# n 9 M « o - ! ^ 3 s> fe IZj 1 o f c ** 5 Ctf w o " sZ ~ Eh 3 n ^ g O | 8 ^ ~o o CJ ^ >* 5* ** ^ ^) s< ^£> 1 1.( 0<=} 1 (If The Right METHOD Tor a fettled PEACE Of Confcience, .and Spiritual COMFORT. In 32 Directions. Written for the ufe of a troubled friend : and now publiihed By T^tchard ^Baxter, Teacher of the Church at Kedcr- minflcr in Worcefterfliire. 1 John 4.16. God U Love. Luke 14.17 Mat.22.4.fime,for all things trenoVp Readj. London, V timed for T.V>idcrb>l, P. Tyton, and if. -Rnyboklcl^tii are to be fold at the Anchor, and a: the U a! corn in Pauls Church-yard ,and at the three Daggers in Fleetiheec,i6^, r c Mat. 11.28. Ome nnto me all ye that labor % and org 1 heavy laden % and I -will five 70* Reft: Take n*J Yoke upon you, and Learn of me : for I am meek and Lowly in hczrt ,and ye /W/ 'jfcwfc Reft unto your fouls : iV 1^7 Yoke xi «*jff , and mj burthen id Ight. Gal. 5.17. JV f /tf yfe/S htfteth againfl the Spirit, and the Spirit againft tic eflePiy and thefe are con- trary the one to the others fo that ye cannot do the things that ye would. Ro m. 6.16. Knew ye not that to Whom ye Yield jour fehesfervants to obey, hUfervants ye are to whom ye obey ? whether of Jin unto Death, or a/Obedience unto Righteoufnefs ? Ro M.13.14. Make not provijion for t.beflefb> to fulfil tht lufls thereof Ro m. 3.13, For ifje Live after thefiefi, ye /ball dye ?. But if ye through the Spirit do mortifie the deeds of the Body, ye [hall live. A- -l.V: * 2P £ T. 2,19, While thej promife them Liberty ,they them- f elves are the Servants of Corruption : for of Whom a man is overcome, of the fame is he brought in bondage. E z E k. 3 3- 10,11. Thus jou fpeak^ frying If our tranfgref- fionsand our fins be upon us, and we pine away in them, how fhould we then live ? Say unto them^ As I live, faith the Lord God, I have bo pleafure in the death of the wicked ; but that the wicked turn from his way and five: turn ye, turn ye from your evil ways j for why will ye dye, O houfe of Ifrael ? Z Co R. 2.20. Now then, vee are Ambajfadors for Chrifi , as though God did befeechyou by us: we pray , j oh in Chriflsfiead% be reconciled to God. Psal, 37-3,4. Trufiin the Lord^ and do good r &e. Delight thy felfalfo in the Lordy and he ft all give the t the Be fires of thine heart. Sound Do&rine makes a found judgement, a found Heart, a found Converfation , and a found Consci- ence. To V v v v To my much- valued, beloved, and honored friends. Col. tfofm Bridges , withMr* Margaret Bridges his Wife, and Mr. Thomas Foley ^ with Mrs yf/f^ Jfo/*j his Wife. Hough in publifhing our Writings, we in- tend them for the good of all-, yet cuftom ( not ■ without. reafon ) doth teach us, fome- times to direft them more efpecially to fome. Though one ordyhad the origi- nal intereftiathefe papers,yetdo I now direct them to you all, as not know- ing how in this ta feparate you. You dwell together in my I;ftimationand Affe&ion : One of you a Member of the TbeBpiftle Dedicdtory. the Church , which I muft Teach • and legally the Patron of its Mainte- nance and Minifter: The other, a fpe- cial branch of that family , which I was firft indebted to in tnis County. You lately joyned in prefenting to the Parliament,the Petition of this Coun- ty for the Gofpel and a faithful Mini- ftry : When I only told you of my in- tention,af fending fome poor Scholars to the Univerfity, you freely and joyntly offered your con fiderable An- nual allowance thereto, and that for the continuance of my life, or their neceflities there. I will tell the world of this, whether you will or no: not for your applaufe, but for their imi- tation 5 and the fhame of many of far greater eftates, that will not be drawn to do the like. The feafon fomewhat aggravates the Goodnefs of your Works.. When Satan hath a defign to burn up thofe Nuderies, you are watering Gods plants;when the greedy mouth of Sacriledge is gaping for their Mainteoance.vyou are voluntarily add- JhtBpifile Dedicatory. iagforthefupplyof itsdefeft. Who tnows how many fouls they may win Co€hriit(if God mail lend them forth into his harveft) whom you have thus aflifted i and what an addition to your comfort this may bee" When the Go- foeljs to undermined, and the Miniftf y (o maligned, and their maintenance fo cnvied,you have, as the mouth of this County, appeared for them all. What Cod will yet do with us, we cannot tell 5 but if he will continue his Go- fpel to us, you may have the greater comfort in it •, If he will remove it, and forfake a proud unworthy falfe hearted People •, yet may you have the comfort of your fincere endeavors : you (with the reft that fincerely fur- theredit) may efcape the gnawings of Confcience, and the publique curfe and reproach, which the Hiftorie of this age may fatten upon them.who af- ter all their Engagements in blood and Covenants, would either in ignorant fury, or malicious fubtilty, or bafe temporizing cowardize, oppugn or A 4 under- The Epijile Dedicator). undermine the Gofpel, or hi perfi- dious filence, look on, whilft its de- stroyed. But becaufe it is not the work of a flatterer, that I am doing, but of a friend $ Imuftfecond thefe commendations with fome caution and c«unfel 5 and tell your felves of your danger and duty, as I tell others bi your exemplary Deeds. Truly the fad experiences of thefe times, have much -abated my confidence in man , and caufed me to have Tower thoughts of the beft, then lometime I have had. I confefsl look on man,' as luch a di- ftempered, flippery and unconftant thing, and of liich a natural muta- bility of Apprehenfions and Affecti- ons, that as I fliall never more call any man on earth, My friend, but with a fuppofition that he may poffibly be- comemine enemie • So Ifhalinever be fo confident of any mans Fidelity toChrift, as not withal to fufpe and value the Blood and Spirit and Word of your Redeemer , and the Hope of the Saints in their approaching Blejjednefs , before all the Pomp and Vanities of this world \ and Refolve to give up your fehes to his Conduct , who is become the Author of Eternal Salvation to all them that obey him : For Tou do I Publijh thefe follow- ing Directions : and to Ton it is that I direct this Preface, The onely Glorious and Infinite God , who made the Worlds , ( a 4 ) and To the Poor in Spirit. and ufholdeth them by his Word , who is attended with Millions of his Glorious Angels y and Prat fed continually by his Heavenly hofts : who pilleth down the Mighty from their feats , and fcattereth the Proud in the Imaginations of their hearts > and maketh his Enemies lick the dufi : to whom the Kings and Conquerors of the Earth are as thefilliejl worms, and the whole world is Nothing , and lighter then Vanity , which he will fhortly turn into flames before your eyes : This God hath fent me to you > with that joyful MeffrtgCy which needs no more but your be- ian;ing entertainment, to make itfuffici- ent to raife you from the du(l > and bamfh thofe terrours and troubles from your hearts , and help you to live like the Sons of God. Pie commandeth me to tell you , that he takes notice of your forrows : he fands by when you fee him not and fay lie hath forfaken you : he minds you with greateji tendernefs when you fay He hath forgotten you : Be numbreth your fighs: he bottles tif your tears : the groans of your hearts do reach his own. He takes it To the Poor in Spirit. U unkindly , that you are fo fufpicious of biyyi : ana that all that he hath done for you in the work of Redemption ', and all the gracious workings of his Spirit on your fouls y and all your own peculiar cxperien- rf his Goodness , can raife you to no higher apprehenfions of his Love ! Shall not Love he acknowledged to be Love > % its grown to a Miracle ? when it furpafjeth Coynprehenfion I Mufl the Lord fet up Love and Mercy in the work of Re- demption y to be equally admired with his Ommpotency mamfefled in the Creation? and call forth the \Vcrld4o this fweet tm- ploy men t, that in Secret and in Publick it might be the bufwefs of our lives ? and it be fo overlcokt or queflioned ', as if you lived without Love and Mercy '■rid ? Providence doth its part > by heaping ut> Mountain* of daily Mer- your eyes : The Gofpel hath eminently done its part I) defer lb i- d fully a[fa t is proclaimed freauc. in ycur ears : And yet is there fo lit in your hi De yen / (a %) To the Poor ui Spirit. and hear , and feci , and t a fie Mercy and Love ? do you Live wholly on it f and yet do you fill doubt of it ? and think fo meanly of it ? andfo hardly acknowledge it f God takes not this well : but yet be confidereth your frailty , and takes you not at the worjl. He knows that fie fh will flay its part j and the Remnants of Corruption will not be idle : and the Serpent will be fggt 'fting falfe thoughts of God } and will hefiilljlriving mofl to oof cure that part of his Glory which is dearefl to him , and effect ally which is mofl conjoynedwith the Happinefs of Man, Be knows alfo , that fin will breed forrows and fears : and that mans Und-er (landing is fballow , and all his Conceivings of God are exceeding low : and thai we are fo far from God as Creatures, and fo much further as finners, and efpe daily as Confciou* of the abufe of his Grace , that there mufl needs follow juch a flrangenefs , as will damp and dull our upprehenfions of his Love : and fuch an abatement of our Confidence , as will make us draw back > and look at God afar elf, Seeing therefore that at this di fiance fib, To the Poor in Spirit. no full apprehenfions of Love can be ex- peeled : It is the Vlcafurc of our Redeemer flwrtly to Return , with ten thoufands of Saints , ■with the noble Army of his Martyrs , and the attendance of his An- gels : and to give you fuch a Convincing Demon f ration of his Love > as jhall leave no room for one more Doubt. Tour Com- forts v but a Tafl y they fka/I be then a Feafl : They are now but Inter- mittent , they fihtll be then Continual, Horvfoon now do your Conquered fears re- ? and what an unconflancy and'un- evennefs is there in our Peace ? But then our I ft needs be Perfect and Per- fl:all pleafe God and En- joy him in Perfection to Perpetuity. Cer- tainly , Chriftians , your Comforts [hould be now more abundant , but that they are not ripe : It is that , and not this , that is your harvefl : I have told you in another Book the mi flake and danger of expecting too much here y and the Xecefsity of Look- ing and Lcnz hat Reft , if we will have Peace indeed! But, alas, how hard is this lefjon learned? Ui i would To the Poor in Spirit. have Happinefs : but how fain would they have it in the Creature , rather then in God ! Believers would rather have their Happinefs in God then in the Creature : But how fain would they have it without Dying ? And no wonder : for when Sin brought in Death > even Grace it f elf can- not Love it , though it may fubmit to it r But though Churlifh Death do (land in our way , why look we not at the Souls admit- tance into Reft I and the Bodies Re fur- re ciion that mu(l ffjortly follow ? Doubt- lefs that Faith by which we are ^fuftified and Saved , as it (its down on the word of Truth as the prefent ground of its con- fident repofeyfo doth it thence look with one eye backward on theCrofs y and with the other forward on the Crown- And if we well obferve the Scripture Defcriptions of that Faith > we jhall find them as frequent- ly magnifying it > and defcribingit from the latter as from the former. As it is the duty and glory of faith to look back with Thankful Acknowledgement to a Crucified Chrift ?. and his payment of our Ranfome : fo is it the Duty and Glory uf that, To the Poor in Spirit. //;,// fame $ unifying Saving Faith to Look forward with Defire and Hove to the A Tcfus > and t"e Glo- rious Celebration of the Marriage of the Lamb , and the Sentential purification, and the Glorification of his Saints : To Believe theft things unfeignedly which cverfaw, (nor ever Jpoke with man that did fee ) and to Hope for them fo Re all) as to let go all pre Cent forbidden pie a fires > and all worldly hopes andjeem- tng happinefs , rather then to hazard the lofs of them : this is an eminent part of that Faith by which thetfujl do live-, and which the Scripture doth own as J'ufUfy- ing and Saving : ( For it never diflin- guifheth between tfttftifying Faith aid Saving Faith , as to their nature,) It is therefore a great miftake of fome to look onely at that one eye of ^ufifying Faith which looks back upon the Crofs y and a great mi (lake of them on the other hand that look onely at that eye of it which be- holds the Or own: Both Chrift Crucified > and Chrifl I and Ch iff 7 to $u (life and Clorife 7 are the objects To the Poor in Spirit. objects even of ^uflifying Saving Faith , mojl firicflj [o called. The Scripture oft exprejjeth the one onely : but then it fljll implyeth the other. The Socinians erro- nioufly there fare from Heb. 1 1. ( where the Examples and Elogies of Faith are fet forth) do exclude Chrifl Crucified y or the refyeB to his Satisfa£lion>from ^ uni- fying Faith y and place it in a meer Ex- pectation of Glory : and others do as un- greundedly affirm^ that it is not the fofti- fftng AEl of Faith which Heb. n. de- jcribethy becaufe they find not the Crofs of Chrifl there mentioned. For as Believing in Chrifls Blood Comprehendeth the End , even the Expectation of Remifsion and Glory merited by that blood: fo the Be- lieving of that Glory doth always imply that we Believe and Expert it as the fruit of Chrifls Ranfome. It is for health and life that we Accept and Trufl upoi our Phyfician r And it is for purification and Salvation that we Accept and Trufl on Chrifl. The Salvation of our Souls is - the End of our Faith. They that tptefiion s?h:ther we may Believe and obey for cur mm To the Poor in Spirit. own Salvation , do que (lion whether we W$m ft to the Pbyfictan, and follow his ad- vice for Health and Life. Why then do you that are Believers , Jo much forget the End of your Faith ? and that for which it is that you Believe ? Believing in Chrijl for prefent Mercies onely , be they temporal or (piritual , is not the true Be- lieving. They are dangeroufly nnflaken that think the thoughts of Heaven to be fo accidental to the nature and work of Faithy as that they tend onely to our C,om- fort y and are not necejjary to Salvation it {elf. It is upon your apprehensions and ci at ions of that nnfeen felicity that both your Peace and Safety do depend. How contrary therefore is it to the nature of a Believer y to forget the Place of his Re (I andConfolation ! and to Look for fo much of thefe from Creatures , in this our prefent Pilgrimage and Prifon <, as > alas y too commonly we do I Thu* do we kill our Comforts , and then complain for want of them^ Hov flwild you have any Life or Con fancy of Con flat ions > that Arefofeldom,fo fight, fo unbelieving and fo To the Poor in Spirit. fp heartlefs in your thoughts of Heaven ! Ton know what a folly it is to expert any Peace, which flail not come from Chrift as the Fountain : And you mufi learn as well to under ft and what a folly it is to ex- pert any folid^poys, or ft able Peace, which is not fetcht from Heaven , as from the End. 0 that Chrijlians were careful to live with one eye ftill on Chriji Cruet fed, and with the other on Chrift coming in Glory 1 If the Everlafting tfoys were more in your believing thoughts -> Spiritual ffoys would more abound at prefent in your hearts. It's no more wonder that you are Comfort lefs when Heaven is forgotten , or doubtingly remembred , then that you Are faint when you eat not , or cold when you ftr not , or when you have not fre or clothes. But when chriftians do not onely let fall their expectations' of the things tfn* feen , but alfo heighten their expectations from the Creature : .then do they mo ft in- fallibly prepare for their fears , and troubles, anatftfdngednefs from God, and with both hands draw calamities-en tfjeir fouls c To the Poor in Spirit. fouls. Who ever meets with a di/lrefjed complaining foul , where one or both of theft is not apparent? their Low expect a- I from God hereafter y or their high expectations from the Creature now f What doth keep us under fuch trouble and dt (quiet nefs , but that we will not Expeff what Cod hath Promifedy or we will needs Expect what he Promijednot ? And then we complain when we mifs of thoje Ex- pectations which we foolifbly and un- groundedly raifed to our felves ! We arc grieved for CrojJ'cs, for Lojjes , for wrongs from our Enemies y for unkind or un faith- dealings of our Friends , for fick- nefs y for contempt and difejleem in the World \ But who bid you look for any better ? Was it Profperity > and Riches > and Credit j and Friends , that God called you to Believe for ? or that you became Chrijl'ians for , or that you had an abfolute promife of in the Word? if you will makePromifes to your f elf , and then your own Promifes deceive you , whom flwuld you blame for that ? Nay do we not > as it were , necefiitate God hereby , to embitter all To the Poor in Spirit. a\1 our Comforts below, and to make every Creature as a Scorpion to us , becaufe we will needs make them our petty Deities ? We have lefs Comfort in them then elfe we might have , becaufe we muft needs have more then we fhoula have. You might have more faithfulness from your Friends, more Reputation in the World, more fweet- nejs in all your pre fent enjoyments, tf you lookt for Lefs. Why is it that you can fcarce name a Creature near you -> that ts not afcourge to you, but becaufe you can fcarce name one that is not your idol ? or, at leaf , which you do not expetl more from, then you ought? Nay (which is one of the jaddeft Confederations of this kind that can be imagined) God is fain to fcourge us moft even by the highefl Pro- fe(fors of Religion > becaufe we h.tvc mpfi idolized them, and hadfuch excefsiv peffations from them. One wo ( thought it next to animpofsibn it fuch men , and fo many of then , d ever have been drawn to do that agai/.Ji the Church, agawft that Gofpd-Mwiftry, and Ordinances of God (which once feem- ed To the Poor in Spirit. ed dearer to them then their lives ) which hath ft nee been done , and which yet rve fear ! But a believing eye can difcern the reafon of this fad providence ( in part:) Never men were more idolized: and therefore no wonder if we were never (o afflicted by any. slits , when will wc learn by Scripture and Providence fo to know God and the Creature , as to look for More from him > and lefsfrom them ! We have looked for Wonders from Scotland , and what is come of it ? We looked that War fbould hav: even fatisfied our de- , and when it had removed all vifible Impediments , we thought we jhouldhave had fuch a glorious Reformation as the World never knew ! And now behold y a Babel , and a mangled Deformation I What high Expectations had we from an Afjembly ! what Expectations from a Parliament ! and where are they now I O hear the Word of the Lord , ye low- fpirited People ! [ Ceafe ye from man , who fe breath is in his nop r lis : for wherein is he to be accounted of ? Ifa. 2. 22. ] £ Cur fed be the man that trufieth in many 4tfd To the Poor in Spirit* and makethflejh his arm, and whofe hecirt depart eth from the Lord : Tor he [ball be like the Heath in the Defart, andjhall not fee when Good comvth. Blejfedis the man that trufteth in the Lord, and whofe Hope the Lord is : For he jhall be as a Tree planted by the Waters > (jrc. Jer. 17. 5 , 6>7>8.2 [Surely men of Low degree are Vanity , and men of High degree are a Lye : to be laid in the ballance they are altogether lighter then Vanity , Pfal. 62.9.3 Let me warn you all, chriftians, for the time to come , Take the Creature as a Creature : remember its frailty : look for no more from it then its part : if you have the near eft, dear eft, godly friends, expert to feel the fling of their Corrupti- ons, as well as to taft the fweetnefs of their Gfaee : And they muft expect the like from you, if you ask me why I fpeak fo much of thefe things here? It is , 1. Because I find that much of the trouble of' ordinary Chriftians comes from their Croffes in the Creature , and the fruftration of thefe their ftnful Expectations , 2 . And becanfe r To the Poor in Spirit. I have (aid fo little of it in the following Directions , they bwtg intended for the cure of another kind of Trouble : therefore 1 have (.ad this much here of this, • Having pronifed this advice , / take my felf bound to adde one thing more : th.it is , An Apologie for the Publication of this Impcrfetf Piece : whether jufi or inefficient, other men mufl judge. I con- fefs I am fo apprehenfive of the Luxuri- ant Fertility, or Liccncioufnefs of the Prefs of late , a* being a defign of the Enemy to bury and overwhelm in a croud thofe J>udiciou* , Pious , Excellent Wri- tings that before were fo co??imonly read by the People, that I think few men flwuld now print without an Apologie : much lefs fuch its 1 5 who hath more lamented this inundation of impertinenctes ! or more iccufed the Ignorance and Pride of others hat mufi needs difgorge themfelves of all heir Crudities , as if they w:re fuch pre- iom Conceptions , proceeding from the Joly Ghoft , that the World might not , vithout very great injury , be deprived of: and it were pity that all men fhould not To the Poor in Spirit, not be made partakers of them ? Andhovt come I to go on in the fame fault my [elf? Truly I have no Bxcufe or Argument but thofe of the Times > NecelTity and Pro- vidence : which how far they may Zfu- flifie me , Imufi leave to the tfudge^ Be- ing in company with a troubled complain- ing Friend , J perceived that it mu(l be fome flanding Counfel which might be frequently perujed , that mufl fatisfatfo- rily anjwer the Complaints that I heard > and not a transient Speech y which would quickly flip away : Being therefore ob- liged as a Paftor, and as a Friend \ and as a Chriftian > to tender my be (I afsi fiance for relief y I was fuddenly (in the moment of fp caking ) moved to promife one fheet of Paper , which might be ufeful to that End. Which promife when I attempted to perform , the one fheet lengthened to thirty , and my onedaies (intended) work was drawn out to a jujl month. I went on far before I had the leaf thought to let any eye behold it , except the Party for whom I wrote it : But at la ft I perceived an impofsibility of contracting 7 and I was prefently t To the Poor in Spirit. prefently pojjeffed with confident apprc* benftons , that a Copy of thofe Directions might be ufeful to many other of my poor Neighbours andFriends that needed them &s much : Upon which apprehenfion I frefently permitted my Pen to run more at \arge , and to deviate from the of the Party that I wrote for : and to take in the common cafe of me ft troubled doubting fouls . By that 1 ime I badfinifhed it , / received Letters from feveral parts > from Learned and judicious Divines , importuning me to print more ( having under flood my Intentions to defijl , a* having done too much already > even at fir ft:) I confefs I was not much moved by their Importunity , till they feconded it with their Arguments : whereof one was 7 The Experience of the fuccejs of former Writings , which might afjure me it was not dijp leafing to God. I had many that urged me : I had no one but my f elf to draw me back. I apprehended that a wri- ting of this nature might be ufeful to the many weak perplexed Chriftians through the Lxnd. Two reafpns did at firfl come To the Poor in Spirit. in againft it. The fir (I was , That if there were no more written on this Subjeti then Doffor Sibs' s Bruifed Reed , and Souls Conflict , and Mr. Jof. Symonds De- serted Souls Cafe and Cure , there need no more: Effecially thzre being alfo Dotfor Preftons Works , and many of Perkins, to this ufe : and Mr. Ball and Mr. Cul- verwel of Faith, and divers the like . To this my own judgement anfwered , That yet thefe brief Dire&ions might adde fomewhat that might be ufeful to the weak, as to the Method of their proceed- ings , if not to the matter : And my Bre- thren flop my mouth by telling me , that others had written before me of Heaven and Baptifm : and jet my labours were not lofi. Next this, I thought the Crudity and weaknefs of the Writing was fuch, as fiould prohibit the publication , it being unfit to thrufk upon the World , the hafly undigejled lines that were written for the ufe of one p erf on. To this my thoughts re- plied, That I. For all that , it might be ufeful to poor Women, and Country people, who moft commonly prove the troubled tyirits To the Poor in Spirit. fpirits for whof (akcs I wrote it. Had I rvnt for the ufe of Lamed men , / would have tried to make it fitter for their nfe : and if I cou Id not y I would have fupprcfjed it. 2 . It w.ts my Pride that nourished thts fcruple , which moved me not to ap- pear fo homely to the World , and there- fore I caft it by. One thing more I confefs did much prevail with me to make theft Papers publick : and that is, the Ant i- nomians common > confident obtrufion of - Evangelical doctrines and methods for comforting troubled fouls t They are the mofl notorious Mountebanks in this Art , the highefl pretenders , and mhappieft performers , that mofl of the R c formed Churches ever knew. And none ufually are readier to receive their do- ctrines y thenfuch weak women or unskil- ful people j that being in Trouble, are like a fick man in great pain , who is glad to hear what all can fay , and to make trial of every thing by which he hath any hope of cafe. And then there is [o much Opium in thefe Mountebanks Nepenthes > or An- tidote of Reft : fo many principles of car- (b) nal To the Poor in Spirit. nal fiecurity and prefiumption , which tend to the present eafie of the Patient , ( whatever follow ) that it is no wonder if form well-meaning Chriflians do quickly fwailow the batt> and proclaim the rare effetts of this Medicament , and the Admirable skil of this unskilful Seff , to the enfinaring of others , especially that are in the like diflrefis. Ff^e dally when they meet with fome Divines of our own > who do deliver to them fome Mafter- points of this Syfteme of Mi flakes > which arefio neceffarily concatenated to the reft > that they may eafily fee, if they have one , they muft have all , unless they will hold Contradictions. As to instance in the Doctrine of J>uftification before Faith : or the difiolvwg the obligation to Punifh- ment ( which is nothing but Remifiion of fin ) before Faith : So that nothing re- mains fince Chrijls death ( as fome ) or fince Gods Decree ( as others ) but onely to have our Pardon manifefted > or to be ffuftified in Confidence ^ or ( as fome phrafe it ) to have that ^fuflifi cation which il terminated in Confidence. There is To the Poor in Spirit. is a very judicious man, Mr. Benjamin Woodbridge 0/ Newbury hath writ- ten fo excellent well again (I this Errour y and in fo fmall room , being but one Ser- mon > that I would advife all private Clxriftians to %ct one of them , anaperufe u one of the befl, eafiefl, cheapejl Fre- es again fl the contagion of this part of Antinomianifm. I bad not troubled the Reader with this Apologie , had I thought fo well of this Writing as to be afufficient Apologie for it felf : or had I not taken it for a hainoiis Crime to (peak idly in Print. For the Doctrine here contained , it is of a Middle (train ', between (I think) the Ext reams of fome others. I have labour- ed fo to build up Peace , as not thereby to fortife Prefumption. And perhaps in feme Points you may fee my meaning plainly y which through the obfcunty of former Writings I was mifundt, flood As for the Manner of this Writing, I mujl dcfire them that expect Learning cr Ex4ctnefs 7 to turn away then eyes: and know , that I wrote it not for fa ch as (bz ) they. To the Poor in Spirit. the j. I aft not to (peak any thing but -plain Englifh to that Sex , or to that life and End for which I wrote the fe Lines. I wrote to the utmofi verge of my Paper , before I thought to make it publick , and jo hadiio room for Marginal Quotations, (nor time to transcribe that Copy that I wight have room) nor indeed much mind of them, if I had had both room and time. As in all the Removes of my Life I have been ftill led to that place or fiat e which was furthef from my own thoughts y and never defigned or con- trived by my [elf: fo all the Writings that yet I have publzfhed arefuch as have been by jome fudden unexpected occafion extontd from me , while thofe that I mofi affeBed have been fiifled in the Con- ception : and thofe that I have mofi la- boured in, mujl lie buried in the dufi: that I may know it s God that is the Bif pofer of all. Experience perfwadeth me to think , that God? who hath compelled me hereto > intendeth to make this hafiy wri- ting a means for9 the calming of fomt Troubled Sauls : Which if he do , I have my To the Poor in Spirit." End. / \ do nothing to the s public I: Pi ther through my own unsktlfulnejs and unworthi) or through tl: 'a Lid) : villit he my comfort to further :e of the pore \l Chriftian. ( Though to the former alfo I (hall contribute my bej} endeavours : and am with this fend- to the Prefs fome few (beets to that end , with our Worcefterlhirc Agree- mentj The full ace omf '. the jubduing of the Prince of Darknefs , Confufion and Contention : the dcftrcyiHg of that Pride , felf-efteem, fe If -fee king > and carnal-mindednefs, which remaining even in the be ft , are the dijlurbers of all Peace : the fuller difcovery of the fwful- nefs ofimpeaceable Principles, Difpofiti- and Practices : the nearer clofure of all true Believers, and the ha fining of the Churches Everlafting Peace : Theje arc his daily Prayers, who is May 7. A Ktalou* Aefircr of the Peace of the 1 ^ 5 3 • Churcb^nd of every faithful fouly Richard Raxtbr. f>j) The- The Contents. nr H E Cafe to be Refolvcd. pag. i. DIRECTION I. Difcover the true Caufe of your Trouble. 4 The continued neceflity of a (landing Mi- niftry. 6 DIRECTION II. Difcover well how much of your trouble is from Melancholy, or from outward Crof- fes, and apply the Remedy accordingly. 7 DIRECTION III. Lay firft in your underftanding found and deep apprehenfions of Gods nature. 1 7 (b4) The The Contents. The Benefits that arife from the Apprehen- sions of Gods Goodnefs. 18 DIRECTION IV. Get deep Apprehenfions of the Gracious Nature and Office of the Mediator. 28 DIRECTION. V. Believe and confider the full Efficiency of Chrifts Sacrifice an-d Ranfome for all. 32 j DIRECTION VI. Apprehend the Freenefs , Fulnefs and Uni- verfalityof the Law of Grace, or Con* ditional Grant of Pardon and Salvation to all men 3 if they will Repent and Be- feve. 3 3, DIRECTION VII. Underftand the difference between General Grace and Special, and between the Pot fibility, Probability, Conditional Cer- tainty , and Abfalute Certainty of your Salvation, and fo between the ieveral De- grees oy Comfort that thefe Severals may 35 How The Conteiu How much Comlorc the unconverted may receive from General Grace. 39 DIRECTION VIII. UnderiUnd rightly the true nature of faving \ aith. 49 DIRECTION IX. Next perform the Condition by Aftual Be- lieving. 55 Object. I am not able to Believe : Anfwer- ed 56 Direction how to get faith. 59 How far the prayers of the wicked are ac- .ahle. 60 DIRECTION X3 t Review your own Believing 5 and thence gather A/Turance. 66 The Witnefs of the Spirit 5 and Spirit of A- doption,what they are. C8, 7^ .ether it be a Legil departing i Chriit , or any finful trufting in our own Righteoufnefs, to gather Peace, Comi. or Aflurance from figns within us ? Arguments proving it lawfvlt' ther Comfort or Aflurance from G< races in uc> (b The Contents. DIRECTION XI; Make ufe in Trial of none but infallible figns. 86 Five certain figns , together comprizing the Defcription of a true Chriftian. 83 • Twenty obfervable explicatory points for the right understanding of thefe figns. 9 1 DIRECTION XII. Know-, thatAffufanre of Juftifieation 5 or > right to Salvation , cannot be gathered from the leafl degree of faving Crace. • 119^ Proved from the many exceeding Difficul- ties that muft be overcome by all that will have AfTurance in ordinary ways: and from other Reafons. 120 DIRECTION XIII. The firft time of our Receiving or A&ing faving Grace f and fo of our Juftificatioiv and Adoption, cannot ordinarily be known. 136 To affirm that faving fincerity of Grace lieth but in a Gradual Natural-difference-. is.no -diminution of the Glory of Grace. 142 ru The Contents. DIRECTION XIV. * Know that Affurance is not the lot of the ordinary fort of true Chriilians, but onely of a few of the itrongeft , moft aftive, watchful and obedient, Proved. 145 The obfervation of the Confefiions of the Godly in this. 151 DIRECTION XV. Know that even many of the ftronger and more obedient who have Affurance of their Converfion , are yet unaffured of their Salvation, for want of Affurance to perlevere. 160 The Authors free Confeffion of his own ftate3 and Judgement herein. 162 DIRECTION XVL Tfeere are many grounds to difcover a Pro- bability of laving Grace, where we cannc t yet difcern a Certainty i And you mil ft learn, next to the Comforts o\ Ge- neral Grace, to receive the Com!< : ts of the Probability of SpecialGraee5 you expert cr are ripe for rfrcComii Affurance, . Trc* The Contents. Proved that a Chriftian may live a Joyful : Life without Affurance. 1 7 3 DIRECTION XVIL Improve your own. and others Experiences . 10 ftrengthen your Probabilities. 179 DIRECTION XVIII. Know that God hath not commanded you - to Believe that you do Believe, nor that you are Juftified, or fhall be faved ( but enely Conditionally ) and therefore your Affurance is not a Certainty properly of Divine Faith. 189 I| is not Unbelief or Defperation in Qui' ftians which is commonly called, fo. 1 93 DIRECTION XIX, h Know that thoie few that do attain to Af- furance, have it not conftantly. ; 209 ) DIRECTION XX, Never expect fo much Affurance on Earth h as (hall fet you above all Poffibiiity of the lofs of Heaven , and above all apprehen- - lioasofrealdanser, 211 The if Contents. The ufcfiilnels of Apprehcniion of da? ued DIRECTION XX. Be glad o* a fetied Peace , and look not too much after raprurcs and ftrong feelings of Comfort i And if you have fuch , expeft I a conftancy of them. DIRECTION XXII. Spend more time and care about your Duty then your Comforts, and to get and exer- cife and increafe Grace , then to difcern the certainty of it. 232 DIRECTION XXIII. flunk not that thofe Doubts and Trouble; • which are caufed and continued by wilful Difobedience, will ever be well healed but by the healing of that Difobedience , or that fuch can be cured by the fame means, as obedient doubting Chriftians may, 246 How far a Chriftian c?n or cannot do the Good he would. 2$ 1 Three forts of tins of] \ or fo called, The, The Contents. The ftate of a Chriftian under grofs fin f doubtful. 265 Proved, that Aifurance dependeth much on careful Obedience ; And that when all is done, the moft obedient Believer will or- dinarily 'hare moft and beft Affurance of his fincerity and falvation. 270 The life of the former Diredion. 280 The Doubtings of moft Chriftians that have the free ufe of Reafon , are fed by fome (in. ibid. The fins which Troubled Chriftians fhould moft fearch after, are 1.. Contrary carnal Intereft encroach- ing on Chrifts Intereft. 1. In the ilnderftanding , enumerated as againft each Perfon in theTri- - nity. 2. In the Will and Affe&ions. ~ 1. Pride. 2/ Covetouihefs: - 3. VoluptUQufnefs. Thefe are confidered here as againft 'God himfelf, and fo as againft thefirft Com- mandment, 286 2. Aftualfins againft the other Com- mandments. -Efpecially fufped J, ilnmercifulnefs and rigid cenibriout ne& of others, . 2, .ilnr • The Contents* 2. Unpcaceablenefs in Family, Neigh- bourhood, Church, &c. 301 DIRECTION XXIV. Content not your felf with a cheap Re- Iigioufnefs , and to ferve God with that which coftyou little or nothing : And take every Call to coftly duty or ikffering for Chrift as a prize put into your hand, for advancing your Comforts. 313 ' Remember this ; 1. In preventing fin. 2. In riling from fin. 3 . In performance of Duty. 3 25 DIRECTION XXV. Study the great art oi Doing Good>> and let it be your every-days contrivance, care and bufinefs , how to lay out all your Talents* to the greateft advantage, 3 3 2 Applyed to our Rulers , and to Rich men. DIRECTION XXVI. -rouble not your foul with needlefs fcru- pks; Nov p ur fclf more work the 13 The Contents. tben God hath made you , by feigning that unlawful, which Ood hath not for- bidden ; or by placing your Religion in Will-wo*fhip , or overmuch rigour to your body, &c. 346 What it is to be .Righteous Over-much ? The Queftion Anfwered i Whether all Virtue be in the middle? And Whether We -can love or ferve God too much ? 347 All Over-doing in Gods work is Un-doing. The Devil is moft zealous in Over-doing. A fad inftance how much the Devil hath got by Over-doing, 1. InDodrine, agairift Hereticks 9 by adding to the Creed, and forfaking Scripture-phrafe. 2. In Difcipline. 3. In Government or Church-power,. 4. In Worfhip. 5. In Reformation $ efpeciallyof late. The Devil goes beyond Chrift in ail thefe , when he once fals to work. 354 DIRECTION XXVII. When God hath discovered your iincerity to you , fix it in your Memory that it may be ufeful for the time to come ; and leave not? yourTou.1 open to new A p--jrehen(V* - The Contents. ons : Except in cafe of notable declining*, or grofs iinning. 3~o Proved, that in thefe excepted cafes even the Juihried mayqueftion then* fmcerity and Juftification. DIRECTION XXVIII. Be\vare of perplexing mif-interpretations of 1. Scriptures. 2. Providences. 3. Sermons. And be willing that Minifters {hould preacfr moft fearchingly and rouzingly for the good of others , without misapplying it toyourfclf. 387 DIRECTION XXIX. 3Diftingui(h carefully between caufes of Doubting , and caufes of meer Humiliati- on and Amendment : God calleth you very often to Humiliation when he calleth you not to Doubting. 403 7 \\ext y ordinary Doubt S Refolved. 1. About knowing the time and manner of Conversion.. 406 2. About The Contents, 2. About Humiliation. 4U 3. Of receiving Religion by Education, 417 4. About Deadnefs, Hard-heartedneis, and not weeping for fin. 423 5. About Backwardnefs to Duty , and not Delighting in it* 434 6. About doing all out of flavifh fear. 439 7. Not able to Believe. 443 8. Strangenefs to the Witnefs of the Spirit , Joy in the Holy Ghoft , and Communion with God.' 444 9. Want of the Spirit of Prayer. 446 10. UnproHtablenefs through want of Gifts. 45° 11. GreatnefsoffinandunworthinefsJ 452 A' twofold Worthinefs and Righteouf- nefs. 453 12. Want of a deep Hatred- to fin: Fear left The Contents. ieft ftronger Temptation would over* threw us. 456 j 3. Fear of committing the unpardonable finagainlt the Holy GhofL 459 14. Left it he too late , and the time, of Grace be paft Time of Grace palt in a double fenfe. 46 1 15. Sinning fince Profefllon againft Con- fcience, on Deliberation. 465 16. Not overcoming Corruptions , and not Growing in Grace. 469 1 7. Blafphemous and Unbelieving thoughts. 476 18. Fears of Death, 481 i's>. Heavy Afflictions. * 483 20. % Not being Affli&ed. 484 DIRECTION XXX. Carefully difcern whether your Doubts are fuch The Contents* fuchasmuft be cured by the considerati- on of General or of Special Grace And be fure that when you lofe the fight of Certain Evidence , that you let not go Probabilities : Or at the worft when you are beaten from both, and judge your felf Gracelefs , yec lofe not the Comforts of General Grace, 489 DIRECTION XXXI. Inallpre/fingNeeeffities take the advice of your Paftors, 1. Keep it not feeret. 2,. In what Cafes to feek advice, 3. To what Ends. 4. Of what fort of Minifters,and whom to avoyd. 5. In what manner to open your Cafe. Obje&ionsanfwered againft con- fefiing fin to Paftors. Reafonswhy Minifters have not fully acquainted their People with the great duty of confeffing and opening their Cafe to them. 499 DIRECTION XXXII. Utiderftand that the height of Chhftian Lifer and The Contents. and the greateit part of your Duty , lyeth in A loving 'Delight in God, and * Thank- fhl >\nd ChiarfiU Obedience to bid Will'. which you muft be ftill endeavouring- and fabordinate all other duties to thefc. 523 Mmirters and Chriftians fhould keep the Lords day as a day of Thankfgiving for the work of Redemption, and fpend more of it in Praifes, Pfalms, Hymns , &c. and lefs in Confeifing, &c. 5 3 3 How Chriftians wrong Chrift and Religion , and contradift the main defign of Grace by their fad dejefted lives. 536 Stand not Complaining and Doubting , but Chearfiilly Amend and Obey. 5 3 7 . ERRATA. D Ag. 16. lin. $. for quit r. quiet* p. 44. !• **• before anfepuzoY. p. 67. 1. 2^ 27. for define put explain. p. 164.I. v. after W mike a /top. p.174. l.a. for giz/^n r. ft*». p. i36. 1. 10. for their v. the. p. 104. 1. 21. for a/atf r. arr. p. 259. 1. 25. for nobility r. mobility. 'P. 45V* 1. x7. (or our faith r. one faith, p. 482. ]. 28. between the two its pucmc hcynous fecret, or lalous fin : And fometimes it is meerly d the frefh difeo very of that which be* we never did difcern : And fometimes firbm the violent affaulc of extraordinary Temptations : which of thefe is your own , you muft be carefull to finae out, and to apply the means for Cure accordingly. Even of true Chriftians, the fame means will not fit all. The difference of Natures as well as of a&uall Cafes muft be confide- red. One hath need of that tender handling which would undo another : and he again hath need of that rowfing which another cannot bear. And therefore underftand that when I have given you all the Dire- ctions that I can, I muft (in the end hereof) advife you to take the Counfel of a skilfull Minifter in applying and making ufe of them : For it is in this, as in the Cafe of Phy- fick : When we have written the beft Books of Receipts, or for Methodicall Cures, yet we muft advife people to take heed how they ufe them without the advice of a learned and faithfull Phyfitian. For Medicines muft not be only fitted to Difeafes but to Bodies.Thac Medicine will kill one man, which will cure another of the lame diftemper : fuch diffe- rence there maybe in their age, ftrength, B 3 complc; 6 Din&ion fir getting and keep fog complexion and other things. So is it much in our prefent Cafe. And therefore as when all the Phyfick Books in the world are writ- ten,and all Receipts known, yet will there be ftill a Neceflity of Phyfitians ; fo when all Difcoveries and Directions are made in Di- vinity, there will ftill be a Neceflity of a conftant (landing Miniftry. And as ignorant Women and Emprikes do kill oft times more then they Cure, though they have the beft Receipts, for want of Judgment and expe- rience to ufe them aright : fo do ignorant Teachers and Guides by mens fouls, though they can fay the fame words as a Judicious Paftor, and repeat the fame Texts of Scri- pture- Not that I mean,that fuch can do no good : Yes,much no doubt,if they will hum- bly, compaffionately and faithfully improve their Talents, within the verge of their own Calling: which if they go beyond,ordinarily a remarkable Judgment followeth their belt labours ; both to the Churches and parti- cular fouls that make ufe of them.And there- fore becaufe ( if my conjeftural prognifticks fail not,as I daily pray they may) we are like to be more tried and plagued this way, then ever were any of our fore-fathers fince Adorns dayes till now, and feeing this is the hour of our Temptation, wherein God is 'purpofely feparating the chaff, and difco- venng Spiritual Peace and Comfort. 7 vering to the world, the dangers of injudi- \% mifgutded Zeal ; I fhall therefore both firft and laft ad\ lie yon, as ever you would have 1 Ceded Peace of Conference, keep ouc of the hand ot vagrant and feducing Moun- tebanks, under what Names, or Titles, or pretences focver they may aflault you. Efpecially fufpeft all that beftow as much pains to win you to their party, as to win you to Chrift . DIRECTION tl 2. Make as full a Difcovery as you can, how much of the trouble of your minde doth arife from your Melancholy, and bodily diftempers, and how much from difcontenting afflictions in your worldly Eftate, or Friends?or Name. And according to your Difcovery make ufe of the Remedy. I Put thefe two Caufes of trouble here to- gether in the beginning, becaufe I will prefently difmifs them, and apply the reft of thefe Direftions only to thofe Troubles that B 4 are 8 * Direction fer getting And keying are raifed from fins and wants in Grace. i. For Melancholy, I have by long ex- perience found it to havefo great and com- mon a hand in the fears and troubles- of minde3that I meet not with one of many that live in great Troubles and fears for any long time together, but Melancholy is the main feat of them : Though they feel nothing in their body, but all in their Minde. I would have fuch perfons make ufe of fome able godly Phifitian, and he will help them to difcern *how much of their Trouble comes from Melancholy. Where this is the Caufe, ufually the party is Fearful! of almoft every thing : a word, or a fudden thought will difc quiet them : Sometime they are fad and icarce know why: all Comforts are of no continuance with them : but as foon as you have done comforting them,& they be never fo well fatisfied, yet the trouble returns in a few dayes or hours, as foon as the dark and troubled fpirks return to their former force; They are ftill addided to mufing and folita- rineis^and thoughts will run in their mindes, that they cannot lay them by : If it go any thing farre^they are almoft alwayes aflaulted with Temptations to Blafphemy, to doubt whether there be a God, or a Chrift, or the Scriptures be true; or whether there be a Heaven or a Hell : and oft tempted to fpeak fome Spiritual Peace and Comfcrt. 9 ' feme blafphemous words againft Go 5 again: io Direction for getting A»d keeping again : Such is the cafe of the Melancholy in their forrows : For it is as natural for Melan- choly to caufe fears and difquietnefs of minde,as for Phlegme in a Lethargy to caufe fleep. Do not therefore lay the blame on your Books, Friends,Counfels, Inftruftions ( no nor all on your Soul,) if thefe Troubles be not cured by words. But labour to difcern truly how much of your Trouble comes this way, and then fix it in your minde in all your Enquiries, Reading and Hearing, that it is the other part of your Trouble which is truly Rational, and not this part of it which is from Melancholy, that thefe means were ordained to remove ( though God may alfo blefs them extraordinarily to do both.) Only conftant importunate Prayer,is a fit and fpe- cial means for the Curing of all. 2. ' When you have truly found out, ho^ much of your Difquietnefs proceeds from Melancholy, acquit your foul from that part of it : Still remember in all your feif-exami- nations, felf-judgings and refledions on your heart, that it is not direftly to be char- ged with thofe forrowes that come from your Spleen: fave only remotely,as all other Difeafes are the fruits of fin : as a Lethargick dullnefs is the deferved fruit of fin ; but he mat fbosld charge it immediatly on his foul, fliould Spiritual Peace and Comfort. \ i fhould wrong himfelf, and he that would attempt the Cure mult do it on the Body. 3. if you would have theft fears and troubles removed, apply your (elf to the proper Cure of Melancholy. 1 . Avoid all p:\llionsofforrow, fear and anger as much as you can • and all occafions of difcontent and grief. 2 . Avoid much folitarinefs,and be molt commonly in fome cheerfull com- pany : Not that I would have you do as the foolilh finners of the world do, to drink a- way Melancholy, and keep company with fenfual, vain and unprofitable perfons that will draw you deeper into fin, and fo make your wound greater inftead of healing it, and multiply your Troubles when you are forced to lookback on your finfull lofsof time : But keep company with the more cheerfull fort of the Godly : There's no mirth like the mirth of Believers, which faith doth fetch from the bloud of Chrift, and from the Promifes of the Word, and from experiences of Mercy, and from the ferious fore-apprehenfions of our everla- fting BlefTednefs. Converfe with men of ftrongeft faith that have this heavenly mirth, and can fpeak experimentally of the Joy of the holy Ghoft ; and thefe will be a great help to the reviving of your fpirit, and chan- ging your Melancholy habit, fo far as with- out 1 2 Eiretfidnf or getting and ketpng out a Phyfitian it may be expeded. Yet fometimes it may not be amifs to confer with fome that are in your own Cafe, that you may fee that your Condition is not Angular: For Melancholy people in fuch diftreffes are ready to think, that never any was in the Cafe as they are in,or at leaft,never any that were truly godly : when you hear people of the moft upright lives and that truly fear God, to have the very fame complaints as you have your felf, it may give you fome hopes that it is not fo bad as you before did imagin. However be fure that you avoid fo- litarinefs as much as you well can. 3. Ai- fo take heed of too deep, fixed, mufing thoughts:ftudying and ferious meditating be not duties for the deeply-Melancholy ( as I fhall fhew more in the following Dire- ctions:) You muft let thofe alone till you are better able to perform them ; left by attem- pting thofe duties which you cannot per- fbrm,you (hall utterly difable your felf from all : Therefore I would advife you, by all means to (hake and rowfe your felf out of fuch mufings, and fuddeuly to turn your ihoughts away to fomething elfe. 4. To this end, be fure that you avoid Idlenefs and want of imployment : which as it is a life not pleafmg to God, fo is it the opportunity for Melancholy thoughts] to be working, and the Spiritual Pedce and Comfort. \ 3 the chicfcft feafon tor Satan to tempt you. Never let the Devil findeyouunimployed: but fee that you go cheerfully about the works of your Calling, and follow it with di- ligence ; and that time which you redeem for fpintual exercifes, let it be molt fpent in Thanksgiving, and Prayfes, and heavenly Conference. Thefe things may do much for preven- tion, and abating your difeafe if it be not gone too far: but if it be, you were beft have recourfe to the Phyfitian, and exped Gods blefling in the ufe of means : and you will finde when your Body is once cured, the difquietnefs of your Minde will vanifh of it felt. 2. The fecond part of this Direction was,Thatyou take notice how much of your difquietnefs may proceed from outward Crofles : for it is ordinary for thefe to lye at the root and bring die heart into adifquiet and difcontent,and then trouble for fin doch follow after. Alas, how oft have I feen that verified of the Apoiile,2 Cor.y.i c. The for- row of the world worketh death. How many even godly people have I known, that through crofles in children or friends, or lofTes in their eftates, or wrongs from men, or perplexities that through fome unadvi- fednefs they were call into, or the like, have fallen 14 Direction for getting and keeping fallen into mortall Difeafes, orintofucha fixed Melancholy, that fome of them have gone befides themfelves, and others have li- ved in fears and doubting ever after, by the removal! of the difquietnefs to their con- ferences > How fad a thing is it, that we ihould thus add to our own Affli&ions ? and ' the heavier we judge the burden, the more we lay on I As if God had not done enough, or would not fufficiently afflift us ? We may more comfortably bear that which God lay- eth on us, then that which we immediately lay upon our felves ! CrofTes are not great or fmall according to the bulk of the matter, but according chiefly to the minde of the fufferer. Or elfe how could holy men re- joyce in Tribulation, and be exceeding glad that they are accounted worthy to fuffer for Chrift? Reproaches, wrongs, lofTes are all without you : unlefs you open them the door wilfully your felf, they cannot come in to the heart. God hath not put the Joy or Grief of your Heart in any other mans pow- er, but in your own. It is you therefore that do your felves the greateft mifchief God af- flifts your body, or men wrong you in your ftate or name ( a fmall hurt if it go no fur- ther;) and therefore you will aifliftyour foul I But a fadder thing yet is it to confider of, that men fearing God fhouldfo highly j valuej 1 Spiritual PedCe and Citnfort. 1 5 value the things of the world. They who in their Covenants with Chrift are engaged, to renounce the world, the flefh and the devil i They that have taken God in Chriit for their Portion, for their All 1 and have refign- ed themfelves and all that they have to Chrifts dilpole ! whofe very bufinefs in this world, and their Chriftian life, confirteth fo much in refilling the devil, mortifying the flelh, and overcoming the world : and it is Gods bufinefs in his inward works of Grace, and his outward teachings, and (harp affli- ctions, and examples of others, to convince them of the vanity and vexation of the world, and throughly to wean them from it : And yet that it {hould be fo high in their eftimation, and fit fo clofe to their hearts^ that they cannot bear the lofs of it without fuch difcontent, difquiet and diftra&ion of minde : Yea though when all is gone, they have their God left them, they have their Chrift ftill, whom they took for their Trea- fure, they have opportunities for their fouls, they have the fure promife of Glory, yea andapromife, that all things {hall work to- gether for their good • yea and for that one thing that is taken from them, they have yet a hundred outward Mercies remaining ; that yet even Believers (hould have fo much un- belief 1 and have their Faith to feek when they 16 nircttm far getting wdktcftng they (hould ufe it and live by it ! and that God (hould feem fo fmall in their eyes as not to fatisfie or quit them, unlefs they have the world with him ; and that the world (hould ftill feem fo Amiable,when God hath done fo much to bring it into contempt ! Truly this(and more)(hews that the work of Mortification is very imperfeft in profef- fors, and that we bend not the force of our daily drivings and endeavours that way. If Christians did beftow but as much time and pains, in Mortifying the fle(h, and getting down the Intereft of it in the foul, that Chrifts Intereft may be advanced, as they do about Controverfies, external duties, for- malities, tasks of devotion, and felf tormen- ting fears, O what excellent Chriftians (hould we then be ! and how happily would moft of our difquiet be removed 1 Alas, if we are fo unfit to part with one outward comfort now, upon the difpofal of our fa- thers providence, how (hould we forfake all for Chrift ? or what (hall we do at death when all muft be parted with. As ever there-* fore you would live in true Chriftian Peace, fet more by Chrift, and lefs by the world, and all things in it; and hold all that you poflefs, fo loofely, that it may not be grie- vous to you when you muft leave them. So much for the Troubles that arife from your Spiritual Pedce and Comfort. 1 7 your Body and outward ftatc : All the reft (hall be dire&ed for the Curing of thofe Troubles that arife immediatly from more Spiritual Caufes. DIRECTION III- 3. Be fure that you firft lay found ap- prehenfions of Gods nature, in your underftanding : and lay them deeply. THis is the firft Article of your Creed, and the firft part of Life Eternal, to know God 1 His fubftance is quite paft hu- mane underftanding ; therefore never make any attempt to reach the knowledge of it, or to have any pofitive conceivings of it, for they will be all but Idols, or falfe concep- tions; but his Attributes are manifeftedto our underftandings.WelI,confider,that even under the terrible Law, when God pro- claims to Mofes his own Name, and therein his Nature, £aW. 3 4.6,7. the firft and great- eft part is, The L$rA,GoA,Mcrcifmll and Gra- cious, long jhffcring.and abundant inGsodnefs and Truth, keeping mere J for thonfands, for- giving iniquity jranfgreffi en and fin. And he hath (Worn that he hath no pleafure in the death 1 8 Direction for getting and keeping death ofafinner, but rather that he return and live. Think not therefore of Gods Merciful- nefs,with diminifhing,extenuating thoughts, nor limit it by the bounds of our frail under - ftandings; for the heavens are not fo far above the earth, as his thoughts and waves are above ours. Still remember that you mufthaveno low thoughts of Gods Good- nefs; but apprehend it as bearing proportion with his Power. As it is blafphemy to limit his Power,fo it is to limit his Goodnefs. The advantages that your foul will get by this right knowledge and eftimation of Gods Goodnefs, will be thefe. i. This will make God appear more Amiable in your eye** and then you will Love him more readily and abundantly. And Love i. Is effe&ually confolatory in the very working : fo much Love, ufually fo much Comfort ( I mean this Love of Com- placency : for a Love of Defire there may be without comfort.) 2. It will breed perfwa- fions of Gods Love to you again, and fo Comfort. 3 . It will be an unqueftionable evidence of true Grace, and fo Comfort. The Affeftions follow the Underftan- dings conceptions. If you think of God as one that is glad of all advantages againft you, and delighteth in his Creatures mifery, it is impoffible you (hould Love him. The Love Spiritual Pcsce AndCemftrt. i g Love of our felves is fo deeply rooted in nature, that we cannot lay it by, nor Love anything that is Abfolutely anddireftlya- gainft us. We conceive of the devil as an Ab- lolute Enemy to God and man, and one that feeks our deftrudion, and therefore we cannot Love him : And the great Caufe why troubled fouls do Love God no more, is be- caufe they reprefent him to themfelves in an ugly,odious fhape : To think of God,as one that feeks and delighteth in mans ruine, is to make him as the devil ; and then what won- der if in ftead of Loving him,and Delighting in him, you tremble at the thoughts of him, and fly from him ! As I have obferved Chil- dren, when they have feen the devil painted on a wall, in an ugly fhape, they have partly feared, and partly hated it : If you do fo by God in your fancy, it is not putting the Name of £God] on him when you have done, that will reconcile your Affections to him, as long as you ftrip him of his Divine Nature. Remember the holy Ghoft's defcri- ptionofGod,i Job ^.i6.Godu Love. Write thefe words deep in your Underftanding. 2. Hereby you will have this Advantage alfo,that your thoughts of God will be more . fweet and delightful! to you : For as Glo- rious and beaunfull fights to your eyes, and melodious founds to your ears, and fweet fmels, 2 o Dire ft hn fir getting And keeping fmels,taftes,e£r. are all delightful! : when things deformed, {linking, &c. are all loath- fome : and we turn away from one with ab- horrency, but for the other ,we would often fee,tafte,c^r. and enjoy them : So is it with the obje&s of our minde • God hath given no command for Duty, but what moft per- fe&ly agreeth with the nature of the objeft. He hath therefore bid us,Love God and De- light in him above all, becaufe he is above all inGoodnefs, even infinitely andunconcei- vably Good : elfe we could not Love him above all, nor would he ever command us fo to do : The objeft is ever as exaftly fitted to its part ( as to draw out the Love and De- light of our hearts ) as the Precept is on its part(to oblige us to it.) And indeed the Na- ture of things is a precept to Duty, and ft which we call, The Law of Nature. 3 . Hereupon will follow this further Ad- vantage, that your Thoughts v/ill be both eafi Iyer drawn toward God, and more fre- quent and conftant on him. For delightfull ob jefts draw the heart to them, as the Load- ftone doth the Iron : How gladly, and free- ly, and frequently do you think of your dee- reft friends ? And if you did firmly conceive of God, as one that is ten thoufand times more Gracious, Loving and Amiable then any friend that you have in the world, it would Spiritual Peace dtidCtmfert. a i would nuke you not only to Love him a- bo\e all friends, but alfo more freely, de- lightfully and unweariedly to think of him. 4. And then you would hence have this further Advantage, that you would have lefle backwardness to any Duty, and lefle wearinefs in Duty : you would finde more delight in Prayer, Meditation and fpeech of Cod, when once God himfelf were more Lovely and delightfull in your eyes. 5. All thefe Advantages would produce a further, that is, The growth of all your Graces-.For its impoflible but this growth of Love, and frequent delightfull thoughts of God and addrefles to him, fhould caufe an increafe of all the reft. 6. Hereupon your Evidences would be more clear and difcernable : For Grace in ftrength and action would be eafily found : and would not this refolve all your doubts at once ? 7. Yea the very exercife of thefe feveral! Graces would be comfortable. 8. And hereupon you would have more humble familiarity and communion with God : For Love, Delight and frequent ad- 1 drefles would overcome ftrangenefs and dif- acquaintance, which make us fly from God, j as a Fifh,or Bird, or wild beaft will from the I face of a man, and would give us accefs with boldnefs % i Dirtttion for gating and keeping boldnefs and confidence. And this would banifh fadnefs andterrour, as theSundif- pelleth darknefs and cold. 9. At leaft you would hence have this advantage, That the fixed apprehenfion of Gods Goodnefs and mercifull nature,would caufe a fixed apprehenfion of the Probabili- ty of your Happinefs, as long as you are wil- ling to be Happy in Gods way. For reafon will tell you, that he who is Love it felf, and whofe Goodnefs is equal to his Almighti- nefs, and who hath fworn, that he hath no pleafure in the death of a finner, but rather that he repent and live, will not deftroy a poor foul that lyeth in fubmiffion at his feet, and is fo far from refolved rebellion againft him, that it grieveth that it is no better and can pleafe him no more. 10. However, thefe right apprehenfions of God, would overcome thofe terrours which are raifed only by falfe apprehenfions of him : And doubtlefs a very great part of mens caufelefs troubles, are raifed from fuch mifapprehenfions of God. For Satan knows that if he can Bring you to think of God as a cruel Tyrant, and bloudthirfty man-hater, then he can drive you from him in terrour, and turn all your Love and cheerfull obe- dience into hatred and flavifh fear. I fay therefore again, Do not only get, butalfo fix Spiritual Peace and Comfort. a 3 fix deep in your understanding, thchigheft thoughts of Gods natural Goodnefs and Gracioufnefs that pollibly you can raife: for when they are at the higheft, they conic ftiort ten thoufand fold. Ob]ttt. But, Gods Goodnefs lyeth not in Mercy to men, as I have read in great Di- \ines:he may be perfectly Good, though he (hould for ever torment the moft innocent creatures ? Apfw. Thefe are ignorant prefumptuous intrufions into that which is unfearchable. Where doth Scripture fay as you fay ? Judge of God as he rcvealeth himfelf, or you will but delude your felf and abufe him. All his works reprefent him mercifull : for his Mer- cy is over all his works, and legible in them all.His word faith, He is Good and doth Good, Pfat.i 19.68. and 145.9. How himfelf doth proclaim his own Name, £^^.34.6,7. I told you before. The moft mercifull men are his livelieft Image : and therefore he J plants Mercy in them in their converfion, as a principal part of their new nature : and commands of mercifulnefs are a great part of his Law ; and he bids us, Be mercifull as our heavenly Father is rnercifalL Luk.6.36. !\ Now if this were none of his Nature, how '/■J could he be the pattern of our new nature - ' herein?and if he were not infinitely Mercifull 1 himfelf, 24 TtlrctfUn for getting and keefwg himfelf, how could we be required to be Mercifull as he is ? Who dare fay,I am more Mercifull then God? ObjeH. But God is Juft as well as Merci- full : and for all his Mercifull nature5he will damn moft of the world for ever in hell. Anfw. i . But James faith, Mercj rejoicetb againft Judgement Jam.2. 1 3. 2. God is ne* ceflarily the Governour of the world (while there is a world ) and therefore muft govern it in Juftice, and fo muft not fuffer his Mercy to be perpetually abufed by wicked, wilfull, contemptuous finners. But then confider two things; 1. That he deftroyeth not humble fouls that lye at his feet, and are willing to have Mercy on his eafie termes ; but only the ftubborn defpifers of his Mercy; He damneth none but thofe that will not be faved in his way ; that is, that will not accept of Chrift and falvation freely given them ( I fpeak of thofe that hear the Gofpel : for o- thers their cafe is more unknown to us:) And is it any diminution to his infinite Mercy, that he will not fave thofe that will not be intreated to accept of falvation? 2. And confider how long he ufeth to wait on fin- ners,and even befeech them to be reconciled to him, before he deftroyeth them : and that he heapeth multitudes of Mercies on them, even in their rebellion, to draw them to SpiritH.xl Peace and Comfort. a $ to Repentance and fo to Life? and is it un- ibercinilnefi yet if fuch men pcrifh ? Objett. But if God were fo infinite in Mercy, as you fay, Why doth he not make all thefe men willing, that fo they may be fa- ved ? Anfw. God having created the world and all things in it, at firft, did make them in a certain nature and order, and fo ftablifh them, as by a fixed Law : and he thereupon is their Governour, to govern every thing according to its nature. Now mans Nature was to be Principled with an Inclination to his own Happinefs, and to be lead to it by objefts in a Morall way, and in the choice of means to be a free agent, and the Guider of himfelf under God. As Governour of the Rational creature, God doth continue that fame courfe of Ruling them by Laws, and drawing them by ends and objefts, as their natures do require: And in this way he is not wanting to them : His Laws are now Laws of Grace, anduniverfal inthetenour of the free Gift and Promife : for he hath there given life in Chrift to all that will have it : and the objefts propounded are fufficienc in their kinde, to work even the moft won- ierfull effefts on mens fouls ; for they are, God himfelf,andChrift,and glory : Befides, God giveth men natural faculties, that they C mav 26 Directions for getting and keeping may have the ufe of reafon ; and there is nothing more unreafonable then torefufe this offered Mercy. He giveth inducing Ar- guments in the written Word and Sermons ; and addeth fuch Mercies and Afflidions that one would think (hould bow the hardeft heart. Befides, the ftrivings and motions of his Spirit within, which are more then we can give an account of. Now is not this as much as belongs to God as Governour of the Creature according to its Nature ? And for the Giving of a New nature, and Crea- ting New hearts in men, after all their re- bellious rejecting of Grace, this is a certain Miracle of Mercy, and belongs to God in another Relation ( even as the free choofer of hisEled,) and not diredly as theGc- yernour of the univerfe. This is from his fpe- cial Providence, and the former from his General. Nov/ fpecial Providences are not to be as common as the General, nor to fub- vert Gods ordinary eftablifhed Courfe of Government. If God pleafe to flop Jordan, and dry up the Red Sea for the paffage of the Israelites, and to caufe the Sun to ftand ftill for fojbua, muft he do fo ftill for every man in the world, or elfe be accounted un- mercifull ? The fenfe of this Objedion is plainly this ; God is not fo rich in Mercy, except he will New make all the World, or Govern Spiritual Peace and Cent fort. z 7 ern it above its Nature. Suppofe a King w his fubjects to be io wicked, that they y one a full defign to famifh or kill thcinieh e$. or poifon themfelves with fome- thing which is enticing by its fweetnefs. The King not only makes a Law,ftriftly charging them all to forbear to touch that poifon, buc he fendeth fpecial Meflengers to entreac them to it,and tell them the danger ? If thefe men will not hear him, but wilfully poifon themfelves,is he therefore unmerciful! ? But luppofe that he hath three or four of his fons that are infefted with the fame wricked- nefs, and he will not only command and in- treat them, but he will alio lock them up, or keep the poifon from them,or will feed them by violence with bitter food? isheimmer- 1 unlefs he will do lb by all the reil of his Kingdom ? Laltly, If all this will not fatisfie you;Con-> fider, 1 . That it is moft certain that God is Love, and infinite in Mercy, and hath no pleafure in the death of finners. 2. But it is utterly uncertain to us, how God worked] on mans will inwardly by his Spirit. 3. Or yet what intolerable inconvenience there may be, if God fhould work in other wayes, • therefore we mull not upon fuch uncertain- ties,deny certainties ; nor from fome unrea- ble fcrupfes about the manner of Gods C z working a 8 DinBionfoY getting and ketfing working Grace, deny the blefled Nature of God, which himfelf hath moft evidently pro- claimed to the world. I have faid the more of this, becaufe I finde Satan harp fo much on this itring, with many troubled fouls, efpecially on the ad- vantage pf fome common dodrines. For falfe doftrine ftill tends to the overthrow of folid Peace and Comfort. Remember there- fore before all other thoughts for the obtain- ing of Peace, to get high thoughts of the Gracious and Lovely Nature of God. DIRECTION IV. 4. Next this, Be fure that you deeply apprehend the Gracious Nature, Difpofition and Office of the Media- tor Jesus Christ. T Hough there can no more be faid of the Gracious Nature of the Son, then of the Father's, even, that his Goodnefs is In- finite,- yet thefe two advantages thisCon- fideration will add unto the former, i. You will fee here Goodnefs and Mercy in its con- defcenfion, and neerer to you then in the Divine Nature alone it was. Our thoughts of Spiritual Peace and Comfort. 2 9 of God arc neceflkrily more ftrange, becaufc ►ur Infinite diftarice from the Godhead : and therefore our appreheniions of Gods Goodnefs will be the lefle working, becaufe lefle familiar. But in Chrift God is come down into our Nature, and fo Infinite Goodnefs and Mercy is incarnate. The man Ghrift Jefus is able now ro lave to the ut- nioft all that come to God by him. We have a Mercifull High Prielt that is acquainted with our Infirmities. 2. Herein we fee the Will of God putting forth it felf for our help in the moft aftoniming way that could be imagined. Here is more then meerly a Gra- cious inclination. Its znOffice of faving and fhewing Mercy alio that Chrift hath under- taken ; even to feek and to fave that which was loft : to bring home ftraying fouls to God : to be the great Peace-maker between God and man ; to Reconcile God to man and man to God : and fo to be the Head and Husband of his people. Certainly the Devil ftrangely wrongeth poor troubled fouls in this point ; that he can bring them to have fuch hard fufpicious thoughts of Chrift, and fo much to overlook the Glory of Mercy which fo (hineth in the face of the Son of Mercy it felf. How can we more con- tradict the Nature of Chrift,and the Gofpel- defcription of him,, then to think him a C 3 deftroying 30 Diretfion for getting and keeping deftroying hater of his creatures, and one that watcheth for our halting, and hath more mind to hurt us then to help us ? How could he have manifefted more wiliingnefs to fave ? and more tender compaflion to the fouls of men, then he hath fully manifefted > That the Godhead ftiould condefcend to af- fume our Nature, is a thing fo wonderfull even to aftonifhment, that it puts faith to it to apprehend it : For it is ten thoufand times more condefcenfion, then for the greateft King to become a Fly or a Toad to fave fuch creatures. And fhall we ever have low and fufpicious thoughts of the Gracious and Mercifufl Nature of Chrift after fo ftrange and full adifcovery of it? If twenty were ready to drown in the fea, and if one that were able to fwim and fetch them all out, ihould caft himfelf into the water, and offer them his help, were it not foolifh ingratitude for any to fay, / know not jet Whether he be billing to help me, or not ; and fo to have Jea- lous thoughts of his good will ; and fo perifh in refufing his? help ? How tenderly did Chrift deal with all forts of finners > He pro- feffed that he came not into the World to con- demn the World, but that the World through him might be faved. Did he weep over a rejeded unbeleeving people, and was he de- firous of their defolation ? How oft Would he have Spiritu.tl Peace and Comfort. 5 1 have gathered them m 4 Hen grtbcrtth her Chickens under hi ( mark, that Id have done this ior rhcni that he call off) v Would not? When his Dik:- ivc had fire torn* down fttnO Heaven tocor.fume thofe thdtrrfufedhim, he them, and tells them, They k not of Vch.it fjirit tin Were of ( the common cafe of them that mifcarry, by liiffering their zeal to overrun their Chriftian Wifdome and meeknefs.) Yea he prayeth for his cru- cify ers,and that on the Croffe,not forgetting them in the heat of his fufferings : Thus be doth by the wicked : But to thofe that fol- low him his tendernefs is unfpeakable, as you would have faid your felf if you had but flood by and feen him wafhing his Difciples feet, and wiping them; or biddihg'Thomas put his fingers into his iide, and be not fd lefs but beleeving. Alas that the Lord Jefus fhould come from Heaven to earth, from Glory into humane flefh, and paffe through a life of mifery to a CrofTe, and from the CrofTe to the grave, to manifeft openly to the world the abundance of his Love, and the tendernefs of his heart to Tinners, and that after all this we fhould fufpeft him of cruelty, or hardheartednefs and unwilling- nefs to (hew mercy , and that the devil can To far delude us, as to make us think of the C 4 Lamb 3 i Direction fer getting and keeping Lamb of God, as if he were aTyger or de- vourer ! But I -will fay no more of this,, becaufe. Dr Sibbs in his Bruifed Reed hath faid fo much already : Only remember, that if you would methodically proceed to the attaining of folid Comfort, this is the next ftone-that ipuft be laid ; You muft be deeply pofleiTed with apprehenfions of the moft Gracious Nature and Office of the Redeemer, and the exceeding rendernefs of his heart to loft fin- ners. DIRECTION V- . The nextjlep in right order to Comfort is this : You muft beleeve and con- fider, the full fufficiency of Chrifts Sacrificeand Ranfome>fbr All. THe Controverfies about, this you need not be troubled at : for as almoft all cpnfefs this fufficiency, fo the Scripture it felf, by the plainnefs andfullnefsof itsex- preilion makes it as clear as the light, that Chrift died for AH. The fuller proof of this I have given you in publike, and fhall do yet more publikely, if God will. If Satan would perfwade Spiritual Peace And Comfort. ^ perfwade you cither that no Ranfomc or Sa- caifice was ever given for you, or that there- fore you have no Redeemer to truft in, and no Saviour to beleeve in, and no San&uary CO fly to from the wrath of God ; he muft: firfl prove you either to be no loft tinner, or to be a final-impenitent unbeleever, that is, that you are dead already • or elfc he muft delude your underftanding, to make you think that Chrift died not for All ; and then I confefs he hath a fore advantage againftr your faith and comfort. . direction yr 6. The next thing in order to be done i* thU : Get clear apprehensions of the freenefs, fullnefs, and univerfalky of the New Covenant or Law of Grace. I Mean, the Promife of Remiflion, Juftifica- tion, Adoption and Salvation to All, fo* they will beleeve. No man on earth is ex- cluded in the tenor of this Covenant : and therefore certainly you are not excluded : and if not excluded, then you muft needs be included. Shew where you are excluded if C 5 you. 5 4 Dire&itfffir getting and keeping you can I You will fay, But for all this, Alt men are not Juftified and faved : ^/TTrue: becaufe they Will not be perfwaded to Ac- cept the Mercy that is freely given them. The ufe that I would have you make of this,! will (hew in the next, DIRECTION VI r. 7. You muft get the right undeman- ding of the difference between Ge- neral Grace and Special : and be- tween the Poffibility, Probability, Conditional certainty, and Abfolute certainty of your Salvation : and fo between the Comfort on the former grounded on the later* ANd here I fhall open to you a rich mine of Confolation. Underftand therefore that as every parti- cular part of the houfe is built on the foun- dation, fo is every part of Special Grace built on General Grace. Underftand alfo, that all the four lail mentioned particulars do belong to this General Grace : As alfo, ihaLthoughnoman can have Abfolute Cer- tainty Spiritual Peace andComfert. 