UAAjikA 
 
 LIBKA.IIY 
 
 OF   THE 
 
 Theological   Seminar 
 
 y, 
 
 PRINCETON,    N.  J. 
 
 Cose, 
 Shelf, 
 Jiook, 
 
 v-^^  C DJ.v.iaiD.n 
 
 CTSv^  '   Osectia:. 
 
 No,,,,, , 
 
 
 
MEDIA, 
 
 t/i/f 
 
i^.U.:l 
 
PRIMA,      MEDIA. 
 
 U    L    T    I    M    A;^ 
 
 O    R,    T   H   E 
 
 FIRST.     MID  D  L  E 
 
 AND 
 
 LAST     THINGS 
 
 CONTAINING: 
 
 Part  I.  The  Doarine  of  Re- 
 generation,the  beginning 
 of  a  Godly  Life. 
 
 Part  II.  The  Means,  Du- 
 ties, Ordinances,  both 
 Secret,  Private,  and  Publick; 
 for  continuance  and  increafe  of 
 
 a  Godly  life  once  begun,  till 
 we  come  to  Heaven. 
 
 Part  III.  Meditations  on  Lite, 
 Death,  Judgment, 
 Hell,  the  Sufferings  of 
 Christ,  and  Heaven. 
 
 i 
 
 By   ISAAC    AMBROSE,  Minifter  of  the  Go/pel  at 
 
 Trejlon  in  ^nioundernefs  in  Lancafiire, 
 
 To  which  is  added, 
 A  Colle6\Ion  of  the  beft  Thoughts  on  Several  important  Subjefts,  taken  from  the  writ- 
 ings of  the  moft  famous  Divines ;    never  before  printed  in  the  former  Editions  of 
 this  Book. 
 
 The  SEVENTH   EDITION,  Correaed  and  Improved. 
 
 GLASGOW: 
 
 Printed  by  James  Knox,  and  fold  at  his  Shop  near  the  Head  of  the 
 Salt-mercat.     M,  DCC,  L  VIL 
 
ADVERTISEMENT. 
 
 TH  E  Publi(hci;^of  this  BOOK  intends  (if  he  meets  with  fuitable  encouragement) 
 topublifh  atone  and  the  fame  time,  an  Edition  of  two  fcarce  and  valuable  Books 
 viz.  WATSON'S  Body  of  Divinity,  and  AMBROSE'S  Lookitig  unto  Jefus.      ^  ' 
 
 .  WATSON'S  Body  of  Divinity  will  be  printed  on  the  fame  Type  with  this  Book  but 
 on  a  larger  and  better  Paper,  and  will  confift  of  about  80  Sheets ;  1  he  price  to  fubfcrib- 
 crs  will  be  only  Five  fliillings  fterling ;  to  be  paid  at  the  delivery  of  the  book  neatly 
 bound  and  lettered  on  the  back. 
 
 AMBROSE^s  Looking  unto  Jefus  will  be  done  on  a  quite  new  type,  and  a  fair  pa- 
 per, confining  of  about  53  (heets.  To  be  fold  to  fubfcribers  at  three  fhillings  and  fix 
 pence  Herling  ;  to  be  paid  at  the  delivery  of  the  Book,  neatly  bound  and  lettered  on 
 the  .Back. — Thofe  who  fubfcribe  for  Twelve  copies,  will  have  one  gratis,  Subfcripti- 
 ons  are  taken  in  for  thefe  two  Books  by  all  thofe  whp  took  in  fubfcriptions  for  this 
 one. 
 
 Thofe  who  incline  to  encourage  one  or  either  of  thefe  two  Books,  are  entreated 
 to  fend  in  their  fubfcriptions  without  lofs  of  time,  becaufe  neither  of  thofe  Books 
 will  be  put  to  the  Prefs,  until  a  fufficient  number  of  fubfcribers  is  got  in.  No  more 
 copies  will  be  printed  off  than  what  are  fubfcribed  for.  The  Publifher  hopes  for  en- 
 couragement from  the  Publick,  as  he  offers  to  publifli  thefe  Books  at  as  low  a  rate  as 
 they  can  polfibly  be  fold  £t. 
 
To  the  Worniipful,  The 
 
 MAYOR.    ALDERMEN, 
 
 And  other  Inhabitants  of  the  Town  of  Prefton  in  Amoundernefs, 
 
 1^  H  E  Apoftle  Peter  knowing  (as  he  faith  2  Pet.  i.  14,  15.)  that  (hortly  he 
 was  to  put  off  that  his  tabernacle  of  the  flefh,  as  our  Lord  Jefus  Ghrifl: 
 had  fliewed  him ;  he  therefore  endeavoured  that  God's  people,  after 
 his  deceafe,  might  have  thofe  things  he  taught  them  always  in  remem- 
 brance :  And  thus  it  came  to  pafs,  that  to  this  day  we  have  that 
 portion  of  holy  writ,  which  he  then  left  in  writing.  If  Peter's  practice  be  imitable  in 
 this  kind,  I  fuppofc  the  fame  duty  lies  on  me.  Revelation  I  have  none,  but  many 
 flitches  and  infirmities,  which  I  take  tofce  forerunners  of  my  departure  hence.  Some 
 things,  and  among  the  reft,  thefe  FirJ}  Things  I  have  taught  you  ;  what  remains  now, 
 but  that,  after  my  deceafe,  you  might  have  thefe  things  always  in  remembrance  I  To 
 that  purpofe,  the  fame  I  delivered  once  to  your  ears,  I  now  prefent  to  your  eyes;  as 
 you  were  then  pleafed  to  hear  them,  fo  I  truft  you  will  now  perufe  them  :  only,  one 
 thing  you  may  pleafe  to  obferve  through  this  treatife.  That  whereas,  in  the  name  of 
 Chrift,  I  often  befeech,  exhort,  command  the  unregenerate  to  believe,  to  be  reconciled 
 to  God,  to  pray,  to  fall  on  this,  or  that  duty ;  it  is  not  as  if  they  could  do  any  thing 
 of  their  own  ftrength  or  power,  but  becaufe  Jefus  Chrift,  in  exhorting,  entreating, 
 commanding,  puts  forth  his  own  power,  and  his  own  flrengih  to  enp.ble  them.  While 
 Paul  exhorted  the  Jaylor  to  believe  in  the  Lord  Jefus,  that  he  might  be  faved,  God  en- 
 abled the  Jaylor  to  believe.  Life  and  power  is  conveyed  to  the  foul  in  gofpel-commands 
 and  exhortations.  While  Ezekiel  prophefied  over  dead  bones,  breath  came  into  them, 
 and  they  Uved  :  fo,  while  the  prophets  of  the  Lord  do  preach  over  finful,  and  impeni- 
 tent hearers,  who  are  like  to  the  Prophet's  dry  bones,  the  breath  of  Heaven,  the  Spirit 
 of  the  Moft  High,  in  the  miniftry  of  the  gofpel,  enters  into  them,  and  fo  they  are  made 
 new  creatures,  and  fee  the  kingdom  of  God.  I  have  no  more  to  fay,  only  I  befeech 
 God,  you  may  receive  ableffing  by  thefe  poor  labours  upon  your  poor  fouls:  it  is  the 
 hearty  prayer  of, 
 
 Tours  to  be  commanded^ 
 
 In  all  Chrijiian  Services ^ 
 
 ISAAC    A  M  B  R  0  S  E. 
 
iV 
 
 To   the    R    E    A    D    E     R. 
 
 OF  many  books  there  is  no  end,  and  much  Jludy  is  a  ivearifomneCs  of  the  flejh,  Ecc. 
 xli.  12.  The  experience  of  this  truth,  efpeciallyin  thole  latter  days,  hathfomc- 
 tipies  put  me  to  fad  and  ferious  thoughts,  How  fhoulda  Chriftian  furnifta  hira- 
 felf  with  a  fufficient  library  to  help  him  heaven  ward  ?  Should  he  buy  up  all  the  An- 
 cients, or,  in  cafe  he  want  the   tongues,  fhould  he  buy  up  all  our  modern   Englilh 
 writers,  pofiiive  and  polemical,  they  might  fill  his  clofet,  but  he  fhould  find  no  end 
 of  buying,  as  there  is  no  end  of  making  books  :  and  if  herefolvedly  fell  co  reading,  he 
 might  conclude  with  the  Wife-man,  much  ftudy  is  aivearinefs  of  the  fltj}}\  nay,  in. 
 fuch  variety,  he  would  find  the  moft  of  his  ftudy  fo  impertinent,  fo  unprofitable,  that 
 he  might  further  conclude.  Such  a  ftudy  is  a  lofs  to  his  foul,  and  rather  an  hinderer,^ 
 than  an  helper  of  it  in  the  way  to  heaven.     To  prevent  this,  fome  have  advifed  Chri- 
 ilians  to  choofe  out,^^^amongft  that  world  of  variety  we  now  enjoy,  fuch  Authors  as 
 are  moft  fuitable  to  their  genius  and  employment.    The  Lord  Verulam,  wi-th  fome 
 others,  give  their    opinions,    *'  That,    if   the   choice   and    beft  obfervations,  which 
 have  been  made  difperfedly  in  our  EngliOi  fermons  (leaving  out  the  largenefs  of  ex- 
 hortations and  applications  thereupon)  were  fet  down  in  a  continuance,  it  would  be  the 
 beft  work  in  divinity  that  hath  been  written  fince  the  apoftles  times."    And  Dr.  Hack- 
 will  repeats  almoft  the  fame  words,  faying,    "  That  the  fermons  of  tliis  latter  age,  e- 
 fpecially  in  this  land,  have  doubtlefs  been  more  exquifite  and  effe6\ual,  than  ordinarily 
 they  have  been  in  any  precedent  age;  infomuch  as  it  is  obferved,  that  if  there  were  a 
 choice  colleaion  made  of  the  moft  accurate  ilnce  the  entrance  of  Queen  Elizabeth,  to 
 thefe  prefent  times  (omitting  the  large  application  thereupon)  it  would  prove  one  of 
 the  rareft  pieces  that  hath  been  publiftied  fince  the  apoftles  times."     Indeed,  had  we 
 inch  a  book  extant,  I  would  advife  the  Chriftians  of  our  age  to  buy  the  Bible,  and  that 
 book    and  to  ftudy   them,  and  no  more,  as   to  their  fpiritual  good  :  but,  alas  !  this 
 book'is  rather  wifticd  for,  than  hoped  after;  we  may  expcft  and  wait  for  it  never 
 lb  long,  without  perhaps  being  ever  the  nearer.     However,  it  was  my  defign  to  have 
 carried  on  fuch  a  bufinefs  as  this  in  the  main  neceflary  things ;  not  that  I  would  read 
 over  all  Authors  on  at!  fubjeas,  but  that  I  would  limit  mylelf  to  luch  fubjtc^s,  and 
 then    upon  them  cull  out  the  beft  and  choiceft  obfervations  of  many  godly  and  learnr 
 ed  Authors.     In  this  defign  I  have  praaifed  and  obferved  thefe  particulars ; 
 
 1  1  have  brought  into  method  the  duties  of  a  Chriftian,  which  I  call.  The  Middle, 
 rhinos  in  reference  to  The  Firjt  and  Laji  Things ;  the  matter  1  have  for  the  mo(r  p^rt 
 draw^nVrom  others,  only  the  method  I  have  framed,  as  the  Lord  hath  enabled  ;  L^nd 
 wherein  all  Authors,  that  ever  I  faw,  wercfilent,  I  have  thereto  added,  to  complete  the 
 work,  for  the  matter  alfo.  ^  .      ,.         >-r  r   i- 
 
 2  I  have  purpofely  omitted  the  many  controverfics  and  tedious  difputes  of  this 
 ape*  for  my  part,  I  fee  little  edifying  in  them;  nay,  is  not  the  fat  and  marrow  of 
 Chriftian  religion  loft  by  them  ?  Were  I  t©  advife  againft  any  error,  or  herefy,  I  had. 
 lather  bid  my  adverfaries  read  fome  books  of  pofitive,  praaical  divinity  wJicrem  truth 
 and  relieion  is  laid  out  in  its  life  and  power,  than  all  the  voluminous  controvcrfies  that 
 ever  I  could  write,  or  ever  have  been  writ  by  any  of  the  ions  ot  men.  I  deny  not,  but 
 thofc  tind  of  books,  the  Spirit  concurring,  may  convince  mens  judgments;  but  ihe  o- 
 
To  the  R  E  A  D  E  R.  v 
 
 ther  fort  works  both  on  the  judgment  and  confcience,  on  their  heads  and  hearts ;  the 
 controverfial  way  of  arguing, /ro  f/co;;?/-^,  [for,  and  againft]  I  cannot  but  approve; 
 but  the  way  of  the  Spirit,  in  which  he  leadeth  and  convinceth  the  foul  irrefiftibly,  I 
 muft  needs  prefer.  Hence  you  fee  the  reafon  of  the  method  I  have  propounded  ; 
 wherein  I  dare  fay,  yet  with  a  fpirit  of  fubmrflion,  the  workings  of  the  Spirit,  the 
 breathings  of  Chrifl,  the  pantings  of  a  foul  after  Chrift  are  more  fully  manifefted,  than 
 in  all  the  jarring  pamphlets  which  this  age  hath  copioufly  afforded.  My  defire  is  both 
 to  inform,  and  to  reform  ;  to  inform  the  judgment,  and  to  reform  the  life. 
 
 3.  I  have  the  rather  fallen  on  this  fubje(ft  of  duties,  both  bccaufe  neceflary  in  their 
 way,  and  becaufe  they  are  fo  much  oppofed  by  many  of  our  age,  who  furely  are  not  ac- 
 quainted with  them  (with  the  workings  of  the  Spirit  in  them,  and  by  them,  )  for  other- 
 wife  it  could  not  be  fo  :  If  this  error  fpread,  it  will  quickly  eat  out  all  religion,  and 
 throw  down  fouls  to  hell.  Their  pretence  is,  who  are  the  abettors  of  it,  That  they 
 have  found  out  a  near  and  eafy  way  to  heaven ;  But,  "  I  rather  believe  Chrift  (faitii 
 Rutherford)  who  tells  us,  it  is  a  way  of  many  miles,  flrait,  narrow,  and  thorny;  in- 
 deed, the  meritorious  way  to  us  is  eafy,  but  the  way  of  a  Chriftian  converfation  (whe- 
 ther they  will  or  no)  lieth  thro'  duties;  it  is  not  words,  Lord,  Lord;  but  working, 
 fweating,  running,  wreflling,  fighting,  driving,  overcoming,  bleeding,  fufFering,  aboun- 
 ding in  the  work,  denying  ourfelves,  taking  up  the  crofs,  enduring  temptation,  fowing 
 to  the  Spirit,  ferving  the  Lord  with  all  hujuility,  and  with  many  tears  and  temptati- 
 ons, watching,  praying,  taking  Chrift'syoke  upon  us,  felling  all  our  fweeteft  delights, 
 keeping  the  commandments  of  Chrif>,  which,  howfoever  they  are  not  grievous,  yet 
 they  are  not  fo  eafie,  as  that  only  the  bare  aft  of  believing  ftiould  be  the  only  Gofpel- 
 work.  Matt.  vii.  21.  i  Cor.  ix.  24,  25.  2  Tim.  iv.  7.  Lukexiii.  24.  Rev.  ii.  7.  A(.\s 
 xiv.  22.  Rev.  i.  9.  i  Cor.  xv.  58.  Heb.  xii.  4.  Matt.  xvi.  24.  Jam.  i.  12.  Gal.  vi.  8. 
 A6Vs  XX.  19.  Mat.  xxix.  42.  Mat.  xi.  29.  i  John  v.  3.  Might  we  flill  lie  in  our  ivory 
 beds,  under  no  law,  no  obligation  of  doing,  no  danger  of  finning,  no  broken  bones, 
 no  terrors,  no  fenfe  of  forrow  for  fin,  no  progrefs  ii>  perfonal  repentance,  mortificati- 
 on, fanftification,  no  care  of  watchful  v/alkiug  to  perfect  holinefs  in  the  fear  of  God^ 
 no  abftaining  from  worldly  Infts,  no  Oriftnefs  of  converfation,  but  only  believe  that 
 Chrift  hath  fuffered,  and  Chrift  hatbdone  all  duties  for  us,  repented  for  us,  mortified 
 luftsfor  us,  walked  ftriftly  and  hollly  for  us,  this  were  an  eafy  work  indeed.  "  For  my 
 part,  I  would  not  make  the  way  to  heaven  longer  than  Chrift  hath  made  it;  hut  if  we 
 believe  the  Scriptures,  we  fhall  find  other  commandments  on  us  under  the  Goipel, 
 than  believing  only  for  righteoufnefs;  Rom.  xiL  i,  2,  3..  Eph.  v.  i,  2,  3,4.  Col.  iii. 
 1^2,3,4.  X  Thd.iv.  I,  3.  Jam.  ii.  13,  14,  15.  i  John  iii.  17."  There  is  the  righ- 
 teoufnefs, of  Chcift  received  by  us,  and  working  In  us;  the  firft  is  the  righteoufnefs  of 
 juftification,   the   fecond  of  fanftification  ;  and  our  eftablifhment  lieth  in  both. 
 
 4.  I  have  in  every  duty,  prefcribed  the  manner  of  perfoiming  it;,  not  that  I  would 
 tie  every  fpirit  to  this  particular  way  or  method  t  thole  who  are  accuftomed  to  thefe 
 exercifcs  of  devotion,  may  perhaps  device  more  fittir^  coarfes,  or  ways  of  proceeding, 
 than  thefe  are  ;  and  it  is  reafon,  and  a  point  of  wifdom,.  for  every  rayn  to  moke  ule 
 of  thol'c  rules  which  in  his  own  experience  he  findethmoft  proper  to  his- own  difpofiti- 
 on,  and  moft  powerful  for  his  own  reformation;  only,  the  reader,  that  is  not  belter 
 furnifned,  may  pleafe  tx>  make  ufe  of  thefe;  and  I  truft  (by  God's  bleffing)  he  may  fiud 
 them  profitable;  which  if  he  do  in  any  meafure,  Itfliall  be  to  me  fufJicieat  joy,,  cou- 
 tentmeut,  recompcnce. 
 
 5.  Ihava 
 
^'i    .  To    the     READER. 
 
 5.  I  have  made  ufe  in  this  treatife  not  of  one  or  two,  but  of  many  precious  men; 
 as.  AngIcr,Ani,  Ball,  Bolton,  Burroughs,  Hyfield,  Downham,  Dyke,  Goodwin,  Gouge', 
 Hooker,  Leigh,  Mafon,  Rogers,  Shepherd,  TorHiel,  White,  etc.  that  the  adverfaries 
 of  duties  may  fee  what  a  cloud  of  witneffes  are  for  duties.  It  was  fometimes  Elijah's 
 trouble,  The  children  of  Ifrael  have  for faken  thy  covenant ^  thrown  down  thine  altars, 
 and  I,  even  I  only  am  left,  i  Kings  xix,  10.  18.  But  it  was  the  Lord's  encouraeement 
 of  Elijah,  I  have  left  me  [even  thoufand  in  Ifrael  who  have  not  bowed  the  knee  toliaal.  I 
 blefs  God  it  hath  encouraged  me,  and  methinks  it  might  trouble  the  oppofites,  that  not 
 only  many  thoufands  of  God's  people,but  many  Elijahs  among  thofethoufands,  fl\ould 
 appear  with  me,  and  againft  them.  This  is  one  reafbn,  why  I  choofe  rather  to  bring 
 in  the  Authors,  who  fccm  to  be,  and  indeed  arc,  pillars  in  the  tanple  of  our  God,  Gal. 
 ii.  9.  Rev.  iii.  12.  than  to  fpeak  only  in  my  own  dialed,  or  altogether  from  my  own 
 invention. 
 
 6.  I  have  writ  nothing,  but  in  fome  meafure  I  have,  by  the  Lord's  afTiftance,  praftl- 
 /ed  the    fame,  and  felt    the  comfort  of  it  in  my  own  heart  and  foul;  yet,  by   way 
 
 of  caution,  I  defire  the  reader  to  remember,  if  at  any  time  in  the  exercife  of  any  of 
 the  duties  within  written,  he  alfo  feels  his  heart  warnned  or  favingly  alfefted  (which  is 
 the  very  fpirit,  power,  grace,  comfort,  prefence,  and  fwectnefs  of  Chriil)  that  he  con- 
 sider, it  is  not  the  duty,  it  is  not  the  bare  ordinance  that  elicites  fuch  divine  and  noble 
 a(fi;s  in  the  heart  and  aHc6\ions,  but  it  is  the  blood  of  Chrift,  the  interccfTion  of  Chrifl 
 fprinkling  thefe  duties,  that  makes  them  work  fuch  graces  in  the  foul.  In  this  cafe,the 
 blood  of  Chrift  is  as  the  falve,  and  duty  is  as  the  cloth  or  leather  to  which  it  flicks,  and 
 by  which  it  is  applied.  Now  from  the  cloth  (the  duty)  comes  no  virtue;  no,  no,  it 
 is  only  the  blood  of  Chrift  which  by  duty  heals  and  chcars  the  foul.  Many  have  won- 
 dered why  fometimes  they  are  lifted  up  in  duties,  and  fometimes  again  they  are  no 
 more  moved  by  them  than  a  mountain  of  brafs  is  moved  by  the  winds,  **  AVhy  fliould 
 the  fame  truth,  the  fame  fcripture,  the  fame  meditation  affedl  me  at  one  time,  and  not 
 at  another,  when  I  am  as  fitly  difpofed  to  be  afFe(fled  as  at  the  firft  ?  "Why  fliould  the 
 fame  inftru(flion,  the  fame  reproof,  the  fame  confolation  awaken,  wound,  and  revive 
 my  fpirit  at  one  time,  and  move  me  no  more  at  another  than  a  charm  doth  a  deaf  ad- 
 der, as  the  Pfalmift  (peaks  ?  Pfal.  Iviii.  4,  5."  I  grant,  in  refpccl  of  the  fubje(f>,  the 
 fpiritual  fenfe  is  fometimes  benumbed,  and  fometimes  awakened;  but  in  refptd  of 
 the  efHcicnt,  it  is  only  Chrift's  bloody  Chrift's  interceflion  that  doth  all  by  an  admirable 
 and  fecret  operation.  I  have  no  more  to  fay  of  this  book,  only,  the  Lord  give  a  blef- 
 llng  to  it,  and  to  the  reader  of  it:  So  prayeth 
 
 Thy  Servant  in  Chrif}  JefuSy 
 
 I.  A. 
 
A  {hort  Account  of  the  I/ife  and  Charafler  of  the  Author. 
 
 MR.  Isaac  Ambrose  was  bom  in  the  year  iS9U  anci,  though  we  are  at  a  lofs  to  know  his  pa- 
 rentage, yet,  by  the  figure  he  made  both  in  the  learned  world,  and  more  efpecially  in  the  church, 
 it  appears  his  education  was  liberal,  and  himfelf  affiduous  in  his  application  to  his  ftudies  ;  of  which 
 he  has  given  evident  proof  in  his  writings,  (it  being  impoflible  that  fuch  precious  fruit  fhould  grow 
 cither  in  a  barren,  or  uncultivated  foil)  through  all  of  which  there  fliineth  the  greateft  piety,  zeal 
 for  God's  glory,  and  concern  for  the  falvation  of  fouls. 
 
 During  the  long  parliament  under  Oliver  Cromwell,  he  was  fettled  at  Prefton,  in  Lancafhire,  where 
 he  laboured  in  h!s  minifterial  work,  for  a  confiderable  time,  with  great  fuccefs,^  and  regarded  of  all ; 
 from  thence  he  was  removed  to  Ganlang,  within  ten  miles  of  Prefton,  where  the  a^  of  uniformity 
 found  him  in  the  year  1 662,  which  was  the  fecond  year  after  the  refloration  of  king  Charles  11.  when 
 he,  with  near  two  thoufand  more  miniiters,  ^(fturers,  <hc.  were  filenced  and  laid  afide  from  the 
 publick  work  of  the  miniilry,  for  not  conforming  to  the  eftabliihed  church  of  England,  and  he  was 
 never  again  reftored  during  life  :  yet  that  time  was  not  fpent  in  inadivity  by  him,  but  employed  to  the 
 mofl  valuable  purpofe ;  for  then  it  was  he  revifcd,  and  gave  the  finifliing  flroke  to  the  grcateft  part 
 of  his  works,  and  wherein  he  compofcd  other  parts  of  them,  in  particular  his  difcourfe  concerning  an^ 
 gels,  which  was  the  laft  of  all  thefe  his  performances  :  through  which,  and  through  all  the  reft  of  hig 
 works  there  run  a  conftant  drain  of  piety,  holy  devotion,  and  meditation,  and  the  greateft  fervour 
 of  fpirit ;  which  very  well  agreeth  with  the  foHov/ing  chara^er  given  of  him  by  a  ve- 
 ry learned  and  eminent  hand  *  :  while  fpeaking  of  the  reverend  Mr.  Ifaac  Ambrofe,.  ^^  ,  j." 
 he  fays,  "  He  lived  and  died  a  NonconfoiTnid,  and  was  a  man  of  that  fubftantial  x  page  400/ 
 "  worth,  that  eminent  piety,  and  that  exemplary  life,  both  as  a  minifterand  a  Chri- 
 "  rtian,  that  it  is  to  be  lamented  the  world  fliould  not  have  the  benefit  of  particular  memoirs  concern- 
 "  ing  him  from  fome  able  hand."  The  fame  author  addeth  further,  "  One  thing  that  was  peculiar- 
 "  in  him  deferveth  to  be  mentioned  here  :  it  was  his  ufual  cuftom  once  in  a  year,  for  the  fpace  of  a 
 "  month,  to  retire  into  a  little  hutt  in  a  wood,  and  avoiding  all  human  converfe,  to  devote  himfelf 
 "  to  contemplation.  Poffibly  by  this  pradtice.  he  was  fitter  for  his  facred  miniflration  all  the  reft  of 
 "  the  year.  He  lived,  in  the  latter  part  of  his  life,  at  Prefton,  and  when  his  end  drew  near,  w^sj 
 <'  very  fenfible  of  it.  Having  taken  leave  of  his  friends  abroad  with  unufual  folemnity,  as  if  he 
 "  forefaw  that  he  fhould  fee  them  no  more,  he  came  home  to  Prefton  from  Bolton,  and  fet  all 
 "  things  in  order.  In  a  little  time  fome  of  his  hearers  came  from  Garftang  to  vifit  him :  After  dif- 
 "  courfing  freely  with  them,  and  like  a  man  fenfible  of  his  death  being  near.  He  accompanied  them 
 "  to  their  horfes,  and  when  he  came  back,  fhut  himfelf  in  his  parlour,  the  ufual  place  of  his  folilo- 
 "  quy,  meditation  and  prayer;  they  thought  he  ftayed  long,  and  fo  opened  the  door,  and  found; 
 "  him  juft  expiring.  This  was  in  the  year  1664,  Aged  72.  He  was  holy  in  his  life,,  happy  in-his4 
 '*  death,  and  honoured  by  God,  and  all  good  men.  ■  or> 
 
 TliCL 
 
The  Subfcribers  NAME  S. 
 
 REvercnJ  Mr.  John  Anderfon  Miniflcr  of  the  Gof- 
 pd  at  Porlglafgow 
 John  Aiken  Maltman  in  Glafgow,    13  copies. 
 Charles  Algic  Weaver  tlicrc 
 ■VVilliam  AJam  Shoemaker  there 
 Robert  Anderfon  Weaver  there 
 Wilham  Allan  tobacco  fpinncr  there 
 James  Aiken  Hammerman  ia  Ruthcrglen 
 Thomas  Adam  Weaver  in  Andcrftoun 
 Ifobcl  Anderfon  in  Pittodric 
 Alexander  Anderfon  Farmer  in  R3'hJll 
 James  Albrdyce  in  Hillcnd  of  AfslieJ 
 I'ittrick  Anderfon  of  Bourty  Efq  ; 
 Charles  Anderfon  cuflomcr  in  Old  Meldrum 
 James  Airth  farmer  in  Round  Lightnct 
 "William  Alexander  farmer  in  the  parilh  of  Bourty 
 B 
 
 GEorge  Buchanan  MAman  late  Bailie  in  Glafgow 
 Walter  Buchanan  Weaver  there 
 James  Burns  Shoemaker  tliere,  13  copies 
 Andrew  Buchanan  Mcalman  there,  26  cop. 
 'John  Brycc  Weaver  there 
 John  Burnet  Weaver  there 
 John  Bulloch  Weaver  there 
 Villiam  Brock  Weaver  there 
 Janet  Brown  Indweller  there 
 Robert  Bulloch  Merchant  there,  13  cop. 
 James  Browfter  Weaver  there 
 Robert  Barr  Maltman  there 
 John  Blair  Brewer  there 
 William  Beatty  bleacher  there 
 George  Brown  Merchant  there 
 Clirillopher  Black  Weaver  there 
 John  Broun  Maltman  there 
 James  Broun  merchant  there 
 John  Barbour  jun.  weaver  there 
 John  Brock  weaver  there 
 •  John  Bowman  taylor  there 
 John  Uryce  there 
 
 Robert  Bogle  weaver  in  Ruthcrglen 
 George  Buchanan  weaver  in  Anderftouo 
 Michael  Buchanan  weaver  there 
 ■William  Buchanan  weaver  there 
 James  Buchanan  weaver  in  Grahamftoun 
 Walter  Brock  in  Welkr  Kilpatrick 
 Joflph  Balfour  Schoolmaller  in  Abberfoil 
 Alexander  Buclianan  weaver  in  Mcikle-Govan 
 James  Barr  weavei  tlierc 
 Jo"hn  Bainc  in  Cardrofs 
 "William  Brycc  there 
 Robert  Baine  there,   13  cop. 
 Jolin  Bogle  Coal-hcwer  in  Shcttlcdouii 
 John  Blackwood  at  Finick  kirk 
 James  Baird  coal-hewer  at  Lightbum 
 Mofes  Bain  gardener  at  Fintray  Houft 
 
 J  jhn  Begric  gardener  at  Barra 
 
 Henry  Broughton  EI4.  colleftor  of  excife  at  Aberdeen 
 
 Mr.  Robert  Bruce  factor  to  the  FLarl  of  Kintorc 
 
 James  Bruce  merchant  in  Saplinbrae 
 
 Rev.  Mr.  John  BifTet  miniiicr  at  Culfalmond 
 
 John  Booth  in  Bu(h  miln 
 
 C 
 
 Robert  CafTcls  Weaver  in  Anderfloun 
 Matthew  Connel  Weaver  in  Grahamfloun 
 William  Cochran  Weaver  in  Paiflcy 
 Thomas  Cochran  Weaver  there 
 James  Clark  Weaver  there 
 John  Cherry  Weaver  there 
 John  Gumming  Shoemaker  in  Glafgow 
 Robert  Connel  Weaver  there 
 Peter  CalJcrhead  Weaver  there 
 Thomas  Caldcrhcad  Weaver  there 
 David  Ciiriflie  tliere 
 Mifs  Jean  Clark  in  Meikle-Govan 
 Thomas  Campbell  \^'eavcr  there 
 Daniel  Curric  Merchant  in  Cardroft,   t  j  cop. 
 Mr.  Thomas  Campbell  Student  of  divinity,  in  tbeUni- 
 
 vcrfity  of  Gla(gow 
 William  Caldwell  of  Yardfoot,  Lochuinnoch 
 Peter  Cruikflianks  Clerk  to  the  Town-Hofpitalof  Glaf. 
 Robert  Gumming  Carrier  there 
 Alexander  Col^uhoun  there 
 Ifobel  Cruikfhanks  in  Pittodric 
 George  Cruicklhanks  farmer  in  Over  Garden 
 Mr.  William  Craig  officer  of  excife  at  Old  Mcldnim 
 Mr.  John  Clark  jun.  advocate  in  Aberdeen 
 Mr.  James  Cock  minifler  of  the  gofpel  at  Montkepgie 
 Mr.  James  Chalmers  minifter  of  the  gofpel  at  Daviot 
 Mr.  Alexander  Gumming  merchant  in  Abcruccn 
 D 
 
 J  Ames  Donald  Elq  ;  late  Bailie  in  Glalgow,  1  cop. 
 Baillic  William  Duguid,  Merchant  in  Old  Meldrum, 
 
 a  6  copies 
 William  Drew  Weaver  in  Glalgow 
 Silvefter  Donaldfbn  Shoemaker  there,  6  cop, 
 David  Dalglilh  Weaver  there 
 Patrick  Davie  Bookbinder  there.    1 1  cop. 
 
 Mr.  Dalien  Officer  of  Kxcife  there 
 
 Robert  Dowgal  Inn-keeper  there 
 
 Robert  Donaldfon  Weaver  in  AndcrflouB 
 
 John  Duncan  Weaver  there 
 
 John  Dykes  Weaver  there 
 
 John  Dick  Weaver  in  Shtttleftoun 
 
 John  Dick  Weaver  in  Partick 
 
 John  Donaldfon  one  of  the  fcrvantt  to  the  Univetfity  of 
 
 Glafgow 
 John  Davie  in  Cardrofs 
 William  Davie  there 
 Patrick  Dennirtoun  there 
 James  Davie  there 
 David  Dunn  Coalicr  in  Ruthcrglen 
 
 Adam 
 
The  Subfcribers  NAMES. 
 
