old  man  in  its  lusts 
 and  affections.  This  mortification  is  no  other  thing,  but  Satan 
 transformed  into  an  angei  of  light,  and  this  is  a  piece  of  the 
 new  gospel,  which  is  so  much  preached  in  these  days,  which,  if 
 an  angel  should  bring  from  heaven,  we  ought  not  to  believe  k: 
 this  is  no  new  light,  but  old  darkness,  covered  over  with  a  vail 
 of  a  glistering  light.  O!  study  to  be  much  under  the  impres- 
 sion of  the  bitterness  of  sin,  that  so  ye  may  taste  of  the  conso- 
 lations of  the  Holy  Ghost. 
 
 There  is  this  fourth  advantage  that  a  Christian  hath  by  being 
 continually  exercised  in  this  warfare,  which  is,  that  such  a  Chris- 
 tian hath  distinct  and  perfect  discoveries,  not  only  of  the  deceit- 
 fulness  of  his  own  heart,  but  also  of  the  subtilty  of  corruption 
 and  sin  that  doth  assault  him.  A  mortifying  Christian,  is  a  most 
 experienced  Christian;  this  is  clear  all  along,  Rom.  vii.  where 
 wrestling  Paul  hath  so  distinct  discoveries  of  himself,  as  he  saith, 
 *  There  being  a  law  in  his  members,  rebelling  against  the  law  of 
 his  mind,  and  bringing  him  into  subjection;'  and  certainly  there 
 is  nauch  precious  advantage  that  redounds  unto  a  Christian  by 
 being  convinced  of  the  deceitfulness  of  his  own  heart,  and  of 
 the  mystery  of  iniquity  that  is  within  him,  for  such  a  Christian 
 doth  attain  to  the  exercise  of  the  grace  of  humility;  for  when 
 he  beholdeth  himself  as  in  a  glass,  he  crieth  out,  <  Woes  me,  i 
 am  undone.'  I  think  it  is  in  some  sense  lawful  for  Christians 
 to  practice  much  of  Peter's  divinity  which  he  had,  Luke  v.  8, 
 c  Depart  from  me,  for  I  am  a  sinful  man.'  Not  that  it  was  well 
 argued  by  him,  but  it  spake  out  the  high  apprehensions  he  had 
 of  the  holiness  of  God,  and  the  low  apprehensions  he  had  of 
 himself;  as  likewise  such  a  Christian  is  much  denied  to  his  own 
 strength,  and  so  is  necessitated  to  go  unto  one  on  whom  his 
 strength  is  laid;  as  likewise  such  a  Christian  is  much  in  the  ex- 
 ercise of  the  grace  of  watchfulness;  he  is  not  ignorant  of  the  de- 
 vices of  Satan,  which  makes  him  to  stand  continually  upon  his 
 ^uard,  lest  he  be  overtaken  with  the  snares  of  the  devil. 
 
382  SPIRITUAL  WARFARE. 
 
 -  There  Jsl  this Jtfth  advantage  that  a  Christian  hath  by  being 
 much  in  the  exercise  of  mortification,  and  it  is  this,  he  doth 
 attain  to  much  divine  conformity  with  God,  and  is  made  a  par- 
 taker of  the  divine  nature,  of  that  invisible  Majesty.  This  is 
 clear  from  Rev.  Hi.  where  that  promise,  '  I  will  clothe  him  in 
 white,'  is  in  a  part  accomplished  to  a  Christian,  even  while  he  is 
 in  this  valley  of  tears.  And  certainly  this  is  the  compend  and 
 sweet  epitome  of  all  Christian  advantages,  to  be  made  like  unto 
 the  Majesty  of  God;  and  it  is  not  a  conformity  unto  him  for 
 a  day,  but  such  a  mortifying  Christian  is  most  constant  in  keep- 
 ing the  divine  lineaments  and  spiritual  characters  of  that  preci- 
 ous image  undefaced  in  him,  as  it  is  promised,  Rev.  hi.  12.  *  Him 
 that  overcometh,  will  I  make  a  pillar  in  the  temple  of  my  God, 
 and  he  shall  go  no  more  out/  And  certainly  that  promise  of 
 stability  is  in  a  part  accomplished  to  a  Christian,  even  while  he 
 is  here  below.  What  could  a  Christian  desire  more  than  this, 
 to  be  admitted  to  partake  of  the  image  of  the  invisible  God, 
 and  to  be  made  like  unto  him?  * 
 
 There  is  this  last  advantage  that  a  Christian  hath  by  being 
 continually  exercised  in  this  precious  work  of  mortification,  and 
 it  is  this,  such  an  one  hath  his  antipathy  and  hatred  against  sin 
 much  increased.  Would  you  know  the  Christian  that  liveth 
 under  the  impression  of  the  sinfulness  of  sin?  It  is  the  mortify- 
 ing Christian.  I  think  that  vain  distinction  which  papists  have 
 of  mortal  and  \renial  sins,  Christians  in  their  practice  do  much 
 allow  and  commend:  there  are  some  sins  seems  venial  to  them, 
 which  to  commit  and  exercise  they  take  a  latitude  to  them- 
 selves; as  may  be  clear  in  this,  a  Christian  will,  without  much 
 difficulty,  if  he  be  not  tender,  commit  such  things  as  are  not 
 consistent  with  the  exercise  of  grace  within  him;  he  needs  no 
 other  toleration  but  this,  to  have  this  made  out  to  him,  that 
 there  is  a  consistency  betwixt  such  a  lust,  and  the  living  and 
 spiritual  nature  of  grace  within  him:  but,  no  doubt,  if  we  ar- 
 gued right,  we  should  be  provoked  to  desist  from  sin,  even 
 from  the  disadvantages  that  attend  the  pursuing  after  any  lusts. 
 Now  that  which  we  shall  speak  to  next,  shall  be  this,  what 
 disadvantages  a  Christian  hath  by  an  interruption  of  this  spiritual 
 warfare,  and  not  being  much  taken  up  in  the  exercise  of  mor- 
 tification. If  this  question  were  proposed  to  many,  when  they 
 did  last  set  some  hours  apart  to  mortify  their  sins?  The  most 
 part  would  be  put  to  a  7io?i-plu$,  not  knowing  the  last  time  when 
 they  were  exercised  in  this  precious  warfare.  And  I  would  only 
 say  this,  a  Christian  that  can  interrupt  the  work  of  mortification 
 for  some  weeks  together,  may  either  suspect  that  grace  is  groan- 
 ing within  him  with  the  groanings  of  a  deadly  wounded  da 
 
SPIRITUAL  WARFARE.  383 
 
 or  else,  that  he  is  not  at  all  begotten  unto  a  lively  hope;  there 
 is  no  furlough  nor  discharge  in  this  warfare,  but  we  must  fight 
 till  cnce  the  one  foot  be  within  that  place  of  everlasting  delight. 
 
 There  is  this  second  disadvantage  that  attendeth  a  Christian, 
 who  interrupteth  this  warfare,  and  it  is  this,  that  ordinarily  such 
 a  one  doth  contract  much  hardness  and  impenitency  of  heart; 
 this  was  clear  in  the  practice  of  David,  who,  when  once  he  in- 
 termitted this  war,  could  write  a  letter  to  the  killing  of  godly 
 Uriah,  and  no  mention  of  smiting  of  heart.  This  is  certainly 
 a  constant  attendant  of  one  who  is  not  mortifying  himself,  be 
 maketh  his  heart  die  as  a  stone  within  him.  The  mortifying 
 Christian  keeps  his  holy  zeal  within  him,  f  he  hateth  the  gar- 
 ments spotted  with  the  flesh*/  would  ye  read  the  original  and 
 rise  of  hardness  of  heart  in  these  days  amongst  us?  It  is  this, 
 Christians  are  not  much  in  the  exercise  of  mortification.  And 
 I  believe  the  gospel  hath  been  preached  nigh  six  thousand  years, 
 and  it  is  much  to  be  debated,  if  ever  misbelief  and  hardness  of 
 heart  were  so  universal  diseases  among  Christians,  as  in  those 
 days;  we  think  to  win  to  heaven  by  guess,  which  maketh  us  so 
 little  intend  this  blessed  work. 
 
 There  is  this  third  disadvantage  that  a  Christian  meets  with, 
 by  the  intermission  of  this  warfare,  and  it  is  this,  that  ordina- 
 rily such  a  Christian  hath  his  lustsmost  reigningand  living  within 
 him;  sin  will- gather  more  strength,  by  the  interruption  of  one 
 day's  exercise  of  mortification,  than  ye  can  prevail  over  by  wrest- 
 ling with  it  many  days.  This  is  that  subtile  dexterity  of  sin,  it 
 can  recruit  itself  in  a  few  hours  with  much  ease;  and  certainly,  if 
 ye  be  not  constant  in  this  warfare,  it  is  like  ye  will  not  sing 
 many  songs  of  triumph  over  your  lusts;  he  must  be  constant  in 
 this  fight,  who  would  be  a  triumpher  in  the  fight;  how  long  is 
 it  since  ye  set  up  an  Ebenezer  to  God,  saying,  '  Hitherto  hath 
 he  helped  me?'  And  when  did  ye  set  up  trophies  and  monu- 
 ments of  your  victory?  We  think,  the  Christians  of  this  age 
 leave  fewer  and  less  trophies  of  their  victory  in  their  way  to 
 heaven,  than  ever  any  that  went  before  them. 
 
 There  is  this  fourth  disadvantage  which  a  Christian  hath,  by 
 the  intermission  of  this  warfare,  and  it  is  this,  that  ordinarily 
 such  a  Christian  liveth  without  sight  of  return,  r.nd  overcoming 
 at  the  last.  A  Christian  who  interrupteth  this  exercise  of  mortis 
 iication,  fighteth,  as  we  speak,  with  a  doubtful  war,  not  having 
 determined  whether  the  fight  shall  be  in  his  favour  or  not;  there 
 is  somewhat  of  this  pointed  out  in  1  Tim.  iv.  S.  where  Paul, 
 fighting  in  an  agony,  as  the  word  importeth,  persuaded  himself 
 that  he  shall  have  that  crown  of  righteousness,  which  is  the 
 •  ■<-  reward  of  a  conquering  Christian,     And  believe  me;  ? 
 
3S,4?  SPIRITUAL  WARFARE. 
 
 know  not  what  shall  afford  a  Christian  more  Christian  peace 
 and  consolation  than  this,  *  To  believe  that  he  shall  put  all  ene- 
 mies under  his  feet,  and  make  them  his  footstool. 
 
 There  is  thisjiftk  disadvantage  that  a  Christian  interrupting 
 the  exercise  of  mortification  hath,  and  it  is  this,  that  ordinarily 
 *uch  a  one,  when  he  is  passing  through  the  first  and  second  gates 
 of  death,  and  when  he  is  to  render  up  an  account  of  his  stew- 
 ardship, hath  least  persuasion  of  his  interest  in  God.  Would  ye 
 know  the  reason  why  Christians  die  with  so  little  faith  of  evi- 
 dence? It  is  this,  they  have  not  been  much  in  the  exercise  of 
 mortification.  Certainly  the  conviction  of  short-coming  in  this 
 duty,  and  the  apprehension  of  eternity,  and  of  approaching  judg- 
 ment, are  two  sweet  companions  together.  I  think,  next  to  jus- 
 tification, and  faith  in  Jesus  Christ,  which  is  the  king  of  all  our 
 consolation,  a  Christian  hath  most  peace  in  the  work  of  morti- 
 fication, in  the  day  when  he  shall  be  standing  upon  that  utmost 
 line  betwixt  time  and  eternity.  O!  what  consolation  had  old 
 Paul,  when  be  spake  these  words,  when  he  was  ready  to  be  dis- 
 solved,4 I  have  fought  the  good  fight  of  faith}'  I  doubt  much,  if 
 ever  Paul  sang  a  song  of  praise  upon  a  higher  key,  than  when 
 he  sang  that  song,  2  Tim.  iv.  8*  *  I  have  fought  the  good  fight  of 
 faith.'  Paul's  heart  was  half  transported  when  he  did  reflect  up- 
 on this,  that  all  his  lusts  were  dying  and  killed  at  his  feeu 
 
 And  thereis  this  last  disadvantage  that  attends  a  Christian  who 
 interrupts  this  warfare,  and  it  is  this,  that  ordinarily  such  a  one 
 is  much  blasted  of  God  in  the  exercise  of  other  graces;  yea 
 more,  he  is  blasted  in  the  exercise  of  gifts.  These  two  losses  will- 
 attend  a  Christian^  who  interrupts  this  warfare-,  and  certainly,  if 
 a  Christian  be  blasted  in  grace,  and  be  not  blasted  in  gifts,  it  is 
 one  of  the  sorest  strokes  that  can  befal  him;  for  certainly  it  is  a 
 pillow  sewed  under  our  arm-holes,  which  makes  ns  pursue  sin 
 without  fear.  This  is  secretly  hinted  at,"  Eccles.  ii.  9.  where  that 
 which  made  Solomon  rove  after  his  idols  was  this  also,  €  My 
 wisdom  remained  with  me;'  he  was  as  wise  a  man  now  as  he 
 was  before.  And  certainly,  when  gifts  are  vigorous,  and  graces 
 not,  they  may  sit  down  and  lament  over  themselves  seven  nights 
 and  seven  days. 
 
 Now  we  shall  shut  up  our  discourse  at  this  time.  We  shall 
 only  speak  a  little  to  this,  what  may  be  spoken  for  consolation 
 to  those  who  are  somewhat  serious  in  accomplishing  this  war- 
 fare, and  yet  have  not  sensible  advantage  nor  success  over  their 
 iusts,  who  have  been  toiling  all  night,  and  yet  have  catched  no- 
 thing. And  we  conceive,  that  God  doth  ordinarily  propose  to 
 a  tender  Christian  those  three  divine  ends,  by  carving  out  to 
 ■>hsm  such  a  lot,  1.  That  he  m;iv  be  kept  in  a  constant  corr*» 
 
SJIRITVAL  WARFARE.  38.5 
 
 ^oudence  with  the  throne  of  grace;  he,  in  a  manner,  wounds 
 us  in  our  legs,  that  we  may  not  wander  much  abroad  from  his 
 throne.  And  certainly  Christians  may  be  convinced  of  this,  that 
 if  they  had  their  will  in  mortifying,  they  would  not  be  much  in 
 corresponding;  which  may  be  demonstrated  unto  you  thus,  be- 
 cause that  which  provoketh  one  to  converse  with  God,  is  rather 
 a  principle  of  necessity,  than  a  principle  of  love.  A  Christian 
 will  go  six  times  to  prayer,  yea,  many  times,  from  a  principle 
 of  necessity,  before  he  go  twice  from  a  principle  of  love  and 
 deiight.  2.  That  the  Christian's  faith  may  be  put  to  trials,  and 
 exercised,  whether  or  not  they  will  believe,  and  rest  upon  him, 
 notwithstanding  that  we  see  not  mortification  growing  within 
 us.  We  confess,  our  little  advancement  in  mortification,  is  the 
 foundation  of  misbelief.  And  certainly,  to  his  own,  God  hath 
 this  design,  even  the  trial  of  their  grace,  whether  or  not  they 
 will  believe,  and  hope  against  hope.  3.  The  Lord  doth  it,  be- 
 cause he  knoweth  that  a  Christian  can  better  improve  his  little 
 advancement  in  mortification,  than  he  can  improve  his  great  suc- 
 cess. Believe  me,  it  is  certain,  that  in  a  Christian's  advancement 
 in  grace,  it  is  more  difficult  to  bear  it,  than  to  bear  his  little 
 advancement  and  progress  in  grace;  and  the  great  reason  and 
 occasion  of  it  is,  because  ordinarily  pride  arid  arrogancy  do  blos- 
 som and  spring  off  this  precious  root  of  grace;  for  what  doth 
 decrease  to  a  Christian  of  the  lust  of  the  eye  and  of  the  flesh, 
 seems  to  accrease  to  the  pride  of  life;  for  as  the  one  seemeth 
 to  go  down,  the  other  doth  ascend  and  go  up.  And  to  you, 
 who  never  knew  what  this  exercise  of  prayer  and  mortification 
 meant  (are  there  not  many  here,  who  never  knew  what  it  was 
 to  have  any  change  in  their  life?)  we  would  only  propose  this 
 unto  you,  did  ye  never  know  what  it  wa*  to  be  under  the  im- 
 pression of  the  sinfulness  of  sin?  or,  Did  you  ever  know  what 
 it  was  to  water  your  couch  with  tears  under  the  impression  of 
 it,  like  that  word,  Psalm  xxxii.  3.  where  David  saitb,  « when  I 
 kept  silence,  my  bories  waxed  old,  through  my  roaring  all  the  day 
 long?'  That  word,  roaring,  speaketh  forth  not  only  this,  that 
 sometimes  a  Christian  doth  rather  mourn  as  a  beast,  than  com- 
 plain as  a  man;  {roaring  being  the  voice  of  a  beast)  but  likewise 
 speaks  forth  this,  that  sometimes  Christians  are  under  such  an  ex- 
 ercise, that  the  open  field  is  a  more  fit  place  for  them  than  the 
 secret  retirements  of  their  most  quiet  chambers.  David  was  forc- 
 ed to  roar  a3  a  beast,  when  the  bones,  which  are  the  pillars  of 
 Jus  house,  were  waxing  old  and  mouldering  within  him.  Cer- 
 tainly the  day  is  coming,  when  ye,  who  never  knew  what  it  war 
 a>  crucify  a  lust,  Christ  shall  crucify  you  upon  that  cross  of  e- 
 g  pain,  when  he  shall  tread  von  in  the  w'*ne-ores?  of  the 
 ! 
 
SPIRITUAL  WARFARE- 
 
 indignation  of  the  most  High,  when  he  shall  make  the  arrows  of 
 his  indignation  sharp  upon  you:  ye  who  will  not  quit  sin,  sin 
 3hall  once  be  your  eternal  companion;  and  when  Christ  hath 
 been  inviting  you  jo  often  to  quit  your  lusts,  and  ye  return  so 
 often  a  negative  answer  to  him,  this  will  be  the  sentence  which 
 ohall  be  past  upon  you,  *  Be  it  unto  you,  even  as  you  will;  they 
 .ire  joined  to  idols,  let  them  alone.'     And  certainly,  when  Christ 
 ceaseth  to  be  a  reprover,  that  man  U  in  a  sad  and  desperate  e- 
 state.     O!  that  ye  might  once  light  this  good  fight  of  faith;  your 
 scent  doth  remain  with  many  of  you.      Are  there  not  many  here, 
 who  never  knew  what  it  was  to  spend  an  hour  in  secret  wrestling 
 and  debating  with  their  lusts?  The  strong  man  keeps  the  house, 
 and  so  all  is  at  peace  with  them;  there  is  no  going  out  nor  com- 
 ing in  at  the  gates  of  their  city:  but  peace  is,  as  it  were,  exac- 
 tors of  that  house,  and  those  that  bear  sway  within  it.     Ol  cur- 
 sed be  that  peace  which  shall  end  in  everlasting  war  with  God. 
 Would  ye  know  the  exercise  and  case  of  those  who  are  in  ever- 
 lasting chains?  We  can  represent  it  under  nothing  so  fit  as  this, 
 it  is   infinite  Justice,  and  infinite   Omnipotency,   wrestling  and 
 crushing  finite  and  sinful  man:  sometimes  the  pestil  of  divine 
 wrath  coming  down  upon  one  part  of  his  body,  and  at  another 
 time  upon  another;  they  are  now  living  an  endless  life  of  death, 
 and  are  spending  their  days  in  a  dying  life,  they  shall  be  eter- 
 nally dying,  and  yet  never  be  able  to  die.      Are  there  not  some 
 of  you  who  are  so  joined  to  your  idols,  that  if  Dives  should 
 come  from  hell,  and  preach  this  text  to  you,  c  Crucify  your  lusts/ 
 ye  would  stop  your  ears  at  that  precious  exhortation?    Ye  may 
 hide  sin  under  your  tongue,  but  be  persuaded,  that  at  last  it  shall 
 be  in  your  belly  as  the  poison  of  asps,  and  as  the  venom  of  dra- 
 gons.    And  we  would  leave  this  advice  and  counsel  upon  Chris- 
 tians, who  have  begun  this  precious  warfare,  *  stand  fast  in  the 
 liberty  wherewith  Christ  hath  made  you  free,  and  be  not  en- 
 tangled again  into  the  yoke  of  bondage.'     Sin  is  a  yoke  that  nei- 
 ther we  nor  our  fathers  were  able  to  bear;  and  we  desire  you 
 to  meditate  upon  this  advice,  study  to  be  as  much  in  mortifica- 
 tion, and  in  the  exercise  of  this  duty,  as  if  ye  were  to  obtain 
 salvation  by  works;  but  withal,  study  to  be  as  much  denied  un- 
 to those  things,  and  to  have  as  low  an  esteem  of  yourselves,  as 
 if  ye  were  bound  to  do  nothing*  or  had  done  nothing  at  all: 
 study  to  work  as  one  that  is  a  legalist  indeed,  and  one  who  de- 
 sires to  maintain  good  works;  but  study  self-denial,  as  one  that 
 hath  fled  for  refuge  unto  that  blessed  hope  that  is  set  before  you. 
 Christ  is  standing  at  the  end  of  the  walk  of  a  mortifying  Chris- 
 tian, with  a  crown  in  his  right-hand,  and  he  desireth  us  to  per- 
 severe unto  the  end,  that  we  may  obtain  that  immortal  crown. 
 
SPIRITUAL  WARFARE.  38^ 
 
 One  day  with  precious  Christ  shall  be  an  infinite  recompence 
 of  all  our  toil;  and  the  more  exercise  of  mortification  you  are 
 put  10,  heaven  will  be  the  more  sweet  and  delightsome  unto  you. 
 
 SERMON  IV. 
 Gal.  v.  24.  And  they  that  are  Christ's,  have  crucified  thejlcshy 
 with  the  affections  and  luds. 
 
 OtTCH  is  that  universal  stupidity  and  hardness  of  heart,  that 
 hath  overtaken  the  professors  of  this  generation,  that  if  Christ 
 should  come  from  heaven,  and  read  over  unto  us  the  complete 
 roll  of  our  iniquities,  and  shew  unto  us  the  records  in  which 
 all  our  wanderings  are  written,  the  most  part  of  us  would  not 
 be  much  affected  in  the  exercise  of  sorrow.  No  doubt,  <it  is 
 easier  for  a  camel  to  pass  through  the  eye  of  a  needle,'  than  for 
 stupid  Christians,  such  as  we  are,  i  to  enter  into  the  kingdom  of 
 God  *  It  is  one  of  the  mysteries  of  his  overcoming  grace,  that  he 
 hath  not  broken  these  two  precious  staves  of  beauty  and  bands 
 amongst  us,  that  he  hath  not  broken  the  covenant  of  his  peace, 
 and  ceased  to  entertain  so  near  a  relation  betwixt  himself  and  us. 
 As  always  it  is  a  mystery  of  his  love,  that  we  are  not  made  eter- 
 nal monuments  of  the  justice  of  his  love,  and  this  motto  en- 
 graven upon  us,  i  Behold  these  that  made  not  God  their  refuge/ 
 God  is  glorious  in  the  exercise  of  all  his  holy  attributes,  bat  in 
 none  more  than  in  the  exercise  of  his  patience  and  long-suffer- 
 ing towards  us;  and,  in  a  manner,  he  darkeneth  the  glory  of  his 
 justice;  and  casteth  a  vail  over  his  spotless  holiness,  that  the  ex- 
 ercise of  the  attribute  of  patience  and  long-suffering  may  be 
 rendered  more  conspicuous.  I  would  only  pose  you  with  this 
 question,  fs  not  mortification  a  mystery  unto  our  practice?  Can 
 such  a  delusion  as  this  overtake  you,  that  ye  shall  reign  with 
 Christ,  though  your  lusts  reign  with  you  as  long  as  you  are  here? 
 It  is  certain,,  ye  know  that  mortification  is  that  precious  exer- 
 cise in  which  ye  ought  to  be  taken  up:  and  I  conceive  that  there 
 is  only  this  difference  betwixt  sinning  against  light,  and  that  un- 
 pardonable sin  against  the  Holy  Ghost,  that  the  sinning  against 
 light  is  a  sinning  against  the  common  work  of  the  Spirit  upon 
 your  understandings,  but  the  sin  against  the  Holy  Ghost  is  a  sin 
 against  the  common  work  of  the  Spirit  upon  the  affections.  And, 
 no  doubt,  tnere  is  a  near  bordering  upon  rhese  two,  it  is  the  first 
 step  to  it,  by  which  ye  go  up  and  ascend  unto  the  acting  of  this 
 sin.  It  is  a  faithful  saying,  satth  the  apostle  Paul,  <  If  we  die  with 
 Christ,  we  shall  also  reign  with  him.'  And  we  may  likewise  say, 
 €  It  is  a  faithful  saying,  that  if  we  be  not  with  Christ,  zvA  W 
 
33S  SPIRITUAL  WARFARE. 
 
 not  conformed  unto  him  in  his  suffering,  we  cannot  be  conform- 
 ed unto  him  in  the  power  of  his  resurrection.'  Ye  are  alKwilling 
 to  take  Christ  as  a  Justifier,  and  as  a  Saviour,  but  unwilling 
 to  take  him  as  a  Sanctifier  and  a  Prince.  But  know  this,  that 
 the  gifts  of  this  spotless  Lamb  are  so  sweetly  linked  together,  that 
 they  were  like  his  own  coat  that  was  upon  his  body,  which  was 
 without  seam,  that  could  not  be  divided;  and  so,  except  the 
 whole  gifts  of  Jesus  Christ  fall  upon  us  by  divine  lot,  we  can 
 have  no  part  nor  portion  therein.  This  mortification  is  the  com- 
 pend  of  Christianity;  and  certainly,  a  Christian  reading  these 
 words,  he  may  stand  amazed,  and  be  ashamed  at  his  own  stupi- 
 dity, that  interest  in  Christ  should  be  connected  with  such  a  de- 
 gree of  mortification.  Though  we  conceive,  there  be  many  who 
 take  to  themselves  the  name  of  Christians,  who  never  knew  what 
 it  was  to  exercise  themselves  in  mortification. 
 
 I  shall  only  (before  I  proceed  to  that  which  mainly  we  intend 
 to  speak  to)  press  this  grace  of  mortification  upon  you  by  these 
 things:  First}  This  may  enforce  this  duty  of  mortification  of 
 lusts,  because  it  is  impossible  for  one  to  satisfy  their  lusts,  let 
 them  accomplish  never  so  diligent  a  search  to  find  satisfaction  to 
 them*,  therefore  ye  would  be  undeceived  and  convinced  of  that 
 delusion,  ye  conceive,  that,  if  your  lusts  had  their  desire,  ye 
 would  be  satisfied;  but  that  is  most  clearly  held  forth  to  be  false, 
 Psalm  lxxviii.  SO.  where  it  is  said  of  their  lusts, (  They  got  their 
 heart's  desire:  and  the  words  that  are  subjoined,  (  yet  were  they 
 not  estranged  from  their  lusts.'  Let  a  covetous  man  suppose  this 
 with  himself,  that  upon  the  having  so  many  thousands  in  this 
 world,  his  lust  of  covetousness  would  be  satisfied:  but  Job  doth 
 refute  this,  chap.  xx.  22.  saying, f  In  the  fulness  of  his  sufficiency, 
 he  shall  be  in  straits.'  It  is  easier  to  mortify  your  lusts,  than  to 
 satisfy  them.  And  this,  Second/^  we  would  say,  that  though 
 ye  hide  sin  under  your  tongue,  and  though  it  be  sweet  unto  you, 
 ye  know,  that  the  day  is  approaching,  when  it  shall  be  in  your 
 aowei?,  as  the  gall  of  asps,  and  as  the  poison  of  dragons:  know 
 this  for  a  certainty,  that  the  momentary  pleasures  of  sin  which 
 they  afford  unto  you,  are  not  worthy  to  be  compared  with  that 
 eternal  weight  of  unsupportable  misery  that  shall  be  inflicted 
 upon  you.  O!  but  it  is  a  terrible  sight,  to  behold  *  a  living  God' 
 entering  eternally  in  the  lists  with  a  poor  sinful  sinner,  to  have 
 Omnipotency  and  Justice  fighting  against  the  dust  of  his  feet. 
 There  is  this,  Lastly,  which  we  would  say:  not  exercising  your- 
 relves  constantly  in  this  precious  work  ot  mortification,,  doth 
 interrupt  much  fellowship  that  you  may  have  with  Christ; 
 ye  that  are  tasting  of  the  sweetness  of  sin,  cannot  taste  of  the 
 sweetness  of  heaven;  this  is  clear,  Rom.  viii.  13.  where  mortl- 
 
SPIRITUAL  WARFARE.  389 
 
 fiers  have  that  promise,  that  they  shall  live.  And  I  shall  only 
 say  this  by  the  way,  we  conceive  it  to  be  a  question  that  is  dif- 
 ficult to  determine,  whether  it  be  more  for  the  advantage  of 
 one  that  is  under  any  predominant  lust,  to  have  the  objects  up- 
 on which  it  feeds  withdrawn,  or  to  have  them  furnished,  to  feed 
 upon?  As,  for  instance,  if  one  be  under  the  woful  predominant 
 of  pride,  it  is  a  question  whether  the  want  of  occasion  to  ex- 
 ercise and  feed  that  lust,  be  better,  or  to  have  it?  Proud  Ahi- 
 thophei,  when  he  wanted  the  objects  upon  which  pride  doth 
 feed,  he  will  go  and  strangle  himself;  and  when  we  have  their, 
 furnished  unto  us,  whac  secret  idolatry,  what  desperate  atheism 
 do  we  commit  in  the  secret  temples  of  our  hearts,  and  in  the 
 chambers  of  our  imagery?  Mortify  more,  or  ye  shall  pray  less. 
 
 Now  that  which  we  intend  mainly  to  speak  to,  is  that  second 
 thing  which  we  proposed  concerning  mortification,  from  these 
 words,  and  it  was  the  extent  of  mortification,  that  they  did 
 not  only  crucify  their  predominant  lusts,  which  are  here  called 
 affections,  because  they  are  idols,  and  these  are  linked  together 
 by  the  passions  of  love;  but  likewise,  they  ought  to  mortify  the 
 first  motions  and  stirrings  of  corruption,  and  all  occasions  to  it, 
 which  are  here  called  lusts:  but  moreover,  one  that  is  a  spiritual 
 mortifier,  must  mortify  original  sin,  which  is  here  called  the 
 flesh,  as  oftentimes  it  hath  that  name  in  scripture,  an  exercise 
 which  is  unknown  to  many,  if  not  unto  all.  We  think  original 
 sin  but  a  Zoar,  and  it  is  hard  indeed  to  be  convinced  of  the  sin- 
 fulness of  original  sin,  and  to  take  it  up  in  its  native  colours. 
 Now,  in  speaking  upon  the  work  of  mortification  of  original  sin,, 
 we  shall  not  insist  long  upon  this,  that  it  is  the  duty  of  a  Chris- 
 tian to  be  exercised  in  the  crucrfying  of  this  sin,  it  is  clear  from 
 Gal.  iii.  5.  where  we  are  commanded  to  mortify  our  members: 
 and  it  is  clear  from  the  practice  of  Paul,  Rom.  vii.  24?.  c  O  wretch- 
 ed man  that  I  am,  who  shall  deliver  me  from  the  body  of  this 
 death?'  There  is  a  strong  emphasis  in  the  word  me;  as  if  Paul 
 would  have  said,  ( If  infinite  grace  can  have  bounds,  then,  no 
 doubt,  sinful  Paul  is  the  bounds  fixed  to  it. 
 
 We  shall,  for  more  clear  speaking  to  this,  first,  speak  a  little 
 unto  this,  4  what  is  original  sin?'  And  we  conceive  that  it  stands 
 in  these,  original  sin  is  the  imputation  of  that  transgression  of  A- 
 dam  unto  us;  for  he  being  a  common  and  representative  person, 
 we  fell  in  his  falling,  and  did  stand  in  his  standing;  but  likewise, 
 original  sin  doth  comprehend  this, «  want  of  original  righteous- 
 ness.' Man  not  being  created  after  that  noble  pattern  and  divine 
 idea,  the  image  of  God,  man  now  carrieth  the  image  of  God  in 
 his  wisdom,  and  in  his  omnipotency;  but  while  he  was  in  his  pri- 
 mitive state,  he  did  carry  the  impression  of  the  holiness  of  G04J5 
 
390  SPIRITUAL  WARFAS.fi. 
 
 as  likewise,  original  sin  doth  comprehend  this,  a  proneness  to 
 the  committing  of  all  evil;  as  also,  an  inaptitude  and  unfitness 
 for  the  doing  of  any  good.  And  this  is  that  which  we  are  all  by 
 nature.  The  first  part  of  original  sin,  is  clear  from  Rom.  v. 
 ver.  12.  and  14%  And  the  rest  may  be  gathered  from  many  pla- 
 ces of  scripture,  but  is  comprehended  in  that  one  word,  Eph.  ii. 
 J.  'we  are  dead  in  sins  and  trespasses.'  One  can  no  more  move 
 in  the  acting  of  any  spiritual  good,  than  if  he  were  one  altoge- 
 ther without  life. 
 
 We  shall,  secondly,  speak  a  little  to  those  advantages  that  a 
 Christian  may  have  by  being  convinced  of  original  sin.  It  is  most 
 certain,  that  a  Christian  is  less  convinced  of  original  corruption, 
 than  he  is  of  any  actual  transgression,  almost,  that  doth  befal 
 him;  and,  as  we  were  speaking,  the  reason  of  it  doth  proceed 
 partly  from  this,  that  a  Christian  taketh  not  up  the  sinfulness  of 
 original  sin,  though  it  be  a  sin  having  more  in  it  than  is  in  twenty, 
 yea,  an  hundred  actual  transgressions;  or  else  it  proceedeth  from 
 this,  that  Christians  are  not  convinced  what  influence  original  sin 
 hath  upon  all  the  outward  actings  of  iniquity;  it  is  that  fruitful 
 womb  that  doth  always  bear  twins,  and  is  never  barren;  it  is 
 that  root  that  doth  daily  bring  forth  wormwood  and  gall;  or 
 else  it  doth  proceed  from  this,  that  we  think  that  original  sin  is 
 not  our  own,  and  that  we  are  not  so  guilty  as  if  indeed  we  had 
 eaten  the  cursed  apple. 
 
 But  as  to  the  advantage  or  being  convinced  of  original  corrup- 
 tion, we  conceive  that  there  is  this  first  advantage,  that  it  is  im- 
 possible for  any  to  have  high  thoughts  of  Jesus  Christ's  love, 
 and  of  the  offers  of  mercy,  except  he  be  convinced  of  original  sin. 
 Would  ye  know  the  reason  why  Christ  hath,  so  small  an  esteem 
 among  you?  It  is  because  of  this,  ye  are  not  convinced  of  your 
 original  corruption.  This  is  somewhat  pointed  at,  Rom,  v.  6, 
 7,  8.  verses,  where  the  apostle  heightened!  the  love  of  Christ  in 
 dying  for  us,  he  pitches  upon  this  to  commend  it,  or  original 
 corruption,  that  loe  $scre  sin?iersy  and  without  strength.  O  what 
 a  mystery  is  the  condescending  grace  of  Christ  unto  a  sinner  be- 
 lieving original  corruption!  It  is,  as  it  were,  the  foundation  up- 
 on which  all  our  esteem  doth  arise  and  spring.  There  is  some- 
 what of  this  likewise  pointed  at,  Rom.  vii.  24.  compared  with 
 verse  25.  where  Paul  beginneth  to  commend  free  grace,  his  song 
 doth  arise  to  the  highest  key,  because  he  hath  been  convinced  cf 
 i  this,  body  cf  death  that  dwelletn  within  hirrJ  I  would  only  say 
 this,  if  ye  would  learn  this  divine  lesson  of  putting  a  high  ac- 
 count upon  Christ,  study  original  corruption  much. 
 
 There  is  this  second  advantage  that  a. Christian  hath  from  the 
 conviction  cf  it,  and  it  is  this,' it  doth  exceedingly  GuoamsxKi.  ih* 
 
iTUAL   WARFARE. 
 
 ^potency  ei  his  grace  in  mortifying  corruption,  when  y 
 convinced  of  this  sin.  When  was  it  that  Paul  had  the  highest 
 account  of  the  omnipotency  of  the  grace  of  Christ?  Was  it  not 
 When  he  was  forced  to  cry  out,  i  O  wretched  man  that  I  am,  who 
 shall  deliver  me  from  the  body  of  this  death?'  And  this  is  cer- 
 tainly pointed  at,  Eph.  ii.  1.  where  the  quickening  virtue  of  i; 
 is  commended  from  this,  the  object  upon  which  it  is  exercised, 
 *  Ye  that  are  dead  in  your  sins  and  trespasses.' 
 
 There  is  this  third  advantage  that  floweth  from  the  convic- 
 tion of  original  sin,  and  it  is  this:  it  is  a  compendious  way  to 
 keep  the  Christian  under  the  exercise  of  humility,  under  the 
 highest  attainments  of  mortification,  or  under  the  highest  at- 
 tainments of  communion  and  fellowship  with  God.  Would  ye 
 know  the  reason  why  we  are  so  easily  puffed  up  under  some 
 small  success,  or  some  small  familiarity  with  Christ?  It  is  want 
 of  reflex  thoughts  upon  original  corruption  that  is  within  us. 
 Therefore  I  would  prescribe  this  to  Christians  under  their  high- 
 est advancement,  by  grace  to  sit  down  and  seriously  reflect  upon 
 that  which  they  are  by  nature,  *  That  their  father  is  an  Amorite, 
 and  their  mother  an  Hittite,'  and  the  rock  from  whence  ye  are 
 hewn  may  preach  humility  to  them:  this  is  clear,  Rom.  vii.  24. 
 where  Paul,  under  the  conviction  of  original  sin,  calleth  himself 
 a  wretched  ?nan9  and  is  clear  also  from  verse  9.  of  that  chapter, 
 where,  when  once  original  sin  is  discovered,  he  died  in  his  own 
 apprehensions.  If  we  were  in  the  apprehension  of  this  more, 
 the  wind  of  the  wilderness  would  not  bind  us  up  in  her  wings 
 till  our  substance  were  dissolved. 
 
 There  is  a  fourth  advantage  a  Christian  hath  from  the  con- 
 viction of  original  corruption,  and  it  is  this,  it  keepeth  the  Chris- 
 tian under  the  deepest  impression  of  the  sinfulness  of  sin.  I  con- 
 fess, that  is  one  of  the  greatest  nwsteries  of  Christianity*  to  have 
 our  souls  constantly  under  the  impression  of  the  sinfulness  of 
 sin,  which  we  conceive  is  impossible  to  be  attained  withou^solid 
 conviction  of  original  corruption.  This  is  somewhat  hinted  at, 
 Rom.  vii.  13.  when  Paul  once,  by  the  commandment,  having 
 original  sin  discovered,  sin  became  unto  hkn  tg  .sinful: 
 
 and  the  reason  why  original  sin  discovered  hath  such  influence 
 upon  this  is,  because  ordinarily  we  conceive  that  the  actings  vi 
 sin  do  not  proceed  from  ourselves,  but  from  the  c  >fthe 
 
 brethren,  which  James  doth  abundantly  refute;  *  for  when  a  I 
 is  tempted,  he  is  tempted  of  his  lusted 
 
 There  is  this  fifth  advantage  that  a  Christian  hath  by  bej 
 convinced  of  original  sin,  and  it  is  this,  it  is  an  excellent  way 
 to  keep  the  Christian  under  a  most  watchful  and  fearing  frame. 
 Such  language  would  not  be  heard  out  of  Hazael's  mouth, 
 
»2  SPIRITUAL  WARFARE. 
 
 I  a  dog  to  commit  this/  if  he  had  been  convinced  of  original  sin; 
 but  because  he  was  a  stranger  to  this,  his  presumption  led  him 
 above  that  which  was  indeed  within  him.  Therefore,  when  one 
 is  convinced  of  their  proneness  to  act  iniquity,  of  their  want  of 
 conformity  with  God,  they  remember  to  stand  upon  their  watch- 
 cower,  lest  they  be  ensnared:  this  is  most  clearly  pointed  at,  I  Cor. 
 ix*  27.  where  Paul  is  put  to  this  exercise,  ■  I  keep  under  my  body, 
 and  bring  it  into  subjection,  2nd  the  reason  subjoined,  because 
 he  was  possessed  with  a  holy  jealousy  of  himself,  and  entertained 
 «i  divine  suspicion,  which  was  consistent  with  the  actings  of  hope. 
 I  know  nothing  to  make  a  Christian  watch  over  his  own  heart  so 
 much  as  this,  to  see  that  spawn  of  iniquity  which  is  within  him, 
 to  behold  that  fruitful  mother  of  iniquity,  which  never  was  de- 
 clared barren,  and  never  shall  be,  till  sin  shall  be  no  more  within 
 his  own. 
 
 There  is  this  sixth  advantage  a  Christian  hath,  by  being  con- 
 vinced of  original  corruption,  and  it  is  this,  it  is  that  which  will 
 keep  the  soul  under  the  highest  estimation  of  Christ,  and  will 
 make  the  grace  of  love  to  burn  most  vigorously  within  a  Chris- 
 tian. Oi  but  when  one  shall  reflect  upon  these  two;  1st.  The 
 spotless  holiness  of  Christy  that  absolute  purity  of  that  precious 
 Lamb  ^dly,  And  shall  again  descend  to  reflect  upon  these  mys- 
 teries of  iniquity,  which  are  within  himself,  it  is  no  wonder, 
 that  sometimes  he  be  put  to  use  Peter's  divinity,  to  cry  out, 
 1  depart  from  me,  for  I  am  a  sinful  man;'  but  when  he  improv- 
 eth  his  sight  most  fully,  his  cases,  to  have  his  soul  transported, 
 and,  as  it  were,  in  a  holy  extasy  of  love  toward  that  precious 
 2nd  matchless  One. 
 
 And  there  is  this  last  advantage  that  a  Christian  hath,  by  being 
 convinced  of  original  sin,  and  it  is  this,  it  is  that  which  putteth 
 a  Christian  to  a  holy  diffidence  in  his  own  strength,  and  maketh 
 him  to  be  much  in  the  employment  of  the  strength  of  him  whose 
 name  is  Jehovah.  What  is  the  reason  that  Christians  commit  2 
 breach  of  that  first  command,  so  much  trusting  to  their  own 
 irength,  and  not  '  making  mention  of  his  righteousness,  and  lay- 
 rug  hold  upon  *  his  strength,  even  upon  his  only:'  It  is  this,  be- 
 cause  we  do  not  dwell  under  the  constant  impression  of  original 
 corruption.  We  conceive,  it  is  as  great  a  mystery  to  men's  judg- 
 ment, as  it  is  a  mystery  to  their  practice  to  mortify  it.  What 
 made  P*iul  so  much  to  cry  out,  Romv  vii.  1 8.  to  disclaim  his  own 
 ability^  and  verses  23,  6.  Was  it  not  the  conviction  of  original 
 sin  which  wjs  within  him? 
 
 Now  that  which  we  shall,  secondly^  speak  unto,  shall  be  this, 
 
 :>  press  a  little  upon  vou  the  necessity  of  the   mortification  of 
 
 trigiiul  sin.     And  we  conceive  these  things  point  out  its  neces- 
 
SPIRITUAL  WARFARE.  393 
 
 slty,  First,  This,  that  all  mortification  is  vain,  and  as  the  beat- 
 ing of  the  air,  until  once  original  corruption  be  mortified. 
 Wnat  is  all  vour  mortification  without  this?  As  it  were  the 
 lopping  off  of  the  branches,  while  the  root  doth  remain  entire; 
 it  is  a  damming  up  of  the  streams,  while  the  fountain  is  still 
 running;  no  doubt,  that  mortification  will  easily  grow  vain. 
 
 You  must  once  mortify  that  which  is  the  mother  of  sin.  And 
 we  would  only  say  this  by  the  way,  that  under  correction,  we 
 conceive  that  original  sin  is  not,  nor  cannot  well  be  mortified 
 in  the  body,  but  only  is  to  be  mortified  in  the  members;  that 
 is,  we  must  study  to  mortify  such  a  part  of  original  sin,  to  mor- 
 tify some  living  lusts  which  are  within  us,  and  to  be  groaning 
 under  the  rest:  for,  we  conceive,  it  is  hard  to  take  up  the  whole 
 body  of  original  sin,  and  to  make  that  the  subject  of  mortifica- 
 tion, or  to  lament  over  it. 
 
 There  is  this,  secondly,  which  speaks  forth  the  necessity  of 
 mortification  of  original  sin,  it  is  that  which  is  an  undeniable 
 evidence  of  a  Christian,  to  be  taken  up  in  the  mortifying  of  this 
 sin;  for  we  conceive  it  to  be  impossible  for  a  hypocrite  to  attain 
 to  such  a  length,  as  to  study  the  real  mortification  of  original 
 corruption.  It  was  the  practice  of  these  two  holy  men,  the  a- 
 postle  Paul,  Rom.  vii.  24,  and  of  David,  Psalm  li.  5.  where 
 they  sit  down  to  lament  over  the  iniquity  which  was  within  them. 
 And  the  reason  why  the  mortification  of  original  sin  is  an  un- 
 deniable character  and  evidence  of  a  Christian,  is  not  only  from 
 this,  that  one  that  setteth  about  the  mortification  of  original  sin, 
 is  a  Christian  that  hath  most  discoveries  of  himself;  as  likewise, 
 some  discoveries  of  the  holiness  and  spotlessness  of  God.  It  is 
 hard  to*  be  convinced  of  original  sin  by  the  light  of  nature,  if  at 
 all;  for  to  us  it  is  a  question  if  it  can  be,  which  the  apostle 
 seemeth  to  intimate,  Rom.  vii.  7.  saying,  <  I  had  not  known  lust, 
 except  the  law  had  said,  thou  shalt  not  covet.' 
 
 There  is  this,  thirdly y  which  speaks  forth  the  necessity  of 
 the  mortification  of  original  corruption,  that  all  the  duties  that 
 proceed  from  a  Christian,  are  exceedingly  defiled  and  polluted, 
 except  he  endeavour  the  mortification  of  this  sin;  for  this  was 
 a  paradox  to  the  apostle  James,  chap.  iii.  11.  i  That  a  fountain 
 at  one  place  shall  send  forth  bitter  water  and  sweet.'  And  till 
 the  fountain  of  corruption  be  removed,  ii  is  probably  to  be  con- 
 ceived, that  all  the  actings  of  duty  by  us  shall  be  exceedingly 
 polluted.  O  but  when  original  sin  lies  without  the  stroke  of  a 
 Christian's  mortification,  his  duties  will  not  ascend  with  accept- 
 ance upon  his  altar. 
 
 And  there  is  this,  fourth lyy  which  pleads  the  necessity  of  the 
 t  Scation  of  original  sin,  that  it  is  that  sin  which  doth  ex- 
 3  D 
 
$94  SPIRITUAL  WARFARE. 
 
 ceedingly  war  against  the  grace  of  God  in  a  Christian.  Would 
 you  know  why  grace  is  in  such  a  languishing  estate?  It  is  be- 
 cause of  the  power  of  original  sin.  We  conceive  this,  that  the 
 opposition  of  original  sin  to  the  advancement  of  grace,  is  more 
 invisible;  and  the  opposition  of  actual  corruption  unto  the  act- 
 ings of  grace,  is  more  visible  and  obvious;  but  certainly,  that 
 which  doth  entangle  a  Christian  in  his  walk,  and  niaketh  him  not 
 to  ascend  as  pillars  of  smoke  from  this  present  wilderness,  is  that 
 original  sin.  This  is  clear  from  Rom.  vii.  23.  and  Gal.  v.  17. 
 where  the  spirit  warreth  against  the  flesh,  and  the  flesh  against 
 the  spirit,  and  these  are  contrary  the  one  to  the  other. 
 
 Now  that  which,  thirdly,  we  shall  speak  upon  the  mortifica- 
 tion of  original  sin,  shall  be  this,  what  is  the  way  how  a  Chris- 
 tian may  be  convinced,  and  brought  unto  the  spiritual  impres- 
 sion of  originsinal?  And  certainly  we  conceive,  that  if  a  Christian 
 sbaH  exercise  himself  in  these  three,  he  may  attain  to  some  spi- 
 ritual conviction  of  this  sin.  First,  Let  him  be  much  in  the  exer- 
 cise of  self-examination,  and  when  he  shall  reflect  upon  himself, 
 he  will  behold  the  invisible  motions  of  iniquity  unto  every  sin 
 that  hath  been  named  among  the  Gentiles;  who  is  so  great  a 
 stranger  unto  his  cwn  heart,  but  if  he  will  reflect  upon  it,  may 
 sometimes  see  the  stirrings  of  almost  unknown  corruptions? 
 Which  speaketh  that  aloud  to  the  Christian,  that  there  is  a  foun- 
 og  within  him,  that  would  send  forth  such  bitter 
 waters,  except  they  were  graciously  restrained. 
 
 There  is  this,  sccondhj,  by  which  a  Christian  may  be  brought 
 to  the  conviction  of  original  sin,  and  it  is  this,  to  be  much  in 
 the  exercise  of  the  study  of  the  spirituality  of  the  law,  which 
 was  the  way  that  Paul  attained  to  the  conviction  of  original  sin, 
 Rom.  vii.  It  is  that  compendious  cut,  by  which  one  may  behold 
 that  holiness  of  God,  who  imposeth  a  command,  not  only  to 
 desist  from  the  actings  of  sin,  but  to  desist  also  the  first  motions 
 and  lusts  of  sin. 
 
 There  is  this,  !as:!i/9  a  Christian  would  be  much  in  the  exer- 
 cise of  prayer,  for  that  Spirit,  who  convinceth  the  world  of  sin, 
 that  what  you  do  not  know  as  of  yourselves,  he,  who  is  the 
 great  convincer  of  the  world,  may  imprint  those  conviction* 
 upon  vour  souls,  which  may  make  you  sit  down  and  bewail 
 yourselves,  in  the  bitterness  of  your  spirit;  and  we  shall  at  this 
 lime  shut  up  our  discourse,  only  we  would  say  to  those  who  are 
 entertaining  this  holy  warfare  against  their  corruptions,  that 
 they  would  net  v  *  mu  '  couraged,  though  they  see  not  sen- 
 s.~w  victory.  You  must  know,  that  sin  must  be  with  you  while 
 you  have  a  being.  We  may  certainly  allude  to  that  word,  Dan. 
 vii.  12.  and  we  may  say;  <  that  the  dominion  of  your  sins 
 
SPIRITUAL  WARFARE.  &95 
 
 be  taken  away,  though  their  lives  be  prolonged  for  a  time,  and 
 for  a  season/     As  likewise  we  shall  say  this  for  your  encourage- 
 ment, who  have  your  corruptions  stirring  most  within  you,  that 
 ordinarily  Satan,  when  he  is  in  the  way  to  remove,  then  stirreth 
 and  acteth  most;  as  is  observed*  that  the  last  beating  of  the  pulse 
 of  a  dying  man   is  most  strong;  so  the   beating  of  corruption, 
 when  it  is  going  to  be  cast  out,  may  be  most  violent:  and  we 
 shall  only  give  the  reason  why  Christians  are  not  orach  affected 
 with  this,  that  the  day  is  coming  when  once  they   shall  prevail 
 over  their  corruptions,   and  shall   tread   Satan  under  their  feet, 
 why  the  feet    of  those   who  bring  such   good  tidings  are  not 
 beautiful  upon  the  mountains?     And  we  conceive,  that  it  doth 
 either  proceed  from  this,  that  Christians  are  not  seriously  engag- 
 ed in  this  holy  warfare;  for  it  is  most  certain,  that  if  you  were 
 fighting  day  by  day,  then  the   hope  of  victory  -and  of  a  blessed 
 issue,  would  be  as  glad  tidings  from  a  far  country,  and  should 
 be  as  cold  water  to  a  thirsty  soul,  that  though  your  hope  were 
 deferred  until  your  hearts  were  sick,  yet  the  accomplishment 
 of  your  desires  should  be  sweet  to  your  souls;  or  else  it  doth 
 proceed  from  this,  that  Christians  do  not  believe  this  truth,  that 
 there  is  an  issue  and  period  of  their  fight,  if  once  you  could  be 
 brought  this  length  to  seal  this  truth,  that  that  victory  shall  be 
 once  heard  in  heaven,  *  speak  comfortably  unto  Jerusalem,  for 
 her   warfare   is    accomplished,'    if  we   may  allude   unto  these 
 words:  or  if  a  Christian  be  seriously  debating  with  his  lusts,  and 
 hath  also  the  faith  of  this  truth  in  some  measure,  then  it  doth 
 proceed,  lastly,  from  this,  want  of  the  distinct  persuasions  of 
 our  interest,  and  want  of  the  assurance  of  our  peace  with  him; 
 for  as  long  as  a  Christian  is  under  debate  concerning  his  eternal 
 rest,  he  cannot  be  much  affected  with  joy  under  the  declaration 
 ef  these  means,  that  there  is  a  period   of  their  fight,  and  that 
 they  who  have  c  been  made  partakers  of  the  first  resurrection, 
 over  them  the  second  death  shall  have  no  power.'  O  what  a  bles- 
 sed day,  suppose  ye,  shall  that  be,  when  your  feet  shall  stand  with- 
 in the  gates  of  the  New  Jerusalem,  when  ye  shall  receive  these 
 two  precious  badges  and  eternal  trophies  of  your  victory,  c  a 
 crown  put  upon  your  head,'  of  infinite  more  value  than  all  ma- 
 terial crowns,  and  ca  palm  put  in  your  hand!'     We  conceive,  it 
 is  impossible  to  determine  what  joy  will  accrue  to  a  Christian 
 upon  the  reflex  thoughts  of  this,  that  he  hath  trode  Satan  un- 
 der his  feet;  and  hath  bruised  the  head  of  him  who  hath  so  of- 
 ten bruised  his  heel.  And  as  for  those  who  are  strangers,  as  the 
 most  part  of  us  are,  unto  this  spiritual  warfare,  be  convinced 
 of  this,  that  within  threescore  and  fewer  years,  God  shall  enter 
 bto  an  eternal  warfare  with  you,  where  there  shall  be  no  ces* 
 
29b  SPIRITUAL  WARFARE. 
 
 sation  of  arms,  neither  shall  there  be  any  interruption.  It  id 
 better  to  fight  with  your  lusts,  than  to  light  with  a  living  and 
 eternal  God,  when  he  shall  declare  himself  to  be  your  opposite 
 and  enemy. 
 
 Man  once  was  made  perfect,  but  he  did  find  out  many  inven- 
 tions, and  among  all  those  inventions,  he  found  that  accursed 
 one,  c  how  there  might  be  a  separation  betwixt  him  and  the  liv- 
 ing God;'  and  except  he,  whose  name  is  Prudence,  and  hath 
 found  out  the  knowledge  of  many  witty  inventions,  had  found 
 out  that  precious  invention  of  reconciling  sinners  unto  God,  we 
 should  have  been  Magor  Mi$sabiby  a  terror  to  ourselves.  O  that 
 you  might  be  persuaded  once  to  contend  with  your  lusts,  that 
 ye  may  endure  the  heat  of  the  day,  and  the  cold  of  the  night, 
 in  wrestling  against  sin.  Know  this,  that  <  sin  goeth  not  out  but  by 
 fasting  and  prayer/  it  is  so  straitly  united  unto  us:  it  is  easier 
 for  a  camel  to  pass  through  the  eye  of  a  needle,  than  for  many 
 of  us  to  mortify  our  corruption.  We  shall  shut  up  all  that  we 
 would  say  in  this  one  word,  Be  persuaded  of  this,  that  the  day 
 is  approaching,  and  near  at  hand,  when  our  blessed  Lord  Jesus 
 shall  come  with  ten  thousand  of  his  saints.  What  if  this  were 
 the  day,  O  unmortified  sinners!  that  ye  should  behold  that 
 white  throne  fixed  in  the  clouds,  and  ye  should  have  a  summons 
 given  into  your  hands  without  continuation  of  days,  to  appear 
 before  his  tribunal?  What  would  ye  answer  when  ye  were  re- 
 proved? Would  not  silence  and  confession  be  your  defence? 
 Certainly  there  is  an  eternal  curse  to  be  pronounced  against  those 
 who  do  not  exercise  themselves  unto  this  precious  act  of  god- 
 liness, of '  crucifying  the  flesh,  with  the  lusts  and  affections  there- 
 of.' There  is  a  law  of  death  over  your  head,  and  there  is  a 
 law  of  sin,  which  is  within  your  hearts,  and  ye  shall  be  eter- 
 nally subjects  unto  these  two  laws,  except  i  the  law  of  the  Spirit 
 of  life  make  vou  free.' 
 
 SERMON.  V. 
 
 Gal.  v.  24.  And  they  that  are  Chris?  s>  have  crucified  the  Jleshy 
 with  the  affections  and  lusts. 
 
 X  HE  work  of  a  Christian,  who  hath  Christ  in  him  the  hope 
 of  glory,  is  most  sublime,  and  it  being  from  spiritual  prin- 
 ciples, for  spiritual  ends,  is  also  according  to  a  spiritual  rule. 
 The  walk  of  a  Christian  is  from  faith  and  love  in  Jesus  Christ, 
 as  that  predominant  principle;  nay  more,  from  the  Spirit  of 
 Christ  living  in  the  soul  of  a  Christian  by  faith,  and  dwelling 
 
SPIRITUAL  WARFARE.  ,  597 
 
 m  it  by  love,  which  is  that  primum  mobile,  and  first  wheel  of  all 
 its  motions;  as  likewise,  it  is  for  a  spiritual  end,  it  being  for  the 
 glory  of  Gad,  and,  subordinate  unto  this,  their  own  salvation  and 
 advantage:  they  are  not  like  '  Ephraim,  empty  vines,  bringing 
 forth  fruit  unto  themselves;  but  it  is  their  design  to  make  Christ 
 all,  themselves  nothing,  though  it  be  natural  unto  a  man  to  de- 
 dy  himself,  and  to  make  himself  the  first  Alpha  of  his  actings, 
 and  the  last  Omega  of  his  performances;  as  likewise,  it  is  accord- 
 ing to  a  spiritual  rule,  it  being  conformed  unto  that  precious 
 word  of  hie,  which  is  perfect  in  itself,  and  leadeth  man  unto 
 perfection.  But  this  is  a  lamentation,  and  shall  be  for  a  la- 
 mentation, that  we  love  to  take  such  a  liberty  to  ourselves,  and 
 such  a  latitude  in  our  way  3nd  walk  to  heaven.  There  is  much 
 fear  and  complaint  amongst  many,  for  the  loss  of  their  civil  li- 
 berties, and  that  they  are  detained  captives  in  their  own  land  by 
 the  hand  of  strangers:  but  there  is  a  captivity  and  bondage  that 
 is  less  lamented,  and  yet  more  untclerable,  and  that  is,  the  bon- 
 dage of  sin  and  iniquity,  that  though  we  should  expire,  and 
 spend  seventy  years  (which  is  one  of  the  utmost  lines  of  our  life) 
 under  this  captivity,  yet  we  should  net  cry  out,  i  Return  our  cap- 
 tivity as  the  rivers  of  the  south/ 
 
 Are  there  not  many  amongst  us,  who  lie  with  as  much  con- 
 tentment under  the  bonds  of  their  sin,  and  fetters  of  their  ini-* 
 quity,  as  if  they  were  chains  of  gold,  and  ornaments  of  fine 
 gold?  Mortification  is  a  mystery  unto  our  practice.  That  which 
 was  a  paradox  to  Saul,  that  a  man  should  find  his  enemy,  and 
 yet  keep  him  alive,  that  paradox  is  often  committed  in  these 
 days,  when  we  do  not  study  to  crucify  the  lusts  and  affections 
 of  our  hearts.  I  think  Christians,  in  these  days,  when  they  re- 
 flect upon  those  unmortified  corruptions  that  are  within  them, 
 must  be  constrained  to  cry  out,  that  all  their  hope  doth  consist 
 in  this,  <  That  a  living  dog  is  better  than  a  dead  lion;'  and  that 
 their  confidence  is  terminated  upon  this,  and  yet  they  are  within 
 this  side  of  eternity.  We  love  singularity  in  opinion,  but  hate 
 singularity  in  practice;  though  the  one,  no  doubt,  is  much  more 
 commendable  than  the  other.  May  we  not  wish  for  two  months 
 wherein  we  may  go  unto  the  mountains  and  bewail  car  virgi- 
 nity, that  we  have  not  been  espoused  unto  that  precious  and 
 excellent  one  Jesus  Christ,  and  that  we  have  no:  been  endea- 
 vouring to  conform  ourselves  unto  his  bles-ed  and  precious 
 image?  We  confess,  this  may  be  a  mystery  to  many  every  day, 
 that  they  are  not  eternal  monuments  of  the  justice  and  indigna- 
 tion of  God,  and  that  somewhat  of  Cain's  divinity  doth  not  pos- 
 sess our  hearts,  i  That  whosoever  shall  find  us  shall  kill  us.  We 
 v/ould  only  say  this,  that  ye  would  be  as  much  in  the  exercise 
 
398  SPIRITUAL  WARFARE. 
 
 of  the  mortification  of  your  invisible  lusts,  as  ye  are  in  tb 
 ercise  of  the  mortification  of  your  visible  sins  and  iniquities. 
 
 At  the  last  occasion  that  we  spoke  upon  these  words,  we  told 
 you,  that  the  second  thing  that  was  held  forth  concerning  mor- 
 tification, was  the  extent  of  it,  that  a   Christian  ought  to  mor- 
 tify not  only  original  corruption,  but  also  his  predominant  lusts, 
 and  the  first  motions  and  occasions  unto  sin.     Concerning  the 
 mortification  of  original  sin,  we  have  spoken  somewhat,  and 
 shall  insist  no  further:  only  we  would  say  this,  that  we  laid 
 down  this  as  a  conclusion,  that  original  sin  could  not  be  mor- 
 tified in  its  body,  but  only  was  to  be  mortified  in  its  members; 
 and  the  ground  of  this  assertion  we  conceive  to  be  this,  because 
 it  is  impossible  for  a  Christian  to  take  up  original  sin  in  its  body; 
 as  is  clear  from  Jer.  xvii.  9.  where  it  is  said,  *  That  the  heart  is 
 deceitful  above  all  things,  and  desperately  wicked,  who  can  know 
 it:'  It  is  above  the  reach  of  any  man  to  fathom  and  comprehend 
 the  deceitfulness  of  his  own  heart.     It  is  a  mystery  that  was  ne- 
 ver unfolded,  as  long  as  we  are  within  time,  and  cannot  be  un- 
 folded.    We  would  only  say  this,  that  a  Christian,  who  is  con- 
 vinced of  original  sin,  that  there  is  the  spawn  and  seed  of  every 
 imaginable  corruption  within  him,  will  be  much  in  the  magnify- 
 ing of  restraining  grace,  and  will  sit  down  and  pen  a  song  of 
 praise  unto  the  unsearchable  grace  of  Christ,  who  hath  redeemed 
 them.     I  confess,  that  which  makes  Christians  have  so  much  to 
 do  with  pardoning  grace,  which  was  David's  practice,    1  Sam. 
 xxv.  32.  We  may  call  original  sin  Gady  for  after  it  cometh  forth 
 si  troop,  Chorus  vitionan,  a  troop  of  vices.     It  is  that  fruitful 
 womb  that  doth  always  bear  twins.    And  we  conceive  that  Chris- 
 tians, who  are  so  called,  ought  to  be. much  in  the  study  of  ori- 
 ginal sin.     It  is  a  wonder  that  we  walk  with  so  much  content- 
 ment to  heaven,  and  to  that  imagined  happiness  which  ye  sup- 
 pose to  have.     Can  such  a  delusion  as  this  overtake   you,  that 
 you  can  reap  in  joy,  who  never  did  sow  in  tears?    and  that  you 
 can  c  return  bringing  sheaves  in  your  bosom/  who  never  went 
 forth  <  bearing  precious  seed?'  We  think  to  climb  to  heaven  by 
 that  short  ladder  of  presumption,  I  would  say  it,  and  wish  that 
 you  may  consider  it,  we  are  afraid  that  there  shall  be  many  woful 
 and  sad  disappointments  of  many  of  our  hopes,  and  we  shall  be 
 constrained  to  reject  our  confidence;  we  separate  those  things  God 
 hath  conjoined;  we  either  pursue  for  holiness  without  justifica- 
 tion, or  else  we  pursue  for  justification  without  holiness. 
 
 Now   in   speaking  upon  the  mortification   of   predominant 
 
 ursts,  which  are  here  called  affections,  because  the  spirit  of  a 
 
 Christian,  and  [of  any,  are  most  strongly  united  unto  these,  we 
 
 .  not  insist  to  prove  this  unto  you,  that  it  is  the  duty  of  a 
 
SPIRITUAL  WARFARE,  S99 
 
 Christian,  or  any,  to  mortify  their  predominant  lusts:  it  is  clear 
 from  Matth.  xviii.  8,  9.  where  we  are  commanded  l  to  pluck  out 
 our  right  eye,  if  it  offend  us.'  The  meaning  of  which  is  this, 
 that  if  we  had  a  lust  as  dear  to  us  as  our  right  eye,  if  it  hurt 
 and  offend  us,  we  should  pluck  it  out;  and  from  Mark  ix.  44-. 
 and  *7.  and  from  Col.  iii.  5.  where  we  are  command  to  i  mor- 
 tify our  inordinate  affections/  Neither  shall  we  insist  much  up- 
 on that  distinction  of  predominant  lusts,  that  there  are  some 
 predominant  lusts  which  are  more  pure  and  refined,  which  or- 
 dinarily pass  under  the  notion  and  vail  of  virtue;  as  pride,  when 
 it  is  mixed  with  prudence  in  its  actings,  passeth  under  the  vail 
 of  generosity-,  and  highness  of  spirit  and  prodigality,  when  it 
 is  not  sensual  and  brutish,  passeth  under  the  notion  of  mortifi- 
 cation to  the  world;  and  Satan,  in  tempting  people  to  the  act- 
 ing of  these  predominant  lusts,  doth  not  only  study  to  gain  the 
 affections,  but  likewise  studieth  to  gain  our  light  and  our  judg- 
 ment unto  the  acting  of  these  things.  There  are  some  predo- 
 minant lusts  which  are  more  gross,  the  sinfulness  of  which  is 
 more  easily  discerned;  and  Satan,  in  tempting  people  to  the 
 acting  of  these  lusts,  studieth  mainly  to  gain  the  affections;  which 
 in  so  far  gaineth  the  judgment,  as  it  sets  about  to  devise  and 
 meditate  upon  the  way  how  such  predominant  lusts  may  be  ef- 
 fectuated and  accomplished.  O  but  the  mind  of  man  will  plot 
 subtile  iniquity,  and  the  affections  and  heart  will  execute  plot- 
 tings  of  the  mind  with  the  greatest  carefulness  and  sedulity. 
 
 Now  that  which,  j£n7,  we  shall  speak  upon  the  work  of  the 
 mortification  of  predominant  lusts,  shall  be  this,  what  are  these 
 disadvantages-  that  a  Christian  hath  by  not  studying  to  mortify 
 and  crucify  his  predominant  lusts,  but  giving  way  and  concession 
 to  them  to  live? 
 
 The  Jirst  disadvantage  we  conceive  to  be  this,  that  a  Christian, 
 who  is  not  much  in  the  mortification  of  his  predominant  lusts, 
 doth  hinder  much  of  that  precious  fellowship  and  divine  familia- 
 rity which  should  be  betwixt  God  and  him.  The  giving  way  to 
 the  king  of  our  lusts  to  live  friends,  and  that  word,  is  true,  that 
 1  a  brother  offended,  is  harder  to  be  won  than  a  strong  castle.' 
 Now  this  is  clear  from  Ezekiel  xiv.  5.  where  it  is  said,  4  They  are 
 estranged  from  me  by  their  idols:'  as  likewise,  v.  7.  of  that  chap. 
 '  Every  one  that  separateth  himself,  whether  of  Israel,  or  a  stran- 
 ger, and  setteth  up  idols  in  his  heart/  &c.  A  separation  from  God, 
 and  setting  up  idolatry,  are  two  inseparable  companions.  As  like- 
 wise, it  is  clear  from  Ezek.  xliv.  10.  where  these  are  conjoined 
 again:  and  Isa.  lix.  2.  *  Your  iniquities  have  separated  betwixt 
 you  and  me.'  And  I  would  only  say  this,  that  a  Christian,  who 
 :*n,  to  his  vip7~~  ~orr:cr.,  find  most  sweetness  acd  enjoyment  of 
 
400  S?IP1TUAL  WARFAILC. 
 
 God,  without  rfie  exercise  of  mortification,  may  question  much 
 the  reality  of  his  enjoyment.  And  it  is  certain,  that  the  enter- 
 taining of  predominant  lusts  doth  exceedingly  interrupt  com- 
 munion and  fellowship  with  God;  not  only  because  of  this, 
 that  predominant  lusts,  when  they  are  in  exercise,  do  exceeding- 
 ly weaken  a  Christian  in  diligence,  and  in  his  zeal  and  fervency 
 in  going  about  these  duties,  by  which  communion  with  God  is 
 attained.  Some  folk's  predominant  lusts  have  gotten  such  advan- 
 tage over  them,  that  they  will  almost  cease  to  pray  wirhout  con- 
 viction; or  if  they  be  convinced,  their  convictions  will  sudden- 
 ly evanish;  but  also,  because  of  this,  that  when  a  predominant 
 lust  is  in  its  vigorous  exercise,  then  a  Christian  loseth  much  of 
 the  impression  of  the  sweetness  of  communion  and  fellowship 
 with  Christ,  O!  but  Christ  might  live  long  in  heaven  ere  we 
 give  him  a  visit;  we  think  we  could  be  happy  without  him,  and 
 that  is  but  an  imaginary  delusion  of  our  lying  lusts. 
 
 There  is  this  second  disadvantage  that  a  Christian  hath,  by  not 
 studying  to  crucify  his  predominant  lusts,  and  it  is  this,  that 
 such  a  Christian  doth  not  receive  any  return  of  prayer,  and  God 
 doth  deny  to  him  the  answer  of  his  desire;  this  is  clear  from 
 Ezek.  xx.  3 1 .  where  he  saith, i  Do  ye  pollute  yourselves  with  your 
 idols,  and  come  and  enquire  at  me?  As  I  live,  saith  the  Lord,  I 
 will  not  be  enquired  of  by  you/  And  this  was  the  divinity  of  that 
 blind  man,  John  i%.  St;  *  God  heareth  not  sinner?;'  and  it  was  the 
 divinity  of  David,  Psalm  Ixvi.  18.  <  Ir  I  regard  iniquity  in  my 
 heart,  the  Lord  will  not  hear  me.9  And  most  clearly,  Isa.  lix.  2. 
 where  their  iniquities  doth  cause  him  deny  to  hear  their  suits. 
 O!  but  there  are  many  inhibitions  served  in  heaven  against  the 
 professors  of  this  generation,  that  they  should  pray,  and  no: 
 be  heard,  and  should  cry,  and  yet  not  have  access;  and  certain- 
 ly it  is  no  wonder,  that  such  prayers  as  we  present  unto  God, 
 while  our  predominant  lusts  are  in  exercise,  be  not  heard:  we 
 pray  to  God  with  such  indifferency  and  formality,  as,  in  a  man- 
 ner, we  turn  over  our  prayers  unto  a  compliment  to  salute  God 
 with  in  the  mornings,  and  to  take  our  farewell  of  him  at  night, 
 we  know  not  much  more  use  of  many  of  our  prayers,  and  hence 
 it  is  that  he  denieth  to  us  the  answer  of  them.  I  would  only 
 speak  this  to  you,  let  Christians  hearts  first  speak  the  words  which 
 they  are  to  speak  in  prayer,  and  then  let  their  words  speak  their 
 heart,  that  their  heart  may  indite  that  which  is  the  matter  ef 
 their  desires. 
 
 There  is  this  third  disadvantage  that  a  Christian  hath,  by  en* 
 Pertaining  his  predominant  lusts,  and  it  is  this,  it  doth  exceed- 
 ingly interrupt  a  Christian's  motion  unto  heaven:  how  far  have 
 you  gone  th^se  many  days,   or  these  many  years?    The  motion 
 
SPIRITUAL  WARFARE.  40  L 
 
 of  Christians  is  retrograde  in  these  days,  they  go  backward,  buf. 
 do  not  i  go  on  from  strength  to  strength.  O!  that  we  might 
 give  obedience  to  that  command,  which  is  in  Heb.  xiL  1 .  -  Let  us 
 lay  aside  every  weight,  and  the  sin  which  doth  so  easily  beset  as, 
 and  let  us  run  with  patience  the  race  that  is  set  before  as.'  More 
 mortification  would  make  more  motion  toward  heaven  than  we 
 <lo  attain  to. 
 
 There  is  this  fourth  disadvantage  that  a  Christian  hath,  by  en- 
 tertaining his  predominant  lusts,  and  it  is  this,  that  when  a 
 predominant  lust  is  not  mortified,  then  any  corruption  that  i s 
 within  you  will  easily  be  discovered  in  the  day  of  trial;  the 
 Lord  oft-times  taketh  that  revenge  upon  many,  that  because 
 they  would  not  mortify  at  home,  he  will  write  their  iniquities 
 in  legible  letters  upon  their  foreheads,  that  those  that  run  msy 
 read  them.  And  if  Christians  believed  this  more,  that  God  may- 
 be provoked  to  write  your  lusts  that  are  not  mortified  in  capi- 
 tal letters  upon  your  foreheads,  it  might  provoke  you  more  to 
 be  in  this  exercise.  This  is  clear  from  Ezek.  xvi.  36.  compared 
 with  verse  37.  where  their  entertaining  of  their  idols  is  threaten- 
 ed with  this  curse,  c  That  he  will  discover  their  nakedness,  and 
 make  the  shame  thereof  to  appear.' 
 
 There  is  this  fifth  disadvantage  that  a  Christian  hath  by  it, 
 and  it  is  this,  that  in  the  day  when  he  shall  be  passing  through 
 the  valley  of  the  shadow  of  death,  and  shall  be  looking  long  and. 
 endless  eternity  in  the  face,  then  a  predominant  lust  unmortifi- 
 ed  will  be  bad  company,  and  will  raise  a  storm  within  the  con- 
 science, which  will  not  be  easily  appeased.  There  are  not  many 
 of  us  fit  for  eternity,  neither  do  we  live  as  though  we  were  daily 
 to  die.  If  you  would  walk  with  peace  through  the  first  and  se- 
 cond gates  of  death,  study  the  mortification  of  your  lusts.  O, 
 but  at  the  singing  of  that  triumphant  song,  i  O  death!  where  is 
 thy  sting?  O  grave!  where  is  thy  victory?'  shali  not  the  soul  be 
 fraughted  with  divine  consolation  and  unspeakable  joy! 
 
 There  is  this  last  disadvantage  that  waits  upon  the  Christian, 
 and  it  is  this,  that  such  an  one  doth  exceedingly  marr  all  the 
 performances  which  he  goeth  about,  and,  as  it  were,  leaveth  a 
 print  of  his  hands  upon  these  most  holy  and  excellent  duties. 
 A  Christian,  who  hath  a  predominant  lust,  and  is  not  studying  to 
 mortify  it,  his  gifts  pray  more  than  his  graces:  as  likewise,  he 
 is  more  in  seeking  the  approbation  of  men  than  the  praise  of 
 God.  A  Christian  that  doth  not  study  to  mortify  his  lusts,  he  is 
 more  in  seeking  the  ornaments  of  Christianity  than  the  substance 
 of  it.  I  think,  the  vitals  and  essentials  of  Christianity  are  much 
 exhausted  and  spent*,  and  there  are  some  few  bones  left,  rather 
 picture  and  anktomy  tol  a  Christian,  than  reallv  such  a  one\ 
 3  E 
 
402  SPIRITUAL  WARFARE. 
 
 as  likewise  there  is-*his,  one  who  doth  not  study  to  mortify  his 
 predominant  lust,  he  will  not  make  conscience  in  obeying  the 
 commandment  of  faith;  and  this  likewise  brings  on  him  much 
 hardness  and  impenitency  of  heart.  O  but  oft-times,  through 
 the  deceitfulness  of  sin,  our  hearts  becometh  as  a  stone  within 
 ns,  and  we  are  delivered  into  the  hands  of  our  iniquities. 
 
 Now  that  which,  secondly^  we  shall  speak  to  upon  the  mortifi- 
 cation of  predominant  lusts,  shall  be  this:  what  is  that  profound 
 subtilty  and  desperate  deceitfulness  that  Satan  useth  in  tempting 
 people  to  the  actings  of  their  predominant  lusts?  We  have  six 
 thousand  years  experience,  that  he  is  a  liar  and  a  murderer  from 
 the  beginning,  though  we  believe  the  flatteries  of  sin,  as  though 
 our  iniquities  were  of  good  report*  and  of  known  integrity, 
 that  never  did  deceive.  And  we  conceive,  that  Satan's  subtilty 
 doth  appear  in  these.  Jirst,  his  subtilty  doth  appear  in  this,  that 
 ordinarily  when  a  Christian,  or  any,  is  in  a  most  secure  or  pre- 
 sumptuous frame,  then  Satan  acts  and  tempts  a  Christian  to  the 
 acting  of  his  predominant  lust,  when  Christ  is  away,  then  he 
 doth  assail.  This  is  most  clearly  pointed  at,  Luke  xxii.  81.  where 
 Christ  saith  to  Peter,  *  Satan  hath  desired  to  sift  you  as  wheat.' 
 And  if  yewillread  Matth.  xxvi.  33.  ye  will  behold  Peter's  frame, 
 that  he  was  in  a  high  string  of  presumption,  i  Though  all  men 
 shall  be  offended  because  of  thee,  yet  will  I  never  be  offended:' 
 as  likewise,  it  is  clear  from  2  Sam.  xL  2.  where*  when  David  was 
 lying  upon  his  bed,  and  walking  upon  the  roof  his  house,  then 
 he  is  tempted  to  the  acting  of  the  sin  of  uncleanness.  Satan  stu- 
 dieth  to  catch  his  advantage,  especially  at  that  time  when  we  are 
 most  prone  to  embrace,  and  most  unapt  to  resist;  therefore  it 
 should  be  a  Christian's  endeavour  to  exercise  watchfulness,  and 
 to  stand  upon  his  watch- towrer. 
 
 There  is  this,  secondly  wherein  his  subtilty  doth  appear, 
 that  ordinarily  he  doth  propose  the  imaginary  advantage  of  em- 
 bracing such  a  lust,  and  doth  affect  our  affections  with  the  plea- 
 sure of  it,  but  doth  not  maka-mention  of  the  disadvantage  and 
 infinite  hurt  that  doth  appear  and  come  from  such  a  lust.  This 
 was  clear  in  his  first  temptation  with  our  first  father,  he  makes 
 mention  of  this, c  If  thou  eat  of  the  forbidden  fruit,  thou  shalt  be 
 as  God;'  but  no  mention  made  of  this,  *  that  he  should  be  a  sin- 
 ner.' And  most  clearly  in  Matth.  iv  8.  where  Satap  sheweth 
 unto  that  holy  and  spotless  One  all  the  kingdoms  of  the  world, 
 with  the  glory  of  them:  and  these  things  he  promised  to  give 
 Christ,  and  shewed  him  the  glory  of  the  kingdoms  of  the  world, 
 but  did  not  shew  to  him  the  vexation  and  toil  of  these  king- 
 doms: and,  no  doubt  the  one  is  much  more  than  the  other. 
 The  hook  wherewith  he  studieth  to  take  us,  is  varnished  oyer 
 
SPIRITUAL  WARFARE.  403 
 
 with  the  bait  of  imaginary  divinity,  with  transient  pleasures, 
 and  with  passing  vanities.  O  that  we  were  wise  as  serpents,  to 
 know  the  depths  of  Satan,  that  we  might  not  be  ensnared  nor 
 taken  by  enticements. 
 
 There  is  this,  thirdly \  wherein  it  appeareth,  that  ordinarily. 
 he  studieth  either  to  extenuate  the  sinfulness  of  sin,  that  a  Chris- 
 tian may  be  brought  to  call  this  but  a  Zoar;  or  else  he  studieth 
 to  prove  the  consistency  betwixt  such  a  sin,  and  the  reality  of 
 the  grace  of  God;  and  when  once  a  Christian  is  brought  to  such 
 a  length  as  to  debate  the  reality  of  the  grace  of  God's  consis- 
 tency with  the  acting  of  such  a  lust,,  they  are  near  a  fall,  for  then 
 they  cry  out,  i  Master,  pardon  me  when  I  shall  bow  my  knee 
 in  the  house  of  Rimmon,  and  when  my  master  leaneth  upon  my 
 hand:'  they  then  take  an  indulgence  and  a  latitude  to  themselves 
 to  commit  that  iniquity. 
 
 There  is  \\\\s^  fourthly )  wherein  his  subtilty  doth  appear,  that 
 oft-times  he  will  restrain  the  temptations  to  the  acting  of  your 
 predominant  lusts,  and  withdraw  the  objects  of  them,  that  ei- 
 ther you  may  be  put  off  your  watch,  or,  which  is  more  ordina- 
 ry, that  lusts  may  take  away  life,  when  the  object  of  lust  is  with- 
 drawn. And  that  is  most  certain,  that  lust  oft-times  groweth 
 most,  when  there  are  fewest  temptations  to  assail  it-,  for,  upon 
 the  absence  of  our  idols,  our  love  to  these  things  doth  increase^ 
 a  lusting  Ammon  will  wax  iean  every  day,  when  he  wants  the 
 object  whereupon  to  feed- 
 There  is  this,  fifthly^  wherein  his  subtilty  doth  eminently 
 appear,  that  ordinarily  he  will  tempt  people  to  the  acting  of 
 those  sins  that  are  introductive,  and  bring  on  the  acting  of  tiieir 
 predominant  lusts:  he  will  tempt  one  that  is  given  to  unclean- 
 ness,  to  pride,  idleness,  fulness  of  bread.  And  certainly,  orre 
 who  is  given  to  the  evil  of  pride,  he  will  tempt  him  to  the  smal- 
 ler actings  of  these  sins,  that  so  he  may  ascend  by  degrees:  he 
 will  study  to  seize  upon  the  out-forts  of  the  soui,  that  so  he 
 may  gain  the  affections:  he  will  ^reak  the  covenant  that  we 
 have  made  with  our  eyes,  that  so  we  may  break  the  covenant 
 that  we  have  made  with  our  heart. 
 
 There  is  this,  lastly^  wherein  his  subtilty  doth  appear,  that 
 ordinarily  he  will  tempt  people  to  the  acting  of  their  predomi- 
 nant lust,  under  the  vail  of  virtue  and  things  commendable^ 
 as,  he  will  tempt  one  to  covetousness  upon  this  account,  that 
 they  may  be  capacitated  to  be  charitable  to  the  poor,  and  may  be 
 useful  to  those  who  want  in  their  generation:  he  will  tempt  one 
 to  sin,  as  isclear,  Rom.  iii.  G.  that  th$  grace  of  Christ  may  be  more 
 conspicuous  in  pardoning  them:  he  tempted  Christ  to  presump- 
 tion under  the  vail  of  faith,  as  is  clear,  Matth.  iv.  6,  ■  If  thou 
 
404?  SPIRITUAL  WARFARE. 
 
 be  the  Son  of  God,  cast  thyself  down;'  and  the  ground  he  gjveth 
 ;s,  ■  For  it  is  written,  he  shall  give  his  angels  charge  concerning 
 thee/  &c.  And  likewise  he  tempts  many  to  the  acting  of  mis- 
 belief under  the  vail  of  humility,  knowledge,  and  distinct  appre- 
 hensions of  God. 
 
 That  which,  thirdly,  we  shall  speak  to  shall  be,  to  give  you 
 some  evidences  whether  or  not  ye  have  attained  unto  the  mor- 
 tification of  your  predominant  lusts,  and  whether  indeed  ye  have 
 sung  a  ^ong  of  triumph  over  them*,  and  having  spoken  some- 
 what of  this  before,  we  shall  not  insist  much  upon  it;  only  we 
 would  say  these  three  thingSnjfrs/,  that  a  Christian  that  can  re- 
 flect upon  lusts  which  he  supposed  to  be  mortified  with  delight, 
 and  want  of  the  exercise  of  grief,  may  suspect  the  reality  of  this 
 mortification.  O  but  one  that  can  meditate  upon  his  predomi- 
 nant lust,  which  he  supposed  was  mortified,  and  yet  not  be  con- 
 strained to  cover  himself  with  ashes,  and  to  put  sackcloth  upon 
 his  loins,  may  cry  out,  miserere  meiy  have  pity  upon  me. 
 
 And  there  is  this  second  evidence  that  your  predominant  lust 
 is  not  mortified,  when  ye  are  not  sedulous  and  careful  to  eschew 
 all  things  that  lead  unto  the  acting  of  that  predominant  sin.  If 
 ye  be  not  giving  obedience  unto  that  command,  1  Thess.  v.  22. 
 *  Abstain  from  all  appearance  of  evil,'  you  may  question  the  rea- 
 lity of  your  mortification.  It  is  an  excellent  practice  of  a  Chris- 
 tian, 10  be  as  much  under  the  impression  of  the  sinfulness  of 
 predominant  lust  and  sin  after  it  is  mortified,  and  to  be  as  much 
 in  pursuing  it,  as  when  it  is  in  its  vigorous  exercise  and  life  with 
 you! 
 
 Ajid  there  is  this,  lastly,  which  may  evidence  it,  and  it  is  this, 
 when  one  can,  upon  suitable  and  convenient  occasions  of  acting 
 such  a  predominant  sin,  have  their  lusts  set  on  fire,,  and  endea- 
 vour to  act  it,  they  may  question  the  reality  of  their  mortifica- 
 tion. I  know  the  great  bond  which  restrained  many  from  the 
 acting  of  their  predominant  lust,  is  not  the  apprehension  of  the 
 holiness  of  God,  but  the  want  of  secrecy.  O,  but  if  we  had  se- 
 crecy, we  would  not  mourn  much  for  those  sins  which  we  com- 
 mit in  secret,  neither  would  we  be  much  in  desisting  from  the 
 acting  of  those  things  unto  which  our  lust  doth  lead  us.  It  was 
 certainly  a  commendable  practice  of  one,  who,  being  tempted 
 unto  the  sin  of  uncleanness,  did  condescend  to  satisfy  the  desire 
 of  one  that  did  pursue  her,  upon  this  condition,  that  he  would 
 bring  her  unto  a  place  where  nothing  should  behold  her:  which 
 he  attempting  to  do,  and  bringing  her  to  the  most  retired  ima- 
 ginable place,  she  then  most  piously  uttered  forth  these  words, 
 *4Doth  not  God  behold  us?'  Which  words  had  influence  upon 
 him  to  whom  they  were  spoken,  that  he  desisted  from  further 
 
SPIRITUAL  WARFARE.  405 
 
 prosecuting  such  woful  and  carnal  designs.  O,  but  the  appre- 
 hension of  the  omniscience  of  God  should  keep  us  much  to  the 
 crucifying  of  our  predominant  lust. 
 