3 5 tainty of Salvation, from the confideration of this General Grace alone, yet may it af- ford abundance of relief to ditlreflcd fouls, yc I much true Confolation . Laftly,Under- ,!,that All that hear the Gofpel may take part in this Confolation, though they have no Aflurance of their Salvation at all,no nor any fpecial Saving Grace. Now when you understand thefe things well, this is the life that I would have you make of them. 1. Do not begin the way to your Spiri- tual Peace, by enquiring after the iincenty of your Graces, and trying your felves by Signes : Do not feek out for Aflurance of Salvation in the firft place ; nor do not look and ftudy after the fpecial Comforts which come from certainty of Special Grace, be- fore you have learned 1. To perform the Duty, 2. And to Receive the Comforts which General Grace affordeth. Such im- methodical diforderly proceedings, keepeth thoufands of poor ignorant Chriftians in darknefs and trouble almoft all their daies. Let the firft thing you do, be to obey the voice of the Gofpel, which calleth you to Accept of Chrift and fpecial Mercy : This is the Record that Cjod hath given its etc , and this life is in his Sox : He thai fom hath life. Fix this deep in your minde; that %6 Dire&ion for getting dndkecftng that the nature of the Gofpel is firft to de- . ciare to our Underftandings, the moftgra-. cious Nature, undertakings and per for man- ... ces of Chrift for us (which muft be beleeved to be true:) And 2. To Offer this Chrift with all his fpecial Mercy to every man to whom this Gofpel comes, and to Intreat them to Accept Chrift and Life, which is fteely given and offered, to them. Remem- ber then, You are a loft (inner : for certain,. Chrift and Life in him is given and offered to ... you. Now your firft work is, Prefentlyto accept jt : not to make an unfeafonable en-, quiry, Whether Chrift be yours? but to Take him that he may be yours* If you were Condemned,, and a Pardon were freely Gi- ven you, on Condition you would Thank- , fully Take it, and it were offered to you and , you intreated to take it ; what would you do ii> this Cafe ? would you fpend your time axid.tho.ughts in fearching whether this Par-, •don be already yours? or would you not, prefentlyTakeit that it may be yours? Or if you were ready to famifti, and food were offered you; would you ftand asking firft, How fhall I know that it is mine ? or rather Take and Eat it, when you are fure it may be yours if you will. Let me intreat you therefore, when the devil clamours in your €«tfs [[Chrift -and Salvation is none of thine, j[ fuppoie Spiritual P act And Comfort. 3 7 fuppofe that this voice of God intheGo- fpel were ftill in your ears, yea let it be (till in your memory \X) Take Chriit,and Life in him, that thou maiit befaved :] ftill think that you hear Taul following you with thefe words Q We are £mba$adcrs for Chrift, ai though God didbefeechjou bj us : Vre p >ray you, u; Chrittsftead, be Reconciled to god.'] Will you but remember this,, when you are on your knees in forrow ; and when you would fain have Chrift and Life, and you are afraid that God will not give them to you? I fay,.. Remember then, God ftands by Befeeching you to Accept the fame thing wnich you are Befeeching him to give. God is the firft. fuitor and folicitor : God Prayes you to Take Chrift, and you Pray him to give you, Chrift: what have you now to do, but to Take him ? And here underftand, that this Taking is no Impofliblebufinefs; it is no more but your hearty Confentint, as I (hall tell you more anon. If you did but well un- derftand and confider, that Beleeving is the great Duty that God calls you to perform, ana promifeth to fave you if you do truly perform itj.and that this Beleeving is to Take, or Confent to have the fame Mercy which you pray for, and are troubled for fear leaft you (hall mifle of it, even Chrilt and life in himj this would prefently draw forth your Confent, 3 8 Direction for getting and keeping Confent, and that in fo open and exprefs a way, as you could not but difcover it, and have the comfort of it. Remember this then, That your firft work is to Beleeve, or Accept an offered Saviour. 2. You muft learn(as I told you,) to Re- ceive the Comforts of Univerfal or General Grace, before you fearch after the Com- forts of Special Grace. ( I here fuppofe you fo far found in the dodxine of the Gofpel, as neither with fome on one hand, to look fo much at Special Grace, as to deny that Ge- neral Grace which is the Ground of it, or prefuppofed to it : nor with others,fo far to look at univerfal Mercy as to deny Special.) Satan will tell you, that all your Duties have been done in hypocrifie, and you areun- found at the heart, and have not a drop of faving Grace : You are apt to entertain this, and conclude that all this is true : If I had any Grace, I fhould have more Life,and Love and Delight in God ; more tendernefs of heart, more growth in Grace : I fhould not carry about fuch a Rock inmybreaft; fuch a ftupid,dull,infenfible fouler. At the prefent let us fuppofe that all this be true : yet fee what a world of Comfort you may gather from Univerfal or General Mercy. I have before opened to you four parts of it in the Caufeof your Happineft, and Spiritual Peace and Comfort. 3 9 and three in theEffeft, winch may each of them afford much relief to your troubled foul. 1 . Suppofe you are yet Gracelefs,is it no- thing to you that it is a God of Infinite Mer- cy that you have to do with? whofe Com- panions are ten thoufand times greater then your dearelt friends or your own husbands. Objett. O but yet he will not fave the Gracelefs? <*s4nfw. True : but he is the more ready to give Grace,that you may be faved. If any of you (mark,any of you) do lackjfrifdomejet him ask^ it of Cjod, tybo giveth to all men libe- rally ( without defert ) and upbraideth not ( with our unworthinefs or former faults) and itjhali be given hiwu Jam.i .4. If you that are evil can give good gifts to your children y horv much more /ball your heavenly Father give his holy Spirit to them that askjt, Luk. 11.13. Suppofe your life were in the hands of your own husband, or your childrens life in your hands, would it not exceedingly comfort you or them, to confider, whofe hands they are in? though yet you had no further Af- furance how you (hould be ufed ? It may be you will fay, But God is no Father to the Gracelefs ? I anfwer : He is not their Father in fo neer and drift a fenfe as he is the Fa- ther of Beleevers; but yet a Eather he is even to 40 Dirtttionfor getting andketfmg to the wicked : and to convince men of his Fatherly Mercy to them, he often fo ftileth himfelf. He faith by CMofes, Deut. 32.6. to a wicked generation, whofe fpot was not the fpot of his children, Do ye thus requite the Lord,0 foolifh people and umvife ? Is not he thy Father that bought thee ? hath he not made thee and ettablijhed thee ? And the Prodigall could call him Father for his encourage- ment,before he returned to him,Z#^. 15.16, 1 7,18. For my own part, I muft needs pro- fefs, that my foul hath more frequent fup-» port from the conlideration of Gods Gra- cious and Merciful nature, then from the Promife it felf. 2.Furthermore;Suppofe you were Grace- lefs at the prefent ; yet is it not an exceeding Comfort, that there is one of fuch Infinite Compaflions as the Lord Ghrift, who hath aflumed our Nature, and is comedown ta feek and fave that which was loft ; and is more tenderhearted to poorfinners, then we can poflibly conceive? yea who hath made it his Office to Heal, and Relieve, and Reftore, and Reconcile : Yea that hath him- felf endured fuch temptations as many of ours : For Vve have not an high-Trie ft Which cannot be touched With the feeling of our infir- mities ; but Was in all points tempted like as We are, Without fin ; Zrt m therefore ( faith the holy Spiritual Peace and Comfort. 4 1 holyGhoft) come boldly unto the throne of Gr.ict , that We maj obtain Afercy, and finde Cjrace to help in time of need, Heb.4. 15,16. U the children Were partakers of fiefb and bloud, he alfo himfelf likcwife tool^ parr With them, that he might defiroj through '■>, him that had the power of death, that is, the devil ; and deliver them Who through fear of death, Were all their lifetime fubjett to bon- dage. Forverilj he tookjiot on him the nature of Angels, but he tcol^on him the feed of <*sf- brahamu : wherefore in all things it behoved him to be made like unto his Brethren, that he might be a ^Merciful and faithful high-Prie ft in things pertaining to Cjod, to make Reconci- r.for the fins of the people : For in that he himfelf hathfuffered being tempted, he is able to fuccour them that are tempted, Heb.2.14, 15, 16, 17, 18. Have you difcountcnance from men ? Chrift had much more. Doth God feem to forfake you ? fo he did by Chrift. Are you fain to lye on your knees crying for Mercy ? why Chrift in the days of his flefh, was "fain to offer up firong cryes and tears, to him that Was able tofave hirru : and Was hea,rd in that he feared. It feems that Chrift had.diftrefling fears as well as you,, though not finful fears. Have you horrid, temptations? why Chrift was tempted to. caft himfelf headlong, and to worfhip the, Devil, 42 T> ire a ion forget ting and keeping Devil,for worldly preferment : Yea the de- vil had power to carry his body up and down, to the pinacle of the Temple, and the top of a mountain. If he had fuch power of you, would you not think your felf certainly hisflave? I conclude therefore, as it is an exceeding ground of comfort toallthefick people in a City, to know that there is a moft merciful and skilful Phyfitian, that is eafilyable to cure them, and hath underta- ken to do it freely for all that will take him for their Phyfitian : fo is it a ground of ex- ceeding comfort totheworftof finners, to allfinners ( that are yet alive, and have not blafphemed the holy Ghoft,) to know what a Merciful and fufficient Saviour hath under- taken the work of mans Redemption. 3. Alfo, Suppofe yet that you are Grace- lefs: Is it nothing that a fufficient Sacrifice and Ranfome is given for you ? This is the very foundation of all folid Peace. I think this is a great comfort, to know that God looks now for no fatisfadion at your hand : and that the Number or Greatnefs of your fins, as fuch, cannot now be your ruine. For certainly, no man fhall perifh for want of the payment of his Ranfome, or of an expiatory Sacrifice for fin : but only for want of a willing heart to Accept him that hath freely Ranfomed them. 4. Alfo, Spiritual Pedce and Comfort. 43 4. Alfo, Suppofe you areGracelefc ; I it nothing that God hath under his hand and feal made a full and free Deed of Guift, BO you and all iinners, of Chrilt, and with him .irdon and falvation ? and all this on dition of your Acceptance Of Confent ? I know the Defpifers of Chriit (hall be mi- ferable for all this : But for you that would fain have Chriit, is it no comfort to know that you (hall have him if you will? and to linde this to be the fumme of the Gofpel ? I know you have oft read thofe free offers, Rev.zz .17. JVhofoever Will, let him take, of the Water of life freely : Hoe every one that thir- fteth, come, and dri»kj&c. AJmoft all that I have hitherto faid to you, is comprifed in that one text, fob. 3.16. god fo loved the World that he gave his only begotten Son, that W'hofoever believeth in him Jhould not perijh, but have everlafting Life. And as I have (hewed it you intheCau- fes (what Comfort even General Mercie may afford ) fo let me a little (hew it you intheEffefts. I mean,notonly in that God is nowfatisfied; but as to your felf ande- very (inner, thefe three things are produced hereby. 1. There is now a Poflibility of Salvation to you. And certainly even that (hould be a very great Comfort. I know you wiJJ meet with 4 4 Dire $ ion for getting and keeping with fome Divines, who will tell you that this is no effed: of Chrifts death ; and that elfe Chrift fhould die for God, if he procu- red him a Power to fave which he had not before : But this is no better then a Re- proaching of our Redeemer. Suppofe that a Traytor have fo abufed a King, that it will neither ftand with his own Honour, nor Ju- ftice, nor Laws to pardon him : If his Com- paffion were fo great that his own Son fhall fuffer for him, that fo the King might be ca- pable of pardoning him, without any dimi- nution of his Honour or Juftice ; were it not a vile reproach,tf this Traytor fhould tell the Prince that foflfered for him Q It was for your Father that you fuffered to procure nim a Power of pardoning : it was not for me.] Its true, the King could not pardon him, without fatisfaftion to his Honour and Juftice. But this was not through any Impo- tency : but becaufe the thing was not fit to be done : and fo was Morally Impoffible. For in Law we fay, Difhoneft things are Im- pofiible. And it had been no lofTe to the King if the Traytor had not been pardoned. So is it in our Cafe. And therefore Chrifts fufferings could not be more eminently /or* w, then by enabling the offended Majefty to forgive us ; and fo taking the greatefc impediment out of the way; for when impediments Spiritual Fcace Arid Cmfert. 4 ? impediments are once removed, Gods Na- ture is fo Gracious and prone to Mercy, that he would loon pardon us when once it is fit to be done, and fo Morally poflible in the fulleit fenfe : only mens own Unwillingnefs now ftands in the way, and makes it to be not fully fit to be yet done. Its true, in a Re- mote fenfe, the Pardon of fin was alway Pof- lible ; but in the neereft fenfe it was Jmpof- fible, till Chrift made it Poflible by his Satif- fadion. 2. Nay, though you were yet Gracelefs, you have now this Comfort, that your Sal- vation is Probable as well as Poflible. You are very fair for it. The termes be not hard in themfelves, on which it is tendered. For Chrifts yoak is eafie and his burden light,and his Commands are not grievous. The Vvord is nigh j ou, even the offer of Grace : you need not fay, Whojhall afcend to Heaven, or go down to hell? Rom. 10. But this will appear in the next. 3. Yea, this exceeding Comfort there is, even for them that are Gracelefs, that their Salvation is Conditionally Certain, and the Condition is but their own Vcillingnefs. They may all have Chrift and Life if they will. Now I defire you in all your Doubts, that you will well confider and improve this one Truth and Ground of Corafort.W ould you, in 4^ Direction for getting and keeping in the midft of your groans, and complaints, and fears, take it for a fmall mercy, to be certain that you (hall have Chrift if you will ? when you are praying for Chrift in fear and anguifh of fpirit, if an Angel or voice from Heaven fhould fay to you £ It (hall be unto thee according to thy will : If thou wilt have Chrift and Life in him, thou fhalt :] would this be no Comfort to you > would it not revive you, and overcome your fears ? By this time I hope you fee what abun- dance of Comfort General Mercy or Grace may afford the foul, before it perceive (yea or receive,) any fpecial Grace ( though few of thofe that receive not Special Grace can make much ufe of General , yet it is pro- pounded to them as well as others.) i. All the terrifying Temptations which are grounded on mifreprefentations of God (as if he were a cruel deftroyer to be fled from,) are difpelled by the due confuta- tion of his Goodnefs, and the deep fetled ap- prehenfions of his Gracious, Merciful,Love- j ly Nature ( which indeed is the firft work of true Religion, and the very mafter Radical " Aft of true Grace, and the chief maintainer of Spiritual Life and Motion.) 2. All thefe Temptations are yet more ef- fectually difpelled by considering this Mer- ciful j Spiritual Peace and Comfort . 47 Ciful Divine Nature dwelling in flefh, I coming man, by condefcenilmg to theAf- lumpl our humane Nature ; and io come neer us, and affuming the Office of g die Mediator, the Redeemer, the Sa- viour of the world. All your doubts and fears that pro- iced from your former fins, whether of youth or of airtElion$ for getting andkcefwg your falvation. Seeing therefore that all the queftion will be, Whether you have true Faith ? Whether you do perform the Con- dition of the new Covenant ? (For all other doubts God hath given you fafficient ground to refolve, asisfaid,) how much then doth it concern you to have a right underftanding of the.Natuce of this Faith ? Which that you may have let me tell you briefly what it is. Mans foul hath two facul- ties, Underftanding and Will : Accordingly the Objefts of mans foul ( all Beings which it is to Receive ) have two Modifications ; Truth and Goodnefs (asthofe to be Avoi- ded are Evil.) Accordingly Gods Word & Gofpel hath two parts $ the Revelation of Truth, and the Offer andPromifeof fome. Good. This offered Good is principally and immediatly Chrift himfelf, to be joyn- ed to us by Covenant as our head and huf* band: The fecondaryconfequentialGood, is Pardon, Justification, Reconciliation, A- doption, further San&ification and Glorifi- cation, which are all offered with Chrift. By this you may fee what faving Fakh is : It is firft a Believing that the Gofpel is True; and then an Accepting of Chrift therein of- fered to us, with his benefits : or a confen-i ting that he be ours and we be his; which is nothing but a true Vtillingnefs to have an offered} Spiritual Peace and Cent fort. 5 1 offered Cbrifi. Remember this well ; . may make ufe of it, when you a. doubt of the truth of your Faith. Thoulands >or fouls have been in the dark, and un- able to fee themfelves to be Believers, meer- ly for want of knowing what fining Faith is. And, it is a truth that cannot be hid, that Divines who (hould have taught them bet- ter, have been the great caufe of their er- rour; not well and cleerly undcrftanding this themfelves. It is a fhamefull confefiion : but the world knoweth it already. The Pa- pifts place almoit all in the meerAffentof the Underftanding. Our great Reformers made it to be either an Aflurance of the pardon of our own fins; oraftrongper- fwafion of their pardon,excluding doubting; or(the moderateft) a perfwafion of our par- ticular pardon, though mixt with fome doubting: The Antinomians ftrike in with them, and fay the fame : Hence even the greatert of our Divines ( CLwiier, cTolanixy Tmjje&c.) conclude, that Justification afid Remiflion go before faith ( a defperate er- rour ) becaufe the Aft doth alway fuppofe its objed: : Fcr they thought that Rcmi:. already paft, was the objeft of Justifying Faith : fuppofing faith to be . elfe but a Belief that we are pardoned : Yea or- dmarilv, ichath been caught in the wrirr.gs D 2 of $i Diretfions for getting and keefwg of our greateftrefutersofthePapifts, That this Belief is properly a Divine faith, or the Belief of a Divine Teftimony, as is the Belie- ving of any Proportion written in the Scri- ture ( a foul error which I have confuted in my book of iJf/?, Part. 3. Chaf.j.) Moftof late have come neerer the truth, and affir- med Juftifying Faith to confift in Affiance, or Recumbency, or Refting onChriftfor falvation. No doubt this is one Aft of Ju- ftifying faith ; but not that which a poor troubled foul fhould firft fearch after and try it felf by ( except by Affiance^ny fhould mean as Arnefim doth, Election of Chrift : and then it is the fame aft which I am aver- ting ; but very unfitly expreft.) For 1 . Af- fiance is not the Principal aft, nor that wherein the very life of Juftifying faith doth confift : but only an imperate following aft, and an effeft of the vital aft (which is Confent, or Willing, of Accepting Chrift offered:) for it lyeth mainly in that which we call the fenfttive part, or the Pafiions of the foul. 2. It is therefore lefle conftant, and fo unfitter to try by : For many a poor foul that knowes it felf unfeignedly willing to have Chrift, yet feeleth not a Refting on himorTrufting in him, and therefore crys out, O I cannot believe ; and think they have no Faith. For Recumbency, Affiance, or Spirt ml Peace and Comfort. 5 ? orRefting on Chrift, implieth chat eating of themfelves, or calling off their fears doubts,or care>\ which true believers do nor ves finde. Many a poor foul comph . 0 1 cannot reft on Chrift; I cannot cruit him! who yet would have him to be their Lord and Saviour, and can eafily be con- vinced of their willingnels. 3. Befides, Affiance is not the Adequate aft of faith, fuited to the objeft in that fullnefs as it mull be Received : but VVillingnefs, or Acceptance, is, Chrift is Retted on only for our felves as our Deliverer : but he is Ac- cepted alfo for Himfelf as our Lord and Ma- tter. The full proof of thefe, I have per- formed in other Writings, and oft in your hearing in publike, and therefore omit them now. Be lure then to fix this truth deep in your minde. That Juftifying faith is not an AfTurance of our Justification, no nor a perfwafion or belief that we are Juftified or pardoned, or that Chrift died more for us then for others ; nor yet is Affiance or Re- tting on Chrift the vital, principal, certain, conftant hill ad: : but it is the Underftan- dings belief of the truth of the Gofpel, and the Will's Acceptance of Chrift and Life of- fered to us therein : which Acceptance is but the hearty Confent or Willingnefs that he be yours and you his. This is the Faith D 3 which 5 4 Direftiw fir getting and keeping which muft Juftifie and faveyou. Objett. But ' i. May not wicked men be Willing to have Chrift ? 2. And do not you eft tell us that Juftifying faith comprehen- ded) Love to Chrift and Thankfiilnefs, and that it receiveth him as a Lord to be obeyed, as well as a Deliverer > and that Repentance and fincere Obedience,are parts of the Con- dition of the new Covenant ? tAnfw. I will give as brief a touch now on thefe as may be, becaufe I have handled" them in fitter places. 1. Wicked men are willing to have Remiffion, Juftification and freedom from hell ( for no man can be wil- ling to be unpardoned or to be damned:) But they are not willing to have Chrift him- kif m that nature and office which he muft be Accepted ; that is, As a holy Head and liufland, tojave them both from the Cjuilt,and * Tower ,and all defilement and abode of fin, and to Rule them by his Law, and Cjuide them by his Spirit, and to make them happy by bringing them to God, that being without fin, they may beperfeUly P leafing and Amiable in hi* fight > and enjoy him for ever. Thus is Chrift offer- ed, and thus to be accepted of ali that will be faved ; and thus no wicked man will accept him ( but when he ceafeth to be wicked.) 2. ( To cut all the reft fhort, in a word, I fay, That ) in this fore-defcribed Wiliingnefs or Spiritual Peace and Cemfort. 5 j or Acceptance jRepcntancc^ove/rhankful- j Rerolution to obey, are all contained, or necrly implyed, as 1 have elfewhere m;\- nifefted ; lb that the Heart of faving faith, is this Acceptance of Chrift, or Willingnefs to have him to Juftifie, Sanftifie, Gindc and Govern you. Finde but this Willingncfs, and you finde all the reft, whether you ex- prefly fee them or not. So -much for that Direction. DIRECTION IX- 9. Having thus far proceeded, in difco- wiring and improving the General Grounds of Comfort, and then indifco- vering the Nature of Faith, which gives you Right to the fpecial Mercies of the Covenant following it ^ our next rvork muft be, To perform this Con- dition by actual Belhving. YOur foul ftands in extreme need of a Saviour: God offereth you a Saviour in the Gofpel, what then have you next to do,but Accept him ? Believe that this offer is general, and therefore to you : and that D 4. Chrift 56 Vireftions fer getting and keeping Chrift is not fet to fale, nor doth God re- quire you to bring a Price in your hand : but only heartily and thankfully to Accept of what he freely giveth you. This muft be done before you fall on trying your Graces to get AfTurance : for you muft have Grace, before you can difcover it : and this is the firft proper fpecial faving Grace ( ask com- prizeth that knowledge and Aflent which neceflanly go before it.) This is not only the method for thofe that yet never believed, butalfo for them that have loft thefenfeof their faith3 and fo the fight of their evidence. Believe again, that you may know you do believe ; or at leaft may poffefle an Accept- ed Saviour. When God in the Gofpel bids you, Take Jefus Chrift, and befeecheth you to be reconciled to him ; what will you fay to him ? )f your heart anfwer, Lord 1 am billing, I ^i/l Accept of Chrift and bethankc full; why, then the match is made between Chrift and you : and the marriage Cove- nant is truly entered, which none can dif- folve. If Chrift were not firft willing, he would not be the fuitor and make the mo- tion : and if he be willing, and you be wil- ling, what can break the match ? If you will lay, I cannot believe, if you underftand what you fay,either you mean that yoacan- not believe, the Gofpel is true- or-elfe that you Spiritual Peace and Comfort. 5 7 you cannot be willing thatChrift fliould be ■s. if ic be the former, andyoufpeak truly, then you arc a flat Intidel ( yet many temptations to doubt of the truth of Scri- pture, a true believer may have, yea and a&ual doubtings; but his faith prevaileth and is victorious over them :) But if you really doubt whether the Gofpel be true, life Gods means for the difcovery of its truth. Read what I have written inthefe- cond part of my book of Reft : I will under- take now more confidently then ever I did, to prove the truth of Scripture,by plain, full, undeniable force of Reafon. But I fuppofe this is none of your cafe. If therefore wheir you lay, that you cannot believe, you mean that you cannot Accept an offered Chriit,or. be willing to have him: then I demand, 1 . What is your reafon ? the Will is lead by the Reafon of the Understanding. If you be not willing, there is fomething that per- fwades you to be unwilling. This Reafon mu ft be from fomething real), or elfe upon a miitake, upon fuppofal of fomething that is not in being. If it be upon miftake, either it is that you be not convinced- of Chriihwil- lingnefs to be yours • and if you thought he did confent, you would confent willingly : If this be it, you do truly believe while you think you do not ; for you do confent ( and 'D 5 th 5 S Direction fir getting tod keeping that's all on your part to make the match ) and Chrift doth certainly confent, though you do not underftand it : In this cafe it concerneth you, to underftand better the extent of the new Covenant, and then you will be paft doubt of the willingnefs of Chrift, and fee that, wherever the match breaks,it is only for want of confent irTmeri; for Chrift is the firft fuitor^ and hath long ago in the Covenant proclaimed his confent, to be the Head and Husband of every fin* aer, on condition they will but confent to be his. If your miftake be from any falfe appre- kenfton of the Nature of Chrift, as if he were notafufficient Saviour,or were fuch an enemy to your comfort that he would do you more hurt then good - if thefe miftakes are prevalent^ then you do not know Chrift, and therefore muft prefently better ftudy him iatheGofpel, till you have prevailed over fuch ignorant and blafphemous con- ceits (but, none of. this I fuppofe is your cafe.) If then the reafon why you fay, you can- not believe, be from any thing that is really in Chrift ( and not upon miftake,) then it muft. be either from fome diflike of his fa- ying work, by which he would pardon you, a&d fave you from damnation ( but that is lmpailible^ Spiritual ?uct and Comfort. 5 9 impoflible 5 tor you cannot be willing to be damned or unpardoned, till you loleyour Reafon:) Or die it is from a didikt of his k of fanftification, by which he would cleanfe your heart and life, by favingyou from your iinfull nature and anions: fome grudgings againft Chrifts holy and undefi- led Laws and waves will be in the belt, while there is that flefh in them which lufteth a- gainft the Spirit, fo that they cannot do the things they would : But if truly you have fuch a diflike of a finlefs condition, through the love of any fin or creature, that you cannot be willing to have Chrift to cure you and cleanfe you from that fin, and make you , I fay, ifthisbetrue, in a prevailing degree, fo that if Chrift and Holinefs were offered you, you would not Accept them, then it is certain you have not true faith. And in this cafe it is eafie to difcern, that your firft work lyeth not in getting Com- fort oreafe to your troubled minde,. but in r;c:t:ng better conceits of Chrift and a holy ttate and life, thatfo you may be willing of Chrift as Chrift is of you, and fo become a true believer. And here I would not leave you at that lofle as fome do, as if there were nothing for you th do for the getting of faith : for certainly God hath prefer; bed you Means for that end. Faith comtth by hear- So Xtirtffioffsfor gating and ketfwg ingy and hearing by the Vvord- of Cjodf reached* Rom. io. 17.. 1. Therefore ice that you wait, diligently ]on this Ordinance of God. Read the Scriptures daily ; and fearch them,. to fee whether you may not there finde that Holinefs is better then fin.. 2.. And(how- ever fome feducers may tell you, that wicked men ought not to pray, yet ), be fure that you lye on your knees before God, and im- portunately beg that he would open your „ But the. prayers of the. wicked, ate an abomination to the Lord. Anfyp. 1. You muft diftinguifh between wicked men as actually wicked and going on in the profecution of their wickednefs ; and wicked men as they have fome good in them, or are doing fome good, or areata tempting a return to God. 2. You muft diftinguifh between real Prayer and feeming prayer. 3. You muft diftinguifh between lull Acceptance of Prayer, when God de- lighteth in them,, and an Acceptance only to fome particular end, not intimating the Ac- ceptance of the perfon with his prayer : And between Acceptance fully Promifed ( as cer- tain ) and Acceptance but half-promifed(as < Erohable). Spiritual Tact And Ccrnfort. 6 1 Probable:) And upon thcfc diftinftions I (hallanlwer your objection intheConclu- fions* i . When wicked men pray God to pro- fper them in their wickednefs, yea or to par- don them while they intend to go on in it, and lb to give them an indulgence in fin ; or when they think with a few prayers for fomeGood which they can endure, to put by thatHolinefs which they cannot endure, and fo to make a cloak for their rebellion, thefe prayers are all an abomination to the Lord. 2. When men ufe the words of a Prayer without the defire of the thing asked, this is no Prayer ,but equivocally fo called5as a car- kafle is a man : and therefore no wonder if God abhor that Prayer, which truly is no Prayer. 3. God hath not made a full Promife, as- certaining any wicked man, while wicked, that he will hear his Prayer: for all fuch Pro- mifes are made to Believers. 4. God doth never fo hear an unbelie- vers Prayer, as to accept his perfon with his Prayer, or to take a complacency in them. So much for the Negative. Now for the Affirmative I add : 1 . Pray- er is a duty which Godenjoyned even wic- ked men (1 could prove it by a hundred Scri- pture texts.) 2. There 6 1 Direction for getting and keeping 2. There may be fome good defires in un- believers, which they may exprefs in pray- er,and thefe God may fo far hear as to grant them, as he did in part to zAhab. %{ An unbeliever may lye under prepa- ring Grace, and be on his way in returning towards God, though yet he be not come to faving faith ; and in this ftate he may have many good defires, and fuch Prayers as God will hear. 4. Though God have not flatly engaged himfelf to unbelievers, fo as to give them a certainty of hearing their prayers, and gi- ving them true Grace on the improvement of their naturals, yet he hath not only ap- pointed them this and other means to get Grace, but alfo given them half promifes, or ftrong probabilities of fpeeding, fo much as may be a fufficient encouragement to any fuch finner to call on God and ufe his Means. For as he appointed) not any vain Means to man, fo no man can name that man who did improve his naturals to the ut- moft, and in particnlar,fought God in pray- er fo far as a natural man may do, who yet mift of Grace and was reje&ed ( This is the true mean between Pekgianifme andAnti- nomianifme in this point.) 5. When God calls unbelievers to Pray- er,he withall calk them to Believe; and when he. Spiritual ?UCt sfid Comfert. 6} he works their heart to Prayer by that call, he ufually withall works them to Believe, or at leail cowards believing. If he chat was un- willing to hav e Chrift, do pray God to make him willing, it is a beginning of willingnefs already, and the way to get more willingnefs. In Prayer Gocl ufeth to give in the thing prayed for, of this kinde. 6. Trayer is the fouls motion Godward : and to fay an unbeleevcr fhould not pray, is to fay he (hould not turn to God : who yet faith to the wicked, Seel^ the Lord While he mjy be found, and call upon him While he is neer; Let the Wicked forfake hu Way 9 Sec. //i.55.6,7. 7. Prayer hath two parts, Defireisthe foul of it, aud Expreflion is the body : the foul can live feparated from the body, but fo cannot the body feparated from the foul : fo canDefire without Expreflion, but not Expreflion without Defire. When our blind Antinomians ( the great fubverters of the Gofpel, more then the Law ) do rail againft Minifters forperfwading wicked men toPray, . they are againft us for perfwading men to Deli re that they pray for : Prayer having Defire for its foul. And do not thofe men de- ferve to be exterminated the Churches and focieties of the Saints, who dare fay to a wic- ked unbeliever, Defire net Faith:rDefire not to leave. 64 Bireftions for getting and keeping leave thj Vvickednefs : Defire not grace, or Chrifljr God : and that will proclaim abroad the world (as I have oft heard them with zealous reproaches,) that our Minifters are Legalifts,Seducers,Ignorant of the Myfteries of the Gofpel, becaufe they perfwade poor finners to Pray for Faith,Grace,and Chrift ; that is, to Defire thefe, and to exprefs their JDefires ; which in effed is to perfwade them to Repent?Believe and turn to God. Indeed if thefe blind Seducers had ever heard our Minifters perfwading wicked men to DifTem-% ble and lye to God,and ask Faith,Grace and* Chrift with their tongues, but not Defire them in their hearts, then had they fuffi- cient grounds for their reviling language ( but I have been too long on this.) I may therefore boldly conclude, that they that finde themfelves unbelievers, that is, unwil- ling to have Chrift to deliver them from fin, muft ufe this fecond Means to get faith, even earned frequent Prayer for it,to God. 3 . Let iuch alfo fee that they avoid wic- ked feducing company and occafions of fin : and be fure that they keep company with men fearing God, especially joyning with them in their holy duties. 4. Laftly, Let fuch be fure that they ufe that Reafon which God hath given them, to confider frequently, retiredly, feriouflyof me Spiritual Peace and Comfort. 65 the vanity of all thofc things that (teal away their hearts from Chnit ; and of the excel- lency of Holinefs, and how blefled a Hate K is, to have nothing in us in heart or life that is difpleafing to God, but to be fuch as he ta- keth full delight in ; alfo of the certainty of the damnation of unbeleevers, and the in- tollerablenefs of their torments ; and of the certainty and unconceivable greatnefs of Believers everlafting Happinefs. If wicked unbelievers would but do what they can in daily, ferious, deep confidering of thefe things and the like, they would have no caule to defpair of obtaining Faith and San- ftificaticm. Believing is a Rational Aft:God bids you not to Believe any thing without Jleafon, nor to Accept orConfent to any thing without full Reafon to s aufe you to confent. Think then often andfoberlyof thofe Reafons that fhould move you to Confent, and of the vanity of thefe that hin- der you from Contenting, and this is Gods way for you to obtain Faith or Confent.. Remember then that when you have un- derltood and improved General grounds of Comfort ( nay before you can come to any full impro\ ement of them,) your next bufU tiefsis to Believe: to Confent to the Match ■vith Chrift, and to Take him for your Lord ind Saviour: And t(iis Duty mutt be lookt to and 66 Direction for getting and keeping and performed, before you look after fpecial Comfort. But I faid fomewhat of this before under the fixth Head, and therefore will fay no more now. DIRECTION X io# When you have gone thus far, your Stul is fife and you are fafi ycurgrea* teft Dangers, though yet you are not p aB your Fears ; Tow next work therefore for feace and Comfort is this, To Re- view and take Notice of your own Faith, and thence to gather Aflu- rance of the Certainty of your Ju- ly ficatio«y and Adoption^ and right to Glory; THe fumme of this Direftion lyeth in- thefe things: i. See that you do not content your felf with the forementioned general Comforts, without looking after Aflurance and fpecial Comforts. The roily of this I have manifefted in the third part of my book of Reft, about felf-examination. 2, See that you dream not of finding Aflu- rance Sfiritud Peace andComfcrt. 6 J rancc and (pedal Comfort from nicer gene- ral Grounds : Thrs is the delufion of many Antinomies, and of molt oi our prophane le ( who I finde are commonly of the Antinomian faith, naturally without teach- ing.) For men to conclude that they (hall certainly be faved, meerly becaufe God is Mercifull, or Chritt is tender-hearted to Tin- ners, and would not that any fiiould perifti, but all (houldcome to Repentance, or be- caufe God delights Hoc in the death of him that dieth, but rather that he Repent and live ; or becaufe Chrift died for them ; or becaufe God hath given Chrift and Life in theGofpel to all on Condition of believing; thefe are all but meer delufions. Much Com- fort,as I have (hewed you, may be gathered from thefe Generals : but no Certainty of Salvation, or fpecial Comfort can be gathe- red from them alone. 3. See that you rejeft the Antinomian doftrine or dotage, which would teach you to rejed: the tryal and judging of your ftatc by iignes of Grace in your felt, and tell you chat it is only the Spirit that muft Afluce, by witnefling your Adoption. I will further de- fine this Caution,when 1 have added the reft. 4. And on the other extream, do not run rt> Marks unfeafonablj, but in the order here Iiid down. 5. Nor 6 8 Diretfionsfcr getting and keeping 5. Nor do not truft to unfafe Marks. 6. And therefore do not look at too ma- ny ; for the true ones, are but few. I do but name thefe things to you, becaufe I have ful- lyer handled them in my book of Reft, whe- ther I muft refer you. And fo I return to the third Caution. I have in the forementioned Book told you, what the Office of the Spirit is in Aflii- ring us, and what the ufe of Marks are. The Spirit witnefleth firft Objed:ively,and fo the Spirit and Marks are all one.For it is the Spi- rit dwelling in us that is the witnefs or proof th&fc we are Gods fons : for he that hath not his Spirit is none of his : and the Spirit is not difcerned by us in its eflence, but in its work- ings : and therefore, to difcern thefe work- ings is to difcern the Spirit : and thefe work- ings are the Marks that we fpeak of: fo that the Spirit witnefleth ourfonfliip, as a rea- fonable foul witnefleth that you are a man and not a beaft. You find by the A&s of Reafon that you have a Reafonable foul, and then you know that having a Reafonable foul, you are certainly a man : So you finde. by the works or fruits of the Spirit, that you have the Spirit,(that is,by Marks : and Paul enumerates the fruits of the Spirit to that end ) and then by finding that you have the- Spirit, you may certainly know that you are the Spiritual Pcsxe And Comfort. 69 the child of God. 2. Alio, as the Realonablc foul is its own difcerner by the help of the body ( while it is in it ) and lo witneffeth our Humanity effectively as well as objectuely ( but firft in order objectively and next effe- ctively :) fo doth the Spirit effectively dif- c it felf to the ioul, by illuminating us to difcern it, and exciting us to fearch, and gi- ving us that fpiritual taft and feeling of its workings, and fo of its prefence, by which it is beft km>wn. But itill it witneffeth objefti- vely firtt • and its effedive witneffing, is but the caufing us to difcern its objective wit- nefs. Or (to fpeak more plainly, )The Spirit witneffeth firft and principally by giving us thofe Graces and workings which are our Marks ; and then fecondl}^ by helping us to finde and. feel thofe workings or Marks 111. our felves • and then laftly by railing Gon> forts in the foul upon that difcovery. Take Iieed therefore of expecting any fuch inward ^itnefs of the Spirit, asfomeexpedt, viz. a lifcovery of your Adoption diredly with- out firft difcovering thefignesof it wit! you ; as if by an inwrard voice he fhouL ou, Thou art achildeofGod, and thy Ins are pardoned. This that Idefcribedtoyou, is die true vitnefs of the Spirit. This miftake is fo d ^erous, chat I had thought to have made peculiar 1 70 T>ireBions for gttting and keeftng to him, and open our. griefs, ; and cry for re- drefs, and look to him and depend on him as achilde on the father. This fpirit of Adop- tion you may have, and yet not be certain of Gods fpecial Love to you. The knowledge only of his general Goodnefs and Mercy, may be. a means to raife in you true- child* like affe&ions. You may know God to have fatherly inclinations to you, and yet doubt whether he will life you as a childe, for want of Aflurance of your own fincerity. And you may hope God is your father^ when yet you may apprehend him to be adifpteafed angry father, and fphemaybe more your terror then your comfort . Are not you rea* dy in moft of your fears, and doubts, and troubles, to go to God before #11 other for relief? and doth. not your heart figh and groan to him when you tan fcarcely fpe^k > Doth not your troubled fpirit there finde its firft vent? and fay, Lor^killrnenot ■ :forfak& me not : my life is inthy hands ; OfoftenJhis hard heart, make this cffnalminde morejph, ritual ! 0 be not fUcb aftr'Angen to my foul ! Woe tome that l&m fo ignorant pfthee ! fo dif* affefledto thee ! fo backward and difinclinedto holy communion With thee. ! Wee tome that J cans take no rnpre pleafute in thee, ! I and am fa mindlefs and difn gardj pll ftft'htt LO that tkou> Vewldfijlir up inmt rmre iiv{!y defiresx. ?nd Workings Spiritual Peace and Comfort. 7$ Workings of my foul tar. . fitter mc not to Ije *t fuck >i dijl.incc from tbcc. Arc not filch asthefe the breathings of your fpirit I why thefe are child-like breathings after God! this is crying <*/fbba,F>ither. This is the work of the fpirit of Adoption, even when you tear God will call you off. You much miftake ( and thofe that tell you fo,) if you think that the fpirit of Adoption lieth only in a perfwafion that you are Gods and deny and difclaim all fuch Righteoufnefs of our own. We have no Works, which make the Reward to be not of Grace but of Debt, 3 . We muft not once think that our es, Duties or fufferings, can make fatiP >n to Godsjultice for our fin andun- righteoufnefs : nor yet that they are any part of that fatisfaftion. Here we afcribe all hrift who is the only Sacrifice and Ran- 4. Nor muft we think that our Di> >r Graces are properly Meritorious-.this alfo is to be left as the fole honour of Chrift. 5. Yet that we may and muft raifeourAf- furance and Comforts from our ownGra- ■:id Duties, (hall appear in thefedear Reafor.s following, which fhbw alfo the rounds on which we may do ir. [s Pardon, Juitirication and Adoption, E z and _n 7 6 Dire films for getting and keeping and Salvation,are all Given to us in the Go- fpel only Conditionally (if we believe:) and the Condition is an a&,or rather feveral ads of our own. Now till the Condition be per- formed^ man can have any Certainty that the Benefit fhall be his : nor can he by any other means ( ordinarily ) be certain of the Benefit, but by that which afcertaineth him that he hath performed the Condition. God faith, He that "Believeth Jhallbefaved : No man can know then that he (hall be faved till he firft know that he Believeth. Elfehe (hould know either contrary to that which is written, or more then that which is writ-, ten : And Juftification and Adoption (hould be given fome other way then by the Go fpel Promife ( for that Promife giveth them only Conditionally, and fo fufpendeth the aftual right, upon the performance of the Condition:) But if any can (hew any other way by which God rnaketh over pardon and Adaption, befides the Gofpel promife, let them do it ; but I will not promife fuddenly to believe them ; for it was never yet (hewed as I know of. Alfo, if men muft not look at rheir own performance of the Condition, to prove their right to the benefit, then either all or none muft believe that they have that right.For the Promife faith,H? that Believeth Jball be faved. And this is a promife of Life conditionally Spiritual Peace md Comfort. 77 conditionally to all. It all mull believe that they (hail be laved, then moll of the world mull believe a lye. If the true believer may not therefore conclude that he (hail be ved, becaufe he perforated] the condition of the promife,then no man may helieve ic.And for that abfoluce Promile of the new Heart, no man can, or may believe that it is his, till aye chat new heart which it promifcth j that is, till it be fulfilled : For there is no k by which a man can know whether thatPromife belong to him or no, before- hand: and if all (hould believe that it be- longs to them, molt would finde it falfe. 2. God hath not Redeemed us by his Son to be Lawlefs ; To be without Law is to be without Government. We are without the Ls.w ( that is, of Works, or of UW but not without Law ; JefusChnit is Ruler, and he hath made us a Law of Grace 5 I an cafieyoak, and commands thata:\ j grievous. This Law hath Precep:s, Promiies ,, and threats : it muft needs be either el j or difobeyed:and fo the pxnalty mutt be due J or not due ; and the Reward due or not due. J He that performs the condition, and foto 1 whom the reward is due and not the \\ s Righteous in the fenfe of this Law. As ien we are acculed to be Tinners againit the Law of Works,and fo to deferve the penalty ' 2 E 3 of 7 8 Diretfionfor getting and keeping of that Law, we muft confefs all, and plead the Righteoufnefs of Chrifts fatisfaftion,for our Juftification : fo when we are accufed to be final unbelievers or impenitent, and fo not to have performed the conditions of the new Covenant, we muft be Juitified by our own Faith and Repentance,the performance of that condition ; and muft plead,Not guil- ty : And fo far our own Afts are our Evan- gelical Righteoufnefs^and that of fuch necef- iity, that without it no man can have part in Chrifts Righteoufnefs,nor be faved. I would defire any man elfe to tell me, what elfe he will plead at Judgement, when the Accufer chargerh him ( or if he do fo charge him ) with final unbelief: will he confefs it, and fo)\Cbrifi hath Believed and Repented for me ? that is as much as to fay, Chrifi Veas a Belie- ver for Infidels, that he might fave Infidels. Allfalfe. if he will not fay thus (and lying will do no good ) then muft he plead his own Believing and Repenting as his Righ- teoufnefs in oppofition to that Accufation* And if it be of fuch ufe then, and be called a hundred times in Scripture, cur Right eouf~\ nefs, and we Righteous for it, then doubt- I lefs we may accordingly try by it now, whe- I ther we fhall then be able to come off and be J * Juitified, or no [ and fo may build our com fort on it. 3.. Con Spiritual Peace and Comfort. 79 }\ Conference is a Witnefs and Judge within us; and doth as under God Auuie and Condemnor Excufe and Acquit : Now it Conic tencc mull abfolve us only fo far as we are Innocent, or do well, or are qualified withGrace;then it is impoilible bur thefe our Qualifications and Actions fliould be fome ground of our Comfort. See ^ inthofe things Which pertain to God. Rom. 5. y JVC glory in tribulation ,&c. 2CV.12.6,. 9. Though I JJjould defire to glory , I fhould not be a fool : I glory in mine infirmities. Jer.9.24. Let him that glorieth glory in th:<, that he underftandeth and knowetb me. 1 Cor. 9.15. / h-td rather die then any Jhould make my glorying void. Gal. 6. 4. Let every man frove hu otrn Wcrkj fo (hall he have Rejoicing mf elf alone, and not in another. 18. Scripture nameih many of our own Graces and Duties, as the certain Marks of our Jultitication and right to Glory ; Even Chnit with his own mouth gives us many: Olfarth.6.21. rrhere your treafurr is, there Will your heart be alfo. Joh.3.20.He that doth evil hateth the light Ac. b;. I- doth good comcth to the light -that fiCC Mit.%. 8 84 Directions for getting W htcpng is full of fuch. B/ejfed are the poor injpirit, the pure in heart &q. 1 9. We may Rejoice in other mens good Works and Graces (and do, if we be true Chriftians,) therefore in our own, 20. We may Rejoice in Gods outward Mercies ; therefore much more in inward, and fuch as accompany falvation. AH thefe Arguments prove that we may take up our Comfort from our own Gracious Qualifi- cations and Adions ( not in oppofition to Chrift, but in fubordination to him:) and "moft of them prove that we may fetch our Affurance of falvation from them, as un- doubted Evidences thereof. I have faid the more in Anfwer to thefe Objections, 1. Becaufe never any came with fairer pretences ofexalting Chrift, and maintaining the honour of his Righteouf- nefs and free Grace, and of denying our felves and our own Righteoufnefs. 2. And yet few Doftrines more difhonour Chrift, ^nd deftroy the very fubftance of all Reli- gion. Even as if a man ihould cry down him that would Praife and commend Obe- dience to the King, ,and fay, You muft Praife nothing but the King : fo do thefe cry down our looking at and Rejoicing in our Love to Chrift, and our Thankfuinefi to him, and our Obedience, and all under pretence Spiritual Vuct and Comftr t. 85 pretence of honouring him. Nay they will not have us Rejoice in one pare ofChrifb lal\ ation ( his laving us from the power of fin, and his lanttifying us J under pretence that we dishonour the other part of his fal- m (his Juitilying us.) If ever Satan transformed himfelf into an Angel of Light, and his Minifters into Minifters of Light, it is in the miltakes of the Antinomians : and no people in the world ( except carnal Liber- tines, whom this do Anne fits to a hair ) are in more danger of them, then poor doubt- ing Chriitians under trouble of Confcience : fpecially if they be not judicious, and skilled in the Doftrine of Chrift. For the very pre- tence of extolling Chrift and free Grace will take much with fuch : and any New-way will fometime feem to give them Comfort, upon die very novelty and fudden change. Having thus proved that you may and muft fetch your fpecial Comfort and AfTu- rance from Evidences, and that your firft Evidence is your Faith, I (hall open this fui- lier under the next Direction, DIRE- 26 Dire Won for getting and keeping DIRECTION XL II. In the Trial of your State, Be fure that you make ufc of Infallible figns of Sincerity, and take not thofe for certain which are not. ANd to that end remember what I faid before, that ypu muft well under- ftand wherein the Nature of faving Faith, and fo of ail faving Grace doth confift. And when you understand this, write it down in two or three lines : and both at your firft trial, and. afterward whenever any doubts do drive you to a Review of your Eviden- ces, ftill have recourfe only to thofe Signs* and try by them. What thefe Signs are, I have (hewed you fo fully in the forecited. place in my book of Reft, that I (hall fay but little now. Remember that Infallible figns are very few ; and that whatfoever is made the condition of falvation, that is the moft. Infallible evidence of our falvation, and therefore the fitted Mark to try by : And therefore Faith in God the Father and the Redeemer, is the main Evidence. But be- caufel have elfewhq^ (hewed you, that thi* Faith Spiritual Peace and Comfort. 8 7 Faith iscomprehcniiveof Love, Gratitude, Refolution to Obey and Repentance; let me mure particularly open it to help you in the Triall. To prove any Grace to bela- ying, it isneceflary that you prove that fal- vatum is hilly proinifed to him that hath ir. Now if you will know what it is that hath thispromife; I will tell you, 1. As to the Objeft. 2. The Aft. 3. The degree or modification of the Ad. For all thefe three jnuft be enquired after if you will get Aflu- ranee. 1. The Objeft is principally God. and the Redeemer Chrift : And fecondanly the Benefits given by Chrift : and under that, the means to attain the principal Bene- fits,^. 2. The Aft hath many Names drawn from Refpeftive and Modall diffe- rences in the Objeft ; as Faith, Defire,Love, chooli Qg, Accepting,Receiv ing,Confenung, But properly all are comprifed in one word, willing. The Underftandings high e- ftimation of God, and Chrift, and Grace, is aPrincipal part of true laving Grace; but yet it is difficult and fcarce poilible to judge of your felf by it rightly,but only as it difcovers k felf by prevailing with the Will. 3 .The De- gree of this Aft muftbefuch, as ordinarily prev aileth againft its contrary : I mean,botli the contrary Objeft, and the contrary Aft to the fame Objeft. But becaufe I doubt School- 88 Direffions for getting andketfwg School'termes do obfcure my meaning to you ( though they are neceflary for exaft- nefs)I will exprefs the nature of favingGrace in two or three Marks as plain as I can. 1 . <*sfreyou heartily billing to take God for jour Portion, and bad you rather Live tyith him in Glory, in his favour and fu/lefi Love, With afoul perfectly clean- fed from all fin, and never more to offend him, Rejoicing With his Saints in his everlafting praifes • than to enjoy the delights of the flefh on earth, in a Wwy of fin, and without the favour of God ? 2. Are you heartily billing to take fefus Chrifl as he is offered in the Gojpel ? that is, to be your only Saviour and Lord, to give you pardon by his blcudjhed, and to fanllife you by his Word and Spirit, and to govern you by his Laws ? (Becaufe this General containeth and im- plieth feveral Particulars, I will exprefs them diftindly.) Here it is fuppofed that you know this much following of the nature of his Laws : For to be Willing to be Ruled by his Laws in General, and utterly Unwilling when it comes to particulars, is no true Willingnefs or fubje&ion. i. You muft know that his Laws reach both to heart and outward a- dions. 2 . That they command a holy, fpiri- tuai Spiritual Peace and Comfort. g 9 tual, heavenly life. 3 . That they command things fo crofs and unplcafing to the flefh, that the flefh will be Hill murmuring and ftnv ing againft obedience : Particularly j. They command things quite crofs to the inclinations of the flefh : as to forgive Wrongs, to Love Enemies, to forbear Ma- and Revenge, to reftrain andmortifie Lull and Paflion ; to abhor and mortifie Pride, and be low in our owp eyes, and hum- ble and meek in fpirit. 2. They command things that crofs the intercfl of the flefh and its inclination both together : I mean, which will deprive it of its enjoyments,and bring it to fome fuffering : As,to perform Duties e- ven when they lay us open to difgrace, and lhame, and reproach in the world ; and to deny our credit, rather then forfake Chrift or our duty:to obey Chrift in doing what he •c ommandeth us, though it would hazard or certainly lofe our wealth, friends,liberty and life it felf;forfaking all,rather then to forfake him: to give to the poor, and other good ufes, and that liberally according to our abi- lities : to deny the flefh all forbidden plea- fures, and make not proviiion to fatisfie its lufts, but to crucifie the flefh with the affe- ctions and lufts thereof : and in this combate to hold on to the end and to overcome. Thefe are the Laws of Chrift 5 which you A mull po Direction for getting and keeping mu ft know, before you can determine whe- ther you are indeed unfeignedly willing to obey them. Put therefore thefe further que- ftions to your felf, for the trial of your wil- lingnefs to be ruled by Chrift according to his Laws. 3, Are you heartily billing to live in the -performance of thofe Mely and ff?i ritual Ditties of heart md life, Which God hath abfolutely commanded you ? and are you heartily forry that you perform them no better f With no more cheerfulnefs, de- light,fuccefs and conflancy ? 4 . Are you fo throughly convinced of the Worth of everlafiing Happinefs, and the int oiler ablenefs of everlafiing mifery, and the truth of both > andof the joveraignty of God the lather and Chrift the Redeemer, and your many engagements to him, and of the neceffity and good of obeying, and the evil of finning 1 that you are truly Willing, that u, have afetled refolution,to cleave tg Chrift and obey him, in the deereft, mofi difgracefull, painfull, hazardous, flejb- dijp leafing Duties ; even though itfkould coflyou the lofs of all your Worldly enjoy- ments,and your life ? 5- Doth this Willingnefs or refolution alrea- dy fo far prevail in your heart and life, a-\ gainfi all the Inter efi and Temptations of the Spirt tthd Pcdcc andComfcrt. g \ the World, the dtn'il and yourfteftj, that ycu do ordinarily prathle, the mo/} ftriil and holy, the mo ft ft If- denying coft/y and haz.:r.u:u duties that you < :n\ (iadrc- quireth of you, and do heartily ftn've a- . known fin .and overcome all q^rofs and When you fall under any prevail- ing temptation, do rife again by Repcn- i c, and begging pardon of God through the blcua ofChriftfdo rcfolve to Watch and reft ft more carefully for the time to come. In theie five Marks is exprefled the Gofpel- defcription of a true Chnftian. Having laid down thefe Marks, I muft needs add a few words for the explaining of fome things in them, leaft you miftake the meaning and fo lofe the benefit of them. i .Obferve that it is your Willingnefs which is the very Point to be tried. And therefore i. Judge not by your bare knowledge. 2. Judge not by the ftirrings or paflionate workings of your Affe&ions.i pray you for- get not this Rule in any of your felf-exami- nings : It is the heart that God requireth ; tJMyfongivc me thy heart, Prov.2 3 .26. It he hath the Will he hath the heart.He may have much of our Knowledge and not our heart : but when we Know him fo throughly as to Will him unfeignedly, then hehath our heart. Affectionate workings of foul to God in p 1 Dire Si ions for getting and keeping in Chrift, are Tweet things, and high and no- ble Duties, and fuch as all Chriftians fhould ft rive for : But they are not the fafeft Marks to try our ftates by : i . Becaufe there may be a folid,fincere intention and choice in and of the Will, when there is little ftirring per- ceived in the Aftedions. 2. Becaufe the Will is the Matter, Commanding Faculty of the Rational foul; and fo if it be right that man is upright and fafe. 3 . Becaufe the Pailions and AfFedions are fo mutable and uncertain-.The Will can command them but imperfedly ; it cannot perfedly Reftrain them from vani- ties : much lefs can it perfedly raife them to that height, as is fuitable to the excellency of our heavenly objeds. But the objed it felf, with its fenfible manner of apprehenfion moves them more then all the Command of the Will-And fo wefinde by experience,that a godly man when with his utmoft private endeavour he cannot command one ftirring pang of divine Love or Joy in his foul, yet upon the hearing of fome moving Sermon, or the fudden receiving of fome extraordi- nary Mercy, or the reading of fome quick- ning book,he (hall feel perhaps fome ftirring of that Aflfedion. So when we cannot weep in private one tear for fin, yet at a ftirring Sermon, or when we give vent to our for- rovvs, and eafe our troubled hearts into the bofome Spiritual Peace and Comfcrt. 9 j bofome of fome faith full friend, then we can finde tears. 4. Becaufc Pailions and Affe- ctions depend fo much on the temperature of the Body : To one they arc eaiie, familiar and at command : to another (as honcft)they are difficult and fcarce ftirred at all. With nioft women, and perfons of weaker tem- pers, they are caficr then with men. Some cannot weep at the death of a friend, though never fo deer : no nor perhaps- feel very fen- fible inward grief : and yet perhaps would have redeemed his life at a far deerer rate ( had it been poflible ) then thofe that can grieve and weep more abundantly. 5. Be- caule Worldly things have fo great an ad- age on our Pailions and Affections. 1. They are fenfible and neerus, and our knowledge of them is clear : But God is not to be feen, heard or felt by our fenfes : he is far from us, though locally prefent with us : we are capable of knowing but little, very little of him. 2. Earthly things are alway be- fore our eyes ; their advantage is continuall. 3. Earthly things being ftill theobjeds of our lenfeSjdo force our Paflions,whether we will or not : though they cannot force our Wills. 6. Becaufe Affedions and Pailions rife and fall, and neither are nor can be in any even and conftant frame : and therefore are unfit to be the conftant or certain evi- dence 94 Direction for getting and keeping dence of our ftate : But the Wills Refolution and Choice may be more conftant. So that I advife you rather to try your felf by your Will, then by your Pailionate ftirrings of Love or longing,of Joy or forrow. Objett. But doth not Scripture lay as much on Love, as on any Grace ? and doth not Chrift fay, that except we Love him a- bove all,we cannot be his Difciples ? nAnfw. Its all very true. Butconfider, Love which is commonly called, a faculty of the foul as Rational ; and this is the fame thing that I call willing, Accepting,Choofing or Confenting : this Complacency is true Love to Chrift ; and this is the fure (landing Mark. The other is the Pailionate part, commonly faid to be in the foul asfenfitive; ami this] though moft commonly called Love, yet is, lefs certain and conftant, and fo unfitter to try your ftate by ; though a great duty fo faif as we can reach it. 2. You muft underftand and well remem- ber, that it is not every VvUUngnefs that will prove your fincerity. For wicked men may have flight apprehenfions of fpiritual things, which may produce fome flight defires and wilhes, which yet are fo feeble and heartlefs, that every luft and carnal defire overcomes them: And it will not fo much as enable them to Spiritual Peace and Comfort . 9 5 to deny the groflcit fin. But it muft be the Prevalent pare of your Will that God muft ha\ e : I mean, a greater (bare, a deeper and larger room then any thing in the world. That is, you muft have a higher eftimation of God, and overkilling happinefs, andChrift and a holy lite, then of any thing in the world : and alfo your Will muft be lb difpo- fed hereby and inclined to God, that if God and Glory to be obtained through Chrift by a holy felt-denying life, were fet before you on the one hand;and the Pleafure,Profits and Honours of the world, to be enjoyed in a way of fin,on the other hand; you would re- folvedly tale the former and refufe the later. Indeed they are thus fet before you : and up- on your choice dependeth your falvation or damnation ( though that Choice muft come from the Grace ot God.) 3 . Yet muft you well remember, that this Willingnefs and Choice is ftill imperfe&tand therefore when I mention a hearty Wnlling- nefsy I mean not a perf eft Willingnefs. There may be and is in the moft gracious fouls on earth, much undifpofednefs, backwardnefs and withdrawing of heart,which is too great a meafure of unwillingnefs to duty. Efpecial- ly to thofe duties which the fle(h is moft a- verfe from, and which require moft of God and his Spirit to the right performance of i ithem. Among j 95 DirtBims for getting and keeping Among all Duties, I think the foul is na- turally moft backward to thefe following : 1 . To fecret Prayer :becaufe it is fpiritual,and requires great reverence, and hath nothing of external pomp or form to take us up with, and confifteth not much in the exercife of common gifts, but in the exercife of fpecial Grace, and the breathings of the Spirit, and fearchings, pantings andftrivings of a gra- cious foul towards God. ( I do not fpeak of the heartlefs repeating of bare words,learned by rote, and either not underftood, or not uttered from the feeling of the foul.) 2. To ferious Meditation5alfo is the foul very back- wardithat is, either to meditate on God,and the promifed Glory,or any fpiritual fubjeft, to this end, that the heart may be thereby quickned and raifed, and graces exercifed : (though to meditate on the fame fubjed, on- ly to know or difpute on it, the heart is no- thing neer fo backward.) Or elfe to meditate on the ftate of our own hearts, by way of felf-examination, or felf- judging, or felf-re- prehenfion, or felf-exciting. 3 . Alfo to the Duty of faithfull dealing with each others fouls, in fecret reproof and exhortation, plainly ( though lovingly) to tell each other of -our fins and danger, to this the heart is! ufually very backward; partly through a fin- full balhfulnefs, partly for want of more be- le^ving Spiritual Pace and Comfort. 9 7 leeving lively apprehenfioas of our duty ani om brut' [er, and partly becaulc uc arc loath to dilpleafe men and lofc their fa- vour; it being grown h common fur Rien to uit with thofe(if not hate them)chat de: 1 plainly and faithfully with them. 4. Alfo to Take a Reproof, as well as to Give it, the heart is very backward: Even godly men ( through the fad remainders of their finful- nefs, ) clo too commonly frown, and fharle, and retort our reproofs, and ftudy prefently how to excufe themfelves and put it by, or how to charge us with fomething that may ftop our mouthes, and make the reprover feem as bad as themfelves-.Though they dare not tread our reproofs under feet, and turn again and all to rent us, yet they oft (hew the remnants of a dogged nature, though when they review their waies,it cofts them forrow. We mult fugar and butter our words, and make them liker to ftroaking then ftriking, liker an approving then a reproving them, liker flattery then faithfull dealing, andyec when we have all done, they go down very hardly,and that but halfway, even with ma- ny godly people when they are under a tem- ptation. 5. The like may befaidofall thole Duties which do pinch upon our creditor profit, or tend to difgrace us or impoverifh --lis in the world ; As the confefling of a Dif- l\ F gracefull 98 T>irtttion$ for getting and keeping gracefull fault : the free Giving to the poor or facred ufes, according to our eftates : the parting with our own Right or Gain for Peace : the patient fuffering of wrong, and forgiving it heartily : and loving bitter abu- five enemies:efpecially the running upon the ftream of mens difpleafure, and incurring the danger of being utterly undone in our Worldly ftate (efpecially if men be rich : who do therefore as hardly get to Heaven as a Camel through a needles eye:)and above all, the laying down of our lives for Chrift : It cannot be expeded, that godly men fliould perform all thefe with perfed WiHingnefs : The flefti will play its part, in pleading its own caufe ; and will ftrive hard to maintain its own intereft: O the fhifts,the fubtill argu- ments, or at leaft the clamorous and impor- tunate contradidions that all thefe Duties will meet with in the beft, fofar as they are unrenewed, and their Graces weak ! fo than you may well hence conclude that you are a (inner ; but you may not conclude that you are Gracelefs,becaufe of a backwardnefs and fome unwillingnefs to Duty. Yet your WiHingnefs muft be greater then your unwillingnefs ; and lb Chrift muft have the prevailing part of your will ; and from that the denomination is ufually taken : ftfthtt Scripture ufeth to affirm Gods people J Spiritual Peace and Comfort. 9 ? to be drilling, even when chey fail in rhe exe- cution. So /'.*/// Rom//. iS. latch, ToWilltt prc/lnc Withmc, When bow to do or perform he found not : that is, not to obey fo perfectly as he would domot to love God fo intenfly and endyj not to fubdue pailionsand lulls fo throughly • not to watch our thoughts, and ds, and waies fo narrowly, and order them fo exa&ly as the bent of his will did tonlent to. And left any Arminian fhould pretend(as they do) that T>aul fpeaks here ia the perlon of an unregenerate man, as under the convictions of the Law,and not as a man regenerate • it is plain in the text that he fpeaks of himfelf in theftate which he was then in,and that ftare was a regenerate ftate: He expreily faith ,It is thus and thus with me; en I 'my f elf With my minde do fcrve the of God: but With my flejh the Law of fin, 1 5 .And to put it out of doubt, the Apo- ftle fpeaks the like of all Chriftians,GW.5.i7, For thcflejh lufteth againfi the ffirit, and the it againfi theflefh, an d the fe are contrary 4 \the one to the Gther,fo that ye [cannot do the thing? \thatye Would. This is the plain cxpofition of ^ARvm.j. Here Scripture maketh the Godly ^Willing to do more then they do, or can do ; •%ut yet it is not a perfeft Willingnefs, but it t:';s the Prevailing Inclination and Choice of lC he Will,and that gives the name. F 2 4,Obferve loo Dir c Elton s for getting and failing - . 4,Obferve further ,that I add your A&ual performance of Duty ; becaufe true hearty Willingnefs, will (hew it felf in adions and endeavours. It is but diffembling,if I fhould fay, I am billing to perform the ftrifteft, ho- lieft Duties and yet do not perform them.To fay,I am willing to Pray,and Pray not: or to Give to the poor, and yet Give not: or to perform the mod felf-denying coftly Duties, and yet when it (hould come to the Pra&ife, I will not be perlwaded or drawn to them ? I will not confefs a difgracefull fin; nor further a good Caufe to my danger,coft or trouble ; nor reprove5nor fubmit to reproof; nor turn from the way of temptations, or the like. Adion muft difcover true Willingnefs. The fon that laid to his father, / ftruft your family, to be Mercifull to the poor, to forgive thofe that wrong you, ere. The fiefti and the Devil perfwade you from thefe.Do you perform them, or do you not ? Though you may do it with backwardnefs, and dullnefs,and weaknefs,yet do you Do it? and defire you could do it better? and lament your mifdoing it? and endeavour to Do it bew ted j Spiritual Peace and Comfort . i o I then you v done ? i theflefh doconcr j <>u mult carefully diftinguidi od hath made fome to b ts of thecondirion of the Cover ity for the i ithtication, and for the attain- of Glorification: Sikh are confeiiing E men when we are called to it ; ng fin ; Praying ; fhewing Mercy to the poor ; forgiving wrongs ; hearing yielding to Gods Yfordr&c. it ill fi that there be opportunity and m for the performance of the ties there are that God hath not laid io g a ftrefs or neceiiity on : though ye: full refolved omiilion in ordinary, of any known duty, is contrary to the nature of true Obedience. Alfo, the Cafe may much differ with fe- vcral perfons,places and feafons, concerning Duty: that may be a Duty to one man that is not to another-andln one place, which is in another; and at one feafon,which is not at another .And that may be a greater duty, and of indifpenfable neceffity to one, which to another is not fo great. It may (land with rue Grace, to omit that duty which men / not to be a duty, or not to be foto F 3 them i o a Direction for getting and keeping them ( except where the duty is fuch as is it felf of abfolute nceeffity to falvation :) but it cannot fo {land with Grace in thofe that know it,ordinarily to rejed it. 6. Alfoyoumuftunderftand, that when I fay, that true VVillinghefs to be Ruled by Chrift,will fhewif felfin Adual Obedience,- I do not mean it of every particular indivi- dual Ad which is our Duty, as if you fhould judge your felf Gracelefs for every particu- lar omiifion of a duty : no,though you knew it to be a duty: and though you confidered it to be a duty. For i .There may be a true Ha- bituated Inclination and Willingnefs to obey Chrift rooted in the heart, when. yet by the Force of z temptation, the adual prevalency of it at that time in that ad may be hindered and fuppreft. 2. And at the fame time,you do hold on in a courfe of obedience m other duties, 3 . And when the temptation is over- come, and Grace hath been rowfedup a- gainft thefiefh, and you foberly recoiled: your thoughts you will r.eturn to Obedience in that duty alfo. Yea how many daies, or weeks,or moneths,a true Chriftian may po£ fibly negled a known duty, I will not dare to determe (of which more anon.) Yet fuch omi (lions as will not ft and with a fincere Refolution and Willingnefs to obey Chrift imiverfally (I mean a Habitual Willingnefs;) will Spiritual Peace and Comfort. \ c j will not confift with the truth of Grace 1 know the fourth Mark, about forfa- king All for Chritt, may ken: lomewlut un- liable and harfh to propouqd for the ting of a troubled conference. Butyet,I durit not omit ir,feeingChriil hath not omit- ted it; nay feeing he hath io urged it,and laid fuch aftrefsomt in the Scripture as he hath ; dare not dawb,nor be unfaithiull/or fear of troubling : iuch skinning over the wound, will but prepare for more trouble «?c a further cure. Chnft thought it meet even to tell young beginners of the word (though it might poiiibly difcourage them, and did turn fome back(that they might not come to him upon miftaken expectations : and he rc- quireth all that will be Chriftians and he la- ved, to count their coft before hand, and rec- kon what it will ftand them in tobeChrifts Difciples ; and if they cannot undergo his termes ( that is, to deny themfeives, take up their Crofs,forfake all and follow him ) they cannot be his Difciples. And Chriit had ra- ther they knew it before hand, then to de- ceive themfelves, or to turn back when they meet with what they never thought of, and then to imagin that Chrift had deceived them & drawn them in, and done the wrong. 8. When I fay in the fourth Mark, that you mud have a fitted Refutation, I mean the F 4 fame ■I 04 Direliiens fer getting and keepng fame thing as before I did by hearty billing* #e//.But it is meeter here to call it Refclution, becaufe this is the proper name for that ad of the Will, which is a determination of it [elf ufon deliberation, after any havering, to the ding or fubmitting to any thing as commanded. I told you, it muft be the Prevailing ad: of the Will that muft prove you fincere: Every cold uneffeftual wilh will not ferve tern. Chrift feeks for your heart on one fide, and the World with its pleafures, profits and ho- nours on the other fide : The foul which up- on confideration of both, doth prefer Chrift in his choice, and rejeft the world ( as it is competitor with him) and this not doubting- ly and with refervation for further delibera- tion or trial, but prefently pafleth his con- sent for better and worfe, this is faid to be a Refclving. And I know no one word that more fitly expreffeth the nature of that Grace, which differenceth a true Chriftian from all hypocrites, and by which a man may fafely judge of his eftate. 9. Yet I here add, that it muft be afetled Rejohttion : And that to intimate,that it muft be aHabituaiedWillingnefs or Refolution. The Prevalency of Chrifts Incereft in the loul muft be a Habitual Prevalency. If a man that is terrified by a rowfing Sermon, or that iieth in expectation of prefent death, (hould aftually Spiritual Peace and Comfort. ioy a&uallyllefolve to forfakefin, or perform dury ; without any fi:rther change of minde, or habit, Of tixednelsof thisRefolution, it would be of no great value, and foon cxtin- guifhed. Though yet I believe that no unfan- dihedman doth ever attain to that full Re- folution for Chrift,which hath a complacen- cy in Chrift accompanying ir,and which may be termed, the Prevailing part of the Will : Thofe that feemRefolved today to be for Chrift, and to deny the world and the fiefh, and the next day are unrefolved -again, ln\ e caufe tofufped that they were never truly Refolved. Though the Will of a godly man may lye under declinings in the degrees of Refolution,yet Chrift hath alvvaies his Habi- tual Refolutions, and ufually hisAftaalin a prevalent degree. i o.I add alfo the Grounds ( in the fourth Mark) on which this Refolution nvjft be rai- fed. For falfe Grounds in the Underftanding will not bear up a true Refolution in the Will. And therefore we put the Articles of our Creed,before our Profeffion of Cortfent and Obedience. Sound Dodrine, and found Belief of it, breeds a found Refolution, and makes a found heart a:«:d life. If a man re- folve to obey Chrift, upon a conceic that Chrift will never put him upon any fuffering (elie hje would notrefolveit,) and that he F 5 wiii i io6 Direction for getting and keeping will give him fuch bruitifh pleafure^ when he is dead as Uiiahomet hath promifed to his difciples,this Refoution were not found : yec in many lefler points of DoArine a true Chriftian may be unfound, and yet foundly cleave to the foundation. He may build hay and ftubble poflibly; but the foundation muft be held. ii. Obfervewell ( left you miftake me ) that I fpeak only of the Neceflity of your prefent Refolving to forfake all for Chrift, if he call you to it •, but I fpeak not of your ab- folute Promife or Prediction that eventual- ly, youfhallnot deny or forfake him. You may be uncertain how you (hall be upheld in a day of trial, and yet you may now be Refolved or fully Purpofed in your own minde what to do, To fay, I^ill not confent, purpofe or refclve, nnlefs I Vvere certain toper- form mj Refolutionsy and net to flag or change again- this is but to fay,I will be no Chriftian unleft I were fure to perfevere. I will not be married to Ghrift, left I (hould be drawn to break my covenant with him. 12. Alfo obferve, that when I fpeak of your refolving to forfake all for Ghrift, it is not to caft away your ftate or life,but to fub- mit it to his difpofe, ?nd to relinquifh it only in cafe that he command youfo. 13 * . And I do no t intend that you fhould Spiritual Peace and Comfort, izy be able thus to Rcfolve of your felf without the fpecuil Grace of God; nor yet without ic to comitate chafe Relolutions ; much lefs to perform them by adual differing. Objctl. But 1 cannot be lure that God will give me Grace to perievere,or at leatt not to deny him as Tcter did; and therefore I fhould neither Promife norRefolve what I cannot be certain to perform ? zsfnfw.i. I fuppofe you have read the many Scriptures and Arguments which our Divines ordinarily ufe to prove that the true Believers fhall not fall quire away. And I know not how the oppofers can aniwer that text which thcmfelves ufe to alledge for the contrary, A fat a 3.6,21. Thofe that believe for a time, and in the time of perfecution fall away, it is beouife the feed had not depth of earth, the word never took rooting in their hearts. Whence it feems that it may be well inferred, that thofe fhall not fall away in time of temptation, in whom the word of God hath taken deep rooting. And that is,in them in Whofe hearts or %itls Chnft hatha ftronger intereft then the creature, or thofe that have a \\ell-grcHnded,unreJerved,habituated or fetled Refolution to be for Chrifi. 