 IX 
 
 Adam  Dickfon  farmer  at  miln  of  Saffock 
 Patrick  Dngiiid  farmer  in  Ardiffry 
 Robert  Dinfure  deacon  of  the  coallicrs  in  Lightburn 
 Alexander  Diack  fervant  to  tiie  LairdtjfPittodric 
 Mr.  George  Duriic  fcliool-maflcr  of  Gareoch 
 Alexander  Davidfon  farmer  in  Parkbrae 
 William  Diack  in  Guttertown 
 William  Davidfon  farmer  in  Ardfork 
 Mf.  Alexander  Dovvnie  at  Crimmond 
 Mr.  William  Duthie  officer  of  excife  at  Peterhead 
 E 
 
 John  Ewing  weaver  in  Pollock-diaws 
 Jofeph  Edmond  in  Bunn-houfc 
 Ifobel  Elmflie  in  Pittodrie 
 William  Elmflie  merchant  in  Old  Mcldrum 
 F 
 
 J  Ames  Falconer  Weaver  in  Anderftoun 
 James  Fyfe  Weaver  there 
 John  Fleckfield  Weaver  in  Glalgow 
 John  Fergus  weaver  there    - 
 David  Ferry  Weaver  there 
 John  Forfyth  weaver  there 
 Robert  Fleming  there 
 John  Ferguflbn  weaver  in  Shettlefloun 
 James  Ferguflbn  weaver  in  Govan 
 James  Fillan  gardener  at  Kcithhali 
 Mr.  Robert  Forlyth  fchoolmafter  at  Daviot  "* 
 
 Mr.  John  Foibls  fador  to  the  laird  of  Meldrum 
 Rev.  Mr.  Robert  Far^^uhar  minider  at  chapel  of  Garioch 
 Margaret  Findlay  in  Pittodrie 
 
 Rev.  Mr.  John  Forbes  minifter  of  the  gofpcl  at  Udny 
 Mr.  Thomas  Fergus  ftudent  of  divinity  in  the  Univer- 
 
 fity  of  Glasgow 
 "Vl'illiam  Findlater  linen  manufafturcr  in  Old  Meldrum 
 William  Forfyth  cooper  there 
 Thomas  Fergus  there 
 
 G 
 
 REv.  Mr.  John  Gillies  one  of  the  minifters  of  Glafgow 
 James  Graham  Maltman  there 
 James  Graham  Merchant  there 
 James  Graham  fenior  Taylor  there 
 Elizabeth  Gardner  Indweller  there 
 James  Galbrcath  Baker  there 
 John  Giivan  weaver  there 
 John  Graham  Soap-boiler  there 
 Mr.  James  Gouilay  Student  of  Divinity  io  the  Univer/i- 
 
 ty  of  Glafgow 
 Robert  Gilfillian  Weaver  in  Anderrtoun 
 Thomas  Graham  Cooper  in  Three-mile-houfe 
 Andrew  Gall  Merchant  in  Gorbalis 
 John  Glen  Millar  in  Cardrofs 
 James  Grecnlies  weaver  in  Caltour*- 
 William  Gemmel  vvtiver  in  Govaa 
 John  Gilfon  weaver  there 
 Walter  Gl'-n  wright  in  Cardrofs 
 Robert  Gitre  there 
 Walter  GaV  there 
 
 Walter  Graham  (chool-mader  at  Blatvuiock 
 James  GiUcfpie  aialbn  in'Gialgow 
 
 William  Govan  hatter  there 
 
 Robert  vTillefpie  in  Edinburgh 
 
 John  Gardener  gardener  at  Pittodrre 
 
 Mr.  Alexander  Gordon  officer  of  excife  at  Old  Meldruna 
 
 Baillie  John  Gillefpie  officer  of  excife  there 
 
 John  Gibfbn  farmer  at  Kindale 
 
 Rev.  Mr.  Alexander  Gordon  minifler  of  the  gof^l  at 
 
 KLitorc 
 Mr  Alexander  Gordon  at  Haddo  houfc 
 James  Gall  farmer  in  Longhaven 
 H 
 
 BMllie  William  Harvie  in  Gorbalk 
 Mr.  William  Howe  Preacher  of  the  gofpel 
 John  Howie  weaver  in  Glafgow 
 James  Hafle  Upholfterer  there 
 George  Hutchifbn  weaver  there 
 Chrilfian  Herbertfon  there 
 William  Hamilton  Hat-maker  there 
 Alexander  Hope  weaver  in  Anderfloun 
 John  Holmes  Smith  in  Paifley 
 James  Hill  weaver  in  Partick 
 Robert  Hill  there 
 Patrick  Hendry  in  Govarr 
 Charles  Hall  in  Pollockfliaws 
 Alexander  Hamilton  Maltman  in  MarchtouB 
 Mr.  James  Hay  dyer  at  Fivie 
 Johrr  Hay  farmer  at  Cruden  kirk 
 William  Home  farmer  in  Bogan 
 John  Harper  farmer  in  Oyne 
 I 
 
 ALexander  Irvine  Printer  in  Glalgow  3*?  cop. 
 James  Jack  weaver  there 
 Archibald  Jacklbn  there 
 Alexander  Jamiefbn  weaver  there 
 William  Jack  weaver  there 
 James  Johnflon  farmer  in  Black  hogg 
 John  Johnfloun  farmer  in  Ballgreen  Tarves  parifh 
 Mr.  Adam  Ingram  merchant  in  Old  Meldrum 
 Mr  James  Innes  merchant  in  Aberdeen 
 Wilham  Johnfion  taylor  there 
 Robert  Jofs  at  miln  of  Eafierton 
 William  Johnfloun  farmer  in  Old  Meldrum 
 K 
 
 HUgh  Kerr  weaver  in  Paifley 
 Alexander  Knox  weaver  in  Glafgow 
 James  Kiflaen  Dyer  there 
 William  Kinloch  weaver  there 
 Alexander  Kennedy  in  Cardrofs  * 
 
 Willum  Kirkwood  Gardener  in  Renmuir 
 John  Knox  merchaiit  in  Bogbrae 
 George  Kirkton  merchant  in  Tillyill 
 
 L 
 Mr.  David  Lyle  Student  of  Divinity  in  die  Univerfity  of 
 
 Glafoow 
 Walter  Leckie  weaver  there 
 William  Lang  Hat-maker  there 
 George  Lang  Hat-maker  there 
 Peter  Love  Printer  in  Glafgow  j  coPt 
 "William  I-egg  Hat-maker  there 
 
The  SubfcriKcrs   NAMES. 
 
 Henry  LcdibeaJ  in  Hillington 
 David  Lamin^t  in  weaver  in  Anderftoun 
 James  Lochli^a.l  in  Meililc-Govan 
 Robert  Law  Smith  in  Shettleftouii 
 William  Lang  Bookbinder  in  Greenock 
 Villiam  Love  Coallier  in  Rutliciglen 
 Mr.  Alexander  Lellie  merchant  in  Aberdeen 
 Mr.  Tohn  Lind  fchooimafler  in  Tarves 
 M 
 
 MR.  Patrick  Maxwell  preacher  of  the  gofpcl 
 Mr.  James  Morifon  preacher  of  the  gofpcl 
 Robert  Motifon  weaver  in  Glafgow 
 Charles  M'Kay  weaver  there 
 James  Mitchell  weaver  there 
 John  M' Walter  in  CarJrols 
 John  M'Farlane  there 
 JDonald  M'Farlane  farmer  in  Culiigartan 
 Alexander  M'Ferfon  merchant  at  Linton  in  Tweedale 
 John  Minties  weaver  in  Clayflap 
 Patrick  Maxwell  tanner^  Glasgow 
 '   John  Morifon  weaver  there 
 John  Millar  flioemaker  there 
 James  M'gill  hammerman  there 
 Robert  Mufie  weaver  there 
 John  M'Lae  weaver  there 
 John  Moachland  weaver  there     - 
 Archibald  M'Calla  gardener  there 
 Mifs  Mary  M'Caflane  there 
 John  M'Kair  weaver  there 
 Patrick  M'Kimmin  there 
 Andrew  M'Nair  jun.  weaver  there 
 John  M'Caflane  gardener  there 
 Andrew  Mitchel  innkeeper  there 
 
 Mr.  James  M'Kenzie  teacher  in  Hutchlfon's  ho(p.  Glaf. 
 Mr.  John  Morifon  ftud.  of  divinity  in  the  Univer.  of  Glaf. 
 John  M'Kendrick  taylor  in  Andcrftoun 
 James  M'Cauflane  in  Cardrofs       ,       ' 
 John  M'Leati  in  Anderftoun  overfeer  to  Mr.  Hugh  Ni. 
 
 yen's  bleachficld 
 Robert  M'Klquham  weaver  in  Andcrftoun 
 James  M'Kain  weaver  there 
 James  Meiklt  John  weaver  there 
 George  Mitchtl  weaver  in  Paiflcy 
 Robeit  Nhiir  Taylor  in  Meikle-govan 
 Andrew  M'Farlan^  maltman  and  diftillerin  Camlacbie 
 W  ill.  M'Do»albookftll(T  in  Greenock  39  cop. 
 Waher  Mii  zics  in  Cardrofs 
 
 Mr    lames  M'W'illiam  (ludent  of  divinity  at  Oyne 
 Rev.  Mr.  Alexander  Mcarns  minifter  at  Infch 
 George  Mitchell  merchant  there 
 Mr.  Adam  Maiilandfchoolmancr  there 
 John  Maitland  farmer  in  Kirkton  of  Oyne 
 John  Morifon  fcrvant  to  the  laird  of  Pittodric 
 John  Mathitfon  in  Hal  ton  of  Ardoney 
 John  Murray  mrnhant  in  Inveiury 
 ]  >hn  Moir  in  miln  of  Balcairn 
 Air.  Alexander  Milne  merchant  in  Banff 
 Mr.  |aints  Murdocli  fchoolmaftcr  at  Old  Meldrum 
 ;  li.  Gtoigc  Moiifon  watchmaker  there 
 
 Mr.  James  Miln  merchant  in  Turriff 
 Mr.  William  Martin  officer  ofcxcifc  at  Crudtn 
 Mr.  John  Moii  merchant  at  Watcrfitii 
 Peter  .Nlutch  black  fmith  in  Peterhead 
 W  illiam  M'farlane  in  Glafgow 
 N 
 
 William  Neil  weaver  in  Mcikle-govao 
 U  illiam  Norris  cooper  there 
 >Iary  'Nifbet  in  Paifley 
 Archibald  Nivcn  in  Cardrofs 
 Archibald  Niven  Barber  in  Gla(gow  13  copies 
 David  Niven  weaver  there 
 Alexander  Nicol  in  i'remnay 
 O 
 
 THomas  Ofburn  weaver  in  Govan 
 James  Orr  Smith  in  Lochuiimoch 
 P. 
 
 REv.  Mr.  John  Patifon  niinifter  of  the  gofpcl  to  the 
 aflociatc  congregation  in  Edinburglj 
 Alexander  Provan  wrigl  t  in  Camlachie 
 John  Paul  fhoemaker  in  Glalgow 
 'I'homas  Pcttigrew  weaver  there 
 Andrew  Paterfbn  fhoemaker  there 
 1  homas  Paul  weaver  there 
 Archibald  Park  wool-comber  there 
 Thomas  Paul  in  Cardrofs 
 \\'iHiam  Paterfon  weaver  in  Meikle-govan 
 James  Purdon  indweller  there 
 John  Perflon  merchant  in  Gorbals,  100  copies 
 James  Porter  farmer  at  Kirkton  of  Bourty 
 "lames  Paterfon  in  Tarves 
 Mr.  Robert  Pitindrech  merchant  in  Afshallow 
 R. 
 
 MR.,  James  Roy  preacher  ot  the  gofpel 
 James  Ratcliff  weaver  in  Glafgow 
 Hugh  Ronald  mercliant  there  13  cop. 
 James  Robcrtfon  weaver  there 
 .     John  Rcid  jun.  maltman  there 
 Archibald  Robb  taylor  there 
 Robert  Ritchie  weaver  in  Govan 
 John  Robertfon  weaver  there 
 John  Robertfon  fmith  there 
 John  Robertfon  weaver  there 
 James  Robertfon  weaver  there 
 "William  Rofsburgh  weaver  in  Caltoun 
 James  Rellon  weaver  in  Shettlefloun 
 John  Robertfon  weaker  in  Rutherglen 
 William  Rowand  weaver  in  Govan 
 Alexander  Riddel  fmith  at  Montkcggie 
 Kenneth  Ramfay  merchant  in  Old  Meldnim  1  cop, 
 >Ir.  Gcnrge  Rcidfoord  fchoolmalKr  at  Rayne 
 William  Rebecca  gardcinr  at  Pittodric 
 Tames  Rcid  hillman  at  Lightburn 
 S 
 
 REv.  Mr.  Alexander  Stracban  miniftcr  at  Keig 
 Patrick  Simfon  taylor  in  Glafgow  s*  cop. 
 Huntzcr  Steven  weaver  there 
 Jolui  ^hitls  weaver  in  Govan 
 John  Smith  weaver  ihtro 
 
 David 
 
The  Subfcrlbcrs  NAMES. 
 
 Rev.  Mr.  Tlios.  Shepherd  min.  of  the  gofpcl  at  Roorty 
 
 Rev.  Mr.  James  Strachaii  min.  of  the  golpcl  at  Kinkell 
 
 David  Spenfe  weaver  in  Glafgow 
 
 Will.  Somerveil  innkeeper  there 
 
 Alexander  Steven  weaver  there 
 
 James  Somerveil  weaver  there 
 
 Robert  Simfin  weaver  there 
 
 Duncan  Stuart  there 
 
 James  Smith  weaver  there 
 
 William  Stuart  gardener  there 
 
 Thomas  Smith  wriglit  there  13  copies. 
 
 Alexander  Smellic  hat-maker  there 
 
 Robert  Spier,  portioner  in  Dalgarvan,  KiUvinniog  parilh 
 
 John  Scott  weaver  in  Govan 
 
 Thomas  Stevenfon  weaver  in  AndcrflouB 
 
 John  Smellie  weaver  in  Shettleftoun 
 
 William  Stuart  weaver  there 
 
 Robert  Struthers  bleacher  in  Kilmarnock 
 
 John  Siller  laylor  in  Govan 
 
 Jjmcs  Stevenfon  weaver  there 
 
 John  Sprucil  weaver  in  Anderfloun 
 
 John  Scot  in  Rutlierglen 
 
 John  SmtUie  farmer  in  Shettlefloun 
 
 George  Stephen  in  miln  of  Pittniedcn 
 
 William  Singer  farmer  in  Old  Bethelme 
 
 Mr.  Alexander  Smith  jun.  merchant  in  Aberdeen 
 
 Mr.  John  Shand  at  miln  of  Rain 
 
 Mr.  Arthur  Shand  at  Wedhall 
 
 Mr.  Thomas  Spark  merchant  in  Aberdeen 
 
 George  Seton  of  Mounie  Efq. 
 
 Mr.  James  Simpfon  merchant  in  Old  Meldrum 
 
 |ames  Stephen  fmith  there 
 
 Sir.  Thomas  Simp(<>n  merchant  at  miln  of  Ardendraught 
 
 William  Souter  vintner  in  Longhaven  , 
 
 John  Sliepiey  in  Hyde  in  Stockport  pari(h,  Chelhife 
 
 George  Stuart  in  Renfrew 
 
 T 
 
 REv.  Mr.  Pat.  Thomfon  min.of  thegoipelat  Touch 
 James  Thomfon  in  GlendifiU 
 Alexander  Taylor  weaver  in  Glafgow 
 Thomas  Taylor  weaver  there 
 John  Todd  fen.  maltman  there 
 John  Taylor  cooper  there 
 
 XI 
 
 John  Turner  weaver  "'n  Paifley 
 
 Mr.  Av'xander  Thomfon,  merchant   and  overfcer,    in 
 
 Glafgow,   13  cop. 
 Baillie  William  Thomlbn  merchant  in  Aberdeen 
 Jolin  Thom  fquare  wright  in  Whiteftoi.cs 
 William  Taite  farmer  in  miln  of  Garden 
 George  Taite  in  Craigmiln 
 Margaret  Thomfon  in  Old  Wefthall 
 Thomas  Turner  of  Godley  in  the  parifh  of  Motteram, 
 
 Chclhire 
 
 W 
 
 MR.  Alexander  Wylie  Maltman  in  Glafgow 
 Mr.  James  Wyllie  portioner  of  Galabcrry  in  Dun- 
 lop  parifh 
 
 Mrs.  Margaret  White  of  Hollingwortfi  Hall  in  Holling- 
 worth,  Che(hire 
 
 Thomas  Walker  in  Ccrnhill,  parifh  of  Afhton,   Lanca- 
 fhirc 
 
 David  Wilfon  weaver"..!  Anderftoun 
 
 John  Wiifbn  weaver  in  Paifley 
 
 Robert  Witherfpoon  hammerman  there 
 
 John  Witherfj30on  weaver  in  Rcnmuir 
 
 William  Wilfon  lenior  weaver  in  Paifley 
 
 William  Willbn  junior  weaver  there 
 
 Robert  Winning  weaver  in  Glafgow 
 
 John  Watfbn  weaver  there 
 
 Matthew  Winning  taylor  there 
 •Jofeph  Whitchill  printer  there' 
 
 Matthew  Whitlaw  maltman  there 
 
 Thomas  White  innkeeper  in  Govan 
 
 Wilham  Walker  weaver  there 
 
 John  Walker  in  Gardrofs 
 
 James  White  of  Wood-fide,  in  Kil*jnning  parilhi 
 
 James  Wright  merchant  in  Waule 
 
 Thomas  Watt  at  Craigwell 
 
 John  Watt  in  Newland 
 
 Mr.  J-ames  Walker  at  miln  of  Lumquhart 
 
 Mr.  George  Wilfon  jpn.  merchant  in  Aberdeen 
 Y 
 
 MR.  Francis  Young  officer  of  excife  at  Fraftrburgfe. 
 James  Young  weaver  in  Anderftoun 
 William  Yool  merchant  in  Glafgow 
 Andrew  Young  Maltman  there. 
 
 Names  ofStiifcribers,.  ftuhich  had  been  omitted,  or  came  too  lats  to  hand  to  he  inferted  above,. 
 
 MR,  William  Buckley  ftudent  in  divinity,  in  Afli- 
 ton,  Lancafhire 
 Mifs  Betty  Buckley  in  Duckinfield,  parifli  of  Stockport, 
 
 Ckefhire 
 William  Burgefs  in  Ninton-muir,  parirti  of  Motteram, 
 
 Chefliire 
 Bcraleel  Butterwith  ih  Duckinfield,  parilh  of  Stockport, 
 
 Chcfhire 
 James  Buckley  in  Stayley,  in  the  parifh  of  Motteram 
 Hugh  Brown  merchant  in  Dairy 
 Robert  Brown  farmer  in  Lin,  Dairy  parifh 
 Jphn  Boyd  in  Wood,  in  Kilwinning  parifh 
 
 John  Brown  farmer  in  Lin,  in  Dairy  parifli 
 
 James  Craig  farmer  in  Old  muir,  Dairy  parifli 
 
 George  Chadwick  in  Duckinfield,  in  the  parifli  of  Stock- 
 port,   t  hefhirc,  i  copies 
 
 Hugh  Dunlop  of  Wood  end,  in  Kilwinning  parifli 
 
 Robert  Dunlop  portioner  in  Smifloun,  in  Kilwinning;' 
 parifh 
 
 John  Ferguflon  taylor  in  Shettlefloun 
 
 Mr.  William  Freebairn  in  Glafgow 
 
 John  Freeland  portioner  there 
 
 John  Fcgns  weaver  in  Pollockfhaws  - 
 
 Michael  Gticve  fh^emakcr  in  Glafgow 
 
 Jph» 
 
Xll 
 
 Jolin  GartfiJc  in  Stayley,  in  Chefhirc 
 Mr.  James  Gladftons  in  DuckinficlJ,   Clicfhire 
 Mrs.  Harrop  in  Hardflay  in  Afhtan  parifli,   LanoaOiire 
 Todiua  Heginbotliem  of  Hollingworth,  in  Chclhirc 
 Robert  Hyde  in  Shepley,  pariih  of  Afliton,  Lancafhirc 
 Arthur  Holrin  Alhton,  Lancadiire 
 Mr.  John  Jack  fchoolmaftcr  in   Baidlandmiln,    Dairy 
 
 parifh 
 Williarq  Kirkwood.  merchant  in  Bcith 
 James  Jamiefon  coallicr  in  Glafgow 
 Mary  Kinder  in  Stcciy-wood,  parifh  of  Afliton,  Chcfhirc 
 
 The  Subfcribers  NAMES. 
 
 James  Logan  (hoemaker  in  Dairy 
 
 John  Lcitcli  in  Rochdale,  Lancalhirc 
 
 Alexander  M'Alpine,  reader  in  Glafgow 
 
 David  Millar  farmer  in  Campfic 
 
 John  M'Kcchnic  (locking- maker  in  Glafgow 
 
 Thomas  M'farlane  diflillcr  in  Renfrew 
 
 RoKrrt  Pollock  jimior,  in  Dairy  pariflt 
 
 William  Ronald  weaver  there 
 
 James  Robinfon  mafon  in  Govan 
 
 George  Ronald  mafbn  in  CampHc 
 
 John  Ronald  there. 
 
><xxx><xxx>'::xxxx>-::><;-<x><xxxxxxx><x?<><>o<x>ocxxxxxxx><x:;<x>o:C><xx:^cy^ 
 
 XXXXXXX>C><>C«:XXXXX>C<'0'0->><>0<>C>C<KXXX><><>«K^^ 
 
 THE 
 
 NEW     BIRTH. 
 
 John  111.  3. 
 
 Except  a  man  be  born  again,  he  cannot  fee  the  kingdom  ofGO  D; 
 
 WE  read  in  the  former  chapter,  John 
 ii.  23.  lVhe7t  Jcfus  -was  at  Jerw 
 fakm,  at  the  feaji  of  the  pujjo- 
 ver,  tnany  believed  in  his  name,  ivhen  they 
 faw  the  miracles  ivhich  he  did',  amongft 
 thofe  many,  here  is  one  of  them  (faith  Au- 
 ftin  *  ;)  What  one  ?  of  all  men  the  mofl: 
 unlikely  is  a  Jew,  of  all  Jews  a  ruler,  of  all 
 rulers  a  Pharifee;  John  vii.  48.  Have  a- 
 ny  of  the  rulers,  or  Pharifees  believed  on 
 him?  But  howfoever  it  feem  thus  unlike- 
 ly unto  us,  the  Spirit  of  God  bloiveth 
 ivhere  it  lifieth:  here  is  amongft  many  be- 
 lievers one  Nicodemus,  verfe  1.  and  he  is 
 a  man  of  the  Pharifees,  a  ruler  of  the 
 Jeivs ;  a  Jew,  a  Ruler,  a  Pharifee  :  Cod  is 
 able  even  of  thefe  flones  to  raife  up  chil- 
 dren unto  Abraham,  Lukeiii.  8.  ;  yea,  we 
 fee  here,  be  they  never  fo  flony,  our  Sa- 
 viour melts  one  of  them  with  a  miracle, 
 and,  by  a  New  Birth,  he  will  make  him 
 
 a  fon  of  Abraham  indeed.  A  miracle 
 brings  him  to  Chrift,  and  Chrift  brings  him 
 to  a  New  Birth.  The  Firft  Nicodemus 
 confeffeth,  John  iii.  2.  Rabbi,  (faith  he  to 
 our  Saviour)  -we  know  that  thou  art  a 
 teacher  come  from  God :  for  no  man  can 
 do  thefe  miracles  which  thou  dofl^  except 
 God  be  -with  him.  The  Second  our  Savi- 
 our affirmeth,  as  if  he  had  anfwered.  To 
 fay  lamfejjtfrom  God,  and  not  to  be  born 
 again,  will  never  help  thee  to  heaven ;  thy 
 confefTion  is  right,  that  /  am  fent  from 
 Gody  but  thy  converfation  is  wrong,  that 
 art  not  horn  again :  thou  comefl  to  me 
 with  confeflion  of  thy  faith,  but  here  is  a 
 further  catechifm,  another  leflbn ;  and 
 therefore,  as  thou  callefl:  me  Rabbi,  if  thou 
 wilt  be  a  fcholar  in  my  fchool,  thou  muft 
 learn  thefe  principles,  thefe  rudiments, 
 thefe /r/?  things,  this  text,  this  A,  B,  G  of 
 Chriltian  religion.  Except  a  man  be  born 
 
 *  Nicodtms  ex  his  erat  qui  crediderant  in  mmine  ejus,  viderJes  figna  et  prodigia  quaefacicbat.  i.e.  Nicodcmus  was  on* 
 of  tholc  who  haJ believed  in  his  name,  when  they  law  the  figns  and  miracles  which  he  did.  Aug.  Trad,  on  Joh„. 
 
 fi  again, 
 
:,  7he  NE  W 
 
 again,  he  cannot  fee  the  kingdom  of  God. 
 
 In  profecution  of  \v*hich  words,  (all  ten- 
 ding to  this  one  point,  the  New  Birth)  we 
 fliall  follow  the  order  fet  down  by  the  ho- 
 ly Ghoft,  where  is, 
 
 1.  ThcNeceffitjr  of  it,  no  going  to  hea- 
 ven without  it  ;  except. 
 
 2.  The  Generality  of  it ;  every  man  is 
 bound  to  it ;  a  man. 
 
 3.  The  Manner  of  it ;  how  a  man  is 
 wrought  in  it;  he  muft  be  born  again. 
 
 4.  The  Ifliie  of  it,  what  effefls  are  an- 
 nexed to  it,  The  kingdom  of  God.,  and  fight 
 cf  that  kingdom  ;  a  man  that  is  born  again 
 (hall  fee  the  kingdom  of  God :  and,    except 
 
 ,a  man  be  bcrn  agaiJi,  he  /hall  not  fee  the 
 kinp^dom  of  God. 
 
 Thefe  be  the  branches ;  and  of  every  of 
 them  (by  God's  affiftance)  we  ftiall  gather 
 fome  fruit  for  the  food  of  your  fouls.  The 
 firfl  branch  is  the  fir  ft  word,  except. 
 Except.'] 
 
 THIS  except  is  without  exception ; 
 for  unlefs  we  are  new  born,  there  is 
 no  going  to  heaven :  before  we  live  here, 
 we.are  born  ;  and  before  we  live  there,  we 
 are  new  born.  As  no  man  cometh  into 
 this  world,  but  by  the  firft  birth  ;  fo  it  is 
 jmpolTible  that  any  ftiould  go  to  heaven  in 
 another  world,  but  by  the  fecond  birth. 
 And  this  gives  us  the  Neceffity  of  Rege- 
 neration *. 
 
 D06I.  Except  a  man  be  new  born,  he  can 
 never  be  favcd.  It  is  our  Saviour's  fpeech, 
 and  he  confirms  it  with  a  double  aflevera- 
 tion,  Verily,  verily,  I  fay  unto  thee.  Twice 
 verily,  which    we    find    not  any   where 
 
 BIRTH. 
 
 but  in  John's  gofpel  f ,  and  no  where  in 
 the  golpel  fo  oft,  as  on  this  argument : 
 how  then  ftiould  we  difbelieve  this  truth, 
 where  we  have  fuch  a  witnefs  as  Chrift, 
 fuch  a  teftimony  as  his  verily,  verily,  J  fay 
 unto  thee  ? 
 
 Again,  God  the  Father  thus  counfels  not 
 only  Nicodemus,  but  all  the  Jews  of  the 
 old  church,  faying,  Make  you  anew  heart, 
 and  a  new  fpirit  :  for  why  will  ye  die,  O 
 houfe  of  Ifrael?  Ezek.  xviii.  31.  Not 
 withftanding  all  their  privileges  (for  they 
 are  Jfraelites,  to  whom  pertaineth  the  a- 
 doption,  and  the  glory,  and  the  covenants^ 
 and  the  giving  of  the  law,  and  the  fervice 
 of  God,  and  the  prcmifes,  Rom.  ix.  4),  yet 
 here  is  ^unum  necejfarium]  one  thing  ne- 
 cejfary,  that  muft  crown  all  the  reft;  they 
 muft  have  a  new  heart,  and  a  jtcw  fpirit, 
 i.  e.  they  muft  be  new  born,  or  there  is  no 
 way  but  death  ;  from  which  death,  fee 
 how  the  Lord  pulls  them  with  his  cords 
 of  love  ;  alluring,  wooing,  queftioning, 
 JVhy  will  ye  die,  0  houfe  of  Ifrael  ? 
 
 And  yet  again,  not  only  the  Son  and  the 
 Father,  but  the  holy  Ghoft  too  will  a- 
 vouch  this  truth  ;  He  that  hath  an  ear,  let 
 him  hear  what  the  Spirit  faith  unto  the 
 churches  ;  And  what  is  that  ?  To  him  that 
 overcometh,  will  I  give  a  white  Jlone  \,  and 
 in  the  /tone  a  new  name  written  :  yea,  I 
 will  write  upon  him  new  Jerufalem ;  and 
 1  will  write  upon  him  my  new  name.  Rev. 
 ii.  i7.andiii.  12.  The  meaning  is,  He  that 
 is  new  bcrn,  and  fo  overcometh  fin,  God's 
 Spirit  will  give  him  his  grace,  the  white 
 fione,  and  his  kingdom,   the  new  Jeru/a- 
 
 •  This  is  one  way  of  Ihewing  the  Neccflity  of  it;  and  it  is  will  if  men  are  convinced,  by  any  argument  whatever, 
 of //!»flrneceffity  :  but,  to  the  intelligent  Reader,  it  is  necdlefs  to  obfcrve.  That  the  N<ctfriiy  of  Regeneration  is  nor 
 founded  h  much  on  any  analogy  between  the  natural  and  fpirituai  birth,  as  upon  the  authority  of  God,  and  the 
 
 nature  oftl.e  heavenly  liappincfs. God,    the  fuprcme  governor  and  judge  of  ail,   commandcth  us  to  bepofllircd 
 
 of  d  certain  temper  of  mind,  and  to  purfue  a  certain  courfe  of  life,  implied  in  this  great  ciiange  or  rt  volution,  empha- 
 lic-Uy  rtiled  the  New  Birth;  bcfidcs, //w/  temper  of  mind,  and  courfoof  life,  which  he  cnjoircih  u;,  isablolutely  nccef' 
 fary  to  fit  us  for  lieaven :  and  therefore  we  arc  bound,  in  point  of  intercfl  as  well  as  duty,  to  obey  this  law  of  him 
 who  is  our  great  Sovereign  and  Friend.  f  Rupert. 
 
 i  Alluding  to  an  ancient  cuftom  in  courts  of  jiiflice;  where  he  who  was  condemned  liad  a  bl^ck  flopc given  him; 
 kut  lietha'  was  acquitted,  had  a  white  one  put  into  his  hand,  with  his  name  written  in  the  Aonc.  Sec  Ovid's  mc- 
 tamorphof.  book  xv.  and  ]?crlius'  isatirci. 
 
 iem) 
 
Tne  NEW  BIRTH, 
 
 lent,  and  a  r.eii)  ftafne,  the  name  of  filiati- 
 on, (faith  a  modern,  Aretius  o>i  the  place.) 
 whereby  truly  he  is  called  the  neiu  born 
 fon.  of  God.  See  here  how  Old  things  be- 
 ing done  away,  all  things  are  become  neiv, 
 2  Cor.  V.  17.  By  tf  neiv  birth  man  has 
 got  a  ne-w  name,  a  new  inheritance :  and 
 therefore  as  the  Spirit,  fo  the  New  Birth 
 is  called  a  F//r,  that  purgeth  away  drofs, 
 and  maketh  fouls  bright  and  new ;  fo  that 
 we  mufl:  pafs  through  this  Fire,  or  no 
 paiTage  into  Paradife. 
 
 Nor  is  this  doctrine  without  reafon  or 
 ground. 
 
 For,  except  by  the  fecond  birth,  man 
 is,  "^firfl,  unholy,  and  therefore  mofl:  un- 
 fit to  enter  into  heaven  ;  for  -without  ho- 
 linejs,  no  man  Jh all  fee  God,  Heb.  xii.  14. 
 And  what  is  man  before  he  is  7ie-jj  born  ? 
 if  we  look  upon  his  foul,  we  may  fee  it 
 deformed  with  fin,  defiled  with  luft,  out- 
 raged with  paffions,  overcarried  with  af- 
 fediions,  pining  with  envy,  burthened  with 
 gluttony,  boiling  with  revenge,  tranfport- 
 ed  with  rage:  and  thus  is  that  image  of 
 God  transformed  into  the  ugly  fliape  of 
 the  devil.  Or  fhould  we  take  a  more  par- 
 ticular view :  every  faculty  of  the  foul  is 
 full  of  iniquity  ;  the  underftanding  under- 
 ftands  nothing  of /^«?  things  of  God,  i  Cor. 
 ii.  14.  The  will  willeth  nothing  that  is 
 good,  Rom.  vii.  20,  the  afFeftions  affedl 
 nothing  of  the  Spirit,  Gal.  v.  17.  In  a 
 \\'ord,  the  underfianding  ib  darkened,  the 
 will  enthralled,  the  affedions  difordered, 
 the  memory  defiled,  the  confcience  be- 
 nummed;  all  the  inner  man  is  full  of  fin, 
 and  there  is  no  part  that  is  good,  no  not 
 one.  But  what  fay  we  of  the  body  ?  fure 
 that  is  noching  better  ;  it  is  a  rotten  car- 
 rion, altogether  unprofitable,  and  good  for 
 nothing.  Should  we  view  it  in  every  part 
 and  member  of  ii  ?  the  head  contri\  es  mif- 
 chief,  the  eyes  behold  vanity,  the  ears  let 
 in  fin,  the  tongue  fends  out  oaths.    Come 
 
 we  lower ;  the  heart  lodgeth  lufi^,  the 
 hands  commit  murder,  the  feex  run  to 
 evil :  all  the  fenfes  are  but  fo  many  match- 
 es to  give  fire  to  Iufl:s,  deceits,  envies,  and 
 whatnot?  How  needful  now  is  a  Ne~u 
 Birth  to  a  man  in  this  cafe?  Can  he  enter 
 into  heaven,  that  favours  all  of  earth  ? 
 Will  thofe  precious  gates  of  gold  and 
 pearl  open  to  a  finner  ?  No,  he  muft  firft 
 be  new  moulded,  and  fanftified  ;  or  he  ii; 
 excepted  ;  Except  a  man  be  new  born. 
 
 Secondly,  Except']  This,  and  man  ii! 
 God's  enemy;  no  greater  oppofition  than 
 betwixt  God  and  a  finner:  confider  we 
 him  in  his  eflence,  or  in  his  attributes  ? 
 in  his  effence  he  is  called  Jehovah,  both  in 
 refpeft  of  his  Being,  and  of  his  promifes  ; 
 in  refpedl  of  his  Being,  and  foGod  is  con- 
 trary to  fin;  for  fin  is  ataxy,  diforder, 
 confufion,  a  not-being ;  and  God  is  or- 
 der, perfeftion,  holinefs,  an  abfolute  and 
 *a  fimple  Being  :  in  refpedl  likewife  of  his 
 promifes,  wherein  there  is  a  main  oppofi- 
 tion to  fin ;  for  howfoever  he  promifeth 
 a  reward  to  the  regenerate,  and  fo  the 
 name  Jehovah  is  a  golden  pledge  unto  us, 
 that,  if  we  repent,  he  will  forgive  us  ;  yet 
 withal  he  promifeth  Jlorms  and  tempeji, 
 fire  and  perdition  to  the  unregenerate : 
 and  thus  his  name  and  nature  is  altogether 
 oppofite  to  fin  and  finners.  But  view 
 we  thofe  attributes  of  God,  I  mean  his 
 jufiice,  truth,  patience,  holinefs,  anger, 
 power;  hisjuftlcein  punidiing  the  impeni- 
 tent according  to  his  deferts,  his  truth  t\^t^- 
 ing  thofe  plagues  which  he  hath  fpoken  in 
 his  time,  his  patience  forbearing  fins  de- 
 firuftion  till  they  are  grown  full  ripe,  his 
 holinefs  abhorring  all  impurities.  He  cannot 
 behold  iniquity ,  his  anger  fiirring  up  re- 
 venge againft  all  offered  injuries,  his  power 
 multering  up  his  forces,  yea,  all  his  crea- 
 tures againfl  his  enemies :  and  what  can 
 we  fay,  but  if  all  thefc  attributes-are  at 
 enmity  with  finful  man,  wo  worth  to  man 
 B  2  ,  becaufe 
 
4.  Ahe   NEW 
 
 becaufc  of  offences!  better  he  had  never 
 been  born,  than  not  to  be  nc^u  born;  alas, 
 what  fliall  become  of  him  ?  Can  he  that  is 
 God's  enemy  fee  God  in  his  glory  ?  No, 
 there  is  no  way  but  one.  Except  herepenty 
 Except']  he  be  bom  again. 
 