 We  shall  shut  up  our  discourse  at  the  time,  only  we  shall  say 
 a  little  unto  those  who  are  guilty  of  that  predominant  lust  of 
 covetousness,  which  we  conceive  is  not  only  a  predominant  lust, 
 but  an  universal  lust.  Sin  is  an  universal  king  over  the  most 
 absolute  monarch,  and  over  every  one  that  sits  upon  the  dung- 
 hill. And  we  conceive,  that  covetousness  is  one  of  sin's  greatest 
 princes,  acting  under  this  absolute  monarch,  and  having  many 
 subjects.  And  we  would  only  propose  these  things,  by  which 
 you  may  be  helped  to  mortify  such  a  lust  and  idoL  O  meditate 
 much  upon  the  disadvantages  attending  this  idol  of  covetousness! 
 We  conceive  the  disadvantages  thereof  are  clearly  pointed  forth, 
 1  Tim.  vi.  9,  10.  where  the  apostle  Paul  enumerateth  four  dis- 
 advantages of  that  sin  of  covetousness:  First)  That  it  is  that 
 which  maketh  people  err  from  the  faith.  Secondly^  It  drowneth 
 them  in  destruction  and  perdition.  Thirdly »,  It  is  the  root  of  all 
 evil.  And,  lastly,  It  pierceth  them  through  with  many  sorrows. 
 And  for  those  4  who^e  god  is  the  world,'  we  would  only  propose 
 this  consideration  to  them,  which  we  conceive  hath  most  influ- 
 ence upon  such,  be  persuaded  of  this,  that  covetousness  will  ab- 
 breviate and  shorten  your  life;  as  is  clear,  James  v.  3.  where  this 
 is  one  property  of  the  idol  of  covetousness,  that  it  '  shall  eat 
 your  flesh  as  it  were  fire.'  It  is  not  an  unsensible  cutting  short  of 
 your  life,  but  most  sensibly  it  will  abbreviate,  and  bring  you,  in 
 the  midst  of  your  days,  to  your  long  and  everlasting  home.  And 
 there  is  this  disadvantage  of  it  also,  that  covetousness  is  that  sin 
 which  doth  most  directly  commit  a  breach  of  the  first  command, 
 *  Thou  shalt  have  no  other  gods  before  me;'  as  is  clear,  Col.  iii. 
 5.  wherethis  sin  of  covetousness  is  called  idolatry;  and  covetous- 
 ness, which  is  idolatry.'  And  certainly,  what  are  these  things 
 that  you  pursue  after,  but  v/hite  and  yellow  dust,  and  glistering 
 clay?  The  excellency  of  which,  we  conceive  doth  consist  much 
 (in  the  estimation  of  men)  in  the  rarity  of  these  things,  as  in  a- 
 ny  intrinsical  and  internal  worth  and  excellency.  And  how  con- 
 temptible a  thing  riches  and  the  world  is,  doth  not  this  speak  it, 
 that  when  there  is  abundance  of  these  things,  they  become  con- 
 temptible? as  is  clear  from  that  word,  that  l  Solomon  made  sil- 
 ver as  stones  in  the  streets  of  Jerusalem;7  which  doth  not  only 
 speak  out  this,  the  abundance  of  these  things  in  his  days,  but  like- 
 wise it  speaketh  forth  this,  that  abundance  of  these  things  mak- 
 eth them  contemptible,  and  moveth  us  to  undervalue  them:  and 
 that  which  Solomon  hath,  Prov.  xxiii.  5.  ■  Wilt  thou  set  mine 
 ~-~°  upon  that  ^vh^ch  is  not?  for  riches  certainly  make  them- 
 
406  SPIRITUAL  WARFARE. 
 
 selves  wings,  and  fly  away.     Ere  long,   the   world  shall  either 
 leave  you,  or  you  shall  leave  the  world. 
 
 Now  we  shall  desire  to  shut  up  our  discourse  with  this,  that 
 ye  would  seriously  intend  the  mortification  of  your  lusts,  and 
 that  ye  would  be  much  in  the  employment  of  your  lusts,  and 
 Christ.  Christ  hath  killed  the  damning  power  of  sin,  and  hath 
 promised  to  us  the  spirit  of  mortification,  by  which  we  may  kill 
 the  dominion  of  sin:  and  certainly  a  Christian  ought  to  act  so 
 in  dependance  upon  the  Spirit  of  Christ,  as  if  they  were  mere 
 patients  and  instruments  under  his  hand:  but  withal,  we  con- 
 ceive, that  in  respect  of  activity  and  endeavour,  a  Christian  ought 
 to  act  so  as  if  he  acted  independently  from  him,  and  did  act  all 
 himself;  but  withal,  in  respect  of  self-denial,  he  ought  so  to 
 act  as  if  he  acted  nothing  at  all,  but  the  Spirit  acted  alone  in 
 him;  and  therefore  should  cry  out,  after  he  hath  done  all, '  That 
 he  is  but  an  unprofitable  servant.'  O  that  ye  would  be  persuaded 
 seriously  to  ponder  and  balance  these  things!  that  except  ye  be 
 the  ruin  of  your  iniquities,  iniquity  shall  certainly  be  your  ruin, 
 and  ye  know  not  how  long  it  is  unto  that  day  when  that  decree 
 shall  be  past  in  heaven  against  you/  They  are  joined  to  their 
 idols,'  let  them  alone.  I  shall  only  say  that  word  which  John 
 hath  in  his  first  epistle,  chap  v.  21.  ■  Littie  children,  keep  your- 
 selves from  idols.'   Amen. 
 
 i 
 
 SERMON  Vf. 
 
 Gal.  v.  24<.  And  they  that  are  Christ's,  have  crucified  thcjiesli, 
 with  the  affections  and  huts. 
 
 T  it  is  an  unchangeable  and  unalterable  decree  of  heaven,  which 
 cannot  be  repealed,  i  that  the  wages  of  sin  is  death;  and  '  that 
 which  a  man  soweth,  that  shall  he  also  reap:'  though  we  con- 
 ceive, there  are  many  that  are  possessed  with  this  imaginary  de- 
 lusion, that  '  though  they  add  drunkennessto  thirst,' and  do  daily 
 taste  of  that  forbidden  fruit,  yet  at  last  they  shall  obtain  a  place 
 to  walk  in  amongstthose  that  stand  by.  They  conceive,  that  there 
 is  a  possible  union  of  pure  religion  and  undefiled,  and  the  want 
 of  mortification;  though  we  think,  that  religion,  without  mor- 
 tification, is  nothing  else  but  the  mortification  of  religion;  and 
 4  the  crucifying  of  Christ  afresh.'  Are  there  not  many  here,  who 
 instead  of  '  travelling  in  birth  until  Christ  be  formed  in  them/ 
 are  travelling  in  birth  till  they  bring  forth  iniquity,  and  till  the 
 ima^eofthat  old  man  be  fullv  framed  in  them.  Now  there  is 
 this  that  we  would  have  you  know,  and  wish  that  it  were  en- 
 graven upon  the  fleshly  tabies  of  our  heart  as  with  a  pen  of 
 hon,  and  the  point  of  a  diamond,  that  there  are  two  tribunals 
 
SPIRITUAL  WARFARE.  407 
 
 upon  which  God  doth  sit  to  judge;  there  is  a  tribunal  of  justice, 
 where  all  the  sentences  past  are  pure  unmixed  wrath,  without 
 all  temperament  or  mixture  of  mercy;  and  before  this  tribunal 
 all  flesh  must  once  appear,  and  receive  that  dreadful  sentence  of 
 eternal  separation  from  the  Majesty  of  the  Lord;  and  if  you  do 
 well,  you  must  say  amen  unto  the  equity  of  the  sentence;  but 
 know  this  for  your  consolation,  that  this  is  not  his  last  word; 
 know  that  justice  court  is  but  subordinate,  and  there  is  another 
 higher,  unto  which  we  may  appeal,  to  have  that  sentence  of 
 justice  sweetly  repealed:  and  is  not  this  one  mysterious  depth 
 God  hath  condemned,  and  yet  leave  no  imputation  upon  the 
 justice  of  God?  That  love  should  sweetly  reduce  decreets  of 
 justice,  and  declare  them  in  law  to  be  void  and  null?  This  is 
 the  law  of  love.  And  is  not  this  a  mystery  of  infinite  love,  that 
 that  which  is  an  abomination  for  man,  to  justify  the  wicked, 
 should  be  love  and  justice  in  God,  to  justify  the  ungodly.  And 
 is  not  this  a  wonder,  that  though  there  be  no  condemnation  to 
 them  that  are  in  Christ  Jesus,  yet  there  should  be  many  things 
 commendable  in  them,and  that  divine  love  should  make  such  an 
 abstraction  as  to  make  a  separation  betwixt  many  things  that 
 are  condemnabie  and  condemnation?  (  Justice  and  judgment  are 
 the  habitation  of  his  fhrone,  yet  mercy  and  truth  go  before  it/ 
 and  cometh  nearest  sinners,  to  make  ready  their  way,  that  they 
 may  speak  with  justice.  There  is  this  that  we  would  have  you 
 knowT,  that  in  the  accomplishment  of  this  work  of  mortification, 
 of  which  we  have  been  speaking  at  many  occasions,  a  Christian 
 hath  that  same  power  communicable  unto  him  for  the  overcom- 
 ing of  his  temptations,  which  Christ  had  in  the  overcoming  of 
 principalities  and  powers;  this  is  clear,  Eph  1.  19,  20  And  cer- 
 tainly, sometimes  whena  Christian  dothreflect  upon  those  living 
 and  strong  corruptions  that  are  within  him,  he  will  have  much  of 
 that  fear  which  Elena's  servant. had,  who  cried  out,  i  Master, 
 what  shall  we  do?'  But  if  our  eyes  wrere  opened,  we  should  see 
 that  there  are  more  for  us,  than  against  us.  Put  on  much  of 
 that  divine  generosity  of  Nehemiah,  if  we  may  allude  unto  it, 
 in  this  combat  of  faith,  '  Should  such  a  one  as  I  flee?'  However, 
 keep  a  midst  betwixt  discouragement  and  anxious  misbelief. 
 And  I  would  only  give  Christians,  who  are  indeed  engaged  in 
 this  holy  warfare,  that  counsel  which  Ahab  gave  to  Benhadad, 
 1  Kings  xx.  11.  «  Let  not  him  that  girdeth  on  his  harness,  boast 
 himself  as  he  that  putteth  it  ofrV  Let  confident  faith  be  mixed 
 with  holy  fear,  that  there  may  be  a  sweet  mixture  of  these  two; 
 and  there  is  this  which  we  would  speik  to  you,  that  there  is  a 
 .difference  betwixt  the  grant  and  gift  of  pardon,  and  the  inti- 
 
40S  SPIRITUAL  WARFARE. 
 
 mation  of  pardon  unto  a  Christian;  yea  more,  there  is  a  d 
 rence  betwixt  the  intimation  of  pardon,  even  for  a  sin  mortified 
 and  repented  for,  and  the  divine  application  of  it;  this  is  clear 
 by  comparing  2  S2ra.  xii.  13.  with  Psalm  li.  where  Nathan  saith 
 to  David,  *  thine  iniquities  are  blotted  out,  and  thy  sin  is  taken 
 away.'  There  is  both  the  grant  of  pardon,  and  the  intimation 
 of  it;  and  yet  he  himself,  Psalm  li.  prayeth  for  the  application 
 of  pardon;  pardon  was  not  applied,  though  it  was  intimated; 
 and  this  would  speak  this  to  us,  that  we  should  not  always  con- 
 clude from  the  want  of  the  sensible  convictions  of  pardon,  the 
 want  of  the  grant  of  pardon. 
 
 But  now  to  come  to  that,  at  which  we  left  at  the  last  occa- 
 sion, which  was  the  extent  of  mortification,  that  a  Christian 
 ought  not  only  to  mortify  original  sin,  but  his  predominant  lusts 
 also,  with  all  the  motions  and  occasions  unto  the  acting  of  these 
 sins.  Concerning  the  mortification  of  original  sin,  which  is  here 
 called  thejleshy  we  have  spoken  already,  and  have  spoken  some- 
 whatconcerning  the  mortification  of  predominant  lusts,  and  pre- 
 sumptuous sins:  it  is  turned  now  to  be  an  improper  expression, 
 to  make  mention  of  a  predominant  grace  that  should  stand  op- 
 posite to  predominant  lusts.  I  would  only  say  this,  that  under 
 the  law  there  is  no  express  mention  made  for  any  sacrifice  for 
 presumptuous  sins,  unto  which  the  apostle  doth  allude,  Heb.  x. 
 t!6.  '  If  a  man  sin  wilfully  after  he  hath  received  the  knowledge 
 of  the  truth,  there  remaineth  no  more  sacrifice  for  sin.'  And 
 certainly,  this  may  make  us  astonished  to  entertain  our  predo- 
 minant sins,  and  our  presumptuous  iniquities,  to  entertain  them 
 so,  as  not  to  debate  and  wrestle  with  them;  for  they  turn  not 
 unto  presumptuous  sins,  except  we  go  such  a  length;  therefore 
 we  should  be  much  in  presenting  that  supplication,  Psalm  xix. 
 IS.  *  Keep  back  thy  servant  also  from  presumptuous  sins,  let 
 them  not  have  dominion  over  me.' 
 
 Now  that  which  we  shall  speak  to  first,  shall  be  this,  what 
 are  the  most  effectual  and  spiritual  means  by  which  a  Christian 
 may  be  helped  to  the  mortifying  of  his  predominant  lusts?  And 
 before  we  speak  of  them,  we  shall  only  say  this,  that  this  gene- 
 ration desireth  rather  to  know  what  to  do,  than  to  do  and  prac- 
 tise what  they  know;  we  think  to  win  to  heaven  by  knowledge, 
 though  we  confess,  we  will  not  win  to  heaven  without  it,  yet 
 there  is  more  requisite  in  a  Christian. 
 
 The  first  way  how  a  Christian  will  be  helped  to  mortify  his 
 predominant  lusts,  is  this,  for  a  Christian  to  be  much  in  the  ex- 
 ercise of  secret  prayer.  And  I  should  say  this,  he  is  a  blessed 
 Christian,  who  ever  won  to  the  mortification  of  the  least  strength 
 cf  a  lust  by  public  prayer,  whether  more  public,  or  in  fami 
 
SPIRITUAL  WARFARE.  409 
 
 or  with  society.  Pride  and  self-seeking  is  that  caterpillar  and 
 worm  that  eats  up  the  fruit  of  these  addresses  unto  God;  but 
 if  you  were  much  in  secre"  prayer,  it  would  be  a  compendious 
 way  to  attain  to  the  mortification  of  your  lusts,  that  when  a 
 messenger  of  Satan  buffets  you,  ye  may  go  to  the  throne  thrice, 
 and  beseech  the  Lord,  that  this  evil  may  depart  from  you. 
 This  is  clear,  not  only  from  Eph.  vi.  18.  where,  amongst  all  the 
 i est  of  the  spiritual  armour  of  a  Christian,  prayer  is  made  men- 
 tion of,  l  Praying  always  with  all  prayer  and  supplication-,'  but 
 it  is  clear  also  from  James  v.  13.  'Is  any  among  you  afflicted? 
 let  him  pray/  And  2  Cor  xii.  7,  8.  the  words  that  we  were 
 speaking  just  now.  O!  whither  is  that c  washing  of  our  bed  with 
 tears/  and  that  presenting  of  supplications  <  with  sighs  and  groans 
 that  cannot  be  expressed/  now  gone?  There  are  few  Christians 
 but  can  make  language  of  their  grief,  whose  grief  of  heart  never 
 goes  to  such  a  length,  as  they  may  cry  out,  ■  I  am  so  troubled 
 that  I  cannot  speak.'  He  were  indeed  a  phoenix  of  this  time,  who 
 could,  without  lying  to  the  Holy  Ghost,  say, ■  That  his  bones  were 
 waxing  old,  through  his  roaring  all  the  day.'  And  we  would  only 
 say  to  such,  that  are  not  endeavouring  after  this,  *  You  shall  go 
 down  to  your  graves,  having  your  bones  full  of  the  sins  of  your 
 youth.' 
 
 There  is  this  second  mean  that  I  would  speak  to,  that  a  Chris- 
 tian would  be  much  in  the  exercise  of  the  grace  of  watchfulness. 
 This  is  clear  from  Luke  xxi.  36.  and  from  Matth.  xxvi.  41. 
 «  Watch  and  pray,  that  ye  enter  not  into  temptation.'  And, 
 certainly,  watchfulness  is  a  most  requisite  piece  of  armour,  that 
 *  after  we  have  done  all,  we  may  stand/  not  only  because  watch- 
 fulness is  that  which  discovereth  unto  a  Christian  his  weakness 
 and  inability;  for  a  Christian  to  be  convinced  of  this,  it  is  his 
 strength;  as  is  clear  from  2  Cor.  x.  1 1.  c  When  I  am  weak,  then 
 am  I  strong/  This  is  a  paradox  to  nature,  but  no  mystery  to 
 grace:  but  also,  because  watchfulness  is  a  most  effectual  mean 
 to  discover  to  a  Christian  the  subtilty  and  profound  deceitful- 
 ness  of  his  adversaries,  which  maketh  him  to  be  much  in  watch- 
 ing over  his  own  heart.  Watchfulness,  likewise,  is  that  grace, 
 which  discovereth  unto  a  Christian  the  formal  and  remiss  act- 
 ings of  grace  in  this  precious  combat.  When  faith  beginneth  to 
 die,  and  hope  beginneth  to  languish,  and  love  and  zeal  begin  to 
 wax  cold,  then  watchfulness  giveth  warning  to  prayer,  that  it 
 may  go  to  seek  strength  for  those  that  were  languishing.  As 
 likewise,  watchfulness  is  requisite,  because  it  discovereth  unto  a 
 Christian  the  first  motions  of  his  adversaries,  and  when  first  he 
 beginneth  to  stir,  which,  no  doubt,  is  a  great  advantage.  And 
 more,  watchfulness  discovereth  unto  a  Christian  ?  that  advantage 
 
410  SPIRITUAL  WARFARE- 
 
 which  he  hath  over  his  lusts,  which  doth  exceedingly  encourage 
 him  to  go  on  in  this  spiritual  warfare. 
 
 There  is  this,  thirdly,  which  is  requisite,  that  a  Christian  would 
 be  much  in  the  meditation  upon  the  sufferings,  death,  and  love 
 of  Jesus  Christ.  I  know  not  (to  a  tender  Christian)  a  more  ef- 
 fectual mean  to  mortify  his  affections  and  lusts,  than  this;  this 
 is  clear  that  it  is  so,  not  only  from  2  Cor.  v.  14,  15.  where  Paul 
 saith, c  The  love  of  Christ  constraineth  us,  because  we  thus  judge, 
 that  if  one  died  for  all,  then  were  all  dead,  and  that  we  should 
 henceforth  no  more  live  to  ourselves.'  And  P^ter  presseth  this, 
 1  Peter  i.  18.  compared  with  v.  16.  i  Be  ye  holy,  as  he  is  holy,* 
 and  he  subjoineth  the  reason  of  it,  <  For  ye  are  bought  with  a 
 price,'  even  with  the  incorruptible  blood  of  Jesus  Christ.  And 
 1  Peter  iv.  1,  2.  he  presseth  the  doctrine  of  mortification  from 
 this,  that  Christ  was  crucified  in  the  flesh.  And  it  is  clear  from 
 Psalm  xxvi.  3.  where  the  great  argument  which  persuaded  Da- 
 vid to  pursue  after  sincerity,  was  this,  <  For  thy  loving  kindness 
 is  before  mine  eyes.'  And  is  not  this  a  sweet  portraiture,  always 
 to  contemplate  and  behold,  to  look  upon  love, «  until  ye  be  chang- 
 ed into  that  same  image,  from  glory  to  glory?'  And  certainly, 
 Christ's  death  and  love  must  have  a  most  effectual  influence 
 upon  this:  can  one  read  these  words,  <He  sweat  drops  of  blood?' 
 And  that  word, i  If  it  be  possible,  let  this  cup  pass  from  me?'  Can 
 you  read  these  words,  and  not  be  provoked  to  hate  sin  with  a 
 perfect  hatred?  Can  ye  love  that  which  crucified  Christ,  and 
 brought  him  so  low?  If  such  a  supposition  had  been  possible, 
 that  all  that  were  sinners  had  been  standing  round  about  the 
 cross,  in  the  day  that  Christ  was  hanged  up  betwixt  heaven  and 
 earth,  in  the  day  that  his  precious  body  was  dropping  down 
 drops  of  blood,  might  not  ye  have  said,  u  O!  what  a  thing  must 
 "  that  be,  which  we  call  sin,  that  hath  brought  him  so  low?'' 
 And  may  not  the  reflex  thoughts  upon  the  love  of  Christ  pro- 
 voke you  to  this,  that  if  Christ  hath  so  far  condescended  unto 
 you,  ought  ye  not  to  please  him,  and  give  obedience  to  his  com- 
 mandments? Who  would  dispute  the  commands  of  such  a  one? 
 And  it  is  certain,  that  if  we  would  meditate  on  these  things  till 
 we  wondered,  and  wonder  till  we  loved,  no  doubt  it  should  per- 
 suade you  to  be  endeavouring  the  mortification  of  your  lusts. 
 Christ's  death  had  not  only  a  moral  influence,  (of  which  we  have 
 spoken)  but  it  hath  a  physical  influence  also  upoji  the  mortifica- 
 tion of  sin:  For  «  we  are  bought,  (saith  the  apostle  Peter,  1  Pet. 
 i.  18.)  with  a  price,  from  our  vain  conversation.'  Christ  hath  cru- 
 cified the  damning  power  of  sin,  and  hath  purchased  this  gift, 
 the  spirit  of  sanctification,  to  crucify  the  dominion  of  sin. 
 
 There  is  this. J vurt %y,  which  is  requisite,  that  a  Christian,  un- 
 •der  debates  with  lusts,  be  much  in  the  exercise  of  the  grace  of 
 
SPIRITUAL  WARFARE.  *H* 
 
 Faith.     It  is  a  most  sensible  and  unknown  help  to  our  appre- 
 hension: we  think  faith  is  a  help,  when  all  things  are  desperate;, 
 and  therefore  we  judge  prayer  a  more  suitable  help  to  sense  and 
 apprehension:  therefore  a  Christian,  under  the  prevailing  of  hir 
 corruptions,  will  be  more  in  the  employment  of  the  grace  oi 
 prayer,  than  in  the  employment  of  the  grace  of  faith:  though 
 we  may  say  this  to  the  advantage  of  the  grace  of  faith,  that  U 
 hath  a  most  effectual  and  most  divine  influence  for  the  crucify- 
 ing of  lusts:  if  so  we  may  speak,  faith  is  that,  that  cometh  near- 
 est himself;  for  faith  (as  it   is  spoken   of  it)   hath  a  kind  of  om- 
 nipotency,  as  it  is  said,  <  Ail  things  are  possible  for  those  that  be- 
 lieve.'    Now  this  is  clear,  not  only  from   1  John  v.  4s  '  This  is 
 the  victory  that  overcometh  the  world,  even  our  faith/  but  it  is 
 clear  also  from  Eph.  vi.  16.  i  Above  all,  taking  the  shield  of  faith, 
 wherewith  ye  shall  be  able  to  quench  all  the  fiery  darts  of  the 
 wicked.'     And  certainly,   had  we  so  much  faith  <  as  a  grain  of 
 mustard  seed,'  we  might  say  to  every  mountain  that  is  in  our  way, 
 6  Be  removed  and  cast  into  the  midst  of  the  sea,  and  it  should 
 obey  us.*     We  shall  clear  the  influence  of  faith  in  the  mortifying 
 of  corruption,  not  only  in  this,  that  the  grace  of  faith  discover- 
 ed! unto  a  Christian,  that  super-eminent  and  precious  excellency 
 of  Jesus  Christ,  at  the  appearance  of  which,  the  glory  and  lustre 
 of  our  idols  do  disappear.     We  think,  our  idols  are  like  stars* 
 that  in  the  night  do  appear  and  seem  beautiful  creatures*,  but 
 when  once  that  Sun,  even  t  the  Sun  of  righteousness',  doth  arise, 
 then  their  glory  is  not  seen,  neither  can  they  be  beheld.     Saw 
 you  never  such  a  sight  of  him,  that  constrained  you  to  cry  out, 
 *  What  have  f  to  do  any  more  with  idols?'  If  such  a  supposition 
 were  possible,  that  any  idol  should  get  entrance  above,  it  should 
 get  no  entertainment  there,  for  they  are  upheld  by  an  infinite 
 strength  that  cannot  fail.     As  likewise,  the  influence  of  faith 
 may  be  cleared  in  this,  that  it  is  that  grace  that  doth  lay  hold 
 upon  the  promises,  by  which,  and  through  which,  strength  from 
 the  head  is  conveyed  unto  the  combatant.   As,  for  example,  when 
 a  believer  is  wrestling  with  his  lusts,  faith  layeih  hold  upon  the 
 promise  of  help,  and  by  it  layeth  hold  on  Jesus  Christ,  who  is 
 the  Promiser.     As  likewise,  the  influence  of  faith  may  be  clear- 
 ed in  this,   faith  is  that  grace  which  discovereth  to  a  Christian 
 1  that  crown  and  recompence  of  reward,'  one  sight  and  view  of 
 which  maketh  love  and  zeal  take  fire,    and  maketh  them  to 
 *.  tread  upon  the  high  places  of  the  earth,'  that  when  the  archers 
 shoot  at  them,  and  doth  grievously  wound  them,  yet  their  bow 
 doth  abide  in  its  strength. 
 
 There  is  this  mean  likewise,  by  which  a  Christian  would  mor- 
 tify his  predominant  lusts,  and  it  is  this,  that  he  would  be  much 
 in  entertaining  the  grace  of  tenderness;  Joseph-like  to  cry  out3 
 
412  SPIRITUAL  WARFARE. 
 
 when  temptation  doth  assail  him,  *  Shall  I  do  this,  and  sin  against 
 God?'  I  am  persuaded,  that  sin  not  resisted  in  its  motions,  doth 
 produce  hardness:  and  likewise,  w-e  may  say,  that  sin  resisted  in 
 its  beginnings,  doth  bring  forth  the  grace  of  tenderness  in  a  most 
 effectual  and  eminent  way. 
 
 And  there  is  this  mean  likewise,  which  is  requisite,  that  a 
 Christian  be  much  in  the  apprehension  of  death,  judgment  and 
 eternity:  these  three  much  meditated  upon,  would  make  us  a- 
 fraid  to  sin  I  think,  a  Christian  never  walkethas  he  ought,  till 
 he  walk  so,  as  if  each  moment  next  to  that  wherein  he  liveth, 
 lie  had  the  expectation  of  appearing  before  the  judgment-seat 
 of  Christ.  O!  but  it  would  be  a  sad  dispensation  to  many,  to 
 have  this  day  a  summons  without  continuation  of  days,  to  ap- 
 pear before  that  dreadful  and  terrible  tribunal  of  Jesus  Christ, 
 when  the  books  shall  be  opened,  wherein  your  wanderings  are 
 written,  and  the  books  of  your  conscience  shall  be  opened,  that 
 shall  say  Amen  to  every  thing  that  is  recorded  within  the  volume 
 of  these  books-,  this  is  clear  from  Acts  xvii.  30,  31.  i  He  hath 
 commanded  all  men  every  where  to  repent^'  and  the  argument 
 enforcing  it  is,  <  Because  he  hath  appointed  a  day  in  the  which  he 
 will  judge  the  world  by  that  man  Jesus  Christ.'  As  likewise  it  is 
 clear  in  Eccies.  xi  9,  where  Solomon  presseth,  by  way  of  holy 
 irony >  (for  so  the  scope  is)  <c  Young  men  not  to  take  their  plea- 
 sures in  the  mcrning  of  their  time,  because  for  all  these  things 
 God  will  bring  them  into  judgment."  And  we  wish  that  the 
 memento  which  did  always  walk  with  a  holy  man,  might  walk 
 with  you  and  sound  in  your  ears, ■  Awake,  and  come  to  judgment; 
 that  it  may  be  that  which  may  regulate  your  walk.  I  shall  not 
 say  much,  but  beware  to  entertain  your  lusts,  lest  judgment  over- 
 take you,  the  stones  of  the  wall  of  this  house  shall  bear  witness 
 against  you  in  the  day  of  the  Lord,  that  ye  have  been  invited 
 to  flee  from  the  wrath  to  come,  and  have  refused  the  precious 
 offers  of  a  crucified  Saviour-  We  would  obtest  and  beseech  you, 
 that  if  there  be  a  heaven,  if  there  be  a  God,  if  there  be  an  eter- 
 nity, which  are  most  certain  and  infallible^  if  there  be  a  hell, 
 and  everlasting  separation  from  the  presence  of  the  Lord,  and 
 if  you  have  precious  and  immortal  souls,  that  ye  would  tender 
 your  own  salvation,  and  speak  much  of  Peter's  divinity;  *  Pity 
 yourselves,'  for  ye  are  destroying  yourselves  through  the  want 
 of  knowledge:  and  if  we  may  say  it,  hell  is  enlarging  itself  wide 
 for  the  receiving  of  many  of  the  inhabitants  of  this  place,  and 
 of  many  that  live  in  this  generation,  who  are  destitute  and  void 
 of  the  grace  of  the  living  God. 
 
 Now  that  which)  secondly^  we  shall  speak  to,  shall  be  this,  what 
 2re  the  evidences  and  tokens  of  this,  when  lust  hath  dominion. 
 
SPIRITUAL  WARFARE.  $|| 
 
 one!  And  we  shall  shortly  point  out  the  evidences  of  lust 
 when  it  hath  dominion.  And  we  conceive  this,  firsts  may  evi- 
 dence it,  when  one  wins  to  such  a  length,  as  they  can  commit 
 sin  with  delight,  and  with  greediness;  when  it  is  a  pleasure  to 
 them  to  go  after  the  heart  of  their  detestable  things,  then  sin  hath 
 dominion  over  one;  as  it  is  clear,  sin  hath  dominion  over  those 
 made  mention  of,  2  Pet.  ii.  13.  "  They  that  count  it  pleasure  to 
 riot  in  the  day  time,  and  are  sporting  themselves  with  their  own 
 deceivings:"  Such  fools  as  Solomon  speaketh  of, *  making  a  mock 
 at  sin.'  And  likewise  it  is  clear  of  these  made  mention  of,  Eph, 
 i v.  1 9.  •  They  commit  iniquity  with  greediness.'  And  as  the  pro- 
 phet speaketh  in  another  place,  <  Their  hearts  are  mad  upon  idols/ 
 
 There  is  this,  secondly,  which  may  evidence  it,  and  it  is  this, 
 when  one  sinneth  with  his  predominant  lust  without  conviction, 
 or  if  they  be  convinced,  their  convictions  do  suddenly  evanish; 
 like  those  made  mention  of,  Jer.  vi.  15.  «  Were  they  ashamed 
 when  they  had  committed  abomination?  nay,  they  were  not  at 
 all  ashamed,  neither  could  they  blush."  They  had  won  to  such  a 
 length  in  impiety,  that  not  only  they  would  not  do  it,  but  they 
 could  not  do  it.  And  that  same  is  made  mention  of,  Jer.  viii. 
 12.  It  is  clear  likewise  from  Jer.  iii.  3.  i  Thou  hadst  a  whore's 
 forehead,  thou  refusedst  to  be  ashamed,'  And  from  Prov.  xxx. 
 20.  where  the  adulterous  woman  saith,  c  That  she  hath  done  no 
 wickedness.'  When  you  are  brought  to  such  a  length  of  impiety, 
 then  know,  that  you  have  yielded  yourselves  servants  unto  un- 
 righteousness for  a  time. 
 
 There  is  this,  thirdly,  which  may  evidence  it,  and  it  is  this, 
 when  one  can  commit  iniquity  upon  small  temptations,  yea,  up- 
 on none  at  all:  this  did  prove,  that  that  sin  of  adultery  had  some 
 dominion  over  David,  when  he  did  commit  it  upon  so  small  or 
 no  temptation;  for  this  is  brought  in  to  aggravate  it,  2  Sam. 
 xii.  8.  "  I  give  thee  thy  master's  wives  unto  thy  bosom:"  and  it 
 is  most  emphatically  aggravated,  ver.  2,  3.  one  poor  man  should 
 have  had  one  ewe~lamb,  and  yet  he  had  so  many,  and  that  yet 
 he  should  pursue  after  that.  And  most  clearly  from  Isa.  v.  18. 
 "  Woe  unto  them  that  draw  iniquity  with  cords  of  vanity,  and  sin 
 as  with  a  cart  rope:"  the  meaning  of  these  words  we  conceive 
 to  be  this,  that  they  did  most  violently,  without  any  allurement 
 or  enticement,  pursue  after  the  hearts  of  their  detestable  thinos. 
 Certainly,  those  may  suspect  themselves,  that,  upon  the  first 
 presentation  of  an  idol,  they  presently  bow  down  their  heads, 
 and  worship  it. 
 
 There  is  this  likewise,  which  may  evidence  it,  and  it  is  this, 
 when  one,  notwithstanding  of  the  convictions  of  the  omnisci- 
 ence of  God  that  doth  behold  them,  will  commit  such  an  ini- 
 
414  SPIRITUAL  WARFARE. 
 
 quity;  no  doubt,  then  sin  is  brought  unto  a  most  damnable  and 
 most  attrocious  height:  then  sin  had  dominion  over  Er,  Gen* 
 xxxviii.  7.  *  He  did  evil  in  the  sight  of  the  Lord:'  the  meaning 
 of  which  we  conceive  to  be  this,  that  he  did  the  evil  notwith- 
 standing he  was  convinced  of  the  omniscience  and  all-seeing  eye 
 of  God.  And  it  is  recorded  of  Ahab,  1  Kings  xxi.  20.  «  He  sold 
 himself  to  work  evil  in  the  sight  of  the  Lord/  when  notwith- 
 standing he  knew  that  he  had  <  seven  eyes  that  run  to  and  fro 
 through  the  earth/  yet  he  did  act  these  abominations. 
 
 And  there  is  this,  lastly*  that  doth  evidence  it,  when  one  doth 
 sin  with  much  deliberation  and  advice;  they  are  not  over-haled 
 by  their  temptations  a»d  lusts,  and  they  sit  down  in  counsel,  to 
 consult  how  such  a  thing  may  be  effectuated:  then  had  iniquity 
 dominion  over  those  that  are  made  mention  of,  Micah  ii.  1.  *  Woe 
 to  them  that  devise  iniquity  upon  their  beds*,'  that  sit  down  de- 
 liberately in  the  silent  seasons  of  the  night,  to  contrive  the  mis- 
 chievous plots  of  their  hearts.  And  we  would  only  say  to  such, 
 read  the  third  and  fourth  verses  of  that  chapter,  where  God  saith, 
 in  a  sweet  and  just  opposition,  in  regard  their  devising  of  iniquity, 
 €  Behold  (saith  he)  I  will  devise  against  this  people.  God  will 
 deliberately,  and  with  much  indignation,  punish  those  that  sin 
 deliberately;  and  this  is  clear  from  Jer.  xviii.  12. 
 
 Now  we  shall  shut  up  our  discourse  at  this  time,  only  wc 
 would  speak  a  little  unto  this,  why  God  doth  sometimes  think 
 fit  to  expose  his  own  unto  some  dominion  of  their  lusts?  It  was 
 a  notable  and  most  true  saying  of  a  heathen,  Cl  As  many  vices, 
 <{  as  many  masters/'  for  every  lust  is  a  master:  and  we  may  say, 
 every  lust  hath  a  servant,  and  some  hath  ten  thousand  waiting 
 on.  And  we  conceive,  when  a  Christian  beginneth  to  establish 
 his  own  righteousness,  then  he  is  in  hazard  to  be  given  up  for 
 a  time  unto  the  dominion  of  his  sin;  this  is  clear,  Ezek.  xxxiii. 
 15.  <  If  he  trust  to  his  own  righteousness,  and  commit  iniquity/ 
 And  there  may  be  this  reason  of  it,  that  they  may  know  to  dis- 
 tinguish betwixt  the  yoke  of  Christ,  and  the  yoke  and  bondage 
 of  sin,  as  it  is  pointed  at,  Deut.  xxviii.  47.  48.  And  we  con- 
 ceive, this  may  be  a  reason  of  it,  because  God  intendeth  to  mag- 
 nify the  glory  of  his  unsearchable  grace,  by  delivering  them  from 
 the  door  of  the  pit,  when  this  song  shall  be  sung.  «  This  my  son 
 was  dead,  and  is  alive;  was  lost  and  is  found:*  this  is  the  song  of 
 restoring  grace,  after  grace  hath  once  prevented  the  Christian. 
 
 Now  we  will  desire  you  seriously  to  intend  this  precious  work 
 of  mortification;  the  most  part  of  us  are  idol-Christians,  we  have 
 hands,  and  we  do  nothing;  we  have  eyes,  and  we  see  not;  and 
 we  have  feet,  and  we  walk  not:  and  certainly  that  practice 
 and  maxim  of  Machiavel  is  much  practised  amongst  us.     H** 
 
SPIRITUAL  WARFARB.  415 
 
 thought  it  was  advantageous  to  have  the  possession  of  religion, 
 and  of  virtue,  but  he  thought  it  dangerous  to  have  the  reality 
 of  religion.  There  are  many  that  desire  to  be  clothed  with  the 
 coat  of  Christ,  that  never  desired  conformity  with  Christ  in  the 
 inward  man.  And  we  think,  if  Christ  were  to  come  down  from 
 heaven,  he  might  preach  this  to  many  of  us,  '  Betrayest  thou  the 
 Son  of  man  with  a  kiss?'  There  are  many  that,  I  am  sure,  have 
 a  lower  spirit  than  Judas,  that  would  sell  Christ  at  a  lower  rate 
 than  thirty  pieces  of  silver.  O!  eternity,  eternity,  «  What  shall 
 you  do  in  the  day  of  desolation,  when  your  visitation  shall  come 
 from  afar?  where  shall  you  flee  for  help?  and  where  shall  you 
 leave  your  glory?'  I  shall  shut  up  all  that  I  have  to  say,  with 
 this,  «  The  wrath  of  that  living,  but  contemptible  stone,  that  was 
 cutout  of  the  mountains,  shall  be  more  intolerable  than  the  weight 
 of  mountains  and  hills^  therefore  the  reprobates  rather  choose 
 to  be  under  the  weight  of  hills  and  mountains,  than  to  be  under 
 the  weight  of  this  living  corner-stone,  but  so  much  despised. 
 Will  you  not  embrace  him?  May  not  angels  laugh  at  your  fol- 
 ly, and  have  you  in  holy  derision?  The  triumph  is  above,  and 
 it  is  not  long  before  his  own  shall  cry  out,  i  It  is  finished/  And, 
 no  doubt,  if  we  were  much  in  the  exercise  of  faith,  we  should 
 easily  accomplish  this  warfare:  we  may  call  faith,  Eliezer,  of 
 whom  it  is  reported,  *  That  he  did  so  pursue  his  enemies,  that 
 the  people  returned  to  gather  up  the  spoils-'  Love,  prayer,  and 
 joy,  will  eternally  sit  down  and  reap  the  sweet  fruits  of  the  vic- 
 tory of  faith.  Now  to  him  that  can  make  you  overcome  through 
 the  blood  of  the  Lamb,  and  the  word  of  your  testimony,  we  de- 
 sire to  give  praise. 
 
 SERMON  VII. 
 
 Gal.  v.  24,  And  they  that  are  Christ's,  have  crucified  thetfies7i> 
 
 with  the  affections  and  lusts. 
 
 IT  was  a  divine  sentence  of  that  master  of  experiences,  th2t 
 %  love  covereth  a  multitude  of  sins;,'  we  may  say,  that  precious 
 and  infinite  love  that  Christ  hath  had  to  sinners,  l  hath  covered 
 a  multitude  of  sinsj'  though  this  is  a  lamentation,  and  shall  be 
 for  a  lamentation,  that  the  most  part  of  us  hath  not  come  that 
 length  in  religion  which  the  publicans  and  sinners  did  attain  to, 
 which  is,  *  To  love  those  that  love  them.'  Doth  not  Christ,  in  his 
 engraving  of  his  love  to  sinners  in  letters  of  blood,  call  for  this 
 at  our  hand,  that  we  should  devote  ourselves  wholly  to  him? 
 But  we  confess,  such  is  that  desperate  enmity  and  deceitfulness 
 if  the  hearts  cf  all  flesh,  that  if  all  who  have  been  partaker 
 
416  SPIRITUAL  WARFARE. 
 
 the  divine  nature,  or  shall  be  partakers  of  it,  had  but  one  h*ai  t 
 to  conduct  them  to  heaven,  they  would  misguide  it  in  the  way; 
 it  being  the  matchless  and  incommunicable  prerogative  of  the 
 Captain  of  our  salvation^  to  guide  many  sons  and  daughters  to 
 glory.  I  think,  if  there  were  a  description  to  be  given  of  the 
 most  part  of  us,  we  must  give  that  which  is  in  Prov.  vi.  13.  ■  He 
 speaketh  with  his  feet,  he  teacheth  with  his  fingers.'  And  the 
 great  lesson  that  he  would  teach  with  our  feet,  and  preach  with 
 our  hands,  would  be  iniquity,  formality,  and  distance  from  God. 
 And  I  would  have  you,  who  are  expectants  of  heaven,  and  have 
 some  small  hope  of  being  eternally  with  him,  to  be  much  in 
 *his  precious  work  of  mortification.  There  are  some  so  habitu- 
 ated to  sin,  if  God  do  not  prevent  them,  the  last  act  they  shall 
 commit  in  this  stage  of  the  world,  shall  be  an  act  of  iniquity, 
 and  they  shall  breathe  out  their  last,  in  departing  from  that  in- 
 visible Majesty.  There  are  some,  that  though  they  live  seventy 
 years,  they  shall  not  have  this  to  say,  of  one  day  of  all  their 
 iife,  that  they  have  devoted  and  given  to  God.  Mortification  is 
 a  mystery  to  our  knowledge,  but  much  more  a  mystery  to  our 
 practice:  it  is  a  wonder  that  many  of  us  are  not  distracted,  and 
 that  much  of  Cain's  divinity  doth  not  possess  us,  That  i  whoso- 
 ever shall  find  us  by  the  way,  shall  kill  us.'  However,  unto  those 
 who  make  any  conscience  of  this  duty,  we  would  say  these  two 
 things;  1st,  Ye  may  yield  unto  the  promises  and  assertions  of 
 misbelief,  which  they  draw  from  the  dominion  of  your  sin  over 
 you,  but  deny  the  conclusions  of  misbelief.  This  was  the  prac- 
 tice of  David,  Psalm  ixv.  3.  there  is  the  assertion  of  misbelief 
 >n  the  first  words,  i  Iniquities  prevail  against  me;'  but  he  denies 
 that  conclusion  which  we  draw  from  it,  that  'we  are  reprobates ; 
 but  faith  doth  sweetly  subjoin,  *  As  for  our  transgressions,  thou 
 shalt  purge  them  away.'  This  is  bad  logic,  to  deny  the  conclu- 
 sion: hut  precious  divinity.  And,  2dly,  we  would  say  this  to 
 you,  that  ye  may,  with  a  great  deal  of  liberty,  make  use  of  the 
 dominion  of  your  iniquity,  as  an  argument  to  plead  with  God 
 for  pardon,  according  to  that  famous  prayer  of  David,  Psalm 
 xxv.  11.  «  For  thy  name's  sake,  O  Lord,  pardon  mine  iniquity: 
 for  it  is  great.'  And  we  would  say,  likewise,  that  God  maketh 
 use  of  the  iniquities  of  the  children  of  men,  as  an  argument  to 
 provoke  himself  unto  mercy,  and  even  those  iniquities,  which 
 before  he  hath  made  use  of  as  an  argument  of  justice.  It  is 
 strange  to  parallel  and  compare  these  two  places,  Gen.  vi.  5, 
 with  Gen.  viii.  21.  where  the  reason  that  God  giveth  of  the  de- 
 struction of  the  world,  is  this,  '  Because  that  every  imagination 
 of  the  thoughts  of  the  heart  of  man,  is  only  evil  continually;'  and 
 yet,  chap,  viii,  21.  he  giveth  this  as  aground   why  he  wi 
 
SPIRITUAL  WARFARE*  417 
 
 curse  the  world  no  more  for  man's  sake, « Because,  saith  he,  the 
 imagination  of  man's  heart  is  evil  from  his  youth.' 
 
 Now  we  told  you  at  the  last  occasion  we  spoke  on  these 
 words,  when  we  were  speaking  upon  the  second  thing  of  mor- 
 tification, which  was  the  extent  of  it,  that  a  Christian  should  not 
 only  mortify  original  sin,  which  is  here  called  the  Jfcsh,  but 
 likewise,  he  should  mortify  his  predominant  idols,  which  are  here 
 called  the  affections;  and  of  these  two  we  have  spoken.  There 
 is  this  likewise  in  the  extent  of  mortification,  that  a  Christian 
 should  mortify  the  first  motions  and  temptations  unto  sin,  which 
 are  here  called  lusts.  And  for  clearing  what  we  shall  speak  unto 
 this,  we  conceive  that  the  first  motions  of  sin  do  comprehend 
 these  two:  1st,  That  a  Christian  should  study  to  mortify  the 
 first  tetmpations  he  meets  with  unto  acting  or  embracing  of  any 
 particular  lust.  And,  2rf/j/,  that  a  Christian  should  study  to  a- 
 void  all  appearance  of  evil,  by  which  he  may  be  brought  to  the 
 actings  of  that  sin.  We  shall  not  stand  long  to  prove,  that  it  is 
 the  duty  of  a  Christian  to  do  the  first;  it  is  clear  not  only  from 
 James  iv.  7.  where  we  are  commanded  to  resist  the  devil,  which 
 comprehendeth  even  the  resisting  of  the  first  motions  of  sin;  as 
 likewise,  from  1  Pet.  v.  9.  c  Whom  resist  stedfast  in  the  faith;* 
 but  likewise,  it  is  clear  from  the  practice  of  David,  Psalm  lvL 
 3.  where,  when  misbelief  began  to  stir,  he  put  faith  in  exercise* 
 1  What  time,  saith  he,  I  am  afraid,  I  will  trust  in  thee.'  And  it  is 
 clear  from  the  practice  of  Paul,  2  Cor.  xii.  7,  8.  where  there 
 was  a  '  messenger  of  Satan  given  to  buffet  him,  he  went  and  be- 
 sought the  Lord  thrice.'  Neither  shall  we  stand  to  prove,  that  it 
 is  the  duty  of  a  Christian  to  flee  the  appearance  of  evil.  It  is 
 clear,  not  only  from  Deut  xii.  30.  where  it  is  said,  'Thou  shah 
 not  enquire  how  the  nations  serve  their  gods/  Ye  may  suppose 
 there  was  no  iniquity  in  this  enquiry,  yet  because  it  was  the 
 appearance  of  evil,  God  doth  forbid  it;  as  likewise  from  Dent, 
 xxv.  13,  14.  'Thou  shalt  not  have  in  thy  bag  divers  weights,  a 
 great  and  a  small.  Thou  shalt  not  have  in  thine  house  divers 
 measures,  a  great  and  a  small.'  It  might  be  supposed,  that  the 
 having  of  these  things,  when  not  used,  v/as  not  unlawful,  but 
 the  very  having  of  them,  because  it  was  an  appearance  of  evil, 
 it  was  desired  to  be  eschewed.  And  that  remarkable  place,  Prov. 
 v.  8.  *  Come  not  nigh  the  door  of  her  house,'  who  is  a  whore, 
 And  that  in  Deut.  xii.  3.  where  the  people  are  commanded 
 even  to  forget  the  names  of  idols.  Ana  from  Jude  ver.  23-  €  «no 
 hate  the  garment  spotted  with  the  flesh/  And  Deut.  xvi.  19. 
 where  it  is  forbidden  for  a  judge  to  take  a  gift;  not  that  there  is 
 iniquity  in  this,  but  because  ir  is  an  appearance  of  evil,  lest  h* 
 •should  pervert  judgment,  it  is  forbtdd 
 
 s  G 
 
41*  SPIRITUAL  WARFARE. 
 
 Now  that  which  first  we  shall  speak  to  upon  this,  that  a  Chris* 
 tian  should  flee  the  first  motions  and  appearances  of  sin,  shall  b« 
 this,  to  propose  some  considerations  unto  you,  that  you  may 
 enforce  this  duty  more. 
 
 The  first  consideration  that  we  propose,  is  this,  that  iniquity, 
 when  it  is  resisted  in  its  first  motions,  is  most  easily  conquered 
 and  overcome;  when  sin  is  killed  in  its  birth,  it  is  killed  with 
 the  greatest  facility  and  easiness:  and  certainly,  when  we  delay 
 the  mortifying  of  our  lusts,  and  resist  not  the  devil,  it  is  no 
 wonder  than  we  are  led  captive  by  the  hand  of  our  iniquities.  It 
 was  an  ancient  saying,  worthy  to  be  practised,  resist-  the  begin- 
 ning of  evil,  for  the  remedy  is  ever  more  difficult  in  the  close, 
 than  in  the  beginning.  However,  we  would  give  Christians  these 
 two  directions  for  this  consideration:  First,  After  by  the  power 
 of  grace  ye  have  overcome  the  first  motions  of  sin,  do  not  give 
 over  your  watch,  nor  sit  down  in  carnal  confidence,  for  he  will 
 again  assail  you,  even  after  you  have  overcome.  It  is  a  remark* 
 able  word  that  is  annexed  to  the  close  of  Christ's  temptations, 
 Luke  iv  13.  where,  after  Satan  was  foiled  most  remarkably,  it 
 is  said,  c  he  departed  from  him  for  a  season;'  he  had  a  mind  to 
 return,  though  he  was  overcome.  Secondly,  We  say  this,  that 
 most  ordinarily  the  resisting  of  the  motions  of  sin,  and  over- 
 €oming  of  them,  if  they  be  not  improven  with  humility,  it  is 
 the  forerunner  of  some  sad  stroke  from  the  hand  of  the  Lord. 
 
 There  is  this  second  consideration  that  we  would  propose  for 
 inviting  of  you  to  resist  the  first  motions  of  sin,  and  it  is  this, 
 a  Christian  that  rnaketh  conscience  of  this  duty,  ordinarily  he  is 
 blessed  with  most  divine  and  precious  enjoyments  of  Jesus  Christ; 
 let  a  Christian  try  this  by  experience,  and  when  first  sin  doth 
 as?  il  them,  if  they  will  make  conscience  to  resist  it,  the  dew  of 
 heaven  shall  come  down,  and  lie  upon  their  branch,  that  their 
 glory  may  be  fresh  in  them,  and  they  shall  be  constrained  to  set 
 up  an  Ebenezer  unto  God,  and  to  cry  out,  ■  Hitherto  hath  the 
 Lord  helped  us*/  this  is  clear,  Rom.  viii.  13,  c  If  ye  thro'  the  Spirit 
 do  mortify  the  deeds  of  the  body,  ye  shall  live;'  and  it  is  clear 
 likewise  from  Rev.  ii.  17.  where,  to  the  man  that  is  in  the  way 
 of  overcoming.  *  Christ  will  give  him  the  hidden  manna.'  And 
 certainly,  we  think,  if  we  may  make  allusion  to  these  words, 
 that  curse  is  accomplished  in  these  days, *  I  will  make  the  heavens 
 brass,  and  the  earth  iron.'  There  are  some  upon  whom  it  hath 
 not  rained  these  three  years  and  six  months,  but  are  become  as 
 the  bottles  in  the  smoke,  the  marrow  of  whose  bones  is  consumed. 
 
 There  is  this  third  consideration  that  we  would  propose,  and 
 it  is  this,  that  the  resisting  of  the  motions  and  first  stirrings  of 
 corruption,  is  the  way  to  get  the  soul  under  a  divine  impression 
 
SPIRITUAL  WARFAR.E.  41$ 
 
 of  the  sinfulness  of  sin.  When  was  it  that  the  apostle  Paul  cried 
 out,  «  O  wretched  man  that  I  am?'  Was  it  not  when  there  was  a 
 law  in  his  mind,  wrestling  against  the  law  of  his  members?  When 
 he  was  the  greatest  wrestler,  then  did  sin  appear  out  of  mea- 
 sure sinful  unto  him.  I  confess,  that  distinction  which  papists 
 do  so  much  adore,  of  venial  and  mortal  sins,  I  think  Christians 
 in  their  practice  do  much  make  use  of.  Are  there  not  many 
 sins,  which  ye  account  venial,  and  writeth  rhis  name  upon  their 
 forehead,  this  is  a  Zoar,  a  little  thing,  and  desire  to  be  pardon- 
 ed when  ye  bow  your  knee  in  the  house  of  Rimmon,  if  ye  go 
 no  further?  But  certainly,  the  way  to  bring  the  soul  to  divine 
 loathing  of  all  sin,  is  to  be  resisting  the  first  motions  of  it. 
 
 There  is  this  fourth  consideration,  that  resisting  of  the  first 
 motions  of  sin,  is  that  which  keeps  the  grace  of  faith  much  in 
 exercise,  especially  in  an  hour  of  trial  and  temptation.  I  think 
 there  is  nothing  that  will  darken  a  Christian's  evidence  so  much 
 as  this,  the  conviction  of  this,  that  there  was  never  a  sin  did  as- 
 sail them  that  was  resisted  in  its  first  motions  and  stirrings.  I 
 confess,  I  think  a  bad  conscience,  it  is  the  mother  of  misbelief* 
 which  the  apostle  doth  clearly  point  at,  1  Tim.  iii.  9.  l  Holding 
 (saith  he)  the  mystery  of  the  faith  in  a  pure  conscience. '  As  if 
 he  would  have  said,  that  divine  and  precious  guest,  faith,  can 
 lodge  in  no  dwelling  but  in  a  pure  and  undefiled  conscience. 
 And  to  make  this  clear,  that  the  resisting  of  the  motions  and 
 first  stirrings  of  sin  have  influence  to  preserve  faith  in  exercise, 
 see  Rev.  ii.  17.  « To  him  that  overcometh/  that  is  in  the  way  of 
 overcoming,  <  I  will  give  him  a  new  name*'  he  shall  know  that 
 his  name  is  written  in  these  precious  records  of  heaven,  and  that 
 before  the  morning  star  did  sing  for  joy,  ere  ever  the  corner- 
 stone of  the  world  was  laid,  he  was  engraven  upon  the  heart  of 
 precious  ones  in  indelible  letters  which  cannot  be  blotted  out. 
 As  also  it  is  clear  from  Rom.  vii.  1  compared  with  the  8th  verse. 
 When  was  it  that  Paul,  cried  out,  4  There  is  therefore  now  no 
 condemnation  to  them  which  are  in  Christ  Jesus?'  Was  it  not 
 then,  when  he  was  wrestling  against  his  corruptions? 
 
 And  there  is  this  last  consideration,  which  we  shall  propose 
 to  enforce  this  duty,  and  it  is  this,  that  not  resisting  sin  in  its 
 first  motions,  do  ordinarily  create  and  bring  to  pass  much  hard- 
 ness and  stupidity  of  heart,  when  we  silence  our  convictions 
 with  laziness,  and  answer  our  reprover  with  this,  i  I  have  put  off 
 my  coat,  how  shall  I  put  it  on?'  I  shall  say  to  such,  it  is  a  bad 
 omen  and  sign  that  God  is  upon  his  way,  to  cease  to  be  such  as 
 a  reprover  unto  you.  I  confess,  there  is  a  difference  betwixt 
 sinning  against  light,  and  sinning  with  light:  and  we  conceive, 
 that  there  are  many  guilty  of  the  one,  that  are  not  guilty  of  th: 
 
420  SPIRITUAL  WARFARE. 
 
 other.     However,  if  ever  ye  shall  come  this  length,  as  when 
 temptation  doth  assail  you,  to  make  a  covenant  of  peace  and 
 agreement  with  it,  ye  may  expect,  if  you  go  to  heaven,  you 
 shall  be  safe,  but  so  as  by  fire.     And  we  confess,  there  are  some 
 whose  consciences  may  bear  them  record,  that  they  never  knew 
 what  it  was  to  resist  the  first  motions  and  stirrings  of  corruption. 
 It  is  a  lesson  of  so  high  a  nature,  that  it  would  need  explica- 
 tion unto  them.     And  think  ye,  that  ye  can  attain  unto  that 
 living  and  precious  hope,  who  never  knew  how  to  wrestle  with 
 sin,  and  with  your  corruptions?    Is  such  a  delusion  as  this  a- 
 mong  you,  that  ye  reign,  though  ye  fight  not;  and  triumph, 
 though  ye  contend  not?    Ye  may  reign,  to  your  own  apprehen- 
 sion, as  kings  without  Christ  this  way;  but  ye  shall  never  reign 
 as  kings  with  him,  if  ye  do  not  study  to  mortify  your  lusts. 
 
 That  which,  secondly^  we  shall  speak  upon  this,  shall  be  this, 
 what  is  the  reason  that  Christians  do  not  resist  sin  in  its  first  mo- 
 tions and  stirrings  of  sin  within  them?  And  we  conceive,  that  it 
 doth  either  proceed  from  this,  that  Christians  are  not  much  in 
 the  exercise  of  the  grace  of  watchfulness.     I  think,  temptations 
 seize  oft-times  upon  a  Christian's  affections,  before  they  be  aware; 
 hence  it  is,  that  when  the  apostle  Peter  is  prescribing  this  direc- 
 tion of  resisting  the  motions  of  sin,  he  requireth  this  as  an  an- 
 tecedent duty,  that  they  would  be  watchful,  1.  Peter  v.  8.  9.  *  Be 
 vigilant/  and  then,  <  resist  him,  stedfast  in  the  faith.'     When 
 once  a  Christian  hath  given  over  his  watch,  he  is  a  prey  unto  his 
 lusts:  we  may  certainly  say  of  him,  that  he  is  a  city  broken 
 down,  and  without  walls,  that  doth  not  exercise  the  grace  of 
 watchfulness.     Or  else  it  doth  proceed  from  this,  that  Christians 
 are  not  in  a  divine  and   spiritual  frame  to  resist  temptations 
 vhen  they  are  first  assailed  with  them.     We  confess,  our  spirits 
 oft-times  are  so  loaded  with  the  pleasures  of  the  world,  and  are  so 
 much  taken  up  with  the  passing  delights  of  a  transient  world, 
 that  when  temptations  do  come,  we  do  easily  condescend  to  em- 
 brace them:  hence  it  is,  that  the  apostle  James,  when  he  is  pres- 
 sing this  exhortation  upon  these  to  whom  he  writeth,  <  resist  the 
 devil,'  he  subjoineth  this  in  the  8th  verse  as  a  concomitant  duty, 
 *  Draw  nigh  to  God:'  as  if  he  would  have  said,  "  If  temptations 
 f*  find  you  at  a  distance  from  God,  then  ye  may  cry  out,  have 
 *c  pity  on  me:"  for  ye  are  a  prey,  if  ye  be  not  found  within 
 sight  of  him,  and  if  your  hearts  do  nojt  study  to  walk  in  the  sight 
 of  his  precious  face.     As  likewise,  Peter  doth  prescribe  this,  1 
 Pet.  v.  8.  9.  '  Be  sober,  and  then,  resist  him  stedfast  in  the  faith:' 
 and  mere  clearly  it  is  pointed  at,  Matth.  xxvi.  41.  "  Watch  and 
 pray,  that  ye  enter  not  into  temptation. "  And  I  would  only  say 
 this  unto  van,  it  is  a  most  high  and  divine  walk  always  to  bo 
 
SPIRITUAL  WARFARE.  42! 
 
 living  within  the  sight  of  God,  that  when  you  go  down  to  the 
 grave,  ye  may  have  this  to  say,  I  am  now  to  change  my  place4 
 but  not  to  change  my  company;  heaven  may  be  to  you  but  a 
 precious  passing  and  transition  into  a  more  constant  and  imme- 
 diate enjoyment  of  God:  or  else,  it  doth  proceed  from  this, 
 that  Christians,  when  they  are  first  assailed  with  the  motions  and 
 stirrings  of  corruptions,  they  cannot  do  violence  to  their  own 
 flesh.  I  confess,  these  two  idols,  which  are  dependent  one  upon 
 another,  that  idol  of  self,  and  that  idol  of  ease,  they  are  the  cut- 
 throats of  a  Christian's  diligence,  and  are  the  great  occasion  why 
 we  do  not  overcome,  through  the  word  of  our  testimony,  and 
 by  the  blood  of  the  Lamb:  think  ye  that  it  is  an  easy  thing  to 
 overcome  temptations?  I  confess  those  that  are  not  acquainted 
 with  it,  may  probably  say  it;  but  this  is  certain,  *  that  such  kind 
 goeth  not  out  but  by  fasting  and  prayer.'  It  cost  Christ  much 
 toil  to  liberate  you  from  the  guilt  of  sin;  and  it  shall  cost  you 
 much  toil,  to  liberate  yourselves  from  the  filth  of  sin.  And  < 
 there  is  this,  lastly,  from  which  it  proceeds,  that  Christians  do 
 not  mortify  sin  in  its  first  stirrings  and  motions,  because  they 
 are  not  living  under  an  impression  of  the  sinfulness  of  sin.  We 
 conceive,  that  oft-times  when  temptations  do  assail  us,  we  think, 
 c  departing  from  God  a  dispensible  evil,  and  that  which  easily  we 
 may  obtain  pardon  for.  I  would  prescribe  that  unto  you,  as  one 
 of  the  greatest  mysteries  of  Christianity,  and  blessed,  blessed  is 
 he  eternally  that  hath  win  to  it,  and  it  is  this,  to  be  living  con- 
 stantly under  a  divine  impression  of  the  sinfulness  of  sin,  that 
 ye  may  take  it  up  in  its  nature  and  in  its  effects.  I  think,  if 
 one  should  come  from  the  dead,  having  the  chains  of  everlast- 
 ing wrath  wreathed  about  his  feet,  and  the  shackles  of  the  fury 
 of  the  Lord  wreathed  about  his  hands,  and  should  preach  to 
 you  concerning  the  nature  of  sin,  and  how  damnable  a  thing 
 it  is,  there  are  many  who  would  not  take  much  heed  to  such 
 doctrine. 
 
 Now  that  which,  thirdly,  we  proposed  to  speak  to  from  these 
 words  was,  the  difficulty  to  attain  to  mortification,  which  we 
 conceive  was  held  forth  under  that  word,  crucify;  which  doth 
 import,  that  mortification  is  a  longsome  work,  as  crucifying 
 was  a  longsome  death:  as  likewise,  it  doth  import,  that  morti- 
 fication was  a  painful  work,  as  crucifying  war  one  of  the  most 
 painful  deaths;  and  likewise,  it  holdeth  forth  the  intensive  na- 
 ture of  mortification,  that  a  Christian  should  study  not  :o  be  con- 
 tent until  he  should  kill  corruption.  And  concerning  these  three 
 we  shall  speak  together;  and  we  shall  point  out  tn^  difficulty  of 
 attaining  to  mortification  in  t'^ese  things,  first.  Is  there  not  this 
 which  points  out  the  difficulty  of  ic,  that  there  is  a  vvoful  unity 
 
422  SPIRITUAL  WARFARE, 
 
 of  election  betwixt  us  and  our  lusts,  they  are  as  dear  to  us  is 
 the  right  eye,  and  our  right  hand  and  right  foot?  And,  I  confess, 
 to  convince  you  of  that  unity  that  is  betwixt  you  and  your  lusts, 
 I  think  that  expression  which  ordinarily  ye  use  when  one  is  re* 
 proving  you  for  your  passion,  or  for  your  swearing,  may  suf- 
 ike;  ye  will  answer,  what  aileth  you  at  me?  Which  doth  speak 
 this,  that  you  say,  your  lusts  and  you  are  one.  And  I  confess, 
 Paul  hath  anexpression  like  this,  Rom  vii.  18.  «  I  know(saith  he) 
 that  in  me  dweHeth  no  good  thing/  There  are  two  me's  in  % 
 Christian,  there  is  a  spiritual  and  refined  me*  there  is  a  carnal 
 and  a  wicked  me*  as  Paul  doth  distinguish  them  in  that  verse. 
 *I  know  (saith  he)  that  in  me  dwelleth  no  good  thing: '  and  he 
 subjoineth,  <  For  to  will  is  present  with  me',  which  is  one  good 
 thing.  And  we  confess,  that  word  is  accomplished  in  vie*  i  They 
 are  joined  to  their  idols,  let  them  alone/ 
 
 There  is  that,  secondly*  which  pointeth  out  the  difficulty  of 
 mortification,  and  it  is  this,  the  strength  of  those  lusts  that  are 
 within  us.  We  think  the  scripture  is  so  abundant  in  pointing 
 out  the  strength  of  sin,  that  we  need  not  speak  much  to  it:  there 
 is  that  expression,  Rom.  viii.  2.  which  is  a  most  strange  word^ 
 it  is  there  called  '  the  law  of  sin  and  death.'  ;^s  it  were,  sin  pleads 
 for  as  much  subjection  from  us,  as  if  we  were  tried  by  law  to 
 obey  it:  and  in  that  verse,  there  is  a  sweet  contrariety  of  laws. 
 *5The  law  of  the  spirit  of  life  in  Christ  Jesus  hath  made  me  free 
 from  the  law  of  sin  and  death."  If  so  we  may  speak,  there  is, 
 ro  a  manner,  one  decree  and  statute  of  heaven,  declaring  another 
 to  be  null;  for  it  was  a  law  in  heaven,  that  we  should  be  un- 
 der death,  because  we  were  under  sin.  But  behold,  here  is  a 
 posterior  law  that  doth  sweetly  reduce  this  prior  law,  and  it  is 
 "  the  law  of  the  spirit  of  life.'  As  likewise,  that  expression  point- 
 •eth  out  the  strength  of  corruption,  which  is  in  9  Cor.  x.  4. 
 where  he  saith,  we  are  to  fight  for  *  the  pulling  down  of  strong 
 holds;'  as  it  were,  sin  fortifieth  itself  within  our  bosom:  and, 
 we  confess,  if  this  were  believed,  we  should  study  to  mortify 
 cur  corruptions  with  a  great  deal  of  more  pains  and  constancy. 
 There  is  this  likewise  which  pointeth  it  out,  and  it  is,  the  de- 
 v.Iness  of  our  lusts,  and  the  subtihy  which  they  vent  in  their 
 deceiving  of  us-,  which  is  clear  frorn  that  expression,  James  i.  14. 
 'When  a  man,  saith  he,  is  drawn  away,  and  enticed  of  his  own 
 ^usts.'  The  word  there  rendered  enticed*  is  taken  from  the  fish- 
 ers, who  deceive  the  silly  fishes  with  an  apparent  bait  of  plea- 
 We  confess,  these  two  are  the  great  obstructions  of  a 
 Christian's  progress  to  heaven,  there  are  temptations  from  fear, 
 and  there  are  temptations  from  advantage;  which  two,  if  they 
 removed,  we  might  with  greater  facility  overcome  our 
 
SPIRITUAL  WARTA1E.  4SS 
 
 lusts,  and  sing  a  song  of  triumph  aver  our  idols.  Oft-times  that 
 expression  is  recorded,  dtceitf nines  s  of  sin.  We  confess,  if  this 
 were  believed,  we  would  use  a  more  divine  and  holy  prudence 
 lest  we  should  be  ensnared.  And  to  shut  up  our  discourse  upon 
 mortification,  upon  which  we  have  been  speaking  so  long,  we 
 shall  ocly  speak  a  little  to  obviate  any  mistake  that  may  be  a- 
 bout  the  difficulty  of  any  mortification,  which  shall  include  that 
 which  we  intend  to  speak  upon,  which  was  the  certainty  of  over- 
 coming. 
 
 And  that  which,  jSrst,  we  would  say  unto  you  is  this,  be 
 persuaded  of  this,  that  there  is  more  divine  satisfaction  in  the 
 resisting  of  your  lusts,  and  wrestling  against  them,  than  there  is 
 in  the  actual  fruition  of  them  alh  That  word  of  Solomon's, 
 *  Stolen  waters  are  sweet,5  saith  the  adulterous  woman,  bet  at 
 last  they  shall  be  convinced  of  the  contrary.  And  that  word 
 which  he  speaketh,  i  Bread  of  deceit  is  pleasant  to  the  mouth,  b«i 
 he  knoweth  not  that  the  dead  are  there/  &c.  And  we  think  the 
 apostle  sweetly  chideth  the  Romans  concerning  this  thing, 
 1  What  fruit  have  ye  of  these  things,  whereof  ye  are  now  asha- 
 med? It  is  sad  to  think  upon  that  woful  disappointment  that 
 many  shall  meet  with. 
 
 There  is  this  which  we  would  likewise  say,  that  there  is  a  di- 
 vine certainty  of  a  Christian's  overcoming,  let  the  difficulties  be 
 never  so  many:  and,  O  beloved  in  the  Lord!  are  not  these  glad 
 tidings  from  a  far  country,  and  may  be  as  cold  waters  to  a  thirsty 
 man's  soul,  that  a  Christian  shall  once  overcome?  And,  I  confess, 
 there  are  these  four  things  that  speak  the  certainty  of  a  Chris- 
 tian's overcoming,  1.  The  faithfulness  and  the  love  of  Jesus 
 Christ  is  laid  in  pawn  for  our  overcoming-,  which  is  clear  from 
 that,  John  vi.  39.  '  And  this  is  the  Father's  will  which  hath  sent 
 me,  that  of  all  which  he  hath  given  me,  I  should  lose  nothing, 
 but  should  raise  it  up  again  at  the  last  day.'  And  we  confess, 
 this  is  certain,  it  is  more  of  Christ's  concernment,  that  a  believer 
 should  overcome,  than  it  is  of  his  own.  O!  what  songs  to  the 
 faithfulness  of  Christ,  what  songs  to  his  love  shall  be  sung  that 
 day,  when  the  precious  troops  of  his  saints  shall  return  from 
 the  day  of  judgment,  and  that  general  infare  shall  be  of  all  those 
 that  have  been  begotten  unto  a  lively  hope,  when  they  shall 
 convey  Christ  home,  through  the  ports  of  the  New  Jerusalem, 
 every  one  having  the  harp  of  God  in  his  hand,  and  shall  cry  out, 
 €  Hallelujah,  hallelujah,  to  him  that  sitteth  upon  the  throne,  and 
 to  the  Lamb  for  ever  and  ever.'  That  song  shall  have  no  period, 
 though  it  have  a  beginning 
 
 There  is  this  likewise,  which  pointeth  forth  their  certainty  of 
 overcoming^  Christ  hath  overcome,  and  therefore  a  Christ:??* 
 
424  SPIRITUAL  WARFARE. 
 
 shall  overcome.  It  was  the  sweet  divinity  of  the  apostle  Paul, 
 Heb.  ii  9,  10.  there  is  a  promise,  saith  he,  that  all  things  shall 
 be  put  under  our  feet;  but  we  see  not  that  promise  accomplish- 
 ed, saith  he:  I  see  one  thing  accomplished,  which  is  a  pledge  of 
 it,  I  see  i  Jesus  Christ,  for  the  suffering  of  death,  crowned  with 
 glory  and  with  Majesty.'  Christ  is  in  heaven,  and  he  must  be 
 there.  And  that  word,  John  xvi.  33.  i  Be  of  good  cheer/  saith 
 he,  *  for  I  have  overcome  the  world-,'  which  is  a  pledge  and  cer- 
 tain token  that  ye  shall  once  overcome. 
 
 There  is  this  likewise,  which  pointeth  forth  their  certainty  of 
 overcoming,  that  that  same  power  which  was  exercised  in  bring- 
 ing Christ  from  death,  and  in  making  him  to  overcome  princi- 
 palities and  powers,  is  communicated  to  believers,  to  make  them 
 overcome;  as  is  clear  from  Eph.  i.  19,  20.  where  it  is  said,  (  That 
 power  that  wrought  mightily  in  Christ,  to  raise  him  from  the  dead, 
 doth  also  work  in  those  that  believe.'  O  Christians!  heirs  of 
 the  grace  of  life,  believe  this,  that  Omnipotency  is  engaged  on 
 your  behalf;  and  have  you  not  learned  the  first  point  of  the  creed, 
 That  there  is  nothing  impossible  to  God?  And  so  when  you  are 
 constrained  sometimes  to  cry  out,  i  Who  shall  stand  before  the 
 children  of  Anak?'  Content  yourselves  with  this,  that  there  is 
 nothing  too  hard  for  him. 
 
 And  there  is  this,  lastly,  which  points  it  out,  that  divine  and 
 invisible  knot  of  union  that  is  betwixt  Christ  and  his  members, 
 is  Christ  above?  The  members  must  follow.  For  ye  know, 
 though  Christ  be  the  fulness  of  the  saints,  yet  the  saints  are  the 
 fulness  of  Christ;  there  is  a  mutual  fulfilling  and  accomplishing 
 each  one  of  another;  know  ye  not  that  word,  <  That  where  I 
 am,  there  they  may  be  also?'  I  think,  of  all  the  words  that  Christ 
 ever  spoke  to  the  Father,  that  word  was  the  most  imperious  and  • 
 commanding-like  word,  which  he  hath,  John  xvii.  24,  «I  will, 
 saith  he,  that  they  also  whom  thou  hast  given  me,  be  with  me 
 where  I  am.'  It  was  not  his  prayer  which  came  that  length,  he 
 willed  it,  and  would  not  be  contradicted;  and  certainly,  there 
 is  nothing  that  may  comfort  you  in  the  hour  of  trial  so  much 
 as  this,  Christ  is  upon  his  way  to  relieve  you,  and  ye  are  upon 
 your  way  of  overcoming.  And  I  shall  only  say  that  word,  which 
 ought  to  be  your  practice,  1  John  v.  18.  4  Whosoever  is  born  of 
 God,  sinneth  not;  and  that  wicked  one  toucheth  him  not?'  that 
 ordinary  expression  which  you  have,  you  should  not  rub  clothes 
 with  him,  nor  touch  him.  And  to  those  that  are  walking  in  the 
 broad  paths  of  sin,  I  shall  only  speak  that  to  you,  which  is,  Job 
 xxi  20.  *  His  eyes  shall  see  his  destruction,  and  he  shall  drink 
 of  the  wrath  of  the  Almighty.'  Your  eyes  and  your  taste  shall 
 be  satisfied:  and  that  word,  which  is  verse  30.  'He  shall  be  re- 
 
SFIRITUAL  WARFARE.  42S 
 
 served  to  the  day  of  destruction;'  or  as  the  words  in  the  original* 
 *  He  shall  be  reserved  to  the  day  of  wrath;'  as  it  were  there  snail 
 be  a  combination  of  wrath  and  justice  that  shall  seize  upon  vou. 
 Now  to  him  who  is  upon  his  way,  who  shall  come,  and  will  not 
 tarry,  whose  reward  is  with  him,  we  desire  to  give  praise. 
 
 SERMON  VM. 
 
 Gal.  v.  24.  And  theij  that  are  Christ's,  have  crucified  thejlesh, 
 with  the  affection*  and  lusts* 
 
 V^hristiani  vy  doth  consist  in  a  blessed  exchange  of  aff  ctions; 
 a  s  ^ul-dying  in  its  affections  and  respects  to  all  things  that  are 
 here  below,  and  living  and  advancing  in  its  desires  towards 
 him,  who  is  that  blessed  and  universal  Good.  It  ought  to  be 
 that  arch-plot,  and  great  design,  that  Christians  ought  to  pro-* 
 move,  to  attain  to  that  original  unity,  which  once  was  in  man's 
 affections  toward  God.  O!  what  blessedness  did  Adam  enjoy* 
 while  he  did  stand  in  that  estate  wherein  he  was  created;  he 
 having  a  blessed  harmony  of  all  his  affections  towards  God;  and 
 likewise,  there  being  a  most  divine  correspondence  and  blessed 
 familiarity  betwixt  heaven  and  earth,  betwixt  him  that  sitteth 
 on  the  throne,  and  the  foot  stool;  but  that  was  most  eminently 
 verified,  that  ■  man  being  in  honour  did  not  abide/  O!  what  an- 
 xious and  perplexing  thoughts  had  poor  Adam,  no  doubt,  some 
 hours  after  his  fall,  when  he  did  reflect  upon  that  which  was 
 once  his  condition,  and  did  compare  it  with  that  which  was  now* 
 his  lot:  might  he  not  take  up  that  lamentation  over  himself, 
 *Man  in  his  best  estate  is  altogether  vanity?'  And  likewise,  he 
 might  have  that  proverb  taken  up  of  himself,  i  How  art  thou 
 fallen  from  heaven,  O  Lucifer,  son  of  the  morning?  Now,  man 
 by  losing  that  blessed  unity  that  was  in  his  affections,  hath  con- 
 tractedawoful  andinfinite  diversity  in  hisaffections  towards  these 
 things  that  are  here  below:  so  that  those  affections  which  did 
 once  sweetly  run  in  one  channel  toward  God-,  are  now  divided 
 and  separated  in  many  channels,  toward  those  things  that  are  be- 
 low him:  and  there  is  nothing  beneath  the  sun  that  leadetfx 
 captive  so  many  of  our  desires,  as  the  world:  therefore  it  is  your 
 advantage  to  be  crucified  to  the  world,  and  to  have  the  world 
 crucified  to  you;  that  you  may  discover  that  endless  vanity, 
 and  unspeakable  vexation  of  spirit,  that  is  in  all  things  that  are 
 here.  The  world  is  a  perfect  compend  and  complete  epitome  of 
 all  misery:  God  himself  is  that  compend  of  ail  blessedness;  ^o 
 that  there  is  nothing  that  we  can  take  up  under  this,  Dut  it  is 
 most  eminentlv  in  him.    It  is  a  dutv  which  is  much  undervalued 
 
 «  H 
 
126  SPIRITUAL  WARFARE. 
 
 iti  these  days,  Christians  to  be  promoving  in  that  blessed  work  of 
 having  themselves  crucified  to  the  world,  and  having  the  world 
 crucified  to  them.  O!  how  suitable  is  it  for  those  who  are  heirs4 
 and  expectants  of  that  blessed  hope,  and  everlasting  enjoyment 
 of  being  with  God,  who  is  the  Judge  of  all  flesh,  and  with  Jesus 
 Christ,  who  is  the  Mediator  of  the  new  covenant,  and  with  the 
 innumerable  company  of  holy  angels,  and  to  be  made  heirs  and 
 co-heirs  with  Jesus  Christ.  Is  it  not  below  you  to  be  much  taken 
 up  in  your  vain  and  anxious  pursuits  after  these  things  that  are 
 below:  The  objects  of  the  desires  of  your  immortal  spirits 
 ought  to  be  more  high  than  things  below,  and  ought  to  be  more 
 divine  than  things  human;  your  affections  ought  to  i  be  ascend- 
 ing as  pillars  of  smoke,'  and  ye  should  be  breathing  after  that 
 blessed  day,  when  there  shall  be  a  confinement  of  all  your  affec- 
 tions on  him.  We  have  at  seme  occasions  spoken  unto  you  of 
 the  grace  of  humility,  and  of  the  grace  of  love,  the  one  teaching 
 us  to  undervalue  ourselves,  the  other  teacheth  us  to  value  God. 
 And  had  you  been  much  taken  up  in  the  spiritual  and  lively 
 exercise  of  those,  there  should  not  have  been  much  difficulty  to 
 persuade  you  at  this  time.  We  shall  not  insist  long  in  telling 
 you  what  mortification  is,  it  is  a  constant  and  blessed  endeavour 
 of  the  Christian,  to  remove  out  of  his  way  all  these  impedi- 
 ments that  do  interrupt  the  exercise  of  love.  As  likewise,  it  is 
 that  which  entertaineth  a  constant  and  perpetual  antipathy,  and 
 holy  indignation  against  every  thing,  through  which  his  con- 
 formity with  God,  and  that  perfect  likeness  and  similitude  with 
 his  Maker,  might  be  in  any  way  impaired.  2.  Mortification  doth 
 not  consist  in  those  unconstant  and  unequal  exercises  of  mor- 
 tifying our  lusts,  it  consists  not  in  these  violent  flashes  of  holy 
 zeal  and  indignation  against  our  iniquities;  for  though  that  in- 
 dignation be  violent  for  its  time,  yet  it  doth  quickly  evanish  and 
 pass  away:  but  that  grace  of  mortification  must  be  a  constant 
 and  daily  exercise;  we  will  solace  ourselves  in  the  chambers  of 
 our  imagery,  by  behold  our  idols  pourtrayed  upon  the  wallj 
 we  will  study  to  receive  satisfaction  in  our  apprehensions,  when 
 we  cannot  receive  satisfaction  in  the  actual  fruition  of  them: 
 such  is  likewise  the  wofuldesperateness  of  the  heart  of  the  chil- 
 dren of  men,  that  when  God  had  put  a  worm  to  the  root  of 
 that  gourd,  under  the  shadow  of  which  we  used  to  solace  our- 
 selves, we  cry  out  of  a  discontented  humour,  •  It  is  better  for 
 us  to  die,  than  to  live/  O!  there  are  many  here,  to  whom  i: 
 would  be  death  to  out-live  their  idols;  their  idols  and  they  are 
 pleasant  in  their  lives,  and  they  desire  not  to  be  divided  in  their 
 deaths.  3.  Mortification  doth  not  consist  in  that  partial  and  di- 
 d  way  of  mortifying  our  corruptions^  we  taking  vengeance 
 
SPIRITUAL  WARFARE.  4-  3 
 
 tipon  some  of  our  lusts,  but  with  Saul,  sparing  it,  who  is  the 
 king;  Naaman  the  Syrian  must  have  an  indulgence  of  his 
 bowing  his  knee  in  the  house  of  Rimmon;  Lot  must  plead  for 
 the  sparing  of  Zoar,  that  small  thing;  an*d  so,  when  we  are  in- 
 tending that  work  of  mortification,  we  plead  for  the  sparing  bf 
 these  things  which  we  call  Zoars,  these  small,  but  our  master 
 corruptions.  Certainly  that  evangelic  mortification  which  is  re- 
 quired of  us,  doth  not  consist  m  this;  for  we  must  intend  an 
 universal  separation  betwixt  us  and  all  our  idols;  we  must  cast- 
 away all  our  c  idols  to  the  moles  and  to  the  bats,  and  we  must 
 defile  the  covering  of  them,  and  he  alone  must  be  the  cover  of 
 our  eyes.*  He  never  knew  what  the  grace  of  mortification 
 meant,  who  never  set  about  the  accomplishment  of  the  ruin  of 
 that  great  and  master-idol,  which  domineereth  over  him.  And 
 we  conceive,  that  the  best  and  most  solid  way  of  knowing  our 
 growth  in  mortification,  is  by  reflecting  upon  the  decay  of  these 
 >dols,  which  are  our  predominants;  other  sins  which  assail  us 
 may  decay,  and  their  strength  wax  weak,  and  yet  mortification 
 not  be  on  the  growing  hand;  for  there  are  many  of  our  lusts 
 that  rather  die  by  concession,  than  by  constraint;  there  are 
 many  of  our  idols  that  rather  go  out  of  us,  than  are  cast  out. 
 
 Now  the  jirst  thing  that  a  Christian  ought  to  endeavour  to 
 mortify  is,  his  love  to  the  world,  which  was  the  practice  of 
 this  holy  man:  in  the  words,  he  pointeth  out  unto  us  that  way 
 wherein  he  did  attain  to  this  complete  and  spiritual  mortifica- 
 tion to  the  world,  holden  forth  to  us  in  these  words,  By  whom: 
 which  doth  relate  unto  Jesus  Christ,  who  is  made  mention  of 
 in  the  words  going  before:  or,  as  the  words  may  be  rendered, 
 *  By  which  I  am  crucified  to  the  world:'  and  so  they  relate  unto 
 the  cross  of  Jesus  Christ.  Now,  under  this  notion  of  *  being 
 crucified,'  he  dothcertainly  hold  forthuntous,  the  great  difficul- 
 ty that  is  in  accomplishing  the  work  of  mortification:  and  under 
 this  name  of4  beingcrucified,,  he  holdethforth  unto  us,  the  long- 
 someness  of  the  time  we  must  spend,  before  we  can  attain  com- 
 plete mortification;  crucifying  being  on  the  most  painful  and 
 slow  of  all  violent  deaths:  mortification  is  not  a  work  of  one 
 day,  it  will  cost  us  many  days  and  years  before  we  shall  crush 
 the  head  of  him,  who  hath  so  oft-  times  crushed  our  heel,  before 
 that  blessed  promise  shall  be  fulfilled,  that  <  all  things  shall  be 
 put  in  subjection  unto  us.'  Sin  doth  most  easily  invade  us,  and 
 I  ake  possession  of  us,  but  it  is  not  so  easily  dispossessed;  for  except 
 we  had  r he  infinite  strength  of  him  who  is  Jehovah,  we  might  sit 
 down  and  close  our  hand?,  and  never  mint  to  oppose  these  idols, 
 under  whose  subjection  we  are.  This  word  of  <  being  crucified,* 
 doth  likewise  hold  forth  th?  nainfulness  and  uneasiness  of  this 
 
428  SFlfllTUAI.  WAR*Afc&. 
 
 work  of  mortification;  crucifying  being  a  death,  amongst  ail 
 violent  deaths,  one  of  the  most  bitter;  we  must  certainly  be 
 mortified  to  our  ease,  before  we  can  be  mortified  to  our  lusts-, 
 we  must  travel  in  birth,  before  the  grace  of  mortification  can 
 be  formed  in  us.  It  is  a  woful  evil  in  these  days,  that  the  most 
 part  of  people  walk  under  this  apprehension,  that  there  is  not 
 much  difficulty  to  mortify  their  corruptions:  but  it  is  a  token 
 that  they  never  knew  what  it  was  to  mortify  them,  who  never 
 knew  the  difficulty  of  mortification. 
 
 The  third  thing  that  is  holden  forth  under  this  name  of  being 
 crucified  is,  that  woful  reluctancy,  and  indisposition  of  spirit, 
 which  we  have  to  this  blessed  exercise  of  mortifying  our  corT 
 ruptions;  we  have  as  great  unwillingness  unto  it,  as  though 
 we  were  to  subject  ourselves  to  some  violent  death.  O!  how 
 5s  vanity  and  corruption  joined  to  the  spirits  of  the  sons  of 
 Hien?  How  loath  are  we  to  have  that  woful  and  accursed  union 
 betwixt  us  and  our  lusts  dissolved!  O  how  many  orators  and 
 pocurators  within  ourselves,  have  we  to  plead  for  this,  4  the 
 sparing  of  our  lusts?'  We  may  be  persuaded  of  this,  that  if  we 
 fee  not  the  ruin  of  our  iniquity,  iniquity  will  certainly  be  our 
 ruin.  O!  how  we  may  blush  and  be  confounded  seven  days, 
 that  we  should  be  so  loath  to  have  a  separation  betwixt  us  and 
 these  things,  by  which  our  distance  with  God,  and  estrangement 
 from  him,  is  so  much  increased?  This  vanity  is  unspeakable, 
 that  we  should  be  so  averse  from  that  wherein  our  eternal  bles- 
 sedness doth  lie,  in  having  that  woful  band,  which  we  have 
 wreathed  about  our  own  necks,  taken  o^Fby  that  blessed  and 
 everlasting  hand  of  him,  who  hath  died,  and  risen  again,  to  ac- 
 complish this  blessed  design. 
 