2 .However, your prefent Refolution and your Cove- nanting with Chrift is no more but this ; to fay, I do Confenturjbis lam Refolvedto do:iy the ic8 Directum for getting and keeping the help of Gods grace. 3 . Elfe no mail ihould be Baptized or become aChriftian, becaufe he is uncertain to keep his Cove- nants: For all that are Baptized, do Cove- nant and VOW, to forfake the World, fiejh and Devil, and fight under Chrifis banner to their lives end. Underftand me therefore,that you are not to promife to do this by your own ftrength, but by the ftrength of Chrift, as knowing that he hath promifed his Spirit and Grace for the aid of every true Believer. 14. If your Refolution atprefent be hear- ty, you ought not to vex and difquiet your suinde with doubtfull tormenting fears, what you fhould do, if you be put to it,to forfake all,and fuffer death for Chrift. For he hath promifed to lay no more on us then we can bear, but with the temptation will make us a way to come forth, 1 Cor . 1 o, t 3 . either he will not bring us into trials beyond our ilrength; or elfe he will increafe our ftrength according to our trials. He hath bid us pray, Lead m not into temptation, hut deliver mfrom evil : and he hath promifed, that Whatfcever Vce- asJ^in the name of Chrift according to his )fcili he Will give us. So that if once you can but truly fay7, that it is your full Refolution to forfake all for Chrift if he call you to it, and that on the forementioned grounds, you $ught not then to vex your foul with fears of Spiritual Pace and Comfort. 109 of the ilTue i for that is but to diftruft G<>d your father and your ftrength. Only you mult be carefull to do your duty to the keep- ing up of your prefentReiolutions, and to wait obediently on God for the help of his Spirit, and to beg it earneftly at his hands. 15. Much left, is it lawfull for men to feign and fuppofe fuch calamities to them- selves, as God dotb never try men by, and then to ask themfelves, Can I bear thefe for Chrift ? and fo to try themfeives on falfe and dangerous grounds.Some ufe to be troubled, left if they were put to long andexquifite torments for Chrift they {hould renounce him. One faith,I cannot endure the torments of Hell for Chrift: Another faith, Could I endure to be roafted or torn in pieces fo ma- ny weeks or daies together > or could I en- dure to die fo many times over ? Thefe are fooli(h,finfuil queftions, which Chrift never [at. 1 3 . 1 pray you mark one thing-.Chriit feem.5 to fpeak of every fev eral fort of Hea- rers by a Gradation, fpeaking laft of thofe thac in DireffioHs for getting andkecfwg * that go fartheft. The firft fort are the com- mon, ignorant,negligent Hearers, in whom the word takes no root at all. Thefecond fort are thofe that give it a flight and (hal- low rooting,but no deep rooting at all: thefe are they that fall away in tribulation. By/*/- . ling away, is meant the plain deferting Chrift or the fubftance of his Caufe. Thefe men till this falling away, though they profeffed Chrift, and heard the word with joy, yet no Imefs to God and Right eoufnefs to men, and in fecial Love to the Saints and Communion With them, againfi all the Temptations of the Devil, the World, and my ownflejh, and this to the death. He that fincerely can fpeak thefe words, is a fincere Chriftian. 20. Laftly, That you may fee that thofe five which I laid you down are all true Marks, do but perufe thefe texts of Scripture following. For the firft^T/^/. 1 6. 5,2. and 73. 25,26,27,28. and 4.6,7.and 1. 1,2,3. Jofi. 24.16,17,18,21,22,24. cJJ£*f.6. 19,20,21. Rom.-j.z^. and8.i7,i8,23. Heb.11. 10,15, 16,25,26,27. TV^'- 1 6.5,6,7,8. For the fecond, « 1 1 6 DireffitYis'for getting and keeping fecond,fee 7*0/7.1.10,11,12. J oh. 3. 16. Markz 16.16. ^#j 16.31. Joh.14.21. and 16.27. Rom. 14.9.^^19.27. f am. 1. 12. Af at. 22.1,7. iCor. 16.22. Mat. 10. 37. Rev.22. 14. He!?. 5. 9. For the third moft of the fame will ferve:and Hel?. 12. 14. Mat.7. 24. Ffal. 1.2^. Mat. 5. 20. Atis io.^.Rom.7.22. For the two laft, be- fides the former, fee Heb.11.6. Rom.%. from the 1. to 14. C]al.%. 17,24. and 26.8. \Tim. 6.9. £0^8.13.1 fob.2.i$.znd 54,5- fam.i. 27.and4.4.^/.6.i4.and 1.4.^^.12.2. Tlfc 2.14. ^4W.io 37. Rcm.2.^6^7. Rev. 14.13. 7^7.2.14.(70/. 3. 23, 24.1 CV. 3. 8, 1 4.^/?. 1 2. 16. 1^.3.22,23.^/^.22.16. ^tf.1022. and 24. 1 3 . H^. 3 .6, 14. and 6. 1 1 . Rev.2.26, io.and I2.ii.cj^/^.i6.25.and 10.39. Mar. 17.33. Rom.2.9,13. £*^i3-3,5- ^w.6-4,5, 6,12,14,16,17,22. And thus I have given you fuch Marks as you may fafely try your felf by, and clear- ed the meaning of them to you. Now let me advife you to this ufeof them. 1. In yourferious felf-examination, try only by thefe, and not by any uncertain Marks. I know there be promifes of Life made to fome particular duties and Tingle qualifications in Scripture, as to Humility, Mceknefs, Almes- deeds, Love to the Godly, &c. but it is ftiH both on fuppofition that they be not Tingle in the perfon, but are accompanied with, and Spiritual Peace And Cemfort. 117 and flow from that faith and love to God beforementioned ; and alfo that they are in a prevailing degree. 2. When ever anyfrefh doubtings arife in you, upon the ftirrings of corruption, or debility of Graces, ftill have recourfe to thefe former Marks; and while you finde thefe, let not any tiling caufe you to pafs wrong judgements on yourfelf Lay thefe now to your own heart, and tell me, Are you not unf eigne dly drilling to have Chrift on the termes that he is offered ? Are you not -wil- ling to be more holy ? and beg of him to make youfo ? Would you not be glad if jour foul Were more f erf eft ly fan ft if ed and rid of that body of fin, though it Were to the fmart and diff leafing of your flejh ? Are you not billing to Wait on God in the ufe of his Ordinances, in that poor Weakjneafure as you are able to perform them ? Durft yon or Would you quit your part in God, Heaven, Chrifi, and forfake the Way ofHoli- nefs, and do as the prophane World doth, though it Were to pleafe yourflejh or faveycur fate or life f Do not you daily firive againft theflefb, and keep it under, and deny it its de fires ? Do you not deny the World When it Would hinder y oh from Works of Mercy orpublique Good, ac- cording to your ability ? Is it not the grief of your foul When you fall ? and your great eft trouble that you cannot Walk^ more obediently % innocently 1 1 8 Direction for getting and keeping innocently and fruitfully ? and do yon not after finning Refolve to be more tyatchfnll for the time to come ? Are you not refolve d to flic l^ to Chrift and his holy Laws andv/aies, whatever changes or dangers come ? and rather toforfahe friends and all that you have, then to forfake him ? Yet in a godly jealoufie and diflrufl of your own heart, do renounce your own ftrength, and rtfolve to do this only in the ftrength of Chrift ? and therefore daily beg it of him ? Is it not your daily care andbufinefs to pleafe God, and do his ^oill, and avoid finning in your tyeak^ meafure ? I hope that all this is fo, and your own cafe ; which if it be you have Infallible Evidences, and want but the fight and com- fort of them : You have the true grounds for AfTurance, though you want Aflurance itfelf: Your chief danger is over, though your trouble remain. Your foul is at the prefent in a fafe condition,though not in the fenfe of it : You are in the ftate of falvacion, though not of confolation. Ic muft be your next work therefore to ftudy Gods Mercies, and take notice what he hath done for your foul. Let not fo bleffed a gueft as the holy Ghoft dwell in you unobferved. Shall he do fuch wonders in you and for you, and you not know it, or acknowledge it ? Shall he new beget you, and new make you, and pro- duce a ipiritual, heavenly nature in you,who of Spiritual Peace and Comfort. 1 10 of your felf were fo carnal and earthly, and will you not obferve it? Had you any of thefe holy defires, endeavors or refolutions of your felf by nature ? Or have the ungod- ly about you any of chem ? O that you knew what a Work of wonderfull Mercy,Wifdom and Power the Spirit performeth in the re- newing of a foul? then fare you would more obferve and admire his Love to you herein ! DIRECTION XII 12. The next Rule fir your Viretftonfer the right fetlingofyour ?eace is this. Ton mu(l knew, that Aflfurance of Ju- ftificacionj Adoprion5 and right to Salvation cannot be gathered from the fmalleft degree of Saving Grace* HEre I muft fay fomething for explain- ing my meaning to you. 2. And then give you my Reafons of this Affertion. 1. Underftand that I fpeak of Gods ordi- nary working by means, not denying but God may by a voice from Heaven, or an Angel,or other fupernatural Revelation,be* ftow 1 2 o Vireftiem for getting and keeping ftovv AfTurance on whom he pleafech. But I hope all wife Chriftians will take heed of cxpeding this, or of trufting too much to feeming Revelations,unlefs they could prove that God ufeth to conferre Aflurance in this way ; which I think, they cannot. 2. By thefmalleft degree of Grace, I mean, of Faith, Love, Obedience and thofe faving Graces whofe ads are the condition of our Salvation, and which in the fore-exprefled Marks I laid down to you. Do not therefore fo farre miftake me, as to think that I fpeak of a fmall meafure of thofe common Gifts which are feparable from true Sandificati- on : fuch as are extenfive Knowledge, Me- mory, Ability x>f Utterance in Preaching, Repeating, Exhorting or Praying ; An or- nate, plaufible winning deportment before men, fuch as is commonly called Good bree ding or Manners ; An affefted humble,com- plementall familiarity and condefceniion, to creep into mens eftimation andaffeftions, | and fteal their hearts, &c. Many a one that is ftrong in faving Grace,is weak in all thefe, and other the hke. Now for my Reafons. i . I conceive that it is not poffible for any Minifter punctually to fet down a difcerna- ble difference between the leaft meafure of True faving Grace, and the higheft degree of Sfiritu.il Puce and Comfort. i a i •of common Grace ; and to fayjuft here it is that they part, or by this you may difcern them. I do but fay, I think fo, becaufe other men may knowfarre more then i do : But I will fay it as certain, that I am not able to tio it,for my own part. This much I can tell, that the leaft degree of Grace that is faving doth determine the fout for God and Chrift, againft the world and flefh that ftand as Competitors ; and fo where Chrifts intereft prevaileth in the leaft meafure, there is the leaft meafure of faving Grace ; As when you are weighing two things in the balance, and at Faft make it fo near evenweight, that one end is turned and no more : fo when you are confidering whether to be for Chrift or for the flefh and the world, and your Will i$ but even a very little Determined to Chrift, and preferreth him ; this is the leaft meafure o£ faving Grace. But then how a poor foul (hould difcern this prevalent choice and de- termination of it felf,is all the Queftion. For there is nothing more eafie and common then for men to think verily, that they pre- ferre Chrift above the creature,as long as no temptation doth affaulc them, nor lenfual objefts ftand up in any confiderable ftrength to entice them : Nay wicked men do truly, oft times, purpofe to obey Chrift before the fle(h,and to take him for their Lord, meerly » G in 122 Directions for getting and keeping in the general, when they do not know or confider the quality of his Laws ; that they are fo ftrift and fpiritual and contrary to the flefh, and hazardous to their worldly hopes and feeming-happinefs : But when it comes to particulars, and God faith, Now deny thy felf, and thy friend, and thy goods, and thy life for my fake, alas, it was never his Refolution to do it; nor will he be perfwaded to it. But lie that faid to God who fends him to labour in his Vineyard, I go Sir, when he comes to finde the unpleaiingnefs of the Work, he goes not, or never fets a hand to it. So that it is evident that it is no true laving Refolu- tion or Willingnefs, which prevaileth not foraftual Obedience. Now here comes in the unrefolvable Doubt, What is theleaft Meafure of Obedience that will prove a man truly Willing and Refolved, or to have truly Accepted of Chrift for his Lord? This obe- dience lieth in Performing what is comman- ded, and Avoiding what is forbidden. Noto it is too certain that every true Believer is guilty of a frequent negled of Duty, yea of known Duty : We know we fhould Love God more abundantly, and Delight in him, and Meditate more on him, and Pray more oft and earneftly then we do, and inftru ft our Families more diligently, and fpeaka- gainft fin more boldly, and admonifh our neighbours Spiritual Peace and Cm fort. 125 neighbours more faithfully, with many the like : The good that We Would do We do mt% Rom.y.ig. Naytheflefhfo ftriveth againft the Spirit, that we cannot do the good We Would, GaL 5.17. Nay many a true Chriftian in time of temptation hath been drawn to omit fe- cret prayer, or family duties almoft wholly for a certain fpace of time : yea and perhaps to be Jo corrupted in his judgement for a time, as to think he doth well in it, as alfo in forbearing praifing God by Pfalmes, Recei- ving the Sacraments, and Communicating with the Church, hearing the Word pub- likely,^. ( for what duty almoft is not de- nied of late ?) and perhaps may not only o- mit Relieving the poor for a time, but excufe it. Now v/hat man can punctually determine juft how often a true Chriftian may be guil- ty of any fuch omiflion ? and juft how long he may continue it ? and what the duties be which he may poffibly fo omit, and whac not? So alfo in fins of Commiflion : Alas, what fins did Noah, Lot ,David,SolomonyAfa,Peter, Crc. commit ? If we (hould fay as the Papifts and Arminians, that thefe being mortal fins, do for die time, till Repentance reftore him, caft a true Chriftian out of Gods favour in- to a ftate of Damnation ; then what man breathing i$ able to enumerate thofe Mortal G 2 fins? 1^4 T>ireUions for getting and kecftng fins? and tell us which be fo Damning, and which not? Nay it7 he could fay, Drunken- nefs is one, and Gluttony another ; Who can fet the punftual ftint,and fay Juft fo ma- ny bits a man muft eat before he be a Glut- con : or Juft fo much he muft drink before he be a Drunkard? or by fuchafigne the turning point may be certainly known ? We may have fignes by which he may be tried at the Barre of Man ; but thefe are none of them taken from that fmalleft degree, which fpecifieth and denominates the finne before God. If we avoid the forefaid opinion, that one fuch fin doth bring us into the ftate of Damnation, yet is the difficulty never the lefs : For it is certain,that he that commits fin u of the cDevil, 1 Joh.3 .8. and there are fpots which are not the fpots of Gods children : and all true faith will mortifie the world to us and us to it, Gai.6.14. and he that is in Chrifi hath crucified the fle/h With the affe- Bions and lufis thereof \ Gal. 5.24. and that ;/ We live after the flejh\\>e fhall die] Rom. 8.1 3. and his fervants\X>e are to Whom We obey, Whe- ther of fin unto death, or of obedience unto Righ- teoufnefs, Rom. 6. 1 6. and if We delight in ini- quity or regard it Qod Will not hear our prayers, Pfal.66. 1 8 . and that he that nameth the name of Chrifi mufi depart from iniquity, I Tim. 2. 19. and that God Will judge all men according to Spiritual Peace and Ccmfert ; 1 : 5 tt j/.^/V Works, and bid the workers of iniqui- ty depart from him ^Mat. 7.23 .Now can any man on earth tell us juft how great or how often tinning will ftand with true Grace, and how much will not ? who can finde thofe pun&ual bounds in the Word of God? I conclude therefore, that no Minifter, or at leaft, none who is no wiferthenlam, can give a true difcernable difference between the worlt of Saints and the beftof theun- fanftified, or the weakeft degree of true Grace, and the higheft of common Grace ; and fo to help fuch weak Chriftians to true AfTurance of their falvation. 2. But asthisisimpofiibie to be declared by the Teachers, fo much more isitimpoi- fible to be difcerned by the per fons them- felves (yea though \x could poflibly be decla- red to him:)and that for thefe Reafons. 1. From the nature of the thing. Small things are hardly difcerned.A little is next to none. 2. From the great darknefs of mans underftanding, and his unacquaintednefs with himfelf ( both the nature, faculties and motions of his foul naturally confidered,and the moral ftate, difpofitions and motions of it ;) and is it likely that fo blinde an eye can diicern the fmalieft thing, and that in lb ftrange and dark a place? every purblind man cannot fee an atome,or a pin, efpecially. G 3 in. 1 2 6 Direction for getting and keeping *n the dark. 3 . The heart is deceitfull above all things as well as dark • full of feemings' counterfeits and falfe preteaces : And a childe in Grace is not able todifcover itsjuglings, and underftand a book where almoft every word is aequivocall or myfterious. 4. The heart is moft confufed, as well as dark and deceitfull : It is like a houfe or fhop of tools, where all things are thrown together on a heap,and nothing keeps its own place:There arefuch multiplicity of cogitations, phan- tafies and paflions, and fuch irregular thron- ging in of them, and fuch a confufed rece- ption and operation of objects and conce- ptions, that it is a wonderfull difficult thing for the beft Chriftian to difcern clearly the bent and aftions, and fo the ftate of his own fosii. For in fuch a crowd of cogitations and paffions, we are like men in a Fair or crowd of people, where a confufed noife may be heard, but you cannot well perceive what any of them fay,except either fome one neer you , that fpeaks much lowder then all the reft, or elfe except you (Ingle out fome one from the reft, and go clofe to him to confer with him of purpofe. Our Intelleft and Pai- fi ons are like the lakes of water in the com- mon roades, where the frequent paffage of Horfes doth fo muddy it,that you can fee no- thing in it, efpecially that is neer the bottom; when Spiritual Peace and Comfort. 1 27 when in pure untroubled waters you may fee a fmall thing. Infuch aconfiifion and tumult as is ufually in mens fouls, for a poor weak Chriftian to feek for the difcovery of his fincerity, is according to the proverb, to feek for a needle in a bottle of hay. 5. Be- fides all this, the corrupt heart of man, is fo exceeding backward to the work of felt- examinacion, and the ufe of other means by which the foul fhould be familiarly acquain- ted with it felf, . that in a cafe of fuch difficul- ty, it will hardly ever overcome them, if it were a thing that might be done. In the beft, a great deal of refolvednefs, diligence and unwearied conftancy in fearching into the ftate of the foul, is neceffary to the attain- ment of a fetled Aflurance and Peace : How much more in them that have fofmall and almoft undifcemable a meafure of Grace to difcover. 6. Yet furcher,The Conceptions, Apprehenfions, and confequently thefen- fible motions of the Will, and efpecially the Paflions,are all naturally exceeding mutable: And while the mobile, agile fpirics are any way the Inftruments, it will be fo : efpecially where the Impreflion which is made in the undemanding is fo fmall and weak. Natural- ly mans minde and will is exceeding mutable, turned into an hundred fhapes in a few dai.es, according as objefts are prefented to us, and G 4. the 1*8 Directions fe-r getting and keeping the temperature of rhe*body difpofeth, helps or hinders the minde . Let us hear one man reafon the Cafe.,and we think he makes all as clear as the Light : Let us hear another folve all his Arguments, anddifpute for the con- trary, and then we fee that our Apprehen- iions were abufed.Let us hear him Reply and confute all again, and confirm his Caufe, and then we think him in the right again. Nothing more changeable then the concei- vings and minde of man, till he be throughly Reiolved and Habituated. Now in this Cafe, how (hall rhofe that have but little Grace be able co difcern it ? It will not keep the minde from flu&uating. If they feem Refolved for .obedience to Chrift to day, to morrow they are foftiaken by fome enticing objed, and force ot the fame temptation, that their Re- solution is undifcernable ; nay adually they prefer fin at that time before obedience: It is impoiliblethen but the foul fhould ftagger and be at a lofs ; for it will judge of it felt as k tindes it felf : and it cannot difcern the Ha- bitual Prevalency of Chrifts Intereft when they feel theAftual Prevalency of the flefhes Intereft. For the Aft is the only difcoverer of the Habit: And if /Vfer himfelf fhould then have fallen to the examination of his heart, Whether he Preferred Chrift before his Life, at the fame time when he was deny- ing Spiritual Peace and Comfort. u$ mg and forfwearing Chrift to fave his Life, cio you think he could have difcerned it > and yet even then Chrifts Intereft was grea- teft in him Habitually. If rD avid (hould have gone tofearch, whether he preferred obe- dience to God before his fiefhly pleafure, when he was committing Adultery ; or be- fore his credit,when he was plotting the death of Vrixh, what difcovery do you think he would have made ? 7. Add to all thefe, that as thefe feverall diftempers, were they but in the fame meafure in a weak Chriftian as they are in thebeft orinmoft, would yet make the fmalleft meafure of Grace undifcernable ( if we might fuppofe the fmalleft Grace to be confident with fuch a frame ;) fo it is cer- tain that whoever he be that hath the leaft meafure of Grace todifcover inhimfelf, he hath proportionably the leaft meafure of abilities and helps to difcover it, and the greateft meafure of all the forementioned - hinderances ; He that hath but a very little Repentance,Faith,Love and Obedience (fin- cere,) when he goeth to finde it out, he hath in the fame meafure, a Darker Under.ftan- d,ing todifcernit, then others have; and a greater ftrangenefs and difaccuaintance with himfelf ; and more decekfuhefs in his heart ; and a greater confuficn and hurlyburly in his thoughts and Affections, and all more G 5 out i 30 Direction for getting And ktefing out of order and to feek : Alfo he hath a greater backwardnefs to the work of felf- *xamination, and can hardly get his heart to k, and more hardly, to do it throughly and iearch to the quick, and moft hardly to hold onagainft all withdrawing temptations, till he have made a clearer dikovery : And laft- ly, his foul is more mutable then ftronger Chriftians are,, and therefore when crofs Aftings are fo frequent, he cannot difcern the fmalleft prevailing Habit. If ( when you are weighing Gold ) the fcales be turned but with one grain, every little jogge,or winde, tor unfteadfaft holding will a&ually lift up the heavier end -y and its preponderation is with great wavering and mobility. 8. Yet fur- ther, Confider, thofe that have leaft Grace lave moft fin, habitual and a&ual ; and they are fo frequent in tranfgr effing, that their failings are ft ill in their eye : and thereby the . prevalency of Chrifts intereft is made more doubtfull and obfeure : For when he asketh bis own confeience, rDo I Will or love moft the World md myfiejhly delights, orChrift and his Vtajes ? preiently confeience remembreth him,at fuch a time, and fuch a time thou didll choofe thy flefhly pleafures, profits or ere- as Well as others do, andatfo many of thy forefathers have done before thee ? Under fuch iinfbll Deliberations as chefe we ufually continue long before we fully Refolve : And many demurres and delayes we make before we conclude to take Chrift on the terms that he is offered to us. Now I make no doubt but moft or many Chriftians can remember how and when God ftirred their Confiden- ces and wakened them from their fecurity, and made them look about them, and rou- fed them out of their natural Lethargy : Some can tell what Sermon firft did it : O- thers can remember by what degrees and fteps God was doing it long : The ordinary way appointed by God for the doing of it firft, is the inftrudion of Parents : And (as I have fullier manifefted in my Book of In- fant Baptifm) if Parents would do their du- ties,they would find,that The ffWpublikely preached was not appointed to be the firft ordinary means of Converfion and Sanfti- fication ; but commonly, Grace would be received in childhood : I fpeak not of Bap- tifmal Relative Grace, confifting in the par- don of Original fin; nor yet any infufion of Habits before they have the ufe of reafon (becaufe I fuppofe it is hid from us, what God 1 40 Dire tfi 'oris for getting And keeping God doth in that.) But I fpeak of aftual Converfion: and I prove that this fhould be the firft ordinary way and time of Con- verfion to the children of true Chriftians, becaufe it is the firft means that God hath appointed to beufed with them. Deut.6.6^ 7,8.' Eph.6.4. Parents are commanded to teach their children the Law of God, urgent- ly, at home and as they walk abroad, lying down and riling up; and to bring them up in the admonition and nurture of the Lord : and to train up a child in the way he fhould .go, and then when they are old they will not depart from it, Prov.22.6. And children are commanded to Reme?nber their Creator in the dayes of their youth, Ecclef J 2. 1 . And if this be Gods firft great means, then doubt- lefs he will ordinarily blefs his own means here , as well as in the Preaching of the WTord. From all this I would have you learn this leflbn : That you ought not to trouble jour fe If With fears and doubts lefiyou are not truly. Regenerate, becaufe you know not the Sermon or the very time and manner of your Converf- on : but finde that you have grace, and then., though you know not juft the time or manner of your receiving of it, yet you may neverthelefs be Affured of Salvation by it. Search there- fore what you are, and how your will is difr pofed Spiritual Peace and Comfort. 141 pofed and refolved, and how your Life is or- dered, rather then to know how you became fuch. I know the workings of the Spirit on the foul may be difcerned, becaufe they ftir up difcernable Actings in our own fpirits. The fouls Convidions, Confederation, Re- folutions and Affeftions are no infenfible things : But yet the work of Grace ufually begins in common Grace, andfo proceeds by degrees till it come to fpecial faving Grace, even as the work of nature doth, firft producing the matter and then introducing the form ; firft producing the embryo, before it introduce a Rational foul. And as no child knows the time or manner of his own For- mation, Vivification or Reception of that foul, fo I think, few true Believers can fay, Juft fuch a day,or at fuch a Sermon I became a true Juftified, fanftified man. That was the hour of your true Conversion and Justifica- tion, when you firft preferred God and Chrifi and Grace before all things in this World, and deliberately and ferioufly Refolved to take Chrifi for your Saviour and Governour, and give upyourfelfto him to be faved, taught and governed,and to obey him faithfully to the death againfl all Temptations, Whatfoever you jhould lofe orfuffer by it. Now I would but ask thofe very Cnriftians that think they do know the yery Sermon that;converted them, Did that Sermon L *4* Direction for getting and keeping Sermon bring you to this Refolution ? Or was it not only fome troubling, rowfing preparation hereto ? I think fome defperate iicknefs or the like Affiidion is a very ufual means to bring Refolutions to be downright and fixed, with many fouls that long delayed and fluduated in unrefolvednefs,and lay un- der meer uneffedual Convidions. Obj. But this runs on your own grounds, that faving Grace and common Grace do differ but in degrees. \ Anfw. I think moft will confefs that as to the Ads of Grace, and that is it that we are now enquiring after; and that is all the means that we have of difcerning the Habits; Yet remember that I ftill tell you, That there it a Jpecifical Moral difference, though groun- ded but in a gradual Natural difference. Yea and that one grain of the Spirits working, which turns the Will in a prevalent meafure for Chrift, ( together with the illumination neceflary thereto) deferves all thofe elogies and high titles that are given it in the Word ; fo great a change doth it make in the foul ! Well may it be called, The New Creature i Born of the Sprit ; The iVorkmanJbip of God : The new 'Life : yea The Image of God, and The Divine Nature (if that Text be not meant of the Divine Nature in Chrift which wc are Relatively made partakers of in our Union Spiritual Peace and Comfort. 14} Union with him.) When you are weighing things in the balance, you may add gram after grain, and it makes no turning or mo- tion at ail, till you come to die very laft grain, and then fuddenly that end which was downward is turned upward. When you ftandatalofs between two highwayes, not knowing which way to go,as long as you are deliberate, you ftand ftill : All the Reafons that come into your minde, do not ftir you : But the laft Reaion which Refolves you, fet- teth you in motion. So is it in the change of a Tinners heart and life : He is not changed (but preparing towards it) while he is but Deliberating , Whether he fhould choofe Chrift or the world ? But the laft Reafon that comes in and Determineth his Will to Chrift, and makes him refolve and enter a firm Covenant with Chrift, and fay, / mil have Chrift for Better or JVorfe, this maketh the greateft change that ever is made by any work in this world. For how can there be greater then the turning of a foul from the creature to the Creator ? fo diftant are the Terms of this change. After this one Turn- ing aft Chrift hath that Heart, and the main bent and endeavours of the life, which the world had before. The man hath a new Enda a new Rule and Guide, and anewMafter, Before the Flefh and the Devil were his Ma- ilers, 144 Bireftions for getting and keeping iters, andnowChrift ishisMafter. So that you muft not think fo meanly of the Turn- ing, Determining, Refolving ad of Grace, becaufe it lieth but in a gradual difference naturally from common Grace, If a Prince ihouldoffera condemned beggar to marry her,and pardon her5and make her his Queen; Her Deliberation may be the way to her Confent, and one Reafon after another may bring her near to confenting. But it is that which turns her Will to Confent, Refolve, Covenant and Deliver her felf to him, which makes the great change in her ftate. Yet all the foregoing Work of common Grace hath a hand in the change, though only the turn- ing Refolution do eflfed it : It is the reft with this that doth it : As when the laft grain turns the fcales, the former do concurre. I will conclude with Dr Preftons words in his Golden Scepter, pag. 210. Obj. It feems then that the knowledge of a carnal -man and of a Regenerate man do differ but in Degrees y and not in kind. Anf. The want of Degrees here alter the kind. As in Numbers the Addition of a Degree alters the fpecies and kind. Reade for this alfo D. Jackson of faving faith, § . 3 . r/?. 3.^.297,298. and frequently in other places. Somuchofthatobfervation. DIRE- — -r-s— : — '•« --*■ Spiritual Peace and Comfort* 145 DIRECTION XIV- 14. ret further I would have jou to un- der Hand this: x^Astheleaftmea- furc of Saving Grace is ordinarily undifcernable from the greatctt meafurc of common Grace, (not- withftanding the greatnels of the change that it makes ) fo a meafure fomevvhat greater is fo hardly dif- cernable, that it feldom brings Aflii-- ranee: And therefore it is only the ftionger Chriftians that attain AflTu- rance ordinarily; even thofe3 who have a great degree of Faith and Love, and keep them much in exer- cife, and are very watchfull and care* full in Obedience : And confequent- ly(moft Chriftians being of the wea- ker fort)it is but few that do attain to Affurance of their Juftification and Salvation. HEre are two or three points which I would have you diftinftly to obferve, though I lay them all together for brevity. H 1, That 1^6 Dirtciions for getting and keeping i. That it is only a greater meafure of Grace that will ordinarily afford Affurance. z.That therefore it is only the ftronger and holier and more obedient fort of Chriftians that ufually reach to a Certainty of Salvation. 3 . That few Chriftians do reach to a ftrong or high degree of Grace. 4. And therefore it is but few Chriftians that reach to Affu- rance. For the two firft of thefe it will evidently appear that they are true, by reviewing the Reafons which I gave of the laft point fave one. He that will attain to a Certainty of Salvation, muft 1. Have a large meafure of Grace to be difcerned. 2.He muft have than Grace much in A&ion, and lively A&ion : For it is not meer Habits that are difcerna- ble. 3 . He muft have a clear underftanding to be^acquainted with the Nature of Spiritual things : To know what is a found evidence, and how to follow the fearch, and how to repell particular Temptations. 4. He muft have a good acquaintance and familiarity with his own heart : and to that end muft be much at home, and be ufed fometime to a diligent obfervation of his heart and waies. 5. He muft be in a good meafnre acquainted with, and a Conquerour of contradi&ing Temptations. 6. He muft have fome com- petent cure of the deep Deceitfulnefs of the heart, j Spiritual Peace and Comfort. 247 heart, and it muft be brought to an open, plain, ingenuous frame, willing to know the worft of it felf. 7. He muft have fome cure of that ordinary confufion and tumultuous diforder that is in the thoughts and affeAions of men : and get things into an order in his uunde. 8. He muft be a man of Diligence, Refolution, and unwearied Patience, that will Refolvedly let on the work of felf-exa- mination, and painfully watch in it, and con- ftantly follow it from time to time till he at- tain a Certainty. 9. He muft be one that is very fearfull of finning, and carefull in clofe obedient walking with God, and much in lincereand fpiritualduty, that he keep not confcience ftill in accufing and condemning him,and God ftill offended with him, and his wounds frefli bleeding, and his Soul ftill fmarting. 10. He muft be a man of much fixednefs and conftancy of minde, and not of the ordinary mutability of mankinde; that fo he may not by remitting his zeal and dili- gence, lofe the fight of his evidences, nor by leaving open his foul to an alteration by every new intruding thought and temptati- on, let go his AfTurance as foon as he attain- eth it. All thefe things in a good degree are Neceflary to the attaining of Aflurance of Salvation. And then do I need to.fay any more to H z the 148 Directions for getting and keefwg the Confirmation of the third Point, That few Chriftians reach this meafure of Grace ? O that it were not as clear as the hght,and as difcernable as the earth under our feet, that moft true Chriftians are weaklings and of the lower forms in the School of Chrift ! Alas, how ignorant are moft of thebeft? How little Love, or Faith,or Zeal,or heaven- ly-mindednefs,orDelight in God,have they? How unacquainted with a frequent exercife of thefe Graces ? How unacquainted with the way of felf-examination ? and how back- ward .to it? and how dull and carelefs ink? doing it by the halves, as Laban fearched Ra- chels Tent? How eafily put off with an ex- cufe ? How little acquainted with their own hearts? or with Satans temptations, and waies of deceiving ? how much deceitfulnefs remaineth in their hearts ? how confufed are their mindes ? and what diftradions and tu- mults are there in their thoughts ? how bold are they in (inning? and how little tender- nefs of Confcience,and care of obeying have they ? how frequently do they wound Con- fcience, provoke God, andobfcure their Evi- dences ? and how mutable are their Appre- henfions? and how foon do they lofe that AfTurance which they once attain ? and up- on every occasion quite lofe the fight of their evidences ? yea and Remit their adual Refolu- Spiritual Peace and Comfort . 142 Refolutions, and fo lofc much of the Evi- dence it felf? Is not this the common cafe of Godly people ? O that we could truly deny it : Let their lives be witnefs , let their vifible neglecls,worldiiriefs,pride, impatien- cy of plain Reproof, remifnefs of Zeal, dull- nefs and cuftomarinefs in Duty, ftrangenefs to God, unwillingnefs to fecrec Prayer and Meditation, unacquaintednefs with the Spi- rits operations and joyes, their unpeace- ablenefs one with another, and their too fre- quent blemifhing the glory of their holy Profeifion by the unevennefs of their walk- ing, let all thefe wknefs,whether the School of Chrift have not moft children in it : and how few of them ever goto the Vniverfity of riper knowledge ? and how few of thoie are fit to begin here the works of their Prieft- !y Office, which they muft live in for ever ? in the high and joy full Praifesof God and of the Lamb, who hath Redeemed them by his Blood, and made them Kings and Priefts to God, that they may Reign with him for ever? lam content to ftandtothe Judge- ment of all humble felf-knowing Chnftians, whether this be not true of moft of them- felves ? and for thofe thai deny it5I will ftand to the Judgement of their Godiy neighbors, who perhaps know them better then they know themfelves. 63 And 1 50 Virtftton for getting Mel keepwg And then this being all fo, the fourth point is undeniable, That It is but very few Chri~ ftians that reach to Afiurance of Salvation. If any think ( as intemperate hot fpirited men are like enough to charge me) that in ail this I countenance the Popifh do ftrine of Doubting and Uncertainty, and contradict the common dodrine of the Reformed Di- vines that Write againft them ; I anfwer, 1. I do contradid both the Papilts that deny Aflurance, and many forreign Writers who make k farre more Eafie,Common, and Ne- ceflary then it is (much more both them and the Anrinomifts,who place Juftifying faith in ir.) But Iftand in the rriidft between both extreams ; and I think I have the company of moft Englifh Divines. 2. I come not to be of this minde meerly by reading Books, but mainly, by reading my own heart, and tonfuking my own experience, and the ex- perience of a very great number of Godly people of all fOrts, who have opened their hearts to me, for almoft twenty years time. 3. I would intreat the gainfayers to ftudy their own hearts better for foitte confidera- ble time, and to be more in hearing the cafe and complaints of Godly people • and by that time they may happily come to be of my minde. 4. See whether all thofe Divines that have been very pradkal, and fuccefsfull ia Spiritual Peace and Comfort. 1 5 1 in the work of God, and much acquainted with the way of the Recovery of loft fouls, be not all of the fame Judgement as I in this point, ( fuch as T '.Hooker , J 0. Rogers ,Prefion, Sibs,Bolton,Dod, Culvenvell ,&c.) And whi- ther the confidenteft men for the contrary be not thofe that ftudy Books more then hearts, and fpend their daies in Difputing, and not in winning fouls to God from the world. Laftly, Let me add to what is faid, thefe two Proofs of this fourth Point here af- ferted. 1. Theconftant experience of the great- eft part of Believers, tels us, that Certainty of falvation is very rare. Even of thofe that live comfortably and in peace of Confcience, yet very few of them do attain to a Certain- ty. For my part, it is known that God in undeferved Mercy hath given me long the fociety of a great number of Godly people, and great inter eft in them, and privacy with them,and opportunity to know their mindes, and this in many places ( my ftation by pro- vidence having been oft removed : ) and I muft needs profefs, that of all thefe I have met with few, yea very few indeed, that if I feriouflyand privately asked them, Are yon Certain that you are a true Believer, and jo are fvflified and Jball be Saved, dur ft fay to me, H 4 Jam 15* Vhetliens fer getting and keeping J am Certain of it. But fome in great doubts and fears : moft too fecure and negleftive of their ftates, without Affurance, and fome m fo good hopes (to fpeak in their own lan- guage) as calmeth their fpirits, that they can comfortably caft themfelves on God in Chrift. And thofe few that have gone fo far beyond all the reft, as to fay, They Vvere Cer- tain of their fmccrity and f a Iv at ion, were the Profeflbrs whofe ftate I fufpefted more then any of the reft; as being the moft proud, felf- conceited,cenforious, paflionate, unpeacea- ble fort of ProfefTors : and fome of them li- ving feandaloufly, and fome fallen fi nee to more fcandalous waies then ever : And the moft of their humble, godly acquain- tance or neighbours fufpefted them as well as I. Or elfe fome very few of them that faid they were Certain, were honeft godly peo- ple (moft women) offmal Judgement and ftrong Affeftions ; who depended moft on that which is commonly called The fenfe or feeling of Gods Love ^ and were the loweft at fome times, as they were the higheft at other times : and they that were one moneth cer- tain to be faved, perhaps the next moneth werealmoft ready to fay, they fhould cer- tainly be damned. So that taking out all thefe forts of perfons, thefober, fohd, judicious Believers, that could groundedly and ordi- narily Spiritual Peace and Comfort, i jr J narily fay, I am Certain that IJhallbe Savedy have been lb few, that it is fad to me to con- fider it. If any other mens experiences be contrary, I am glad of it ; fo be it they be Sober Judicious men able to gather experi- ences ; and fo they live not among meer Antinomians, and take not the difcovery of their meer opinion, for a difcovery of expe- rience. For I have feen in divers profeffors of my long acquaintance, the ftrange power of Opinion and Phantafie in this thing. I have known thofe that have lived many years in doubting of their Salvation, and all that while walked uprightly j and in the late VVarres, falling into the company of fome Anabapti-fts, they were by them perfwaded that there was no right way to their comfort but by being Re-baptized, and affociating themfelves with the Re-baptized Church, and abftaining from the hearing of the Un- baptized Pariih Priefts (as they called them) No feoner was this done, but all their for- mer doub'tings and troubles were over, and they were as comfortable ?s any others ( as themfelves affirmed ) which no-- doubt pro- ceeded from, partly the ftrength of Phantafie conceiting it {hould fo be, and partiy from the Novelty of their way which delighted them, and partly from the; 'ftron^ Opinion they had that this was the way o* jaivation, H 5 and 154 VircfttM for getting And keeping and that the want of this did keep them in the dark fa long, and partly from Satans po- licy, who troubleth people leaft,when they are in a way that pleafeth him : But when thefe people had lived a year or two in this comfortable condition, they fell atlaft into the fociety of fome Libertines or Families, who believe that the Scriptures are all but a dream ,fidion or Allegory : Thefe prefently perfwaded them, that they were fools to re- gard Baptifm or fuch Ordinances, and that they might come to hear again in our Con- gregations,feeing all things were lawfull,and there was no Heaven or Hell but within men, and therefore they (hould look to their fafe- ty and credit in the world, and take their pleafure. This leflbn was quickly learned,, and then they cried down the Anabaptifts, and confefled they were deluded, and fo, be- ing grown loofe while they were Anabap- tilts,to mend the matter, they grew Epicures when they had been inltruded by the Liber- tines, and this was the end of their new got- ten comfort. Others I have known that have wanted Afllirance, and falling among the Antinomians, were told by them that they undid themfelves by looking .after Signs and Marks of Grace,and fo laying their comforts upon fomething in themfelves : whereas ihey {hould look only to Chrift for Com- fort Spiritual Puce andCcmfoyt. 1 5 j fort,and not at any thing ia themfeives at all: and for Affurance, it is only the VVitnefs of the Spirit without any Marks, that muft give it them ; and to fetch Comfort from their own Graces and Obedience, was to make it themfeives in ftead of Chrift and the holy Ghoft, and was a Legal way : No fooner was thisDoftrine received,but the Receivers had Comfort at will, and all was fealed up to them prefently by the Witnefsofthe Spirit in their own Conceits : Whence this came, judge you : I told you my judgement before. Sure 1 am that the fudden loofenefs of their lives, anfwering their ignorant, locfe, un- gofpel-like do&rine, did certifie me that the Spirit of Comfort was not their Comforter ; For he is alfo a Spirit of Holinefs, and com- forteth men by the means of a holy GofpeJ, which hath precepts and threatnings as well as Promifes. 2. And as the experience of the ftate of Believers afFureth us that few of them at- tain to Certainty j fo experience of the im- perfection of their underftandings (hews us that few of them are immediatly capable of it. For how few Believers be there that un- derftandwell, what is a found evidence, and what not? Nay how many Learned men have taught them, That the leaft unfeigned Defire of Grace, is the Grace itfelf (as fome lay) I j6 T>irefti$m for getting and hecfwg fay) or at leaft a certain evidence of it ( as others fay :) Whereas, alas,how many have unfeignedly defired many Graces, and yet have Defired the Glory and Profits of the world fo much more, that they have mifcar- riedand perifhed? How many have taught them that the leaft unfeigned Love to God,, or to the BrethrenT is a certain Mark of fa- ving Grace? Whenas many a one hath un- feignedly loved God and the Brethren, who yet have loved houfe, land, credit, pleafure,, and life fo much more, that God hath been thruft as it were into a corner, and hath had but the worlds leavings ; and the poor Saints have had little companion or relief from them, nor would be lookt on in times of danger and difgrace.. As <*Aufiin and the Schoolmen ufe to fay, Wicked men do ZJtti Deo & frui creaturis, ZJfe God and enjoy the creatures: Godly men do FruiDeo, &uti creaturiSy Enjoy God. and ufe the creatures. The meaning is, Both Regenerate and Un- regenerate have fome Will or Love, both to God and to the Creature: But the wicked do Will or Love the Creature as their chief Good with their chiefeft Love, and they on- ly Love God as a Means to help them to the Creature, with a Love fubordinate to their Love to the Creature : Whereas the Godly do Will or Love God as their chief Good, with. Spiritual Peace and Comfort. 157 with their chiefeft Love or Complacency, and Love the Creature but as a Means to God, with an inferiour Love. i If then the Nature of Sincerity be fo little known, then Affurance of Sincerity cannot be very common. More might be faid to prove that Certainty of Salvation is not common among true Christians ; but that it is labour in vain, as to them, feeing experi- ence and their own ready confeffion doth witnefs it.. Now what's the ufe that I would have you make of this > Why it is this : If Affurance of Sincerity and Juftification ( much more of Salvation) be fo rare among true Chri- ftians, then you have no caufe to think that the want of it proveth you to be no true Chriftian. You fee then that a man may be in a ftate of Salvation without it; and that it is not Jjiftifying Faith, as fome have ima- gined, nor yet a neceffary concomitant of that Faith. You fee that you were miftaken in thinking that you had not the Spirit of Adoption, becaufe you had no affuring wit- nefs within you effe&ively teftifying to you that you are the childe of God. All Gods Isnot your heart raifed to a Hope that yet God is mercifull to you , and means you good? Doubtlefs this you might eafiiy d> icern. The fecond thing that I am to (hew you is, that there may much fpiritual Comfort I 3 and 1 74 TtirtEim for getting and keeping and Peace of Conscience be enjoyed with- out any Certainty of Salvation, given upon thefe iorementioned Probabilities. Which >ve dais, J. No doubt but Adam in lcicv had peace of Confcience , and Comfort and Communion with God, and he had no Afiurance of Salvation ; I mean, extkec of continuing in Paradife, or being cranflated to Glory, for if he had, prhewasfbreco perievere in Innccen- • d fo to be glorified. (But that was not ) or eife he muft foreknow both that lie {Leu Id tall and be raifed again and faved by Chrift. But this he knew not at all. 2. Experience teis us that the greateft part of Chriftians-on earth do enjoy that Perxe and Comfort which they have, without any Certainty of their Salvation, j. The Na- ture of the thing telieth us, that a likeli- hood of fo great a mercy as everlafting Giory muft needs be a ground of great Comfort. If a poor condemned priloner do but hear that there is Hopes of a pardon, ipecially if very probable, it will glad his heart. Indeed if an Angel from Heaven were brought into this fiateitwouldbe fad to him : But if a devii or a condemned fin- rerhavefuch Hope, it muft needs be glad new- to them. The devils have it not, but we have. x. Let Spiritual Peace and Comfort. 1 75 3. Let me next therefore intreat you to take the Comfort of your Probabilities of Grace and Salvation. Your horfe or dog knoweth i)ot how you will ufe them Certainly ; yet will they lovingly follow you, and put their heads to your hand, and truit you with their lives without fear, and love to be in your company; becaufe they have found you kinde to them, and have tried that you do them no hurt, but good : yea though you doftrike them fomedmes, yet they finde that they have their food from you , and your favour doth fuftain them. Yea your little children have no Certainty how you will ufe them; and yet finding that you have alwaies uied them kindly, and exprefled Love to them, though you whip them fometimes, yet are glad of your company , and defire to be in your lap, and can truft themfeives in your hand?, without tormenting themfeives with fuch doubts as thefe, Jam uncertain how wj mo- ther Will ufe me, Whether Jke Will Wound me r, or kill me, or turn me out of doors and let me ferijh. Nature perfwades us not to be too diftruftfull of thofe that have alwaies be- friended us, and efpeciaily whofe N; isMercifulland Companionate: Nor to be too fufpitious of evil from them that have alwaies done us good: Every man knows I 4 that 3 76 Virzllions fer getting and ktcpng that the Goodwill do good, and the Evil will do evil : and accordingly we exped: that they fhould do to us. Naturally we all fear a Toad, a Serpent, an Adder,a mad Dog, a wicked Man, a mad Man, a cruel bloodthirfty Tyrant, and the Devil : But no one fears a Dove, a Lamb, a good Man, amercifull companionate Governour, ex- cept only the Rebels or notorious offen- ders that know he is bound in juftice to de- ftroy or punifh them. And none fhould fear diftruftfully the wrath of a gracious God, but they who Will not fubmtt to his KJercy, and Will not have Chrift to reign over them, and therefore may know that he is bound in Juftice, if they come not in, to deftroy them. But for you that would be Obedient and Reformed, and are trou- bled that you are no better, and beg of God to make you better, and have no fin, but what you would be glad to be rid of, may not you, at leaft, fee a ftrong Proba- bility that it (hall go well wich you ? O make ufe therefore of this Probability : and if you have but Hopes that God w;Jldoyou good, rejoice in thofe Hopes, till you can come to rcjoyce in Affurance. And here let me tell you that Probabili- ties are of divers Degrees according to their divers Grounds. Where men have but a little Pro- Spiritual Peace and Comfort. 177 Probability of their Sincerity, and a greater Probability that they are not Sincere in the faith, thefe men may be fomewhat born up, but it behoves them prefently to fearch in fear, and to amend that which is the caufe of their fear. Thofe that have more Pro- bability of the Sincerity of their hearts, then of the contrary, may well have more peace then trouble of minde : Thofe that have yet a higher Degree of Probability may live in more Joy: and fo according to the De- gree of Probability may their Comforts ftili arife. Andobferve alfo, that it is but the high- eft Degree of this Probability here which we call a Cerraintj : For it is a Moral Cer- tainty, and not that which is called a Cer- tainty of Divine faith, nor that which is cal- led a Certaintj cf evidence in the ftri&eft fenfe ; though yet evidence there is for it : But it is the fame evidences materially which are the ground of Probability and 'of Cer- rainty : Only fometime they differ Gradu- ally (one having more Grace and another lefs ) and fometime not fo neither : for he that hath more Grace may difcern but a Probability in it (through fome other de- fed ) no more then he that hath lefs : Bit when one man difcernshis Graces and Sin- cerity but darkly, he hath but a Probabi- I 5 j 7c D ireUtonjcr getting and keeping lity of Salvation manifefted by them : and when another difcerneth them more clearly, he hath a ftronger Probability : and he than difcerneth them moft clearly ( if other ne- cefiaries concurre ) hath that which we call a Certainty. Now I am perfwaded that you frequently fee a i'trong Probability of your Sincerity : and may not that be a very great ftay and comfort to your foul ? Nay may it not draw out your heart in Love, Delight and Thankfulnefs? Suppofe that your name were written in a piece of paper, and put amongahundied, or fifty, or but twenty other like papers into a Lottery; and you were certain that you (hould be the owner of this whole Land except your name were drawn the firft time, and if it were drawn,, you ihould die : Would your Joy or your Sorrow for this be the greater ? Nay if it were but ten to one, or but two to one odds on your fi de, it would keep you from droo- ping and clifcouragement : And why iliould K not do fo in the prefent cafe ? DIRE- Spiritual Vc&cc avd&mfort. I J9 DIRECTION XVII- 17. M) next advice to ycu is thif, For the (lengthening your apprehend- ons of the Probability of your Sal- vation. Gather up rnd improve all yourchoiceft Experiences of Gods good will and mercy to you: And obr'erve alfo the Experiments of others in the fame kind* T \ / E do God ifcd our felves a g V V deal of wrong by forgetting, 1 letting and net improving our Experiences. How doth God charge it on the efpecialiy m the wilderness, that they got the Works of God, by which he had lb often manifefted his F nefs? Pp-l.-S. & 1 gj. fee 105, ic6. When God had by one Miracle filenced their un- belief 5 ihey hr:ci ?n it ki the next were hardened when I cks of the loaves, and pi e diitruftiull and alraiu , Afah 6. fi. God doth i£or DireffioM forgetting and kecffag doth not give us his mercies only for the prefcnt ufe, but for the future : nor only for the body, but for the foul. I would this truth were well learned by Believers. You are in ficknefs, in troubles, and dangers, and pinching ftraits, in fears and anguifh of minde : In this cafe you cry7 toGodfor help, and he doth in fuch a manner deliver you, as fiienceth your diftruft , and con- vinced) you of his love - at leaft of his rea- dinefsto do you good. What a wrong is it new to God and your felf to forget this prefentiy , and in the next temptation to receive no ftrengthening by the confide- ration of it? Doth God fo much regard this dirty fiefh, that he fhould do all this uieerly for its eafe and relief? No, he doth irto kill your unbelief, and convince you of his fpecial Providence, his. care of you, and Jove to you, and power to help you, and to breed in you more loving, honou- rable and thankfull thoughts of him : Lofe this benefit and you loie all : You may thus ufe one and the fame Mercy a hun- dred times. Though it be goners to the body; it is flill frefh in a believing, thank- full, carefuil foul.. You may make as good ufe of it at your very death, as the firli hour. But O the fad forgetfulneft, mu- tability and unbelief of thele hearts of ours 1 Spiritual Pace and Comfort. 1 8 1 ours ! What a number of thefe choice ex- periences do we all receive? When we forget one, God giveth another, and we forget that too : When unbelief doth blafphemoufly fuggeft to us, Such a thing maj come cnce or twice bj chance. God ad- deth one experience to another, till it even (hame us out of our unbelief, as Chrift fhamed Thomas , and we cry out, Olfj Lord and Mj God. Hath it not been thus oft with you ? Have not Mercies come fa feafonably , fo unexpededly , either by fmall means, or the means themfelves un- expectedly raifed up; without your de- li gning or effecting; and plainly in anfwer to prayers , that they have brought con- vi&ion along with them ? and. you have feen the Name of God engraven on them ?. Sure it is To with, us y, when through our iinfull negligence ,. we are hardly drawn to open our eyes, and fee what God is doing. Much more might we have ken if we had but obferved the workings of Providence for us. Efpecially they that are in an affiifted ftate, and have more fenfi- ble daily ufe for God, and are awakened to feek him, and regard his dealings. I know a Mercy to the body is no certain evidence of Gods Love to the foul. But yet from fuch experiences a Chrift ian may have 182 Direction fir getting and ketfing ' have Very ftrong Probabilities. When we find God hearing Prayers, it is ahopefull fign that we have feme intereft in him. We may fay, as iJOtanoabs wife faid to him, ^ftidg. 13.23. If the Lord hed meant to de- fer oy tu , he Wtxld not have received a fit* crifice at air hands a r.cr L\:ve dene all thi* form. To have God fo near to us in all chat we call upon him for , and fo ready to relieve \:s; as if he could not deny an earned prayer , and could not endure to flop his ears againft our cries and groans; thefe are hopetull fignes that he meaneth csgood. I know ipecial Grace is the only Certain Evidence of fpecial Love : But yet thefe kind of experiences are many times more effectual to refrefh a drooping doubting foul, then the fureit Evidences. For Evidences maybe unfeen, and require a great deal of holy skill and diligence to try them , which few have : But thefe ex- periences are near us, even in our bodies, and (hew themfeives : They make all our bones fay, Lird » ho is like unto thee? And it is a great advantage to have the help of knit it feif for cur ( ifioh. I hope you yet remember the choice particular Providences by which God hath manifefced to f< feft, even from your \ • till now : erpeciaiiy his frequent amwer- Spiritual Peace and Comfort. 1 8$ ing of your prayers ! Methinks thefe fhould do fomething to the dispelling of thofe black diftruttfull thoughts of God. I could wifti you would write them down, and oft review them. And when Tem- ptations next come., remember with David, who helpt you againft the Lion and the Bear, and therefore fear not the uncircum- cifed Philiftine. 2. And you may make great ufe alfo of the experiences of others. Is it not a great . .eft ion to hear twenty or fourty or a hundred Chrifiians, of the gedfteft lives, to make the very fame complaints as you do ycr.rfeH? The very fame complaints have I heard from as many. By this you may fee your cafe is- not: lingular, but the or- dinary cafe of the tendereft Confciences ; and of many that walk uprightly with God. An;' alfo, is it not a great help to you, to hear other Chriflians tell how they have come into thofe troubles ; and how they have got out of them ? what hurt them ? and * bat helped them? and how God dealt wuh them while ihey lay under them > How deGrois are diieafed perfons to taik with others that have had the fame difeafe ? and to bear chem eel!, how it ccok them, and how rt^fadd them, and fperially what cured them. BvTides, it will give you much ftronggr 1 84 DireSticns for fitting and keeping ftronger hopes of cure and recovery to peace of confcience,-when you hear of fa many that have been cured of the fame di- feafe. Moreover, is it not a reviving things to hear Chriftians open the Goodnefs of the Lord? and that in particulars, as upon experience they have found him to their own fouls ? To hear them tell you of fuch notable difcoveries of Gods fpecial provi- dence and care of his people, as may retell all Temptations to Atheifm and unbelief? To hear them give you their frequent and fall experiences of Gods hearing and an- fwering their Prayers, and helping them in their di ft refles ? Though the carnal part of the Mercy were only theirs, yet by improve- ment, the fpirituai part may be yours. You may have your faith, and love, and joy con- firmed by the experiences of David, fob, Pau{, which are part fo long ago • and by the experiences of all your Godly acquain- tance, as if they were your own. This is thebeneft of the unity of the Church : the bleffings of one member of the body are bleffings to the reft ; and if one Rejoyce the reft may Rejoyce with them, not only for their fakes, but alfo for their own. Such as God is to the reft of his children, fuch he- is and will be to you. He is as ready to pity you as them j and to hear your comp'aints and Spirit haI react and Comfort. 185 and moans as theirs. And left we (hould think that none of them were fo bad as we ; he hath left us the examples of his mercies to worfe then ever we were. You never were guilty of witchcraft , and open Ido- latry, as Manajfes was, and that for a long time, and drawing the whole Nation, and chief part of the Vifible Church on earth, into Idolatry with him. You never had your hand in the blood of a Saint, and even of the firft Martyr ( Stephen) as P^///had : You never hunted after the blood of the Saints, and perfecuted them from City to City as he did : And yet God did not only forgive him, but was found of him when he never fought him , yea when he was perfecuting him in his Members, and kick- ing againft the pricks; yea and made him a chofen Veffel to bear about his Name, and as noble an Inftrument of the Propagation of his Gofpel, as if he had never been guil- ty of any fuch crimes : that he might be an encouraging example to the umvorthieft Jin- tiers , and in him might appear the riches of his Mercy , 1 Tim. 1.13,16. fee alfo Titus 3. 3,4,5A7. Is ^lere no ground of comfort in thefe examples of the Saints > The fame we may fay of the experiences of Gods people ftill : And doubtlefs it were well if experimental! Christians did more fully 1 26 Direction forgetting and keeping fully and frequently open to one another their experiences. It were the way to make private particular Mercies, to be more pub- like and common Mercies;and to give others a-part in our blefiings without any diminuti- on of them to our felves. Not that I would have this fo openly and ra(hly done, ( by thofe who through their difability to exprefs their mindes, do make the works and lan- guage of their Spirit feem ridiculous to car- nal ears ) as I perceive fome in a very for- mality would have it, ( as if it muft be one of their Church cuftoms, tofatisfiethe fc- ciety of the fitnefs of each member before they will receive them:) But I would have Chriftians that are fit to exprefs their minds, to do it in feafon and with k i fdom : Efpeci- ally thofe to whom God hath given any more eminent and notable experiments, which may be of publick ufe. Doubtlefs God hath left very much of the honour due to his Name, and poor Chriftians much of the benefit which they might have received, (and may challenge by the mutual- intereft of fellow-members) for want of the pub- like communication of the extraordinary And more notable experiences of fome men. Thofe that write the lives of the holieft men when they are dead, can give you but the outfide and carkafs of their Memorials; The Spirltttd Fcaa and Comfort. i 87 The moft obfervable pafTages arc fecret, known only to God and tL foub; which none 3l;c their. ieives are abie to communicate. Pfcr aw own par?, I do foberly and ferioufly profefs to you, that the experiences I have had of Gods fpecial Providences, £nd Fatherly care, andfpeci- ally of his hearing prayers, have been fo ftrange and great and exceeding numerous, that they have done very much to the quiet- ing of my fpirit, ai:d the perfwading my foul of Gods Love tome, and the filenctng andihamingof my unbelieving heart, and efpeciaily ior the conquering of all tempta- tions chat lead to Atheifm . or Infidelity, to the denying of fpecial Providence, or or the verity of theGofpel, or of the Neceffity of holy Prayer and worfhipping of God. Yea tho'fe pafTages that in the bulk of the thing feemtohave no great matter in them, yet have come at fuch feafons, in fuch a manner, in evident anfvver to prayers, that they have done much to my confirmation. O happy Affliftions and Diftreffes ! Sufferings and Danger force us to Pray , and force the cold and cuftomary Petitioner to ferioufnefs and importunity. Importunate Prayers bring evident returns : fuch returns give us fenfibie experiences: fuch experiences raife faith, Jove, and thankfulnels j kill unbelief and 8 8 DireEiions fcr getting dnd keeping and Atheifm ; and encourage the foul in all diftrefles, to go the fame way as when it fped fo well. I often pity the poor feduced Infi- dels of this age that deny Scripture and Chrift himfelf, and doubt of the ufefulnefs of Prayer and holy Worfhip ; and I wifli that they had but the experiences that I have had. O how much more might it do then all their Studies and Difputes ! Truly I have once or twice had motions in my mind to have publikely and freely communicated my experiences in a Relation of the more ob- fervable paffages of my Lite : But I found that I was not able to do it to Gods praife as was meet, without a fhew of oftentation and vanity, and therefore I forbore. DIRE- Spiritual Peace dnd Comfort. 1 8p DIRECTION XVIIL3 18. Next, thjtyontnay yet further un- der (tax d the true Nature of Afiur ante, Fatthy Dcubting And Defpcratien, I would have you- obftrve this $ That God doth not command every man, nor properly any man , ordinarily by his Word , to Bel eve chat his fins are forgiven, and himfelf is Ju- stified , Adopted , and (hall be fa- ved. But he hath prefciibed a way by which they may attain to Affurance of thefe, in which way it is mens Duty to feek it : So that our Affurance is not properly that which is called A Certainty of Be- lief. ]Have ft id* enough for the proof of this Propofition in the third Part of my Book of P.ett, Chap. 11. whither I muft re- ferre you. Bun there is more to be (kid L y& 1 90 Di* eel ion for getting 4nd keeping yet for the Application of it. But firft I muft briefly tell you the meaning of the words. 1. God commanded us all to believe ( wicked and godly ) that our fins are made pardonable by the fufficient fa- tisfaftkm oi Chrift for them ; and that God is very mercifiill and ready to forgive : and that he hath conditionally forgiven us all in the New Covenant, making a deed of gift of Chrilt and pardon and Life in him to all, on cond::;an they Believe in him and Accept what is given. 2. But no man is commanded to Believe that he is Actual- ly forgiven. 3 . Therefore I fay our Affu- rance is not ftriilly to be called Belief, or a Certainty of Belief. For it is only our Certain Belief of thefe things which we credit of the VYitncffer or 8 e -'Ciller, wr ich we call, Certainty of Faith. Ifidc ' mmoniy in Englifh ufe the word Belief to c. ; confident, but uncc i or pe : And if any will . \ then I deny not but our Affuranceis a But it is commonly taken by Dj or an Affent to any thing en the of the word of the 1; Cc.ier ; and fo is diftingaifhed both fern* ivble Appt&erifion of things, ;;es chat are known by the mecjL'giic andiidp of Nature; and from the Spirited Peace and Co mfort. 191 the Knowledge of Conclufions which by Reafoning we gather from thofe Principles. Though yet one and the fame thing may be Known as Revealed in Nature , and Believed as Revealed Immediatly or Super- namrally. Andfo we both Know and Be- lieve that there is one onely God , who made and preferveth All things. 4. But our Affurance is an A& of Knowledge, participating of Faith and internal fenfe or Knowledge refleft. For Divine Faith faith, He thai Believeth is fxfiified and Jhall be Saved. Internal fenfe and knowledge of our felves faith, But I Believe. Reafon, or Dif- curfive Knowledge faith, Therefore lam /;;- fiified andjhdl he faved. Onlylmuft advife you, that you be not troubled when you meet with that which is contrary to this in any great Divines : For it is only our former Divines whofe Judgements were partly hurt by hot Dif- 'cioriswith the Papifts herein, and part- ly not come co that maturity as others fince them have had opportunity to do. And therefore in their e;:puf_:ions of the Creed and fjch like pafTages in the Text, they eage:!^ nilit.onit, chat when we fay, We "Bzlievetkb Forgivtimfitfjm) and Life ever- : man is to profefs chac he Be- ~:li thac his own finnes are forgiven, and I9i DtrtciUns for getting And keeping and he {hall have Life everlafting himfelf. But our later Divines, and fpccially the Englifh, and moft efpecially thefe that deal moft in Pra&icals, do fee the miftake, and lay down the fame doftrine which I teach you here, God bids us not Believe, as from him , more then he hath revealed. But only one cf the Propofitions is revealed by Gods Teftimony, He that Believeth Jhall be Saved. But it is no where written that Ton do Believe, nor that Ton foall be Saved ; Kor any thing equivalent. And . therefore you are not commanded to Be- lieve either of thefe. How the Spirit re- vealeth thefe, I have fully told you alrea- dy. In our Creed therefore we do pro- fefs to Believe Remiffion of finnes to be Purchafed by Chrifts death, and in his Power to give, and Given in the Gofpel to All on Condition of Believing in Chrift himfelf for Remiflion : But not to Believe that our own finnes are A&ually and Fully Pardoned. My end in telling you this again ( which I have told you elfewhere) is this, That you may not think ( hs I finde abundance of poor troubled fouls to do ) that Faith (much Ids jufhfying Faith) is a Believing that you have true Grace, and (hall be faved: And fo fall a condemning your fdfj Spritnal Peace and Comfort. 193 fclf unjuftly every time that you doubc of your own Sincerity ; and think than fo much as you doubt of this, fo much unbelief you have : and fo many poor fouls complain that they have no faith, .or but little, and that they cannot Be- lieve, becaufe they Believe not their own Faith to be Sincere : and when they wholly judge themfelves unfandi- lied, then they call that Defperation , which they think to be a finne incon- fiftent with true Grace. Thefe are dan- gerous Errour-s , all arifing from thac one Errour which the heat of conten- tion did carry fome good men to, thac Faith is a Belief that our linnes are for- given by Chrift. Indeed all men arc bound to appty Chrift and the Promife to themfelves. But that application con- ■fifteth in a Belief that this Promife is true as belonging to all* and fo to me, ■and then in Acceptance of Chrift and his benefits as an offered gift • and after this in Trufting on him for the full per- formance of his Promife. Hence there- fore you may beft fee what Unbelief , and Defperation are, and how farre . men may charge themfelves with them. \ When you doubt whether the Promife be True, or when you refufe to LAccepc K Chrift 1 94 Dirtflion forgetting and keeping Chrift and his Benefits offered in it, and coniequencly to Truft him as one that is Able and Willing to fave you , if you do Aflent to his Truth and Accept him; this is 'Unbelief. But if you do Believe the Truth of the Gofpel , and are heartily Willing to Accept Chrift as offered in it , and only Doubt whether your Belief and Acceptance of him be fincere, and fo whether you (hall be faved , this is not Unbelief, but igno- rance of your own Sincerity, and its confequents. Nay, and though that Af- fiance be wanting which is a part of Faith , yet it is but a hindering of the exercife of it , for want of a neceflary concomitant condition.; for the Grace of Affiance in the Habit and Virtually is there : (o that it is not formally Di- ftruft or Unbelief, any more then your not Trufting God in your deep is Di- itruft. If a friend do Promife to give you a hundred pound on condition that you thankfully Accept it : If you now do Believe him , and do thankfully Ac- cept it; but yet through fome vain fcru- ple (hall think My thankefntnefs is fo fmall that it is not fincere , and thertfors J doubt , / do not perform his condition, Andfo jhall never have the gift, in this cafe Spiritual Peace and Cemfort. 1 95- cafe now , you do Believe your friend and you do not Diftruft him properly; butyouDiftruft your felf, that you per- form not the ^condition ; and this hin- dreth the exercife of that Confidence or Affiance in your friend which is habitu- ally and virtually in you. Juft fo is it in our prefent cafe. The fame may be faid of Defperation, which is a Privation of Hope : When we have Believed the Truth of theG i- pel , and Accepted Chrift offered , we are then bound to Hope that God will give us the Benefits promifed : So hope is nothing but A Defirom expectation of the good fo promifed and believed. Now if you begin to Diftruft whether God will make good this promife or no, ei- ther thinking that it is not True, or he is not able, or hath changed his minde ■fince the making of it, and on thefe grounds you let go your Hopes, this is Defpair. If becaufe that Chrift feems to Delay his coming, we fhould fay, I have waited in Hope till no.v, but how I am out of Hope that ever Chrift will come to Judge the world and Glorifie Believers, I will exped it no longer: this is Defpair. And it hath its feveral Degrees more or lefs, as unbelief hath. K z In- 195 Direction for getting and keeping Indeed the Schoolmen fay that Affiance is nothing but ftrengthened Hope. Af- fiance in the propereft fenfe is the fame in fubflance with Hope; only it more expreffeth a Refpeft to the Promife and Promifer, and indeed is Faith and Hope . expreft both together in one word. So that what I faid before of Diftruft , is true of Defpair. If you do continue to Believe the Truth of the Gofpel , and particularly of Chrifts coming and . glorifying his Saints, and yet you think he will not glorifie you becaufe you think that you are not a true Believer or Saint; This is not Defperation in the proper fenfe. For Defperation is the privation of Hope , where the formal .caufe, the heart and life of it is wan- ting. Eur you have here Hope in the Habit, and Virtually do Hope in Chriil : but the Ad: of it as to your own par- ticular falvation is hindered , upon an accidentall miftake. In the forementi- oned example , If your friend Promife to give you a hundred pound on condi- tion of your thankfull Acceptance, and promifetn to come at fuch an hour and bring it you: If now you ft ay till the boar be almoft come, and then fay, / cm cut of Hope of his coming now ; he hath Spirit ml Peace and Comfort . 1^7 hath broke his word; this is properly a Defpair in your friend. But if you on- ly think that you have overftaid the time, and that it is paft , and therefore you (hall not have the gift , this may be called a Defpair of the event , and a Defpair of your felf ; but not properly a Defpair in your friend ; only the Ad: of Hoping in God is hindered as is faid. So it is in our prefent cafe. Men may be faid to Defpair of their Salvation, and to Defpair in themfelves, but not to Defpair in God , except the formal caufe of fuch Defpair were there pre- fent; and except they are drawn to it, by not believing his Truth and Faith- fulnefs. The true nature of Defpair is expreft in that of the Apoftles Luke 24.21. We trufted that this Was he that fiould Redeem Ifrael : Only it was but imperfed Defpair : elfe it had been dam- nable. Their hopes were (haken. And for my part i I am perfwaded that it is only this proper Defpair in God, which is the damnable Defperation , which is threatned in the Scripture : and not the former : And that if a poor foul (hould go out of this world without any A&u- al Hope of his own Salvation, meerly becaufe he thinks that he is no true K 3 Belie- 1 98 Dkettionfor getting and keeping Believer, that this Soul may be faved, and prove a true Believer for all this. Alas, the great fin that God threatneth is our Diftruft of his Fairhfulnefs, and not the doubting of our own fincerity and Diftruft of our felves. We have great reafon to be very jealous of our own hearts , as knowing them to be Deceitfull above all things and defpe- rately wicked , who can know them > But we have no reafon at ali to be Jea- lous of God. Where finde you in Scri- pture that any is condemned for hard thoughts of themfelves, or for not know- ing themfelves to have true Grace ; and for thinking they had none ? li is true unbelief in Gods Promife that men are condemned for : even that finne which as an Averfion of the Soul from God. But perhaps you will ask, Is doubting of our own fincerity and Salvation no fin? I anftver , Doubting is either taken in oppofition to Believing; or in oppofi- tion to knowing or to conjecturing. 