 Thirdly,  Except  by  a  new  birth,  man 
 is  without  Chrifty  Eph.  ii.  12.  for  If  any 
 man  be  in  Chrift,  he  is  a  new  creature : 
 and  if  he  be  not  in  Chrift,  what  hopes  of 
 that  man  ?  It  is  only  Chrifl  that  opens 
 heaven,  it  is  only  Chrift  that  is  the  Il''ay 
 to  heaven ;  befidcs  him,  there  is  no  xuay, 
 no  truth,  no  life:  and,  if  wc  be  in  him, 
 as  the  branch  in  t^e  vine,  it  is  of  necefTi- 
 ty  that  we  bring  forth  good  fruit.  Upon 
 thefe  terms  his  death  is  effeftual,  if  we 
 become  neiu  creatures  ;  or  otherwife,  all 
 his  merits  (his  blood  that  was  flied,  his 
 body  that  was  crucified,  his  foul  that  was 
 agonized)  they  are  nothing  iinto  us,  we 
 .  nothing  bettered  by  them.  He  died  for 
 all,  but  his  death  is  not  applied,  his  king- 
 dom is  not  opened,  fave  only  imto  thoi'e 
 that  have  learned  and  praftifed  this  rule 
 o'f  exception  :  Except']  a  man  be  born  again. 
 Fourthly,  Except  before  excepted,  a 
 man  is  a  very  limb  of  Satan,  a  child  of 
 darknefs,  and  one  of  the  family  of  hell. 
 Conlider  this,  ye  ihat  are  out  of  the  flate 
 of  grace,  in  what  miferablc  thraldom  are 
 ;^'Our  fouls  ?  Should  any  call  you  fervants, 
 or  flaves  of  Satan,  you  would  take  it 
 highly  in  difdain  ;  but  take  it  as  you  pleafe, 
 if  you  are  not  regenerate,  you  are  in  no 
 better  cafe  ?  Paul  appeals  to  your  own 
 knowlege;  Knew  ye  not,  that  to  whonifo- 
 evtr  you  give  yowfelves  as  fervants  to 
 obeyy  his  fervants  ye  arc  to  whom  ye  obey? 
 Rom.  vi.  16.  If  then  ye  obey  the  devil's 
 fuggeftions  (which  you  do,  being  unborn) 
 what  are  you  but  the  devil's  fervants  ? 
 And  if  he  be  your  maflcr,  what  is  your 
 
 B  1  RTH. 
 
 wages?  You  may  fee  it,  Rom.  vi.  2j. 
 The  wages  of  fin  is  death;  death  of  the 
 body,  and  death  of  the  foul;  death  here, 
 and  death  hereafter  in  hell-fire.  Alas,  that 
 Satan  fiiould  have  this  power  on  man  !  that 
 he  who  is  the  enemy,  and  means  nothing 
 to  a  finner  but  death  and  damnation, 
 fliould  be  his  lord,  and  tyrannize  it  over 
 him  at  his  own  will  and  pleafure  !  AVould 
 any  man  be  hired  to  ferve  lions  and  tygcrs  ? 
 And  is  not  the  devil  a  roaring  lion,  walk- 
 ing about ^and fecking  who7n  he  may  devour? 
 I  Pet.  V.  8.  To  ferve  him  that  would  de- 
 vour his  fervant,  is  a  raofl:  miferable  bon- 
 dage; and  what  pay  can  one  cxpeft  from 
 devils,  but  roaring,  and  devouring,  and 
 tearing  of  fouls  ?  In  this  plight  are  the  fer' 
 vants  of  corruption,  Haves  of  Satan,  fo  I 
 rightly  call  them  ;  for,  Of  whom  a  man 
 is  overcome,  of  the  fame  is  he  brought  in 
 bondage,  2  Pet.  ii.  19.  To  wind  up  this 
 point ;  Lord,  who  fhall  abide  in  thy  taber- 
 nacle, who  fh all  dwell  in  thy  holy  hill? 
 If  we  believe  David,  Not  he  that  flander- 
 eth  with  his  tongue,  or  doth  evil  to  his 
 neighbour,  or  giveth  his  money  upon  ufury, 
 or  taketh  a  reward  againj}  the  innocent, 
 Pfal.  XV.  I,  3,  5.  Ko;  fuch  are  the  fer- 
 vants of  Satan,  and  here  is  matter  of  ex- 
 ception againft  them  ;  except  a  man  be  born 
 again,  he  cannot  fee  the  kingdoin  of  God, 
 
 The  fum  of  all:  Without  Regeneration 
 no  Kingdom;  for  whether  we  confider 
 man  in  regard  of  himfelf  or  of  Cod,  or 
 of  Chrifl,  or  of  Satan,  hQ  U  {except  he  be 
 new  born)  unholy.  Cod's  enemy,  cut  of 
 Chrif},  in  Satan. 
 
 Ufe.  And  if  the  New  Birth  be  thus  ne- 
 cell'ary.how  fliould  we  f  labour  to  be  born 
 again  ?  I  mean  not,  as  Nicodemus,  to  enter 
 into  our  another s  womb  again,  and  be  born. 
 It  is  not  the  feed  of  man  in  the  woriib  of 
 our  mother,  but  the  feed  of  grace  in  the 
 
 \  Thus  isthclanguage  of  God;  I  faii.  Mold  me,  to  a  nation  that  wat  not  called  by  my  name,  Ifa.  Ixv. 
 
 womb 
 
The  NEW    B  I  R  TH, 
 
 womb  of  the  church,  that  makes  us  blef- 
 fed  (<a) :  and  if  we  are  thus  born  by  grace, 
 then  are  we  fanflificd,  made  fons  of 
 God,  heirs  with  Chrift,  over  whom  Sa- 
 tan can  have  no  power  at  all.  Now  then, 
 as  you  tender  your  fouls,  and  delire  hea- 
 ven at  your  ends,  endeavour  *  to  at- 
 tain this  Qtie  thing  necejjary  \  \  Lift  up 
 your  hearts  unto  God,  that  you  may  be 
 •wafhed,  jujiified,  fan6iified  in  the  name 
 of  the  Lord  Jefiis ;  and  that  by  the  Spirit 
 of  God  you  may  walk  in  new  ways,  talk 
 with  new  tongues,  as  being  new  creatures, 
 created  unto  good  works.  Thus  would 
 you  %  wait  on  God  in  his  way,  I  trufl  the 
 Lord  in  mercy  would  remember  you, 
 and  his  Spirit  would  blow  upon  you,  and 
 then  you  would  find  and  feel  fuch  a  change 
 within  you,  as  that  you  would  blefs  God 
 for  ever,  that  you  were  thus  bom  again : 
 otherwife  how  woful  are  you,  confidering 
 this  bar  in  heaven's  door,  to  keep  out  th& 
 unregenerate,  except']  Except  a  man  be  bom 
 again,  he  cannot  fee  the  kingdom  0}  God. 
 Thus  far  of  the  exception ;  we  now 
 come  to  the  perfon,  that  is  in  a  nifi  prius 
 in  the  front,  except :  this  is  the  party  that 
 muft  profecute  the  caufe,  a  man. 
 A  Man] 
 
 AND  this  man]  is  every  man,  and  e- 
 very  part  of  man.  It  implieth  all 
 men  ;  for  all  are  bound  to  it :  and  all  man ; 
 for  all  the  parts  of  his  body,  and  all  the 
 powers  of  his  foul  are  to  be  renewed,  or 
 he  cannot  be  faved.  1  he  word  then  is 
 general,  whether  we  refpeft  genera  Jingn- 
 lorum,  the  kinds,  all  men  ;  ox  fingida  ge- 
 nerum,  the  individuums,  all  man,  or  all 
 the  parts  of  man,  body  and  foul. 
 
 A\'e  will  firft  begin  with  the  kinds. 
 
 Do(5l.  I .  J!l  men  {or  all  mankind)  mufl 
 be  regenerated  before  they  he  faved.  Not 
 one  of  all  the  fons  of  Adam  that  fhall  ever 
 go  to  heaven,  except  he  he  born  again. 
 IMay  your  contemplations,  guided  by  God's 
 M'ord,  go  into  that  paradife  above,  there 
 walk  the  ftreets,  behold  the  towers,  view 
 the  fubjefts,  frojjithe  one  end  of  heaven  to 
 another  :  and  whom  find  you  there  ?  Not 
 one  that  liveth  and  dieth  in  fin  ;  there  is 
 not  in  it,  nor  fliall  enter  into  it  any  thing 
 that  defileth,  neither  xvhatfoever  ivorketh 
 aboynination,  or  maketh  a  lie.  Rev.  xxi. 
 27.  Yet  if  fuch  repent  them  of  their  fins, 
 the  gates  fiall  net  be  ftmt  againfi-  them  : 
 all  the  faints  that  now  -coalk  in  the  light  of 
 it,  were  finners ;  but  firft  they  were  purg- 
 ed by  the  Lamb,  and  fan6\ified  by  the  Spi- 
 rit; firft  they  were  regenerated,  and  fo 
 they  were  faved. 
 
 You  may  obie(^,  If  all  men  that  go  to 
 heaven  mufi:  be  new  born,  what  fliall  be- 
 come of  infants,  that  die  ere  they  be  born? 
 Can  a  inan  enter  the  fecond  time  into  his 
 mother's  womb,  and  be  born  ?  (faid  Nico- 
 demus).  But  can  a  man  enter  into  the 
 fecond  birth  in  his  mother's  womb,  (fay 
 you)  and  be  born  again,  before  he  is  once 
 born  ? 
 
 I  anfwer  [To  he  born  again]  fuppofeth 
 to  be  once  born  indeed  ;  therefore,  ac- 
 cording to  the  letter,  our  Saviour  fpeak- 
 eth  of  a  man  already  born  info  the  world, 
 that  he  mufl  be  born  again  :  but  if  we  feek 
 out  the  fenfe,  [To  he  horn  again],  as  our 
 Saviour  interprets,  is  to  be  born  of  wa- 
 ter and  of  the  Spirit ;  and  fo  may  infants 
 not   born  into  the  world,    be  horn  again. 
 
 {a)  Thefe  exprefllons,  although  pithy  and  juU,  are  yet  coarlertban  tl.ofe  fcnpture  phrafcs;  where  the  fameftn- 
 timent  is  exprelfcd,  but  in  finer  language  ;  John  in,  13. 
 
 *  Tbui  ivhijjl  the  minljier  [peaks,  it  is  ChriJ}  Cometh  with  poiver  in  the  "word,  Ezek,  xviii.  3 1 . 
 
 t  Pray,  becauji  God  Inddcth  yon  pray  :  it  may  be  he  ivill  come  in  ivbeii  you  prciy.  When  Simon  Magus  -wes  in  the 
 gall  of  hitteniejs,  TeUr  biddeth  him  pray,  A<fls  viii.  ai. 
 
 \  Not  that  -we  can  imit  by  a  power  of  our  own,  but  he  that  faith.  Therefore  will  the  Lord  wait  that  he  may  be 
 gracious  to  you,  Ifa.xxx,  18.  He  draweth  and  giveth  a  power  to  wait  en  him,  and  he  comctliin,  when  kehatb  waited, 
 in  the  fttejl  time. 
 
 Thus 
 
rhe   ISl  EJF   B  IRTH. 
 
 Thus  we  read  offeremiah,  The  word  of  the 
 Lord  came  unto  hirn,  faying.  Tie  fore  1  form- 
 ed thee  in  the  belly ^  I  knew  thee  ;  and  be- 
 fore thou  came  ft  forth  out  of  the  womb,  I 
 fanclified  thee,  Jer.  i.  5.  And  thus  we 
 read  of;  John  thebaptifl,  the  angel  of  the 
 Lord  faying  of  him,  \}c\z\.  he  fhould  he  filled 
 with  the  holy  Ghoji,  ei>enfrom  his  mother'' s 
 womb,  Luke  1.  15.  By  thefe  examples 
 we  fee  what  the  Lord  can  do  ;  yea  what  he 
 doth  indeed,  although  we  know  not  how, 
 nor  can  it  be  obferved  by  us. 
 
 You  may  yet  objefl,  ["To  be  horn  again"] 
 is  (faith  our  Saviour)  \Jo  be  horn  of  water 
 and  of  the  Spirit  :1  now  water  is  the  out- 
 ward bnptifm,  ana^he  Spirit  is  the  inward 
 grace, (thus  all  the  Ancients  %  haveconftru- 
 cd  this  text,faith  Hooker)  but  children  not 
 born,  howfoever  they  are  fanftified  by  the 
 Spirit,  they  cannot  be  baptized  with  wa- 
 ter, and  therefore  they  cannot  fee  the  king' 
 dom  of  God, 
 
 I  anfwer.  In  cafes  of  extremity,  or  im- 
 poITibility,  if  aftual  baptifm  be  wanting, 
 vocal  is  enough,  and  thus  far  fome  of  our 
 adverfaries  grant  us;  Though  it  be  wanting 
 indeed,  (faid  Aquinas,  3.  part.  q.  68.  art. 
 2.)  yet  baptifm  in  defire  is  fuffi:ient  to  fal- 
 vation  :  and  to  this  end  he  citeth  Auftin, 
 faying,  San^ification  may  be  without  bap- 
 tifm,  and  baptifm  without  fan^ification  : 
 if  fan£iification  be,  though  baptifm  be  not, 
 it  availeth  to  falvation  ;  but  if  baptifm  be, 
 and  fan^  if  cation  be  not,  it  availeth  no- 
 thing at  all.  Our  conclufion  is  this,  All 
 men,  (or  all  mankind)  young  men  and 
 maidens,  old  men  and  children,  Pf.  cxlviii. 
 12.  all  muft  be  regenerated,  or  they  can 
 never  Cee  the  Kingdom  of  God. 
 
 Doci.  2.  Secondly,  As  all  men,  fo  all 
 man"]  all  the  members  of  liis  body,  all  the 
 faculties  of  his  foul.     San^ification,   if 
 
 faving,  mufl  be  perfe^  and  entire,  though 
 not  in  r(fpc6}  of  degrees,  yet  in  refpeci  of 
 parts;  every  part  and  power  of  body  and 
 foul  mufl:  have  its  part  of  fanftification, 
 though  no  part  his  full  perfeftion,  before 
 the  difTolution  of  our  earthly  tabernacles: 
 hence  (fiy  divines)  there  is  a  regenerati- 
 on,or  fanfrificntion  (it  is  all  one)  inchoata 
 and  confionmata  ;  inchoata,  begun  in  this 
 life,  confummata,  perfcfted  in  that  other : 
 and  of  tkis  faith  our  Saviour,  Matth.  xix. 
 28.  Verily  I  fay  unto  yon,  that  ye  rv ho 
 have  followed  me  in  the  regeneration,  when 
 the  Son  of  man  (hall  ft  in  the  throne  of 
 his  glory,  ye  fiall  alfo  Jit  upon  twelve 
 thrones,  judging  the  twelve  tribes  of  Ifrael: 
 we  fpeak  not  of  this  Regeneration,  but  of 
 that  which  bringeth  to  this  ;  for  we  mufl 
 be  regenerate  here,  or  have  no  part  there 
 with  God  in  his  glory. 
 
 And  fliould  we  confider  Man  in  his 
 parts,  every  part  mufl:  bear  a  part  in  this 
 birih  ;  his  Body  mu(t  be  regenerated,"  his 
 Soul  mull:  be  renewed.  We  will  begin 
 with  the  body :  As  ye  have  yielded  your 
 fnembers  fervants  to  uncleannefs,  and  to 
 iniquity  unto  iniquity  ;  even  fo  no-dj  yield 
 your  members  fervants  to  righteoufiefs, 
 unto  holinefs,  Rom.  vl.  19.  As  every  mem- 
 ber of  the  old  ?}ian  is  full  of  fin  ;  fo  every 
 member  of  the  new  born  ?nan  is  to  be  re- 
 newed by  grace.  To  inftance  in  fome  of 
 them ;  the  Heart,  that  in  the  old  ?nan  is 
 full  of  evil  thoughts,  murders,  adulteries, 
 fornications,  thefts,  falfe  witnefs,  blafphe- 
 mies,  Matth.  xv.  19.  In  the  new  man,  it 
 is  the  member  that  mufl  hrft  be  renewed  ; 
 here  grace  firft  (eats  itfelf,  and  after  is  dif- 
 perfcd  over  all :  as  in  natural  generation 
 the  heart  is  firfl  framed;  fo  in  fpiriiual  re- 
 generation the  heart  is  lirfl  reformed. 
 Some  call  it  the  firlt  mover  of  all  mtns'ac- 
 
 \  Bcllarn-.inc  {in  V'jL  ii-  hr,k  1.  Of  the  cfTi  -acy  of  t'le  ficramcnts)  wftancdh  in  no  lejs  th,vi  fifteen  Fathers,  wko  ilvn 
 coKjinut!  this  text,     liowkcr's  Ecdcf.  I'olit.  book.  v.  fed,  59. 
 
 tions  ; 
 
rhe  NEW 
 
 lions ;  for  as  the  firll  mover  carrieth  all 
 the  fpheres  of  heaven  with  it,  fo  doth  the 
 heart  carry  all  the  members  of  the  body 
 with  it;  and  therefore  it  is,  that  the  new 
 7«i7« begin neth  firfl  with  his  heart:  for,  if 
 that  fountain  be  right,  all  the  dreams  of 
 his  delires,  purpofes,  afFe6\ions,  fpeeches, 
 adlions,  converfations  run  fweet,  and  clear, 
 and  pleafant.     Again  the  eye,  that  in  the 
 old  man  is  the  broaker,  that  goeth  between 
 the  heart  and  the  objecft,  to  make  up  the 
 iinful   bargain ;    that  which  our  Saviour 
 calleth  an  evil  eye,  Matth.  vi.  23.  St.  Pe- 
 ter termeth  an  adulterous  eye,    2  Pet.  ii. 
 14.  In  the  new  man  itmufl:  be  exercifed  on 
 other  obje£ls;  /  made  a  covenant  with  mine 
 eyes   (faith  Job,  chap.  xxxi.   i.)  Why  then 
 Jloould  I  look  upon  a  ?naid  ?  I  will  lift   up 
 mine  eyes  unto  the  hills  (faith  David'),  Pfal.* 
 cxxi.   I .)  from  whence  comet h  mine  help. 
 Again,  the  ear,  that  in  the  old  man  \°, flop- 
 ped againjl  the  voice  of  the  charmer,  charm 
 he  never  fo  wifely;  Pfal.  Iviii.  5.'  or  if  it 
 be  open,  like  death's  porter,  it  letteth  in 
 fin  and   Satan  at  every  occafion ;  in  the 
 new  man  it  mult  be  the  gate  of  life,  or  the 
 door  of  faith  :  therefore  there  is  not  a  mem- 
 ber that  the  devil  more  envieth  than  the 
 ear,  as  we  fee  in  the  man  poHeired  with  a 
 deaf  devil,  Mark  ix.  25.;  who  poiTefTed  that 
 fenfe,  as  the  moft  excellent,  to  hinder  him 
 from  hearing.     Again,  the  tongue,  that  in 
 the  old  jnan  is  a  world  of  iniquity,  that 
 defileth  the  whole  body,  that  fetteth  on  (ire 
 the  courfe  of  nature,  and  is  fet  on  fire  of 
 hell,  Jam.  iii.  6.    In  the  new  man  it  mufl: 
 be  the   trumpet  of  divine  praife,  or  (as 
 David  calleth  it)  the  pen  of  a  ready  writer, 
 Pfalm  xlv.  I.  uttering  only  thofe    things 
 which  the  heart  inditeth  in  fincerity  and 
 truth.     To  fum  up  all  in  one :  the  heart 
 is  it,  where,  grace  beginneth  firfl,  and  is 
 felt  lai\;  and  therefore  faith  God,  Son, give 
 
 BIRTH.  7 
 
 tne  thy  heart,  Prov.  xxiii.  26.  And  there- 
 fore prayeth  David,  Create  in  me  a  clean 
 heart,  Pfal.  li.  10.  And  therefore  willeth 
 Solomon,A><r/>  thy  heart  with  all  diligence  ; 
 jor  out  of  it  are  the  ijfues  of  life,  Prov.  iv. 
 23.  Would  any  man  that  is  regenerate  en- 
 counter fin  in  his  heart,  it  wei-e  impofiihle 
 to  break  out  into  action  :  Would  the  heart 
 of  any  man  that  \s  born  again,  but  meet 
 fir^  with  this  dilemma:  '  If  I  commit  this 
 
 *  fin,  I  mufl  either  repent,  or  not  repent 
 '  for  it ;  if  I  do  repent,  it  will  coit  me 
 '  more  heart-break,  and  fpiritual  fmart, 
 '  than  the  fenfual  pleafure  can  be  worth  : 
 
 *  if  I  never  repent,  it  will  be  the  death  and 
 
 *  damnation  of  my  foul:'  fure  this  thought 
 conceived,  and  rightly  followed  in  the 
 heart  of  the  regenerate,  would  be  enough 
 tocrulh  fin  at  the  firfl  rifing  of  it ;  and'fo 
 it  is,  for  if  he  be  regenerate,  he  doth  not 
 
 ^fin  *,  JVhofoever  is  born  of  God  doth  not 
 commit  fin,  i  John  iii,  9,  He  is  mould- 
 ed anew,  and  all  the  members  of  his  body 
 are  conformed  to  the  fovereignty  and  rule 
 of  grace;  yt2L,his  body  is  preferved  blame- 
 lefs,  holy,  acceptable  unto  God,  i  ThefT.  v. 
 23.  Rom.  xii.  i.  It  is  a  ynember  ofChriJi; 
 the  temple  of  the  holy  Ghofl,  i  Cor.  vi. 
 15.  19.  Happy  man  that  isblefiwith  this 
 body  !  fure,  a  man  thus  born  again,  he 
 Jh  all  fee  the  kingdom  of  God. 
 
 Secondly,  as  the  Body,  fo  the  Soul  of 
 this  man  is  to  be  renewed  by  grace ;  There- 
 fore  glorifie  God  in  your  body  and  in  your 
 fpirit,  (faith  Paul,  i  Cor.  vi.  20.)  The 
 body  and  the  fpirit  muft  both  glorifie  God; 
 and  as  all  the  parts  of  the  body,  fo  all  the 
 powers  of  the  foul. 
 
 Firfi,  Thq  Underflanding,  that  in  the 
 old  man,  Eph.  iv.  18.  is  blind  and  ignor- 
 ant about  heavenly  things;  or  howibever 
 it  may  know  many  things,  yet  never  can 
 attain  to  faving  knowledge :  in  the  new  man 
 
 *  The  meaning  is,  he  doth  not  fin  haHtually;  he  does  not  delight  in  finning ;  he  is  not  zjlavc  to  fin.  or  the  fcrvant 
 of  it;  and  if.  at  any  time,  through  the  force  of  temptation,  or  the  weaknefs  and  impcrfcaion  ot'his  graces,  he' 
 faileth  into  fin,  he  is  heartily  ^rit-w^/ for  it,  finct rely  repents,  and  rtturntth  to  hisduty. 
 
 it 
 
8 
 
 The    N  Eir  B  I  RTH. 
 
 it  muft  be  anointed  with  the  eye-/h/ve  of 
 ••he  Spirit,  J^ev.  iii.  i8.  infpircd  with  the 
 Knowledge  of  divine  truths,  cfpecially  with 
 thofefacredand  faving  myftcries  which  con- 
 cern i/^e  kingdom  of  God.  Again,  t he  JH II thtii 
 in  the  crlcl  man  affe(^ls  nothing  but  vile  and 
 vain  things,  is  froward  and  perverfe  in  the 
 ways  of  godlinefs ;  in  the  «(?xu  man'w.  mufl: 
 prove  and  approve  what  is  x!nt  good,  and  ac- 
 ceptable, andperfeclivillofCod,  Rom.  xii. 
 2.  Yea,  it  muft  attend  and  be  fiibordinate  to 
 thegraceofGod,finceGod indeed,  and  God 
 onlyiuorkethinus  both  thewill andthe  deed, 
 Phil.  ii.  13.  Again,  the  Memory  that  in 
 the  old  man  Is  flipp^ry  in  the  things  of  God, 
 or  if  naturally  good,  yet  not  fpiritually 
 nfeful;  in  the  new  man  it  mufl  be  fanfti- 
 fied  to  good  performances;  and  although 
 it  cannot  increafe  to  a  great  natural  perfec- 
 tion, (for  grace  doth  not  this)  yet  the  per- 
 feflions  it  hath  mufl  be  Araight,  and  right, 
 and  guided  to  God- ward  ;  Remember  the 
 Lord  thy  Cod,  faith  Mofes,  Deut.  viii.  x8. 
 Again,  the  confcience  that  in  the  old  man 
 fleepeth  and  flumbereth,  or,  if  it  be  awake, 
 teareth  and  roareth  as  if  a  legion  of  devils 
 now  pofleifed  it :  in  the  new  man  it  mufl 
 be  calm  and  quiet;  and  yet  not  fleep  or 
 Ilumber,  but  rather,  in  a  friendly  loving 
 manner,  check  and  controul  wherefoever 
 fin  is;  yea,  never  be  quiet,  until  with  kind 
 and  yetearnell  expolUilations,  it  draw  the 
 finncr  before  God  to  confefs  his  fault,  and 
 fo  feek  pardon  for  it.  Again,  the  affe^i- 
 ons  that  in  the  old  man  are  fenfual,  inor- 
 dinate, bewitched,  and  fet  on  wrong  ob- 
 jects;  in  the  new  man  ihey  mufl  be  turn- 
 ed another  way.  Mary  Magdalene,  you 
 know,  was  given  to  unclean  lulls,  but  the 
 Lord  diverted  this  linful  pafTion,  and  fo  flie 
 became  penitent,  and  tliirltcd  after  grace. 
 To  fum  up  all :  all  mufl  be  renewed,  the 
 
 Undtr  (landing,  J  nil,  Memory,  Confcience, 
 Jfcaions. 
 
 But  to  feel  more  of  their  fweetnefs,  I 
 will  pound  thefe  fpices,  and  dwell  a  while 
 on  them.  Now  then  for  your  better  ac- 
 quaintance with  the  regenerate  man,  and 
 that  you  may  know  his  diiference  from  the 
 man  unregenerate,  obferve,  I  pray,  thefe 
 palfages : 
 
 Firf},  I  fay,  in  the  }ieiv  man  the  Under- 
 flanding  mufl  be  renewed  ;  fo  the  apoflle. 
 The  nexv  man  is  renewed  in  knowledge,  Col. 
 iii.  10.  And  this  knowledge  implieth  two 
 habits,  (fapientiam)  IVifdom,  and  (pruden- 
 tiam)  Prudence,  Col.  i.  9.  Firfl,  IVifdom, 
 and  that  is  fpeculative.  Secondly,  Pru- 
 dence, and  that  is  praflical.  By  the  one 
 the  child  of  God  having  the  eyes  of  his  mind 
 opened  and  enlightened,  doth  fee  the  my- 
 fleries  of  falvation,  the  fecrets  of  the  king- 
 dom, the  whole  counfel,  and  the  wonders 
 of  the  law  of  God  :  by  the  other  he  is  ena- 
 bled with  a  judicious  lincerity  to  deliberate 
 and  determine  in  cafes  of  confcience,  in 
 the  pra£lice  of  piety,  and  the  experiment- 
 al palTages  of  a  Chriftian  man.  If  we  con- 
 lidcr  the  firfl,  (wifdom)  how  is  it  poffible 
 that  a  man  that  is  unregenerated  fhould 
 know  the  myfleries  of  falvation  I  It  may 
 be  he  may  go  as  far  as  the  power  of  natu- 
 ral difcourfe,  and  light  of  reafon  can  bear 
 fway ;  he  may  be  furniihed  with  flore  of 
 rare  and  excellent  learning,  and  yet  for  all 
 this,  want  the  true  knowledge  oijpiritual 
 wifdom.  A\'hy  fo  ?  Becaufe  all  his  knowledge, 
 like  the  light  of  the  moon,  is  difcharged 
 tipon  others,  but  never  returneth  and  re- 
 ile<fleth  upon  his  own  foul  *.  He  fliould 
 know  but  knoweth  not  the  darknefs  of  his 
 own  underflanding,  the  diforder  of  hisown 
 afl'e<flions,thcllumberofhisown  confcience, 
 the  dcadnefs  of  his  own  heart;  but  the  man 
 
 *  I(c  that  knows  every  thing  but  hisown  licait,  knows  iiotl  •n(»  at  all.—  One  moy-fay  of  fclf-knowleJgc,  what 
 
 the  apoHle  fays  of  ciiarity  ;. Thow^h  I  fpfuk  vAth  the  to  gna  of  mot  and  cf  aiigch  ;  yea,  tho'  I  have  the  gift  of  pro- 
 
 fhecj,  uiidcrjiand  (ill  najlenes,  and  all  hio-alct'^e,  and  have  not  the  knowledge  ofm)rclf.  it  Iroftcth  m  natU'ij. 
 
 re- 
 
n^e    NEW 
 
 regenerate  (know  he  never  fo  little)  he  hath 
 tkefavi72g  know/edge,  and  in  this  he  exceed- 
 eth  the  greateft  rabbles,  the  profoundeft 
 clerks  ;  he  only  knoweth  God  with  a  fted- 
 faft  apprehenfion,  he  only  knoweth  him- 
 felf  a  moft  mean,  bnfe  and  contemptible 
 thing  :  his  ne-jj  birth  hath  learned  him  how 
 wicked  a  creature  he  naturally  is,  and 
 therefore  in  that  refpe<fl  is  he  odious  to 
 himfelf,  and  loaihfome  in  his  own  eyes. 
 Or  if  we  confider  xht  fecond,  (prudeniiam. 
 Prudence)  how  is  it  poffible  that  a  man  un- 
 regenerate  fhould  experimentally  know  the 
 pradlice  of  piety  in  a  Ghriflian  courfe  ? 
 Should  we  inftance  in  this  myfiery  of  rege- 
 neration :  here  is  one  NicodemuSy  a  ruler  of 
 the  JewSy  and  a  teacher  of  Ifrael ;  yet  as 
 learned  as  he  was,  if  he  confer  with  Chrifl 
 about  the  falvation  of  his  foul,  he  is  ftrange- 
 ly  childhh,  and  a  mere  infant :  tell  him  of 
 the  Ne-w  Birthy  and  he  thinketh  it  as  im- 
 polTible,  as  for  an  old  wan  to  return  into 
 his  7nothei'''s  womb,  and  be  born  again.  The 
 natural  man  cannot  difcern  the  operations 
 of  grace,  he  knoweth  not  that  dark  and 
 fearful  pafTage,  which  leadeth  from  the  Aate 
 of  nature  through  ftrange  terrors  and  tor-' 
 ments  of  foul,  int9  the  rich  and  glorious 
 happinefs  of  the  kingdom  of  Chrift:  where- 
 as on  the  contrary,  the  regenerate  man, 
 that  hath  had  the  experience  of  the  power 
 of  godlinefs  upon  his  own  foul,  he  can  fee 
 and  judge  of  the  light  of  grace,  he  can  tafte 
 and  relifh  of  the  fruits  of  the  Spirit ;  and 
 hence  it  is,  that  many  a  filly  one  (man  and 
 woman)  whom  the  worldly-wife  pafs  by 
 with  fcorn  and  contempt,  are  often  in  fpi- 
 ritual  affairs  more  wife  and  learned  than 
 the  learnedft  doctors. 
 
 Secondly^  The  will  muft  be  renewed  ; 
 and  this  Will  of  the  regenerate  containeth 
 two  things,  (re£litudinem)  Rightnefsy  and 
 
 BIRTH.  i^ 
 
 (promptitudinem)  Readinefs  i  it  is  firft  rec- 
 tified, when  it  is  conformed  to  the  wil! 
 of  God.  2dly,  it  is  fo  inflamed  wiih  the  ■■' 
 love  of  goodnefs,  that  he  wi'Iingly  purfu- 
 eth  it  with  alacrity  of  fpirit.  If  we  con- 
 fider the  Firjl,  (reSiitjidinem,  the  Recfi- 
 tude  of  the  Will)  we  fee  by  experience  the 
 will  of  the  unregenerate  is  all  out  of 
 courfe,  he  willeth  nothing  but  that  which 
 is  evil :  how  flaould  he,  confidering  his  want 
 of  God's  image,  his  blindnefs  of  heart,  his 
 pronenefs  to  evil,  together  with  the  vehe- 
 mency  of  his  afTeftions,  which  draw  the 
 will  after  them,  and  trouble  the  judgment  •• 
 But  in  the  man  that  is  regenerate,  the  will 
 being  moved,  it  afterwards  moveth  itfelf, 
 God's  grace  that  concurreth  with  it,  quick - 
 eneth  it  and  reviveth  it ;  fo  that  now  his 
 will  is  nothing  but  God's  will :  if  it  may 
 appear  that  God  biddeth  him,  or  forbid- 
 deth  him,  to  do  this,  or  that,  he  choof- 
 *th  above  all  to  follow  his  commands, 
 whatfoever  becomes  of  him  ;  why  this  is 
 the  X  very  heart  and  marrow  of  regenera- 
 tion; you  may  be  fure,  the  man  that  choof- 
 eth  above  all  to  pleafe  God,  is  the  only  man 
 of  God,  and  fhall  be  rewarded  by  God. —  • 
 Or  if  we  confider  the  Second  (promptitudi- 
 nem, the  Readincfs  of  the  will  to  good)  alas, 
 the  will  of  the  unregenerate  hath  no  plea- 
 fure  in  goodnefs,  he  underftandeth  not  the 
 fweetnefs  of  it,  and  therefore  nothing  is 
 more  irkfome  to  him  than  the  ways  of  god- 
 inefs,  Job  xxi.  14.  Whereas  on  the  con- 
 trary, the  will  of  the  regenerate  is  willing, 
 and  this  willingnefs  indeed  is  the  perfedion 
 of  his  will ;  yea  (if  we  can  fay  more)  it  is 
 the  higheft  degree  of  his  perfedlion  in  this 
 life,  to  be  willing  to  do  good. 
 