 Lastly ',  Under  this  word  ofheing  crucified,  is  held  forth  untQ 
 us,  that  complete  and  spiritual  mortification  to  the  world  that 
 this  holy  man  attained  to;  he  was  as  one  dead  to  these  things; 
 he  was  not  much  exercised  in  joy,  in  having  the  world:  neither 
 x?as  he  exercised  in  grief,  by  wanting  the  things  of  the  world: 
 he  was  a  man  dead,  which  could  not  be  moved  by  any  of  those 
 things:  we  do  not  say  so,  that  Paul  was  altogether  a  Stoick, 
 without  all  passions  of  grief  and  sorrow  or  of  joy,  but  we 
 only  say  this,  that  he  did  not  grieve  for  the  want  of  the  world, 
 as  those  who  have  no  hope;  neither  did  he  so  joy  in  having  the. 
 world,  as  those  who  have  not  a  more  divine  and  high  spring  of 
 consolation;  he  was  clothed  with  a  holy  indifFerency,  and  a  bles- 
 sed neutrality,  in  having  or  wanting  these  things:  it  was  none 
 of  Paul's  desire  to  have  the  world;  he  had  learned  that  divine 
 and  excellent  art  of  being  content  with  every  state  of  life,  he 
 knew  not  what  it  was  to  murmur.  And  it  were  certainly  much 
 
SPIRITUAL  WARFARE.  42$ 
 
 our  advantage,  to  be  provoked  to  jealousy,  when  we  reflect  up*: 
 on  the  practice  of  this  holy  man.  I  conceive,  that  ir~  all  that 
 are  here  would  examine  themselves,  by  how  many  degrees  their 
 mortification  to  the  world  doth  come  short  of  this,  they  mighl 
 sit  down  and  conclude  with  themselves,  that  they  are  yet 
 to  begin  to  mortify;  yea,  there  are  many  here,  to  whom  we 
 may  say;  that  they  are  so  far  from  being  clothed  with  a  holy 
 indifferency,  in  having  the  things  of  the  world,  that  they  are 
 clothed  with  that  woful  and  indispensible  necessity  in  pursuing 
 after  these  things.  This  is  the  language  of  the  most  part,  '  Give, 
 give;'  men  hurrying  themselves  in  multitudes  of  hopes,  and  of 
 fears,  and  of  expectations,  and  likewise  an  infinite  number  of 
 desires;  and  what  is  the  end  and  result  of  all  these  things,  but 
 <  vanity  and  vexation  of  spirit. ' 
 
 Now  that  you  may  be  helped  to  attain  this  concerning-duty 
 to  be  mortified  to  the  world,  we  shall  propose  these  things  un- 
 to you;  the  Jirst  is  this,  be  much  taken  up  in  a  holy  contem- 
 plation and  spiritual  beholding  of  these  unsearchable  excellen- 
 cies that  are  in  God.  If  once  the  soul  of  the  creature  were  e- 
 levated  to  behold  him,  there  should  not  be  much  difficulty  to 
 be  mortified  to  the  world:  were  we  once  admitted  to  draw  by 
 a  lap  of  the  vail>  and  behold  that  uncreated  glory,  and  inex- 
 pressible Majesty  that  is  treasured  up  in  him,  mortification  should 
 be  no  great  difficulty  unto  us:  this  is  clearly  held  forth  here, 
 for  Paul  doth  tell  by  whom  he  had  this  grace  of  mortification, 
 it  was  by  beholding  c  that  pleasant  plant  of  renown,  Jesus  Christ;' 
 this  is  clear  likewise,  1  John  v.  5.  *  Who  is  he  that  overcometh 
 the  world,  but  he  that  believeth  that  Jesus  Christ  is  the  Son  of 
 God?'  Did  we  once  believe  that  fundamental  article  of  faith, 
 that  he,  who  was  crucified  upon  the  tree,  was  the  real  Son  of 
 God,  we  should  most  easily  win  to  this  concerning  duty  oi  mor- 
 tification. We  may  reduce  all  the  causes  of  our  little  growth  in 
 this  blessed  work  to  that  woful  ignorance  of  God,  wherewith, 
 the  most  part  of  U3  are  clothed;  were  there  a  door  opened  to 
 us  in  heaven,  and  were  we  in  the  Spirit  to  behold  him  who  sits 
 upon  the  throne;  whose  countenance  is  like  a  Sardine  stone,  and 
 about  whose  throne  there  is  that  rain-bow,  could  we  penetrate 
 through  these  vails,  wherewith  both  he  and  they  a*e  covered? 
 We  being  clothed  with  the  vail  of  our  ignorance,  and  likewise 
 wiih  the  vail  of  our  impurity;  and  he  being  clothed  with  these 
 two  most  glorious  vails,  the  vail  of  his  unsearchableness,  and 
 the  vail  of  that  wonderful  and  inexpressible  Majesty  that  is  in 
 him,  the  one  confounding  the  judgment,  and  the  other  con- 
 founding the  affections,  so  that  affection  and  judgment,  in  a 
 manner,  are  put  to  a  non-exercise,  and  both  these  do  sweetly 
 
43ft  SPIRITUAL  WARFARE. 
 
 resolve  in  that  blessed  one  act  of  admiration.  We  need  not  speak 
 much  to  the  commendation  of  those  unto  you;  who  were  never 
 acquainted  with  him,  that  so  ye  might  be  persuaded  to  forsake 
 your  old  lovers;  we  shall  only  say  this,  silence  and  admiration 
 they  speak  least,  and  yet  speak  most;  there  is  more  divine  ora- 
 tory in  holy  silence,  and  more  excellent  expressions  in  blessed 
 admiration,  than  all  our  invention  could  reach;  what  can  man 
 speak  of  him,  who  is  that  unsearchable  and  incomprehensible 
 Majesty?  This  may  appear  a  paradox  to  you,  that  silence  should 
 speak,  and  admiration  commend:  but  it  is  no  paradox,  when 
 •the  object  of  our  commendation,  is  by  infinite  degrees  exalted 
 above  our  blessings,  and  our  praise*  O!  men  of  the  world, 
 will  you  once  be  persuaded  to  make  that  blessed  divorce  betwixt 
 you  and  your  idols,  that  there  may  be  an  everlasting  conjunc- 
 tion betwixt  God  and  you.  O!  if  ye  had  so  much  divine  un- 
 derstanding, as  to  judge  of  things  according  to  their  real  worth, 
 4  He  alone  shall  be  exalted  in  that  day/  Come  and  see,  and 
 behold  what  infinite  sweetness  is  treasured  up  in  him,  those 
 springs  wherewith  ye  delight  yourselves,  shall  ere  long  be  dri- 
 ed up;  but  he  is  that  high  and  infinite  spring  which  always 
 floweth  out,  and  yet  is  not  impaired. 
 
 The  second  thing  whereby  we  may  attain  unto  this  blessed  duty 
 of  mortification  to  the  world,  is  this,  by  reflecting  how  passing 
 and  transient  those  things  are  wherewith  the  sons  of  men  use 
 to  solace  themselves.  Paul  doth  press  mortification  to  the  world 
 from  this  consideration,  lJCor.  viii.  SI.  'The  fashion  of  this 
 world  passeth  away:'  the  word  is  most  emphatic,  this  Schema 
 and  representation  of  the  world,  or  this  stage-play  of  the  world, 
 it  passeth  away;  therefore,  Met  those  that  rejoice,  be  as  though 
 they  rejoiced  not,  and  be  careful  for  nothing-/  this  is  clear,  1 
 John  ii.  17.  and  1  Pet.  iv.  7.  Did  we  solidly  believe  how  change- 
 able those  enjoyments  of  the  world  are,  would  we  hurry  our- 
 selves so  much  in  our  pursuits  after  them?  Those  who  are  lifted 
 up  in  their  enjoyments  this  day,  may  be  thrust  down  low  the 
 next  day.  Job,  who  was  a  man  enriched  in  many  things,  yet  a 
 few  days,  yea,  we  may  say,  a  few  hours,  made  a  sad  and  strange 
 exchange.  We  may  affirm  that,  with  great  assurance  of  truth, 
 f  Surely  man  at  his  best  estate  is  altogether  vanity;'  that  word 
 that  is  there,  at  his  best  estate,  may  be  rendered  thus,  Although 
 he  standy  Etiamsi  const  itutusi  is  our  most  fixed  and  settled  con- 
 dition in  the  world;  this  is  the  emblem  and  motto  of  your  state 
 vanity,  most  subject  to  change;  and  why  should  you  weary 
 yourselves  in  the  fire  for  that  which  is  very  vanity? 
 
 The  third  thing  by  which  ye  may  attain  to  this  duty  of  mor- 
 tjficatton  is,  to  be  much  taken  up  in  the  con?ideration  of  th« 
 
SPIRITUAL  WARIARE.  431 
 
 brevity  of  your  life.  I  suppose,  that  if  we  were  walking  more 
 in  the  house  of  mourning,  and  were  believing  that  truth,  i  That 
 it  is  appointed  for  men  once  to  die/  and  that  shortly  we  must 
 be  brought  home  unto  that  unchangeable  estate  of  life,  O!  how 
 would  this  allay  us  in  our  pursuits?  I  think  this  were  a  little 
 water,  which  we  might  mix  with  our  wine,  when  there  is  great- 
 est confidence  of  creature  contentments;  lest  the  foam  of  this 
 wine  should  distemper  our  head,  we  may  mix  it  with  this  wa- 
 ter, *  the  brevity  of  our  life.'  It  is  a  sweet  subject  for  meditation 
 when  we  are  most  high,  to  be  much  in  the  consideration  of  this, 
 that  within  a  few  days  we  shall  be  most  low.  *  What  is  your  life 
 but  a  vapour,  which  doth  quickly  evanish,  and  doth  but  appear 
 for  a  little?'  Suppose  the  whole  creation  would  stay  with  you 
 during  all  your  time,  yet  how  short  would  your  enjoyments 
 be?  What  is  man's  life,  but  a  hand-breadth,  these  four  finger- 
 breadths,  which  is  one  of  the  least  of  all  geometrical  measures, 
 there  is  morning,  forenoon,  afternoon,  and  night,  all  which  do 
 amount  to  a  day?  There  is  infancy,  youth,  man-hood,  and 
 old  age  and  these  do  quickly  evanish  and  pass  away.  How  many 
 are  hurried  into  eternity  in  the  first  step  of  their  days,  in  their 
 infancy?  And  again,  how  many  in  their  youth?  And  we  have 
 frequent  experience,  that  majiy  in  their  man-hood,  and  in  the 
 flower  of  their  age,  that  sentence  cometh  forth, ■  Return,  yechil- 
 dren  of  men:'  and  there  is  not  one  amongst  an  hundred  that  do 
 attain  to  that  utmost  period  that  nature  doth  allow,  and  what 
 though  ye  did  live  fourscore  of  years,  which  is  the  utmost  pe- 
 riod that  nature  hath  allowed,  yet  doth  your  time  quickly  eva- 
 nish and  flee  away?  Why  should  you  solace  yourselves  with 
 those  things  that  cannot  eternally  remain  with  you?  When  ye 
 go  down  to  the  grave,  ye  can  take  nothing  of  those  things  with 
 you,  for  in  all  points  as  you  come,  so  you  shall  go,  and  what 
 profit  is  there  that  ye  have  laboured  for  the  wind? 
 
 The  fourth  thing  whereby  we  may  be  helped  to  attain  this, 
 is  this,  be  much  in  the  mortifying  of  those  corruptions  which 
 cannot  be  entertained,  but  by  entertaining  also  this  woful  cor- 
 ruption of  covetousness:  there  are  some  corruptions,  which 
 have  so  near  affinity  to,  as  likewise  dependence  upon,  this  sin> 
 that  if  these  be  not  crushed,  we  cannot  attain  to  this  duty  of 
 mortification;  there  isprodigality  and  pride,  these  two  grand  ene- 
 mies to  the  accomplishment  of  this  blessed  design:  and  we  would 
 begin  to  crush  these,  before  we  can  begin  to  accomplish  this. 
 
 There  is  another  way,  which  is  this,  be  much  taken  up  in  re- 
 flecting upon  that  blessed  hope,  and  that  grace  which  shall  be 
 brought  unto  you  at  the  revelation  of  Jesus  Christ.  Peter  pres- 
 aeth  sobriety  to  all  thine;:  here  b?!ow?  by  this  argument,.!  Pet. 
 
432  SPIRITUAL  CONTENTMENT. 
 
 fc.  13.  *  Be  sober/  and  he  giveth  this  reason  of  it;  c  for  the  grace 
 that  is  to  be  brought  unto  you  at  the  revelation  of  Jesu:  Christ.' 
 O!  were  we  much  taken  up  in  beholding  that  blessed  estate  of 
 life,  which  the  souls  of  just  men  made  perfect  shall  have  with 
 God,  where  we  shall  enjoy  and  yet  not  loath;  there  shall  be  an 
 everlasting  conjunction  betwixt  desire  and  enjoyment  of  him, 
 who  is  the  person  beloved,  so  that  it  thinks  never  to  receive  sa- 
 tisfaction; all  it  dcth  receive,  is  more  to  provoke  its  appetite 
 than  to  satistv  its  desire. 
 
 There  is  this  last,  which  is  this,  be  much  in  the  consideration 
 of  :hat  day,  when  all  the  families  of  the  earth  shall  appear  before 
 him  in  the  valley  of  decision.  This  indeed  would  help  us  to 
 much  mortification  to  these  things  of  the  world;  as  is  clear  from 
 Eccles.  xi.  9.  Had  we  the  faith  of  that  day  engraven  upon  our 
 spirits-,  that  we  must  render  an  account  of  our  ways5  O!  how 
 wary  should  we  be  in  engaging  with  vanity:  I  think  the  great 
 cause  why  sin  hath  so  universal  dominion  over  the  sons  of  men 
 is,  because  we  do  not  solidly  believe  that  there  is  such  a  day 
 approaching,  when  we  shall  appear  before  the  judgment- seat 
 of  him,  who  shall  judge,  not  after  the  seeing  of  the  eye,  nor  shall 
 reprove  after  the  hearing  of  the  ear,  but  shall  judge  righteous 
 judgment.  The  terror  of  the  Lord  would  certainly  persuade  us, 
 if  we  did  believe  this.  Oi  what  a  holy  unwillingness  should 
 we  have  in  walking  after  the  paths  of  our  idols. 
 
 Now  we  shall  shut  up  our  discourse  with  this,  be  persuaded 
 once  to  begin  that  work  of  mortification,  and  especially  in  mor- 
 tifying your  love  to  the  world;  he  that  returneth  victor  after 
 that  war  with  his  idols,  we  may  call  him  Joseph,  for  he  shall  be 
 as  a  c  fruitful  bough,  whose  branches  run  over  the  walls.'  If 
 once  ycu  spoil  that  grand  arch  rebel,  who  doth  so  much  op- 
 pose you  in  a  manner,  you  shall  stand  alone,  and  sing  a  tri- 
 umph, they  should  flee  when  none  purpueth;  <  and  we  ought 
 to  be  strong  as  a  lion,  and  who  should  rouse  us  up?' 
 
 TWO  SERMONS 
 
 CONCERNING 
 
 SPIRITUAL  CONTENTMENT. 
 
 SERMON  I. 
 
 Philip,  iv.  11.  I  have  learned,  in  whatsoever  state  I  am,  tkae- 
 
 pith  to  be  content 
 
 IT  was  Adam's   ignorance  of  this  divine   mvstery  of  Christia- 
 nity, *to  be  content  with  every  estate  wherein  he  was  placed, 
 
5MRITUAL  CONTENTMENT*.  433 
 
 that  did  bring  him  down  from  that  high  pinnacle  of  his  excel- 
 lency, and  did  degrade  him  from  that  primitive  glory  where  with 
 he  was  clothed;  for  he  not  being  content  with  that  precious 
 and  excellent  lot  wherein  God  had  placed  him,  but  coveting  af- 
 rer  a  more  noble  and  excellent  being,  he  came  exceedingly  short 
 of  his  design-,  and  such  is  the  Athenian  and  Woful  frame  of  spU 
 rit  wherewith  men  are  possessed,  that  they  can  fancy  no  blessed- 
 ness in  what  they  are,  but  imagine  a^  great  blessedness  to  be  in 
 what  they  are  not:  hence  it  is,  that  men  do  covet  the  lot  of 
 others,  and  are  dissatisfied  with  their  own  estate  and  condition. 
 And  certainly  the  affections  of  men,  while  they  are  living  un- 
 der these  spheres  which  are  in  perpetual  motion,  can  never  be 
 satisfied,  nor  be  at  rest;  which  was  the  observation  of  that  mas- 
 ter of  experience,  Prov.  xxvii.  20.  <  Hell  and  destruction  are 
 never  full;  so  the  eyes  of  man  are  never  satisfied;'  and  as  he  saith, 
 Eccles.  i.  8.  '  that  the  eye  is  not  satisfied  with  seeing,  nor  the  ear 
 with  hearitlg:,  and  we  may  likewise  add,  c  that  the  heart  is  not 
 satisfied  with  enjoying:'  and  it  is  certainly  through  the  deceit- 
 fulness  of  the  spirit  of  man,  and  that  invisible  root  of  pride, 
 that  every  lot  and  condition  of  life  is  subject  to  satiety  and  loth- 
 ing:  private  men  do  envy  the  greatness  of  princes,  and  princes 
 do  envy  the  quiet  repose  of  private  men,  though  they  will  not 
 descend  nor  reduce  themselves  unto  that  estate,  but  do  always 
 fear  that,  which  sometimes  they  are  constrained  to  desire.  And 
 believe  me,  a  Christian's  sitting  down  seriously,  to  contemplate 
 and  view  what  an  infinite  multitude  of  hopes,  fears  and  desires* 
 the  spirit  of  man  is  possessed  with;  as  likewise  to  behold,  how 
 that  <  vanity  and  vexation  of  spirit'  is  engraven  upon  the  choicest 
 lot  that  a  Christian  can  meet  with  here,  he  may  be  provoked  to 
 look  out  at  the  windows  of  his  prison-house,  and  long  for  that 
 precious  day,  when  *  Christ  shall  be  as  a  roe,  or  as  a  young  hind, 
 upon  the  mountains  of  Beher,'  waiting  to  be  exalted  to  that  pre- 
 cious and  excellent  estate  of  life,  where  there  shall  be  neither 
 loathing  nor  longing.  Abel,  who  hath  been  the  first  possessor  of 
 hearen,  of  all  the  house  and  family  of  Adam,  and  hath  dwelt 
 in  it  near  six  thousand  years,  ye,t  there  is  not  in  him"  the  least  in- 
 clination or  motion  to  change  or  alter  his  estate:  there  is  no- 
 thing loathing  in  heaven,  nor  desire  to  flit  there.  And  believe 
 me,  this  divine  mystery  of  contentment  with  every  lot  and  con- 
 dition, in  which  a  Christian  is  placed,  is  not  easily  attained.  O! 
 what  repinings  hath  the  unmortified  spirit  of- man  to  thedispen-* 
 sations  of  God,  in  regulating  his  lot  and  estate,  which  doth  alone 
 speak  forth  the  atheism  of  our  hearts?  For  it  is,  as  it  wee, 
 man  proposing  a  model,  and  form  unto  God,  how  he  should 
 rtole  and  ^^p:r>.  the  world.     I  think  Christians  are  as  :Tiuch  sub- 
 
134  SPIRITUAL  CONTENTMENT. 
 
 iect  to  the  fashion  of  his  contempt  and  pride  as  any.  It  was  a 
 noble  saying  of  one,  in  the  commendation  of  victory  over  a 
 man's  self,  Time  omnia  regna  tcyiebis,  cum  pat er is  rexisse  tni> 
 Ye  shall  then  be  made  a  possessor  of  all  kingdoms,  when  ye  shall 
 be  made  a  ruler  and  king  of  yourself.  And,  no  doubt,  one  that 
 is  once  mortified  to  this  passion  of  discontent,  he  may  dwell  up- 
 on the  mountains  of  Ararat,  in  the  midst  of  all  the  revolutions 
 dnd  changes  that  are  here  below,  such  a  Christian  may  sweetly 
 contemplate  the  overturning  of  estates  and  common-wealths, 
 and  may  patiently  endure  every  lot  that  doth  befal  him,  and 
 possess  his  soui  in  patience.  And  certainly,  if  men  knew  but  this 
 one  thing,  that  the  whole  circumference  of  the  earth  is  but  one 
 point  of  the  universe,  and  that  all  time  that  hath  been,  is,  or 
 sliall  be,  is  but  one  instant,  in  comparison  of  eternity:  and  wha: 
 is  man,  but  a  part  of  that  point?  And  what  is  his  life,  but  a 
 small  p?rt  of  that  instant?  And  why  then  should  man  anxiously 
 complain,  to  spend  a  part  of  a  moment  in  enduring  the  most  an- 
 xious and  sad  things  that  can  befal  him?  And,  (as  Christ  doth 
 most  divinely  speak v»  i  Can  a  man,  by  taking  thought,  add  one 
 Oiibit  to  his  stature?'  What  poor  advantage  -hath  a  man  by  his 
 discontentment  and  sorrow,  if  it  be  not  to  render  himself  more' 
 miserable?  We  may  say  of  heavenly-mindedness  and  of  content- 
 ment, they  are  like  Hypocrates'  twins,  that  live  and  die  together, 
 they  are  two  sweet  companions,  *that  always  go  together,  and 
 cannot  be  divided. 
 
 But  to  descend  a  little  more  to  the  words,  you  have  Paul  in 
 them,  obviating  any  misconstruction,  that  the  Philippians  might 
 have  of  his  joy,  which  he  expresseth  in  the  former  verse,  as  if 
 he  had  been  one  who  was  coveting  great  things  for  himself,  or 
 desiring  to  be  great  in  the  world,  no,  saith  he,  *  I  speak  not  these 
 things  because  of  want,'  which  formerly  I  had,  and  is  now  made 
 up-,  for,  saith  be,  *  I  have  learned  in  every  state  that  I  am,  there- 
 with to  be  content/  There  is  no  lot,  saith  Paul,  but  I  can  pati- 
 ently endure  ir,  and  can  with  a  divine  complacency  carry  my- 
 self under  it:  and  this  he  proveth  in  the  12  verse,  «  I  know,  saith 
 he,  how  to  be  abased,'  I  am  instructed  in  this  divine  art,  how  to 
 walk  soberly  under  debasement;  and  c  I  know,  saith  he,  how  to 
 abound/  I  am  not  one  that  is  puffed  up  with  a  prosperous  lot  in 
 )che  world:  and  lest  this  assertion  of  Paul's  should  seem  to  be  a 
 boasting  beyond  his  line,  and  of  being  exalted  above  measure, 
 doth  sweetly  subjoin  that  humble  assertion, 4  I  can  do  all  things 
 through  Christ  that  strengtheneth  me:'  as  if  he  had  said,  do  no: 
 ■riistake  me,  or  conceive  me  under  a  more  divine  and  high  no- 
 tion than  ye  ongh:;  fof  I  am  but  a  poor  and  sinful  man,  who 
 ig  cf  myself,  but  as  I  am  over-acted  by  a  divin* 
 
SPIRITUAL  CONTENTMENT.  4  3  5 
 
 supreme  hand.  I  am  enabled  to  triumph  over  the  most  adverse 
 and  sinistrous  Idt  that  can  befal  me. 
 
 The  words  which  we  have  read,  in  the  original  they  are  most, 
 significant  and  emphatic;  that  word  which  is  here  rendered  con- 
 tent, is  all-sufficient;  and  so  the  words  they  sweetly  run  thus, 
 €  I  have  learned  in  every  state  wherein  I  am,  to  be  all-sufficient-,' 
 of  which  that  word,  Prov.  xiv.  14.  is  a  sweet  commentary,  <  The 
 backslider  in  heart  shall  be  filled  with  the  fruit  of  his  own  way;* 
 but  a  godly  man  shall  be  satisfied  from  himself.  In  a  manner, 
 there  is  a  well-spring  of  everlasting  consolation  within  the  Chris- 
 tian, which  maketh  him  endure  every  anxious  lot.  And  no  doubt 
 that  word,  c  I  have  learned/  both  speaketh  the  difficultyof  attain- 
 ing this  mystery  of  divine  contentment-,  as  likewise,  it  speaketh 
 out  that  ignorance  of  this  divine  and  noble  end,  wherewith 
 Paul  was  once  possessed:  I  was  once,  saith  he,  as  rude  as  any  in 
 the  knowledge  of  this  thing,  but  now  through  the  understanding 
 and  wisdom  of  God,  I  am  made  perfect  in  the  knowledge  of  these 
 things,  And  that  word, i  in  every  state/  doth  exceedingly  com- 
 mend that  great  pitch  of  Christianicy  unto  which  Paul  had  attain- 
 ed, there  was  no  lot  that  could  befal  him  wrong.  And  we  shall 
 only  say  this  by  the  way,  continuance  of  affliction  is  one  of  the 
 greatest  occasions  of  impatience  that  is  imaginable.  A  Christian, 
 when  first  he  meets  with  a  cross,  may  be  provoked  to  salute  it, 
 and  embrace  it;  but  if  it  be  lengthened  out  upon  him,  then  he 
 crieth  out,  *  Hast  thou  found  me,  O  thou  mine  enemy  T  And  then 
 beginneth  to  call  in  question  the  loving-kindness  of  the  Lord, 
 and  to  complain,  that  he  hath  shut  up  his  mercies  in  everlasting 
 fbrgetfulness.  Though  we  may  say,  in  the  day  that  a  Christian 
 shall  be  passing  through  the  valley  of  the  shadow  of  death,  he 
 shall  be  sweetly  convinced  of  his  impatience:  when  a  Christian 
 shall  be  constrained  to  engrave  that  motto  upon  the  door  of  his 
 everlasting  rest,  <  He  hath  done  all  things  well.'  What  thoughts 
 will  ye  have  of  these  risings  and  debatings  of  spirit  wherewith 
 ye  have  been  possessed?  We  may  imagine,  and  not  without  some 
 gr6und,  that  a  great  part  of  eternity  shall  be  spent  in  interro- 
 gations: Christ  shall  interrogate  us,  if  we  lacked  any  thing  while 
 we  were  here  below,  and  we  shall  be  constrained  to  answer,  no- 
 thing; even  in  that  day  when  he  sent  us  without  scrip,  or  mo- 
 ney, or  without  sandals,  or  any  thing;  and  those  that  did  be- 
 long to  us,  we  shall  be  constrained  to  subscribe  to  the  infinite 
 wisdom  of  God  in  regulating  of  our  lot. 
 
 Now,  in  speaking  upon  this  divine  quality  and  duty  of  divine 
 
 contentment,  (which  we  conceive  is  a  duty  most  requisite  iq 
 
 these  days)  we  shall  not  insist  long  in  pointing  out  what  this  di- 
 
 grace  of  contentment  is;  but  we  conceive,  it  includctijj  no- 
 
433  SPlltf  TUAL  jCONTEN-TMENT. 
 
 only  this,  a  sweet  and  composed  frame  of  spirit,  under  every 
 anxious  lot  and  dispensation  with  which  we  meet,  of  which  that 
 word  is  a  commentary,  Lev.  x.  3  where  it  is  said  of  Aaron, 
 when  his  sons  were  cut  off,  «  He  held  his  peace.'  And  that  word, 
 Psalm  lxii.  1.  l  Truly  my  soul  waiteth  upon  the  Lord-,'  but  the 
 words  in  the  original  are  thus,  <  Truly  my  soul  be  thou  silent  un- 
 to God,'  as  they  are  rendered  in  the  margin  of  the  book;  as  if 
 he  would  have  said,  <  Do  not  fret  nor  be  disquieted  because  of 
 any  thing  that  he  carveth  out  unto  thee.' 
 
 But  likewise  this  grace  and  duty  of  contentment,  includeth  a 
 holy  complacency,  and  sweet  serenity  and  calmness  of  spirit  un- 
 der every  lot;  of  which  that  word  is  a  commentary,  James  i.  2. 
 *  Count  it  all  joy  when  ye  fall  into  divers  temptations;'  and  that 
 word,  Rom.  v.  3.  c  We  glory  in  tribulation.'  Neither  shall,  we 
 dwell  long  upon  this,  to  prove  that  it  is  the  duty  of  a  Christian  to 
 be  content  with  every  estate  wherein  God  shall  put  him;  this  is 
 clear,  1  Tim.  vi.  8-  i  Having  food  and  raiment,  let  us  be  there- 
 with content;  and  Heb.  xiii.  5.  *  Be  content  with  such  things  g. 
 ye  have:'  and  James  iv.  7.  and  Luke  iii.  14*.  And  we  may  say, 
 if  a  Christian  made  the  world  but  his  servant,  a  little  would 
 content  him;  but  if  once  he  make  the  world  his  master,  and 
 lord  of  his  affections,  then  his  desires  will  be  infinite,  and  can- 
 not at  all  be  satisfied.  We  shall  not  stand  long  to  inveigh  against 
 that  too  much  addictedness  of  man  to  those  passing  and  transi- 
 ent vanities  of  the  world.  We  conceive  there  are  these  three 
 things,  which  men  do  most  earnestly  covet,  there  is  pleasure, 
 and  riches,  and  honour.  And  certainly,  these  are  below  an  im- 
 mortal spirit,  to  fix  their  desires  upon  them:  would  ye  have 
 Solomon's  verdict  of  riches,  Oi  ye  that  trust  in  uncertain  riches, 
 ye  have  it  sweetly  in  Prov.  xxiii.  5.  i  Wilt  thou  set  thine  eyes  up- 
 on that  which  is  not?'  In  a  manner  riches  they  have  not  a  being, 
 for  <  they  take  wings  to  themselves,  and  fly  away;'  as  Solomon 
 -doth  most  sweetly  speak,  Eccles.  v  2  1.  'If  riches  increase,  what 
 profit,  saith  he,  is  there  to  the  owner  thereof,  save  to  the  behold- 
 ers of  them  with  their  eyes:'  All  that  the  owners  of  the  riches 
 hath,  is  the  seeing  of  them;  which  a  man,  who  is  a  passer  by, 
 may  likewise  have,  though  he  be  not  possessor  of  them.  And  hence 
 is  that  word,  Luke  xiv.  18.  where  the  man  desiring  to  be  excused 
 for  not  coining  to  Christ,  saith  of  himself,  '  I  have  bought  apiece 
 of  ground,  and  I  must  needs  go  and  see  it:'  all  his  enjoyment 
 of  it  was  comprehended  in  that  one  poor  thing,  'to  behold  it.' 
 And  as  for  honour  and  glory,  which  spirits  that  are  more  re- 
 fined, and  are  not  so  much  wedded  to  the  things  of  a  world, 
 pursue  after,  I  would  only  have  them  knowing  that  one  word, 
 Psalm  lxii.  9.  i  Men  of  high  degree  are  a  lie,  and  men  of  low  de- 
 
SPIRITUAL  CONTENTMENT.  *8f 
 
 ■ 
 
 gree  are  vanity.'  As  if  he  would  have  said,  any  pre-eminency  that 
 one  hath,  that  hath  an  excellent  lot  in  the  world  above  a  poor 
 one,  doth  consist  in  this,  the  one  is  a  vanity,  and  the  other  is  a 
 lying  vanity,  speaking  somewhat  to  be  in  him  which  is  not  real- 
 ty in  him:  and  that  word,  Acts  xxv.  23.  where,  speaking  of 
 Bernice  that  came  in  with  great  pomp  and  glory  into  the  se- 
 nate-house, the  word  that  is  there  rendered  <  pomp  and  glory,'  is 
 this,  He  came  in  with  a  great  fantasy,  Me ta  polks  phaitfasian, 
 with  a  great  shout  and  image,  without  any  thing  in  reality.  And 
 as  for  pleasures  of  the  world,  which  these  Epicurean  spirits  of  the 
 world  are  so  much  besotted,  know  that  verdict  of  Solomon  which 
 he  hath  of  these  things,  i  Vanity  of  vanities,  and  all  things  are  va- 
 nity and  vexation  of  spirit.'  And  what  can  the  man  do  that 
 cometh  after  the  king?  If  Solomon  found  no  more,  no  doubt 
 none  that  cometh  after  him  can  find  any  more. 
 
 But  that  which  we  shall  speak  to  the  first  upon  this,  shall  be 
 what  are  the  causes  and  principles  from  whence  discontentment 
 of  one  doth  flow,  under  an  anxious  or  sad  lot  that  doth  befal 
 him?  And  we  conceive  that  it  either  doth  proceed  from  this,  a 
 Christian  not  being  much  in  the  exercise  of  self-examination;  as 
 it  is  clear  from  that  word,  Psalm  iv.  4-.  i  Examine  yourselves  up- 
 en  your  bed,  and  be  still;'  speaking  so  much,  that  the  compen- 
 dious way  unto  submission  and  contentment  under  any  lot,  is 
 to  be  much  about  self-examination.  And  certainly  self-exami- 
 nation hath  much  influence  upon  contentment  under  every  lot, 
 because  such  a  one  doth  most  accurately  take  up  these  imperfec- 
 tions and  blemishes  that  are  in  him;  so  instead  of  complaining, 
 he  is  constrained  to  cry  out, i  Why  should  a  living  man  complain, 
 a  man  for  the  punishment  of  his  sin?'  Likewise  one  that  is  much 
 in  self-examination,  is  a  man  that  can  take  up  the  intendment 
 of  the  rod;  as  likewise  the  advantage  of  it;  and  so  he  is  con- 
 strained patiently  to  bear  the  rod  in  his  youth,  and  to  sit  down 
 and  adore  the  unsearchable  wisdom  of  God,  in  dispensing  such 
 things  to  him.  That  word,  Prov.  xix.  3.  is  oftentimes  verified 
 to  us,  <  The  heart  of  man  perverteth  his  way,'  and  then  he  i  fret- 
 teth  against  the  Lord,'  when  he  is  chastened  for  it.  O!  but  if  a 
 Christian  were  dwelling  much  at  home,  he  might  wonder  that 
 yet  he  had  a  being  in  the  world,  and  is  not  cut  off  from  the 
 right  hand  of  the  Lord.  O!  bless  him  eternally,  that  ye  are 
 not  sent  away  to  be  reserved  in  everlasting  chains. 
 
 There  is  this  likewise  that  doth  occasion  discontentment  un- 
 der our  lot,  and  it  is,  want  of  that  divine  preparation  to  meet 
 with  every  lot  that  can  befal  us  before  it  come.  We  think 
 a  Christian  ought  to  be  general  in  his  resolution,  to  bear  eve- 
 ry cross  that  Christ  will  carve  out.     And  certainly,  there  are 
 
438  SPIRITUAL  CONTENTMENT. 
 
 these  two  advantages  that  a  Christian  hath  of  general  and  uni- 
 versal resolutions:  first  ^  He  hath  this  advantage,  that  when  he 
 is  chastened,  as  it  were,  in  his  goods,  or  any  other  thing  that  be- 
 longeth  to  him,  he  beginneth  to  sing  a  song  of  praise,  because 
 it  is  not  worse  with  him;  there  can  no  lot  befal  a  man  who  is 
 universal  in  his  resolutions,  but  he  will  sing  a  song  of  praise  un- 
 to God  because  of  it.  Secondly,  He  hath  this  advantage,  that 
 foresight  and  resolution  to  meet  with  any  cross,  doth  exceed- 
 ingly dispose  the  Christian  for  meeting  with  it.  We  conceive 
 that  word,  which  is,  Job  hi.  25.  on  Job's  patience, i  For  the  thing 
 which  I  greatly  feared  is  come  upon  me.'  Afflictions  do  oft- 
 times  surprise  us,  and  so  we  faint  in  the  day  of  adversity,  and  so 
 prove  our  strength  to  be  but  small. 
 
 There  is  this  likewise,  which  occasioneth  our  discontentment, 
 and  it  is  this,  that  little  heavenly-mindedness  that  is  in  a  Chris- 
 tian when  he  meeteth  with  his  rod.  O!  but  a  Christian,  when  he 
 sitteth  down  upon  mount  Pisgah,  to  behold  that  promised  land, 
 might  with  patience  bear  his  rod.  This  is  clear,  2  Cor.  iv.  16. 
 compared  with  verse  17.  where  Paul  giveth  this  reason  of  his 
 courage  and  constancy  under  his  rod,  that  he  had  an  eye  unto 
 those  things  that  are  eternal;  did  ye  never  know  what  such  things 
 meant,  as  to  drown  the  thoughts  of  your  present  misery  in  these 
 precious  depths  of  eternity;  to  be  beholding  so  much  in  heaven; 
 us  might  infinitely  solace,  yea,  and  make  up  all  your  losses  here? 
 I  confess,  that  opinion  of  the  Stoicks,  that  did  commend  indolencr 
 and  want  of  passions  unto  men,  that  they  should  not  be  moved 
 with  grief  for  the  want  of  any  thing,  nor  be  moved  with  joy 
 for  the  having  or  possessing  of  any  thing,  is  in  some  sense  good; 
 hence  was  it,  that  in  some  sense  they  spoke  divinely,  Niliii  honi 
 ?el  viali  accidzt  homzhi,  nisi  bonus  tel  mains  animus;  that  there 
 was  no  evil  nor  good  that  did  befal  man,  but  only  a  good  and 
 evil  mind;  if  the  heart  was  in  a  divine  and  spiritual  frame,  they 
 know  not  what  any  other  sad  or  anxious  let  could  do  to  them. 
 
 There  is  this  likewise  which  occasioneth  discontentment,  and 
 it  is  this,  the  want  of  the  taking  up  God,  as  the  cause  and  au- 
 thor of  those  sad  evils  which  befal  us;  which,  if  it  were  once 
 believed,  we  should  be  ashamed  to  dispute  and  murmur  so  much 
 as  we  do;  this  is  clear,  1  Sam.  hi.  near  the  close,  that  word  of 
 Eli, '  It  is  the  Lord,  let  him  do  what  seemeth  Lim  good;'  and  that 
 word,  Psalm  xxxix.  9.  '  I  was  dumb  and  opened  net  my  mouth;' 
 and  the  reason  is  given  of  it,  l  because  thou  didst  it;?  and  that 
 word,  Isa.  xxxix.  8.  c  Good  is  the  word  of  the  Lord.'  And  cer- 
 tainly the  murmurings  and  repinings  of  our.  hearts  do  speak 
 that  gross  atheism  that  dwelleth  with  us.  Of  durs^  we  debate 
 with  him  who  is  Almighty,  or  put  him  to  make  an  account  of 
 
SPIRITUAL  CONTENTMENT.  439 
 
 his  way?,  who  is  that  supreme  and  absolute  One;  is  it  fit  to  be 
 said  to  such  a  prince  as  he  is,  thou  art  ungodly,  and  to  con- 
 demn him  who  is  most  just!  O!  be  much  in  the  study  of  the 
 sovereignty  of  God,  when  he,  as  it  were,  doth  call,  as  in  a  so- 
 lemn assembly   all  your  terrors  round  about. 
 
 There  is  this  likewise  which  doth  occasion  it,  which  is,  our 
 little  being  in  the  meditation  and  serious  thoughts  of  the  bre^ 
 vity  of  our  life  and  of  time:  if  a  man  knew  that  it  were  but 
 for  an  hour,  or  for  ten  days  that  he  were  to  endure  tribulation, 
 he  might  patiently  submit  and  bear  with  his  rod;  this  is  clear, 
 1  Cor.  vii.  29.  compared  with  the  following  verses,  where,  from 
 that  doctrine,  that  time  was  short,  he  doth  infer  this  exhortation, 
 *  Let  those  that  weep,  be  as  tho'  they  weeped  not;'  as  if  he  would 
 have  said,  '  Let  them  not  be  much  moved  with  those  things, 
 time  will  have  a  close.'  Believe  me,  it  is  not  long  before  the 
 small  period  of  time  that  hath  intervened  betwixt  eternity  before* 
 and  eternity  after  shail  be  sweetly  swallowed  up,  and  there  shall 
 be  nothing  but  eternity. 
 
 And  there  is  this,  lastly,  which  doth  occasion  our  great  dis- 
 contentment under  our  rod,  which  is,  that  unmortifiedness  and 
 unsubduedness  of  spirit :  pride  being  the  great  predominant 
 evil:  and  if  we  may  allude  to  that  word,  i  only  by  pride  cometh 
 contention*,'  we  may  certainly  say  it  holdeth  well  here,  that  only 
 by  pride  are  these  contendings  that  we  have  with  God,  concern- 
 ing his  dispensations  towards  us.  In  sum,  it  is  this,  it  is  impos- 
 sible for  a  Christian  not  humble,  to  be  content.  Pride  is  one  of 
 the  greatest  opposites  unto  divine  contentment  under  any  rod  that 
 we  meet  with:  O!  but  if  a  Christian  were  humbled,  he  might  sit 
 in  the  dust,  and  sweetly  adore  the  infinite  love  and  patience  of 
 God. 
 
 Now  we  shall,  in  the  second  place,  propose  some  considerations 
 that  may  hinder  a  Christian,  or  any  other,  from  being  discontent 
 with  any  lot  that  doth  befal  them.  And  the  first  is  this,  that 
 there  are  many  sad  and  woful  companions  of  a  Christian's  dis- 
 contentment and  repining  against  any  dispensation  of  God.  And 
 we  conceive,  it  is  not  only  this  bad  companion  that  a  Christian 
 hereby  is  indisposed  and  unfitted  to  go  about  spiritual  du- 
 ties, especially  these  two,  of  prayer  and  praise.  It  is  impossible 
 for  a  Christian,  that  is  under  the  exercise  of  discontentment,  to 
 pray  or  praise;  there  is  somewhat  of  this  pointed  at,  1  Tim.  ii.  S. 
 where  there  is  a  qualification  of  a  right  prayer,  that  he  should  be 
 without  wtatk,  not  having  any  murmurings  or  repinings  within 
 his  heart:  as  likewise  it  is  clear  concerning  praise,  Psalm  lvii.  7. 
 •  My  heart  is  fixed,  it  is  fixed,'  which  speaketh  so  murh  as  this, 
 ihat  praise  doth  re  .1   frame  of  spirit: 
 
4r40  9*I-RlTVAfc  CONTENTMENT. 
 
 and  it  is  most  certain,  that  discontentment  doth  impede  prayer; 
 for  there  are  three  sweet  ingredients  of  the  exercise  of  prayer, 
 which  discontentment  doth  exceedingly  cut  off;  there  is  love, 
 fervency,  and  faith,  which  no  doubt,  discontentment  doth  a- 
 bridge;  a  discontented  Christian  cannot  be  a  Christian  burning: 
 with  love-,  jealousy  is  such  a  predominant  with  him,  that  love 
 cannot  be  his  exercise.  And  certainly,  if  prayer  do  not  proceed 
 from  the  precious  principle  of  love,  it  wants  that  one  arm  which 
 it  ought  to  have.  Neither  can  a  Christian  exercise  faith,  because 
 he  irath  now,  as  it  were,  taken  up  so  bad  an  opinion  of  God, 
 that  he  cannot  repose  his  confidence  nor  hope  in  him:  and  as 
 for  fervency,  they  are  so  much  in  poring  upon  their  present 
 lot,  that  they  can  as  it  were,  be  fervent  about  nothing,  but  only 
 in  the  removal  of  that.  It  is  certain,  that  let  a  Christian  exa- 
 mine himself,  there  is  nothing  that  cuts  th«  neck  of  prayer  so, 
 much  as  discontent;  in  a  man,  the  spirit,  as  it  were,  is  turnect 
 brutish,  being  uncomposed  for  any  spiritual  converse  with  God, 
 
 There  is  this  bad  companion  likewise  which  accompanieth- 
 discontentment,  we  are  incapacitated  and  rendered  altogether  un-> 
 able  to  resist  temptations  while  discontentment  is  in  exercise.  It 
 is  impossible  for  a  Christian  to  be  a  mortifier,  or  resister  of  lust, 
 when  discontentment  is  once  in  exercise;  and  are  these  two  evils, 
 that  get  most  rharvellous  advantage  over  those  that  are  Under 
 discontentment,  and  these  are  the  predominant  lusts  of  such  a 
 one,  be  what  it  will,  and  pride,  these  two  evils  do  spring  apace. 
 And  certainly,  ail  other  lusts  do  get  much  victory  over  such  a 
 one:  a  Christian  may  lose  more  by  one  hour's  discontentment 
 under  a  cross,  than  he  can  regain  in  many  months,  yea,  on  this 
 side  of  eternity:  and  it  is  no  wonder  that  temptations  do  prevail 
 upon  such  a  one,  he  is  off  his  watch:  and  his  strength  is  gone* 
 In  a  manner  temptations  speaketh  that,  fc  Their  strength  is  gone 
 from  them,  let  us  go  up,  and  put  them  to  flight.' 
 
 There  is  this  bad  companion  likewise  that  doth  accompany 
 discontentment,  want  of  tenderness  of  spirit,  and  the  loss  of  it. 
 It  is  most  certain,  that  there  is  nothing  that  doth  cut  off  tender- 
 ness so  much  as  discontentment*  for  a  Christian  that  is  such,  is 
 not  living  under  the  impression  of  the  fear,  or  oi  the  love  of  the 
 Almighty,  which  are  the  two  great  principles  of  tenderness  of 
 spirit.  Certainly,  let  one  examine,  they  will  find,  that  by  their 
 anxiety  and  bitterness  oi  spirit,  they  have  made  their  hearts  to 
 die  as  a  stone  within  them,  and  have  made  their  bands  strong 
 upon  their  spirits. 
 
 And  there  is  this  last  bad  companion  of  discontentment,  a 
 Christian  undervaluing  ail  the  former  mercies  which  he  hath  re-- 
 
SPIRITUAL   CONTENTMENT.  441 
 
 ceived;  uhen  once  a  Christian  meeteth  with  that  which  contra- 
 dicteth  his  humour,  and  he  loseth  his  esteem  of  every  thing  that 
 formerly  hath  been  bestowed  upon  him.  There  is  something 
 of  this  pointed  at,  Gen.  xxxvii.  ult.  in  Jacob's  impatience  in  the 
 loss  of  Joseph,  where  he  doth  undervalue  all  his  brethren  beside; 
 and  it  is  most  clear  in  that  word,  Gen.  xii.  13.  where,  though  it 
 be  spoken  of  a  wicked  man,  yet  by  proportionitholdeth  of  a  Chris- 
 tian; because  Mordecai  did  not  bow  his  knee,  he  cried  out  con- 
 cerning all  his  other  mercies,  '  They  avail  me  nothing;'  he  knew 
 not  what  it  was  to  put  a  price  upon  mercies  that  he  had  recei- 
 ved; but  because  this,  which  was  the  great  lu6t  of  his  heart,  was 
 away,  he  did  undervalue  the  rest:  and  it  is  most  certain,  tha*: 
 there  is  nothing  doth  so  heighten  a  Christian's  disrespect  unto 
 the  most  precious  and  excellent  things  of  God,  as  this  of  discon- 
 tent: and  this  is  one  subtilty  and  device  of  Satan's,  that  a  Chris- 
 tian may,  with  great  ease,  and  with  less  conviction  do  it;  they  do 
 ordinarily  construct  their  choicest  mercies  to  be  delusions,  and 
 so,  upon  that  account,  begin  to  undervalue  and  misprise  them. 
 
 There  is  this  consideration  which  may  move  you  to  wrestle 
 against  discontentment,  it  is  a  character  and  distinguishing  mark 
 of  a  Christian  from  a  reprobate.  I  would  have  murmurers  seri- 
 ously to  meditate  upon  that  sad  word,  which  is  in  Jude,  19th  verse 
 compared  with  the  15th  verse,  where,  speaking  of  Christ's  coming 
 to  judge  and  execute  vengeance,  the  first  put  in  the  roll  are  these, 
 J  These  are  murmurers  and  complainers;'  and  that  word,  1  Cor. 
 x.  10.  c  Be  not  murmurers,  as  many  of  them  were,  and  were  de- 
 stroyed of  the  destroyer.'  And  certainly,  it  is  no  wonder  that 
 murmuring  pass  under  so  bad  a  notion,  not  only  because  it  is 
 indeed  that  sin  which  speaketh  out  our  atheism  most,  but  be- 
 cause it  is  that  sin  which  doth  declare  most  a  Christian,  or  any 
 others  desire  to  be  independent  and  not  in  subjection  unto  God; 
 in  a  manner,  such  is  the  woful  ambition  of  our  spirit,  that  we 
 desire  not  to  depend  upon  him,  but  that  we  should  have  our 
 own  lot  in  our  own  hand,  to  carve  out  unto  ourselves.  O!  we 
 know  not  what  it  is  to  give  Christ  any  one  vote  in  the  dispen- 
 sations which  doth  befai  us;  we  would  be  co-ordinate  with  God, 
 and  not  subordinate  to  him,  to  put  a  blank  in  his  hand,  desire  him 
 to  fill  it  up  with  what  he  liketh;  Christ  doth  oft-times  put  a  blank 
 in  a  Christian's  hand;  as  in  that  word,  *  what  will  ye  that  I  should 
 do  unto  you?'  There  is  Christ's  blank  that  he  doth  give  us,  and 
 though  through  our  ignorance  we  cannot  fill  it  up, it  is  best  to  give 
 it  back  to  himself,  that  he  may  fill  it  up  with  what  he  listeth. 
 
 There  is  this  consideration  also,  that  may  persuade  you  to 
 desist  from  discontentment,  it  is  the  sin  which  doth  interrupt 
 the  accomplishment  of  the  promises.    As  likewise,  it  doth  inter- 
 
 no.  6.  3  K 
 
412  SPIRITUAL  CONTENTMENT. 
 
 rupt  the  exercise  of  faith  upon  the  promises;  this  is  clear,  Nui 
 xiv.  27.  compared  with  the  8th  verse,  where  that  promise  that 
 was  given  to  them  of  entering  into  the  land  of  Canaan,  they 
 were  cut  short  of  it  because  of  their  murmuring:  and  it  doth 
 interrupt  the  exercise  of  faith  upon  the  promises;  as  is  clear, 
 Psalm  cvi.  24,  compared  with  verse  25,  where  it  is  said,  <They 
 believed  not  his  word:'  and  the  ground  of  it  is  given,  c  for  they 
 were  murmurers/  And  it  is  no  wonder  that  murmuring  inter- 
 rupts the  exercise  of  faith  upon  the  promises,  for  it  is  impossible 
 for  a  murmurer  ekher  to  have  the  faith  of  the  omnipotency  of 
 God,  or  to  have  the  faith  of  his  goodness  or  love,  which  are 
 the  two  precious  pillars  of  faith  upon  which  it  must  build  it- 
 self. O  but  those  that  begin  once  to  debate  with  him,  do  quick- 
 ly put  faith  out  of  exercise.  And  I  would  have  you  knowing 
 this,  that  there  is  a  discontentment  of  judgment,  and  a  discon- 
 tentment of  the  will  and  affections,  and  oftentimes  a  Christian 
 will  get  over  the  discontentment  of  judgment  and  reason,  when 
 he  cannot  mortify  the  discontentment  of  his  will  and  affections; 
 for  the  sovereignty  of  God,  and  the  sinfulness  of  our  nature, 
 will  silence  our  reason:  but  no  doubt  it  must  be  his  own  im- 
 mediate hand,  that  must  silence  the  murmurings  of  cur  will; 
 this  is  clear,  Psalm  xiL  5.  where  David  i3  convinced  of  the  un- 
 reasonableness of  his  discontentment,  and  yet  he  is  forced  to  de- 
 bate with  his  will  concerning  the  quieting  of  it. 
 
 There  is  this  consideration  likewise,  which  may  provoke  you 
 to  desist  from  discontentment  under  your  lot;  it  is  a  most  un- 
 reasonable evil  for  a  Christian  to  be  discontent:  for  as  Christ 
 speaketh,  Matth.  vi.  27. c  What  profit  haveyouby  taking  thought? 
 Can  you  add  one  cubit  to  your  stature?'  It  is  a  poor  thing  when 
 a  man  hath  lost  his  goods,  to  lose  his  patience  also;  what  a  poor 
 revenge  is  that  which  a  man  taketh  of  himself?  And  certainly 
 the  unreasonableness  of  impatience  under  the  rod  doth  not  on- 
 ly appear  in  this,  that  it  hindereth  and  interrupteth  a  Christian's 
 seeing  of  any  mercy  that  is  in  the  rod,  it  is  impossible  for  a  dis- 
 contented one  to  take  up  mercy  in  the  stroke:  but  also  that  im- 
 patience is  the  compendious  way  for  the  prolonging  of  your 
 strait,  and  the  involving  of  you  in  greater  miseries  and  thral- 
 doms: as  likewise,  impatience  doth  heighten  and  increase  the 
 cause  of  your  bondage,  and  multiplieth  your  iniquities.  O  but 
 it  is  a  sweet  and  excellent  study  for  a  Christian  to  endeavour  pa- 
 tience under  every  lot!  And,  in  a  manner,  when  we  cannot  read 
 love  in  his  hand,  nor  in  his  face,  because  of  his  frowns  and 
 strokes,  yet  by  faith  to  draw  aside  the  vail,  and  read  love  in  his 
 heart,  and  cry  out,  i  I  know  the  thoughts  of  his  heart,  that  they 
 are  thoughts  of  peace  and  not  of  evil.'     Certainly  it  is  througb 
 
SPIRITUAL  CONTENTMENT-  443 
 
 discontentment  that  we  cry  out,  *  Though  his  word  be  as  soft  as 
 oil  and  butter,  yet  war  is  in  his  heart!'  we  do  charge  him  with 
 contradictions,  betwixt  his  profession  and  his  purposes. 
 
 And  there  is  this  consideration  likewise,  which  may  deter  you 
 from  discontentment,   which  is  this,  it  is  impossible  for  a  Chris- 
 tian to   profir    by  his  rod,  while  he  is  discontent;  all  the  time 
 that  a  Christian  is  under  the  fit  of  impatience,  he  spendeth  so 
 much  of  his  time  most  prodigally;  not  employing  it,  not  pro- 
 moving  that  which  is  the  great  design  of  the  rod,  to  take  away 
 si?i>  but  studying  to  involve  himself  in  a  greater  captivity   and 
 bondage,  and  to  subject  himself  under  the  hand  of  his  iniquities. 
 Oh!  that  ye  might  be  persuaded  to  exercise  more  divine  content- 
 ment under  your  lot,  and  that  ye  may  be  more  exercised  in  con- 
 templating and  beholding  those   precious  and  excellent  things 
 that  are  above.     That  is  a  most  remarkable  word  which  Jacob 
 had  to  Esau,  Gen.  xxxiii.  11.   CI  have  enough:'  the  word  in  the 
 original  is  this,  /  have  all.     And  as  critics  do  observe,  that  word 
 which  Esau  had  in  the  9th  verse,  /  have  enough,  is  not  that  which 
 Jacob  hath  in  the  1 1th  verse,  I  have  enough;  that  though  Jacob 
 was  a  poorer  man  than  Esau,  yet  he  had  all;  such  a  Christian  as 
 hath  Christ  for  his  portion,  may  sweetly  sing, ■  though  I  be  poor, 
 yet  I  do  possess  all  things;  as  having  nothing,  and  yet  possessing 
 all  things;  as  sorrowing,   and  yet  always  rejoicing;  as  poor,  and 
 yet  behold  we  are  rich.'  It  is  not  long  before  that  day  shall  come, 
 *  when  Christ  shall  make  up  his  jewels/  when  there  shall  be  a  clear 
 and  most  palpable  difference  made  betwixt  the  precious  and  the 
 vile;   behold  he  is  upon  his  way,   and  therefore  do  not  murmur 
 aor  repine.  A.  Christian  must  not  expec-t  two  heavens,  it  is  enough 
 if  he  possess  one;  we  must  not  travel  to,heaveri  through  a  bed  of 
 roses,  it  is  not   much  though  we  go  ta^eaven  in  a  fiery  chariot, 
 having  afflictions  and  calamities  our  companions  all  along  the  way; 
 when  our  feet  shall  be  passing  through  the  threshold  of  the  door 
 of  our  everlasting  rest,  then  our  chains  shall  fall  from  our  hands, 
 and  our  fetters  from  our  feet,  then  might  we  lift  up  our  heads, 
 with  joy  and  rejoicing.     O!   but  when  those  heavens  which  you 
 behold  shall  be  rolled  up  as  a  scroll,  when  these  two  great  vails, 
 the  visible  vail  of  the  heavens,  and  the  invisible  vail  of  iniquity, 
 shall  be  rent  from  the  top  to  the  bottom,  and  we  shall  have  most 
 clear  and  precious  discoveries  of  that  noble  plant  of  renown,  when 
 we  shall  sit  down  at  the   well's  head  and  drink,  and  forget  our 
 misery,  and  remember  our  poverty  no  more;   let  hope  evanish 
 into  fruition,  and  faith  into  possession,  and  let  time  sweetly  eva- 
 nish into  eternitv. 
 
444  SPIRITUAL  CONTENTMENT. 
 
 SERMON  II. 
 
 Philip,  iv.  11.7  have  learned,  in  whatsoever  date  I  amy  there- 
 with to  be  content. 
 
 IT  is  an  ordinary  and  usual  error  and  delusion  among  Chris- 
 tians, that  they  place  the  exercise  of  religion  in  thosejduties  that 
 are  most  sublime  and  high  unto  their  apprehensions,  as  faith, 
 hope  and  prayer,  but  undervalue  the  exercise  of  those  lower  du- 
 ties, as  contentment,  mortification  to  the  world,  and  charity  to 
 the  poor,  as  not  being  so  essentially  necessary  for  ;the  being  of 
 a  Christian.  I  am  persuaded,  that  if  any  of  you  had  been  a  hearer 
 of  the  apostle  James,  when  he  was  discoursing  upon  that  divine 
 subject,  wherein  pure  religion  and  undefiled  did  consist,  no  doubt 
 ye  would  have  imagined,  that  he  would  have  brought  forth  some 
 divine  and  profound  thing,  in  the  exercise  of  which  pure  reli- 
 gion before  God  and  the  Father  did  consist;  but  believe  me,  re- 
 ligion doth  more  consist  in  practice,  than  in  speculation;  and 
 more  in  obedience,  than  in  refined  notions;  what  conceive  ye 
 of  such  a  definition  of  pure  religion  and  undefiled,  as  that  which 
 is,  James  i.  27.  *  Pure  religion  and  undefiled/  doth  consist  in 
 mortification  to  the  world,  and  in  charity  to  the  poor,  these 
 two  low  undervalued  duties.  And  this  may  further  ingratiate 
 and  commend  the  exercise  of  those  low  and  undervalued  duties, 
 that  in  the  day  when  Christ  shall  appear  to  judge  the  quick  and 
 the  dead,  the  ground  of  the  approbation  of  the  saints  shall  be 
 founded  upon  this  low  and  contemptible  duty,  *  Charity  to  the 
 poor;'  and  shall  be  that  ground  which  is  given  of  that  eternal 
 blessedness,  which  approbation  of  Jesus  Christ,  no  doubt,  is  a 
 confirmation  of  James'  doctrine,  and  tha*  which  shall  be  the 
 ground  of  the  reprobation  of  the  wicked,  shall  be  the  neglect 
 of  this  low  duty,  want  of  i  charity  to  the  poor,  and  visiting  of 
 the  fatherless/  And  believe  me,  in  the  exercise  of  this  di- 
 rine  quality  of  Christian  contentment,  not  a  little  of  religion 
 doth  consist;  Paul  saith,  ^Godliness  with  contentment  is  great 
 gain.'  It  is  by  faith  that  a  Christian  enjoyeth  God;  it  is  by  love 
 that  he  enjoyeth  his  neighbour;  and  by  contentment  that  he  en- 
 joyeth himself.  We  confess,  it  is  a  most  mysterious  and  difficult 
 lesson  for  a  Christian,  in  each  lot  he  is  placed  in,  to  be  crying 
 out, c  It  is  good  for  me  to  be  here,  let  me  make  a  tabernacle  here.' 
 Ordinarily  we  have  strong  desires  to  have  the  carving  out  of  our 
 own  lot.  Solomon  maketh  mention  of  three  things  that  are  not 
 satisfied,  and  of  four  that  never  say,  cit  is  enough;  the  grave, 
 the  barren  womb,  the  earth  that  is  not  filled  with  water,  and 
 fire.'    And  we  may  add  unto  these  four,  this  one  fifth,  the  most 
 
SPIRITUAL  CONTENTMENT.  44>& 
 
 part  of  men  who  are  unsatisfied  in  their  lot:  it  is  no  wonder 
 that  men,  unlimited  in  their  desires,  meet  with  great  disappoint- 
 ments; for  those  that  have  exorbitant  and  excentric  desires, 
 must  have  great  hopes,  as  likewise  great  disappointments:  there- 
 fore it  were  certainly  your  advantage  to  be  studying  to  com- 
 pendize  and  abridge  your  desires  after  these  things  that  are  here 
 below:  for  as  one  spoke  well,  "  He  conceived  that  the  greatest 
 *c  riches  of  a  man  did  consist  in  poverty  of  desires,  and  in  being 
 u  content  with  that  lot  wherein  God  had  placed  him."  There 
 are  only  these  three  things  that  befal  a  Christian,  under  which  it 
 is  great  difficulty  for  him  to  attain  to  contentment;  there  is  the 
 loss  of  his  predominant  lust  and  idol,  especially  if  it  be  any  whit 
 refined,  and  vailed  under  the  vail  and  vizard  of  any  virtue;  as 
 if  one  be  given  unto  the  seeking  of  the  applause  of  the  world, 
 there  is  nothing  under  which  there  is  so  great  a  difficulty  to  ex- 
 ercise contentment,  as  in  the  losing  of  that  applause,  our  hearts 
 oft-times  crying  out,  '  They  have  taken  away  my  gods,  and  what 
 have  I  more:'  And  certainly  oft-times  our  lusts  die  unto  us,  be- 
 fore we  die  unto  them;  which  is  the  occasion  that  our  living  lusts 
 do  sit  down  and  lament  over  the  graves  of  our  buried  idols,  and 
 wish  that  they  may  awake  and  stand  up  from  the  dead.  And  we 
 shall  only  say  to  such,  i  Woe  unto  you,  when  all  men  shall  speak 
 well  of  you,'  which  may  hinder  people  from  pursuing  after  that 
 idol;  but  much  more  especially  that  word,  John  v.  44«.  (  How  can 
 ye  believe,  that  seek  glory  one  of  another?'  Which  words  seem 
 to  import  an  inconsistency  betwixt  the  exercise  of  faith,  and  be- 
 twixt the  exercise  of  pursuit  after  idols. 
 
 There  is  this  likewise  that  befalleth  a  Christian,  under  which 
 it  is  a  great  difficulty  for  him  to  attain  to  contentment;  and  that 
 is,  the  continuance  and  lengthening  forth  of  any  affliction  that 
 doth  befal  him:  oft-times  a  Christian,  when  first  he  meeteth  with 
 his  cross,  will  salute  and  embrace  it,  and  will  cry  out,  l  This  is 
 a  grief,  and  I  must  bear  it:'  but  when  the  thread  of  our  affliction 
 is  spun  out  unto  any  length,  then  we  begin  to  be  discontent,  and 
 cry  out,  c  Hast  thou  found  me,  O  thou  mine  enemy?'  This  was 
 clear  in  the  exercise  of  Job,  who,  when  first  he  met  with  his  cross, 
 did  express  divine  contentment  under  a  most  eminent  way,  crying 
 out,  c  Blessed  be  the  name  of  the  Lord;'  when  he  was  made  to 
 possess  months  of  vanity,  and  wearisome  nights  were  appointed 
 for  him,  then  he  crieth  out,  <  I  choose  strangling  and  death, 
 rather  than  life.'  And  we  shall  only  say  to  such,  be  much  in  the 
 meditation  of  that  precious  and  immense  hope,  and  go  up  to  the 
 top  of  mount  Pisgah,  and  there  be  with  Moses  in  the  viewing  of 
 that  land  which  is  afar  off.  As  likewise,  study  to  seal  that  divine 
 conclusion,  i  That  he  doth  all  things  well*' 
 
4i6  SPIRITUAL  CONTENTMENT. 
 
 There  is  this,  thirdly')  which  befalleth  a  Christian/under  which 
 he  hath  a  great  difficulty  to  exercise  contentment,  which  is,  po- 
 verty and  want  in  the  world.  Agur,  who  was  well  acquainted 
 with  his  own  heart,  and  knew  well  his  unsuitableness  to  bear  such 
 a  cross,  crieth  out,  Prov.  xxx.  8,  9.  l  Give  me  not  poverty,  lest 
 I  steal,  and  take  the  name  of  my  God  in  vain.'  It  is  certain,  that 
 to  exercise  faith  upon  God  for  the  receipt  of  common  mercies, 
 is  more  difficult  than  to  exercise  faith  on  God  for  our  eternal 
 salvation,  and  for  our  interest  in  Jesus  Christ.  And  we  conceive, 
 that  the  reason  why  a  Christian  findeth  greater  difficulty  to  ex- 
 ercise faith  upon  God  for  the  receipt  of  these  common  mercies, 
 than  for  the  receiving  of  that  cardinal  and  unspeakable  mercy, 
 salvation  through  Jesus  Christ,  to  be  either  this,  that  faith, 
 when  it  is  exercised  upon  the  one,  must  simply  and  immediate- 
 ly rely  upon  the  omnipotency  and  faithfulness  of  God,  abstract- 
 ed from  all  other  props  and  considerations;  for  their  sense  and 
 reason  doth  contradict  the  exercise  of  faith;  but  when  Christians 
 do  exercise  faith  upon  God,  for  righteousness  and  salvation,  they 
 ordinarily  have  either  somewhat  of  sense,  or  somewhat  of  holy 
 reason,  that  doth  underprop  and  help  their  faith;  and  this  like- 
 wise is  the  occasion  of  it,  that  not  so  ordinarily  a  Christian  is  put 
 to  the  exercise  of  the  one,  as  unto  the  exercise  of  the  other; 
 but,  believe  me,  it  is  no  small  difficulty  for  a  Christian  to  act  in 
 confidence  upon  God,  when  he  is  reduced  unto  a  low  and  pinch- 
 ing estate  in  the  world.  And  we  shall  only  say  to  such,  who 
 murmur  and  repine  under  such  an  estate,  cast  your  eyes  upon 
 him  who  was  the  heir  of  all  things,  of  whom  it  is  recorded,  *  That 
 he  had  not  so  much  as  where  to  lay  his  head/  As  likewise,  cast 
 your  eyes  upon  a  number  of  that  precious  cloud  of  witnesses, 
 who  are  now  entered  into  the  everlasting  possession  of  that  pre- 
 cious and  excellent  lot,  who  are  constrained  to  wander  in  dens 
 snd  caves  of  the  earth,  having  sheep  and  goats  skins  for  their 
 clothing.  Ye  are  now  in  the  state  of  your  minority,  and  there- 
 fore ye  are  rich  but  in  hope  and  expectation,  and  so  ye  may  dis- 
 pense, though  ye  be  not  rich  in  possession:  though  we  may  say, 
 a  Christian  that  hath  i  him,  who  is  all  in  all,  must  of  necessity  en- 
 joy ail  in  all. 
 
 Now  that  which  we  shall  further  speak  upon  this  divine  quali- 
 ty of  contentment,  besides  those  things  which  we  spoke  of  at 
 the  last  occasion;  we  shall  point  out  a  little  the  difficulty  of  at- 
 taining unto  contentment  under  every  lot  and  estate  that  a  Chris- 
 tian falleth  in:  the  difficulty  of  it  is  fully  shown  in  that  word, 
 c  I  have  learned/  as  it  were,  in  speaking  so  much  as  this.  Once 
 Paul  was  as  ignorant  of  this  mysterious  lesson  of  divine  content- 
 ment, but  he  was  instructed  by  him,-  who  is  the  Prince  of  pas- 
 
SPIRITUAL  CONTENTMENT.  44r7 
 
 tors,  by  whom  he  did  attain  to  the  knowledge  of  this:  and  this 
 speake'th  forth  the  difficulty  of  it,  that  a  Christian  must  be  much 
 in  self-examination,  and  self-searching,  before  he  can  attain  un- 
 to contentment:  there  is  somewhat  of  this  pointed  at,  Psalm  iv. 
 4.  c  Examine  yourselves  upon  your  beds;'  and  there  is  a  promise 
 annexed  to  this,  *  and  ye  shall  be  still,  or  be  still  *  And  the  in- 
 fluence that  self-examination  hath  upon  this  divine  quality  of 
 contentment,  may  not  only  appear  in  this,  that  a  Christian,  who 
 is  much  in  reflecting  upon  himself,  taketh  up  ordinarily  a  suit- 
 ableness betwixt  the  cross  and  his  humour;  as  it  were,  he  seeth 
 infinite  wisdom  shining,  in  carving  out  such  a  lot  and  dispensa- 
 tion  unto  him,  and  so  is  constrained  to  adore  the  unsearchable 
 riches  of  the  wisdom  of  God:  as  likewise,  its  influence  may  be 
 shown  in  this,  that  a  Christian,  who  is  much  in  self-examination, 
 doth  behold  such  spots  and  blemishes  in  himself,  that  he  is  for- 
 ced to  wonder  that  it  is  no  worse  with  him,  and  so  is  constrain- 
 ed to  ■  glorify  God  in  the  fire/  I  confess  it  may  be  a  wonder, 
 that  this  is  net  a  wonder  unto  a  Christian  every  day,  that  he  is 
 not  consumed,  and  cut  off  from  his  right  hand.  O.that  ye  would 
 once  be  much  in  the  study  of  yourself!  That  ancient  advice  of 
 a  heathen,  Gnathi  seauton,  know  yourself,  were  worthy  to  be 
 practised  by  all  Christians;  we  are  too  much  roving  abroad,  and 
 too  little  at  home.  It  is  reported  of  some  beasts,  that  they  have 
 eyes  to  see  abroad,  but  have  no  eyes  to  see  at  home;  which,  no 
 doubt,  is  the  case  and  exercise  of  the  most  part  v/ho  have  lived 
 in  these  days. 
 
 This  likewise  pointeth  forth  the  difficulty  of  attaining  to  thi* 
 duty  of  contentment,  that  a  Christian,  before  he  can  attain  it, 
 must  be  much  in  the  exercise  of  these  two  cardinal  graces, 
 '  faith  and  love:'  certainly,  till  once  we  be  studying  the  exercise 
 of  them,  contentment  will  be  at  a  low  and  weak  standing  with 
 us.  And,  no  doubt,  the  exercise  of  faith,  not  only  concluding 
 our  interest  in  Jesus  Christ,  and  in  sealing  that  conclusion,  that 
 4  he  is  ours/  is  most  necessary  for  attaining  of  contentment,  but 
 likewise  the  exercise  of  faith  for  attaining  of  contentment,  may 
 be  shown  in  this,  that  faith  is  that  grace,  which  is  the  best  in- 
 terpreter of  the  dispensations  of  God:  this  may  be  recorded  to 
 ihe  commendation  of  that  grace  of  faith,  that  it  know*eth  not 
 what  it  is  to  bring  up  a  bad  report  unto  God.  And  certainly,. 
 as  long  as  we  consult  \yith  these  three  bad  counsellors,  sense, 
 reason,  and  misbelief  about  the  dispensations  of  God,  this  will 
 be  the  result  of  that  counsel,  to  have  sorrow  in  your  heart  daily; 
 but  study  to  employ  that  wise  counsel  for  faith,  for  which  some- 
 times, because  it  is  so  intelligent  a  grace,  is  called  understand- 
 ing; as  is  clear  from  Col»  ii.  2.  Now  this  is  clear,  that  faith,  hath 
 
448  SPIRITUAL  CONTENTMENT. 
 
 influence  upon  contentment,  2  Sam.  xxiii.  5-  where  David  from 
 this,  that  God  had  made  with  him  an  everlasting  covenant,  he 
 crieth  out,  *  I  am  not  much  anxious,  though  other  things  should 
 fail,  and  though  my  house  should  not  be  so  with  God.'  As  like- 
 wise it  is  clear,  Psalm  cxlii.  4,  5.  where  the  exercise  of  faith  up- 
 on this,  that  God  was  his  portion,  made  him  with  patience  to  sub- 
 mit, c  Though  ail  refuge  should  fail  him,  and  none  should  care  for 
 his  soul.'  As  likewise,  Psalm  xxxvii.  1.  compared  with  verse  3. 
 where  he  presseth  that  duty  of  trusting  in  God,  by  which  they 
 may  obviate  the  exercise  of  discontent  and  fretting.  Love  like- 
 wise, no  doubt,  must  be  exercised  before  a  Christian  do  attain 
 unto  this  divine  quality  of  contentment.  There  are  these  two 
 precious  properties  of  love  which  are  given,  1  Cor.  xiii.  4.  5. 
 *c  Love  endureth  long,  and  love  thinketh  no  evil:"  which,  no 
 doubt,  have  great  influence  upon  contentment.  We  confess, 
 love  sometimes  is  the  most  impatient  grace  of  a  Christian,  and 
 sometimes  the  most  patient  grace  of  a  Christian;  in  a  manner, 
 love,  when  it  is  in  its  most  vigorous  exercise,  will  endure 
 more  sad  afflictions  than  faith:  faith  sometimes  will  be  languish- 
 ing, and  giving  over,  when  love  will  support  and  strengthen  it; 
 it  being  afraid  to  conceal  that  woful  conclusion,  c  That  he  is  not 
 ours;  love  knoweth  not  what  it  is  to  entertain  jealous  thoughts 
 of  him,  who  is  the  lover,  *  it  thinketh  no  evil;'  and  certainly, 
 when  the  grace  of  love  is  in  its  vigorous  exercise,  it  is  most  ten- 
 der to  act  any  thing  by  which  the  person  that  is  loved  may  be 
 wronged,  or  a  bed  report  may  be  brought  up  upon  him.  A  Chris- 
 tian may  be  united  unto  precious  Christ,  by  that  golden  and  in- 
 visible chain  of  his  beauty,  and  transcendent  excellency,  can  with 
 patience  endure  the  loss  of  all  things  beside  Christ.  Love  is  pe- 
 remptory in  nothing  but  this,  the  enjoyment  of  the  loved;  and 
 love  is  sorrowful  for  nothing,  but  the  loss  of  him  who  is  loved; 
 he  moveth  in  so  high  a  sphere,  and  is  so  far  elevated  above  all 
 things  that  are  here  below,  that,  in  a  manner,  he  possesseth  his 
 soul  in  patience  in  the  midst  of  all  the  revolutions  and  changes 
 that  are  here  below;  in  a  manner,  the  grace  cf  love  doth  incor- 
 porate a  Christian  in  Jesus  Christ,  and  doth  make  him  to  dwell 
 in  Christ  as  his  mansion-house,  and  so  he  is  not  much  taken  up 
 with  those  things  that  are  abroad. 
 
 There  is  this  likewise,  which  speaketh  forth  the  difficulty  of 
 attaining  unto  divine  contentment,  and  it  is  this,  a  Christian  must 
 be  in  the  exercise  of  the  grace  of  mortification  to  all  the  par- 
 sing and  transient  vanities  of  the  world.  Do  not  these  risings 
 and  murmurings  of  the  Spirit,  speak  the  little  exercise  of  mor- 
 tification that  is  amongst  us?  For  if  we  were^once  mortified  to 
 the  world,  we  should  then  exercise  contentment  under  e 
 
SPIRITUAL  CONTENTMENT.  449 
 
 tat;  this  is  clear  from  the  comparing  of  these  two  places,  Psaim 
 cxix.  9S.  where  David  saith,  <  I  have  seen  an  end  of  all  perfec- 
 tion-/ which  speaketh  forth  that  distinct  discovery  that  he  had 
 of  the  vanity  of  the  world;  in  a  manner,  he  had  it  brought 
 within  his  sight,  which  is  one  of  the  most  unerring  senses;  com- 
 pared with  that  most  remarkable  place,  which  breathes  forth 
 much  of  divine  contentment  in  him,  1  Sam.  xv.  25,  26,  where 
 he  saith,  i  But  if  he  thus  say,  I  have  no  delight  in  thee;  behold 
 here  am  I,  let  him  do  to  me  as  seemeth  good  unto  him.'  Here,  in 
 a  manner,  is  David  making  a  resignation  of  his  crown,  and  see- 
 ing an  end  of  the  perfection  of  that  glistering  and  passing  vani- 
 ty. As  likewise,  it  may  be  shown  from  the  paralleling  of  these 
 two  places,  Gal.  iv.  14?.  where  Paul  saith  of  himself,  i  I  am  cruci- 
 fied unto  the  world,  and  the  world  is  crucified  unto  me.'  In  a 
 manner,  Paul  and  the  world  made  a  sorrowless  parting,  as  two 
 dead  men  parting  one  from  another:  and  the  words  that  we 
 have  read,  where  he  breathed  forth  this  divine  quality  of  con- 
 tentment, I  think  certainly,  a  Christian  reflecting  upon  the 
 changeableness,  inconstancy,  and  vexation  of  things  here  below, 
 will  not  be  much  moved  with  the  loss  of  them.  It  was  upon 
 this  ground  that  heathens  did  attain  unto  such  a  length  in  this 
 divine  quality  of  contentment;  for  they,  beholding  that  fear  and 
 desires  were  the  two  inseparable  companions  of  those  that  had 
 most  of  these  fancied  delights  of  the  world;  for  even  those,  that 
 have  the' greatest  abundance,  are  vexed  betwixt  these  two  pas- 
 sions, fear  and  desire;  fear  to  lose  what  they  have  attained, 
 and  desire  to  attain  more.  We  conceive,  that  it  is  a  remarkable 
 thing  that  is  recorded  of  Sesostris  king  of  Egypt,  who  was  so 
 ambitious,  that  he  would  needs  have  his  chariot  drawn  with 
 four  kings,  one  of  which  had  his  eye  continually  upon  the  mo- 
 tion of  the  wheel  of  the  chariot,  which  the  king  observing,  did 
 ask  him  the  ground  why  he  did  so  exercise  himself?  He  did 
 most  fitly  reply,  "  It  putteth  me  in  mind  of  the  mutability  and 
 "  changeableness  of  the  things  of  the  world;  for,  saith  he,  the 
 "  highest  part  of  the  wheel  is  instantly  the  lowest  part,  and  the 
 H  lowest  part  of  the  wheel  is  instantly  the  highest;"  which  mov- 
 ed the  ambitious  prince  to  desist  from  so  ambitious  a  practice. 
 And,  believe  me,  if  ye  would  read  that  inscription  upon  the  fore- 
 head of  all  things,  *  Vanity  and  vexation  of  spirit/  ye  might  easily 
 attain  unto  contentment. 
 
 There  is  this,  fourthly^  which  speaketh  forth  the  difficulty  of 
 attaining  unto  contentment,  that  a  Christian,  before  he  win  to 
 it,  must  necessarily  be  mortified  unto  the  innate  and  co-natural 
 idol,  pride.  Pride  must  be  once  brought  low,  before  content- 
 ment can  be  attained.     We  conceivej  discontent  and  oride  have 
 
 3  L 
 
*50  SPIRITUAL  CONTENTMENT. 
 
 sworn  a  covenant  of  agreement,  that  they  shall  be  undivided  in 
 their  life,  and  undivided  in  death,  they  are  chained  together  by 
 an  unchangeable  chain  of  amity:  and,  believe  me,  it  is  impossible 
 for  a  Christian  to  be  discontent,  but  he  must  of  necessity  be  proud. 
 And,  upon  the  contrary,  a  Christian  that  is  proud,  he  must  of 
 necesssity  be  a  discontented  one;  for  there  is  nothing  that  is  the 
 mother  of  contentment  so  much  as  humility,  which  move^h  a 
 Christian  silently  to  bear  his  yoke,  and  to  sit  down,  and  put  his 
 mouth  in  the  dust,  because  he  hath  done  it.  In  a  manner,  a 
 humble  one,  and  one  that  hath  distinct  knowledge  of  his  own 
 baseness,  knoweth  not  what  it  is  to  cry  out,  «  Why  am  I  thus?* 
 Such  a  one  is  much  in  admiration,  and  little  under  murmuring^ 
 much  in  praise,  and  little  in  complaint. 
 
 There  is  this,  lastly,  which  pointeth  forth  the  difficulty  of  it, 
 a  Christian  cannot  win  to  contentment,  without  he  be  much  in 
 heavenly-mindedness,  and  have  his  spirit  in  a  spiritual  and  hea- 
 venly frame.  There  is  somewhat  of  this  pointed  at,  John  xiv.  I, 
 compared  with  the  2d  verse,  where  Christ,  proposing  a  remedy 
 unto  the  discontentment  of  the  disciples,  •  that  their  hearts  should 
 not  be  troubled,'  he  doth  begin  a  disccurse cf  heaven,  'that  in  his 
 Father's  house  were  many  mansions/  and  that  they  had  an  inte- 
 rest into  it.  As  likewise,  there  is  somewhat  of  this  pointed  at, 
 Matth.  vi.  25,  26,  where,  to  obviate  their  taking  thought  what 
 they  should  eat*  cr  what  they  should  dnnk,  or  wherewith  they 
 should  be  clothed,  he  desireth  them  c  to  seek  first  the  kingdom  of 
 God/  And  certainly  one  that  is  much  taken  up  in  the  contem- 
 plation of  eternal  life,  and  who  is  viewing  these  precious  and 
 endless  delights  that  are  at  his  right  hand,  moveth  in  a  most 
 composed  and  divine  frame;  in  a  manner,  he  drowneth  the 
 thoughts  of  his  present  miseries  in  those  precious  depths  of  eter-  \ 
 nity:  he  knoweth  that  one  moment  of  the  enjoyment  of  pre- 
 cious Christ  shall  fully  recompense  and  make  up  all  these  sor- 
 rows that  he  hath  met  with,  I  know  not  what  shall  be  the 
 thoughts  of  Christians,  when  that  volume  of  the  mercies  of  the 
 Lord  shall  be  presented  unto  them,  which  they  have  met  with 
 here  below:  how  may  they  be  filled  with  admiration,  to  see  that 
 book  written  within  and  without*  of  the  receipts  of  most  singu- 
 la: demonstrations  of  his  love! 
 
 We  shall,  secondly^  speak  a  little  to  provoke  you  to  the  pur- 
 suit of  this  divme  quality,  and  so  to  the  advantages  thai  a  C  .  is- 
 tian  hath  by  exercising  contentment  under  every  lot.  We  con- 
 ceive, it  is  so  excellent  a  grace,  thi.~  grace  of  contentment,  that 
 it  is  indeed  a  compound  of  these  five  graces,  faith,  humility,  pa- 
 tience, hope,  and  mortification^  in  a  manner,  contentment  is 
 the  result  ot  all  these  graces,  exercising  themselves  in  onej  and 
 
SPIRITUAL  CONTENTMENT.  451 
 
 except  those  be  in  a  most  vigorous  exercise,  that  absolute  con* 
 tentment  is  not  easily  to  be  attained:  but,  no  doubt,  it  must  be 
 an  excellent  thing,  that  deriveth  its  pedigree  and  descent  from 
 so  high  and  excellent  things,  as  those  precious  graces  ot  the  Spi- 
 rit. But  the  first  advantage  that  a  Christian  hath  by  divine  con- 
 tentment under  his  saddest  lot,  is  this.,  it  doth  advance  a  Christian 
 unto  most  nigh  fellowship  and  correspondence  with  God;  as 
 •likewise,  a  contented  one  receiveth  most  sweet  manifestations  of 
 the  presence  and  fellowship  of  God  with  him  under  his  cross:  it 
 is  most  certain,  that  contentment,  when  it  is  attained,  is  ordina- 
 rily accompanied  with  most  nearness  and  correspondence  with 
 him;  there  is  somewhat  of  this  pointed  at,  Heb.  xiii.  5.  where, 
 pressing  this  doctrine  of  contentment,  he  saith,  *  The  Lord  will 
 not  leave  you  nor  forsake  you;'  which,  though  we  confess  it  be 
 principally  understood  of  his  providence,  yet  it  may  include 
 the  manifestation  of  his  presence.  As  likewise  that  in  James  iv. 
 10.  c  Humble  yourselves  in  the  sight  of  the  Lord,'  which  he  is 
 pressing  from  this  duty  of  contentment,  '  and  he  shall  lift  you  up.* 
 And,  no  doubt,  that  invitation  doth  oft-times  come  to  a  con- 
 tented Christian,  (  Come  unto  me  from  Amana,  and  from  the  top 
 of  Shenir,  and  from  the  mount  Lebanon,'  Song  iv.  8.  Christ 
 loveth  to  dwell  with  one  that  walketh  with  a  composed  and  si'ent 
 frame  of  spirit:  and  the  reason  why  a  contented  Christian  enjoy- 
 eth  much  of  God  under  his  cross  is,  because  he  is  much  in  prayer* 
 It  is  impossible  for  a  discontented  Christian  to  pray  to  any 
 purpose  under  his  cross,  for  he  wanteth  that  divine  qualification 
 that  is  required  in  prayer,  c  To  lifts  up  his  hands  without  wrath;* 
 the  soul  is  in  such  a  confused  and  distempered  frame,  'It  is  so 
 troubled,  that  it  cannot  speak.  This  is  clear  from  Psalm  lxxvii. 
 4.  where  David  had  this  advantage  by  his  discontent,  '  I  am  so 
 troubled,  saith  he,  that  I  cannot  speak.'  Though,  we  conceive, 
 that  there  is  that  which  is  imitable  to  David  in  that  case,  that  a 
 Christian,  when  he  cannot  speak,  he  may  make  this  prayer, c  I  am 
 so  troubled  that  I  cannot  speak/  which  was  David's  practice  in 
 that  Psalm.  There  is  this  second  advantage  that  a  Christian  hath 
 by  the  exercise  of  divine  contentment,  the  wan:  of  it  doth  ex- 
 ceedingly obstruct  and  hinder  a  Christian's  improving  of  the  cross 
 for  his  advantage:  a  Christian  that  is  discontent,  cannot  receive 
 any  advantage  by  his  cross.  There  is  somewhat  of  this  pointed 
 at,Heb.xii.  11.  where*  the  peaceable  fruits  of  righteousness' flow 
 to  a  Christian  that  is  exercised  under  his  cross;  which,  no  doubt, 
 doth  take  in  the  divine  quality  of  contentment.  There  are  these 
 three  precious  advantages  that  a  Christian  may  have  by  his  cross, 
 which  discontent  doth  exceedingly  obstruct,  there  is  the  exer- 
 cise of  humility,  and  the  exercise  of  prayer,  and  the  exercise  of 
 
452  SPIRITUAL  CONTENTMENT. 
 
 mortification:  one  that  is  discontent  doth  obstruct  that  great 
 advantage  of  the  cross,  even  humility:  he  is  so  much  in  repining 
 against  the  dispensations  of  God,  that  he  cannot  at  all  sit  down, 
 and  fold  his  feet,  and  quietly  bear  his  yoke.  O!  but  content- 
 ment includeth  in  its  bosom  much  divine  humility:  in  a  manner, 
 a  Christian,  when  he  is  content,  is  clothed  with  it:  discontent- 
 ment is  the  mother  of  pride,  and  doth  add  fuel  unto  that  fire: 
 discontentment  doth  likewise  obstruct  mortification  and  con- 
 formity with  God,  which  is  the  precious  end  of  the  cross.  i  He 
 doth  chastise  us,  that  we  may  be  partakers  of  his  holiness:'  and 
 this  is  the  fruit  of  all  these  things,  to  take  away  our  sins.  And 
 certainly,  a  discontented  Christian  cannot  be  a  Christian  taken 
 up  in  mortification:  yea,  it  is  most  certain,  that  a  Christian  may 
 lose  more  by  one  hour's  discontent,  than  he  may  gain  in  many 
 days,  yea,  on  this  side  of  eternity.  O  to  what  length  may  dis- 
 content lead  one!  likewise  it  doth  obstruct  the  exercise  of  pray- 
 er, which  is  a  precious  end  of  the  cross,  '  In  their  affliction,  then 
 they  will  seek  me  early,  and  when  my  chastening  hand  is  upon 
 them,  they  will  then  pour  forth  their  prayers  into  my  bosom•,, 
 but  one  that  is  in  a  distempered  and  discontented  frame,  is  in- 
 capacitated to  go  about  this  duty  of  prayer*,  he  is  so  much  con- 
 versing with  his  cross,  that  he  cannot  be  much  in  conversing  with 
 God.  And  that  is  certainly  one  great  defect  in  a  Christian,  that 
 they  are  more  taken  up  in  studying  the  disadvantages  of  the 
 cross,  than  in  studying  the  advantages  of  it;  the  most  part  of 
 us  will  be  orators  like  Cicero,  in  declaiming  our  calamities,  and 
 in  setting  them  forth  to  the  full;  as  is  clear  in  Job,  who  proved 
 a  most  elegant  orator  in  setting  forth  his  calamities,  but  in  the 
 exercise  of  praise,  our  tongues  cleave  to  the  roof  of  our  mouth, 
 and  we  are  silent  unto  God.  There  is  this  third  advantage  that 
 a  Christian  hath  by  the  exercise  of  contentment,  it  doth  obviate 
 and  obstruct  many  temptations  that  a  Christian  is  liable  unto  by 
 his  discontentment.  I  know  not  any  sin  in  scripture  that  hath 
 produced  such  bad  and  woful  effects,  as  the  sin  of  discontent- 
 ment. What  made  Ahithophel  to  seek  a  cord,  and  go  hang  him- 
 self, was  it  not  his  discontent?  Discontent  is  the  mother  of  most 
 csd  and  desperate  resolutions,  for  we  cannot  submit  unto  our 
 cross,  and  therefore  we  study  to  extricate  ourselves  out  of  our 
 cross,  by  involving  and  -entering  ourselves  into  that  endless  and 
 unsupportable  cross.  Therefore  we  would  desire  you,  under  your 
 afflictions,  to  study  contentment.  O!  what  atheistical  thoughts 
 will  lodge  in  the  bosom  of  one  that  is  discontent;  we  may  see 
 them  clearly  in  the  practice  of  David,  who  cried  out  under  his 
 discontentment,  c  I  have  cleansed  my  heart  in  vain,  and  washed 
 vny  hands  in  innocency.'     Certainly  there  is  nothing  that  will  oo 
 
SPIRITUAL  CONTENTMENT.  453 
 
 casion  the  want  of  the  faith  of  the  existence  of  a  Deity,  and 
 that  thsre  is  not  a  God,  so  much  as  this  of  discontentment. 
 