1. Doubting as it fignifieth only A vet-believing that our fins are pardoned and we (hall be faved, is no finne ( ftill remember that I take Believing in the ft; ft proper fenfe, for The Crediting of & Divine Tefimony or Affertion) For God Spiritual Peace and Comfort, jgg God hath no where commanded us or- dinarily to Believe either of thefe. I fay Ordinarily ( as I did in the Propofi- tion before) becaufe when Chrift was on earth he told a man perfonally Thy ftnnes are forgiven thee ( whether he meant only as to the prefent difeafe in- flicted for them, or alio all punifhment, Temporal and Eternal , I will not now difcufs ) fo Nathan from God told Tta- vid, His fjnne was forgiven : But thefe were Priviledges only to thefe perfons, and not common to all. God hath no where faid , either that All mens finnes are a&ually forgiven; or that yours or mine by name are forgiven : But only that All that Believe are forgiven : which fuppofeth them to Believe before they are forgiven , and that they may be forgiven; and therefore it is not true that they are forgiven before they Believe : and therefore this faith is not a Believing that they are forgiven, but a Believing on Chrift for forgiveneffe* Elfe men muft Believe an Untruth to make it become True by their Belie- ving it. 2. But now, Doubting, as it is oppo- fed to the Knowledge Of our Remifiion and Juftification-, in thofe that are Ju~ K 4 ftified aoo DireBitofer getting and 'keeping {lifted is a fmne : ( For it can be no finne for an unjuftified perfon to know that he is unjuftified.) But then, I pray you mark, how farre it is a finne in the Godly, and what manner of fin it is. i. It is a finne as it is part of our na- tural ignorance and original Depraved- nefs of our Underftandings , or a fruit hereof and of our ftrangenefs to our own hearts, and of their deep Deceit- fiilnefs, Confufion, Mutability or Neg- ligence. 2. And further as all thefe are increafed by long cuftom in finningT and fo the dilcerning of our ftates is become more difficult, it is yet a great- er finne. 3. It is a finne as it is the fruit of any particular finne by which we have obfeured our own graces, and provoked God to hide his face from us. And fo all ignorance of any Truth which we ought t© know, is a finne, fo the ig- norance of our own Regeneration and fincerity is a finne, becaufe we ought to know it. But this isfo farre from be- ing the great condemning finne of un- belief which Chrift threatneth in his New Law, that it is none of the great- eft or moft hainous fort of finnes, but the infirmity in fome meafure< of every Chriftiam And Spiritual Peace and Comfort. 2 0 1 And let me further acquaint you with this difference between thefe Doubtings, and your Fears and Sorrows that follow thereupon. Though the Doubting it felf ' be your fin, yet I fuppofe that the Fears and Sorrows and Cares that follow it may be your Duty. Yet Refpeftively and by remote participation even thefe alfo muft be acknowledged finfull; even as our prayers for that pardon which we have received and knew it not, may by remote participation be called finfull : becaufe if we had not finned we (hould not have been ignorant of our own hearts : and if we had not been igno- rant we (hould not have Doubted of the Jeaft true Grace we have : and if we had not fo Doubted, wefhould not have Feared or Sorrowed or Prayed for that Remiflion in that fenfe. But yet though thefe may be called finfull, as they come from fin, yet more neerlyand in them- felves considered on fuppofition of our prefent eftate, they are all Duties, and great Duties neceffary to our Salvation. You may fay to a Thief that begs for pardon, If thou hadft not ftoln then hadft not need to have beg'd -pardon. Yet flip- pofing that he hath ftoln it may be his Duty to beg pardon. And fo you may K 5 fay i g 2 Direction- for getting And keeping fay to a poor fearing foul, that fears Damnation and Gods wrath, Than need- eft not fear if thou hadft not finned. But when he hath once by fin obfeured his evidences , and neceflitated Doubting , then is fear and forrow and praying for Juftification and pardon, his Duty: And indeed not fitly to be called fin, but ra- ther a fruit of fin in one refpeft ( and fo hath fome participation in it) but a fruit of the Spirit and of Chrifts command in another refped, and fo aneceflary Duty, for elfe we {hould fay, that it is a fin to Repent and Believe in Chrift, and to love him as Redeemer : For you may fay to any finner, Thou needeft not to have Re- fented y Believed in a Redeemer, &c. but for thjftn; Yet I hope none will fay that fo doing is properly a fin, though doing them defectively is. God doth not will, and, approve of it, that any foul that can. fee no fignesof Grace and fincerity in it felf, {hould yet be as confident, and merry and carelef*, as if they were cer- tain that all were well God would not have men doubt of his Love , and yet make light of it: This is a contempt tof him. Elfe what fhould poor carnall fin~ ners do that finde themfelvesunfan&iiied. Mo nor doth God expeft that any man fhould Spirited Peace and Comfort. 205 fhould judge of hiipfelf better then he hath evidence to warrant fuch a judge- ment: But that every man (hould prove his own work that fo he may have rejoy- cing in himfeif alone, and not in another. For he that thinketh he is fomething when he is nothing, deceiveth himfeLf, Gal. 6. 3,4, 5,6. And no man fho^ild beafelf- deceiver, efpecially in a cafe of fuch u:> exprefiible confequence. It is therefore a moft defperate doftrine of the Anti- nomians ( as moft of theirs are ) that all men ought to believe Gods ipecial Love to them , and their own Juftifica- tion : and that they are Juftified by Be- lieving that they were juftified before : and that no man ought to queftion his- faith ( faith Sxltwzrfv, any more then to queftion Chriit : ) and that all fears of our Damnation 3 or not being Juftified after this Believing, are finne : and thofe that perfwade to them, are Preachers of the Law. (Kow punftually do the moft prophane ungodly people, hold molt points of the Antmomian belief, though they never knew that Sedt by name 1) God commandeth no man to Believe more then is true :. nor inomediatiy to caft away their doubts and fears; but to overcome them in an orderly metho- dical 104 Dlrettitn for getting And keeping dical way : that is, ufing Gods means till their Graces become more difcernable, and their underftandings more clear and fit to difcernthem, that fo we may have Aflurance of their fincerity, and there- by, of our Juftification, Adoption, and right to Glorification. Heb.^.i. Let h* therefore fear leafl a Promife being left of tntring into his Refi , any of tu Jhould feem to come Jhort of it. Pfal.2.11. Serve the Lord with fear, and rejoyce before him with trembling. Kifs the Sonne left he b6 *ngry and ye ferifb. Phil.2.12. Work-out jour falvation with fear and trembling. Not only 1. A reverent fear of Gods Majefty. 2. And a filial fear of offen- ding him. 3. And an awfull fear of his Judgements, when we fee them executed on others, and hear them threatned. ,4. And a filial fear of temporal chaftife- ments -y and lawfull and our duty : but alfo 5. A fear of damnation exciting to Hioft xarefull importunity to efcape it- when ever we have fo far obfeured our evidences, as to fee no ftrong probability of our fincerity in the faith, and fo of our felvation. The fumme of my fpeech there- fore is this : Do not think that all your fears of Gods wrath are your fins: Much «£ them is your great duty. Do you not feel Spiritual Pedce dndCemforf. aoy feel that God made thefe fears at your firft conversion, the firft and a principal means of your Recovery ? to drive you to a fe- rious confideration of your ftate and waies, and to look after Chrift with more longing and eftimation ? and to ufe the means with more refolution and diligence ? Have not thefe fears been chief preservers of your diligence and integrity ever fince > I know love fhould do more then it doth with us all: But if we had not daily ufe for both ( Love and Fear ) God would not i. Have planted them both in our natures. 2. And have renewed them both by regenerating Grace. 3 . And have put into his word the objefts to move both ( viz,. Threatnings as well as Promifes ) That fear of God which is the beginning of wifdom includeth the fear of his threat- ned wrath. I could fay abundance more to prove this, but that I know as to you it is needlefs for convi&icm of it : but re- member the ufe of it. Do not put the name of unbelief upon all your fears of Gods difpleafure. Much lefs fhould you prefently conclude that you have no faith, and that you cannot believe, becaufe of thefe fears. You may have much faith in the midft of thefe fears • and God may n^ake them prefervers of your faith, by quickning- 2 o6 Viretticnfcr gating and keeping quickning you up to that najeans that mu ft maintain it,and by keeping you from thofe evils that would be as a worm at the root of it, and eat out its precious ftrength and life. Security is no friend to faith ; but a deadlier enemy then fear it felf. o£/.Then Cain and fudas finned not by defpairing : or at leaft not damnably. Anfw. i. They defpaired not only of themfelves, and of the event of their falvation, but alfo of God ; of his Power or Goodnefs, and Prcmife, and the Efficiency of any fatif- faftion of Chriit. Their infidelity was the root of their defpair. 2. Farre is it from me to fay or think that you fhould defpair of the event, or that it is no fin ; yea or that you fhould cherifh caufelefs and ex- ceffive jealoufiesand fears: I fhall (hew you towards the end, the finfulnefs of {q doing. Take heed of ail fears that drive you from God, or that diftrad: or weaken your fpirit, ordifable you- from duty, or drown your love to God, and delight in him, and deftroy your apprehenfions of Gods Lovelinefs and Corripaflion,andraife black and hard, and unworthy thoughts of God in your minde. Again, I intreat you avoid and abhorre aH iuch fears. But if you find in you the fears of godly jealou- fieof your own heart, and iuch modera- ted Spiritual Ptace /tfidCemfirt. 207 red fears of the wrath of God, which ba- ni(h fecurity , prefumption and boldnefs in finning, and are (as D.Sibbs cals them) the awe-band of your fojul j and make you fly to the merits and bofom of the Lordjefus, a$ the affrighted* child to the lap of the mother, and as the man-flayer under the Law to the Gity of refuge, and as a man purfued by a Lion, to his San&u- ary or hold; do not think you have no faith becaufe you have thele fears ; but moderate them by faith and love, and then thank God for them. Indeed P erf ett love. (which will be in heaven when all is per- iefted ) will caft out this fear ; and f o it will do forrowand care,, and prayer and means. But fee you. layno.tthefe by till Perfett live have caft them out. Seefer.$. 22,23. & bleb. 12. two laft verfes. where* fore V?e receiving a Kingdom Vrhich cayimt be moved, let m ferve Cjod acceptably ^ith reverence and godly fear . For our God is a confumingfire. I am feniible that I am mo large on thefe foregoing heads ; I will purpofely fhortea the reft k& I weary you. DIRE- io8 DireStion for getting nndkeeftng DIRECTION XIX- 19. Further under ft and, that Thofe few who do attain to A(Turancc3 have it not either perfectly or conftantly (f$r the moH fart) but mixt with imperfe&ion 3 and oft clouded and interrupted. THat the higheft Aflurance on earth is imperfed, I have (hewed you elfe- where. If we be imperfed, and our faith imperfed, and the knowledge of our own hearts imperfed ■ and all our evidences and graces imperfed ; then our Aflurance muft needs be imperfed alfo. To dream of Perfedion on earth, is to dream of Heaven on earth : And if Aflurance may be here perfed, why not all our Graces ? Even when all Doubtings are overcome, yet is Aflurance farrefhortof the higheft degree. Befides that meafure of Aflurance which godly men do partake of, hath here its many fad interruptions, in the moft. Upon the . Spiritual Peace and Comfort. 2:9 the prevalency of Temptations, and the hidings of Gods face, their fouls are ofc left in a ftate of fadnefs, that were but lately as in the arms of Chrift. How fully might this be proved from the examples of fob, David, Jeremy and others in Scri- pture ? and much more abundantly by the daily complaints and examples of the beft of Gods people now living among us. As there is no perfeft evennefs to be expe&ed in our obedience while we are on earth • fo neither will there be any conftant or perfeft evennefs in our comforts. He that hath life in one duty, is cold in the next : and therefore he that hath much joy in one duty, hath little in the next. Yea perhaps duty may but occafion the renewall of his forrows j that the foul who before felt not its own burden, at a Sermon, or in Prayer, or holy Meditation, which were wont to revive him, now feems to feel hismiferies to be multiplied. The time was once with David, when the thoughts of God were fweet to him, and he could fay, In the mul- titude of my thoughts ^ithtn me, thy com- forts delight my foul : And yet he law the- time alfo, When he remembred God and was troubled, he complained and his Spi- rit was overwhelmed : God fo held his eyes waking, that he was troubled and could. 2IO Dtrutlori lJ ror getting ana (keeping could not fpeak: he confidered the daies of old, and the years of ancient time-; he called to remembrance his fong in the night, he communed with his own heart, and his fpirit made diligent fearch : will the Lord, faith he, caft off for ever ? and tyill he be favourable no more ? Is his mercy clean gone for ever* doth his- prcmife fail for evermore ? Hath God forgotten t& be gratious ? hath >he in anger flout up his ten- der mercy? Was not this a low ebb and a fad cafe that David was in ? Till at laft he faw, This was his infirmity, Pfal. 77. i,2v 3, 4,5,6,7,8,9, ic. Had David* no- for- mer experiences to remind ? no arguments of comfort to confide-r of? Yes, but there is at fuch a fcafon an incapacity to improve them : There is not only a want of com- fort, but a kind of averfnefs from it : The foul bendetb it feJf to break its own Peace, and to put away comfort farre from it. So faith he in verf 2. My fcui refvfed to be comforted. In fuch cafes, men are witty to argue themfelves into diftrefs ; that it is hard for one that would comfort them to anfwer them ; and they are witty in re- felling ali the Arguments of comfort that ycuican offer them; fo that it is hard to fatten any thing on them. They have a weak-wilfdnefs againft their own Conf- lations. Seeing Spirited Peace and Comfort. 211 Seeing then that the beft have fuch ftorms and fad interruptions, do not you wonder or think your cafe ftrange if it be fo with you. Would you fpeed better then the beft? Long for Heaven then, where only is Joy without forrow, and everla- fting Reft without interruption. DIRECTION XX- 20. Let mealfo give voti xbk warning, That You muft nsver expe$ To much AflTurafrce on- earth,, as (hall fet you above a Poflibilky of the lofs 9f Heaven, or above all ap- prehenfions of real, danger of your, miscarrying. 1 'Conceive this advertisement to be of [ great n.eceflity. But I muft firft tel! you die meaning and then the reafons of it. Only I am iorr.y that I know not how to tjspreis it fully , but in School terms which are not fo familiar to you. 1 . That which fhall certainly come to pafs, we call hing [Future. 'J That which May and Qui 212 Diretfionfor getting and keeping Can be Done \ we call [ Poflible. ] All things are not Future which are Poiiible : God can do more then he hath done or mil do. He could have made more worlds, and fo more were Poflible then were Future. Moreover a thing is faid to be Poflible, in reference to foine Power which can accomplifh it : whether it be Gods Power, or Angels, or mans. God hath Decreed that none of his Eled: (hall finally or totally fall away and perifh : and therefore their fo falling and perifh- ing is not-future, that is, It is a thing that (hall never come to pafs : But God never Decreed that it (hould be utterly Jmpoffi- ble, and therefore it ftill remaineth Pofli- ble, though it {hall never come to pafs. Obj. But it is faid, They Jhall deceive if it roere Poflible the very Elett. A moft com- fortable place, which many oppofers of Eledion and Free-grace, do in vain feek to obfcure. But let me tell you for the right underftanding of it, i. That as I faid, £ Poflible ] and Q Impflible ] are Relative terms, and have Relation to the Power of fome Agent, as proportioned to the thing to be Done: Now this Text fpeaks only of thcpower of falfe Chrifts and falfe Prophets (and the devil by them) Their power of Deceiving-4s exceeding great, Spiritual Puce and Comfort. 1 1 5 great, but not great enough to Deceive the Eleft : which is true in two Refpefts, 1. Becaufe the Eled are guided and for- tified by Gods Spirit. 2. Becaufe fedu- cers work not efficiently, but finally, by propounding objects ; or by a Morall im- proper efficiency only. All their feduce- ments cannot force or neceflitate us to be Deceived by them. But though it be impoflible to them to do it ; yet it is Pofli- ble to God to permit ( which yet he never will ) and fo Poflible for our felves to be our own Deceivers, or to give Deceivers ftrength againft us, by a wilflill receiving of their poyfoned baits. 2. Befides Chrift fpoke not in Ariftotles School, but among the Vulgar, where words muft beufedin .the common fenfe, or elfe they will not .be underftood : And the Vulgar ufe to call that ImfGjpble which (hall never come to pafs. And indeed when we fay that it is Pof- fible, or Impoflible for a man to fin or fall away, there is fome degree of Impropri- ety in the Terms ; becaufe Pcjfibh and Im- fojpble are terms properly relating to fome .power apportioried to a work : but fin- ning and falling away thereby , are the consequents of impotency , ami not the effeds of Power : except wefpeak of the natural 2 1 4 Direction for getting and keeping natural ad:, wherein the fin abideth. But tlismuft be born with, for want of a fit- ter word to exprefs our meaning by. But Tie leave thefe things which are not fie for you , and defire you to leave them -and overpafs them, if you underftand •them not. 2. I here told you alfo, that you muft not look to be above all apprehenfion of danger of your mifcarrying. The grounds of this are thefe : J . Becaufe, as is faid, our mifcarrying remaineth ftill Pofiibie. 2. Becaufe the perfed certain knowledge of our Eledion, and that we fhall not fall away, is proper to God only: We have our felves but a Defective , interrupted Affurance of it. 3 . The Covenant gives usfalvationbut on condition of our per- feverance, and perfeverance on conditi- on that we quench not the Spirit : which we fhall do, if we lofe the apprehenfion -of our danger. *j. Accordingly there is a connexion in our Affurance, between -all the feveral caufes of our Salvation, and -neceffaries thereto ; whereof the appre- henfion of danger is one. We are fure we fhall be faved, if we be fore to Perfe- vere: eJfe not. We are fare to Perf> vere, if* we be fure faithfully to refill Temptations. We can be no furer of faith- Spiritual Peace and Comfort . 2 15 faithfull refitting of Temptations, then we arefuretobe kept in an apprehenfion.of our danger. I ftill fay therefore that the Doftrine of Antinomians is the moft ready way to Apoftacy and perdition : and no wonder if it lead to the Licentioufnefs and Scandals . which our eyes have feen to be its-genuine . fruits ! They cry down the weaknefs, un- i belief and folly of poor Chriftians,that will apprehend themfelves in danger of falling away, and fo live in fear, after they are -once Juftified ; and that if they fall into fin ( as whoredom , drunkennefs , mur- der,. Perjury, deftroying the Miniftry, and expelling the Gofpel, &c.) will pre- sently queftion or fear their eftates and -their Juilification. Such like paflages I lately read in fome printed Sermons of one of my ancient acquaintance , who would never have come" to that pafs that he is at now, if his Judgement and Humi- lity had been as great as his Zeal. I in- ;treat you therefore never toexpeft fuch an Affurance as (hall extinguish all your apprehend ons of danger. He that fees not the danger, isneereft it and likely to •fall into it. Only he that feeth and ap- -prehendeth it, is likely to avoid it. He 4:hat feeth no danger of falling away, is in greateft 2 1 6 Direction for getting and keeping greateft danger of it. I doubt not but thacsthe caule. of the Seditions, Scandals, Herefies, Bloodguiltinefs, Deftroying of the Churches of Chrift, and moft Horrid Apoftacies, Hypocrifie and wickednefs, which thefe late times have been guilty of; that they apprehended not the danger of ever coming into fuch a ftate, or ever do- ing fuch things, but would have faid, Am la Dog ? to hini that fhould have foretold them what is come to pafs. Wonderfull ! thatmenftiouldbe fo blinded by falfedo- (ftrine, as not to know, that the appre- henfion of danger is made in the very fabrication of the nature of man, to be the very engine to move his foul in all waies of felf-prefervation and falvation ! Yea it is that very fuppofed principle, up- on which all theGovernment of the world, and the Laws and order of every Nation, are grounded. We could not keep the •very Bruits from tearing us ia pieces, but -for their own fafety : bec'aufe they appre- hend themfelves to be in danger by it I The fear of man is it that reftraineth them. But for this, no mans life would be in any fafety : For every malicious man would be a murderer : He that feareth not the •Jofsof his own life, ismafter of another mans. Do thefe men think that the ap- prehenfion Spiritual Peace and Comfort. 1 1 7 prehenfion of bodily dangers may carry them on through all undertakings, and be the potent fpring of moft of their a&ions, and warrant all thofe courfes that elfe would be unwarrantable, fo that they dare plead Neceffity to warrant thofe fear- full things which by extenuating language (like Sauls) are called Irregularities I And yet that it isunlawfull or unmeet for aChriftian, yeatheweakeft Chriftian, to live in any apprehenfions of danger to their fouls? either danger of finning, or falling away, or perifhing for ever ? No wonder if Rich do (in, and fall away and perifh. Would thefe men have fought well by Sea or Land, if they had appre- hended no danger ? Would the earth have been fo covered with carkaiTes and with blood (yea even of Saints) and the world filled with the doleful! calamities that ac- companied and have followed , if there had been no apprehenfions of danger? Would they take Phyfick when they are fick ? Would they avoid fire, or water, or thieves ; but through an apprehenfion of danger? Let them talk wh at they pleafe, if ever they efcape hell, without a deep apprehenfion of the danger of it, it muit be in a way not known by Scripture or by Nature. Sure I am Paul did tame his body L and 2 1 8 Direction forgetting and keeping and bring it in fubjedion, through an ap- prehenfion of this danger, left when he had Preached to others, himielf (hould be a caft-away or reprobate, 2 Cor. 9. 27. And Chnft himfelf, when he biddeth us, Fear not them that can kill the^body ( whom yet thefe men think it lawfull to fear and fight againft ) yet chargeth us , with a double charge, fo Fear him that is able to defiroy both body and foul in hell : yea I fay unto you, faith Chrift, fear him, Luk.12.5. What can be plainer ? and that to his Dif- ciples ? My deteftation of thefe deftruftive Antinomian Principles, makes me to run out further againft them then I intended : Though it wereeafie more abundantly to manifeft their hatefulnefs :- But my rea- fons are thefe : 1. Becaufe thefe Mounte- banks are ftill thrufting in themfelves and impudently proclaiming their own skill, and the excellency of their remedies for the cure of wounded confeiences, and the feeling of peace : when indeed their re- ceipts are rank poifon, guilded with the pretious name of Chrift and free-Grace. 2. Becaufe I would not have your doubt- ings cured by the Devil ; for he will but cure one difeafe with another, and a leffer with a far greater. If he can fo cure your fears and doublings as to bring you into carnal Spiritual Peace and Cemfort. 2 1 9 carnal fecurity and preemption, he will lofe nothing by the cure, and you will get nothing. If he can turn a poor doubting troubled Chnftian, to be a fecure Anti- nomian, he hath cured thefmartof a cut finger by cafting them into a Lethargy, or ftupefa&ion by his opium. To go to Antinomian receipts to cure a tcoubled foul, is as going to a Witch to cure the body. 3. I would have you feniible of Gods goodnefs to you in thefevery croi>- bles that you have fo long lain under. Your bleffed Phyfician knew your dife^fe, and the temperature of your foul. Per- haps he faw that you were in fome danger of being carried away with the Honours, Profits or Pleafures of this world ; and would have been entangled in either co- vetoufnefs, pride, voluptuoufnefs or fome fuch defperate finne : And now by thefe conftant and extraordinary apprehenfions of your danger , thefe finnes have been much kept under, temptations weakned, and your danger prevented. If you have found no fuch inclinations in your ielf, yet God might find them. Had it not been farre worfe for you to have lain fo many years in pride, Veniuality and forgeu nefs of God, and utter neglect of the it: of your foul, therfto have Lain fo long as L 2 you tio Direction for getting and keeping r you have done in apprehenfions of your danger? O love and admire your wife Phyfician 1 Little do you know now what he hath been doing for you : Nor (hall you ever fully know it in this life : but hereafter you fhall know it, when your fandification ^ and confolation , and his praifes (hall be perfected together. 4. If you fhould for the time to come expeft ordefire that God fliould fet you out of all apprehenfion of danger , you know not what it is that you defire : It were to defire your own undoing. Only fee that you apprehend not your danger to be greater then it is ; nor fo apprehend it as to increafe it, by driving you from Chrift, but as to prevent it by driving you to him. Entertain not fancies and dreams of dan- ger in ftead of right apprehenfions. Ap- prehend your happinefs and grounds of hope and comfort, and fafety in Chrift, andletthefe quite exceed your apprehen- fions of the danger. Look not on it as a remedilefs danger, or as greater then the remedy. Do not conclude that you (hall perifh in it, and it will fvvallow you up : But only let it make you hold faft on Chrift, and keep dofe to him in obedience. Shall I lay open all the matter expreflfed in this'fedion, by a familiar companion ? A 1 Spiritual Peace and Comfert. 2 u A King having many Subje&s and Sons, which are all beyond Sea, or beyond fome River, they muft needs be brought over to him before they can live or reign with him. The River is frozen over at the fides till it come almoft to the middle. The foolifh children are all playing on the Ice, where a deceiving enemy enticeth them to play on till they come to the deep, where they drop in one by one and perifh. The eldeftSon, who is with the Father on the other fide , undertaketh to caft himfelf into the water, and fwim to the further fide, and break the Ice, and fwim back with them all that will come with him and hold by him. The Father bids him, Bring all my Subjefts with you, if they will come and hold by you ; but be fure you fail not to bring my Sons. This is refolvedon: The Prince cafteth himfelf in the water, and fwimmeth to the further fide : He ma- keth a way through the Ice, and offereth all of them his fafe carriage, if they will Accept him to be their bearer and helper, and will truft themfelves on him, and hold faft by him till they come to the further fide. Seme refufe his help and think he would deceive them, and lead them into the deep and there leave them to perifh : Some had rather play on the Ice and will L 3 not 222 DinBionfoY getting and keeping not hearken to him-: Some dare not ven- ture through the ftreams, or will not en- dure the coldnefs of the water : Some waveringly agree to him, and hold faintly by his skirt, and when they feel the cold water, or are near the deep, or are weary of holding, they lofe him; either turning back; or perifhing fuddenly in the gulf. Jhe children are of the fame minde with the reft, but he is refolved to lofe none of them, and therefore he chargeth them to come with him , and tels them fulJy what a welcome they (hall have with their Father $ and ceafet'h not his importunity nil he perfwade them to confent : Some of them fay, How fhall we ever get over the River ? we (hall be drowned by the way : He tels them, I will carry you fafe < ver • fo you will but hold faft by me : Never fear ; I warrant you : They all lay hoJd on him and venture in with him. When they are in the miuft feme are a- fraid, and cry out, We (hall be drowned : Thcie he encourageth, and bids them truft him ; hold fall ; and fear not. Others when they hear thefc words that they need not fear, they grow fo bold and utterly fecure as to lefe their hold : To thefe he ipe: keth in other language, and chargeth them to hold fall by him, tor if they lofe their Spiritual Peace and Comfort. 223 their hold they will fall into the bottom, and if they ftick not to him they will be drowned. Some of them upon this warn- ing hold faft : others are fo boldly confi- dent of his skill and good- will and promife that they forget or value not his warning and threatning, but lofe their hold : Some through lazinefs and wrearinefs do the like. Whereupon he lets them fink till they are almoft drowned and cry out for help, Save we ferifh, and think they are all loft : •and then he laieth hold of them and fetch- cth them up again, and chideth them for their bold folly, and biddeth them look better to rhemfelves and hold fafter by him hereafter if they love themfelves. Some at laft through meer wearinefs and weaknefs, before they can reach the bank, cry out, O I am tired, I faint, J /ball never hold faft till I reach the jhore, I Jball be drowned. Thefe he comforteth and gives them cordials and holdeth them by the hand, and bids them, Defpair not: do yourbeft: Hold faft, and I will help you. And fo he brings them all fafe to the Haven. This King is God : Heaven is his habi- tation : The Subjects are all men : The Sons who are part of the Subjects are the Eled; The reft are the Non-EleEt : The L 4 River , 224 direction fer getting And keeping River or Sea is the pafiage of this life. The further fide, is all mens natural, finfull diftance arid feparatron from God and happinefs : The Ice that bears them, is this frail life of Pleafures, Profits and Ho- nours which delight the fleflh : The depth unfrozen is hell. He that ticeth them thi- ther is the devil : The eldeft Son that is fent to bring them over, is Jefus Chrift. His Commiffion and undertaking is , to help all over that refufe not his Help • and to fee that the Eled: be infallibly Recover- ed and Saved. Do I need to go over the other particulars? I know you fee my meaning in them all : Specially that whicfi I aim at is this : that as Paul had a pro- mise of the life of all that were with him in the fliip, and yet when fome would have gone out, he told them Except theft abide in the/hip je cannot be faved, Aft. 27. 31. (fothat he makes their apprehend- on of danger in a Portability of being drowned to be the means of detaining them in the fnip till they came all fafe to land ) fo Jefus Chrift who will infallibly fave all his E!e& ( they being given him by his father to be infallibly laved ) wall doitbycaufing them toholdfaftby him, through all the troubles and Labours and temptations of this tumultuous tern- peftuous Spiritual Peace and Comfort. 225 peftuous world, and that till they came to land ; and the apprehenfion of their dan- ger fhall be his means to make them hold faft : Yet is not their fafety principally in themfelves, but in him : Nor is it their holding faft by him that is the chief caufe of their difference from thofe that perifh : but that is his love and refolution to fave them. And therefore when they do lee go their hold, he will not fo lofe them ; but will fetch them up again : Only he will not bring them through this fea of danger, as you would draw a block through the water ; but as men that muft hold faft, and be commanded and threat- ned to that end : and therefore when they lofe their hold, it is the fear of drowning, which they felt themfelves near , which (hall caufe them to hold fafter the next time : . and this muft needs be the fear of apoffible danger. And for thofe that perifh they have none to blame but them- felves. They perifh not for want of a Saviour : but becaufe they would not lay hold on him, and follow him through the tempefts and waves of trial : Nor can they quarrel with him , becaufe he did more for others, and did not as much for them, as long as he offered them fo fufficient help, %that only [their own wilfull refufal L5 * was: 216 DtYcftion for getting And keeping was their mine, and their perdition was of themfelves. I conclude therefore, That feeing our Salvation is laid by God, upon our faith- full obedient holding faft toChrift through ^11 trials and difficulties, and our holy fear is the means of that holding fait ( Chrift being ftill the principal caufe of cur fafety ) therefore never look for fuch a Certainty of Salvation as (hall put you above fuch fears and moderated apprehen- sions of danger : For then its ten to one you will lofe your hold. You read in Scri- pture very many warnings to take heed leaft we fall, and threatnings to thofe that do fall away and draw back. What are all thefe for, but to excite in us thofe mo- derate fears and cares and holy diligence which may prevent our falling away. And remember this, that there can be no fuch holy fears and cares and diligence, where there is no danger or poffibility of falling away ; for there can be no A& without its proper Objeft : And the Objed: of fear is A poffible hurt, at leaft in the ap- prehend en of him that feareth it. No man can fear that evil which he kneweth to ba Impoilible, DIRJE- Spiritual Peace and Comfort. 227 DIRECTION XXL 2 1 . The next advice which J mttfi give you is this, Be thankfull if you cart but reach to a fetled Peace and compofureof yourminde5 and lay not too much on the high raptures and feelings of comfort which 6 fomedo pofTefs: And if ever you enjoy fuch feeling Joyes3 expedt not thst they fhould be either long or often. IT is the caufe of miferable languifhing to many a poor foul to have fuch im- portunate expe&ations of fuch paflionate Joyes, that they think without thefe they have no true comfort at all ; no witnefs of the Spirit, no Spirit of Adoption, no joy in the holy Ghcft. Some think that others have much of this though they have not, and therefore t\- .hem- felves becaufeit is nc. with others : whert nlas, the\ tittte ti&df? how it goes with ethers ! Sen; 2i8 Direftien for getting and keeping raptures fometimes themfeives ; and there- fore when they are gone, they think they areforfaken, and that all grace, or peace at leaft is gone with them. Take heed of thefe expeditions. And to fatisfie you let me tell you thefe two or three things : i. A.fetled calm and peace of foul is a great Mercy, and not to be undervalued and looked at as Nothing, 2. The higheft raptures and pafiionate feeling joyes, are ufually of moft doubtfull fincerity. Not that I would have any fufped: the fincerity of them without caufe : but fuch paffions are not fo certain fignes of Grace, as the fetled frame of the underftanding and will : nor can we fo eafily know that they are of the Spirit: and they are liable to more queftioning, and have in them a greater Pofiibility of deceit. Doubtlefs it is very much that Phantafie and Melancholy, and fpecially a natural weaknefs and moveable temper will do in fuch cafes, . Mark whe- ther it be not moftly thefe three forts of people that have or pretend to have fuch extraordinary raptures and feelings of joy. i. Women and others that are moft paf- fionate. 2. Melancholy People. 3. Men that by erroneous opinions have loft al- moft all their underftandings in their phan- Mfi.es , and live like Lmen in a continual dream. Spiritual Ptdct And Comfort. %i$ dream. Yet I doubt not but foiid men have oft high joyes- and more we might all have if we did our duty : And I would have no Chriftian content himfelf with a dull quietnefs of fpirit, but by all mean? poflible to be much in labouring to re* joyce in God, and raifing their fouls to heavenly delights : O what lives do we lofe, which we might enjoy ! But my meaning is this : . Look at thefe joyes and delights as Duties and as Mercies, but look not at them as -Marks- of trial j- fo as to place more neceffity in them then God hath done, or to think them to be ordi- nary things. If you do but feel fuch an high eftimation of Chrift and Heaven, that you would not leave him for all the world, take this for your fureft Signe. And it you have but fo much Probability or Hope of your intereft in him, that you can think of God as one that lovethyou^ and can be thankfull to Chrift for Redeeming you, and are gladder in thefe hopes of your intereft in Chrift. and Glory then if you were owner of all .the world ; take.this for a happy Mercy and a high Confolation. YeM mean not that your joy in Chrift willbealwaiesfo fenfible, as for worldly things ; but it will be more rational, folid , and deeper at the Heart, And that you may 2$o Viretfion for getting and keep Ing may know by Jus, You would not for all the Pleafures, Honours or Profits in the world be in the fame cafe as once you were ( fuppofing that you were converted fince you had the ufe of Reafon and Memory ) or at leaft as you fee the ungodly world ftill lye in. 3 . And let me adde this : Commonly thofe that have the higheft pafiionate joyes have the faddeft lives : for they have with all the moft pafiionate fears and for- rows. Mark it whether you finde not this prove true. And it is partly from Gods will in his difpenfations ; partly from their own necefiities, who after their exaltati- ons do ufually need a prick in the flefh, and a meflenger of Satan to buffet them, left they be exalted above meafure : and partly and moft commonly it is from the temperature of their bodies. Weak paffi- onate women of moveable fpirits and flrong affe&ions, when they Love they Love violently, and when they Rejoyce, efpecially in fuch cafes , they have moft fenfible Jcyes, and when any fears arife, they have moft terrible forrews. I know it is not fo with ail of that fex • but mark the fame people ufually that have the high- eft Joyes, and fee whether at other times they have not the greateft troubles. This week. Spiritual Peace and Comfort. 231 week they are as at the gates of Heaven, and the next as at the doors of hell. 1 am fure with many it is fo. Yet it need not be fo if Chriftians would but look at thefe high joyes as Duties to be endeavoured and Mercies to be valued : But when they will needs Judge of their ftate by them, and think that God is gone from them, or forfaken them, wrhen they have norfuch joyes, then it leaves them in terror and amazement. Like men after a flafh of lightning that are left more fenfible of the darknefs. For no wife man can expect that fuch Joyes fhould be a Chnftians or- dinary ftate; or God fhould fo diet us with a continual feaft. It would neither fuit with our health, nor the condition of this Pilgrimage. Live therefore on your Peace of conlcience as your ordinary diet ; when this 19 wanting, know that God ap- pointed you a faft for your health : and when you have a feaft of high Joyes, feed on it and be thankful! ; but when they are taken from you 5 gape not af- ter them as the Difciples did after Chrift at his Afcenfion ; but return thankfully to your ordinary diet of Peace : and remember that thefe Joyes which are now taken from you, may fo return a- gain : however there is a piace prepa- ring 2 3 2 Direftionfor getting andkecfing ring for you , where your Joyes fhall be full. DIRECTION XXIL 22. My next Direction is this, Spend more of your time and care about your Duty then about your Com- forts : and for the exercife and in- crcafe of your Graces then for the difcovery of them : And when you have done all that you can^ for AfTurance and Comfort, you fhall finde that it will very much depend on your A&ual Obedi- ence. THis Dire&ion is of as great impor- tance as any that I have yet given you : but I fhall fay but little of it becaufe I have fpoke of it fo fully already in my Book of Reft, Part 3. Ch.8, 9,10,11. My Reafons for what I here aflert are thefe : 1. Duty goeth in order of nature and time before comfort : as the Precept is be- fore the Promife : Comfort is part of the Rewards Spiritual Pcdce And Comfort, 2 J $ Reward, and therefore neceflarily fuppo- feth Duty. 2. Grace makes men both fo ingenuous and Divine, as to confider Gods due as well as their own ; and what they fhould Do, as well as what they (hall Have : ftill remembring that our works cannot Merit at Gods hands. 3. As we muft have Grace before we can Know we have it, fo ordinarily we mult have a good meafure of Grace before we can lb clearly difcern it as to be certain of it. Small things, I have told you are next to none, and hardly difcernable by weak eyes. When all waiesin the world are tried, it will be found, that there is no way fo fure for a doubting foul to be made certain of the truth of his Graces, as to keep them inA&ion, and get them increafed. And it will be found that there is no one caufe of Chriftians doubting of the truth of their Faith , Love, Hope, Repentance, Humility,^, fo great or fo common as the fmall degree of thefe Graces. Doth not the very language of complaining Chriftians (hew this? One faith, I have no faith : I cannot believe : I have no love to God : 1 have no delight in Duty : Another faith, I cannot mourn for fin r my heart was . never broken : I cannot patiently bear an injury : I have no cou- rage 234 ^>ireciion forgetting and keeping rage in oppofing fin, rjrc If all thefe were not in a low and weak degree, men could not fo ordinarily think they had none. A lively, ftrong, working Faith, Love, Zeal, Courage, 0v. would (hew them- felves , - as do the higheft Towers , the greateft mountains, the ftrongeft windes, the greateft flames, which will force an obfervance by their greatnefs and effeds. 4. Confider alfo that it is morepleafing to God to fee his people ftudy him and his will diredly, then to fpend the firft and chiefeft of their ftudies about the at- taining of comforts to themfelves. 5 .And it is the nature of Grace to tend firft and chiefly toward God : and but fecondarily to be the evidence of our own happinefs. We have faith given us principally that we might believe, and live by it in daily applications of Chrift : We have repen- tance that it might break us off from fin and bring us back to God : We have Love that we might Love God and our Redeemer , his Saints and Laws and waies : We have Zeal that we might be quickened in all our holy duties : and we have obedience to keep us in the way of cur duty : The firft thing we have to do with thefe Graces is to ufe them for thofe holy ends which their nature doth exprefs. Spiritual Peace and Comfort. 2 3 J exprefs. And then the difcerning of them that we may have Aflurance foiioweth after this both in time and dignity. 6. And it is a matter of farre greater concern- ment to our felves to feek after the ob- taining of Chrift and Grace , then after the certain knowledge that we have them. You may be faved though you never gen Aflurance here, but you cannot be faved without Chrift and Grace. God hath jiot made Aflurance the Condition of your falvation. It tends indeed exceed- ingly to your comfort , and a pretious mercy it is ; but your fafety lieth not on it. It is better go forrowfull and doubting to Heaven, then comfortably to hell. Firft therefore ask what is the Condition of falvation and the way to it, and then look that you do your beft to perform it, and to go that wray ; and then try your per- formance in its feafon. 7. Befides, as it is a work of farre greater moment, fo alfo of quicker difpatch, to Believe and Love Chrift truly, then to get Aflurance that you do truly Believe and Love him. You may believe immediatly ( by the ifjhelp of Gods Grace :) tut getting Aflu- rance of it, may be the work of a great part of your life. Let me therefore in- treat this one thing of you , that when you 2j6 Viretfionfer getting And keeping you fee! the want of any Grace, you would not prefently bend all your thoughts upon the enquiry Whether it be true or no ; but rather fay to your felf I fee trying is a great and difficult, a long and tedious Work^: I may be this many years about it ; and fojfibly be unrefolved fttlL If I Jhould conclude that I have no Grace, I may be miftaken : and fo I may, if I thinly that I have it. I may inquire of friends and Miniflers long, and yet be left in doubt • It is therefore my fureft Veay to feek^ pre- fently to obtain it, if I have it not, and to increafe it if I have it : and 1 am certain none of that labour Vt ill be loft: to get more is the Veay to know I have it. But perhaps you will fay, How fhould I get more Grace? that's a bufinefs of greater difficulty then fo. I anfwer, Un- derftand what I told you before, that as the beginning of Grace is in your Under- ftanding, fo the heart and life of it is in your Will : and the Affections and paf- fionate part are but the fruits and bran- ches. If therefore your Grace be weak, it is chiefly in an unwillingnefs to yield tc Chrift and his Word and Spirit. Nov how fhould an unwilling foul be mad< -willing? Why thus, i. Pray conftancb as you are able, for. a willing minde, am yielding Spiritual Peace and Comfort. 237 yielding inclinable heart to Chrift. 2.Hear conftantly thofe Preachers that bend their doftrine to inform your underftanding of the great neceflity and excellency of Chrift and Grace and Glory; and to perfwade the Will with the moft forcible Arguments. A perfwading quickning Miniftry that helps to excite yopr Graces and draw up your heart to Chrift, is more ufefull then they that fpend moft of their time to perfwade you of your fince- rity, and give you comfort. 3. Butfpe- ciallylayout your thoughts more in the pott ferious Confiderations of thofe things which tend to breed and feed thofe particular Graces which you would have increafed. Objects and moving Reafons kept much upon the minde by ferious :houghts , are the great engine appoin- :ed both by nature and by Grace to turn ibout the foul of man. Thoughts are to your foul, as taking in the Air, and rvleat and Drink to your body. Objedis l":onfidered do turn the foul into their ^own Nature. Such as are the things [0hat you moft think and confider of (I '%iean in purfuance of them) fuch will tou be your felf. Confederation, fre- quent ferious Consideration is Gods great ^nftrument to convert the foul and to confirm aj8 VireStion for getting and keeping confirm it : to get grace and to keep it and increafe it : If any foul perifti for want of Grace, it's ten to one it is main- ly for want of frequent and ferious Con- fideration. That the moft of us do lan- guish under fuch weaknefles, and attain to fmall degrees of Grace, is for want of fober , frequent consideration. We know not how great things this would do, if it were but faithfully managed. This then is my advice, When you feel fo great a want of faith and love ( for thofe be the main Graces for trial and ufe ) that you doubt whether you have any or none, lay by. thofe doubting thoughts a while, and prefently go and kt your felf to confider of God's Truth, Goodnefs, Amiablenefs, and Kindheart- ednefs to miferable unworthy finners: think what he is in himfelf, and what he is to you , and what he hath done for you, and what he will do for you if you do but confent. And then think of the vanity of all the childifh Plea- fures of this world, how foon, and in how fad a cafe they will leave us • and what filly contemptible things they are in comparifon of the everlalHng Glory, of the Saints ! By that time you have warmed your foul a little with fuch fe- rious Spiritual Peace and Comfort . 239 rious thoughts, you will finde your Faith and Love revive, and begin to ftir and work within you : And then you will feel that you have Faith and Love ! On- ly remember what I told you before, that the heart and foul of faving Faith and Love ( fuppofing a Belief that the Gofpel is true ) is all in this one Ad of willing- nefs or Confent to have Chrift as he is offered. Therefore if you doubt of your Faith and Love, it is your ownWilling- nefs that you doubt of; or elfe you know not what you do. Now methinks, if you took but a fober view of the good- nefs of God and the Glory of Heaven on one fide, and of the filly, empty, worthlefs world on the other fide ; and :hen ask your heart, Which it will chufe ? and fay to your felf, O my foul, the God if Cjlory offers thee thy choice, of dung and vanity for a little time , or of the uncon- ceivable foyes of Heaven for ever: which vilt thou choofe ? I fay, methinks the an- wer of your own foul (hould prefently efolve you that you do Believe, and hat you Love God above this prefent /orld 1 For if you can choofe him be- ore the world, then you are more wil- iig of him then the world: and if he ave more of your will, for certain he hath 2 40 Viretfioa for getting and keeping hath more of your Faith and Love, life therefore , in ftead of doubting of your Faith, to Believe till you put it out of doubt : Arid if yet you doubt, ftudy God and Chrift and Glory yet better, and keep thofe objeds by Confidera- tion clofe to your heart, whofe nature is to work the heart to Faith and Love. For certainly objeds have a mighty power on the foul : and certainly God and Chrift and Grace and Glory are Mighty Objects ; as able to make a full and deep impreflion on mans foul as any in the world : and if they work not, it is not through any imperfedipn in them, but becaufe they be not well ap- plied , and by Confideration held upon the heart that they may work. Perhaps you will fay, that Meditation is to© hard a work for you ; and that your memory is fo weak that you want matter to me- ditate upon ; or if you do meditate on thefe, yet you feel no great motion or alteration on your heart. To this I an- fwer : If you want matter, take the help of fome book that will afford you matter j and if you want life in Meditation, per- ufe the moft quickning writings you can get. If you have 'not better at hand, read over (and ferioufly confider as youP read Spiritual Peace and Comfort. 2 4 1 read it) thofe paflages in the end of my Book of Reft, which dired: you in the ex- ercife of thefe graces, and give you fome matter for your Meditation to work up- on. And remember that] if you can in- creafe the refolved choice of your will, you increafe your Love, though you feel not thofe Affeftionate workings that you defire. Let me ask you now whether you have indeed taken this courfe in your doubl- ings ? If not , how unwifely have you done ? Doubting is no cure : but attual Believing and Loving is a cure. If Faith and Love were things that you would fain get, but cannot , then you had caufe e- nough to fear, and to lie down and rife in trouble of minde from one year to ano- ther. But its no fuch matter : It is fo far from being beyond your reach or pow- er to have thefe Graces though you would, that they themfelves are nothing elfe but pour very Willingnefs; at leaft your vVillingnefs to have Chrift is both your Faith and Love. It may be faid there- bre to be in the power of your Will, vhich is nothing elfe but that A&ual fVillingnefs which you have already. If herefore you are unwilling to have him, vhatmakes you .complain for want of the M fenfe 1 2 4 * Dirtttion forgetting and keeping fenfe of his prefence, and the Afltirance of his Love, and the Graces of his Spirit, as you frequently do ? It's ftrange to me, that people (hould make fo many com- plaints to God and men , and fpend fo many fad hours in fears and trouble, and all for want of that which they would not have : If you be not Willing be Willing now : If you fay you cannot ; do as I have before direfted you : One hours fober, ferious thoughts of God and the world, of Chrift and Satan, of fin and Holinefs , of Heaven and hell, and the differences of them , will do very much to make you Willing. Yet miftake me not ; Though I fay you may have Chrift if you Will, and Faith and Love if you Will, and no man can truly fay, I would be glad to have Chrift ( as he is offered ) but Cannot; Yet this Gladnefs, Confent or Willingnefs which I mention, is the effeft of the fpecial work of the Spirit, and was not in your power before you had it : nor is it yet fo in your power as to Believe without Gods further help : but he that hath made you willing, will not be wanting to maintain your willing- nefs. Though I will fay to any man, You may have Chrift if you Will : yet I will fay to no man, You can be willing of your felf, Spiritud Peace and Comfort. 24} felf, or without the fpecia* Grace of God. Nay let me further ask : Have not yon darkned, buried or weakned your Graces, in (lead of exercifing and increafing them, even then when you complained for wane of Aflurance of them ? when you found a want of Faith and Love, have not you weakened them more, andfo made them lefs difcernable ? Have you not fed your unbelief, and difputed for your doubt- ings, and taken Satanspart againft your felf -y and ( which is farre worfe ) have you never through thefe doubtings enter- tained hard thoughts of God, and pre- fented him to your foul as unwilling to fhew you mercy , and in an unlovely , dreadfull , hideous fhape , fitter to at- fright you from him then to draw you to him, andlikeLerto provoke your hatred hen your love ? If you have not done hus, i know too many troubled fouls :hat have: And if you have,you have taken \ very unlikely way to gecAffurance.If you vould have been certain that youLo/ed iod in fincerity, you (hould have labou- red to Love him more, till you had been ertain : And that you might do fo, you lould have kept better thoughts of God l your minde. You will hardly love him hile you think of him as evil, or at lead M 2 as 244 DirtSfhn for getting and keefing as hurtfull to you. Never forget this RuU which I laid you down in the beginning, that He that W*7/ ever love God, mufi ap- prehend him to be Good: and the mon large and deep are oar apprehenfions of hit goodnefs, the more \fc/// be our Love : Foi Juch as God appears to be to mens fixec conceivings , fuch will their Affections bi to him. For the fixed, deep conceptions or apprehenfions of the mind, do lead about thi foul, and guide the life. I conclude therefore with this impor- tant and importunate requeft to you, That though it be a duty neceffarj in it: time and place , to examine our felve: concerning our fmceritj , in our feverai graces and duties to God; jet be fure tha\ the firfi and farre greater part of jom time, and pains and care and inquiries, bi for the getting and increafwg of your grace then for the decerning it; and to. per- form jour dutj rightlj , then to difcen jour right performance. And when yoi conferre with Minifters or others tha may teach you, fee that you ask ten time; at leaft, How Jhould I get or increafe mj faith, my love to Chrift, and to his people, for once that you ask, How /ball I kyon that I helieve or love ? Ye: fo contrary hath bee 1 and ftill is the Drafticeiof mofl ' Chri< Spiritual Peace and Comfert. 24? Cbriftians among us in this point, that I have heard it twenty times asked, How Jball 1 know that I truly love the Brethren ? for once that I have heard it demanded, How Jhould I bring my heart to love them- ketter ? And the like 1 may fay of love to Chrift himfelf. I fhould next have fpoke of the fecond part of the Dire&ion , How much our A([urance and Comfort, will fill I depend on our Actual obedience. But this will fall in in handling the two or three next follow- ing Direftions. M 5 DIRE- 2^6 Vireftion fir getting and keefing DIRECTION XXIII- 23. My next advice is this. Think not that thofe doubts and troubles ofminde, which arc caused and continued by wilfull Disobedi- ence, will ever be well healed but by the healing of that Difobedi- ence: or that the fame means muft beufed and willfufficeto the cure of fuch troubles • which muft be ufed and will fuffice to cure the troubles of a tender-confcience3 and of an obedient Chriftian5 whofe trouble is meerly through miftakes of their condition. I Will begin with the later part of this Dirertion. He that is troubled upon meer miftakes may be quieted upon the removal of them. If he underftood not the univerfal extent of Chrifts fatisfaftion, or of the Covenant or conditional Grant of Chrift and Life in him : and if upon this 1 Spiritual Peace and Comfort. 247 this he be troubled, as thinking that he is not included ; the convincing him of his error may fuffice to the removal of his trouble. If he be troubled through his miftaking the nature of true Faith, or true Love, or other Graces, and fo think that he hath them not when he hath them ; the difcovery of his error may be the quieting of his foul. The foul that is troubled upon fuch miftakes muft be ten- derly dealt with : Much more they that are difquieted by groundlefs fears , or too deep apprehensions of the wrath or juftice of God, of the evil of fin, and of their unwtrthinefs , and for want of fuller apprehenfions of the loving kind- nefs of God, and the tender companio- nate nature of Chrift. We can fcarce handle fach fouls too gently. God would have all to be tenderly dealt with , that are tender of difpleafing and dilhonour- ing him by fin. Gods own language may teach all Minifters what language we (houldufe to fuch, Ifa. 57. 15, 16,17,18, 19,20,21. Thus faith the high and lofty ene that inhabit eth eternity, whofe Name is Holy ; / awe I in the high and holy place ; with him alfo that is of a contrite and humble Jpirit, to revive the jpirit of the humble, and to revive the heart of the contrite ones. For M 4 I will L 948 Direttienfer getting and hefing I will not contend for ever, neither mil I be alwaies wroth : For the jpirit fbotild fail before me, and the fouls which I have made, Sec. But the wicked are like the troubled fea when it cannot reft, whofe waters caft up mire and dirt : There is no peace faith my God to the wicked. Much more ten- der language may fuch expeft from Chrift in the Gofpel, where is contained a fuller revelation of his Grace. If Mary a poor finfull woman lie weeping at his feet, and wafhing them with her tears, he hath not the heart to fpurn her away ; but openly proclaims the forgivenefs of her many finnes. As foon as ever the heart of a (inner is turned from his finnes, the heart of Chrift is turned to him. The very fumme of all the Gofpel is contained in thofe precious words, which fully ex- prefs this , Matth. 11.28, 29, 3 c. Come unto me all ye that labour and are heavy laden, and I will give you Reft. Take my yoa!^ upon you and learn of me ; fur I am rneek^ and lowly in heart : and ye fiall finde lie ft unto your fouls : For my yoak^ is eafie and my burden is light. When the Pro- digal, Luke 15. 20. doth once come home to his Father, with forrow and fhame conlefiing his unworthinefs, yea but re- iblved to confefs it ; his Father preventeth. him, Spiritual Peace and Comfort. 249 him , and fees him afarre off, and ftaies not his coming but runs and meets him: and when he comes to him he doth not upbraid him with his fins, nor fay, Thou Rebell , why haft thou forfaken me, and inferred harlots and luxury before me ? nay he doth not fo much as frown upon him: but compaifionatly fals on his neck and kifleth him : Alas , God knows that a poor finner in this humbled troubled cafe, hath burden enough on his back already, and indeed more then he is able of himfelf to bear, The fenfe of his own finfull folly and mifery is burden enough : If God ftvould adde to this his frowns and terrors, and fhould fpurn at a poor fin- ner that lies proftrate at his feet, in tears or terrours, who then (hould be able to ftand before him, or to look him in the face ? But he will not break the bruifed reed ; he will not make heavier the bur- den of a finner. He cals them to come to him for Eafe and Reft, and not to op- prefs them or kill them with his terrours. We have not a King like Rehoboam that will multiply our preflures; but one whofe office it is to break our yoaks, and loofe our bonds andfet us free. When he was a Preacher himfelf on earth, you may I gather what Doftrine he preached bv his M 5 Text, 2 jo Direction for getting and keeping Texry which he chofe at one of his firft publike Sermons; which as you may finde in Luke 4.18,19. was this, The Spirit of the Lord is upon me ; becaufe he hath anew- led me to preach the Goffrel to the poor ; he hath fent me to heal the broken hearted, to preach deliverance to the captives, and re- covering of fight to the blinde, to fet at li- berty them that are bruifed •, to preach the Acceptable year of the Lord. O if a poor bruifed, wounded foul had but heard this Sermon from his Saviours own mouth ; what heart-meltings would it have caufed ? what pangs of Love would it have raifed in him I You would fure have believed then that the Lord is gracious, when All ( that heard him) bare him witnefs, and wondred at the gracious words that pro- ceeded cut of his mouth, Luke 4.22. I would defire no more for the comfort of fuch a foul then to fee fuch a fight, and feel fuch a feeling as the poor penitent Prodigal did, when he found himlelf in the arms of his Father, and felt the kiffesof his mouth, and was furprized fo unexpectedly with fuch a torrent of Love. The foul that hath once feen and fekthis, would never fure have fuch hard and doubtfull thoughts of God, except through ignorance they knew not whofe arms they were that thus embraced Spiritual Peace and Comfort. 251 embraced them , or whofe voice it was that thus befpoke them ; or unlefs the remembrance of it were gone out of their mindes. You fee then what is Gods own language to humbled Penitents, and what is the method of his dealings with them : And fuch muft be the language and deal- mg of his Minifters : They muft not wound when Chrift would heal; nor make fad the heart that Chrift would comfort, and would not have made fad, JEzekz 13.22. But will this means ferve turn, or muft rhe fame courfe be taken, to remove the forrows of the wilfully difobedient ? No, God takes another courfe himfelf, and prefcribes another courfe to his Minifters, and requires another courfe from the fin- ner himfelf. But ft ill remember who ft: is that I fpeak of: It is not the ordinary unavoidable infirmities of the Saints that I fpeak of; fuch as they cannot be rid of, . though they fain would ; fuch as Paul fpeaks of, Rom. 7. 19. The good that 1 would do I do not : and when I would do good evil is prefent 'with me : And CjaL^, J 7. The flejh lufteth againft the Sprit, &c . fo that we cannot do the things that we would. A true Chriftian would Love God more perfe&ly, and Delight in him. more. 252 Dtretfhn forgetting and kttfing more abundantly, and bring every thought* in fubjeftion to his Will, and fubdue the very remnants of carnal eoncupifcencey that there fhould be no ftirrings of lull or unjuft anger, or worldly defires, or pride within him ; and that no vain word might pafs his lips : all this he would do but he cannot. Striving againft thefe un- avoidable infirmities is conquering. But though we cannot keep under eve- ry motion of concupifeence, we can for- bear the execution. Anger will ftirre up- on provocations; But we may reftrain it in degree, that it fet us not in a flame, and do not much difiemper or difcompofe our mindes : and we can forbid our tongues all raging , furious or abufive words in our Anger ; all curling, fwear- ing or reproachfull fpeaking. If an envi- ous thought againft our Brother do arife in our hearts, becaufe he is preferM be- fore us, we may hate it and reprefs it, and chide our hearts foritr and command our tongues to {peak well of him, and no evil. Some pride and felf-efteem will re- main and be ftirring in us, do what we can, it is a finne fo deeply rooted in our corrupt Natures : But yet we can deteft it, and refift it, and meet with abhor- rence our fdf-conceited thoughts, and re joy. - Sftritual Peace and Comfort. % 5 j rejoycings in our own reputations and fame, and inward heart-rifings againft thofe that undervalue us and ftand in the way of our Repute ; and we may forbear our boafting language , and our conte- ftings for our credit, and our excufes of our fmnes, and our backbitings and fe- cret defaming of thofe that crofs us in the way of credit : We may forbear our quarrels and eftrangements and dividings from our Brethren, and ftiff infilling on our own conceits, and expe&ing that others (hould make our Judgements their Rule, and fay and do as we would have them, and all dance after our pipe ; all which are the effeds of inward Pride, We cannot, while we are on earth, be free from all inordinate Love of the world, and the Riches and Honours of it ^ but we may fo watch againft it and re» prefs it, as that it (hall neither be prefer- red before God, nor draw us to unlaw- full waies of gain, by lying, deceit and overreaching our Brethren; by ftealing, unjuft or unmercifull dealings, opprefiing the poor, and infuking over thofe that are in the way of our thriving , and xrufhing them that would hinder our aC- piring defignes, and treading them down that will not bow to us, and taking re- venge ; 254 Dire £ii on for getting and keeping venge of them that have crofled or dis- paraged us , or cruelly exafting all our Rights and Debts of the poor ; and fquee- zing the purfes of fubjeds or tenants, or thofethatwe bargain with, likeafpunge, as long as any thing will come out: Yea we may fo farre fubdue our love of the world, as that it (hall not hinder us from being mercifull to the poor, companio- nate to our fervants and labourers, and bountifull to our power in doing good works : nor yet fhut out Gods fervice from our families or clofets, nor rob him of our frequent , affe&ionate thoughts, efpecially on the Lords day. So for fen- fuality or the pleafing of our flefli more immediatly ; we fhall never on earth be wholly freed from inordinate motions, and temptations, and fleftily defires, and urgent inclinations and folicitations to forbidden things. But yet we may reftrain our Appetite by reafon, fo farre that it bring us not to gluttony and drunkennefs, and a ftudying for our bellies, and pam- pering of our flelh, or a taking care for it 3 and making provifion to fatisfie its lufts, jRcm. 13. 14. We may forbear the obeying it, in excefs of Apparel, in un- decent , fcandalous or time-wafting Re- creations: in uncleannefs or unchaft fpeeches Spiritual Puce and Comfort. 2 5 j fpeeches or behaviour, or the reading of amorous Books and Sonnets, or feeding our eyes or thoughts on filthy or enticing ob jeds, or otherwaies wilfully blowing the fire of luft : So alfo for the perfor- mance of Duty: We fhall never in this life be able to Hear or Read fo diligently, and underftandingly or affectionately as we would do : nor to remember or profit by what we hear, as we defire, But yet we can bring our felves to the Congrega- tion, and not preferre our eafe or bufi- nefs or any vain thing before Gods Word and Worlhip, or loath or defpife it be- caufe of fome weaKnefs in the fpeaker : And we may in a great meafure reftrain our thoughts from wandring,, and force our felves to attend; and labour when we come home to recall it to minde. We cannot call on God. fo fervently, belie- vingly or delightfully as we would : But yet we may do it fincerely as we can, and do it conftantly*. We cannot inflruft our children and fervants, and reprove or exhort our neighbours, with that bold- nefs, or love and compailion and difcre- tion and meet expreffions, as we would : But yet we may do it faithfully and fre- quently as we are able. So that you may fee nf alJLthis what fin 1 2f6 Dlrettion for getting andkeeftng fin it is that P^/fpeaks of, Rom.j. when he faith, When he would do good, evil is prefent with him j and that he is lead captive to the Law of fin, and ferves the Law of fin with his flelh: and Gal. 4. 17. when he faith, we cannot do the things that •we would ; he fpeaks not of wilfull finning, orgrofsfin, but of unavoidable infirmi- ties j whereby alfo we are too often drawn into a committing of many finnes which we might avoid ( for fo the beft doe.) And becaufe you may often reade and hear of finnes of Infirmity , as diftin- guifhed from other finnes, let me here give you notice, that this word may be taken in feveralfenfes, and that there are three feveral forts of finnes of Infirmity in the Godly. 1. There are thofe finnes which a man- cannot avoid though he would : which are in the gentleft fenfe called Sins of In- firmity. Here note 1. That Adam had- none fuch. 2. And that the reafon of them is becaufe 1. Our Reafon which fhould direft , and our Wils themfelves which fhould command, are both Imper- fed. 2. And our Faculties that fhould be commanded and direfted are by fin grown impotent and obftinate , and have con- traded Spiritual Pctce and Comfort. 257 traded a rebelling difobedient difpofifcion. 3 . And that degree of Grace, which the beft attain to in this life, is not fuch as wholly to overcome either the imperfe- ction of the guiding and commanding fa- culty, or the rebellion of the obeying fa- culties. Otherwife if our own Wils were perfed, and the rebellion of the infer iour faculties cured, no man could then fay, The good that I would I do not, and the evil that I would not that I do. For the Will would fo fully command , that all would obey, and it felf being perfed, all would be perfed. And therefore in Hea- ven it is and will be fo. I know Philofophers conclude that all ads of the inferiour Faculties are but ads commanded by the Will : It ihould be fo I confefs : It is the office of the Will to command, and the underftanding to and lefs to evil, but he cannot. 5. As for complacency anddif- placency, liking or difliking , love and hatred, fo farre as they are pafiloris I have fpoke of them before : but fo farre as they are the immediate afts of the Will ( Willing and Nilling ) they are not pro- perly faid to be commanded by it, but elicit, or afted by it: (wherein how farre it hath power is a moft noble Que- ftion; but unfit for this place or your capacity. ) And thus you fee that there are many Afts of the Soul, befide Habits, which the Will cannot now perfe&ly command, and fo a Chriftian cannot be what he would be, nor do the things that he would ; And thefe are the firft fort of fins of Infirmity. If you fay, Sure thefe can be no finnes becaufe we are not willing of them , and there is no more fin then there is will in it. I anfwer, 1. We were in Adam willing of that fin which caufed them. 2. We are in fome degree inclining in our Wils to fin, though God have that prevalent part and determination, which in compa- rative cafes doth denominate them . 3 .The Underltanding and Will may be moft hainoufly guilty where they do not con- tent, in that they do not more ftrongly diffent^ Spiritual Peace dtid Comfort. 261 diflent^ and more potently and rulingly command all the fubjeft Faculties. And fo a Negation of the Wils aft, or of fuch a Degree of it, as is neceflary to the Re- giment of the fenfual part, is a deep guilt, and great offence, and it may be faid, that there is Will in this fin. Iti$ morally or reputatively voluntary, though not naturally : becaufe the Will doth not its office when it (hould : As a man is guilty of voluntary murder of his own childe, that (lands by and feeth his fervant kill him, and doth not do his beft to hinder him. I would this were better under- flood by fome Divines : For I think that the commoneft guilt of the Reafon and Will in our aftual finnes, is byOmiilion of the exercife of their Authority to hin- der it: And that moft finnes are more bruitiih, as to the true efficient caufe, then many imagine ; and yet they are humane or moral Afts too, and the foul never- thelefs guilty; becaufe the commanded Faculties performed not their office, and fo are the Moral or Imputative caufes, and fo the great culpable caufes of the faft. (But I am drawn nearer to Philo- sophy and points beyond your reach then I intended : a fault that I muft be ftill refitting in all my Writings , [being upon %6i Direction for getting and keeping upon every occurring difficulty carried to forget my fubjeft, and the capacity of the meaneft to whom I write : But what you understand not pafs over and go to the next. The fecond kinde of finnes of Infirmity are, The f mailer fort of finnes which we may forbear if we will ; that is, If we be aElually, though not perfettly, yet preva- lently willing ; or if our JVils be determi- ned to forbear them : or if the chief fart of the will aftually be for fuch forbearance. The firft fort are called finnes of Infirmity in an Abfolure fente. Thefe laft I call finnes of Infirmity in both an Abfolute and Comparative knk : that is, both as they proceed from our inward corrupti- on, which through the weaknefs of the foul having but little grice, is not fully reftrained, and alio as it is compared with grofs finnes : And fo we may call idle words, and rafh expreffions in our haft, and fuch like, Sins of Infirmity, in com- parifon of Murder, Perjury, or the like grofs finnes ; which we commonly call Crimes, or wickfdnefs, when the former we ufe to call but Faults. Thefe Infir- mities are they which the Papifts ( and fome Learned Divines of our own; as Rob. Baronitu in his excellent Tradate de Spiritual Peace *nd 'Comfort. i6\ de Veccat. Mortaii & Veniali) do call Venial finnes : Some of them in a fair and honeft ienfe, viz,. Becaufe they <*re fuch finnes as a. true Chriflian may live and die in, though not unrepented or nnreffted, yet not fubdued fo farre a* to for fake or ceafe from the practice of them • and yet they are pardoned. But other Papifts call them Venial finnes in a wicked fenfe, as if they needed no pardon, or deferved not eter- nal punifhment. ( And why (liould they call chem Venial if they need not pardon ?) A juftified man liveth in theda*iy praAice of fome vain thoughts, or the frequent commiflion of fome ocher finnes, which by his utmoft diligence he might reftrain : But he liveth not in the frequent pra- dice of Adultery, Drunkenreis, falfe- witnefting, Slandering, Hating his Bro- ther, &c. Yet obferve that though theforemen- tioned letter finnes are called Infirmities, in regard of the matter of them ; yet they may be fo committed in regard of the end and manner of them, as may make them crimes or grofs finnes : As for ex- ample, If one fhould ufe idle words wil- fully, refolvedly, without reftraint, re- luftancy or tendernefs of confeience, this were grofs finning: or the neerer it comes 2$4 Viretfitn fir getting and keeping comes to this, and the more wilfulnefs or negleft or evil ends there is in the fmalleft forbidden adion, the worfe it is, and the groffer. And obferve ( of which more anon ) that the true bounds or difference between grofs finnes , and thofe leffer faults, which we call Infirmities, cannot be given; (I think, by any man; I am fure not by me ) .either as to the Ad it felf, to fay, juft what Ads are grofs fins and what not- or elfe, as to the manner of committing them ; as to fay, Juft how much of the Will muft go to make a grofs finne; or Juft how farre a man may proceed in the degree of evil intents; or how farre in the frequency of fin- ning , before it muft be called a grofs finne. 3, The third fort of finnes which may be called Sins of Infirmity, are thefe laft mentioned grofs finnes themfelves, fofar as they are found in the Regenerate: Thefe are grofs finnes put in opposition to the former fort of Infirmities ; but our Divines ufe to call them all Sins of Infir- mity, in oppofition to the finnes of Unbe- lievers, who are utterly unholy. And they call them Sins of Infirmity 1 .Becaufe the perfon that committeth them is not dead in finnes, as the Unregenerate are, but Sfkiiiul Puce and Comfort. 26 $ but only difeafed, wounded and infirm. 2. Becaufe chat they are not committed with fo full conient of Will, as thofe of the Unregenerate are; but only after much ftriving, or at lealt contrary to Habitual Refolutions, though not againft Aftual. Here we are in very great Difficulties, and full of Controversies : Some fay, -thatthefe grofsfinnes do extinguiih true Grace, and are inconfiftent with it: and that David and Peter were out of the ftate of Grace till they did again Repent: Ochers fay ,that they were in the ftate of Grace and not at al fo liable to condemnation,but that iftheyhaddiedinthe Ad:, they had been faved : becaufe There is no conde?nnation to them that are in Chrifl fefw.-und that there- fore all the fins of Believers are alike fms of Infirmity, pardoned on the fame terms:and therefore as a rafh word may be pardon- ed without a particular repentance, fo poflibly may thefe grofsiins, Toothers this feems dangerous and contrary to Scripture, and therefore they would fain finde out a way between both : But how to do it clearly and fatisfadoriiy is not eafie ( at leaft, to me, who have been Jong upon it, but am yet much in the dark in it. ) I think it is plain that fjch perfons are not totally unfandmed by N their 2 66 Direction forgetting and keeping their fin : I believe that Chrifts intereft is Habitually more in their Wils, then is the intereft of the flefh or world , at that very time when they are finning, and fo Chrifts intereft is leaft as to their Adu- al Willing : And fo finne prevailed! for that time againft the Aft of their Faith and Love, but not wholly againft the prevalent part of the Habit. And there- fore when the fhaking winde of that ftor- my temptation is over, the foul will re- turn to Chrift by Repentance, Love, and renewed Obedience. But then to know what ftate he is Relatively in this while, as to his Juftification and Reconciliation and right to Glory, is the point of ex- ceeding difficulty. Whether as wediftin- guifh of Habitual Faith and Love and Obedience, which he hath not loft ; and Adual, which he hath loft - fo we mult make fome anfwerable dtftinftion of Ju- ftification ( Habitual and Adual it can- not be ) into Virtual Juftification, which he hath not loft, and Adual Juftification which he hath loft ? or into Plenary Ju- ftification ( which he hath not ) and Im- perfed Juftification , wanting a further Ad to make it Plenary ( which may re- main. ) But ftill, it will be more difficult to fhew pundually what this Imperfect or Spiritual Peace and Comfort. 