 Thirdly,  the  Memory  muft  be  renewed; 
 and  this  memory  refledeth  occafionally  on 
 a  double  objeft  (Deum  et  Dei  verbum ;  on 
 
 VT  '"'.' P"*^'  °''  *°  choofe  Chnft,  or  to  confent  that  Cluirt  (hall  be  ours,  together  with  hij  benefits,  may  be 
 coT.n.lent  with  an  unregenerate  eftate  :  but  to  ^\\\  or  choofe  Chrifl  more  heartily,  firongly  and  prevailingly  than  his 
 plealures  ct  mfcnor  good  ;  no  wicked  njan  can  do.     Baxter's  cvalafdng  Reft,  ^^    "^    ^    "•       ^  > 
 
 G  Cod, 
 
The   JSl  EW   B  IRTH. 
 
 lo 
 
 C(yd,  and  the  things  of  Cod.)  Firft  On  God, 
 by  remembrance  of  his  prefence  every 
 where.  Secondly,  On  the  things  of  God, 
 by  calling  them  to  mind  at  ufeful  times. 
 If  vc  confider  the  firft  objeifl:,  {Deum)  God, 
 the  unregenerate  hath  no  mind  on  God : 
 Cod  is  not  in  all  his  thoughts,  Pfal.  x.  4. 
 Like  the  hood-winkt  fool,  that  feeing  no 
 body,  thinketh  no  body  feeth  lym ;  fo  hath 
 he  faid  in  his  heart,  Hovj  doth  Cod  know  ? 
 can  he  judge  through  the  dark  cloud  ?  Thick 
 clouds  are  a  covering  to  him  that  he  feeth  not, 
 and  he  lualketh  in  the  circuit  of  heaven,  Job 
 xxii.  13,  14.  But  contrariwife,  the  regene- 
 rate man,  he  retneiyibereth  his  Creator  in 
 the  days  of  his  yd%th,  Ecclef.  xii.  i.  And 
 though  God,  as  being  a  Spirit,  is,  in  fome 
 fort,  abfent  from  his  fenfes,  yet  by  virtue  of 
 his  landlified  Mtmory  (which  maketh  things 
 abfent  as  prefent)  his  eye  is  on  God,  and  he 
 confiders  God  as  an  eye-witnefs  of  all  his 
 thoughts,  and  words,  and  doings,  and  deal- 
 ings ;  he  knows  nothing  can  be  hid  from 
 that  all-feeing  eye :  though  fin  tempt  him 
 u'ith  the  fairefl  opportunities  of  night  and 
 darknefs,  yet  Hill  he  remembers  if  his  eye 
 feeth  nothing,  all  thofe  eyes  of  heaven  (of 
 God  and  of  his  angels)  are  ever  about  him ; 
 and  therefore  he  anfvvers  the  Tempter, 
 
 *  How  dare  I  fin  to  his  face,  that  looks  on 
 
 *  me  what  I  am  doing  ?  If  I  dare  not  do  this 
 
 *  folly  before  men,  how  dare  I  do  it  before 
 
 *  thofe  heaven-fpeftators,  God  and  his  an- 
 gels V  Or  if  we  confider  ihtfecond  objed^ 
 (^Deiverbum,  thewordofCod)  the  unregene- 
 rate never  burdeneth  his  memory  with  fuch 
 blefled  thoughts;  if  fometimcs he  falls  up- 
 on it,  it  is  either  by  conftraint,  or  by  ac- 
 cident, never  with  any  fettled  refolution  to 
 dwell  on  it,  or  to  follow  it :  but  the  foul 
 that  is  regenerate,  with  Mary,  keepeth  all 
 ■thefe  things  in  his  heart,  Luke  ii.  51.  Or 
 "with  David,  gives  it  out,  Thy  word  have  I 
 hid  in  my  heart,  Pfal.cxix.  1 1.  Whatfoever 
 lelFons  he  Icarneth,  like  fo  many  jewels  in  a 
 caiket,  he  lays  them  up  fafe,  and  then  as 
 need  ferveth,  he  remembers  bis  Acre,  and 
 
 makes  all  the  good  ufe  of  them  he  may.  I 
 will  not  deny,  but  any  man,  good  or  evil, 
 may  retain  good  things  according  to  that 
 ftrength  of  retainment,  which  nature  af- 
 fords him ;  but  the  regenerate,  whofe  me- 
 mory only  is  fandVified,  whatfoever  he  re- 
 tains, he  hath  it  opportunely  at  hand;  in 
 temptation  or  afHidtion  he  remembers  and 
 applies,  and  fo  remembering  to  apply,  and 
 applying  that  he  remembers,  he  is  thereby 
 enabled  to  refift  evil,  or  to  follow  thofe 
 good  things  which  the  Lord  hath  com- 
 manded. 
 
 Fourthly,  the  Ccnfcience  muft  be  renew* 
 ed,  and  that  two  ways ;  either  by  drawing 
 the  foul  [_ad  bonum,  or  a  malo']  to  good, 
 or  from  evil,  i .  To  good,  by  inclining  and 
 encouraging;  2.  From  evil,  by  reftraining 
 and  bridling.  If  we  confider  its  firft  oN 
 fice,  in  that  it  draws  and  leads  the  foul  \_ad 
 bonitm']  to  good,  I  con fefs  the  unregenerate 
 is  not  of  that  confcience,  for  the  moft  part 
 his  confcience  lies  dead  in  his  bofom,  or, 
 if  it  flir  fometimes,  he  labours  all  he  can 
 to  fmother  it  in  his  waking :  to  fuch  an 
 one  fhould  men  and  angels  preach,  yet  fo 
 far  is  he  bewitched  with  fin  that  he  hath  no 
 mind  of  goodnefs,  or  if  he  do  any  good 
 a£l  (which  is  a  rare  thing  with  him)  it  is  not 
 out  of  confcience  to  do  good,  but  for  fome 
 finifter  end  or  refpeft.  It  is  otherwifc  with 
 the  regenerate,  his  confcience  incites  him 
 to  good,  and  he  doth  good  out  of  confci- 
 ence; he  ftands  not  upon  terms  of  plca- 
 fure  or  profit,  but  his  confcience  being 
 guided  by  the  rule  and  fqvaare  of  God's  ho- 
 ly truth,  he  fubmits  to  it  merely  out  of  his 
 obedience  to  God  :  hence  it  is,  that  come 
 what  will  come,  well  or  wo,  his  eye  is  fixt 
 on  God,  and  if  man  oppofe  where  God 
 commands,  he  is  quickly  refolved  out  of 
 that  in  Ifaiah  li.  12.  /  even  I  am  he  that 
 comforteth  you ;  who  art  thou,  that  thou 
 f}}ouldefi  be  ajraidof  a  man  that  (hall  die, 
 and  of  the  fon  of  man  who  fh all  be  made  as 
 grafs  ?  and  forgettej}  the  Lord  thy  Maker, 
 that  hath  Jlrstched  forth  the  heavens,  and 
 
 laid 
 
The  NEW  BIRTH. 
 
 laid  the  fmindaiions  of  the  earth  ?  Or,  if 
 we  confider  the  fee  on  d  office  of  confclence, 
 in  drawing  the  foul  \_a  malo']  from  evil, 
 the  unregenerate  either  hears  not,  or  heeds 
 not  his  reclaiming  confcience  ;   if  it  fpeak, 
 he  firft  goes  about  to  lull  it  afleep  again  ; 
 or  if  it  cry  out,  and  will  not  peace,  then, 
 (in  fpite  of  goodnefs)  he  runs  out  of  one 
 jfin  into  another,  and  ufually  from  pre- 
 fumption  to  defpair.     On  the  other  fide, 
 the  regenerate  hath  a  confcience  that  draws 
 him  from,  and  keeps  him  out  of  evil :  'tis 
 known  efpecially  by  thefe  two  properties, 
 remorfe  and  tendernejs  :  remorfe  hath  an 
 eye  on  ^fins  pafi ;  tendernefs  hath  an  eye 
 on  all y7«i  to  come  :  by  remorfe  is  bred  for- 
 row  for  fin,  and  loathing  of  fin ;  no  fooner 
 he  confiders  how  by  his  manifold  fins  he 
 hath  offended  God,  crucified  Chrift,  griev- 
 ed the  holy  Spirit,  but  his  heart  bleeds  and 
 breaks  that  he  hath  done  fo  wickedly  a- 
 gainft  fo  gracious  a  God  ;  this  forrow  for 
 fin  brings  with  it  a  loathing  of  fin,  he  can- 
 not  but  hate  it  that  hath  caufed  his  heart 
 break,  yea,  he  hates  it  and  hates  the  very 
 thought  of  it ;  every  look-back  is  a  new 
 addition  of  deteftation,  and  every  medita- 
 tion makes  the  wound  of  his  remorfe  to 
 bleed  again  and  again :  by  tendernefs  of 
 confcience  is  bred  a  care  and  watchfulnefs 
 to  avoid  fin  to  come ;  for  no  fooner  is  fin 
 prefented  to  his  confcience  but  he  ftartles 
 at  its  fight,  and  thinks  on  its  vanity,  and 
 meditates  on  that  ftrift  and  general  account 
 he  muft  one  day  make  for  it ;  which  thoughts 
 and  fin  put  together  in  the  baknce,  he  dares 
 not  do  wickedly  for  a  world  of  gain  :  and 
 you  may  obferve  it,  this  tendernefs,   or 
 eafinefs  to  bleed  at  the  apprehenfion  of  fin, 
 is  proper  and  peculiar  to  that  confcience 
 alone  that  is  enlightened  and  fanftified,  and 
 purged  by  Ghrift. 
 
 ir 
 
 Fifthly,  the  JJfeHions  muft  be  renew- 
 ed,  and  that  is  done  by  fettingthem  upon 
 right  objeas.    I  fhalfinftance  in  fome  of 
 them,  as  Love,  Hatred,  Hope,  Fear,  Joy^ 
 Sorrow.    Love,  I  place  firft,  which,  in  the 
 unregenerate  man,  is  faftened  inordinately 
 upon  the  creature ;  and,  as  one  fin  begets 
 another,  fo  on  whatfoever  objeft  it  fall,  it 
 begets  fome  fin  :  thus  the  love  of  honour 
 breeds  ambition,  love  of  riches  breeds  co- 
 vetoufnefs,  love  of  beauty  breeds  lull,  love 
 of  pleafure  breeds  fenfuality  ;  whatfoever 
 he  loves  (the  objecfl  being  earthly)  it  brings 
 with  it  fome  fin,  and  thereby  (the  worft  of 
 all)  he  wickedly  prefers  earth  before  heaven, 
 a  dunghill  before  paradife,  a  few  bitter- 
 fweet  pleafures  for  an  inch  of  time,  before 
 unmixed  and  immeafurable  joys  world  with- 
 out end  :  but  the  regenerate  man  fettles 
 his  love  upon  other  obje<5ls ;  as  he  that  is 
 carnal  mindeth  things  carnal,  fo  he  that  is 
 *fpiritual  loveth  things  fpiritual ;  na  foon- 
 er is  he  turned  (by  a  found  and  universal 
 change  of  the  whole  man)  from  darknefs 
 -to  light,  and  from  the  power  of  Satan  un- 
 to^ God,  Aflsxxvi.  i8.  but  he  prefently  be- 
 gins to  fettle  with  fome  fweet  contentment 
 upon  the  flowers  of  paradife,    heavenly 
 glimpfes,   faving  graces,   and  his  infinite 
 love  runs  higher  and  higher,  till  it  imbrace 
 him  that  dwelleth  in  the  higheft,  *  God  al- 
 mighty:  and  how  fweet  is  that  love  that 
 cafteth  itfelf  wholly  into  the  bofom  of  his 
 Maker?  how  blefled  is  thatman,  that  yearns, 
 and  melts,  and  cleaves,  and  flicks  unto  his 
 gracious  God  above  all  ?  why,  this  is  right 
 love,  and  for  this  is  the  Church  commend- 
 ed, Cant.  i.  4.  The  righteous  love  thee,  or, 
 as  others  tranflate,  amat  in  re&itudinibus, 
 fhe  loves  thee  righteoufly  ,•  her  love  is  fet 
 above  all  upon  the  right  object,  God  :  not 
 that  the  regenerate  loves  nothing  tiie,  for 
 
 •  I  am  perfi,adcd  there  is  no   wicked  man  amongft  us.  but  he  bath  fome  love   to  Chrift.  better  or  lefs;  only 
 JcrHheth      B^r\t^^  '''  '  ""'"'  ^^  ^°''"  ^"  '''^'"'''  "'"^"S*  '"'''*^  '^*n  ^"^^  ^'l  ^»'  'his  he 
 
 C«  he 
 
^2  The  NEW   BIRTH. 
 
 be  loves  the  law,  Pfalm.cxlx.  165.  the  mi-    trcd,  which  David  calls  a  perfeSl  hatred, 
 mfters,  1  ThelT.  v.  13.  and  all  the  ordi-    according   to  the  perfe6lion  in  parts,  but 
 nances'of  God  appointed  for  his  good;  but    not  in  degrees  (Jnlcn/ive  non  extetifive)-. 
 w'hofoever  he  loves,  it  reflects  upon  God,    never  any  but  Chrill  hated  lln  to  the  full, 
 he  loves  all  for  God,  and  God  for  himfelf.    with  all  his  ftrength,  and  with  all  his  might; 
 The  fecond  affection  is  Hatred,  which    but  in  fome  meafure  his  fervant's  hatred  is 
 in  the  unregenerate  is  fo  inordinate,  that    perfeff,  which  makes  him  alwa3's  hate  /In 
 he  is  an  hater  of  Cod,  Rom.  i.  30.  not    in  others  and  often  in  himfelf,  when  after 
 that  he  hates  God  in  himfelf  (for  God  is    the  commiffion  of  any  evil  he  begins  to  re- 
 univcrfally  good,  and  cannot  be  hated)  but    pent  him,  and  to  abh-.r  himfelf  {zs  Job  did) 
 in  fomc  particular  refpe^:,   becaufe  he  re-    in  dufi  and  afhes,  Job.  xlii.  6. 
 drains  him  from  his  pleafure,  or  puniQieth        The  third  affeaion  is  hope  (this  I  rather 
 him  for  his  fin,  or  croflTeth  his  Icud  ap-    name  than  dejire,  becaufe  whatfoever  we 
 petites  by  his  holy  commands.    And  as  he    hope  for,  we  cannot  but  ij:  defire  it,  and  fo 
 hates  God,  fo  lik(%ife  his  brother,   1  John    it  is  implied  in  it.)     Now  this  hope  in  the 
 ii.   II.   Hence  arlfe  thofe  envies,  emulati-    unregenerate  is  faflened  on  this  -world,  and 
 ons,  jars,  contentions  amongft  thofe  that    the  things  of  this  -world-,  he  hopeth  for 
 profefs  themfelves   chriftians  ;    of  which    preferment,  riches,  or  the  like ;  as  for  his 
 Paul  could  hy,  A  brother goeth  to  la-w-with    hope  of  heaven,  it  is  but  {foynnium  vigi- 
 a  brother.   I  Cor.  vi.  6.     But  of  all  hreth-    lantium)  a  waking  man's  dream  ;  a  dream, 
 ren,  he  hates  them  moft,  of  whom  ovix  Sa-    faid  I  ?  Yes,  as  dreams  in  the  night  fill  us 
 -  i)iouris  thefirfl-born-,  Rom.  viii.  29.  God's    with  illufions  and  vain  forms,  (you  know 
 faithful  ones  ever  were,  and  ever  will  be    a  beggar  may  dream  he  is  a  king)  fo  hope 
 figns,  and  -ivofiders,  and  monfters  unto  ma-    abufing  the  imagimtion  of  the  unregene- 
 'tty  -  afcorn,  reproach  a>rd  derifion  to  them    rate,  filleth  their  fouls  many  a  time  with 
 that  are  round  about  them,  Ifa.  viii.    18.    vain  or  empty  contentments :  but  the  hope 
 I'fal  Ixxi.  7.  Pfal.  Ixxix.  4.     But  he  that    of  the  regenerate  both  enjoys  the  right  ob- 
 is regenerate  hates  fin,    and  in  whomfoe-   jeft  and  right  means  j   his  eye  is  fixed  on 
 ver  fin  rules  or  reigns,  he  cannot  but  hate    future  good,  and  he  endeavours  to  purfue 
 them,  Do  not  1  hate  them,  0  Lord,  that  hate    it  till  he  get  the  pofleffion  ;  if  in  the  pur- 
 thee  '■"  (faith  David)  and  am  not  I  grieved    fuit  he  meet  with  crofles,  lofles,  griefs,  dif- 
 i^vith  thofe  that  rife  up  againji  thee  ?  Pfal.    graces,  ficknefTcs,  or  any  other  calamities, 
 2 1    Not  that  David,  or  any  faint    his  hope  is  able  to  fweeten  the  bitterefi  mi- 
 
 cxxxix 
 
 of  God!  hates  the  perfon  of  any  one,  but  fery  that  can  poOibly  befal  him  ;  the  afflic- 
 
 iin  in  the  perfon,  or  he  is  faid  to  hate  them  tions  of  this  life  bid  him  look  for  a  better, 
 
 for  fins  fake  that  is  in  them  ;  in  this  refpea  a  crofs  here  minds  him  of  the  glory  above ; 
 
 he  bids  them  defiance  in  the  vcrfe  enfuing,  and  howfoever  this  hope  may  have  many 
 
 /  hate  them  -with  a  perfc-a  hatred,  1  count  diffiailties  and  wreftlings  in  him,  (thcre- 
 
 ■ihemmine  enemies,  Pfal.  cxxxix.   22.    I  fore  it  is  compared  to  an  anchor,  which 
 
 know  there  is  a  perpetual  combat  in  the  holdeth  the  fiiip  in  a  ftorm,  Hch.  vi.  19.) 
 
 rcscnerate  betwixt  the  flcfii  and  the  fpirit,  yet  it  holdeth  and  flicks  fo  firm  to  God 
 
 and  therefore  we  mufl  underftand  this  ha-  and  his  promiies  above  all,  that  he  is  con- 
 
 1  Many  that  pcrllli.  may  def.re.  and  hope,  and  love  Gcxi.  and  Chria.  and  heaven  ;  but  they  dcfire.  and  hope  and 
 lovl  iome  inferior  Kood  more  ;  he  th.t  ddirc*.  and  hopes,  and  loves  God  hnccrely  and  iavingly.  he  dotn  all  th.s 
 fuprcmciy  ;  Ggd  above  all  tilings  clfc.  BasUr'i  nJU  fident 
 
The    NEW   B 
 
 •fident,  that  after  this  life  an  heavenly  crown 
 fliall  be  fet  on  his  head  by  the  hands  of 
 God  and  his  angels. 
 
 The  fourth  affection  is  fear,  which  in 
 the  unregenerate  is  either  worldly,  or  fer- 
 vile  :  if  it  faften  on  the  world,  then  he  f car- 
 et h  the  lofs  of  his  credit  or  of  his  profit, 
 and  becaufe  he  and  the  world  muft  part  at 
 lafl,  he  feareth  this  feparation  above  all 
 fears :  0  deaths  (faith   the  wife  man)  how 
 bitter  is  the  remembrance  of  thee  to  a  man 
 that  liveth  at  refl  in  his  pojfejfons,  unto 
 the  man  that  hath  nothijig  to  vex  him,  and 
 that  hath  profperity  in  all  things,  Eccl.  41. 
 I .  O  thefe  thoughts  of  thefe  grifly  forms 
 and  ugly  face  of  death,   of  the  parting 
 from  all  worldly  pleafures  for  ever,  of  his 
 rotting  in  the  grave,   dragging  to  the  tri- 
 bunal, and  terror  of  the  lafl:  day,  they  can- 
 not but  make  his  heart  to  ^fhrug  together 
 for  horror,  and  many  time  to  quake  and 
 tremble  like  an  afpine-Ieaf :  or,  if  his  fear' 
 reflect  on  God,  then  is  it  a  fervile  fear : 
 for,  as   the  fervant    or  hireling  worketh 
 not  for  love  of  his  mafier,  but  only  for 
 fear  of  puni/hment ;  or,  as  the  adulterotis 
 woman  is  afraid  of  her  husband,  not  out 
 of  love  or  affedion,  but  left  he  reward  her 
 to  her  foul  demerits  :    fo  he  feareth  God 
 for  fear  of  punilhment  due  unto  him  from 
 God :    it  is  otherwife  with  the  man  that  is 
 born  again,  his  fear  is  either  initial  ox  fi- 
 lial; in  pangs  of  the  new  birth,  or  in  the 
 new  born  babe  it  is  called  initial  {yjeems~\^ 
 becaufe  then  he  cafteth  away  fin,  both  out 
 of  God's  love,  to  which  he  hath  partly  at- 
 tained, and  out  of  the  v/oeful  efFefts  of 
 lin,  which  he  hath  thoroughly  confidered  ; 
 with  the  right  eye  he  beholdeth  God,  and 
 with  the  left  eye  he  beholdeth  punifliment ; 
 fo  that  this  fear  is  a  middle  (as  it  were)  be- 
 tween fervile  and  filial  fear  :  and  as  the 
 needle  draweth  in  the  threed,  fo  this  fear 
 draweth  in  charity,   and  maketh  way  for 
 filial  fear,  to  which,  if  by  growth  in  grace 
 
 IRTH,  II 
 
 he  be  fully  ripened,  then  he  feareth  God 
 out  of  love  to  God,  as  the  prophet  Ifaiah 
 proclaimeth.  The  fear  of  the  Lord  is  his 
 treafure,  Ifa.  xxxiii.  6.  Never  was  treafure 
 more  dear  to  the  worldling,  than  is  God's 
 fear  to  the  regenerate  ;  his  love  of  God, 
 his  defire  to  pleafeGod,  and  his  fear  of  be- 
 ing feparated  from  God  keeps  him  in  fuch 
 awe,  that  though  no  punifliment,  no  death, 
 no  hell  were  at  all,  yet  he  would  not  hn 
 wickedly,  wilfully,  and  malkioufly,  for  a 
 world  of  treafures. 
 
 Tht  fifth  affeftion  is  Joy,  which  in  the 
 unregenerate  is  merely  fenfual  and  bruti(h  ; 
 it  hath  no  better  object  than  gold,  or  great- 
 nefs,  or  offices,  or  honours,  or  the  like  : 
 and  what  are  all  thefe  but  a  fliadow,  a 
 (liip,  a  bird,  an  arrow,  a  port  that  pafTeth 
 by,  or  rather  as  crackling  of  thorns  under 
 a  pot,  as  liaihes  of  lightning  before  ever- 
 lalfing  fire  ?  But  the  joy  of  the  regenerate 
 'is  a  fpiritual  joy,  and  the  inatter  of  it  is 
 the  light  of  God's  countenance,  or  the  robe 
 of  Chrift's  righteoufnefs,  or  the  promife 
 of  God's  word;  or,above  all,  God  Almighty, 
 blefTed  evermore :  thus  David  ;  lVho?n  have 
 1  in  heaven  but  thee  P  and  there  is  none  up- 
 on earth  that  I  defire  befides  thee,  Pfal. 
 Ixxiii.  25.  Why,  this  is  that  joy  which 
 no  man  can  conceive,  but  he  that  enjoy- 
 eth  it ;  this  is  that  white  fione,  Rev.  ii.  17. 
 whofe  fplendor  fhineth  only  upon  heaven- 
 ly hearts ;  this  is  that  glimpfe  of  heaven's 
 glory,  which  fpringing  up  in  a  fandtified 
 heart,  out  of  the  wells  of  falvation,  and 
 carried  along  with  adddition  of  frefh  com- 
 forts (from  the  word  and  facraments) 
 through  a  fruitful  current  and  courfe  of 
 man's  life,  is  at  lafl  entertained  into  the 
 boundlefs  and  bottomlefs  ocean  of  the  joys 
 of  heaven.  I  will  not  fay,  but  fometimes 
 it  may  be  affaulted,  and  flopped  with  fome 
 doubts,  or  diflruff,  or  weakneffes  of  de- 
 gree, yet  in  refpe£l  of  its  creation,  or  ef- 
 fence,  or  blifsful  iffue,  it  is  (faith  one  *) 
 
 Bolton's  Walk  -with  Cad, 
 
 very 
 
14  ^^^^ 
 
 a  very  gltmple  of  heaven^  a  pure  tajle  of 
 the  rivers  of  life,  and  firfl- fruits  (as  he 
 cdllsit)  ofcvcr!af}ingjoys. 
 
 Thefixth  affeflion  isforrow,  which  in 
 the  iinregeneratc  is  a  \vor\d\y  for ro-M,  and 
 the  effedts  of  it  are  death  :  fo  the  apoftle, 
 the  forrow  of  the  ivorld  worketh  death,  2 
 Cor.  vii.  10.  In  this  kind  how  endlefs  are 
 the  forrows  of  men  for  their  lofTes  or  crof- 
 fes  that  fometimes  may  befal  them  ?  And 
 howfoever  fome  may  endeavour  to  com- 
 fort them  in  Chrift,  they  are  fo  dead  heart- 
 ed that  notliing  can  perfuade,  nothing  re- 
 lifli  with  them  that  concerns  heaven  or  fal- 
 vation  :  but  in  the  regenerate,y5rroiy  looks 
 up  to  God  wards,  ^ot  that  the  beholding 
 of  God  in  himfelf  can  bring  forrow  to  a 
 man,  for  he  is  a  moft  comfortable  objefV, 
 •which  made  David  fay,  The  light  of  thy 
 countenance  is  gladnefs  to  my  heart,  Pfal. 
 iv.  6,  7.  but  the  beholding  of  fin  which 
 hindereth  from  the  clear  fight  of  that  ob- 
 jecV,  this  is  it  which  breeds  forroxv,  and 
 this  the  apoftle  czXhgodly  forroiVy  "working 
 repentance  tofalvation,  not  to  be  repented 
 of  2  Cor.  vii.  10.  It  is  not  t\evy  farroiv, 
 h\ii  godly  forrow,  ver.  9. 1  rejoice,  faith  the 
 apoftle,  not  that  ye  were  made  forry,  but 
 ihatyeforrowedto  repentance  :  And  would 
 you  know  who  forrows  to  repentance  ?  it 
 is  he,  and  only  he  that  groans  and  fighs 
 under  the  heavy  weight  and  burden  of 
 his  fins,  that  is  of  a  broken  and  contrite 
 heart,  that  tre77ibleth  at  God's  word,  that  is 
 grieved  at  his  enormities,  that  forfaketh  all 
 fins,  and  that  refigns  up  himfelf  in  all  holy 
 obedience  to  God's  blefled  will ;  this  forrow 
 is  a  blefled  forrow  that  brings  forth  joy 
 and  immortality  :  therefore  comfort  ye, 
 comfort  ye  all  that  mourn  in  Sion ;  what 
 though  for  a  night  (in  pangs  of  the  new 
 birth)  you  ly  forrowing  and  weeping  for 
 your  fins ;  mark  a  while  ;  and  the  day 
 will  dawn,  ride  on,  hecaufe  of  the  word  of 
 truth,  and  a  day-ftar  will  arife  in  your 
 hearts  that  will  never  fet :  nay  weep  and 
 weep  again,  till  you  can  fay  with  David, 
 
 NEJV  BIRTH, 
 
 all  the  night  make  I  my  bed  to  fiuim  with 
 my  tears,  Pfal.  vi.  6.  and  prefently  the 
 fun  of  righteoufnefs  will  appear,  and  he 
 will  dry  away  our  tears,  and  fhine  upon 
 you  with  everlafiing  light.  Certainly 
 thus  it  is  with  every  regenerate  man,  he 
 loves  and  hates,  and  hopes  and  fears,  and 
 joys  and  forrows,  and  all  thefe  paffions  are 
 renewed  in  him.  To  give  an  infiance  in 
 one  David  for  all  the  regenerate  ;  his 
 love  appears,  Pfal.  cxix.  47.  I  will  delight 
 myfelf  in  thy  commandments  which  I  have 
 loved :  h\s hatred  appears,  Pfal.  cxxxix.  22. 
 1  hate  thy  enemies  with  a  per  feci  hatred  : 
 his  hope  appears,  P/al.  Ixii.  5.  My  foul, wait 
 thou  only  upon  God,  for  my  expeSlation  is 
 from  him  :  his  fear  appeareth,  P/al.  cxix. 
 120.  My  fief )  trembleth  for  fear  oftkee,  and 
 J  am  afraid  of  thy  judgments.  Hisyoy  ap- 
 pears, Pfal.  cxix.  162.  I  rejoice  at  thy  word 
 as  one  that  findeth  great fpoil:  His  forroiu 
 appears,  P/al.  ckik.  136.  Rivers  of  waters 
 run  down  mine  eyes  :  becaufe  they  keep_  not 
 thy  law.  Here  is  love  and  hatred,  and  hope 
 and  fear,  and  joy  and  forrow,  and  all  are 
 fet  upon  their  right  fpiritual  objects. 
 
 You  fee  now  a  pourtraiture  of  the  new 
 man,  which  fliould  be  the  cafe  of  all  men  ; 
 my  text  faith  indefinitely  a  man"]  implying 
 every  man,  and  every  part  of  man  ;  every 
 man  fliould  be  regenerated,  every  part  of 
 man  (hould  be  renewed  :  and  whereas  man 
 confifts  of  two  parts,  the  body  and  foul,  all 
 the  members  of  his  body,  the  heart,  the  eye, 
 the  ear,  the  tongue  in  fpecial ;  all  the  powers 
 of  the  foul,  the  underfianding,  the  will, 
 the  memory,  the  confcience,  the  affe<flions 
 in  general,  all  mud  be  renewed,  and  the 
 whole  man  born  again. 
 
 Ufe.  And  yet  (beloved)  I  mean  not  fo, 
 as  that  a  man  renewed  is  never  overcome 
 with  fin  :  I  know  there  is  in  him  a  contin- 
 ual fight  betwixt  the  flefti  and  the  fp'irit, 
 each  of  which  Ihivcth  to  make  his  party 
 firong  againll  the  other,  and  fometimes 
 Amaleck  prevails,  and  fometimes  Ifracl 
 prevails ;  fometimes  his  heart  falls  a  lufl- 
 
 ing, 
 
rhe   NEW  BIRTH. 
 
 ing,  his  eyes  a  wandring,  his  ears  a  tick- 
 ling, his  tongue  a  fpeaking  idly ;   fome- 
 times  his  underftanding  errs,  his  will  re- 
 bels,   his   memory  fails,     his    confcience 
 fieeps,  and  his  affections  turn  the  ftream 
 after  fenfualobjefts ;  but  (that  which  differs 
 him  from  the  unregenerate  man)  if  he  fin, 
 it  is  with  a  gracious  reluftation,  he  refifts 
 it  to  the  uttermoft  of  his  abilities,  and  if 
 at  laft  he  commit  fin  through  the  violence 
 of  temptation,  fubduing  the  infirmity  of 
 the  flefh,  he  is  prefently  abafhed,  and  then 
 begins  he  to  fet  repentance  a  work  in  all 
 the  parts  and  powers  of  his  body  and  foul ; 
 then  begins  his  confcience  to  trouble  him 
 within,  and  will  never  be  at  quiet  until  the 
 ciflern  of  his  heart  (being  overcharged) 
 hath  caufed  his  eyes,  the  flood-gates,  with 
 moift  finful  X  humours,  to  overflow  the 
 cheeks  with  tears  of  contrition;  and  thus  he  is 
 -ujafhed,juj}ified,fan&ified,  i  Cor.  vi.  ii. 
 and  reftored  to  his  former  integrity  again. 
 Examine  then  yourfelves,  you  that  defire 
 heaven  at  your  ends,  would  you  inherit  the 
 kingdom  ?  would  you  live  with  angels  ? 
 would  you  fave  your  fouls  ?  examine  and 
 try  whether  your  bodies  andjouh  befanc- 
 iified  throughout ;  and  if  you  have  no  fenfe 
 or  feeling  of  the  new  birth  (for  it  is  a  myf- 
 tery  to  the  unregenerate)  then  never  look 
 to  fee  (in  that  ftate)  the  kingdom  of  God  \ 
 but  if  you  perceive  the  working  of  faving 
 grace  effeflually  in  you,  (and  you  cannot 
 but  perceive  it,  if  yoy  have  it)  if  you  feel 
 the  power  of  godlinefs  firft  feizing  the  heart, 
 and  after  difperfing  itfelf  over  all  the  parts 
 and  powers  of  body  and  foul ;  or,  yet  more 
 in  particular,  if  your  hearts  be  foftened 
 by  the  Spirit ^  if  your  eyes  wait  upon  Gody 
 if  your  ears  liften  to  his  word,  if  your 
 tongues  Jhew  forth  his  praije,  if  your  un- 
 derjlanding  attain  to  faving  knowledge,  if 
 your  -wills  conform  to  the  will  of  God.  If 
 your  memories  be  ftored  with  heavenly 
 
 15 
 
 doctrine.  If  your  coyfciences  be  tender  and 
 fenfible  of  the  leaft  fin  whatfoever,  if  you 
 love^  that  which  is  good,  if  you  hate  that 
 which  is  evil,  if  you  hope  for  the  bleflings 
 above,  if  you  fear  him  that  can  deftroy 
 both  body  and  foul ;  in  a  word,  \{yo\x.joy 
 in  goodnefs,  if  you  forrow  for  fin,  then 
 are  you  born  again,  Happy  man  in  this 
 cafe  that  ever  he  -was  bom  ;  and  thus  every 
 man  mufl  be,  or  he  cannot  be  happy  :  Ex- 
 cept a  man  ]  (every  man,  every  part  of  a 
 man)  be  born  again,  he  cannot  fee  the  king- 
 dom of  God. 
 
 Thus  far  of  the  fubje^l  Man.]  We  come 
 now  to  the  a£l,  or  deed  to  be  doncy  he  muji 
 be  born  again. 
 
 Be  born  again.'} 
 
 THE  children  are  brought  to  the  birth', 
 andlefl:  the  faying  be  true  of  us,  there 
 is  no  ftrength  to  briiig  forth,  2  Kings  xix. 
 3.  I  fhall  now  (by  God's  afllftance)  proceed 
 Jo  the ^/r//6 itfelf.  Herewe  havethe  manner 
 of  it,and  wemayobferve  a  double  manner. 
 
 Firfif  Of  the  words  containing  the  fievj 
 birth. 
 
 Secondly f  Of  the  new  birth  contained  in 
 the  words. 
 
 The  manner  of  the  words  appears 
 in  the  original,  yhvY,^n  avaety]  two  words, 
 and  each  of  them  has  its  divers  reading. 
 rjvw»,3-v.  Valla  would  have  to  be  genitus, 
 begotten  ;  Except  a  man  be  begotten.'}  O- 
 thers  ufually  fay  natus^  born  ;  Except  a 
 7nan  be  born.}  And  as  yfwA,  fo  avaSev,  fome 
 would  have  to  be  aiu^iv  cufavuStv^  above  or 
 from  heaven  ;  Except  a  man  be  born  from 
 above.}  Others  ufually  avuBiv  to  T«Xiy.  a« 
 gain  ;  Except  a  man  be  born  again.} 
 Chryfoftom  cites  both  thefe ;  and  of  each 
 reading,  we  fliall  gather  fomething  for 
 our  own  inflru£lion. 
 
 Doft.  Except  a  man  be  regenerated,. or 
 begotten  (faith  Valla.)  As  man  that  is  born 
 of  a  woman  is  begotten  by  a  man,  fo  he 
 
 I  Sioful,  becaufc  (bed  for  fin,  not  finful  iu  thcmfelvcs. 
 
 that 
 
?^) 
 
 Ihe    NEW  BIRTH, 
 
 mud  have  a  begetting    terminated  immediately  in  God  the 
 
 that  is  born  ngatii 
 
 too  :  and  theicfore  fometimes  it  is  called 
 renafcentia  ;  a  new  birth,  and  fometimes 
 regeneraiio,  [Erfamus' annotations  on  the 
 place.]  n  >teiv  bei^etting,  or  regenenati- 
 cn.  If^j'ouaflv,  Of  whom  is  the  new 
 man  begotten  ?  James  tells  you,  James  i. 
 l8.  Of  his  own  will  begat  he  us  with  the 
 "word  of  truth:  the  former  words  note  the 
 impulfive  caufe,  thcfe  latter,  the  inflru- 
 ment ;  it  was  Gcd  that  begat  us,  and  with 
 the  Seed  of  the  word. 
 