 There  is  this Jbtirtk  advantage  that  a  Christian  hath  by  his  con- 
 tentment, it  maketh  the  cross  most  easy  to  a  Christian.  Would 
 you  know  what  is  the  greatest  ingredient  of  the  heaviness  of  any 
 cross?  It  is  discontent.  It  is  certain,  by  it  we  make  our  chain 
 more  heavy,  and  more  unsupportable  upon  our  necks:  while  as, 
 if  we  were  studying  this  divine  quality  of  contentment,  it  should 
 abate  much  of  the  bitterness  of  the  cross.  We  may  say  to  one 
 that  hath  attained  to  contentment,  they  may  cry  out,  «  The  bit- 
 terness of  death  is  past/  and  may  thus  triumph  over  their  cross, 
 $  O  cross!  where  is  thy  sting?  and  O  affliction!  where  is  your  vic- 
 tory?' Certainly,  discontent  is  that  which  maketh  us  to  sit  down 
 and  cry  out,  i  My  stroke  is  heavier  than  my  groaning.'  Did  you 
 never  know  what  it  was  to  bear  your  affliction  with  much  in- 
 ward joy  and  peace  of  mind,  when  you  had  this  grace  of  con- 
 tentment. 
 
 There  is  this  advantage  likewise  that  a  Christian  hath  by  ex- 
 ercising contentment  under  his  cross  that  he  meeteth  with,  it  is 
 a  compendious  way  for  a  Christian  to  win  to  an  out-gate  under 
 his  cross.  Would  you  know  what  is  the  most  compendious  way 
 to  have  the  thread  of  your  afflictions  spun  out  unto  a  long  length? 
 Then  study  discontentment.  But  would  you  know  what  is  the 
 most  spiritual  and  compendious  way  to  have  the  rod  taken  off, 
 and  to  have  God  no  more  to  turn  about  the  face  of  his  throne? 
 Then  study  contentment.  In  a  manner,  the  cross  hath  gotten 
 and  obtained  that  end  and  errand  why  it  was  sent,  when  you 
 do  attain  to  contentment  and  humility  under  it.  We  may 
 say  of  the  sin  of  discontent,  that  it  is  a  most  irrational  and  rea- 
 sonless sin;  for  you  cannot,  by  your  discontent,  extricate  your- 
 selves out  of  your  calamities*  all  the  advantages  that  you  have 
 by  it,  is  this,  to  make  your  bonds  stronger  upon  your  spirit, 
 and  to  have  your  fetters  and  chains  lying  more  heavily  upon 
 you. 
 
 There  is  this  advantage  likewise  that  a  Christian  hath  by  the 
 exercise  of  contentment  under  every  rod  thai  he  meeteth  with, 
 it  is  that  divine  quality  of  the  soul,  by  which  a  Christian  doth 
 attain  to  mortification  unto  the  pleasures  and  vanities  of  a 
 world.  O!  how  sweetly  will  a  contented  Christian,  under  the 
 loss  of  things  here  below,  speak  to  the  dispraise  of  these  fancied 
 images?  It  is  a  poor  sight,  to  behold  a  living  substance  tied  un- 
 to shadows,  by  these  two  iron  chains  of  love  and  delight.  Ought 
 we  not  to  study  so  much  holy  ambition,  and  spiritual  genero- 
 sity, as  to  undervalue  all  things  that  are  below  God,  as  being 
 below?     In  a  manner,  as  Jonadab  spoke  to  Amon,  2  £>arn.  xiii. 
 
454>  SPIRITUAL  CONTENTMENT. 
 
 4,  «  Why  art  thou,  being  the  king's  son,  lean  from  day  to  day?' 
 We  may  likewise  bespeak  the  heirs  of  the  promise,  and  those 
 that  are  begotten  by  a  lively  hope,  who  being  the  children  of 
 him  who  is  the  King  of  kings;  do  you  wax  lean  for  the  loss  or 
 want  of  those  things  that  are  here  below?  Have  ye  not  a  king- 
 dom? And  why  then  should  you  repine  at  the  loss  of  these 
 things,  which  are  but  passing  and  transient  vanities?  That  which 
 is  the  great  idol  of  the  world,  silver  and  gold,  what  is  it,  but 
 more  refined  dust?  It  is  white  and- yellowed  clay;  and  we  con- 
 ceive, that  much  of  the  excellency  of  it  doth  consist  in  the  esti- 
 mation of  men,  that  they  have  so  valued  it;  but  one  that  hath 
 the  assurance  of  eternal  life,  and  that  God  is  theirs,  may  walk 
 through  the  wilderness  with  joy.  We  confess,  it  is  an  evil  a- 
 tnongst  the  heirs  of  the  promise,  that  they  love  to  go  to  heaven 
 through  a  most  easy  and  pleasant  way;  they  love  to  walk  to 
 that,  alas!  of  everlasting  rest,  through  a  valley  of  roses;  but 
 we  must  not  meet  with  two  heavens,  it  is  abundance  if  we  have 
 that  one  eternal  and  everlasting  heaven.  And  as  for  the  cause  of 
 discontent  under  our  cross,  or  any  calamity  that  we  meet  with, 
 we  conceive,  prid-e  and  want  of  mortification  are  the  two  catho- 
 lic and  general  grounds  of  all  our  discontent  and  impatience. 
 
 We  shall  shut  up  our  discourse  upon  this  <livine  quality  of 
 contentment,  desiring  those  men,  who  have  abundance  of  this 
 world,  to  study  contentment;  though  this  may  seem  a  paradox 
 unto  many,  why  those  who  have  enough  should  yet  be  desired 
 to  pursue  after  contentment^  We  conceive,,  there  are  none 
 more  discontented  than  those  who  have  the  greatest  occasion 
 of  contentment;  thejr  desires  are  so  much  wedded  unto  the 
 things  here  below,  that  this  voice  is  never  heard  among  them, 
 « It  is  enough,5  and  i  I  am  satisfied.'  I  conceive,  that  may  fully 
 confute  that  vain  opinion  which  Christians,  and  others  do  enter- 
 tain, that  if  they  had  such  a  competency  of  the  world,  they 
 would  be  discontent  no  more,  but  would  silently  make  on  their 
 way;  and  that  which  is  the  ground  of  their  discontent  is  (as 
 they  alleged)  the  want  of -a  competency  of  subsistence.  I  shall 
 only  say  to  you,  that  which  is  recorded  of  Alexander,  who,  af- 
 ter he  had  purchased  the  possession  of  the  world,  he  was  so  far 
 from  attaining  to  contentment,  *  That  (as  it  is  recorded  of  him) 
 
 *  he  sat  down  and  wept,  because  there  was  not  another  world 
 
 *  to  purchase.'  And  believe  me,  this  is  most  undeniable,  that 
 if  you  cannot  attain  unto  contentment  under  your  present  lot,  it 
 is  impossible  for  you  to  attain  to  contentment  when  your  lot  is 
 better.  It  is  only  the  delusion  of  Satan  under  which  the  evil 
 of  your  discontent  is  vaiied.  But  as  for  those  who  have  abun- 
 dance of  these  worldly  goods,  we  shall  press  this  exhortation 
 
SPIRITUAL  COKTENTMENT.  455 
 
 upon  them,  which  is,  Prov.  xxiii.  4,  «  Labour  not  to  be  rich/ 
 which  is  a  thing  that  ye  will  not  easily  close  with,  though  cer- 
 tainly, c  Riches  (as  he  there  most  divinely  speaketh)  are  a  thing 
 that  is  not.'  Now  this  is  most  clear,  that  there  is  a  necessity  of 
 pressing  those,  who  have  abundance  of  the  world,  to  be  content, 
 where  Paul  doth  subjoin  in  the  following  word,  <  I  know,  saith  he> 
 how  to  abound/  People  might  have  imagined,  that  is  no  great 
 lesson;  but,  believe  me,  it  is  a  great,  if  not  greater,  than  the 
 other,  which  is  that  by  which  we  would  press  contentment  to 
 those  that  are  poor  in  each  lot  and  estate  that  they  fall  in  here 
 below:  know  this,  the  day  is  coming  when  ye  shall  acknow- 
 ledge infinite  Wisdom  in  guiding  you  to  heaven  by  that  way, 
 O!  give  Christ  a  negative  vote  in  the  dispensation  of  your  lot* 
 and  be  content  to  be  regulated  by  him,  *  who  is  that  wonderful 
 Counsellor,'  who,  though  he  lead  you  by  a  way  that  you  know 
 not,  yet  take  Christ's  advice  upon  implicit  faith;  for  he  know- 
 eth  not  what  it  is  to  disappoint  any  of  their  expectations.  Study 
 contentment,  for  it  is  heaven  brought  down  to  earth:  for  what 
 is  the  happiness  and  blessedness  of  those  that  are  above?  It  is 
 confined  in  this  one  word  contentment.  They  have  now  all  anx- 
 iety, and  all  loathing,  and  all  desires,  save  one,  taken  away  from 
 them.  O  what  a  life  must  it  be,  to  drink  of  the  rivers  of  plea- 
 sures! Did  you  ever  know  or  read  of  such  a  river,  the  waters 
 whereof  are  pure  delight  and  pleasure?  When  we  shall  sit  down 
 and  be  overjoyed  with  those  consolations  that  flow  from  his 
 face;  when  we  shall  draw  forth  that  endless  line  and  period  of 
 eternity,  in  having  joy  and  delight  flowing  in,  admiration  and 
 praise  flowing  out.  Believe  me,  the  gleanings  of  a  Christian  are 
 better  than  the  vintage  of  a  reprobate  *  A  little  that  a  righteous 
 man  hath,  is  better  than  the  riches  of  many  wicked}'  for  it  is  a 
 messenger  of  hope  of  that  enduring  substance  which  Christ  shall 
 give.  And  since  it  is  the  exercise  of  those  that  are  above,  let  it 
 be  the  exercise  of  those  that  are  below,  that  there  may  be  a  sweet 
 conformity  and  harmony  betwixt  the  practice  of  that  higher 
 house,  and  the  practice  of  this  lower  house;  that  we  may  have 
 our  souls  united  unto  him, c  who  is  perfumed  with  all  the  powders 
 01  the  merchant,  and  whose  garments  do  smell  of  myrrh  and 
 aloes.'  Believe  this,  time  shortly  is  to  have  a  period,  and  eter- 
 nity ib  to  come.  Let  a  Christian  comfort  himself  in  this,  eternity 
 is  at  nan  J,  wnen  uiey  shall  hear  that  voice,  and  truth  sealed  by 
 the  oath  oi  dn  angel,  <  Time  shall  be  no  more/  Let  that  precious 
 day  come,  and  let  all  other  days  pass  away* 
 
(     456     ) 
 ELEVEN 
 
 COMMUNION  SERMONS, 
 
 PREACHED  AT   SEVERAL   PLACES. 
 
 SERMON  I. 
 
 Prow  x.  4. — But  the  hand  of  the  diligent  malceth  rich. 
 
 JL  HERE  be  four  beasts  which  Solomon  commends  in  the  thir- 
 tieth chap,  of  the  Prov.  from  the  25th  verse  to  the  29th.  And 
 though  they  be  exceeding  little,  yet  they  are  exceeding  wise: 
 each  one  of  which  beasts  doth  teach  us  a  spiritual  and  heavenly 
 lesson.  And  thejirst  beast  that  he  commends  to  us,  is  the  ant, 
 and  it  may  teach  Christians  that  excellent  lesson  of  Christian 
 diligence,  that  though  they  be  little  and  not  strong,  « yet  they 
 provide  their  meat  in  the  summer;'  therefore  Solomon  presseth 
 the  sluggard  to  consider  the  ant,  to  provoke  him  to  diligence. 
 And  there  is  that  seco?id  beast  he  commends,  which  is  the  co- 
 nies; that  may  teach  Christians  that  excellent  exercise  of  humi- 
 lity and  dependence;  which  though  they  be  not  strong,  but  fee- 
 ble creatures,  'yet  make  they  their  house  in  the  rocks.'  And 
 there  is  that  third  beast,  and  that  is  the  locust;  which  may  teach 
 Christians  that  excellent  lesson  of  unity;  i  which,  though  thev 
 have  no  king,  yet  they  go  forth  by  bands.'  There  is  a  fourth 
 beast  that  he  commends,  which  is  the  spider;  which  may  teach 
 Christians  that  excellent  lesson  of  heavenly-mindedness,  though 
 a  despicable  thing,  «  yet  taketh  hold  with  her  hands,  and  is  in 
 king's  palaces. 
 
 Now,  I  think  there  is  nothing  so  needful  to  be  pressed,  as 
 that  excellent  doctrine  of  Christian  diligence.  It  was  an  ancient 
 and  excellent  observation  of  that  master  in  experience,  in  the 
 eighteenth  of  the  Proverbs,  7th  verse.  c  He  also  that  is  slothful 
 in  his  work,  is  brother  to  him  that  is  a  great  waster.' 
 
 I  may  give  the  Christians  of  this  time,  that  reproof  which 
 Pharaoh  unjustly  gave  to  the  Israelites,  'Nay,  but  ye  are  idle, 
 ye  are  idle,  and  do  nothing/  O  expectants  of  the  crown!  do  you 
 think  to  win  to  heaven,  doing  so  little  as  you  do?  Do  ye  think 
 to  win  the  crown  sleeping,  without  wrestling?  It  is  the  diligent 
 Christian  that,  gets  Benjamin's  portion.  It  is  he  that  is  like  the 
 merchant's  ship,  that  brings  his  goods  from  afar. 
 
 Now,  to  come  to  the  words;  we  have  Solomon  in  this,  point- 
 ing out  to  us  as  on  a  board,  slothfulness  and  diligence;  the  one 
 in  its  deformity,  and  the  other  in  its  beauty  and  excellency:  that 
 taking  a  view  of  both,  we  may  hate  the  one-t  and  pursue  after 
 the  other. 
 
COMMUNION  SERMONS.  457 
 
 Now  in  speaking  to  this  soul-enriching  duty,  I  shall  not  stand 
 to  shew,  that  it  is  the  Christian's  duty  to  be  exceeding  diligent. 
 Is  it  not  commanded,  in  Eccles.  ix.  10.  That  *  whatsoever  thy 
 hand  findeth  to  do,  do  it  with  all  thy  might?'  and  in  Heb.  vi. 
 11,12.  '  And  we  desire,  that  every  one  of  you  do  show  the  same 
 diligence,  that  ye  be  not  slothful."  And  likewise  it  is  pressed 
 many  times  in  order  to  some  particular  duties.  As  also  we  per- 
 ceive, not  only  are  there  commands,  but  practices  of  saints  in 
 scripture,  that  do  press  this  home.  Was  not  Anna  a  diligent 
 Christian,  who  continued  eighty-four  years  in  the  temple,  serv- 
 ing God  with  fasting  and  prayers,  night  and  day?  I  doubt  much 
 if  there  be  such  a  women  in  Edinburgh  *  as  she:  yea,  I  doubt 
 much  if  it  be  the  practice  of  any  to  come  up  that  length.  Was 
 not  David  a  diligent  Christian,  Psalm  lv.  17. <  Evening  and  morn- 
 ing, and  at  noon,  will  I  call  upon  God?'  Neither  shall  I  stand  to 
 point  out,  what  the  duty  of  Christian  diligence  is.  We  conceive, 
 in  short,  that  it  comprehends  these  four  things  in  it:  First,  For 
 a  Christian  to  obey  all  known  commands,  that  there  be  not  a  du- 
 ty he  knows,  but  he  should  endeavour  to  give  obedience  to  it* 
 Secondly,  It  comprehends  this,  that  a  Christian  should  lay  hold 
 on  every  opportunity  for  doing  of  this  duty,  that  where  there 
 is  an  opportunity  presented  to  pray,  it  should  not  be  slighted, 
 but  embraced,  knowing  'that  every  thing  is  beautiful  in  its  time/ 
 And  know  you  not,  that  oftentimes  God  calls  to  prayer  when 
 our  own  hearts  call  us  away  from  it?  Thirdly,  That  a  Christian 
 should  not  only  embrace  opportunities  when  they  are  offered, 
 but  we  should  seek  after  an  opportunity,  when  there  is  none 
 presented  to  us:  some  will  not  embrace  opportunities  presented, 
 but  if  we  were  diligent,  we  would  pursue  them  when  they  are 
 not  presented  to  us.  And  there  is  that,  lastly,  comprehended 
 in  Christian  diligence*  for  a  Christian  to  over-go  all  impediments 
 that  lie  in  the  way  of  doing  duty.  Some  of  us  are  glad  of  a 
 diversion  to  hinder  us  from  our  duties,  as  of  a  hire;  but  the 
 diligent  Christian  will  not  easily  take  an  impediment,  he  will 
 *  leap  over  a  wall,  and  break  through  a  troop/  to  set  about  that 
 duty  God  calls  for.  And  in  speaking  to  this  duty  in  the  text, 
 I  shall  lay  down  these  six  or  seven  propositions:  First,  I  shall 
 propose  some  considerations  to  press  home  that  excellent  and 
 soul-enriching  duty^of  Christian  diligence;  and  the  first  consi- 
 deration is  taken  from  the  text. 
 
 Diligence  is  a  duty  that  makes  rich;  therefore  be  much  about 
 
 this  duty:  take  Solomon's  verdict  of  it,  in  Prov.  xiii.  4.  '  The 
 
 soul  of  the  diligent  shall  be  made  fat/     Would  you  know  why 
 
 the  Christians  of  this  time  are  so  much  put  to  it,  to  cry,  *  Their 
 
 •  Thw  Sermon  was  preached  in  Edinburgh. 
 
 3M 
 
458  COMMUNION  SERMONS. 
 
 leanness,  their  leanness?'  Would  you  know  why  the  Christians 
 are  so  much  in  sighing  and  going  backward,  and  counting  that  « 
 their  life  is  spent  here  in  vain,  they  are  not  ascending  as  pil- 
 lars of  smoke?  Even  this,  they  are  not  diligent.  O  Christians} 
 when  was  it  that  you  rose  up  in  the  silent  watches  of  the  night, 
 to  pursue  after  an  absent  Christ?  It  is  this  would  make  you 
 rich,  with  the  increase  of  your  diligence.  Diligence  would  make 
 a  Christian  rich  in  experience;  diligence  would  make  a  Chris- 
 tian rich  in  love;  diligence  would  make  a  Christian  rich  in  hu- 
 mility; yea,  it  would  make  him  rich  in  all  the  spiritual  things 
 in  heaven.  I  may  compare  diligence  •  to  Joseph,  it  is  fruitful 
 by  a  well,  whose  branches  hang  over  the  wall.'  Nay,  if  you 
 were  diligent,  1  know  not  what  you  might  not  win  to. 
 
 The  second  consideration  to  press  you  to  Christian  diligence, 
 is  this,  O  Christians.*  *  the  night  is  coming,  therefore  be  diligent, 
 wherein  none  will  see  to  work.'  And  in  pressing  this,  I  shall  am- 
 plify those  considerations,  by  addingthese  three.  And,j£>\r/,  our 
 time  to  remain  in  this  valley  of  misery  is  but  short;  therefore 
 be  diligent.  O  Christians^  what  know  ye,  but  this  may  be  the 
 eleventh  hour  of  the  day  with  you,  and  but  one  hour  to  be 
 spent?  When  saw  thou  thy  hour-glass  last?  Therefore  be  dili- 
 gent. And  upon  the  improvement  of  this,  much  time  as  thou 
 hast,  depends  thy  everlasting  estate.  Secondly,  And,  moreover, 
 >f  thou  mispend  it,  it  is  impossible  to  recover  thy  loss  again, 
 Eccles.  ix.  10.  4  Whatsoever  thy  hand  findeth  to  do,  do  it  with 
 thy  might:  for  there  is  no  work,  nor  device,  nor  knowledge,  nor 
 wisdom  in  the  grave  whither  thou  goest.'  So  if  once  thou  pass 
 the  line  of  time,  it  is  impossible  to  recover  thy  estate:  There- 
 fore while  it  is  called  to-day,  harden  not  your  hearts,  but  heark- 
 en ta  his  voice.'  Ay,  there  are  some  hearing  me,  that  when 
 they  shall  be  standing  on  the  utmost  line  betwixt  time  and  eter- 
 nity, that  shall  remember  that  which  that  man  spake,  and  shall 
 he  constrained  to  cry  out,  i  O  call  time  again?  O  call  time  again!* 
 But  it  shall  be  a  needless  request:  therefore  be  diligent.  Thirdly  % 
 There  is  this  amplification  and  it  is,  that  our  night  is  approach- 
 ing. And  believe  it,  by  all  appearance  this  is  Scotland's  even- 
 ing; yea,  by  all  appearance  and  probability,  it  is  Edinburgh's 
 evening;  1  mean,  it  is  the  evening  of  the  gospel,  and  of  the 
 great  and  excellent  offers  of  grace  to  us.  O!  but,  I  think,  there 
 are  great  and  infallible  tokens  of  Christ's  departure  from  us. 
 And  I  shall  give  you  these  eight  or  nine  evidences,  that  it  is 
 likely  Scotland's  or  Edinburgh's  evening  is  at  hand.  First,  Are 
 not  the  shadows  waxing  long?  And  do  you  not  know,  that  when 
 the  sun  is  near  setting,  the  shadows  wax  long?  And  is  not  our 
 religion  of  this  generation,  vanished  to  shows  and  shadowy  WQ 
 
COMMUNION  8ERMON5.  459 
 
 loving  Christ  in  our   tongues,  but  entertaining  idols  in  our 
 hearts?    O!  if  we  were  no  more  in  profession  than  in  reality,  I 
 doubt  much  if  we  should  then  be  known  to  be  Christians.      We 
 have  Christ's  coat  among  us,   and  cast  lots  for  it,  but  we  wan- 
 the  excellent  graces  of  the  Spirit;  now,  I  pose  you  on  it,  are  not 
 the  shadows  waxing  long?  O!  where  is  all  the  ancient  substance 
 of  godliness,  that  pure  religion,  and  undefiled,  that  religion  of 
 the  Christians  of  old  times?    I  may  say  this,  i  Deep  waters  pass 
 away  without  great  noise,  but  shallow  brooks  make  great  din:* 
 more  noise  in  the  profession  of  religion,  than  piety  in  the  prac- 
 tice.     Alas!  we  have  confined  our  religion  of  this  defecting  ge- 
 neration into  our  tongues*     A  second  evidence  of  our  evening 
 approaching,  is,  Is  not  the  heat  of  our  day  past?  Is  not  this  the. 
 cool  of  Scotland's  evening^     O!  where  is  that  zeal,  that  love? 
 Where  is  that  tenderness?    Where  is  that  moving  of  bowels  m 
 preaching  and  prayer,  that  was  formerly  in  Scotland?  Is  not  the 
 heat  of  our  day  gone,  and  we  partakers  of  the  evening?   O!  be- 
 lieve it,  much  of  our  ancient  zeal,  love,  tenderness  and  mov- 
 ing of  bowels  is  gone,  and  evidences  that  Christ  is  going  to  de- 
 part.     A  third  evidence,  of  our  evening  approaching  is,  are  ncc 
 persons  ceasing  from  their  labours  and  works?  Then  the  night 
 is  coming.     Now,  I  say,  are  not  the  Christians  of  this  time  idle, 
 and  cease  much  from  their  work?  Which  speaks  our  evening  is 
 stretched  out  upon  us.     Q\  where   is  that  ancient  diligence, 
 that  labour  of  love,  that  patience  of  hope,  that  sobriety  of  faith? 
 O!  do  you  think  to  win  to  heaven  idly?    Does  not  our  ceasing 
 from  our  work  and  labour,  speak  that  our  evening  is  stretched 
 out  upon  us?     A  fourth  evidence  of  our  evening  approaching    i 
 is,  the  great  inclination  to  sleep  that  is  among  us;  do  you  not 
 know,  when  folk  have  a  great  inclination  to  sleep,  that  the  night 
 is  approaching?    O  Christiansl  you  must  detain  Christ  to-day. 
 And  I  will  say,  O  Christians!  is  there  not  a  dreadful  desire  and 
 inclination  to  sleep  amongst  us?     And  has  not  a  dreadful  deep 
 sleep  of  security  overtaken  us?  I  think,  we  have  drunken  of  the 
 tree-roots,  which  Adam  but  eat  the  fruit  o£,  and  hereby  we  have 
 forgotten  our  country.     O  Christians,  does  not  your  proneness 
 to  sleep,  speak  that  your  night  is  coming?     AJifth  evidence  of 
 our  night  approaching,  is,  doth  not  the  creeping  forth  of  wild 
 beasts,  the  abounding  of  heresies,  of  tmmortified  corruptions, 
 speak  that  our  night  is  approaching?  We  may  allude  to  that  in 
 Psalm  civ.  20.  «  Thou  makest  darkness,  and  it  is  night;  wherein 
 all  the  beasts  of  the  forest  do  creep  forth.     And  there  is  a  sixth 
 evidence  that  our  night  is  approaching,  and  that  the  long  sha- 
 dows of  the  evening  are  like  to  be  stretched  over  us,  and  that 
 fttifmaoce  that  the  day  of  the  precious  gospel  hath 
 
460  COMMUNION  SERMONS. 
 
 had  amongst  us:  "when  the  sun  has  shined  twelve  hours  amongst 
 us,  then  it  is  near  the  setting,  I  am  afraid  this  be  our  twelfth 
 hour,  and  our  sun  is  near  to  go  down.  And  there  is  that  se- 
 venth evidence  that  speaketh  the  night  is  approaching,  and  that 
 is,  the  great  contempt  done  to  the  Son  of  God,  and  the  great 
 undervaluing  of  the  precious  and  excellent  offers  of  the  Son  of 
 God;  we  have  no  employment  to  give  him,  and  must  he  not 
 then  be  gone?  I  think,  few  would  rend  their  clothes,  if  he  should 
 take  his  leave  of  us,  and  depart  and  be  gone.  I  fear  there  be 
 many  that  say  in  their  hearts,  c  We  will  have  none  of  him/ 
 And  is  not  this  a  great  dishonour  and  indignity  done  to  the 
 Prince  of  Life,  that  we  should  all  despise  his  offer  before  we 
 have  life;  and  by  so  doing,  afford  to  ourselves  everlasting  de- 
 struction, and  continual  separation  from  the  blessed  presence  of 
 God,  without  sudden  and  cordial  remorse?  It  is  my  great 
 fear,  that  it  is  a  long  time  since  a  bill  of  divorcement  was  writ- 
 ten in  this  place  with  many  of  us;  I  will  not  say  so  of  all;  but 
 O!  does  not  the  contempt  done  to  the  Son  of  God,  and  the 
 great  slighting  and  undervaluing  of  his  precious  offers,  speak 
 that  our  night  is  approaching.  And,  lastly,  there  is  this  speak- 
 ing evidence;  Christ  is  oti  his  way  to  depart,  and  that  the 
 shadows  are  stretched  out,  and  that  is,  there  is  such  a  terrible 
 darkness  over  the  spirits  of  his  own,  and  that  darkness  and  con- 
 fusion that  has  overtaken  all,  does  not  that  proclaim,  that  our 
 night  is  approaching.  O!  what  dreadful  ignorance  of  God  is 
 there  in  this  place?  O!  what  dreadful  misapprehensions  of 
 God?  O!  the  most  part  of  our  language,  is  it  not  the  language 
 of  Sodom?  Believe  it,  I  think  you  pray  for  Christ's  departure 
 in  your  streets;  and  I  am  afraid  your  prayers  shall  be  granted. 
 If  a  tender  Christian  in  a  tender  frame  were  coming  among  you, 
 he  would  cry  out, 4  O  sirs!  where  is  the  God  of  judgment,  that 
 lakes  not  vengeance  upon  such  folks  inventions?'  Now,  I  have 
 not  one  word  so  much  to  be  a  door  of  hope,  as  that  in  Zech. 
 adv.  7.  '  At  evening  time  it  shall  be  light.'  May  we  not  pray 
 that  prayer,  if  we  may  allude  to  that  in  Joshua  x.  12.  «  O  sun, 
 r.tand  thou  still  in  the  mount  Gibeon,  and  thou  moon,  in  the 
 valley  of  Ajalon;'  now,  do  not  all  these  press  home  diligence 
 upon  us,  that  the  long  shadows  of  the  everlasting  evening  is 
 like  to  be  stretched  out  over  us? 
 
 A  third  consideration  to  press  you  to  diligence,  is,  O  Chris- 
 tians! you  have  a  great  work;  therefore  be  diligent.  Is  not 
 mortification  a  great  work?  Is  not  self-denial  a  great  work?  Is 
 not  a  patient  bearing  of  the  cross  a  great  work?  Have  you  not 
 a  long  journey  to  go?  The  way  between  nature  and  heaven  is 
 more  than  seven  days  journey;  therefore  be  diligent.  O  Chris- 
 tians! will  ye  be  frequently  asking  that  question  every  day  at 
 
COMMUNION  SERMONS.  461 
 
 Christ,  cc  shall  I  be  benighted;  shall  I  be  benighted?"  O  where 
 will  ye  take  up  your  lodging,  if  Christ  take  it  not  up  for  you? 
 I  think,  we  propone  that  question  to  Christ,  in  Isa.  xxi.  11. 
 *  Watchman-,  what  of  the  night  is  past,  and  what  of  it  is  to 
 come?    A.nd  they  answered,  morning  cometh.' 
 
 A  fourth  consideration  to  press  you  to  this  excellent  grace  of 
 diligence,  and  it  is  this,  even  from  the  great  diligence  and  pains 
 that  the  men  of  this  world  take  to  pursue  their  idols.  O  Chris- 
 tians! will  you  blush  and  be  ashamed,  when  you  see  one  com- 
 passing sea  and  land  to  gain  a  petty  inheritance;  and  shall  not 
 you  be  as  diligent  in  compassing  an  everlasting  crown?  O!  shall 
 the  men  of  this  world  not  only  be  wiser,  but  even  more  diligent 
 in  their  generation  than  Christians.  O  that  this  holy  contest 
 were  once  begun.  Shall  those  rise  before  day  to  purchase  a 
 vanity;  and  thou  not  prevent  the  dawning  to  obtain  a  crown.  Oi 
 blessed  is  that  Christian,  that  can,  through  diligence,  stand  on 
 the  top  of  Pisgah,  and  behold  the  promised  land  afar  off. 
 
 &  fifth  consideration  is,  the  diligent  Christian  is  the  over- 
 comer.  Would  ye  know  what  will  help  you  to  overcome  your 
 lusts  and  idols,  even  this,  he  diligent,  Prov.  xii.  2*.  «  The  hand 
 of  the  diligent  shall  bear  rule/  Why  are  ye  under  tribute?  Even 
 because  ye  are  not  diligent,  but  slothful.  Would  ye  know  the 
 reason  why  you  are  put  to  it  day  by  day  to  cry  out,  *  O  return 
 my  captivity  as  the  rivers  of  the  south?'  even  this,  you  are  not 
 diligent.  I  shall  answer  all  your  objections  almost  that  you  can 
 make,  by  these  three  words,  be  diligent,  be  diligent,  be  diligent/ 
 There  be  some  that  are  apt  to  question  whether  the  devil's  temp- 
 tations, or  his  victories  be  most?  O!  what  is  the  reason,  that 
 he  never  sooner  assaults  than  he  proves  victorious:  I  shall  give 
 you  this  answer  of  it  in  your  name,  you  are  not  diligent,  you 
 are  not  diligent. 
 
 A  sixth  consideration  to  press  it,  is  the  exceeding  great  ad- 
 vantage that  attend  it,  and  the  disadvantages  that  attend  the 
 slothful.  Slothfulness  kills  five;  first,  It  kills  convictions;  wTe 
 will  go  home  from  precious  conviction  sometimes  convicted, 
 but  what  do  we  with  them;  they  die  without  any  kind  of  bles- 
 sed fruit,  and  slothfulness  kills  them  all.  Secondly,  It  kills,  many 
 precious  resolutions,  vows,  and  covenants  at  preachings.  Now 
 will  Christians  go  away  with  some  good  purposes,  and  holy  re- 
 solutions: but  we  sleep  them  over,  and  slothfulness  slays  them 
 all:  it  k  the  slothful  Christian  thatis  deceitful,  and sweareth false- 
 ly. Thirdly,  Slothfulness  kills  many  precious  desires  after  God, 
 and  the  excellent  things  of  heaven.  Yea,  fourthly,  It  kills  many 
 excellent  motions  of  the  Spirit.  When  Christ  comes  and  knocks, 
 and  sends  his  messengers  before  him,  why  do  we  slight  him? 
 
462  COMMUNION  SERMONS. 
 
 That  of  the  spouse,  c  I  have  put  off  my  coat,  how'c&n  I  put  it  oa 
 again:  and  I  have  washed  my  feet,  how  shall  I  defile  them:'  and 
 so  Christ  goes  away.  And,  Jifthly>  slothfulness  kills  many  ex- 
 cellent enjoyments  of  God.  When  a  Christian  has  win  near 
 God,  would  you  know  what  it  is  that  spreads  a  vail  over  the 
 face  of  comely  Christ?  It  is  slothfulness.  We  fall  asleep  upon 
 the  bed  of  love,  and  let  Christ  depart  without  observation. 
 
 A  second  disadvantage  of  slothfulness  is,  it  is  the  mother  of 
 all  security:  therefore  Solomon  says,  in  Prov.  xix.  15.  *  Slothful* 
 ness  casteth  into  a  deep  sleep/  O!  why  are  we  like  those  (  who 
 sleep  upon  the  top  of  a  ship's  mast,  in  the  midst  of  all  the  waves? 
 We  are  slothful.  It  is  the  diligent  Christian  c  that  giveth  no  rest 
 to  his  eyes,  nor  slumber  to  his  eye-lids.' 
 
 A  third  disadvantage  of  slothfulness  is,  it  is  the  mother  of 
 conceit  and  presumption:  therefore  be  diligent;  as  is  clear  in 
 Prov.  xxvi.  16,  "  The  sluggard  is  wiser  in  his  own  conceit,  than 
 seven  men  that  can  render  a  reason.,,  It  is  the  sluggard  that  is 
 wise  in  his  own  estimation:  would  ye  know  the  humble  Chris- 
 tian? He  is  the  diligent  Christian*  and  the  diligent  Christian  is 
 the  humble  Christian. 
 
 A  fourth  disadvantage  of  slothfulness  is,  it  clothes  you  with 
 rags-,  therefore  be  diligent.  That  is  an  excellent  word  in  Prov. 
 xxiii.  21.  "  For  the  drunkard  and  the  glutton  shall  come  to  po- 
 verty; and  drowsiness  shall  clothe  a  man  with  rags.'*  What 
 makes  that  change  of  raiment?  What  rents  that  party-coloured 
 garment?  What  makes  you  unsuitable  to  king's  children?  Even 
 slothfulness.  O!  if  you  were  diligent;  whereas  now  you  look 
 forth  as  the  moon,  you  should  look  forth  as  the  light  of  the  sun; 
 and  the  light  of  the  sun,  as  that  of  seven  days. 
 
 A  fifth  disadvantage  of  slothfulness  is,  it  is  the  mother  of 
 decay,  Eccles.x.  18.  *  By  much  slothfulness  the  building  becayeth. 
 O  Christians!  what  is  the  reason  your  spiritual  building  advances 
 not  but  slowly,  that  you  are  put  to  debate  that  question  so  oft, 
 4  shall  ever  the  cape-stone  be  put  on  «iy  building,  that  I  may 
 cry,  grace,  grace,  to  it?'  It  is  even  that  slothfulness. 
 
 A  sixth  disadvantage  of  slothfulness  is,  it  makes  all  duties 
 unpleasant  to  a  Christian;  therefore  be  diligent.  Would  you 
 know  what  makes  prayers,  preaching,  communions,  unheart- 
 some;  even  slothfulness;  that  is  c  a  dead  fly  in  the  ointment  of 
 the  apothecary.'  Prov.  xv.  19.  <The  way  of  a  slothful  man,  is  as 
 an  hedge  of  thorns.'  That  is  a  most  unpleasant  gate.  I  say, 
 praying,  preaching,  communicating,  shall  never  be  sweet  to  you 
 till  you  be  diligent. 
 
 A  seventh  disadvantage  of  slothfulness  is,  it  interrupts  many 
 precious  maifestations  of  Christ.     Would  you  know  what  is  the 
 
COMMUNION  SERMON'S.  46£ 
 
 reason,  why  Christians  have  so  many  complaints  about  the  at> 
 sence  of  Christ?  It  is  even  their  slothfulness,  Prov.  xiii.  4* i  The 
 soul  of  the  diligent  shall  be  made  fat^  that  is,  he  shall  taste  of 
 the  excellent  dainties  of  heaven;  and  the  holy  flesh  shall  not 
 depart  from  him. 
 
 The  seventh  consideration  to  press  diligence  home,  is,  I  be- 
 seech you,  be  diligent;  for  many  have  come  short  of  heaven  for 
 want  of  diligence,  Luke.  xiii.  24.  '  Strive  to  enter  in  at  the  strait 
 gate/  Why?  i  Because  many  shall  seek  to  enter  in,  and  shall  not 
 be  able/  Know  we  not  that  dreadfuL  salutation,  4  depart  from 
 me  thou  slothful  person,  and  wicked  servant*  I  know  you  not I 
 I  add  the  last  consideration,  I  intreat  you  be  diligent,  because 
 Christ  has  commanded  it;  and  I  counsel  thee  to  obey  the  King's 
 command,  and  that  because  of  the  oath  of  God. 
 
 The  second  thing  I  shall  propose,  I  shall  speak  to  these  sis 
 or  seven  things  a  Christian  would  take  notice  of  concerning  di- 
 ligence, as,  first,  the  Christian  oftentimes  vents  more  of  his  dili- 
 gence in  attaining  to  a  thing,  than  in  managing  and  keeping  of, 
 it  when  obtained.  Some  folks  will  be  at  the  pains  to  get  com- 
 munion with  Christ,  and  after  they  have  obtained  him,  care  lit- 
 tle to  let  him  depart  away,  Song  iv.  compare  it  with  chap,  v, 
 2.  verse  1 .  there  she  calls  for  her  well  beloved  to  come  in  into  her 
 garden,  and  there  she  suffers  him  to  depart.  Secondly,  Often- 
 times we  vent  more  of  our  diligence  in  pursuing  after  righte- 
 ousness than  holiness;  we  seek  more  peace  with  God,  than  con- 
 formity to  God:  and  if  folk  would  examine  themselves,  their 
 desire  is  rather  to  be  at  peace  with  their  own  consciences,  than 
 with  God.  There  is  this,  thirdly,  that  oftentimes  a  Christian 
 vents  more  of  his  diligence  in  pursuit  after  sense,  than  after  as- 
 surance. Christians  will  weep  whole  nights  for  the  want  of  sense 
 but  few  take  that  time  to  weep  for  the  want  of  assurance. 
 Fourthly,  Christians  vent  more  diligence  in  pursuing  after  light, 
 than  after  life;,  but,  O?  that  excellent  ornament  of  life,  which 
 is  not  sought  after.  There  is  this,  fifthly,  that  a  Christian  of- 
 tentimes vents  more  of  his  diligence  in  public  duties,  than  in 
 private  duties.  O  Christians,  are  you  not  more  Christians  a- 
 broad,  than  at  home!  That  isanevidenceof  littiesincerity.  There 
 is  this,  sixthly,  oftentimes  a  Christian  has  more  diligence  in  af- 
 flictions, than  in  prosperity.  When  we  are  under  afflictions,  we 
 have  some  fits  of  diligence;  but  when  prosperity  comes,  then  sure 
 grow  secure;  we  do  not  endeavour  diligence  in  the  whole  trzzt 
 of  our  conversation.  Lastly,  A  Christian  oftentimes  endeavour* 
 more  to  multiply  his  duties,  than  to  rectify  them.  Many  Chris- 
 tians choose  rather  to  make  their  prayers  many,  as  right. 
 
 Now,  ia  speaking  to  this,  I  would  shew  vol?,  tha"  there  aro 
 
464  COMMUNION  SERMONS. 
 
 six  times  a  hypocrite  puts  on  fits  of  diligence,  and  yet  may  be 
 destitute  of  true  Christian  diligence.  And  the  first  time  a  hypo- 
 crite puts  on  fits  of  diligence,  is,  when  he  is  under  the  crossj 
 then  starts  he  out  of  his  bed;  as  is  clear  from  Psalm  lxxviii.  34. 
 '  When  he  slew  them,  then  they  sought  him:  and  they  returned 
 and  enquired  early  after  God:'  but  it  is  like  Jonah's  gourd,  up 
 in  one  night,  and  down  in  another.  A  second  time  is,  when 
 Christ  is  in  court,  and  religion  in  fashion,  then  the  hypocrite 
 will  put  on  such  fits  of  diligence.  O!  what  will  not  a  hypocri- 
 tical Jehu  do,  when  there  is  a  crown  to  be  had  for  following 
 Christ  and  religion,  i  O  come  then,  and  see  my  religion,  and 
 zeal  for  the  Lord  of  hosts?'  But  bring  Christ  toCaiaphas's  hall, 
 then  will  we  soon  quit  him,  and  scatter  our  religion.  O!  but  it 
 is  much  to  love  a  persecuted  Christ.  Ay,  a  searching  time  would 
 make,  I  fear,  Christ  to  go  with  a  thinner  backing  in  Scotland 
 than  he  doth.  A  third  time,  when  a  hypocrite  puts  on  some  fits 
 of  diligence,  is,  when  he  is  under  some  strong  convictions;  as 
 in  Acts  ii.  37.  where  c  they  were  pricked  in  their  hearts/  so  that 
 they  cried  out,  *  men  and  brethren,  what  shall  we  do?'  There  is 
 a  fourth  time  when  hypocrites  put  on  such  fits  of  diligence,  and 
 that  is,  when  they  are  under  some  apprehensions  of  wrath:  as 
 Simon  Magus,  when  Peter  threatened  him,  in  Acts  viii.  24. 
 *  Pray  to  the  Lord  for  me,'  saith  he,  i  that  none  of  these  things 
 befal  me.'  There  is  a  fifth  time  when  a  hypocrite  puts  on  some 
 fits  of  diligence,  and  that  is,  when  death  and  he  begins  to  yoke, 
 then  the  stoutest  heart  begins  to  grow  diligent.  There  is  a  sixth 
 time  when  a  hypocrite  puts  on  some  fits  of  diligence,  and  that 
 is,  when  he  fs  under  some  ordinary  and  common  flashes  of  the 
 Spirit,  but  behold  he  is  not  constant.  1  may  call  the  hypocrite, 
 Reuben,  when  unstedfast  as  water. 
 
 Now,  I  shall  close,  only  adding  these  four  things,  wherein  a 
 Christian  ought  especially  to  vent  his  diligence  in:  as,  frst>  in 
 making  his  peace  with  God,  and  being  married  and  reconciled 
 to  him;  as  is  clear  in  Luke  xii.  53,  "  When  thou  goest  with  thine 
 adversary  to  the  magistrate,  as  thou  art  in  the  way,  give  dili- 
 gence that  thou  mayest  be  delivered  from  him."  Now  it  being 
 a  part  of  the  exercise  of  the  day,  to  groan  under  the  contempt 
 of  Christ,  and  slighting  and  undervaluing  of  the  precious  plant  of 
 renown.  I  would  therefore  press  this  upon  you,  i  to  be  diligent 
 to  get  your  peace  with  God  made  sure,  before  we  go  hence  and 
 be  no  more.'  And  that  upon  these  considerations,  Firsts  Be  mar- 
 ried to  Christ,  because  there  was  never  a  person  in  your  offer 
 like  him:  does  he  not  excel)  all  the  courtiers  of  thy  heart?  Does 
 he  not  outbid  them  all  in  offers?  I  say,  you  that  are  married  to 
 any  other  than  Christ.     O  strangers  to  Christ!  what  do  ycur 
 
COMMUNION  SERMONS.  4£5 
 
 idols  offer  you,  but  he  offers  you  more?  Therefore,  O  sinners! 
 come  and  be  married  to  Christ.  Secondly ',  Does  not  Christ  out- 
 bid *hem  all  in  beauty.  O!  is  there  never  a  person  here,  that 
 will  be  content  to  marry  him?  I  say,  O  young  women!  will 
 you  marry  him?  I  have  a  noble  husband  to  present  to  you.  Wi- 
 dows, will  you  be  married  to  him?  Then  I  offer  this  excellent 
 husband  unto  you.  Will  you  have  him?  Thirdly^  Ke  excel* 
 them  all  in  right;  there  is  none  that  has  such  a  right  to  you  as 
 Christ.  Fourthly )  He  excels  all  thy  lovers  and  heart  courtiers, 
 in  reality  and  love;  therefore,  O  sinners !  come  and  be  married 
 to  the  Son  of  God,  to  the  Branch  of  righteousness,  and  Plant  of 
 pleasant  and  precious  renown. 
 
 The  second  consideration  to  press  home  diligence  upon  you, 
 and  to  come  and  be  married  to  him,  is,  Christ  is  the  four  articles 
 of  the  contract.  I  shall  read  them,  and  judge  ye  of  the  marriage. 
 The  Jirst  article  is  in  1  Cor.  iii.  21,  23,  read  that  excellent  con- 
 tract, '  all  things  are  yours,  and  ye  are  Christ's,  and  Christ  is 
 God's.  Now,  is  not  that  a  complete  article  of  the  contract?  You 
 are  infeft  in  all  things,  and  what  would  you  have  more?  I  shall 
 read  the  second  article  of  the  contract,  in  Rev.  xxi.  7.  *  He  that 
 overcometh  shall  inherit  all  things/  &c.  Now  that  answereth  to 
 a  Christian  all  objections  he  can  put  against  the  first,  *  All  may 
 be  mine  to-day,  but  I  may  lose  them  to-morrow-,'  nay,  saith  the 
 text,  they  shail  be  your  everlasting  possession.  A  third  article 
 of  the  contract  is  in  Psalm  lxxxiv.  11,  c  He  will  give  grace/  &c. 
 Is  not  that  a  brave  dowry?  Ay,  but  which  is  more,  '  he  gives 
 glory.'  But  will  he  give  no  more?  Ay,  ■  No  good  thing  will  he 
 withhold  from  you  that  fear  him/  Now,  what  want  you,  that 
 may  completely  satisfy  you?  I  shall  read  the  fourth  article  of 
 the  contract,  1  Kings  iii.  5,  *  Ask  what  you  will,  and  it  shall  be 
 given  you.'  Christ  has  left  ajblank,  is  there  any  article  you  will 
 fill  up?  Now,  I  intreat  you  be  diligent*  and  seeing  there  is  such 
 an  excellent  well  contrived  contract,  come  therefore  and  be  mar- 
 ried to  this  excellent  husband.' 
 
 A  third  consideration  to  press  it  is,  there  is  not  a  person 
 within  the  door$,  but  their  dissent  shall  be  so  marked  in  heaven 
 to-night.  O!  consider  then,  what  shall  be  reported  of  you  in 
 heaven  to-night.  I  tell  you,  there  is  a  fourfold  report  we  can 
 make  for  you?  First)  We  must  make  a  blank  report;  that  is  to 
 say,  we  know  not  what  this  people  will  say  of  the  bargain;  shall 
 this  be  our  report  of  Edinburgh?  Or,  secondly ',  shall  this  be  our 
 report  ?  And  shall  it  be  declared  in  heaven  to-night,  that  Chrisi 
 came  to  such  a  congregation  in  Edinburgh,  and  not  one  person 
 would  be  content  to  marry  him?  Or,  thirdly,  shall  this  be  the 
 report  that  shall  be  made  in  heaven,  « that  this  people  shall  be 
 
 3N 
 
466  COMMUNION  SERM0U5, 
 
 made  a  willing  people  in  the  day  of  thy  power?'  O!  shall  we 
 make  this  report,  that  they  hare  taken  it  to  advisement?  I  in- 
 treat  you,  speak  your  minds  presently;  for  I  defy  all  the  mini- 
 sters in  the  world  to  give  you  the  offer  of  this  bargain  to-mor- 
 row. If  ye  will  not  give  us  to  report,  then  report  it  yourselves. 
 Is  this  the  first  person  here  to-day,  that  is  content  to  put  to 
 his  hand  and  subscribe  the  excellent  contract?  Of  all,  not  one 
 person  being  gained.  1  say,  heaven  is  waiting  for  our  report, 
 and  heaven  is  waiting  for  your  answer;  therefore  be  married  to 
 Christ. 
 
 There  is  a  fourth  consideration  to  press  you  to  come,  and  be 
 married  to  him,  and  that  is,  if  you  will  come,  he  will  pay  all 
 your  debts;  ay,  he  will  communicate  his  secrets  to  you:  yea,  he 
 will  give  you  much  of  his  love;  and  much  of  his  care,  and 
 much  of  his  riches. 
 
 And  then  there  is  this  jifth  consideration  to  press  you  to  come, 
 and  be  married  to  Christ,  and  that  is,  the  refusal  of  this  blessed 
 offer,  and  excellent  bargain,  will  constrain  Christ  to  take  his 
 leave  of  you  and  be  gone:  therefore,  as  you  will  not  give  Christ 
 a  free  pass  to  go  his  way,  and  take  his  everlasting  farewel,  refuse 
 :t  not:  for  this  it  shall  be  known  who  the  person  was,  that  was 
 content  that  Christ  should  stay,  or  go  his  way:  ay,  by  this  it 
 shall  be  known,  who  is  content  to  marry  him,  and  who  is  not. 
 
 A  sixth  thing  to  press  this  home  on  you,  to  come  and  be 
 married  to  Christ,  is,  that  if  I  should  speak  of  him  till  the  break 
 of  the  day,  I  would  be  constrained  to  conclude  with  one  of 
 these  four  words:  first,  With  that  word  in  Heb.  xi.  32.  c  What 
 shall  I  more  say?  Yea,  what  could  angels  say  more?  For  time 
 would  fail;'  yea,  eternity  would  fail.'  Or,  secondly,  I  would  be 
 forced  to  conclude  with  that,  in  Job  xxvi.  14„  i  These  are  parts 
 of  his  ways,  but  how  little  a  portion  is  beard  of  him?'  Or,  thirdly% 
 I  would  conclude  with  that  word,  which  Philip  spake  to  Natha* 
 nael,  in  John  i.  46.  '  Come  and  see.'  Or,  fourthly^  i  would  be 
 forced  to  close  with  that,  c  O  precious  Christ!  praise  thyself,  for 
 we  cannot  praise  thee.  O  precious  Christ !  commend  thyself, 
 for  we  cannot  commend  thee.  Now,  is  he  not  excellent?  And 
 therefore  be  married  unto  him,  yea,  or  not.  O!  shall  it  be  de- 
 clared in  heaven,  that  there  are  so  many  dissenters  in  this  place? 
 O!  believe  it,  sirs,  Christ  will  put  to  your  No  with  great  grief  of 
 heart:  but  he  will  put  your  Tes  with  great  pleasure  and  delight. 
 Now  what  say  you  to  this  excellent  bargain? 
 
 Now,  I  suppose  there  are  nine  frames  of  spirit  here  in  this 
 
 place;  and  cursed  be  the  person  that  is  under  any  of  these  nine 
 
 :rames:  I  suppose  there  are  some  of  Feiix\s  frame  here,  that  will 
 
 ajri  i  go  away,  and  at  a  more  convenient  time  I  will  hear  thee.' 
 
COMMUNION  SERMON?.  4-67 
 
 Let  such  go  away  with  the  curse  of  the  living  God  upon  them. 
 Secondly,  I  suppose  there  be  some  of  Pilate's  frame  here,  that 
 say,  we  have  nothing  to  say,  (  and  yet  crucify  him/  Is  there  any 
 such  here?  Let  them  go  away  with  the  broad  everlasting  curse 
 of  the  gospel.  Thirdly,  Is  there  any  here  of  the  Jews'  frame, 
 that  cries,  i  away  with  him,  crucify  him,  and  release  unto  us  Ba- 
 rabbas;'  there  are  many  merchants  that  will  say,  <  away  with 
 Christ,  and  give  us  the  world.'  Yea,  fourthly,  there  may  be 
 some  of  Judas'  frame  here,  « that  will  sell  Christ  for  thirty  pieces 
 of  silver.'  O!  shall  he,  who  is  above  all  price,  be  thus  underva- 
 lued, and  sold  at  so  low  a  rate.  Fifthly*,  I  suppose  there  will  be 
 some  of  Esau's  frame  here,  s  that  will  sell  their  birth-right  for  a 
 mess  of  pottage.'  Esau,  you  are  condemned  and  cursed  for  that 
 fearful  sin  of  slighting  this-  excellent  match.  There  is,  I  sup- 
 pose, a  sixth  frame,  which  is  better  than  any  of  them;  and  O 
 that  many  were  come  that  length.  Perhaps  there  are  some  of 
 Agrippa's  frame  here,  i  who  was  almost  persuaded  to  become  a 
 Christian,'  take  away  that  word  almost,  and  put  to  that  sweet 
 word,  altogether.  Seventhly,  I  suppose  there  be  some  of  Cain's 
 frame  here,  when  they  are  charged  with  this  offer,  will  go  and 
 enter  to  the  vain  and  idle  speculations  of  the  world.  Eighthly? 
 I  suppose  there  be  some  of  that  frame  here,  in  Matth.  xxii.  4«. 
 when  <  they  were  invited  to  the  marriage,  they  let  lightly  of  the 
 offer  of  God.'  Now,  will  any  undervalue  the  offer?  O  venture 
 not  to  go  forth  at  these  doors,  ■  till  you  have  made  your  peace 
 with  God.'  Ninthly \  I  suppose  there  be  some  of  Balaam's  frame 
 here,  «  O  that  I  may  die  the  death  of  the  righteous!'  O  that  I  mar 
 be  a  Christian  in  my  death;  but  they  never  desire  to  be  so  in  their 
 life:   but  you  shall  not  obtain  it. 
 
 Now  will  you  ask  at  yourselves,  gentlemen,  and  gentlewo- 
 men, will  ye  ask,  if  ye  be  content  to  take  Christ?  For  I  take 
 heaven  to  be  my  witness;  I  take  the  Father,  the  first  person  of 
 the  blessed  Trinity,  I  take  Jesus  Christ,  the  second;  I  take  the 
 Holy  Ghost,  the  third;  I  take  angels;  I  take  all  the  glorious  saints 
 about  the  throne,  I  take  the  stones  cf  this  house;  I  take  your- 
 selves to  witness;  and  I  myself  shall  be  a  witness;  ay,  though  I 
 should  not  embrace  this  offer,  I  shall  be  forced  to  accuse  yoiu 
 O!  shall  I  excuse  you,  if  you  despise  this  excellent  offer?  No> 
 I  shall  accuse  you;  therefore  delay  not,  make  the  bargain  sure 
 before  ye  go  away.  Now,  what  is  your  last  answer?  I  in  treat 
 you,  ask,  what  will  be  the  last  return  ycu  will  give  to  Christ? 
 Believe  it,  Christ  is  serious,  if  ye  be  content.  O  blessed  is  that 
 Christian,  with  whom  Christ  has  bound  up  that  excellent  knot 
 of  union!  O  blessed  is  the  soul  that  is  married  to  Christ! 
 
 There  are   f.  rg$  that    break   th-2    hnot    cf  marm£4 
 
463  COMMUNION  SERMONS. 
 
 and  union  among  men,  that  will  not  break  the  union  betwixt 
 Christ  and  the  soul:  first,  Sin  will  do  it;  but  no  sin  betwixt 
 Christ  and  the  soul.  And,  secondly,  Adultery  will  do  it;  it  will 
 break  the  knot  of  marriage  with  men,  but  not  with  Christ, ( Thou 
 hast  played  the  harlot  with  many  lovers,  yet  return  unto  me, 
 saith  the  Lord.'  Christ  will  keep  fast  the  grip  though  we  lose  it, 
 I  will  tell  you  how  precious  Christ  guides  the  poor  sinner  to 
 heaven,  it  is  by  a  cord  of  love,  the  one  end  of  it  is  in  heaven  in 
 his  own  hand,  and  the  other  end  of  it  about  our  hearts,  and  he 
 heaves  us  all  along  to  himself:  and  O,  but  it  be  in  a  sure  hand. 
 Thirdly,  Anger  separates  friends:  but  no  passion  will  break  this 
 knot.  O!  precious  Christ  will  never  be  so  angry,  as  to  break  that 
 knot,  tho'  sometimes  he  will  overload  and  spread  a  vail  over  their 
 enjoyments  for  a  while,  but  he  is  not  angry  for  ever.  Fourthly, 
 There  is  this  will  break  the  knot  among  men,  and  that  is  ingra- 
 titude; but  ingratitude  will  never  break  the  knot  betwixt  Christ 
 and  us.  Though  we  prove  never  so  ungrateful,  he  remains  sted- 
 fast.  There  is  that,  fifthly,  that  breaks  the  knot  of  friendship 
 betwixt  men,  that  is,  mistakes  and  prejudices;  but,  O  blessed 
 are  we  in  this,  no  mistake  will  break  this  knot,  no  prejudice  will 
 dissolve  this  union.  Ay,  he  that  is  once  in  Christ,  shall  be  al- 
 ways so.  Now  what  is  your  report?  I  beseech  you  speak  your 
 minds;  for  such  an  offer  was  never  heard  in  Israel.  Alas,  I  fear 
 there  are  many  dreadful  dissenters  within  the  doors  of  his  house; 
 and  how  many  shall  be  marked  so  in  heaven  this  day? 
 
 Now  to  him  that  is  able  to  persuade  you  to  embrace  this  ex- 
 cellent offer,  be  everlasting  praise  and  glory  for  evermore.  Amen* 
 
 SERMON  II. 
 
 Prov.  x.  4. But  the  hand  of  the  diligent  maketh  rick. 
 
 Psalm  xix.  2. — Day  unto  day  uttereth  speech,  &c. 
 
 1  Hope  I  may  say  with  Ehud  to  Eglon,  Judges  iii.  20.  *  I  have 
 a  message  from  God  unto  you/  and  it  is  this  in  short,  that  you 
 would  no  longer  cry;  *  A  little  sleep,  a  little  slumber/  that  seeing 
 you  have  your  precious  souls  at  the  stake,  you  would  set  to  work^ 
 
 O  expectants  of  heaven!  what  are  you  doing!  I  am  sure 
 much  of  your  day  is  past;  and  I  am  sure  much  of  your  work  is 
 before  your  hands. 
 
 There  are  six  sorts  of  diligence  that  Christ  will  not  accept  of 
 you:  Fint,  Half-diligence.  Our  diligence  is  oftentimes  like 
 Jonah's  gourd,  and  the  morning  cloud;  and  that  diligence  shall 
 surely  be  cast  off  by  Christ.  But  we  must  endeavour  an  equal  and 
 uniform  way  of  seeking  of  God-    Secondly,  There  is  Jehu's  di~ 
 
COMMUNION  SERMONS.  469 
 
 ligence,  and  that  is,  such  as  have  self  outward  things  for  its  end. 
 Thirdly,  There  is  the  Pharisee's  diligence,  and  that  is  it,  that 
 consists  much  in  outward  exercise,  and  no  more.  I  trow,  if  we 
 made  no  longer  prayers  than  our  hearts  make,  they  would  be 
 exceeding  short.  I  fear,  many  do  more  multiply,  than  rectify 
 worship.  Fourthly,  There  is  a  constraining  diligence,  and  that 
 is  either  by  a  natural  conscience,  or  for  applause.  Fifthly,  There 
 is  a  hypocritical  diligence,  and  that  is,  some  do  all  to  themselves, 
 and  that  is  it  they  serve  God  with:  ay,  such  shall  not  be  appro- 
 ven.  Sixthly,  There  is  Esau's  diligence,  and  that  is  after  the  de- 
 cree is  gone  forth,  and  the  door  is  shut,  we  cry  out,  now  I  be- 
 gin to  prize  time;  diligence  I  love.  Here  Solomon  does  set 
 diligence  and  sloth,  the  one  before  the  other,  that  being  before 
 the  other,  we  may  behold  the  deformity  of  the  one,  and  the* 
 beauty  of  the  other. 
 
 We  spake  to  several  things  here,  and  left  at  this,  that  there 
 were  four  things  in  which  a  Christian  ought  especially  to  vent  his 
 diligence  in.  And,  Jirst,  *  in  making  his  peace  with  God,'  Luke 
 xii.  58.  Secondly, i  To  make  his  calling  and  election  sure,'  1  PeU 
 i.  10.  And,  thirdly,  f  in  growth  in  grace,  that  you  may  be  as  a 
 plant  planted  by  God's  hand.  And,fourthly,  l  keeping  of  his 
 heart/  which  is  indeed  the  city  that  is  often  broken  down,  and 
 is  without  walls:  Prov.  iv.  23.  c  Keep  thy  heart  with  all  diligence: 
 for  out  of  it  are  the  issues  of  life.' 
 
 Naw,  because  of  the  f*rst  thing,  which  is  in  making  up  his 
 peace  and  agreement  with  God,  I  shall  press  it  a  little,  and  speak 
 to  these  two  things:  Jirst,  Some  things  to  stir  you  up  to  embrace 
 Christ,  and  make  your  peace  with  him,  and  be  married  to  him, 
 I  charge  you  stand  not  out  against  the  precious  offer. 
 
 The  Jirst  consideration  to  press  you  to  it,  is,  that  it  is  Christ's 
 great  design  in  many  of  his  actions;  and  ought  it  not  to  be  our 
 care  to  bide  with  it? 
 
 The  Jzrst  glorious  act  wherein  it  appears,  is  in  his  coming 
 down  from  heaven,  was  it  not,  that  he  might  speak  and  confer 
 with  us  of  heavenly  matters?  And,  oh!  shall  he  make  so  long  a 
 journey,  and  return  a  widow  to  heaven?  Rom.  vii.  4.  Secondly, 
 His  sufferings  in  all  the  things  he  was  put  to  while  here.  All 
 his  wounds  are  the  silent  voice  of  this,  O  sinners!  be  maried  to 
 Christ.  The  wounds  in  his  blessed  hands  cry  this;  his  reproaches 
 and  buffets  cry  this.  I  shall  shew  you  by  the  way,  these  two 
 differences  betwixt  the  first  and  the  second  Adam.  Fi¥st%  Ye 
 know,  in  the  iirst  Adam,  a  rib  was  taken  out  of  his  side,  whence 
 his  wife  was  taken;  but  in  the  second  Adam,  a  hole  was  made 
 in  his  side,  for  his  wife  to  come  in,  for  the  doves  to  flee  to  the 
 holes  of  the  rocks,  even  the  sides  of  her  beloved.  Secondly^  The 
 
470  COMMUNION  SERMONS. 
 
 first  Adam  was  sleeping  while  it  was  dene;  bat  Christ  was* 
 sweating  drops  of  blood  A  third  action  is,  his  freeing  us  from 
 the  curse  of  the  law,  Rom.  iv.  He  therefore  takes  away  the  re- 
 proach of  your  barrenness.  Fourthly,  There  is  his  resurrection, 
 Rom.  xiv.  9.  'For  to  this  end,  Christ  both  died,  and  rose,  and  re* 
 vived,  that  he  might  be  Lord  both  of  the  dead  and  living/  Fifthly, 
 His  precious  and  everiasting  gospel,  is  not  this  its  voice  in  short, 
 O  sinners!  be  married  to  Christ?  This  is  all  that  is  comprehend* 
 ed  in  this  excellent  book.  This  is  the  contract  of  marriage,  and 
 Christ  has  set  to  his  hand,  and  requires  ours.  Sixthly,  It  is  the 
 end  of  the  law:  for  that  is  it  the  law  speaketh,  O!  be  devorced 
 to  your  lovers,  and  be  married  to  Christ.  Seventhly,  It  is  the 
 language  of  mount  Sinai  and  Zion.  Eighthly,  It  is  the  end  of  all 
 the  promises.  That  promise,  "  I  will  give  you  all  things;  and  all 
 that  come  unto  me,  I  will  in  no  wise  cast  out,"  And  what  is  all 
 that  voice,  but,  O  sinners!  be  married  to  Christ?  Ninthly,  It  is 
 the  great  design  of  all  the  threatenings  of  the  book  of  God,  What 
 is  the  end  of  that,  u  That  he  that  despises  me,  I  will  despise  him, 
 and  he  that  will  not  have  me  to  reign  over  him,  I  will  kill  him?r? 
 What  are  all  these,  in  Lev.  xxvi.  and  Deut.  xxviii.  but  this,  he 
 wooes  thee  both  by  mercy  and  judgment?  Tenthly,  It  is  the  end 
 of  a  settlement  in  his  church;  and  if  once  acquired,  we  have  no 
 more  to  do.  I  tell  you  what  will  answer  more  objections  of  be- 
 ing married  to  Christ;  this  is  it,  that  answers  more  than  if  mi- 
 nisters should  preach  to  you  all  their  days,  and  this  is  that,  that 
 is  necessary,  it  is  like  money,  that  answers  all  things.  Secondly, 
 There  is  knowledge  of  Christ;  and  if  you  were  needy,  you  would 
 come  over  mountains  and  cry,  *  Ir  I  perish,  I  perish.'  Thirdly,  I 
 say,  if  you  were  so  needy,  and  desirous  to  know  him,  you  would 
 net  so  dispute  your  coming  to  Christ,  *  You  would  break  through 
 stone-walls,'  as  David's  three  worthies. 
 
 Now,  the  second  thing  I  press  here,  is,  that  you  would  be  mar- 
 ried to  Christ  immediately,  and  that  upon  these  considerations. 
 
 First)  Is  it  Christ s  desire  to  you?  Then  sit  not  still. 
 
 Secondly,  There  is  this,  «  That  this  is  the  acceptable  time,  the 
 day  of  the  Lord;'  therefore  set  to,  and  be  married  to  him.  And 
 is  not  every  thing  excellent  in  its  season?  And  is  not  a  word  in 
 season  excellent?  It  is  like  Peter's  sheet,  in  Acts  xi.  5.  that  is 
 immediately  let  down  to  him:  therefore,  if  ye  would  net  be  ex- 
 communicated from  him,  come. 
 
 Thirdly,  There  is  this,  the  sooner  ye  come,  ye  shall  be  the 
 welcomer.  O!  blessed  that  person,  that  first  subscribes  the  con- 
 tract, Eph.  i.  12.  There  is  not  a  delay  ye  give  to  this  blessed 
 One,  but  it  is  as  a  sword  to  his  blessed  bones.  O  have  ye 
 brought  this  day  a  spear   to  pierce  this  blessed  match,  there  if 
 
COMMUNION  SERMONS.  471 
 
 not  one  that  comes  here  with  a  delay,  but  he  pierces  him.  ■  Think 
 ye  it  a  little  thing  to  be  the  King's  spouse/  and  two  are  better 
 than  one. 
 
 Fourthly \  There  is  this,  that  the  longer  ye  delay,  the  more  un- 
 fit ye  are.  Shall  God  send  up  to  you,  and  say,  give  your  heans 
 to  my  Son  in  marriage-,  and  shall  this  be  our  report,  f  their 
 hearts  are  lifted  up  against  him? 
 
 Fifthly>  There  is  this  consideration,  that  he  is  exceeding  ho- 
 nourable; and  if  it  be  so,  betwixt  any,  how  much  more  betwixt 
 ypu  and  Christ. 
 
 Sixthly •,  There  is  this,  the  excellency  of  that  noble  Person  that 
 wooes  you:  and  is  there  any  suitable  array  to  him? 
 
 There  are  two  wooers  come  to  this  place  to-day,  even  Christ, 
 the  first  excellent  Son  of  God,  the  eternal  admiration  of  angels, 
 he  is  come.  And  there  is,  secondly^  the  devil  he  is  come,  and 
 they  have  both  one  suit  to-day,  4  My  son,  give  me  thy  heart.' 
 And  to  which  of  them  will  you  give  it.  And  O!  if  ye  knew  how 
 many  give  it  to  Satan,  we  mignt  go  away  astonished.  O  sinners! 
 therefore  be  married  to  Christ. 
 
 Seventhly  y  There  is  this,  that  it  is  the  straight  way  to  put 
 Christ  away,  if  you  do  not  take  him. 
 
 Eighthly,  There  is  this,  that  it  is  the  greatest  act  of  indignity 
 to  refuse  to  subject  yourselves  to  him,  Jen  viii.  9.  *  Lo,  they  have 
 rejected  the  word  of  the  Lord,  and  what  wisdom  is  in  them?' 
 Now,  are  you  content  to  take  him  in  marriage?  For  we  have 
 moved  so  many  considerations  to  you,  to  marry  him  immediate- 
 ly; and  yet  seeing  he  is  offered,  and  ye  have  let  So  light  of  the 
 offer,  now  will  you  not  take  him? 
 
 And  there  are  these  five  light  rates  at  which  he  is  offered. 
 
 Fifsi9  A  look  of  salvation:  and  cursed  be  that  eye  that  will 
 not  look  to  the  Son  of  God,  who  may  bg  had  for  a  look. 
 
 Secondly,  There  is  that,  for  the  hearkening  of  your  ear;  and 
 it  is  an  ill  vent,  that  will  hear,  and  not  receive  Christ,  who  will 
 be  taken  for  hearkening.  Isa.  lv.  2.  And  you  say,  I  will  give 
 him  twenty  looks,  if  I  could,  but  I  cannot.  But  I  tell  you,  that 
 look  is  in  a  promise,  Zech,  xii.  12.  And, 
 
 Thirdly,  There  is  this,  even  desire:  and  what  desire  have  you 
 for  him? 
 
 Fourthly,  There  is  willingness,  Rev.  xxii.  towards  the  close. 
 But  I  cannot  look,  say  you:  I  will  come  lower:  and  so  for  one 
 of  these  prices  you  may  have  him.  But,  alas!  I  cannot  so  much 
 as  look;  I  will  yet  therefore  come  a  little  lower,  and  there  is 
 half  a  look,  in  Song  iv.  9.  i  Thou  hast  ravished  my  heart,  my 
 sister,  my  spouse;  thou  hast  ravished  my  heart  with  one  of  thine 
 eyes/  Oh  then,  I  pray  you  take  him.' 
 
 But  there  are  two  sorts  of  Esau's  here  tc-day.     First,  Some 
 
472  COMMUNION  SERMONS. 
 
 of  Gallic's  humour,  that  care  for  none  of  these  things:  and 
 cursed  are  they  from  this  day  forth,  that  care  for  none  of  these 
 things,  if  they  remove  not,  but  when  they  are  going  to  their 
 eternity.  And,  secondly,  there  are  some  of  the  Gadarene's  frame, 
 that  said  to  Christ,  go  a*way;  and  O!  what  if  your  city  be  such, 
 k  is  no  matter  though  it  were  a  heap;  I  say,  you  are  doing 
 what  you  can  to  put  him  away,  when  you  refuse  the  gospel; 
 and  that  is  more  than  sufficient  to  do  it.  Now,  young  men  and 
 maids,  and  widows,  are  you  content?  O!  I  am  content,  but  I 
 cannot  write  my  name.  O!  then  draw  a  score  for  it,  if  thou 
 canst  not.  But  I  cannot  get  up  my  heart;  let  then  the  mouth 
 take  him  till  the  heart  come  up;  and  then,  you  have  done  it; 
 and  I  obtest  you  all  by  the  love  of  Christ,  and  the  love  of  your 
 souls,  and  by  the  promises  and  threatenings  of  the  book  of  God, 
 come  and  be  content  to  marry  Christ;  then  be  of  the  number 
 of  those  who  have  chosen  him  for  their  husband*  To  be  David's 
 wife,  says  Abigail,  '  let  me  be  the  servant  of  his  servants/  So 
 dare  you  come,  <  and  with  ropes  about  your  necks:1  but  let  us  be- 
 ware of  that  modesty  and  humility  that  puts  us  away  from  Christ: 
 for  in  Rpm.  x.  believing  is  there  hold  en  forth  under  the  notion 
 of  humility;  for  it  is  said,  *  they  subjected  themselves  to  the  faith/ 
 
 Now,  I  shall  shew  some  obstructions  to  the  love  of  Christ, 
 First j  Immoderate  love  to  the  things  of  the  world,  1  John  ii.  15. 
 There  are  five  Isaacs  and  idols  that  we  will  not  offer  up  to  God. 
 1st,  Self-ease  and  indulgence,  2dly,  Prid-e  and  self-conceit.  3dly> 
 Misbelief  and  discouragement,  that  many  do  exceedingly  enter- 
 tain, tehly,  There  is  the  grand  idol  of  th«  world.  O!  to  see 
 such  a  light  as  that,  Rev.  xii.  2.  There  is  the  church  clothed 
 with  Jesus  Christ,  directed  with  the  doctrine  of  the  twelve  apo- 
 itles,  and  the  ornament *  of  the  sun  above  her  head,  having  the 
 moon  (the  changeable  world)  under  her  feet.'  Stldy,  Religious 
 idols,  that  is,  the  idols  that  are  truly  loved  indeed,  but  the  im- 
 moderate love  of  them  angers  God;  these  I  call  religious  idols. 
 
 A  second  obstruction,  is  their  conceit  of  their  former  attain- 
 ments, Phil.  iii.  10,  11.  A  Christian  ought  to  entertain  a  holy 
 neglect  of  what  is  by  his  hand,  and  to  eye  more  what  is  before 
 kis  hand,  than  after  it.  I  think,  a  Christian  ought  to  have  his 
 eye  more  towards  the  mark  than  towards  the  break.  O!  woe  to 
 that  Christian,  that  sits  down  when  he  is  here  away,  and  says, 
 1  here  is  my  rest/ 
 
 A  third  obstruction  is,  want  of  tenderness;  I  think  that  this 
 speaks  that  tenderness  is  gone,  want  of  Christian  diligence. 
 
 A  fourth  obstruction  is  this,  discouragement  and  misbelief, 
 Luke  xxii.  4.  l  They  were  asleep  for  sorrow;'  that  is,  for  discou- 
 ragement and  anxiety,  I  say,  misbelief  is  travailing  great  with 
 
COMMUNION  SERMONS.  4?7$ 
 
 child  of  twins;  that  is  slothfulness  and  apostacy.  I  think  a  man 
 under  misbelief,  makes  a  more  insensible  apostacy,  than  under 
 hardness;  yet  when  our  eyes  are  opened,  we  will  see  how  far 
 it  puts  us  from  God. 
 
 .hffth  obstruction  is,  there  is  self-indulgence  and  sloth,  Prov. 
 xx.  4  O!  if  Peter  should  say  to  us,  pity  thyself,  consider  right- 
 ly; cursed  be  that  pity  that  obstructs  diligence. 
 
 A  sixth  obstruction  is,  there  are  many  apprehended  difficul- 
 ties, Prov.  xxii.  3. 4  There  is  a  lion  in  the  way,'  &o  Now,  that  is 
 very  unlike,  for  there  uses  not  to  be  a  lion  in  the  way.  There 
 are  few  impediments,  but  what  we  imagine  to  ourselves;  I  think 
 our  hearts  imagine  impediments,  when  the  devil  doth  not,  and 
 says,  *0  sluggard!  thou  shalt  be  slain.'  And,  alas!  I  think  the 
 sluggard's  religion  is  the  rifest  in  this  time:  there  are  many  con- 
 victions, and  some  resolutions,  and  some  small  desires,  and  no 
 more. 
 
 A  seventh  obstruction  is,  there  is  the  wanting  of  means,  and 
 places  of  tristing. 
 
 Now  we  shall  press  some  advantages  that  Christians  may  have 
 by  diligence.  1st,  It  would  make  great  easiness  in  duties.  We 
 make  prayer  a  burden;  and  why?  Because  we  use  it  so  little. 
 2dly,  It  will  give  you  a  fair  evidence  for  heaven;  and,  oh!  but 
 the  convictions  of  sloth  will  be  great:  but  Paul  signs  a  testa- 
 ment, 2  Tim.  iii.  8.  '  Henceforth  there  is  laid  up  for  me  a  crown 
 of  righteousness,  which  the  Lord,  the  righteous  Judge,  shall  give 
 me  at  that  day,'  &c.  And  it  is  no  wonder  that  Christians  in  our 
 day  do  so  die  under  a  cloud,  because  we  are  so  slothful.  3d/j/, 
 It  is  the  best  way  to  attain  to  Christian  growth.  O!  but  were 
 we  diligent,  we  should  eat  the  fat  of  the  land,  our  sloth  to  us 
 is  as  Gideon's  ephod,  it  is  a  sword  to  us,  that  cuts  the  sinews  of 
 endeavours,  4*thlg%  Diligence  is  the  best  way  to  make  up  your 
 assurance  with  God,  2  Pet.  i.  10.  5thly,  The  diligent  Christian 
 is  admitted  to  many  precious  enjoyments  of  God.  Would  you 
 know  the  Christian  that  is  dandled  upon  his  knees,  and  gets  the 
 good  of  the  land?  It  is  even  the  diligent Xlhristian,  Prov.  xxii. 
 26.  <Seest  thou  a  man  diligent  in  his  business:  he  shall  stand 
 before  kings,  he  shall  not  stand  before  mean  men.'  6th/y}  He 
 is  the  person  that  meets  with  many  sweet  returns  of  prayer, 
 Acts  xi.  26.  Would  you  know  the  reason  why  we  pray  not  so 
 much  to  an  absent,  vailed,  silent  Christ?  it  is,  you  are  not  dili- 
 gent. O!  precious  are  the  answers  of  the  tongue,  that  are  given 
 to  the  Christian  that  is  much  in  preparation  of  the  heart.  7////j/, 
 It  is  he  that  walks  with  most  peace  of  conscience  through  the 
 world,  it  is  even  the  diligent  Christian.  Sth!i/}  It  is  he  that 
 prevents  the  morning,  to  meditate  on  God. 
 
 30 
 
474  COMMUNION  SERMONS. 
 
 Now,  I  am  come  here  to-day,  to  demand  your  last  answer, 
 if  vou  will  take  Christ.  I  hope  you  are  content  to  marry  him. 
 Now,  what  is  your  answer;  are  you  content,  young  men  and 
 maidens?  Old  men  and  women,  are  you  content?  Is  there  none 
 that  will  .ubscribe?  Oh!  shall  this  contract  of  marriage  be  sent 
 back  to  heaven?  Oh!  let  it  not  be.  And  this  I  press,  that  you 
 marry  Christ,  in  these  five  things.  First%  If  all  the  saints  of  hea- 
 ven were  to  give  you  their  advice,  they  would  say,  it  is  good 
 to  be  married  to  Christ.  *  It  is  better  to  marry  than  to  burn/ 
 to  many  Christ,  than  to  burn  in  lust  with  the  world.  Secondly, 
 Christ  is  very  importunate  in  it  to  all  within  these  doors:  he  is 
 sitting  down  on  his  knees,  and  praying  us  to  be  married  to  him- 
 self, and  shall  we  not?  But  must  he  steal  away  our  hearts?  Oht 
 will  you  embrace  him,  because  he  is  importunate?  Thirdly ,  There 
 is  thi  ,  I  am  sure  we  are  not  far  from  our  long  home,  and  then 
 I  pose  you,  on  your  consciences,  what  will  you  answer  to  this 
 question?  O  sinners!  why  will  you  not  choose  me?  We  shall 
 all  get  one  sight  of  him,  and  that  shall  be  in  the  day  of  his 
 sentence  of  wrath.  Think  then  on  it,  and  let  the  terror  of  God 
 persuade  you  Fourthly ,  Will  you  consider  the  courtesy  of  the 
 King,  and  let  it  allure  you.  O!  what  a  sweet  thing  shall  it  be, 
 when  he  shall  say  to  thee,  welcome,  O  sinner.  Come,  think  on 
 this,  and  he  that  waits  on  his  master,  shall  find  him.  Lastly, 
 There  is  this,  there  is  a  day  coming,  when  there  shall  not  be  a 
 word  in  heiven  and  earth,  but  go  and  come.  And  will  it  not 
 be  an  excellent  day,  when  all  shall  be  crying,  come?  Christ,  the 
 Spirit  and  the  bride,  and  heaven  and  earth,  crying,  come?  And 
 there  shall  be  no  speech  betwixt  Christ  and  the  spouse,  but, 
 come,  come.  O  that  excellent  invitation,  Song  ii.  10. i  Come,  my 
 sister,  my  spouse,  my  dove,  arise,  come,  when  we  shall  sit  down 
 on  the  throne  of  our  beloved,  and  shall  sing  as  Moses;'  and  Je- 
 remy cries  out  no  more  now  as  in  Jer.  iv.  19.  But,  on  the  con- 
 trary, what  a  day  shall  it  be,  when  it  shall  be  said,  c  Depart,  de- 
 part, I  know  you  net?'  How  doleful  a  thing  will  it  be!  Weil, 
 then,  let  us  embrace  him,  and  be  content  to  be  married  tohinn 
 and  the  day  shall  be,  when  we  will  sing  to  him  for  ever  and  ever. 
 And  unto  him  be  glory  for  ever  and  ever.      Amen. 
 
 SERMON  III. 
 
 Joe  xxiii.  3.  0  that  I  k?iew  where  I  might  fnd him!  that  I  might 
 come  even  to  his  teat. 
 
 JL  HESE    words    hold   out    the    breathings    and    longing    of 
 a  soul,  after  the  enjoyment  and  fruition   of  God;  Job  being 
 
COMMUNION  SERMONS.  475 
 
 33  it  were,  constrained   to  cry  out,   *  Oh!  When  shall  I  come 
 and  appear  before  God:' 
 
 I  suppose,  that  if  the  question  were  asked  at  every  one  here 
 to-dav,  l  Whom  seek  ye?'  I  doubt  much,  that  if  one  in  twenty 
 could  answer  it  thus,  i  I:  is  Je^us  of  Nazaieth  whom  we  seek/ 
 There  are  many  complaints  of  private  and  public;  but  it  were  a 
 more  suitable  commendation  in  these  days,  to  complain  cf  a  lo^r. 
 <5od,  and  communion  with  him,  that  you  might  be  made  to.  cry 
 out,  *  O  that  I  knew  where  I  might  find  him,  that  I  might  come 
 even  to  his  seat!'  It  were  a  pleasant  and  most  excellent  thing, 
 if  we  could  make  this  report  to-day  concerning  you,  that  is  in 
 Mark  i.  37.  <  All  men  seek  after  thee.'  O  Christians,  and  ex- 
 pectants of  the  crown  of  heaven'  are  you  no:  longing  for  a  sight 
 of  an  absent  God,  and  one  that  is  lost?  Strangers  to  God!  are 
 ye  not  longing  to  get  a  sight  of  him,  that  is  the  excellency  of  the 
 higher  house,  and  makes  all  the  hearts  that  are  there  to  rejoice? 
 Think  you  not  that  Christ  is  worth  the  seeking?  I  suppose  that 
 there  is  a  gulph  fixed  between  God  and  us  '  that  we  cannot  pass 
 from  hence  to  him,  and  he  cannot  come  from  thence  to  us,  (so 
 to  speak)  Yea,  some  may  be  afraid  mat  there  is  a  sentence  of 
 excommunication  past  in  heaven  that  they  shall  not  see  his  face 
 any  more.  And  many  of  us  may  take  up  Saul's  lamentation, 
 and  say,  \  The  Lord  is  departed  from  me,  and  answereth  me  no 
 more,  neither  by  dream,  nor  vision,  nor  b)  prophet,  nor  by  U- 
 rim,  nor  by  Thummin  any  more.'  Believe  it,  Christ  is  a  great 
 loss  when  he  is  away.  I  can  say  no  more,  but  they  are  well  that 
 are  above  the  clouds,  without  the  reach  of  losing  him:  neither 
 have  aiming  for  such  a  desire,  '  O  that  I  kn,ew  where  I  might 
 find  htm!1  I  suppose  we  might  be  made  to  present  that  nibleard 
 desire  that  David  hath,  in  Psalm  cxix.  17 6.  •  O  Lord  seek  thy 
 servant.'  It  is  a  strange  word  to  bid  the  Master  seek  the  ser- 
 vant, but  if  Christ  do  not  seek  us,  we  will,  never  seek  him,  nor 
 yet  answer  him:  the  loss  of  a  stranger  to  God  is,  Christ  is  lost: 
 and  the  loss  of  a  stranger-see  Jeer  of  Jhrist  is,  Christ  is  gone:  but 
 to  come  a  little  nearer  to  the  words. 
 