267 or Virtual Juftification is ? and moft diffi- cult to fhew, Whether with the lofs of Aftual Plenary Juftificatioa, and the lofs of a Plenary Right to Heaven, a mans falvation may confift ; that is, Whether if he (hould die in that condition , he fliould be faved or condemned ? Or if it befaid, that he Jball certainly repent, i.Yet fuch a fuppofition may be put, while he yet repenteth not; for the enquiry into his date; How farre there is any incerei- fionofhis JuftificaTion, Pardon, Adopti- on or Right to falvation ? 2. And whe- ther it can fully be proved that it is impof- fible ( or that which never was or fhall be ) for a Regenerate man to die in the very aft of a grofs linne ( as felf-murder or the like?) For my parti think God bath purpofely left us here in the dark, that we may not be too bold in finning, but may know that whether the grofs fins of Believers be fuch as deftroy their ju- ftification and right to Glory, preva- lently, or not, yet certainly they leave them in the dark, as to any Gefckinty of their Juftification or Salvation. And then more dark is it and impofti- ble to difcover, How farre a man may go in thefe groffer finnes ; and yet have the prevalent habits of Grace ? As to the N z former 2 68 DireBionfcr getting and ketftng former Queftion about the intercifion of Juftification , I am fomewhat inclinable to think, that the habit of Faith hath more to do in our Juftification then I have formerly thought, and may as properly be faid to be the condition as the aft : and that as long as a man is ( in a prevalent degree) habitually a Believer, he is not only imperfeftly and virtually Juftified, but fo farre aftually Juftified , that he (houldbe faved, though he were cut off before he aftually Repent: And -that he being already habitually Penitent, having a hatred of all fin as fin, (houldbe faved, if meer want of opportunity do prevent the Aft : And that only thofe finnes do bring a man into a ftate of condemnation, or prove him in fuch, which confift not with the Habitual Preheminence of Chrifts intereft fa our fouls above the intereft of the flefh and world; And that David's and cpeters were fuch as did confift with the preheminence of Chrifts intereft in the habit. But withall, that fuch grofs finnes muft needs be obfervable, and fo the foul that is guilty doth ordinarily know its guilt, yea and think of it: And that it is inconfiftent with this habitual Repen- tance, not to Repent aftually as foon as Time is afforded , and the violence of paffion Spiritual Peace and Comfort , 2 (9 paffion fo farre allaied, as that the foul may recoiled it felf, and Reafon have its free ufe : And that he thathath this lea- fure and opportunity for the free uR Reafon, and yet doth not Repent, it is a fign that the intereft of the flefh is habi- tually as well as aftually ftronger t; Chrifts intereft in him. I fay, in this doubtfull cafe, I am molt inclining to judge thus: But as I would have no man take this as my refolved Judgement, mueh lefs as certain Truth, and leaft of all, to venture oniinne or impenitency ever the more for fuch a doubtful! opinion, which doth not conclude him to be certa*. unjuftified; fo I am utterly ignorant both how long fenfaal paffionsmay poi- fibly rage and keep the foul from fober Consideration ; or how farre they may interpofein the very time of Confidera- tion andfruftrate it^ and prevail againft it : and fo keep the finner from actual Repen- ting , or at leaft, from a full ingenuous acknowledgement and bewailing of the fin which is neceffary to full Repentance : and how long Repentance may be fo farre ftifled, as to remain only in lome inward grudgings of confcience, and trouble of minde, hindered from breaking out into free Confeffion ( which' feemeth to have N 3 been 2 70 Dirtftionfir getting and keeping been ZXtt/id's cafe long.) Nay itisimpof- fible to know juft how long a man may live in the very praftice of fuch grofs fin, before Chrifts habitual Intereft above the flefh be either overthrown, or proved not to be there? and how oft a man that hath true Grace may commit fuch fins : Thefe things are undifcernable ; befides that none can punctually define a grofs fin fo as to exclude every degree of Infir- mities, and include every degree of fuch grofs fin. Perhaps you will marvellwhy I run fo farre in this Point ; It is both to give you as much light as I can, what fins they be which be to be called Infirmities, and fo what fins they be that do forbid that gen- tle, comforting way of cure, when the foul is troubled for them, which muft be ufed with thofe that are troubled more then needs, or upon miftakes : and alfo to convince you of this weighty Truth, That Our Ctmfcrt yea and Ajfuranee hath a great dependence on our atlpuil obedience : yea Jo great that the' leaft obedient fort ef fine ere Chrijlians cannot by ordinary means have any Ajfarance : and the rnofi cbedierit ( if other neeejjaries concurre ) will have thi moft Afinrance : and for the middle fort • Their Affnrance Will rife and fall, ordinarily With Spiritual Peace dnd Comfort. 2 7 1 Vrith their obedience : fo that there's no Vray to comfort fuch offending Christians but by reducing them to fuller obedience bj Faith and Repentance, that fo the evidences of their f unification may be clear, and the great impediments of their Affurance and Comfort be removed. This I will yet make clearer to you by its Reafons, and then tell you how to ap- ply it to your felf. 1 . No man can be fure of bis falvation or Juftification but he that is (lire of his true Faith and Love. And no man can be fure of his true Faith and Love, but he that is fure of the fincerity of his obedi- ence: For true Faith doth ever take God for our great Soveraign, and Chrift for our Lord-Redeemer, and containeth a Covenant-delivery of a mans felf to God and the Redeemer to be Ruled by him, as a Subjeft, Childe, Servant and Spoufe. This is not done fincerely and favingly unlefs there be an aftual and habitual Re- solution to obey God and the Redeemer, before all creatures, and againft all tem- ptations that would draw us from hiin. To obey Chrift a little, and the flefh more, is no true obedience : If the flefh can do more with us to draw us to fin, then Faith and Obedience do, to keep us from fn-:, N 4 ord:-- a 7 i Diretfim far getting and keeping ordinarily ; this is no true Faith or Obe- dience. If Chrift have not the Soveraign- ty in the foul, and his Intereft be not the moft predominant and potent, we are no true Believers. Now it is plain, that the Intereft of the world and flefh doth aftu- ally prevail, when a man is actually com- mitting a known finne, and omitting a known duty: and then it is certain that Habits are known but by the Ads. Aisd therefore it muft needs be that the foul that molt finneth muft needs be moft in ■doubt whether the Intereft of Chrift or the flefh be predominant ? and fo whether his obedience be true or no? and fo whe- ther he did fincerely take Chrift for his Soveraign? and that is, whether he be a true Believer ? For when a man is enqui- ring into the ftate of his foul, Whether he do fubjed himfelf to Chrift as his only Soveraign ? and whether the Authority and Love of Chrift will do more with him, then the temptations of the world, flefh and devil ? he hath no way to be refolved buc by feeling the Pulfe of his own Will ? And it he fay, / am willing to obey Chrijl ieforeiheflejb, and yet do actually live in an obedience to the flefh before Chrift, he is deceived in his own Will : for this is no laving WiUingnefs. A wicked man may Spiritual Peace and Comfort. 2 73 may have fome will to obey Chriflr prin- cipally : but having more will to the con- trary , viz. to pleafe the fiefh before Chnft, therefore he is wicked ftill : fo that you fee in our felf-examination, the bufinefsis for the moil: part finally Refol- ved into our fincere aAual obedience. For thus we proceed: VVe ' firft finde, He that believeth and loveth Chrifi fincerely, Jhall be faved* Then we proceed, He that be- lieveth fine ere Ij. taketh Chrifi for his Sove- reign. Then, He that truly tal^eth.Ci. for his Sovereign, doth truly refvlve to obey him and his Laws, before the, world, fiefh or devil. Then, He that truly ,refolveth thus to obey Chrifi before all, doth fineerely ferform his refolution, and doth Jo obey hi?rm for that is no true refolution ordinarily, that never comes to performance. And here we are caft unavoidably to try whe- ther we do perform our refolutions by actual obedience > before we can fit down with fetled Peace : much more before we get Aflfurance. Now thofe that are dili- gent and carefull in obeying, and have greateft conquefl over their corruptions, .anddomoft ieldom yield to temptations, but do moft notably and frequently con- quer them, thefe have the cieareft difcor very of the performance of their refolu- N~5 tions 274 Vfocftito fir getting and keefing tions by obedience ; and confequently the fulleft Affurance : But they that are often- eft overcome by temptations, and yield moftto fin, and live moft dilbbediently, muft needs be furtheft from Affurance of the fincerity of their obedience, and con- fequently of their falvation. 2. God himfelf hath plainly made our a&ual obedience, not only a fign of true Faith, but a fecondary part of the con- dition of our falvation as promifed in the New Covenant. And therefore it is as impoflible to be faved withoutit, as with- out Faith : fuppofing that the perfon have opportunity to obey, in which cafe only it is made neceffary as a condition. This I will but cite fever al Scriptures to prove, and leave you to perufe them if you be unfatisfied. ito#.8.i,to 14. They that are in Chrift Jefus, are they that walk, not after the flefh but after the Spirit. If ye live after the flefh je Jball Me, but if ye by the Spirit do mortifie the deeds of the body, ye Jball live. Rev.22.14. Bleffed are thej that do his commandments, that they way have right to the tree of Life, and may enter in by the Gate into the City. Heb.5.9. He is become the Author of eternal falvation to all them that obey him. Matth. 1 1. 28, z% 3 c. Take my ycak^ npn yon, for it is eafie, Spiritual Peace and Ccmfort. 275 eajie, and my burden for it is light. Learn of me to be meekjind lowly, &c. and ye fhall fnde Reft, &c fokn 16. 27. Luke 13. 24. Phil. 2. 12. ivew. 2.7,10. ^/?. 15. 12,17. & 14.21. iWitf. 5.44. Luk16.27,$$. Pro. 8.17,21. Matth. 10.37. i77;».6.i8,I9.. 2 Z/w. 2.5,12. Matth. 25.41^2. fam.i. 21,22,23,24,26. & 1. 12. &;2..jfi IVw.. 1.23. &28.13. Z/^13.3,.5. Olfatth.12. 37. & 11.25,26. & 6. 12, 14, 15. 1 ^/?« 1.. 9. ,4#. 8.22. & 3. 19. &22. 16. Z#^g 6.37. iPtf. 4. 18. & 1. 2,22. Rem. 6.16. with abundance more the like. Now when a poor finner that hath oft fallen into Drunkennefs , Railing, Strife, Envying, &c. fhall reade that thefe are the works ofthefiefh, and that for thefe things fake the wrath of God cometh en the children of difobedience ; and that every man fhall be judged according to his works, and according to what he hath done in the fiefh ; and that they that do fuch things fhall not inherit the Kingdom of God; it cannot be but that his Affurance of fa!- vationmuft needs have fo greatadepen- dance on his obedience, as that thefe fins will diminifh it When he reades Rom.6. 16. His fervants ye are to whom ye obey, - yphether of ftnne unto death, or of obedience unto Righeoufnefs ; be muft needs think, how. 276 Direftien for getting and keeping how fuch a time and fuch a time he obey- ed finne : and the oftner and the more wilfully he did ic, the doubtfuller will his cafe be. Efpecially if he be yet in a fin- full courfe, which he might avoid, whe- ther of grofs finne, or any wilfull finne, it cannot be but this will obfcure the evi- dence of his obedience. Men cannot judge beyond evidence : and he that hath not the evidence of his true obedience, hath not the evidence of the fincerity of his Faith. 3. Moreover, Aflurance and Comfort are Gods gifts ; and without his gracious aid we cannot attain them. But God will not give fuch gifts to his children while they ftand out in difobedience, but when they carefully pleafe him. Paternal Juftice requires this. 4 . And it would do them abundance of hurt, and God much difhonour if he fhould either tell them jnft how oft or how farre they may fin and yet be faved • or yet fhould keep up their Peace and Comforts as well in their greateft difobe- dience, as in their tendereft carefull walk- ing wich him. But thefe things I fpoke ot before,and formerly elfewhere. You fee then that though fome obedi- ent tender Chriftian$ may yet on feveral occasions Spiritual Peue and Comfort. % and how hard a thing, and how rare is it to finde it and to keep in it? For your felf and all tender confciencM Chriftians that are heartily willing to be Ruled by Chrift, I would perfwade you equally to beware of both thefe 1 becaufe fome fouls are as inclinable to the later extream as to the former (during their troubles.) But for the moft Chriftians in the world, I would have them firft and principally avoid the former , and that with farre greater diligence then the later. For 1 . Naturally all mens hearts are farre pro- ner to deal too remifly, yea unfaithfully v/ith themfelves in fearching after their fins, then too fcrupuloufly and tenderly. The 282 Direction forgetting and keeping The beft men have fo much pride and car- nal felf-love, that it will ftrongly incline them to excufe, or mince , or hide their finnes , and to think farre lightlier and more favourably of it then they (hould do , becaufe it is theirs. How was the cafe altered with Judah towards Thamar, when he once faw it was his own a&. How was Davids zeal for Juftice allaied, as foon as he heard, Thou art the wan ? This is the moft common caufe why God is fain to hold our eyes on our tranfgreffi- ons by force, becaufe we are fo loth to do it more voluntarily : and why he open- ethour finnein fuch crimfon and fcarlet colours to us ; becaufe we are fo apt either to look on them as nothing, or to fhut our eyes and over-look them : and why God doth hold us fo long on the rack, becaufe we would ftill eafe our felves by uningenuous excufes and extenuations : and why God doth break the skin fo oft and keep open our wounds; becaufe we are ftill healing them by fuch carnal fhifts. This proud fm-excufing diftemper needs no other proof or difcovery , then our great tendernefs and backwardnefs infub- mitting to reproofs : How long do we excufe finne, and defend our pretended innocency, as long we can finde a word to Spiritual Peace and Comfort. 283 to fay for it. Doth not daily experience ef this fad diftemper even in moft of the godly , difcover fully to us, that moft men ( yea naturally all ) are farre proner to over-look their finnes, and deal un- faithfully and negligently in the triall; then to be too tender, and to charge them- felves too deep. Befides, If a Chriftian be heartily wil- ling to deal impartially and fearch to the quick, yet the heart is lamentably de- ceitfiill, that he fhdl over-look much evil in it, when he hath done his beft. And the devil will be farre more induftrious to provoke and help you to hide, excufe and extenuate finne, then to open it, and fee it as it is. His endeavour to drive poor fouls into terrours , is ufually but when he can no longer keep them in pre- emption ; When he can hide their fin no longer, nor make it feem fmall to keep them in impenitency, then he will make it feem unpardonable and remedilefs, if he can: but ufually not before. So that you fee the frame of moft mens fpirits doth require them, to be rather over-jealous in fearching after their finnes, then over-carelefs and confident of them- felves. 2. Befides this ; I had rather of the two 284 Direction fer getting and keeping two that Chriftians would fufpeft and feareh too much then too little, becaufe there is a hundred times more danger in feeing finnelefs then it is, or overlook- ing it , then in feeing it greater then it is, and being over-fearfull. The later miftake may bring us into for- row; and make our lives uncomfortable to us ( and therefore fhoufd be avoid- ed : ) but ufually it doth not endanger our happinefs ; but is often made a great occafion of our good. But the former miftake may hazzard our everla- fting falvation, and fo bringustoremedi- lefs trouble. 3 . Yea, left you ftiould fay, This hfad language to comfort a diftrejfed wounded fold, let me adde this one Reafonmore. So farre as I can learn by reading the Scriptures , and by long experience of very many fouls under troubles of con- ference , It is moft commonly feme notable cherijhed corruption that breedeth and feed- eth the fad uncomfortable ft ate of meft pro- feffours, except thofe who by melancholy or very great ignorance, are fo weal^ in their Intellectuals, as that they are uncapable of making any true difcovery of their condition, and of pajfing a right judgement upon them* felves thereupon. r Leaft Spiritual Pedce and Comfort. 4 £ % Leaft I fhould make fad any foul than God would not have fad, let me defire you to obferve, i . That I fay but of mcfi ProfeJJors, not all : For I doubt not but God may hide his face for fbme time from fome of the holieft and wifeft of Belie- vers, for feveral and great r^afons. 2.D0 but well obferve raoft of the humble obe- dient Chriftians that you know to lie un- der any long and fad diftrefs of minde, and you will finde that they are generally of one of the two foremenrioned forts : either fo ignorant as not to know well what faith is, or what the conditiohs of the Covenant are, or what is the extent of the promife, or the full fufficiency of Chrifts fatisfaftion for all Tinners, or what are the evidences by which they may try themfelves : Or elfe they are Melancholy perfons whofe fancy is {till molefted with thefe perturbing vapours and their underftandings fo clouded and diftempered , that Reafon is not free, And fo common is this later, that in my obfervation , of all the Chriftians that have lived in any long and deep diftrefs of minde, fix if not ten for one have been deeply Melancholy; except thefe that feed their troubles by dilobedrence. So that befides thefe ignorant and Melan- choly i%6 Direction for getting and keeping choly perfons, and diforderly declining Chriftians, the number of wounded fpi- rits I tliink is very fmall, in comparison of the reft. Indeed it is ufual for many atorftiortly after their firft change to be under trouble and deep fears : But that is but while the fenfe of former finne is frefhupon their hearts. Thefudden di£ covery of fo deep a guilt, and fo great a danger, which a man did never know be- fore, muft needs amaze and affright the foul : and if that fear remain long where right means are either not known or not ufed, for the cure, it is no wonder: and fometimes it will be long if the righteft means be ufed. But for thofe that have been long in the Profeflion of holinefs, and yet lye, or fall again, under troubles of foul ( except thofe before excepted ) I would have them make a diligent fearch, whether God do not obferve either fome ileihiy intereft incroach upon his Right; or fome aftual fin to be cherifhed in their hearts or converfations ? . And here let me tell you, when you are making this fearch, what particulars they be which 1 would have you to be moft jealous of. i . The former fort which I call contrary carnal intereft incroaching on Chrifts Right, are they that you mult look Spiritual Peace and Comfort. 287 look after with farre more diligence then your adual finnes. 1. Becaufe they are the farre greateft and moft dangerous of all finnes, and the root of all the reft : for as God is the End and Chief Good of every Saint, fo thefe finnes do ftand up againft him as our End and Chief good; and "carry away the foul by that Aft which we call fimply willing, or compla- cency, and fo thefe interefts are mens I- dols, and refift Gods very Soveraignty and perfed Goodnefs, that is, They are againft God himfelf as our God. Where- as thofe which 1 now call Adual finnes as diftinft from thefe, are but the violation of particular Precepts, and againft Gods means and Laws diredly , and but re- motely or indiredly againft his Godhead ; and they have but that ad of our Will which we call Election, Confent or Vfe, which is proper to Means, and not to the End. 2. Becaufe as thefe finnes are the moft damnable, fo they lye deepeft at the heart, and are not fo eafily difcovered. It is ordinary with many to have a Cove- tous, Worldly, Ambitious heart, even damnably fuch, that yet have wit to carry it fairly without ; yea andfeem truly Re- ligious to themfelves and others. 3 . Be- caufe thefe finnes are the moft common : For aS8 DlrtBUnfor gming and keeping For though they reign only in hypo- crites and other unfanftified ones, yet they dwell too much in all men on earth. If you now ask me what thefe iinnes are: I anfwer, They are, as denomina- ted from the Point or Term from which men turn, allcomprifed in this one Vm- vpillingnefs of God , or the turning of the heart from God^ or not loving God But as we denominate them from the Term jor Objeft to which they turn, they are all coKiprifed in this one, Carnal felf-love> or turning to and preferring our carnal f elf before God, and as it inclinech to a&ion, all or moft of it is comprehended in this one word Tlefh-yleafing. But becaufe there are a Trinity of finnes in this Unity, we rauft confiderthem diftindly. Three great Objefts there are about which this iinne of Fle/b-flexfing is exercifed : i. Credit or Honour. 2. Profit or Ri- ches. 3. Senfual Pleafure, more ftriftly fo called, confifting in the more immedi- ate Pleafing of the fenfes; Whereas the two firft do more remotely pleafe them, by laying in Provision to that end : O therwife all three are in the general but Flejb-f leafing. The three: great iinnes therefore that do moft dire&ly fight againit Spirit** I Peace 4*d C$mfort. 289 againft God himfelf in his Sovereignty, are 1. Pride or Ambition, 2. Worldlines or Love of Riches, 3. Senfuality y Volup- tuoufhcfs, or inordinate Love of Pleafures. There are in the Vnderfianding indeed other fmnes as diredly againft God as thefe, and more radicall (as 1. Atheifm, denying a God. 2. Polutheifm, denying our God to be the Alone God, and joyn- ing others with him. 3. Idolatry, owning falfe Gods. 4. Infidelity, denying Jems Chrift our Lord-Redeemer. 5. Owning falfe Saviours and Prophets, in his ftead, or before him , as do the Mahometans. 6. Joyning other Redeemers and Saviours with him, as if he were not the alone Chrift. 7. Denying the holy Ghoft, and denying Credit to his Holy and Miraculous Teftimony to the Chriftian faith, and blaf- phemoufly afcribing all to the devil: which is the finne againft the Holy Ghofi 8. Owning and believing in devils, or Lying fpirits in ftead of the Holy Ghoft : as the Montanifts, Mahometans, Ranters, Familifts do. 9. Owning and adjoyning devils or Lying fpirits in coordination or equality with the Holy Ghoft, and belie- ving equally his dodrine and theirs, as if he were not fole and fufficient in his Work. AH thefe are finnes diredly againft God O him* 2 9 o Direction for-getting and keeping himfelf, and if prevalent, moft certainly damning;- three againft the Father, three againft the Sonne , and three againft the Holy Ghoft. But thefe be not they that I need now to warn you of. Thefe are prevalent only in Pagans, Infidels, and Blafphemers. Your troubles and com- plaints fhew that thefe are not predomi- nant in you. Ic is therefore the three forementioned finnes of the Hearc or Will that I would have you carefully to look after in your troubles, to fee whether none of them get ground and ftrength in you. i. Enquire carefully into>your humility. It is not tor nothing that Chrift hath faid fo much of the excellency and neceflky of this Grace ; When he bids us learn of him to be meek and lowly : when he bleffeth the meek and poor in fpirit : when he fetceth a little child in the midft of them, and telleth them, Except they become as that child they could not enter into the Kingdom of Heaven : when he ftoopeth towalhand wipe his Difciples feet, requi- ring them to do fo by one another. How oft doth the Holy ' Ghoft prefs this upon us? Commanding us, to fubmit our felves to one another : and not to minde high things ^ but to condefcend to men of low eftate, Spiritual Peace and Cemfort. 291 eftate, Rem. 12.16. and not to be wife in our own efteem, but in honour preferre others before our felves, Rom. 12.10. How oft hath God profeffed to refift and take down the Proud, and to give Grace to the humble and dwell with them ? Search care- fully therefore left this finne get ground upon you. For though it may not be f> predominant and reigning as to damn yov?, yet may it caufe God to affiid you and his face from you, and humb.. j the fenfe of his difpleafure, and the con^ mentof his Love. And though one w think that doubting troubled fouls fhould be alwaies the moft humble/and freed from pride, yet fad experience hach cer: me, that much pride may dwell wd doubtings and diftrefs of minde. Even fome of the fame fouls that cry out of their own unworthinefs, and fear left they fhall be firebrands of Hell, yet cannot endure a clofe reproof, especially for any difgrace- full fin, nor cannot bear a difparaging word, nor love thofe, nor fpeak well do not value them, nor endure to be ( or contradicted in word or deed, I have all go their way, and follow their judgement, a::d lay as they fay, a after their pipe, and their : thofe that will not do it ; much more kg O 2 2 9 * Dire&ion for gating and keeftng thofe that fpeak or do any thing to the di- minifhing of their Reputation : They can- not endure to be low , and paft by, and overlooked when others are preferred be- fore them, or to be flighted and difrefpe- .fted, or their words, or parts, or works, or judgements to be contemned or difpara- ged : Nay fome are fcarce able to live in the fame Houfe, or Church, or Town in love and peace with any but thofe that will humour and pleafe them, and fpeak them fair, and give them fmooth and ftroaking language, and forbear crofting, reproving and difparaging them. Every one of thefe lingly is an evident mark and fruit of pride ; how much more all joyntly. I ferioufly profefs it amazeth me to confider how hai- noufly moft profeflbrs are guilty of this fin I even when they know it to be the devils own fin, and the great abomination hated of God, and read and hear fo much againft it as they do, and confefs it fo oft in their praiers to God, and yet not only inwardly cherifh it, but in words, a&ions, geftures, apparel, exprefsit, and paffionately defend thefe discoveries of it. The confufions and diftraftions in Church and State are nothing elfe but the proper fruits of it : fo are the contentions among Chriftians, and the un- peaceablenefs in families ; For only fronts fruk Spiritual Peace and Comfert. 293 pride cometh contention , faith Solomon, Pro v. 15.10. For my pare when I confider the great meafure of pride, felf-conceitednefs, felf-efteem that is in the greateft part or Chriftians that ever I was acquainted with, ( we of the Miniftry not excepted ) I won- der that God doth not affiiftus more, and bring us down by foul means that will not be brought down by fair. For my own part 1 have had as great means to help me againft this fin, as moil men living have had, firft in many years trouble of minde, and then in near twenty years languishing and bodily pains, having been almoft twenty times at the graves mouth, and living near it conti- nually; and laftly, and above all, I have had as full a fight of it in others, even in the generality of Profeflbrs , and in the dolefull ftate of the Church and State, and haynous deteftable abominations of this age1, which one would think fhould have fully cured it. And yet if I hear but either an applauding word from any of fame, on one fide , or a difparaging word on the other fide,. I am fain to watch my heart as narrowly as I would do the thatch of my houfe when fire is put to it, and prefently to throw on it the water of Deteftation, Refolution, and Recourfe to God : And though the afts through Gcds great mercy O 3 be s 9 4 BireZiienfor getting andkeefhg be thus reftrainedy yet the conftajiey of thefe inclinations aflures me, that there is ftill a ftrong and d^cp root. I befeech you therefore, if you would ever have fetled Peace and Comfort, be watchfull againft this finne of Pride, and he fure to keep it down, and get it mortified at the Very heart. 2. The next fin that I would have you be fpecially jealous of is coveteoufnefs, or love of the profits or riches of the world. This is not the fin of the rich only, but alio of the poor : and more hainous is it hi them to love the world inordinatly that have fo little of it, then in- rich men that have more to tempt them: though dangerous in both. Nor doch it lye only in coveting that which is anothers, or in feeking to get by unlaw- tuU means ; but alfo in over-valuing and over-loving the wealth of the wrorld though lawfully gotten. He that loveth the world ( that is, above Chrift and holineis ) the love of the Father is not in him ( that is, iavingly and fincerely ) i fob. 2. i^>. He that loveth houfe or lands better then Chnrt cannot be his Difciple. I befeech you there- fore when God hides his face, fearch dili- gently, and fearch again and again, leaft theu'crldfhould encroach on Chnftsinter- cft in your hearc : If it fhouid be fo, can you Spiritual Peace md Comfort. 25? 5? you wonder if Chrift feem to withdraw, when you begin to fet fo light by him, as to value dung and earth in any companion withhimfelf? May not he well fay to you, If you fet fo much by the Vsorld, take it, and fee Vehat it will do for you ? If you can fptre me better then your wealth, you Jkall be with* out me. Muftnotthe Lord Jefus needs take it exceeding unkindly, that after all his love and bloodfhed and pains with your heart, and feals of his kindnefs, and difcoveries of his Amiablenefs and the Treafures of his Kingdom, you fhouid now fo much forget and flight him, to fet up the .world in any comparifon with him? and to give fuch loving entertainment to his enemy ? and look fo kindly on a competitor ? Is his glo- ry worth no more then fo ? and hath he deferved no better at your hands? Again therefore do I befeech you to be afraid, left you fkculd be guilty of this fin. Examine, whether the thoughts of the world grow not fweeter to you, and the thoughts of God and glory more unwelcome, and un- pleafing ? whether you have not an eager- nefs after a fuller eftate, and too keen an edge upon your defires after riches? or at leaft, after a fuller portion and provifion for your children ? or after better accom- modations and contentments in Houfe, O 4 Goods, 196 T>hcftionf$rgttting4ndketfmg Goods, or other worldly things? Do not worldly hopes delight you too much ? and much more your worldly poflefiions? Are you not too bufily contriving how to be richer, forgetting Gods words, i77w.6..8, 9,17- Doth not the world eat out the life of your duties, that when youftiouldbe fe- riouswith God, you have left your heart behindeyou, and drowned your affections in things below ? Doth not your foul ftick fo faft in this mud and clay, that you can fcarce ftirre it Godward in Prayer or hea- venly Meditation ? Do not you cut (hort duties in your family and in fecret, if not frequently omit them, thatfo you may be again at your worldly bufinefs ? Or do you not cuftomarily hurry them over becaufe the world will not allow you leafure to be ferious > and fo you have no time to deal in good earneft with Chrift or your foul? Do not your very fpeeches of Chrift and heaven grow few and ftrange, becaufe the world muft firftbe ferved? VVhen you fee your brother have need, do you not (hut up the bowels of your companions from him? Doth not the love of the world make you hard to your fervants? hard tothofe you buy and fell with ? And doth it not in- eroach much on the Lords own day ? Look after this earthly vice in all thefe difcove- ries : Spiritual Peace and Comfort. 2 9 7 ries : fearch for your enemy in each of thefe corners. And if you finde that this is indeed your cafe , you need not much wonder if Chrift and you be ftranger then heretofore. ]f this earth get between your heart and the Sun of Life, no wonder if all your Comforts are in an eclipfe • feeing your Light is but as the Moon's, a borrow- ed Light. And you muft be the more care- full in fearching after this finne, both be- caufe it is certain that all men have too much of it, and becaufe it is of fo dange- rous a nature, that fhould it prevail, it would deftroy : For coveteoufnefs is Ido- latry. And among all the hainous finnes that the godly have fallen into, look into the Scripture, and tell me how many of them you finde charged with coveteoufnefs ? Andalfo, becaufe it is a blinding befooling finne , not only drawing old men , and thofe that have no children, and rich men, that have no need to purfue thefe things as madly as others ; but alfo hiding it felf from their eyes, that moft that are guilty of it will not know it : Though, alas, if they were but willing it were very eafie to know it. But the power of the finne doth fo fet awork their wits to finde excufes and fair names and titles for to cloak it, that many delude others by it, and more delude them- 0 5 ielves3 2 9% Vin&ion for getting And keying felves, but none can delude God. The cafe of fome Profeflors of Godlinefs that I have known is very lamentable in this point ; who being generally noted for a dangerous meafure of worldlinefs, by moft that know them, could yet never be brought to acknowledge it in themfelves : Nay by the excellency of their outward duties and difcourfe, and the ftrength of their wits ( alas, ill imployed ) and by their great abi- lity of fpeech, to put a fair glofs on the fou left of their a&ions, they have gone on ibfmoothly andplaufibly in their worldli- nefs, that though moft accufed them of it behinde their backs, yet no man knew how to faften any thing on them. By which means they were .hindered from repentance and recovery. In this fad cafe, though it be Gods courfe very often to let hypocrites and other ene- mies go on and profper,. becaufe they have their portion in this life, and the reckoning is to come ; yet I have oft obferved that for Gods own people, or thofeth&t he means to make his people by their recovery, God ufeth to crofs them in their worldly defires r-nd defignes: Perhaps he may let them thrive a while, and congratulate the pros- perity of their ftefh, but at laft he breaks infuddeniy ontbeir wealth, and fcatters it abroad, Spirited Peace And Comfort. 2 $9 abroad, or addeth fome crofs to it that im- bitters it all to them, and then asketh them, where is now your Idol ? and then they be- gin to fee their folly. If you do .dote on ^ny thing below to the negledingof God, he will make a rod for you of that very thing you dote upon; and by it will he fcourge you home to himfelf. 3. The third great heart-finne which I would have you jealous of, is Senfuality or Voluptuoufnefs, or pieafing the fenfes in- ordinately. The two former are in this the more mortallfinnes, in that they carry more of the Underftanding and Will with them, and make Reafox it feif to be fer- viceable to them in their workings ; where- as fenfuality is more in the flefh and paffion3 and hath oft times lefs affiftance of Reafon or Confent of the Will. Yet is the Will tainted with fenfual inclinations, and both Reafon and Will are at the beft guilty of connivence , and not exercifing their au«* thority over the fenfual part. But in this fenfuality is the more dangerous vice , in that it bath fo ftrongand infeparablea feat as our fenfual appetite; and in that it add- eth fo violently andragingly as it doth';,fo that it bcareth down a weak oppoiition of Reafon and Will, and carrieth us on blind- fold , and transformed us. into bruits.. I will. yoo Direftito for getting And Uq fag will not here put the Queftion concerning she grofs afting of this fin ( of that anon :) but I would have you very jealous of a fen- fual difpofition. When a man cannot deny his appetite what it would have; oratleaft, coveteoufnefs can do more in reftraining it, then confcience : When a man cannot make a Covenant with his eyes , but muft gaze on every alluring objeft : When the flefli draws to forbidden pleafures, in meats, drinks, apparel, recreations, lafcivioufnefs, and all the confi derations of Reafon can- not reftrainit; this is a fad cafe: and God may well give over fuch to fadnefs of heart. If we walk fopleafingly to the flefh, God will walk more difpleafingly to us. And as you fhould be jealous of thefe great heart-tranfgreffions , fo fhould you be of particular a dual finnes. Examine whether the jealous eye of God fee not fomething that much offendech him and caufeth your heavinefs. I wilL not enlarge fo farre as to minde you of the particular finnes that you Ihould look after, feeing it muft be All, and your obedience muft be &niverfall. Only one I will give you a hint of. I have obferved God fomecimes fhew himfelf moft difpleafed and angry to thefe ,Chriftians ^ who have the leaft tendernefs and companion- towards the infirmities of others. Spiritual ft Act And Cmftrt. 501 others. He that hath made the forgiving others a neceflary condition of Goas for- giving us, will furely withdraw the fenfe of our forgivenefs , when we withdraw our forgivenefs and compafiion to men. He that cafts the unmercifull fervant into helJfI who takes his fellow-fervant by the throat, will threaten us and frown upon us if we comebutneerit, Bleffed are the mercifull for they flail obtain mercy. Be Jball havt judgement "without mercy that jheweth no mer- cy, Jam. 2. 13. Study well Rom. 14. & 15. Chap. & Gal.6. which the proud, cenfori- ous , felf-efteeming Profeflbrs of this age have ftudied fo little, and will not under- ftand. When we deal fourly and churlifh- ly with our weak, brethren, and in ftead of winning an offendour by love, wewillvili- fiehim, anddifdain him, and fay, Hew can fuch a man have any Grace I and will, thirik and fpeak hardly of thofe that do but che- ri(h any hopes that he may be gracious, or fpeak of him with tendernefs and compafii- on ; no wonder if God force the confiden- ces of fuch perfons to deal aschurlilhly and fourly with them, and to clamour againft them, and.fay, How canfi thou have any true grace, who haft fuch finnes at thefe ? When our Lord himfelf dealt alway fo tenderly with finners, that it gave occafion to the flanderous- 3d DirtBionfor getting and keeping flanderous Pharifees to fay, He was a friend of Tublictws and finners, : ( and fo he was ; even their greateft friend.) And his com- mand CO us is, We then that are firong ought to hear the infirmities of the weak, and not to pleafe our f elves : Let every one of iu pltafe his neighbour for his good to edification . For even Chrifi p leafed not himfelf, Rom. 1 5 . 1 .2 3 . And Gal. 6.1,2. Brethren, if a man be over- taken with a fault, ye which are fpiritual reflore fuch a one in the fpirit of meeknefs, confidering thy felf, lefi thou alfo be tempted. Bear ye one another s burden, and fo fulfil the Law of Chrifi. When people can bear with almoft no infirmity in a neighbour, in a fervant, or in their neereft friends, but will make the worft of every fault, no won- der if God make fuch feel their dealings with others, by his dealings with them. Had fuch that Love to their pooreft bre- thren, which thinketh no evil, andfpeaketh not evil, which fuffereth long and is kinde , envieth not, vaunteth not it felf, is not puffed up, bekaveth net it felf unfeemly, feeketh mt her own, is not eaftly provoked , beareth all things, believeth all things., hopeth all things > endureth all things, J Cor. 13.4,5,7. Had we more of this love which covereth a mul- titude of Infirmities; God would cover our ; Infirmities ihe mojre, *and tell us of t£em3 Spiritual Pttc&j&d Comfort. 303 them, and trouble us for them the lefs. To this finne I may adde another, which is fcarce another, but partly the; fame with this, and partly its immediate efFeft : and that is , ZJnfeaceablenefs and unquiet nefs with thofe about us • this commonly occafi- onethGod to make us as unpeaceable and unquiet in our felves. When people are fo frovvard, and peevifla , and troublefome, that few can live in peace with them, either in family or neighbourhood, except thofe that have little to do with them, or thofe that can humour them in all things, and have an extraordinary skill in fmooth {peaking, flattering or man-pleafing , fo that neighbours , fervants, children, and fometimes their own yoak-fellows , muft be gone from them ^ and may not abide near them, as a man gets out of the way from a wild beafl: or a mad dog, or avoid- eth the flames of a raging fire ; is it any wonder' if God give thefe people as little peace in their own fpirits, as they give to others. When people are fo hard to be pleafed that no body about them or near them can tell how to fit their humours; neighbours cannot pl?afe them , fervants cannot pieafe them, Husband or Wife can- not pleafe each other ; every word is fpoke amifs, and every thing done amifs to them ; what 304 ^re^ion for getting and keefing what wonder if God feem hard to be plea- fed, and as frequently offended with them ? efpecially if their unpeaceablenefs trouble the Church , and in their turbulency and felf-conceitednefs , they break the peace thereof. Thus I have told you what finnes you muft look after when you finde your peace broken , and your confcience difquieted ; fearch carefully left fome iniquity lye at the root Some I know will think that it is an unfeafonable difcourfe to a troubled con- fcience^ to minde them fo much of their finnes, which they are apt to look at too much already. But to fuch I anfwer, ei- ther thofe finnes are mortified and forfa- ken ; or not : If they be ; then thefe are not the perfons that I fpeak of, whofe trouble is fed by continued finne : but I fhall fpeak more to them anon. If not- then it feems for all their trouble of con- fcience, finne is not fufficiently laid to heart yet. The chiefeft thing therefore that I in- tend in all this difcourfe, is this following advice to thofe that upon fearch do finde themfelves. guilty in any of thefe cafes. As ever joh would have peace of conscience, fet your [elves prefent/j againfi jour finnes * And do not either miftaki?*glj crj out of one Spiritual Pact and Comfort. 305 me fore, when it is Another that is jour ma- ladj ; nor jet jpend jour dates in fears and difquietnefs of minde , and fruit lefs com- plainings , and in the mean time continue in wilfull finning : but refift finne more* and torment jour mindes lefs : and breaks iff jour fin and jour terrours together. In thefe words I tell you what muft be done for your cure; and I warn you of two fore miftakes of many fad Chriftians hereabouts. The cure lieth in breaking off finne , to the utmoft of your power. This is the Achan that difquieteth all. It is Gods great mercy that he difquieteth you in finning, and gives you not over to fo deep a (lumber and peace in finne, as might hinder your repentance and refor- mation. The dangerous miftakes here are thefe two. 1. Some do as the Lapwing, cryloudeft when they are furtheft fiom the neft : and complain of an aking tooth, when the dt- feafe is in the head or heart. They cry out, O I have fuch wandring thoughts in prajery and fuch a bad memorj, and Jo hard a heart that I cannot weep for finne ; or fuch doubts and fears, and Jo little fenje of the Love of God , that I doubt 1 have no true Grace : When they fhould rather fay , / have fa proud a heart , that God is fain bj thefe fad yo6 Viretfm for getting and kttfing fad means to humble me : lam fo high in my own eyes, fa wife in my own conceit, and fa tender of my own efleem and credit, that God is fain tc makemebafe in my own eyes, and to abhorre my felf J am fo worldly and in love with earth , that it draws away my thoughts from God, duls my love, and f foils all my duties, I tm fo fenfual that I ven- ture fconer to d iff leaf e my God then my fiefh .• / have fo little ctmpafJUn on the infirmities vf neighbours and fervants and. other bre- thren , and deal fo xenforioufiy , churlijhly and unmercifully with them, that God is fain to hide his mercy from 'we, and ffeak^ to me as in anger, and vex me as in J 'ore difplear fure. J am fofroward, peevifb, quarrflfeme, unpeaceablt and hard to be p leafed, that it is no wonder if I have no peace with God, or in my own confeience ; and if I have fo little cjuietnefs who love and feek^it no more. Ma- ny have more reafon, I fay, to turn their complaints into this tune. 2. Another moft common unhappy mifcarriage of fad Chriilians lieth here, that They will rather continue complaining and felf tormenting , then give over finning, fo farre is they wight give it over if they would. I befeech you in the Name of God to know and confider what it is that God mjuireth of you. He doth not de- fire 'Spiritual Peace wd Comfort. 307 fire yous vexation but your reformation. No further doth he defire the trouble of your minde, then as it tendeth to the avoid- ing of that finne which is the caufe of it. God would have ,you lefs in your fears and troubles, and more in your obedience. Obey more, and difquiet your minde lefs. Will you take this counfel prefently and fee whether it will not do you more good, then all the complaints and doubtings of your whole life have done. Set your felf with all your might againft your pride, workttinefs and feniuality 3 your unpeace- ablenefs and want of love and tendernefs to your brethren ; and whatever other fin your confdence is acquainted with. I pray you tell me, If you had gravel! in your ihoe, in your travel, would it not be more wifdom, to fit down and take off your fhoe, and caft it out, then to ftand ftill or go complaining, and tell every one you meet of your forenefs ? If you have a thorn in your foot , will you go on halting and lamenting, or will you pull it out? Truly finirc£imfor getting and keeping ever you would have peace then^ refolve againft finne to the utmoft of your power : Never excufe it, or chenfh it, or favour it more. Confefe it freely. Thank thofe that reprove you for it. Defire thofe about you to watch over you, and to tell you of it : yea to tell you of all fufpitious fignes that they fee of it, though it be not evi- denr. And if you do not fee fo much Pride, Worldlinefs , Unpeaceablenefs or other finnes in your felf, as your friends think they fee in you, yet let their judge- ment make you jealous of your heart ; fee- ing felf-love doth oft fo blinde us, that we cannot fee that evil in our felves, which others fee in us * nay which all the Town may take notice of. And be fure to en- gage your friends that they (hall not fmooth over your faults, or mince them, and tell you of them in extenuating language, which may hinder Conviftion and Repen- tance; much lefsfilencethem, for fear of difpleafing you : but that they will deal freely and faithfully with you. And fee that you diftaft them not, and difcounte- nance not their plain dealing, left you dip- courage them , and deprive your foul of fo great a benefit. Think beft of thofe as your greateft friends, who are leaft friends to your finne, and do moft for your reco- very Spiritual Peace dftd Comfort, gop very from it. If you fay, Alas, I am not able to mortifie my ftnnes : It is not in my fower. I aniwer, t. I fpeak not of a per- fect conqueft : nor of a freedom from eve- ry paflion or infirmity. 2. Take heed of pretending difability when it is unwiilirig- nefs. If you were heartily willing you would be able to do much, and God would ftrengthen you. Cannot you refift Pride, WorWlinefs and Senfuality if you be wil- ling? Cannot you forbear moft of the aftual (innes you commit, and perform the duties that you omit, if you be Willing > ( though not fo well as you would perform them ? ) Yea let me fay this much, left I endanger you by fparing you : Many a xniferable hypocrite doth live in trouble of minde and complaining, and after all pe- ri(h for their wilfull difobedience. Did not the rich young man go farre before he would break off with Chnft? and when he did leave him he went away forrowfull. And what was the caufe of his forrow? Why the matter was, that he could not be faved without felling all and giving it to the poor, when he had great Poffeilions. It was not that he could not be rid of his finne: but that he could not have Chrift and Heaven without forfaking the world. This is the cafe of unfanftified perfons that are 310 VireSiion for gttti&g and keeping are enlightened to fee the need of Chrift, but are not weaned from worldly profits, ho- nours and pleafures ; they are perhaps trou- bled in minde, ( and L cannot blame them ) but it is not that they cannot Jeave finning, but that they cannot have Heaven without leaving their delights and contentments on earth. Sin as lift they would willingly leave: For uq man can love evil as evil. But their fiefhly profits,, honours and pleafures they will not leave ; and -there is the: ftop : and this is the caufeof their forrows and fears. For their own judgement criesrout againft them, He that loveth the world,- the love of the Father is not in him : If ye live after the falh .ye Shall die. Godrefifteth the pro fid. This ii the voice of their informed understand- ings: And confcience feconds it and faith, Thou art the man. But the fle(h cries louder then both thefe, wilt thou leave thy plea- fares ? wilt thon undo thy felf ? vnlt thou> be made a, f corn or laughing foi\ to all t Or rather it ftrongly draws and pf ovokerh, when it hath nothing to fay: No wonder if this poor finner be here in a ltrait, and live in diftrefs of minde. But as long as the flefti holds fo faft, that all this conviAion and trouhlewill not caufe it tolofeits hold, the poor foul is (till in the bonds of iniquity. The cafe of fuch an hypocrite or half-Chri- ftian Spiritual Ptatt and Comfort. 311 ftian is like the cafe of the poor Papift, thai having glutted himfelf with flefh in the Lenr, was in this ftrait that either he muft vomit it up, andfo ditclofe his fault and undergo penance • orellehemuft befickof his fur* feit, and hazzardhi^life : But he nrfolvecft rather to venture on the danger, then to bear the penance. Or theii^cafe is like that of a proud woman, that hath got on a ftrait garment, or a pinching ihoe, and becaufe (he will not be out of the fafhion, (he will rather choofe to bear the pain^ though (he halt or fuffer at every ftep. Or lite the more impudent fort of them, who willeniure the cold, and perhaps- hazzard their lives, by the nakednefs of their necks and breafts and armes, rather then they will controul their fhamelefs pride. What cure now fhoulda wife man wifh to fuch people as thefe ? Sure- ly, that the fhoe might pinch yet a little harder, till the pain might force them to caft it off. And that they might catch fome cold that would pay them for their folly (fo it would but fpare their lives) till it fhould force them to be afhaoied of their pride, andcover their nakednefs: Even fo when diibbedient hypocrites do complain that they are afraid they have no grace, and a- fraidGod doth not pardon them, and will not fave them, Ilhould tell them, if I knew them, 3 1 2 Direction for getting and keeping them, that I am afraid fo to; and that it. is not without caufe ; and defire that their fears were fuch, as might affright them from their difobedience, and force them to caft away their wilfull finning. I have faid the more on this point, becaufe I know if this advice do but help you to mortifie your fin, the beft and graateft work is done, whether you get Aflurance and comfort or no : and wkhall that it is the moft probable means to this Aflurance and Comfort. I (hould next have warned you of the other extream, viz,, needlefs fcruples; but I mean to make that a peculiar Direction by it felf, when I have firft added a little more of this great means of Peace, A found Obedience, DIRE- Spiritual Peace and Comfort. 3 1 3 ^l1^CT^;0 n xxiv.~ 24. My next advice for the obtaining of a fctled Peace and Comfort, is this: £Take heed chat you content not your felf with a cheap courfc of Religion5and fuch a f^rving of God as cofteth you tittle or nothing : But in your abftaining from fin , in your riling out of fin 5 and in your difchargeof Duty , incline moft to that way which is moft fclf- deny- ing, and difpleafing to the ftefli (fo you be fure it be a lawful way.) And when you are called out to any work which will ftand you in extraordinary labour and coft, you muftbe fo far from fhrinking and drawing your neck out of the yoke, that you muft look upon it as a fpc- cial prize that is put into your hand, & a lingular advantage & opportu- nity for the increafe of your comforts. ^PHTS Rule is like the reft of theChri- -*- ftian Doftrine, which is not throughly underftood by any way but experience. V Li- 5 1 4 Dir etiions for getting and keeping Libertines and fenfual Profeflbrs that never tryed it, did never well underftand it. I could rind in my heart to be large-in explaining and applying it, but that I have been fo large be- yond my firft intentions in the former Di- rections, that I will cut off the reft as fhort as I well can. Let none be fo wickedly injurious to' rae, as to fay I fpeak or think of any Merit , pro- perly fo called, in any the coftlieft work of man: Fatten not that on me which I both difclaim , anddefire the Reader to take heed of. But I rauft tell you thefe two things : i. That a cheap Religion is a far more uncertain evidence of fincerity , then a dear, it will notdifcover fo well to a mans own foul , whether he prefer Chrift before the world , and whether he take him and his Be- nefits for his Portion and Treafare. 2. That a cheap Religion is not ufually accompanied with any notable degree of Comforts, although the perfon be afincere- hearted Chriftian. Every Hypocrite can fubmit to a Religion ,thac wili (colt him little: much more which will get Reputation with men of greateft Wifdom and Piety : Yea he may flick to it, fo it will not undo him in the world. If a have knowledge, and gifts of utterance, gth idperfecuteyois , and fay all manner of evil fayings againft yon falfly for my names ftikj : Rejoyce and be exceeding glad, for great is four reward in Heaven.^ law. I. 2, 3^ 12, My Brethren , count it all joy tyhen ye fall into di- vers temptations ( not inward temptations of the Devil and our Luft , bue trials by per- fection:) kriovping that the trying ofyourjaith Worl^eth yatience. B/ejfed -is the man that er>- dureth temptation* for W'hcn he is tried, he P 2 3 1 6 Directions for getting and keeping Jhallreciive the frown of Life , Which the Lord hath promifed to them that love him7\ See Lukj 6. 23. 17^.4. 13. ^.5.41. 2 Cor. 6. 10. & 7. 4. £V. 1. 1 1. Hei.lO.^^.zCor. 13. 9. & 12. 15. Oh how gloriouflfy doth a tried faith fhine , to the comfort of the Be- liever, and the admiration of the Beholders ? How eafily may a Chriftian try himfelf at futti a time when God is trying him f One hours experience , when we have found that our faith can endure the furnace f and that we can hazard or let go all for Chrift, will more effedually refolve all our doubtings of our iincerity , then many a months trial by meer queftioning of our own deceitful hearts, ObjetL But (you may fay) what if God call me not tofuffering or hazards? mufti caft my felf upon it without a Call i or muft I be therefore without Comfort ? Ahjh. No ; you (hall not need to caft your felf upon frittering ; nor yet to be with- out Comfort for want of it. I know7 no man but may ferve God at dearer rates to the flefti then molt of us do , without ftepping out of the way or His duty : Nay he muft do it, ex- cept he will avoyd his duty. Never had the Church yet Rich times of profperity, but that faithful duty would hazard men, and caufe their trouble in the flifh. Can you not , nay ought Spiritual Peace and Comfort. 3 1 7 ought you not to put your felf to greater la- bour for mens fouls? If you fhould but go day after day among the poor ignorant people where you live 3 and inftrud them in the knowledge of God , and bear with all their weaknefs and rudenefs , and continue thus with Patience ; this might colt you fome la- bour , and perhaps contempt from many of the unthankful : and yet you fhould not do more then your duty , if you have opportu- nity for it, as moft have, or may have, if they will. If you (hould further hire them to learn Catechifms ; if you (hould extend your liberality to the utmoft for relief of the poor , this would coft you fomewhat. If you carry on every Juft Caufe with Resolution, though never fo many great friends would draw you to betray it : this may coft you the lofs of thofe friends. If you will but deal plainly with the ungodly, and againft all fin , as far as you have opportunity , efpecially if it be the fins of Rulers and Gentlemen of name and power in the world ; it may coft you fomewhat. Nay though you were Em- bafladors of Chrift, whofe office is to deal plainly , and not to pleafe men in evil upon pain of Chrifts difpleafure ; you may perhaps turn your great friends to be your great ene- mies. Go to fuch a Lord, or fuch a Knight, or fuch a Gentleman, and tell him freely, P 3 that} 3 1 8 Directions for getting andkeefwg that God lookech for another manner of fpending his time then in hunting and hawk- ing , and fporting and feafting 5 and that this precious time muft be dearly reckoned for : Tell him, that God looks he fhould be the moft eminent in Holinefs f and in a Heavenly iife 5 and give an example thereof to all that are below him , as God hath made him more eminent in worldly dignity and poffeflions. Tell him , that where much is given , much is required . and that a low profeflion , and dull approbation of that which is good, will kr\'^ no man , much lefs fuch a man. Tell him, that his Riches muft be expended to feed and cloath the poor, and promote good ufes, and not ineerly for himfelf and family, or elfe he will make but a fad account : ancl that he muft freely engage his reputation, eftate and life, and all for Chrift and his Gofpel , when he cals him to it ; yea and forfake all for him,if Chrift put him toit,or elfe he can be no Difciple of (Thrifts : and then what good will his Honours and Riches do him, when his Soul (hall be called for? Try this courfe with Great men, yea with Great men that leem religious,and that no further then faith- fulnefs and companion to mens fouls doth bind you , and do it with all the wifdom.you can, that is not carnal ; and then tell me what it doth coft you. Let thofe Minifters that . Spiritual Peace and Cemfert. 3 1 9 that are near them , plainly and roundly tell both the Parliament-men, and Commanders of the Army , of their unqueftionable tranf- grefiions, and that according to their nature, (and wo to them if they do not) and then let them tell me what it doth coft them. Alas Sirs , how great a number of ProfefTors are bafe, daubing, felf-feeking Hypocrites ,N that cull out thefafe, the cheap ; the eafy part of duty, and leave all the reft ! And fo ordina- rily is this done , that we have made us a new Chriftianity by it; and the Religion of Chrifts own making , the felf-denying courfe - prefcribed by our Mafter. is almoft unknown; and he that (hould pradice it would be taken for a madman, or fome felf-conceited~Cy- nick, orfomefaucy, if not feditious fellow. It is not therefore- becaufe Chrift hath not prefcribed us a more felf-denying, hazardous, laborious way , that men fo commonly take up in the Cheapeft Religion: but it is through our falfe-heartednefs to Chrift . and the ftrength of fenfual carnal Interefts in us , which make us put falfe Interpretations on the plaineft precepts of Chrift which charge any unplealing duty on us, and Familiftically turn them into Allegories , or at leaft we will not yield to obey him. And , truly, I think that our (hifting off Chrift in this unworthy manner , and even altering that very frame P 4 and 320 Directions forgetting and keeping and nature of Chriftian Religion (by turning that into a flefli-pleafing Religion , which is more againft the flefh then all the Religions elfe in the world ) and dealing fo refervedly, fuperficially and unfaithfully in all his work , is a great caufe why Chrift doth now appear no more openly for men \ and pour out no larger a meafure of his Spirit in Gifts and Confolations. When men appeared ordina- rily in the rnoft open manner for Chrift , in greateft dangers and fufferings; then Chrift appeared morb openly and eminently for them (yet is none more, for meeknefs • humi- lity and love , and againft unmerciful or di- viding zeal , then Chrift.) 2. And as you fee that a cheap Religiouf- nefs doth not fo difcover fincerity : fo fe- condly , it is. not accompanied with that fpe- ciat blefling of God. As God hath engaged himfelf in his Word < that they fhall not lofe their Reward that give but a cup of water in his name : fo he hath more fully engaged himfelf to thofe that are rnoft deeply engaged for him; even that they that forfake all for him, fhall have manifold recompence in this life, and in the world to come eternal life. Let the experience of all the world ofChri- ftia'ns be produced , and all will atteft the lame truth , That it is Gods ufual courfe to give men larger Comforts in dearer duties, then Spiritual Peace and Comfort. 3 2 1 then in cheap : Nay feldom doth he give large Comforts in cheap duties *. and feldom doth he deny them in dearer , fobeit they are not made dear by our own fin and foolifli indifcretion , but by his command , and our faithfulnefs in obeying him. Who knows not that the Confolation of Martyrs is ufually above other mens , who hath read of their fufferings and ftrange fuftentations ? Chri- ftian, do but try this by thy own experiences, and tell me , when thou haft mod refolutely followed Chrift in a good Caufe ; when thou haft ftood againft the faces of the greateft for God ; when thou haft caft thy life , thy fa- mily and eftrate upon Chrift, a^drunthyfelf ' into themoft apparent hazards for his fake: haft not thou come off with more inward peace and comfort, then the cheaper part of thy Religion hath afforded thee? When thou haft ftood to the Truth and Gofpel , and haft done Good through the greateft op- pofition , and loft thy greateft and deareft friend? becaufe thou wouidft not forfal>e Chrift and his fervice , or deal fallly infome Caufe that he hath Trailed thee in ; haft not thou come off with the blefiing of Peace of Confcierce? Nay, when thou haft denied thy moft importunate Appetite, and moft croffed thy lufts , and moft humbled and a- bafed thy felf for God j and denied thy V 5 i credit, 322 I>ir eft ions for getting and keeping credit , and taken fhame to thy felf in a free confeflingof thy faults , or patiently put up the greateft abufes , or humbled and tamed thy flefh by neceflary abftinence, or any way moft difpleafed it, by crofting its intereft, by bountiful giving, laborious duty , dangers or fufferings for the fake of the Lord Jefus , his Truth and People : hath it not been far bet- ter with thee in thy Peace and Comforts then before ? I know fome will be ready to fay , That may be from Carnal Pride in our own doing or fuffering. I anfwer ; It may be fo ; And therefore let all watch againft that. But I am certain that this is Gods ordinary deal- ing with his people, and therefore we may ordinarily exped: it : It is for their encourage- ment in faithful duty ; and I may truly fay , for their Reward , when himfelf cals that a Reward which he gives for a cup of water. Lay well to heart that Example of Abraham for which he is fo often extolled in the Scri- pture, viz,, hisreadinefstofacrificehisonly Son : This was a dear Obedience : And faith God, Becanfe (mark Becaufe) thou haft done ihi& thing , in bleffmg I tyj// blefs thee , &c. ''David would not offer to God that which toft him nothing , 2 Sam. 24. 24. 1 Chron. 2 j. 24. God will have the beft of your hearts, the beft of your labours , the beft of your e- • Btes, the beft of all; or he.wilinct accept vu Spiritual Peace and Cow fort. 323 Labels facrifice was of the beft , and it was accepted: And God faith to Cain , If thots do ycell,jbalt not thou be accepted ? Seeing this is fo, let me advife you ; Take it not for a calamity , but for a precious ad- vantage, when God cals thee to a hazardous coftly fervice 5 which is like to coft thee much of thy eftate , to coft thee the lofs of thy chiefeft friends, the lofs of thy credit, the in- dignation of Great ones, or the painfttlleft diligence and trouble of body : Shift it not off, but take this opportunity thankfully, left thou never have fuch another for the clear- ing, of thy fincerity, and the obtaining of more then ordinary Confolations from God: Thou haft now a Prize in thy hand for fpi- ritual riches, if thou have but a heart to im- prove it. I know all this is a paradox to the unbelieving world : But here is the very ex- cellency of the Chriftian Religion, and the Glory of Faith. It looks for its greateft fpoyls , and richeft prizes from its Conquefts of fiefhly Interefts: It is not only able to do it, but it expefteth its advancement and confolations by this way. It is engaged .: in a war with the world and fleftv, and in this war it plays not the vapouring fencer , that feems to do much < but never ftrikes home, as Hypocrites and carnal worldly Fro- fefforsdo-: bur belays it home and {pares 324 Direct ions for getting And keeping not, as one that knows, That the flelhesruine mull: be his RIfing , and the flefhes thriving would be his Ruine. In thefe things the true Ghrifttan alone is in good fadnefs, and all the reft of the world but in jeft. The Lord pity poor deluded fouls ! You may fee by this one thing y how rare a thing true Chriftianity is among the Multitude that take themfelves for Chriftians ! and how certain therefore it is that few (hall be faved ! Even this one point of true Mortification, and felf-denial , is a ttranger among the moft of Profeflbrs. Oh how fad a teftimony of it are the aftions of thefe late times , wherein fo much hath been done for felf, and fafety, and carnal interefts, and fo little for Chrift I yea , and that after the deepeft engagements of Mercies and Vows that ever lay on a people in the world : Tnfomuch that through the juft judgement of God 3 they are now given up to doubt, whe- ther it be the duty of Rulers to do anything as Rulers for Chrift, or no ? or whether they fhould not let Chrift alone to do ithimfelf? Well , this which is fuch a myfterie to the un- regenerate world , is a thing that every ge- nuine Chriftian is acquainted with \ for they that are Chrifts have crucified the flefh, with the affections and lufts thereof; and the world is dead to them > and they to the world , Gal. 6.11, Take Spiritual Peactind Comfort. 325 Take this counfel therefore in all the fe- veral cafes mentioned in the Dire&ion : 1 . In your preventing fin , and maintain- ing your Innocency,if you cannot do it with- out denying your credit , and expofing your felf to difgrace- or without the lofs of friends, or a breach in youreftate , do it ne- verthelefs : Yea, if it would coft you your utter ruine in the world, thank God that put fuch an opportunity into your hand for ex- traordinary Confolations : For ordinarily the Martyrs Comforts exceed other mens , as much as their burthen of duty and fuffering doth. Cj}ri*n *s fain to write for the com- fort of fome Chriitians in his times , that at death wrere troubled that they mift of their hopes of Martyrdom. So alio if you cannot mortifie any luft without much pinch- ing the fleft\ do it chearfully ; for the dearer the viftory coiteth you , the fweeter will be the iffiie and review. 2. The fame counfel I give you alfo in your rifing from fin. It is the fad condition of thofe that yield to a Temptation , and once put their foot within the dores of Satan, that they enfnare themfelves fo, that they muft un- dergo thrice as great difficulties to- draw back , as they needed to have done -before- hand for prevention and forbearance. Sin unhappily engageth the finner tago on • and one- 3 2 6 Dirtttiom for getting and keeping one fin doth make another feem neceffary. O how hard a thing is it for him that wrong'd another by ftealing, deceit , over-reaching in bargaining , or the like , to confefs his fault 9 and ask him forgi venefs, and to the utmoft of his ability to make reftitution ! What abun- dance of difficulties will be in the way ? Ic will likely coft him the lofs of his Credit , befides the breach in his eftate , and perhaps lay him open to the rage of him that he hath wronged. Rather he will be drawn to cover his fin with a Lye 3 or at leaft by Excufes. And fo it is in many other fins. Now in any of thefe Cafes , when men indulge the flefh , £>nd cannot find in their hearts to take that lofs or fhame to themfelves,which a through - Repentance doth require , they do but feed the troubles of their foul , and hide their wounds and fores , and not eafe them. Ufu- ally fuch perfons go on in a galled, unpeace- able condition , and reach not to foiid Com- fort : (I fpeakonlyof thofe to whom fuch Confeffion or Reftitution is a duty.) And I cannot wonder at it : For they have great caufe to queftion the truth of that Repent- ance, and confequently thefoundnefs of that heart , which will not bring them to a felf- denying duty, nor to Gods way of rifing from their fin. It feems at prefent the in- tereft of the flefh is a&ually predominant , when Spiritual Peace and Comfort. 327 when no Reafon or Convi&ion will perfwade them to contradift it. As ever you would have found Comfort then in fuch a Cafe as this , fpare not the flefti. When you have finned, you muft rife again or perifh. If you cannot rife without falling, without free con- fefiing, without the utter fhamingof your felves , without reftitution j never ilick at it. This is your hour of Trial: O yield not in the Conflift. The dearer the Viftory cofteth you, the greater will be your Peace, Try itj and if you find it not fo, I am miftaken. Yet if you have finned fo that the opening of it may more difcredit the Gofpel , then your Confeflion will honour it, and yet your Con- fcience is unquiet, and urgeth you to confefs; in fuch a cafe be firft well informed, and pro- ceed warily and upon deliberation ; and firft open the cafe to fome faithful Minifter or able Chriitianin fecret, that you may have good advice. 3. The fame counfel alfo would I give you in the performance of your duty. A Ma- giftrate is convinced he muft punifh finners , and put down Ale-houfes , and be true to every Juft Caufe : but then he muft fteel his face againft all mens reproaches, and the fo- licitations of all friends. A Minifter is con- vinced that he muft teach from houfe to houfe, as well as publickly, if he be able ; and rhr.t 318 Dire&iem for getting andkttpng that he muft deal plainly with finners ac- cording to their conditions ^ yea and require the Church to avoyd Communion with them, if they be obftinate in evil! after other Ef- ficient means : But then he fhall lofe the Love of his People, and be accounted Proud, Precife, Rigid, Lordly, and perhaps lofe his maintenance. Obey God now; and the dearer it cofteth you , the more Peace and Prote&ion , and the larger blefling may you expeft from God : For you do ( as it were ) oblige God the more to ttick to you ; as you will take your felf obliged to own , and bear out, and reward thofe that hazard ftate, and credit , and life for you. And if you cannot obey God in fuch a Trial , it is a fad iign of a falfe-hearted Hypocrite : except your fall be only in a temptation, from which you rife with renewed Repentance andRefoluti- onsr which .will conquer for the time to come. As Peter , who being left tohimfelf for an example of humane frailty , and that Chrift might have no friend to ftick by him when he fuffered for our fin , yet prefently wept bit- terly , and afterward fpent his ftrength and time in preaching Chrift , and laid down his life in Martyrdom for him. So perhaps many -a poorfervant, or hard labourer , hath fcarce anytime except the Lords day to Pray or Read. Let fuch pinch the . Spiritual Vtace and Comfort. 329 the flefli a little the more ( To they do not o- verthrow their health ) and either work the harder, or fare the harder, or be cloathed the more meanly , ok efpecially break a little of their fleep , that they may find fome time for thefe duties ; and try whether the Peace and Comfort will not Recompence it. Never any man was a lofer for God 1 So private Chriftians cannot confcionably difcharge the great plain duty of Reproof and Exhortati- on ; lovingly, yet plainly telling their friends and neighbours of their fins, and danger, and duty , but they will turn friends into foes, and poflibly fet all the Town on their heads. But is it a Duty , or is it not ? If it be , then truft God with the IfTue , and do your work, and fee whether he will fuffer you to be lofers. For my part I think, that if Chriftians took Gods work before them, and fpared the flelh lefs , and trufted themfelves and all to Ghrift alone, and did not balk allthetrou- blefom coftly part of Religion , and that which moft crofTeth the intereft of the flefh ; it would be more ordinary with them to be filled with the joys of the Holy Ghoft , and walk in that Peace of Confcience which is a Continual Feaft ; and to have fuch full and frequent views both of the iincerity of their Evidencing Graces i and of Gods Re- conciled 3$o Directions for getting and keeping conciled Face , as would banifh their doubts and fears , and be a greater help to their cer- tainty of falvation ? then much other labour doth prove. If you flinch not the fiery fur- nace, you (hall have the company of the Son of God in it. If you flinch not the Pnfon and Stocks , you may be able to fing as Paul and Silas did. If you refiife not to be ftoned with Stephen , you may perhaps fee Heaven open- ed as he did. If you think thefe Comforts fo dear bought • that you will rather ven- ture without them ; let me tell you , you may take yourcourfe , but the end will con- vince you to the very heart, of the folly of your choyce. Never then complain for want of Comfort ; remember you might have had it, and would not. And let me give you this with you : You will fhortly find , though worldly Pleafures, Riches and Honours were fome flight falves to your molefted Confci- ence here , yet there will no cure nor eafe for it be found hereafter: Your merry hours will then all be gone , and your worldly De- lights forfake you in Diftrefs : but thefe folid Comforts which you judged too dear, would have ended in the Everlafting Joys of Glory. When men do flinch God and his Truth in ftraits, and juggle with their Confciences , and will take out all the honourable , eaiy, cheap part of the work of Chrift, and make'a Religion Spiritual Peace and Comfort. 331 Religion of that by it felf, leaving out all the difgraceful^ difficult, chargeable , felf-deny- ing part • and hereupon call themfelves Chri- ftians, and make a great (hew in the world with this kind of Religioufnefs , and take themfelves injured if men queftion their ho- nefty and uprightnefs in the faith : thefe men are notorious felf-deceivers , meer Hypo- crites ; and in plain truth, this is the very true defcription by which damnable Hypocrites are known from found Chriftians. The Lord open mens eyes to fee it in time while it may be cured. Yea , and the nearer any true Chriftian doth come to this fin , the more doth he dif-oblige God , and quench the Spirit of Comfort , and darken his own Evi- dences, and deftroy his Peace of Confcience, and create unavoydable Troubles to his Spi- . rit, and eftrangednefs betwixt the Lord Jefus and his own foul. Avoyd this therefore , if ever you will have Peace. DI- 332 Directions for getting md keeping DIRECTION XXV. 25 . CMy next Advice flta/l be [omewbat near of kin to the former. If you would learn the moft expeditious way to Peace andfetled Comfort , [Study well the Art of Doing Good :& lcc it be your every-days contrivance, care and bufinefs, how you may lay out all that God hath truftcd you with 5 to the greateft pleafing of God 3 and to your moft com- fortable account/] STill remember (left any Antinomian (hould tell you that this favours of Po- pery, and trufting for Peace to our own Works.) 1. That you muft not think of giving any of Chrifts honour or office to your beft works. You muft not dream that they can do any- thing to the fatisfadion of Gods Juftice for your iins : nor that they have any proper Merit in them , fo as for their worth to ob- lige God to Reward you : nor that you muft bring them as a Price to purchafe Chrift and Heaven : Spiritual Peace and Comfort. 