 Firft,  Cod  begat  us,  and  fo  are  we  cal- 
 led God's  fans,  born  not  of  blood,  nor  of  the 
 -will  of  the  fief},  nor  of  the  will  of  man, 
 but  of  God,  John  ^.  13.  Regeneration  is 
 the  work  of  God,  and  becaufe  it  is  a  work 
 external,  it  is  therefore  communicable  to 
 each  perfon  of  the  Trinity  :  Te  are  fan^ii- 
 fied  (faith  the  apoflle)  in  the  name  of  the 
 Lord  Jefus,  and  by  the  Spirit  of  our  God, 
 I  Cor.  vi.  II.  The  Father,  Son,  and  Ho- 
 ly  Ghoft  all  fanftifie,  all  work  the  fame 
 work :  but  as  in  the  Godhead  there  is  but 
 one  eflence,  and  three  manners  of  being 
 of  the  fame  elfence ;  fo  in  God's  outward 
 operations,  all  the  perfons  work  rem  can- 
 dem,  one  thing  ;  but  all  work  not  eode7n 
 modo,  after  one  manner.  For  inftance, 
 the  works  of  creation,  redemption,  and 
 fandlification  are  the  common  works  of 
 God  the  Father,  God  the  Son,  and  God 
 the  Holy  Ghoft,  1  Cor.  viii.  6.  John  i.  10. 
 Job  xxvi.  13.  yet  every  one  of  thefe,  com- 
 mon to  all  three,  are  terminated  in  fome 
 one  of  them  ;  fo  the  Father  is  faid  to  cre- 
 ate, the  Son  is  faid  to  create,  the  Holy 
 Ghofl  is  faid  to  create;  fo  the  Father  is 
 faid  to  redeem,  the  Son  is  faid  to  redeem, 
 the  Holy  Ghoft  is  faid  to  redeem  ;  fo  the 
 Father  is  faid  to  fancftific,  the  Son  is  faid 
 to  fantSliHe,  the  Holy  Ghofl:  is  faid  to  fanc- 
 tifie:  thus  all  Three  concur  to  every  one 
 of  thefe  works,  and  yet  every  one  of  thcfe 
 works,  is  terminated,  fpecified,  and  form- 
 ed (as  it  were)  in  the  very  lalt  aft  by  one 
 of  ihefe  three :    the  work  of  creation  Is 
 
 Fa- 
 
 ther, the  work  of  redemption  is  terminat- 
 ed immediately  in  God  the  Son,  ihe  work 
 of  regeneration  is  terminated  immediately 
 in  God  the  holy  Ghofl.  And  it  is  memorable, 
 that  as  the  community  of  thefe  works,  ad 
 extra,  depends  on  the  unity  of  God's  ef- 
 fence,  fo  the  diverflty  of  their  determina- 
 tions depends  on  the  divers  manners  of 
 God's  exiftence,  or  fublilVmg:  the  Father 
 is  of  himfelf,  neither  made  nor  begotten, 
 and  therefore  it  bell  agrees  with  him  to 
 make  all  things  of  nothing,  which  is  tiie 
 work  of  crecition ;  the  Son  is  of  the  Fa- 
 ther alone  by  relleftion  of  his  intcllcft, 
 and  fo  called  the  reprefentation  of  his  Fa- 
 ther's image,  and  therefore  it  beft  agrees 
 with  him  to  reprefent  his  Father's  mercies 
 to  mankind,  by  faving  them  from  death 
 and  hell,  which  is  the  work  o^ redemption  ; 
 the  Holy  Ghoft  is  of  the  Father  and  Son, 
 proceeding  (and  as  it  were  breathed)  from 
 them  both  by  the  adt  of  the  will,  and  there- 
 fore it  beft  agrees  with  him  (that  bloweth 
 where  he  lijhth)  to  blow  on  our  wills, 
 and  by  his  breath  to  purge  and  purify  us, 
 which  is  the  work  of  regeneration.  To 
 fum  up  all  in  a  word  :  This  work  of  re- 
 generation (or  fanilijication,  or  whatever 
 elfe  you  will  call  it)  in  refpeft  of  the  work, 
 it  is  of  the  Father,  Son  and  holy  Ghoft  ; 
 but  in  refpefl  of  the  laft  aft,  it  is  of  the 
 Holy  Ghoft,  and  not  of  the  Facher,  nor  the 
 Son;  and  thus  our  Saviour  concludes, 
 John  iii.  8.  Tha'  which  is  born  of  the 
 Spirit,  is  fpirit :  and  fo  is  every  7nan  that 
 is  born  of  the  Spirit. 
 
 Secondly,  as  God's  Spirit  is  the  princi- 
 pal, fo  God's  word  is  the  inftrumental 
 caufe  of  our  regeneration,'  Tc  are  born  a- 
 gain,  faith  Peter,  not  of  corruptible  feed ^ 
 but  of  incorruptible,  by  the  word  of  God, 
 which  liveth  and  abidcth  fo*"  ever,  i.  Pet. 
 i.  23.  this  Word  John  calls  the  Word  of 
 life,  I  John  i.  i .  ;  Paul  the  producer  of 
 faith,  and  the  power  of  God  unto  falvation, 
 Rom.  i.  16.  :  yea,  lliis  word  is  quick  and 
 
 power- 
 
Ibe  NEW 
 
 foxverfulf  and  (harper  than  any  tvjo-edged 
 /iuordy  piercing  even  to  the  dividing  a/un- 
 der of  foul  and  fpirit,  and  of  the  joints  and 
 marrow,  and  is  a  difcerner  of  the  thoughts 
 and  intents  of  the  hearty  Heh.'w.  12.  They 
 that  are  born  again,  cannot  but  remember 
 how  quick  and  powerful  and  Jharp  God's 
 word  v>'2LS  nithoiv  regeneration:  firfl,  like 
 an  hammer  it  beat  on  their  hearts  till  it 
 broke  them  all  to  pieces;  and  then  like  a 
 fword  by  a  terrible,  cutting,  piercing  pow- 
 er, it  ftruck  a  rtiaking  and  trembling  into 
 the  very  center  of  their  fouls  ;  laft  of  all 
 like  oil  (when,  as  the  man  in  the  gofpel, 
 Luke  X.  30.  they  were  wounded  indeed) 
 it  began  to  fupple  thofe  wounds,  and  to 
 heal  the  bruifes,  and  to  refrefh  the  weak 
 and  tender  heart  with  all  the  promifes  of 
 God  revealed  in  Chrif]-. 
 
 And  thus  a  man  being  begotten  of  the 
 Spirit  with  the  word  of  ti  uth,  he  comes 
 at  lafl:  to  the  birth ;  fo  we  read,  Except  a 
 man  he  born.     And  this  I  fuppofe  to  be 
 fuller  than  the  other,  becaufe,  a  begetting 
 may  be,  and  no  birth  follow;  as  many 
 that  are  ftiffled  in  the  womb  are  begotten^ 
 rot  borji ;  but  if  the 4iirth  be,  it  doth  pre- 
 fuppofe  a  begettingf  and  fo  it  implies  it : 
 except  a  man  be  born  again,  that  is,  except  a 
 mat!   be  begotten  and  born,  he  cannot  fee 
 God's  kingdom.     If  you  afk,    Of  whom 
 born  ?  I  anfvver.  As  God  is  the  Father,  fo 
 the-church  is  the  mother  of  every  child  of 
 God  ;  to  this   purpofe  faith   the  apoflle, 
 Jerufalem,  which  is  above,  is  free,  which 
 is  the  mother  of  us  ^//,  Gal.  iv.  26.    What 
 is  Jerufalem  but  the  church  ?  for  as  that 
 city  was  the  feat  of  David,  Pfal,  cxxii.  5.: 
 fo  is  this  church  the  throne  of  Chrift,  fi- 
 gured by  the  kingdom  of  David,  Rev.  iii. 
 7.  and  therefore  of  both  thefe  God  thus 
 proclaims.  This  is  my  refi  for  ever,  here 
 will  I  dwell,  for  I  have  defired  it,  Pfalm 
 cxxxil.  14.  And  rightly  is  the  church  cal- 
 led  our  mother,    i.  becaufe   fhe  is  the 
 fpou(e  of  our  Father  betrothed,  Hof.  ii.  19. 
 coupled  and  made  one.   Cant.  vi.  3.  I  ayn 
 
 D 
 
 BIRTH.  17 
 
 my  beloved's,  and  my  beloved  is  mine;  and 
 2.  becaufe  we  are  children   born   of  her, 
 this  teacheth  us  to  honour  our  mother,  and 
 like  little  children  to    hang  at  her  brenlfs 
 for  our  fuftenance.  Suck,  and  be  fatisfied 
 with  the  breafis  of  her  confolaticns  ;  inilk 
 out,   and  be  delighted  with  the  abundance, 
 of  her  glory, Ih.  ]K\i.   ir.  It  is  the  church 
 that  brings  forth  children   to  God  by  the 
 miniflry  of  the  word,  and  if  we  are  chil- 
 dren  of  this  mother,  we  murt  feed  on  tha^ 
 milk  w  hich  flows  from   her  two  hreaHs, 
 the  Old  and  New  Teftament;  Js  rtew-horn 
 babes,  faith  the  apoftle,  defire  the  fincers 
 milk  of  the  wordy  that  ye  may  grow  there' 
 by,  I  Pet.  ii.  2.     In  a  word,  out  of  the 
 church  there  is  no  (alvation  :   *  Who  have 
 not  the  church  for  their  mother,  cannot 
 have  God  for  their  Father,'  was  the  faying 
 of  old  ;  and  good  reafon,  for  out  of  the 
 church  there  is  no   means    of  faivation, 
 no  word  to  teach,  no  facraments  to  con- 
 firm ;  but  all  thefe,  and  all  other  means; 
 are  in  the  womb  of  the  church;  it  is  here, 
 and  here  only,  where  the  Spirit  o'i  immor- 
 tal feed  begets  grace  in  the  heart,  and  fo  a 
 man  is  born  again. 
 
 Do£i.   This   avwOEv,   fome  read  cypavaSfp, 
 from  heaven,  and  fo  the  words  run.  Ex- 
 cept  a  man  be  born  from  above.  From  above 
 it  is  that  every  good  and  perfeSi  gift  com- 
 et h.      A  man  can  receive  nothing  except  it 
 be  given  him  from  heaven,  John  iii.  27. 
 But  how  then  faith  our  Saviour  of  the 
 wind  (to  which  he  compareth  every  one 
 that  is  born  of  the  Spirit)  that  we  know  not 
 whence  it  comet h,  and  whither  it  goeth? 
 ver.   8.    I  anfwer,    This  whence  refpe(fts 
 more  the  caufe  than  place,  we  know  the 
 wind  comes  from  the  South,  or  North, 
 or  Eaft-,  or   Weft,  but  why  fo  and  fo,  we 
 cannot  tell;  we  know  the  Spirit  is  above, 
 and  the  new  birth,  or  regeneration  comes 
 from  the  Spirit ;  but  [to  c^0T/]  why  it  is  fo, 
 or  what  moves  the  Spirit  to  do  fo,  befides 
 his  \_iu$',y.,ciM']  the  good  pkafure  of  his  willy 
 we  cannot  tell. 
 
 Or, 
 
i8 
 
 The   NEW  B  IRTH. 
 
 Gr,  If  we  read  a^toS-f*  to  t^mv,  as  otliers    bove  which   there  needs  no  afplrlng,  and 
 
 dio,  \_Bcda  and  Erafm,  paraph,  on  the 
 place]  the  words  then  run  thus.  Except  a 
 man  be  born  again.  To  this  Nicodemus' 
 reply  feems  more  direft,  How  can  a  man  be 
 born  luhen  he  is  old  ?  can  he  enter  thefccond 
 time  into  his  mother's  womb  P  No  quefti- 
 on  he  took  Chrift's  av^fv  pro  TrarA.v.  [from 
 above,  for  again]  only  thus  he  miilook, 
 that  the  fecond  birth  fhould  be  after  the 
 manner  of  the  firft  birth,  and  therefore  he 
 faith,  Can  a  man  that  is  o/^/,fuch  as  he  him- 
 felf  was,  be  bom  again  F  No,  faith  our 
 Saviour,  thai  zvhich  is  born  of  the  fleflo  is 
 fie/Jjy  and  there  is  but  one  birth,  after  this 
 manner;  but  to  T^e  born  again,  is  to  be 
 born  after  the  Spirit,  and  this  is  the  fe- 
 cond birth  ;  a  tnan  is  firft  born  of  the  flefh, 
 and  he  miifi  be  again  born  of  the  Spirit. 
 
 under  which  there  is  no  happinefs,  no  hea- 
 ven, no  kingdatn.  Except  a  man  be  born 
 again,  he  cannot  fee  the  kingdom  6fGcd. 
 
 Thus  far  o;  the  manner  of  the  words, 
 which  contain  the  Neiv  Birth ;  it  appears 
 in  them,  the  Father  of  it  is  God,  the  feed 
 of  it  the  word,  the  mother  of  it  the  church, 
 the  place  of  it,  whence  ?  from  heaven;  the 
 time  of  it,  when  ?  after  a  man  is  once 
 born,  then  he  muU  be  again  born ;  except 
 a  man  be  born. 
 
 Secondly,  as  you  fee  the  manner  of  the 
 words  containing  the  new  birth;  (o  now 
 fee  the  manner  of  the  new  birth  contained 
 in  the  words.  I  know  it  is  not  wrought  in 
 all  after  one  manner,  nor  is  the  man  net- 
 known  to  us,  but  only  fo  far  forth  as  it  is 
 fenfible  in  us,  and  therefore  we  muft  con- 
 
 Do^.  Hence  appears  the  difference  of  fider  man  before  baptijm,  in  baptifm,  after 
 
 the  firft  and  J'econd  birth;  the  firft  birth  baptifm. 
 
 is  of  the  earth,  earthy ;  the  fecond  birth  In  feme  is  the  New  Birth  wrought  be- 
 
 -is  of  the  Lord  from  heaven,  heavenly:  the  fore  baptifm,  as  in  the  eunuch  under  Can- 
 
 lirfi  birth  is  of  nature,  full  of  lin;  thefccond  dace  queen  of  the  Ethiopians,  Afts  viii. 
 
 is  of  grace,  full  of  fandlity :  the  firft  birth  37.  and  in  Cornelius  the  captain,  together 
 
 IS  orii^inally  of  fiedi  and  blood,  the  fecond  with  his  kinfmen  and  near  friends.  Ads  x. 
 
 birth  is  originally  of  the  .S/);;// ^«^/ u'^/dT ;  47.  and   in  Lydia,    Ads  y.m.  14.  and  fo 
 
 in  a  word,  the  firft  birth  kills,  the  fecond 
 gives  life:  generation  loft  us,  it  muft  be 
 regeneration  that  recovers  us :  O  blefied 
 birth,  without  which  no  birth  is  happy; 
 in  comparifon  of  which,  though  it  were  to 
 be  born  heir  of  the  whole  world,  all  is  but 
 mifcry !  this  was  Mofes'  praife,  that  he  e- 
 
 our  charity  tells  us  that  every  infant,  dy- 
 ing before  baptifm,  is  renewed  by  the  6^1- 
 rit ',  but  the  manner  of  this  working  we 
 know  not,  for  it  is  one  of  the  fecrets  of 
 the  Spirit  of  God. 
 
 In  others  is  the  New  Birth  wrought  in 
 baptifm,  which  indeed  is  the  facra?nent  of 
 
 /teemed  the  reproach   of  Chrift    above  all  the  new  Birth,  ^n^feal  of  regeneration  ; 
 
 the  treafures  in  Egypt;  rather  would  he  buthowfoever  in poedo-bapti/m  we  fee  the 
 
 be  the  Son  of  Cod,  than  to  be  called  the  fn  outward  feal,  yet  we  fee  not,  we  feel  not 
 
 cf  Pharaoh's  daughter,  Heb,  xi.  24.    No  the  manner  of  the  inward  working;  for 
 
 queftion  it  is  a  great  dignity  to  be  called  thisalfois  the  fecret  oixht  Spirit  \  of  God. 
 
 the  fon-in-law  to  a  king,  i  Sam.  xviii.  23.  In    others  is  the   New  Birth  wrought 
 
 but  nothing  in  comparifon  of  being    the  after   baptifm  ;   fo   Polanus  *  :  but  whe- 
 
 Sonof  Cod:  thlsfon/hip  is  that  degree,  a-  iher  after  baptifm,  or  in  baptifm  we  will 
 
 not 
 
 \  Bellanmne,  vol.  x.  of  Saci am.  Baftifm.  chap.  10.  Uahnt  fiJcmhahitualem.  They  have  thehabitof  faith. 5ff  Dr. 
 F»fW  concerning  ilic  Author  oftlic  gicuiiJs  oi  the  cU  and  ntw  religion,  S.  1,,    Fida  ejl  in  infautibus  ptcntia  & 
 
rhe  NEW  B  JR  TH. 
 
 J9 
 
 not  difpute ;  only,  as  the  cafe  flands  with 
 us,  this  I  affirm,  T/:ere  is  no  manifefia- 
 iion  of  the  neio  Birth,  until  after  bap- 
 iifm.  But,  When  after  baptifm  ?  I  anfwer, 
 Wbeyifoevcr  men  receive  Cbrifi  by  faith, 
 "which,  thcugh  it  he  many  yean  after,  yet 
 then  do  they  feel  the  pozuer  of  God  to  rege- 
 nerate them,  and  to  work  all  things  in  them 
 -which  he  offered  in  baptifm.  Now  the 
 manner  of  this  feeling,  or  of  God's  Spi- 
 rit working,  proceeds  ufually  thus. 
 
 There  be  certain  fteps  of  degrees,  fay 
 divines,  by  which  it  pafl'eth,  and  how- 
 foever  in  thofe  whom  God  hath  bleifed 
 with  that  great  favour  of  holy  and  Chrifti- 
 an  education,  the  Spirit  of  God  dropping 
 grace  into  their  hearts,  even  very  betimes; 
 thefe  fteps  or  degrees  are  not  fo  eafily  per- 
 ceived :  yet  in  thofe  men  who  have  lived 
 long  in  fin,whofe  fins  have  been  grofs,  and 
 great,  and  grievous,  no  fooner  come  they 
 to  a  new  birth,  but  they  can  feel  grace^ 
 work  in  them  ftep  after  fiep,  and  thefe 
 fteps  we  (hall  reckon  to  the  number  of 
 eight. 
 
 The  firfl  is  ^  fight  of  fin,  and  this  our 
 Saviour  reckons  for  the  firfl  work  of  the 
 Spirit,  IVhen  he  is  come  he  -will  reprove  {or, 
 convince"}  the  -world  of  fin,  John  xvi.  8. 
 Of  fin;  how?  Why,  thus  :  no  fooner  be- 
 gins this  bleffed  change  from  nature  to 
 grace,  but  the  confcience,  wrought  on  by 
 God's  word,  opens  its  book,  and  prefents 
 to  the  foul  a  bed-roll  of  thefe  tnany,  migh- 
 ty, hainous  fins  committed  againft  God 
 and  man ;  there  he  may  read  in  bloody  bur- 
 ning lines  the  abominations  of  his  youth, 
 the  fins  of  all  his  life.  And,  to  bring  them 
 into  method,  tlie  commandments  of  God 
 ftand  as  a  remembrancer  before  his  eyes: 
 thtfirfi  tells  him  of  his  loving  fomewhat 
 
 above  God  :  they?(r(j;;^/of  his  wordupping 
 a  falfe  god,  or  the  true  God  after  a  falfe 
 manner:  the  //"zVy/ of  his  diflionouring  the 
 great  and  mighty  name  of  God :  the 
 fjiirth  of  his  breaking  the  Lord's  day,  ei- 
 ther in  doing  the  works  of  the  lleili,  or  in 
 leaving  undone  the  works  of  the  fpirit  ; 
 nor  is  this  all :  as  againfl  God,  fo  againft 
 his  neighbour  hall)  he  finned;  the  fifth 
 tells  him  of  his  llubbornnefs,  and  dilbbe- 
 dience  :  the  fixth  of  his  pallions  and  de- 
 fire  of  revenge  :  xhefcventh  of  his  lewd- 
 nefs  and  luflful  courfes  :  the  eighth  of 
 his  robberies  and  covetous  thefts :  the  ninth 
 of  his  lies  and  llanders,  back-bitings,  and 
 i-afli  judgments  :  the  tenth  of  his  covetous 
 thoughts,  and  motions  of  the  heart  to  all 
 manner  of  evil.  Good  Lord  •'  what  a 
 number  of  evils,  yea  what  innumerable 
 fwarms  of  lawlefs  thoughts,  and  words, 
 and  actions  doth  he  read  in  his  confcience? 
 But  above  all,  his  darling  delight,  his  be» 
 loved  fin,  is  writ  in  greateft  characters; 
 this  be  finds  to  have  bewitched  him  moft, 
 and  to  have  domineered  above  all  the 
 reft  in  his  wailed  confcience;  this  fin, 
 in  fome  is  worldlinefs,  wantonnefs,  ufury, 
 pride,  revenge,  or  the  like;  in  others  it 
 is  drvmkennefs,  gluttony,  gaming,  fcurril 
 jefting,  fimony,  or  the  like :  whatfoever 
 it  is,  the  confcience  tells  him  of  it  again 
 and  again,  where  that  he  may  read  it  to- 
 gether with  his  other  fins :  the  Spirit  of 
 God  now  opens  the  eyes  of  his  mind,  and 
 lets  him  fee  the  very  mud  and  filth  of  his 
 foul,  that  lay  at  the  bottom  before  unfeen, 
 and  undifcerned.  Thus  is  the  firft  worI> 
 Ing  of  the  new  life,  to  wit,  a  feeling  of 
 the  old  death  of  his  foul  in  fins  and  tref- 
 pafTes ;  and  here  the  axiom  is  true,  *  Ab 
 '  generation  -without  corruption ;'  a  man 
 
 indinatioae,  Urfinus  parte  (tcunda  catcchtf.  quefi.  74.  Faith  is  in  jnrants  by  power,  and  inclination.  Ur Jin's  cat cchifm 
 part  X.  quiji'ion  T^  Spint:is  cperaiur  hi  fbtenlus  nnimae  ip!br:ivt.  ut  Bcliar.  The  Spirit  operates  in  the  powers  of  tlie 
 Ibulof  tilde  infdotsj  accordingly  Biilarminc.  Hoki:t  J^iritu7tj  fidci.  They  have  the  Ipuit  of  faith.  Z./«f/;.  on  the  3.  of 
 EpLcf. 
 
 D  2  muft 
 
20  The  N  E  W 
 
 muft  firft  feel  this  death,  before  he  is  born 
 again. 
 
 The  fecond  flep  is,  finfe  of  divine 
 ivrath,  which  begets  in  him  fear;  fo  the 
 apoftle,  the  fpirit  of  bondage  begets  fear, 
 Rom.  viii.  15.  and  thus  it  works:  no 
 fooner  hath  the  man  a  fight  and  feeling  of 
 his  fin,  but  then  God's  Spirit  (now  ealUd 
 the  fpirit  of  bondage)  prefents  to  him  the 
 armory  of  God's  flaming  wrath,  and  fiery 
 indignation;  this  makes  him  to  feel  (as  if 
 he  were  pricked  with  the  flroke  of  an  ar- 
 row or  point  of  a  fword,  or  fling  of  an 
 adder)  that  he  is  a  mofl;  curfed  and  dam- 
 nable creaturC;  jullly  dcferving  all  the  mi- 
 ferics  of  this  life,  airt!  all  the  fiery  torments 
 'in  htll  in  that  life  to  come;  yea,  this  makes 
 him  tremble,  and  (land  and  look  as  if  he 
 were  throughly  frighted  with  the  angry 
 countenance  of  God  almighty  :  would  you 
 view  him  in  this  cafe  ?  His  confcience  has 
 now  awaked  him  out  of  his  dead  fenfual 
 ileep,  by  the  trumpet  of  the  law;  his 
 heart  is  now  fcorched  with  the  fecret  fenfe 
 of  God's  angry  face  ;  his  foul  is  now  full 
 forely  crufhed  under  the  mofl:  grievous 
 burthen  of  innumerable  fins;  his  thoughts 
 are  now  full  of  fear  and  aftonifhment,  as 
 if  no  lefs  than  very  hell  and  horror  were 
 ready  to  feize  upon  his  body  and  foul.  I 
 fay  not  what  meafure  of  this  wrath  is 
 poured  on  all  men  in  their  converfion; 
 for  I  fuppofe  fome  feel  more,  and  fome 
 have  lefs  of  it;  but  I  verily  believe,  fome 
 there  are  that,  in  thefe  pangs  of  the  Nevj 
 Birth,  have  been  fcorched,  as  it  were,  with 
 the  very  flames  of  hell,  infomuch  that  they 
 might  truly  fay  with  David,  Cod's  lurath 
 lieth  hard  upon  ?ne,  and  he  hath  affii^ed 
 me -with  all  his  ivaves,  Pfal.  Ixxxviii.  7, 
 And  no  wonder,  for  this  is  the  time  of 
 fear;  now  it  is  that  Satan  flrives  bufily  to 
 llifle  the  neij  wan  in  the  womb,  and 
 therefore  he  that  before  diminiflied  his 
 fins,  and  made  them  appear  little  or  no- 
 ihiog  ifl  his  eyes,  when  he  once  fees  the 
 
 BIRTH. 
 
 man  fmittcn  dov/n  into  the  place  of  dra- 
 gons,  and  covered  with  the  fhadow  of 
 death,  Pfal.  xliv.  19.  then  he  puts  into 
 his  mind  his  innumerable  fins,  and  (that 
 which  imm^'diately  follows)  thecitrfcofthe 
 law,  and  the  wrath  of  God,  which  he  yet 
 makes  more  grifly  and  fierce,  with  a  pur- 
 pofe  to  plunge  him  into  the  bottomlefs  pit 
 of  horror  and  defpair.  By  this  means  he 
 perfuaded  Cain  to  cry  out,  when  he  was 
 in  this  cafe.  My  punifoment  is  greater  than 
 I  can  bear,  or,  as  others  tranflate.  Mine 
 iniquity  is  greater  than  can  be  forgiven, 
 Gen.  iv.  13.  And  therefore  thus  far  the  un- 
 regenerate  goes  with  the  man  born  again ; 
 both  have  a  fight  of  fin.and  fcnfe  of  wrath  ; 
 but  here  they  part;  for  the  man  unrege- 
 nerate  either  finks  under  it,  or  labours  to 
 allay  it  with  worldly  comforts,  or  fome 
 counterfeit  calm  :  but  the  vian  born  again, 
 is  only  humbled  by  it,  and  feeks  the  right 
 way  to  cure  it ;  and  at  iaft,  by  the  help  of 
 God's  Spirit,  he  palfeth  quite  through  ir, 
 I  mean,  through  this  hell  upon  earth,  into 
 the  fpiritual  pleafures  of  grace;  which  is 
 to  be  born  again.'] 
 
 The  third  Itep  isforrcw  for  fin,  and  this 
 is  more  peculiar  to  God's  child  :  There  is 
 a  forrow,  which  is  a  common  work  of 
 grace,  which  an  hypocrite  may  have ;  and 
 there  is  ^forrow,  which  is  a  work  of  fpecial 
 grace,  and  this  likewife  precedes  the  ex- 
 ercife  of  faith. 
 
 But  fome  obje*^,  *  Chrifl  mufl  work 
 '  this  forrow,  or  it  is  good  for  notliing ; 
 
 *  now  if  Chrifl  be  in  the  foul  working  for- 
 
 *  row,  then  there  is  faith;  therefore  faith 
 '  muft  go  before  forrow.' 
 
 I  anlwer,  although  it  is  trxie  that  Chrift 
 cannot  be  in  the  foul,  but  in  the  fame  in- 
 flant  there  is  the  habit  of  faith ;  yet  it  fol- 
 lows not  that  faith  is  before  forrow,  for 
 the  habits  of  thefe  graces  are  both  together, 
 and  at  once  in  the  foul ;  or  howfoever, 
 it  follows  not  that  the  ,foul  is  enabled  by 
 an  a(il  of  faith  to  apply  Chrift  to  itfelf  as 
 
 fooQ 
 
The   NEW 
 
 foon  as  Chrift  is  in  the  foul,  or  as  foon  as 
 the  habit  of  faith  is  iniufed  inco  the  foul : 
 the  queftion  is,  '  Whether  the  foul  in  re- 
 
 *  fpeft  of  us,  who  can  only  judge  of  the 
 
 *  habit  by  the  aft,  cannot  be  faid   to  have 
 
 *  forrow  or  repentance  before  faith  V  The 
 queftion  is  not,   '  which  the  foul  hath  firft 
 
 *  in  refpeftof  God's  gift,  but  which  it  ads 
 
 *  firft  for  ourapprehenfion  ?'  Surely  to  us 
 it  firft  forrows  for  fin,  and  then  it  a61s  or 
 exercifeth  faith  by  coming  to  Chrift,  and 
 relying  upon  Chriil  for  falvation,  ar.  Ob- 
 ferve,  this  forrow  is  fometimes  taken  large- 
 ly, for   the   whole  work  of  converflon ; 
 fometimes  ftriftly,  for  conviftion,  contri- 
 tion, and  humiliation ;  in  like  manner  re- 
 pentance is  taken  fometimes  largely,  and 
 fometimes  ftriftly  :  by   this  diftinftion  it 
 may  eafily  appear  how  forrow  goes  before 
 repentance,  and  how  repentance  goes  be- 
 fore faith.     Indeed,  for  the  latter  is  the 
 great  controverfie;  bvtt  fome  reconcile  it 
 thus:  repentance  hath  two  parts,  theaver- 
 fion  of  the  foul  from  fin,  and  the  conver- 
 flon of  the  foiil  to  God;  the  latter  part  of 
 it  is  only  an   elfeft  of  faith,  the  former 
 part  of  it,  vi'z.  the  turning    of  the   ioui 
 from  lin  is  alfo  an  effe6V,  but  not  only  an 
 eiTecl;  for  it  is  begun  before  faith,  though 
 it  be  not  ended  till  our  life  end.     Some 
 cbjeft,  '  That  God  ivorks  repentance  and 
 *  faith  together :'  but  we  difpute  not  how 
 God  works  them,  but  how  the  foul  afts 
 them  ;  not  which  is  in  the  foul  Erft,  but 
 which  appears  out  of  the  foul  firll:     nei- 
 ther is  it  any   new  thing   in   philofophy 
 to    fay,    Thofe  caufes  which  produce  an 
 effeft,  though  they  be  in  time  together, 
 yet  are  mutually  before   one  another  in 
 order   of  nature  in    divers    relpedts,    to 
 their  feveral  caufalities.  Thus  a  man  mufl 
 have  repentance    before   he   have   faving 
 and  juflifying  faith  ;  and  yet  a  man  mult 
 have    faith   before    the   work   of  repen- 
 tance be  perfeft  in  the  foul.     As  we  main- 
 tain repentance  to  be  a  precedent  work,  fo 
 we  deny  it  not  to  be  a  fubfequcnt  effect  i 
 
 BIRTH,  21 
 
 and  that  forrow  is  before  the  birth  too,  the 
 apoftle  intimates,    2  Cor.  vii.    10.  (>odly 
 forroxu  works  repentance  ;  that  is,  Jorrow 
 prepares  a  man  for  repentance,  it  goes  a- 
 fore  it,  and  prepares  for  it.     And  now  it 
 is,  that  God's  Spirit  begins  to  renew  his 
 heart;  as  God  himfelf  proclaimeth,  I  xuill 
 put  a  new  fpirit  within  them,  and  I  will 
 take  theftony  heart  out  of  their  bodies,  and 
 will  give  them  a  heart  of  fle/h,  Ezek.  xi. 
 19.  His  heart  that  before  was.hard  as  flint, 
 now  begins  to  relent  and  foften,  and  brealc 
 in  pieces  ;  how  fo  ?  It  is  God's  Spirit  that 
 pricks  the   heart,    Afts   ii.    37.  and  this 
 pricking  foftens  it.     Dum  pungit,  ungit, 
 faith  Jerom;   [i.  e.   '  while  it  pricks,  it  a- 
 *  nointeth.']  compunction  foftens  and  fup- 
 ples  the  heart,  fo  that  be  it  never  fo  ftony, 
 prefently  it  becomes  an  heart  offlejlj :  you 
 know  thofe  that  are  apt  to  weep,  or  yern 
 or  forrow,  we  call  them   tender-hearted  ^ 
 ^ou  may  be  fure  then  he  that  is  pricked, 
 until  his  heart    bleed  inwardly,  he   that 
 weepeth  blood,  (which  every  heart  doth 
 that  is  pricked   in  this   manner)  fure  his 
 heart  is  tender  indeed  ;  I  fay,  tender,  for 
 as  the  very  word  importeth  [icxaia  to  weep, 
 from  xxai,  to  break,']   his  heart  weepeth, 
 why  ?  his  heart  is  broken  ;    David  joins 
 thefe   together,    A  broken  and  a  contrite 
 heart,  0  Cod,  thou  wilt  not  defpife,  Pfalm 
 11.  17.    And  no  wonder  if  an  heart  that  is 
 broken,  and  rent,  and  wounded,  and  prick- 
 ed, falleth   a-weeping  blood  ;  well  might 
 David   fay  when    he   was  broken,  Pfalm 
 xxxviii.  8.  I  have  wept,  nay  more,  I  have 
 rored  for  the  very  grief  or  difquietnefs, 
 of  my  heart:  and  again,  my  foul,  or  my 
 heart,  melteth,  or  droppeth,/or  very  hea- 
 vinefs,  Pfal.  cxi-x.  28..  Not  that  his  heart 
 dropped    indeed,    but   becat»fe   the  tears 
 which   he  fhed,  were  not  drops  of  water 
 running  only  from  his   eyes,  (an  onioa 
 may  caufe  fo  much)  but  iflbing  from  his 
 heart ;  which  heart  being  grieved,  and  fore 
 grieved,  it  is  faid  to  be  wounded;  and  fo- 
 his  tears  coming  from  it^   they  may  be 
 
 cal- 
 
22 
 
 The   NEW  BIRTH, 
 
 called  no  lefs  than  very  blood,  *  Drops  of 
 
 *  blood  ifTuing  from  a  wounded  heart.' 
 Thus  ix  is  with  the  man  now  labouring  in 
 his  New  Birth;  his  heart  grieves,  his  eye 
 weeps,  whence  the   proverb,   '  The  way 
 
 *  to  heaven  is  by  weeping  crofs :'  the  way 
 to  God's  kingdom  is  to  cry  like  children 
 coming  into  the  world ;  the  way  to  be  new 
 horn  is  to  feel  throws  (as  a  woman  labour- 
 ing of  child)  and  lb  isChrifl:  formed  in  us. 
 Can  a  man  be  born  again  without  bitter- 
 nefs  of  foul?  No,  if  ever  he  come  to  a 
 Ught  of  fin,  and  that  God's  fanclifying 
 Spirit  work  in  h\m  for  row  for  Jin,  his  foul 
 ■will  mourn  until  he  may  fay  with  Jere- 
 miahf  Aline  eye  tmckletb  doxon,  and  ceaf 
 
 '  eth  not,  without  any  intermiffion:  mine  eye 
 affecteth    my   heart,   hecaufe  of  all    the 
 
 -  daughters  of  my  city,  becaufe  of  all  the 
 fins  of  my  foul.  Lam.  ill.  49.  51.  True 
 it  is,  as  fome  infants  are  born  with  more 
 pain  to  the  mother,  and  fome  with  lefs : 
 fo  may  the  new  man  be  regenerated  in 
 fome  with  more,  in  fome  with  lefs  anxiety 
 of  travel;  but  more  or  lefs,  it  cannot  be 
 lb  little,  but  the  man   that   laboureth  in 
 
 The  fourth  ftep  is.  Seeking  rightly  for 
 comfort.  He  runs  not  to  the  world,  or 
 flelh,  or  devil,  7niferah!e  comforters  all\ 
 but  to  (cripture,  to  prayer,  orto  the  mi- 
 niftry  of  God's  word;  if  he  find  comfort 
 in  fcriptures,  he  meets  with  it  in  the  }  gof- 
 pel ;  not  the  law,  hui  the  gofpel  (faith  the 
 apoftle)  is  the  power  of  God  to  filvation,  to 
 every  one  that  believeih,  Rom.  i.  16.  7'he 
 law  is  indeed  the  ?niniflry  of  death  and 
 damnation,  2  Cor.  iii.  7.  :  but  the  gojpel 
 is  the  glad  tidings  cf  falvaticn,  Luke  ii. 
 10.  The  law  ihews  a  man  his  wretched  e- 
 ftate,  but  fliews  him  no  remedy ;  and  yet 
 we  abolifli  not  the  law,  in  alcribing  this 
 comfort  to  the  gofpel  only;  though  it  be 
 no  caule  of  it,  yet  it  is  the  occafion  of  it : 
 thole  doleful  terrors,  and  fears  of  con- 
 fcience  begotten  by  the  law, may  be  in  their 
 own  nature  the  very  gates  and  downfal  to 
 the  pit  of  hell ;  yet  I  cannot  deny,  but 
 they  are  certain  occafions  of  receiving 
 grace;  and  if  it  pleafe  God  that  the  man, 
 now  labouring  in  his  pangs,  of  the  New 
 Birth,  do  but  rightly  fettle  his  thoughts 
 on    the  gofpel   of  Chrifi,  no  doubt  but 
 
 thcfe  pangs  ihall  mourn  and  mourn ;  There  thence  he  may  fuck  the  fweetefl  comforts 
 
 flyall  be  great  mourning,  as  the  ?nourning  and  delights  that  ever  were   revealed  to 
 
 of  Hadadrimmon  in  the  valley  of  Megid-  man.  Or  if  he  find  comfort  in  prayer  (to 
 
 //^w,  Zech.  xii.  ir.  What  elfe.'  He  cannot  which  he  ever  and  anon  repaireth  in  every 
 
 look  on  a  faint,  that  failed  not  firfi  through 
 the  ocean  of  tears,  and  therefore  he  fallcth 
 on  his  face  with  Abraham,  Gen,  xvii,  17. 
 he  wreftles  with  God  like  Jacob,  Gen. 
 xxxii.  24.  he  roareth  out  his  grief  with 
 Job,  Job  iii.  he  poureth  out  his  foul  with 
 Hanna,  i  Sam.  i.  15.  he  wecpeth  rivers 
 of  tears  with  David,  Pjal.  cxix.  136.  he 
 mourneth  as  a  dove  with  Hezekiah,  yea 
 like  a  crane  or  a  fwallow,  fo  doth  he  chat- 
 ter, Ifa.  xxxviii.  14.  O  the  bitter  pangs 
 and  fore  travel  of  a  man,  when  he  mull 
 be  born  again. 
 
 of  thefe  fteps)  then  it  is  by  Chrift,  in  whofe 
 name  only  he  approacheth  to  that  heaven- 
 ly throne  of  grace  :  no  fooHer  had  the 
 king  of  Nineveh  humbled  himfelf,  but  his 
 proclamation  runs.  Let  man  and  .be a fl  be 
 covered  with  fack- cloth,  and  cry  mightily 
 unto  God.  Who  can  tell  if  God  will  turn 
 and  repent,  and  turn  away  frotn  his  fierce 
 anger,  that  weperijh  not  ?  Jonah  iii.  8,  9. 
 And  thus  the  man  now  wrefiling  with  the 
 grievous  afflictions  and  terrors  of  his  con- 
 fcience,  Who  can  tell  (faith  he)  if  God  will 
 turn  away  his  fierce  anger  ?  Let  7ne  then 
 
 \  Lex  ojlmdit  peccation,  at  foUim  evnngcllum  pcccati  rtmcdium.  i,  e, 
 "  the  x«mcJy  of  lin."    ^ug.  trad  17.011  Joh. 
 