 In  the  chapter  we  have  Job  answering  two  great  accusations 
 and  challenges  that  were  tabled  against  him:  the  jfrtf  was,  con- 
 cerning his  impatience  under  the  cross.  And  the  second  was, 
 concerning  his  hypocrisy. 
 
 As  for  thejirst)  concerning  his  impatience,  he  answers  it  in 
 the  second  verse,  by  two  things:  \sty  *  Et'en  to-day  is  mv  com- 
 plaint bitter.'  As  if  he  had  said,  *  Di  not  charge  me  with 
 patience:  for  to  complain  against  God,  is  exceedingly  brier  un- 
 to me.'  And,  secondly^  he  said,  *  My  stroke  is  heavier  than  nay 
 groaning:'  that  is,  as  if  he  would  say,  <  Put  my  calamities  m 
 
476  COMMUNION  SERM#NS. 
 
 c  balance  with  my  complaints,  you  will  see  the  one  weigh  down 
 the  other.' 
 
 From  the  beginning  of  the  third  verse  to  the  close,  he  answers 
 to  a  second  challenge  which  was  concerning  his  hypocrisy,  his 
 friend  bearing  it  upon  him  that  he  was  not  sincere.  Do  not  say 
 so,  saith  he,  *  for  I  am  so  sincere,  that  I  desire  that  God  should 
 judge  me/  In  the  words  read,  we  have  two  things.  First,  The 
 excellent  desire  and  request  that  Job  hath  to  God;  '  O  that  I 
 knew  where  Imightfind  him,  that  I  might  come  even  tohis  seat/ 
 The  reason  why  he  sets  not  down  God's  name,  but  points 
 him  out  under  the  word  Him,  is,  1st,  Because  he  supposed  that 
 all  would  know  that  none  was  worthy  to  be  sought  so  earnest- 
 ly beside  God.  And,  L2dhj,  because  he  was  so  much  frighted 
 and  endued  with  reverence  and  high  apprehensions  of  God,  that 
 he  cannot  express  what  he  is:  but  as  if  he  had  said,  *  he  is  a 
 matchless  One;  not  that  he  wants  a  name,  but  that  it  cannot 
 be  expressed.'  His  great  end  in  tabling  of  the  request  is,  *  That 
 he  might  come  even  to  his  seat*,'  or,  as  it  may  be  read,  *  Even  to 
 his  prepared  throne*,'  which  is,  as  if  he  had  said,  <  I  have  a  sweet 
 end  in  my  tabling  of  this  request,'  and  it  is  this,  i  That  I  might 
 come  where  he  is,  and  have  a  sweet  soul-refreshing  joy  and  cor- 
 respondence with  him.' 
 
 From  this  great  request  or  desire,  we  shall  make  six  or  seven 
 observations.     And, 
 
 First,  That  distance  and  desertion  from  God  is  a  case  not 
 unordinary  to  the  saints:  for  while  he  saith,  c  O  that  I  knew 
 where  I  might  find  him,'  it  holds  out  that  he  had  lost  God, 
 and  was  at  a  distance  from  him. 
 
 I  will  not  stand  to  prove  it,  the  frame  of  most  part  of  pro- 
 fessors doth  prove  it;  it  is  written  on  the  most  part  of  our 
 foreheads,  i  Christ  is  gone,  and  shall  never  come  again  any 
 more.'  I  shall  point  at  seven  steps,  to  which  a  Christian's  de- 
 sertion may  go. 
 
 AJirst  step  is,  a  Christian  may  be  so  deserted  of  God,  that  he 
 knows  not  where  to  find  him.  Not  only  may  Christ  be  gone, 
 but  so  far  gone,  that  the  believer  knows  not  where  to  find  him, 
 or  where  to  go  and  seek  him,  till  he  be  forced  to  cry  out,  ■  O  that 
 I  knew  where  I  might  find  him?'  Job  knew  not  where  to  find 
 him.  And  will  not  others  come  in  the  like  condition?  Un- 
 doubtedly they  will;  as  is  clear,  Song  i.  7.  where  the  spouse  not 
 cnly  finds  Christ  absent,  but  so  far  absent,  that  she  knows  not 
 where  to  find,  till  she  bids  him  tell  her  where  he  feeds?  And 
 John  xx.  13.  i  They  have  taken  away  my  Lord,  and  I  know  not 
 where  they  have  laid  him.'  A  Christian,  as  it  were,  may  be  put 
 into  the  dark,  so  that  he  knows  not  how,  nor  where  to  direct 
 
COMMUNION  SERMONS.  477 
 
 his  steps;  he  is  sometimes  with  darkness  in  desertion.  A  second 
 step  is.  a  Christian  may  go  to  desertion:  he  may  be  diligent  a- 
 bout  the  use  of  means  for  the  recovery  of  Christ,  and  yet  the 
 means  be  blasted  unto  him;  he  may  be  about  practice  and  obe- 
 dience, and  yet  be  useless  in  regaining  of  Christ;  as  is  clear, 
 Song  iii.  2.  where  the  spoase  is  much  taken  up  about  the  use  of 
 means,  yet  her  o'er  word  is,  <  I  sought  him,  but  I  found  him  not; 
 I  called,  but  he  gave  no  answer;'  so  Song  v.  6.  She  goes  about 
 all  means,  and  yet  she  hath  the  same  word:  and  this  is  a  great 
 step  indeed,  when  the  Christian  is  put,  not  only  to  wrestle  with 
 an  absent  God,  but  with  a  silent  God.  A  third  step  is,  Christ 
 may  be  gone,  and  the  Christian  not  know  that  he  is  gone?  nor 
 yet  so  much  as  affected  with  it,  nor  sorrowful  for  it.  This  is 
 ordinary  in  our  days;  are  there  not  many  of  us,  of  whom  it 
 may  be  said,  Christ  is  gone,  and  yet  we  seek  him  not,  Song  v.  2. 
 where  Christ  is  absent,  and  yet  the  bride  is  not  affected  with  it. 
 It  is  a  sad  evidence  when  absence  from  Christ  makes  us  net  to 
 walk  in  sackcloth.  A  fourth  step  is,  Christ  may  be  gone,  and  yet 
 the  Christian  somewhat  formal  and  indifferent  about  the  use  of 
 means  to  regain  him;  as  is  clear,  Song  iii.  4.  c  I  sought  him  on 
 my  bed/  Christ  is  gone,  and  yet  the  bride  seeks  him  in  a  lazy 
 and  indifferent  manner.  Many  of  us  do  not  stir  up  ourselves 
 to  lay  hold  upon  Christ,  nor  to  enquire  after  him.  Afjth  step 
 is,  a  Christian  may  be  deserted  not  only  in  respect  of  love,  but 
 in  respect  of  faith,  tenderness  and  diligence,  so  as  the  duties  he 
 goes  about,  may  be  gone  about  in  a  carnal  and  dead  manner. 
 
 First)  In  respect  of  love,  so  as  the  heat  of  it  is  gone,  and  there 
 is  no  sweetness  to  be  found.  Secondly,  In  respect  of  tender- 
 ness, whereas  stupidity  and  hardness  of  heart  is  come  over  him. 
 Thirdly,  In  respect  of  faith,  whereas  before  he  could  read  his 
 interest  in  Christ,  and  say,  '  I  am  his,  and  he  is  mine;  yet 
 now  he  calls  in  question  if  ever  he  shall  find  him  any  more. 
 Fourthly,  In  respect  of  diligence,  whereas  before  he  could  have 
 prayed  six  or  seven  times,  now  he  will  not  pray  once  or  twice  a- 
 day.     I  fear  this  be  almost  an  universal  evil  in  those  days. 
 
 A  sixth  step  is,  Christ  may  be  gone,  and  yet  the  Christian  not 
 know  of  it.  Sometimes  Christ  hath  a  silent  departure,  occasion- 
 ed through  want  of  watchfulness,  and  spiritual  tenderness. 
 
 A  Seventh  step  is,  that  all  the  means  a  Christian  may  use,  may 
 become  tasteless  to  him.  When  those  duties  and  means,  that 
 serve  for  the  recovery  of  Christ  back  again  to  the  soul,  become 
 tasteless;  when  prayer  loseth  its  lustre,  and  love  loseth  its  hue, 
 and  hearing  hath  no  life,  and  we  have  no  delight  in  those  things 
 that  serve  to  regain  time,  it  is  a  great  step  of  desertion  indeed; 
 I  shall  say  no  more  but  this  to  it,  so  long  as  a  Christian  is  de- 
 
47S  COMMUNION  SERMONS. 
 
 serted,  he  may  call  himself  Ichabob,  *  my  glory  is  departed  from 
 me;'  and  his  duties,  Jabcsh,  for  with  sorrow  doth  he  bring  them 
 forth/  Absence  from  Christ,  and  little  affectedness  with  it,  says 
 that  it  is  long  to  the  breaking  of  our  everlasting  day.  Christ 
 hides  his  face,  and  we  are  not  troubled  with  it.  And  surely  some 
 of  us  may  be  put  to  this  question,  is  there  any  of  the  precious 
 company  about  fhe  throne  that  bore  absence  from  Christ  as  we 
 dor  Is  there  any  that  has  tasted  that  he  is  gracious,  that  lays 
 so  little  weight  upon  his  presence  as  we  do?  It  is  like,  we  care 
 net  for  Christ,  and  there  is  two  great  appearance  that  Christ 
 careth  net  for  us.  O  Christians!  is  he  not  gone?  And  yet 
 how  few  are  there  that  cry  out,  *  O  that  I  knew  where  I  might 
 find  him?'  Some  of  us  may  be  put  to  this  question,  shall  ever 
 Christ  and  we  meet  together  again? 
 
 A  second  thing  which  we  mind  to  insist  a  little  upon  is,  that 
 -<i  Christian  ought  to  make  it  his  great  design  to  seek  and  to  find 
 Christ;  which  is  clear  from  these  words  of  the  text,  '  O  that  I 
 knew  where  I  might  find  him  ' 
 
 Ere  I  prosecute  this  point  of  doctrine,  I  shall  speak  a  little  to 
 These  two  things.  First)  What  it  is  to  seek  and  find  God.  Sc- 
 condli/j  I  shall  clear  unto  you,  that  it  is  your  duty  to  make  it 
 your  great  design  to  seek  and  to  find  God/ 
 
 As  for  the  First  thing,  what  it  is  to  seek  and  to  find  God. 
 It  comprehends  these  six  things.  1.  To  engage  your  heart  and 
 strength  in  the  accomplishment  of  tbisgreat  and  excellent  design 
 to  seek  and  to  find  God;  as  is  clear,  Psalm  cxix.  10.  6  With  my 
 le  heart  have  I  sought  thee/  I  suppose  that  the  half  of  the 
 heart  is  not  engaged  in  the  accomplishment  of  this  precious 
 work,  which  says,  it  is  not  our- great  design  to  seek  to  find  God. 
 
 ~.  It  is  to  be  diligent  about  all  the  means,  that  there  be  not 
 a  duty  required  of  us,  in  which  Christ  is  to  be  found,  but  we 
 should  follow  it;  as  is  clear,  Song  hi.  1,  2,  3,  4%  where  she  de- 
 clares, it  is  her  design  to  seek  and  to  find  Christ  by  the  diligent 
 use  of  all  the  means.  There  you  see  that  her  diligence  about 
 the  u^-e  of  the  means  is  very  large,  which  showeth  that  it  is  her 
 great  design  to  seek  and  to  find  Christ*  And  Job  ii.  3,  8,  9. 
 Behold,  '  I  go  forward,  and  look  before  me  and  behind  me, 
 and  or  either  side;'  which  shows  his  great  diligence. 
 
 S.  Notwithstanding  of  ail  the  oppositions  and  disappointments 
 he  meets  with  in  duties,  and  of  his  not  finding  of  God  at  first, 
 yet  not  to  give  over  seeking,  or  his  pursuit,  but  to  seek  till  he 
 him,  as  the  bride,  Song  hi.  4,  i  go  a  little  further,  and  thou 
 shall  find  him  whom  thy  soul  loveth.'  If  thou  go  to  prayer,  and 
 find  him  riot  there:  and  to  hearing,  and  find  him  not  there; 
 and  to -reading,  and  find  him  not  there;  and  to  study  and 
 
COMMUNION  SERMONS.  479 
 
 ditation,  and  find  him  net  there*,  and  about  all  the  means  where- 
 in Christ  is  still  to  be  found,  and  find  him  not  there;  •*  yet  go  a 
 little  further  and  thou  shalt  find  him.'  Say  you,  where  shall  I 
 go  o,  since  I  have  been  about  all  the  means?  Be  a  little  more 
 diligent  and  a  little  more  painfuL 
 
 4-.  It  is  for  a  soul  to  lay  bonds,  ties,  and  resolutions  upon  his 
 own  heart  in  the  accomplishment  of  finding  of  Christ,  2  Chron. 
 xv.  12  6  They  entered  into  a  covenant  to  seek  the  Lord  God 
 of  their  fathers,  with  all  their  heart,  and  with  all  their  soul:1" 
 that  is,  to  bind  ourselves  with  all  bonds,  whereby  our  hearts 
 may  be  engaged  in  seriousness  in  seeking  and  finding.  It  is  a 
 remarkable  word  that  David  hath,  Psalrn  lxhi.  8.  '  My  soul 
 followeth  hard  after  thee:'  that  is,  *  though  thou  run  away, 
 I  will  follow  hard  after  thee,  and  will  not  let  thee  go  until  I 
 find  thee  again.* 
 
 5.  It  is  to  be  instant  in  diligence  about  all  commanded  duties, 
 and  the  use  of  means  for  regaining  and  finding  of  Christ.  A 
 soul  that  would  find  God,  he  must  not  go  on  about  the  use  of 
 means  for  a  day,  but  must  pursue,  going  on  till  he  find  Godj 
 and  when  he  has  found  him,  he  must  make  it  his  common  ex- 
 ercise, that  he  may  keep  himj  many  of  us  have  our  diligences* 
 and  make  it  but  of  one  day's  length,  and  ere  two  days  are  at 
 an  end,  our  diligence  is  past,  two  days  are  most  of  our  constant 
 diligence. 
 
 6  It  is  to  warn  and  summon  all  that  is  within  us,  in  the  ac- 
 complishment of  this  great  design  to  seek  and  to  find  God.  It 
 is  said  of  Laodicea-,  Rev.  iii.  19.  'Be  zealous  and  repent-,'  ye 
 would  be  zealous,  I  shall  say  no  more  to  it  but  this,  be  sure  the 
 first  sight  of  an  absent  Christ  will  make  up  all  your  losses,  or 
 what  is  amiss*,  thou  shalt  forget  thy  seven  years  work,  when 
 thou  meetest  with  Christ  whom  thy  soul  loveth.  Thy  nine  years 
 watch  will  appear  as  a  watch  by  night.  But  the  most  part  of  us 
 make  it  not  our  great  design  to  seek  and  to  find  Christ,  and  com- 
 munion with  hirjd.  Absence  from  Christ  is  turned  more  to  be 
 matter  and  occasion  of  ourdiscourse,  than  matter  of  our  exercise- 
 As  for  the  second  thing,  that  ir  is  our  duty  to  make  it  our 
 grea:  design  to  seek  and  to  find  God,  we  shall  clear  it  unto  you 
 as  we  are  abje 
 
 1.  It  is  commanded,  1  Chron  xxii  19.  c  Now  set  yourselves 
 with  ail  your  heart,  and  with  all  your  soul,  to  seek  the  Lord 
 your  God.'  This  is,  as  it  were,  to  have  our  hearts  fixed  and 
 bent  about  this  work. 
 
 2.  It  is  clear  from  the  practice  of  the  saints  that  they  have 
 made  it  their  great  design  to  seek  and  to  find  Christ,  Psalm 
 xxv ii.  4.  '  One  thing  faiaye  I  desired  of  the  Lord,  and  thai 
 will  I  seek  to  obtain.' 
 
4S0  COMMUNION  SERMONS. 
 
 3.  There  is  much  talking  of  designs  now  in  these  days,  but,  O! 
 if  this  were  the  design  of  all,  to  seek  and  to  find  an  absent  God, 
 this  were  a  sweet  and  precious  design.  In  prosecuting  of  this 
 more  fully,  we  shall  speak  a  word  to  six  or  seven  things.  1.  To 
 some  evidences  and  marks  of  these  that  are  near  finding  him. 
 From  the  text  we  shall  give  you  these  six  or  seven.  And,  Jirst* 
 For  a  person  to  be  under  low  and  undervaluing  thoughts  of 
 himself,  and  high  and  mysterious  thoughts  of  Christ,  as  is  clear 
 from  the  text:  for  while  he  saith,  c  O  that  I  knew  where  I  might 
 find  him!'  he  says,  he  knows  not  how  to  call  him.  These 
 words  contain  an  emphasis,  /and  Him.  I  am  persuaded,  a  soul 
 is  never  nearer  finding  of  Christ  than  when  he  is  as  the  dust  in 
 his  own  eyes.  Pride  isihat  cloud  that  interrupts  communion 
 with  God.  A  second  evidence  is,  to  have  high,  mysterious,  and 
 reverent  thoughts  of  Christ.  There  is  an  emphasis  in  the  word 
 Him,  and  it  is  this  much,  c  O  that  I  knew  where  I  might  find 
 beautiful,  spotless,  compassionate,  majestic,  infinite  Him!  om- 
 niscient, omnipotent  Him.'  Job's  thoughts  are  overcome  with 
 the  thoughts  of  God.  When  he  spake  of  God,  as  it  were,  he 
 blesseth  his  lips.  Our  low  and  undervaluing  thoughts  of  Christ 
 is  the  reason  why  we  seek  not  him  as  we  should,  and  find  him 
 not:  there  are  many  of  us  that  care  not  for  him,  there  is  no 
 form  nor  beauty  in  him  wherefore  we  should  desire  him.  He  is 
 prown  like  an  old  almanack  out  of  date,  and  tasteless.  A  third 
 evidence  is,  for  a  soul  to  be  serious  in  seeking  of  God,  and  se- 
 riously exercised  about  his  duty,  «  O  that  I  knew  where  I  might 
 find  him!'  His  seriousness  is  pointed  out  by  his  framing  of  his 
 desires.  We  but  compliment  with  God,  we  should  wrestle  with 
 him,  as  Jacob  did  where  he  behaved  himself  as  a  prince,  and 
 is  commended;  if  we  would  wrestle  with  God,  we  should  pre- 
 vail. A  fourth  evidence  is,  for  a  person  to  take  up  the  distance 
 that  is  betwixt  God  and  him.  Jacob  takes  up  the  distance  that 
 was  betwixt  Christ  and  him,  which  made  him  to  cry  out,  <0  that 
 I  might  know  where  I  might  find  him!'  AJifth  evidence  is,  for 
 a  person  to  be  submissive  to  the  doing  of  all  duties  that  are  re- 
 quired of  him  for  the  finding  of  Christ;  for  so  the  words  may 
 be  rendered,  'Othat  any  would  shew  me  the  way!'*  Which  shews 
 he  is  willing  and  submissive  to  duty;  which  is  as  if  he  had  said, 
 4  if  any  will  shew  me  the  way,  I  will  follow  it  with  all  my  heart.* 
 A  sixth  evidence  for  one  near  finding  of  God,  is,  to  be  obedi- 
 ent to  the  counsel  of  others,  and  to  take  direction  from  them, 
 for  so  much  Job's  words  import,  while  he  says,  •  O  that  I  knew 
 where  I  might  find  him!  which  is,  as  if  he  had  said,  c  O  that 
 any  would  shew  me  the  way  where  to  find  him!1  for  so  the 
 words  may  be  rendered,  40  that   any  would  make  me  know 
 
COMMUNION  SERMONS.  481* 
 
 where  to  find  lum!"  A  seventh  evidence  is,  for  a  person  to 
 have  high  and  mysterious  ends  in  his  seeking  to  find  God,  which 
 is  clear  in  this  instance  of  Job:  for  he  had  two  excellent  ends  in 
 his  seeking  and  finding  of  God:  and  theirs*  end  that  he  hath 
 in  his  seeking  is,  only  to  find  God,  and  nothing  else  beside  him, 
 either  external  or  internal,  but  himself  alone,  as  he  was,  and  is. 
 A  seco?id  end  or  design  that  he  hath  in  his  seeking  is,  when  he 
 hath  found  him,  to  hold  him  fast,  and  not  to  let  him  go;  as  is 
 clear,  *  O  that  I  knew  where  I  might  find  him!  that  I  might  come 
 even  to  his  seat!'  or,  as  the  words  may  be  read,  *  even  to  his  pre- 
 pared throne.'  Would  he  say,  *  If  I  had  once  my  grips  of  him, 
 c<  I  would  make  good  use  of  him:  I  would  improve  it  so,  that 
 "  I  would  cause  him  bring  me  even  where  he  is.  Every  step  of 
 «f  communion,  would  he  say,  I  would  cause  it  bring  me  more 
 "  near  him,   as  it   were,  to    make   a   stepping-stone  of  it   for 
 
 •  more  communion  with  God;  I  would  not  sit  down  with  find- 
 "  ing  of  him,  but  I  would  cause  him  bring  me  even  to  his  seat, 
 "  that  I  might  have  the  incomprehensible  refreshing  blinks  of  his 
 
 *  presence,  and  be  watered  with  his  springs." 
 
 The  next  thing  that  we  shall  speak  to,  shall  be  to  some  grounds 
 or  reasons,  why  folks,fin  their  seeking  of  God,  find  him  not:  and 
 here  I  must  hint  at  these  six  or  seven.     And, 
 
 Firsty  It  is  because  they  seek  him  not  with  the  whole  heart, 
 Deut.  iv.  29.  c  Thou  shale  find  him,  if  thou  seek  him  with  all 
 thy  heart.'  And  Jer.  xiii.  i  And  ye  shall  seek  me,  and  find  me, 
 when  ye  shall  search  for  me  with  all  your  heart/  Would  ye 
 know  why  we  seek  so  much,  and  find  so  little;  it  is  even  this, 
 because  our  hearts  are  not  engaged  in  the  work  as  they  should. 
 I  suppose  that  the  most  part  of  our  desires  are  running  in  ano- 
 ther cursed  channel,  we  know  what  it  is  to  tongue  our  prayers, 
 but  we  know  not  what  it  is  to  heart  our  prayers. 
 
 A  second  reason  or  ground  is,  our  woful  formality  and  in- 
 dhTerency  in  the  exercise  of  seeking  and  finding  of  God.  There 
 is  the  occasion  of  the  distance  betwixt  God  and  many  of  us,  we 
 seek  as  if  we  cared  not  for  an  answer  at  all;  as  is  clear,  Song  iii, 
 1.  The  spouse  sought  him,  and  found  him  not;  and  the  reason 
 was,  she  sought  him  upon  her  bed.  If  we  were  real  seekers  of 
 Christ,  it  would  sometimes  take  away  our  night's  rest  from  us: 
 but  the  most  part  of  us  had  rather  want  Christ  ten  hours,  than, 
 our  rest  one  hour.  O  what  a  cursed  formality  there  is  in  all  our 
 duties!  that  is  the  fore-runner  of  some  awakening  from  the 
 Lord.  Are  there  not  many  of  us,  that  when  we  go  to  prayer, 
 how  exceedingly  soon  do  we  return  from  it:  because  we  find  no 
 sweetness  at  ail  in  it. 
 
 A  third,  reason  or  ground  why  we  come  so  short  in  our  find* 
 
 3  P 
 
482  COMMUNION  SERMONS. 
 
 ing  of  God  when  we  seek  him  is,  these  woful  designs  and  entfs 
 that  we  have  in  our  seeking  of  God;  as  is  clear,  James  i.  3.  "  Ye 
 ask,  and  receive  not,  because  ye  ask  amiss,  that  you  may  con- 
 sume it  upon  your  lusts."  We  seek  a  sight  of  Christ,  more  to 
 gatisfy  curiosity,  than  to  strengthen  love  and  help  faith. 
 
 A  fowth  reason  or  ground  is,  because  we  are  not  constant, 
 out  take  all  our  religion  by  fits,  and  when  we  are  not  constant 
 and  diligent  about  the  use  of  the  means,  what  wonder  is  it  that 
 we  find  him  not;  for  the  promise  of  finding  him  is  to  the  dili- 
 gent seekers;  as  is  clear,  Heb.  xi.  6.  (i  He  is  a  rewarder  of  them, 
 that  diligently  seek  him.,>  If  Christians  were  up  early  in  the  morn- 
 ing, and  busy  all  day,  and  up  late  at  night  about  their  duty,  they 
 would  come  better  speed  than  they  do. 
 
 A  fifth  reason  or  ground  why  we  come  so  short  in  finding  of 
 God  is,  because  of  our  too  much  dependance  upon  our  own 
 strength,  and  too  little  upon  the  strength  of  God;  and  likewise 
 a  resting  upon  our  own  duties  so,  we  suppose,  that  there  is  an 
 infallible  connection  between  the  seeking  and  finding  of  Christ: 
 and  Jesus  Christ  will  have  us  taught,  that  all  our  seeking  and 
 finding  is  free  grace. 
 
 A  sixth  reason  or  grouud  is,  our  abusing  of  former  mercies 
 and  enjoyments;  as  is  clear,  Song  iii.  2.  compared  with  chap.  v. 
 6.  i  I  sought  him,  but  I  found  him  not:'  what  was  the  reason  of 
 all  this?  It  was  only  the  abuse  of  former  enjoyments:  and  it  is  no 
 wonder  though  Christ  suffers  us  to  seek  long  ere  we  find  him, 
 we  thurst  him  to  the  door  when  he  is  present,  and  give  him  so 
 little  room  in  our  hearts. 
 
 A  seventh  reason  or  ground  is  our  misbelieving  way  of  seek- 
 ing of  God;  as  is  clear,  James  i.  7.  "  Let  not  that  man  think  that 
 he  shall  receive  any  thing  of  the  Lord,  that  seeketh  doubtingly.** 
 The  best  way  for  us  to  seek,  is  in  faith  and  spiritual  boldness; 
 the  which,  if  a  Christian  would  use,  he  would  undoubtedly  seek 
 the  good  of  it. 
 
 Thirdly  >  I  shall  propose  some  considerations  to  provoke  you 
 to  belmuchltakenup  with  this  excellent  design  in  seeking  and  find- 
 ing of  God.  Indeed  there  are  some  that  never  think  they  want 
 Christ,  and  that  is  the  reason  why  they  stir  not  up  themselves  to 
 seek  Christ.  But  to  press  the  matter  home  upon  you  all>  take 
 these  six  or  seven  considerations  alongst  with  you. 
 
 The  Jlrst  consideration  is,  that  one  taken  up  in  seeking  of 
 Christ, '  shall  want  no  good  thing/  Psalm  xxxiv.  10.  What  would 
 you  have  sirs?  Ye  hear  that  seekers  of  God  <  shall  want  no  good 
 thing/  how  much  more  enjoyers  of  him.  If  the  truth  of  this 
 were  believed,  it  would  put  us  to  a  more  ardent  pursuit  after 
 Christ.     What  want  ye,  but  ye  might  have  it,  if  ye  were  seri- 
 
COMMUNION  SERMONS.  4  3f> 
 
 ods  seekers  of  God?  Enlarge  your  desire  as  the  sea-shore,  and 
 ye  shall  get  them  filled  in  this  precious  work,  and  accomplish- 
 ment  thereof;  though  ye  would  enlarge  your  desires  as  the  sand 
 that  is  by  the  sea-shore  for  multitude,  there  is  no  way  to  get 
 them  filled  but  in  seeking  and  finding  God.  Think  it  an  ex- 
 cellent bargain  to  seek  and  to  find  Christ.  Alas!  we  take  hi 
 promise  for  fair  words  that  shall  not  be  accomplished. 
 
 The  second  consideration  is,  if  ye  be  a  sincere  seeker  of  Christ* 
 no  case,  no  condition  shali  be  dark  to  thee,  no  truth  of  the  con- 
 science, but  thou  shalt  have  the  knowledge  of  it;  as  is  clear,  Prov. 
 xxviiL  5.  *  They  that  seek  the  Lord,  understand  all  things.  If  thou 
 wert  a  seeker  of  God,  nothing  needful  but  God  would  give 
 thee  the  clear  and  distinct  knowledge  of  it.  And  the  reason  why 
 we  walk  in  darkness  concerning  our  condition  and  case  often- 
 times is,  because  we  seek  not  God  to  purpose.  John  says,  "  He 
 that  follows  me  shall  not  walk  in  darkness,  but  shall  have  the 
 light  of  life. n  Would  he  say,  is  there  any  that  would  have  their 
 ignorance  removed,  come,  and  let  him  follow  me,  or  be  a  seek- 
 er of  me,  get  your  names  enrolled  in  that  generation,  Psalm 
 xxiv.  6.  There  is  no  dignity  under  heaven  comparable  to  it. 
 
 The  third  consideration  is,  O  Christians!  would  you  biv? 
 your  deadness  removed?  Be  much  in  seeking  of  Christ,  and  the:* 
 you  will  get  your  deadness  removed;  as  is  clear,  Amos  v.  4  6. 
 €  Seek  ye  me,  and  ye  shall  live.*  Their  hearts  shall  live  that  seek 
 him.  Why  is  it  that  there  is  so  much  deadness  of  spirit  and 
 stupidity?  It  is,  because  there  is  but  little  seeking  of  Christ.  Are 
 there  not  many  here  to-day,  that  sought  not  Christ  before  they 
 came  here?  And  it  is  a  doubt  if  they  seek  him  now  either;  and 
 what  wonder  is  it  that  such  find  him  not:  but  if  there  be  a  de- 
 sign to  have  the  heart  living  in  him,  be  much  taken  up  in  seeking 
 of  him. 
 
 The  fourth  consideration  is,  would  you  have  joy  and  delight 
 in  all  contentments?  Be  much  in  seeking  of  God,  and  ye  shall 
 find  it;  as  is  clear,  1  Chron.  xvi.  10.  f  the  heart  of  them  rejoice 
 that  seek  the  Lord.*     How  much  more  in  enjoying  of  God. 
 
 Fifthly,  There  is  another  excellent  delight  to  be  found  in  seek- 
 ing of  Christ,  and  it  is  this,  when  ye  are  standing  upon  the  ut- 
 most pinch  of  time,  betwixt  time  and  eternity,  a  witness  in  thy 
 bosom,  that  thou  hast  been  taken  up  in  seeking  of  Christ willcorn- 
 iort  thee  exceedingly,  how  much  more  r.eal  seeing  of  Christ? 
 2  Chron.  xiv  11.  Asa  mentions  it  thrice,  it  was  so  pleasant  to 
 him  to  remember,  his  heart  was  glad,  his  heart  was  overwhelm- 
 ed with  it.  The  day  is  coming,  that  ye  will  not  think  it  ill  spent, 
 that  hath  been  spent  in  finding  Christ. 
 
 The  sixth  consideration  is,  "  He  hath  not  said  to  the  house 
 
48*  COMMUNION  SERMONS. 
 
 <{  of  Jacob,  seek  ye  my  face  in  vain."  Do  not  think  it  to  no  pur- 
 pose to  seek  God.  He  hath  past  his  word  for  it,  <  that  ye  shall 
 not  seek  his  face  in  vain.' 
 
 The  last  consideration  is,  the  excellency  of  this  precious  ob- 
 ject we  press  you  to  seek.  Is  there  any  thing  in  heaven  more 
 to  be  desired  than  he?  Or  is  there  any  thing  below  comparable 
 to  him?  Alas!  we  may  preach  and  encroach,  and  in  preaching 
 press  you  to  choose  him,  and  to  seek  him-,  but  there  are  hun- 
 dreds here,  that  will  take  a  thousand  times  more  pains  in  seek- 
 ing the  things  of  the  world. 
 
 There  are  three  things  in  the  world  more  sought  than  God. 
 1.  The  applause  of  the  world.  2.  The  riches  of  the  world.  3. 
 The  pleasures  of  the  world.  Many  are  more  taken  up  with  the 
 knowledge  of  Christ,  than  with  Christ  himself.  But,  O!  if  all  our 
 designs  were  consumed  under  this  blessed  design,  to  seek  and  to 
 find  God. 
 
 I  would  persuade  you,  to-day,  if  you  would  set  about  it,  you 
 would  find  it  easier  to-morrow.  And  what  can  you  gain,  if  you 
 lose  this  excellent  prize,  Jesus  Christ?  Then  will  ye  be  persuad- 
 ed to  seek  him?   I  shall  not  insist. 
 
 But  to  him  that  hath  the  tongue  of  the  learned,  teach  you 
 these  things,  and  persuade  you  to  begin  this  precious  work,  to 
 seek  and  to  find  Christ.     Amen. 
 
 SERMON  IV. 
 
 Job.  xxiii.  3.  O  that  I  knew  where  I  might  find  him!  that  I  might 
 come  even  to  his  seat. 
 
 X  HIS  ought  to  be  our  great  and  precious  design,  to  seek  and 
 to  find  Christ;  <c  That  ye  may  be  found  in  him,  not  having  your 
 own  righteousness,  but  the  righteousness  of  Christ,  which  is  of 
 God  by  faith."  Phil.  iii.  9.  It  is  certain,  so  long  as  we  are  here, 
 we  are  both  cut  of  Christ  and  in  Christ,  and  going  to  Christ;  in 
 Christ,  in  respect  of  faith;  out  of  Christ,  in  respect  of  complete 
 conformity;  and  going  to  Christ,  in  respect  of  that  endless  frui- 
 tion and  happiness  we  shall  enjoy  for  ever. 
 
 Is  there  any  person  here  to-day  sick  of  love  for  Christ?  It 
 is  Christ's  love  that  maketh  sick,  and  it  is  Christ's  love  that  mak- 
 eth  whole.  It  is  Christ's  presence  that  cuts,  and  it  is  Christ's 
 presence  that  heals.  I  am  afraid,  that  the  most  part  of  us,  our 
 name  may  be  read,  desolate;  and  our  surname,  forsaken.  There 
 is  a  great  distance  betwixt  Christ  and  us.  If  that  question  were 
 asked  at  us,  How  long  is  it  since  ye  saw  him?  How  few  are  they 
 lhat  could  answer  that  question?    There  are  few  that  could  an- 
 
COMMUNION  SERMONS.  485 
 
 swer  this,  that  ever  they  shall  get  him  at  all:  some  of  us  have 
 a  name  to  be  seekers  of  God,  and  that  is  a  question  if  ever  we 
 shall  find  him. 
 
 Ere  I  proceed  in  the  words,  ye  would  remember,  what  is, 
 and  should  be  the  Christian's  great  design;  what  is  his  design 
 now  presently,  there  is  much  talking  of  designs,  and  of  men's 
 prosecuting  of  them;  *  To  dig  down  deep  in  broken  cisterns  that 
 can  hold  no  water;'  in  overturning  kingdoms,  and  purchasing 
 crowns:  but  it  were  more  suitable  in  our  days,  to  seek  and  to 
 find  an  absent  God.  And  if  ye  be  not  prosecuting  this,  it  is  in 
 vain  to  prosecute  other  designs.  It  is  a  poor  thing  to  purchase 
 a  crown  and  to  lose  Christ;  to  gain  the  world,  and  to  lose  thy 
 own  soul,  to  find  pleasure  here,  and  bitterness  for  ever  hereafter, 
 and  lose  him  that  is  the  delight  of  nations. 
 
 Yesterday  we  spake  to  a  second  direction  from  the  text,  that 
 it  ought  to  be  a  Christian's  great  design  to  seek  and  to  find  Christ, 
 and  that  all  other  things  cjght  to  be  but  lost,  in  the  buying  of 
 this  thing. 
 
 I  have  spoken  to  several  things  from  the  text.  There  remain 
 yet  four  things  that  I  would  speak  a  word  to:  1.  To  some  di- 
 rections for  those  that  have  made  it  their  great  design  to  seek  and 
 to  find  Christ,  and  have  found  him,  and  how  to  keep  him:  it 
 being  as  great  a  difficulty  to  keep  him  when  found,  as  to  find 
 him  when  lost.      And, 
 
 The  jirst  direction  is,  i  When  ye  have  found  him,  hold  him, 
 and  let  him  not  go,  until  ye  bring  him  into  your  mother's  house, 
 and  to  the  chambers  of  her  that  conceived  you;'  as  is  clear,  Song 
 iii.  4?.  There  are  three  cords  by  which  Christ  is  held  when  he  is 
 found,  which  must  be  made  use  of.  And  the/rs/  is  the  cord  of 
 love,  it  lays  hold  upon  the  heart  of  Christ,  and  Christ's  heart 
 meets  in  the  hands  of  love.  Secondly,  The  communicable  cord 
 of  faith,  that  lays  hold  upon  Christ  by  his  word  and  faithfulness. 
 Thirdly j  The  humble  cord  of  prayer  and  supplication;  for  it  is 
 the  poor  that  useth  intreaties.  When  you  have  found  him,  sit 
 down  and  hold  him  till  the  breaking  of  your  everlasting  day,  and 
 the  night  be  past,  Song  iii.  4.  i  I  held  him,  and  would  not  let 
 him  go,  until  I  had  brought  him  into  my  mother's  house,  and 
 into  the  chamber  of  her  that  conceived  me,'  as  if  she  would  say, 
 '  I  could  not  let  him  go,  he  was  so  sweet  and  precipes  company.' 
 Compare  it  with  Song  vii.  5.  'The  King  is  held  inrixe  galleries,' 
 or  as  the  word  is, €  Strongly  violated.'  Luke  xxiv.  20.  'They  con* 
 strained  him  to  abide  all  night/  though  he  strengthened  them  to 
 constrain  him.  §i 
 
 The  second  direction  is,  guard  against  all  things  that  may  stir 
 him  up,-or  awake  him  before  he  please.     Song  iii.  5.  f  I  charge 
 
436  COMMtfMION  SERMONS, 
 
 you,  O  ye  daughters  of  Jerusalem,  that  ye  stir  not  up  nor  ^ 
 wake  my  love  till  he  please/  Put  all  things  to  the  door,  that 
 would  put  Christ  to  the  door.  Oftentimes  Christians  value  com- 
 munion with  God  more  when  they  want  it,  than  when  they 
 have  it.  They  prize  Christ  more  when  he  is  absent,  than  when 
 he  is  present.  It  is  with  the  most  part  of  us  and  Christ,  as  with 
 children  and  a  pleasant  thing,  they  care  not  for  it  when  once 
 they  have  got  a  whiles  play  with  it,  and  their  minds  begin  to 
 lothe  it.     O  how  soon  do  we  weary  of  any  condition! 
 
 The  third  direction  is,  guard  against  limiting  of  Christ.  Do 
 not  prescribe  times  to  him  to  stay  with  you,  Song  ii.  7.  I  charge 
 you  that  ye  stir  not  up,  nor  awake  my  love  till  he  please.'  And 
 so  she  gives  hira  a  latitude^  limiting  of  Christ  is  a  dangerous 
 *hing,  and  that  which  provokes  him  much  to  absent.  There  is 
 a  fourfold  limiting  of  Christ.  1st,  A  limiting  of  Christ  to  desires. 
 2dly,  A  limiting  of  him  to  times.  Sdlij,  A  limiting  of  him  to 
 means.     Lastly,  A  limiting  of  him  to  designs. 
 
 First,  A  limiting  of  him  to  desires,  when  we  set  such  a  time, 
 against  which,  if  he  comes  not,  we  will  give  over  hope.  Secondly, 
 A  limiting  of  him  to  times;  when  we  will  point  such  a  time, 
 for  such  a  turn  and  purpose,  we  will  not  want  such  a  thing. 
 Thirdly,  A  limiting  of  him  to  means  when  we  will  appoint  the 
 way  to  get  such  a  thing,  as  if  the  Lord  knew  not  of  a  better 
 way  to  do  such  a  thing.  Lastly,  A  limiting  of  him  to  designs, 
 when  we  will  put  him  to  it  proportionally.  There  is  a  three- 
 fold rule  by  which  a  Christian's  desires  ought  to  be  regulated. 
 
 First,  Whatever  God  commands,  he  may  desire  it  may  be  o- 
 beyed.  Secondly,  Whatever  Christ  promises,  he  may  desire  it 
 may  be  accomplished.  Thirdly,  Whatever  prophesied,  he  may 
 desire  ft  may  come  to  pass:  but  it  is  hateful  not  to  give  Christ 
 a  blank  as  to  his  coming  and  going,  and  not  to  be  indifferent. 
 
 The  fourth  direction  is,  when  you  have  found  him,  not  to 
 content  yourselves  with  this,  nor  rest  upon  what  you  have  got- 
 ten, but  to  make  use  of  it  to  help  you  to  more.  Make  that 
 degree  of  fellowship,  as  is  clear,  a  stepping-stone  to  more,  to 
 win  more  near  to  him;  as  is  clear  from  the  practice  of  Job,  *  O 
 that  I  knew  where  I  might  find  him!*  As  if  he  would  say,  <  If 
 I  had  him  once,  I  would  not  let  him  go,  or  stay  content  there; 
 but  the  use  that  I  would  make  of  such  a  mercy  is  this,  I  would 
 cause  him  bring  me  even  to  his  seat."  The  Christian's  business, 
 so  long  as. he  is  here,  should  be  to  say,  give  me  Christ,  give  me 
 Christ.  He  should  never  be  satisfied  so  long  as  he  is  hereaway, 
 till  his  shadow  fly  away  in  the  morning  of  eternity,  we  are  over 
 soon  satisfied  with  Christ,  we  cannot  please  him  better,  than  fr>> 
 
 k  much. 
 
COMMUNION  SERMONS*  48T 
 
 The  fifth  direction  is,  keep  nothing  from  him  untold  in  thy 
 heart;  as  is  clear  also  in  the  practice  of  Job:  as  if  one  would 
 say  unto  Job,  what  would  you  do  if  you  were  near  him?  He 
 answers,  *  I  would  order  my  cause  before  him.  and  fill  my  mouth 
 with  arguments;*  nothing  but  I  would  tell  him  of  it,  would  he 
 say,  freedom  with  God  is  that  which  relishes  well?  O  Christian! 
 when,  when  wilt  thou  tell  that  to  God,  that  thou  wilt  not  tell 
 to  all  thy  kin?  For  he  is  an  excellent  secretary,  and  will  help 
 us  in  our  need. 
 
 The  sixth  direction  is,  be  much  in  the  exercise  of  love.  Many 
 of  us  wit  not  what  it  is  to  take  Christ  in  our  arms;  but  there 
 should  be  a  mutual  and  reciprocal  fellowship  betwixt  Christ  and 
 us,  and  acting  of  our  love  in  the  enjoying  of  him,  Song  viii.  1. 
 *  O  that  thou  wert  as  my  brother,  that  sucked  the  breasts  of  my 
 mother!  when  I  should  find  thee  without,  I  would  kiss  thee/ 
 But,  alas!  for  that  cold  entertainment  that  the  presence  of  Christ 
 gets  from  the  most  part  of  us?  Often  we  put  him  away,  when 
 he  desires  not  to  go  away. 
 
 The  seventh  and  last  direction  is,  to  study  to  'walk  humbly  with 
 your  God,  Micah  vi.  8.  When  he  lifts  you  up  to  the  third  hea- 
 ven, sit  down  in  the  dust,  and  call  thyself  unclean;  when  he 
 calls  your  love  fair  for  delights,  and  comely,  call  yourself  de- 
 formed; as  is  clear,  Micah  vi.  8.  'walk  humbly  with  thy  God, 
 he  and  we  cannot  be  long  together,  if  pride  be  entertained  in 
 our  hearts;  it  is  that  which  separates  between  him  and  us.  But 
 this  last  direction  may  be  more  fully  prosecuted.  And  I  shall 
 follow  it  forth  in  eight  or  nine  faults  or  errors  that  Christians 
 will  readily  fall  under  when  they  are  near  God,  all  which  have 
 been  their  very  frame. 
 
 The Jirst  fault  or  error  that  a  Christian  will  readily  fall  into, 
 when  he  is  near  Christ  is,  his  preparing  and  being  taken  up  with 
 some  curious  questions,  and  asking  of  them,  or  requiring  cu- 
 rious desires,  when  he  brings  him  into  the  chamber  of  his  pre- 
 sence; too  great  familiarity  corrupts  good  manners;  as  is  clear, 
 Gen.  xxxii.  29.  When  Jacob  is  near  God,  he  asks  what  is  his 
 name,  a  too  curious  question.  And  Judges  xiii.  17.  Manoah 
 falls  into  the  next  question.  And  the  disciples  likewise,  when 
 they  were  upon  mount  Tabor,  falls  out  in  the  like  desire,  i  let  us 
 build  here  three  tabernacles.'  Beware  of  proposing  curious  ques- 
 tions to  Christ. 
 
 The  second  fault  or  error  is,  when  we  are  near  God,  and  have 
 much  communion  with  him,  we  would  wish  that  many  of  our 
 acquaintances  knew  of  it,  and  were  spectators  to  it.  And  thac 
 is  a  piece  of  presumption  and  pride.  I  have  often  thought  it  a 
 grange  word.  Gen.  xxxii.  2$.  Jacob*  let  me  go*  which  is,  as  if 
 
488  COMMUNION  SEfcMOMS, 
 
 he  would  say,  <  Jacob,  free  me,  the  day  breaketh,  it  will  be 
 known  that  I  am  with  thee,  and  it  is  not  fit  that  any  should 
 know  that  I  am  with  thee,  for  thou  art  not  in  case  to  bear  it/ 
 
 The  third  fault  or  error  is,  when  souls  are  near  God,  they 
 are  much  taken  up  with  sinful  wandering,  rather  than  improv- 
 ing that  which  they  have  gotten,  to  their  further  enlargement 
 in  the  way  of  finding  of  Christ;  think  they,  what  a  thing  is 
 this!  And  their  very  gazing  and  sinful  wandering  draws  a  cloud 
 between  them  and  their  enjoyments-,  as  is  clear,  Actsi.  11.  <  Ye 
 men  of  Galilee,  why  stand  ye  gazing  up  into  heaven?' 
 
 The  fourth  fault  or  error  is,  to  be  more  taken  up  with  the 
 light  of  our  enjoyments,  than  with  the  life  of  our  enjoyments 
 and  comforting  ourselves  by  the  light  of  them.  It  is  not  known 
 by  experience,  that  while  we  are  near  God,  we  would  sit  down 
 and  study  the  light  of  our  enjoyments,  when  we  will  not  sit  down 
 and  study  the  life  of  our  enjoyments;  to  eye  the  light  and  ex- 
 pression of  our  enjoyments,  more  than  the  life  and  effect  of 
 them,  is  unsound  and  discommendable  in  them.  Wherefore  let 
 us  leave  off  thinking  on  words,  and  observe,  in  the  close,  that  life, 
 power  and  comfort  to  our  spirits. 
 
 Vhejjfth  fault  or  error  is,  an  heartless  kind  of  unbelief,  as 
 if  some  were  brought  near  God,  and  cry  out,  <now  lettest  thou 
 thy  servant  depart  in  peace.  But  look  to  the  bottom  of  that 
 wish,  and  the  rise  of  it,  it  will  be  found  to  be  ignorant  unbelief 
 that  they  will  not  get  to  the  like  again,  if  they  lose  that  which 
 they  have. 
 
 The  sixth  fault  or  error  is,  folks  bringing  down  of  Christ  to 
 the  likeness  of  some  other  thing,  or  a  little  god,  or  some  idol 
 likeness  in  reputation,  to  their  own  mind.  And  this  piece  of  a 
 spiritual  idol,  that  is  in  the  most  part  of  the  children  of  God, 
 which  is  a  breach  of  the  second  command,  and  a  changing  of  the 
 glory  of  the  incorruptible  God,  to  an  image  made  like  unto  man. 
 For  it  is  a  most  ordinary  fault  in  our  nearness  to  Christ;  there- 
 fore guard  against  it, 
 
 The  seventh  fault  or  error  is,  ignorant  humility  that  we  come 
 under  in  the  time  of  our  enjoyments.  As  there  is  ignorant  hu- 
 mility, so  likewise  there  is  ignorant  unbelief,  Luke  v.  8.  When 
 Peter  gets  a  sight  of  the  draught  of  fishes,  i  Depart  from  me, 
 saith  he,  for  I  am  a  sinful  man,  O  Lord.'  And  cursed  had  he 
 been  if  he  had  given  him  his  desire.  Hence  it  is,  that  when  the 
 soul  is  near  God,  it  will  foolishly  fly  away  from  him. 
 
 The  eighth  fault  or  error  is,  we  often  forget  God  under  our 
 manifestation,  and  therefore  limit  him. 
 
 The  ninth  fault  or  error  is,  in  our  nearness  we  forget  the  bo- 
 dy of  death  and  sin  that  we  are  accompanied  with,  and  that  we 
 
COMMUNION  SERMONS.  489 
 
 are  sinful  men.  I  confess,  that  there  is  a  time  when  we  are  car- 
 ried far  beyond  the  wind,  without  all  sight  of  sin  or  a  body  of 
 death,  or  any  thing  below,  but  in  what  condition  ever  thou  art, 
 forget  not  that  thou  art  a  sinful  man,  and  walk  not  without  the 
 sense  of  the  body  of  death.  Therefore  in  the  most:  eminent  en- 
 joyments that  the  saints  have  met  with>  there  is  something  that 
 keeps  them  humble;  as  is  clear,  Jacob  must  have  a  halt  in  his 
 thigh,  that  he  may  walk  humbly;  and  Paul  must  have  a  mes- 
 senger of  Satan  to  buffet  him.  There  are  three  most  remark- 
 able dispensations  in  immediate  approaches  to  Christ.  First, 
 when  \ve  go  over  the  bounds,  God  on  the  back  of  that  trists  us 
 with  some  desertions,  and  saith,  break  not  through  lest  thou 
 be  consumed.  Secoiidlij,  When  a  Christian  is  near  God,  he  will 
 trist  him  with  some  evil  or  old  sin,  that  it  may  keep  him  hum- 
 ble, and  that  he  may  remember  the  rock  from  whence  he  was 
 hewn,  and  the  pit  from  whence  he  was  digged.  Thirdly \  When  a 
 Christian  is  going  without  the  bounds,  Christ  imposes  some  bo- 
 dily harm  on  him:  as  is  clear  in  the  instance  of  Jacob:  and  it  is 
 known  sometimes  to  Christian  experience.  The  use  we  make 
 of  it  is  this,  since  there  are  so  many  faults  and  errors  in  our 
 nearness  to  Christ.  First%  To  remember  what  manner  of  spirits 
 we  are  of,  and  not  to  break  through  the  blessed  bounds  which 
 Christ  has  set,  lest  we  be  consumed.  Secondly ,  Long  for  the 
 day  when  we  shall  be  above  the  reach  of  abusing  communion, 
 and  there  shall  not  be  room  for  any  anxious  thoughts  any  more. 
 
 1.  A  Christian  may  find  Christ,  and  yet  not  know  that  he 
 lias  found  him.  There  is  a  difference  betwixt  finding  of  Christ, 
 and  knowing  that  we  have  found  him;  as  is  clear,  John  xx.  14, 
 15.  *  Mary,  when  she  saw  him,  supposed  he  had  been  the  gar- 
 dener:' and  Luke  xxiv.  37.  c  they  were  afraid,  supposing  they 
 had  seen  a  spirit.'  And  here  we  shall  speak  to  seven  o&  eight 
 grounds  or  reasons  why  a  Christian  may  find  Christ,  and  yet 
 not  know  that  he  hath  found  him. 
 
 The  frst  ground  or  reason  is,  if  his  fellowship  do  not  come 
 Up  to  that  length  and  degree  that  formerly  it  hath  been  at,  and 
 to  that  ancient  degree  that  he  expected,  for  we  may  find  him, 
 and  yet  not  know  that  we  have  found  him.  We  often  judge 
 of  our  enjoyment  by  the  degree  and  effect;  if  the  degree  be 
 abated,  we  think  we  have  not  found  him. 
 
 The  second  ground  or  reason  is,  Christ  changeth  the  way  of 
 his  manifesting  of  himself:  we  are  ready  to  suspect  him,  if  he 
 keep  not  the  same  method  and  order  in  the  manifesting  of  him- 
 self; as  isclear>  Luke  xxiv.  38,  39.  Isa.  Uiii.  1.  where  the  chang- 
 ing of  his  manifesting  of  himself  caused  him  to  be  mistaken  and 
 cted, *  Who  is  this  that  comethfrom  Edom,  with  dved  gar- 
 
490  COMMUNION  SERMONS. 
 
 ments  from  Bozrah?'  There  are  three  several  ways  in  which 
 Christ  ordinarily  rnanifesteth  himself  in.  Firsts  In  robes  of  holy 
 condescendency,  that  whatever  question  a  believer  proposeth  to 
 him,  he  will  answer  it;  and  whatever  desire  he  desireth,  he  will 
 do  it,  if  it  be  according  to  his  will.  There  is  a  speaking  fami- 
 liarity, face  to  face.  Secondly,  In  robes  of  stately  majesty,  as 
 he  did  to  Daniel,  EzekieJ,  and  John,  when  he  appeared  clothed 
 with  that  as  with  a  garment.  Thirdly,  In  rebukes  and  challen- 
 ges, when  he  challengeth  for  sin  and  iniquity;  and  if  he  change 
 one  of  these  ways,  we  are  ready  to  suspect  him,  and  judge  that 
 it  is  not  he.  And  Christ  may  manifest  himself  in  the  first, 
 when  he  rnanifesteth  not  himself  in  the  last:  and  in  the  last, 
 when  he  rnanifesteth  not  himself  in  the  first. 
 
 The  third  ground  or  reason  is,  Christ  will  stop  a  believer's 
 eyes,  that  he  will  not  know  him  when  he  is  present;  as  is  clear 
 Luke  xxiv.  17.  <  Their  eyes  were  shut,  that  they  knew  him  not.' 
 He  will  sometimes  manifest  himself  to  our  light,  when  he  will 
 not  manifest  himself  to  our  hearts;  and  he  will  sometimes  ma- 
 nifest himself  to  our  hearts,  when  he  will  draw  a  vail  betwixt 
 him  and  us. 
 
 The  fourth  ground  or  reason  is,  our  joy  or  admiration  may 
 cause  us  to  mistake  Christ;  as  is  clear,  Luke  xxiv.  41.  *  They 
 believed  not  for  joy/  they  would  so  fain  have  had  it  so:  their 
 joy  interrupted  their  faith. 
 
 Thejjfth  ground  or  reason  is,  our  ignorance  of  Christ.  Ig- 
 norance of  Christ,  and  his  mysterious  way  of  working,  may 
 cause  us  to  mistake  Christ  when  found. 
 
 The  sixth  ground  or  reason  is,  want  of  spiritual  watchfulness. 
 When  a  Christian  is  on  his  watch-tower,  Christ  may  steal  a  vi- 
 sit, and  we  not  know  of  it;  or  he  may  be  present,  and  the  Chris- 
 tian not  know  of  ir,  if  he  be  off  his  watch-tower;  as  is*  clear, 
 Isa.  xl.  20.  '  Seeing  many  things,  but  thou  observest  them  not.* 
 The  seventh  ground  or  reason  is,  oftentimes  we  mistake  the 
 nature  of  communion  with  Christ.  And  hence  it  is,  he  is 
 found,  and  we  not  know  of  it.  Some  think,  that  communion 
 stands  in  eminent  soul-rapture,  and  extasies  of  Spirit,  and  ra- 
 vishment up  to  the  third  heavens:  and  if  they  find  not  this,  they 
 think  they  have  no  communion  with  Christ,  whereas  you  may 
 have  much  real  communion  withhim:  1st,  By  desires.  And,  Zdly, 
 by  hoping.  And,  lastly,  by  sending  your  hearts  up,  and  pant- 
 ing after  him;  which  is  real  communion,  though  we  pass  it  as 
 no  communion.  Christ  doth  often  sweetly  surprise  his  own  at  a 
 sermon,  even  in  the  last  watch  of  the  night,  and  they  cannot  be- 
 lieve that  it  is  he.  When  they  are  wringing  their  hands,  and 
 giving  over  hope,  then  he  will  come  in  sweetly,  and  say,  «  It  is. 
 
COMMUNION   SERMONS.  491 
 
 I,  be  not  afraid.*  When  we  cannot  be  persuaded  that  he  will 
 come  at  such  a  time.  It  is  much  I  believe  these  three  sorts  of 
 enjoyments:  First,  The  most  eminent  enjoyments  are  subject  to 
 dispute.  Secondly,  Surprise-in  the  enjoyments.  Thirdly  %  Uncon- 
 stant  enjoyments;  that  is,  when  Christ  is  giving  a  standing  visit. 
 
 I  would  press  this  on  all  of  us,  that  now  at  length  we  may  be- 
 gin so  precious  a  work,  as  to  seek  and  to  find  Christ.  If  all 
 the  persons  that  are  not  among  the  seekers  of  Christ  here  to- 
 day, were  away,  I  suppose  that  we  should  make  a  thin  congre- 
 gation: and  yet  all  say,  are  we  not  all  seekers  of  Christ? 
 
 I  shall  give  you  six  considerations,  to  move  you  to  make  it 
 your  great  design  to  seek  and  to  find  Christ.     And, 
 
 First,  It  is  the  command  of  Christ,  that  all  that  hear  his  word 
 should  obey  it:  and  his  word  is  come  to  you  this  day,  therefore 
 you  ought  to  obey  it,  1  Chron.  xxii.  19  c  Now  set  your  heart 
 and  your  soul  to  seek  the  Lord  your  God.'  There  is  amphasis 
 in  that  word,  now;  it  says,  do  not  delay  for  an  hour,  but  set  a- 
 bout  it  presently.  And  Isa.  lv.  6.  «  Seek  ye  the  Lord  while  he 
 may  be  found,  call  ye  upon  him  while  he  is  near/  Now,  since 
 there  is  such  a  royal  and  precious  command  for  it,  suspend  it 
 not,  be  not  stiff-necked  any  more,  but  obey  it. 
 
 The  second  consideration  is,  Christ's  abiding  with  us  is  but  of 
 short  continuance,  therefore  we  should  make  use  of  the  time; 
 as  is  clear,  John  vii.  33.  i  Yet  a  little  while  am  I  with  you.' 
 Therefore  since  his  biding  is  but  for  a  little,  it  doth  admit  of 
 no  delay.  Many  think,  that  they  may  delay  till  the  hour  of 
 death-,  but  a  hundred  to  one  if  ever  they  win  to  repentance. 
 
 The  third  consideration  is,  delays  are  dangerous.  And  if  in 
 any  thing,  much  more  in  this:  therefore,  it  saith,  delay  not. 
 I  suppose  some  of  us  have  delayed  so  long,  that  they  shall  never 
 find  Christ. 
 
 The  fourth  consideration  is,  a  delay  for  two  days  may  pro- 
 voke the  Lord  to  smite  us  with  deadness;  as  is  clear,  i  Chron. 
 xv.  13.  *  Because  ye  did  it  not  at  the  first,  the  Lord  our  God 
 made  a  breach  upon  us.'  And  John  viii.  21,  24,  there  is  a  sad 
 and  lamentable  word,  and  I  fear  it  be  the  lot  of  many,  *  Ye 
 shall  seek  me,  and  shall  die  in  your  sins:  whither  I  go,  ye  can- 
 not come-,'  therefore  delay  not. 
 
 The  fzfih  consideration  is,  since  that  your  occasion  of  finding 
 of  Christ  is  but  for  a  time;  therefore  we  should  not  delay  it, 
 but  set  about  it  presently.  What  know  we,  if  ever  we  shall  get 
 on  hour  after  this.  We  may  compare  occasions  to  Peter's  sheet, 
 let  down  from  heaven  unto  him^hort  and  uncertain;  therefore 
 y  it  not. 
 
 th  consideration  \sl  there  is  an  hour  approaching,  that 
 
492  COMMUNION  SERMONS. 
 
 though  you  should  seek  him  with  tears  of  blood,  ye  shall  not 
 find  him,  Isa.  lv.  6.  *  There  is  a  time  when  he  may  be  found; 
 or,  asthewordis,  *a  findingtime.'  And  often  Christ  hasthreaten- 
 ed,  *  Ye  shall  seek  me,  and  shall  not  find  me.'  I  would  leave  this 
 word  with  that  of  Bildad,  Job  viii.  5. i  If  thou  wouldst  seek  unto 
 God  betimes;'  or,  as  the  word  may  be  rendered,  *  morning 
 Christ.'  But  how  shall  that  person  seek  Christ,  that  never 
 knew  what  it  was  to  want  Christ?  I  am  persuaded,  if  you  would 
 begin  so  precious  a  work  to-day,  and  speak  but  a  few  words, 
 ye  would  get  him.  But  there  are  many  families  among  you* 
 that  are  the  very  image  of  hell;  the  voice  of  prayer  is  not  heard 
 within  their  walls,  but  the  voice  of  cursing;  and  that  is  the  ex- 
 perience of  the  damned  in  hell;  but  that  is  written  upon  your 
 walls,  Christ  shall  never  come  near  you.  To  press  this  a  little 
 further,  and  close,  there  are  six  sorts  of  folk  chat  shall  never 
 find  Christ,  which  are  seekers  of  Christ. 
 
 The  first  sort  is,  these  that  seek  him  for  gain  and  advantage; 
 5n  a  word,  they  shall  never  find  him.  O!  if  ye  could  seek  him 
 for  himself,  and  nothing  else.  Sometimes  sense  will  seek  to  find 
 Christ  for  his  miracles,  and  love  to  the  loaves,  but  faith  seeks 
 him  only  for  himself. 
 
 The  second  sort  is,  these  that  seek  him  to  maintain  their  ap- 
 plause. Are  there  not  many  of  us  that  will  seek  Christ  in  com- 
 pany, while  if  we  were  alone  upon  the  top  of  a  mountain,  we 
 would  not  seek  him?  The  great  Diana  applause,  is  the  idol 
 that  many  seek  to  keep  up. 
 
 The  third  sort  is,  these  whose  hearts  are  divided  in  seeking 
 of  Christ,  who  have  not  all  their  hearts  engaged  in  the  work, 
 which  shall  never  find  him.  And  now  I  would  pose  you,  if 
 there  be  not  many  here  to-day  that  never  sought  Christ  with 
 all  their  heart?  The  promise  of  finding  him,  is  to  none  but 
 these  that  seek  him  with  all  their  heart  Yea,  I  may  suppose, 
 that  many  of  you  never  sought  Christ  with  that  earnestness  that 
 ye  have  sought  after  the  present  world.  Are  there  not  many 
 here  to-day,  that  have  lived  sixty  or  seventy  years,  and  if  all 
 that  time  were  counted,  it  would  not  extend  to  an  hour  that 
 they  have  spent  in  seeking  Christ. 
 
 The  jourth  sort  is,  these  that  seek  to  please  their  natural  con- 
 science; and  if  they  had  not  a  conscience  to  please,  they  would 
 not  go  to  prayer.  These,  I  say,  had  rather  please  their  con- 
 science than  Christ. 
 
 The  fifth  sort  is,  these  who  are  hypocritical  seekers  of  Christ, 
 who  seek  him  only  for  the  fashion;  and  are  more  taken  up  in 
 seeking  the  picture  than  the  person  and  substance  of  Christ; 
 seeking  rather  to  be  covered  with  the  coat  of  Christ,  than  with 
 the  grace  of  Christ. 
 
COMMUNION  SERMON*.  493 
 
 The  sixth  sort  is,  these  that  seek  him  to  destroy  sin,  as  Herod; 
 that  is,  to  destroy  all  sin,  but  that  which  they  like  well  to  keep. 
 Are  there  any  such  here?  1  fear  there  are  too  many.  Are  there 
 jnot  many  that  seek  him,  tiiat  they  may  sin  with  greater  delight, 
 without  remorse,  as  the  whore  in  the  Proverbs,  boasting  ■  that 
 she  had  paid  her  vqws?j  O  such  a  mistake  as  this  is  a  sad  and 
 revocable  mistake.     I  would  only  ask  you  three  questions. 
 
 Quest.  1.  Are  there  not  many  here,  that  never  knew  what  it 
 was  to  have  Christ,  or  to  want  him?  And  he  that  never  knew 
 what  it  is  to  have  him,  or  to  want  him,  that  could  never  distin- 
 guish betwixt  absence  and  presence,  never  knew  what  it  was  to 
 seekChrist.  I  neverlovedanunchangeable  fellowship  with  Christ. 
 
 Quest.  2.  Are  there  not  many  here,  that  never  knew  what  it 
 was  to  shed  one  tear  for  the  want  of  Christ,  or  so  much  as  to 
 be  sad?  And  these  never  knew  what  it  was  to  want  him,  or  yet 
 to  seek  him. 
 
 Quest.  3.  Are  there  not  many  in  the  world,  that  would  pre- 
 fer a  trifle  to  the  presence  of  Christ?  And  these  never  knew 
 what  it  was  to  find  him.  I  would  ask  at  some  of  you,  was  you 
 ever  as  glad  in  prayer,  as  you  have  been  in  gaining  some  little 
 thing  in  the  world?  Hath  not  some  excellent  bargain  made  you 
 more  glad  than  ever  you  was  in  prayer?  How  many  are  there 
 here  to-day  that  can  answer  these  questions?  Oh!  that  you 
 would  make  it  your  great  design,  to  seek  and  to  find  Christ. 
 And  to  him  be  praise  for  ever  and  ever.     Arrien. 
 
 SERMON  V. 
 
 Job.  xxiii.  3.  0  that  I  knew  where  I  might  find  him!  that  I 
 might  come  even  to  his  seat.' 
 
 JOB  made  it  his  great  design  to  seek  and  to  find  Christ,  'O 
 that  I  knew  where  I  might  find  him!  that  I  might  come  even  to 
 his  seat!'  Are  not  the  most  part  of  Christ's  visits,  while  we  are 
 here,  rather  surprises,  than  the  birth  of  our  expectation  and 
 hope?  So  that  oftentimes  a  Christian  hath  occasion  to  sing  these 
 two  blessed  songs,  Isa.  lxv.  1.  ( I  am  found  of  them  that  sought 
 me  notj'  and  that  other  song,  Song  vi.  12. ■  Or  ever  I  was  aware, 
 my  soul  made  me  like  the  chariots  of  Amminadab/  Is  it  not 
 certain,  that  when  Christians  are  wringing  their  hands,  and  giv- 
 ing over  hope,  Christ  will  come,  stepping  in  sweetly,  saying,  *It  is 
 I,  be  not  afraid?'  I  suppose,  if  our  necessities  were  fully  discover- 
 ed, we  should  be  found  restless  seekers  of  Christ3  and  impatient 
 till  we  find  him.     Necessity  makes  a  soul  go  out  of  himself  into 
 
434  COMMUNION  SERMONS. 
 
 Christ.  When  once  a  soul  meets  with  Christ,  it  takes  up  Ruth;s 
 resolution,  Ruth  i.  17.  c  If  ought  but  death  part  thee  and  me.' 
 1%  it  not  certain,  that  there  is  much  distance  betwixt  Christ  and 
 the  most  part  of  his  own,  while  they  are  hereaway?  Almost  there 
 is  not  one  among  a  thousand  that  can  say,  c  They  have  sought 
 Christ  three  days  sorrowing;  though  he  be  one  of  the  greatest 
 losses,  and  gain  ungainable.  What  can  they  gain  that  have  lost 
 him;  and  what  can  they  lose  that  have  gained  him? 
 
 We  shall  speak  a  little  to  two  things  from  the  text. 
 
 First,  That  desertion  from  Christ  is  an  evil  incident  to  the 
 preciousness  of  the  saints,  not  only  to  be  deserted,  but  so  as 
 they  know  not  where  to  find  Christ. 
 
 Secondly,  That  a  Christian  ought  to  make  it  his  great  design 
 to  seek  and  to  find  Christ.  There  are  five  things  more  that  I 
 would  point  at  from  the  text. 
 
 First,  That  .a  Christian  ought  to  make  use  of,  and  improve  his 
 enjoyments  in  finding  of  Christ;  as  is  clear  in  the  practice  of 
 Job,  i  O  that  I  knew  where  I  might  find  him!  that  I  might  come 
 even  to  his  seat!'  Ye  see  the  end  that  Job  would  have  had  him 
 for;  and  it  is  this, <  that  he  might  come  even  to  his  seat!*  Would 
 Job  say,  'That  if  I  could  find  him  I  would  make  use  of  such  a 
 mercy:  I  would  make  every  step  of  communion  an  incentive  to 
 my  desires,  and  pursue  for  more  nearness  with  Christ;  I  would 
 not  content  myself  with  finding  of  him,  but  the  use  that  I  would 
 make  of  rinding  of  him,  is,  *  to  bring  me  even  to  his  seat;'  or, 
 as  the  word  is,  *  even  to  his  prepared  throne.' 
 
 Secondly,  That  a  Christian,  under  a  sanctified  rod  or  cross,  does 
 make  it  his  great  design  to  seek  and  to  find  Christ.     He  is  exer- 
 cised in  finding  of  Christ.      When  was  this  Job's  exercise?  If  we 
 ;:r.pare  the  second  with  the  third  verse  of  this  chapter,  it  was, 
 *  When  his  stroke  was  heavier  than  his  groaning.' 
 
 Thirdly,  That  a  Christian  best  takes  up  his  distance  from 
 God,  when  he  is  under  some  sanctified  rod  or  cross. 
 
 FuiirtJily,  A  Christian  that  would  make  earnest  in  seeking  and 
 finding  of  Christ,  will  take  direction  from  any  Christian  that 
 v/iU  she rr  him  the  way;  as  is  clear  from  the  practice  of  Job,  for 
 the  words  may  be  rendered,  c  O  that  any  would  shew  me  the 
 way  where  I  might  find  him.' 
 
 'hh,  That  a  Christian  that  is  most  near  this  mercy  of  enjoy- 
 ing or  Christ,  hath  much  low  thoughts  of  himself,  and  most  high 
 and  exalting  thoughts  of  Christ;  as  is  clear  from  the  words  of 
 the  :ext:  forthere  is  an  emphasis  on  these  two  words,  /and  Hint; 
 ;;  is  this,  i  O  that  unworthy  and  sinful,  wretched  I,  knew 
 where  to  find  matchless,  spotless  Him!  that  finite  I,  knew 
 ^-here  to  find  infinite  him!'  And  the  reason  why  Job  speaks  so 
 
COMMUNION  SERMON?.  495 
 
 of  himself,  and  of  Christ,  is,  because  he  cannot  name  Christ,  he 
 hath  such  majestic  thoughts  of  him. 
 
 We  shall  speak  a  little  to  the  first  five  of  these  things. 
 
 First)  That  a  Christian  ought  to  make  use  of,  and  improve 
 his  enjoyments  in  finding  of  Christ;  as  is  clear  from  the  practice 
 and  experience  of  the  saints,  Song  iii.  4.  c  I  held  him,  and  would 
 not  let  him  go,  until  I  had  brought  him  into  my  mother's  house, 
 and  into  the  chamber  of  her  that  conceived  me.'  And  Song 
 viii.  1.  i  O  that  thou  wert  as  my  brother,  that  sucked  the  breasts 
 of  my  mother!  When  I  should  find  thee  without,  I  would  kiss 
 thee/  As  if  she  would  say,  'I  think  it  a  pity  to  let  him  go;  I 
 would  take  his  soul-refreshing  blinks,  as  motives  to  stir  me  up 
 to  seek  more  communion  with  himself;  how  would  I  improve 
 such  a  mercy!'  Song  i.  4.  i  The  king  hath  brought  me  into  his 
 chambers:  we  will  remember  thy  love  more  than  wine. 
 
 We  shall  speak  a  little  unto  three  things. 
 
 Firsts  What  it  is  whereunto  improving  of  enjoyments  do  stand. 
 And  we  do  conceive,  that  a  Christian  should  improve  his  enjoy- 
 ments, and  make  use  of  them  for  these  eight  excellent  ends. 
 
 Firsty  For  strengthening  of  the  grace  of  love;  as  is  clear,  Song 
 i.  12.  f  While  the  King  sitteth  at  his  table,  my  spikenard 
 sendeth  forth  the  smell  thereof/ 
 
 Secondly^  We  conceive,  that  a  Christian  should  make  use  of 
 enjoyments,  for  the  strengtheningof  thegrace  of  faith;  asis  clear 
 John  xx.  27.  l  Reach  hither  thy  finger,  and  behold  my  hands: 
 and  reach  hither  thy  hand,  and  thrust  it  into  my  side:  and  be 
 not  faithless,  but  believing/  And  Song  i.  18.  when,  he  has  en- 
 joyments, then  upon  the  back  of  it,  she  draws  her  knot  nearer, 
 '  A  bundle  of  myrrh  is  my  well- beloved  unto  me:  he  shall  lie  aH 
 night  betwixt  my  breasts/  We  may  call  enjoyments,  Levi,  and 
 say,  *  Now  shall  my  husband  be  joined  unto  me/  A  Christian 
 should  then  cry  out,  '  Now  is  my  beloved  mine,  and  I  am  his/ 
 J  shall  be  eternally  so.  Enjoyments  are  not  real,  or  else  they 
 are  abused,  when  they  do  not  strengthen  the  gnace  of  faith  and 
 love,  Song  vii  11,  12.  It  is  the  very  scope  of  the  bride  to 
 strengthen  the  grace  of  faith  and  love,  i  Come,  my  beloved,  let 
 us  go  forth  into  the  field:  or,  to  the  vineyards,  there  I  wiil  give 
 thee  my  loves/  as  if  she  would  say,  €  If  thou  wilt  once  visit  me, 
 my  heart  shall  utter  inexpressible  love  and  desire  to  thee/ 
 
 Thirdly y  Enjoyments  should  be  made  use  of,  for  strengthen- 
 ing the  grace  ot  experience.  When  thou  meets  with  a  mani- 
 festation of  Christ,  put  such  a  mercy  upon  record,  that  it  may 
 be  a  valley  of  Achor  for  a  door  of  hope,  and  one  of  the  chains 
 that  comes  from  the  right  hand  of  Christ  to  thee,  when  Chris- 
 tians slight  the  growth,  it  is  one  of  the  sad  things  that  hath  fe- 
 nce on  our  decay  in  faith,  and  strengthening  of  unbelief. 
 
496  COMMUNION  SERMONS. 
 
 Fourthly,  Enjoyments  should  be  made  use  of,  for  strengthen- 
 ing of  delight  in  duty.  Whenever  thou  meets  with  a  manifes- 
 tation of  Christ,  study  to  get  up  thy  heart  with  cheerfulness  in 
 duty  and  delight  in  obedience;  as  is  clear,  Psalm  cxix.  32.  'When 
 thouhast  enlarged  my  heart,  I  shallrun  the  way  of  thy  command- 
 ments;' would  he  say,  <  Whenever  I  am  brought  near  Christ, 
 and  have  gotten  my  bonds  loosed,  then  will  I  take  delight  and 
 cheerfulness  in  obedience. '  Song  i.  4.  i  Draw  me,  and  we  shall 
 run:'  as  she  would  say,  *  If  once  thou  wilt  constrain  me,  or 
 learn  me,  I  would  leap  as  a  roe,  or  as  a  wild  hart.' 
 
 Fifthly,  A  Christian  should  make  use  of  enjoyments  for  the 
 strengthening  of  his  hatred  against  sin.  When  he  meets  with  a 
 sight  of  soul-refreshing  love  in  the  face  of  Christ,  he  breaketh 
 forth  in  these  expressions,  i  Depart  from  me,  ye  workers  of  ini- 
 quity,' 
 
 Sixthly*  A  Christian  should  make  use  of  enjoyments  for  the 
 strengthening  of  the  grace  of  mortification  to  his  idols:  as  is 
 clear  in  Hosea  xiv.  8.  where  Christ  is  taken  up  as  a  green  fir- 
 tree.  Ephraim  shall  say,  i  What  have  I  to  do  any  more  with 
 idols?'  When  thou  gets  a  sight  of  Christ's  refreshing  presence, 
 subscribe  a  divorce  to  all  thy  idols. 
 
 Seventhly,  Enjoyments  should  be  made  use  of  for  the  strength- 
 ening of  humility.  That  is  one  of  the  uses  of  enjoyments,  even 
 to  strengthen  the  grace  of  humility;  as  is  clear,  Job  xl.  4.  and 
 xlii.  6.  i  Behold  I  am  vile,  what  shall  I  answer  thee?  I  abhor  my- 
 self, and  repent  in  dust  and  ashes.'  That  is  one  of  the  greatest 
 advantages  to  a  Christian,  to  strengthen  the  grace  of  humility. 
 
 Eighthly,  Enjoyments  should  be  made  use  of,  to  strengthen  the 
 grace  of  desires:  every  enjoyment  should  make  us  long,  ana  hun- 
 ger, and  thirst,  and  cry  out  for  more.  A  Christian's  desire  should 
 be  as  the  grave,  or  as  the  barren  womb,  crying,  *  give  me,  give 
 me/  and  never  say,  'It  is  enough.'  Ail  our  desires,  while  we  are 
 here,  are  rather  to  provoke  Christ  than  to  satiate  our  appetite. 
 
 Next  we  ^hall  speak  a  v/ord  to  some  practical  causes  of  souls, 
 when  ihey  *re  near  Christ. 
 
 Firdi  Whether  every  thing  borne  in  upon  their  spirits,  when 
 they  are  near  Christ,  ought  to  be  looked  upon  by  them  as  their 
 duty? 
 
 To  that  I  answer  negatively,  he  ought  not  to  look  upon  etery 
 thing  borne  in  upon  his  spirit  as  his  duty.  I  shall  clear  it  from 
 several  places  of  Scripture.  1st,  It  was  borne  in  upon  Jacob.  Gen. 
 xxxii.  29.  to  ask  what  was  his  name  that  wrestled  with  him. 
 lJdIpi  It  was  borne  in  upon  Manoah's  spirit,  to  askthe  same  ques- 
 tion likewise,  Judge-  xiii  17.  3dly,  It  was  borne  in  upon  the  dis- 
 2*  spirit  upon  mount  Tabor,  saying,  i  Let  us  build  here  (t 
 
COMMUNION  SERMONS.  497 
 
 Tabernacles,'  as  in  Mark  ix.  5.  And,  4thly,  it  was  borne  in  upon 
 Peter's  spirit,  '  Depart  from  me,  for  I  am  a  sinful  man,  O  Lord,' 
 Luke  v.  8.  And,  5thly,  it  was  borne  in  upon  John's  spirit,  Rev. 
 xix.  10.  i  I  fell  down  at  his  feet  to  worship  him;'  which  was 
 not  his  duty.  But  to  open  up  this  a  little  further,  I  shall  speak 
 to  two  things. 
 
 First,  Whether  every  thing  borne  in  upon  a  Christian's  spirit^ 
 when  he  is  near  God,  ought  to  be  obeyed  by  him  or  not. 
 
 Secondly,  To  some  marks  and  evidences,  what  is  his  duty  in 
 these  things;  and  that  what  is  not  his  duty  in  these,  we  shall 
 clear  unto  you  in  two  or  three  considerations. 
 
 As  for  the  first  of  them.  Any  thing  that  is  borne  in  upon  a 
 Christian's  spirit,  if  he  be  not  conformed  to  the  law  and  the  tes- 
 timony, he  ought  to  reject  it.  It  is  not  his  duty,  if  he  would 
 compare  his  duty-light  with  the  scriptures^  and  if  your  light  be 
 not  agreeable  to  the  scriptures,  it  is  unsound.  And  if  any  thing, 
 borne  in  upon  a  Christian's  spirit,  be  attended  with  many  out- 
 ward advantages,  he  ought  to  beware  of  receiving  it  without 
 narrow  examination  thereof.  And  as  there  are  counterfeits  ir* 
 these  in  returns  of  prayer,  so  also  in  this. 
 
 There  are  three  things  that  counterfeit  returns  in  prayer* 
 Firsts  Erring  light.  Secondly,  Erring  conscience.  Thirdly,  Err- 
 ing affections. 
 
 First,  Erring  light  will  say  quite  contrary  to  what  really  is 
 the  return  of  prayer.  Secondly,  Erring  conscience,  when  one 
 goeth  hypocritically  to  clear  his  interest  in  Christ,  will  then  say, 
 Christ  has  spoken  pea<:e,  when  there  is  no  such  thing.  Therefore 
 it  is  the  duty  of  a  Christian  to  be  sincere,  that  the  returns  of  his 
 prayers  are  from  Christ  only,  and  from  none  else,  2  Cor.  xii..  9. 
 «  And  he  said  unto  me,  My  grace  is  sufficient  for  thee'.  Thirdly, 
 Sometimes  erring  and  whorish  affections,  when  greatly  engaged 
 to  such  a  business,  will  apprehend  the  return  of  his  prayers  is 
 from  Christ,  when  there  is  no  such  thing,  he  would  but  have  it 
 so.  Some  were  engaged  after  the  name  of  their  idols,  Ezek. 
 xiv.  Some  were  accordingly  engaged  to  Balaam-,  and  Balaam  is 
 so  far  engaged  with  Balak,  till  at  the  third  time  the  Lord  permits 
 him  to  go  on  in  erring  against  light  and  affection,  jointly  toge- 
 ther it  is  a  difficulty  to  the  Christian  to  be  distinct  in  these  two. 
 I  shall  propose  four  marks  or  evidences  for  a  Christian  to  know 
 what  is  his  duty,  in  this  which  is  borne  in  upon  his  spirit. 
 
 The  first  mark  or  evidence  is,  if  a  Christian,  when  he  goeth 
 
 to  Christ,  be  endued  with  a  divine  neutrality  and  indifferency, 
 
 whether  such  a  thing  be  determined  of  Christ  or  not;  and  in 
 
 jing  to  put  a  blank  in  Christ's  hand,  that  is  an  evidence 
 
 s  duty.     As,  suppose  a  person  be  engaged  to  two 
 
 3  R 
 
498  COMMUNION  SERMONS. 
 
 places  at  once.  In  his  light  and  affection  he  is  engaged  to 
 none  of  them;  he  goes  to  Christ  for  clearness,  which  of  them 
 he  should  go  to;  and  if  at  that  time  it  be  strongly  borne  in  upon 
 his  spirit,  that  he  must  exercise  himself  about  such  a  place,  that 
 is  his  duty. 
 
 The  second  mark  or  evidence  is,  if  that  duty,  that  is  borne  in 
 upon  his  spirit,  put  him  to  much  humble  dependence  upon  Christ 
 for  strength  to  go  about  such  a  duty,  that  is  a  token  that  it  is 
 a  duty  borne  in  upon  his  spirit:  and  if  it  be  the  fruit  of  much 
 wrestling  with  Christ;  that  is,  if  he  be  in  the  dark  concerning  such 
 a  thing,  and  wrestles  with  Christ  for  clearness  into  it,  not  to  be 
 in  the  dark  concerning  such  a  point:  and  we  had  need  to  respect 
 it,  if  it  be  not  so. 
 
 The  third  probable  mark  or  evidence  is,  if  *the  duty  borne  in 
 upon  our  spirit  hath  not  many  outward  advantages  attending 
 upon  it;  and  yet,  nevertheless,  we  are  not  the  more  disobedient, 
 but  willing  it,  notwithstanding  all  disappointments;  and  no  other 
 thing  leads  the  man,  but  the  will  of  Christ;  that  is  an  evidence 
 that  it  is  his  duty. 
 
 The  fourth  mark  and  evidence  is,  if  there  be  a  majesty  or  di- 
 vine lustre  and  power  borne  in  with  the  duty,  that  is  an  undoubt- 
 ed evidence  that  the  call  is  from  Christ;  which  delusion  cannot 
 have,  neither  Satan  or  any  of  his  temptations.  Sometimes  Christ 
 will  bear  in  high  and  majestic  power  and  sweetness,  so  that  the 
 Christian  will  cry  out, « It  is  the  voice  of  my  beloved  that  knock- 
 eth.'  There  is  ay  somewhat  in  Christ's  voice  that  is  not  in  Sa- 
 tan's, nor  any  of  his  temptations. 
 
 The  second  thing  I  would  speak  to  is  this,  Christians  calling 
 in  question  their  enjoyments,  and  calling  them  all  delusions,  and 
 cannot  win  to  be  established  in  their  condition.  I  shall  assign  four 
 or  five  reasons  or  grounds,  why  Christians  call  in  question  all 
 their  enjoyments. 
 
 First,  If  a  Christian's  enjoyments  come  not  up  that  length  or 
 degree  that  formerly  he  hath  had,  he  is  ready  to  suspect  them, 
 as  if  he  hath  met  with  eminent  enjoyments  in  his  first  engage- 
 ment to  Christ,  and  he  cannot  come  up  to  that  length  again; 
 he  brings  all  in  question,  and  calls  it  all  delusion.  We  ordina- 
 rily judge  more  by  the  degree,  than  by  the  effect;  whereas  we 
 ought  rather  to  judge  of  them  by  the  effect:  for  an  enjoyment, 
 eminent  in  degree,  may  be  a  delusion. 
 
 Secondly,  When  a  Christian,  in  his  nearness  to  Christ,  meets 
 with  strange  stirrings  of  corruption,  he  thinks,  O!  can  such  a 
 sight  or  enjoyment  be  real?  Oftentimes  most  real  enjoyments 
 have  the  strongest  assaults  on  the  back  of  them.  Paul  met  with 
 an  eminent  enjoyment,  and  yet  he  met  with  a  buffeting  tempta- 
 tion on  the  back  of  it. 
 
COMMUNION  SERMON*.  499 
 
 Thirdly,  If  a  Christian's  delight  in  duty  be  not  strengthened 
 when  he  is  in  hazard,  then  he  calls  them  all  in  question,  and  says, 
 if  such  an  enjoyment  were  real,  would  it  not  strengthen  my  de- 
 light in  duty?  But,  I  say,  that  after  eminent  enjoyments,  duty 
 may  become  tasteless  unto  thee,  partly  to  stir  thee  up  to  the  exer- 
 cise of  faith,  partly  to  reprove  thy  laziness. 
 
 Fourthly^  When  after  enjoyments,  the  Christian  is  overcome 
 with  the  devil's  temptations,  he  will  say,  it  is  but  a  dream.  I 
 confess,  the  Christian's  sorest  stroke  comes  after  enjoyments,  and 
 the  most  discouraging,  and  most  dishonourable  one  to  Christ, 
 which  may  make  him  go  mourning  to  his  grave.  It  is  hard  then 
 (if  not  impossible)  to  keep  up  duty,  and  yet  his  enjoyments  may 
 be  real. 
 