333 Heaven : nor that you have any Righteout nefs or Worthinefs in your felf and Works , which the Law of Works will fo denominate or own. But onely you muft give Obedience its due under Chrift ; and lo you honour Chrift himfelf , when thofe that detraft from Obedience to him ■ do dilhonour him : and you muft have an Evangelical Wcrthmefs xnd Rigbteoufnefs (fo called many and many times over in the Gofpel ) which partly confifteth in the fincerity of your Obedience and Good Works ; as the condition of continuing your ftate of Juftification , and right to eternal Life. 2. Remember I have given you many Ar- guments before , to prove that you may take Comfort from your Good Works, and Gra- cious Aftions. . 3. If any further Objections fhouid be made againft this , read confiderately and be- lievingly Math. 25. and CMath. 5 and 7, Chapters throughout , or the former onely ; and I doubt not but you wiil be fully refol- ved. But to the work. Thofe men that ftudy no other Obedience then onely to do no (pofitive) harm, arefo far from true Comfort, that they have yet no true Chriftianity ; I mean 3 fuch as will be fa- vingtothem. DoingGood is a high part of a Chriftians obedience , and muft be the chief part 334 Directions for getting and keeping part of his life. The Heathen could tell him that askt him, How men might be like to God ? That one way was , To do good to all.. This is beyond our power , being proper to God the Univerfal Good , whofe Mercy is over all his Works. But our Goodnefs muft be Communicative, if we will be like God , and it muft be extended and diffufed as far as we can. The Apoftles charge is plain , and we muft obey it if we will have Peace. GaL 6* io. While joh have time , Do good to all men, but ejpecia'ly to them of the houfhold.of faith. Ifa. 1. 1 6, 17. fcafe to do evil , learn to do well^feek* judgement, relieve the opprejfed, judge the father lefty plead for the Widow : fame now drdiit'm reafon together , faith the Lord ; though jour fins be as fcarlet , they /hall be as White 04 fnow ; though they be rid like Crim- fon, they JhaU be at Wool.'] Heb. 13. 16. To Do Cjood , and to communicate , forget not ; for With f uch facrifces God ii Well pleafed.~\ I Tim. 6. 17, 18, 19. Charge them that be rich in this World) tbrt they be not high-minded , nor trufl in uncertain riches^ but in the living God , Who giveth us richly all things to enjoy : That tkej /)*# Ml r^ Z,^, and Do Good7\ Gen: 4. 7. If thou Do Well y Pi alt thou not be Accept ed>' but if thou do Evil , fin liethat the dor e.^ Ad. io. 3,4. 34, 3 J. Cornelius , rAj Prayers and thine Alms are come up for a Memorial before God7\ 35. ["/# fwjr Ration he that fear eth God^ and Vvorketh Right eotsfhefs , *.* Accepted of him7\ Rom. 6. 16. Know ye not that to Vckom ye yield your [elves [ervants to obey -y his [er- vants ye are to W'hom ye obey ? Vthether of fin unto death}or of Obedience untoRigbteou[ne[s>~^ 13. Yield your [elves unto God as thofie that are ulive from the dead , s.nd your members as Inftruments of Right eou[ne[s unto God7\ Mat. 5. 16. Ad. 9 36, Eph. 2. 10. TVe are created in Chrifi Refits to Good Workj Jxhich God hath ordained that Vre fhould ftW^ in them. J I Tim. 2, 10. & 5. 10. & 5. 2 J. 2 Tim. 3. 17. Tit. 2.7. & 3. 8. 14. & 2. 14, H the }efnits at Rome , or thefe- Auced fouls in England , jbSmJN be able to per- fcade the Rulers of this Land, *ho are fo deeply 'hound to God ty row , Mercies ,' Profejfions , and high expences oftredfiire dnd blood , to Re- formbis Church, and propagate his G of pel; that now Spiritual Peace and Comfort. 343 now after all this it belongeth not to them , but the) rnufl a* Rulers be no more for £hrift the* for CMahomet : But if event [hould prove the fad cafe of England to have fuch Rulers (Which ljlrongly hope Will never be) if my Prognofiiiks fail not, this Will be their fate : The Lordjefus Will for fake them>a* they have forfa^en him, & the Prayers of hi* Saints Will be fully turned againft them ; and his EleB flail cry to him night and day , till he avenge them fpeedily , bf makjng thefehis enemies to lick, the dv§ , and drifting them in pieces like a Potters veffcl , be- cause they Would not that he fbould reign over them : And then they /hall faow Whether Chrift be not King of Kings 9 and Lord of Lords. Perhaps you may think I Digrefs from the matter in hand : But as long as I fpeak but for my Lord Chrift , and for Doing Good , I cannot think that I am quite out of my way. But to return nearer tothofe for whofe fakes I chiefly write : This is that fum of my ad- vice : Study with all the underftanding you have, how to do as much Good while you have time as pofiibly you can , and you (hall find that ( without any Popi(h or Pharifaical - felf-confidence ) to be the moft excellent art for obtaining fpiritual Peace , and a large meafure of comfort from Chrift. To that end ufe ferioufly and daily to be- 0^4 think 344 Vinttions for getting and keeping think your felf, What way of expending your Time and Wealth, and all your Talents, will be moft comfortable for you to hear of, and review at Judgement? and take that as the way moft comfortable now. Onely confuk not with flefh and blood : make not your flelh of your counfel in this work : but take it for your enemy : exped: its violent un- wearied oppofition : But regard not any of its clamours or repinings : But know,as I faid before , that your trueft fpiritual comforts are a Prize that muft be won upon the con- queft of the flefh. I will only add to this the words of Bleffed Dr. Sibs (a man that was no enemy to Free Grace, nor unjuft Patron of mans Works) in his Preface to his Souls Con- fitt ; Chnfi is firft a King of Rightemfnefs , *nd then of Teace : The Rtgkteoufnefs that he W$rl^t by his Spirit brings a Teace of fanBifi- catton : Whereby though We are not freed from fn y jet We arc enabled to combat With it , and to get the viUory over it. Seme Degree of Com- fort follows every Cjooddttion^ a* heat accom- panies fire , and as beams and influences ijftse from the Sun : Which is fo true^ that very Hea- thens upon the dif charge of a good Confcience , have found Comfort and Teace anfwerable : this is a Reward before our Reward Again , In Watchfulnefs and diligence We fooner meet tiith Comfort then in idle Complaining Again, Pag. Spiritual Peace and C em fort. 34? Pag. 44, 45. aAn unimployed life U a burthen to ttfelf. god is a pure aft : always Working*. always 'Doing : and the nearer our foul comes to God , the more it is inattion^ and the freer from difquiet. LMen experimentally feel that Comfort inDoingthaiWhich belongs unto them , Which before they longed for and Went With- out. And in his Preface to the BruifedReed; There u no more Comfort to be expelled from Chnft then there is Care to?leafeh\m: Other- Wife to make him an Abetter of a lawlefs and a looje life , is to transform him into a ph'ancy ; nay into the Ukenefs of him Whofe Works he Came to deftroy , Which is the moft deteflable Idolatry of all. One Way Whereby the Spirit of £hrift prevail eth in hU , u to prefer ve them from fuch thoughts : Tet we fee , Teople Will frame a Divinity to themfelves , pleafing to the fiefhyfutable to their own ends, Which being vain in the fub fiance , Will prove likewife vain in the fruit , and a 'butlding upon the fands. So far Dr. Sibs. It feems there were Libertines and Antinomians then : and will be as long as there are any carnal unfan&ifiedProfefTors, - <^5 DI- 3 4$ Wre&im fir getting and keeping : ■ i , ■— ■ 1 — ' — DIRECTION XXVI. z6. Having led you thus far towards a fetled Peace , my next Dire&ion fhall contain a Necefifary Caution, left you run as far into the contrary extreme , vi%. Take heed that you neither trouble your oxen [out with needle fs fcruples • about matters of docirine , of duty, or of fin y or about your own Condition: Nor jet that yott do not make your felf mote work then God hath made you b by feigning things (inlaw fnl which God hath not forbid- den j or by placing your Religion in JVitl-wotlhip 5 or in an over-curious infilling on Circurnftantials , or an wer-rigorous dealing whh your Body. - -*-■ ■»— . — — , THis is but the Exposition of Solomons , Be not Over-wife , and be not Right eons overmuch , Eccl. 7. 16. A ijian cannot ferve God too much ; formally and ftriAly con- sidering his fer vice : much lefsLove him too much, But we may do too much Materially in-* Spiritual Peace and Comfort . 347 intending thereby to ferve God; which though it be not true Righteoufnefs , yet be- ing Intended for Righteoufnefs v and clone as a fervice of God, or Obedience to him, is here called Over-much-Righteoufhefs. I know it is ftark madnefs in the prophane fecure World to think that the doing of no more then God hath commanded us, is Doing too much , or More then needs; as if God had bid us do more then needs, or had made fuch Laws as few of the foolifh Rulers on earth would -make: This is plainly to Blafpheme the Moft High^ by denying his Wifdom and his Goodnefs 5 and his Juit Government of the World : and te Blafpheme his holy Laws, as if they were too ftrict , precife , and made us more to do then needs : and to reproach his fweet and holy ways, as if they were grie- vous, intolerable and unneceffary. Much more is their Madnefs, in charging the Godly with being too Pure, and too Precife , and making too great a llir for Heaven , and that meerly for their Godlinefs and Obedience , when , alas , the beft do fall fo far fhort of what Gods Word and the neceflity of their own fouls do require , that their Confciences do more grievoufly accufe them of Negli- gence , then the barking World doth of be- ing too precife and diligent : And yet more mad are the World, to lay out fo much Time; ; and"- 348 ViYtfiitns for getting and keeping and Care, and Labour for Earthly Vanities , and to provide for their contemptible bodies for a little while , and in the mean time to think that Heaven and their Everlafting Hap- pinefs there , and the efcapingof everlafting damnation in Hell , are Matters not worth fo much ado \ but may be had with a few cold wifhes , and that its but folly to do fo much for it as the Godly do : That no labour (hould be thought too much for the World , theFlefh and the Devil, and every little is enough for God. And that thefe wretched fouls are fo blinded by their own lufts, and fb bewitched by the Devil into an utter Ig- norance of their own hearts, that they verily think, and will ftand in it, that for all this They Love God above all, and love Heaven- ly things better then Earthly , and therefore (hall be faved. But yet Extremes there are in the fervice of God, which all wife Chriftians muft labour to avoyd.. It is a very great Qneftion among Divines, Whether the common rale in E- thicks , That Virtue is ever in the middle be- tween two extremes^ be found, as to Chriftian Virtues : ssfmefiM faith , No. The Cafe is* not very hard, I think, to be refolyed, if you will but ufe thefe three DiftincHons. i. Be- tween the Afts of the meer Rational facul- ties, Uaderftanding and WUJ , called, Elicited AdiSy Spiritual Peace and Comfort. 34^ Ads ; and the Ads of thelnferiour faculties of foul and body , called , Impcrate Ads. 2. Between the Ads that are About the End immediatly , and thofe that are About the Means. 3 . Between the Intension of an Ad, and the ObjediveExtenfion^ and Compari- foa of Objed with Objed, And fo I fay : 1. The End (that is, God and Salvation) cannot be too fully Known or too much Loved , with a pure Rational Love of Com- placency, nor too much fought by the Ads of the foul as purely Rational : For the End being loved and fought for it felf, and being of Infinite Goodnefs, muft be loved and fought without Meafure or Limitation , it being Impoflible here to exceed. Prop. 2, The Means, while they are not mif-appre- hendedy but taken as Means , and Materially wellunderitood, cannot be too clearly dis- cerned, nor too Rightly chofen, nor too Re- solutely profecuted. Prop, 3, It is too po£ fible to mif-apprehend the Means j and to place them inftead of the End, and fo to Over-love them. Prop. 4. The Nature of all the Means confifteth in a Middle or Mean betwixt two Extreams, materially: both which Extreams are fin : fo that it is pofiible to over-do about all the Means , as to the Matter of them, and the Extent of our ads. Though we cannot Love God too mwcha 3 5 o Diretfions forgetting and keeping much , yet it is pofiible to Preach % Hear, Pray, Read, Meditate , Confer of Good too much ; for one Duty may (hut out another ^ and a greater may be negleded by our over- doing in a leffer : which was the Pharifees fin in Sabbath-Refting. 5 . If we be never fo nght iri the extenfionof our Ads, yet we may go too far in the Intention of the Im- peme Ads or Pafiions of the foul j and that both on the Means and End : Though the pure Ads of Knowing or Willing cannot be too great towards God and Salvation , yet the Pafsions and Ads' commonly called Sen- fitive, may. A man may Think on God not onely too much ( as to exclude other necef- fary thoughts ) but too Intenfly : and Love and Defire too Pafsionately : For there is a Degree of Thinking or Meditating , and of Pafsionate Love and Defire , which the brain cannot bear, but it will caufe Madnefs , and quite overthrow the ufe of Reafon , by over- ftretching the organs, or by the extreme tur- bulency of the agitated fpirits. Yet I never knew the man, nor ever fhall do I think, that was ever guilty of one of thefe excefles , that is?of Loving or Defiring God fo Pafsionately as to diftrad him : But I have often known weak-headed people (that be not able to or- der their thoughts ) and many Melancholy People, Guilty of the other; that is, of thinkir- Spiritual Peace tnd Comfort. 1 5 1 thinking too much and too feriouflyand in- tently on Good and Holy things, whereby they have overthrown their Reafon and been diftrafted. And here I would give all fuch weak-headed Melancholy perfons this warn-* ing, That whereas in my Book of Reft , I fo much prefs a conftant courfe of Heavenly Meditation , I do intend it onely for found heads, and not for the Melancholy that have weak heads , and are unable to bear it. That may be their fin r which to others is a very great duty:Wlule they think to doithat which they cannot do , they will btit difahle them- felves for that which they can do. I would therefore advife thofe Melancholy perfons whofe minds are fo troubled , and heads weakned , that they are in danger of over-* throwing their Underftandings ( which ufu- ally begins in multitudes of fcruples, and reft- lefnefs of mind, and continual fears, and blas- phemous temptations : where it begins with thefe , diftra&ion is at hand , if not prevent- ed) that they forbear Meditation, as being no duty to them 3 though it be to others • and inftead of it be the more in thofe duties which they are fit for : efpecially Conference with Judicious Chriltians , and Chearful and Thankful acknowledgement of Cods Mer- cies. And thus have I fhewed you 5 how far we may poflihly exceed in Gods fervice : Let me now a little apply it. It 3 $ i Directions for getting and keeping It hath ever been the Devils-Policy to be- gin in perfwading men to Worldlynefs,Flefh- pleafing, Security and Prefumption , and ut- ter Negled: of God and their fouls, or atleaft preferring their bodies and. worldly things: and by this means he deftroyeth the world. But where this will not take ,> but God awa- keth men effectually, and cafteth out the fleepy Devil, ufually he tils mens heads with needlefs fcruples , and next fetteth them oraa Religion not commanded-, and would make poor fouls believe they do Nothing, if they do not more then God hath commanded them. When the Devil hath no other way left to deftroy Religion and Godlmefs, he will pretend to be Religious and Godly hmi- felf : and then he is always over-religious? and over-godly in his Materials. '*sfll over- doing in Gods ftw^ is undoing. And who ever you meet with that would Over-do , fufpeft him to be either a fubtii deftroying enemy, or one deluded by the deftroyer. O what a Tragedy could I here (hew you of theDc- vils afting ! and what a Myfterie in the Hel- lifh Art of Deceiving could I open to you I And {hall I keep the Devils counfel ? No. O that God would open the eyes of his poor defolate Churches at hit to fee it ! The Lord Jefus in Wisdom and tender- Mercy ,eftablifheth a Law of-Grace,and Rule r of- Spiritual Peace and Comfort . 553 of Life , Pure and Perfeft , but fimple and plain; laying the Condition of mans falva- tion more in the Honefty of the Believing Heart, then in the ftrength of Wit , and fub- tilty of a Knowing Head. He comprized the Truths which were of Necefilty to falvation in a Narrow room : So that the Chriftian Faith was a matter of great plainnefs and fimplicity. As long as Chriftians were fucb, and held to this, the Gofpel rode in Triumph through the world , and an Omnipotency of the Spirit accompanied it , bearing down all before it. Princes and Scepters ftoopt : fub- til Philofophy was non-pluft ; and ail ufeful Sciences came down, and acknowledged themfelves Servants, and took their places 5 and were well contented to attend the plea- fure of Chrift; As Mr. Herbert faith in his Church Militant : Religion thence fled into Greece, Cohere Arts Gave her the higheft place in all mens hearts: Learning^ as pos'd : Tbilofephj ft }as fet ; Sophtfters taken in a Fifbers Netm. Plato and AriftodeVter* at a lofs , And "tehee I'd about again tojpell Chrift s Qrofs* Tracers chas't Sjllogifms into their den , And Ergo Was transform* dint 0 Amen< The Serpent envying this Happtnefc of the 354 Direfliens for getting and keefing the Church, hath no way to undo us , but by drawing us from our Chriftian Simplicity. By the oceafion of Hereticks quarrels and er- rours, the Serpent fteps in , and will needs be a fpirit of Zeal in the Church; and he will fo Over-do againft Hereticks , that he per- fwades them, they muft enlarge their Creed r and adde this Claufe againft one , and that againft another , and all was but for the per- feftingand preferving of the Chriftian Faith: And fo he brings it to be a Matter of fo much Wit to be a Chriftian ( as Erafmm com- plains ) that ordinary heads were not able to reach it. He had got them with a Religious xealous Cruelty to their own and others fouls, to lay all their Salvation, and the Peace of the Church upon fome unfearchable my- fteries about the Trinity , which God eithet never revealed, or never clearly revealed, or never laid fo great a ftrefs upon : Yet he per- fwades them, that there was Scripture-} enough for thefe : Onely the Scripture f] it but in the premifes, or in darker terms, and they muft but gather into their Creed the Confequences , and put it into plainer expreffions which Hereticks might not fo ea- fily corrupt, pervert or evade. Was not this Reverend Zeal ? and was not the Devil feem- ingly now a Chriftian of the moft judicious and forward fort ? But what got he at this one Spiritual Peace and Comfort. 355 one game ? 1. He necefika£ed Implicit Faith even in Fundamentals, when he had got points beyond a vulgar reach among Fun- damentals. 2. He necefiltated fome living Judge for the Determining of Fundamentals quoad ms ^ though not infe (the Soul of Po- pifh wickednefs ) that is , what it is in fenfe that the People muft take for Fundamentals, 3. He got a Handing Verdid: againft the perfe&ion and fufficiency of Scripture ( and confequently againft Chrift , his Spirit , his Apoftles, and the Chriftian Faith:) That it will not afford us fo much as a Creed or Sy- fteme of Fundamentals , or Points abfolutely Nece/Fary to Salvation and Brotherly Com- munion , in fit or tolerable phrafes; but we muft mend the language at leaft. 4. Heo- pened a gap for humane Additions, at which he might afterwards bring in more at his pleafure. 5. He framed an Engine for an Infallible Divifion , and to tear in Pieces the Church , Cafting out all as Hereticks that could not fubfcribe to his Additions, and ne- ceflkatingfeparationbyalldifTenters, to the Worlds End , till the Devils engine be over- thrown. 6. And hereby he lays a ground upon theDivifions of Chriftians, to bring men into doubt of all Religion, as not know- ing which is the right. 7. And he lays the ground of certain neart-burnings, and mu- tual 356 Vlrtftions forgetting and keeping tual Hatred , Contentions , Revilings j and Enmity. Is not here enough got at one Caft ? Doth there need any more to the e- ftablifhing of the Romiflvand Hellilh dark- nefs? )3id not this one ad: found the Seat of Rome ? Did not the Devil get more in his Gown in a day , then he could get by his Sword in three hundred years ? And yet the Holy Ghoft gave them full warning of this before-hand. 2 Qor. 1 1. 2, 3. For 1 am fel- low over you faith a godly fealoujy ; for I have efpoufedyou to one Hatband , that I may pre- Cent y oh as a chaft Virgin to Chrift. But I fear left- by any me am , at the Serpent beguiled Eve through his fubtilty^foyour minds Jbouldbe cor- rupted from the fimplitity that is in Chrift* Rom. 14. i. Him that is Weak in the Faith re- ceive je\ but not to 'Doubtful Difputations. Pfal. 19. The Law of the Lord vs perfett. 2 Tim. 3. 16, 17, All Scripture is givefi by Infpiration from Gody and is profitable for Do- Urine ^f or Reproofs for Correction, for ] ttion in Right eortf nefs , that the Man cf God may be per jetty] throughly furni/bed unto all QoodWorks* Jfa. 8. 20, To the Law and to the Teftimony : if they fpeak^ not according to thefe , it is becaufe there is no truth in them. With many the like. This plot the Serpent hath found fofuo cefsful , that he hath followed it on to this dav. Spiritual Peace and Comfort. 357 day. He hath made it the great Engine to get Rome on his fide, and to make them the great Dividers of Chrifts Church : He made the Pope and the Gouncel of Trent believe, that when they had owned the antient Creed of the Church, they muft put in as many and more additional Articles of their own, and Anathematize all gain layers : and thefe Ad- ditions muft be the peculiar Mark of their Church , as Romiih : and then all that are not of that Church , that is , that own not thofe fuper-added Points, are not of the true Church of Chrift , if they muft be Judges. Yea among our felves hath the Devil ufed fuccefsfully this plot: WhatConfeflion of the pureft Church hath not fome more then is in Scripture ? The moft modeft muft mend the phrafe, and fpeak plainer, and fomewhat of their own in it ; not excepting our own moft reformed Confeffion, Yea and where Modefty reftrains men from putting all fuch inventions and expli- cations in their Creed, the Devil perfwades men that they being the Judgements of God- ly Reverend Divines ( no doubt to be Reve- renced,valued and heard) it is almoft as much as if it were in the Creed, and therefore who- ever diffenteth muft be noted with a black coal, and you muft difgrace him , and avoyd Communion with him as an Heretick. Hence lately 358 Directions for getting and keeping lately is your Union , Communion and the Churches Peace laid upon certain unfearch- able Myfteries about Predeftination , the or- der and obje&s of Gods Decrees, the manner of the Spirits fecreteft operations on the foul, the Nature of the .Wils efTential Liberty , hnd its power of felf-determining the Divine concourfe , determination or predeftination of mans and all other Creatures actions , dec. that he is fcarcely to be accounted a fit mem- ber for our fraternal Communion that dif- fers from us herein. Had it not been for this one Plot, the Chriftian Faith had been kept pure ; Religion had been one ; the Church had been one ; and the hearts of Chriftians had been more one then they are. Had not the Devil turn'd Orthodox, he had not made lb many true Chriftians Hereticks , as £/>/- phanius and /ft*/?*'» have enrolled in the black Lift : Had not the Enemy of Truth and Peace got into the Chair,and made fo pathe- tique an Oration as to infiame the minds of the Lovers of Truth to be over- zealous for it, Sc to do too much, we might have had Truth and Peace to this dav. Yea ftill, if he fee any man of Experience and Moderation ftand up to reduce men totheantient fimplicity, he prefently feems the inoft zealous for Chrift , and eels the unexperienced Leaders of the flocks , that it is in favour of fomeHerefy that Spiritual Peace and Comfort. 5 5:9 that fuch a man fpeaks • he is plotting a Car- nal Syncretifm , and attempting the recon- cilement of Chrift and Belial* he is tainted with Popery, or Socinianifm^ orArminia- nifmvor Calvinifm, or whatfoever may make him odious with thofe he fpeaks to. O what the Devil hath got by Over-doing ? And as this is true in Doftrines , fo is it in Worfhip, and Difcipline , and Paftoral Au- thority and Government. When the Ser- pent could not get the World to defpife the poorFifhermen that published theGofpel, ( the Devil being Judged , and the World Convinced by the Power of the Holy Ghoft, the Agent, Advocate and Vicar of Chrift on earth ) he will then be the forwarded to ho- nour and promote them : And if he cannot make Chnftanrbie aPerfecutor of them , he will perfwade him to raife them in worldly glory to the Stars , and make them Lords of Rome, and poffefs them with Princely Digni- ties and Revenues. And he hath got as much by over-honouring them , as ever he did by perfecuting and defpifingtbem. And now in EnnUrd , when this plot isdefcryed , and we had taken down that faperfiuous ho- nour, as Antichriftian , what doth the Devil but fet in again on the other fide ? and none is fo Zealous a Reformer as he. He cryes down all as Antichriftian , which he defireth fhould _ 360 Direttions for getting and keeping fhouU fall : Their Tythes an,d Maintenance are Antichriftian and oppreflive ( O Pious Merciful Devil ) down with them 1 Thefe Church-lands were given by Papiits to Po- pifhufes , to maintain Bifhops , and Deans , and Chapters : down with them. Thefe Col- ledge-lands , thefe Cathedrals , nay thefe Church-houfes , or Temples (forfo He call them, whether the Devil will or no) all come from Idolaters , and are abufed to Idolatry : down with them. Nay think you but he hath taken the boldnefs to cry out , Thefe Priefts , thefe Minifters^are allAntichriftian,Seducers5 Needlefs, Enviers of the fpiritofProphefy, and of the Gifts of their Brethren, Monopo- lizers of Preaching : down with them too ! So that though he yet have not what he would have, the old Serpent hath done more as a Reformer by over-doing , then he did in many a year as a Deformer or hinderer of Reformation : Yet if he do but fee that there is a Soveraign Power that can do him aMifchief, he is ready to tell them, They. mult be Merciful , and not deal Cruelly with fmners ! Nay it belongs not to them to re- form, or to Judge who are Hereticks and who not . or to reftrain falfe dodrine , or Church-difturbers. Chrift is fufficient for this himfelf.] How oft hath the Devil preached thus , to tye the hands of thofe that might wound him? Would Spiritual Peace md Comfort . 361 Would you fee any further how he hath play'd this fuccefsful game of Over-doing ? Why he hath done as much by it in Worfhip and Difcipline, as almoft in any thing; When he cannot have Difcipline negle&ed , he is an over-zealous fpirit in the breafts of the Clergy ; and he perfwades them to appoint men Penance, and Pilgrimages, and to put the necks of Princes under their feet. But if thisTyrannie muft be abated, he cryes down all Difcipline , and tels them it is all but Ty- rannie and humane Inventions ; And this confe fling lin to Miniftersfor Relief of Con- fcience; and this open Confe fling in the Congregation for a due Manifeftation of Re- pentance , and fatisfaftion to the Church , . that they may hold Communion with them , it is all but Popery7 and Prieftly Domineer- ing. And in matter of Worfhip , worft of all : •When he could not perfwade the world to perfecute Chrift , and to refufe him and his Worfhip , the Serpent will be the molt zea- ; lous Worfhipper , and faith, as Herod , and with the fame mind , Come and tell me^ that I may Worfiip him. He perfwades men to Do and Over-do : He fets them on laying out their Revenues in fumptuous Fabricks, in • fighting to be Mafters of the Holy Land and Sepulcher of Chrift ^ on going Pilgrimages , R Wor- $6 z Direction: for getting and keeping Worfhipping Saints, Angels , Shrines , Re- ltques j Adoring the very bread of the Sacra- ment as God , excefiive faftings , choyce of meats, Numbred Prayers on beads, Repetiti- ons of words , fo many Ave Maries f Pater jtfyfters , the namejefus fo oft Repeated in a breath, fo many Holy-days to Saints, Ca- nonical hours, even at midnight to pray, and that in Latine for greater reverence , Crof- fings, holy garments , variety of prefcribed geftures , kneeling and worfhipping before Images, facrificing Chrift again to his Father in theMafs; forfwearing Marriage; living retiredly as feparate from the world ; multi- tudes of new prefcribed Rules and orders of life ; vowing poverty ; begging without need ; creeping to the Crofs , Holy water , and Holy bread, carrying Palms, krieelingat Altars, bearing Candles, Afhes ; In Baptifm, Crofting, Conjuring out the Devil , faking , fpittle , oyl ; taking Pardons , Indigencies and Difpenfations of the Pope ; praying for the Dead, perambuiations , ferving God to Merit Heaven, or to eafe fouls in Purgatory ; doing Works of fupererogation ■ with mul- titudes the like : All thefe hath the Devil added to Gods Worfhip , fo zealous a Wor- fhipper of Cbrift is he , when he takes that way. Read Mr. Hertxris Qhnrcb Mtlitant of Rome, pag. 188, 189, 190. I could trace thii Spiritual Peace and Comfort. 36$ this Deceiver yet further, and tell you where- in, when he could not hinder Reformation in Luther "/-days, he would needs over-do in Re- forming I But O how fad an example of it have we before our eyes in England ! Never people on earth more hot upon Reforming ! Never any deeper engaged for it. The Devil could not hinder it by fire and fword ; when he kes that, he will needs turn Reformer as I faid before, and he gets the Word, and cryes down Antichrift , and cryes up Reformation, till he hath done what we fee ! He hath made a Babel of our work, by confounding our lan- guages ; For though he will be for Reforma- tion too, yet his name is Legion^ he is an Ene- my to the one God , one Mediator and Head, one Faith and one Baptifm, one heart, and lip, and oneway. Unity is the chief butt that he (hoots at. Is Baptifm to be Reform- ed I Chrift is fo moderate a Reformer , that he onely bids, Down with the Symbolical Myftical Rite of mans vain addition. But the Serpent is a more Zealous Reformer : He faith , Out with exprefs Covenanting \ Out with Children ; They are a corruption of the Ordinance : and to others he favs. Out with Baptifm it felf. We might follow him thus through other Ordinances. Indeed he fo O- verdoes in his Reforming , that he would not leaveusaGofpel, aMiniftry, aMagiftracy R 2 to 3^4 Direftions for getting and keying to be for Chrift , an Ordinance 9 no nor a Chrift: (though yet he would feem to own a God, and the light of Nature.) Allthefe with him are Antichriftian. By this time I hope you fee that this way of Over-doing hath another Author then many zealous people do imagine : and that it is the Devils common fuccefsful trade : fo that his Agents in State- Affemblies are taught his Policy, When jou hwe no other Wsj cfttn-doing , let it be by over-doing. And the fame way he takes with the fouls of particu- lar perfons : If he fee them troubled for fin, and he cannot keep them from the knowledge of Chrift and free Grace, he puts the name of \_fne Cjrace an& Gofpel-preachinp ] upon An- tinomian and Libertine errours which fubvert the very Gofpel and fr^e Grace it felf. If he fee men convince of this , and that it is neither common nor Religious Libertinifm and fenfuality that will bring men to Heaven, then he will labour to make Papifts of them , and to fet them on a task of external for- malities x or macerating their bodies with hurtful faftings i watchings and cold , as if felf-murther were the higheft pitch of Reli- gion , and God had a pleafure to fee his people Torment themfelves! I confefs it is very few that ever I knew to have erred far in Auitereufage of their bodies ; But fomel have ; Spiritual Peace and Comfort. 365 have ; and efpecially poor Melancholy Chri- ftians that are morceafily drawn to deal ri- goroufly with their flefh then others be. And fuch Writings. as lately have been pub- lifhed by fome Englifh Popifh Formalifts , I have known draw men into this fnare. I would have all fuch remember, 1. That God is a Spirit, and will be worshipped in Spirit and in Truth: and fuch Worfhippers. doth he feek. .2. That God will have mercy and not faciifice ; and that the Vitals of Re- ligion are in a Confumption when the heat of Zeal is drawn too much to the out- fide. And that placing moft in externals is the great chara&er of Hypocrifie, and is that Pharifaical Religion to which the do&rine and praftice of the Lord Jefus was moft op* pofite , as any that will read the Gofpel may loon fee. 3. That God hath made our bo- dies to be his Servants, andlnftruments of Righteoufnefs , Row. 6. 13. and helpful and ferviceable to our fouls in Well- doing : And therefore it isDifobedience, it is Injuftice , it is Cruelty to difable them , and cauflefly to vex and torment them , much more to de- ftroy them. You may fee by fick men , by Melancholy men, by Mad men and Children, how unfit that foul is to know, or Love, or ferve God , that hath not a fit body to work in & by. The Serpent knows this well enough: R3 If $66 Dire fit itm for getting and keeping If he can but get you byexceflive* faftings, watchings, labours, ftudies , or other aufteri- ties, efpecially fadnefs and perplexities of mind, to have a fick body, a crazed brain , or a (hort life , you will be able to do him but little hurt , and God but little fervice p be- tides the pleafure that he takes in your own Vexation. Nay he will hope to make a fur- ther advantage of your weaknefs, and to keep many a foul in the fnares of fenfuality , by telling them of your miferies : and faying to them , Do ft thou not fee in fuch a m.m or Wo- man , What it utobefo holy and precife ? They Will all run mad at la/h : If once thou grow fo firitf, and deny thy f elf thy 1H e af tires, an dtakg tin* precife courfe i thouWilt but make thy life a mifery , avid never have a merry day again. Such examples as yours the Devil will make ufe of, that he may terrifie poor fouls from Godlinefs , and reprefent the word and ways of Chrift to them in an odious, and un- pleafing, and difcouraging fhape. Doubt- lefs that God who himfelf is fo Merciful to your Body as well as to your Soul, would have you to be fo too : He that provideth fo plentifully for its refreftiment , would not have you refufe his provifion. He that faith the Righteous man is merciful to his beaft, no doubt would not have him to be unmerciful to his own body. You are commanded to Love Spiritual Peace and Comfort. ^6-j Love your Neighbour but as your felf : And therefore by cruelty and unmerciful dealing with your Own body , you will go about to Juftifte the like dealing with others. You durft not deny to feed, to cloath, to comfort and refr£fh the poor, left Chrift {hould fay , Ton did it not tome. And how fhould ycu dare to deny the fame to your felf? How will you anfwer God for the negleft of all that fervice which you {hould have done him, and might , if you had not difabled your bodies and minds? He requireth that you Delight your felf in him : And how can you do that when you habituate both mind and body to a fad, dejected, mournful garb ? The fer vice that God requires , is, 1 ojeyvt him rtitb chearfulnefs in the abundance that Vve pojfefjj Deut, 28. 47. If you think that I here contradid: what I faid in the former Directi- ons , for pinching the flefh , and denying its defires, you are miftaken : I onely (hew you the danger of the contrary extreme. Gods way lieth between both. The truth is (if you would be refolved how far you may pleafe or difpleafe the flefh), The flefh being ordain- ed to be our fervant and Gods fervant , mult be ufed as a fervant : You will give your fervant food, and raiment, and wholfom lodging, and good ufage , or elfe you are un- juft , and he will be unfit to do your work : R 4 But 368 Directions for getting and keeping But Co far as he would Mafter you , or dif- obeyyou, you will correft him or keep him under. You will feed your horfe , or elfe he will not carry you : But if he grow unruly , you muft tame him. It is a delufory for- mality of Papifts to tye all the Countries to one time and meafure of fafting , as Lent , Fridays, &c. when mens ftates are fo various that many (though not quite fick) have more need of a reftoring diet ; and thofe that need fafting, need it not all at once , nor in one meafure, but at the time, and in the meafure, as the taming of their flefh requireth it. As if a Phyiician fhould proclaim that all his Pa- tients fhould take Phyfick fuch 40 days eve- ry year,whether their difeafe be plethorick or confuming., from fulnefs or from abftinence, and whether the, difeafe take him at that time of the year or another. And remember that, you muft not under pretences of faving the body , difable it to ferve God. You will not lay any fuch correction on your Child or Ser- vant as fhall difable them from their work , but fuch as fhall excite them to it/ Andun- derftand that all your Affli&ing your body muft be but either Preventive, as keeping the fire from the thatch , or Medicinal and Cor- rective, and not ftri&ly Vindictive : for that belongs to your Judge : Though in a fub- ordination to the other ends, the fmart or fuffering Spiritual Peace and Comfort. 3 69 fuffering for its fault, is one end , and fo it is truly Penal or Vindicative, as all Chaftifemenc is : And fo 7W faith, Behold Vehat Revenge^ &c. 2 Cor. 7. 1 1 . But not as meer Judicial Revenge is. Remember therefore , though you muft fo far tame your Body as to bring it into fub je&ion , that you perilh not by pam- pering it; yet not fo far as to bring it to weaknefs , and ficknefs , and unfitnefs for its duty : Nor yet muft you dare to conceit that you pleafe God, or fatisfie him for your fin , by fuch a wronging and hurting your own body. Such Popifh Religioufnefs fhews that men have very low and carnal conceits of God. Was it not a bafe wickednefs in them that offered their Children in facrifice , to think that God would be pleafed with fuch cruelty ? Yea, were it not to have dire&ed us to Chrift , he would not have accepted of the blood of buls and goats : It is not fa- crifice that he defires : He never was blood- thirfty, nor took any pleafure in the Crea- tures fuffering. How can you think then that he will take pleafure in your confuming and deftroying your own bodies ? It is as un- reafonable as to imagine that he delights to have men cut their own throats y or hang, themfelves; for pining and confuming ones felf is felf-murther as well as that. Yet I know no- man (houid draw back from a R 5 - 37 3 DircBlom for gating and keeping painful or hazardous work when God cals him to it, for fear of deftroying the flefh : But do not make work or fuffering for your felves. God will lay as much Affliction on you as you need ; and be thankful if he will enable you to bear that : but you have no need to adde more. If your felves make the fuffering, how can you with any encourage- ment beg ftrength of God to bear it ? and if you have not itrength , what will you do ? Nay how can you pray for deliverance from Gods Affliftings , when you makefnore of your own ? And thus I have fhewed you the clanger of Over-doing, and what a hindrance it is to a fetled Peace, both of Church (State}' and Soul1; though perhaps it may not con- demn a particular Soul fo certainly ( in mofb parts of it ) as doing too little will. 5. The next part of my Dire&ion ( firit exp.veft) is , that Ton avoyd canjltfs fcruf.es f about doftrmes , duties , fins or your own* ftate. Thefe are alio Engines of the Enemy to* batter the Peace and Comfort of your foul ; He knows that it is chearful Obedience faith* a confidence of Chrifts Merits and Mercies that God Accepteth : And therefore if hz< cannot hinder a poor foul from fetting upon DiKy , he will hinder him if he can by thefe- &t;upks from a chearful and- profperous pro- grefs.. Spiritual Peace and Comfort. 371 grefs. Firft, if he can, he will take infcru- ples about the Truth of his Religion,, and fhewing him the many opinions that are in the world , he will labour to bring the poor Chriftian to a lofs. Or elfe he will aflaulc him by the men of fome particular Seft ; to draw him to that party- and fo by corrupting his Judgement to break his Peace : or at leaft to trouble his head , and divert his thoughts from God, by tedious Difputes. The Papifts will tell him that they are the onely true Ca- tholick Church (as if they had get a Mono- poly or Patent for Religion i and had con- fined Chrifl: to themfelves) who are fuch no- torious abufers of him. And as if all the Churches of Qreece , Ethiopia and the reft of the world were unchurch: by Chrifl to hu- mour Mafter Pope , though they be far more in Number \ and many of them founder in do&rine then the Romanifts are ; Thofe of other parties will do the like , each one to draw him to their own way. And the Devil would make him believe that there are as* many Religions as there be odde Opinions: when, alas, the Chriftian Religion is one, and but one, confuting, for the doCh'inals , in thofe fundamentals contained in our Creed : and mens leffer erroneous opinions are but the fcabs that adhere to their Religion : Onely 372 Diretfhns ftr getting and keeping Onely the Church of Rente is a very Leper , whofe infe&iou& difeale doth compel us to avoyd her company : ( As for any fort of men that deny the Fundamentals , I will not call them by the name of Chriftiansj So alfo in Duties of Worfhip Satan will be calling in Scruples. If they (hould hear4 the Word, he will caufe them to be fcrupling the calling of the Minifter, or fomething in his doftrine, to difcourage them. If they ftiould Dedicate their Children to Chrift in the Baptifmal Co- venant , he will be raifmg fciuples about the Lawfulnefs of Baptizing Infants : When they fhould folace their fouls at the Lords Supper, or other Communion of the Church > he will be railing fcruples about the fitnefs of every one that they are to Joyn with, and whether it be lawful to Joyn with fuch an Ignorant man3 or fuch a wicked man ; or whether it be a true Church , or rightly gathered , or go- verned j or the Minifter a true Minifter , and twenty the like. When they fhould Joyn with the Church in the finging of Gods Prai- fe$ 5 he will move one to fcruple finging Davids Pfalms i another to fcruple finging among the ungodly , another finging Pfalms that agree not to every mans condition ; an- other, becaufe our Tranflation is bad, or our Meeter defe&ive , and we might have better ien ChouJd fpend the Lords Day in Spiritual Peace wdComfm. 373 Gods Spiritual Worfhip, he caufeth one to feruple whether the Lords Day be of Divine Inftitution : another he drives into the other extreme , to feruple almoft every thing that? is not worlhip ; Whether they may provide their meat on that day ( when-yet it is a fo- lemn day of thankfgiving , and they feruple not much more on other thankfgiving days) or whether they may fo much as move a ftick out of their way ; Others he moves to trou- ble themfelves with fcruples 5 at what hour the day begins and ends , and the like : Whereas if they \ 1 . Underftood that world- ly reft is commanded but as a help to fpiritual Worftiip. 2. And that they muft imploy as much of that day in Gods work as they do of other days in their Callings, and reft in the night as at other times , and that God looks to Time for the Works fake • and not at the Work for the Time fake ; this would caft out moft of their fcruples. The like courfe Satan takes with Chriftians in Reading , Praying in fecret, or in their families y Teaching their families, Reproving Sinners , Teaching the Ignorant5Meditation,and all other duties^too long to mention the particular fcruples which he thrufts into mens heads, much more to Refolvethem , which would require a large Volume alone. Now I would intreat all fuch Chriftians 3 74 Direciiem forgetting and keefing to confider how little they Pleafe God, and how much they Pleafe Satan, and how much they break their own Peace , and the Peace of the Churches. If you fend a man on a Journey , would you like him better that would ftand Qoeftioning and fcrupling every ftep he goes, whether he fet the right foot be- fore ? or whether he fhould go in the foot- path , or in the road ? or him that would chearfully go on, not thinking which foot go- eth forward;, and rather ftep a little befide the path, and in again, then to ftand fcrupling when he fhould be going. If you fend reap- ers: into your harveft , which would you like better ? Him that would ftand fcrupling how many ftrawshe fhould cut down at once, and at what height, and with fears of cutting them too high or too low , too many at once or too few, fhould do you but little work ? Or Him that would do his- work chearfiilly as well as he can ? Would you not be angry at fuch childifh unprofitable diligence or curio- fity as is a hindrance to your work ? And is it not fo with ourMafter? There was but one of thofe parties in the right that Vaul fpoke to , Rom. 14, & 15. And yet he not onely perfwades them to bear with one an- other, and not to Judge one another , but to receive the weak in faith, and not to doubtful difputations: but he bids tl.em,Let everyman be Spiritual Peace and Comfort. 375 be fully perfwaded in his own mind. How ? Can he that erreth be fully perfwaded in his errour ? Yes : he may go on boldly , and confidently, not troubling himfelf with de- murs in his duty , as long as he took.the fafer fide in his doubt. Not that this fhould en- courage any to venture on fin , or to negled a due enquiry after Gods mind. But I fpeak againft tormenting fcruples , which do no work , but hinder from it , and ftay us from our Duty. The fame I fay againft fcruples ahout your fins: Satan will make you believe that every thing is a fin, that he may difquiet you, if he cannot get you to believe that nothing almoft is fin, that he may deftroy you. You fhall not put a bit in your mouth but he will move a fcruple whether it were not too Good , or too much. You fhall notcloath your felf but he will move you to fcruple the lawfulnefs of it. You fhall not come into any company but he will afterward vex you about every word you fpoke, left you finned, The like I may fay alfo about your con- dition ; but more of that anon. BI. 37^ Directions for getting and keeping DIRECTION XXVII. 37. When God hath once fhewed you a Ceminty, or but a ftrong probability of your fincerity and' his fpecial'Love : Labour to fix ibis fodeep in your Apprchcnfion and Memory 5 that it may ferve for the time to come, and not onely for the prcfent: And leave not your foul too open to Changes upon e- very New Apprehenfion, nor to qucftion all that's paft upon every Jealoufie: Except when fome No- table declining to the world and the fieflij or a committing of Grofs fins, or awilfulnefs or carelefnefs in other fins that you may avoyd , do give you juft Caufe of queflion- ing your fincerity, and bringing your rout again to the bar, and your eftate to a more exaft review. SOmc Antinomian Writers and Preachers you {hall meet with, who will perfwade- you 3 whatfoever fins ycu fall into , never more Spiritual Peace and Comfort. 377 more to queftion your Juftification or Sal- vation. I have laid enough before to prove their doftrine deteftable. Their reafon is , Becaufe God changeth not as we change , and Juftification is never loft. To which I anfwer , 1. God hated us while we were workers of Iniquity, Pfal. 11. 5. & 5. 5. and was angry with us when we were Children of wrath, Eph. 3. 1,2, 3. And afterward he laid by that Hatred and Wrath : and all this without change. If we cannot reach to ap- prehend how Gods unchangeablenefs can ftand with the fulleft and frequenteft ex- preflions of him in Scripture, mult we there- fore deny what thofe expreffions do contain? As Auftin faith , Shall we deny that which is plain , becaufe we cannot reach that which is obfcure and difficult ? 2. Rut if thefe men had well ftudied the Scriptures, they might have known that the fame man that was yeflerday Hated as an Enemy , may to Day be Reconciled and loved as a Son, and that without any change in God ; even as it fals out within the reach of our Knowledge : Por GodRuleth the world by his Laws: They are his Moral Inftruments : By them he Con- demned! : By them he Juftifieth ; fo far as he is faid in this Life , before the Judgement day , to do it ( unlefs there be any other fe- cret aft of Juftification with him , which man is 578 Directions fer getting and keeping is not able now to underftand.) The change is therefore in our Relations, and in the Mo- ral Aftion of the Laws. When we are Un- believers and Impenitent , we are Related to God as Enemies, Rebels, Unjuftified and Un- pardoned : being fuch as Gods Law Con- demned and pronounceth Enemies 5 and the Law of Grace doth not yet Juftifie or par- don ; and fo God is, as it were, in fome fenfe obliged according to that Law which we are under, to deal with us as Enemies by deftroy- ing us : And this is Gods Hating , Wrath, &c. When we Repent , Return and Believe, our Relation is changed : The fame Law that did Condemn us , is Relaxed and Dif- abled , and the Law of Grace doth now Ac- quit us 5 it Pardoneth us, it Juftfieth us; and God by it ; And foGod is Reconciled to us , when we are fuch as according to his own Law of Grace, he is, as it were, Obliged to forgive and to do Good to and to ufe as fons. Is not all this apparently without any change in God! Cannot he make a Law that fhall change its Moral Aftion according to the change of the a&ions or inclinations of finners ? and this without any change in God ? And fo, If it fhould fo be, that a Jufti- fied man fhould fall from God, from Chrift, from fincere Faith or Obedience , the Law would Condemn him again , and the Law of Grace Spiritual Peace and Comfort. 3 79 Grace would Juftifie him no more ( in that ftate ) and all this without any change in God. 3. If this Antinomian Argument would prove any thing , it would prove Jufti- fication before and fo without Chrifts fatif- faftion , becaufe there is no change in God. 4. The very point , That no juftified man jball ever fall from fori/} , is not fo clear and fully revealed in Scripture , and paft all doubt from the a/Fault of Objections, as that a poor foul in fuch a Relapfed ettate fhould venture his everlaftingfalvation wholly on this ; fup- pofing that he were Certain that he was once fincere. For my own part , I am perfwaded" that no Rooted Believer , that is Habitually and Groundedly Refolved for Chrift , and hath crucified the flefh and the world ( as all have that are throughly Chrifts ) do ever fall quite away from him afterwards. But I dare not laymy falvation on this.And,if I were no furer of my falvation , then I am of the truth of this my Judgement , tofpeak freely , my foul would be in a very fad Condition. 5. But fuppofe it ascertain and plain as any word m the Gofpel , (that a Juftified man is never quite Un juftified) Yet as every new fin brings a new obligation to punifhment (or elfe they could not be pardoned , as needing no par^ don ) fo muft every fin have its particular pardon, (and confequently, the finner a par- ticular 380 Diretfiens for getting awdkcvping ticular Juftification from the Guilt of that fin ) befides his firft general pardon ( and Juftification : ) ( For to pardon fin before it is committed , is to pardon fin that is no fin , which is a Contradiction, and Impoffibility.) Now, though for daily unavoydable Infir- mities, there be a pardon of Courfe, upon the Title of our Habitual Faith and Repentance; yet whether in cafe of Grofs fin, or more no- table Defedion , this will prove a fufficient Title to particular pardon , without the ad- dition of aftual Repentance ; and what Cafe the finner is in till that aftual Repentance and Faith , as I told you before > are fo dif- ficult queftions ( it being ordered by Gods great wifdom that they (hould be fo ) that it befeems no wife man to venture his falvatioa on his own opinion in thefe. Nay it's cer- tain , that if Grofs finners having opportuni- ty, and knowledge of their fins, Repent not , they fhall perilh. And therefore I think, a Juftified man hath great Reafon upon fuch fals , to examine his particular Repentance , ( as well as his former ftate ) and not to pro- mife himfelf, or prefume upon a pardon with- out it. 6. And befides all this, though both the Continuance of Faith , and non-mter- cifion of Juftification be never fo certain , yet when a mans obedience is fo far over- thrown , his former Evidences and Terfwafi- ons Spiritual Peace and Comfort. 381 onsof hisjuftification will be uncertain to him. Though he have no Reafon to think that G od is changeable - or Juftification will be loft , yet he hath Reafon enough to que- ftion whether ever he were a true Believer f and fo were ever Juftified. For Faith work- eth by Love : and they that Love Chrift will keep his Commandments. Libertines and carnal men may talk their pleafure : but when Satan maintains not their Peace, fin will break it : and Dr. Sibs words will be found true, Souls Confttff$&g. 41 , 42. Though the main pilar of cur Comfort be the free for- givenefis of our fins , jet if there be a negUSi /fi growing in Hclinefs , the foul Will never be fioundlj quiet , becaufie it Will be prone 40 que- Jiion the truth of Juftification : and it u at f re- fer for fin to raife doubts and fear sin the (fen- ficience , as for rotten flejh and Wood to breed Worms : Where there u not a pure Confidence , there is not a pacified Confidence , &c. Read the reft. This much I have been fain to.prernife, left my words for Confolation (hould occa- sion fecurity and defolation. But now let me defire you to perufe the Direction , and pra&ice it. If when God hath given you Affurance , or ftrong probabilities of your fincerity, you will makeufeof it but bnely for that prefent time , you will never then have 3 8 1 Directions for getting and keeping have a fetled Peace in your foul : Befides , the great wrong you do to God , by neceffi- tating him to be fo often renewing fuch dis- coveries , and repeating the fame words to you fo often over. If your Child offend you, would you have him when he is pardon- ed no longer to believe it then you are tel- ling it him ? Should he be ftill asking you over and over every day , Father , am I for- given , or no ? Should not one anfwer ferve his turn ? Will you not believe that your money is in your purfe or chert any longer then you are looking on it ? Or that your corn is growing on your land , or your cattel in your grounds any longer then you are looking on them? By this Courfe a Rich man fhoulcUhave no more content then a beggar , longer then he is looking on his mo- ney, or goods, or lands : and when he is look- ing on one, he (hould again lofe the Comfort of all the reft. What hath God given you a Memory for , but to lay up former appre- henfions, and difcoveries , and experiences , and make ufe of them on all meet occafions afterwards ? Let me therefore perfwade you to this great and neceffary work. When G od hath once Refolved your Doubts, and (hew- ed you the truth of your Faith, Love or Obedience , Write it down , if you can, in your book (as I have advifed you in my Treatife Spiritual Peace and Comfort. 385 Treatife of Reft ) Such a day upon feriom ferufal of my heart J found it thus and thus With my felf. Or at leaft ; Write it deep in your Memory ; And do not fuffer any fan- cies, or fears , or light furmifes to caufe you to queftion this again, as long as you fall not from the Obedience or Faith which you then difcovered. Alas, mans Apprehenfion is a molt mutable thing : If you leave your foul open to every new apprehenfion , you will never be fetled : You may think two con- trary things of your felf in an hour. You have not always the fame opportunity for right difcerning, nor the fame clearnefs of Apprehenfion , nor the fame outward means to help you , nor the fame inward Afliftance of the Holy Ghoft : When you have thefe therefore, makeufeof them y and fix your wavering foul , and take your Queftion and Doubt as Refolved, and do not tempt God, by calling him to new Anfwers again and a- gain , as if he had given you no anfwer be- fore. You will never want fome occafion of Jealoufie and fears as long* as you have Cor- ruption in your heart , and lin in your life , .and a Tempter to be troubling you : But if you will fuffer anyfuch wind to (hake your Peace and Comforts , you will be always {baking, and fluctuating as a wave ofthtf Sea. And you muft labour to apprehend not onely the 584. T)ire£iicns for getting and keeping the Uncomfortablenefs , but the Sinfalnefs alfo of this courfe. For though the queftion- ing your own fincerity on every.fmall occa- fion be not near fo great a fin , as the que- fhoning of Gods Merciful Nature, or the truth of his Promife, or his Readinefs to fhew Mercy to the Penitent foul , or theFreenefs and Fulnefs of the Covenant of Grace : yet even this is no contemptible fin. For 1 . You are doing Satans work, in denying Gods Graces, and Accufing your felf falfly; and fo pleafing the Devil in Difquieting your felf. 2. You (lander Gods Spirit as well as your own foul , in faying , He hath not Re- newed and Sandified you , when he hath. 3. This will neceffitate you to further Un- thankfulnefs : for who can be Thankful for a Mercy that thinks he never received it ? 4. This will fhut your mouth againft all thofe Praifes of God, and that Heavenly joyful Commemoration of his great unfpeakable Love to your foul , which fhouldbethe blef- fed work x>f yourlife. 5. .This will much a- bate your Love to God ,: and. your feiife. of the Love of Chriitin dying for you , and all the reft of your* Graces , while you areftill queftioning your- Intereft in Gods Love. 6. It wiH lay fuch a difcouragement on your foul /as will both- d$ftroy the fweetnefsof all Duties toiyori( which is a great evil) and thereby Spiritual P eace and Comfort . 3 S > thereby make you backward to them f and heartlefs in them : You will have no mind of Praying, Meditation, or other duties, becaufe all will feem dark to you , and you will think that every thing makes againft you. 7. You rob all about you of thac chearful encourage- ing example & perfwalion which they fhould have from you , and by which you might win many fouls to God : And contrarily you are a difcouragement and hindrance to them. I could mention many more finful aggravati- ons of your denying Gods Graces in you on every fmall inefficient occafion; which me- thinks fhould make you be very tender of it, if not to avoyd unneceffary Trouble to your felf, yet at leaft to avoyd fin againft God. And what I have laid of Evidences and Aflurance, I would have you-underftand alio of your Experiences You muft not make life onely at the pre lent of your Experiences, but lay them up for the time to come. Nor muft you tempt God fo far as to exped new Experiences upon every new fcruple or doubt of yours, as the Ifraelites expefted New Mi- racles in the Wildernefs, ftill forgetting the Old. If a Scholar fhould in his Studies for- get all that he hath Read and Learned , and all the Refolutions of his Doubts which in ftudy he hath attained , and leave his Under- ftanding ftill as an unwritten Paper 5 as Re- S cer>tive 3 86 Directions for getting and keeping ceptive of every Mutation and New Appre- heniion , and contrary Conceit , as if he had never ftudied the Point before , he will make but a poor proficiency , and have but a flu- ftuating unfetled brain. A Scholar {hould make all the ftudies of his Life to compofe one entire Image of Truth in his foul , as a Painter makes every line he draws to com- pofe one entire pifture of a man ; and as a Weaver makes every thred to compofe one Web : fo (hould you make all former Exa- minations , Difcoveries , Evidences and Ex- periences, Compofe one full Difcovery of your Condition , that fo you may have a fet- led Peace of foul: And fee that you tye both Ends together; and neither look on your prefent troubled ftate without your former , left you be unthankful , and unjuftly dif- couraged ; nor on your former iiate without obfervance of your prefent frame of heart and life 5 left you deceive your felf , or grow fecure. O that you could well obferve this Dire&ton 1 How much would it help you to efcape extreams , and Conduce to the fetling of a well-grounded Peace , and at once , to the well ordering of your whole Converfa- tion. DI- Spiritual Peace and Comfort. 387 DIRECTION XXVIII. Be very Careful that you create not perplexities and terrors to your own foul , by rafti mif-interprcta- tions of any Paffages either of Scri- pture, of Gods Providence 5 or of the Sermons or private Speeches of Minifters: Bit Refolve with Pati- ence , yea with Gladnefs , to fuffcr Preachers to deal with their Con- gregations in the mod fcarching , ferious, and awakening manner: left your weaknefs fhould be a wrong to the whole Aflcmbly , and poffibly the undoing of many afenfual, drowfy or obftinate foul, who will not be convinced and a- waked by a Comforting way of Preaching, or by any fmootheror gender means. HEre are three dangerous enemies to your Peace , which ( for brevity ) 1 warn you of together. S2 1: 3 88 Directions for getting and keeping i. Rafh Mif-interpretations and mis- applications of Scripture. Some weak-headed Troubled Chriftians can fcarce read a Chap- ter, or hear one read , but they'l find fome- thing which they think doth Condemn them. It they read of Gods Wrath and Judgement, they think it is meant againft them. If they read , Our Qod is a Confuming Fire , they think prefently it's themfelves that muft be the Fewel : Whereas Juftice and Mercy have each their proper objects : The bur- ningft Fire will not wafte the Gold , nor is Water the Fewel of it : But combuftible matter it will prefently confume. An humble foul, that lies proftrate at Chrifts feet , con- felling its unworthinefs, and bewailing its fin- fulnefs , this is not the objed: of Revenging Juftice : Such a foul bringing Chrifts Me- rits • and pleading them with God , is fo far from being the Fewel of this Cqnfuming Fire, that he bringeth that water which will undoubtedly quench it. Yet this Scripiure- expreflion of our God , may fubdue carnal fecurity even in the beft, but not difmay them or difcourage them in their hopes. Another reads in Tfa!. ?o. / W/// fet thy fins in order before thee ; and he thinks, certainly God will deal thus by him. Not confidering, that God chargeth onely their fins upon them that charge them not by true Repentance on themfelves , Spiritual Peace and Comfort . 3 89 themfelves ■ and Accept riot of Chrift who hath Difcharged them by his blood. It is the excufers, and mincers, and defenders of fin , that love not thofe that Reprove them , and that will not avoyd them , nor the occaiions of them, that would not be Reformed , and ui 1 not be perfwaded, in whofe fouls Imqui- ty hath Dominion, and that Delight in it, it is thefe on whom God Chargeth their fin : For tbx u the Condemnation , that Light is ctfme into the Worlds and men Love cDurknefs rather then Light \ and come not to the Light% left their deeds ftould be Reproved, Joh. 3. 20, 21. But for the foul that trembtethat Gods Word, and Comes home to God with fhame and forrow , Refolving to return no more to wickednefs, God is fo far from Charging his fins upon him , that he never mentioneth them , as I told you , is evident in the Cafe of the Prodigal. He makes not a poor finners burthen more heavy by hitting him in the teeth with his fins , but makes it the office of his Son to eafe him by disbur- dening him. Many more Texts might be named ( and perhaps it would not be loft labour) which Troubled Souls do mif-underftand and mis- apply : but it would make this Writing te- dious, which is already fwell'd fo far beyond my firft intention. S 3. 2.The 390 Dire ft ions for getting and keeping 2. The fecond Enemy of your Peace here mentioned , is , Mif-ttnderfiAndwg and mij- applyingPajfages ofTrovidence.Nothing more common with Troubled fouls, then upon e- very new Crofs and Affli&ion that befals them, prefently to think, God takes them for Hypocrites I and to queftion their fincerity ! As if David and lob had not left them a full warning againft this Temptation. Do you lofe your Goods ? fo did lob. Do you lofe your Children ? fo did lob : and that in no very Comfortable way, Do you lofe your Health ? fo did lob. What if your godly friends fliould come about you in this Cafe , and bend all their wits and fpeeches to per- fwade you that you are but an Hypocrite ? as lobs friends did by him ? Would not this put you harder to it ? Yet could lob relblve , / Vci/i not let go wine Integrity till I dye. I know Gods Chaftifements are all Paternal Puniftiments : and that Chriftians fhould fearch and try their hearts and ways at fuch times ; but not conclude that they are Grace- lefs ever the more for being Affiled i feeing God chafieneth every [on Whom be receiveth , Heb. iz. 6, 7. And in fearching after fin it felf in your Afflictions , be fure that you make the Word , and not your fufferings 9 the Rule to difcover how far you have fin- ned 3 and let Afflictions onely quicken you to Spiritual Peace and Comfort. 391 to try by the Word. How many a Soul have I known that by mif-interpreting Providen- ces , have in a blind Jealoufy been termed quite from Truth and Duty, fuppofing it had been errour and fin f and all becaufe of their Affliftions? As a foolifh man in his ficXnefs accufeth the laft meat that he ate be- fore he fell fick, though it might be the whol- fomeft that ever he ate , and the difeafe may have many Caufes which he is Ignorant of. One man being fick , a bufy feducing Papift comes to him ( for it is their ufe to take fuch opportunities ) and tels him , It is Gods hand upon jou for forfa^ing or ftrajingfrcm the Ro- man^atkolick^Churck ; andCjod hatbfent this sslfflittion to bring jou home : #B jour ts4n<* cefiors lived and dyed in this Church , and fo mujl jou if ever jou Will befaved. The poor Jealous affrighted finner hearing this, and through his Ignorance being unable to an- fwer him, thinks it is even true, and prefently turns Papift. In the fame manner do molt other Sefts. How many have the Amine-- mians and Anabaptifts thus feduced f finding a poor filly woman ( for it's moft common with them ) to be under fad doubts and di- ftrefs of foul, one tels her, It is Qods hand on jou to convince jou of errour , and to bring jou to fpibmit to the Ordinance of Baptifm : and upon this many have been Re-baptized , and put 35? 2 Directions fer getting and keeping put their foot into that fnare which I have yet ken few efcape and draw back from. Another comes and tels the troubled foul y It u Legal ^reaching* and looking at fomething in your f elf for 7eace and Comfort , Which • hath brought yon into this difirefs : *s4s long as you follow thefe Legal Treachers % and read their bookj , and look^at any thing in your felf, andfeek ss4ffurawce from LMarks Within you , it Will never he better With you. Thefe Preachers underftand not the nature of free Grace , nor ever tafled it tbewfelves, and therefore they cannot preach it , but dejpife it. You mufi know that Grace is fo free that the Covenant hath no Condition : You mufi Bem U eve and not look^ after the {Jbtarkj i and Be- lieving is but to be perfwaded that God is Re- conciledto youy and hath for given yw : for you are Jufttfied before you Were born if you art one of theEleB , and can bat Believe it* 't is not any thivg of your own by Which yon can be Jo* jlified : Nor u it any fin of yours that can ttn- juftific. It k the Wunefs of the Spirit onely ferjwadingjGu of ycur J unification and Adopt i. en , that c&igive you ^A^urance ; and fetch* rW it from any thing in your felf > is but a refl- jjtfg on your own Right e ou fnef s ^ andfsrfakwg £hfift< When the Antinomian hath but fung this Ignorant Charm to a poor Soul as Ignorant as himfelf, an4 prepared by terrours to : Spiritual Peace and Comfort. 39 j to entertain the ImprefTion, prefently it (oft ) takes , and the finner without a wonder of Mercy is undone. This Dodrine which fubverteth the very fcope of the G ofpel , be- ing entertained ; fubverteth his Faith and O- bedience ; and ufually the Libertinifm of his opinion is feen in his Liberty of Confer- ence, and Licentious praftifes : and his trou- ble of mind is cured, as a burning feaver , by ephsm, which gives himfuch a ilcep:that he never awaketh till he be in another world. Yet thefe errours arefo grofs , and fo fully againtt the exprefs Texts of Scripture , that it Minifters would condefcendingly , lovingly and familiarly deal with them , and do their duty, I (hould hope many well-meaning Souls might be recovered. Thus you fee the danger of rafh interpreting, and fo mif- interpreting Providences. As fuch inter- pretations of profperity and fuccefs deludeth not onely the Mahometan world, and the Prophane world , but many that feemed Godly ; fo many fuch Interpretations of Adverfity and Croffes do; efpecially if the Seducer be but kind and liberal to relieve them in their Adverfity. he may do with many poor Souls almoft what he pleafe. S'5 3- The 3^4 ^reSiions for getting and keefing 3. The third Enemy to your peace here mentioned, is, Mifir.tcrpretingor mifappljixg the l^affages of Preachers , in their Sermons^ Writings, or private Speeches. A Minifter cannot deal throughly or ferioufly with any fort of finners,but Tome fearful troubled fouls apply all to themfelves. I muft intreat you to avoid this fault, or elfe you will turn Gods Ordinances, and the daily food of your fouls into bitternefs and wormwood , and all through your miftakes. I think there is few Minilters fo preach, but you might perceive whom they mean, and they fo difference as to tell you who they fpeak to. I confefs it is a better fign of an honeft heart, and felf- judging confcience, to fayHefpe^ksnorp to me : thus U my cafe: then to fay, He [peaks now to fuch cr fitch a one : this is their cafe. For it is the property of Hypocrites to have their eye molt abroad ; and in every duty to be minding moft the faults of others : and you may much difcern fuch in their prayers, in that they will fill their confeffions moft with other mens fins, and you may feel them all i the while in the bofom of their neighbours, when you may even feel a fincere man fpeak- ing his own hearty and moft opening his own bofom to God. But though felf-applyingr ^ andfelf-fearching be far the better fign, yes A siuft not any wife Chniiian do it xmftakingly t Spiritual Peace and Comfort . 395 for that may breed abundance of very fad effe&s. For befides the aforefaid embitter- ing of Gods Ordinances to you, and fo dis- couraging you from them, do butconfider what a grief and a fnare you may prove to yourMinifter. A grief it muft needs be to him who knows he (hould not make fad the foul of the innocent, to think that he can- not avoid it,without avoiding his duty .When God hath put two feveral Meflages in our mouthes, 7/0.3 .10 y\ 1. Say to the Li-ghtcous^ it fi?all be well with him ; and Say to ths Vcicked^ it (hall be ill with him $ He that believcthfhall befaved^He that believeth not frail be damned^ and we fpeak both ; will you take that as fpoken to you, which is fpoken to the unbe- liever and the wicked ? Alas^how is it poffible then for us to forbear troubling you ? If you will put your head under every ttroke that we give againft fin and (nners, how can we help it if you fmart ? what a fad cafe are we in, byfuch mifapplications 1 We have but two MefTages to deliver, and both are ufually loft by mifapplication. The wicked faith, / am the Righteous, and therefore it fhM ?o well with me: the Righteous faith, lamthewic^ edy a*d therefore it firillgo ill With me : The Unbeliever faith, JamacBeliever, andtbtri- foreamwflifad ; The Believer iaitb, / arn^n Vubtliever^ yd therefore am condemned ; nay, 396 Dire ftitm fir getting and keeping it is not onely the lofs of our preaching, bur we oft do them much harm : for they are hardened that fhould be humbled ; and they are wounded more that fhould be healed. A Minifter now muft needs tell them, who he means by the Believer, and who by the Unbeliever 5 who by the Righteous, and who by the wicked : and yet when he hath done it as accurately, and as cauteloufly as he can, mifapplying fouls will wrong themfelves by it : fo that becaufe people cannot fee the diftinguifhingline, it therefore comes to pafs that few are comforted, but when Minifters preach nothing elfe but comfort : and few humbled, but where Minifters bend almoft all their endeavors that way , that people ran feel almoft nothing elfe from him : But for him that equally would divide to each their portion , each one fnatcheth up the part of another, and he oft miffeth of pro- fiting either : And yet this is the courfe that we raufttake. And what a fnare is this to us, as well as a grief? what if we fhould be fo moved with compaflion of your troubles, as to fit almoft. all our Doftrine and Application to you > what a fearful guilt fhould we draw upon our own fouls 1 Nay, what a fnare may you thus prove to tfjfr greater part of the Congregation ? Alas, we Spiritual Peace and Comfort. 397 we have feldom paft one or two, or three troubled Confciences in an Auditory (and perhaps fome of their troubles be the fruit of iuch wilful finning, that they have more need of greater humbling yet)(hould we now neg- led: all the reft of thefe poor fouls, to preach only to you ? O how many an ignorant hard- hearted finner comes before God every day I Shall we let fuch go away as they came, with- out ever a blow to awaken them and ftir their hearts ! when alas, all that ever we can do is too little ! when we preach you into tears and trembling, we preach them afleep! Could we fpeak fwords , it would fcarce make them feel, when you through mifappli- cation have gone home with anguifh and fears ; how few of all thefe have been pricked at the heart, and faid, What Jhall We do to be faved ? Have you no Pity now on fuch ftu- pid fouls as thefe? I fear this one diftemper of yours, that you cannot bear this roufing preaching, doth bewray another and greater fin • look to it, I befeech you ; for I think I have fpyM out the caufe of your trouble : Are you not your felf too great a ftranger to poor ftupid finners? and come not among them ? orpitty them not as you (fcould ? and do not your duty for the faving of their fouls ? but think it belongs not to you but to others >• Do youufeto deal with fervants aad ; 3^8 Direfliens forgetting and keeping and neighbors about you, and tell them of fin and mifery ^ and the remedy, and feek to draw their hearts to Chrift, and bring them to duty ? I doubt you do little in this ( and that is fad unmercifulnefs : ) for if you did, truly you could not choofe but finde fuch miferable ignorance , fuch fenfelefnefs and blockiftmefs , fuch hating reproof and un- wiilingnefs to be reformed, fuch love of this world, and flavery to the flefh, and fo little favour of Ghrift, Grace, Heaven and the things of the Spirit, and efpecially fuch an unteachablenefs, intra&ablenefs ( as thorns and bryars) and fo great a difficulty of moving them an inch from what they are, that you would have been willing ever after to have Alinljlers preach more roufingly then they do, and you would be glad for their fakes when you heard that which might awake them and prick them to the heart. Yea, if you had tried how hard a work it is to bring worldly formal Hypocrites to fee their Hypocrifie, or to come over to Chrift from the creature, and to be in good earneft \n the bufinefs of their falvation, you would be glad to have Preachers fearch them to the quicks and ranfack their hearts, and help them againfl: their affefted and^obftinate. iejf-delufions. Be(ides0 you Ihourd confider thaLtheis Cafe.: Spiritual Peace and Comfort. 399 Gafe is far different from yours; Your difeafe is pain and trouble, they are ftark dead : You have Gods favour and doubt of it : they are his enemies and never fufpeft it : You want comfort, and they want pardon and life : if your difeafe fhould never here be cured, it is but going more fadiy to hea- ven: But if they be not recovered by Regene* ration, they muft lie forever in Hell: And fhould we not then pitty them more then you ? and ftudy more for them ? and preach more for them? and rather forget you in a Sermon then them? fhould you not wifh us fo to do ? ftiould we more regard the comforting of one , then the favipg of an hundred ? Nay more, we fhould notonely negled: them but dangerouily hurt themf if we fhould preach too much to the cafe of troubled fouls : For you are not fo apt to mifapply paflages of terror , and to take their portion, as they are apt to apply to^ themfelves fuch paflages for comfort , and take your portion to themfelves. I know fome will fay, that it is preaching Chrift, and fetting forth Gods Love that: will win them beft, and terrors do but make unwilling Hypocrital ProfefTbrs. This makes, me remember how. I have heard fome Preachers of the times blame their BretL £ta not preaching .Chrift. t$ their. People^, 400 Directions for getting and keeping when they Preached the danger of re- je&ing Chrift, difobeying him and refift. ing his Spirit. Do thefe men think that it is no preaching Chrift(when we have firft many years told men the fulnefs of his fatisfadion, the freenefs and general extent of his Cove- nant or Promife,and the riches of his Grace, and the incomprehenfiblenefs of his Glory, and the Truth of all) to tell them afterwards the danger of refilling, negle&ing, and dif- obeying him ? ar4 of living after the flefti, and preferring the world before him ? and ferving Mammon, and falling off in perfecu- tion, and avoiding the crofs , and yielding in Temptation, and quenching the Spirit,and declining from their firft Love, and not im- proving their Talents, and not forgiving and loving their brethren, yea and enemies ? &c Is none of this GofpelH nor preaching Chrift? yea, is not Repentance it fejf (except defpair- ing Repentance) proper to the Gofpel, fee- ing the Law excludeth it, and all manner of hope. Blame me not, Reader, if I be zealous^ againft thefe men, that not only know no better what preaching Chrift is, but in their ignorance reproach their Brethren for not preaching Chrift, and withal condemn Chrift himfelf, and all his Apoftles? Do they think that Chrift himfelf knew not what it was to preach Chrift? or that he fet us a patera' Spiritual Peace and Com fori . 