 The  law  fliewtthfin,  but  the  golf  cl  alone, 
 
 cry 
 
The  NEW  BIRTH. 
 
 23 
 
 cry  mightily  unto  the  Lord  of  htavoi,  let 
 7ne  cry,  and  continue  crying,  until  the 
 Lord  of  mercy  do  in  mercy  look  upon  me ; 
 and  if  for  all  this  God  give  him  a  repulfe, 
 for  reafons  beft  known  to  himfelf,  if  at  the 
 ftrft,  fecond,  third,  fourth,  or  at  many 
 more  times,  he  feem  to  have  cried  in  vain, 
 at  laft  he  iiies  to  the  miniftry  of  the  word, 
 and  if  he  may  have  his  will,  he  would  hit 
 upon  the  mofl:  fkilful,  experienced,  Ibul- 
 fearching  and  found-dealing  man  amongfl: 
 all  God's  mellengers  ;  and  thus  was  it  with 
 Peter's  hearers,  whofc  hearts  being  prick- 
 ed, and  rent  with  legal  terrors,  then  could 
 they  begin  to  cry  it  out,  I^Ien  and  brethren, 
 ivhat  muji  we  do?  A6\:s  ii.  37.  Thus  was 
 it  with  the  jaylor,  who  after  his  ^rcw/'////^ 
 and  falling  down  to  the  ground  \n  an  hum- 
 ble abafement,  could  then  begin  to  lay, 
 Sirs,  what  fhall  1  do  to  be  faved?  Afts 
 xvi.  30.  And  thus  the  man  now  ready 
 to  be  born  again,  if  he  find  no  means  to 
 alTwage  the  rage  and  terror  of  his  guilty 
 confcience,  at  lafl  hecometh  to  God's  mi- 
 nilter  with  a  '  WhatHiali  I  do,  whatmuft 
 
 *  I  do  to  be  faved  ?    Alas !  now  I  feel  the 
 
 *  wounded  confcience,  the  broken  heart, 
 
 *  the  fpiritual  blindnefs,  the  captivity  and 
 
 *  poverty,  of  which  often  you  have  told 
 
 *  me ;  if  then  there  be  any  inllrucfion,  di- 
 
 *  re£lion  or  duty,  which  may  tend  to  my 
 
 *  good,  or   free  me    from  this  evil,  now 
 
 *  open  thofe  lips  that  fiiould  preferve  know- 
 
 *  lege,  now  direct  me  in  God's  fear,  and  I 
 
 *  will  willingly  follow  it  with  my  utmoll 
 
 *  endeavours.' 
 
 And  now,  and  not  till  now,  hath  God's 
 minifter  a  flrong  and  feafonable  calling  to 
 amplifieand  raagnifie  the  foul  faving  fuf- 
 ficiency  of  Chrift's  death  and  paffion:  were 
 the  blood  of  Chrift,and  promife  of  falvati- 
 on  proffered  to  an  unwoiinded  confcience, 
 •what  were  it  but  like  the  pouring  of  a  mofl 
 fovereign  balfam  upon  a  found  member  of 
 man  ?  It  is  the  only,  right  everlafting  me- 
 thod, firfl  to  wound  by  the  law  and  then 
 to  heal  by  the  gofpel  j  iirll  to  caufe  fmart 
 
 for  fin,  and  then  to  lay  to  a  plai/ter  of 
 Chrift's  blood  ;  and  therefore  when  the 
 heart  is  broken,  then  hath  the  man  of  God 
 his  warrant  to  bind  it  up  again,  then  may 
 he  magnifie  God's  mercy,  then  may  he  fet 
 out  to  the  height  the  heavenly  beauty  of 
 Chrift's  paflion  and  perfon,  and  thus  play- 
 ing the  midwife  by  his  high  and  holy  art  of 
 comforting  the  afflicted,  at  lafl  the  child 
 of  God  (prepared  for  his  birth)  becometh 
 a  man  born  again. 
 
 The  fifth  ftep  is  a  clear  (I' fay  not  a  ge- 
 neral fight,  which  he  had  before)  but  the 
 clear  fight  ofChrifi  laid  open  to  the  eye  of 
 faith :  no  fooner  is  the  poor  wounded  foul 
 informed  throughly  in  the  myflcry  and 
 mercy  of  the  gofpel,  but  he  then  looketh 
 on  his  Saviour  as  the  Jews  on  the  brazen 
 ferpent,  and  feeing  him  lifted  up  on  tlie 
 crofs,  he  cannot  but  fee  in  him  an  infinite 
 treafury  of  mercy  and  love,  a  boundlefs 
 and  bottomlefs  fea  of  tender-heartedncfs 
 *and  pity,  a  whole  heaven  of  fweetnefs, 
 happinefs,  peace  and  pleafures;  after  the 
 Jpirit  of  bondage  entereth  xhefpirit  of  a- 
 doption,  the  terrors  of  the  law  lead  him 
 to  the  comforts  of  the  gofpel,  his  forrow 
 for  fin  brings  him  to  the  clear  light  of  his 
 Saviour;  and  then  as  a  man  in  death's 
 pangs,  that  lifts  up  his  eyes  to  heaven 
 whence  comcth  his  help)  fo  he  in  birth's 
 pangs  lifts  up  his  eyes  to  Chrifl,  who  mufl 
 either  help  him,  or  he  finks  under  his  fin 
 to  the  bottomlefs  pit  of  hell.  And  I  mufl 
 tell  you  this  fight  of  Chrifl  Jefus  to  an 
 humble  finner  (together  with  thofe  glori- 
 ous privileges  which  he  brings  with  him, 
 as  reconciliaiion  to  God,  forgivenefs  of 
 fins,  adoption,  juftification,  righteoufnefs, 
 wifdom,  fanftification,  redemption)  it  is 
 a  moflplealant,  ravifhing,  heavenly  fight: 
 }iot  Solomon  in  all  his  royalty,  no,  nor  the 
 lilies  of  the  field  arrayed  better  than  Solo- 
 mouy  Matth.  vi.  29.  not  all  the  curious 
 fights  on  earth,  nor  all  thofe  glittering 
 fpangles  in  heaven,  can  poffibly  afford 
 fuch  pleafure  or  delight  to  the  eye  of  man, 
 
 as 
 
24  I'he    NEW 
 
 as  doth  this  one  objeft,  Chrift  bleeding  on 
 thecrofs  to  the  foul  of  a  finner.  Imagine 
 that  you  faw  fome  malefa(flor,  whofe  trial 
 and  doom  were  part,  to  be  led  to  the  dole- 
 ful place  of  execution  ;  imagine  that  you 
 beard  him  wail  and  weep  for  his  mif-fpent 
 time,  for  his  bloody  a6\s,  for  his  hainous 
 crimes;  yea  imagine  his  wailings  and 
 ■weepings  fo  bitter  that  they  were  able  to 
 force  tears  from  others,  and  to  make  all 
 eyes  flioot  and  water  that  but  looked  up- 
 on him;  if  this  man  in  this  cafe  fliould 
 iuddenly  fee  his  king  running  and  riding 
 towards  him  with  his  pardon  in  his  hand, 
 what  a  light  would  this  be  ?  fure  there  is 
 none  to  this.  Thus,  thus  it  is  with  the 
 man  forrowing  for*lin,  whilft  he  is  weep- 
 '  ing  his  cafe,  and  confeiTmg  what  a  little 
 Hep  there  is  betwixt  him  and  damnation 
 '(as  if  he  were  now  at  hell's  mouth,  the 
 very  place  of  execution)  in  a  maze  he 
 lookcth  upon  ChriH:,  whom  he  fees  with  a 
 fpear  in  his  fide,  with  thorns  in  his  head, 
 with  nails  in  his  feet,  with  a  pardon  in  his 
 band,  offering  it  to  all  men  that  will  but 
 receive  it  by  faith.  O  here  is  a  fight  indeed, 
 able  to  revive  the  wickedefl:  man  upon 
 earth,  dead  i)7  fins  and  trejpajjis.  And 
 now  there  is  hopes  of  the  birth,  if  it  once 
 come  to  this,  there  is  more  than  probabili- 
 ty of  an  happy  delivery,  we  may  call  it 
 the  flirrings  of  God's  child,  or  the  firfi: 
 feelings  of  life,  before  he  is  born  again.'] 
 
 The  fixth  ftep  is,  An  hungering  dejire 
 after  ChriJ}  and  his  merits ;  and  to  this 
 llep  blcifed  are  they  that  arrive;  BleJ- 
 fed  are  they  that  hunger  and  thirji  after 
 righteoufnejs,  for  they  (hall  be  filled,  Mat. 
 v,6.  Filled  ?  how  ?  Iivillgive  unto  him  that 
 is  athirp,  of  the  fountain  of  the  ijuater  of 
 life  freely,  Rev,  xxi.  6.  This  is  the  fiep 
 (as  if  it  were  in  Jacob's  ladder)  that  raifeth 
 him  on  high  towards  heaven  ;  it  is  fuch  a 
 token  of  true  faith,  that  he  who  hath  it, 
 iiccds  no  more  doubt  that  he  believeth, 
 than  he  that   breatheth  needs  to  doubt 
 
 BIRTH. 
 
 that  he  liveth ;  and  why?  his  thlrft  of 
 worldly  things  is  cooled,  his  thirft  of  hea- 
 venly things  inflamed. 
 
 Ohje^.  But  Chria  faith,  •  Hethatdrink- 
 
 *  eth  of  the  water  that  I  ftiall  give  him, 
 
 *  fliall  never  thirfl:.' 
 
 Sol,  Not  after  the  "world,  hut  he  fhall 
 thirfl  more  and  mere  after  Chrifi.  No 
 hungry  man  did  ever  with  more  appetite 
 wiili  for  meat,  nor  thirfty  man  for  drink, 
 nor  covetous  man  for  mone}',  nor  ambiti- 
 ous man  for  glory,  than  he  now  longeth  to 
 be  reconciled  unto  God  in  Chrift ;  in  this 
 cafe,  had  he  the  plcafurcs  and  profits  of  a 
 thoufand  worlds,  willingly  would  he  part 
 with  all  for  the  application  of  Chrift's  fuf- 
 ferings;  it  is  that  fovcreign  blood  that  can 
 only  heal  his  foul ;  it  is  that  bitter  paflion 
 which  can  only  quench  his  thirfi :  give  him 
 but  the  merits  of  ChriiVs  death  (whereby 
 God  and  he  may  be  at  one)  and  he  cares 
 not  though  he  fufFer  death  and  hell  again, 
 yea  he  will  venture  goods,  life,  all;  or  if 
 that  be  not  it  which  the  Lord  requiretb, 
 he  will  do  whatever  behoves  him,  even  fell 
 all,  all  that  he  hath,  part  with  all  fin  that 
 he  loveth,  yea  were  it  his  right  hand,  or 
 his  right  eye,  nothing  (liall  be  dear  to  him, 
 fo  that  he  may  enjoy  his  Saviour.  O  here 
 is  a  ihirfi  above  all  thirfis  !  itbreedeth  ar- 
 dent defires,  vehement  longings,  unutter- 
 able groans,  mighty  gafpings,  jufi  like  the 
 dry  and  thirlly  ground,  that  gafps,  and 
 cleaves,  and  opens  for  drops  of  rain.  Da- 
 vid, though  in  the  defert  of Ziph,  a  barren 
 and  dry  land  without  water,  yet  he  com- 
 plaincth  mofi  becaufe  of  his  thirfl,  Alyfoul 
 thirfttth  for  thee,  0  God,  Pfalm  Ixiii,  i. 
 This  is  that  violent  afFe<flion  that  God  puts 
 into  the  hearts  of  thofe  that  feck  him  in 
 fincerityand  truth:  never  was  Ahyb  more 
 fick  for  a  vineyard,  nor  Sifera  for  milk,  nor 
 Sampfon  for  water,  Judg.  xv.  19.  when 
 God  was  fain  to  open  him  a  fountain  in 
 ihcjaw  of  an  afs,  than  is  a  truly  humbled 
 foul  after  Chriil,  ever 'thiriting  and  long- 
 
The    NEW 
 
 ing,  that  he  may  hide  himfelf  in  his  righ- 
 teoufnefs,  and  bathe  hlmfclf  in  that  blood 
 which  his  Saviour  (hed  for  him.  I  have 
 read  of  a  gracious  woman,  who  labouring 
 in  thefe  pangs,  and  longing  after  Chrift 
 Jefus,  cried  out,  *  I  have  borne  nine  chil- 
 dren with  as  great  pain  as  other  women, 
 and  yet  I  would  with  all  my  heart  bear 
 them  all  over  again, yea  bear  them,  and  bear 
 them  all  the  days  of  my  life,  to  be  allured 
 of  my  part  in  Chrift  jefus.'  One  reply- 
 ing, '  Doth  not  your  heart  defire  and  long 
 after  him  ?  Oh,  faidjhcy  I  have  an  huf- 
 band  and  children,  and  many  other  com- 
 forts, I  would  give  them  all,  and  all  the 
 good  I  (hall  ever  fee  in  this  world,  or  in 
 the  world  to  come,  to  have  my  poor  thirfty 
 foul  refreflied  with  that  precious  blood  of 
 my  Saviour.'  So  eagar  and  earneft  is  the 
 heart  of  each  man,  parched  with  the  an- 
 gry countenance  of  God,  after  this  blood 
 of  his.  *  I  thirft,  I  faint,  I  languifh,  I 
 long,y^//^^?,for  one  drop  of  mercy ;  my 
 fpirit  is  melted  in  me  into  tears  of  blood  ; 
 my  heart,  becaiife  of  fin,  is  fo  fliaken  and 
 Ihivered;  my  foul,  becaufe  of  forrow,  isfo 
 wafted  and  parched,  that  my  thirft  is  infa- 
 tiable,  my  bowels  are  hot  within  me,  my 
 defire  after  Chrift  is  extremely  great  and 
 greedy.'  Stay  !  all  thefe  expreflions  are 
 far  ftiort  of  thofe  longings,  Noynan  know- 
 eth  them,  fave  he  that  receiveth  theniy 
 Rev.  ii.  17.  fave  he  that  is  born  again. 
 
 The  feventh  ftep  \s,  A  relying  on  ChriJ} : 
 no  fooner  he  confiders  and  remembers 
 thofe  many  melting  invitations  of  our 
 Lord  and  Saviour ;  If  any  man  ihirj},  let 
 him  come  unto  me  *  :  Ho,  every  one  that 
 thirjhth,  come  ye  to  the  ivaters  I :  come 
 unto  me  all  ye  that  are  weary  and  heavy 
 laden  with  dnX:  but,  refting  himfelf  on 
 the  impregnable  truth  of  thefe  blelfed  pro- 
 mifes,  he  throws  himfelf  into  the  merci- 
 ful and  meritorious  arms  of  his  crucified 
 Lord.  Come  life,  come  death,  come  hea- 
 
 BIRTH.  125 
 
 ven,  come  hell,  come  what  Come^iU,  here 
 will  he  ftick  for  ever:  IVho,  faith  Paul, 
 Jhall  feparate  us  ftom  the  love  of  Chrift  ? 
 Shall  tribulation,  or  diftrefs,  cr  perfecu- 
 tiony  or  famine,  cr  nakednefs,  or  peril,  or 
 fword?  No,  I  am  perfuadcd  (not  thefe, 
 nor  more  than  thefe)  neither  death,  nor 
 life,  nor  angels,  nor  principalities,  mr 
 poivers,  nor  things  prefent,  nor  things  t9 
 come,  nor  height,  nor  depth ,  nor  any  0- 
 ther  creature,  Jhall  be  able  to,  feparate  us 
 from  the  love  of  God,  which  is  in  Chrifi 
 Jefus  our  Lord,  Rom.  viii.  35,  38,  39, 
 Thus  it  is  with  the  man  labouring  in  thi^^ 
 Birth  :  *  What  ?  (faith  he)  doth  Ghrifl 
 call  the  heavy  laden  ?  why.  Lord,  I  am 
 heavy  laden  with  a  weight,  a  mafs  of  fin, 
 and  if  he  may  come  that  is  called,  Lord,  I 
 come,  I  come,  and  now  I  am  come,  with 
 thee  will  I  build  my  tabernacle,  with  thee 
 will  I  reft  for  ever.'  Nor  is  this  any  won- 
 der, experience  tells  us,  the  hunted  beafl: 
 flies  unto  his  den,  the  wounded  man  hies 
 unto  the  furgeon,  and  fo  the  poor  man 
 broken  and  bruifed  with  the  weight  of  fin, 
 how  fhould  he  otherwife  but  caft  himfelf 
 willingly  into  the  fweet  compaflionate  in- 
 viting arms  and  embracements  of  Chrift, 
 whofe  promifes  run,  /  -will  eafe  him,  I 
 will  refrejh  him?  Matth.  xi,  28.  You 
 may  fee  fometimes  a  little  infant,  upon 
 apprehenfion  and  approach  of  fome  fud- 
 den  danger,  how  haftily  he  runs  into  his 
 mother's  arms :  even  fo  a  truly  wounded 
 foul,  purfjed  by  the  terrors  of  the  law, 
 and  frighted  with  the  angry  countenance 
 of  almighty  God,  it  flies  with  fpeed  into 
 the  bofom  of  its  bleft:ed  Redeemer,  there 
 it  clings  unto  his  blefTed  wounds,  there  it 
 refts  upon  his  meritorious  death,  there 
 it  grafps  about  his  crucified  body,  there 
 it  hides  itfelf  in  the  clefts  of  this  rock, 
 yea  there  it  fticks  with  this  full  relolu- 
 tion,  thatfliould  all  terrors,  all  temptati- 
 ons, all  men,  all  devils  combine  together  to 
 
 John  vij.  37; 
 
 t  Ifa.  1y.  I. 
 
 \  Matth.  xi.»8. 
 
 caft 
 
:26 
 
 The  NE 
 
 ■n  T  -D  cr  rr 
 
 U  J.   I\^    1    l~x. 
 
 caft  him  Into  hell,  they  fliould  not  tear  him, 
 rend  him,  pull  him  hale  hun,  from  the 
 bleeding  wounds,  and  tender  bowels  of  his 
 heavenly  Saviour.  This  was  Job's  cafe, 
 who  in  the  bittereft  of  his  pangs  could  cry 
 it  out,  faying.  Though  the  Lord /lay  me,  yet 
 ivill  I  trufi  in  him.  Job  xiii.  15.  And  I 
 mu  ft  tell  you,  this*  Affiance,  Dependance, 
 Adherence,  Reliance  (or  whatfocvcr  elfe  we 
 call  it)  upon  the  merits  of  Chrift,  is  the 
 right  juftifying  faith ;  whither  if  a  man  once 
 come,  there  is  but  one  degree  more,  and 
 he  is  then  born  again. 
 
 The  la/}  and  higheft  ftep  is,  univerfat 
 obedience  to  Chriji.  No  fooner  hath  he 
 caft  himfclf  upon^him,  but  he  takes  him, 
 not  only  as  a  Saviour  to  redeem  him  from 
 the  miferies  of  fin,  but  as  an  hufband,  a 
 Lord,  a  king,  to  ferve  him,  love  him,  ho- 
 nour him,  and  obey  him:  now  will  he  take 
 his  yoke  upon  him ;  now  will  he  bear  his 
 cro/s  and  follo^v  after  him ;  now  will  he 
 •  enter  into  the  narrovj  luay ;  now  will  he 
 'i'.'aU:  in  the  holy  path  ;  now  will  he  affoci- 
 ate  himfclf  to  that  fcSi  and  brotherhood  that 
 is  every  ivhere  fpoken  againfi,  Afts  xxviii. 
 22.  Now  will  he  oppofe  himfelf  againft 
 all  fin  whatfoever ;  now  will  he  ftiake^  otF 
 Ills  old  companions,  brethren  in  iniquity ; 
 now  will  he  keep  peace  and  a  good  confci- 
 ence  towards  God  and  man  ;  now  will  he 
 watch  over  his  fecret  fins,  luftful  thoughts, 
 occafions  of  evil ;  now  will  he  dircift  his 
 words  to  the  glorifying  of  God,  and  to 
 give  grace  to  the  hearers ;  now  will  he  con- 
 form all  his  anions  to  the  foveraiguty  of 
 grace ;  now  will  he  delight  in  the  word, 
 the  ways,  the  faints,  the  fervices  of  God  ; 
 now  will  he  never  more  turn  again  unto 
 
 folly,  or  to  his  trade  of  fin ;  yea  though  Sa- 
 tan  fet  upon  him  with  baits  and  allurements 
 to  detain  him  in  his  bondage  but  by  one  dar- 
 ling delight,  one  minion  fin,  yet  he  refolves 
 to  anfwer  him  as  Mofes  did  Pharoah,  There 
 (hall  not  fo  much  as  an  hoof  be  left  behind;  for 
 wtll  he  knows,  one  breach  in  the  city  ex- 
 pofeth  it  to  the  enemy,  one  leak  in  a  (hip 
 will  fink  it  in  the  Tea,  one  ftab  in  the  heart 
 will  fpecd  a  man  to  death,  one  knot  in  a 
 thread  will  ftay  the  needle's  paflage  as  well 
 as  five  hundred,  and  therefore  he  ivill  fell 
 all,  that  he  hath,  even  all  his  fins,  to  the 
 lafi  filthy  rag  of  his  minion-delight,  his  be- 
 witching, beloved,  bofom  fin.     And  now 
 is  the  new  man  born  araongft  us,  will  you 
 view  him  ?  Old  things  are  pajfed  azuay,  be- 
 hold, all  things  are  become  new,  2  Cor.  v. 
 1 7.    His  heart,  his  eye,  his  ear,  his  tongue;, 
 his  underftanding,  his  will,  his  memory, 
 his  confcience,  his  love,  his  hatred,  his  hope, 
 his  fear,  his  joy,  his  forrow ;  will  you  a- 
 ny  more  ?  his  thoughts,  his  words,  his  ac- 
 tions, his  affeflions  are  all  new  :  this  con- 
 verfion  is  univerfal,  this  change  is  a  tho- 
 rough change ;  now  is  Chrift  formed  in 
 him  ;  now  is  he  transformed  into  a  new 
 creature,  before  he  was  in  making  a  new 
 man,  but  now  he  is  made  new :  God  the 
 Father  accepts  him  for  his  fon,  God  the 
 Son  ftamps  on  him  the  image  of  his  Fa- 
 ther, but  more  immediately,  God  the  holy 
 Ghoft  hath  thus  moulded  and  fafliioned 
 him,  as  I  have  let  you  fee  him,  and  now 
 he  is  born  again  ;  which  except  a  man  be, 
 he  ftiall  not,  cannot  fee  the  kingdom  of  God, 
 Lo  here  thofe  fteps  that  raife  up  a  man  to 
 the  ftate  of  regeneration,  A  Sight  of  fin, 
 Senfe  of  mifery,  Sorrow  for  fin,  Seek- 
 
 *  Urfin.  fecunja.  catcch.  <\.  <5.  Fides  juflificant  non  eft  tantum  noiitla,  fd  etiatn  fiducia.  qua  tanquam  medium  appli- 
 Car^tts  nobis  tucritiim  Chrljii,  ac  in  eo  acquufdtnus.  Trcl.  1.  1.  inaitutus.  Loqucns  dc  nalura  fidd  juj}ificar.tis„  afprc 
 henfio  tius  dtiple.x  ;  wia  cootiitionis  in  intclleBu,  altm  fiducin  in  volmtaie,  vtramqtte  indudtt  fides,— At  Koluit  Bdlarm. 
 aiem  elfe  in  volmtate.  Vrjin's  catec.  q.  6.  fays  Juftifying  faith  is  not  only  intcllcaual  [//w/  is,  relating  to,  the  un- 
 'dcrliaiJdiKO-]  but  fUuciaJ.  [that  is,  effcHin^  iruji  or  confidence]  by  which  wc  rely  upon,  or^trufl  in  the  mcnts  of  Ch„(j. 
 as  our  NUdiator.  and  do  heartily  ac^uicfcc  in  Iiim.  And  Tr.  book  z.  inftitut.  fpeaking  of  the  nature  of  juftifying 
 nith,  fop,  the  notion  of  it  is  twofold ;  one,  of  knowlege  in  the  intclka,  the  other  of  affiance  in  the  will,  both 
 whkii  faitii  inciudcs ;— — But  PclUrmine  would  not  have  faith  to  be  in  the  will, 
 
 ing 
 
rhe   NEW  BIRTH, 
 
 jng  for  comfort,  A  fight  of  Chrift,  De- 
 fire  after  Ghrift,  Relying  on  Chrift,  O- 
 bedience  to  Chrill.  One  word  before 
 ve  have  done. 
 
 Ufe  I .  You  fee  how  God  brings  along 
 the  man  whom  he  purpofeth  to  make  his ; 
 and  yet  let  no  truly  humbled  flnner  be  dif- 
 couraged  if  he  obferve  not  fo  diflinftly  the 
 order  of  thefe  fteps,  and  efpecially  in  that 
 degree  as  you  fee  we  have  related  :  for,  if 
 in   fubflance    and  effeft  they  have   been 
 wrought  in  them,  if  he  have  them  in  truth, 
 though  perhaps  not  in  this  degree,  I  dare 
 pronounce  of  him  that  he  is  furely  born  a- 
 gain.     It  is  one  of  our  worthies  hath  faid 
 t,  *  That  in  our  humiliations,  and  other 
 preparative  difpofitions,  we  do  not  pre- 
 Icribe  precifely  juft  fuch  a  mcafure  and 
 quantity,  we  do  not  determine  peremp- 
 torily upon  fuch  and  fuch  a  degree  and 
 height,  we  leave  that  to  the  wifdom  of 
 our  great  Mafter  in  heaven,  the  only  wife 
 God,  who  is  a  mod  free  agent:  but  fure 
 we  are,  a  man  mull:  have  fo  much,  and 
 in  that  meafure,  as  thoroughly  to  hum- 
 ble him,  and  then  to  bring  him  to  his 
 Saviour ;  he  rauft  be  weary  of  all  his  fins, 
 and  of  Satan's  bondage  wholly,  willing 
 to  pluck  out  his  right  eye,  and  cut  off 
 his  right  hand,  I  mean  to  part  with  his 
 bed  beloved  bofom-lufts,  to  fell  all,  and 
 not  to  leave  not  fo  much  as  a  hoof  behind  ; 
 he  muft  fee  his  danger,  and  fo  hafie  to  the 
 city  of  refuge ;  he  muft  be  fenfible  of  his 
 fpiritual  mifery,  that  he  may  heartily  thirft 
 for  mercy ;  he  muft  find  himfelf  loft  and 
 caft  away  in  himfelf,  that  Chrift  may  be  all 
 in  all  unto  him ;  and  after  muft  follow  an 
 hatred  of  all  falfe  and  evil  ways  for  the  time 
 to  come,  a  thorough  change  of  former 
 courfes,  company,  converfation,  and  fet- 
 ting  himfelf  in  the  way  and  practice  of  fo- 
 briety,  honefty,  and  holinels.'    And  ano- 
 ther fpeaks  to  the  fame  purpofe,  *  That  the 
 difcovery  of  the  remedy  aifoon  as  ihe  mi- 
 fery, muft  needs,  prevent  a  great  p^irt  of 
 the  trouble,  and  make  the  diftind  effe^h 
 
 E 
 
 27 
 
 '  on  the  foul  to  be  with  much  more  diffi- 
 
 *  culty  difcerned  ;  nay,  the  actings  of  the 
 
 *  foul  are  fo  quick,  and  oft  fo  confufed, 
 
 *  that  the  diftinft  orders  of  thefe  workings 
 
 *  may  not  be  apprehended,  or  remember- 
 
 *  ed  at  all.  And  perhaps  the  joyful  ap- 
 '  prehenfion  of  mercy  may  make  the  fenfe 
 
 *  of  mifery  fooner  forgotten.'  The  fum  is; 
 Of  every  foul  is  required  thus  much  -.  r.  A 
 truly  penitent  fight,  fenfe  and  hatred  of  all 
 fin.  2.  A  fincere  and  infatiable  thirft  after 
 Jefus  Chrift,  and  righteoufnfefs  both  im- 
 puted and  inherent.  3.  An  unfeigned  and 
 unreferved  refolution  of  an  univerfal  ner,t 
 obedience  for  the  time  to  come.  If  any 
 man  hath  had  the  experience  of  thefe  af- 
 feiHiions  and  effe(5ls  in  his  own  foul,  what- 
 foever  the  order,  or  whatfoever  the  mea- 
 fure be  (lefs  or  more)  he  is  fafe  enough,  and 
 may  go  on  comfortably  in  the  holy  path, 
 
 Ufe  2,  Now  then  let  me  advife  thee,  who- 
 foever  thou  art  that  readeft,  to  enter  into 
 thine  own  foul,  and  examine  thine  own 
 ftate,  whether  or  no  thou  art  yet  born  a- 
 gain  ?  Search  and  fee  whether  as  yet  the 
 fpirit  of  bondage  hath  wrought  its  effefts  iti 
 thee ;  that  is  to  fay,  whether  thou  haft  been 
 enlightened,  convinced,  and  terrified  with 
 a  fenfible  apprehenfion  and  particular  ac- 
 knowledgment of  thy  wretched  eftate .' 
 Search  and  fee  whether  as  j'et  the  Jpirit  of 
 adoption  hath  fealed  thee  for  his  own ;  that 
 is  to  fay,  whether,  after  thy  heart  being 
 broken,  thy  fpirit  bruifed,  thy  foul  hum- 
 bled, thy  confcience  wounded,  and  awak- 
 ed ;  thou  haft  had  a  fight  of  Chrift,  and  haft 
 thirfted  after  him,  and  haft  caft  thyfelf  on 
 him,  and  haft  followed  his  ways  and  com- 
 mandments by  an  univerfal  obedience  ?  If 
 upon  fearch  thou  canft  fay,  without  felf- 
 deceit,  that  £b  it  is  with  thee,  then  mayft 
 thou  blefs  God  that  ever  thou  waft  born  j 
 certainly,  I  dare  fay  it,  thou  art  born  again. ' 
 But  if  thou  haft  no  fenfe  or  feeling  of  thefe 
 works,  if  all  1  have  fpoken  are  very  myfte- 
 ries  to  thee,  what  fiiall  I  fay  ?  but  if  ever, 
 if  ever  thou  meanefl  to  lee  the  liingdom  of 
 2  God, 
 
28  rbe  NEW 
 
 God,  ftrive,  flruggle,  endeavour  with  thy 
 might  and  main  to  become  truly  regene- 
 ,rate :  \Thus  while  the  minifier  /peaks,  it 
 is  Chrift  that  comes  ivith power  in  the  word, 
 Ezek.  xviii.  31,32.*  Rem::Tnber  that.']  Thou 
 mayefl:  fay,  periiaps,  It  is  not  in  thy  power, 
 thou  art  only  a  mere  patient,  and  God's 
 Spirit  the  agent,  and  who  can  command 
 the  Spirit  of  the  Lord,  that  blowcth  where 
 he  liftcth,  at  his*own  will  and  pleafure.  I 
 anfwer,  It  is  indeed  the  Spirit,  and  not  man, 
 
 B  IRTH. 
 