 The  fifth  and  strongest  of  all  is,  when  a  Christian's  thoughts 
 of  Christ  are  not  more  precious  than  they  were  before.  All  the 
 rest  can  hold  with  real  enjoyments  of  Christ,  but  this  cannot 
 hold.  Only  for  caution,  you  would  know,  that  there  is  a  differ- 
 ence of  Christ's  being  precious  to  faith,  and  his  being  precious  to 
 sense.  A  Christian  may  have  high  and  excellent  thoughts  of 
 Christ,  and  yet  not  know  of  it;  and  Christ  may  be  precious  to 
 faith,  and  will  be  so,  when  sense  hath  not  a  good  word  to  speak. 
 Faith  can  speak  more  to  Christ's  praise  in  a  day,  than  sense 
 can  do  in  a  year. 
 
 Thirdly,  I  would  propose  some  observations  that  I  would  have 
 a  Christian  to  carry  alongst  with  him  in  his  enjoyments,  that  he 
 ought  to  communicate  to  none;  as  is  clear,  Matth.  xvii.  9.  c  Tell 
 it  to  no  man:'  and  it  is  a  strange  word  that  Paul  saitb,  2  Cor.  xii. 
 4.  f  I  heard  words  which  is  not  lawful  for  a  man  to  utter/ 
 There  are  some  enjoyments  that  is  not  lawful  to  communicate 
 them.  And  here  I  shall  propose  three  reasons  why  they  ought 
 not  to  communicate  them  to  others.     And, 
 
 A  first  reason  is,  the  communication  of  some  rich  enjoyments 
 to  others  may  beget  a  great  envy,  as  we  see  in  Joseph's  brethren: 
 and  Christians  would  keep  these  to  themselves;  though,  I  confess, 
 there  are  few  of  them  in  these  days.     And, 
 
 A  second  reason  is,  because  it  is  the  high  way  to  beget  pride 
 and  conceit  in  their  own  bosom.  There  is  no  surer  way  to  grow 
 proud  of  them,  than  to  communicate  them  to  others;  though. 
 a  humble  and  sober  declaration  of  them  may  sometimes  be  for 
 advantage.  Yet  there  is  no  time  when  conceit  will  more  rea- 
 dily creep  in,  than  when  the  Christian  can  say,  Come,  and  I  will 
 tell  you  what  Christ  hath  done  for  my  soul;'  it  is  much  to  tell 
 our  enjoyments,  as  if  we  told  them  not. 
 
 The  third  reason  is,  because  it  is  the  ready  way  to  provoke  tp 
 discouragement,  and  beget  anxiety  in  others,   when  they  hear 
 
500  COMMUNION  SERMONS. 
 
 such  a  man  caught  up  to  the  third  heavens,  and  brought  into 
 the  chambers  of  his  presence,  but  they  were  not;  whereupon 
 they  sit  down  in  bitterness  of  spirit,  as  if  all  were  gone,  and  all 
 had  been  a  delusion  they  had  met  with. 
 
 A  second  is,  that  a  Christian  may  be  disobedient  to  any  thing 
 borne  in  upon  his  spirit,  in  his  immediate  access  to  Christ,  Acts 
 x.  13.  Peter  is  commanded  to  kill  and  eat,  whereas  he  answers, 
 not  so,  Lord:  disobedience  to  duty,  when  a  soul  is  near  Christ, 
 Is  most  dangerous  First,  It  is  against  the  command.  And,  se- 
 condly, against  a  Christianas  own  advantage.  And,  thirdly,  dis- 
 obedience to  a  duty,  when  a  soul  is  near  Christ,  will  cause  and 
 occasion  the  withdrawing  of  his  enjoyments;  as  is  clear,  Acts 
 a.  16.  The  sheet  is  thrice  taken  back  again:  therefore  we  should 
 not  be  disobedient  to  the  heavenly  vision. 
 
 The  third  observation  is,  there  are  three  duties  that  are  or- 
 dinarily borne  in  upon  souls,  when  they  are  near  Christ,  which 
 can  scarcely  be  obeyed,  and  yet  obedience  to  them  is  most  com- 
 mendable, and  does  exceedingly  commend  a  soul  to  Christ. 
 
 The  first  is,  there  are  some  that  seem  to  contradict  the  pro- 
 mises, as  when  a  command  came  forth  to  Abraham  to  kill  Isaac 
 his  first-born,  which  scarcely  could  be  obeyed  \  and  yet  obedi- 
 ence to  it  i?  most  commendable. 
 
 Ttie  sm?/z^is,there  aresomeduries  that  seem  to  contradict  other 
 duties,  or  commandments;  as  is  clear  in  that  instance  of  Abra- 
 ham, his  killing  ofhis  son  stood  in  opposition  to  the  sixth  com- 
 mandment; it  is  very  hard  to  give  obedience  to  such  a  duty. 
 
 The  third  is>  k  is  exceeding  hard  to  give  obedience  to  a  duty 
 that  hath  no  more,  but  Christ  bade  me;  yet  it  is  exceeding  com- 
 mendable to  give  obedience  to  it;  as  is  clear  in  Abraham's  prac- 
 tice, Gen,  xii.  1,  2,  %  4,  *  To  leave  his  native  country,  and  his 
 kindred,  and  go  to  a  land- which  he  should  show  him,  which  af- 
 terward he  should  give  to  his  seed  for  a  possession/  And  is 
 commended  by  rhe  apostle,  Heb.  xi.  &  as  a  most  excellent  duty. 
 
 The  fourth  observation  is,  that  a  Christian  would  distinguish 
 betwixt  the  light  and  the  life  of  his  enjoyments,  exercise  of  the 
 mind  and  affection  The  life  of  his  enjoyments  may  be  gone, 
 when  the  light  is  abiding. 
 
 The  fifth  observation  is,  that  a  Christian  would  not  have  his  en- 
 joyments the  rule  of  his  obedience  and  practice:  a  Christian  may 
 be  walking  in  an  approven  way,  and  yet  have  less  manifestation. 
 And  a  Christian  may  be  walking  in  arr  unapproven  way,  and  get 
 a  word  spoken  to  him,  touch  me  not:  as  is  clear,  John  xx.  17. 
 And  hence  it  is,  that  sense  and  an  approven  way  go  not  toge- 
 ther; they  may  have  more  sense,  and  less  approbation;  and  more 
 ?pprobation-.and  less  sense.  There  are  some  things  in  a  Christian's 
 
COMMUNION  SERMONS.  501 
 
 practice  in  the  time  of  his  enjoyments.  Firsts  He  is  more  taken 
 up  with  his  public,  than  his  private  enjoyments:  and  that  he  will 
 weep  and  lament  more  for  the  loss  of  his  public,  than  his  private 
 enjoyments.  Secondly,  A  Christian  will  be  more  anxious  to  be 
 restrained  once  in  company,  than  twice  in  secret.  -Thirdly,  That 
 it  is  easier  to  be  denied  to  his  surprising  enjoyments,  than  to  his 
 expected  enjoyments:  for  in  his  unexpected  and  surprising  enjoy- 
 ments, his  humility  hath  more  ground  to  vent  itself.  Fourthly^ 
 That  it  is  easier  to  be  denied^to  his  private  than  his  public  enjoy- 
 ments. Fifthly,  That  it  is  the  fault  of  too  many,  oftentimes  to 
 be  more  taken  up  with  pursuit  by  sense,  than  by  faith:  many 
 make  sense  their  idol,  and  care  not  for  Christ. 
 
 The  sixth  observation  is,  a  Christian  should  guard  against  these 
 three  evils,  pride,  sloth,  and  contempt,  which  flow  upon  the 
 back  of  enjoyments^  c  oftentimes  wealth  makes  wit  waver.' 
 
 The  seventh  observation  is,  a  Christian  should  observe,  that  all 
 the  sights  of  Christ  here,  are  but  sights  of  his  back  parts.  These 
 immediate  and  near  sights  of  him,  are  reserved  to  the  life  that  is 
 above  the  clouds. 
 
 The  eighth  observation  is,  that  it  is  very  hard  to  take  up  Christ's 
 mind  in  enjoyments;  as  is  clear,  Acts  x.  17.  Peter  doubted  in 
 himself  what  the  vision  might  turn  to.  And  there  is  nothing  more 
 incident  for  a  Christian,  than  to  be  in  the  dark  under  such  a  dis- 
 pensation: in  the  time  of  such  a  dispensation  they  are  put  to  three 
 questions.  First,  whether  they  shall  weep  or  rejoice,  and  praise? 
 But  they  will  do  both.  Secondly,  Whether  they  shall  speak  or 
 wonder?  And  they  will  do  well  to  leave  off  speaking,  and  be- 
 gin and  wonder.  Thirdly,  How  they  shall  get  such  an  enjoyment 
 guided?  And  this  is  a  good  and  useful  question.  It  is  a  great 
 difficulty  to  guide  wealthy  it  is  also  a  great  difficulty  to  keep  and 
 to  guide  Christ,  when  present,  as  to  find  him,  when  absent. 
 
 I  shall  not  proceed  further  in  this  discourse,  we  are  like  bar- 
 barians to  ourselves,  the  most  part  of  us,  However  i:  be,  it  is 
 gain  to  them  that  are  exercised  unto  godliness, 
 
 I  shall  make  three  uses  of  this,  and  I  shall  take  in  the  mean- 
 est cf  them. 
 
 Use  1.  Strangers  to  Christ,  and  the  word,  what  think  ye  of 
 religion,  and  that  it  is  heard  to  reach  to  it?  There  is  more  art 
 in  his  book,  than  in  ail  the  writings  of  men  in  the  world.  O 
 come,  and  discern  into  the  deeps  and  wonderful  works  of  the 
 Lord.  This  book  is  sealed  with  seven  seals,  but  our  hearts  with 
 seventy-seven.  O  Christian!  comfort  thyself  against  that  day, 
 when  there  is  not  a  line  in  all  this  book,  but  thou  shall  know 
 and  understand  it,  and  read  it*,  when  thou  shalt  learn  all  thy 
 diviji'tv  off  the   face  of  Jesus  Christ,  which  will  b?.  thv  J 
 
502  COMMUNION  SERMONS. 
 
 through  all  eternity.  Think  on  that  day.  Do  not  your  hearts 
 fiighter  within  you,  when  you  look  up  to  these  clouds  above,  and 
 cry  out,  O!  when  shall  I  come  there,  and  appear  before  Christ? 
 We  should  be  breathing  out  that  desire,  in  Psalm,  cvi.  4.  <  Re- 
 member me,  O  Lord,  with  the  favour  that  thou  bearest  unto  thy 
 people:  O  visit  me  with  thy  salvation.'  And  that,  Psalm  ci.  2. 
 O,  when  wilt  thou  come  unto  me?'  And  we  not  look  enough 
 here?  There  is  a  word,  1  Kings  xi.  21,  22.  «  Hadad  said  to 
 Pharaoh,  let  me  depart,  that  I  may  go  to  mine  own  country.  Then 
 Pharaoh  said  unto  him,  but  what  hast  thou  lacked  with  rrie,  that, 
 behold,  thou  seekest  to  go  to  thine  own  country?  And  he  an- 
 swered, nothing:   hcwbeit,  let  me  go  in  any  wise.' 
 
 Use  2.  To  reprove  the  most  past  of  us  for  laziness  and  stu- 
 pidity, that  when  there  is  so  much  to  be  found  in  Christ,  such 
 an  inexhaustible  treasure  and  treasures,  and  we  improve  them 
 not.  There  is  much  talking  of  Christ,  O!  that  we  would  fail  in 
 love  with  him,  that  ye  might  bring  up  a  good  report  <  of  that  no- 
 ble Plant  of  renown.'  We  are  oft-times  deprived  of  bidding  you 
 take  Christ:  for  when  the  glad  tidings  of  the  gospel  are  often 
 told  over,  people  are  ready  to  despise  them,  and  care  not  for  a 
 sight  of  him.  But  the  substance  of  our  preaching  is,  come  and 
 close  with  Christ. 
 
 Use  3.  I  know  that  there  are  many  that  are  taken  up  with  a 
 pursuit  after  the  things  of  the  world:  but  it  is  a  poor  design. 
 I  may  compare  these  wells  of  created  contentment  and  consola- 
 tion, to  these  wells  which  Isaac  and  his  servants  digged,  Gen, 
 xxvi.  20.  I  say,  all  these  wells  of  created  contentment  may  be 
 called  Esek;  for  they  are  gotten  with  much  strife,  labour,  and 
 contention:  and  they  are  kept  so,  and  left  with  much  sorrow. 
 They  may  also  be  compared  with  these  two  wells  that  were 
 called  hatred:  and  the  day  is  coming,  and  now  is,  that  we  shall 
 hate,  and  be  hated  for  them:  and  these  wells  will  run  dry,  when 
 these  living  and  everlasting  springs  of  delight  shall  overflow. 
 There  is  room  for  me  and  you,  we  shall  have  abundance,  when 
 all  these  narrow  springs  are  run  dry;  say  then  with  the  Psalmist, 
 '  all  my  springs  are  in  thee/  Mind  me  to  take  this  resolution,  None 
 but  Christ,  none  but  Christ,  none  but  Christ,  will  satiate  my  soul?' 
 O  that  there  were  none  within  these  doors,  but  who  would  cry 
 cut,  <  None  but  Christ!'  Ye  would  have  as  much  joy  and  satisfac- 
 tion in  Christ,  as  if  none  did  enjoy  him  but  yourselves.  The  day 
 is  coming,  that  you  that  sorrow  now  for  Christ's  absence,  shall 
 have  joy  without  sorrow,  light  without  darkness,  sight  without 
 interruption  of  fellowship,  and  all  your  desires  satisfied,  and 
 your  hope  overcome.  l  For  Christ  is  gone  up  with  a  shout,  and 
 is  to  come  again:'  he  is  gone  to  take  possession  in  our  name; '  sing 
 
COMMUNION  SERMONS.  503 
 
 praise  to  cur  king,  sing  praise;'  and  let  us  put  to  our  high  Amen9 
 Selah,  to  all  these  excellent  songs  that  sound  upon  the  harp,  on 
 the  sea  of  glass,  when  all  cur  harps  shall  be  put  to  sing  that  me- 
 lodious song.     Amen, 
 
 SERMON  VI. 
 
 Is  A.  lxv.  1.— 7  said.  Behold  me,  Behold  me,  unto  a  nation  thai 
 was  not  called  by  my  name. 
 
 VV  E  told  you  that  Christ  was  presenting  a  great  desire  to  you; 
 and  is  there  none  of  you  presenting  a  desire  to  Christ?  I  shall 
 tell  you  two  great  desires  to  present  to  Christ. 
 
 The  Jirst  great  desire  that  ye  ought  to  present  to  him,  should 
 be  this,  *  Lord  Jesus,  help  me  to  receive  my  sight?  That  the  eyes 
 of  him  that  is  blind  may  behold  him.'     And  there  is, 
 
 A  second  great  desire  that  ye  ought  to  present  to  him,  and 
 that  is  in  Psalm  xiii.  3.  c  Enlighten  mine  eyes,  lest  I  sleep  the 
 sleep  of  death.'  I  would  give  you  the  advice  that  Abimelech  gave 
 to  Abraham,  c let  Christ  be  the  covering  of  your  eyes,  amongst 
 whom  you  converse/  I  would  say  but  this  one  thing,  Christ  is 
 willing  to  satisfy  all  your  senses:  will  ye  come?  Will  ye  have  the 
 sense  of  sight  satisfied?  Does  not  Christ  invite  you  in  the  text, 
 Behold  me?  Would  you  have  the  sense  of  tasting  satisfied?  Is 
 not  this  commanded  in  Psalm  xxxiv.  8.  'O  taste  and  see  that 
 the  Lord  is  good?*  Would  ye  have  the  sense  of  hearing  satisfied? 
 Is  it  not  his  command,  4  Hear  my  Son  and  his  gospel?'  Would 
 ye  have  the  sense  of  touching  satisfied?  Is  it  not  his  great  com- 
 mand to  Thomas,  John  xx  27.  i  Come  and  reach  thy  hand  into 
 my  side?'  And  would  ye  have  the  sense  of  smelling  satisfied? 
 1  Come  to  him  that  is  perfumed  with  all  the  powders  of  the  mer- 
 chants.' I  do  think,  the  most  part  of  us  shall  die  strangers  to 
 Christ.  I  think,  if  we  would  ask  the  angels,  what  is  Christ?  They 
 would  say  this,  they  could  not  tell.  All  the  saints  about  the 
 throne  would  say  so.  And  all  that  have  tasted  of  the  sweet- 
 ness of  Christ,  ask  all  of  them,  what  is  his  sweetness  worth? 
 They  would  say,  they  could  not  tell.  Would  ye  ask  at  the  depth,  as 
 Job  xxviii.  14*.  it  would  say,  the  price  of  Christ  is  not  in  me.  Yea, 
 let  all  the  gold  that  lies  in  the  bowels  of  the  earth,  say,  it  could 
 not  buy  Christ,  and  all  the  depth  say  so.  Wherewith  then 
 could  ye  buy  him?  I  say,  with  one  look  ye  shall  get  Christ. 
 
 Now,  in  the  forenoon,  we  spake  a  little  to  the  first  thing  in 
 the  words,  which  is  that  great  command  given  to  the  Gentiles, 
 which  is  this,  Behold  me.  O  wonder  that  ever  there  should  have 
 been  such  a  word!    What  would  ye  have  thought,  if  all  that  is 
 
504  COMMUNION  SERMONS. 
 
 in  this  book  had  been  in  this  frame,  c  Cursed  be  he  that  conti- 
 nueth  not  in  ail  things  that  are  written  in  the  book  of  the  law?* 
 What  if  all  had  been  like  that  in  the  twenty-eighth  of  Deutero- 
 nomy, and  twenty-sixth  of  Leviticus?  Angels  wonder  that  ever 
 there  was  such  a  command:  and  all  the  saints  that  are  about  the 
 throne  wonder;  and  let  all  that  are  here  wonder,  that  ever  there 
 was  such  a  command. 
 
 I  have  some  things  to  add  upon  this  command.  I  shall  speak 
 to  two  or  three  things. 
 
 The^first  thing  is,  to  point  out  a  little  the  difference  of  the 
 look  of  Christ  that  the  saints  have  above,  and  that  which  is  here. 
 We  are  calling  you  to  behold  Christ;  but  they  that  are  in  hea- 
 ven have  another  look.  I  shall  point  out  these  eight  or-  nine  dif- 
 ferences. 
 
 The  First  difference  is,  that  look  we  have  of  Christ  here,  it  is 
 but  a  mediate  look;  but  that  which  the  saints  have  above,  is  im- 
 mediate. Here  we  behold  him  but  through  the  vail,  through  the 
 dark  vail  of  duties,  and  ordinances,  and  promises,  and  dispen- 
 sations. O!  but  behold,  above  we  shall  have  an  immediate  look: 
 there  shall  not  any  thing  intervene  betwixt  Christ  and  the  soul: 
 there  shall  be  a  naked  and  immediate  embracement  of  the  Son  of 
 God/  And  we  think,  these  that  have  seen  him  through  the  vail, 
 will  be  longing  when  they  shall  have  these  immediate ,  looks  of 
 him,  when  all  these  vails  that  are  betwixt  you  and  Christ  shall 
 be  rent  from  top  to  bottom.  Are  ye  not  longing  and  groaning 
 for  that  day,  when  ye  shall  behold  him  in  glory? 
 
 The  second  difference  is,  that  look  we  have  here  doth  admit 
 of  interruption;  but  that  which  they  have  above,  shall  have  no 
 interruption  in  it:  there  is  no  cloud,  no  night,  no  desertion  there. 
 There  are  no  such  complaints  in  heaven  as  thk.  (  Why  hidest 
 thou  thy  face?'  Or  as  that,  f  It  is  thirty  days  since  I  did  behold 
 the  king,  and  I  have  lived  two  years  in  Jerusalem,  and  have  not 
 seen  the  king's  face/  O  that  look  that  shall  admit  of  no  inter- 
 ruption! It  is  an  endless  look  that  the  saints  shall  have  above. 
 And  trunk  ye  not  that  the  naming  of  our  looks  to  Christ  should 
 make  us  lock  and  long  for  that  day? 
 
 The  third  difference  is,  that  look  which  we  have  here,  may  be 
 abused;  but  that  which  is  above,  cannot:  here  a  Christian  may 
 abuse  his  look  to  Christ,  through  the  pride  of  life.  O!  there  is 
 no  abusing  of  that  spotless  look  that  ye  will  get  of  Christ  above. 
 The  fourth  difference  is,  that  look  which  we  have  here,  is  but 
 a  beholding  his  back  parts;  but  there  we  shall  behold  his  face- 
 Here  we  but  see,  as  it  were,  c  the  skirts  of  his  garments,  but  there 
 :all  see  him  face  to  face.'  And  is  not  that  a  great  difference? 
 tjtfth  difference  is,  that  look  which  a  Christian  hath  here# 
 
COMMUNION  SERMONS.  503 
 
 doth  not  complete  his  joy?  As  long  as  he  is  here  he  is  spending 
 his  life  in  bitterness.  Would  ye  know  the  first  day  that  a  Christian 
 hath  his  joy  complete?  It  is  in  a  blessed  morning  of  the  resurrec- 
 tion; *  when  I  awake  I  shall  see  thy  joy,  saith  David.'  O  what  joy 
 the  Christian  shall  have  when  Christ  and  he  meet  together,  and 
 he  shall  take  the  Christian  in  his  arms,  and  say,  Welcome,  O 
 friend,  even  in  that  day  when  Christ  and  he  shall  meet  together 
 in  the  streets  of  the  new  Jerusalem! 
 
 The  sixth  difference  is,  that  look  which  the  Christian  hath  here 
 doth  not  complete  his  conformity  to  Christ;  O  but  the  look  we 
 have  above  doth  abundantly  complete  our  conformity  to  him! 
 Know  ye  not  that  word?  1  John  iii.  2.  c  It  doth  not  yet  appear 
 what  we  shall  be:  but  we  know,  that  when  he  shall  appear,  we 
 shall  be  like  him:'  why  so?  ■  for  we  shall  see  him  as  he  is.'  That 
 look  of  him  as  he  is,  makes  a  complete  conformity  betwixt  Christ 
 and  the  soul.  But  all  these  looks  that  we  have  here,  do  not 
 complete  our  conformity.  We  must  go  to  heaven  trailing  a  body 
 of  death.  But  the  time  approaches,  when  we  shall  take  our 
 everlasting  farewel  of  all  our  lusts  and  idols;  and  shall  say,  fare- 
 wel  with  all  our  hearts,  we  shall  never  meet  again. 
 
 The  seventh  difference  is,  that  look  of  Christ  which  we  have 
 here,  doth  not  complete  our  grace;  but  that  which  we  shall  have 
 above,  shall  complete  all  our  graces,  shall  not  love  be  complete, 
 when  we  shall  get  our  look  of  Christ  above,  and  joy  complete? 
 O  then,  that  which  is  in  part  shall  be  done  away,  when  that 
 which  is  perfect  is  come.  O  Christians!  what  a  day  shall  it  be, 
 when  faith  shall  say  to  love,  I  give  my  place  to  thee;  and  sight 
 and  love  shall  be  the  eternal  company  of  the  Christian? 
 
 The  eighth  difference  is,  that  look  that  the  Christian  has  here 
 is  not  perfect  in  its  degrees:  when  we  shall  be  able  to  behold 
 Christ,  and  shall  fall  into  a  sight  of  him:  when  we  shall  first  see 
 the  Lord,  we  shall  begin  a  song  that  shall  never  have  an  end. 
 It  is  an  endless  look,  a  satisfying  look,  a  soul-refreshing  look. 
 There  is  no  work  so  much  as  this  in  heaven.  Would  you  know 
 what  the  saints  in  heaven  are  doing?  They  are  said  to  be  full  of 
 eyes,  and  not  of  tongues,  for  this  reason,  because  they  are  more 
 taken  up  with  looking,  than  speaking,  more  in  wondering,  than 
 expression;  therefore  it  is,  that  they  are  said  to  have  many  eyes, 
 and  but  one  tongue. 
 
 The  last  difference  is,  that  look  of  Christ  that  we  have  here,  is 
 but  the  look  of  an  unknown  Christ,  of  a  strange  Christ,  of  an  un- 
 conceived  Christ:  but  then  we  shall  have  a  look  of  a  known 
 Christ,  of  a  naked  Christ,  of  a  Christ  that  shall  be  well  taken  up, 
 and  understood.  These  are  the  differences  betwixt  the  looks 
 here,  and  the  looks  that  are  above,  when  shall  it  be  that  the  ex- 
 ercise oi  heaven  and  earth  shall  be  all  one? 
 
 *  S 
 
^06  COMMUNION  SERMONS. 
 
 When  ye  shall  be  looking  to  Christ  here,  these  two  things 
 shall  be  taken  away,  some  objections  of  those  who  think  they 
 have  never  looked  to  Christ. 
 
 The  Jirst  objection.  O,  say  some,  I  have  never  looked  to 
 Christ,  because  I  know  not  the  duty;  and  some  folks  can  neither 
 tell  the  time  nor  place  when  they  have  looked  to  Christ. 
 
 I  womld  say  these  four  things  to  them. 
 
 Fir$ty  There  are  few  that  win  that  length,  John  ix.  25. 
 *  Whereas  I  was  blind,  now  I  see/  You  can  say,  "  Though  I 
 "  know  not  the  time  and  place,  yet,  sure  I  am,  I  see  these  things 
 "  that  were  hid  from  mine  eyes  before."     I  would  say, 
 
 Secondly*  It  is  not,  may  be,  for  your  advantage  to  know  the 
 time  that  Christ  keepeth  in  his  own  hand.  It  is  not  always  for 
 your  advantage  to  know  the  times. 
 
 Thirdly,  It  is  not  absolutely  necessary  for  a  Christian  to  know 
 the  time  when  Christ  and  he  first  met.  There  are  some  that  have 
 met  with  Christ,  and  they  neither  knew  the  time  nor  place,  nor 
 the  first  discourse  that  past  betwixt  Christ  agd  them. 
 
 Fourthly)  what  knowest  thou,  but  he  hath  stoled  away  thy 
 heart? 
 
 The  secon d  objection.  I  know  not  if  I  have  looked  to  him;  but 
 since  I  began  to  look  to  him,  c  my  bands  are  strong.' 
 
 I  would  say  these  three  things  to  that  person,  first.  Do  not 
 cast  off  thy  faith  because  of  that,  nor  dispute  thy  love;  because 
 there  is  nothing  more  ordinary  to  a  Christian  than  this,  to  have 
 the  spirit  under  bonds,  Heb.  x.  32.  "  But  call  to  remembrance 
 the  former  days,  in  which,  after  ye  were  illuminated,  ye  endur- 
 ed a  great  fight  of  afflictions."  I  say,  secondly.  The  best  way  to 
 win  above  these  bands  is,  not  to  reject  thy  faith,  but  to  hold  it 
 fast.  It  is  a  poor  thing  in  Christians,  whenever  they  lose  their 
 feet,  they  let  their  hands  go;  when  they  begin  to  misbelieve, 
 they  run  to  the  land  of  the  living.  I  say,  thirdly^  comfort  thy- 
 self, the  day  of  the  liberty  of  the  sons  of  God  is  coming,  when 
 these  bands  shall  be  taken  off  thee,  when  it  shall  be  said,  O  pri- 
 soner! come  out.    * 
 
 Th&third  objection.  Some,  I  say,  want  these  great  attendances 
 of  the  Christian:  and  I  say  that  Psalm  xcvii.  11.  '  Light  is  sown 
 for  the  righteous,  and  gladness  for  the  upright  in  heart.'  Thy  light 
 and  thy  joy  may  be  under  ground  until  both  appear  together. 
 
 1.  I  say,  may  be  Christ  is  trying  the  reality  of  thy  faith,  whe- 
 ther thou  lovest  him  rather  than  sense  or  sign.  I  will  tell  you 
 what  it  speaks  in  Christians,  if  they  get  not  all  they  sought  for 
 when  they  began  with  Christ,  then  they  reject  all:  the  reason 
 is,  many  think  more  of  sense  than  of  Christ:  yea,  many  profes- 
 sors think  more  of  knowledge  than  of  Christ.  And  I  will  say  this 
 
COMMUNION  SERMONS.  507 
 
 also,  Christ  is,  may  be,  learning  thee  to  love  him  more  by  faith 
 than  by  sense. 
 
 The  fourth  objection.  O,  says  some,  I  cannot  pray,  I  never 
 go  to  prayer  but  my  tongue  is  still. 
 
 I  would  not  have  you  mistake;  for  there  is  a  threefold  silence 
 a  Christian  may  have  in  prayer,  and  ye  may  have  greater  liberty 
 in  them,  than  ye  would  speak  like  an  angel. 
 
 First,  There  is  one,  when  he  is  most  enjoying  of  God,  then 
 the  heart  is  enlarged  with  love;  prayer  has  little  upon  the  ton- 
 gue that  they  can  speak.  Think  ye,  Daniel  was  straitened,  when 
 he  saw  the  angel,  and  stood  trembling;  and  John  in  revelation, 
 when  he  fell  dead  at  Christ's  feet?  Know  ye  not  how  a  Christi- 
 an, through  a  sight  of  Christ  in  prayer,  we  will  leave  off  speak- 
 ing, and  wonder?  A  Christian  sometimes  will  not  get  his  enlarge- 
 ment expressed. 
 
 Secondly,  It  i§  divine  silence,  when  he  has  a  deep  impression 
 of  God's  greatness,  and  his  own  sinfulness:  a  Christian  is  never 
 more  enlarged,  th^n  when  he  cannot  speak  one  word  but  that. 
 Psalm,  lxxvii.  4.  «  Thou  holdest  mine  eyes  waking:  I  am  so  trou- 
 bled, that  I  cannot  speak.'  When  his  heart  writ  uncleanness  a- 
 gainst  himself,  and  his  tongue  could  not  speak:  sometimes  his 
 guilt  seemed  staring  him  in  the  face,  that  he  was  stricken  with 
 dumbness  and  could  not  speak  one  word.  Ye  would  know,  some- 
 times* Christians  cannot  speak  their  confession  to  God,  they 
 must  roar.  Then  they  are  so  putxto  it  sometimes,  that  put  a 
 spear  to  their  heart  they  cannot  speak  one  word.  Know  ye  that 
 word  of  David,  Psalm  xxxviii.  S.  <  I  have  roared  all  the  day  long, 
 by  reason  of  the  disquietness  of  my  heart/ 
 
 Thirdly,  Silence,  when  a  Christian  is  going  to  commend  Christ, 
 and,  as  it  were,  so  silent  a  discovery  of  Christ  let  out  on  him, 
 that  he  charges  himself  with  presumption.  Shall  I  speak,  we  are 
 never  put  to  question  Christ  thus,  shall  I  pray?  Know  it,  there 
 Is  more  expression  in  a  little  whiles  wondering,  than  in  ten  hours 
 praying.  There  is,  I  confess,  a  silence  that  proceeds  from  a 
 spirit  of  bondage;  and,  I  think,  a  look  of  Christ  is  the  best  way 
 to  help  it.  I  tell  you,  if'yeur  tongues  speak  no  more  than  your 
 hearts  think,  they  will  be  oftentimes  short.  There  are  some 
 folks  prayers,  that  are  nothing  but  a  lying  to  the  Holy  Ghost, 
 and  in  their  prayers  and  confessions  they  lie,  and  their  desires 
 they  care  no  more  for  them,  than  the  dirt  under  their  feet.  It 
 is  a  wonder  we  are  not  stricken  dead  in  prayer,  both  ministers 
 professors.  It  is  strange  that  Annanias  and  Sapphira  were 
 stricken  dead  for  one  lie,  znd  we  are  not  for  so  many;  yea,  may 
 be,  for  fifteen  lies  in  one  prayer.  Will  ye  examine  yours:  . 
 ristians!  before  whom  ye  speak* 
 
508  COMMUNION  SERMONS. 
 
 The  fifth  objection.  Says  the  Christian,  if  ever  I  had  looked 
 to  Christ,  I  would  have  had  some  desires  to  him;  for,  no  doubt, 
 they  will  be  looking  for  these  immediate  looks  of  Christ.  I 
 wor1!  say  these  five  things. 
 
 First)  There  may  be  some  Christians  that  may  have  ten  desires 
 for  death,  when  not  one  desire  for  heaven:  for  thou  may  desire 
 in  reality  death  oftner  in  ten  days,  than  thou  wilt  desire  heaven 
 in  a  month.  And  what  is  the  reason  of  it?  It  is  not  from  our 
 hope,  but  from  the  cersedness  of  cur  heart,  as  Jonah  desired  ra- 
 ther to  die  than  to  live;  it  was  not  for  heaven  he  did  it,  but  from 
 the  corruption  of  his  heart,  being  disappointed  by  God. 
 
 The  second  thing  I  would  say  is,  one  may  have  forty  desires 
 for  death,  when  not  one  for  the  death  of  sin.  Ye  should  de- 
 sire the  death  of  the  body  of  death  more. 
 
 Thirdlyf  I  think,  a  Christian  may  long  to  go  away,  and  so  to 
 get  his  pass. 
 
 Fourthly>  I  intreat  you,  Christians,  when  you  get  a  look  of 
 Christ,  study  to  improve  it.  Would  ye  know  what  makes  the 
 Christian  long  so  little?  He  doth  not  improve  his  looks  to  Christ. 
 
 Fifthly)  I  confess,  I  think  it  no  wonder  that  Christians  long  not 
 for  a  look  of  Christ;  were  ye  never  put  to  these  three  things? 
 First)  O  time,  time,  that  passeth  not  away  to  let  eternity  come! 
 Were  ye  never  put  to  that,  that  ye  would  be  content  to  shake 
 the  glass  of  your  time,  to  win  to  eternity?  That  if  it  were  in 
 your  own  hand,  ye  would  not  lay  it  down  upon  the  side,  that 
 it  might  not  run,  but  would  shake  it?  Secondly)  And  were  ye 
 never  put  to  that,  to  long  for  your  light,  *  Arise,  my  dove,  my 
 love,  for  your  winter  is  past?*  Thirdly)  Were  ye  never  like  Si- 
 sera's  mother,  looking  out  at  her  windows,  and  saying,  f  Why 
 stays  his  chariots  so  long?'  And  when  death  comes,  ye  would 
 take  it  in  your  arms,  and  say,  Welcome,  O  friend?  Know  ye 
 not  what  death  is  to  a  Christian?  It  is  the  putting  off  of  your 
 burdens:  the  day  of  death  to  all  your  sorrows,  to  all  your  ini- 
 quities, and  to  all  your  idols,  to  all  your  anxieties;  it  is  the 
 door  whereby  you  must  enter  into  all  good  eternally;  and  it  is 
 like  Joseph's  chariot,  which  was  sent  to  bring  Jacob  down  into 
 Egypt?  Where  is  your  heart,  O  Christians?  Ought  it  not  to  be  up 
 in  heaven?  Where  is  your  faith?  Is  it  not  there?  I  have  but  two 
 or  three  things  to  persuade  you  to  give  Christ  one  look.  First* 
 I  have  nothing  in  commission  but  this,  now,  what  will  ye  send 
 me  away  with?  Will  ye  send  me  away  with  a  blank?  O  that 
 this  congregation,  that  is  much  destitute  of  knowledge,  would 
 begin  this  night!  For  I  defy  all  the  ministers  of  the  world  to  as- 
 sure you  that  ye  shall  live  to  look  to  him  to-morrow;  therefore 
 look  to  him  to-day.     Secondly,  What  know  you,  but  one  of  you 
 
COMMUNION  SERttOXS.'  509 
 
 may  break  your  necfc?  What  do  70U  know,  but  that  may  be  said 
 this  night,  c  Rise,  undervalues  of  the  gospel,  and  of  the  Sou  of 
 God,  and  give  an  account  in  -judgment?'  What  would  you  say, 
 if  that  voice  were  heard  this  night?  And  what  do  you  know,  but 
 it  will  be?  With  what  countenance  would  ye  look  Christ  in  the 
 face?  Ye  would  desire,  that  ye  were  grinded  in  pieces.  Thirdly* 
 I  say,  this  night,  this  very  night,  will  ye  be  content  to  take  him? 
 What  arguments  can  be  used  more  to  persuade  you?  Is  there 
 any  argument  under  heaven  that  can  persuade  you  to  take  any 
 thing,  that  is  not  to  persuade  you  to  take  him!  O  you  despisers 
 and  slighters  of  the  Son  of  God!  I  charge  you,  as  ye  will  answer 
 one  day,  to  take  him;  and  beware  that  that  word  shall  not  come 
 upon  you,  *  his  blood  be  upon  us,  and  our  children.'  And  know 
 ye  this,  that  the  curses  of  one  side  of  this  book,  are  able  to  smo- 
 ther ten  thousand  worlds?  What  will  ye  think  then,  when  all 
 the  curses  here  from  the  revelations  light?  Where  shall  ye  flee 
 in  that  day,  when  all  that  is  in  the  twenty-eighth  of  Deuterono- 
 my, and  twenty-sixth  of  Leviticus,  shall  light  upon  you,  and 
 there  shall  be  no  redemption?  Is  there  any  redemption  where 
 Christ  turns  to  be  the  party?  Therefore  I  say,thisnight  look  to  the 
 Son  of  God.  Is  it  no  matter  wherein  ye  trifle  over  your  time? 
 I  say,  be  serious  in  this  thy  day.  Old  men,  what  say  ye  to  it,  ye 
 that  are  near  your  graves?  I  would  say  this,  c  I  set  life  and  death 
 before  you,'  which  will  ye  refuse  or  choose?  It  is  Christ  that  is 
 offered  to  you.  Know  this,  that  be  what  ye  will,  sirs,  that  are 
 slighters  of  the  gospel,  that  word  in  Isa.  ixv.  I.  shall  gnaw  your 
 consciences,  ye  shall  remember  that  day  when  ye  shall  be  crying 
 for  mercy,  and  ye  shall  cry  out,  where  the  slighter  of  the  gos- 
 pel? Ye  shall  never  any  more  have  another  offer.  The  day  was 
 when  I  was  bidden  take  Christ,  and  give  him  one  look}  and 
 therefore  before  ye  go,  close  the  bargain  this  night.  Ye  know 
 not  if  ever  Christ  shall  come  again,  and  send  his  message  to 
 invite  you  to  take  him.  So  again  what  is  your  last  report?  speak 
 to  him,  for  ye  know  net  but  they  may  be  his  last  words;  let  us 
 therefore  be  intreated  now  to  take  him.  Cursed  be  the  person 
 that  will  never  see  him  all  their  days.  It  had  been  better  ye  had 
 never  heard  a  word  of  him.  O!  shall  Christ  in  his  face,  and  in 
 his  beauty,  and  in  ail  the  excellent  offers  of  heaven,  be  slighted? 
 Now,  know  ye,  the  day  is  approaching,  that  thou  shalt  wish 
 thou  had  never  heard  tell  of  him,  that  thou  had  never  bee$ 
 born.  You  slighters  of  the  great  salvation,  ye  shall  cry  out,  «  O 
 that  I  had  never  had  been  born!'  Therefore,  I  say,  seeing  Christ 
 is  in  your  offer,  take  him,  and  take  instruments  in  heaven,  lhat 
 ye  shall  never  have  another.  Now,  old  men,  will  ye  take  in- 
 struments of  this,  ye  shall  never  have  another  but  Christ?    Y 
 
510  COMMUNION  SERMONS. 
 
 ,men,  and  young  women,  look  to  the  Son  of  God,  and  it  shall 
 be  one  of  the  days  of  the  Son  of  man  to  you.  O  that  look  that 
 Christ  shall  give  to  his  own  children  when  time  shall  be  no  more, 
 when  they  shall  be  led  with  the  Lamb  about  the  rivers  of  living 
 waters!  Are  ye  all  content!  Will  ye  say  nothing  against  it? 
 Then,  I  say,  if  it  be  so,  which  I  fear  not,  blessed  be  he  who  em- 
 braces the  Son  of  God;  and  cursed  be  the  man  or  woman  which 
 takes  him  not.  Since  ye  are  standing  before  the  mountain  of 
 cursing  or  blessing,  I  intreat  you,  look  to  the  Son  of  God,  that 
 Serpent  that  can  heal  you  from  all  your  stings  and  iniquities. 
 
 Now,  to  him  that  can  persuade  you,  and  will  one  day  stand  to 
 judge  you,  be  praise  for  evermore.     Amen. 
 
 SERMON  VII. 
 
 2  Cor.  v.  10.  For  "joe  must  all  stand  before  the  judgment-seat  of 
 
 Christy  &c. 
 
 JlLRE  it  be  long,  that  in  Eccles.  xii.  3.  shall  be  made  true, 
 *  The  strong  man  shall  fail,  and  the  keepers  of  the  house  shall 
 wax  pale,  and  the  strongest  of  men  shall' return  to  their  long 
 home,  and  time  shall  be  no  longer;  and  the  arch-angel  shall  sum- 
 mon all  families  to  appear  before  the  judgment-seat,  when  the 
 sea  shall  render  up  its  dead.'  There  shall  be  an  innumerable 
 number  standing  before  Christ,  and  he  shall  tell  them  all  that 
 ever  they  did.     And  must  not  that  be  the  Messiah! 
 
 There  are  three  dark  days  strangers  to  Christ  are  to  meet  with. 
 
 The  frst  dark  day  is  the  day  of  death,  when  death  shall  sit 
 down  upon  their  eye-lids;  how  dreadfully  dark  a  day  shall 
 that  be? 
 
 The  second  dark  day  is,  when  they  shall  enter  into  everlast- 
 ing torments;  will  not  that  be  a  darkful  day  to  the  wicked;  on 
 the  doors  of  their  orisons  it  shall  be  written,  i  Out  of  this  there 
 ;:  no  redemption!' 
 
 The  third  dark  day  is,  when  they  must  come  to  be  judged  be- 
 fore Christ. 
 
 And,  on  the  contrary,  there  are  three  days  of  joy  to  the  j*odly. 
 
 '1'hefrst  day  of  joy,  is  the  day  of  death,  which  is  their  co- 
 ion  day,  wherein  the  shadow  shall  fly  away,  ignorance, 
 darkness,  and  affliction,  shall  fly  away,  and  there  shall  be  a  plea- 
 sant day. 
 
 The  second  day  of  joy  is,  when  they  shall  enter  into  eternity. 
 the  gate  thereof  is  of  God! 
 
 The  third  day  of  joy  is,  when  they  shall  stand  before  the  tri- 
 bunal of  Christ,  and  meet  with  that  blessed  sentence,  <  Come,  ys 
 
COMMUNION  SERMONS.  511 
 
 blessed  of  my  Father.'     Ye  that  obey  the  first  come,  shall  also 
 obey  the  last  come. 
 
 In  the  words,  the  apostle  is  vindicating  his  ministry,  because  of 
 the  contempt  that  was  put  upon  it.   And  in  them  are  these  three, 
 
 First,  Would  ye  know  why  I  am  so  faithful?  Because  of  rhe 
 expectations  of  heaven,  which  he  was  persuaded  of  after  the  pins 
 of  this  tabernacle  were  taken  out. 
 
 Secondly,  The  fear  of  God. 
 
 Thirdly,  The  love  of  Christ,  so  in  the  14th  verse.  The  text 
 place,  <  terror  constrains  me,  but  love  is  stronger/  So  here  are 
 three  things. 
 
 First }  Here  is  a  general  assertion,  that  there  is  not  one  since  the 
 days  of  Noah,  but  he  will  be  at  the  day  of  judgment. 
 
 Secondly,  The  great  influence  it  had  on  Paul,  it  made  him 
 watchful  and  circumspect;  he  said,  <  We  must  all  stand  before 
 the  tribunal  of  God.' 
 
 Thirdly,  The  end  why,  we  must  come  to  judgment,  we  must 
 receive  according  to  what  is  done  in  the  flesh,  whether  good  or 
 evil.  The  righteous  shall  have  that  word,  come;  and  the  wicked 
 shall  have  that  word  spoken  to  them,  depart.  Which  points  out 
 that  happiness  of  the  godly,  and  the  misery  of  the  ungodly,  Rev, 
 xx.  12.  <  John  sees  both  small  and  great  stand  before  the  Lamb/ 
 
 Four  or  five  things  tell  us, i  That  we  must  all  stand  before  tfcfe 
 tribunal  of  God/ 
 
 First,  The  promises  that  must  be  accomplished,  Isa.  xlv.  23, 
 It  is  said,  *  every  knee  shall  bow,  and  every  tongue  shall  ccn~ 
 less-,'  this  says,  there  is  an  approaching  judgment.  The  cursed 
 knee  that  never  bowed  before  shall  be  constrained  to  bow  in 
 that  day,  or  it  shall  be  broken  to  pieces. 
 
 Secondly,  The  convictions  of  the  conscience  when  sinning,  SuV, 
 *  There  is  a  judgment/ 
 
 Thirdly,  Do  not  these  terrors  that  strangers  to  Christ  meet  with, 
 when  death  looks  them  in  the  face,  say,  *  There  is  a  judgment?* 
 
 Fourthly,  Do  not  the  afflictions  of  the  saints  say,  «  That  there 
 is  a  judgment?' 
 
 Fifthly,  There  will  be  a  most  visible  difference  betwixt  the  god- 
 ly and  the  wicked,  and  that  will  not  be  until  the  day  of  judg- 
 ment.    For  clearing  of  it,  take  these  considerations. 
 
 First,  Many  pass  through  the  world  for  saints,  and  have  ihie 
 approbation  of  it,  and  yet  shall  meet  with  that  word,  i  Depart 
 from  me,  I  know  you  not/  From  this  I  press  these  three  thing?. 
 First,  To  value  less  the  approbation  of  the  world;  for  the  world 
 will  say,  c  Ye  shall  go  to  heaven,  and  yet  shall  go  to  hell/ 
 .'idly,  Value  divine  approbation;  that  is  no  matter  who  hate 
 T  if  Christ  love  thee.     Thirdly,   Study  to  try  the  reality  of 
 
512  COMMUNION  SERMONS. 
 
 your  state;  go  not   down   with  this  strong  delusion,  that  ye  are 
 going  to  heaven,  when  yet  ye  are  going  to  hell. 
 
 Second  consideration.  Consider,  that  at  that  day  before  Christ 
 the  mosr  secret  and  darkest  things  shall  be  made  manifest  before 
 angels  and  men,  Eccles.  xii.  14.  i  God  shall  bring  to  light  every 
 secret  thought/  It  will  be  read  out  that  day,  that  which  never 
 could  have  been  believed  to  be.  From  this  I  shall  press  these  five 
 things.  First,  Study  to  guard  against  hypocrisy,  though  ye  go 
 through  the  world  with  a  golden  robe,  yet  then  your  hypocrisy 
 shall  be  made  manifest;  ye  may  be  hid  from  men,  yet  ye  are 
 not  hid  from  him  that  hath  seven  eyes.  Secondly,  Think,  that 
 secret  iniquities  that  day  shall  be  opened;  dark  graves  shall  be 
 opened.  Thirdly,  Study  to  have  your  thoughts  ordered  aright; 
 ye  shall  count  for  every  idle  thought.  Fourthly,  Study  to  purify 
 your  spirits.  Fifthly,  Know  with  what  an  one  ye  have  to  do,  he 
 that  keeps  a  register  of  all  that  ever  we  did,  and  will  read  it 
 over,  and  your  consciences  shall  say,  Amen  to  it,  Rev.  xx.  12, 
 IS.  Though  there  were  no  more  but  that,  it  may  put  you  to 
 your  duty.  There  are  two  grounds  for  it.  1.  To  point  out  the 
 righteousness  of  Chri,st;  there  are  some  that  go  to  hell,  that  have 
 not  acted  sin  so  much  as  some  of  these  that  go  to  heaven:  cHe 
 will  have  mercy  on  whom  he  will,  and  whom  he  will  he  har- 
 dens.' 2.  That  they  may  love  Christ  the  more;  who,  when  he 
 has  read  over  all  their  bill,  then  he  puts  it  away. 
 
 There  are  four  things  they  shall  be  judged  by.  1.  Their  faith 
 may  believe  to  get  him,  but  their  faith  shall  fail  them;  c  The  hy- 
 pocrite's hope  shall  perish;'  hope  not  builded  on  Christ  shall 
 perish.  Cursed  be  the  man  that  buildeth  his  hope  upon  the  sea. 
 2.  He  will  try  their  hearts. 
 
 1.  He  will  try  their  heart's  projects.  2.  He  will  try  their 
 thoughts.  3.  He  will  try  the  desperate  wickedness  of  their  hearts, 
 their  hatred  at  his  commandments  shall  be  opened.  4.  He  will 
 try  their  life.  5.  He  will  try  their  duties.  There  will  not  be  a 
 prayer  that  ye  have  prayed,  but  he  will  try  it,  and  they  will  be 
 rejected,  if  they  have  not  these  six  things  in  them;  1.  The  right 
 time.  2.  The  right  end  in  and  about  them;  many  pray,  and  go  to 
 communions  for  themselves.  3.  If  they  be  with  formality.  4.  If 
 they  have  not  faith.  5.  When  there  is  no  dependence  on  Christ, 
 but  on  their  own  strength.  6.  If  trembling  be  not  in  them.  Many 
 pray,  and  tremble  not;  and  therefore  their  prayers  are  rejected. 
 7.  The  talents  ye  have  gotten,  it  shall  be  tried  how  ye  have 
 improved  them.  I  trow,  many  blank  preachings  shall  be  pro- 
 duced at  that  day.  And,  lastly,  how  ye  have  improven  the 
 means  of  grace,  how  ye  have  embraced  Christ. 
 
 The  third  consideration.  Consider  that  there  are  two  ways  of 
 
 .; 
 
COMMUNION  SERMONS.  ~  I  3 
 
 appearing  before  the  judgment-seat  of  God.     1.  There  is  a  per- 
 sonal appearance;  and  that  is,  after  death.     2.  There  is  a  public 
 appearance;  and  that  is,  after  personal  appearance.      1-  That  the 
 justice  of  God  might  shine  in  its  exercise.      2    For  the  consola- 
 tion of  the  godly,  that  they  who   are  called    hypocrites   may 
 seen  to  be  the  children  ot  God:  he  shall  say  to  them,  come.     3;  It, 
 is  for  the  terror  of  the  damned.     The  beholding   oi  these 
 shall  be  acquitted,  shall  increase  the  pain  of  the  wicked.     O  what 
 pain  will  it  be  to  you,   to  see  your  acquaintances   standing  on 
 Christ's  right-hand  ascending  up  into  heaven,  and  yourselves  on 
 the  left-hand,  descending  into  hell?    4.  The  day  of  your  appear- 
 ance shall  be  a  day  of  the  strong  exercise   of  joy  and  sorrow, 
 the  strong   exejfcise  of  love  and  hatred.     Many   will  then  cry, 
 cursed  be  the  day  wherein  I  was  born!   It  will  be  a  day  of  gloomi- 
 ness, and  one  knee  shall  smite  against  another. 
 
 And  again,  O  what  a  blessed  company  will  be  singing  at  that 
 day,  blessed  is  the  Lamb!  Some  crying,  blessed  be  the  day  where- 
 in I  was  born!  And  some  crying,  cursed  be  the  day  wherein  I 
 was  born! 
 
 From  this  I  press  these  two  things;  First >  that  ye  study,  by  all 
 means,  that  the  valley  of  decision  be  not  the  valley  of  sorrow, 
 that  ye  be  not  one  of  these  that  shall  weep  and  howl  in  that  day. 
 Secondly%  Study  to  improve  your  time  well:  for  as  death  shall 
 leave  you,  judgment  shall  find  you.  See  that  ye  be  not  found 
 in  an  estrangement  from  Christ. 
 
 The  fourth  consideration.  Consider,  that  the  sentence  that 
 Christ  shall  pass  when  ye  come  before  his  judgment-seat,  shall 
 be  a  righteous  sentence;  he  is  the  righteous  judge,  and  his  de- 
 cree shall  stand.  He  will  say-?  •  Friend,  I  have  done  thee  no 
 wrong.'  I  know  not  whether  love  or  justice  shall  shine  bright- 
 est in  that  day;  ye  shall  see  it,  when  it  shall  be  said  to  men,  «  Go 
 to  everlasting  fire:'  and  to  others,  c  Come,  ye  blessed  of  my  Fa- 
 ther:' there  will  be  no  reduction  of  that  just  decreet.  Or,  Fir&9 
 by  Christ  that  is  preached  to  you  now,  ye  shall  be  judged  at  that 
 day;  authority  is  given  to  him  to  judge,  because  he  is  the  Son 
 of  man,  John  v.  27.  Secondly,  He  not  only  has  authority  to 
 judge,  but  must  judge  for  consolation  to  the  godly,  that  they 
 may  appear  with  boldness  before  the  throne,  in  that  he  is  their 
 husband,  elder  brother,  and  friend.  Thirdly,  For  the  greater 
 condemnation  of  the  wicked,  that  undervalue  Christ,  who  will 
 cry  forth  then,  ■  What  fools  were  we,  who  did  so  under- 
 value precious  Christ?  Fourthly,  It  is  for  his  glory,  that  he,  who 
 was  destroyed  of  men,  will  yet  have  men  to  stoop  to  him  as  so- 
 vereign Lord. 
 
 "  Vb&jtfth  consideration     Consider^  that  the.dayof  their  coaw 
 
 3  1 
 
514*  COMMUNION  SERMONS* 
 
 pearance  before  Christ,  will  be  a  great  day,  in  these  six  respects; 
 First,  In  respect  of  the  Judge;  he  is  a  Judge,  the  sight  of  whom 
 is  able. to  bring  you  to  nothing.  Secondly,  There  will  be  many 
 glorious  attendants  who  will  wait  on  Christ.  At  that  day,  his 
 train  will  be  like  himself;  as  is  clear,  2  Thess.  i.  7,  8.  ■  When  the 
 Lord  Jesus  shall  be  revealed  from  heaven  with  his  mighty  angels 
 in  flaming  fire.'  &c.  i  He  shall  come  with  the  voice  of  the  arch- 
 angel/ that  is  the  train  that  will  wait  on  him  at  that  day,  Third- 
 ly, In  respect  of  the  multitudes  that  will  wait  on  him  at  that  day: 
 all  that  ever  were  since  the  days  of  Adam,  and  shall  be  at  the 
 end  of  the  world,  will  stand  before  Christ;  and  will  not  that  be 
 a  mighty  train?  Fourthly ,  In  respect  of  some  great  persons,  kings 
 and  emperors,  that  shall  be  judged  by  him:  Ol  that  they  were 
 thinking  on  it,  that  they  might  lay  down  their  robes,  and  take 
 them  to  another  exercise;  their  robes  shall  be  laid  in  the  dust 
 when  they  come  before  Christ.  Fifthly,  It  shall  be  a  day  where- 
 in many  great  offences  shall  be  revealed,  dark  works  brought  to 
 light.  Sixthly,  In  respect  of  the  recompences  that  shall  be  made, 
 even  heaven  and  joy  for  ever  to  the  believer,  and  hell  and  hor- 
 ror for  ever  to  the  unbeliever,  he  shall  eternally  lie  under  this 
 wrath  and  curse  of  God. 
 
 I  press  you  with  these  two  words.  1.  Ye  that  are  strangers  to 
 Christ,  how  terrible  will  your  condition  be!  The  wicked  shall 
 have  five  prayers  in  that  day.  1.  Alas!  for  the  day  that  ever  I 
 heard  the  gospel.  2.  Alas!  that  ever  I  took  pleasure  in  sin.  3. 
 Alas!  that  ever  I  had  a  being:  <  Cursed  be  the  day  that  ever  tid- 
 ings were  brought  to  my  father,  that  a  man-child  was  born;'  as 
 is  clear,  Jer.  xx.  15,  16,  17,  18.  4.  Alas!  that  I  am  under  the 
 stroke  of  justice.  And,  5.  Alas!  that  I  have  not  a  rock  to  which 
 I  may  flee.  But,  2.  what  will  the  answer  be,  when  Christ  shall 
 propone  that  to  thee,  *  Where  is  that  mouth,  O  hypocrite,  that 
 said,  c  I  will  not  have  Christ  to  reign  over  me!'  What  will  your 
 answer  be,  when  that  shall  be  proposed  to  you?  Matth.  xxv.  41. 
 and  the  first  of  that  sentence  is,  «  Depart  from  Me,  merciful  Me!* 
 What  can  ye  say  next?  AH  the  sadness  of  hell  is  comprehended 
 in  these  two.  1.  The  names  that  he  gives  them,  c  Ye  cursed,  de- 
 part from  me.     2.  Depart  to  everlasting  fire,  with  the  wicked.' 
 
 First,  The  sentence  of  the  godly,  the  first  word  of  it  is,  Come; 
 O  but  that  is  a  blessed  word.  Secondly%  The  second  word  or 
 article  is,  'blessedof  God.'  Thirdly,  *Inherit  the  kingdom/  which 
 is  above  all  the  kingdoms  of  the  earth.  Fourthly,  4  Prepared  for 
 you  before  the  foundation  of  the  world  was  laid:*  that  is  an  an- 
 cient kingdom,  where  every  subject  has  a  crown  and  a  sceptre. 
 
 Now  we  have  set  life  before  you.  Ye  that  will  embrace 
 Christ,  remember,  when  ye  lie  down  as  in  the  faith  of  approach- 
 
 j 
 
COMMUNION  SERMONS*  .515 
 
 ing  judgment;  and  when  we  pray  and  speak,  as  having  the  faith 
 of  this;  and  believe  it,  all  your  works  shall  be  put  to  the  touch- 
 stone.    Now,  to  this  God  be  everlasting  praise.     Amen. 
 
 A 
 
 WORD  OF  PREFACE 
 
 BEFORE  THE 
 
 SERMON. 
 
 A  would  say  three  things  to  you.  First,  There  shall  be 
 «6  confusion  in  heaven.  It  shall  not  need  to  be  questioned, 
 whether  they  shall  come  near  God  or  not;  for  there  shall  be 
 none  there,  but  they  shall  enjoy  God  as  much  as  though  there 
 were  none  there  but  themselves.  And,  secondly,  believe  it,  I 
 think,  we  might  be  content,  that  this  place  were  our  graves,  and 
 this  written  above  it, '  Here  lies  one  dead,  sick  of  love  for  Christ.' 
 Thirdly,  Believe  it,  I  think,  he  is  obliged  eternally  to  bless  God 
 that  wins  out  of  the  world  without  a  stain,  or  a  spot  in  his  face; 
 yea,  there  be  some  of  us,  that  the  greatest  atheist  here  may  see 
 that  word  in  Isa.  xiv.  10.  *  Art  thou  become  like  unto  us?' 
 
 O!  what  know  ye,  but  some  that  are  here  may  crucify  Christ 
 before  they  go  out  of  the  world?  Then  this  shall  be  written  on 
 our  graves,  *  Have  mind  of  Lot's  wife,  and  of  the  land  of  sins.* 
 
 O  expectants  of  heaven!  What  would  ye  give  for  a  pass  to  go 
 there?  What  should  move  us  to  stay?  Are  ye  groaning  to  be 
 home?  Where  are  your  hearts?  Are  they  not  up  in  heaven? 
 Where  is  your  hope?  Is  it  not  in  heaven?  Where  is  your  trea- 
 sures, desires,  and  love?  Are  they  not  up  in  heaven?  Where 
 are  your  longings  and  expectations?  Are  they  not  in  heaven? 
 O  blessed  is  the  Christian  that  can  cast  up  his  eyes  to  heaven,  and 
 say,  « Yonder  is  my  inheritance  and  portion!  There  shall  I  ne- 
 ver be  sequestered  from  the  blessed  vision  of  Christ,  God  man!* 
 They  will  cry  out,  *  How  goodly  are  thy  tents,  O  Jacob,  and  thy 
 tabernacles,  O  Israel  I  The  shout  of  a  king  is  amongst  us!'  And, 
 
 Lastly,  Perhaps  there  are  some  here  wearying  before  we  begin. 
 What  knowest  thou,  atheist,  but  there  is  as  much  wearying  in 
 heaven  about  thy  service,  as  thou  art  about  this?     O!  if  Christ 
 v/ould  come  here,  and  declare  his  mind,  he  would  make  it  a  thin 
 legation,  if  none  should  bide  but  saints,  I  fear  that  he  should 
 hat  not  one  of  twelve,  but  eleven  of  twelve  should  be- 
 tray him,  and  but  one  of  twelve  should  escape!  O  how  few 
 si  our  number  be!    I  know  hypocrisy  may  be  spun  with  a 
 
516  COMMUNION  SERMONS. 
 
 very  small  thread.  There  is  much  counterfeit  religion!  There 
 is  much  false  faith!  There  is  much  false  mortification,  and  re- 
 pentance, and  holiness  in 'these  times!  Alas!  we  are  but  the  pic- 
 tures of  holiness. 
 
 Now,  let  us  go  to  him,  that  can  make  a  sweet  correspondence 
 betwixt  heaven  and  earth,  &c. 
 
 SERMON  VIII.* 
 
 Exod.  xxxiv.  6.  And  the  Lord  passed  by  before  him>  and  pro* 
 claimed^  The  Lord,  the  Lord  God,  merciful  and  gracious,  long- 
 suffering  and  abundant  in  goodness  and  truth. 
 
 XT  would  certainly  require  a  divine  and  excellent  spirit,  elevate 
 ed  above  the  ordinary  spirit  of  man,  and  separated  from  that 
 impurity  and  earthliness  of  mind,  which  makes  us  incapable  of 
 seeing  and  beholding  that  holy  Majesty  of  him,  to  speak  to  any 
 purpose  on  this  text.  O  what  a  transcending  Majesty  is  God! 
 and  by  how  many  degrees  is  he  above  the  understanding  of  the 
 angels  and  intellectual  spirits!  Therefore  it  were  vanity  and 
 great  boldness  and  presumption  for  man,  though  he  be  made  a 
 little  lower  than  the  angels,  not  only  in  glory,  but  in  wisdom, 
 to  conceive  and  think  that  they  CQuld  unfold  his  mysterious 
 name.  It  were  more  convenient  for  us,  and  it  were  our  wisdom, 
 rather  to  believe  than  to  speak,  and  adore  than  to  enquire,  and 
 to  cast  such  a  sweetness  in  the  eminency,  greatness  and  infinite 
 mysteriousness  of  these  things,  that  we  believe  they  be  always 
 secrets  as  might  ravish  our  souls  more  to  the  love  of  them,  be- 
 ing unknown  and  secret  unto  us,  than  all  the  perfections  of  all 
 things  here  below,  being  discovered  and  known  to  the  bottom 
 to  us  could  do.  We  confess  we  had  need  to  be  taught,  what, 
 and  how  to  speak  of  him.  Who  can  order  his  speech  of  this 
 blessed  Majesty,  by  reason  of  earthliness?  What  can  darkness 
 speak  of  him  who  is  light?  Or  how  can  man,  that  is  finite  in  his 
 understanding,  comprehend  or  discourse  of  that  infinite  Majesty? 
 We  may  speak  below  the  truth  in  pointing  out  his  excellency 
 as  we  always  do,  for  it  is  impossible  for  us  to  go  above  it.  This 
 is  a  subject  too  sublime  for  angels,  much  more  for  men  to  speak 
 of.  We  speak  not  with  holy  admiration  and  astonishment  of 
 so  wonderful  a  Majesty.  We  conceive  much  of  a  man's  blessed- 
 ness  to  consist  in  the  knowledge  of  Gods  though  we  had  the 
 tongue  of  men  and  angels,  and  had  all  knowledge,  and  under- 
 stood all  mysteries;  yet  could  we  not  understand  this  blessed 
 and  adorable  mystery,  the  knowledge  of  God.  What  more  de~ 
 *  This  Sermon  was  preached  in  the  West  Kirk  at  Edinburgh, 
 
COMMUNION  SERMONS.  517 
 
 rirable  than  that?  Though  we  confess,  it  doth  not  consist  in  vain 
 empty  speculations  of  him.  All  our  knowledge  of  that  blessed 
 Majesty,  that  doth  not  occasion  fear,  and  love,  and  admiration, 
 is  but  vain  and  empty.  We  think  it  were  our  advantage  to  be 
 spending  our  hand-breadth  of  time  in  comprehending  him,  <  who 
 is  without  beginning  of  days,  and  end  of  life,  who  was  before 
 all,  and  shall  be  after  all.'  How  totally  is  the  mortal  spirit  of  man 
 depraved?  How  completely  is  that  primitive  glory  defaced!  and 
 that  native  liberty  taken  away,  while  he  is  confined  in  the  study 
 and  knowledge  of  things  here  below,  and  is  not  elevated  to  the 
 study  and  contemplation  of  that  uncreated  Being,  in  the  search- 
 ing out  of  things  here  below;  if  that  saying  be  true,  i  As  long 
 as  we  breath  here,  Art  is  long,  but  time  is  short!'  We  may  go 
 a  little  higher,  when  we  begin  to  search  him,  who  is  without 
 search,  and  cry  out,  c  As  long  as  eternity  breathes,  Art  is  long, 
 and  eternity  is  short?1  The  knowledge  of  God  is  so  holy  and 
 mysterious  an  art,  that  long  and  endless  eternity  shall  not  suf- 
 fice to  unfold!  We  must  search  and  know,  and  begin  to  know, 
 we  must  be  ignorant,  when  we  have  gone  to  our  greatest  degree 
 of  knowledge! 
 
 Now,  there  are  two  great  mysteries,  in  the  unfolding  of  which 
 all  our  time  ought  to  be  spent:  and  these  are,  God  and  our 
 own  selves:  and  we  should  know  the  goodness  of  the  one,  and 
 the  badness  of  the  other.  We  should  study  the  mystery  of  ini- 
 quity, and  the  unsearchable  depth  that  is  within  our  own  bo- 
 som, that  we  may  be  provoked  to  study  the  divine  mystery  of 
 the  mystery  of  God,  of  which  all  this  time  we  are  to  speak,  that 
 the  one  depth  may  be  swallowed  up  of  the  other  depth;  and 
 likewise  of  these  five  qualifications  of  the  mercy  and  love  of  God. 
 
 First,  The  freedom  of  his  love,  holden  forth  in  that  word, 
 gracious,-  grace  having  an  holy  antipathy  and  inconsistency  with 
 merit,  and  doth  shame  all  price  and  deserving. 
 
 The  second  qualification  is,  that  it  is  not  easily  provoked,  but 
 doth  suffer  long:  holden  forth  in  that  word,  long- suffering; 
 which  doth  conclude  in  its  bosom  that  noble  and  encouraging 
 property  of  his  love,  of  which  that  word,  Eph.  iii.  17. c  He  rests  in 
 his  love/  is  a  commentary;  or  as  the  word  is  in  the  original,  *  He 
 is  deaf  to  ail  the  challenges  that  Satan,  or  our  own  hearts,  can  ob- 
 ject/ Love  in  him,  which  is  not  easily  provoked,  doth,  as  it 
 were,  close  his  ears. 
 
 The  third  property  of  it,  which  is  included  in  this,  The  un- 
 speakableness  of  his  love,  which  is   that  noble  and  encouraging 
 property  that  doth  cut  off  all  jealousy,  and  likewise  base  suspi- 
 cion   This  property  is  clearly  included  in  the  former,  he  is  not 
 iy  provoked,  but  suffers  long.    We  can  give  no  other  answer 
 
518  COMMUNION  SERMONS. 
 
 for  it,  but  because  he  Is  «  the  unchangeable  Being,  the  same  yes- 
 terday, to-day,  and  for  ever/ 
 
 'The  fourth  property  of  his  love  is,  the  infiniteness  and  great- 
 ness of  it,  holden  forth  in  that  word,  abundant  in  goodness. 
 
 There  is  a  fifth  property  of  it,  which  is  included  in  this,  to 
 wit,  the  eternity  of  his  love.  There  is  nothing  infinitely  great 
 and  good,  which  is  not  eternal.  That  love  in  the  bosom  of  our 
 blessed  Lord  Jesus  knows  no  beginning,  but  eternity:  and  shall 
 know  no  period,  but  eternity!  We  are  now  inclosed  between 
 infinite  love  from  eternity  before,  reaching  and  going  forth  in- 
 fo eternity  after.  O  what  immense  love  would  we  stand  in  need 
 df,  that  love  which  knows  no  beginning,  and  is  ignorant  of  all 
 period!  We  must  give  over  all  measuring  here,  and  rather  sit 
 down  and  confess  our  ignorance.  O  what  divine  and  evangelic 
 eloquence  were  requisite  for  the  man  that  would  speak  upon 
 this  subject!  He  that  went  farthest  in  the  knowledge  of  this,  put 
 no  other  notion  upon  it  than  this,  i  grace  unsearchable,  and  love 
 passing  knowledge/  And  what  can  we  speak  of  that  which  is  un- 
 searchable? What  suitable  expression  can  the  wit  or  invention 
 of  man  reach  to  point  it  forth  unto  you?  What  can  we  know 
 of  that  which  passeth  knowledge?  Here  is  that  mystery  which  is 
 the  eternal  admiration  of  angels?  They  wonder  because  th? y  can- 
 not know;  for  admiration  doth  speak  their  ignorance. 
 
 In  these  words  that  we  have  read,  we  have  our  blessed  Lord 
 Jesus  satisfying  the  desire  of  this  holy  man.  It  was  his  desire 
 that  he  should  proclaim  his  name  unto  him;  and  here  he  receives 
 satisfaction  to  his  desire.  It  is  he  only  himself  that  can  best 
 frame  his  discourse  of  himself,  or  resolve  that  question,  What 
 he  is.  It  were  boldness  and  presumption  in  angels  and  men  to 
 attempt  the  resolution  of  that  question,  What  is  God?  We 
 may  speak  these  names  over  unto  you:  and  we  conceive,  that 
 though  we  should  spend  all  the  time  allotted  for  this  exercise,  in 
 reading  over  these  two  verses,  they  should  speak  more  than  emp- 
 ty man,  who  would  be  wise,  can  do.  What  can  we  add  to  his 
 words,  who  is  infinitely  wise?  However,  be  convinced,  that  these 
 are  but  parts  of  his  ways,  and  how  little  a  portion  of  him  is 
 heard!  Our  greatest  attainments,  as  long  as  we  are  here,  do 
 but  consist  in  some  confused  and  dark  apprehensions  of  that 
 blessed  Majesty.  Our  most  mediate  sight  of  him,  who  is  invisi- 
 ble, is,  as  it  were,  that  we  did  behold  a  man's  back;  which  point- 
 orth  a  great  degree  of  estrangement;  that  immediate  be- 
 holding of  him,  is  the  fruit  of  that  land  that  is  above:  and  O  that 
 time  .would  sweetly  pass,  that  long  eternity  may  come  in,  when 
 the  faith  of  these  things  which  we  seek  might  evanish  into  sight.' 
 New,  with  what  terror  and  astonishment  should  men  have  spo~ 
 
COMMUNION  SERMONS.  519 
 
 ken,  or  thought  of  all  the  holy  attributes  of  God,  if  he  had  not 
 heard  this;  and  likewise  of  his  discourse,  viz.  the  mercy  of 
 God?  It  is  more  confounding  and  astonishing  than  the  appre- 
 hensions of  his  Omnipotency;  no  man  could  endure  it,  had  it 
 not  been  sweetened  by  the  apprehensions  of  his  love  and  good- 
 will: that  should  have  been  our  speech,  which  was  the  saying  of 
 one  under  the  sad  apprehensions  of  wrath,  To  be  above  God. 
 What  were  more  terrible,  than  theapprehensions  of  justice,  'which 
 will  in  no  wise  clear  the  guilty,-nor  let  the  transgressor  pass  free?* 
 Had  not  mercy  satisfied  justice,  had  not  our  blessed  Lord  Jesus 
 sweetened  the  way,  how  would  that  implacable  hatred  betwixt 
 justice  and  transgressions  been  taken  out  of  the  way?  What  more 
 terrible  than  the  thoughts  and  apprehensions  of  holiness,  c  who 
 is  of  purer  eyes  than  that  he  can  behold  iniquity,  and  doth  loath 
 to  converse  with  those  that  are  sinners?'  But  mercy  hath  temper- 
 ed that  strictness  that  was  in  him;  so  that  now,  <  though  he  be 
 that  holy  and  just  One,  who  inhabits  eternity,  yet  he  is  content 
 to  dwell  with  sinners,  and  to  have  his  tabernacle  with  men.'  We 
 think,  among  all  these  blessed  mysteries  that  mercy  hath  produc- 
 ed and  brought  to  light,  these  are  two-,  firsts  that  God,  who 
 is  light,  and  who  is  holiness  itself,  should  condescend  to  have 
 communion  with  those, '  who  drink  in  iniquity  as  water/  Second- 
 ly, This  likewise  is  a  mystery,  that  God,  who  is  light,  should  con- 
 verse with  man,  who  is  so  full  of  spots  and  blemishes,  and  yet  not 
 be  defiled.  We  may  be  afraid  to  multiply  our  words  of  him.  It 
 involves  an  eternal  and  everlasting  contradiction,  and  impossibili- 
 ty  to  unfold  this  attribute  of  the  mercy  of  God.  We  think,  it  is 
 not  ignorance,  but  the  greatest  degree  of  knowledge,  that  makes 
 us  give  our  assent  to  that  great  truth,  that  his  love  to  us  is  won- 
 derful, passing  the  love  of  womenl  There  is  a  great  difference 
 betwixt  the  mysteries  of  nature,  and  the  mysteries  of  religion. 
 The  more  we  search  for  the  mysteries  of  nature,  they  are  the 
 more  plain  and  distinct  to  us:  but  the  more  we  search  for  the 
 mysteries  of  religion,  the  more  mysterious  and  dark  do  they  ap- 
 pear. We  conceive,  that  the  souls  cf  just  men  now  made  perfect, 
 would  speak  to  that  truth  with  great  assurance,  that  his  grace  and 
 mercy  is  more  unsearchable,  than  it  was  the  first  day  they  began 
 to  study  it.  All  our  knowledge  of  that  blessed  attribute  doth 
 consist  in  this,  to  know  i  that  it  passeth  knowledge.'  Light  is 
 not  here  the  daughter  of  time,  neither  is  light  here  the  daughter 
 of  eternity.  We  shall  still  remain  ignorant  of  this  holy  and 
 blessed  mystery.  O  to  search,  till  we  find  it  to  be  above  search; 
 and  to  know  it,  c  till  we  find  it  passing  knowledge/ 
 
 Now,  we  shall  speak  to  this  attribute  of  mercy  in  these  heads. 
 
 I,  We  shall  propose  some  considerations  and  thoughts,  that 
 
520  COMMUNION  SERMONS. 
 
 we  would  have  the  Christian  minding  when  he  begins  to  study 
 the  mercy  and  love  of  God. 
 
 II.  We  shall  propose  some  ways  and  means,  how  a  Christian 
 shall  attain  unto  the  solid  knowledge  of  this  ^tribute  of  mercy. 
 
 III.  We  shad  speak  of  the  qualifications  of  the  mercy  and 
 love  of  God. 
 
 IV.  W7e  shall  speak  a  little  to  these  advantages  that  a  Christian 
 may  have  by  the  solid  faith  and  apprehension  of  the  mercy  and 
 love  of  God. 
 
 V.  We  shall  point  out  some  great  impediments,  that  are  the 
 occasion  why  we  make  so  small  a  progress  in  the  faith  of  this  at- 
 tribute of  mercy.     Then, 
 
 I.  These  considerations  and  thoughts,  that  a  Christian  should 
 have  when  he  begins  to  study  the  attribute  of  mercy. 
 
 The  Jirst  is  this,  be  much  in  the  consideration  of  his  highness 
 and  absolute  sovereignty.  We  think,  this  method  is  in  some 
 part  holden  forth  to  us,  that  before  God  doth  propose  his  name 
 of  mercy,  he  doth  take  unto  himself  the  name  of  Jehovah,  which 
 points  forth  unto  us  his  highness.  We  think,  your  faith  upon 
 the  mercy  of  God,  without  the  solid  apprehension  of  the  high- 
 ness of  God,  doth  degenerate  into  presumption,  and  makes  the 
 Christian  to  pass  these  ways  and  coverings  that  are  fixed  between 
 that  infinite  Majesty,  and  those  who  are  the  dust  of  his  feet.  We 
 should  always  thir  k,  that  the  thoughts  of  his  highness  do  not 
 diminish  nor  impair  the  thoughts  of  his  mercy,  lest  our  faith 
 should  be  degenerate  into  an  anxious  misbelief,  and  discourage- 
 ment of  spirit:  knowing,  that  though  he  be  great,  yet  he  is 
 good}  though  he  be  that  majestic  One,  yet  know  that  he  is  mer- 
 ciful. Now  the  advantage  that  a  Christian  may  have  by  taking 
 this  along  with  him,  when  he  begins  to  study  this  attribute  of 
 mercy,  is  this: 
 
 First*  Ail  the  mercies  we  receive  from  God,  they  shall  seem 
 wondrous  unto  us,  when  we  have  our  thoughts  much  taken 
 up  with  his  highness.  We  think,  there  is  no  mercy  that  a  Chris- 
 tian doth  meet  with,  but  it  may  commend  itself;  but  this  super- 
 added circumstance,  it  is  from  that  high  and  holy  One  that  in- 
 habits eternity,  makes  a  wonder  to  Christians!  This  was  the  way 
 that  Mary  took  to  heighten  and  magnify  his  mercy  to  her, 
 Luke  i.  49.  «  He  that  is  mighty  hath  done  to  me  great  things,  and 
 holy  is  his  name.  The  apprehensions  of  his  highness  made  her  to 
 put  higher  note  of  respect  and  estimation  upon  her  favours  that 
 she  received:  this  was  likewise  the  practice  of  holy  David,  2  Sam. 
 vii.  18.  (  Who  am  I,  O  Lord  God,  and  what  is  my  father's  house* 
 that  thou  hast  brought  me  hitherto?'  There  is  a  strange  emphasis 
 in  that  word,  Thou}  importing  thus  much,  « That  though  I  had 
 
COMMUNION  SERMONS.  321 
 
 received  that  favour  from  another,  it  should  not  have  been 
 marvellous  in  mine  eyes;  but  coming  from  thee,  it  doth  occa- 
 sion admiration.' 
 
 The  second  advantage  that  a  Christian  doth  reap,  by  taking  a- 
 long  with  him  the  thoughts  of  God's  highness,  when  he  begins 
 to  study  the  mercy  and  love  of  God,  is  this,  the  thoughts  of  hi* 
 highness  doth  humble  the  Christian,  and  compose  the  spirit 
 with  holy  fear  and  reverence-,  which  are  a  preparatory  for  the 
 Christian's  laying  hold  on  mercy.  We  must  sit  down  and  cover 
 our  lips,  and  cry  out,  i  We  are  unclean:'  we  must  make  our 
 dwelling  in  the  dust,  before  mercy  should  visit  us.  Highness  in 
 God  must  humble  the  Christian,  and  bring  him  low  in  his  own 
 estimation  before  mercy  do  exalt  and  set  him  on  high.  We 
 must  subscribe  the  law,  before  we  subscribe  the  gospel.  We 
 must  dwell  all  upon  mount  Ebal,  which  was  the  mount  of  curs- 
 ing, and  cry  forth  against  ourselves.  i  cursed  be  he  that  conti- 
 nueth  not  in  all  things  that  are  written  in  the  law:  before  we 
 dare  venture  to  dwell  upon  mount  Gerizzim,  which  was  the 
 mount  of  blessings,  and  draw  forth  that  conclusion,  *  blessed  is 
 that  man  whose  God  is  the  Lord.'  We  must  sit  low  through 
 the  consideration  of  his  highness,  before  we  can  be  exalted  on 
 high  by  the  consideration  of  his  mercy.  Half-representations 
 of  God  are  always  false  representations  of  h;,m.  We  think, 
 if  we  look  upon  his  highness,  and  take  him  up  as  clothed  with 
 righteousness,  as  with  a  robe,  and  doth  not  likewise  take  him  up 
 as  clothed  with  mercy,  we  shall  fall  in  some  extremity. 
 
 The  third  advantage  by  this  method,  is  this,  it  makes  a  Chris- 
 tian stand  in  awe  of  the  goodness  of  God.  What- is  the  great 
 reason  that  we  turn  the  grace  of  God  into  wantonness?  Is  it 
 not  because  of  the  want  of  the  solid  faith  of  his  highness  more 
 engraven  upon  our  spirits?  Fear  to  offend  his  goodness,  and 
 to  provoke  that  glorious  and  terrible  name,  4The  Lord  our  God.' 
 It  should  be  more  in  request  with  us.  These  are  two  insepara- 
 ble companions,  the  faith  of  his  highness,  and  the  fear  to  offend 
 this  God;  they  die  and  live  together,  they  wax  and  decay  to- 
 gether: we  may  allude  to  that  word,  2  Sam.  i»  23.  6  They  were 
 pleasant  in  their  lives,  and  in  their  death  they  were  not  divided/ 
 
 The  second  consideration  which  we  would  have  the  Christian 
 to  take  along  with  him  when  he  begins  to  study  the  mercy  and 
 love  of  God,  is  this;  know  that  it  is  natural  and  native  for  him 
 to  love;  justice  is  his  strange  act,  Isa.  xxviii.  21.  Importing  his 
 great  unwillingness  to  be  much  taken  up  in  the  exercise  of  that 
 attribute^  of  justice.  If  we  would  ask  the  question,  What  God 
 is?  We  could  have  no  answer  so  suitable  and  pertinent  to  it,  as 
 that  which  hehath  given  himself,  *  He  ismercifu!  and  lo\i.v;  '  fo 
 
 3U 
 
52J  COMMUNION  SERMONS. 
 
 is  his  great  design,  and  likewise  his  desire  to  be  taken  up  in  his 
 attribute  of  mercy.  Had  not  man  fallen  from  that  blessed  sub- 
 ordination unto  the  holy  will  of  God,  we  should  not  have 
 known  what  it  is  to  behold  the  exercise  of  that  attribute  of 
 mercy.  But  man,  by  his  fall,  did  close  the  door  upon  mercy,  and 
 open  a  door  unto  justice,  that  he  might  take  vengeance  on  what 
 ones  were  not  made  perfect:  for  man  found  out  many  inven- 
 tions unto  himself.  And  we  conceive,  that  which  doth  emi- 
 nently declare  how  much  he  delights  in  mercy,  and  how  natural 
 it  is  for  him  to  love,  is  this,  that  notwithstanding  there  was  a 
 strong  and  invincible  impediment  laid  in  the  way  of  the  exer- 
 cise of  the  attributes  of  mercy,  which  if  angels  and  men  had  at- 
 tempted to  have  loosed,  should  eternally  have  crushed  and  de- 
 pressed them  into  the  lowest  hell.  Yet  love  was  not  hindered  in 
 its  exercise  by  this  strong  impediment.  O  blessed  be  that  love, 
 for  it  was  strong;  and  that  good-will,  for  it  was  wonderful; 
 that  when  there  was  such  an  impediment  laid  in  the  way,  did 
 put  wisdom  in  exercise  to  find  out  the  way  how  it  might  exer- 
 cise itself  towards  man,  without  leaving  an  imputation  on  jus- 
 tice! It  likewise  put  Omnipotent  power  to  exercise,  that  it 
 might  exercise  the  decrees  of  wisdom,  that  were  such  a  holy 
 and  divine  impotence  on  the  love  of  God,  that  before  the  curse 
 •was  proclaimed  towards  man,  for  the  breach  of  his  holy  law, 
 love  did  propose  the  way  how  that  everlasting  curse,  which  man 
 by  his  own  hand  had  wrapped  about  his  own  neck,  might  be 
 taken  away:  now  Christians,' by  the  consideration  of  this,  may 
 receive  three  advantages. 
 
 First)  We  may  be  convinced,  when  we  are  under  a  rod  and 
 correction  for  sin,  of  the  guiltiness  of  our  siir,  we  may  say  that 
 which  Eliphaz  said,  *  Is  not  our  sin  great,  and  our  transgressions 
 infinite?'  When  he,  who  delights  in  mercy,  begins  to  strike,  he 
 doth,  as  it  were,  contradict  his  own  delights.  When  he  begins 
 to  take  vengeance  on  man  for  his  inventions,  he  is  clothed  with 
 a  holy  reluctancy  to  punish  those  whom  he  has  loved. 
 
 The  second  advantage  is  this,  it  is  a  notable  help  to  remove 
 our  unbelief,  and  the  discouragement  of  our  spirits,  which  we 
 contradict  by  the  reflecting  on  our  iniquities,  and  the  abomina- 
 tions of  our  hearts.  We  think  we  may  multiply  the  causes  cf 
 our  unbelief;  but  all  of  them  may  be  reduced  unto  this,  the 
 want  of  the  solid  faith  of  this,  that  he  is  one  that  delights  in 
 mercy!  Were  the  divine  light  of  his  holy  truth  more  darted  in 
 upon  our  hearts,  all  our  misbelief  should  soon  evanish,  and  re- 
 move out  of  the  way.  These,  as  it  were,  by  not  employing  his 
 mercy,  do  put  o6f  a  piece  of  his  delight,  that  it  is  his  rejoicing 
 to  magnify  his  mercy  towards  men!  And  it  is  his  great  regr'  i 
 that  sinners  will  not  come. 
 
COMMUNION  SERMONS.  523 
 
 The  third  advantage  is  this,  it  is  a  strong  provocation  unto 
 the  faith  of  the  promises.  We  think,  that  the  reason  why  we 
 exercise  faith  so  little  upon  the  precious  words  of  promise,  is 
 one  of  these  two,Jirst,  Either  the  want  of  the  solid  faith  of  his 
 Omnipotency,  and  that  he  is  one  from  whom  no  thoughts  can 
 be  hidden  or  withholden,  and  to  whom  there  is  nothing  too 
 hard.  This  was  the  occasion  of  Zacharias's  unbelief,  Luke  i.  18. 
 *  How  shall  such  a  thing  be?'  His  finite  and  shallow  reason  could 
 not  reach  a  possibility  of  the  being  of  these  things  which  were 
 above  nature.  Or,  secondly,  the  reason  of  our  misbelief  is,  the 
 want  of  the  solid  faith  of  that  infinite  goodness  and  delight 
 that  is  in  him  to  do  good  to  us. 
 