401 patern too lo\? for our imitation ? I defire them foberly to read Mat. 5. 6,7, 10,2 5. Rom. 8. from the firft verfe to the 14. Rom.z. Heb. 2.& 4. &5-& 10 and then tell me whether we preach as Chrift and his Apoftles did. But to the Obje&ion ; I Anfwer firft, we do fet forth Gods love, and the fulnefs of Chrift, and the fufficiency of his death and fatisfafti- on for all, and the freenefs and extent of his offer and promife of mercy, and his readi- nefs to welcome returning finners : this we do firft (mixing with this the difcovery of their natural mifery by fin, which muft be firft known) and next we fnew them the dan- ger of Reje&ing Chrift and his offer, 2. When we finde men fettled under the preaching of free Grace, in a bafe contempt or fleepy neglect of it, preferring the world "and their carnal pleafures and eafe before all the Glory of heaven, and Riches of Chrift andGrace, is it not time for us to fay, HoV? /ball ye ejctpe, if ye negleEt fo great faJvotion > Heb. 2.3. and of hoty much f oar er funifhment fbaH ht be thought worthy that treaAt under foot the blood of the Covenant ? Heb. 10.26, when men grow carelefs and unbelieving, mull: we not lay, Take heed left a promife be- ing left of tntrktg into his Refly any of you Jhould Jeem to come Jhort of it? Heb. 4.1. 3- Hath not Chrift led us , commanded us and 40 1 Direct ions for getting and k eeping and taught us this way ? Except je Repent ^je fhall all perifo, was his Do&rine, Luke 13. 3,5. Go into the world, and preach the Qofpel to every creature : ( whats that Gofpel ? ) He thp.t believeth Jhall be faved^ *nd he that be- lieveth not fhaH be damnedjslzrk 1 6. 1 6%Thofe mine Enemies that Would net I fiould raign over them, bring hither and (lay them before me^ Luke 19.27. Doth any of theApoftles fpeak more of hell-fire , and the worm that never dyeth,and the fire that never is quench- ed, then Chrift himfelf doth ? And do not hisApoftles go the fame way? even Taul^ the greateft preacher of faith, zThejf.t 7,8, 9. and 2. 12, &c. What more common? Alas, what work fhould we make , if we fhould ftroak and fmooth all men with Anti- nomian language? It were the waytopleafe all the fenfuai prophane multitude j but it is noneofChrifts way to fave their fouls, I am ready to think that thefe men would have Chrift preached, as the Papifts would have him pray'd to ; to fay, Je/n, Jefu, Jefu^ nine times together, and this oft over, is their praying to him ; and to have Chrifts name oft in the Preachers mouth, fome men think is the right preaching Chrift. Let me now delire you hereafter, to be glad tohearMinifters awaken the prophane and dead-hearted hearers, and fearch all to the Spiritual Peace and Comfert. 403 the quick, and mifapply nothing to your felf : but if you think any paflage doth needy concern you , open your mind to the Minifter privately, when he may fatisfie you more fully, and that without doing hurt to others : And confider what a ftrait Mini- fters are in that have fo many of fo diffe- rent conditions , inclinations and conven- tions to preach to. DIRECTION XXIX. 29. Be fure you forget not todiftin* guifh between Caufesof Doubting of your fincerity, and caufes of meer Humiliation , Repentance and Amendment : And do not raife Doubtingsand Fears, where God calleth you but to Humiliation , Amendment , and frefh recourfe to Chrift. HT His Rule is of fa great moment to your -** peace,, that you will have daily ufe for it and can never maintain any true feded peace without the pra&ice of it. What more common then for poor Chriftians to pour out a 404 Directions for getting and keeping a multitude of complaints of their weak* nefles, and wantsrand miscarriages:- and rte- verconfider all the while that there may be caufe of forrow in thefe, when yet there is nocaufe of doubting of their fincerity. I have (hewed before, that ingrofs jfaib "and great backflidings , Doublings will anfe, and fometi'me our fears and jealoufies may not be without caufe ; But it is not ordinary infirmities, nor every fin which might have been avoided, that is juft caufe of Doubting. Nay your very Humiliation mu'ft no further be endeavored then it tends to your Reco- very, and to the honouring of mercy: For it is poffible that you may exceed inthemea- fure of your Griefs, You muft therefore firft be refolved wherein the Truth of faving Grace doth confift, and then in all your fail- ings and weakneffes firft know, whether they contradid fincerity it felf and are fuch as may give juft caufe to queftion your finceri- ty : If they be not (as the ordinary infir- mities of Believers are not) then you may and muft be humbled for them, but you may not Doubt of your Salvation for them. I told you before, by what marks you may difcern your fincerity, that is, wherein the nature of faving faith and holinefs doth con- fift 1 Keep that in your eye : and as long 36 you finde that fure and clear, let nothing make spiritual Peace and Comfort. 405 make you doubt of your Right to Chrift and Glory. But, alas , how people do contradift the will of God in this! when you have fin- ned, God would have you bewail your folly and unkinde dealing,and fly to mergy through Chrift : and this you will not do : But he would not have you torment your feif with fears of damnation, and queftioning his Love : and yet this you will do.,, You may difcern by this that Humiliation a$d Re<- formation are fure of God, mans heart is fo backward to it: and that vexations, doubts and fears in true Chriftians that fhould be comfortable, are not of God, mansrnature is fo prone to them (though the ungodly that fhould fear and doubt are as backward to it.) I think it will not be unfeafonable here to lay down the particular Doubts that ufually trouble fincere Believers, and fee how far they may be juft, and how far unjuft and caufelefs -y and moft of them (hall be from my own former experience; and fuch as I have been mod: troubled with my fe-lf, and the reft fuch as are incident to true Chriftians, and tooufual with them. DOU BT 406 Direttiom fir gating and keeping DOUB T. I. | Have oft he&rb and read in the be ft Diviner^ ^'that (jraee'H not born -with us, and there- fore Satan hath always poffeffion before Chrift^ and keeps that pojftjion in 'Ttace , till Chnfi cdme and binde him and caji him out ; and that this is fo grefct a ^orkjhat it cannot choofe but beobferved, and for everremembred bj the foul Where it is brought ; yea the fever al fteps and paffagts of it miy be all obferved : firft caft ingldown, and then lifting up : fir (I Wound- inga;td lulling, and then healing and reviving. Bnt Ihave not obferved the di ft in ft parts and %es of this chrnge in me 5 nay, I kno\\? of nofuchfudden obfervable change at all : /**»- not remember that ever I was fir ft killed ^ and then revived*. Nor do 1 know by what Ad 'inl- fttr, nor at what Sermon^ or otter means that work, xShich is upon me was wrought : No nor What day or moneth or year it w< s begun. I h xv e flided infenfbly into a Trofejfton of Rf>li-1 gion, I knorvnot how : i a Preaching of the Law, as we muft not ufe to any in the world , nor any fince the firft promife to ssfdam muft receive ; ) Yea or if you had heard Nothing of a Saviour for a year , or a day , or an hour after you had ieard that you were an Heir of Hell 3 and fo the Remedy had been but Concealed from you j though not denied ( which ordinarily .muft not be done) then you might in all like- lyhood have found fome more terrours of foul that hour. But when you heard that your fin was pardonable as foon as you heard that you were a finner , and heard that your Mifery had a fufficient Remedy provided , if ' T4 you 4 1 6 Dire ft ions for getting and keeping you would accept it , or at lcaft that it was not Remedilefs, and this as foon as you heard of that mifery , what wonder is it if this ex- ceedingly abate your fears and troubles ! Suppofe two men go to vifit two fevcral Neighbours that have the Plague , and One of them faith , // is the Plague that is on you ; you are but a Dead man : The other faith to the other fick perfon , It is the Plague that you have ; but here is our Phyfician at the next door that hath a Receipt that Vet 11 cure it as In- fallibly and as eaftlj as if it Vcere but the pricl^ of a pin; he hath cured thoufands and never •faiVd one that took hi* Receipt : but if you Vvill not fend to him, and trufi him f and take his Re- ce't't there is no hopes of you. Tell me now whether the firft of thefe fick perfons be not like to be more troubled then the other ? and whether it will not remove almoft all the fears and troubles of the latter to hear of a Certain Remedy as foon as he heareth of the difeafe ? though feme trouble he muft needs have to think that he hath a difeafe in it felf fo defperate or loathfome. Nay, let me tell you , fo the Cure be but weir done, the lefs Terrours and defpairing fears you were put upon , the more Credit is it to your Phyfician and his Apothecary, Chrift and the Preacher or Inftrument that did the work : snd therefore you (hould rather praife your rbyfician^then queftion the Cure. DOUBT Spiritual Peace and Comfort. 4 1 7 DOUBT III. BVT it is common With all the World to confent to the Religion that they Are bred up in, and fomewhat affettedWith it , and to make Conscience of obeying the precepts of it : fo do the Jews in theirs : the Mahometans in theirs : $s4nd I fear it is no other Work^ on my joul but the meer force of Education , that maketh me Religions ', and that I had never that great Renewing Work °f f^e Spirit upon my Joul; and fo that all my Religion is but meer Opinion^ or Tactions in my "Brain. ANSWER. 1, A LL the Religions in the world > be- JljL fides the Chriftian Religion , have either much errour and wickednefs mixt with fome Truth of God , or they contain fome leffer parcel of that Truth alone ( as the Jews ) Onely the Chriftian Religion hath that whole Truth which is faving. Now fo much of G ods Truth as there is in any of thefe Religions 9 fo much it may work Good effefts upon their fouls ; as the knowledge of the Godhead, and that God is Holy, Good , Juft, Merciful , and that he fhewet.li them much undeferved Mercy in his daily T 5 pro- 41 & Directions forgetting wd keeping providences, &c. But mark thefe two thing.*, I, That all perfons of falfe Religions do more eafily and greedily embrace the falfe part of their Religion then the true ; and thofe they are zealous for, and practice with all their might , becaufe their natural cor- ruption doth befriend it, and is as combufti- ble fewel for the fire of Hell to catch in : but that Truth of God which is mixt with their Error, if it be pra&ical, they fight againft it, and abhor it while they hold it, becaufe it; crofleth their lufts: infomuch that it is ufually but fome few of the more convinced and civil that God in providence maketh the main Inftruments of continuing thofe Truths of his in that part of the wicked world : For we finde that even among Pagans the Pro- phaner and more fenfual fort did deride the better fort, as our prophane Chriftians do the godly whom they called Puritans#2.Note, that the Truth of God which in thefe falfe Religions is ftill acknowledged, is fo fmall a part and fo opprefled by Errors, that it is not fufficient to their falvatioa (that is, to give them any found Hope) nor is it fuffici- ent to make luch clear and deep and power- ful Impreflions in their mindes as may make them Holy or truly Heavenly, or may over- come in tnem the Intereft of the world and This Spiritual Peace and Comfort. 4 ] 9 This being fo, you may fee great reafon, why a Turk or a Heathen may be zealous for his Religion without Gods Spirit, or any true San&ification, when yet you cannot be fo truly zealous for yours without it. Indeed the fpeculative part of our Religion, fepa. rated from the Pra&ical, or from the hard and felf denying part of the Prer&ical, many a wicked man may be zealous for: as to maintain the Godhead, or that Gou is mer- ciful, &c. or to maintain againft the Jews thacjefus is the Chrift, or againft the Turks that he is the only Redeemer and Teacher of the Church, or againft the Papifts that all the Chriftians in the world are Chrifts Church as well as the Romans; and againft the Socinians and Arrians,that Chrift is God, j&c. But this is but a fmal part of our Religi- on i nor doth this, or any heathenifli Zeal, fanftifie theheart, or truly mortifie the flefh, or overcome the world. They may contemn Life and caft it away for their Pride and Vain- glory; but not for the hopes of a holy and blefled Life with God. This is but the pre- valency of one corruption againft another, or rather of vice againft nature. There is a common Grace of God that goeth along with common Truths, and according to the meafure of their obedience to the Truth, fuchwauhe change it wrought 3 which was done 420 Directions forgetting and keep ng done by common Truths \ and common Grace together ^ but not by their falfe mix- tures at all. But God hath annexed his fpe- cial Grace only to the fpecial Truths of the Gofpel or Chriftian-Religion. If therefore God do by common Grace work a great change on a Heathen by the means of com- mon Truths,and do by his fpecial Grace work a greater and fpecial change on you, by the means of thefpecial truths of the Gofpel,have you any reafon hereupon to fufpeft your con- dition ? or (hould you not rather both admire that providence and common Grace which is manifefted without the Church, and humbly, rejoycingly and 'thankfully embrace that fpe- cial favrng Grace which is manifefted to your felf above them? 2. Andfor that which- you fpeak of Edn- catiov^ you have as much caufe to doubt of your converfion, becaufc it was wrought by publike preaching, as becaufe it was wrougltt by Education. For i. Both are by the Go- fpel : For it isthe Gofpel that your Parents taught you, as well as which the Preacher teacheth you. 2 I have fhewed you, that if Parents did not (hamefully negleft their duties, the Word PubHkefy preached would not be the ordinary inftrumentof Regenera- tion to the Children of true Chriftians, but wouldonely build them up, and direct them 10 Spiritual Peace and Comfort. 42 1 in the feith, and in obedience. The proof is ^very plain : If we (hould fpeak nothing of thelntereft of our Infants in the Covenant- Grace upon the Conditional force of their Parents faith,nor of their Baptifm: yet Bent. 6. & Eph.6. and oft in the Trover bs you may finde that it is Gods ftrift Command that Pa- rents (hould teach Gods word to their Chil- dren, and bring them up in the Nurture and Admonition of the Lord ; yea with a predifti- ^n or half promife,that if we train up a childe in the way he (hould go, when he is old he (hall not depart from it, Prov.22.6. Now its certain that God will ufually blefs that which he appointeth to be the ufual means, if it be rightly ufed : For he hath appointed no means to be ufed in vain, I hope therefore by this time you fee, that in ftead of being troubled that the work was done on your foul by the means of Education* Is You had more R^afon to be troubled if it had been done firtt by the publike Preach- ing of the word : For it (hould grieve you at the heart to think, 1. That you lived in an unregenerate ftatefo long, and fpent your childehood in vanity and fin, and thought not ferioufly on God and your falvation, for fo many years together. 2. And that you or your Parents (in (hould provoke God fo long •to withdraw his Spirit & deny you his Grace. 2. You., 422 Dire ft tins for getting and keeping 2. You ixiay fee alfo what unconcciv cable thanks you owe to God, who made Educati- on the means of your early change. 1. In that he prevented fo many and grievous fins which elfe you would have been guilty of (And you may read in DapUs and CHanajfes cafe* that even pardoned fins have oft-times very fad effe&s left behinde them.) 2. That you have enjoyed Gods Spirit and Love fo much longer then elfe you would have done. 3. That- iniquity-took not fo deep rooting in you, as by cuftom it would haye done. 4, That the Devil cannot Glory of that fervice which you did him, as elfe he might : and that the Church is not fo much the worfe, as elfe it might have been by the mifchief you would have done ; and that you need not all your days look back with fo much trouble, as elfe you muft, upon the effects of your ill doing ; nor with Paul, to think of one Stephen, yea many Saints in whofe blood you firft embrued your hands; and to cry out, 1 was bom out cf due time : / am net worthy to be called a Chriftian^ becaafe I perfecutfd the Church of God: I Vo as mad again ft them, and perfected them into feveral Cities : I Wat Jomettme foolifb^ difobedient , ferving divers lufts and pleafnres, Would you rather that G od had permitted you to do this > 5 . And me thinks itfliould.be a comfort to you^ that your own Father. Spiritual Peace and Comfort. 423 Father was the Inftrument of your fpiritual Good : that he that was the means of your Generation, was the means of your Regene- ration : both becaufe it will be a double comfort to your Parents, and becaufe it will endear and engage you to them in a double bond. For my part, I know not what God did fecretly in my heart before I had the ufe of memory and reafon,but the firft good that ever I felt on my foul, was from the Coun- fels and teachings of my own father in my childehood ; and I take it now for a double mercy , being gladder that he was the Inftru- ment to do me Good, then if it had been the beft Preacher in the world : How foul an overfight is it then , that you fhould be troubled at one of the choiceft mercies of your life, yea that your life was capable of, and for which you owe to God fuch abun- dant thanks ! DOUBT. IV. BVt my great fear is\ that the life of Grace is not jet Within me , becaufe I am fo void of fpiritxalfenfe and feeling: Me thinkj I am in fpiritual things as Dead as a bloch^ and mi heart at hard a* a Rock^ or the.net her Mill-fiwei Cjrace is* principle of neftLife^ 424 Direftions for getting and keeping and Life is a principle of fenfe and motion : it caufeth vigour ?nd Aftivity ; fuch Jhould I have in Duty if I had the Life of Grace. But I feel the great curfe of a dead heart within me : Godfeems to withdraw his quickening Spirit, and to for fake me ; and to give me up to the hardnefs of my heart. If I Vvere in Covenant Vvithhim, I fhou/dfeel the bUffingof the Co- venant within me ; The hard heart would be taken out of my bodyr and a heart of fe/h9 a foft heart would be given to me : But lean* not^eep one tear for my fins* I canthinl^on the blood of Chrift , and of my bloody fins that caufed ity and all will not wring one tear from- mine eyes : And therefore I fear that my foul is jet defiituteof the life tfy race. ANSWER. 1 . \ Soft heart confifteth in two things, jl\ 1. That the Will be perfwadablc, tradable and yielding to God, andplyable to his will: 2. That the Affe&ions or Paffions be fomewhat moved herewithal about fpirir t-ual things. Some degree more or lefs of the latter, doth concur with the former ; but I have told you that it is the former wherein tile heart and life of Grace doth lie, and that the latter is very various,atid uncertain to try by. Spiritual Peace and Comfort . 425 by., Many do much overlook the Scripture- meaning of the word Hard-keartednefs. Mark it up and down concerning the Israelites who are fo oft charged by CMofes, David, lfaiaby Jeremiah, and other Prophets, to be hard- hearted, or to harden their hearts, orftiffen their necks ; and you will finde that the moft ufual meaning of the Holy Ghoft is this; They were an intra&able, difobedient, ob- ftinate people : or as the Greek word in the New Teftament fignifieth, which we often tranflate Vnbelieving , they were an Vn- vperfaadable people : no faying would ferve i them. They fet light by Gods Commands, IPromifes, and fevereft Threatnings, and Judgements themfelves: nothing would move them to forfake their (ins and obey the voyce of God. You (hall finde that hardnefs of heart is feldom put for want of tears, or a melting weeping difpofition; and never at ■ all for the want of fuch tears, where the will is tradable and obedient, I pray you exa- mine your felf then according to this Rule. God offereth his Love in Chrift, and Chrift with ail his benefits to you : Are you willing to Accept them I He commandeth you to worihip him, and ufe his ordinances, and Love his people, and others, and to forfake your known Iniquities, fo far that they may not have dominion over you ; Are you Wil- ling 426 Directions for getting and keeping ling to this? He commandeth you to take him for your God, and Chrift for your Re-r deemer,and ftiek to him for better and worfe^ and never forfake him. Are you willing, to do this? If you have a ftiff Rebellious hearty and will not Accept of Chrift and Grace, and will rather let go Chrift then the world, and willnotbeperfwaded frotfi your knowa iniquities, but are loth to leave them, and love not to be reformed , and will not fet upon thofe duties, as you are able, which Godrequireth, and you are folly convinced of, then are you Hard-hearted in the Scri- pture fen'fe. But if you are glad to have Chrift with all your heart lipon the terms that he is offered to you in the Gofpel, and you do walk-daily in the way of duty as you can, and are willing to Pray, and willing to hear and wait oh God in his Ordinances,and willing to have all Gods Graces formed within you, and willing to let go your pro- fitableft and fweeteft fins,and it is your daily defire*, O that I could feekGod, and do his will more fekh fully, ^ealoufly and pleafingly then I do ! O that I were rid of this body of fin ! thefe carnal, corrupt and worldly inclinations, and' that I were as holy as the beftofGods Saints on earth ! And if when it comes to pra&ife,whether you fhould obey or no, though fome unwillingnefs to duty and willingnefj Spiritual Peace and Comfort. 427 willingnefs to fin be in you, you are offend- ed at it, and the greater bent of your Will is for God, and it is but the leffer which is to- wards fin, and therefore the world and flefh do not lead you captive, and you live not wilfully in avoidable fins, nor at all in grofs fin: I fay, if it be thus with you, then you have the Bleffing ofafoft heart, a heart of flefh, 1 new heart; for it is a Willing obe- dient tradable heart, oppofed to obftinacy in fin, which Scripture calleth a foft heart. And then for the Paflionate part, which con- fifteth in lively feelings of fin, mifery,mercy, &c. and in weeping for fin, I (hall fay but this- i. Many an unfan&ified perfon hath very much of it, which yet are defberately Hard-hearted finners.Itdependeth far more on the temper of the body, then of the Grace in the foul : Women ulually can weep eafi- fy (and yet not all) and children, and old men. Some complexions encline to it, and others not: Many can weep at a Paffion- Sermon, or any moving duty, and yet will not be perfwaded to obedience : thefe are hard-hearted finners for all their tears. 2. Many a tender godly perfon cannot weep for fin; partly through the temper of their minds, which are more judicious and folid, and lefs paflionate, but moftly from the tem- per of tneir bodies, which difpofethem not that 41 8 Direfiions for getting and keeping that way. 3 . Deepeft forrows fcldom caufe tears, but deep thoughts of heart : as great- eft joys feldom caufe laughter , but inward pleafure. lie tell you how you (hall know whofe heart is truly forrowful for fin and tender ; He that would be at the greateft coft or pains to be rid of fin, or that he had not finned. You cannot weep for fin: but you would give all that you have to-be rid of £in; you could wilh when you difhonoured God by fin, that you had fpent that time in fuffering rather ; and if it were to do again on the fame terms and inducements , you would not do it : Nay, you would live a beg- gar condtendedly, fo you might fully pleafe- God, and never fin againft him $ and are content to pinch your flefh and deny your worldly intereft for the time to come, rather then wilfully difobey. This is a truly tender heart. On the other fide , another can weep to think of his fin; and yet if you (hould ask him, what wouldft thou give, or what wouldft thou fuffer, fo thou hadft not fin- ned ? or that thou mighteft fin no more? Alas, very little: For the next time that he is put to it, he will rather venture on the fin, then venture on a little lofs, or danger, or difgrace in the world, or deny his craving flefh its pleafures. This is a hard-hearted (in- ner. The more you would part with to be rid Spiritual Peace and Comfort. 429 rid of fin , or the greater coft you would be at for that end , the more Repentance have you , and true tendfcrnefs of heart. Alas , if men (hould go to Heaven according to their weeping , what abundance of children and women would be there for one man ! Tie fpeak truly my own Cafe. This doubt lay heavy many a ^ear on my own foul : when yet I would have given all that I had to be rid of fin 5 but I could not weep a tear for it. Nor could I weep for the death of my deareft friends , when yet I would have bought their lives , had it been Gods will, at a dearer rate then many that could weep for ; them ten times as much. And now fince , my nature is decayed, and my body languiih- l eth in confuming weaknefs , and my head more moiftned , and my veins filled with fiegrnatick watry blood , now I can weep : and yet I find never the more tender-hearted- nefs in my felf then before. And yet to this day fo much remains of my old difpofition , that I could wring all the money out of my purfe eafier then one tear out of my eyes , to fave a friend , or refcue them from evil : when I fee divers that can weep for a dead friend, that would have been at no great coft to fave their lives. 5. Befides, as Dr. Sikt .faith, There is oft.forrow for fin in us , when it - 430 Directions for getting and keeping it doth not appear : It wanteth but fome quickening wor4 to fet it afoot. It is the na- ture of Grief to break oiit into teais inoft, when forrow hath fome vent, either when we ufe fome expoftulating aggravating terms with our felves , or when we are opening our hearts and cafe to a friend; then forrow will often fhew it feln, that did not before. 6. Yet do I not deny but that our want of Tears and tender AfFe&ions and heart-meltings, are our fins. For ray part,Ifee exceeding Caufe to be- wail it greatly in my felf 5 that my foul is not railed to a higher pitch offender fenfibility of all fpiritual things, then it is : and I doubt not but it fhould be the matter of our daily confeffion and complaint to God , that our hearts are fo dull and little affefted with his facred Truths , and our own fins : But this :is the fcope of all my Speech 5 Why do not -you diftinguifh between -Matter of Sorrow and Matter of Doubting? No queftion but you (bould. lament your dukiefs and ftupidity, and ufe all Gods means for the quickening of your Affe&ions, and to get the molt lively frame of foul : but mult it caufe you to doubt of your fincerity when you cannot obtain this? Then will you never have a fetled Peace or A&irance for- many days to- gether „ for ought I know. I would ask you but this : Whether you are willing or unwil- ling Spiritual Pcdce dnd Comfort. 431 ling of all that hardnefs , infenfiblenefs,and dulnels which you complain of t If you are willing of it, what makts you complain of it ? If you are unwilling , it ieems your will is fo far found ; and it is the Will that is the feat of the Life of Grace which we muft try by : And was not Pauls Cafe the fame with yours? Rom. j. 19. whenhefak'h, fheGhed Vrbicb I Would do? I do not ? and , When I Would do Good,Tivil is prefect With y me. I inow 7*attl fpeaks not of- grots fins , but or- dinary Infirmities : and I have told you be- fore, that the Livelinefs dhd Senfibility of the Paflions or Affe becaufe I know it U a Duty , and I cannot be favedVvithout it : but I am no fooner on my knees, but I have a motion to rife , or be fbort,andam VQeary of it, and find no great mifs of duty When I do omit it. ANSWER. i. T^His (hews that your foal is fick when 1 your meat goes fo much againft your ftomack that you are fain to force it down : And ficknefs may well caufe you to complain I to God and man. But what's this to Dead-j;? nefs ! The Dead cannot force down theirl^ meat, nor digeft it at all. Itfeemsby thisll^ thai Spiritual Peace and Comfort. 43 5 that you are fan&ified but in a low Degree , and your Corruption remains in fome fkength , add let that be your forrow , and the overcoming of it be your greateft care and bufinefs : But fhould you therefore fay that you are unfan&ified ? It feems that you have ftill the flefh lufting againft the fpirit % that you cannot do the Good you would : when you would pray with Delight and un- weariednefs ' the flefh draws back , and the Devil is hindering you. And is it not fo in toogreata meafurewith the beft on earth? Remember what Chrift faid to his own Apo- ftles , when they fhould have done him one of their laft Services , as to the attendance of his body on earth , and fhould have com- forted him in his Agony, they are all afleep : Again and again he comes to them, and find- eth them afleep : Chrift is Praying and fweatihg blood 9 and they are ftill' fleeping % though he warned them to watch and Pray that they enter not into Temptation. But what doth God fay to them for it ? Why he ufe'th this fame Diftinftion between Humi- liation for 'fin , and Doubting of fincerity and falvation ■ and he helps them to the for- mer, arid helps them againft the latter ; fo&fd ye y&t Watch With me one hour ? faith he. There he convinceth them of theiin, that they may be humbled for it. The fpirit indeed is W&*£, V 2 ixt 436 Directions for getting and keeping but theflefb is Weak , faith he. There he ut- terly relifteth their Doubtings , or prevent- ed them ; (hewing them wherein fincere Grace confifteth , even in the fpiritswilling- nefs ; and telling them that they had that Grace ; and then telling them whence came their fin , even from the weaknefs of the fleftL 2. I have (hewed you, that as every mans Will is but partly fan&ified ( as to the De- gree of holinefs) and fo far as it is imperfeft, it will be unwilling; fo that there is fome- thinginthe Duties of fecret Prayer , Medi- tation and Reproof, which makes moft men more backward to them then other duties. The laft doth fo crofs our flefhly Interefts ; and the two former are fo fpiritual , and re- quire fo pure and fpiritual a foul ■, andfet a man fo immediatly before the living God , as if we werefpeaking to him face to face, and have nothing of external pomp -to draw us , that it is no wonder, if while there is flefh within us, we are backward to them ! efpeci- ally while we are fo unacquainted with God and while ftjrangenefs and confcioufnefs of fin doth make us draw back: Befides that the Devil will more bufily hinder us here then anywhere. 3. TheQueition therefore is not whether you haveanunwillingnefs& backwardnefs to I Good?! Spiritual Peace and Comfort . 437 Good? for fo have all: Nor yet whether you have any cold uneffe&ual wifhes ? for fo have the ungodly : But whether your Willingnefs be not more then your unwil- lingnefs ? And in that , j . It muft not be in every fingle aft of duty; for a godly man may be actually more unwilling to a duty at this particular time, then willing ; and there- upon may omit it : but it mutt be about your Habitual Willingnefs, manifefted in ordinary aftual Willingnefs. 2. You muft not ex- clude any of thofe Motives which God hath given you to make you willing to Duty : He fiath Commanded it; and his Authority {hould move you : He hath Threatned you 3 and therefore Fear fhould move you : Or elfe he would never have Threatned. He hath made Promifes of Reward, and there- fere the Hope of that (hould move. And therefore you may perceive here what a dan- gerous miftake it is to think that we have no Grace , except our Willingnefs to Duty be without Gods Motives, from a meerLove to the Duty it felf , or to its effeft. Nay, it is a dangerous Antinomian miftake to imagine that it is our duty to be Willing to Good without thefe Motives of God ^ I fay, To take it fo much as for our Duty to ex- clude Gods Motives, though we fhould not uj judge of our Grace by it. For it is but an V 3 Ac- 4 3 8 Directions for getting and keeping Accufation of Chrift (and his Law) who hath ordained thefc Motives of Punishment and Reward , to be his Inftruments to move the foul to duty. Let me therefore put the right Queftion to you; Whether all Gods O^Iotives laid together and con fidered, the or* dinar] prevailing part of your Will he notra* therfor T^nty then againft it ? This you will know by your pra&ice. For if the prevail- ing part be againft Duty , you will not do it : If it be for Duty, you will ordinarily perform k, though you cannot do it fo well as you would. And then you may fee that your backwardnefs and remaining unwillingnefs mtrft ftill be matter of Humiliation and re- flftance to you, but not matter of Doubting. Nay thank God that enableth you to pull down yourfelfon you t knees when you are unwilling: For what is that but the pre- vailing of your willingnefs againft your un- willingnefs ? Should your unwillingnefs once i prevail , you would turn your back upon the I moft acknowledged Duties. DOUBT Spiritual Peace and Comfort. 439 DOUBT- VI. BVt I am afraid thst it is onelj flavijh fear of Heti, and not the Love of God, that caufeth nte to obey : and if it were not for this fear, 1 doubt whether ijhould not quite give over all. And perfett Love cafleth out fear. ANSWER. I Have anfwered this already. Love will not be perfe&in this life. In the life to come it will caft out all fear of damnation : and all fear that drives the foul from God, and all fear of men ("which is meant in Rev. 21. 8. where the fearful and unbelievers are condemned; that is, thofe that fear men more then God ) And that 1 John 4. 17,18. fpeaketh of a Tormenting Fear, which is it that I amperfwading you from, and con- fifteth in Terrors of foul upon an apprehen- fion that God will condemn you ; But it fpeaketh not ofa filial fear, nor of a fear left we (hould by forfaking God, or by yield- ing to Temptation, lofe the Crown of Life, and fo perifti : as long as this is not a tor- V 4 menting 440 DWtUtws for getting and keeping meriting fear, but a cautelous , preferving, preventing fear.Befides theText plainly faith, // is that rve tnaj have boldnefs in the day of judgement jhat Love cajieth out tkU fear: And at that day of Judgement, Love will have more fully overcome it. It is a great miftake to think that Filial Fear is onely the fear of temporal chaftifement, and that all fear of Hell is flavifh. Even' Filial Fear is a Fear of Hell: But with this difference. A fon(ifhe knowhimfelfto be a Son) hath fuch aper- fwafionof his Fathers Love to him, that he knows he will not caft him off, except he Ihould be fo vile as to renounce his Father • which he is moderately fearful or careful left by Temptation he fliould be drawn to do, Ir.tnot diftruftfully fearful, as knowing the helps and mercies of his Father. But a flavifh Fear is,when a man having no apprehenfions of Gods love,or willingnefs to fhew him mer- cy, doth look that God fhould deal with him as a flave, and deftroy him when ever he doth amifs. It is this flavifh Tormenting fear which I fpend all this writing againft. But yet a great deal even of this flavifh fear may be in thofefons, that know not them- felves to be Tons. But fuppofe you were out of all fear of Damnation ! do not belye your own heart , and tell me, Had you not rather be Holy then Spiritual Peace and Comfort. 441 then Unholy? pleafing to God, then dif- pleafing? and would not the Hope of Sal- vation draw you from fin to duty, without the fear of Damnation in Hell ?. But you will fay, That is ftill Mercenary, and as bad as flavifh fears. I anfwer, Not lb, 1 his Hope of Salvation, is the Hope of enjoying God, and living in perfeft Pleafingnefs to him, and pleafure in him in Glory; AndtheDefireof this is aDefire of Love : It is Love to God that makes you Deiire him,, and Hope to enjoy him. Laitly I fay again, Take heed of feparating what God hath joyned. If God, by putting in your nature the feveral Paflions of Hope, Tear. Love &c. and by nutting a Holinefs into thefe Paffions., by fanftifying Grace,and by putting both Prormfes and dreadful Threatnings into his word; I fay, if God by all thefe means hath given you feveral motives to obedience,take heed of feparating them: Do not once ask your heartfucha quelhon. Whether it would obey if there were no Threatning, and lb no I ear. Nor on theotheriide,donot let Fear do all, with- out Love. Doubtlels the more Love con- ftrainethto duty-* the better it is: and you fhould endeavour with all your might that you might feel more of the force of Love in your duties ; But do you not mark how you V 5 cherifh 44* Direttiens for getting and keeping chertfh that Corruption that you complain of? Your Doubts and- Tormenting Fears are the things that Love fhould caft out. Why then do you entertain them ? If you fay , I cannot help it : why then do you che- rifh them ? and own- them ? and plead and difpute for them? and fay you do well to Doubt, and you have Caufe ? Will this ever caft out Tormenting Fears? Do you not know that the way to caft them out , is not to maintain them by diftruftflil thoughts or words , but to fee their finfiilnefs, and abhor them , and to get more high thoughts of the Lovingkindnefs of God* and the tender mercies of the Redeemer , and the unfpeak- ableLove that he hath manifefted in his fuf- ferings for you, that fo the Love of God may be more advanced and powerful in your foul , and may be able to caft out your Tor- menting Fears. Why do you not do this in- ftead of Doubting? If Tormenting Fears andDoubtings be a fin, why do you not make Confcience of them ? and bewail it that you have been fo guilty of them ? Will you therefore Doubt becaufe you have flaviflv fears ? Why that is to Doubt becaufe you* Doubt: and to Fear becaufe you Fear ; and fo to fin ftill becaufe you have finned. Con- fjder well of the folly of this courfe. DOUBT Spiritual Peace and Comfort. 443 DOUBT VII. BVT 1 am not able to Believe : anci Without Faith there is no f leafing Cjod > nor hope of f ah at ion, I fear Unbelief Will be my rube. ANSWER. 1. T Have anfwered this Doubt fully before. ** It is grounded on a Miftake of the Na- ture of true Faith. You think that Faith is the Believing that you are in Gods favour, and that you are Juftified : but properly this is no Faith at all, but onely Affurance, which is fometimes a fruit of Faith , and fometiines never in this life obtained by a Believer. Faith confifteth of two parts ; 1. Affent to the Truth of the Word. 2. Acceptance 'of Chrift as he is offered; Which immediatly produceth a Trufting on Chrift for falvation,. and a Confent to be Governed by him i and Refolution to obey him ; which in the lulled fenfe are alio afts of Faith. Now do not you Believe the truth of theGofpel? And do you not Accept of Chrift as he is offered therein? If you are truly willing to have Chriff 444 Directions forgetting and keeping Chrift as he is offered , I dare fay you are a true Believer. If you be not willing , for fhame never complain. Men ufe rather to fpeak againft thofe that they are unwilling of, then complain of their abfence , and that they cannot enjoy them. 2. However , feeing you complain of un- belief, in the Name of God do not cherifti it, and plead for it , and by your own cogita- tions fetch in daily matter to feed it : but do more in deteftation of it , as well as com- plain. DOUBT VIII. BVT J am a ftrarger to the Voitneft of- tbeffirit 9_*ndtbe.fojof the Holy Ghoft, and Communion Vcith God \ and therefore how- can I he a true Believer > ANSWER, i.T^Eeding your Doubts and Perplexities , A and arguing for them , is not a means to get theTeftimony and Joy cf the Spirit: but rather ftu dying with all Saints to know the Love of Chrift which pafTeth knowledge , tp comprehend the height , andbredtb, and length Spiritual Peace and Comfort. 44 y length, and depth of his Love: and feeking to underftand the things that are given you of God. Acknowledge Gods general Love to Mankind , both in his Gracious Nature, and Common Providences, and Redemption by Chrift , and deny not his Special Mercies to your felf , but dwell in the ftudy of the Riches of Grace, and that's the way to come to the Joy of the Holy Ghoft. 2. I have told you before what the witnefs of the Spirit is, and what is the ordinary miftake herein. If you have the Graces and holy operations of the Spirit,you have the witnefs of the Spi- rit , whether you know it or not. 3. If by your own doubtings you have deprived your felf of the joy of the Holy Ghoft , bewail it, and do fo no more ; but do not therefore fay you have not the Holy Ghoft. For the Holy Ghoft often works Regeneration and Holinefs , before he wrorks any fenfibie Joys. 4. You have fome hope of falvation by Chrift left in you : You be not yet in utter defpair : And is it no Comfort tayou to think that- you have yet any Hope? and are not quite paft all Remedy? It may be your forrows may fo cloud it that you take no notice of it : but I know you cannot have the leaft Hope I without fome anfwerable Comfort. And may I not that Comfort be truly the Joy of the J Holy Ghoft ? 5. And fo* Communion with* Gcd , 446 Direflitns for gating and keeping God, let me ask you : Have you no recourfe to him by Prayer in your itraits ? Do you not wait at his mouth for the Law and di- rection of your life? Have you received no holy defires, or other Graces from him? Nay, areyou fare that you are not a member of Chrift , who is one with him? How can you then fay, that you have no Communion with him ? Can there be Communication of Prayer, and Obedience from you ? yea your own felf delivered up to Chrift ? and a Com- munication of any life of Grace from God y by Chrift and the Spirit ? and all this without Communion ? It cannot be. Many a foul hath moft near Communion with Chrift that Anows it not. DOUBT IX. I Have not tbe fplrlt of prayer : When I f?ould p'iptr out my foul to God , / have neither bold accefs, no?' matter of Fryer nor Words. D ANSWER. O you know what the fpirit of Prayer is? It contained! , i. Defires of the foul: SfiritUdhPeace And Ccrmfort. 447 foul after the things we want, efpecially Chrift and his Graces. 2. An addrefiing ourfelves to God with thefe Defires , that we may have help and relief from him. Have not you both thefe > Do you not Defire Chrift and Grace, Juftification and Sandifi- cation ? Do you not look to God as him who alone is able to fupply your wants , and bids you ask that you may receive ? Do yoi* utterly defpair of help, and fo feek to none ? Or do you make your addreffes by Prayer to any but God? But perhaps you look at words , and matter to dilate upon , that you may be able to hold out in a long fpeech to God , and you think that is the effed of the fpirit of Prayer. But where do you find that in Gods Word? I confefs that in many, and moft, the fpirit which helpeth to Defires, doth alfo help to fome kind of expreftions : Becaufe if a man be of able natural parts , and have a tongue to exprefs his own mind , the promoting of holy Defires will help men to expreiiions. For a full foul is hardly hindred from venting it felf : And experience teacheth us , that the f pints enflaming the heart with holy Affedions , doth very much furnifh both the Invention and Expref- fion. But this is but accidental and uncertain : For thofe that are either men of unready tongues, or that are fo ill bred among the- rude.- 448 D rcttions for getting and keeping rude vulgar., that they want fit exprefiions of their own minds, or that are of over-bafhful difpofitions , or efpecialiy that are of fmali knowledge, and of little and fliort acquain- tance with thofe that fhould teach them to pray by their examples, or that have been but of (hort ftanding in the School of Chrift , fuch a man may have the fpirit of Prayer many a year, and never be able in full expref- iions of his own to make known his wants to God : no, nor in good and tolerable fenfe and language , before others to fpeak to- God , from his own Invention. "A man may know all thofe Articles of the Faith that arc; of fiat neceflity to Salvation , and yet not be able to find matter or words for the opening of his heart to God at length. I would ad- vife fuch , to frequent theCoiripany of thofe that can teach and help them in Prayer, and negled not to ufe the fmalleft parts they have , efpecialiy in fecret between God and their own fouls, where they need not fo much asin publick to be regardful of expreffions : and in the meantime co learn a Prayer from fome Book , that may fitlieft exprefs their neceffities ; or to ufe the Book it felf in. Prayer . if they diftrutt cheir memories : not refolding to (lick he. and make it a means of indul eir lazinefi and neglir gence-, much Ids ro reproach and deride thofe Spiritual Peace and Comfort . 449 thofe that exprefs their defires to God from the prefent fenfe of their own wants (as fomc wickedly do deride fuch:) but to ufe this law- ful help till they are able to do better with- out it then with it, and then to lay it by, and not before. The Holy Ghoft is faid, Rom. 8. i6% to help our Infirmities in Prayer: but how ? 1. By teaching us what to pray fort not always what matter or words to enlarge our felves by ; but what necefFary Graces to pray for. 2. By giving us Sighs and Groans unexpreiilble : which is far from giving Co- pious expreffions: For Groans and Sighs be not words : and if they be Groans that we cannot exprefs , it would rather feem to in- timate a want of expreffion , then a conftant abounding therein , where the fpirit doth af- fift: Though indeed the meaning is, that the Groans are fo deep, that they are paft the expreffion of our wrords : All our fpeech cannot exprefs that deep fenfe that is in our hearts. For the Underftanding hath the ad- vantage of the Affeftions herein : All the thoughts of the mind may be expreffed to others ; but the Feelings and fervent Paflions of the foul can be but very defectively ex- prefTed. Laltly , All have not the fpirit of Prayer in like meafure : nor all that have it in a great meafure at one time y can find it fo at pleafure , 450 Vireftiom for getting and keeping pleafure. Defires rife and fall , and thefe earneft Groans be not in every Prayer where the Holy Ghoft doth aftift. I believe there is never a Prayer that ever a Believer did put up to God for things lawful andufeful , but k was put up by the help of the fpirit. For the weakeft Player hath fome degree of good Defire in it, and addrefles to God with an endeavour to exprefs them : and thefe can come from none but onely from the fpirit : Meer words without defires are no more Prayer , then a fiiit of apparel hang'd on a ftake is a man. You may have the fpirit of Prayer , and yet have it in a very weak de- gree. Yet ftili I woutd encourage you to bewail your defed herein as your fin , and feek ear- neftly the fupply of your wants : But what's that to the queltioning or denying your fin- cerity, or right to falvation ? DOUBT X. I Have no Gifts to make me ufeful to my [elf or others. When I Jkonld profit by the Word% I cannot Remember tt : W hen I Should Reprove a Sinner -> or Inftruft the Ignorant , I have not Words : If I Were called to give an account of my Faith 7 I have not Words to exprefs that Which « ■- n Spiritual Place and Comfort. 451 fr/?*f /? ^ ill m) mind : e^W W/?** Grace can here be then ? ANSWER; fnT His needs no long Anfwer. Lament and -*- amend thofe fins by which you have been difabled. But know , that thefe Gifts depend more on Nature i Art , Induftry and Common Grace, then upon fpecial faving Grace. Many a bad man is excellent in all thefe , and many a one that is truly godly is defective. Where hath God laid our lal- vationupon theftrength of our Memories, the Readinefe of our Tongues , or meafure of the like Gifts? That were almoft as if he fhould have made a Law , that all fhall be faved that have found Complexions, and healthful and youthful bodies* and all be damned that are fickly, aged, weak, children, and moft women* DOUBT 45 * Diretfitns for getting and keeping DOUBT. XL OBut I have been a grievous finner, be- fore I came home, and have fallen foully fact, and I am utterly unworthy of Mercy i Will the Lord ever Jave fuch an unworthy wretch as I ? Vvill he ever give his Mercy and the blood of his Sony to one that bath fo abufed it I ANSWER. r.*TTHe Queftion is not; with God, what JL you have been, but what you are ? God takes men as they then are, and not as they were. 2. Its is a dangerous thing to objed the greatnefs of your Guilt againft Gods mercy and Chrifts Merits ! Do you think Chrifts fatisfadion is not fufficient? or that he dyed for fmall fins and not for great ? Do you not know that he hath made fatisfadion for all, and will pardon all, and hath given out the pardon of all in hisCo- venant, and that to all men, on Condition they will Accept Chrift to pardon and heal them in his own way? Hath God made it bis great defign in the work of mans Re- demption, i Spiritual Peace and Comfort. 45 j demption, to make his Love and Mercy as Honorable and wonderful,as he did his Power in the work of Creation? and wil you after all this oppofe the greatnefsof your fins againft the greatnefs of this Mercy and Satisfaction ? why,you may as wel think your felf to be fuch a one that God could not or did not Make you, as to think your fins fo great that Chrift could notordid not fatisfie.for them, or will not pardon them,if you Repent 2nd Believe in him. 3 . And for Worthinefs, I pray you ob- ferve:There is a twofold Worthinefs & Righ- teoufnefs. There is a Legal Worthinefs and Righteoufnefs, which confiftethinaperfed obedience, which is the performance of the Conditions of the Law cf, Pure Nature and Works. This no man hath but Chrift : and if you look after this Righteoufnefs or Wor- thinefs in your felf, then do you depart from Chrift, and make him to have dyed and fatis- fied in vain ; you are a Jew and not a Chrifti- an, and are one of thofe that Taul fo much difputeth againft, that would be Juftified by the Law. Nay you muft not fo much as once imagine that all your own Works can be any part of this Legal Righteoufnefs or Worthi- nefs to you. Only Chriits Satisfaction and Merit is in ftead of this our Legal Righteouf- nefs and Worthinefs. God never gave Chrift and Mercy to any but the unworthy in this fenfe ; I 454 Dircttions for getting and keeping fenfe : If you know not your fdf to be un- worthy and unrighteous in the fenfe of the Law of Works , you cannot know what Chrifts Righteoufnefe is. Did Chrift come to fave any but linners, and fuch as were loft? what need you a Saviour, if you were not Condemned ? and how come yon to be con- demned if you were not unrighteous and un- worthy. But then 2. there is an Evangelr- cal perfonal VVofthinefs and Righteoufnefs, which is the Condition on which Godbe- ftows Chrifts Righteoufnefs upon us: and this all have that will be faved by Chrift. But what is that ? Why it hath two parts : i.The Condition and WArAinefs required to your Union with Chrift ahd pardoii of all your fins pall, and your Adoption and Juftificatioti ; it is no more but jour hearty thankful Acceptance of the Cjift th.it is freelf (jiven yon of God by his (foveywnt- grant, that i* , Chrift and Life in hint, 1 John 5.10,1 1, 1 2. There is no wor- thinefs required in you before Faith as a Con- dition on which God will give you Faith : butonely certain means you are appointed to ufe for the obtaining" it -.And Faith it felf is but the Acceptance of a free Gift. Cod requireth you not to bring any other Worthinefs or Price in ypur.hands ; but that youconfent unfeignedly .to have Chrift as he is offered, and to the ends andufes that he is Spiritual Peace and Comfort. 455 is offered : that is > as one chat hath fatir- fied for you by his blood and merits, to put away your fins, and as one that muft illumi- nate and Teach you j Sanftifie and Guide and Govern you by his Word and Spirit • and as King and Judge will fully and finally Jultifie you at the day of Judgement, and give you the Crown of Glory. Chrift on his part 1. Hath merited your pardon by his fatisfaftion, and not properly by his fan- d:ifying you : 2. And fan&ifieth you by his Spirit, and Ruleth you by his Laws, and not dire&Iyby his bloodlhed : 3. And he will juftifie you at Judgement as King and Judge, and not as Satisfier or Sanftifier: But the Condition on your part of obtaining Intereft in Chrift and his benefits, is that our Faith which accepteth him in all thefe refpe&s (both as King, Prieft and Teacher) and to all thefe ends conjunftiy. But then 2. The Condition and Worthynefs requ-red to the Continuation and Confummat on of your Pardon, Juftification, and right to Glory, is both the Continuance of your faith^and your fincere obedience , even your keeping the Baptifrnal Covenant \ that you^made with Chrift by your Parents, and the Covenant which you in your own perfon made with him in your firft true Believing. Thefe in- deed are called Worihincfs and Right ton \f*efs frequently 4J6 Directions for getting and keeping frequently in the Gofpel : but it is no wor- thinefs confiding in any fuch works which make the Reward to be of Debt, and not of Grace (of which ?*#/ fpeaks) butonely in faith, and fuch Gofpel works as fames {peaks of which make the Reward to be wholly of Grace and not of Debt. Now if you fay you are unworthy in this Evangelical fenfe, then you muft mean (if you know what you fay ) that you are an Infidel or Unbeliever, or an Impenitent ob- ftinate Rebel that would not have Chrift to reign over him : For the Gofpel calleth none Unworthy (as non- performers of its Con- ditions) but only thefe. But I hope you dare not charge your felf with fuch Infide- lity and wilful Rebellion. DOUBT XII. r j " Hough Qcd hath kept me from Grofsfinsy -** yet Ifinde fuch afearednefs of (fonfci- ence^&i£ }o little avexfnefs from fin in my minder^t I fear th*t I fhould Commit it if 1 lay under Temptations : and alfo thAt I JhoulAndt-hold out in Trjal if I Veer e called to fuffer Death or any grievous Calamity. And that obedience which endureth meerly for want of a Temptation, is no true Obedience. ANSWER. I Spiritual Peace and Comfort. 457 ■ — 1 ■ - ■ ■ ii ANSWER. Have fully anfwered this before. If you can overcome the temptations of Prospe- rity, you have no caufe to doubt diftruftfoily whether yo^fhall overcome the temptations tof Advqtfny : And if God give you Grace to avoid Temptations to fin, and flyoccafi- ons as much as you can, and to overcome them, where you cannot avoid them ; you have little reafon todiftrufthis prefervatior* of you, and your .ftedfaitne£ thereby, if you ihould be caft uvpon greater Temptations indeed if you feel not fuch a Belief of the evil and danger of finning, as to,poffefs you with fome feniible hatred of it,you have need to look to your heart for the {lengthening of that Belief and Hatred: and fear your heart with a godly preferving Jealoufie ; but not with tormenting, difquieting doubts. Whatever your Paffionate Hatred be, if you have ;a fettled well-grounded Refolution, to walk in obedience to the death , you may confidently & comfortably truft him for your l\ prefervation,who gave you thofe refolutions. 2. And the laft fentence of this Doubt,had need of great Caution, before you conclude A it a certain Truth. Its true, that the Obe- 1 4ience which by an ordinary Temptation, A x fuck 45? Diretfims for getting and f keeping fiich as men may expeft, would be over- thrown, is not well grounded and rooted be- fore it is overthrown. But its a great Doubt whether there be not Degrees of Temptati- on Pofsible, which would overcome the Re- folution and Grace of the moil Holy, having Rich affiftance asr the Spirit ufaally giveth Be- lievers in Temptation ? And wnether fome Temptations which overcome not a ftrong Chriftian, would not overcome a weak one, who yet hath true Grace? I conclude nothing of thefe Doubts. But I would not have you trouble your felf upon confident conclufi- ons on fo doubtful Grounds. This I am certain of, i. That the ftrongeft Chriftian fhouldtake heed of Temptations, and not trull: to theftrength of his Graces, norpre- fume on Gods prefervation while he wilfully cafteth himfelffnthe mouth of dangers •, nor to be encouraged hereunto upon any per- fwafiofc of an Impoflibility of his falling away. O the falls, the fearful falls that I have known (alas,how often) the eminent- eft men for Godiinefs that ever I knew, to be Guilty of,. by caftir>g rhemfelves upon Temptations. I confefs l will never be confident of that mans perfeverance', were he the bell that I know. on earth, who caft- eth h ion Violent Temptations, efpe- HqiJS of Seci'mnHty 5 Pf ofoe- Spiritual Peace and Comfort. 459 rity, and Seducement. 2. I know God hath taught us daily to watch and pray, that we enter not into Temptation $ and to pray % Lead u* not into Temptation % but deliver us from evil. ( I never underftood the neceffity of that Petition feelingly, till I faw the exam- ples of thefe feven or eight years laft paft.) This being fo , youmuft look that your per- feverance ihould be by being preferved from Temptation ; and muft rather examine , Whether yon have that Grace which will enable you to avoyd Temptations , then whe- ther you have Grace enough to overcome them, if you ru(h into them. But if God un- avoydably caft you upon them, keep upyour Watch and Prayer , and you have no Caufe to trouble your felf with diftruftful fears. DOUBT XIIL F Am afraid lefi 1 have committed the urr pardonable Jin again ft the Holy Qhcft : ani then there ii no hope of motivation* A>v j±6o Directions for getting and keeping ANSWER. 1 T feems you know not what the fin againft the Holy Ghoft is; It is this, When a man is convinced that Chrift and his Difci- ples did really work thofe glorious Miracles which are recorded in the Gofpel , and yec will not Believe that Chriit is the Son of God , and his Dodrine true 9 though fealed with all thofe Miracles and other holy and wonderful works of the Spirit, butdoBlaf- phemoufly maintain that they were done by the Power of the Devil. This is the fin a- gainft the Holy Ghoft : And dare you fay that you are guilty of this ? If you be , then you do not Believe that Chrift is the Son of God, and the Mefliah , and his Gofpel true. And then you will fure oppofe him , and maintain that he was a Deceiver , and that the Devil was the Author of all the Miracu- lous and Gracious workings of his Spirit. Then you will never fear his difpleafure , nor call him ferioufly either Lord or Saviour ! nor tender him any fervice, any more then you do to Cfttafomet. None but Infidels do commit the Blafphemy againft the Holy Ghoft : Nor but few of them. Unbelief is eminently called £ Sin ] in the Gofpel : and Spiritual Peace and Comfort. 461 and that Q Vr.belief} which is maintained by Blafpheming the Glorious Works of the HolyGhoft, which Chrift and his Difciples through many years time did perform for a Teftimony to his Truth, that is called Angu- larly [] The fin a^mnfi the Holy Cjhoft ! Tj You may meet with other Defcriptions cf this fin, which may oceanon your terrour : but I am fully perfwaded that this is the plain Truth, DOUBT XIV. BV T I greatly far left the time cf Gr&e be paft : and left I have out- fit- the day of mercy , and new mercy hath wholly forfa\en me. For I have oft heard Minifters tell me from the Word 1 Now is the Accepted time : Now is the day of your vifitation : To day , While it is called to day , harden not your hearts, left God [wear in his Wrath that you fhall not exter into his Reft. But I have flood out long after. I have reft ft ed and quenched the Spirit 3 and now it is I fear departed from me, I X 3 AN- I 4 6i Directions for getting and keeping ANSWER. HEre is fufficient matter for Humilia- tion : but the Doubting arifeth meerfy from Ignorance : The day of Grace may in two refpefts be faid to be over : The firft ( and moft properly fo called ) is y when Go J 'Will not Accept of a fnner , though he fiould Repent and Return. This is never in this life for certain. And he that imagineth any fuch thing, as that it is too late while his foul is in hrs body , to Repent and Accept of Chrift and Mercy , is meerly ignorant of the Te- uour and fenfe of the Gofpel : For tbeNew Law of Grace doth limit no time on earth for Gods Accepting of a Returning finner. True Faith and Repentance do as furelyfave at the laft hour of the day, as at the firtl. God t^ath faid,that whofoever Believeth in Chrift> fhail not periflr, but have everlafting life. He hath no where excepted late Believers or Repenters ; Shew any fuch Exception if you ean. 2. The lecond fenfe in which it may be faid that the day of Grace is over, is this: When a man hathfo long refifted the Spirit jhat God hath ffiven him over to Wilful obftinate Refttfals of Mercj ^nd of Chrifx s Government y refolving Spiritual Peace and Comfort. 40 3 refolving that he Veili never give him the pre- vailing Grace cf hi* Spirit, Where note, 1. That this fame man might ftill have Grace as foon as any other, if he were but Willing to Accept Chrifl, and Grace in him. 2. That no man can know of himfelf or any other , that God hath thus finally, forfaken him : For ■' od hath given us no figo to know it by; (at leaitwhofin not againft the Holy Ghoft.) God hath not told us his fecret in- tents concerning fuch. 4. Yet fome men have tar greater caufe to fear it then others ; cfpecially thofe men , who under the moil fearching lively Sermons , do continue feci: re and wilful in known wickednefs; either hating godlinefs and godly perfons ; andsU that do Reprove them , or at leaft beinr pified , that they feel no more then a Foil the force of Godsterrours , or the fweetnefs ofhispromifes; but make a jeft of finning , and think the life of godlinefs a needlefs thing. Efpecially if they grow old in this courfe ,. I confefs fuch have great Caufe to fear left they are quite forfaken of God : For very feWfuch are ever recovered. 5. And therefore it may well be faid to all men , T& day ifyott Wi// hear his voyce harden not your hearts^ &c. and , This is the Acceptable time : this u the day of [alvation * both as this life is called 5 The day rf fahation ; and becaufe X 4 no 464 T>irtftion$ for getting and keeping no man is certain to live another day j that he may Repent; nor yet to have Grace to Repent, if he Live. 6. But what's all this to you that do Repent t Can you have Caufe to fear that your day of Grace is over , that have Received Grace ? Why,that is as fool- ifh a thing , as if a manftiould come to the Market , and buy Corn ? and when he hath done , go home lamenting that the Market was paft before he came ? Or as a man fhould come and hear the Sermon, and when lie hath done , lament that the Sermon was done before he came. If your day of Grace be paft , tell me , ( and do not wrong God ) Where had you the Grace of Repentance ? How came you by that Grace of holy De- li res? Who made you Willing to have Cfarift for your Lord and Saviour? So that you had rather have him, and (Sods favour > and a Holy hear: and life, then all the glory ofthe World? Howcameyoutodefire that vou were fuch a one as God would have you xo be ? arid to defire that all your fins were dead, and might never live tayou more ? and that you were able to Love God, and Delight in him,and pleafe him even in perfe&ion? and that you are fo troubled that you cannot do it ? Are thefe figns that your day of Grace is over? Doth" Gods Spirit breath out Groans after Chrift and Grace, within you ? and Spiritual Peace and Comfort. 46 5 and yet is the day of Grace over ? Nay,what if you had no Grace? Do you not hear God daily offering you Chrift and Grace? doth he not intreat and Befeech you to be Reconciled unto him (2 Cor. 5. 19,20.) and would he not compel you to come in ? ( Mat. zz.) Do you not feel fome unquietnefs in your linful Condition? and fome motions and drivings at your heart to get out of it? Certainly (though you Ihould be one that hath yet no Grace to falvation) yet thefe continued offers of Grace, and drivings of the Spirit of Cbriit with your heart, do (hew that God hath not quite forfaken you -y and that your day of Grace and Vifitation is not paft. DOUBT XV. BZJtl have finned fir.ct my Profefilor:^ a?id that even agtinfil my Knowledge afii Confidence : / lyave had Temptations to fir^ and I h&veconfidtred of the Evil and Danger y and yet in the very fioberefi dtliberations , I have Refiolved to fin. And koto can J neb a one have any true Grace : or befiaved ? X 5 ANSWER. 4#5" Jyhtttiom forgetting and keeping ANSWER. i.TFyou had not true Grace, God is ftili JLoffering it, and ready to work it.2.Where do you finde in Scripture that none who have true Grace, do fin knowingly or De- liberately ? Perhaps you will fay in Heb.io. 24. If we Jin willjully after the knowledge of theTruthjhere Remainetb no more facrtfice. for Jin^ bat a fearful looking for of Judgement, and fire Schick foali devour the adverfanes. dnf.But you muft know that it is not every wilful fin which is there mentioned ; but, as even now I told you, Unbelief is peculiarly called Sin in the NewTeftament : And the true mean* ing of the Text is , If we utterly renounce fflrift by Infidelity ^ as not being the -true JWejftah* after * rre have known hi* Truth y then &c, Indeed, none fin more againftknow- iedge then the Godly when they do fin : For diey know more, for the mo ft pare, then others do. And Pafiion and Senfuality (the remnant of it which yet remaineth) will be workfng ftrongly in your very Deliberations againft fin, and either perverting the Judge- aa€ft£^Q*doub^whetheritheaiin, or whe- ther Spiritual Feace and Comfort. 467 ther there be any fuch danger in it ? or whe- ther it be not a very little fin ? Or qWc blinding it, that it cannot fee the Arguments againft the fin in their full vigor : Or at leaft, prepoflefling the Heart and Delight, and fo hindring our Reafons againft fin, from going down to the Heart and working on the Will, and fo from Commanding the ASionsof the Body. This may befal a god- ly man And moreover, God may withdraw his Grace, as he did from Teter and David in their fin : and then our Confiderations will work but faintly, and fenfuality and fin- ful Pailion will work effe&ually. :t isfcarce- Pofsibie^ I think, that fuch a man as D*vid could be fo long about fo horrid a fin, zn& after contrive the murther of -Uriah, and ail this without deliberation, or any reafonings in himfelf to the contrary. 3. The truth is, though this be no good - caufe for any Repenting linner to doubt cf Sah atibn, yet it is a very grievous-aggrav a- tion of fin, tocommk it againft Knowledge, and Confcience , and upon confidcratior. And therefore 1 advife all that Love their Peace or Salvation to take heed of it. For " as they will finde that no fin doth deepiier wound the "Conference, and plunpethe :: - ner into fearful perplexities - which oft ti hang on him very long; fo the oftner iu.h fin 4#8 Dirttfions for gating and keeping fin is committed, *he lefs evidence willfuch a one have of the fincerity of their faith and obedience : And therefore, in the name of God beware. And let the troubled foul make this the matter of bis Moderate Hu- miliation, andfparenof. Bewail it before God. Take fhame to your felf, and free- ly confefs it, when you are called to it| before men : Favour it not , and deal not gently with it, if you would have Peace ; but give glory to God by taking the juif difhonorto your felves. Tender dealing is an ill fign ; and hath fad effefts. But yet for every fin againft knowledge to doubt of the Truth of Grace, is not right: much lefs to doubt of the pardon of that fin when we truly Repent of it. Are you unfeignedly forry for your fins againft Confcience , and Re- folve againft them for the future , through the help of vjods Grace ? If fo, then that fin is pardoned now, through the blood of Chrift believed in, whether you had then Grace or noi. DOUBT Spiritual Peace and Comfort. 4^ I DOUBT XVI. TJ Vt I have fitch Corruptions in my na- jL) ture that 1 cannot overcome: I have fitch a paffionate nature r and fitch a va- nity of minde, and fuch Worldly de fires 3 that though I pray an& Jlrive againfi them daily , yet do they prevail : And it is not firiving Without overcoming that will prove the truth of Grace in any. Befides^I do not Cjrow in Grac?, as all Gods people do. ANSWER. i. r^ O you think finis not overcome as long JLy as it dwelleth in us, and daily troubleth us, and is working in us ? Paul faith, The evil that I would not do^ that 1 do ; and#-> cannot do the things that We would : And yet Taul was not overcome of thefe fins, nor Lad they Dominion over him. You muft confider of thefe fins as in the habit or in the Aft. In the Habit as they are in the Paffions they will be ftill ftrong : but as they are in the Will they are weak and overcome. Had you not rathej you were void of thefe Pafiions, then not? and that you might re- train them in. the aft? Are you not weary of 470 Dfrefiiens forgetting and keeping of them, and daily pray and ftrive againft them ? If fo, it feems they have not your will. 2, And for the Adual Pafiion (as I may call it) it felf, you rauft diftinguifh be- tween i. thofe which the Will hath full power of, and which it hath but partial power over. 2. And between the feveral Degrees of the Pafsion. 3 . And between the inward Pafsion and the outward exprefsions. Some Degree of anger and of luft will oft ftir in the heart, whether we Will or not. But I hope youreftrain it in the Degree ; and much more from breaking out into Pradifes of hift , or Curfed fpeeches , or Railings, Backbitings, Slanderings or Revenge s For thefe,your Will, if fandified, hath power to command. Even the Ads of our Corrupti- ons as weJl as the habits will ftick by us in this life : but if it be in grofs fins, or avoid- able Infirmities carelefly or willfully con- tinued in, lean tell you a better way to Af- furance and Comfort then your Complaints are. Inftead of being afraid left you cannot have your fin and Chrift together, do but, more heartily oppofe than fin, and deal, roundly and confeionably againft it till you have overcome it, and then, you may eafe. your felf of your complaints and troubles. If you fay, 0 bttt it it not jo eafilj done : / sannot overcome it i / have frajtA andjirove Spiritiul Peace and Comfort. 47 1 againft it long. I anfwer, But are you hearti- ly willing to be rid of it ? If you be, it will be no impoflible matter to be rid of the out- ward exprefsions, and the high Degree of the Pafsion, though not of every degree. Try this courfe a while, and then judge: 1. Plainly confefs your Guiltinefs : 2. Never more excufe it or plead for it, to any that blameth you. 3. Defire thofe that live and deal with you, to tell you roundly of it as foon as they aifcern it, and engage your felf to them to take it well, as a friendly aftion which your felf requefted of them. 4. When you feel the Pafsion begin to ftir, enter into ferious Confideration of the finfulnefs, or go and. tell fome friend of your frail inclination, and prefently beg their help againft it. If it be- tiodly perfons that you are angry with, in- ftead of giving them ill words, prefently as foon as you feel the fire kindle, fay to them,. 1 have a very paJJJonate nature, which already is kindled, I fray you reprehend nte.for it, and help me againft it, and pray to Cfodfor my de- liverance. Alfo go to God your felfr and. complain to him of it, and beg* his help.. Laftly, be fure thatyou make not light of it : and fee that you .-avoid the occasions as much as you can. If you are indeed willing to be rid of the fin, then do not call thefe directi- ons too hard; But (hew your willingnefsk 47 * Directions f*r getting and keeping in ready pra&ifing them. And thus you may fee that it is better make your Corruptions the matter of your humiliation and reforma- tion , then of your Tofffienr. And for the orher part of tlie Doubt, that you grow not in Grace : I anfwer, i. The Promifes of Growth are Conditional , or elfefignifie what God will ufoallydo for his people : but it is certain that they be not Abfolute to all Believers. For it is certain that all true Chriftians do not alway Grow • nay that many do too oft decline 1 and lofe their firft fervour of Love , and fall into fin -9 and live more Carelefly : Yea, it is certain that a true Believer may Dye in fuch De- cays 5 or in a far lower ftate then formerly he hath been in. If I thought this needed proof, I could eafily prove it: But he that openeth his eyes may foon fee enough proof in England. 2. Many Chriftians do much miftake them- felves about the very nature of true Grace; and then no wonder if they think that they thrive when they do not, and that they thrive not when they do. They think that more of the life and Truth of Grace doth lie in raffionate Feelings of Sin, Grace, Duty, &c. in fenfible Zeal, Grief, Joy, &c. and do not know that the chief part lieth in the UnderftandingsEft;mation, and the Wils firm Choyce and Refolution, And then they think Spiritual Peace and Comfort . 47 3 think they decline in Grace, becaufe they cannot Weep, orjoyfo fenliblyas before. Let me aflure you of this as truth , 1. Young people have ufually more vigour of Aflfefti- ons then old ; becaufe they have more vi- gour of body, and hot blood, and agile aftive fpirits : when the freezing decayed bodies and fpirits of old men muft needs make an abatement of their fervour in all duties. 2. The like may be faid of moft that are weak and fickly in comparifon of the ftrong and healthful. 3. All things affeft men moft deeply when they are new, and Time weareth off the vigour of that Affection. The firft hearing of fuch a fight, or fuch a victory, or fuch a great man, or friend dead , doth much aflfeft us : but fo it doth not ftill. When you firft receive any benefit, it more delighteth you then long after : So Married people t or any other in the firft change of their Con- d it ion are more affe&ed with it then after- ward. And indeed mans nature cannot hold up in a conftant elevation of Affe&ions. Children are more takien^ with every thing that they fee and hear then old men , becaufe all is new to them , and all feems old to the other. 4. I havie told you before that fome natures are more fiery , Pafiionate and fer- vent then others are ; and in fuch a little Grace will caufe a great deal of Earneftnefs , Zeal 474 Viretfions for getting and keeping Zeal and Paftion. But let me tell you , that you may grow in thefe , and not grow in the body or your Graces. Doubtlefs Satan him- felf may do much to kindle your Zeal > if he do but fee it voyd of found Knowledge , ( as he did in lames and lohn when they would have called for Fire from Heaven , but knew not what fpirit they were of.) For the dole- ful Cafe of Chrifts Churches in this age hath put quite beyond difpute ,. that none do the Devils work more effeftually,nor oppofe the Kingdom of Chrift more defperately , then they that have the hotteft Zeal with the weakeft Judgements : And as Fire is moft ex- cellent and necefTary in the Chimney , but in the thatch it is worfe then the vileft dung ; fo is Zeal moft excellent when guided by found Judgement ; but more deftru&ive then pro- phane fenfuality when it is let loofe and mif- guided. On the other fide , you may decay much in feeling and fervour of Aflfe&ions , and yet Grow in Grace , if you do but grow in the Underftanding and the Will. And indeed this is the Common Growth which Chriftians have in their Age : Examine-therefore whe- ther you have this or no. Do you not under- fland the things of the Spirit better then you formerly did? Do you not value God, Chrift, Glory and Grace at higher rates then formerly ? Spirited Peace and Comfort. 475 formerly ? Are you not more fully ilcfolved tottickto Chrift to the death then formerly you have been ? I do not think but it would be a harder work for Satan to draw you from Chrift to the flefh then heretofore. When the tree hath done growing in vifible great- nefs, k groweth in rootednefs. The fruit grows firft in bulk and quantity , and then in mellow fweetnefs. Are not you lefs Cen- forious, and more Peaceable then heretofore? I tell you . that is a more noble growth then a great deal of auftere and bitter , youthful , cenforieus, dividing Zeal of many will prove. Mark moft aged experienced Chriftians, that walk uprightly , and you will find that they quite outftrip the younger , 1 . In experience, knowledge,prudence and foundnefs of Judge- ment. 2. In well-fetled Refolutions for Chrift, his Truth and Caufe. 