 XX xi.  18.  /  have  Curely  heard  Kphraim  he- 
 moaning  himfelfythus.  Thou  haj}  chaJHj- 
 ed  me.  and  I  was  chaftifed,  as  a  bullock  tin- 
 accujiomed  to  the  yoke  :  turn  thou  me,  and 
 I  Jljall  be  turned.  l  he  foul  may  objcft  : 
 I  may  fay  tlius,  and  be  no  better :  But  I 
 anfwer,  Say  it,  .though  you  be  no  better, 
 becaufe  God  bids  you  fay  it ;  fay  it,  and 
 fay  it  again  ;  it  may  be  he  will  come  in 
 when  you  fay  it,  Hof.  xiv.  4.  The  foul 
 may  objecft  again,   How  can  I  pray,  and 
 
 that  regenerates  or  fanftifies:  but,  I  anfwer  have  not  faith  ?  I  anfwer.  Put  thyfelf  up- 
 
 withal.  The  doftrine  of  the  gofpel  is  the  on  prayer,  and  who  knows  but  afliftance 
 
 miniftration  of  the  Spirit,  and  wherefoe-  and  blefling  may  come  ?    Pray  that  God 
 
 ver  that  is  preached,  as  I  preach  it  now  to  would  pleaie  to  prepare  thy  heart,  to  fanc- 
 
 thee,  there  is  the  Holy  Ghoft  prefent,  and  tify  thy  affections,  to  order  thy  will,  to 
 
 ,  Thither  he  comes  to* regenerate:  nay,  lean 
 lay  more,  There  is  a  common  work  of  il- 
 
 _  lumination  that  makes  way  for  regenerati- 
 on, and  this  common  work  puts  power  in- 
 to a  man  of  doing  that,  which  when  he  fhall 
 do,  the  Spirit  of  God  may,  nay,  will  in 
 the  day  of  his  power  mightily  work  in  him, 
 to  his  quickening  and  purging.   If  then,  as 
 
 preferve  thee  from  fin,  to  prepare  thee  for 
 growth  unto  full  holinefs  and  righteouf- 
 nefs :  this  was  the  effect  of  Jeremiah's  pray- 
 er, Jer.  xxxi.  18.  Convert  me,  0  Lord,  and 
 Ifhall  be  converted; — Heal  me,  0  Lord,  and 
 I  /hall  be  healed ;  /ave  me,  0  Lord,  and  I 
 /hall  be/aved,  Jer.  xvii.  14.  Turn  thou  us,  0 
 Lord,  and  fb  xve/hallbe  turned.  Lam.  v.-  2 1 . 
 
 vet  thou  feelert  not  this  mighty  work  of  It  is  the  Lord  that  converts  and  heals,  and 
 God  in  thee,  and  yet  fain  wouldeft  feel  it,  faves,  and  turns ;  and  prayer  is  the  means 
 and  gladly  doft  defire  it,  (otherwife  I  con-  to  produce  this  effedl  in  thee.  When  we  are 
 fefsitisin  vain  to  fpeak)  follow  me  in  thefe  required  to  pray,  to  repent,  and  believe, 
 paflTages;  Ifhall  lend  thee  two  wings  to  bear  we  are  not  to  feek  Ilrengih  in  ourfelves, 
 thee,  two  hands  to  lead  thee  to  the  foot  of  but  to  fearch  into  the  covenant,  and  turn 
 this  ladder,  where  if  thou  afcendthefefleps  the  promife  into  prayer.  As  the  com- 
 aforefaid,  I  dare  certainly  pronounce  of  mand  is,  Repent,  A6ts  ii.  38.  fo  the  cove- 
 thee,  Thou  art  the  man  born  again.  nant  is,  ChriJ} /hall give  repentance,  Afts 
 ThefirflwingisPrayer,  which firft  brings  v.  31.  and  therefore  pray,  Turn  thou  me, 
 thee  to  God's  throne,  and  (there,  if  thou  and  l/hallbe  turned,  Jer.  xxxi.  18.  There- 
 haft  thy  requeft)  then  to  the  New  Birth ;  fore  bow  thy  knees,  and  humbly,  heartily, 
 if  I  muft  acquaint  thee  how  to  pray,  Hof.  frequently,  fervently  implore  the  iafluence 
 xiv.  2.  Take  with  you  words,  and  turn  to  of  God's  bleffed  Spirit :  cry,  with  the  Spoufe 
 
 the  Lord ;  Jay  unto  him,  take  away  all  i- 
 7nquity,  and  receive  us  graciou/ly.  And 
 then  it  foUoweth — /  will  heal  their  back- 
 Jliding,  Jwill  love  them /reelyy  ver.  4.  Jer. 
 
 in  the  Canticles,  Awake,  0  north-wind,  and 
 come  thou  /outh-wind,  and  blow  upon  my 
 garden,  that  the  /pices  thereo/  may  flow 
 out,  Cant.  iv.  16.    The  more  rufhing  and 
 
 •  Ca[i  G-i>.iy  from  you  all  your  tranrgrefftons,  -whereby  ye  have  tranfgrcffid.  and  make  you  a  ne-.v  hcr.rt,  and  a  new  fpl- 
 rlt  ;  for  -u,hy  -wHl  yon  die,  0  houfe  of  IJrael ,»  For  I  have  no  fUafura  in  (he  death  of  him  that  dteth,  faith  the  Lord  Cod  .- 
 ■wberefore  turn  yourjclves,  and  live  yc,  .  ^ 
 
 ^  mighty 
 
The    NEW  B  IR  T H. 
 
 migHty  this  wind  of  the  Spirit  is,  the  more 
 will  he  make  thee  fruftify  in  his  graces  and 
 bleffings;  therefore  cry  again  and  again, 
 0  Lord,  let  thy  fpirit  come  upon  me  :  cre- 
 ate in  me,  a  clean  heart,  0  God,  and  re- 
 new a  right  fpirit  within  me,  Pfal.  li.  lo. 
 *  O  Lord  Jefus,  fend  thy  Spirit  into  me, 
 which  may  reftore  me  from  this  death  of 
 fin,  unto  the  life  of  holinefs,'  Thus 
 wouldft  thou  a (k,  and  continue  a/king; 
 thus  wouldft  thou  cry,and  continue  crying, 
 then  could  I  aflure  thee  of  the  promife, 
 when  the  Lord  cometh  in,  which  God  hath 
 made,  and  cannot  deny,  He  that  a/keth, 
 receiveth ;  and  he  that  feeketh^  findeth  ; 
 and  to  him  that  knocketh  (by  continuance 
 and  perfeverance)  //  Jhall  be  openedj  Mat. 
 vii.  8. 
 
 The  fecond  wing,  or  hand,  that  bears 
 and  leads  thee  to  thefe  fteps  of  the  New 
 Birth,  is,  Conftant  hearing  of  the  word  : 
 thou  muft  attend  the  gates  of  wifdom,  and 
 
 29 
 
 day  to  repair  to  God's  houfe,  left  the  day 
 of  thy  negle(fl  might  have  been  the  day  of 
 thy  converlion :  certain  it  is,  no  man  ihould 
 expert  God's  blefling  without  his  ordinan- 
 ces ;  no  eating  of  bread  without  plowing 
 and  fowing,  no  recovering  of  health  with- 
 out eating  and  drinking,  no  polling  on 
 land  without  fomevvhat  to  ride  on,  no  paf- 
 fage  on  feas  without  fomewhat  to  fail  in  : 
 fo  no  blefling,  no  grace,  no  regeneration, 
 no  New  Birth  at  all,  without  waiting  up- 
 on God  in  his  ways,  and  in  his  ordinances. 
 Now  then,  as  thou  delireft  heaven,  or  (the 
 way  to  heaven)  to  be  born  again,  I  befeech 
 thee  make  high  account  of  this  ordinance 
 of  God,  the  preaching  of  his  word  :  in 
 preaching  of  the  gofpel,  light,  motion  and 
 power  goes  out  to  all,  which  men  refilf ; 
 and  fome  are  deftroyed,  not  becaufe  they 
 could  not  believe,  but  becaufe  they  refiff, 
 and  will  not  obey,  and  fo  die,  A(fls  vii.  $i. 
 Luke  xiii.  34.  Ezek.  xxxiii.  11.  Hof.  xiii. 
 
 wait  on  her  ports;  thou  mufl:  come  to  *9.  and  yet  I  wifh  thee  not  only  to  hear  it. 
 
 God's  houfe,  and  hearken  to  the  miniftry 
 of  the  word  :  no  doubt,  but  if  thou  beeft 
 conftant  in  this  duty,  God  will  flir  up  fome 
 good  Samuel,  God  will  ufe  fome  of  his 
 priefts,  confecrated  to  that  office,  to  beget 
 thee  again  :  underfland  this  foberly ;  for 
 if  Jefus  Chrifl  himfelf  fhould  preach  to  the 
 foul  every  day,  and  give  not  out  of  him- 
 felf, the  ordinance  would  be  empty  to  it : 
 it  is  Ghrift's  coming  in  to  his  people  in  the 
 ordinances,  that  only  fills  the  empty  foul 
 with  good  things.  And  yet  God's  mini- 
 flers  are  called  fpiritual  fathers,  I  have  be- 
 gotten you,  faith  Paul,  through  the  go fpd, 
 I  Cor.  iv.  15.  The  paflor's  tongue  is  the 
 Lord's  conduit-pipe,  and  hereby  he  drives 
 the  fweet  and  wholefome  waters  of  life  in- 
 to the  fouls  of  his  chofen  ;  only,  do  thou 
 frequent  the  means,  and  thou  fliak  fee  at 
 one  time  or  other  God  will  remember  thee 
 in  mercy :  it  is  true,  I  know  not  when  ; 
 and  therefore  I  wiih  thee  mifs  no  Lord's 
 
 but  after  thou  hafl  heard,  confider  of  it, 
 ponder  on  it,  and  lay  the  threats  and  re- 
 proofs, the  precepts  and  promifes  unto 
 thine  own  foul :  thus  if  thou  hearefl  and 
 mcditatefl,  I  doubt  not  but  God's  word 
 will  be  a  word  of  power  to  thee,  and  (to- 
 gether with  prayer)  bring  thee  towards  the 
 New  Birth,  whither  except  a  man  come, 
 he  cannot  pofTibly  fee  the  kingdom  of  God. 
 Thus  far  of  the  New  Birth :  you  fee  we 
 have  mounted  thofe  fleps,  whofe  top,  like 
 Jacob's  ladder,  reachethup  to  heaven,  Gen. 
 xxviii.  12.  witnefs  the  next  word.  He  that 
 is  born  again  ihzWfee  the  kingdom  of  Cod, 
 but  he  that  is  not  born  again,  he  canru/tfes 
 the  kingdom  of  Cod. 
 
 He  cannot  fee  the  kingdom  of  God. 
 
 THE  privileges  of  the  New  Birth  are 
 thefe  two,  to  fee'\  and  tojee  the  king- 
 dom of  God. 
 
 Firit,  to  fee.l  Which  is  all  one  (faith  a 
 
30  rhe    JSIEW 
 
 modern  *)  ns  to  enjoy :  yet  a  man  may  fee 
 that  which  he  doth  not  enjoy  ;  but  with- 
 out regeneration  there  is  no  fight,  much 
 lefs  pofTeffion  of  the  kingdom  of  God. 
 
 To  fee  then  is  the  leller  hnppinefs,  of 
 which  the  unregenerate  are  debarred  ;  but 
 to  fee,  in  itfelf  is  a  great  and  gracious  pri- 
 vilege, f  to  which  the  regenerate  are  ad- 
 mitted :  for,  whither  by  God's  kingdom 
 be  meant  the  kingdom  of  grace,  or  the 
 kingdom  of  glory,  Happy  are  the  eyes  that 
 fee  thefe  things. 
 
 But  whofe  eyes  are  they  ?  if  we  examine 
 the  unregenerate,  he  fees  no  whit  into  the 
 awful  majefly  of  God  the  Father,  he  fees 
 no  whit  of  the  beauty,  mercy  and  pity  of 
 his  Saviour,  he  fee^no  whit  into  that  glo- 
 rioushighnefs  of  God's  Spirit  in  heaven,  nor 
 yet  of  his  nighnefs  to  his  brethren  on  earth : 
 '  hence  it  is,  that  when  he  comes  among  the 
 congregation  of  God's  faints,  his  foul  is 
 rot  delighted  with  their  prayers,  praifes, 
 pfalms,  and  fervice  j  he  fees  no  comfort, 
 no  pleafure,  no  content  in  iheir  anions. 
 But  the  new  man  is  of  better  fight,  the 
 graces  of  the  Spirit,  and  the  %  ward-robe  of 
 God's  glory  are  all  produced  to  his  eye,  as 
 if  the  Lord  fhould  fay,  Venite  dr  videte, 
 *  Come  and  fee  :'  fo  Mofes,  Stand  f}ill and 
 fee  the  falvaiion  of  Cod  ^  ;  fo  Chrift  to  his 
 apoftles.  It  is  given  to  your  eyes  to  fee  thefe 
 thingSy  to  others  but  by  parables.    He  that 
 is  born  again  hath  a  fpiritual  eye,  and  a  ce- 
 lebrated objeft;  The  eye  of  his  underfland- 
 ing  is  enlightened,  faith  Paul ;  anointed^ 
 faith  John  **,  To  what  end  ?  But  that  he 
 may  kno-<v  ivhat  is  the  hope  of  his  calling, 
 and  what  the  riches  of  the  glory  of  his  in- 
 
 B  IRTH, 
 
 heritance  is  in  the  faints,  Eph.  i,  r&.  See 
 a  privilege,  of  which  the  unregenerated  is 
 ever  barred,  his  mind  is  dark,  even  dark- 
 nefs  itfelf,  Eph.  v.  8,  And  therefore  it  is 
 no  wonder,  what  is  faid  by  our  Saviour, 
 that  he  cannot,  cannot  fee  the  kingdotn  of 
 God. 
 
 The  Second  privilege  is  the  obje£l  of  this 
 fight,  here  called  the  kingdom  of  God.  By 
 which  fome  underftand  heaven  ;  fome  the 
 way  to  heaven  ;  moft  of  the  ancients  fay, 
 that  by  this  kingdom  is  meant  heaven :  Cal- 
 vin is  of  mind,  that  *  not  heaven,  but  a  fpi- 
 ritual life  is  thereby  underftood  -]  f.'  Areti- 
 us  faith  (and  I  am  of  his  mind)  that  whether 
 we  underftand  the  one  or  the  other,  pa' 
 rum  refert  XX*  it  matters  not  much;  fure 
 we  are,  that  both  thefe,  grace  and  glory, 
 are  annexed  to  the  New  Birth,  and  both 
 very  well  may  be  implied  in  the  word,  the 
 kingdom  of  Cod. 
 
 Firfi:  then,  if  by  the  kingdom  of  Cod,  is 
 meant  the  kingdom  of  grace  whereof  our 
 Saviour  fpeaketh,  The  kingdom  of  Cod  is 
 ivithinyou,  Luke  xvii.  2 1 .  fee  to  what  a  pri- 
 vilege the  new  man  hath  attained,  all  the 
 graces  of  God,  all  the  fruits  of  the  Spirit 
 are  now  poured  into  him  ?  If  you  afk,  what 
 graces?  what  fruits?  Paul  tells  you.  Gal.  v. 
 22.Love,joy,peace,long-fi<jfering,gentlenefs, 
 goodnejs,  faith,  mceknefs,  temperance,  or, 
 would  you  have  us  to  contract  them  ?  Paul 
 doth  it  elfewhere,  The  kingdo?n  of  Cod  is 
 righteoufnefs,  peace,  and  joy  in  the  Holy 
 Ghof},  Rom.  xiv.  17. 
 
 I .  Righteoufnefs,  and  that  is  either  ac- 
 tive, or  paffive ;  holinefs  of  life,  or  the 
 caufe  of  this  holinefs,  our  righteoufnef; 
 
 *  Aretius. 
 
 \  One  reafon,  perhaps,  wliy  the  fciipture  clnifeth  to  fet  fortli  the  enjoyment  of  the  heavenly  luppinefs,  by  that 
 of  fifing,  m?y  be  this,  becaufe  figlit  is  of  all  tlie  other  fenfts  the  moll  cupucms  and  Jliitjl  ;  and  therefore  moll 
 fit  to  fliadow  forth  the  enjoyment  of  a  happiucfs  fo  cxtcnjive  and  ccrtmii  as  tliat  of  heavm  is. 
 
 \  And  the  ward-robe  of  CioJ's  glory  is  produced  to  his  eye]  Tlie  meaning  is,  That  God's  glor)-,  \v!iich  was 
 formerly  concealed  from  his  view,  is  now,  in  fome  mcafure,  manifclled  to  him. — The  reader  will  do  well  to  fc'. 
 parate,  in  his  own  mind,  all  low  notions  from  the  word  [-u'drd-robe]  in  the  text,  when  he  applies  it  to  any  thing 
 relating  to  God  ;  of  whom  we  can  never  think  highly  and  Iionourably  enough. 
 
 §  Exod,  xiv.  13,     *•  Rev.  iii,  18.     ff  Calvia  on  ihc  iLice.     \\  Aretius  on  the  place. 
 
 in 
 
rhe  NEW 
 
 in  Chrift  :  If  the  firft  be  meant,  no  foon- 
 er  is  man  born  again,  but  he  enters  into 
 the  holy  path,  he  declines  all  evil,  and 
 ftands  at  the  fword-point  with  his  moft  be- 
 loved fin  J  or,  if  ever  any  fin  through  the 
 violence  of  temptation  feize  on  blm  again, 
 he  is  prefently  put  again  into  the  pangs  of 
 the  new  birth,  and  fo  renewing  his  forrow, 
 and  repaii'ing repentance,  he  becomes  more 
 refolute  and  watchful  over  all  his  ways : 
 and  as  he  abhors  evil,  fo  he  cleaves  to  that 
 ivhlch  is  good,  Rom.  xii.  9.  his  faith,  like 
 the  fun,  fets  all  thofe  heavenly  ftars  on 
 fhining,  as  hope,  and  love,  and  zeal,  and 
 humility,  and  patience ;  in  a  word,  uni- 
 verfal  obedience,  and  fruitfulnefs  in  all 
 good  works.  Not  one,  but  all  good  du- 
 ties of  the  firft  and  fecond  table  begin  to 
 be  natural  and  familiar  to  him  :  and  though 
 he  find  fome  duties  more  difficult ;  yet  he 
 refolveth,  and  ftriveth  to  do  what  he  can, 
 and  is  much  difplea fed  and  grieved,  if  he, 
 
 do  not  as  he  Ihould. Orif  byrighteouf- 
 
 nefs  is  meant  paffive  righteoufnefs,  to  wit, 
 cur  righteoufnefs  in  Chrifl,  i  Cor.  i.  30. 
 no  fooner  is  a  man  born  again,  but  he  is 
 cloathed  with  this  righteoufnefs;  the  o- 
 ther,  God  knows,  is  but  weak,  and  full  of 
 imperfe£lion,  and  therefore,'  to  fpeak  pro- 
 perly, //  is  the  righteoufnefs  in  God  that 
 makes  us  appear  righteous  before  Cod  *  : 
 would  you  have  a  plain  cafe  ?  As  Jacob,  to 
 procure  the  bleffing  of  his  father,  hid  him- 
 felf  into  the  apparel  of  his  brother,  and  fo 
 received  it  to  his  own  commodity  under 
 the  perfon  of  another  J  :  thus  the  new 
 man  puts  on  the  righteoufnefs  of  Chrift, 
 with  which  being  clad  as  with  a  garment, 
 God  accepts  him  in  his  flead,  \^not  indeed 
 by  miflake,  as  Ifaac  took  his  fon  Jacob  j or 
 Efau,']  his  faults  being  covered  with  his  Sa- 
 viour's perfeftion. 
 
 2.  From  this  righteoufnefs  arifeth  peace : 
 
 BIRTH,  31 
 
 no  fooner  is  man  righteous,  but  he  is  st  peace 
 with  man,  at  peace  with  God,  at  peace  with 
 himfelf.  He  is  at  peace  -with  mam  the  ivolf 
 fhall  dwell  with  the  lamb,  and  the  leopard 
 -with  the  kid,  faith  the  prophet,7/2f.  xi.  6.  The 
 meaning  is,  that  in  the  kingdom  of  Chrift, 
 when  a  man  is  called  into  the  fiate  of 
 grace  (howfoever  by  nature  he  is  as  a  wolf, 
 or  a  leopard,  or  a  lion,  or  a  bear,  yet)  he 
 fhall  then  lay  afide  his  cruelty,  and  live 
 peaceably  with  all  men;  wjth  all  men,  I 
 fay  bad  and  good  ;  for  if  bad,  the  apofile 
 implies  them,  As  much  asliethin  you,  live 
 peaceably  with  all  men,  Rom.  xii.  18.  Or 
 if  good,  then  he  cannot  but  have  peace 
 with  them  ;  yea,  although  before  his  con- 
 verfion  he  hated  and  maligned  them,  yet 
 now  he  is  ravilhed  with  the  delight  and 
 love  of  them,  and  to  this  end  he  labours 
 might  and  main  to  ingratiate  himfelf  into 
 their blefTed  communion;  true, how fhould 
 ,  he  but  love  them,  and  fympathize  with 
 them,  whom  be  believes  one  day  to  meet 
 in  heaven,  and  there  to  enjoy  them,  and 
 they  him  for  ever  ?  Nor  is  this  all,  he  is  at 
 peace  with  God :  he  hath  humbled  himfelf, 
 and  confcfi"ed  his  fault,  and  cried  for  mer- 
 cy, and  caft  himfelf  upon  Chrift,  and  vow- 
 ed amendment  of  life:  fo  that  now  God 
 by  his  word  hath  fpoken  peace  to  his  foul; 
 by  the  mediation  of  Chrift  it  is  obtained, 
 and  by  the  teftimony  of  the  Spirit  he  feels 
 it  within  him.  This  is  that  peace  which 
 pafiTeth  all  underftanding  :  it  made  the  an- 
 gels fing,  peace  upon  earth ;  it  makes  his 
 foul  reply,  /l/y  peace  is  in  heaven  :  what 
 elfe  ?  the  ftorm  is  paft,  and  the  rain  is  gone 
 away,  he  that  lay  for  a  night  in  the  dark- 
 nefs  of  forrow,  and  weeping  for  his  fins, 
 now  he  beholds  the  fun  of  righteoufnefs  ap- 
 pear (as  tlie  difciplcs  often  did  upon  the 
 mount  of  Olives,  fignifymg  peace)  all 
 quiet  and  calm,  and  pleafant.     Nor  is  this 
 
 Extra  ties  eji  juliltia,    non  in  nobis:  i.  e,    '  A  ri^hteoullicfs  without  us,  not  in  us.'  Lutkcr'i  Ckrijiian  injlltut. 
 \  Gen.  xx7ii,  1 5,  &c. 
 
 all; 
 
Z7.  The    NE  W 
 
 all;  he  is  at  peace  with  himfeir,  T  mean 
 his  own  conicience  :  that  which  before 
 birred  up  the  fire,  that  brought  him  to  a 
 fight  of  fin,  and  fenfe  of  divine  wrath, 
 that  filled  him  with  fearful  terrors,  com- 
 punflion,  remorfe,  and  true  forrow  for 
 lin,  it  is  'now  turned  good  and  quiet.  So- 
 lomon calls  it  a  continual  fea/l,  Prov.  xv. 
 15.  Who  are  the  attendants,  but  the  holy 
 angels  ?  What  is  the  chear,  but  joy  in  the 
 holy  Ghoft  P  Who  is  the  feaft-maker,  but 
 God  himfelf,  and  his  good  Spirit  dwelling 
 in  him?  Nor  is  this  feaft  without  mufick  ; 
 God's  word  and  his  aftions  make  a  bleffed 
 harmony,  he  endeavours  to  continue  it  by 
 keeping  peace  and^a  good  confcience  to- 
 wards God  and  man. 
 
 3.  From  \.\\\s  peace  ifTuesyoy  in  the  holy 
 'ChoJ}\  no  fooner  is  a  man  at  peace  with 
 man,  with  God,  with  himfelF,  but  he  is 
 filled  with  joy  that  no  man  can  take  from 
 him :  this  joy  I  take  to  be  thofe  bleffed 
 flirrings  of  the  heart,  when  the  feal  of  re- 
 mifTion  of  fins  is  firft  fet  unto  the  foul  by 
 thtfpirit  of  adoption.  For  thus  it  is,  the 
 foul  having  newly  palfed  the  pangs  of  the 
 new  birth,  it  is  prefently  bathed  in  the 
 blood  of  Chrift,  lulled  in  the  bofom  of 
 God's  mercies,  fecured  by  the  fpirit  of  its 
 inheritance  above ;  and  fo  ordinarily  fol- 
 lows a  fea  of  comfort,  a  fenfible  tafle  of 
 everlafling  pleafure,  as  if  the  man  had  al- 
 ready one  foot  in  heaven.  But  I  hear 
 fomc  objeft,  They  have  felt  the  pangs,  cafl 
 themfelues  on  ChriJ},  refolved  againf}  all 
 Jin,  and  yet  no  comfort  comes.  It  may  be 
 fo,  though  not  ordinarily  ;  certain  it  is, 
 wholoever  hath  this  joy,  is  new  born  ;  yet 
 not  every  one  new  born  hath  this  joy  ;  if 
 any  then  be  in  fuch  cafe,  let  him  hear  what 
 the  Spirit  of  truth  faith,  Since  the  beginning 
 of  the  ivorld  men  have  not  heard,  nor  per- 
 ceived by  the  ear,  neither  hath  the  eyefeen, 
 0  God,  bcfides  thee,  what  he  hath  prepared 
 for  him  that  ivaiteth  for  him,  Ifa.  Ixiv.  4. 
 
 *  Waiting  patiently  {faith  a  modem')  for 
 
 *  the  Lord's  coming  to  comfort  us,  either 
 
 BIRTH. 
 
 *  in  temporal  orfpirltual  diflrefTes/isaright, 
 '  pleafing  and  acceptable  duty  and  fervice 
 
 *  unto  God,  which  he  is  wont  to  crown 
 
 *  with  multiplied  and  overflowing  refrefh- 
 
 *  ings  when  he  comes.*  To  this  end  faith 
 the  prophet,  They  that  -wait  upon  the  Lord 
 
 fl)all  renevj  their  firength,  they  floall  ynount 
 up  -with  -wings  as  eagles  :  they  fhall  run 
 and  not  be  weary,  and  they  f}all  vjalk  and 
 not  Jaint,  Ifa.  xl.  31.  *  Nay, -and  fhould 
 
 *  a  man  die'  (faith  my  author)  *  in   this 
 
 *  flate  of  waiting,  if  his  heart  in  the  mean 
 
 *  time  fincerely  hate  all  fin,  heartily  thirfl 
 
 *  for  the  mercy  of  God  in  GhrifV,  and  re- 
 '  folve  truly  upon  new  univerfal  obedi- 
 '  ence  for  the  time  to  come,  he  fliall  cer- 
 
 *  tainly  be  faved;   becaufe  the  Holy  Ghoft 
 
 *  faith,  Ble/fed  are  all  they  that  -wait  for 
 '  ^w.Ifa.xxx.  i8.' Or  if  this  will  not  fatisfy 
 his  defire,  let  his  defire  quicken  and  fet  on 
 work  (with  extraordinary  fervency)  the 
 fpirit  of  prayer,  let  him  have  recourfe  a- 
 gain  and  again  to  the  promifes  of  fcripture 
 towards  the  poor,  heavy-laden,  penitent 
 fouls ;  and  when  the  time  is  come  (if  it 
 will  come)which  God  hath  appointed,  then 
 fhall  he  feel  this  joy  unfpeakable,  the  joy 
 of  the  holy  Ghoft ;  and  this  is  the  head,  the 
 height,  the  top,  the  highefl  ftep  in  this 
 kingdom  of  grace,  the  kingdom  of  God. 
 
 Or,  Secondly,  If  by//'^  kingdom  of  God, 
 is  meant  the  Kingdom  of  Glory,  fee  then 
 what  a  privilege  waits  on  the  new  man : 
 no  fooner  fliall  his  breath  and  body  be  di- 
 vorced, but  his  foul,  mounted  on  the 
 wings  of  angels,  fliall  ftraight  be  carried  a- 
 bove  the  ftarry  firmament;  there  fhall  it 
 inherit  the  kingdom,  Luke  xii.  32.  an  hea- 
 venly kingdom,  Matth.  vii.  2  i.  the  kingdom 
 of  God,  Afts  xiv.  2  2.  and  truly  called  fo, 
 for  it  is  a  kingdom  of  God's  own  making, 
 beautifying  andbleffing;  a  kingdom  be- 
 feeming  the  glorious  relidence  of  the  King 
 of  kings  ;  a  kingdom  creating  all  kings 
 that  but  inhabit  in  it.  But  here  my  dif- 
 courfe  niufl  give  way  to  your  meditations : 
 I  cannot  fpeak  this  privilege,    therefore 
 
 con- 
 
rhe_  NEW  BIRTH. 
 
 conclude  with  Auftin,  Jnima  quae  amat^ 
 afcendat  frequenter ^  <tf  currat  per  platens 
 coelejHs  Jerujalem^    <bc.    '  Mount  your 
 
 *  meditations  on  the  wings  of  faith,  and 
 
 *  behold  in  heaven  thofe  (tates  of  wonder, 
 '  patriarchs     fl^ining,    prophets    praifing, 
 
 *  faints   admiring,  hands  clapping,    harps 
 
 *  warbling,  hearts  dancing ;  the  exercife, 
 
 *  a  fong;  the  ditty,  allelujah;  the  quirifters, 
 '  faints ;  the  conforts,  angels ;'  &c.  In 
 this  fountain  of  pleafure,  let  the  New 
 born  Chriftian  bathe  his  foul,  for  his  it  is, 
 and  he  it  is  only  that  fhall  fee  it,  enjoy  it; 
 Except  the  matt  be  born  again,  no  man 
 (It all  ever  fee  the  kingdom  of  God.  See 
 more  of  this  in  my  Lafl  Things. 
 
 Thus  far  of  the  privileges  of  the  New 
 Birth  ;  there  waits  on  it  the  Eye  of  Faith, 
 and  Righteoufnefs,  and  Peace,  and  Joy  in 
 the  Holy  Ghofl: ;  in  a  word,  the  Kingdom 
 of  grace,  and  the  Kingdom  of  Glory. 
 
 Ufe.  And  now,  beloved,  fay,  what  would 
 you  do  to  obtain  thefe  privileges  ?  fliould 
 any  hand  reach  you  a  crown  for  the  pains 
 to  take  it  ?  (hould  any  but  caft:  at  your 
 feet  a  bag  of  gold,  and  you  might  make  it 
 your  own  for  the  ftooping,  would  j'ou 
 not  for  fo  great  a  reward  do  fo  little  a  fer- 
 vice  ?  and  what  is  God's  fervice  but  per- 
 feft  freedom  ?  the  yoke  is  eafy,  the  bur- 
 den is  light.  Mat.  xi.  30.  but  the  reward 
 is  grace,  glory,  cndlefs  felicity.  Beflir 
 then  yourfelves,  and  if  ever  you  mean  to 
 fee  the  Kingdom  of  God,  endeavour  to 
 
 33 
 
 run  through  this  new  Birth,  and  fo  lead  a 
 better  life  than  heretofore  yon  liave  done 
 Only  remember,  Thus  whiKl  the  minifter 
 fpeaks,  Chrifl  comes  with  power,  and  there- 
 fore he  fpeaks  and  perfuades.  I  conclude 
 with  my  fpeech  to  thee  (whofoever  thou 
 art)  into  whofe  hands  this  book  is  fallen  ; 
 the  truth  is,  the  work  is  weak,  and  anfwe- 
 rable  in  that  kind  to  the  author  of  it ;  ma- 
 ny and  many  a  flitch  in  my  iide,  many  a 
 pull  at  my  heart,  many  a  grip  at  my  flo- 
 mach,  befides  the  pangs  of  my  foul  (en- 
 deavouring to  praifllfe  what  I  have  writ) 
 have  I  fufFered  and  felt  fince  I  firft  begun 
 it  ;  and  yet  the  comfort  I  received  in  this 
 one  neceflary  fhing,hath  made  me  (contrary 
 to  the  defirc  of  my  befl:  friends)  to  run 
 through  this  fliort  work,  by  taking  a  long- 
 er time  as  my  continual  difeafe  would  now 
 and  then  fufFer  me.  If,  when  I  am  gone, 
 thou  reapeft  any  fpiritual  good  by  this 
 sny  furviving  pains,  it  is,  next  to  God's 
 glory,  all  my  defirc.  Yet  I  live;  but,  to 
 fave  thy  foul,  I  care  not  how  foon  I  might 
 die;  yea,  on  that  condition  I  could  be  wil- 
 ling (if  God  fo  pleafed)  the  lines  that  thou 
 readell:  were  writ  with  the  warmeft  blood 
 in  my  heart:  willing,  faid  I  ?  yea,  I  could 
 be  willing  and  glad  (as  little  blood  as  I  have 
 in  my  body)  to  let  it  run  and  run,  for 
 thy  fpiritual  good,  to  the  v.ery  lafl  drop 
 in  my  veins.  I  fay  no  more ;  confider  what 
 I  have  faid.  Except  a  man  be  born  again, 
 he  cannot  fee  the  kingdom  of  Cod, 
 
 A^ 
 
C     34    ) 
 
 A  N 
 
 APPENDIX, 
 
 CONTAINING 
 
 A  more  particular  T^.lethod,  for  the  Man  not  yet  born  again,  to  have 
 his  Part  in  the  Second  Birth, 
 
 CHAP.    I. 
 
 The  occafion,  and  method  of  this  treatife. 
 
 SOME    there    are,  who  hearing    the 
 New  Birth  (or  firft  repentance)  to  be 
 fo  necelTary  to  falvation,  but  never  feeling 
 in  themfelves  any  fuch  change  or  conver- 
 fion,  have  therefore  defired  further  helps, 
 though  naturally  they  are  blind,  and  wret- 
 ched, and  miferable,  and  poor,  and  naked  ; 
 yet  the  Lord  hath  not  left  them  without 
 means  and  helps:   to  this  purpofe  he  hath 
 fet  up  his  ordinances ;  not  that  man   of 
 himfelfcan  difpofehimfelf  unto  grace,  but 
 that  the  fpirit  of  Chrifl  in  the  ufe  of  the 
 ordinances  without  any  habitual  or  fan6li- 
 fying  grace  in  man's  heart,  can  difpofe  of 
 man  to  the  reception  of  habitual  or  fanfti- 
 fying  grace.     True  iiis,  I  advifed  them  in 
 the  former  treatife  to  be  frequent  in  pray- 
 er, and  hearing  the  word  :  but  fo  we  have 
 done,  fay  they,  and  yet  we  feel  no  conver- 
 iion.     It  may  be  fo  :    for,  not  always  the 
 doing  of  them,   but  perfeverance  in  them 
 through  Chrifl,  obtains  the  blclling  defired. 
 And  yet,   if  they  will  out  of  hand  fettle 
 ihemfelves  to  the  work  (feeing  it  is  the 
 Lord  that  {2\ih, Break  up  the  fallow  grounds , 
 Jer.  iv.  3.  i.  e.  *  Seek  to  tlie  Lord  to  break 
 
 them  for  thee  :  be  in  the  ufe  of  means, 
 that  the  Lord  may  come  in  and  break  thy 
 heart')  I  fhall,  for  their  further  fatisfafli- 
 on,  give  them  a  more  particular  method, 
 and,  without  a  text  taken,  take  myfelf 
 more  liberty  to  put  them  in  the  way. 
 
 Two  things  I  fuppofc  necelfary  for  them 
 that  would  have  part  in  the  New  Birth. 
 