 Thejburtk  advantage  that  a  Christian  may  have  by  this  isf 
 it  is  a  strong  provocation  to  a  Christian,  after  he  hath  fallen  by 
 his  iniquity,  and  hath  played  the  harlot  with  many  lovers,  yet 
 to  return  unto  him,  who  is  merciful,  and  doth  not  retain  his  an- 
 ger for  ever.  This  was  the  argument  that  our  blessed  Lord  used 
 to  these  in  Jer.  iiL  12.  '  Return  to  me,  saith  the  Lord,  O  back- 
 sliding Israel,  for  I  am   merciful,  and  will  not  keep  anger  for 
 ever/     We  think,   it  is  a  small  mends,  after  we  have  wearied 
 ourselves   in  the   greatness  of  our  way,  therefore  come,  and 
 let  us  return  unto  him,  who  is  merciful,  and  doth  not  retain 
 his  anger  for  ever.  We  shall  only  say  this  by  the  way,  that  when 
 ye  are  overtaken  in  any  snare,  do  not  quite  your  faith  of  your 
 interest  in  God;  when  ye  lose  your  feet,  do  not  lose  your  grips* 
 .  We  think,  the  edge  and  strength  of  convictions  are  taken  ofi^ 
 when  the  faith  of  our  interest  is  removed;  we  think  there  is 
 nothing  so  confounding  and  astonishing  to  the  Christian,  as  that 
 he  should  have  provoked  him,  we  shall  not  speak  any  more,  but 
 desire  that  ye  may  go  down  in  this  depth,  and  behold  the  won- 
 ders of  the  Lord.     O  but  it  were  a  sweet  and  holy  diversion  of 
 all  our  anxious  thoughts,  to  be  solacing  ourselves  in  the  bles- 
 sed contemplations  of  the  mercy  and  love  of  God!  This  would 
 make  time  short  and  long.  It  would  make  it  long,  for  ye  should 
 be  breathing  after  the  day,  when  ye  should  know  this  love  more. 
 It  would  make  time  short,  for  that  perfect  solace  that  ye  should 
 have  in  it.     The  thoughts  of  his  love  should  make  you  forget 
 your  misery,  and   remember   your  povery   no  more,  if  we  be- 
 long to  him.    Time  and  eternity  should  be  spent  in  the  study  of 
 this  holy  and  delectable  mystery.      We  think,  that  all  our  idols 
 should  soon  be  hanged;  our  idols  of  faith,  if  we  had  the  faith 
 of  his  mercy.  Our  idols  of  love,  if  we  had  the  faith  of  his  mer- 
 cy: our  idols  of  fear,  if  we  had  the  faith  of  his  mercy.     Whom 
 should  we  trust   but  God?    Whom  should  we  love  but  God? 
 Whom  should  we  fear. but  God?    We  think  that  Christian! -y> 
 
52±  COMMUNION  SERMONS. 
 
 in  leaving  the  world  and  all  things  that  are  here,  and  desiring  to 
 take  God  for  cur  portion.  O  when  shall  there  be  such  a  holy 
 and  divine  captivity  of  all  the  desires  of  our  spirits,  as  to  have 
 them  taken  up  in  the  consideration  of  him,  who  is  mercy,  and 
 love,  and  goodness! 
 Nov  to  him  who  is  lovey  be  praise  in  heaven  and  earth.  Amen. 
 
 SERMON  IX. 
 
 Mal.  iii.  6.  For  I  am  the  Lord9  I  change  not;  therefore  ye  sons 
 of  Jacob  are  not  consumed. 
 
 J.T  is  an  unchangeable  and  irrevocable  statute  of  heaven,  that 
 cannot  be  recalled,  that  as  long  as  we  are  here  below  in  the 
 land  of  our  exile,  being  strangers  from  our  Father's  house,  we 
 must  live  by  faith,  and  not  by  sight.  Therefore  we  must  submit 
 unto  these  dark  discoveries  of  those  things  that  we  have,  that 
 are  most  precious  and  excellent,  until  that  day  shall  be,  when 
 faith,  that  is  the  evidence  of  things  not  seen,  shall  sweetly  be 
 -changed  into  an  immediate  beholding  of  them.  And  O  what  a 
 blessed  day  shall  that  be,  when  faith  and  hope  shall  both  cease, 
 and  give  way  to  sight!  when  these  two  cardinal  graces  shall  go 
 to  take  their  leave  of  us,  and  sense  shall  go  in,  and  we  then  shall 
 eternally  solace  ourselves  in  beholding  of  him  that  is  now  invi- 
 sible; and  sense  shall  solace  itself  in  these  sweet  fruits  and  tro- 
 phies of  the  victory  of  faith  and  hope!  O  the  infinite  satisfac- 
 tion and  joy  these  have,  that  have  their  dwelling  there!  such 
 3iew  wine  as  they  drink  of,  must  not  be  put  into  such  old  bottles 
 as  we  are,  the  we  would  burst  asunder.  '  But  new  wine  must 
 be  put  into  new  bottles,that  both  of  them  may  be  preserved.'  And 
 if  he  would  condescend  to  draw  by  a  lap  of  that  vail,  where- 
 with he  is  now  covered  from  our  eye?,  and  that  he  should  now 
 appear  in  the  glory  of  his  unspeakable  Majesty,  we  should  all  fall 
 dead  at  his  feet,  and  there  should  no  more  strength  remain  with 
 us.  It  were  a  question  difficult  to  determine,  whether  the  most 
 Y>lcasant  manifestations  that  God  can  give  of  himself  to  his  own, 
 whilst  they  are  here  below,  should  provoke  more  joy  than  rever- 
 ence, and  more  fear  than  rejoicing?  And  sure  we  are,  fear  of  him 
 who  is  that  unchangeable  Majesty,  is  more  suitable  for  us  whilst 
 we  are  here,  than  to  rejoice  and  be  glad.  O  that  unsuitableness 
 we  are  under,  which  renders  us  so  incapable,  were  once  remov- 
 ed, and  taken  out  of  the  way,  and  we  for  ever  advanced  to  that 
 unspeakable  dignity,  *  as  to  see  him  as  he  is!'  We  must  say  by 
 the  way,  O  what  is  that  one  word,  i  To  see  God  as  he  is?' 
 We  must  delay  the  exposition  of  it,  until  we  have  the  pos- 
 
y  COMMUNION  SERMON'S.  525 
 
 session  of  it.     There  Is  more,  no  doubt,  In  that  word,  than  an- 
 gels can  make  language  of.     It  those  of  the  higher-house  were 
 commanded  to  write  a  commentary  of  this  one  promise,  *  That 
 we  shall  see  God  as  he  is-,'  they  might  close  all  their  expositions 
 of  it  to  us  in  this,  Come  and  see;   he  can  best  resolve  you  him- 
 self. Now  all  that  we  have  been  formerly  speaking  of  God,  and 
 of  his  blessed  attributes,  which  is  the  main  scope  and  design, 
 that  at  least  we  ought  to  propose  in  speaking  of  so  divine  and 
 profound  a  name  is,  *  That  you    might  be  once  persuaded  to 
 study  and  exalt  him,  before  whom  all  the  inhabitants  of  the 
 world  are  reputed  as  nothing,  and  who  rules  in  the  kingdoms  of 
 men,  mere  many  of  us  but  driven  from  among  men  unto  beasts, 
 till  seven  times  pass  over  us,    and  we  made   to  acknowledge 
 God  to  be  the  most  high,'  we   might  acknowledge  his  justice, 
 and  show  forth  his  praise,  which  is  the  supreme  end  why  we 
 had  a  being.    But  there  are  many  among  us,  that  go  from  our 
 being  before  that  we  get  to  know  why  we  had  a  being;  God 
 has  given  us  immortal  souls,  *  and  made  us  wiser  than    the 
 beasts  of  the  fields  but  there  is  not  one  among  a  thousand  that 
 takes  up  his  dignity,  and  he  may  take  up  his  lamentation,  <  Man 
 being  in  honour,  and  knoweth  it  not,islike  thebeasts  that  perish.' 
 That  which  we  now  shall  speak  of  is,  that  glorious  and  in- 
 comparable attribute-of  his  unchangeableness,  a  subject  more  fit 
 for  angels  to  speak  of  than  men;  and  it  is  clear  in  these  words, 
 •  I  am  the  Lord,  I  change  not;  he  is  that    everlasting   rock  of 
 ages,  that  though  all  things  here  should  stagger  to  and  fro  as 
 a  drunken  man,  yet  he  remains  the  same  to-day,  yesterday,  and 
 for  ever;  with  whom  there  is   no   variableness  nor  shadow  of 
 change.'     Changeableness  is  the  note  of  all  things  here  below: 
 but  he  takes  here  to  himself  a  more  excellent  name,  and  whcV 
 can  debate  that  which  he  hath  spoken?  \  Though  the  sun  should 
 not  give  light  by  day,  nor  the  moon  and  stars  by  night,  and  ther 
 sea  shall  pass   its  bounds;  yet   he  is  that  immutable   and  un- 
 changeable Being  with  whom  there  is  no  changeableness^  Owhat 
 can  changeable  man  speak  of  the  unchangeable  being  of  God? 
 No  doubt,'  were  our  spirits  under  a  more  divine  impression  of 
 this  attribute,  the  unchangeableness  of  God,  we  might  speak  to 
 you  with  more  advantage,  and  you  might  likewise  hear  with 
 more  rejoicing.     But  if  each  of  you  that  are  here,  were  posed 
 v/ith  this  question,  who  of  you   have  your  spirits  under  an  im- 
 pression of  this  attribute  of  God's  unchangeableness?   we  think 
 there  shall  be  few  or  none  found   to   give  a  positive  answer  to 
 this  question.     That  which  proceeds  from  the  heart,  affects  the 
 man  most;  and  if  we  did  speak,  because  we  knew  such,  we  might 
 n  speak  less,  and  wonder  more.    O  to  be  much  taken  up  in 
 
526  COMMUNION  SERMONS. 
 
 a  divine  reflection  and  meditation  upon  this  glorious  attribute, 
 the  unchangeableness  of  God?  which  is  that  pillar  of  hope  to 
 which  our  faith  must  lean,  when  sense  is  lost,  and  we  ready  to 
 draw  that  conclusion, i  that  our  spots  are  not  like  the  spots  of  his 
 people.'  And  likewise,  there  is  none  of  the  saints  from  which  we 
 can  expect  help,  neither  would  they  answer  us,  tho'  we  should 
 call  upon  them.  Then  we  must  solace  ourselves  quietly  upon 
 this  rock;  often  *  we  stir  himup,and  awake  him  beforehe  please.' 
 But  he  is  willing,  and  often  passes  an  act  of  oblivion  to  all  our 
 former  offences,  and  does  condescendtodrownallthe  differences 
 betwixt  him  and  us,  ia  that  immense  love  of  his  good-will. 
 Were  God  as  changeable  as  we  are,  how  soon  should  we  get  a 
 bill  of  divorcement  in  our  handstand  we  should  soon  dote  on  other 
 lovers:  but  when  we  have  lost  our  grips,  and  let  them  go,  these 
 everlasting  arms  of  his  do  take  us  up.  There  is  an  unchangeable- 
 ness in  his  decrees  that  cannot  be  altered,  as  it  is  spoken  of  the 
 laws  of  the  Medes  and  Persians;  that  love  of  his  admits  of  no  pe- 
 riod. He  doth  so  graciously  condescend  to  his  own,  that  when 
 they  have  been  playing  the  harlot  with  many  lovers,  yet  his  un- 
 changeable love  doth  embrace  them,  '  return  unto  me,  O  Israel ! 
 O  such  a  blessed  accepting,  yet «  return  uato  me,  O  Israel?'  And 
 such  sometimes  have  been  forced  to  cry  out,  i  I  am  not  worthy 
 to  be  called  thy  son,*  &c.  And  some  have  supposed,  when  their 
 prison-doors  have  been  cast  open,  and  when  their  chains  have 
 fallen  off  their  feet,  they  have  supposed  with  themselves,  that 
 they  had  seen  a  vision:  and  others,  when  they  were  loosed  from 
 their  captivity,  they  have  been  as  men  that  dreamed.  O  when 
 that  challenge  shall  be  proposed  to  us,  that  are  like  a  barren 
 wilderness  in  all  these  things  that  he  doth  to  us,  when  he  shall 
 pose  us  with  that  question,  '  For  which  of  these  good  works 
 that  I  have  done  to  you,  do  you  take  up  stones  against  me?' 
 We  may  confess,  and  give  him  that  testimony,  when  we  are  at 
 ourselves,  and  have  wronged  him,  as  that  word,  Luke  xv.  16, 
 17.  <  And  he  would  fain  have  filled  his  belly  with  the  husks 
 that  the  swine  did  eat;  and  no  man  gave  unto  him.  And  when 
 he  came  to  himself,  he  said,  how  many  hired  servants  of  my  fa- 
 ther's have  bread  enough,  and  to  spare,  and  I  perish  with  hun- 
 ger?' It  is  more  for  our  advantage  to  remain  with  him,  than  to 
 go  elsewhere.  When  he  hath  been  desiring  us  to  return,  we 
 have  wearied  ourselves  in  pursuing  after  our  idols,  'and  filled 
 ourselves  with  love  until  the  morning,  and  with  delight  until 
 the  dawning  of  the  day.' 
 
 Now,  for  clearing  more  of  this  attribute,  we  would,  better 
 for  the  quality  of  it,  cut  off  much  of  the  quantity  of  our  dis- 
 course about  it,  that  we  be  not  rash  with  our  mouths  in  the 
 hasty  uttering  of  words.     ■ B7  the  multitude  of  words,  a  fool's 
 
COMMUNION  SERMONS.  527 
 
 voice  is  known.1  When  we  do  seriously  reflect  on  the  unchange- 
 bleness  of  God,  that  he  is  such  a  One,  notwithstanding  of  all 
 his  infinite  works  and  varieties  of  dispensations  that  comes  from 
 him,  yet  he  remains  unchangeable.  All  things  remain  in  a  cir- 
 cuit of  being,  and  not  being:  and  even  such  things,  when  they 
 have  a  being,  remain  unchangeable.  Now  to  speak  of  his  un- 
 changeabieness,  it  is  so  held  forth,  that  he  is  void  of  all  variable- 
 ness and  corruptness,  and  that  he,  in  his  blessed  purpose  of  his 
 good-will,  is  void  of  any  shadow  of  changeableness:  he  is  un- 
 changeable in  his  essence,  in  respect  of  this,  that  he  is  void  of, 
 and  cannot  be  subject  to  corruption.  The  eternity  of  God  doth 
 sufficiently  prove  his  being,  that  it  is  impossible  for  him  not  to 
 be;  that  though  all  things  should  not  be,  yet  he  is  to  the  fore. 
 He  takes  to  himself  that  glorious  attribute,  first  and  last:  he  tak- 
 ing to  himself  in  that  glorious  essence,  that  he  is  void  of  all  alter- 
 ation, and  infinitely  perfect,  proves  sufficiently  his  being  both 
 sufficient  and  all-sufficient.  Wherein  can  a  man  be  profitable 
 to  God?  Neither  can  his  perfections  be  found  out.  He  is  like- 
 wise infinite  in  hisomnipotency;  no  power  can  be  added  to  him, 
 nor  taken  away  from  him.  He  is  likewise  infinite  in  his  under- 
 standing and  knowledge,  all  things  are  known  unto  him  from, 
 the  beginning  of  the  world,  he-having  a  most  comprehensive  and 
 distinct  knowledge  of  all  things;  and  having  also  a  most  perfect 
 and  sure  knowledge,  without  all  reach  of  error.  For  these  thing* 
 that  occasion  error,  are  altogether  removed  from  him.  He  is  so 
 infinite  in  understanding,  that  all  things  that  are,  or  have  been, 
 or  shall  be,  or  may  be,  are  as  easy  to  him  as  these  things  that 
 are  most  obvious  to,  or  comprehensive  by  us.  He  is  likewise  un- 
 changeable in  his  love,  John  xiii.  1.  whom  he  loves,  he  loves  un- 
 to the  end.  We  often,  through  our  misconstructions,  think  that 
 he  stands  still,  when  he  is  going;  like  passengers  of  a  ship  un- 
 der sail,  think  the  land  moving,  and  they  are  standing  still-  He 
 cannot  come  short  of  ability.  There  is  a  sweet  harmony  of 
 God's  unchangeableness,  in  his  willing  and  doing;  there  is  an 
 incapacity  of  compulsion  causing  him  to  act.  There  are  some 
 expressions  held  forth,  as  that,  Gen  vi.  6.  *  It  repented  the  Lord 
 that  he  had  made  man:'  so  in  1  Sam.  xv.  35.  '  And  the  Lord  re- 
 pented that  he  had  made  Saul  king  over  Israel.'  That  doth  not 
 contradict  this,  being  spoken  after  the  manner  of  man:  as  like- 
 wise these  expressions  held  out  in  his  breach  of  promise,  Numb, 
 xiv.  34?.  Ye  shall  know  my  breach  of  promise.  But  these  pro- 
 raises  are  only  conditional,  not  absolute;  they  rather  speak  of 
 the  difference  of  the  several  ways  he  works^  but  they  do  not  hold 
 forth  any  changeableness  in  him,  nor  of  his  eternal  purposes. 
 We  are  persuaded,  these  are  either  the  gladdest  news,  or  tho 
 
528  COMMUNION  SERMONS. 
 
 saddest  that  ever  were  proclaimed  in  your  cars,  That  God  is  un- 
 changeable: these  are  like  good  news  from  a  far  country,  or  as  cold 
 waters  to  a  thirsty  soul/  If  it  were  possible,  that  one  of  those, 
 who  are  reserved  to  the  day  of  the  Lord's  justice  in  these  ever- 
 lasting chains,  were  to  give  their  verdict  of  this  attribute  of  the 
 unchangeableness  of  God,  no  doubt,  they  might  conduce  much 
 to  move  us  to  set  to  our  seal  thereto,  he  being  unchangeable  in 
 the  exercise  of  his  justice  towards  them.  If  their  captivity  were 
 to  endure  as  long  as  there  are  pickles  of  sand  by  the  sea-shore, 
 they  would  be  some  way  therein  comforted;  but  it  is  their  ex- 
 ternal misery,  that  there  is  no  hope  to  be  freed  from  that  ever- 
 lasting darkness,  but  when  they  have  spent  many  millions  of 
 years  in  that  pit  of  darkness,  they  may  say,  and  cry  out,  This 
 is  but  the  beginning  of  our  sorrows.  Now,  if  that  were  believed, 
 that  God  is  unchangeable,  we  would  be  making  more  progres- 
 sion, flying  from  the  wrath  to  come.  It  is  uncertain  to  many 
 of  you,  how  soon  you  may  come  to  a  close  of  your  time,  and 
 be  made  to  hearken  to  that  everlasting  sentence,  then  ye  would 
 take  this  warning;  God  is  commanding  you  that  question. 
 The  gates  of  the  New  Jerusalem  are  standing  open,  that  ye 
 would  flee  thereunto,  lest  the  avenger  of  blood  overtake  you; 
 <<  and  who  can  stand  before  him,  if  once  he  be  angry,  who 
 makes  the  mountains  to  melt  at  his  presence,  and  who,  at  the 
 voice  of  his  word,  makes  all  the  pillars  of  the  earth  to  tremble? 
 We  are  like  to  those  that  sleep  upon  the  top  of  a  mast,  we 
 are  not  afraid  of  that  wrath,  that  shall  seize  on  all  them  that  o- 
 bey  not  the  gospel.  <  And  those  that  are  begotten  unto  a  lively 
 hope,  through  the  resurrection  of  the  Lord  Jesus  Christ.  Are 
 not  these  good  news  unto  them,  that  ere  it  be  long,  they  shall 
 pass  into  an  unchangeableness  of  life,  that  these  who  are  taken  up 
 now  before  the  throne,  are  in  the  enjoyment  of  him,  which  they 
 longed  so  much  after?  Eternity  does  not  produce  the  losing  of 
 their  enjoyment.  That  is  the  diamond  that  shines  most  brightly 
 in  their  crown,  that  he  is  unchangeable.  When  shall  the  one  and 
 twenty  years  of  our  age  come,  and  that  our  minority  shall  pass, 
 and  that  we  may  be  capacitated  to  enter  intothe  actual  possession 
 of  those  things  that  our  blessed  Lord  Jesus  is  now  taking  posses- 
 sion of  in  our  name?  This  is  matter  of  consolation,  that  though 
 the  forty  years  wTe  are  tospend  in  this  wilderness,  shouldbe spent 
 in  heaviness,  yet  that  we  may  rejoice  in  the  hope  that  is  set  be- 
 fore us,  that  we  shall  no  more  hang  our  harps  on  the  willow- 
 trees  for  being  in  a  strange  land.  O  what  a  glorious  appearance 
 shall  that  be,  when  all  these  that  are  given  to  our  blessed  Lord 
 from  all  eternity,  shall  be  brought  tohim  with  raiment  of  needle- 
 work! .Where  then  the  blessed  difference  betwixt  him  and  us 
 shall  clearly  appear;  surely  h  is  held  forth  in  that  word,  Rev,  xiy. 
 
COMMUNION  SERMONS.  529 
 
 12,  c  His  eyes  were  as  aflame  of  fire,  and  on  his  head  were 
 many  crowns.'  Many  crowns  shall  be  on  his  head,  and  only  one 
 crown  shall  be  on  our  head. 
 
 Now,  we  shall  point  a  little  at  these  advantages  that  a  Christian 
 may  have  in  this  consideration,  that  God  is  unchangeable*  There 
 is  none  almost  of  all  the  attributes  of  God,  that  conduces  so  much 
 for  a  Christian's  satisfaction,  and  for  establishing  that  full  assur- 
 ance of  hope,  as  this  of  unchangeableness  does. 
 
 The  Jirst  advantage  that  we  have  by  the  consideration  of  G 
 unchangeableness,  is  this,  it  is  an  excellent  way  to  keep  the  grace* 
 of  love  growing  in  the  Christian:  for  when  a  Christian  attai  s  to 
 the  divine  impression  of  this,  that  God  loveth  him,  and  that  his 
 love  is  unchangeable,  then  the  grace  of  love  in  the  Christian  is 
 made  to  grow  stronger.  But  as  long  as  we  conceive  there  is  a 
 possibility  or  probability  for  him  to  change,  love  cannot  be  strong. 
 Then  the  Christian  attains  to  that  pitch  thereof,  which  many  wa- 
 ters cannot  quench.  We  cannot  attain  unto  that  pitch  of  love, 
 until  once  we  get  this  believed,  that  God  is  unchangeable.  We 
 confess,  that  a  Christian,  after  he  hath  attained  unto  the  solid  per- 
 suasion of  this,  that  his  beloved  is  his,  and  he  is  his*,  yet  it  is  much 
 to  persuade  them,  that  that  which  they  have  once  attained  shall 
 never  be  lost.  We  confess,  these  many  debates  and  questions, 
 after  we  have  beheld  the  salvation  of  the  Lord,  and  after  we  have 
 passed  from  death  to  life,  makes  us  pass  from  the  first  command- 
 ment, c  To  love  the  Lord  with  all  our  heart,  with  air  our  soul, 
 strength,  and  mind,  &c.'  Then  doth  it  produce  much  misbelief, 
 the  debating  of  God's  unchangeableness.  Neither  would  we 
 have  you  to  take  advantage  by  this  of  more  liberty  to  yourselves, 
 1  Be  not  high-minded,  but  fear;  thou  bearest  not  the  root,  but 
 the  root  thee.'  Paul  gtveth  this  direction  for  proving  their  elec- 
 tion and  assurance  of  their  interest  in  Christ,  the  study  and  blessed 
 pursuit  of  holiness.  2  Tim.  ii.  19,  'Nevertheless,  the  foundation 
 of  God  standeth  sure,  having  this  seal,  The  Lord  knoweth  them 
 that  are  his.'  And  then  we  have  this  word  added,  (  Let  every- 
 one that  nameth  the  name  of  Christ  depart  from  iniquity.'  The 
 not  knowing  what  shall  be  the  end  of  our  walking,  makes  us 
 many  days  to  walk  under  a  cloud. 
 
 The  second  advantage  that  we  have  by  the  consideration  of 
 God's  unchangeableness,  is  this,  it  is  an  immutable  and  irresisti- 
 '  ble  way  to  keep  life  in  the  exercise  of  faith.  And  we  have  these 
 four  things  observable  in  it.  First,  As  in  the  exercise  of  faith, 
 when  he  doth  exercise  us  with  some  strange  and  extraordinary 
 dispensation,  in  a  manner  calling  all  our  terrors  about  us,  as  in 
 *a  solemn  assembly,  and  that  he  doth  wound  us  with  the  wounds 
 of  an  enemy;  then  we  with  Gideon  cry  out>  « If  the  Lord  were- 
 
 no.  7.  3  X 
 
:>jO  communion  sermons. 
 
 with  us,  how  could  all  this  evil  befal  us?*  There  is  much  consis- 
 tency in  these  two,  his  love  and  his  dispensations.  If  we  were 
 much  in  the  faith  of  his  unchangeableness,  we  might  see  much 
 of  his  love  in  such  a  stroke.  And  having  the  faith  of  his  doing 
 all  things  well,  we  might  see  it  much  for  our  advantage,  even 
 the  difficultest  of  dispensations.  We  confess,  this  is  a  difficulty 
 for  these  that  call  in  question  their  interest  in  him.  Another 
 thing  herein  observable  is,  when  God,  in  his  unsearchable  wis- 
 dom, doth  wrap  up  himself  so,  that  we  are  not  admitted  to  have 
 access  to  him,  but  are  constrained  to  walk  without  the  sight  of 
 the  king  in  his  beauty.  There  are  many  here,  no  doubt,  might 
 say  with  Esther,  Esther  iv.  1 1 .  <  It  is  thirty  days  since  we  did 
 behold  the  king:'  yea  many  of  us  might  cry  out  with  Absalom, 
 2  Sam.  xiv.  28.  *  I  have  been  these  two  years  in  Jerusalem,  and 
 have  not  beheld  the  king's  face/  This  makes  us  call  in  question 
 our  interest;  whereas  the  faith  of  his  unchangeableness  would 
 remove  much  of  this,  that  though  he  seem  to  frown,  yet  he  is 
 unchangeable:  and  though  he  seem  to  withdraw,  yet  he  still  be- 
 holdeth  us.  The  tliird  thing  is,  the  faith  of  his  unchangeable- 
 ness would  make  us  say,  «  My  beloved  shall  yet  return,  I  will 
 yet  rejoice  in  the  hope  of  the  God  of  my  salvation:'  he  shall  yet 
 come  over  the  mountain  as  a  young  hind:  he  will  be  for  a  door 
 of  hope  to  us,  notwithstanding  of  our  distance  from  him:  and 
 our  faith  is  strengthened  in  his  unchangeableness,  when  we  have 
 been  going  abroad  after  so  many  lovers^nd  forsaken  him  who  was 
 the  guide  cf  our  youth,  and  making  a  diligent  enquiry  after  our 
 idols,  making  us  oft  to  call  in  question  our  hope  and  interest, 
 and  to  say,  that  there  is  such  a  woful  inconsistency  between  our 
 walk  and  hope,  that  it  makes  us  call  in  question  our  reality. 
 This  is  strange,  a  doubt,  that  we  are  made  to  call  in  question 
 our  interest!  whereas  the  faith  of  his  unchangeableness  would 
 be  advantageous  to  us,  that  notwithstanding  of  all  our  offences, 
 he  is  still  unchangeable.  O  for  the  faith  to  believe  that  God  can- 
 not, nor  will  not  change  his  immutable  purposes!  It  is  contrary 
 to  human  reason  that  he  should  be  angry,  so  as  not  to  change 
 his  love:  but  surely  we  may  say,  this  is  not  after  the  manner  of 
 man:  though  we  confess  many  such  things  as  those  have  been 
 with  him.  The  fourth  thing  in  the  exercise  of  faith,  which  is 
 .strengthened  in  his  unchangeableness  is,  the  entertaining  of  the 
 motions  of  his  Spirit,  and  should  make  us  come  over  all  these 
 debates  and  reasonings  whereby  we  quench  his  Spirit,  whereby 
 v>e  are  sealed  unto  the  day  of  redemption,  and  do  all  that  lies 
 in  us  to  break  ourselves:  these  many  woful  interruptions  where- 
 by we  have  resisted  his  Spirit,  have  so  weakened  our  hope,  that 
 it  makes  us  often  to  draw  that  conclusion,  so  to  say,  «  That  ther. 
 
COMMUNION  SERMONS.  531 
 
 U  no  more  sacrifice  for  sin.?  And  if  our  misbelief  ascend  not  to 
 so  high  a  pitch,  yet  we  sit  down  as  those  that  have  no  hope;  be- 
 cause that  after  we  tasted  of  the  powers  of  heaven,  ■  and  have 
 crucified  Christ  afresh,  and  put  him  to  open  shame;'  therefore 
 there  is  a  new  entry  for  having  access  to  him.  I  confess,  a  Chris- 
 tian having  his  faith  thus  brangled,  should  not  only  be  under  the 
 apprehensions  of  the  unchangeableness  of  God's  love,  but  like- 
 wise of  the  freeness  of  his  love;  and  therefore  we  should  take  us 
 to  this,  if  we  can  say  no  more,  ■  To  study  to  give  glory  to  God, 
 -and  so  hope  against  hope,  and  if  we  perish,  let  our  ruin  be  un- 
 der his  hand. 
 
 The  third  advantage  that  we  have  by  the  consideration  of 
 God's  unchangeableness,  is  this,  the  attaining  to  much  divine 
 patience,  and  submission  under  all  the  sad  dispensations,  even 
 though  in  opposition  to  all  that  may  befal  us  here.  The  un- 
 changeableness of  God  may  make  us  weep  under  these  things,  as 
 though  we  wept  not.  What  though  all  things  should  contradict  us, 
 and  though  our  acquaintances  and  friends  should  flee  away  from 
 us,  and  not  behold  us.  O  what  divine  solacing  is  there  in  this, 
 4  That  God  is  unchangeable.'  Psalm  xl.  17.  •  I  am  poor  and  needy, 
 yet  the  Lord  thinketh  upon  me.'  One  thought  of  God  toward  us, 
 shewing  fortli  himself, €  that  he  is  unchangeable,'  may  richly  make 
 up  all  our  advantages  that  are  waiting  us  while  we  are  here  be- 
 low. If  the  most  excellent  choices,  we  have  hereaway,  should 
 be  taken  from  us;  yet  this  is  our  advantage,  that  he  cannot  be 
 taken  away;  for  he  is  without  the  reach  of  being  spoiled  by  the 
 creature.  This  may  make  us  to  be  in  a  holy  neutrality  and  in- 
 differency  of  all  other  things,  getting  once  this  one  thing  at  a 
 point,  that  we  may  subscribe  a  blank,  and  put  it  in  his  hands, 
 and  let  him  fill  it  up  as  he  will  for  those  other  things,  only  seek 
 to  be  at  a  point  of  your  being  owned  of  him*  • 
 
 The  fourth  advantage  that  we  have  by  the  consideration  of 
 God's  unchangeableness,  is,  we  come  to  the  distinct  persuasion 
 of  the  incoming  of  our  elder  sister  the  Jews,  Rom.  xi.  29.  i  The 
 gifts  and  calling  of  God  are  without  repentance.'  Though  your 
 bones  should  be  scattered  as  about  the  grave's  mouth,  yet  there 
 is  hope  of  their  reviving;  folks  cannot  attain  to  any  persuasion 
 of  themselves  without  the  faith  of  his  unchangeableness,  that 
 that  which  they  attain  unto  be  committed  to  him,  knowing  in 
 whom  they  have  believed. 
 
 The  fifth  advantage  that  we  have  by  the  consideration  of 
 God's  unchangeableness,  is,  the  mortification  of  all  these  things 
 here  below.  It  we  were  much  in  beholding  his  unchangeableness, 
 when  we  behold  things  here  as  transient,  and  he  alone  permanent, 
 O  how  roighti  we  :"  to  he  crucified  to  the  world,  and 
 
552  COMMUNION  SERMONS. 
 
 to  be  pressing  on  towards  him!  What  a  pitch  of  mortification 
 to  the  world  have  seme  win  to  by  the  faith  of  this,  i  that  he  is  un- 
 changeable?' All  these  vanishing  things  are  made  quickly  to  flee 
 away.  David  saith,  in  Psalm  xxxix.  6.  c  Men  walketh  in  a  vain 
 show,  they  are  disquieted  in  vain.'  That  which  makes  him  attain 
 to  such  a  length,  is  the  divine  apprehension  of  the  unchangeable- 
 ncss  of  God,  in  the  seventh  verse  of  that  Psalm, *  And  now  Lord, 
 what  wrait  I  for?  my  hope  is  in  thee:  there  he  solaces  himself  in 
 God,afterhe  had  taken  a  lookof  the  vanity  of  all  things  beside  him. 
 
 The  sixth  advantage  that  we  have  by  the  consideration  of 
 God's  unch;mgeableness,  is  this,  much  joy  and  satisfaction:  as 
 is  clear,  Heb.  vi.  18.  where  the  immutability  of  the  counsel  of 
 God  is  brought  in,  to  make  the  heirs  of  God  to  have  strong  con- 
 solation. We  are  exceeding  short  of  our  task,  when  we  are  out 
 of  the  exercise  of  this  attribute  of  God  O  but  believers  mieht 
 be  without  th$  reach  of  these  things  that  trouble  them,  by  the 
 meduati©irol  his  unchangeableness!  When  we  might  be  going 
 uj  to  the  top  of  mount  Pisgah,  and  beholding  the  promised 
 land,  and  to  get  our  hope  and  satisfaction  of  these  things  more 
 in  fruition;  no  doubt,  our  misbelief  of  this  makes  us  walk 
 much  in  Heaviness.  The  most  part  of  Christians'  time  is  spent 
 in  seeking  the  proof  of  their  interest:  I  do  not  condemn  their 
 work;  but  it  were  a  compendious  way  to  study  himself,  whether 
 for  shunning  of  sin  and  offences?  or  walking  near  unto  him.  This 
 is  a  part  of  conformity  to  God,  to  be  exercising  holiness;  and  for 
 restraining  of  sins,  to  be  in  the  consideration  of  his  justice  and 
 omnipotency.  We  confess  this  is  a  depth,  but  it  is  such  a  depth 
 as  a  Larob  may  wade.     Here  is  matter  for  search  and  admiration. 
 
 Now,  to  this  unchangeable  God  be  everlasting  praise,  world 
 without  end.     Amen. 
 
 SERMON  X. 
 
 2  Cor.  xii.  7.  Lest  I  should  be  exalted  above  measure)  &c. 
 
 vV  ERE  it  not  a  pleasant  and  glorious  sight  to  behold  one  in 
 the  form  and  likeness  of  the  Son  of  God  walking  in  the  midst 
 oi  his  solemn  assemblies?  Were  it  not  a  pleasant  sight  to  be- 
 hold the  stately  and  majestic  steps  of  princely  Jesus  in  his  sanc- 
 tuary? But,  O!  it  is  a  sad  dispensation,  to  preach  of  an  un- 
 known Christ,  and  to  hear  of  an  unknown  Christ?  And  is  it  not 
 a  sad  dispensation,  when  at  a  communion  we  feast  with  a  vailed 
 Christ  that  does  not  hearken  to  the  voice  of  our  cry?  Is  it  not  a  sad 
 dispensation  to  walk  with  an  absent  Christ?  And  is  it  not  much 
 more  sad  for  Christians,  to  take  up  Christ  as  at  a  distance  from 
 
COMMUNION  SERMONS.  533 
 
 them?  I  think,  if  the  Christians  of  these  days  would  take  a 
 sight  of  their  own  hearts,  they  would  see  these  four  things  en- 
 graven upon  them  in  great  letters. 
 
 First,  They  may  see  much  distance  from  God,  and  want  of 
 an  ancient  fellowship  and  abundance  of  revelation  that  the  saints 
 have  had  before. 
 
 Secondly,  A  Christian  may  see  little  desire  engraven  on  his 
 heart,  after  the  abundance  of  these  revelations,  and  choice  enjoy- 
 ments that  have  been  communicated  to  the  saints. 
 
 Thirdly,  A  Christian  may  see  little  sorrow,  notwithstanding  of 
 the  want  of  these  enjoyments  that  have  been  of  old  communi- 
 cated^to  the  saints. 
 
 Lastly,  We  may  see  this  engraven  on  our  hearts,  our  being 
 much  affected  with  the  things  of  a  present  world,  when  Christ 
 is  away.  Are  there  not  idols  in  our  bosom  that  take  up  his  room? 
 And  may  not  that  be  a  lamentation  on  the  mountains,  and  high 
 places  of  Israel?     *  O  return,  return,  thou  whom  our  souls  love.' 
 
 At  the  last  occasion  that  we  spake  on  these  words,  we  told  you 
 there  were  six  things  in  them. 
 
 First,  That  there  are  some  times  when  Christ  communicates  to 
 the  souls  of  his  own,  eminent,  excellent  and  extraordinary  enjoy- 
 ments of  himself;  as  is  clearly  presupposed  in  that  word,  <  Lest  I 
 should  be  exalted  above  measure,  through  the  abundance  of  the 
 revelations,'  &c.  Of  this  we  have  spoken  to  on  several  occasions. 
 
 The  second  thing  in  the  words,  of  which  we  are  now  to  speak, 
 is,  that  the  most  choice  and  excellent  estate  of  communion  and 
 fellowship  with  God,  that  the  saints  have  had  below,  they  are 
 ready  to  abuse  them,  and  in  hazard  to  spoil  them.  This  is  clear, 
 Paul  was  ready  to  be  c  exalted  above  measure.'  Pride,  as  it  were, 
 was  beginning  to  spring  off  this  noble  and  excellent  root,  en- 
 joyment of  God.  I  shall  not  stand  to  clear  this  to  you:  is  it 
 not  clear  from  the  practice  of  Adam,  that  though  he  was  under 
 most  eminent  discoveries  of  God,  yet  how  much  did  he  abuse 
 them  in  that  estate  and  condition?  And  is  it  not  clear  in  Jacob? 
 Gen.  xxxii.  29.  He  fell  into  the  sin  of  curiosity,  when  he  was 
 under  eminent  enjoyments  of  God.  Was  it  not  clear  in  the 
 practice  of  the  bride?  Song  iii.  3,  4.  She  fell  into  the  sin  of  se- 
 curity, when  she  was  under  eminent  enjoyments  of  Christ. 
 Was  it  not  clear  in  the  practice  of  John?  Rev.  xxii.  8.  He  fell 
 into  the  sin  of  idolatry  under  eminent  enjoyments  of  Christ. 
 All  which  do  speak  this,  that  a  Christian  may  abuse  his  most  near 
 and  excellent  enjoyments  that  he  meets  with  here.  And  I  would 
 only  say  this  by  the  way,  that  the  desperate  evil  of  pride  is  one 
 of  these  things  that  doreadily  steal  a  Christian's  enjoyments.  And, 
 by  the  way,  we  would  have  you  to  notice  this,   there  are  some 
 
Z34f  COMMUNION  SERMONS. 
 
 things  in  a  Christian  that  he  is  most  ordinarily  proud  of:  First,  A 
 Christian  may  be  proud  of  his  gifts.  Secondly,  A  Christian  may  be 
 proud  of  his  graces.  Thirdly,  A  Christian  may  be  proud  of  his 
 enjoyments.  Fourthly,  AChristian  may  be  proud  of  his  obedience. 
 
 First,  He  is  proud  of  his  gifts,  when  he  has  more  of  the  know- 
 ledge of  Christ  than  others;  he  sits  down  and  boasts,  and  begins 
 to  be  presumptuous  of  his  borrowed  feathers.  I  would  only  say 
 this  to  a  Christian  that  is  proud  of  his  gifts,  beware  lest  God  take 
 that  from  thee  which  thou  seemest  to  have.  And  I  would  say  this 
 to  a  Christian  that  is  proud  of  his  gifts,  which  Joab  said  to  Da- 
 vid, i  Let  the  Lord  increase  thy  gifts,  how  many  soever  they  be, 
 a  thousand  fold.'     Yet  there  is  no  reason  to  be  proud  of  them. 
 
 Secondly,  A  Christian  may  be  proud  of  his  grace;  and  that 
 which  is  more  strange,  a  Christian  may  be  proud  of  his  humility; 
 even  that  excellent  grace,  he  may  have  the  foundation  of  pride, 
 that  he  is  humble.  Therefore  it  is  much  for  a  Christian  to  be 
 mortified  to  his  mortification;  it  is  much  for  a  Christian  to  be 
 denied  to  his  self-denial;  to  be  humble,  in  his  being  humble; 
 to  be  nothing,  in  his  being  nothing.  I  would  only  say  this  to  a 
 Christian  that  is  proud  of  his  grace,  it  is  impossible  for  grace  to 
 grow,  as  long  as  thou  art  proud;  and  it  is  impossible  for  the 
 grace  of  others  to  grow  beside  thee,  as  long  as  thou  art  proud. 
 I  may  say  that  to  thee,  which  the  young  man  said  to  the  prophet, 
 *  Alas,  alas!  Master,  it  is  borrowed/  your  grace  is  but  the  gift 
 of  Christ. 
 
 Thirdly,  A  Christian  may  be  proud  of  his  enjoyments;  as  Paul 
 was  in  hazard  \  to  be  exalted  above  measure,  through  the  abun- 
 dance cf  the  revelations/  &c.  A  Christian  does  oftentimes  as- 
 cend in  his  thoughts,  when  Christ  lifts  him  up.  O!  but  it  is 
 much  to  sit  near  the  ground,  when  Christ  sets  us  up  above. 
 
 Fourthly,  A  Christian  may  be  proud  of  his  obedience,  when 
 he  goes  about  the  exercise  of  any  duty  that  is  singular,  when 
 he  has  offered  to  sutler  for  Christ,  to  do  some  eminent  service  for 
 Christ,  he  is  then  proud. 
 
 Now  in  speaking  to  this  truth,  that  the  most  eminent  enjoy- 
 mentsof  a  Christian  may  be  abused,  I  would  speak  to  these  things? 
 
 First,  To  some  considerations  concerning  this.     And, 
 
 Firsts  Consider  the  devil  never  assaults  a  Christian  more  vio- 
 lently, than  immediately  after  his  enjoyments;  'The  blast  of  the 
 terrible  one  is  then  as  a  storm  against  the  wall/  when  a  Christian 
 is  under  eminent  enjoyments.  We  suppose  this  is  clear  from 
 :  words,  when  Paul  was  brought  nearest  Christ,  i  then  Satan 
 was  at  his  right  hand,  ready  to  oppose  him.'     There  is, 
 
 A  second  consideration,  and  it  is  this,  that  oftentimes  the 
 devil  never  gets  such  eminent  victories  over  Christians,  as  after 
 their  enjoyments;  I  meaa  of  some  Christians,  after  their  emi- 
 
COMMUNION  SERMONS.  535 
 
 nent  enjoyments:  we  suppose  this  is  clear  in  the  experience  of 
 the  saints.  I  shall  only  give  you  these  three  grounds,  why  the 
 devil's  most  eminent  victories  are  immediately  after  enjoyments. 
 
 First,  A  Christian  is  then  most  imprudent  and  presumptuous, 
 oftentimes  therefore  it  is,  that  the  not  walking  within  the  bles- 
 sed lines  of  dependence,  and  divine  subordination  to  Christ,  the 
 devil  gets  advantage  over  him.  Sometimes  a  Christian,  after  his 
 enjoyments,  walketh  in  his  own  strength,  or,  at  the  best,  in  the 
 strength  of  his  enjoyments. 
 
 A  second  ground  why  the  devil's  most  eminent  victories  are 
 immediately  after  enjoyments,  is  this,  because  when  a  Christ iaa 
 is  not  much  in  the  exercise  of  watchfulness.  Oftentimes  when 
 a  Christian  is  admitted  to  the  banqueting-house  of  Christ,  and 
 his  banner  of  love  is  over  him,  then  he  falls  asleep  in  the  bed  of 
 love;  then  it  is  that  a  Christian  says  to  his  soul,  c  take  thee  rest, 
 for  thou  hast  much  goods  laid  up  for  many  years.' 
 
 A  third  ground  why  the  devil's  most  eminent  victories  are 
 immediately  after  enjoyments,  is  this,  then  ordinarily  a  Christian 
 loses  the  grace  of  fear.  After  we  are  begun  to  be  brought  near 
 the  king,  we  should  beware  of  singing  the  triumph  before  the 
 victory.  When  we  are  brought  within  sight  of  Christ,  then  we 
 cry  out,  *  My  mountain  standeth  strong,  I  shall  never  be  moved.' 
 Therefore  I  would  say  this  to  you,  watch,  watch,  watch,  after 
 enjoyments,  ■  for  he  is  at  hand  that  is  ready  to  betray  you.' 
 
 The  third  consideration  is,  consider  the  temptations  of  the 
 devil,  and  these  assaults  that  he  trists  immediately  after  enjoy- 
 ments, that  they  be  resisted  and  withstood.  There  are  eminent 
 advantages  attending  such  a  frame,  if  there  be  a  messenger  of 
 Satan  given  to  buffet  you  after  enjoyments,  then  resist.  I  may 
 say,  there  is  more  advantage  to  resist  a  temptation  after  enjoy- 
 ments, than  there  is  by  resisting  three  after  desertion.  It  is  then 
 that  a  Christian  kills  his  ten  thousands;  but  at  other  times  he 
 kills  but  his  thousands.  I  shall  give  you  this  advantage  that  a 
 Christian  gets  by  resisting  temptations  after  enjoyments.  First,  It 
 brings  forth  much  humility.  It  is  known  it  has  a  broad  sight  of 
 these  two.  1.  A  broad  sight  of  Christ.  And,  2.  a  broad  sight  of 
 ourselves;  it  will  make  us  to  iie  low  in  the  dust:  as  is  clear  in 
 the  practice  of  Paul;  in  the  former  verses,  he  doth  vent  much 
 of  his  enjoyments;  but  giving  way  to  the  devil's  assaults,  then 
 it  is  their  stirring  up  or  awaking  Christ  ere  he  please.  I  suppose, 
 these  enjoyments  of  Christ  that  are  attended  with  much  spiritual 
 lightings,  are  the  longest,  the  sweetest,  and  the  most  advanta^ 
 geous.  The  third  advantage  is  this,  such  a  Christian  doth  main- 
 tain the  faith  of  these  two.  1.  Of  his  interest  in  Christ.  2.  And 
 of  the  reality  of  his  enjoyments.     Believe  it,  it  is  hard  for  a 
 
536  COMMUNION  SERMON'S. 
 
 Christian  to  give  way  to  the  temptation  immediately  afcer  enjov- 
 ments,  and  not  be  constrained  to  call  in  question  their  interest, 
 or,  at  least,  the  reality  of  their  enjoyments,  if  ye  would  keep  the 
 faith  of  these  two  lively  upon  your  spirits,  study  to  resist  the 
 devil,  when  he  buffets  you  at  such  a  time.  The  fourth  advan- 
 tage that  attends  a  Christian  immediately  after  enjoyments  by  re- 
 sisting temptations,  is  this,  it  puts  a  Christian  much  to  the  exer- 
 cise of  prayer.  Thisis  clear  in  comparing  the  words  of  the  text  with 
 the  following  verse;  <  for  this  thing  I  besought  the  Lord  thrice, 
 that  it  might  depart  from  me/  And  is  not  this  a  noble  advan- 
 tage, to  have  a  divine  liberty  in  going  about  that  noble  and  ex- 
 cellent duty,  prayer?  And,  by  the  way,  the  prayers  that  a  Chris- 
 tian hath,  to  resist  temptations  immediately  after  enjoyments, 
 they  receive  a  speedy  return;  so  Paul  received  speedily  that  re- 
 turn, 2  Cof.  ix.  c  My  grace  is  sufficient  for  thee.'  The  fifth  ad- 
 vantage is  this,  it  is  a  notable  way  for  a  Christian  to  come  to  the 
 right  improving  of  his  enjoyments.  It  stands  in,  1.  The  strength- 
 ening our  experiences.  As  it  were,  there  should  not  be  an  en- 
 joyment of  God,  nor  visit  of  Christ,  but  it  should  be  put  in 
 among  the  records  of  our  experiences.  2.  Our  enjoyments  should 
 strengthen  our  experiences.  As  it  were,  there  should  not  be  a 
 sight  gotten  but  we  should  take  Christ  in  our  arms,  and  cry  out, 
 *  He  is  mine,  he  is  mine.'  3.  Our  enjoyments  should  be  improven 
 for  the  strengthening  cf  our  leve.  There  is  not  a  sight  of  Christ, 
 but  it  should  strengthen  that  noble  grace  of  love;  that  when  we 
 see  Christ,  we  may  be  constrained  to  love,  and  to  cry  out,  c  Did 
 not  our  hearts  burn  within  us  while  he  talked  with  us?'  4.  Our 
 enjoyments  should  be  improven  for  strengthening  in  duty,  and 
 our  hatred  of  sin.  These  are  the  excellent  improvements  of  en- 
 joyments. And,  I  say,  if  a  Christian  would  win  to  this,  he  should 
 study  to  resist  temptations  on  the  back  of  enjoyments. 
 
 'The  fourth  consideration  is,  that  the  most  eminent  victories 
 that  a  Christian  meets  with,  is  at  a  time  when  he  resists  tempta- 
 tions immediately  after  enjoyments.  First*  Because  then  a  Chris- 
 tian hath  much  strength.  I  shall  only  give  you  thesethree  grounds 
 why  the  most  eminent  victories  of  a  Christian  are  by  resisting  of 
 temptations  after  enjoyments.  Firsts  Because  then  a  Christian 
 hath  much  strength  communicated  unto  him  for  wrestling  with 
 temptation:  as  it  were,  there  is  not  an  enjoyment  of  a  Christian, 
 but  it  hath  strength  to  the  full  to  fight  with  the  special  enemies. 
 A  second  ground  is,  because  the  captain  of  the  field  is  present, 
 he  is  standing  at  our  right  hand.  These  do  exceedingly  help  to 
 have  eminent  victories  over  the  devil.  A  third  ground  is,  a  Chris- 
 tian, in  the  time  of  his  enjoyments,  has  low  and  undervaluing 
 account  and  esteem  of  all  things  beside  Christ.    Sometimes  there 
 
COMMUNION  SERMONS.  i 
 
 are,  wherein  a  Christian  cannot  strike  at  his  idols  with  force; 
 there  is,  as  it  were,  apiece  of  hi$  heart  that  withdraws  his 
 strength,  and  it  is  certain,  that  sometimes  a  piece  of  the  heart 
 of  a  Christian  will  cry  out,  mortify  such  a  lust;  and  another 
 piece  of  the  heart  will  cry  out,  O  mortify  not  such  a  lust.  Se- 
 condhjy  We  would  propose  these  seven  faults  that  a  Christian 
 falls  in  after  his  enjoyments. 
 
 The  first  fault  that  a  Christian  falls  in  after  his  enjoyments, 
 is  pride;  and  this  is  clear  from  the  words  of  the  text,  and  from 
 Psalm  xxx.  6.  I  would  only  say  this  by  the  way,  and  take  no- 
 tice of  it,  it  is  more  easy  for  a  Christian  to  be  denied  to  his 
 graces,  than  to  be  denied  to  his  enjoyments.  The  graces  of  a 
 Christian  are  not  so  much  the  foundation  of  his  pride,  as  his 
 enjoyments.  This  is  clear  from  Gal.  ii.  20.  compared  with  the 
 words  of  the  text,  where  Paul  is  denied  to  his  grace3  but  he  is 
 in  hazard  of  being  proud  of  his  enjoyments. 
 
 The  second  fault  that  a  Christian  falls  in  after  his  enjoyments 
 is,  curiosity  to  propose  questions  to  God,  that  he  should  not 
 propose;  so  Jacob,  when  he  was  in  communion  with  God,  fell 
 in  this  curious  question,  tell  me  thy  name?  And  so  also  Manoah, 
 and  he  received  this  answer,  *  Why  askest  thou  after  my  name, 
 seeing  it  is  secret?'  Or  as  the  words  may  be  rendered,  i  seeing 
 it  is  wonderful.'  I  suppose  !  too  much  familiarity  of  a  Christian 
 with  God,  corrupt  good  manners:'  they  then  begin  to  ask  a 
 ground  of  his  doing:  they  then  study  to  take  up  the  incompre- 
 hensible essence  of  God.  And  I  would  say  this,  a  Christian 
 sometimes  in  his  enjoyments,  falls  into  the  sin  of  idolatry;  it  is 
 not  so  when  ye  are  nearest  God,  ye  study  to  bring  down  God 
 in  some  visible  shape  or  idea,  that  so  that  visible  shape  of  God 
 may  provoke  fear?  And  this  is  damnable  idolatry,  transforming 
 the  invisible  God  into  the  image  of  a  visible  thing. 
 
 The  third  fault  is,  a  Christian's  slighting  of  his  enjoyments, 
 when  he  has  abundance  of  the  precious  revelations,  he  begins  to 
 slight  and  undervalue  these  excellent  things.  I  would  only  say 
 these  two  thing*:  to  you;  First,  That  a  Christian  may  long  much, 
 and  pursue  earnestly  after  the  enjoyments  of  God,  and  yet  when 
 he  has  them,  may  undervalue  them:  he  may  have  an  high  es- 
 teem of  an  absent  Christ,  and  a  low  esteem  of  a  present  Christ, 
 see  Song  iv.  ult.  compared  with  chap.  v.  3.  In  the  first  place, 
 she  longs  much  after  the  enjoyment  of  Christ,  and  communion 
 with  him;  and  yet  when  it  is  attained,  she  does  much  slight  it. 
 Secondly,  A  Christian  may  long  much  after  communion  with 
 God  at  one  time,  and  refuse  it  at  another  time.  This  is  clear 
 by  comparing  Song  iii.  ult.  with  Song  v.  3.  there  sne  is  much 
 in  longing  after  the  breathings  of  the  Spirit:  vet  in  chup<  v.  g. 
 
 3  Y 
 
596  COMMUNION  SERMONS. 
 
 she  undervalues  his  condescending  to  visit  her.  I  suppose  it 
 is  known,  it  is  the  great  fault  of  a  Christian  to  undervalue  com- 
 munion when  he  has  it. 
 
 There  is  this  fourth  fault,  our  being  more  in  undervaluing  our 
 enjoyments  than  in  having  a  high  account  of  the  Lord  that  gave 
 the  enjoyments-,  or  else  this,  we  are  oftentimes  more  in  love 
 with  the  gift  of  God,  than  with  him  who  is  the  giver;  we  ter- 
 minate our  love,  our  faith,  upon  our  joy>  our  enjoyments,  all 
 which  should  be  terminated  upon  Christ. 
 
 The  fifth  fault  in  a  Christian  is  security;  this  is  clear  in  Song 
 v.  2.  where  the  bride  being  under  eminent  enjoyments  of  Christ, 
 she  fell  asleep.  It  is  known,  that  when  Christ  does  manifest 
 himself,  we  then  put  off  our  coat,  and  take  our  rest. 
 
 The  sixth  fault  that  a  Christian  falls  in  after  his  enjoyments, 
 is  this,  he  takes  advantage  to  be  more  neglectful  in  duty,  be- 
 cause of  his  enjoyments.  Ordinarily  a  Christian  does  never 
 more  slight  watchfulness,  nor  fear  so  much  as  after  enjoyments. 
 
 The  seventh  fault  that  a  Christian  falls  in  after  his  enjoyments, 
 is  this,  a  sinful  gazing  and  wondering  at  our  enjoyments.  Is  it 
 net  sometimes  known,  that  a  Christian,  meeting  with  eminent 
 enjoyments  of  God  in  prayer,  he  has  begun  to  wonder  at  what 
 he  has  attained,  and  forgotten  to  pursue  after  more?  they  have 
 stood  and  gazed  at  what  was  their  present  lot  and  dispensation, 
 but  they  pursued  not  after  more.  I  say  this,  let  not  a  Chris- 
 tian reflect  on  his  enjoyments,  till  he  has  done  with  prayer. 
 For  ordinarily  a  Christian,  when  he  has  wondered  at  his  enjoy- 
 ments, he  has  brought  himself  into  a  dead  and  lifeless  frame. 
 
 Now  that,  thirdly,  which  we  would  speak  unto,  is  this,,  that 
 since  communion  with  God,  and  eminent  enjoyments  that  a 
 Christian  has  of  Christ,  may  be  abused,  I  would  only  press  these 
 three  things  to  be  a  Christian's  exercise  after  enjoyments.  Firsts 
 O  Christians!  be  muchinthe  exercise  of  fear:  Met  himthatstands, 
 take  heed  lest  he  fall?  Would  ye  know  when  a  Christian  is  near- 
 est a  fall,  or  apostacj ■?  It  is  when  he  is  farthest  from  apostacy  in 
 his  own  apprehension.  I  love  not  a  fearless  Christian  that  shall 
 hear  his  own  weight.  Secondly,  Be  as  much  in  studying  how  to 
 keep  Christ  when  present,  as  ye  have  endeavoured  to  get  Christ 
 when  absent:  therefore,  when  ye  have  gotten  the  presence  of 
 Christ,  think  not  your  work  is  done.  The  greatest  work  is  be- 
 fore your  hands,  which  is  this,  c  To  charge  your  hearts  by  the 
 roes  and  hinds  of  the  field,  that  they  stir  not  up  nor  awake  your 
 beloved,  till  he  please.'  O  but  it  is  much  to  be  touched  with 
 Christ's  presence!  Believe  it,  Christ  can  dispense  with  wrongs 
 while  absent,  that  he  will  not  dispensewith  while  present.  Third- 
 ly, .Study  to  improve  your  enjoyments  to  the  end  for  which  they 
 
COMMUNION  SERMONS.  559 
 
 were  sent.  There  is  not  a  visit  of  Christ,  but  it  has  a  voice, 
 There  are  two  great  voices  and  words  that  our  enjoyments  do 
 speak.  Firsts  O  mortify  your  predominant  idols!  Secondly,  O 
 love  precious  Christ!  In  a  manner,  when  a  Christian  sees  Christ, 
 he  never  desires  the  seeing  of  another  object.  I  would  ask  this 
 question  at  you.  Did  ye  never  meet  with  a  visit  from  Christ  in 
 such  a  place,  that  ye  did  call  it,  the  place  of  living  after  seeing? 
 I  think,  if  the  life  of  communion  with  God  were  known,  we 
 would  not  be  so  great  strangers  to  it. 
 
 The  third  thing  that  we  proposed  to  speak  to  from  the  words, 
 was  this,  that  the  most  dark  and  dreadful  dispensation  that  we 
 meet  with,  has  a  glorious  end  in  it.  This  is  clear  from  the  end 
 of  giving  f  a  messenger  of  Satan  to  buffet  Paul,  lest  he  should 
 be  exalted  above  measure.'  The  darkest  cross  and  affliction  of 
 a  Christian  has  a  sweet  design  of  love  treasured  up  in  it. 
 
 In  speaking  to  this,  I  would  speak  a  little  to  these  things. 
 
 First,  There  are  five  dark  dispensations,  at  least  terrible  like 
 dispensations  of  Christ  to  the  soul,  every  one  of  them  shall  have 
 a  glorious  end,  and  a  sweet  design  of  love. 
 
 The^r^dark  dispensation  that  a  Christian  meets  with  is  this, 
 God's  permitting  the  devil,  or  c  a  messenger  from  Satan  to  buf- 
 fet him.'  It  is  sad  for  a  Christian  to  be  under  the  strong  assaults 
 of  the  devil.  Sometimes  a  Christian  is  put  to  that  question  un- 
 der his  manifold  temptations,  *  O  why  am  I  thus?'  Yet  his  dis- 
 pensation has  a  sweet  design  of  love,  for  the  power  of  love  and 
 grace  is  manifested  here. 
 
 The  second  dark  dispensation  that  a  Christian  meets  with,  is 
 this,  to  be  under  desertion  and  distance  when  he  goes  to  prayer. 
 Christ  draws  a  vail  betwixt  his  face  and  them:  and  when  they 
 come  to  preachings,  Christ,  as  it  wrere,  standing  behind  the  cur- 
 tains, doth  not  manifest  himself:  and  when  they  go  to  commu- 
 nions, they  sit  down  and  feast  with  a  vailed  Christ;  they  sit 
 <lown  with  one  that  does  not  manifest  himself  to  them.  Yet, 
 O  say  I,  in  this  dark  dispensation  of  desertion,  where  is  that  de- 
 sign of  love?  All  things  work  together  for  the  good  of  them 
 that  love  precious  Christ.  I  confess  a  deserted  Christian,  when 
 desertion  and  distance  is  a  burden,  it  is  a  comfortless  life:  but 
 believe  it,  the  visits  of  Christ,  after  long  desertion,  is  a  most 
 refreshful  visit,  it  hath  much  advantage  in  it. 
 
 The  third  dark  dispensation  that  a  Christian  meets  with,  is  this, 
 his  being  put  to  dispute  his  interet^  and  being  under  a  cloud  in 
 regard  of  his  hope,  he  is  pur  to  debate,  have  I  a  right  to  heaven? 
 O  that  this  debate  were  the  lot  of  many,  and  many  were  serious 
 in  that  question:  however,  therebe  not  a  disputeconcerninp  your 
 interest  to  heaven,  nor  a  questioning  of  your  peaec  with  G'od. 
 
540  :  .  .::>N£. 
 
 Thejbw  .lispensation  that  Christians  meet  with,  is  : 
 
 when  they  are  denied  the  returns  of  their  prayers:  they  say, 
 it  is  much  to  pray  to  an  absent  Christ,  but  it  is  much  more  to 
 pray  to  a  silent  Christ,  that  doth  not  hearken  to  the  voice  of  our 
 cry.  I  would  only  say  this  of  the  returns  of  your  prayers,  he 
 has  a  sweet  design  of  iove  in  them.  He  knows  well  how  to 
 dispense  of  his-abundance,  and  how  to  time  his  gifts. 
 
 Thefifth  and  last  dark  dispensation  that  Christians  meet  with, 
 is  this,  that  for  all  the  pains  that  they  have  taken  in  mortify- 
 ing their  lusts,  they  come  net  speed.  This  is  sad,  and  an  afflict- 
 ing dispensation,  that  notwithstanding  all  the  pains  they  took  to 
 mortify  their  idols,  they  are  as  strong  on  their  hands  as  before.  I 
 would  only  say  this  to  such  fight,  for  the  day  of  your  victory  is 
 coming.  A  Christian  must  die  fighting,  and  not  triumphing.  I 
 think  it  is  not  unsuitable  to  a  Christian's  hope,  that  when  he 
 shall  be  standing  before  the  gates  of  heaven,  to  be  fighting  with 
 his  corruptions;  it  is  unsuitable  to  his  hope,  that  when  the  one 
 .foot  is  within  the  gates  of  the  city,  and  the  other  without,  to 
 have  a  tear  falling  from  our  eyes,  as  it  were,  for  a  Christian  to 
 give  up  the  ghost  with  this,  i  O  wretched  man  that  I  am!' 
 
 That  which,  secondly,  I  shall  speak  to,  shall  be  to  some  consi- 
 derations concerping  this. 
 
 1.  It  is  more  easy  for  a  Christian  to  behold  infinite  wisdom  in 
 their  stroke,  than  infinite  love  in  the  darkest  dispensations  that 
 Christ  dispenses  to  his  own.  They  may  behold  infinite  wisdom 
 in  it,  when  they  cannot  behold  infinite  love  in  it.  I  would 
 only  say  this  by  the  way,  a  Christian  should  study  these  three 
 things  in. his  darkest  dispensations.  1//,  Infinite  wisdom  in  his 
 crosses,  to  see  that  God  dispenses  so  with  him,  and  hath  dealt 
 wisely  in  so  doing.  2di;/,A  Christian  should  study  spotless  holi- 
 ness and  righteousness  in  his  dispensations:  he  may  see  that  God  in 
 afflicting  is  just:  as  it  were,  when  Christ  presents  a  cross  to  us,  we 
 may  write  down  this  to  the  foot  of  our  crosses,  *  Righteous  art 
 thou,  O  Lord,  when  thou  judgest,'  &c.  3d/g}  A  Christian  should 
 study  to  see  infinite  love  in  his  cross. 
 
 2.  I  would  say  this  to  you,  that  a  Christian  when  he  meets 
 with  a  cross,  he  may  take  it  in  his  arms  with  patience;  yet,  if 
 the  same  cross  be  lengthened  out,  he  may  turn  impatient*,  this 
 is  clear  in  die  practice  of  Job. 
 
 3.  I  would  say  this  to  you,  there  may  be  much  disputings  of 
 God's  way  of  conveying  you  to  heaven;  there  may  be  much 
 fretting  and  repining  at  your  cross  dispensations;  but  believe  it, 
 the  day  is  approaching,  when  yc  shall  write  this  upon  the  posts 
 of  the  door  of  heaven,  c  He  hath  done  all  things  well.'  I  think, 
 there  shall  be  some  part  of  eternity  spent  in  interrogations  and 
 
COMMUNION  SERMONS, 
 
 questions:  Christ  will  question  you  concerning  the  things  ye 
 with;  O  friend!  when  I  sent  such  a  cross,  did  I  not  well?     And 
 ye  shall  be  constrained  to  answer,  yes.     And,  O  friend,  when 
 I  deserted  you  at  such  a  time,  did  I  not  well?  Then  ye  shall  an- 
 swer, yes,  O  precious  Christ!  thou  hast  done  all  things  well. 
 
 4. 1  would  say  this  to  you,  it  is  impossible  for  a  Christian  to 
 have  the  same  thoughts  of  his  crosses  now  when  he  is  under 
 them,  that  he  shall  have  at  the  day  of  death:  then  a  Christian 
 shall  be  constrained  to  cry  out,  and  say,  Blessed  be  the  Lord  that 
 ever  I  met  with  such  a  cross.  I  shall  only  desire  you  to  get  your 
 peace  made  with  God,  that  all  things  ye  meet  with  may  be  bles- 
 sed unto  you,  knowing  this  of  a  surety,  there  is  not  one  grain 
 weight  of  affliction  in  the  cup,  O  Christian!  that  infinite  wisdom 
 did  not  contrive  to  be  there,  and  infinite  lov£  did  not  put  there, 
 and  so  is  it  not  a  cup  that  must  be  drunken,  since  the  precious 
 fingers  of  Ckrist  have  mingled  it?  Therefore  let  not  thy  heart 
 say  when  thou  meets  with  a  cross,  ■  O  let  this  cup  pass  from  me!' 
 There  is  more  love  in  a  cross,  than  oftentimes  we  do  imagine; 
 where  are  the  sweet  actings  of  love?  Where  are  the  sweet  soul 
 embracings  betwixt  Christ  and  the  soul Q  when  they  are  admitted 
 to  behold  the  sun  in  his  strength,  and  to  behold  him  whose  cheeks 
 are  as  bedsof  spices,  set  about  withflowers?'  AChristian'smidnight 
 without,  may  be  his  noon-day  within;  there  may  be  a  sweet  day 
 within,  when  there  is  not  much  light  without.  O  that  we  were 
 content  to  go  to  heaven  in  a  fiery  chariot,  that  there  may  not 
 be  a  dispensation  that  Christ  carves  out  to  us,  but  we  may  take 
 it  in  our  arms  and  welcome  it.  O  prisoners  of  hope,  and  ex- 
 pectants of  heaven,  and  heirs  of  the  grace  of  life!  comfort  your- 
 selves with  this,  that  erelong  the  song  shall  be  heard  in  heaven, 
 speaking  comfortably  to  Jerusalem  and  to  her  mourners.  Behold, 
 O  Christians!  Christ  is  standing  at  the  end  of  your  race  with  a 
 crown  in  his  hand, crying  out,'  to  him  that  overcometh  will  Igive 
 the  crown  of  life.'  O  whata  day  shall  it  be,when  the  blessed  hand 
 of  Jesus  Christ  shall  put  a  crown  upon  our  heads?  and  will  we 
 not  be  constrained  to  take  off  the  crown  which  he  hath  put  on, 
 and  cast  it  at  his  feet,  according  to  that  practice,  Rev.  iv.  at  the 
 close?  As  it  w ere,  they  thought  shame  to  wear  a  crown  in  his 
 sight,  as  is  imported  in  these  words,  *  Thou  art  worthy,  O  Lord, 
 to  receive  glory,  and  honour,  and  power,'  &c?  Will  ye  think  on 
 this  precious  day,  when  our  darkness  and  night  shall  be  turned 
 to  the  morning,  that  shall  admit  of  no  following  night.  I  might 
 say,  O  what  wonderful  actings  of  love?  What  wonderful  actings 
 or  joy?  What  wonderful  actings  of  knowledge  will  be  in  thaf 
 day?  I  would  only  press  this  upon  you,  will  ye  but  take  this  be- 
 fore your  hearts,  and,  as  it  were,  think  upon  it,  and  act  their 
 
C\:2  COMMUNION  SERMONS. 
 
 hat  ire  in  heaven?  What  would  you  think  to  have 
 
 st  eternally  in  your  arms?  Would  you  have  a  description  of 
 
 vien?  It  is  Christ  sitting  in  the  midst,  and  all  the  eyes  of  these 
 
 many  precious  thousands  are  fixed  on  him,  and  his   eyes  fixed 
 
 on  them.     In  short,  it  stands  in  these  four. 
 
 \r$ty  Christ  is  looking  to  the  saints,  and  their  eyes  are  look- 
 ing on  hiin. 
 
 Secondly,  The  saints  are  eternally  loving  Christ,  and  Christ 
 ternally  loving  them. 
 
 JJiirihff  They  are  eternally  wondering  at  him,  and  he  is  e- 
 ternally  wondering  at  them-,  he  is  to  he  admired  of  all  his  saints, 
 and  glorified  of  all  them  that  believe. 
 
 Fourthly,  The  saints  are  embracing  Christ,  and  he  is  embrac- 
 ing them.  O  these  soul-ravishing  embraces  of  Christ  in  the 
 rims  of  them  that  are  begotten  again  unto  a  lively  hope,  there 
 is  no  separation  between  Christ  and  them!  I  would  wish  that  the 
 desire  of  the  Greeks,  John  xii.  21.  were  the  desire  of  all  that  are 
 here:  4  We  desire  to  see  Jesus.'  O  if  you  had  but  one  desire: 
 to  behold  and  get  a  sight  of  him,  ye  ^ould  get  him  for  a  desire? 
 Shall  ever  these  cursed  eyes  c  behold  the  Sun  of  righteousness, 
 the  noble  Plant  of  renown?'  O  blessed  are  these  that  see  him? 
 Blessed  are  these  that  have  their  hope  and  expectation  of  see- 
 ing him?  O  blessed  are  these  that  are  walking  in  their  way?  I 
 shall  say  no  more  but  this,  a  Christian,  while  he  is  here,  he  is 
 both  out  of  Christ,  and  in  Christ,  and  going  to  Christ. 
 
 He  is  in  Christ,  in  respect  of  faith;  out  of  Christ,  in  respect 
 of  that  endless  complete  conformity;  and  going  to  Christ,  in  re- 
 spect of  that  endless  immediate  fruition  of  him;  he  is  going  to 
 Christ,  to  have  his  eternal  delights  that  are  at  bis  right-hand? 
 O  run,  run,  run,  till  the  day  that  you  shall  have  Christ  unfolded 
 to  you,  by  his  being  in  your  arms,  and  shall  be  contained  to 
 cry  out,  l  Here  I  will  re>t,  and  make  my  etern2l  abode.* 
 Novo,  to  this  Christ  be  eternal  praise.    Amen. 
 
 SERMON  XI  *. 
 
 ir.  i\\  3.    But  if  our  gospel  be  hid,  it  is  hid  to  them  that  are 
 
 tod. 
 
 j[  HIS  everlasting  gospel  that  is  preached  unto  you,  cis  sent 
 for  the  falling  and  rising  again  of  many  in  Israel}'  for  as  the 
 gospel  is  to  some  that  precious  foundation  sipney  so  likewise  it  is 
 to  others  '  that  stumbling-stone,  and  rock  of  offence  upon  whom 
 \t  falls.'  I  may  say  to  some  that  are  here,  I  have  the  saddest 
 to  tell  yoa  that  ever  ye  heard,  and  that  is,  <  Jesus  Christ 
 •-This  Sermon  iwta  preached  at  the  Eastwood. 
 
COMMUNION  SERMONS,  513 
 
 is  come  into  the  worldj'  and  the  reason  of  this  is,  because  tho* 
 he  be  preached  and  holden  out  to  you,  (  yet  ye  do  not  accept 
 nor  embrace  him  as  he  is  offered.'  There  is  not  one  among  a 
 thousand  that  speaks  this  unto  themselves,  *  My  soul  hath  said 
 unto  the  Lord,  thou  art  my  portion,  therefore  will  I  hope  in 
 thee.' 
 
 The  apostle  here  is  vindicating  his  ministry,  and  to  this  pur- 
 pose  he  brings  in  three  notable  grounds  in  the  two  former  ver- 
 ses, for  the  vindication  of  it. 
 
 The  first  ground  is  this,  that  he  was  a  man  that  did  not  run 
 unsent-,  as  in  the  twelfth  verse.  *  Therefore  seeing  we  have  this 
 ministry,  as  we  have  received  mercy  we  faint  not*,'  as  if  he  would 
 say,  *  This  unspeakable  gift  of  the  Lord  has  been  given  me,  to 
 put  me  upon  this  ministry,  therefore  this  is  the  ground  why  1 
 gave  not  over,  for  all  the  discouragements  I  meet  with,' 
 
 The  second  ground  is  this,  that  he  had  rejected  all  things  for 
 this  ministry* 
 
 The  third  ground  is  set  down  in  the  second  verse.  That  he 
 had  preached  convincingly  and  plainly,  even  to  the  conviction 
 of  their  own  consciences,  so  as  they  could  not  but  acknowledge 
 he  was  sent  of  God.  Now  he  comes  in  this  verse  to  make  an  ob- 
 jection, as  if  the  Corinthians  had  said,  i  What  needs  all  this 
 Paul,  if  thou  be  such  a  man  as  thou  sayest,  show  us  the  success 
 of  thy  ministry:'  and  he  answers  that  most  sweetly  in  the  third 
 verse.  Wherein  ye  may  take  notice  of  these  three  great  reasons 
 why  this  gospel  was  not  effectual  to  these  Corinthians. 
 
 The  first  great  reason  why  this  gospel  was  not  effectual  to 
 these  Corinthians  is  this,  that  there  was  a  standing  decree  a- 
 bove  their  heads,  that  they  were  eternal  heirs  of  wrath. 
 
 The  second  great  reason  why  this  gospel  was  not  effectual  to 
 these  Corinthians,  is  this,  that  great  fellowship  and  correspon- 
 dence that  their  hearts  kept  with  the  devil  in  the  fourth  verse* 
 We  suppose  there  is  much  implied  in  that  word  in  whom;  point- 
 ing out  that  Satan  had  a  constant  and  most  uninterrupted  com- 
 munion with  them. 
 
 The  third  and  last  great  reason  why  this  gospel  was  not  ef- 
 fectual to  these  Corinthians,  is  this,  that  Satan  had  cast  a  vail 
 over  their  eyes,  so  that  the  knowledge  and  excellency  of  this 
 gospel  should  not  be  embraced  by  them.  But  from  this  we 
 hhall  observe  these  three  doctrines. 
 
 The  first  doctrine  in  the  words  is  this,  that  the  gospel  is  hid 
 and  unknown,  and  availed*  nothing  to  many  that  hear  it. 
 There  are  many,  before  whose  eyes  Christ  is  crucified,  that  will 
 never  get  another  sight  o£  him  but  one,  and  that  is,  when  they 
 shall  see  him  sitting  on  his  throne,  and  rendering  judgment 
 i:r>on  them  that  have  not  obeyed  the  gospel. 
 
544  COMMUNION  SERMONS. 
 
 The  second  doctrine  in 'the  words  is  this,  that  be  the  person? 
 who  will,  to  whom  this  gospel  is  preached,  and  is  hid,  and  un- 
 known, it  is  a  certain  forerunner  of  some  sad  destruction  from 
 the  Lord;  '  if  it  be  hid,  it  is  hid  to  them  that  are  lost;'  import- 
 ing unsupportable  and  unspeakable  ruin. 
 
 The  third  doctrine  from  the  scope  of  the  words  is  this,  there 
 may  be  much  lively  and  sweet  convincing  truths  holden  out  by 
 the  gospel,  and  yet  not  be  for  the  profit  of  the  hearers.  This 
 is  clear  by  comparing  the  second  verse  with  the  third  verse. 
 And  that  is  not  the  fault  of  the  gospel,  nor  oftentimes  of  the 
 preacher,  so  much  as  it  is  the  fault  of  the  hearers,  that  the  gos- 
 pel is  hid  and  unknown. 
 
 But  to  come  to  ihejirst  doctrine  in  the  words,  which  was  this, 
 that  the  gospel  is  hid  and  unknown,  and  availeth  nothing  to  ma- 
 ny that  hear  it;  this  is  clear,  Mark  xi.  25.  «  At  that  time  Jesus 
 answered  and  said,  I  thank  thee,  O  Father,  thou  hast  hid  these 
 things  from  the  wise  and  prudent,  and  revealed  them  unto 
 babes/  O  think  ye  that  Christ  is  thanking  the  Father  that  the 
 gospel  shall  never  do  this  place  good?  Isa.  liii.  8.  '  Who  hath  be- 
 lieved our  report?  and  to  whom  is  the  arm  of  the  Lord  revealed?' 
 
 Now  we  shall  propose  these  eight  respects  wherein  the  gos- 
 pel is  hid  to  many  that  hear  it.     And, 
 
 First%  It  it  hid  and  vailed  to  many  in  respect  of  the  truths 
 of  it:  there  are  many  that  hear  this  gospel  that  do  not  believe 
 what  is  spoken  by  it,  1  Cor.  i.  18.  And  in  John  v.  10.  ■  He  that 
 believeth  not  God,  hath  made  him  a  liar.'  There  is  not  a  spr- 
 mon  that  ever  thou  heard  and  slighted,  but  thou  says,  i  O  Son 
 of  God,  thou  lies:  and  O  Father,  thou  lies:'  and  is  not  that  a 
 dreadful  iniquity? 
 
 The  second  respect  wherein  the  gospel  is  hid  to  many  that  hear 
 it,  is  this,  in  respect  of  the  beauty,  sweetness,  and  excellency  of 
 it.  There  are  many,  that  though  they  hear  the  sound  of  the 
 words,  yet  as  for  the  excellency  and  sweetness  of  it,  they  never 
 see  it.  O  sinners  and  strangers  to  Christ?  saw  \e  never  the 
 beauty  that  is  in  this  gospel?  Was  not  the  pearl  of  great  price 
 ever  so  much  discerned  by  you,  that  ye  were  forced  to  take  on 
 resolutions  to  sell  all  ye  have,  and  buy  it. 
 
 The  third  respect  wherein  the  gospel  ishidto  manythathearit, 
 m  this,  peoples  want  of  convictions  of  the  necessity  of  this  gospel, 
 there  are  many,  that  this  is  thegreatwork  of  the  devil  with  them, 
 never  to  let  this  enter  into  their  bosom.  That  Christ  and  they 
 are  strangers  together.  This  is  the  doctrine  that  Satan  preaches 
 within  them,  i  peace,  peace,  when  sudden  destruction  cometh.' 
 These  are  they  that  Christ  spoke  to,  i  The  whole  need  not  a 
 physician*' 
 
 The  fourth  respect  wherein  the  gospel  is  hid  to  many 
 
COMMUNION  SERMONS.  54  o 
 
 hear  it,  is  this,  in  peoples  want  of  convictions  of  the  disadvan- 
 tages that  wait  upon  these  that  slight  this  everlasting  gospel. 
 Are  there  not  many  that  think  that  the  slighting  of  Christ  and 
 the  gospel  shall  never  be  laid  to  their  charge?  Such  are  these 
 spoken  of  in  Deut.  xxix   20. 
 
 The  fifth  respect  wherein  the  gospel  is  hid  to  many  that  hear 
 it,  is  this,  in  the  want  of  the  actual  application  of  it.  How  often, 
 has  Christ  stood  up  in  the  congregation,  and  said,  *  O  sinners! 
 will  ye  not  take  me?'  And  might  he  not  have  gone  away  with 
 that  complaint,  c  A  whole  day  have  I  stood  up  here  in  East- 
 wood, and  none  would  so  much  as  give  me  a  look?'  Is  there 
 none  saying,  since  the  refusing  of  him  has  been  my  practice,  I 
 will  take  him  now? 
 
 The  sixth  respect  wherein  the  gospel  is  hid  to  many  that  hear 
 it,  is  this,  in  the  want  of  the  distinct  uptaking  of  the  sinfulness 
 of  slighting  the  gospel.  This  is  that  scarlet  transgression  that 
 fcas  a  speaking  voice  in  heaven.  I  would  only  convince  you  of 
 this  mistake,  and  that  is,  when  ye  see  any  infirmity  in  any  be- 
 lieving Christian,  ye  will  wonder-,  but  though  ye  see  an  unbe- 
 lieving sinner,  ye  will  not  wonder. 
 
 The  seventh  respect  wherein  the  gospel  is  hid  to  many  that 
 hear  it,  is  this,  the  want  of  the  experimental  knowledge  of  the 
 sweetness  of  this  gospel,  Luke  xiv.  18.  and  downward. 
 
 The  eighth  and  last  respect  wherein  the  gospel  is  hid  to  many 
 that  hear  it,  is  this,  in  peoples  want  of  the  solid  faith  of  these 
 unspeakable  advantages  that  wait  on  these  that  embrace  this  gos- 
 pel, and  take  hold  of  the  Son  of  God.  O  come  and  see  whether 
 Christ  be  worthy  of  that  report  that  is  made  of  him  or  not!  And 
 if  ye  find  him  not  to  be  above  these  six  reports,  then  I  may  say 
 to  you,  ye  shall  have  your  liberty  to  go  your  way. 
 
 1.  He  is  far  above  thy  faith,  stretch  it  to  the  utmost  in  believe 
 ing  all  that  has  been  said  of  him. 
 
 2.  He  is  above  thy  desire. 
 
 3.  He  is  above  thy  necessities,  justification  and  salvation,  rec- 
 kon them  as  long  as  you  will;  come  to  him  and  thou  shalt  have 
 more  than  thou  can  tell. 
 
 4.  He  is  much  above  all  that  ye  have  heard  tell  of  him. 
 
 5.  He  is  above  all  the  thoughts  that  ever  ye  have  had  of  him 
 Thought  ye  him  to  be  c  white  and  ruddy,  the  chiefest  among  ten 
 thousand?  He  is  that  bright  and  morning  star,  he  is  the  root  of 
 Jesse,  and  the  offspring  of  David.' 
 
 Lastly^  Ye  shall  find  him  far  above  all  that  ever  spoke  of  him. 
 What  have  ye  found  of  him  that  is  the  substance  of  this  gospel" 
 Come  to  him,  and  thou  shalt  find  him  much  above  all  thv  ex- 
 pressions     O  Christians!  did  ye  never  see  such  a  sight  of  Christ 
 
 i  Z 
 
COMMUNION  SER&I0K5. 
 
 as  made  you  cry  out,  for  a  hundred  hearts  to  give  him?  And 
 saw  you  never  so  much  of  him,  as  made  you  cry  out, c  It  is  good 
 to  be  here,  and  to  make  three  tabernacles.' 
 
 But  in  the  further  prosecution  of  this  truth,  I  shall  speak  to 
 ten  things  that  make  this  sin  scarlet  coloured  and  dreadful. 
 
 It  is  a  sin  against  the  greatest  wisdom  of  God,  and  against  the 
 lowest  step  of  his  humiliation;  and  it  is  against  his  grace  and 
 design:  and  also,  it  is  against  his  name  that  he  desires  to  mag- 
 nify above  all  his  work.  What  was  the  most  excellent  act  of 
 his  wisdom?  Was  it  not  the  inventing  of  this  gospel,  <  and  re- 
 conciling sinners  to  himself?'  What  was  the  lowest  step  of  his 
 humiliation?  Was  it  not  his  coming  into  the  world?  And  what 
 was  his  name  that  he  desires  to  magnify  above  all  his  works?  Is 
 it  not  his  mercy?  And  what  is  that  great  desire  of  heaven  to- 
 day? Is  it  not  this,  O  sinners!  be  reconciled  to  my  Son?  It  is 
 both  the  first  and  the  last  desire,  that  ye  be  reconciled  to  Christ. 
 Now,  put  all  these  together,  O  what  a  sin  it  is  to  slight  the  Lord 
 Jesus  Christ. 
 
 The  second  aggravation  of  this  sin,  is  this,  it  is  a  sin  against 
 J-hat  blessed  consent  and  divine  harmony  that  is  between  all  the 
 Persons  of  the  blessed  Trinity,  to  invite  you  to  come  in.  O 
 strangers  to  Christ!  1.  The  Father,  the  first  Person  of  the  bles- 
 sed Trinity,  bids  you  come  away  and  take  his  Son,  1  John  iii. 
 23.  €  This  is  his  commandment,  that  we  should  believe  on  the 
 name  of  his  Son  Jesus  Christ.'  2.  The  Son,  the  second  Person  of 
 the  blessed  Trinity,  testifies  his  own  consent,  as  it  is  in  Matth. 
 .xi.  28.  *  Come  unto  me  all  ye  that  labour  and  are  heavy  laden.* 
 3.  The  Holy  Ghost,  the  third  Person  of  the  blessed  Trinity,  gives 
 his  consent  to  the  bargain.  Rev.  xxii.  17.  *  The  Spirit  and  the 
 bride  say,  Come/  Shall  the  Father,  Son,  and  Holy  Ghost,  cry, 
 O  sinners!  will  ye  come?  And  will  ye  yet  stay?  May  I  not  ask 
 this  question  at  you,  that  the  Lord  asked  Elisha,  i  O  sinners,  why 
 stand  ye  here?  Why  do  ye  not  flee  from  him  that  is  the  aven- 
 ger of  blood,  who  will  come  upon  you  ere  it  be  long? 
 
 The  third  aggravation  of  this  sin,  is  this  all  other  sins  laid  in 
 the  balance  with  it,  are  nothing,  John  xv.  22.  «  If  I  had  not  come 
 and  spoken  unto  them,  they  had  not  had  sin:'  as  if  Christ  had 
 said,  c  Though  sinners  had  broken  the  law  ten  thousand  times, 
 yet  they  had  not  sinned  in  respect  of  this  aggravation;*  and  that 
 is,  because  it  is  the  sin  the  Holy  Ghost  is  sent  to  convince  us  of, 
 in  John  xvi.  8,  9.  c  And  when  he  is  come,  he  will  reprove  the 
 world  of  sin,  and  of  righteousness  and  of  judgment.  Of  sin, 
 because  they  believe  not  on  me.* 
 
 The  fourth  ground  of  this  aggravation,  is  unbelief.     It  is  a 
 
COMMUNION  SERMONS.  547 
 
 most  absurd  and  groundless  sin;  there  is  no  pleasure  in  it.  There 
 is  no  sin  that  any  commit,  but  they  can  render  a  reason  for  it, 
 but  none  against  this;  that  it  might  be  fulfilled  which  is  writ- 
 ten in  the  law, i  they  hated  me  without  a  cause.'  O  sinners,  what 
 ails  you  at  Christ  Jesus?  I  charge  you,  by  all  the  dreadful  disad- 
 vantages that  shall  wait  on  all  these  slighters  of  the  gospel,  that 
 you  would  now  come  and  take  him:  there  is  that  word,  Jer.  viii. 
 9.  and  2  Thess.  ii.  3.  <  They  have  rejected  the  word  of  the  Lord, 
 and  what  wisdom  is  in  them?' 
 
 The  fifth  aggravation,  is  this,  the  excellent  names  that  thi* 
 gospel  gets.  Must  it  not  be  an  excellent  thing?  It  is  called, c  the 
 wisdom  of  God,'  in  1  Cor.  i.  24.  And  must  it  not  be  an  excel- 
 lent  thing,  that  is  called,  <  the  word  of  reconciliation?'  And  it 
 is  called,  *  the  field  where  the  pearl  of  great  price  is:'  as  in  Matth. 
 xiii.  44.  O  stand  in  awe  lest  the  sin  of  slighting  of  Christ  pro- 
 voke him  to  depart  from  you. 
 