3. In a Love of Peace, efpecially in the Church, and a ha- tred of diiTentions, perverfe contendings and divifions. If you can {hew this growth * fay not that you do not grow. 3. But fuppofe you do not grow > (hould you therefore deny the fincerity of your- Grace ? I would not perfwade any foul that they grow, when they do not. But if you do not , be humbled for it , and endeavour it for the future. Make it your defire and daily bufinefs , and fpare not. Lye not ftill com- plaining , 47 6 Ttirtftiom for getting and keeping plaining , but roufe up your foul , and fee what's amifs , and fet upon negle&ed duties i and remove thofe Corruptions that hinder your Growth : Converfe with Growing Chriftians , and under quickening means : Endeavour the Good of other mens fouls as well as your own: and then you'l find that growth, which wiH filence this Doubt , and do much more for you then that. DOUBT XVII. IAm troubled Vvithfuch Blafpemotu thoughts andTemftations toVnbeliefi evenagainfl Ged , and Cbrift, and Scripture , and the Life to come ^ that I doubt I have no faith. ANSWER. TO be Tempted is no fign of Grace- lefnefs , but to yield to the Temptati- on : nor every yielding neither; but to be overcome of the Temptation ! Moft Me- lancholy people \ efpecially that have any knowledge in Religion, are frequently haunt- ed with Blafphemous Temptations. I have oft wondred that the Devil fhould have fuch a power and advantage in the predominancy of Spiritual Peace and Comfort. 477 of that diftemlper. Scarce one perfon of ten, vrho ever was with me in deep Melancholy f either for the Cure of body or mind , but hath been haunted with thefe Blafphemous thoughts ; and that fo impetuoufly and vio- lently fet on and followed , that it might ap- pear to be from the Devil ; yea even many that never feemed Godly , or to mind any fuch thing before. I confefs it hath been a ftrengthening to my own faith , to fee the Devil fuch an Enemy to the Chriftian faith f yea to the Godhead it fel£ But perhaps you will fay, It is not meer Temptation from Satan that I complain of '• but it takes too much frith my finful heart : I am readj to dtubt oft-times whether there be a Cjod% or whether his Providence determine of the things here below ? or whether Script fire be true} or the Soul immortal ? drc. sslnfw. This is a very great fin , and you ought to bewail and abhorr it , and in the Name of God make not light of it, but look to it betime : But yet let me tell you , that fome degree of this Blafphemy and In- fidelity may remain with the trueft faving Faith. The beft may fay, Lord I believe, help thou mine unbelief. But I will tell you my Judgement; When your unbelief is fuch as to be afignof aGracelefs foul in the ftate of damnation : // jonr Doubting* of the Truth 47 3 Directions forgetting and keeping Truth of Serif Wire and the Life to come, be fo great thatyouwill not let go the pleafures And -profits of firty and part Vrith all, if God call you to it, in Hepe of that Glory promifed, and to efcape the judgement threatxed, becaufe joh looh^upon the things of the life to come but as uncertain things ; then is your Belief no faving Belief; but jour unbelief is prevalent. But tfa for *ft y°Hr fiazztrinis^ joh fee f° mucb probabil tyof the Truth of Scripture and the Life to ccme, that you are rejclved to venture ( and part with, if called to it ) all Worldly Hopes and Happinefs for the Hope of that pre- raifed Cjlory, and to make it the chief eft buji- Tiefs of your life to attain it, and do deny your felf thcpleafuref of Jin for that end-, this is a true faving Faith, as is evident by its ViElory 5 Tionvithftandlng all the Infidelity , Atheifm and BUffbemy that is mixt With it. But again, let me advife you to take heed of this hainous fin, and bewail and detz& ■the very leafl: degree of it. It is dangerous when the Devil ftrikes at the very root and heart & foundation of all your religion.Thcre is more finfulnefs and danger in this then in many other (ins. And therefore let it never be motioned to your foul without abho> rence. Two ways the Devil hath to move ir. The one is by his immediate inward fuggefti- ons ; thefe are bad enough. The other is by his Spiritual Peace and Comfort. 47P his Accurfed Inftruments : and this is a far more dangerous way : whether it be by books, or by the words of men: And yet if it be by notorious wicked men or fools, the Temptation is the lefs : but when it is by men of cunning wit,and fmooth tongues, and hypocritical lives (for far be that wickednefs from me, as to call them Godly, or wife or honeft) then it is the greateft fnarethat tfae Devil hath to lay. O juft and Dreadful God ! did I think one day that thofe that I was then praying with, and rejoycing with, and that went up with me to the houfe of God in familiarity, would this day be blaf- phemers of thy facred Name ? and deny the Lord that bought them ? and deride thy ho- ly word as a fable? and give up themfelves to the prefent pleafures of fin, becaufe they Believe not thy promifed Glory I O Righ- teous and Merciful God 1 that haft preferved the humble from this Condemnation! and haft permitted only the Proud and Senfual Profeffors to fall into it ! and haft given them over to Hellifh Converfations according to the nature of their Hellifh opinions I that they might be rather a terror to others then a fnare ! I call their Dodrine and Praftice Hellifh, from its Original, becaufe it comes from the Father of Lyes : but not that there 0 any fuch opinion or practice in HeH. He that 480 Dire ft ions for getting and keeping that tempts others to Deny the Godhead >the Chriftian faith, the Scripture, the life to come,doth no whit doubt of any one of them himfeif, but believes and Trembles. O fearful blindnefs of the profeflbrs of Religion, that wil hear, if not receive thefe Blafphemiesfrom the mouth of an Apoftate Profeflbr, wbkh they would abhor if it came immediately from the Devil himfeif. With : what fad complaints and trembling do poor finners cry out (and not without Caufe ) O I am haunted With fitch HUfftmom temptations^ that I 4tn afraid left God Jbonld fudAenlj dc- ftrojme, that ever fuch thot+ghts fhouldcvn^e into mj heart : But if an Inftrument of the Devil come and plead againft the Scripture or the-Lifetocome, or Chrift himfeif, they will hear him with lefs deteftation. The Devil knows that familiarity will caufe us to take that from a man, which we would ab- hor from the Devil himfeif immediately. I intend not to give you now a particular prefervative againft each of thefe Temptati- ons : Only let me tell you, that this is the dired: way to Infidelity, Apoftacy, and<*l devour tbetdverfaries of Cbrifi. DOUBT Spiritual Peace and Comfort. 48 1 DOUBT XVIII. 1 Have fo great fears of Death, and unxvlU lingnefs to be With Gody that I am afraid J have no Grace \ for if I had Pauls fpirit, I fiould be able to fay ^tb him, I defire to de- part and to be with Chrift : Whereas now no neVes would be to me more unwelcome. ANSWER. THere is a loathnefs to Dye that comes from a Defire to do God more fervice; and another that comes from an Apprehen- fion of unreadinefs, when we would fain have more AfTurance of Salvation firft : er would be fitter to meet our Lord. Blame not a man to befomewhat backward, that knows it muft go with him for ever in Heaven or Hell according as he is found at death. Rut thefe two be not fo much a loathnefs to Djey as a loathnefs to Djenow^at this time. 3. There isalfoin all men living, Good and bad, a natural abhorrence and fear of death. God hath put this into mans nature ('even inln- nocency)to be his great means of Govern- ing the World. No man would livemord r. Y 48 1 Directions for getting and keeping or be kept in obedience , but for this. He that cares not for his own Life, is Mailer of anothers# Grace doth not root out this ab- horrency of Death, no more then it unman- neth us : Onely it reftrains it from excefs, and fo far overcometh the violence of the Pafsion, by the apprehenfions of a better life beyond death, that a Believer may the more quietly and willingly fubmit to it. erty^ or pinching diftrefs of cne fade : je& my very jotd is filled \^th h:s tercrrs^nd mght and day is his hand heavy upon m?. Y 2. ANSWER 4 84 Dinft'tMt for getting Md buying ANSWER. [" Have faid enough to this before : Nor do ^ I think it needful to fay any more, when the Holy Ghoft hath faid fo much : but only to defire you to read what he hath written in Heb.iz. and fob throughout : and Pfal. 37. and 73. and divers others. The next doubt is contrary. DOUBT. XX. I Read in Serif ture that through many tri- bulations we muft enter into heaven * axd that all that will live Godly in fhrift jefus mttft fuffer perfection: and that he th.it takjetb not up his C rof^ andfo followeth fhrifl \cannot be his Difciple: and thzt if we are not cor- retted ^e are baftards^ and not fens : But I ne- ver h*d any AffliElionfrotn Cjod^but have lived in conftant prosperity to this day. Chrifl [a\th% Wo to you, when all men fpeak well of you : but all men for ought I l^now fpeakwell of me : and therefore J doubt of my fm:eritj. ANSWER. Spiritual Peace and Comfort. 48 5 ANSWER. I Would not have mentioned this Doubt 5 hut that I was fo foolifti as to be troubled with it my felf: and perhaps fome others may be as foolifh as I : though I think but few in thefe times* our great friends have Done fo much to Refolve them more ef- fectually then words could have done. 1 Some of thofe Texts fpeak onely of mans duty of bearing perfection and tribulation , when God lays it on us ; rather then of the Event y that it (hall certainly come. 2. Yec I think it ordinarily certain and to be ex- pefted as to the Event : Doubtlefs Tribula- tion is Gods common road to Heaven : Eve- ry ignorant perfon is fo well ware of this, that they delude themfelves in their fuffer- ings, faying, That God hath given them their punifhment in this life , and therefore they hope he will not punifh them in another. If any foul be fo filly as to fear and doubt , for want of Affliftion ; if none elfe will do the Cure , let them but follow my Counfel , and I dare warrant them for this , and I will ad- vife them to nothing but what is honeft , yea and necefiary, and what I have tried effectu- ally upon my felf: and I can affure youy it Y 3 cured 48 6 Directions for getting And keeping cured me , and 1 can give it a 7robatum tfl% And firft , fee that you be faithiul in your Duty to all finners within your reach ; be they great or fmall , Gentlemen or Beggars > do your duty in Reproving them meekly and lovingly, yet plainly ana ferioufly , tel- ling them of the danger of Gods everlafting wrath ; and when you find them obftinate , fell the Church-Officers of them , that they xnay do their duty ; and if yet they are un- iformed , they may be excluded from the Churches Communion , and all Chriftian fa- miliarity. Try this courfe a while, andif you speet with no Affli&ions , and get no more fifts about your ears then your own , nor more tongues againft you then formerly, tell me I am miftaken. Men bafely bawk and ihtin almoft all the difpleafing ungrateful work of Chriftianity of purpofe , left they ftiouldhavefufrerings intheflefh, and then they doubt of their fincerity for want of fuf- ferings. My fecond Advice is , Do but ftay a while in Patience ( but prepare your Pa- tience for a (harper encounter ) a**l do not tye God to your time. He hath not told' you when your Affii&ions fhall come: If he deal eafier with you then others, and give you a longer time to prepare for them , be not you offended at that, and do not quarrel with your mercies. It is about feventeen years Spiritual Peace And Comfort. 487 years fince I was troubled with this Doubt r thinking I was no fon , becaufe I was not af- flifted; and I think I have had few days without pain for this fixteen years fince to- gether , nor but few hours , if any one , for this fix or feven years : And thus my fcruple is removed. And if yet any be troubled with this Doubt i if the Churches and Common trou- ble be any trouble to them, (hall I be bold to tell them my thoughts ? ( onely underftand , that I pretend not to Prophefy , but to Con- jecture at Effe&s by the pofition of their Moral Caufes.) / think, that the Righteous King of Saints is even now , for our over •ad- miring rajb z&al , and high profejfion , making for England fo heavy an ssfffHttion and /harp a fcourge9to be inflittedbj f educed , proud \ felf- conceited Profejfours , as neither tiff nor our fathers did ever jet bear: Except it Jhould ■prove the merciful intent of our father , one If tofuffer them to ripen for their own deftruttion 7 to be a ftanding {^Monument for the effeBual "framing of all after' ages of the £hurch> Whe- ther pride and heady Zeal may bring Profef- fors ofholinefs • *s4n& Vvhen they are full ripe% to do by them as at UWunfter and in 2%jwm England, that they may go no further, but their folly may be known to alt : Amen. I have told you of my thoughts of this long ago in my Book of 'Baptijm. All 488 Directions for getting and keeping AL L thefe Doubts I have here anfwer- ed , that you may fee howneceflary it is that in all your troubles you be fure to diftinguifh between Matter of Doubting, and Matter of Humiliation. Alas , what foul is fo holy on the Earth , but muft daily fay , Forgive as our trefpajfes ? and cry out with Taul, O Wretched man that lam , 'toh* Jball deliver me from thU body of death ? But at the fame time we may thank God through our Lord Jefus Chrift. If every fin ftiould make us Doubt , we (hould do nothing but doubt. I know you mayeafily tell a long and a fad ftory of your fins^ how you are troubled with this and that, and many a diltemper , and weak and wanting in every Grace and Duty, and have committed many fins : But doth it follow that therefore you •have no true Grace ? Learn therefore to be Humbled for every fin , but not to Doubt of your fincerity and falvation for every fin. DI- Spiritual feace and Comfort* 489 DIRECTION XXX. 30. WhatfocverNewDoubtings do arife in your foul, fee that you care- fully difcern whether they are fuch as muft be refolved from the Con- futation of General Grace , or of Special Grace .• And efpccially be fureof this, that when you want or lofe your Certainty of fincerity and falvation , you have prefently rccourfe to the Probability of it, and lofe not the Comforts of that : Or if you fhould lofe the fight of a Probability of Special Grace > yet fee that you have recourfe ac the utmoft to General Grace , and never let go the Comforts of thas at the word. THis Rule is of unfpeakable Necefilty and ufe for your Peace and Comfort, Here are three feveral Degrees of the Grounds of Comforts It is exceeding weak- Y I • neft 490 Dirt&iom fir getting and keepng riefs for a man that is beaten from one of thefe holds r, therefore to let go the other too : and becaufe he cannot have the high- eit Degree , therefore to conclude that he hath none at all. I befeech you in all yourDoubtings and Complainings ftill Remember the two Rules here laid down. i. All Doubts arife not from the fame Caufe, and therefore muft not have the fame Cure. Let the firft thing which you do upon every doubt, be this; To confider Whether it come from the Vn- believing crlow ssfpprebenjiow of the General grounds if Comfort , or from the Want of evi- dence of fpecid Grace} For that which is a, fit Remedy for one of thefe, will do little for the cure of the other. 2, If your Doubting be onely Whether J on be fine ere in Belt uing , Lovtng, Hoping Repenting and Obeying ? then it will not anfwer this Doubt 9 though you difcern never fo much of Gods Merciful Na- ture, or Chrifts Gracious Office, or the Uni- verfal fufficiency of his Death and Satisfa&i- on, or the freenefs and extent of the Promife of Pardon. For I profefs confiderately, that I do not know in all the Body of Popery concerning Merits, Juftification, Hu- mane Satisfa ftions , Affurance or any other point aboutGrace , for which we unchurch them3 that they erre half fo dangeroufly , as- . Sdtmarpi , Spiritual Peace and Comfort. 49 1 Saltmarjb and fuch Antinomians do in this one point , when they fay , That Chrift hath Repented and Believed for tu 5 meaning it of that Faith and Repentance which he hath made the Conditions of our falvation : and that We mufl no more tjueftion our oven faith , then toe mttft queftion Chrifi the Objett of it. It will be no faving Plea at the day of Judge- ment to fay 3 Though 1 Repented not , and Be- lieved not , yet Chrifi djed for me , or God is merciful , or Chrifi Relented and Believed for me 3 or God made me a free Trcmife and Qtft of falvation , if 1 Vcottid Repent and Believe. What Comfort would fuch anAnfwer give them? And therefore doubtlefs it will not ferve now to quiet any knowing Chriftian againit thofe Doubts that arife from the want of particular evidence of fpecial Grace: though in their own place, the General Grounds of Comfort are of AbfoluteNc- ceflity thereto, 2. On the other fide, if your Doubts arife from any Defeft in your Apprehenfidns of General Grace ; it is not your lookingafter Marks in your fe If that is the way to Refolve J them. I told you in the beginning , that the General G rounds of Comfort lie in four par- ticulars ( that fquare Foundation which will bear up all the Faith of the Saints.) Firft^ Gods merciful and unconceivably Good and Gracious 3 49a Diretfiom for getting and keeping Gracious Nature , and his Love to mankind. Secondly , the Gracious Nature of theMe- diatour God and Man , with his moft Gra- cious undertaken Office of Saving and Re- conciling. Thirdly, the fufficiency of Chrifts Death and fatisfaftion for all the world, to fave them if they will Accept him and his Grape : I put it in terms beyond difpute , becaufe I would not build up Believers Com- forts on points which godly Divines do con- tradift (as little as may be:) Yet I am paft all Doubt my felf, that Chrift did aftually make fatisfaftion to Gods Juftice for All ; and that no man periftieth for want of an Ex- piatory facrifice, but for want of faith to be- lieve and apply it,or for want of Repentance, and yielding to Recovering Grace. The fourth is, Thellniverfal Grant of pardon, and Right to falvation, on Condition of Faith and Repentance. If your Doubt arife from the Ignorance or overlooking of any of shefe , to thefe muft you have recourfe for your Cure. Where Note, that all thofe Doubts whicli come from the greatnefs of your fin, as fuch that you think will not therefore be forgiven, or that come from the fenfe of Unworthinefs, (in a Legal fenfe ) or want of Merit in your lelf,^ and all your Doubts whether God be willing to accept and forgive you, though vou Spiritual Peace and Comfort. 493 you fhould Repent and believe j or whether any facrifice was offered by Chrift for your fins ; I fay, all thefe come from your Igno- rance or Unbelief of fome or all of the four General Grounds here mentioned j and from them muft be cured. Note alfo in a fpecial manner, That there is a great difference between thefe four Ge- neral Grounds , and your particular Evi* dences in point of Certainty : For thefe four Corner-ftones are faft founded beyond all portability of Removal ; fo that they are al- ways of as undoubted Certainty as that the Heaven is over your head • and they are im- mutable : ftill the fame. Thefe you are con> manded ftri&ly to Believe with a Divine Faith, as being the clearly revealed Truths of God ; and if you fhould not Believe them , yet they remain firm and true , aud your un^ belief fhould not make voyd the Univerfal promife and Grace of God. But your own Evidences of fpecial Grace , are not fo Cer- tain, fo Clear ,, or fo Immutable ; nor are you bound to Believe them , but to fearch after them that you may know them ; You are not bound by any Word of God ftridly to Believe that you do Believe, or Repent, but to try and difcern it. This then is the firft part of this Direction , That you always difc'over whether your troubles arife from low 494 Directions fir getting and keeping low unbelieving or ignorant thoughts of Gods Mercifulnefs, Chrifts Gracious nature and office, General Satisfa&ion, or theuni- verfal Promife : or whether they arife from want of evidence of fincerity in your felf ? and accordingly in your thoughts apply the Remedy. Thefecond part of the Dire&ionis, that you hold faft Probabilities of Special Grace when you iofe your Certainty, and that you hold faft your General Grounds when you !ofe both the formen Never forget this in. any of your Doubts. You fay, your faith and obedience have fuch breaches and fad defefts in them, that you cannot be Certain that they are fincere# Suppofe it be fo:Do you fee no great Likely kaod or hopes yet that they are fincere? If you do(as I think many Chrittians eafily may, .. thatyet receive not a proportionable com- fort) remember that this is no finall Mercy9 ., but matter of great confolation. But fuppofe the worft, that you fee no> Grace in your felf: yet you cannot be fure you have none : For it may be there,and you not fee it. Yea fuppofe the worft, that you were fure that you had.uo true- ( race at al], yet remember that you have ftill abundant caufe of Comfort in Gods General Grace, Do you. think you, muft needs D.efpair, or give Spiritual Peace andCemfirt. 495 give up all Hope and Comfort, or conclude your felf irrecoverably loft, becaufe you are Gracelefs? why be it known to you there is that ground of Confolation in general Grace that may make the hearts of the very wicked to leap for joy. Do I need to prove that to you ? You know that the Gofpel is called Glad tidings of falvationy and the Preachers of it are to tell thofe to whom they preach it. Behold we bring jon tidings of great Joy0 and glad tilings to all People. And you know before the Gofpel comes to men they are miferable. If then it be glad tidings and tidings of great joy to all the unconverted where it comes, why fhould it not befo to you ? and where is your great joy ? If you be Gracelefs, is it nothingto know that God is exceeding merciful, floVo to anger, ready to forgive, pardoning iniquity , tranfgreffion and ftnf loving mankinde? Is it nothing to know that the Lord, hath brought Infinite Mercy and Goodnefs down into humane flefh ? ana hath taken on him the moft blefled office of Reconciling,and is become the Lamb of God?/ Is it nothing to you, that all your fins have afufficient Sacrifice paid for them, fo that you are certain not to perifh for want of a Ranfom ? Is it nothing to you, that God hath madefuch an univerfal Grant of Pardon ancLSalvation. to all. that will Relieve: and tbats 4 $6 Direflitns for getting and keeping that you are not on the terms of the meer Law of Works, to be judged for not obeying in perfection ? Suppofe you are never fo cer- tainly Gracelefs, is it not a Ground of un- fpeakable Comfort, that you may be certain that nothing can condemn you% but a flat re- fnfal or unmllingnefs to have fhrifl and hU Salvation. This is a certain truth, which may comfort a man as yet unfan&ified, that finmeerly as fin (hall not Condemn him$ nor any thing in the World, but the final ob- ftinate Refiifal of the Remedy , which thereby leaveth all other fin unpardoned. Now I would ask you this Queftion in your greateft fears that you are out of Chrift : Are you Willing to have Chrift to pardon3fan di- ne, guide and fave you ? or not ? If you are; then you are a true Believer, and did not know it. -If you are not; if you will but wait on Gods Word in Hearing and Reading, and Confider frequently andferioufly of the neceffity and excellency of Chrift and Glory, and the evil of fin, & the vanity of the world, and wilbut beg earneftly of God to make you Willing, you- (hall ficde that God hath not appointed you this means in vain, & that this way will be more profitable then all your complainings, See therefore when you are at the very loweft , that you forfake not the Comforts of General Grace. And Spiritual Peace and Comfort. 497 And indeed thofe that deny any General Grace or Redemption , Do leave poor Chriftians in a very lamentable Condition, For, alas, AfTurance of Special Grace (yea or a high probability ) is not fo common a thing as meer Difputers againft Doubting have imagined. And when a poor Chrifti- an is beaten from his AfTurance (which few have) he hath nothing but Probabilities : and when he hath no confident probable per- fwafion of fpecial Grace, where is he then? and what hath he left to fupport his foul ? I will not fo far now meddle with that Con- troverfie, as to open further how this opi- nion tends to leave rhoft Chriftians indefpe- ration, for all the pretences it hath found? and I had done more, but that General Re- demption or Satisfa&ion is commonly taught in the maintaining of the General Sufficiency of it , though men underitand not how they contradift themfelves. But perhaps you will fay, This is cold com- fort : for I may as well argue thus, Chrift will damn finners : I am a firmer^ therefore he mil damn me: as to argue thus, Chrift Vt ill fave finners : / am a Sinner : therefore he will fave me. Ianfwer: There is no (hew of foundnefs in either of thefe Arguments. It is not a certainty that Chrift will fave you, that can be gathered from General Grace alone : that 498 Direttions for getting and keeping that rauft be had from aflurance of of fpecial Grace fuperadded to the General. But a conditional certainty you may have from General Grace onely: and thus you may foundly and infallibly argue, God hath made a Grant to every finful man , of Pardon and falvation through Chrifis Sacrifice , if they will but Repent and Believe in Chrift : but I am a finful man ■, therefore Cjod hath made this €rant of Pardw and Salvation to me. DIRECT- Spiritual Peace and Comfort. 499 DIRECTION XXXL If God do blcfs you with an able, faithful , prudent, judicious Paftorj take him for your Guide under Chrift in the way to Salvation ; and open to him your Cafejand dc- firehis advice in all your extraordi- nary prefling neceflities, where you have found the advice of other godly friends to be infufficient : And this not once or twice only, but as often as fuch prefling necef- licies fhall return. Or if your own Paftor be more defective for fuch a work, make ufc of fome other Mi- nifter of Chrift, who is more meet. HEre I have thefe feveral things to open to you. 1. That it is your Duty to feek this Diredion from the Guides of the Church. 2, When and in what cafes you IhoukS $co DireEtions for getting and keeping ihould do this. 3. To what end, and how far. 4. What Minifters they be that you (hould choofe thereto. 5. In what manner you mult open your Cafe, that you may re- ceive fatisfa&ion. 1. The firft hath two parts. I. Thatyoa muft open your Cafe. 2. And that to your Paftor. 1. The Devil hath great advantage while you keep his Counfel : Two are bet- ter then one ; for if one of them fall he hath another to help him. It is dangerous Refitt- ing fuch an enemy alone. An uniting of forces oft procureth viftory. God giveth others knowledge, prudence, and other gifts for our good : that fo every member of the body may have need of another, and each be ufeful to the other. An Indepen- dency of Chriftian upon Chriftian, is moft unchriftian : much more of people on their G uides. It ceafeth to be a Member, which is feparated from the body : and to make no ufe of the body or fellow members, is next to feparation from them. Sometime bafhfalnefs is the caufe, fometimes felf-confidence (a far worfe caufe;) but whatever is the caufe of Chriftians fmothering their Doubts, the ef- fects are oft fad. Thedifeafeis oft gonefo far, that the Cure is very difficult, before fome bafhful or proud or tender Patients will open their difeafc* The very opening of Spiritual Peace and Comfort. 501 of a mans grief to a faithful friend, doth oft eafe the heart of it felf. 2. And that this (hould bedonetoyourPaftor, I will fhew you further anon. 2. But you muft underftand well Vchen this is your Duty. 1. Not in every fmall infirmi- ty, which accompanies Chriftians in their daily moft watchful Converfation : Nor yet in e- veryleffer Doubt, which may be otherways refolved. It is a folly and a wrong to Phyfi- tians to run to them for every cut finger or prick with a pin. Every neighbour can help you in this. 2, Nor except it be a weighty cafe indeed, go not firit to a Minifter. But firft ftudy the cafe your felf, and feek Gods direftion : If that will not ferve, open your cafe to your neareft bofom friend that is godly and judicious. And in thefe two cafes always go to your Paftor ; 1. In cafe pri- vater means can do you no Good : then God calls you to feek further. If a cut finger fo fefter that ordinary means will not cure it, you muft go to the Phyfician. 2. If the cafe be weighty and dangerous : For then none but the more prudent advice is to be trufted. If you be ftruck with a dangerous difeafe, I' would not have you delay fo long, nor wrong your felf fo much as to ftay while you tam- per with every womans medicine, but go pre- sently to the Phyfician. So if you either fall into 502 Direftions for getting and keeping into any grievous fin , or any terrible pangs of Conscience, or any great ftrcightsand dif- ficulties about matters of Dodrine or Pra-. dice , go prefently to your Paftour for ad- vice. The Devil, and Pride, and Baftifolnefs will do their utmoft to hinder you; but fee that they prevail not. 3. Next confider to what End you muft do this. Not 1. either toexped thataMi- nifter can of himfelf create Peace in you : or that all your Doubts (hould vanifh asfoon as ever you have opened your mind. Onely the great Peacemaker , the Prince of Peace , can create Peace in you : Afcribe not to any the office of the Holy Ghoft , to be your ef- fedual Comforter. To exped more from man then belongs to man > is the way to re- ceive nothing from him, but tocaufe God to blaft to you the beft endeavours. 2. Nor muft youreiolvetotake all meerly from the word of your Paftour , as if he were Infalli- ble : Nor abfolutely to Judge of your felf as he Judgeth.For he may be too rigorous,or more commonly too charitable in his opinion of you : There ma\ wch of your dif por- tion and converfation unknown to him ," which may hinder his right Judging. But 1. You muft ufe your Iviiour as the ordained Inftrument & Meflfenger of the Lord Jefus & tns Spirit.appointed to fpeak a word in feafon to Spritu&l Peace and Comfort. 503 to the weary , and to (hew to man his Righ- tcoufnefs , and to ftrengthen the weak hands and feeble knees, yea and more, to bind and loofe on Earth, as Chrift doth bind and loofe in Heaven. As Chrift and his S pirit do onely fave in the principal place , and yet Minifters fave fouls in fubordination to them as his In- ftruments. Aft. 26. 17,18. 1 Tim.4. 15,16. Jam. 5. 20. So Chrift and the Spirit are as Principal Caufes the onely Comforters : but his Minifters are Comforters under him. 2m And that which you muft expeft from them is thefe two things. 1. You muit ex- peft chofe fuller difcoveries of Gods Will* then you are able to make your felf, by which you may have affurance of your duty to God , and of the fenfe of Scripture , which expreffeth how God will deal with you : That fo a clearer difcovery of Gods mind may Refolve your Doubts. 2. In the mean time till you can come to a full Refolution , you may and mutt fomewhat (lay your felf on the very Judgement of your Paftour : Not as IofeUibk: hut as a difcovery of the Probability cf% our C*ood or bad eftate i and fo of your duty alfo. Though you will not renounce your own underftanding , and be- lieve any man when ycu know he is deceived, or would deceive you , yet you will fo far fufpeft your own reafon, and value an- other, 5 04 Directions forgetting and keeping others , as to have a fpecial regard to every mans Judgement in his own Profeilion. If the Phyfician tell you that your difeafe is not dangerous , or the Lawyer that your Caufe is good , it will more Comfort you then if another man fhould fay as much. It may much ftay your heart till you can reach to clear Evidences and Affyrance , to have a Paftor that is well acquainted with you , and is faithful and Judicious to tell you that he verily thinks that you are in a fafe Con- dition. 3. But the chief ufe of his Advice is , not fo much to tell you what he thinks of you, as to give you Directions how you may Judge of your (elf, and come out of your trouble; Befides the benefit of hisFrayers to God for you. 4. Next let me tell you what men you muft choofe to open your mind to : And they muft be , 1. Men of Judgement and. Knowledge, and not the Ignorant • be they never fo honell : Elfe they may deceive you, not knowing what they do : either for want of underftanding the Scripture , and the na- ture of Grace and Sin ; or for want of skill to deal with both weak Confciences , and d^ep deceitful hearts. 2. They muft be truly fearing God , and of experience in this great work. For a Troubled foul is /eldom well refolved and comforted meerly out of a Book; Spiritual Peace and Comfort. 505 Book; but from the Book and Experience both together. Carnal or formal men will but make a Jeft at the Doubts of a Troubled Chriftian 5 or at leaft will give you fuch for- mal Remedies as will prove no Cure : Either they will perfwade you , as the Antinomians do, that you (hould truft God with your foul, and never Queftion your Faith : Or that you do ill to trouble your felf about fuch things : Or they will dired youonely to the Comforts of General Grace , and tell you onely that God is Merciful , and Chrift dyed for finners : which are the neceffary Foun- dations of our Peace ; but will noc anfwer particular Doubts of our own fincerity and of ourlntereft in Chrift: Or elfe they will make you believe that Holinefs of heart and life ( which is the thing you look after ) is it that troubleth you and breeds all your fcru- •plcs : Or elfe with the Papifts, they will fend you to your Merits for Comfort ; or tofomc Yindi&ive Penance in Faftings, Pilgrimages, or the like; or to feme Saint departed, or Angel, or to the Pardons or Indigencies of the Pope : or to a certain, formal , carnal Devotion, to make God amends. 3. They muft be men of downright Faithfulnefs , that will deal plainly and freely, though noc cruelly : and not like thofe tender Surgeons that will leave the Cure undone for fear of Z hurting* 5o6 Directions for getting and keeping hurting: Meddle not with men-pleafers and daubers 9 that will prefently fpeak Comfort to you as Confidently as if they had known you twenty years , when perhaps they know little of your heart or Cafe. Deal not with fuch as refolve to humour you. 4. They muft be men of fidelity , and well tryed to be fuch , that you may truft them with thofe fe- crets which you are called to Reveal. 5 .They muft be men of great ftayednefs and wifdom , that they may neither rafhly pafs their Judge- ment, nor fet you upon unfound , unwarran- table or dangerous Courfes. 6. It is fufpi- cious if they be men that are fo Impudent as to draw out your fecrets , and feme them- felves deeper into your privateft thoughts and ways then is meet : Yet a companionate Minifter , whenhefeeth that poor Chrifti- ans do endanger themfelves by keeping fe- cret their Troubles , or elfe that they hazard themfelves by hiding the greateft of their fins, like zs4chan9 Saul^ or ^Anania4 and Saphira , and fo play the Hypocrites ; in thefe Cafes he may and muft urge them to deal openly. 7. Above all be fure that thofe that you feek advice of be found in the Faith, and free from thetwodefperate plagues of notorious falfe doftrine , and feparating dividing in- clinations, that do but hunt about to make Difciples to themfelves. There are two of the Spiritual Peace and Comfort. 507 the former fort, and three of the latter , that I would charge you to take heed of ( and yet all is but four) 1. Among thofe that erre from the Faith ( next to Pagans , Jews and Infidels, whether Ranters, Seekers or Socini- ans , which I think few fober godly men are fo much in danger of, becaufe of their ex- treme vilenefs) I would efpecially have you avoyd the Antinomians , being the greateft pretenders to the right comforting affiifted Confciences in the world : but upon my cer- tain knowledge I dare fay they are notorious fubverters of the very nature of theGofpel , and that free Grace which they fo much talk of, and the great difhonorers of the Lord Je- fus, whom they feem fo highly to extoll They are thofe Mountebanks and Quack- falvers that delude the world by- vain oftenta- tion, and kill more then they well Cure. 2. Next to them , take heed of the Papifts , who will go to Rome , to Saints, toAngels, to Merits , to the moil carnal delufory means for Comfort , when they fhould go to Scri- pture and to Heaven for it. And then take heed that you fall not into the hands of feparating dividers of Chrifts Church. The mod notorious and dangerous of them are of thefe three forts : 1 . The laft mentioned, the Papifts-.They are the moft notorious Schifmaticks and Separatifts that Z 2 evet 5 o 8 Dire ft tens for getting and keeping ever Gods Church did know on Earth : For my part , I think their Schifm is more dan- gerous and wicked then the reft of their falfe Dodrine. The unmerciful, proud, felf- feeking wretches would like the Donatifts make us believe that God hath no true Church on Earth but they : and that all the Chriftians in Ethiopia, Afia> Germany Hun- gary^ France, England , Scotland , Ireland , Belgia , and the reft of the World that ac- knowledge not their Pope of Rome to be Head of all the Churches in the World 5 are none of Chrifts Churches nor ever were. Thus do they feparate from all the Churches on Earth , and confine all Religion and Sal- vation to themfelves, who fo notorioufly de- part from Chrifts way of falvation. Indeed the extreme diligence that they ufe in vifiting the (lck,and foliating all men to their Church and way, is plainly to get themfelves follow- ers ; and they are everywhere more induftri- ous to enlarge the Popes Kingdom , then Chrifts. So far are they from ftudying the Unity of the Catholick Church which they fo much talk of, that they will admit none to be of that Church, nor to be faved , but their own party , as if indeed the Pope had the Keys of Heaven. Indeed they are the moft impudent Seftaries and Schifmaticks on Earth, z. The next to] them are the Ana- baptifts , Spiritual Peace and Comfort. 509 baptills, whofe Do&rine is not initfelf fo dangerous as their Schifm and gathering Difciples fo zcaloufly to themfelves : And fo ftrange a curfe of God hath followed them hitherto , as may deter any fober Chriltian from ra(h adventuring on their way. Even now when they are higher in the world then ever they were on earth, yet do the judicious fee Gods heavy judgement upon them, in their Congregations and Conven- tions. 3 . Laftly, meddle not with thofe com- monly called Separatiils;for they will make a prey of you for the increafe of their party .1 do not mean that you (hould feparate from thefe two laft, as they do from us, and have no- thing to do with them, nor acknowledge them Chriftians. Butfeek not their advice and make them noi of your counfel. You will do as one that goes to a Phyfician that hath the plague, to be cured of a cut finger f if you go for your comfort to any of thefe Seducers. But if you have a Paitor that is found in the main Do&rines of Religion,and is ftudious of the Unity and Peace of the Church, fucha man you may ufe, though in many things miftaken • for he will not feek to make a Prey of you by drawing you to his party. Let him be Lutheran,Calvinift, Arminian, Epifcopal, Independant, or Pref- by terian, fo he be found in the main,and free Z ? from 5 I o Directions for getting and keeping from Divifion. Thus I have (hewed you the Qualifications of thefe men that you muft feek advice of. 2. Let me next adde this : Let them be rather Paftors then private men, if it may be : And rather your own Paftor then o- thers , if they are fit. For the firft confider, i. Itis their office to be Guides of Chrifts Difciples under him, and to be fpiritual Phy- iicians for the curing of foul*. And expe- rience telleth us (and fadly of late) what a curfe followeth thofe that ftep beyond the bounds of their calling by invading this of- ficii and that God blefleth means to them ftep within h\< order, i Tbijf.$ 12,13. rli-O.x 3.7.17. Not but that private men may help you in this, as a private neighbour may giV* you a Medicine to cure your difeafe ; but you will not fo foon truft themin any weighty tafe as you will the Phyfician. 2. Belidesr Minifters have made it the ftudy of their lives, and therefore are liker to underftand it then others. As for thofe that think long ftudy no more conducible to the knowledge of Scriptures, then if men ftudi- ed not at all, they may as well Renounce Reafon , and difpute for preheminency of beafts above men, as renounce ftudy which is but the ufe« of Reafon. But it appears how confiderately thefe men fpeak themfdves,and whence Spiritual Pe act and Comfort. 511 whence it comes, and how much credit a fo- ber-Chriftian fhould give them ! Let them read />/*/. 1.2,3. ^^,5. 11,12,13,14.1 7/^. 4-I3JV5, l6- anc* 2 77w. 2. 15. and let them return to their wits. Paul commands Timothy -> though he was from his youth ac* quainted with the Scriptures, Meditate upon tbefe things : Qhe thy [elf Wholly to them^ that thy profiting way appear to a/I: How much need have we to do fo now ? 3 . Alfa Minifters are ufually moft experienced 'in this work : And wifdom requires you no more totruftyour foul then you would do your body with an unexperienced man, 2. And if it may be (he being fit J let it be rather your own Paftor then another; 1 Be- caufe it belongeth to his peculiar place and charge, to Direft the fouls of his own Con- gregation. 2. Becaufe he is likelier to know you, and to fit his advice to your eftate, as having better opportunity then others to be acquainted with your converfation. 5. Next confider, in what manner you muft open your Grief, if you would have Cure. 1. Do it as truly as you can. Make the matter neither better nor worfe then it is^ Specially take heed of dealing like An*nia* ; pretending to open all (as he did to Give all) when you do but open fome common infir- mities, and hide all the moft difgraceful di- 2 4 ftemper* 5 1 2 Directions for getting and keeping {tempers of your heart and fins of your life, The Vomit of Confeffion muftworkto the bottom and fetch up that hidden fin, which is it that continueth your Calamity. Read Mr, T. Hooker in his Souls Preparation, con- cerning this Confeffion ; who fhews you the danger of not going to the bottom. 2. You mult not go toaMinifterto be cured meeriy by Good words, as Wizards do by charms; and fo think that all is well whence hath fpoken comfortably to you ; But you muft go for Dire&ions for your own Pra&ice, that fo the cure may be done by iiefure when you come home. Truly moft even of the godly that I have known, do go to a Mmiftfcf for comfort ^ as filly people go n for Phyfickv If the Phyfician could: $roak them whole , or give them a .y worth of fome pleafant ftuff, that would cure all in an hour, then they would praife him. But alas, the cure will not be done i. Without coft. 2. Nor without time and patience. 3. Nor without takingdown unpleafing medicines ; and fo they lee all alone. So you come to a Minifter for advice and comfort; and you took that his words fhould comfort you before he leaves you, or at lead, fome fhort fmall dire&ion to take home with you: But he tells you, if you will be cured you muft more Refolve againft that difquieting Spiritual P eace And Comfort . 513 difquieting Corruption and Pafllon; you mull: more meekly fubmit to Reproof: you muft walk more watchfully and confcionably with God and men ; and then you muit not give ear to the Tempter, with many the like ; he gives you, as I have done here, a bill of thirty feveral Dire&ions, and tells you, yon muft praftife all thefe. O this feems a tedi- ous courfe ; You are never the nearer com- fort for Hearing thefe : it muft be by long and diligent prattifing them. Is it not a foolifh Patient that wilTcome home from the Phyfitian, and fay, / have heard all that he /aid : but I am never the better ? So you fay, / haze hard allthxt the L7vitmjl er faby their modefty : So do many by their fecret 2nd more difgraceful fins. Not that every man is bound to open all his iins to hisPaftor : but thofe that cannot well be otherwife cured, he muft: either if the fcnfe of the 'guilt cannot beremoved, and true Affurance of pardon obtained : or elfe, if power againft the finbenot otherwife obtained , but that it ttill prevaileth: In both thefe cafes we muft go to thofe that God ha'hmade our Directors and Guids : I am confident man? a thoufand fouls do long ftnve againft Anger, Luft,Fle(h-pleafing AVorldlinds^and Trouble 5 1 6 Directions for getting am keeping of Confcience to little purpofe, who if they would but have taken Gods way, and fought out for help,and opened all their cafe to their Minifter, they might have been delivered in a good meafure long ago. 2. And for Po* pi(h confeffion, Ideteftit: We would not perfwade men that there is a neceflity of con- fefling every fin to a Minifter before it can be pardoned. Nor do we do it in a perplexed formality only at one time of the year : nor in order to Popifh pardons, or Satisfa&ions : But we would have men go for Phyfick to their fou!s,as they do for their bodies ; when they feel they have need ; And let me advife all Chriftian Congregations to pra&ife this excellent duty more. See that you knock oftner at your Paftprs door, and ask his ad- vice in all your preffing necellities : Do not let him fie quiet in his ftudy for you : Make him know by experience that the tenth part Miniilers labor is not in the Pulpit. If your fins are ftrong , and you umi- ^d Confcience deep, go for his advice for a iafe cure : Many a mans fore fefters to dam- nation for want of this : And poor igno- rant: and fcandalous linners have far more need to do this then troubled Conferences, I am confident, if the people of my Congre- gation did but do their duty for the good of their own fouls in private feeking advice of Spiritual Peace and Comfort. 5 1 7 their Minifters and opening their cafes to them, they would finde work for ten Mini, iters at leait : And yet thofe two that they have, have more work then they are able to do already. Efpeci^lly Minifters in fmall Countrey Congregations, might do abun- dance of Good this way ; And their peo- ple are much too blame that they come not oftner to them%for advice : This were the way to make Chriftians indeed. The Devil knows this, and therefore fo envies it, that he never did more againft a defign in the world.he hath got the Maintenance alienated thatfhould have maintained them, that fo they may have but one Mmifter in a Congre- gation, and then among the greater Congre- gations this work is impoffible for want of In- ftruments : yea he is about getting down the very Churches and fettled Miniftery, if God will luffer him. He fetteth his Inftruments to rail atPrieftsand Discipline, and to call Chrifts yoke Tyranny ; becaufe while the Garden is hedged in, he is fain with envy to look over the hedge. What if a man (like thofe of our times) fhould come to a Town that have an Epidemical Pleurifie or Feaver, and fay, Do not run ike fools to the/e Pto)pci- ans ; they do but cheat jou^tpd rob jour purftjr9 ttl^thenifilves^ ^^ jeek^to be Lords of !ivu* Itspoflible feme do fo ; But if by 5 1 3 Directions for getting and keeping thefe perfwaiions the filly people (hould lofe their lives, how well had their new preacher befriended them? fuch friends will thofe prove atlafttoyour fouls, that difTwade you from obeying the Guidance and Difcipline of your Overfeers, and dare call the Ordi<- nances of the Lord of Glory Tyrannical , and reproach thofe that Chrilt hath fet over them. England will not have Chrift by his officers Rule over them ; nor the feveral Congregations will not obey him. But he will make them know before many years are pall, that they refiifed their own mercy ; and knew not the things that belong to their Peace; and that he willbe mafter atlaft in fpight of Malice., and the proudeit of his foes. If they get by this bargain of Refu- ting Chrifts Government, and Defpifmg his Minifters, and making the Peace, Unity and Profperity of his Church, and the fouls of men, a Prey to their Proud mifguided Phan- fiesand Paflions,- then let them boaftofthe bargain, when they have tryed ir. Only I would intreat one thing of them : Not to judge too confidently til! they have feen the end. And for all you tender Confcienc'd Chri- ftians, whom by the Miniftry the LordhatI> begotten or confirmed to himfelf, as ever you will fhewyourielves thankfuJ^ for fo great. y Spiritual Peace and Cemfert. 519 a mercy, as ever you will hold that you have got, or grow to more perfe&ion, and attain that blefled Life to which Chrift hath given you his Minifters to conduft you, fee that you ftick clofe to a judicious, godly, faithful Miniftry ; And make ufe of them while you have them. Have you ftrong lufts ? or deep wounds in confcience, or a heavy burthen of doubtings ordiftrefs? feek their advice. Godwill have his own ordinance and offi- cers have the chief inftrumental hand in your cure. The fame means oft times in another hand fhall not do it. Yet I would have you make ufe of all able private Chriftians help alfo. I wilitellyou the reafon why our Minifters havenoturged thisfo much upon you, nor fo plainly acquainted their Congregations with the neceflity of opening your cafe to your Minifter, and feekinghis advice. 1. Some in oppofition to Popery have gone too far on the other extream ; perhaps fift* ning as deeply in negled, as the Papifts do informal excefs. It is a good fign that an opinion is true,when it is near to errour. For truth is the very next ftep to error.The fmalf thred of Truth, runs between the clofe ad-* joynitig extreams of errour. 2, Some Minifters knowing the exceeding* greatness of -the burthen - are* loth to pu* themfeive^ - I 5 2 o Directions for getting and keeping themfelves uppn it, This one Work of giving advice to all that ought to come and open their cafe to us, if our people did but what they ought do for their own fafety, would it feif in great Congregations, be more then preachipg evpry day in the week. What then is ail the reft qi the work ? And how can one man, yea or five, do this to five thoufand fouls ? And then when it lieth un- done, the malicious Reproachers rail at the Minifters, andaccufethe people of unfitnefs •to be Church-mgmbers • which howfoever there may be fome caufeof,yet not fo much as they fuggeft ; and that unfitnefs would beft be cured by the diligence of more La- bourers, which they thiflfc to cijre by re- moving the few that do remain. 3. Alfo fome Mmifters feeing that they have more work then they can do already, think themfelves uncapable of more, and therefore that its vain to put their people on it, to feek more. 4. Some Minifters are over-modeft , and and think it to be unfit to defire people to open their fecrets to them; in confeiling their &gs and corrupt inclinations, and open- ing their wanes : And indeed, any ingenuous man will be backward to orv into the fecrets of others. But when God hath made it our X>i£ce. under Chrift to b^ Phyficians to the fouls Spiritual Peace And Comfort. 521 fouls of our People , it is but bloody cruelty to connive at their Pride and Carnal Ba(h- fulnefs , or Hypocritical Covering of their fins , and to let them dye of their difeafe ra- ther then we will urge them to difclofe it. 5. SomeMinifters are loth to tell People of their duty in this - left it (hould confirm the world in their malicious conceit \ that we would be Matters of Mens Confciences J and would lord it over them. This is as much folly and cruelty, as if the Mafter and Pilot of the Ship (hould let the Mariners govern the Ship by the Major Vote , and run all on (helves, and drown themfelves and him \ and all for fear of being thought Lordly and Ty- rannical in taking the Government of the Ship upon himfelf , and telling the Mariners that it is their duty to obey him. 6. Moft godly Minifters do tell People in General of the Necefiity of fuch aDepend- ance on their Teachers ; as Learners in the School of Chrilt (hould have on them that are Ufhers under him the chief Mafter ; and they do gladly give advice to thofe that do feek to them : But they do not fo particular- ly and plainly acquaint People with their duty in opening to them the particular forest of their fouls. It is alfo the Policy of the Devil to make People Believe that their Minifters are too ftout. 522 Diretfions for getting and keeping ftout , and will not ftoop to a companionate hearing of their cafe s efpecially if Minifters carry themfelves ftrangely at too great a di- ftance from their People. I would earneftly intreat all Minifters therefore to be as fami- liar and as much with their People as they can. Papifts and other Seducers will infinu- ate themfelves into their familiarity , if we be ftrange : If you teach them not in their Houfes, thefe will Creep into their Houfes, and lead them Captive. I perfwade others of my Brethren to that which my felf am dis- abled from performing ; being by conftant weaknefs (befides unavoydable bufinefs) confined to my Chamber. But thofe that can perform it, will find this a moft neceffary and profitable work. And let not poor Peo- ple believe the Devil, who tels them that Mi- nifters are {o proud , onely to difcourage them from feeking their advice. Go try them once before you believe it. Laftly , Remember this , that it is not e- nough that you once opened your cafe to your Paftour ; but do it as often as Neceflity urgeth you to call for his advice : though not on every light occafion. Live in fuch a De- pendance on the advice and guidance of your Paftour (under Chrift) for your foul, as you do on the advice of the Phyfician for your body. Read Mai. 2. 7, and let Minifters read 6,8,9- D J- Spiritual Peace and Comfort. 523 DIRECTION XXXir. 3 2 . >lf ever you would live in Peace and Comfort , and we//-pleafwg unto Gcdt be Jure that you under ft and and deeply confider wherein the height of a Chri- fiian life , and the greatefl fart of our DuVfdoth confifti To wit , In a lo- ving Delight in God, and a Thank- ful and Chearful Obedience to his Will : And then make this your Conftant aim •, and be ftill afpiring after it5 and let all other affe&ions and endeavours be fubfervient unto this. HP His one Rule well pra&ifed , would do A wonders on the fouls of poor Chrifti- ans, in difpelling all their fears and troubles 9 and helping not onely to a fetled Peace , but to live in the molt comfortable ftate that can be expe&ed upon earth. Write therefore thefe two or three words deep in your under- standings and Memory j that the life which God 524 'Directions for getting and keeping God is belt pleafed with , and we fhould be always endeavouring, is, ^4 Loving^ eiight in Cjod through Chrift ; and a thanltful and chearfal obedience to him. I do not fay * that godly forrows, and fears, and jealoufies, are no Duties: butthefeare the great Duties, to which the reft fhould all fubferve. Mif- apprehending the ilate of Duty and the very Nature of, a Chriftian life muft needs make fad diftempers in mens hearts and conven- tions. Many Chriftians look upon Broken- heartednefs, and much grieving and weeping for fin, as if it were the great thing that God Delighteth in and requtreth of them : and therefore they bend all their endeavours this way ; and are ftill ftriving with their hearts to break them more, and wringing their Con- ferences to fqueez out fome tears ; and they think no Sermon , no Prayer, no Meditation fpeeds fo well with them , as that which can help them to grieve or weep. I am far from perfwading men againft Humiliation &Godly forrow and tendernefs of heart : But yet I muft tell you , that this is a fore errour that you lay fo much upon it , and fo much over- look that great and noble work and ftate to which it tendeth. Do you think that God hath anyPleafurein your forrows as fuch? Doth it do him Good to fee you dejefted , afflifted and tormented ? Alas , it is onely as your Spiritual Peace and Comfort. 525 your forrows do kill your fins , and mortifie your flefhly lufts, and prepare for your Peace and Joys, that God regards them : Becaufe God doth fpeak comfortably to troubled drooping fpints ' and tels them , that he de- lighteth in the contrite, and loverh the hum- ble , and bindeth up the broken-hearted ; therefore men mif-underftanding him , do think they (hould do nothing but be ftill breaking their own hearts : Whereas God fpeaks it but partly to (hew his hatred to the proud , and partly to (hew his tender com- panions to the humbled , that they might not be overwhelmed or defpair. But , O Chri- ftians, undcrftand and confider, that all your forrows are but preparatives to your joys : and that it is a higher and fweeter work that God cals you to , and would have you fpend your time and ftrength in. 1. The firft part of it is Love. A work that is wages to it felf. He that knows what it is to live in the Love of Cod, doth know that Chriftianity is no tormenting and difcontented life. 2. The next part is, Delight in God^ and in the Hopes and fore-thoughts of ever la/ling Cjlorj. Pfal. 3 7.4. Delight thy felf in the Lord , and he fhall give thee the*De fires of thy heart : This is it that you fhould be bending your ftudies and en- deavours for , that your foul might be able to Delight it felf in God. 3, The third part is, 526 Dire ft ions for getting and keeping is Thankfulnefs and Praife ? Though I fay not as fome, that we fhould be moved by no fears or defires of the Reward (that is, of God) but aft only from Thankfulnefs (as though we had all that we expeft alrea- dy) yet let me defire you to take fpeciall no- tice of this Truth ; that Thankfulnefs mnfi be the main principle of all Gofpel-Obedience : And this is not onely true of the Regenerate after faith ; but even the wicked themfelves who are called to Repent and Believe, are called to do it in a glad and Thankful fenfe of the mercj offered them in Chrift. All the world being fallen under Gods wrath and deferved condemnation, and the Lord Jefus having become a Sacrifice and Ranfom for all, and fo brought all from that Legal Ne- cellity of perifhing which they were under, theGofpel which brings them the News of this, is glad tidings of great Joy to them \ and the very juftifying Aft which they are called to, is, Thankfully to Accept Chr/Jl as cncthtt hath already fatufied for their fins, and will Javethem, if they Accept him, and will follow his faving Counfel, andufe his faving means : and the faving work which they muft proceed in,is Thankfulnefs to obey that Redeemer Whom they Believe /».Sothatas GeneralRedempti- on is the very Foundation of the new world and its Government, fo Thankfulnefs for this Redemption Spiritual Peace and Comfort. 527 Redemption is the very life of Juftifying faith, and Gofpel obedience. And therefore the denyal of this univerfal Redemption (as to the Price and Satisfaction) doth both difable wicked men (if they receive it) from coming to Chrift by true Juftifying Faith (which is,TheThankfui Acceptance of Chrift as he is offered with his benefits ; ) and this Thankfulnefs muft be for what he h*th done in Dying for us, as well as for what he yp-tldo in pardoning and faving u$j and it doth difable all true Believers from Gofpel Grateful Obedience, when ever they lofe the fight of their Evidences of fpecial Grace (which, alas,how ordinary is it with them!) For when they cannot have fpecial Grace in their eye to be Thankful for, according to thisdoftrine they muft have none; becaufe they can be no furer that Chrift dyed for them, then they are that themfelves are fin- cere Believers and truly fan&ified. And when Thankfulnefs for Chrifts Death and Redemption ceafeth, Gofpel obedience ceaf- eth,and Legal & flavifli terrors do take place: Though the fame cannot be faid of I hank- fiilnefsfor fpecial renewing,pardoningGrace. 4. The fourth part of the Chriftian Life, isChtxrfptl Obedience. Godloveth a chearful' Giver, andfo he doth in every part of obe- dience, Dwt.28.4j. Bcctwfc tbonfcrvedft not the 528 Directions forgetting And keeping the Lord thy God With fojfulnefs & Kith Glad- refs of heart for the abundance of all things fhoft piMferve thy enemies in hunger & thirfi^ &c. Will you now lay all this together , and make it for the time to come your bufinefs ? and try whether whether it will not be the trucft way to comfort ? and make your life a- bleffed life ? will you make it your end in hearing, reading , praying and meditation to raife your foul to Delight in God ? Will you ftrive as much to work it to this Delight as ever you did to work it to forrow ? Cer- tainly you have more reafon ? and certainly there is more matter of Delight in the face and Love of God, then in all the things in the world befides. Confiderbutthe Scripture Commands, and then lay to heart your Duty, Phil.^.q. Rejoyce in the Loraahvay, and again I fa) Rejoyce. Ph;l. 3. 1. Zech. 10. 7. foel 2. 23. Ifa.^.1,16. Tfal 33.1. Rejoyce in the Lord O ye Righteous ^ for praife is comtlj for the up- right. Pfal. 97.12. 1 Theff. 5. 16. Rejoyce evermore. 1 Pet. 1.6,8, Rom. 5.2. John 4. 36. Pfal 5. 11. & 33.21. & 35.9. &66.6. & 68.3,4. &71.23. & 89.16 & 105.3. & 149.2% &49»4. &27.6. John 16. 24. Rom. 15 13. and 14.17. The Kingdom of God is in R fhttonfnefs, Peace and foj in the Holy Gheff! Gal. 5. 22 Pfal. 32.11. Be glad in the Lord .and Rejojce 0 ye Righteous, and fljout for Spiritual Peace And Comfort. 529 for joj allje that are upright in heart. PfaL 132.9,16. &5.11. &35.27. Hab.3.i8.with; a hundred more the like* Have . you made eonfcience of this great duty according to its excellency and thefe preiting Commands oi God ? Have you made Confcience of the Duties of Praife , Thankfgiving and Cheerful Obedience, as much as of Grieving for fin ? Perhaps you will fay, / cannot do it for Want of Ajfurance : If I kneW that I "to ere one of the Righteous , and upright in Heart \t hen I could be GUd and Jhoutfor ?oj. ayfnfl. I have before (hewed you how you may know that; when you difcover it in your felf, fee that you make more Confcience of this duty* 2. You have had Hopes aud Probabilites of your fincerity : Did you endeavor to anfwer thofe Probabilities in your Joys? 3. If you would but labour to get this Delight in God, it would help you to Affurance : for it would ibe one of your cleared evidences. O how the fubtil enemy difadvantageth {the Gofpel, by the mifapprehenfions and 'dejefted fpirits of Believers! It is the very Defignof theever-bleffedGod, to Glori- fie Love and Mercy as highly in the Work of Redemption, as ever he Glorified Omnipo- tency in the Work of Creation: And he hath purpofely unhindged the Sabboth which was appointed to Commemorate that work A a of i 53© Virettitns ftr getting and keeping of Power in Creation, to the firft day of die weekf That it might be /pent as a weekly day of Thanksgiving and Traife for the nor* more Glorious Work of Redemption, that Love might not only be equally admired With poWer9 but even go before it. So that he hath laid the foundation of the Kingdom of Grace in Love and Mercy : and in Love and Mercy hath he framed the whole Strudure of the Edifice : and Love and Mercy are written in legible indelible Characters upon every piece : And the whole frame of his Work and Temple-fervice, hath he fo compofed, that all might be the refounding Eccho'sof Love ; and the Praife and glorious Comme- rations of Love and Mercy might be the great bufinefs of our folemn Affemblies ; And the new Creation within us, and without us, is fo ordered, that Love, Thankfulnefs and De- light, might be both the way and the end. And the Serpent who moft oppofetlv God where he feeketh moft Giory, efpecially the Glory of his Grace , doth labour fo fuccef- fuliy to obfcure this Glory , that he hath brought multitudes of poor Chriltians to have poor low thoughts of the Riches of this Grace : and to let every fin of theirs againft it, which fhould but advance it : and even to queftion the very foundation of the whole building, whether Chrift hath Re- deemed Spiritual Peace and Comfort, j j i deemed the World by his Sacrifice ? yea he putsfuch avail over the Glory of theGo^ fpel, that men can hardly be brought to Re- ceive it as Glad tidings, till they firfthave Aflurance of their own Sau&ification \ And the very nature of Gods Kingdom is fo un* known, that fome men think it to be Unrigh- teoufnefs and Libertinifm, and others to be Penfive Deje&ions, and Tormenting Sera* pies and fears $ and but few know it to be Righteoufnefs and Peace and Joy in the Ho- ly Ghoft : And the very bufinefs of a Chri- ftians life and Gods fervice ifrrathef taken to be Scrupling, QuarrcHmg and Ve*m our felves and the Church of God , then to be Love and Gratitude and a Delighting our fouls in God and chearfully obeying him. And thus whcn Chri^filiy iem^XhiiU. dom and Torment : and the fervice of the world, the flefli and the Devil , feems the oneiy freedom, and quiet and delight, no wonder if the Devil have more unfeigned fervants then Chrift ; and if men tremble at the name of Holinefs, and fly away from Religion as a Mixhief. What can be more contrary to its nature, and to Gods defign in forming it, then for the ProfefTors to live fuch dejeded and dolorous lives ? God calfe men from Vexation aud Vanity, to high Delights and Peace ! And men come to Aaz God 53* directions for getting and keeping God as from Peace and Pleafure, to Vexa- tion. All our preaching will do little to win fouls from Senfuality to Holinefs, while they look upon the fad lives of the Profeflbrs of Holinefs; As it will more deter a fick man from medling with a Phyfician,to fee all that he hath had in hand to lie languifhing in continual pains to their death, then all his words and promifes will encourage them. O what blefled lives might Gods people live, if they underftood the love of God in the myfte- tie of mans Redemption ; and did addift themfelves to fcfcfe confirmation and improve- ift&t&f it, and did believingfy eye the pro- tnifed Glory, and hereupon did make it the bufinefs of their lives, to Delight their fouls in him that hath Loved them I And what S Wonderful iiicceft might wa expeft to our Preaching, if the Holy Delights and Chear- ful Obedience of the Saints did preach as clearly to the eyes of the world,as we preach loudly to their ears ? But fle(h will be flefhyet a while ! and un- belief will be unbelief I we are all too blame ! The Lord forgive our overlooking his Loving kindenefs * and our diftionouring the Glo- rious Gofpel of his Son ; and our feconding Satan, in his contradi&ing of that Defign which hath contrived Gods Glory info fweet away. And Spiritual Peace and Comfort, y 3 3 And now Chriftian Reader, let me intreat thee in the name and fear of God, hereafter better to underftand and praftife thy Duty. Thy heart is better a thouiand times,in God- ly forrow then in Carnal mirth (and by fuch iorrovvs it is often made better, Eccles.j.i^ 3,4.) But never take it to be Right till it be Delighting it felf in God. When you kneel down in prayer, labour fo to conceive of God, and befpeak him that he may be your Delight : fo do in Hearing and Reading : fo do in all your Meditations of God : So do in your feafting on the flefh and blood of ( Drift at his Supper. Ef pecially improve the happy opportunity of the Lords Day, .where- in you may wholly devote your fclves to this - work. And. I advife Minifters and all Chrifts Redeemed ones , that they fpend more of thofe days in Praife and 1 hankfgiving, efpe- cially in Commemoration of the whole work of Redemption (and not of Chrifts Refur- reAion alone) or elfethey will notanfwer the Inftitution of the Lord : And that they keep it as the moft folemn day of Thanks- giving, and be briefer on that day in their Oonfeflions and Lamentations , and larger tit other times! O that the Congregations of Chrift through the world were fo well informed and animated , that the main bu- finefs of their folemn Aflemblies en, that A a 3 dav. M 534 DireSlions for getting And keeping day might be to found forth the high Praifes of their Redeemer ; and to begin here the Praifes of God and the Iamb which they muft perfeft in Heaven,for ever ! How fweet a foretafte of Heaven would be then in thefe folemnities I And truly, let me tell you, my Brethren of the Miniftry, you ftiould by pri- vate Teaching and week-day Sermons fo ■ further the knowledge of your People, that you might not need to fpend fo much of the Lords Day in Sermons as the moft godly ufe to do ; but might beftow a greater part of it in Pfalms and folemn Praifes to our Redeem- er. And I could wiflh that the Minifters of £ngUni to that end would unanimoufly agree on fome one Tranflation of the Englifli Pfalms in meeter, better then that in com- mon ufe,and if it may be, better then any yet extant (not neglefting the poetical fweet- nefs under pretence of exad tranflating ) ©r at lea-ft to agree on the beft now extant : (the London Minifters may do well to lead ' the way ) left that bleffed part of Godsfo- lejnn worfhip, ftiouldbe blemifhed for wane either of Reformation or Uniformity. And in my weak judgement, if Hylnns and Pfalms of Praife were new invented, as fit; for the . ftate of the Gofpel-Church and Worfhip (to Laud the Redeemer come in the flefh3 1$ cxprefly as the work of Grace is now ex- Spiritual Pesce and Comfort. 535 prcfsj as Davids Pfalms were fitted to the former ftate and infancy of the Church, and more obfeure revelations of the Mediator • and his Grace, it would be no (infill humane Invention or addition; nor any more want warrant, then our Inventing the form and words of every Sermon that we preach, and every prayer that we make,or any Gatechifm or Confeffion of faith : Nay it may feem of fo great ufefulnefs, as to be next to a Neceffi- ty. (Still provided that we force not any to the ufe of them that through ignorance may fcrupleit.) And if there be any Convenient parcels of the Ancient Church that are fitted to this ufe, they (hould defervedly be pre- ferred. I do not think I digrefs all this while from the fcope of my Difcourfe. For doubt- iefs if Gods ufual folemn worfhip on the Lords Days were more fitted and direded to a Pleafant, Delightful , Trailing way* it would do very much to frame the fpirits of Chriftians to Joyfulnefs and Thankfalnefs and Delight in God : then which there is- no greater cure for their Doubtful, Penfives felf-tormenting frame, Otrythis,Chriftian$9 atthe requeft of one that is moved by God to importune you to it 1 God doth piety you in your forrows! butheBelighteth in you when you Delight in hrm. See /fa.jS.ufi compared with Ztph^Aj, And if fin inter* A a •-•:. p?(e %l 6 Bircttionsfvrgettwg and keeping pofc and hinder your Delights , believe it , a Chearfirl Amendment and Obedience is that which will pleafe God better then your felt- tormenting fears.- Do not you like that fer- vant better that will go chearfully about your work , and do it as well as he can, accounting it a Recreation 5 and will endeavour to mend where he hath done amifs , then him that will at every ftep fall a crying ,0 1 am fo Vpeak: I can Ao nothing as I pjoptld. An hum- ble fenfe of failings you will like • but not that your fcrvant fhould fit ftill and com- plain when he (Would be working ; nor that all your fervice fhould be performed with weeping, difquietneft and lamentations; You had rather have your fervant humbly and modeftly chcarftfb, and not alway de- jefted, for fear of difpleafing you. O how many poor fouls are overfeen in this F You might eafily perceive it even by the Devils oppofitionatid temptations! . He will further you inyour felf-vexations ( when he cannot keep you in fecurityand preemption) but in amending he will hinder you withall his might. Howoft h&ye I known poor paffio- nate Creatures , that would Vex and 'rage in anger , and break out in unfeemly language, to thedifquietingof all about them ; and o- thers that would drop into other the like fins, and wftfcn they have done,lament ir3 and.con- demn >i Spiritual Peace and Comfort. 537 demn themfelves ; and yet would not let up- on a refolute and chearful ReformattonlNay, if you do but reprove them for a«y fin , they will fooner fay , If 1 befo bad, Cjod WilUon- demn me for /*« Hypocrite ; and fo lye down in difquietnefs and diftrefs; then they will fay , 1 fee my fin , and I refolve to re ft ft it , and 1 fray you Warn me of it, and help me to Watch againjt it. So that they would bring us to this pafs , that either we mutt let them alone with their fins for fear of Tormenting them , or elfc we muft caufe them to lye down in terrours. Alas , poor miftaken fouls ! It is neither of thefe that God calsfor ! Will you do any thing fave what you ihould do ? Muft you needs be efteemed either Innocent % or Hypocrites, .or fuch as (hall be damned ? The thing that God would have, is this ; That you would be glad that you fee your fault 5 and thank him that fheweth it you , and re— folvedly do your beft to amend it 5 and this in faith and chearful confidence in Chrift , flying to his Spirit for help and vi&ory. Will you pleafe the Devil fo far , and fo far con- tradict the gracious v. ay of Chrift , as that you will needs either fin ftill , or Defpair ? Is there not a middle between thefe two? to wit, Chearful Amendment ? Remember that it is not your Vexation or Defpair, but your Obedience and Peace that God defireth Tfeat 5 3 8 Dlretlfomftr getting tnd keeping That life is moft Pleafing to him , which is inoft fafe and fweet to you. If you fay ftill , You cannot Delight in God : I fay again ; Do but acknowledge it the great Work, that god reqnireth of you , and make it jour daily atm^ and care, andbufinefs, And then yon Will more eajily and certainly at- tain it. But while you know not your work r or fo far miftake it, as to think it confifteth more in forrows and fears • and never endea- vour in your Duties or Meditations to raife your foul to a Delight in God , but rather to eaft down your felf with ftill poaring on your miferles , no wonder then if you be a ftranger to'this life of holy Delight ! By this time I find my felf come up to the febjett of my Book of the Saints Reft • wherein having faid fo much to Direft and Excite you , f or the.attainmentof thefe Spi- ritual and Heavenly Delights , I will referr you to it , for your help in that work; and adtfe no more here5but to Defire ^ou through the courfe of your life to remember , That the true Love cfCjod in Chrijl , and Delight in him and Thankful \ Chtarful Obedience to himy is the great Vvor\ of a Chriftian «, Which God is bejl } leafed With , and Which the blejfed Angels and Saints [hall be exercifed in for ever, tAndO thon the Blejfed God of Love , the Father ofMerey^ the Trine e of Peace, the Spi- rit spiritual PeACC and Comfort. 539 tit of Qonfolation , compofe the Difquieted fpi- rits of thy Teople , and the tumultuous , dif- joy n ted ft ate of thj Churches; and pardon our Rafhnefs , Contentions and Blood-guiltinefs, , and give u* not up to the ft ate of the Wicked , fr/70 are like the raging Sea^ and to Whom there is no Peace I Lay thy command on our Winds anthfr*%res9 before thy fhipvpracht veffel peri ft * sAnd Rebuke that evil fpirit Whofe name is Legion y Which hath poffeffedfo great a part of thine Inheritance : Send forth the fpirit of Judgement and Meeknefs into thy Churches 3 andfave us from our "Tride and Ignorance With their cffetts : a/fn d bring our feet into the Way of Peace , Which hitherto We have not known. O clofe all thy Teople fpeedily in loving con* fultations , and eamtft enquiries after Peace Let them Return from their Corruptions^ Con- tentions and Divifions % and joyntlf fecl^ thee% asking the Way to Z ion With their faces thither- Wardifayingi Come^ let m joyn our (elves to the Lord in a perpetual Covenant that Jhatl not be forgotten : Blafi all oppofing Policies and powers : Say to thefe Dead and Dry tones , Live. And out of thefe Ruines do then yet erect a City ofRighteovfnefs, Where thy People may dwell together , in Peaceable habitations ; and inthemidft thereof^ A Temple to thy Holinefs : Let the materials of it be Verity and Purity ; Let the Redeemer be its Foundation : Let L-e 540 iHYtttiofu for getting^ &c. Love andTeace cement it into V^ity : Let thy Lavertnd Covenant betheDores: and Holinep\ to the Lord be engraved thereon • that bujery and fellers may be caft out% and the common and unclean may know their "Place ; and let no de-\ {dating Abomination be there fet up : But let thj People all in one name , in one faith , With one mind, and one foul, attend to thine Injlruili- or.s j and Wait for thj Larvs , and fubmit unto thine Order , and Rejojce in thy Salvation*. that the troubled fpirits may be there exhilera- ted, the dark^enlightned , and all may offer thee the fieri fice of Praife ( Without dif-affettions % Aifcords or divifions: ) that jo thy People may be thj Delight , and thou mayjl be the chief ej} Delight of thy People; i they may "pleafe ihec through him that hat j perfectly pleafed \ thee. Or if our expectations of this nappineft \ on earth be too high, yet give us fo much at may enlighten our ejes , and hed thofe corruptions Vchich eflrange us from tkeey and may propagate thy Truth, increafe thy Churchy and honour thy Holinefs , and may quicken our de fires , and ftrcngthen w in our Way , and be a fore-tafl to w of the Ever lading Kef. £/?(». 2/14. Glory to God in theHighcft , on earth Pence, Good will towards men. Edef. 12. 1:, i;, 14. Of making many nooks there h no end : and much fhidy is a wearinefs to the lleili. la us hear (he Ccnclufion of the whole matter: Fear . God , and keep his Commandments : for, this is the whole [Diuv]of man, &c\ F I H 15.