 The  sixth  aggravation  is  this,  that  Christ  is  come  so  low  in 
 his  terms,  and  therefore  if  you  slight  him,  it  must  be  a  non-such 
 transgression.  O  how  low  is  he  come.  There  are  none  here  but 
 they  may  have  him  for  a  hearty  desire,  and  a  look.  *  Now,  why 
 will  ye  die,  O  house  of  Israel?'  The  market  is  now  at  the  lowest, 
 therefore  sit  not  your  time,  but  come  and  buy  him. 
 
 The  seventh  aggravation  is  this, i  The  gospel  is  a  mystery  the 
 angels  desire  to  pry  into:'  as  what  is  the  expression  of  all  these 
 blessed  troops  that  are  about  the  throne,  Rev.  xi.  17.  '  Saying, 
 «  We  give  thee  thanks,  O  Lord  God  Almighty,  which  art,  and 
 wast,  and  art  to  come,  hallelujah,  and  praise.'  As  it  were,  Christ 
 is  indeed  the  gospel  seen  and  heard  in  heaven. 
 
 The  eighth  aggravation  of  this  sin  of  unbelief,  is  from  the 
 names  it  gets  in  these  scriptures. 
 
 Fir  sty  It  is  called,  Heb.  x.  29.  c  A  treading  of  the  Son  of  God 
 under  foot.'     Now  is  there  a  person  here  that  is  not  doing  so. 
 
 The  second  name  it  gets  in  scripture  is,  it  is  called,  i  A  de- 
 spite done  to  the  Spirit  of  grace.*  It  is  a  resisting  and  proclaim- 
 ing war  against  the  Son  of  God. 
 
 The  third  name  it  gets  in  scripture  is,  it  is  called,  c  A  putting 
 him  to  open  shame/  Heb.  vi.  6. 
 
 The  fourth  name  it  gets  in  scripture  is,  it  is  called,  i  A  casting 
 of  God  behind  your  back,'  1  Kings  xiv.  9.  Ezek.  ii.  chap.  What  a 
 scarlet  transgression  must  this  be,  J  To  cast  Christ  behind  your 
 back?' 
 
 Thejifth  name  it  gets  in  scripture,  is  in  Isa.  liii.  2,  3.  There 
 are  eight  expressions  there,  all  tending  to  one  thing.  Now  see- 
 ing it  is  so,  what  answer  will  you  make  or  give  to  Christ? 
 
 The  ninth  aggravation  is  this,  it  has.  a  most  immediate  hand 
 in  ruining  of  many  souls  in  the  world.     Ye  know  what  and  who 
 
548  COMMUNION  SERMONS. 
 
 they  are,  that  are  to  be  excommunicated  from  the  presence  of 
 God,  they  are  mentioned  in  Rev  xxi.  8.  i  The  fearfal  and  unbe- 
 lieving, they  shall  go  first  to  hell.'  O  may  I  not  ask  you  this  one 
 question,lHow  think  ye  to  escape,  if  ye  neglect  so  great  salvation?' 
 Tenth  and  lastly,  Unbelief  is  the  sin  that  will  bring  on  many 
 constant  and  unspeakable  ruins.  O  misbelievers,  and  slow  of 
 heart  to  take  up  that  which  Christ  has  revealed  in  scripture> 
 read  your  doom,  in  John  iii.  18,  36.  4  He  that  believeth  not,  is 
 condemned  already;'  he  is  as  sure  in  hell,  and  in  the  devil's  arms, 
 as  if  he  were  in  it  already;  he  is  condemned  in  respect  of  the 
 sentence  of  the  law.  Will  ye  go  to  God,  and  ask,  am  I  the  man 
 that  is  condemned  already?  The  second  word  in  the  36th  verse, 
 *  He  that  believeth  not  the  Son,  the  wrath  of  God  abideth  on 
 him.'  It  shall  not  be  a  pilgrimage,  it  shall  never  flit?  for  when 
 once  the  mercy  of  God  in  his  word,  hath  spoken  its  last  word, 
 then  the  justice  of  God  comes,  and  says,  ■  Here  I  abide,'  I  pray 
 you  consider,  c  lest,  ere  it  be  long,  repentance  be  hid  from  your 
 eyes,  and  that  these  things  that  belong  to  your  peace  be  shut 
 from  your  eyes-,'  I  intreat  you,  if  there  be  any  beauty  in  Christ, 
 and  joy  to  be  found  in  him;  I  intreat  you,  by  all  the  promises 
 of  the  covenant,  and  by  all  the  threatenings  denounced  against 
 the  slighters  of  the  gospel,  to  come  this  night,  and  tell  that  you 
 would  have  Christ.  And  believe  it,  Christ  is  as  willing  to  take 
 you,  as  ye  are  to  have  him.     I  would  have  you  to  consider: 
 
 1.  That  the  day  is  coming,  when  there  is  not  a  man  nor  a  wo- 
 man that  is  within  these  doors,  that  has  heard  this  gospel,  and 
 slighted  it,  but  they  shall  cry  and  shriek  for  the  day  that  ever 
 they  were  born. 
 
 2.  Consider,  sinners,  ye  that  are  old,  posting  towards  eter- 
 nity, what  do  ye  know  but  this  shall  be  the  last  preaching  that 
 ever  ye  shall  hear?  As  the  causes  of  your  fasts  speak  of  the  great 
 sickness  that  is  amongst  you,  what  wot  ye,  but  ere  twelve  hours  at 
 night,  that  voiceshall  cry,  ■  Awake,  traitor,  and  come  to  judgment.' 
 
 3.  Consider  Christ  is  here,  though  we  see  him  not:  and  what 
 is  he  doing?  He  is  even  waiting  for  your  answer.  Ye  are  called 
 here  to-day  to  mourn  for  your  former  slightings  of  the  gospel: 
 and  he  desires  no  more,  but  that  you  would  come  to  him. 
 What  ails  you?  For  I  am  persuaded  that  all  the  advantages  that 
 ever  could  commend  another,  they  are  infinitely  in  him.  What 
 would  ye  have  in  a  husband?  Is  it  beauty?  ■  He  is  fairer  than 
 the  sons  of  men.'  Is  it  riches?  ■  He  is  Lord  of  all  the  earth.' 
 Is  it  wisdom?  '  Is  it  not  in  him,  in  whom  are  all  the  treasurer, 
 of  wisdom,  yea,  in  whom  the  God-head  dwells  bodily?'  O  come., 
 and  ye  may  see  in  him  all  that  is  to  be  desired.     But, 
 
COMMUNION  SERMONS.  549 
 
 Lasttyy  We  shall  speak  of  some  impediments,  that  make  the 
 hearers  of  this  gospel  fall  so  little  in  love  with  the  Son  of  God. 
 
 First,  The  most  part  are  not  convinced  of  the  very  truth  of 
 this  gospel.  There  are  two  strange  complaints  of  Christ  in  John 
 iii.  11.  <  Verily,  verily,  I  say  unto  thee,  we  spake  that  we  do  know, 
 and  testify  that  we  have  seen;  and  ye  receive  not  our  witness.' 
 
 The  second  impediment  that  makes  the  hearers  of  this  gospel 
 fall  so  little  in  love  with  the  Son  of  God  is,  the  most  part  are 
 not  convinced  of  their  need  of  Christ:  therefore,  when  Christ's 
 disciples  had  been  spoken  to  on  that  purpose,  why  they  were  so 
 few  that  did  embrace  him*  he  says,  *  The  whole  not  a  physician;' 
 I  may  commend  need  from  two  things:  First,  It  answers  all  ob- 
 jections. There  are  many  will  say,  I  cannot  come  to  Christ, 
 because  I  fear  I  be  not  welcome;  another  will  say,  I  would  come, 
 but  I  have  not  that  measure  of  holiness  that  I  would  have;  an- 
 other will  say,  alas!  I  would  come,  but  I  cannot  get  up  my 
 heart  to  him.  But  I  may  say  that  of  necessity,  which  Solomon 
 says  of  money,  ■  It  answers  all  things.'  Secondly  >  Unbelief  would 
 have  a  sinner  through  many  back-gates,  but  necessity  leads  peo- 
 ple the  high  way  to  Christ. 
 
 -  The  third  impediment  that  makes  the  hearers  of  this  gospel 
 fall  so  little  in  love  with  the  Son  of  God,  is,  there  is  in  every 
 heart  of  men  and  women,  something  that  hinders  them  from 
 making  use  of  this  gospel  of  Jesus  Christ.  The  thing  that 
 hinders  me  from  coming  to  Jesus  Christ  is,  they  say,  I  would 
 come,  but  he  will  not  accept  of  me.  But  I  dare  say,  you  lie.  For 
 Christ  knows  where  to  father  unbelief  as  well  as  ye;  and  yet 
 he  tells  you,  ■  ye  will  not  come  unto  me  that  ye  may  have  life.* 
 Never  father  your  unbelief  upon  the  devil,  nor  temptations,  and 
 want  of  thorough  humiliation;  father  it  on  this,  ye  have  no  will 
 to  the  bargain. 
 
 The  fourth  impediment  that  makes  the  hearers  of  this  gospel 
 fall  so  little  in  love  with  the  Son  of  God  is,  there  are  many  peo- 
 ple that  do  not  believe  the  freedom  of  the  gospel;  there  are  some 
 that  would  divide  the  two  covenants,  they  would  take  a  piece  of 
 both;  but  these  persons  will  never  come  speed. 
 
 Thejifth  impediment  that  makes  the  hearers  of  this  gospel  fall 
 so  little  in  love  with  the  Son  of  God  is,  desperate  worldly-mind- 
 edness.  What  hinders  many?  it  is  a  wife,  or  land,  or  a  house. 
 The  sixth  impediment  that  makes  the  hearers  of  this  gospel 
 fall  so  little  in  love  with  the  Son  of  God  is,  people  are  not  con- 
 vinced in  their  own  hearts,  that  there  is  no  other  way,  nor  no 
 other  name  whereby  they  can  be  saved,  but  by  Christ. 
 
 The  seventh  impediment  that  makes  the  hearers  of  this  gospej 
 fall  so  little  in  love  with  the  Son  of  God  is,  there  are  many  that 
 ar*-  strangers  un*o  these  thret1  things:  Firs',  They  arc  stranger3 
 
 1 
 
550  COMMUNION  SERMONS. 
 
 unto  this,  that  the  curse  of  God  is  lying  upon  them  for  sin.  Se- 
 cond/y9  There  are  many  that  are  strangers  unto  the  dreadful  con- 
 sequences that  wait  upon  these.  Thirdly,  They  are  strangers 
 unto  the  sweetness  and  non-such  advantages  that  these  that  wait 
 upon  God  get;  it  is  like,  that  may  be  said  of  many,  which  is 
 said  of  the  Jews,  in  another  case,  S  That  when  Moses  is  read- 
 ing, the  vail  is  upon  their  eyes/  So  likewise  when  Christ  and 
 the  gospel  is  preached  unto  you,  ye  cannot  take  up  that  ravish- 
 ment, and  soul-breaking  that  is  in  it.     But, 
 
 The  eighth  impediment  that  makes  the  hearers  of  this  gospel 
 fall  so  little  in  love  with  the  Son  of  God  is,  there  are  many  that 
 are  seeking  more  after  the  approbation  of  men,  than  after  divine 
 approbation,  John  v.  44.  c  How  can  ye  believe,  which  receive 
 honour  one  of  another,  and  seek  not  the  honour  which  cometh 
 from  God  only. 
 
 The  ninth  and  last  impediment  that  makes  the  hearers  of  the 
 gospel  fall  so  little  in  love  with  the  Son  of  God  is,  that  cursed 
 correspondence  that  is  betwixt  us  and  our  idols.  What  shall  I 
 say?  shall  I  leave  you?  But  before  I  end,  I  would  ask  some 
 questions  at  you. 
 
 The  first  question  I  would  ask  at  you  is,  is  there  any  in  hea- 
 ven that  is  comparable  unto  Christ?  Is  there  any  that  has  that 
 transcendent  worth  that  is  in  him?  Now  since  he  has  no  match, 
 v;hat  ails  you  at  him?  Does  not  your  light  say,  O  precious  Christ! 
 *  Thou  art  fairer  than  any  of  the  sons  of  men?'  And  yet  do  not 
 your  idols  say,  I  am  fairer?  And  there  is  some  that  are  saying,  O 
 precious  Christ!  thou  art  worth  ten  thousand  of  my  idols,  and 
 yet  your  affections  are  more  knit  to  your  idols  than  to  Christ. 
 
 The  second  question  I  would  ask  you,  is  this,  is  there  none  here 
 to-day  that  is  convinced,  that  this  gospel  in  former  times  has  been 
 hid  from  them,  and  that  the  devil  has  been  sitting  within  the 
 temple  of  their  hearts,  and  ruling  in  it. 
 
 The  third  question  I  would  ask  at  you,  is  this,  Do  ye  believe 
 that  eternity  is  approaching,  and  that  these  eye-strings  of  yours, 
 ere  it  be  long,  shall  break,  and  your  desire  shall  fail? 
 
 The  fourth  question  I  would  ask  at  you  is  this,  do  ye  believe, 
 tf&tf  ere  long,  ye  shall  pass  betwixt  the  first  and  second  gate  of 
 death?  If  it  were  believed,  we  would  not  live  at  so  great  distance 
 from  God. 
 
 The  fifth  question  I  would  ask  at  you,  is  this,  do  ye  believe, 
 that  ere  it  be  long,  Christ  shall  deliver  up  the  kingdom  to  the 
 Father,  and  this  treaty  of  peace,  that  is  betwixt  Christ  and  sinners, 
 ^hall  be  broken  up?  Are  there  not  some  here,  that  would  ask  the 
 question,  O  has  Christ,  has  Christ  spoken  his  last  words  to  me? 
 
 The  sixth  question  I  would  ask  at  you,  is  this  O  slighters 
 of  this  gospel,  and  undervalues  of  the  Son  of  God!  what  ex- 
 
COMMUNION  SERMONS.  551 
 
 cuse  will  ye  make  to  Christ,  when  ye  shall  see  him  sitting  on  the 
 clouds,  with  a  white  robe,  and  when  he  will  call  every  one  here 
 by  their  names?  Why  do  ye  slight  me?  We  know  your  answer 
 will  be,  Oh!  and  alas!  that  I  had  never  been  where  the  gospel 
 was.     God  grant  this  be  not  your  case.     Amen. 
 
 A 
 
 WORD  of  EXHORTATION 
 
 Mr.  Andrew  Gray,  before  the  Communion  of  Glasgoxv  be- 
 fore the  Action.  1    .   ^ 
 T 
 A  shall  not  speak  much  to  you,  I  would  only  say  this,  there 
 
 are  six  most  speaking  evidences,  that  these  days  will  be  dread- 
 ful days  to  Glasgow^  and  ere  long  the  ministers  and  people  shall 
 be  put  to  propose  that  prayer  to  God,  "  Oh  that  we  had  never 
 "  had  a  name!"  Give  me  leave  to  say  it,  I  think  he  must  needs 
 be  said  to  prophecy,  who  shall  say,  the  dreadful  fruits  o£  these 
 two  days  shall  be  seen  many  days  hence. 
 
 The  first  sad  evidence  that  these  days  will  be  dreadful  days, 
 is  this,  want  of  tenderness.  I  suppose,  few  tears  have  been  shed 
 since  Glasgow's  communion  began.  I  think,  we  are  as  little 
 moved,  when  we  are  feasting  with  Christ,  as  we  were  feasting 
 with  a  stone. 
 
 The  second  sad  evidence  that  these  days  will  be  dreadful  days, 
 is  this,  there  was  never  less  pains  taken  for  such  a  solemn  ordi- 
 nance, as  has  been  by  many  of  us.  What  are  we  doing?  I  know, 
 if  we  saw  it,  many  of  us  are  rushing  upon  the  edge  of  Christ's 
 eternal  displeasure. 
 
 The  third  sad  evidence  that  these  days  will  be  dreadful  days, 
 is  this,  is  there  any  here  to-day,  to  whom  Christ's  withdrawing 
 from  these  solemn  ordinances,  is  their  burden?  May  not  this  be 
 written,  H  O  Glasgow!  Glasgow!  on  all  your  communion  tables, 
 "  Christ  is  gone,  Christ  is  gone?" 
 
 The  fourth  sad  evidence  that  these  days  will  be  dreadful  days, 
 is  this,  the  little  longing  that  we  have  after  Christ,  and  a  cvuci- 
 fled  Saviour.  In  a  manner,  I  think,  there  are  some  of  us  that 
 have  lost  all  that  desire  which  we  seemed  to  have.  For  Christ  may 
 seem  to  come,  and  go  without  observation  of  us  all,  I  would 
 ask  this  at  all  of  you,  is  there  a  desire  with  you  to  feast  with  Christ 
 to-day?  I  know,  if  you  saw  him,  ye  would  not  know  him:  yea, 
 some,  I  know,  knows  not  if  there  be  a  Christ  there  or  not. 
 
 The  fifth  sad  evidence  that  these  days  shall  be  dreadful  days, 
 
552  COMMUNION  SERMONS. 
 
 is  this,  that  for  any  thing  we  may  discern  or  read,  we  may  see 
 little  exercise  of  faith,  or  love,  or  repentance,  among  you.  Ye 
 may  think  it  strange,  and  I  desire  to  be  mistaken,  that  if  it  were 
 in  my  own  case,  I  would  we  were  all  presently  dismissed  from  go- 
 ing to  the  table;  for  we  are  not  in  a  feasting  frame.  Are  you 
 content  to  go?  I  think  now,  he  forbids  us  to  come  to  the  table. 
 
 0  believe  me,  I  think,  we  shall  feast  alone  the  day,  and  then  it 
 shall  be  a  sad  feast;  is  there  any  here  that  has  seen  the  Master 
 of  the  feast? 
 
 The  sixth  and  last  sad  evidence,  which  may  speak  forth  a  sad 
 and  dreadful  day  to  this  place,  is  this,  I  think,  all  the  commu- 
 nions that  ever  some  of  us  have  been  at,  and  all  the  ordinances 
 that  we  have  been  made  partakers  of,  we  had  often  this  to  say, 
 Ohf  that  I  had  not  been  at  such  an  ordinance. 
 
 I  desire  that  ye  may  be  composed  for  such  a  solemn  work. 
 Are  ye  r?ady?  Are  ye  ready?  Are  ye  ready  to  come  and  em- 
 brace Jesus  Christ?  Ay,  we  think,  there  is  such  a  noise  sound- 
 ing in  our  ears,  enquire  not  after  me.  Do  ye  not  all  miss  him, 
 the  day  of  whose  countenance  one  look  would  make  this  as- 
 sembly a  blessed  assembly?  And  think  but  a  little  whether  we 
 shall  proceed  or  stay.  We  desire  not  to  speak  so  much  of  the 
 causes  of  his  departure:  I  think,  indeed,  there  are  some  of  us, 
 that  it  were  better  with  you  that  we  were  away:  I  think  there 
 are  some  that  never  were  at  a  communion,  but  they  were  a  spot 
 in  the  feast  of  love.  Now,  that  may  seem  a  heartless  invitation 
 to  come  to  this  love  feast.  I  confess,  so  it  is,  it  is  right  heartless, 
 it  is  a  wonder  we  are  not  stricken  with  silence;  and  it  is  a  won- 
 der the  places  ye  sit  on  are  not  made  the  places  of  your  graves 
 before  ye  go  hence. 
 
 Now,  that  we  may  go  on  and  venture,  and  that  we  may  ap- 
 proach to  this  holy  feast,  we,  in  the  name  of  the  Master  of  the 
 feast,  debar  and  excommunicate  all  them  that  hate  Christ,  and 
 all  profane  and  scandalous  persons,  that  they  come  not  to  eat  and 
 drink  their  own  condemnation.    And  in  his  name  and  authority, 
 
 1  debar  all  strangers  to  God,  and  enemies  to  our  Lord  Jesus 
 Christ.  Alas!  we  fear  we  have  debarred  many.  Oh,  he  is  gone, 
 he  is  gone,  and  we  care  not  for  him!  However, 
 
 On  the  other  hand,  we  do,  in  the  name  and  authority  of  our 
 blessed  Lord,  who  is  the  Master  of  the  feast,  invite  all  those 
 who  are  convinced  of  their  need  of  Christ.  We  do,  in  his  preci- 
 ous name,  invite  all  those  that  desire  to  have  him,  and  eternally 
 to  enjoy  him;  and  all  his  friends,  we  invite  you  to  come;  this  is 
 his  command,  'Eat,  O friends,  drink,  yea,  drink  abundantly,  O 
 beloved/  Song  v.  1 .  Alas!  I  fear  Christ  shall  not  speak  that  word 
 to  mar.v,     We  will  not  say  but  he  may,  as  he  has  many  times 
 
COMMUNION  SERMONS.  553 
 
 graciously  disappointed  our  fears,  he  may  make  this  a  feast  of  love, 
 •  and  a  feast  of  fat  things  well  refined  upon  the  lees.'  Are  ye 
 ready?  Are  ye  ready?   Then,  come,  &c. 
 
 If  the  Master  of  the  feast  be  come,  we  would  desire  to  know 
 it;  it  is  long  since  Christ  spoke  that  word,  l  Without  me  ye  can 
 do  nothing.'  And,  sure  I  am,  ye  cannot  communicate  without 
 him  the  day.  I  shall  only  say  this,  there  are  two  visible  attend- 
 ants that  Christ  the  Master  of  the  feast  brings  with  him  when  he 
 comes,  which  I  do  not  see  here  this  day. 
 
 The  Jirst  visible  attendant  that  Christ  the  Master  of  the  feast 
 brings  with  him  when  he  comes,  is  repentance:  he  brings  repent- 
 ance with  him:  and  is  not  repentance  away? 
 
 The  second  visible  attendant  that  Christ  the  Master  of  the  feast 
 brings  with  him  when  he  comes,  is  faith:  he  brings  faith  with 
 him;  and  is  not  faith  away?  Many  of  us  may  question,  if  ever 
 v/e  had  faith  or  not?  There  is  not  a  step  we  walk,  but  we  thrust 
 a  spear  in  the  side  of  precious  Christ.  Now,  are  ye  all  resolved 
 to  eat  and  drink  of  this  feast?  Look  to  it,  sirs,  there  may  be  poi- 
 son in  this  cup,  that  ye  are  going  to  drink.  And  we,  after  hiS  ex- 
 ample, who  appointed  this  ordinance,  read  our  warrant,  1  Cor. 
 xi.  23.  <  And  he  blessed  it,  and  brake  it;'  and  let  us  bless  him,  that 
 has  prepared  such  a  blessed  feast:  and  seek  his  blessing,  who 
 hath  appointed  it  for  our  spiritual  nourishment,  &c.  Now  the 
 bread  is  changed:  now  the  wine  is  changed,  not  as  to  their  sub- 
 stance, but  their  use.  c  He  took  the  bread,  and  brake  it,  and 
 said/  &c.  There  are  these  five  things  that  Christ  has  taken  to 
 commend  himself,  which  may  make  us  fall  in  love  with  him,  in 
 this  the  day  of  our  feast. 
 
 1.  That  ere  long  he  shall  come  again;  Christ  has  a  purpose, 
 and  is  longing  to  be  again;  he  says,  I  will  give  this  feast  till  I 
 come  again,  and  then  I  will  give  you  a  better. 
 
 2.  Wonder  at  his  condescendency.  It  would  be  a  wonder  to 
 see  a  beggar  sit  down  with  a  prince;  but  here  is  a  greater  won- 
 der! O  what  a  sweet  pavilion  is  love!  There  was  never  such  a 
 royal  pavilion  as  Christ  and  his  bride  in  the  midst  of  his  love! 
 In  the  greatest  of  all  his  trouble,  he  looked  toward  you  with 
 love?  Now,  where  are  your  thoughts  of  his  love?  Have  ye  high- 
 er thoughts  of  Christ  now,  than  when  ye  sat  down?  O!  who  is 
 like  unto  him,  that  is  the  King  of  saints?  Will  ye  carry  away 
 with  you  these  thoughts  of  him,  €  who  is  the  chiefest  among  ten 
 thousand?'  Ohi  have  ye  seen  him?  Oh!  have  ye  seen  him?  Alas! 
 I  fear  he  is  gone.  Of  all  the  persons  that  ever  ye  saw,  ye  ne- 
 ver saw  his  match?  There  is  a  soul-captivating  look  in  the  sight 
 of  his  face,  that  if  ye  once  saw  him,  ye  would  never  desire  to 
 look  on  another?'  &c. 
 
 4  A 
 
554*  COMMUNION  SERMONS- 
 
 SPEECH 
 
 BY 
 
 Mr  Andrew  Grat,  at  Kirklistoun,  before  the  Communion, 
 upon  the  12th  of  June,  1653. 
 
 JL  HE  subject  of  what  I  am  to  speak  upon  to  you  at  this  time, 
 shall  be  of  the  everlasting  joys  of  heaven,  that  are  preached  un- 
 to the  saints,  that  so  your  hearts  may  long  and  breathe  for  the 
 excellent  and  most  glorious  mansions  and  habitations  provided 
 for  the  saints.  And  that  which  I  shall  speak,  I  shall  reduce  ta 
 these  things. 
 
 First,  I  would  give  you  a  short  description  of  heaven.  And  we 
 conceive  there  are  these  three  descriptions  that  we  may  give  you 
 of  that  excellent  and  precious  place  provided  for  the  saints. 
 
 The  first  description  of  heaven  is  this,  it  is  a  rest  without  a 
 rest.  This  is  clear,  by  comparing  Heb.  iv.  9.  c  There  remaineth 
 therefore  a  rest  to  the  people  of  God/  with  Rev.  iv.  8.  It  is  said, 
 c  These  who  are  about  the  throne,  rest  not  day  and  night,  cry- 
 ing, holy,  holy,  holy,  Lord  God  Almighty,'  &c  So  compare  these 
 places  together,  and  ye  will  see  heaven  is  a  rest  without  a  rest. 
 They  rest  not,  and  yet  it  is  a  precious  rest  to  the  saints,  never 
 forbearing  to  give  praise  to  him. 
 
 The  second  description  of  heaven  is  this,  it  is  a  place  where  the 
 soul  is  always  satisfied.  It  is  a  place  where  the  soul  has  always  a 
 sight  of  God,  and  yet  desiring  always  a  sight  of  God.  It  is  a 
 place  where  the  soul  is  always  embracing  God,  and  yet  desiring 
 to  embrace  him.  It  is  a  place  where  the  soul  is  always  feeding, 
 and  yet  never  satisfied.  Would  ye  know  what  is  in  heaven?  I 
 tell  you,  in  a  word,  there  is  satisfaction  in  heaven,  and  there  is 
 hunger  in  heaven:  they  are  always  satisfied,  and  yet  always  hun- 
 gry.    But  know,  that  heaven  is  full  of  mysteries,  sirs. 
 
 The  third  description  of  heaven  is  this,  it  is  a  place  where 
 joy  and  love  are  eternally  flowing  in,  and  admiration  and  praise 
 eternally  flowing  out.  And  ye  shall  know  why  they  speak  not 
 much  there,,  because  all  their  language  is  almost,  <  Hallelujah, 
 praise  to  the  Lamb,  that  sits  upon  the  throne.'  The  reason  is, 
 because  there  is  much  admiration:  there  they  wonder  much, 
 therefore  they  cannot  stay  to  speak  much.  O  what  would  ycu 
 think,  but  one  half  hour  to  be  taken  in  within  the  ports  of  that 
 blessed  city,'  and  to  hear  that  heavenly  music?  O  but  heaven  be 
 a  pleasant  place. 
 Secondly,  That  which  I  would  speak  upon  is  this,  the  exer- 
 
COMMUNION  SERMONS.  555 
 
 cise  of  the  saints  there.  I  think,  there  are  five  things  that  take 
 up  the  saints  exercise  above,  1.  Admiration.  2.  Praise.  3.  Joy. 
 4.  Love.  5.  The  beholding  of  Jesus's  blessed  countenance.  Ad- 
 miration, praise,  joy,  love,  and  sight,  are  much  of  their  exercise 
 in  heaven.  There  is  not  one  look  there,  that  is  not  fixed  on 
 precious  Christ.  There  is  not  one  moving  of  the  tongue  in  hea- 
 ven that  is  not  taken  up  in  commending  precious  Christ.  There 
 is  not  one  moving  of  the  feet  there,  that  is  not  taken  up  in  fol- 
 lowing of  him.  There  is  not  one  moving  of  the  hand  in  hea- 
 ven, that  is  not  taken  up  in  infolding  precious  Christ.  There  is 
 not  one  thought  there,  that  is  not  taken  up  in  thinking  on  pre- 
 cious Christ.  There  is  not  one  desire  in  heaven,  that  is  not  taken. 
 up  in  desiring  of  precious  Christ.  What  makes  heaven  such  a 
 heartsome  house?  Is  it  not  precious  Christ?  Rev.  xxi.  23.  *  And 
 the  Lamb  is  the  light  thereof,'  as  if  John  would  have  said,  i  Hea- 
 ven would  be  but  a  dark  house,  if  He  were  not  there:'  but  Je- 
 sus is  the  light  of  that  city.  Ol  know  ye  heaven,  sirs?  If  ye 
 knew  it,  how  would  ye  long  to  be  there,  in  eternity,  where  all 
 the  Persons  in  the  Trinity  cry,  •  Come  up  hither  to  us  who  are 
 here!'  And  all  the  angels  and  saints  cry,  *  Come  up  hither  to 
 us  who  are  here!'  It  is  good  to  be  there.  Now  if  ye  would  be 
 taken  up  in  longing  to  be  there, 
 
 I  will  give  you,  in  the  third  place,  some  hid  draughts  of  the 
 excellences  of  heaven.  Do  you  not  know,  heaven  is  a  pleasant 
 place?  But  what  makes  it  pleasant  but  this,  that  the  windows  and 
 whole  streets  of  it  are  sprinkled  over  with  the  roses  of  Sharon, 
 and  lily  of  the  valley.  And  I  will  give  you  these  stairs  of  the  ex- 
 cellency of  the  higher  house.  O  what  a  brave  sight  was  it  John 
 saw,  Rev.  xxi.  9.  10.  <  And  he  talked  with  me,  and  said,  Come 
 up  hither,  and  I  will  shew  thee  the  bride,  the  Lamb's  wife. 
 And  he  carried  me  to  an  exceeding  high  mountain,  and  show- 
 ed me  the  holy  city,  the  new  Jerusalem?'  And  was  not  that  aa 
 excellent  sight? 
 
 Firsts  This  commends  heaven;  we  have  there  the  soul-satis- 
 factory vision  in  beholding  of  God;  there  we  behold  God  face 
 to  face.  And  is  not  that  an  excellent  sight?  Here  we  behold 
 Christ  but  through  the  vail  of  ordinances,  '  and  see  him  darkly, 
 as  through  a  glass;'  here  we  but  see  him  through  the  lattice;  <  but 
 they  see  him  there  face  to  face.'  I  know  not  what  will  be  the 
 bride's  thoughts,  when  Christ  shall  take  her  first  in  his  arms.  Ye 
 know  there  is  such  a  thing,  as  we  call  the  kindness  of  heaven^ 
 but,  alas!  we  know  it  not:  but  what  shall  be  your  thoughts 
 when  Christ  shall  take  you  in  his  arms,  if  that  ever  he  take  you? 
 I  think,  we  shall  fall  asunder.  O!  is  not  heaven  an  excellent 
 place?     I  would  say  this  to  you,  we  think  there  are  these  sm 
 
;>*6  COMMUNION  SERMONS. 
 
 questions  that  may  arise  with  a  Christian,  and  he  may  ask  them 
 all  at  Christ;  and  O  that  we  were  asking  them  oftner. 
 
 The Jirst  question  that  we  may  be  put  to  propose  to  Christ, 
 is  this,  shall  ever  this  tongue,  that  hath  so  often  broken  the  third 
 command,  and  polluted  the  holiness  of  God,  be  made  like  the 
 tongues  of  angels,  to  express  the  virtue  of  Jesus  Christ?  Ye  shall 
 wonder  to  hear  yourselves  speaking  in  heaven.  Ye  shall  cry 
 out,  when  ye  hear  yourselves  speaking  of  Christ  in  heaven,  is 
 this  ignorant  I? 
 
 The  second  question  that  we  may  be  put  to  propose  to  Christ, 
 is  this,  shall  ever  these  eyes,  that  hath  been  the  windows  through 
 which  many  iniquities  have  been  conveyed  into  the  soul-,  shall 
 ever  those  eyes,  that  have  wandered,  and  loved,  and  looked  so 
 much  on  vanity,  be  admitted  to  behold  the  excellent  and  spot- 
 less One,  that  sits  upon  the  throne?  I  think,  the  first  hour  a 
 Christian  shall  see  Christ,  if  there  were  hours  in  eternity,  (in  a 
 manner)  he  would  wink,  when  he  shall  look  him  in  the  face, 
 and  shall  see  his  face,  his  transforming  face!  where  will  we  turn 
 our  eyes?  A  sight  of  Christ  will  make  us  eternally  wonder.  Are 
 ye  groaning  for  a  sight  of  Christ?  There  are  some  that  would 
 never  desire  another  sight  than  they  see.  O  think  ye  not  fifty 
 years  a  long  time  to  be  out  of  the  precious  presence  of  Christ? 
 Are  ye  not  longing,  old  men,  think  ye  not  long  to  die,  and  be 
 dissolved? 
 
 The  third  question  that  we  may  be  put  to  propose  to  Christ, 
 is  this,  shall  ever  these  ears,  which  have  hearkened  to  so  much 
 cursing  of  God,  and  have  taken  such  delight  to  hear  vanity,  ever 
 hear  these  songs  above?  There  is  one  of  two  things  we  must  hear: 
 First,  We  shall  either  hear  the  eternal  shriekings  of  the  souls  in 
 prison,  every  one  crying  out,  alas,  for  evermore!  never  a  word 
 heard  almost,  but,  alas!  O  there  is  a  strong  yelling  there!  O  what 
 a  dreadful  thing  were  it,  to  hear  them  one  half  hour  crying!  5^- 
 condli/>  Or  then,  ye  shall  hear  that  excellent  music,  and  that  ex- 
 cellent concord  that  is  amongst  all  the  higher  harpers!  O  how 
 sweetly  do  they  sing!  Now  comfort  yourselves  with  this.  The 
 day  is  coming,  when  ye  shall  hang  your  h&rps  no  more  on  wil- 
 low-trees, because  ye  are  in  a  strange  land,  but  shall  eternally 
 cry  out, ■  praise  to  him  that  sits  upon  the  throne!* 
 
 There  is  that  fourth  question  ye  may  be  put  to  ask,  shall  ever 
 these  feet  of  ours,  that  have  walked  so  mucl^ after  vanity,  and 
 pursued  folly,  shall  ever  these  feet  follow  the  Lamb  wherever 
 he  goeth?  I  think,  it  will  be  a  wonder,  if  ever  the  sound  of  many 
 of  our  feet  be  heard  in  heaven!  O  what  a  pleasant  thing  is  it  to 
 walk  through  the  valley  of  delights!  If  so  we  may  speak,  Christ 
 leads  the  ring  in  heaven,  he  goeth  foremost,  and  all  the  children 
 of  the  house  go  at  his  back.    Think  ye  eternity  will  be  a  long 
 
COMMUNION  SERMONS.  557 
 
 time?     Alas!  I  think  it  shall  be  short:  they  shall  not  count  a 
 thousand  years  in  God's  sight  one  day. 
 
 The  fifth  question  that  we  may  be  put  to  ask,  is,  shall  ever 
 these  hearts  of  ours,  which  have  been  a  cage  of  all  unclean  birds, 
 and  a  house  to  idols,  shall  they  be  made  an  habitation,  and  a 
 dwelling  place  for  the  Holy  Ghost? 
 
 The  sixth  and  last  question  that  we  may  be  put  to  ask  is, 
 think  ye  that  these  hands,  that  have  been  the  instrument  of  so 
 much  mischief,  and  committed  so  much  iniquity,  shall  ever  in- 
 fold that  matchless  Object,  who  sits  upon  the  throne?  O!  what 
 will  you  do,  when  you  get  Christ  first  in  your  arms?  I  confess, 
 I  know  not  well,  if  the  first  day  of  your  being  in  heaven,  sirs, 
 be  the  pleasantest  day,  I  think  not,  even  though  ye  never  saw 
 your  husband  before,  the  longer  ye  be  there,  ye  will  love  him 
 the  better.  What  shall  I  say  there  is  in  heaven?  There  is  no 
 outcast  in  heaven  between  Christ  and  the  saints,  there  is  no  de- 
 sertion, no  unbelief,  no  misconstruction  of  Christ,  no  debating 
 of  his  wisdom;  in  a  manner,  when  we  go  through  the  gates  of 
 the  New  Jerusalem,  there  is  the  grave  of  desertion,  and  the  grave 
 of  jealousy,  and  the  grave  of  our  misbelief,  and  the  grave  of 
 all  our  idols,  and  we  shall  never  follow  them  any  more.  O! 
 may  ye  say,  will  not  faith  leave  me,  and  hope  leave  me,  when 
 I  come  to  the  gates  of  heaven?  Yes,  faith  and  hope  will  leave 
 thee  there.  But  what  a  pleasant  day  will  it  be,  when  faith  shall 
 yield  itself  to  love  and  sight!  Faith  and  hope  are  the  attendants 
 of  the  Christian  here:  but  love  and  sight  shall  be  the  eternal  at- 
 tendants of  the  Christian  above.  As  it  were,  faith  and  hope  fight 
 the  battle,  and  love  and  sight  sit  at  home,  and  divide  the  spoil. 
 Faith  and  hope  embrace  Christ  through  the  vail;  but  love  and 
 sight  embraces  Christ  with  the  eyes.  We  must  leave  our  faith 
 and  hope,  but  we  shall  never  weep  for  the  leaving  of  such  a  com- 
 panion. We  may  say  that  word,  Heb.  xi.  32.  i  And  what  shall 
 I  say  more,  time  would  fail  me.'  What  shall  I  say  more  to  the 
 commendation  of  heaven?  Time  would  fail  me.  Yea,  what  shall 
 I  say  more  of  eternity?  Time  would  fail  me.  There  is  this  f  would 
 say  more,  Though  I  must  end  my  discourse  with  this,  c  What  shall 
 I  say  more?'  There  are  six  complaints  amongst  Christians  here. 
 
 First,  There  are  some  Christians  that  are  weeping  in  secret  un- 
 der their  ignorance  and  presumption,  saying,  I  am  more  brutish 
 than  any  man,  I  have  not  the  understanding  of  the  holy:  1  never 
 saw  such  a  blind  ignorant  as  I  am,  but  comfort  yourselves  in  this 
 when  first  ye  shall  enter  the  gates  of  that  blessed  city,  all  your 
 clouds  shall  shed,  there  shall  not  be  a  wrong  thought  or  concep- 
 tion of  God  throughout  all  eternity;  and  ye  shall  begin  to  say  to 
 yourselves,  is  this  ignorant  I,  and  brutish  I? 
 
558  COMMUNION  SERMONS. 
 
 The  second  complaint  among  Christians  here  is,  I  am  under 
 much  desertion;  1  never  go  to  pray,  but  I  meet  with  an  absent 
 God,  a  vailed  Christ,  an  angry  Christ,  and  then  I  cannot  speak 
 to  him:  but  comfort  yourselves  in  this,  there  is  no  desertion  in 
 heaven;  there  is  no  such  complaint  in  all  the  higher  house  as  this, 
 ♦  How  long,  Lord,  wilt  thou  hide  thy  face  from  me?'  Though 
 I  confess  it  is  no  wonder,  to  go  to  heaven  with  a  vailed  Christ, 
 because  when  he  is  sent  to  us,  we  know  not  how  to  entertain  him. 
 1  know  not  what  your  faith  is;  but  it  is  a  mystery  to  some  folk; 
 faith  that  they  shall  never  weary  of  the  service  of  heaven,  is  a  my- 
 stery; or  will  it  not  be  a  mystery,  and  a  great  wonder,  if  we, 
 who  cannot  pray  one  half  hour  to  an  end,  but  we  will  be  toiled, 
 as  if  we  had  done  some  marvellous  work,  shall  never  weary  of 
 that  service?  But  comfort  yourselves  with  this,  ye  shall  through 
 all  the  ages  of  eternity  praise  him,  and  never  weary.  O  blessed 
 are  they  that  are  above.  There  is  no  wearying  in  heaven;  but, 
 alas!  few  of  us  shall  go  there. 
 
 The  third  complaint  amongst  CKristians  here  is,  Alas!  I  know 
 not  whether  I  shall  go  to  heaven  or  not;  I  am  little  taken  up 
 in  disputing  my  interest,  or  questioning  the  reality  of  my  faith. 
 I  would  say  this,  I  would  fain  it  were  come  the  length  of  a  dis- 
 pute. I  know  there  is  much  disputing;  but,  alas!  we  dispute 
 more  with  our  light,  than  with  our  conscience.  There  is  much 
 exercise  amongst  us;  but,  I  fear,  it  is  more  the  exercise  of  the 
 light  of  our  judgment,  than  of  our  conscience.  The  most  part 
 of  our  Christianity  is  in  our  light.  Be  not  mistaken,  for  I  won- 
 der, if  our  exercise  were  in  our  conscience,  that  we  could  dis- 
 pute our  interest  one  day,  and  not  be  in  hazard  to  be  distracted. 
 There  is  no  doubt,  in  heaven,  when  ye  go  thro*  the  threshold  of 
 that  divine  entry,  ye  may  say,  farewell  disputing  and  debating. 
 
 The  fourth  complaint  that  some  are  troubled  with  here  is, 
 alas!  I  have  no  love  to  Christ.  And  I  think,  it  is  true,  in  rela- 
 tion to  many  of  us:  O!  whither  is  love  gone?  I  suppose,  that  if 
 angels  would  come  and  speak  to  some  of  our  hearts;  I  warrant, 
 that  there  are  some,  if  this  were  their  last  confession,  might  say, 
 love  is  gone!  but  comfort  yourselves  in  this,  love  will  be  much 
 of  your  exercise  in  heaven!  Sometimes  we  are  put  to  dispute, 
 whether  or  no  the  saints  exercise  love  to  any  beside  Christ?  Do 
 not  mistake  it,  one  saint  shall  not  hate  another  saint:  but,  I  may 
 say,  one  saint  shall  not  love  another  saint.  My  ground  is  this,  I 
 know  not,  if  they  will  have  any  love  to  spare  to  any  thing  beside 
 Christ;  neither  do  I  think  they  have  any  thought  on  any  other 
 but  on  Christ.     O  to  be  near  him! 
 
 The  fifth  complaint  that  many  will  say  here  is,  alas!  I  will 
 never  never  prevail  over  my  idols,  and  get  them  forced  out  of 
 
COMMUNION  SERMONS. 
 
 my  heart.     There  are  some  of  us  that  will  go  down  to  the  grave 
 with  their  idols  in  ^heir  hearts:  but,  O!   what  think  ye  of  hea- 
 ven?    All  your  idols  shall  be  mortified  ere  ye  go  there.     It  is  a 
 mysteFy  to  some,  if  that  these   idols  they  were  wrestling  with 
 all  their  days  leave  them!  I  think,  there  are  some  would  wish 
 mortification  w^e  not  lawful.     I  think,  there  was  never  such  a 
 generation  as  most  of  us  are,  when  we  come  to  the  church  and 
 sit  down,  and  when  we  rise  up,  we  may  cry  out,  we  want  mor- 
 tification; O  we  want  it!    Dare  I  say,  there  are  some  who  have 
 the  profession  of  religion,  and  are  drawing  Jesus  at  their  heels, 
 and  embracing  idols  in  their  hearts.     I  say,  your  religion  is  not 
 much  worth,  if  ye  want  mortification.     O  believe  it,  it  is  the 
 ruin  of  many  that  are  talking  and  speaking  of  Christ,   and  will 
 not  for  their  pleasure  mortify  their  predominant  lusts.     O  that 
 cursed  tongue,  that  has  spoken  much  of  Christ,  perhaps  with  it 
 you  may  curse  him  eternally.  Know,  it  is  not  much  to  be  a  tongue 
 Christian.     I  know  what  makes  our   religion  prove  false,  we 
 take  it   up  before  it  takes  us  up,     Many  of  us  take  it  by  guess. 
 I  desire  not  to  prophesy  sad  things;  but,  believe  it,  if  religion 
 were  more  out  of  fashion,  Christ  would  have  fewer  followers;  it  is 
 much  to  love   a  persecuted  Christ.     It  is  much  to  love  Christ, 
 when  ye  must  lay  down  all  that  ever  ye  have,  or  else  he  will 
 not  own  you.     We  follow  Christ  because  of  the  loaves,  and  not 
 because  of  the  virtue  of  him.     Alas!  there  are  some  that  are 
 knit  to  Christ  with  a  very  small  thread;  however,  your  idols  will 
 forsake  you,  when  ye  are  gone  to  heaven. 
 
 The  sixth  and  last  complaint  that  troubles  some  here  is,  alas! 
 I  never  prayed  with  delight.  It  is  true,  there  are  many  that  go 
 about  duty,  and  I  will  tell  you  the  end  of  it,  it  is  to  satisfy  a 
 natural  conscience:  will  ye  search  it,  and  ye  will  find  it  to  be  a 
 truth.  There  are  ten  for  one,  that  would  rather  be  at  peace  with 
 their  consciences,  than  be  at  peace  with  God.  It  is  your  great 
 design  to  go  about  duties  to  silence  your  conscience.  You  would 
 pray  less,  come  to  the  church  less,  and  read  the  scriptures  less, 
 were  it  not  for  your  conscience.  O  there  are  some,  would  fain 
 be  quit  of  their  conscience.  I  shall  not  stand  to  speak  any  long- 
 er of  the  joys  of  heaven,  I  shall  say  this,  the  Father,  the  firs: 
 Person  of  the  blessed  Trinity,  cries  out,  come  up  hither  to  us 
 who  are  here!  Christ,  the  second  person  of  the  blessed  Trinity, 
 cries,  come  up  hither  to  us  who  are  here?  And  the  Holy  Ghost, 
 the  third  Person  of  the  blessed  Trinity,  cries  out,  come  up  hi- 
 ther to  us  who  are  here!  And  the  joys  of  heaven,  if  they  had  a 
 tongue,  would  cry  out,  O  come  up  hither!  Doth  not  that  sweet 
 and  blessed  transcendency  in  the  face  of  Christ,  cry  out,  come 
 ?:p  hither  to  us?     Doth  not  our  necessity  cry  cat,  go  up  hither? 
 
560  DISCOURSES  AT  THE  TABLES. 
 
 There  are  some  that  think  to  speel  up  to  heaven  by  the  short 
 ladder  of  presumption.  O  think  ye  ever  golo  heaven,  will  we 
 be  all  there,  where  we  will  fight  no  more?  Think  ye,  our  lodg- 
 ing will  be  taken  up  in  one  place  at  night?  I  dare  not  say,  but 
 there  will  be  strange  divisions  amongst  us,  and  we  know  not  if 
 we  shall  meet  again.  There  may  be  some  of  us  in  eternity  ere 
 it  be  long;  and  it  is  not  much  matter,  for  eternity  is  sweet  to 
 go  to  heaven.  I  remember  a  word  in  Job  ix.  25.  <  Now  my  days 
 are  swifter  than  a  post;  they  flee  away  as  the  ships;'  or,  as  the 
 word  is,  *  They  pass  away  as  the  ships  of  desires.'  To  Christians, 
 death  clips  the  thread  of  their  life,  but  it  makes  up  the  everlast- 
 ing knot  betwixt  Christ  and  them;  death  is  your  friend,  ayf 
 death  is  the  coronation  day  of  the  Christian?  death  is  Christ's 
 messenger  to  bring  home  the  Christian.  Ye  know,  great  princes 
 and  kings,  when  they  are  crowned,  when  they  send  for  their 
 bride,  send  a  great  convoy  to  her.  But  this  is  Christ's  messenger 
 to  his  bride,  even  death.  -Sometimes  Christ  will  send  death  with 
 a  letter  of  commendations,  and  that  is  to  speed  her;  and  some- 
 times Christ  will  send  death  with  a  love  letter  in  his  hand,  and 
 that  makes  her  shout  for  joy.  O  let  us  love  him  therefore,  and 
 long  to  be  with  him  for  evermore.     Amen. 
 
 WORD  OF  EXHORTATION, 
 
 BY 
 
 Mr.   Andreiv  Gray,  at  Kirklistoun,  upon  the   12 th  of 
 June,  1653. 
 
 FIRST  TABLE. 
 
 A  Suppose,  there  are  some  of  us  here  the  day,  that  it  had  been 
 better  for  us  we  had  been  at  a  mountain  side.  I  suppose,  there 
 are  some  of  us  here  the  day,  that  would  have  given  their  con- 
 sent to  the  murdering  of  Christ  Jesus.  I  think  faith  is  away,  and 
 God  away  too;  and  would  you  know  the  reason  of  it?  It  is,  we 
 feed  and  feast  without  Christ.  I  do  not  desire  to  enter  upon  a 
 description  of  Christ,  neither  do  I  desire  to  conceal  his  comely 
 beauty.  But,  O  believers,  and  expectants  of  heaven!  there  are 
 five  parts  of  Christ's  blessed  body  that  might  overcome  you, 
 and  constrain  you  to  cry  out,  that  ye  are  content  to  take  him. 
 First,  Does  not  the  face  of  Christ  overcome  you?     And  is  not 
 
DISCOURSES  AT  THE  TABLES.  561 
 
 that  a  pleasant  part  of  him,  is  there  not  much  beauty  there? 
 Yea,  as  much  beauty  as  might  overcome  these  cursed  hearts  of 
 ours.  And  we  may  say  this  of  him,  there  was  never  one  per- 
 son sawhim,  that  turned  to  be  his  enemy.    - 
 
 The  second  part  of  Christ's  body  that  may  overcome  you,  and 
 constrain  you  into  subjection  to  him  is,  his  blessed  speech;  heard 
 ye  neyer  him,  *  that  spake  as  never  man  spake?' 
 
 The  third  part  of  Christ's  body  that  sometimes  overcome  his 
 own,  and  makes  them  yield  to  him,  is  his  blessed  feet.  When, 
 they  behold  his  dispensations,  they  are  constrained  to  cry  out, 
 f  How  beautiful  is  he,  whose  legs  are  as  pillars  of  gold,  set  up- 
 on sockets  of  silver!'  O  to  see  the  stately  goings  of  this  Prince 
 in  the  sanctuary. 
 
 The  fourth  part  of  Christ's  body  that  useth  to  overcome  his 
 own,  is  his  blessed  eyes.  It  was  but  one  look  of  him,  that 
 made  c  Peter  go  out  and  weep  bitterly.'  And  let  me  say  this 
 by  the  way,  I  think  this  communion  had  been  the  better,  if  some 
 of  us  had  not  been  here;  and  it  is  an  evidence,  that  there  are 
 but  few  sights  of  Christ  among  us. 
 
 Theji/tfi  part  of  Christ's  blessed  body  that  useth  to  overcome 
 his  own,  is  his  blessed  hands.  O  what  a  life,  think  ye,  is  it,  to 
 lie  betwixt  the  breasts  and  arms  of  him?  This  is  a  feast,  above 
 the  feast  of  Ahasuerus,  that  lasted  for  an  hundred  and  fourscore 
 days.  But  there  is  a  feast  above  that,  that  will  not  have  an  end. 
 And  I  would  ask  you  this  question,  will  ye  go  there,  think  ye? 
 Would  ye  know  what  these  elements  are?  I  shall  tell  you  what 
 they  are,  they  are  even  the  portraiture  of  Christ;  they  are  even 
 Christ  drawn  upon  the  cross,  and  all  these  five  wounds  that  he 
 had.  Know  ye  the  language  of  the  wound  in  his  side?  It  says, 
 '  Come,  come,'  and  the  wounds  in  his  hands  says, i  Come,  come.* 
 And  who  would  not  come  then? 
 
 Now,  in  that  night  wherein  he  was  betrayed,  that  decreed 
 night,  that  blessed  night,  that  remarkable  night,  which  night  if 
 it  had  not  been,  we  should  never  have  had  this  day.  O  bless 
 him  for  that  night!  in  a  manner,  when  Paul  speaks  of  him,  he 
 sets  him  out  in  general  terms,  he  says,  He>  he.  And  it  says  this 
 to  us,  that  Paul  thought  it  an  endless  work  to  recommend  pre- 
 cious Christ.  And  he  said,  *  eat  and  drink  in  remembrance  of 
 me/  I  think  Christ  knows  not  forgetfulness,  but  in  thus,  he 
 forgets  believers  wrongs  that  they  do  unto  him;  but  he  will 
 forget  their  good  works. 
 
 However,  that  ye  might  have  a  complete  feast,  <  He  took  the 
 cup,  saying,  drink  ye  all  of  it.'  I  would  ask  three  questions  at 
 you,  and  I  would  have  you  think  on  them. 
 
 The  Jirst  question  I  would  ask  at  you  is,  what  are  your  pre- 
 
 4  B 
 
S62  DISCOURSES  AT  THE  TABLES* 
 
 sent  thoughts  of  Christ?  O  if  he  wouhl  come  and  say,  <  Behold 
 me!  Behold  me!'  One  sight  of  Christ  would  make  us  all  lie  dead 
 at  his  feet,  and  cry  out, '  Woe  is  us,  we  are  undone!'  What  would 
 ye  give  for  a  sight  of  a  crucified  Saviour,  if  he  would  come  in 
 and  say,  friend,  behold  the  wounds  that  I  received  for  you? 
 
 The  second  question  I  would  ask  at  you  is,  would  ye  not  give 
 much  for  half  an  hour's  faith  and  tenderness?  What  would 
 you  give  for  that? 
 
 The  third  question  I  would  ask  at  you  is,  does  the  tasting  of 
 this  feast  make  you  to  hope  to  taste  of  that  feast  that  is  above, 
 that  they  that  are  there  are  drinking  of  ?  I  confess,  we  drink 
 of  the  streams,  but  they  of  the  fountain.  O  when  shall  these 
 blue  heavens  be  rent,  and  we  admitted  to  the  marriage  supper 
 of  the  Lamb?  I  shall  say  no  more,  but  long  for  the  day,  when 
 all  the  language  of  heaven  and  earth  shall  be,  Come,  come. 
 Then  shall  Christ  be  crying,  Come,  come.  And  ten  thousand  of 
 angels  crying,  Come,  come.  And  the  bride  that  is  below  shall 
 cry,  Come,  come.  And  they  that  are  in  the  exercise  of  faith, 
 saying,  Come,  come*  What  a  blessedness  will  that  be,  think  ye, 
 that  ever  these  cursed  thoughts  of  ours  shall  yet  live  to  cry, 
 Come,  come,  i  blessed  Lord  Jesus?'  O  for  one  sight  of  him,  we 
 would  even  take  him  in  our  arms?  Would  ye  be  content  with 
 this,  that  this  place  were  your  graves.  Now  commend  precious 
 Christ,  and  let  him  bless  his  ordinances  to  you,  &c. 
 
 SECOND  TABLE. 
 
 W  H Y  halt  ye  between  two  opinion?,  friends?  If  your  idols 
 be  God,  then  embrace  them,  and  if  Christ  be  God,  as  indeed 
 he  is,  then  embrace  him.  Met  ye  never  with  such  a  sight  of 
 Christ,  that  constrained  you  to  cry  out,  O  for  the  tongue  of  an 
 angel  to  express  his  love?  Met  ye  never  with  such  a  sight, 
 that  made  you  to  cry  out,  O  for  a  thousand  hearts  to  give  to  pre- 
 cious Christ?  I  think,  there  are  four  things  that  put  a  Christian 
 to  a  peremptory,  or  to  a  non-phis,  or  to  a,  what  shall  I  say? 
 
 Theirs*  thing  that  puts  a  Christian  to  a  peremptory,  or  to  a 
 non-plus,  or  to  a,  what  shall  I  say,  is,  when  a  Christian  is  under 
 the  precious  impressions  of  love,  according  to  2  Sam.  vii.  20. 
 And  what  can  David  say  more?  O  David,  what  have  you  said 
 that  you  art  put  to  a  non-plus?  So  some,  David  says,  '  I  can 
 speak  no  more  but  this,  I  can  speak  no  more!'  A  Christian  is 
 put  to  this  sometimes,  all  he  can  say  is,  c  I  can  say  no  more'* 
 Did  you  never  meet  with  such  an  enjoyment  at  prayers,  and  at 
 
DISCOURSES  AT  THE  TABLES.  563 
 
 sacraments,  that  you  were  constrained  to  leave  off  speaking,  and 
 begin  and  wonder? 
 
 The  second  thing  that  puts  a  Christian  to  a  peremptory,  or  to 
 a  non-plus^  or  to  a,  what  shall  I  say,  is,  when  they  are  under  the 
 sense  of  the  wrath  of  God,  and  drinking  in  the  arrows  of  the 
 Almighty,  like  to  that  in  Psalm  lxxxviii. 
 
 The  third  thing  that  puts  a  Christian  to  a  peremptory,  or  to 
 a  non-plus,  or  to  a,  what  shall  I  say,  is,  when  they  meet  with 
 the  accomplishment  of  the  promises,  according  to  that  word  in 
 Isa.  xxxviii.  15.'  What  shall  I  say?  for  he  himself  hath  done  it.' 
 The  fourth  thing  that  puts  a  Christian  to  a  peremptory,  or  to 
 a  non-plus,  or  to  a,  what  shall  I  say,  is,  when  they  are  admitted 
 to  glorious  discoveries,  according  to  that  word  in  Dan.  x.  16. 
 When  Daniel  got  but  a  sight  of  God,  he  fell  down  at  his  feet: 
 I  shall  not  speak  much  to  this,  what  you  see  with  your  eyes,  I 
 would  only  say  this,  the  communion  will  satisfy  all  your  senses* 
 O  Christians!  would  you  have  the  sense  of  your  sight  satisfied? 
 Come  here  and  behold  love  shining  in  a  cup  of  red  wine!  If  ye 
 could  get  the  vail  drawn  aside,  ye  might  get  a  sight  that  ye  would 
 not  forget  again.  And  would  you  have  your  sense  of  taste  satis- 
 fied? O  come  here,  and  drink  spiced  wine.  And  would  you  have 
 the  sense  of  touching  satisfied?  Come  and  thrust  in  your  fingers 
 into  his  side,  and  be  no  more  faithless,  but  believing.  Would 
 you  have  the  sense  of  smelling  satisfied?  Tnen  come  here,  and 
 be  refreshed  i  with  him  that  is  perfumed  with  all  the  powders  of 
 the  merchant.'  And  would  you  have  the  sense  of  hearing  satis- 
 lied?  There  is  not  one  piece  of  this  bread,  but  breathes  incom- 
 prehensible love,  it  is  not  possible  for  angels  to  comprehend 
 these  thoughts  that  he  had,  when  he  hang  between  the  heaven 
 and  the  earth,  O  what  were  his  thoughts  that  he  had  that  night 
 that  he  said,  *  This  is  my  body,  take,  and  eat?'  O  but  it  was  a 
 blessed  communion  where  Christ  was!  Think  ye  not  but  Christ 
 could  speak  better  of  himself,  than  angeis  could  do?  He  said 
 unto  them,  c  Take,  and  eat,5  with  my  blessing,  for  this  is  the 
 last  c  cup  of  the  new  Testament:  drink  it  in  remembrance  of 
 me,  until  I  come  again.'     I  think,  it  says  three  things. 
 
 First,  It  says  this,  that  the  feast  was  not  a  complete  feast* 
 and  therefore  he  would  come  again. 
 
 Secondly,  It  says  this,  that  we  should  remember  that  Christ  is 
 to  come  again,  when  we  are  going  about  this  ordinance.  O  but 
 it  will  be  a  heartless  feast  if  ye  comfort  not  yourselves  with  this* 
 *  Behold  he  comes  like  a  roe!' 
 
 Thirdly,  And  then  it  says  this,  that  Christ  desires  to  be  with 
 us.  O  if  we  were  all  desirous  to  be  in  heaven,  as  he  is  there, 
 we' would  not  be  long  here.  Are  your  hearts  in  heaven,  O  Chris* 
 
564*  DISCOURSES  AT  THE  TABLES. 
 
 tians?  Are  your  treasures  there?  Are  your  thoughts  there?  Are 
 our  eyes  there?  Is  your  faith  there?  I  know  not  what  of  a 
 Christian  ought  to  be  out  of  heaven,  even  when  he  is  here,  but 
 the  lumpish  tabernacle  of  clay,  that  it  shall,  ere  it  be  long,  be 
 clothed  with  immortality.    Now  God  bless  this  feast  unto  you.' 
 
 THIRD  TABLE. 
 
 i_jO,  durst  I  say  this  unto  you,  the  morrow  be  as  the  day,  and 
 much  more  in  abundance.  O  let  us^even  change  the  Epicure's 
 divinity,  and  let  us  say,  i  Eat  and  drink,. and  say,  the  morrow 
 will  be  as  the  day.'  O  but  it  were  a  blessed  life  to  know  him 
 ere  we  go  hence  and  be  no  more.  I  think,  without  too  far  en- 
 croaching upon  the  mysteries  of  heaven,  there  are  six  questions 
 that  a  Christian  shall  propose  when  he  goes  first  there. 
 
 The  first  question  may  be  this,  Is  it  I?  Is  it  I?  cursed  I,  that 
 has  lien  among  the  pots,  and  now  made  like  the  wings  of  a  dove, 
 that  are  covered  with  silver,  whose  feathers  are  of  yellow  gold? 
 O  expectants  of  heaven!  comfort  yourselves  with  this,  the  day 
 is  coming  when  you  shall  mistake  yourselves!  O  what  a  day  will 
 that  be,  that  brings  that  question,  Is  it  I?    Is  it  I? 
 
 The  second  question,  we  suppose,  may  be  this,  Is  it  he?  Is  it 
 he?  Is  it  that  exalted  he?  The  first  sight  of  Christ  will  make 
 them  say,  Is  it  he,  whom  I  saw  in  prayer  and  sacraments?  Is  it 
 he,  whom  I  saw  in  preaching?  O  what  will  your  thoughts  be 
 when  ye  get  first  that  blessed  One  in  your  arms,  and  made  to 
 cry  out,  now  am  I  rich?  Now  I  am  full?  Now  I  am  eternally 
 made  up?  Ye  shall  then  be  forced  to  cry  out,  i  Hold  thy  hand 
 precious  Christ,  for  I  can  hold  no  more/ 
 
 The  third  question  we  suppose,  maybe  this,  Is  this  the  com- 
 munion that  1  had  when  I  was  below?  Is  this  the  bread  indeed, 
 that  blessed  bread  that  is  above?  It  is  bread  of  another  grain,  and 
 of  another  taste.  And  I  think,  if  angels  were  to  come  down  from 
 heaven  to  this  church,  and  choose  for  their  subject,  the  taste  of 
 that  bread  that  is  above,  I  think  they  would  close  with  that  in 
 Heb.  xi.  32.  <  what  shall  we  say  more?  for  time  would  fail  us.' 
 
 The  fourth  question  that  we  think  a  Christian  shall  be  put  to 
 at  their  first  landing  is,  Is  it  they?  Is  it  they?  I  suppose,  that  if 
 two  that  are  sitting  here,  and  knew  one  another  most  distinctly, 
 if  they  were  presently  transported  up  to  heaven,  their  first  ques- 
 tion should  be,  Is  it  she,  or  he  that  I  was  sitting  with?  Is  it  he 
 that  trampled  under  foot  the  blood  of  the  Lamb?  I  think  there 
 will  be  some  of  the  Christian's  time  in  heaven  betwixt  Christ  and  * 
 
DISCOURSES  AT  THE  TABLES.  ^6r* 
 
 them,  spent  in  interrogations,  when  I  feasted  you  at  such  a  com- 
 munion, did  I  not  well?  And  when  I  deserted  you,  did  I  not 
 well?  When  I  humbled  you,  did  I  not  well?  And  when  I  lifted 
 you  up,  did  I  not  well?  And  when  I  sent  you  to  such  a  place  of 
 my  world,  did  I  not  well?  And  so  you  shall  be  forced  to  cry  out 
 and  say  this  to  the  commendation  of  him,  O  precious  Christ  has 
 done  all  things  well. 
 
 The  Jiftk  question  that  we  think  a  Christian  should  be  put  to 
 at  his  first  landing  is,  Is  this  the  blessedness  of  the  saints?  Is  this 
 the  blessedness  of  the  saints?  I  know  none  that  goes  to  heaven, 
 but  they  have  some  dark  discoveries  of  it  before  they  go  there- 
 
 But,  O  what  a  broad  sight  will  that  be,  when  Christ  shall  come 
 to  the  gate,  and  shall  say,  Welcome  friends!  What  alacrity  will 
 there  be,  when  Christ  shall  take  you  in  his  arms!  O  these  rap- 
 tures of  love  that  will  be  there!  Heard  you  never  tell  of  such  a 
 thing  as  this,  the  courtesy  of  the  city. 
 
 The  sixth  and  last  question  that  we  think  a  Christian  shall 
 be  put  to  at  his  first  landing  is,  Shall  it  be  always  so?  Shall  it 
 be  always  so?  What  think  ye  of  eternity,  friends?  Did  you  ne- 
 ver call  time  cruel,  O  cruel  time  that  hasteth  not -thy  pace,  that 
 long  eternity  might  approach?  Were  you  neyer  at  that,  if  it  had 
 been  in  your  power  to  have  shortened  your  sand-glass,  you  would 
 have  given  it  a  touch  in  the  by-going?  O  but  I  think,  love  has 
 little  skill  of  arithmetic.  Love  cannot  count  a  jot.  Love  count- 
 eth  every  moment's  absence,  eternity;  and  is  not  that  bad  arith- 
 metic? And  love  counts  a  thousand  years  in  his  presence,  but 
 a  day;  and  is  not  that  bad  arithmetic?  O  but  there  are  much 
 in  these  two  words,  He  and  Me. 
 
 '  In  the  nightTie  was  betrayed,  He  took  the  cup/  I  think  all 
 that  angels  can  say  is  comprehended  in  these  four  letters,  He  and 
 Mey  ■ In  the  night  he  was  betrayed:  In  the  night  the  Son  of  God, 
 the  second  Person  of  the  blessed  Trinity,  was  betrayed,'  he  then 
 had  his  delights  in  the  habitable  parts  of  the  earth,  before  the 
 world  was,  he  was  betrayed;  think  ye  not  but  that  was  a  bles- 
 sed word,  *  My  God,  my  God;  why  hast  thou  forsaken  me?'  If 
 Christ  had  not  been  forsaken,  we  should  have  been  forsaken  to 
 all  eternity.  We  read  of  a  king,  that  at  his  death  il  left  his 
 heart  to  his  wife  as  a  precious  diamond."  I  shall  not  approve 
 that  practice;  but  this  we  may  say,  "  Our  precious  King  took 
 "  his  heart  from  his  breast,  and  did  distil  it  in  his  blood,  and 
 "  said  to  his  friends,  *  Drink  ye  all  of  it."  O  bless  him,  O  bless 
 him,  that  ever  there  was  an  Ail  in  it.  i  This  is  the  cup  of  the 
 New  Testament/  I  think  a  soul  that  eats  not  by  faith,  eateth 
 poison:  for  Christ  is  the  best  friend,  and  the  worst  foe  that  ye 
 
566  DISCOURSES  AT  THE  TABLES. 
 
 can  have.  I  shall  close  all  with  these  three  or  four  things  that 
 are  true  of  precious  Christ,  and  tire  of  ourselves  too 
 
 First,  Is  not  this  true  of  him,  O  friends,  that  ye  can  never 
 commend  precious  Christ  enough,  and  yourselves  too  little?  Ye 
 would  seek  that,  if  it  were  with  your  blood,  that  ye  can  never 
 enough  commend  precious  Christ.  What  can  be  the  reason,  that 
 there  is  not  a  word  in  heaven,  but  one,  i  Hallelujah  to  him  that 
 sits  upon  the  throne?  I  shall  give  you  these  three  grounds  why 
 there  is  not  a  word  in  heaven  but  *  Hallelujah,  Hallelujah.* 
 
 First)  There  is  much  silence  in  heaven,  and  little  speaking. 
 
 &econdlyy  Much  wondering  in  heaven,  and  little  talking. 
 
 Thirdly)  A  Christian  is  inclosed  within  a  circle  of  wonders,  the 
 angels  wondering  upon  the  right-hand,  and  believers  wondering 
 when  they  reflect  upon  themselves;  yea,  there  is  not  one  piece 
 of  that  city  but  it  is  a  wonder.  O  these  excellent  spirits!  These 
 wells!  that  pleasant  work  that  is  there! 
 
 The  second  thing  that  ye  would  say  of  Christ,  and  yourselves 
 to  is,  1  think  ye  can  never  enough  love  precious  Christ,  and 
 yourselves  too  little.  O  for  an  heart  enlarged  as  the  sand  upon 
 the  sea-shore,  to  love  him.  What  a  thing  is  it,  think  ye,  to 
 have  Christ  between  your  breasts? 
 
 The  third  thing  that  you  may  subscribe  concerning  Christ 
 and  yourselves  too,  is,  I  can  never  trust  precious  Christ  too 
 much,  and  myself  too  little;  I  would  say  this  by  the  way,  have 
 ve  a  necessity?  O  say  ye,  I  have  many;  I  say,  there  is  a  name 
 in  Christ  to  answer  all  thy  necessities.  And  though  this  may 
 seem  to  be  a  strange  assertion,  yet  we  are  persuaded  that  it  is 
 true.  Have  you  a  necessity  that  Christ  cannot  answer?  Then  give 
 it  a  name,  and  give  to  Christ,  and  he  will  make  it  out  to  you. 
 
 The  fourth  thing  that  ye  may  say  of  Christ,  and  yourselves 
 too,  is  this,  I  can  never  think  too  much  of  precious  Christ,  and 
 in  some  respect  too  little  of  myself.  I  would  ask  this  question  at 
 you,  whereto  were  your  first  thoughts  the  day?  It  was  a  bad 
 token,  if  Christ  got  not  your  first  thoughts  this  day,  and  if  he  get 
 not  your  last  thoughts  the  day.  Now  friends  we  are  going  to 
 part,  will  we  all  meet  again,  think  ye?  Will  we  all  sit  down  at 
 the  table  where  we  shall  never  rise  again?  Now  let  him  be 
 blessed,  and  bless  his  ordinances  to  you,  &c. 
 
 FOURTH  TABLE. 
 
 X  HERE  are  two   great  books  that  you  have  to  read;  there 
 is  Christ  and  yourselves     And  I  think,  when  ye  have  read 
 
DISCOURSES  AT  THE  TABLES.  567 
 
 ever  the  first  page  of  the  first  book,  O  ye  may  wonder  how  dark 
 his  name  is!  I  say,  you  cannot  imagine  a  necessity  that  hinders 
 you  from  closing  with  Christ,  but  he  hath  taken  a  name  to  an- 
 swer it.  I  think  there  are  seven  great  questions  that  hinder  a 
 Christian's  closing  with  Christ;  and  all  are  answered  in  that  ex- 
 cellent name  that  Christ  hath  taken  to  himself,in  Exod.  xxxiv.  6. 
 
 There  is  that  first  and  great  objection,  I  dare  not  come. 
 Why?  because  I  am  polluted  and  defiled.  Is  it  not  answered  in 
 that  letter  of  his  name.  c  He  is  the  Lord  God,  merciful  and  gra- 
 cious?' And  though  we  be  sinful,  he  can  make  mercy  triumph 
 over  judgment. 
 
 The  second  objection  why  they  will  not  come  to  Christ,  is 
 this,  O,  say  ye,  I  have  nothing  to  commend  myself  to  him. 
 What  want  ye?  I  want  a  heart  to  come  with,  and  I  want  orna- 
 ments and  excellent  robes.  I  would  ask  this  question  at  you, 
 want  ye  imperfections?  O,  say  ye,  I  have  many;  then  ye  want 
 not  something  to  come  with;  and  that  is  answered  in  that  letter 
 of  his  name,  '  He  is  gracious.'  There  is  a  blessed  freedom  in  the 
 exercise  of  his  love. 
 
 The  third  objection  that  stops  you  from  closing  with  Christ 
 is  this,  I  have  not  only  offended  the  day,  but  I  have  done  it  of 
 old;  and  that  is  answered  from  that  letter  of  his  name,  'He  is 
 long-suffering.'  Christ  cannot  be  outwearied  in  long-sttffering. 
 
 The  jourth  objection  is  this,  O,  I  am  not  only  a  sinner,  but  I 
 shall  tell  you  a  confession  of  faith.  Jobxxii.  3.  c  Is  not  my  sins 
 great?'  And  is  not  that  answered  from  that  letter  of  his  name, 
 *  He  js  abundant  in  grace  and  goodness?'  O  that  noble  victory 
 that  love  shall  have  over  justice,  if  we  may  imagine  there  can  be 
 any  contest  between  them;  for  this  court  hath  reconciled  righ- 
 teousness and  love;  'righteousness  and  love  did  kiss  each  other. 
 
 The  fifth  objection  is  thi3,  O  how  many  covenants  have  I 
 broken,  and  how  dare  I  come  to  Christ?  Is  not  that  answered 
 from  that  letter  of  his  name,  \  He  is  abundant  in  truth?'  I  shall 
 tell  you  Christ's  carriage  and  believers  in  the  way  to  heaven,  in 
 one  word,  there  is  not  a  day  but  we  lose  our  grips  of  Christy 
 O,  but  he  never  loses  his  grips  of  us.  Did  ye  never  see  friends 
 embrace  each  other?  So  it  is  when  we  lose  our  grips  of  Christ, 
 these  everlasting  arms  of  his  embrace  us;  these  arms  that  did 
 first  pluck  us  out  of  hell,  and  have  us  to  pull  into  heaven.  O 
 for  that  pull  that  we  shall  never  desire  another. 
 
 The  sixth  objection  is  this,  I  know  Christ  is  gracious;  but 
 here  the  debate  stands,  I  know  not  if  he  will  be  merciful  to  me; 
 I  think  he  shall  name  his  curses  to  me;  and  is  there  not  a  let- 
 ter in  our  blessed  Lord's  name  that  answers  that  too, '  he  keeps 
 ixercy  unto  thousands?'  Friends,  if  I  may  so,  call  you  what  wot 
 
56S  DISCOURSES  AT  THE  TABLES. 
 
 ye,  but  ye  are  among  those,  Exod.  xxxiv.  7.  And  if  ye  be  in  a- 
 mongst  them,  O  bless  him  for  it.  I  think,  if  there  were  no  more 
 in  scripture  to  commend  precious  Christ,  it  were  more  than  suf- 
 ficient.   Are  there  not  thousands  in  heaven,  sirs?  O  but  we  will 
 be  a  fair  company,  if  we  were  once  all  together ;  we  shall  be  like 
 dive  plants  round  about  his  table.  O  blessed  be  he,  that  hath  his 
 quiver  full  of  these  blessed  thousands.    Now  have  ye  any  more 
 to  say?  Yes,  I  have  one  thing,  and  if  it  were  answered,  I  ought 
 to  debate  no  more:  what  is  that?  I  am  under  the  power  of  sin 
 against  light,  and  after  resolutions,  and  under  breach  of  cove- 
 nants at  sacraments:  and  will  ye  think  that  I  dare  come  to  Christ? 
 Yes,  ye  shall  never  be  welcomer,  than  when  ye  bring  a  burden 
 on  your  back.  Were  ye  under  sins  against  light,  and  against  free 
 love,  and  after  vows?    Yet  there  is  a  letter  in  his  name  that  an- 
 swers that,  O  read  it,  for  it  is  full  of  love, c  He  forgets  iniquity, 
 transgression, and  sin.'  Ye  think,  what  needs  alhhese  three  words? 
 They  are  not  needless  repetitions,  ye  may  be  persuaded  of  that, 
 there  is  no  sin  ye  can  be  under,  but  love  can  answer  it;  love  was 
 never  put  to  a  non-plus ;  yet  all  your  objections  may  be  cut  off 
 with  this,  i  It  is  his  will'   that  we  should  believe  on  him;  and  in 
 Iiopes  that  ye  will  engage,  we  give  you  the  sacrament,  ■  take, 
 and  eat:'  he  gave  them  the  bread  to  confirm  the  manna.  This  is 
 even  like  two  married  persons,  putting  to  their  hands  to  a  con- 
 tract; and  there  the  great  seal  that  is  put  to  Christ's  contract, 
 and  all  that  is  required  of  you  is,   to  put  to  your  hands  to  the 
 contract.     O,  say  ye,  I  cannot  write;  O  say  ye,  we  will  put  our 
 hand  to  Christ's,  and  let  him  lead  the  pen,  and  say,  even  so,  I 
 take  him  to  be  my  Lord  and  Husband,  ?.nd  do  vow  and  cove- 
 nant to  be  a  dutiful  wife  unto  him.  'Eat  and  drink  upon  these 
 terms.*  Will  ye  not  think  thatthere  are  many  eyes  in  heaven 
 fixed  upon  Christ?    And,  if  we  so  may  speak,  yet  there  is  not 
 one  eye  in  heaven  that  is  not  fixed  on  him.      And  yet,  are  there 
 not  many  hands  in  heaven?  And  Would  ycu  know  what  they  are 
 doing?  They  are  all  taking  Christ  in  their  arms.  And  is  not  this 
 a  mystery,  that  so  many  thousands  should  get  a  grip  of  Christ 
 at  once?    O  but  they  be  a  heartsome  company!    They  are  eye- 
 witness to  our  communion  this  day.     Though,  I  think,  if  they 
 reflect  on  us,  they  would  even  pity  us,  that  there  is  so  great 
 difference  between  us  and  them.  I  shall  say  no  more.  But  O  to 
 have  been  present,  when  that  glorious  person  Jesus  Christ  was 
 hanging  between  heaven  and  earth?  What  would  you  have  said? 
 Wight  you  have  cried  out  that  word  that  David  hath  to  another 
 purpose,  'letthyhandbeagainstme,snd  myfather'shouse?'  What 
 haih  that  spotless  Lamb  done?  I  shall  not  determine  that  ques- 
 tion, whether  angels  and  Abraham,  and  the  twelve  patriarchs 
 
A  LETTER  TO  MY  LORD  WARISTOUN.        569 
 
 saw,  when  he  was  hanging  between  heaven  and  earth?^  But  such 
 a  sight  it  was,  as  we  desire,  ye  may  have  your  faith  in  exercise 
 upon  a  crucified  Saviour.  I  shall  give  you  three  parts  of  his  bles- 
 sed body,  that  ye  would  kiss  at  a  communion. 
 
 First y  There  are  some  that  cannot  kiss  his  mouth,  it  is  a  great 
 act  of  presumption;  but  they  would  kiss  his  feet,  to  testify  their 
 love-,  and  his  hands,  to  testify  their  subjection;  and  his  rosy  lips 
 that  once  waxed  pale,  to  testify  their  communion  and  fellowship 
 with  him.  I  would  say  this  now,  let  this  bread  be  a  witness  a- 
 gainst  you  in  the  day  of  the  Lord,  if  ye  be  not  content  to  take 
 
 him. 
 
 I  remember  a  word  of  one  that  was  determined  in  a  thing,  and 
 he  was  desired  to  be  deliberate:  and  he  answered,  "  There  need- 
 «  ed  no  deliberation  in  so  good  a  thing."  So  I  think,  ye  need 
 no  advisement  to  take  Christ,  ye  may  take  him  upon  implicit: 
 faith;  for  he  will  not  disappoint  you:  take  him  upon  his  word. 
 Himself  make  you  to  do  so.     Amen  and  Amen, 
 
 LETTER, 
 
 Sent  from  Mr.  Andrew  Grat>  when  he  was  upon  his  death- 
 bed, to  my  Lord  WARISTQUN, 
 
 My  Lord, 
 
 J.T  may  seem  strange,  that  after  so  long  interruption  cf  inter- 
 course with  your  Lordship  by  letters,  I  should,  at  this  juncture 
 of  time,  write  to  you,  wherein  there  seems  to  be  a  toleration  of 
 tongues,  and  lusts,  and  religion,  where  many  do  by  their  practice 
 speak,  our  tongues  are  our  own.     I  am  afraid,  that  sad  word  be 
 often  spoken  to  Scotland  yet  seven  times  more,  "  That  whereas 
 he  hath  chastised  with  whips,  he  will  do  it  by  scorpions,  and  his 
 little  finger  shall  be  heavier  than  his  loins  in  former  times."     If 
 our  judgments,  that  seem  to  approach,  were  known,  and  these 
 terrible  things  in  righteousness,  by  which  he,  whose  furnace  is  in 
 Jerusalem,  is  like  to  speak  to  us,  were  seen  and  printed  on  a  board, 
 it  might  make  us  cry  out,  "  Who  shall  live  when  God  doth  these 
 s,  and  who  can  dwell  with  everlasting  burning?" 
 ri    hath  broken  his  staff  of  bands,  and  is  threatening  to  break 
 hi    s     f of  be?,  ity,  that  his  covenant,  which  he  hath  made  ,vith  all 
 people,  might  be  broken.    Is  it  not  to  be  feared,   "  that  the 
 4C 
 
5*0  A  LETTER  TO 
 
 sword  of  the  justice  of  God  is  bathed  in  heaven,  and  will  come 
 down  to  make  a  sacrifice,  not  in  the  land  of  Idumea,  or  Bozrah, 
 but  on  these  that  were  once  his  people,  who  hath  broken  his  ever- 
 lasting covenant,  and  changed  his  ordinances?"  What  shall  Scot- 
 land be  called?  Lorubamafrtmd  Lo-ammi,  which  was  termed  Be- 
 ula  and  Hephziba,  <  A  people  delighted  in,  and  married  to  the 
 Lord.'  I  think  that  curse  in  Zeph.  i.  17.  is  much  accomplished 
 in  our  days,  c<  They  shall  avalk  like  blind  men,  because  they  have 
 sinned  against  the  Lord."  Does  not  ©ur  carriage  under  all  these 
 speaking  and  afflicting  dispensations,  fighting  against  God  in  the 
 furnace,  and  our  dross  not  departing  from  us,  speak  this  with 
 our  hearts,  "  That  for  three  transgressions,  and  for  four,  he 
 will  not  turn  away  the  punishment  o£  the  covenanted  lands?" 
 And  this  shall  be  our  blot  in  all  generations:  this  is  that  Scotland, 
 that  in  its  afflictions  sins  more  and  more.  It  is  no  wonder  then 
 that  we  be  put  to  our,  "  How  long,  how  long  wilt  thou  hide 
 thy  face?"  How  long  wilt  thou  forget,  O  Lord?  O  Lord,  how 
 shall  thy  jealousy  burn  like  a  fire,  and  we  hear  the  confused 
 noise  of  war,  and  rumours  of  war?  - 
 
 Since  God  has  put  it,  *  How  long  wilt  thou  go  about,  O  thou 
 backsliding 'daughter?  Jer.  xxxi.  22.  Are  ye  not  gadding  about 
 to  change,  turning  his  glory  into  shame,  and  loving  lying  vani- 
 ties? And  there  are  four  i  How  longs'  that  God  is  put  to  lament 
 over  Scotland,  and  which  are  most  in  Luke  ix.  41.  '  How  long 
 shall  I  be  with  you,  and  suffer  you?'  Is  not  Christ  necessitated 
 to  depart,  and  to  make  us  a  land  sown  with  salt  and  grass  in 
 our  most  frequented  congregations?  Ay,  ^believe  it,  er.e  it  be 
 tongi  these  two  words  shall  be  our  lot,  there  is  that  in  Jer.  ii.  31. 
 *  O.  generation,  see  ye  the  word  of  the  Lord-,'  when  these  that 
 would  not  hear  him  in  his  word,  shall  see  him  in  his  dispensa- 
 tions-, when  all  our  threatenings  shall  be  preached  to  our  ears. 
 And  that  word  in  Hosea  vii.  1 2. i  I  will  chastise  them  as  their  con- 
 cregation  hath  heard.'  O  shall  poor  Scotland  serve  themselves, 
 heirs  to  the'sins  of  the  Gadarenes,  to  desire  Christ  to  flit  out 
 of  their  coasts,  and  to  subscribe  the  bill  of  divorce,  in  a  man- 
 ner, before  Christ  subscribe, it?  It  is  like,  these  three  sad  evi- 
 dences of  affliction  that  are  in  Isa.  xlvii.  11.  <  shall  come  upon  us 
 hi  their  perfection.'  I  shall  add  no  more  on  a  sad  subject. 
 My  Lord,  ncf  beipg  able  to  write  you  with  my  own  hand,  I 
 j  present  these  few  thoughts  unto  you  by  the 
 hand  of  a  friend. 
 
 now  not,  I  will  not  limit  him,  but  I  may  stand  within  that 
 judgment- hall,  where  that  glorious  and  spotless  High-priest  doth 
 it,  with  thai  train  that  does  fill  the  temple:  and,  O  to  be  among 
 be  lr t  of  riiese  that  are  bidxlen   come  in,  and  partake  of  that 
 
MT  LORD  W ARISTOBN.  571 
 
 everlasting  peace!  O  what  a  poor  report  will  the  messengers  of 
 the  covenant  and  gospel  make,  waose  image  they  crucify  in  their 
 hearts,  to  whom  I  may  apply  these  wordsby  allusion,  u  Themorn- 
 ing  of  conversion  is  to  them  as  the  terrors  of  death,  and  as  the 
 terrors  of  the  breaking  in  of  the  day  to  the  destroying  them?" 
 What  a  poor  account  will  some  of  us  make,  both  as  to  the  an- 
 swer of  our  conscience,  and  to  the  answer  of  his  pains  taken 
 upon  us,  and  to  the  answer  of  his  promises,  and  as  to  the  an- 
 swer of  his  threatening,  and  as  to  the  answer  of  his  commands, 
 and  as  to  the  answer  of  our  light?  Now,  not  to  trouble  your 
 Lordship,  whom  I  also  highly  reverence,  and  my  soul  was  knit 
 unto  in  the  Lord,  but  that  you  would  bespeak  my  case  to  the  great 
 Master  of  requests,  and  my  broken  case  before  him,  who  has 
 pleaded  the  desperate  case  of  many,  according  to  the  sweet  word 
 in  Lamentation  iii.  56.  This  is  all  at  this  time  from  one  in  a  very 
 weak  condition,  in  a  great  fever,  who  for  much  of  seven  nights 
 has  but  sleeped  little  at  all,  but  has  been  keeped  in  a  right  sad 
 and  grievous  torment  from  his  hand,  with  many  other  sad  parti- 
 culars and  circumstances. 
 
 I  shall  say  no  more,  but  I  am  yours  in  some  single  respects,  I 
 hope,  I  may  say,  dying  in  Christ. 
 
 Let  these  present  my  respects  to  your  Lady  and  Children. 
 
 FINIS. 
 
 B.  m'xeniie,  FRINTKR,  •  mffVr.