 I.  To  get  into  it. 
 
 IL  To  be  delivered  of  it. 
 L  The  means  to  get  into  it,  is, 
 
 1.  Examination  of  themfelves. 
 
 2.  Confelfion  of  their  fins. 
 
 3.  Hearty  prayer  for  the  foftening  of 
 their  hearts. 
 
 By  which  three  are  obtained  the  three 
 firft  Steps,  Sight  of  fin  ;  Senfe  of  Divine 
 wrath  ;  Sorrow  for  fin. 
 
 IL  The  means  to  be  delivered  of  it,  is 
 by  application  of  the  promifes,  and  thefe, 
 according  to  their  feveral  objects,  produce 
 their  feveral  effects ; 
 
 Some  a  fight  of  Chrift. 
 
 Some  a  dcfire  after  Chrifl. 
 
 Some  a  relying  on  Chrifi. 
 
 Some  an  obedience  to  Chrifl. 
 
 Some  a  comfort  in  Chrifl,  not  only 
 fought  for,  but  obtained,  if  the  promifes  be 
 rightly  applied. 
 
 CHAP. 
 
The  N  E7V  B  I  RT  H.  zs 
 
 in   God  >     9.   Haft  thoU  obferved  God's 
 
 CHAP.      II.    S  E  C  T    I. 
 
 the  Fir  ft  means  to  get  into  the  New  Birth. 
 
 THE  means  to  get  into  the  New 
 Birth,  is,  firft,  Examination;  and 
 the  way  to  examine,  is  to  fet  before  men 
 that  chryftal  glafsofthe  law  for  their  light 
 and  rule  :  to  this  purpofe,I  have  here  annex- 
 ed a  Catalogue,  or  table,  to  (hew  them  their 
 offences ;  not  that  I  can  poffibly  enumerate 
 all  fins,  but  only  the  kinds,  and,  if  herein 
 I  come  fliort,  yet  confciences  awakened 
 may  be  occafioned  hereby  to  bring  into 
 their  thoughts  thofe  others  not  mentioned. 
 Now  then,  whofoever  thou  art  that  be- 
 ginneft  this  bleffed  work,  examine  thyfelf 
 by  this  catalogue,  but  do  it  warily,  and 
 truly ;  and  where  thou  findeft  thyfelf 
 guilty,  either  note  it  in  this  book,  or  tranf- 
 cribe  it  into  Tome  paper,  that  fo  they  may 
 be  ready  for  thine  eye  when  thou  comcft 
 to  Gonfeifion. 
 
 SECT.     II. 
 
 Sins  again/}  the  fir  ft  Commandment. 
 
 IN  every  commandment  we  muft  obferve 
 both  the  duties  required,  and  the  fins 
 forbidden,  for  both  thefe  are  implied  in 
 every  one  of  the  commandments ;  if  in 
 the  firft  thou  art  guilty,  thou  mufl  anfwer 
 negatively  ;  if  in  the  fecond,  thou  mufl 
 anfwer  affirmatively  :  now  then  to  proceed. 
 
 It  is  the  firfl  commandment,  Thou  /halt 
 have  no  other  Gods  but  me. 
 
 For  the  duties  here  required. 
 
 Say,  I.  Hafl  thou  ever  in  mind,  will, 
 and  afieftions  took  the  true  God  in  Chrifl 
 to  be  thy  God  ?  2.  Haft  thou  abounded  in 
 thofc  graces  by  which  thou  fhouldft  cleave 
 unto  God,  as  in  the  warmth  of  knowlege 
 and  love,  and  fear,  and  joy,  and  trufting 
 
 3- 
 mercies,    and   promifes,  and  works,   and 
 
 judgments  upon  thee,  and  by  a  particu- 
 lar application  took  fpecial  notice  there- 
 of? 4.  Haft  thou  communicated  with 
 the  godly  ?  and  joined  thyfelf  to  God*» 
 people,  and  delighted  chiefly  in  them/ 
 Or,  for  the  /ins  here  forbidden. 
 Say,  1 .  Haft  thou  not  fometimes  been 
 guilty  of  blafphemy,  or  idolatry,  or  witch 
 craft,  or  atheifm,  or  epiciirilxn,  or  herefy  ? 
 2.  Haft  thou  not  been  guilty  of  pride,  a  fin 
 flatly  oppofing  God,  and  firft  committed 
 by  devils?  3.  Haft  thou  not  had  inward 
 reafonings  that  there  is  no  God  *,  or  that 
 he  feeth  not,  or  knoweth  not  f,  or  that 
 there  is  no  profit  in  his  fervice  :j:  ?  4.  Hafl 
 thou  not  failed  to  love  God,  and  fear  God, 
 and  put  thy  whole  truft  in  God  ?  5.  Hafl 
 thou  not  trufted  in  man  §,  or  feared  man, 
 or  loved  the  world;  and  thereby  alienated 
 thy  heart  from  God?  6.  Haft  thou  notre- 
 forted  to  witches,  or  in  the  firft  place  to 
 phyficians,  and  not  to  the  living  God  ? 
 7.  Haft  thou  not  tempted  God,  and,  in  the 
 matters  of  God,  been  either  cold  or  luke- 
 warm, or  prepofteroufly  zealous  ?  8.  Haft 
 thou  not  a  pronenefs  to  fin,  yea,  to  rebel 
 againft  God  in  thy  whole  man  ?  9.  Haft 
 thou  not  been  carelefs  to  perform  the  in- 
 ward duties  of  God's  worfhip  in  fincerity 
 and  truth  ?  If  in  thefe  thou  haft  tranfgref- 
 fed,  then  haft  thou  broken  this  command- 
 ment, Thou /halt  have  no  gods  but  me. 
 
 SECT.    III. 
 
 Sins  againft  the  fecond  commandment. 
 
 IT  is  the  fecond   commandment.  Thou 
 /halt  not  make  to  thyfelf  any  graven 
 image. 
 
 For  the  duties  here  required. 
 Say,  I.  Haft  thou  ever  worfhipped  the 
 true  God  purely,  according  to  his  will  ? 
 
 Pfalxiv.i, 
 
 t  Ifa,  xxix,  1$. 
 
 I  Job  xxi.  14. 
 
 §  Jcr.  xvii.  J. 
 
 2   Haft 
 
\/y 
 
 The:  NEW 
 
 2.  Flaft  thou  obferved  all  thofe  outward 
 duties  of  his  worfhip,  as  prayer,  and  vows, 
 and  farting,  and  meditating,  and  the  reft  ? 
 
 3.  Haft  thou  repaired  to  God's  houfe,  ob- 
 lerved  family- duties,^  received  the  preach- 
 ers of  the  gofpel  ? 
 
 Or,  for  the  fins  here  forbidden. 
 Say,  I.  Haft  thou  not  fometimes  walk- 
 ed after  the  imaginations  of  thy  own  heart*  ^ 
 lerving  God  out  ofcuftom,  or  (after  the 
 manner  of  thy  forefathers)  by  vvill-wor- 
 ftiip,  and  fupcrftitions  ?  2.  Haft  thou  not 
 committed  idol- worfhip,  conceiving  of  God 
 'n  thy  mind,  or  rcfpefling  him  in  thy  fenfe, 
 in  the  likencfs  of  a  creature  ?  3.  Haft 
 .  rhou  not  mentioned  the  names  of  other 
 ,  cods  f ,  either  by  way  of  fwearing,  or  a- 
 pology  ?  4.  Haft  thou  not  made  an  image 
 to  liken  Cod  to  it  %,  or  ufed  any  gefttire 
 ■o^  love  and  reverence  to  any  fuch  image  ? 
 5.  Haft  thou  not  been  carelefs  to  ivcrfloip 
 uod  *t,  to  call  upon  the  Lord  f  f  to  re- 
 ceive God's  minijhrs  ±J,  or  to  perform  a- 
 ny  of  the  outward  duties  of  God's  wor- 
 ihip?  If  in  any  of  thefe  thou  haft  tranf- 
 greftcd,  then  haft  thou  broken  this  com- 
 mjindmcnt,  Thou  fait  not  make  to  thyfelf 
 any  graven  image. 
 
 SECT.     IV. 
 
 Sins  againfi  the  third  commandment. 
 
 IT  is  the  third  commandment,  77;<5«y^^// 
 not  take  the  name  of  the  Lord  thy  Cod 
 in  vain. 
 
 I  or  the  duties  here  required. 
 Say,  I.  Haft  thou  been  ever  a  conftant 
 learner,liearer,and  d  ocr  of  God's  word  and 
 will  ?  2.  Haft  thou  prayed  with  perfevcr- 
 ance,  underftanding,  and  power  of  the  Spi- 
 rit, without  doubting,  or  wavering?  3.  Haft 
 thou  come  preparedly  to  the  facrament  of 
 the  Lord's  fuppcr,  and  being  come,  hafl 
 thou  difcerned  the  Lord's  body  i     4.  Haft 
 
 BIRTH. 
 
 thou  ufed  all  the  titles,  and  properties,  nnd 
 works,  and  ordinances  of  ihe  Lord  with 
 knowlegc,  faith,  reverence,  joy,  and  fin- 
 cerity  ? 
 
 Or,  for  the  fins  here  forbidden. 
 Say,  T .  Haft  thou  not  fometimes  in  thy 
 talk  diflionoured  the  titles,  attributes,  re- 
 ligion, word,  people  of  God,  or  any  thing 
 that  hath  in  it  the  print  of  his  holinefs  i 
 2.  Haft  thou  not  fworn,  or  forfworn,  or 
 loved falfe  oaths  l  3.  Haft  thou  not  caufed 
 the  name  of  religion,  or  people  of  God  to 
 be  evil  thought  of  by  thy  illcourfe  of  life, 
 or  by  committing  fome  grofs  fin  ?  4.  Haft 
 thou  not  rafhly,  or  unpreparedly,  or 
 heedlefly  read  the  word,  heard  fermons, 
 received  the  facraments,  or  performed  any 
 other  part  of  the  worlhip  of  God  ?  5. 
 Haft  thou  not  thought  or  fpoken  blafphe- 
 moufly,  or  contemptuoufly  of  God,  or  of 
 any  thing  whatfoevcr  pertaining  to  God?  If 
 in  any  of  thcfe  thou  haft  tranfgrefted,  then 
 haft  thou  broken  this  commandment, 7"/;c« 
 flnilt  }tot  take  the  name  of  the  Lord  thy  Cod 
 in  vain. 
 
 SECT.     V. 
 
 Sins  againfi  the  fourth  commandment. 
 
 IT  is  the  fourth  commandment,  Remem- 
 ber  that  thou  keep  holy  the  fabbath-day. 
 
 Tor  the  duties  here  required. 
 Say,  Firft,  haft  thou,  according  to  the 
 equity  of  this  commandment,  ever  obferv- 
 ed the  Lord's  day,  and  other  days  and 
 times  fet  apart  for  God's  fcrvice  ;  Second- 
 ly, Haft  thou  on  thofe  days  refted  from 
 the  fcivile  works  of  fin,  and  refted  and 
 relied  upon  Chrift  for  the  remiilion  of  fins, 
 and  led  an  holy  and  religious  life,  that  fo 
 thou  may efi  enter  into  that  rcfi  of  heaven? 
 Hcb.  iv.  II.  Thirdly,  Haft  thou  always 
 prepared  thy  heart,  before  thou  wentefl 
 into  the  houfe  of  the  Lord,  by  meditation 
 
 •  \fx.  ix.   14. 
 
 I  Exod.  xxiii.  13. 
 \\  Matth,  X.  i4> 
 
 \  m.  xi.  18. 
 
 *f  Zlcch,  xiv.  17. 
 
 of 
 
The  N  E 
 
 of  God's  word  and  works,  by  examinati- 
 on and  reformation  of  thy  ways.by  prayer, 
 thankfgiving,  and  holy  refoliition  to  carry 
 thyfelf  as  in  God's  prefence,  and  to  hear 
 and  obey  whatfoever  thou  fhouldft  learn 
 out  of  the  pure  word  of  God  ?  Fourthly, 
 Haft  thou  repaired  to  God's  houfe  in  due 
 time,  and  ftayed  the  whole  time  of  prayer, 
 reading,  preaching  of  the  word,  finging  of 
 Pfalms,  receiving  of  the  facraments  ?  Fifth- 
 ly, Haft  thou  performed  private  religious 
 olfices  upon  the  Lord's  day,  to  wit,  in 
 private  prayer  and  rhankfgiving,  in  ac- 
 Jcnowleging  thy  offences  to  God,  in  re- 
 conciling thyfelf  to  thofe  thou  haft  oiiend- 
 ed,  or  with  whom  thou  art  at  variance; 
 in  vifiting  the  fick,  comforting  the  atflift- 
 ed,  contributing  to  the  necellity  of  the 
 poor,  inftru6ting  thy  children  and  fer- 
 vants,  and  the  reft  of  thy  family,  in  the 
 fear  and  nurture  of  the  Lord  ? 
 
 Or  for  the /ins  here  forbidden. 
 Say,  Firft,    Haft   thou   not  fometimes 
 fpent  the   Lord's  day  in  idlenefs,    or  in 
 worldly  bufinefs,  in   vanities  or  in   fin  ? 
 Secondly,    Haft  thou  not  omitted  public 
 duties,  or  cameft  in  too  late,  or  wenteft 
 out  too  foon  I    Ezek.  xlvi.  lo.      Thirdly, 
 Haft  thou  not  in  thofe  days  fold  wares, 
 carried   burdens ,    brought  in  floeaves,    or 
 vjrought  in  the  harvefi  ?    Neh.  x.  31.  and 
 ch.  xiii.  15.    Fourthly,  Haft  thou  not  em- 
 ployed thy  cattle,  or  fervants,  or  children, 
 or  any  other,  though  thou  workedft   not 
 thy  felf?  Fifthly,  Haft  thou  not  profaned 
 the  Lord's  day,  by  needlefs  works,  words 
 or    thoiights   about   thy  calling,  or  about 
 thy   recreation  ?    Sixthly,    Hath    not  the 
 ftri£>  obfervance  of  the  duties  of  that  day 
 been  tedious   unto  thee,  faying  in   thine 
 heart.  When  -will  the  day  be  gone  P  Amos 
 viii.  5     If  in  any  of  thefe  thou  haft  tranf- 
 grelfed,  then  hift  thou  broken  this  com- 
 mandment, Remember  that  thoukeep  holy 
 the  Sabbath  day. 
 
 W  BIRTH, 
 
 37 
 
 I 
 
 SECT.     VI. 
 
 Sins  again]}  the  fifth  commandment. 
 T  is   the  fifth  commandment,  Honour 
 thy  father  and  thy  ryiother. 
 For  the  duties  here  required,  they  are 
 either  in  the  Family,  Common-weal,  or 
 Church. 
 
 Firft,  For  the  family :  fay,  if  thou  art 
 an  hulband;    i.   Haft  thou  evev  loved  thy 
 ivife,    and  divelt  -with    her  ^according   to 
 knoxvlege,  giving  honour  to  her  as    to  the 
 weaker  vejfel,  and  as  being  heirs  together 
 of  the  grace  of  life,  that  your  prayers  were 
 not  kindred?    Eph.  v.    25.     I  Pet.  iii.  7. 
 If  tliou  art  a  wife:    2.  Hafi  thou  fubmit- 
 ied  to  thine  own  hufhand,  as  unto  the  Lordy 
 in  every  thing?  Eph.  v.  22,  24.      3.  Hnjt 
 thou  put  on  the  ornainent   of  a  meek  and 
 quiet  fpirit,  which  is  in  the  fight  of  God  of 
 great  price  ?    i  Pet.  iii.  4.-     If  thou  art  a 
 » parent :     4.  Hafi  thou  brought  up  thy  chil- 
 dren in  the  nurture  and  admonition  of  the 
 Lord?  Eph.  vi.  4.     5.  Haji  thou  corred' 
 '  ed  them,  yet  not  provoked  them  by  irnmO" 
 derate  corredion  ?     6.  Hafi  thou  provid- 
 ed for  them  in  their  callings,  or  outward 
 eftates  ?   i  Tim.  v.  8.   If  ihou  art  a  child  i 
 7.    Hafi  thou  obeyed  thy  pareJiis,   and  re- 
 ceived correction  with  fubmiffion  and  re- 
 verence I  Rom.  i.  30.     8.  Hafi  thou  re- 
 lieved  them  in  their  wants  ?  Heb.   xii.   9* 
 9.    Hafi  thou  obferved  their  itifiruciionSy 
 and  covered  their  infirmities  ?    Prov.  xv» 
 15.  Gen.  ix.  22  If  thou  art  a  mafter  :   10. 
 Hafi  thou  entertained  God's  fervants.  Gen. 
 xix.  2,  3.  and  given  unto  thy  fervant  that 
 whichisjufi  and  equall  Col.  iv.  i.  If  thou 
 art  a  fervant :  1 1  .HaJi  thou  been  obedient  to- 
 thy  mafier  according^  to  thefiefJj,  with  fear 
 and  trem.biing,  in  finglenefs   of  heart,   as 
 unto   Chrifi>     Not    anjwering   arain,  rot- 
 purloining,  but  fijewing  all  good' fidelity  I 
 Tit.  ii.  9,   10. 
 
 Secondly,    For  the   com.mGn-weai ;    if 
 thou  art  a  magiftrate  :   12.  Haft  thou  ex- 
 
 ecuted juft  laws  ?   13. 
 
 Haft  thou  reformed 
 others 
 
38  The   NEW 
 
 others  abufes,according  to  the  power  that  is 
 in  thee  ?  If  thou  art  a  fubjeft  :  14.  Haft 
 thou  obeyed  the  higher  powers  in  all  juft 
 commands?  15.  Haft  thou  been  y?/^/V^ 
 unto  therriy  not  only  for  wrath,  but  aljofor 
 confcience  fake  ?  Rom.  xiii.  5. 
 
 Thirdly,  For  the  church  ;  if  thou  art  a 
 minifter:  16.  Haft  thou  taught  in  feafony 
 and  out  offeafon  ?  17.  Hath  thy  light  JJnn- 
 ed  before  men,  that  they  might  fee  thy  good 
 tuorksy  Mat.  v.  1 6.    If  thou  art  an  hearer  : 
 
 18.  Haft  thou  communicated  to  them  that 
 teach  thee  in  all  good  things  ?    Gal.  vi.  6. 
 
 19.  Haft  thou  obeyed  them,  and  prayed  for 
 them,  and  loved  them,  and  folloived  them, 
 confidcring  the  entkof  their  converfation, 
 Heb.  xiii.  7,  17,  18. 
 
 Or  for  the  Jins  here  forbidden. 
 '     And  firft,  For  the  family  :  fay,  if  thou 
 art  an  hulband :   i.  Haft  thou  not  fome- 
 times  abufed  thy  wife,  Prov.  xxi.  19.  or 
 fmitten  her,  or  injured  her  in  thought, 
 word  or  deed?    If  thou  art  a  wife  :  2. 
 Haft  thou  not  been  wafteful,   or  froward 
 or   idle?    If  thou  art  a  parent:    3.  Haft 
 thou  not  been  carelefs,  efpecially  of  thy 
 childrens   fouls?    If  thou  art  a  child:  4. 
 Haft  thou  not  defpifed  thy  father's,  or  mo- 
 ther's inflruClions  ?  Prov.  xv.  5.    5.  Hafi 
 thou  not  mocked  them,  or  defpifed  them,  or 
 curled  them,  or  fmitten  them,  or  foamed 
 them,  or  grieved  them  ?  Pro.  xxx.  17.  and 
 ch.xx.  20.    If  thou  art  amafter:  6.  Haft 
 thou  not  governed  thy  family  negligently  ? 
 7.  Haft  thou  not  withheld  that  which  is  juft 
 and  equal  in  diet,  wages,  encouragement  ? 
 If  thou  art  a  fervant :    8.    Haft  thou  not 
 been  idle,  and  flothful  ?  9.  Haft  thou  not 
 ferved  grudgingly,  and  not  from  the  heart. 
 Secondly,  For  the   common-weal :    if 
 thou  art  a  magiftrate  :   10.  Haft  thou  not 
 been  as   a   lion   or   a  bear,  roaring  and 
 ranging  over  the  poor  people  P  Pro.  xxviii. 
 15.      II.  Haf  thou  not  decreed  unrighte- 
 ous decrees  F  refpe^ling  the  perfons  of  the 
 poor,  or  honouring  the  perfons  of  the  migh- 
 ty ?    Ifa.  X.  I.  Lev.  xix.  15.   If  thou  art 
 
 B  1  RTH, 
 
 a  fubjeft :     \2.  Flaft  thou  not  reviled  the 
 
 gods,  or  cur  fid  the  ruler  of  thy  people? 
 Exod.  xxii.  28.  13.  Haft  thou  not  <^«/o- 
 heyed  the  higher  powers',  or  not  denied 
 tribute,  or  cuflom,  or  honour,  or  fear  to 
 whom  they  are  due  ?  Rom.  xiii.  I  and  7. 
 Thirdly,  For  the  church;  if  thou  art  a 
 minifter  :  14.  Haft  thou  not  been  pro' 
 fane  and  wicktd  in  thy  life  and  converfa- 
 tion ?  15.  Haf}  thou  not  run  before  thou 
 waft  fent  ?  Jer.  xxiii.  21.  or  being  fent, 
 hart  ihou  not  been  negligent  in  the  gift 
 that  is  in  thee?  1  Tim.  iv.  14.  16.  Haft 
 thou  not  prophefied  in  Baal,  and  caufed 
 God's  people  to  err?  Jer.  xxiii.  13.  17. 
 Haft  thou  not  committed  fimony,  or 
 fought  indiretflly  for  the  fleece,  not  re- 
 garding refpe^lively  the  flock  ?  18.  Haft 
 thou  not  ftrengthened  the  hands  cf  evil 
 doers,  in  preaching  peace  to  wicked  men  ? 
 Jer.  xxiii.  14.  19.  Haft  thou  not  given 
 heed  to  fables,  or  tofome  unprofitable  7nat- 
 ter,  rather  than  to  a  godly  edifying,  which 
 is  in  faith  ?  i  Tim.  i.  4.  If  thou  art  an 
 hearer:  20.  Haft  thou  not  refifted  the  mi- 
 nifter, and  the  word  preached  by  him  ? 
 Heb.  xiii.  7,  17,  iS.  Whatfoever  thou 
 art,  hujhand,  or  wife,  or  parent,  or  child, 
 or  mifter,  or  fiervant,  or  magiftrate,  or 
 Jubje£i,  or  minifter,  or  hearer  (if  in  any  of 
 thefe  thou  haft  tranfgrefTed)  then  haft  thou 
 broke  this  commandment.  Honour  thy  fa- 
 ther and  thy  mother. 
 
 SECT.     VII. 
 
 Sins  again fi  the  fixth  commandment . 
 
 IT   is   the  fixth  commandment.    Thou 
 fijalt  do  no  murther. 
 
 For  the  duties  here  required. 
 Say  :  haft  thou  ever  delired  and  ftudied 
 byall  means  lawful,  to  prcferve  thine  own 
 perfon  and  the  perfon  of  thy  neighbour  ? 
 Or  for  the  fins  here  forbidden. 
 Say:    I.  Haft  thou  not  fometimes  en- 
 vied others  for  their  wealth,    or  for  their 
 gifts,  or  for  their   refpedls  with  others  ? 
 Gen.  xxvi.  14.  Num.xi.  29.  G^n,  xxxvii. 
 
 II. 
 
ne  NEW  B  I  RTH. 
 
 2.  Haft  thou  not  offended  others  in    thy  mouth  ?    4.  Haft 
 
 II. 
 
 geftures,  gncijhing  on  than  with  thy  teeth, 
 or  Jlmrpening  thine  eyes  on  them  ?  Jot),  xvi. 
 p.  3.  Hafl:  thou  not  olfended  others  in 
 words,  by  cenfuring,  or  reviling,  or  ren- 
 dering evil  for  evil,  or  railing  for  railing? 
 I  Pet.  ill.  9.  4.  Haft  thou  not  otFended  o- 
 thersin  deeAs,plotting  again/t  thejufi,  Pfal. 
 xxxvii.   12.  or  doing  evil  to  any  man? 
 
 5.  Haft  thou  not  been  angry  with  thy 
 brother  without  caufe,  Matth.  v.  22.  or 
 continued  long  in  anger,  keeping  thy 
 ivrath  (as  it  were)  for  ever  ?  Amos  i.  1 1. 
 
 6.  Haft  thou  not  rejoiced  at  others  fatly 
 or  luifhed  a  curfe  to  their  fouls  ?  Pro.  xxiv. 
 17.  job  XX xi.  30.  7.  Haft  thou  not  done 
 evil  to  thyfelf,  by  inordinate  fretting,  or 
 grieving,  or  drinking,  or  furfeiting,  or  fay- 
 ing in  thy  paffions,  Would  God  liver  e  deadl 
 Numb.  xiv.  2.     8.   Haft  thou  not  been  a 
 
 fo-iver  of  difcordy  Prov.  vi.  14.  or  fome 
 way  or  other,  a  juft  occafion  of  the  dif-^ 
 comfort,  or  of  the  death  of  thy  neighbour? 
 If  in  any  of  thefe  thou  haft  tranfgrefTcd, 
 thou  haft  then  broken  this  commandment, 
 Thouflialt  do  no  murther, 
 
 SECT.   vni. 
 
 Sins  againft  the  feventh  commandment. 
 
 IT  is  the  feventh  commandment,  Thou 
 fhalt  nut  com.mit  adultery. 
 
 for  the  duties  here  required. 
 Say :  Haft  thovi  ever  kept  thyfelf  pure 
 in  foul  and  body,  both  towards  thyfelf  and 
 others  ? 
 
 Gr  for  the  fins  here  forbidden. 
 Say:  I.  Haft  thou  not  fometimes  been 
 defiled  with  buggery,  fodori:iitry,  inceft, 
 whoredom,  adulteiy,  polygamy,  fejf-pol- 
 lution,  or  with  changing  the  natural  ufc 
 into  that  "which  is  againfl  nature  ?  2. 
 Haft  thou  not  oftendcJ  in  the  occafions  of 
 uncleannefs,  as  in  idlenef',  gluttony,, 
 drunkennefs,  wanton  company,  whoiifh 
 attire,  or  perfumes  ?  3.  Hall  thou  not 
 finned  in  thy  fenfes,  or  geftures,  or  words, 
 by  filthy  communication  proceeding  out  of 
 
 39 
 
 4.  Malt  thou  not  harboured 
 in  thy  heartburning  \\x^%,impure  thoughts^ 
 inordinate  affeSiioyts  ?  ';•,  Haft  thou  not 
 behaved  thyfelf  immodeflly,  unfoberly,  or 
 ftiamelefly  abufingthy  body,  or  ufing  fome 
 manner  of  dalliance  and  wanton nefs?  If 
 in  any  of  thefe  thou  haft  tranfgrcired,  then 
 haft  thou  broken  this  commandment, TAum 
 fhalt  not  commit  adultery  s  See  Rom.  i. 
 26.  Prov.  vii.  16,  ij.  Col.  iii.  8.  Matth.. 
 V.  28.    Col.  iii.  5. 
 
 I 
 
 SECT.    IX. 
 
 Sins  again]}  the  eighth  commandment. 
 
 T  is  the  eighth  commandment,  Thou 
 
 fmlt  not  fie al. 
 
 For  the  duties  here  required. 
 
 Say  :  Haft  thou  ever,  by  all  good  means, 
 furthered  the  outward  eftate  of  thyfelf, 
 and  of  thy  neighbour  ? 
 
 Or  for  the  fins  heue  forbidden. 
 
 Say :  Firft,  Haft  thou  not  fometimes 
 got  thy  living  by  an  unlawful  calling  ?  2. 
 Haft  thou  not  impoveriftied  thyfelf  by  idle- 
 nefs,  luxurious  or  unneceftary  expences  ? 
 3.  Haft  thou  not  withheld  from  thyfelf  or 
 others,  that  which  (hould  have  been  ex- 
 pended ?  4.  Haft  thou  not  gotten,  or  kept 
 thy  neighbour's  goods  by  falftiood  or  force, 
 and  made  no  reftitution  ?  5.  Haft  thou 
 not  ftollen  by  ufury,  or  oppreffion,  or 
 fraud  in  buying  or  felling  ?  An  abomina- 
 tion unto  the  Lord  ?  6.  Haft  thou  not  rob- 
 bed God  of  his  tithes  and  offerings  by  fa- 
 crilege  or  fimony  ?  7, Haft  thou  not  fome 
 way  or  other  impaired  thy  neighbour's 
 ftate  ?  If  in  any  of  thefe  thou  haft  tranf- 
 grefted,  then  haft  thou  broken  this  com.- 
 m^ndmtm.  Thou  ftjalt not f}eaL  See  Deut^ 
 XXV.  16.  Mai.  iii.  &. 
 
 SECT.     X. 
 
 Sins  againfl  the  ninth  comynavdment. 
 T  is    the    ninth  commandment,   Thou/ 
 fnalt  not  bear  fa  fe  xv  it  nefs. 
 
 For  the  duties  here  required. 
 Say,  Haft  thou  ever  by  all  means  fought 
 
 to 
 
40  TJ)e   NEW 
 
 to  maintain  ihy  own  and  thy  neighbour's 
 good  nainc,  according  to  truth  and  a  good 
 confcience  ? 
 
 Or  for  the  fins  here  forbidden. 
 Say,   I .  Hall  thou  not  fomctimes  loved, 
 or  made  a  lie  ?  2.  Haft  thou  rot  raifed  a 
 
 jalfe  report,  to  the  de famine^  of  many  ? 
 3.  Haft  thou  not  ceitfuredor  judged  others y 
 yet  never  confidered  the  beam  that  is  in 
 thine  own  eye?  4.  Haft  thou  not  flattered 
 thyfelf  and  others,  faying  unto  the  vjicked. 
 Thou  art  righteous  ?  5.  Halt  thou  not  con- 
 demned fome  without  witnefs,  or  forborn 
 to  witncfs  for  others  when  thou  kneweft 
 the  truth  ?  6.  Haft  thou  not  been  un- 
 charitably fufpicioij^s,  or  a  defpifer  of  thy 
 
 '  neighbour  ?  7.  Haft  thou  not  told  a  lie, 
 whether  jeflingly  or  officioully,  or  perti- 
 
 -nacioufly?  If  in  any  of  thefe  thou  haft 
 traufgrelfed,  then  haft  thou  broke  this 
 commandment,  Thou  flialt  not  bear  falfe 
 •witnefs,  Rev.  xxii.  15.  Jer.  xx.  10,  Mat. 
 vii.  3.  Prov.  xxiv.  24. 
 
 SECT.     XL 
 
 Sins  againfi  the  lafl  commandment. 
 
 IT  is  the  laft commandment,  Thou floalt 
 not  covet. 
 
 For  the  duties  here  required. 
 Say  :  I .  Haft  thou  ever  been  truly  con- 
 tented with  thy  own  outward  condition  ? 
 1.  Haft  thou  rejoiced  at  others  good,  and 
 loved  thy  neighbour  as  thyfelf?  JMa  t  .xi  x .  1 9 . 
 Or  for  the  fins  here  forbidden. 
 Say  :  I.  Haft  thou  not  fometimes  con- 
 ceived evil  thoughts  in  thy  heart  ?  Matth. 
 XV.  19.  2.  Haft  thou  not  delighted  in  the 
 inward  contemplations  of  evil  ?  3.  Haft 
 thou  not  been  full  of  difcontent  with  thy 
 own  condition  and  ftate  ?  4.  Haft  thou 
 not  felt  another  law  of  thy  members  war' 
 ring  againfi  the  law  of  thy  mind  ?  Rom. 
 vii.  23.  5.  Haft  thou  not  coveted  after 
 fomething  or  other  that  was  thy  neigh- 
 bour's, either  with  will,  or  by  actual 
 concupifcence  ?  If  in  any  of  thefe  thou 
 haft  tranlgrefted,    then  haft    thou   broke 
 
 BIRTH, 
 
 this  commandment,  Thou  fh alt  not  covet. 
 CHAP.     III. 
 
 The  fecond  means  to  get  into  the  new  birth. 
 
 AFter  Examination,  which  may  well 
 ferve  thee  for  one  day's  work  or  two, 
 the  next  duty  is  Confefiion.  Now  then 
 take  the  catalogue  of  thofe  fins,  or  if  thy 
 awakened  conlcience  can  tell  thee  of  any 
 other,  which  thou  knoweft  thou  haft  com- 
 mitted, and  noted,  either  in  this  book,  or  in 
 fome  other  paper  ;  and  kneeling  on  thy 
 knees,  fpread  thy  catalogue  before  the 
 Lord ;  I  lay,  fpread  thy  catalogue  before 
 the  Lord,  as  Hezekiah  did  his  letter,  2 
 Kings  xix.  14.  There  read  thou  feriouf- 
 ly  and  particularly,  faying,  *  O  Lord,  I 
 confefs  I  have  committed  this  fin,  and  the 
 other  fin,  as  they  are  before  thee  in  order, 
 of  all  thefe  fins  I  am  guilty,  efpecially  of 
 thofe  fins  wherein  I  delighted,  my  darlings, 
 my  minions,  my  bofom  fins'  (take  notice 
 of  them,  and  confefs  them  again)  '  of  all 
 thefe  fins  I  am  guilty  ;  and  now,  O  Lord, 
 ftanding,  as  it  were,  at  the  bar  of  thy  tri- 
 bunal, 1  arraign  myfclf,  and  accufe  mj  felf, 
 and  judge  myfelf  worthy  of  the  utmoft  of 
 thy  wrath  and  indignation  ;  for  one  fin 
 thou  caftedft  Adam  out  of  paradife ;  for 
 ore  fin  thou  caftedft  the  angels  out  of  hea- 
 ven, for  one  fin  thou  deftroyedft  a  world 
 of  men;  and  what  then  iliall  become  of  me, 
 that  have  committed  a  world  of  fins  ?' — ^ 
 [Here  paufe  a  while,and  meditate  on  thyun- 
 worthinefs]  *  O  that  I  fhould  be  fo  foolifh, 
 fo  brutifii,  fo  mad  to  commit  thefe  fins, 
 thefe  manifold  fins  !  O  that  by  thefe  fins 
 I  Ihould  break  fo  holy  a  law,  provoke  fo 
 good  and  great  a  majefty  !  what  fhall  I  do, 
 but  remembring  my  evils  ways,  even  loath 
 myfelf  in  my  own  fight,  yea  abhor  my 
 fclf  in  duft  and  afties,  for  my  iniquities,and 
 my  abominations  .'  Ezek.  xxxvi.  31.'  For 
 conclullon  ;  thou  mayft  imitate  the  publi- 
 can, who  not  daring  to  lift  up  his  cyes^ 
 /mote  his  breajt ;  fo  do  thou,  and  figh,  an  j 
 
 fau 
 
77;^    NEW  BIRTH, 
 
 fay  with  him,  0  God,  be  merciful  io  me  a 
 * /tuner  y  Luke  xviii.  13. 
 
 CHAP.     IV.       SECT.     I. 
 
 The  third  weans  to  get  into  the  New  Birth. 
 
 AFtcr  ConfelTion,  which  may  well  ferve 
 thee  for  another  day's  work,  the  next 
 duty  thou  mufl  labour  for,  is  to  fcek  for 
 true  forrow  and  mourning  for  thy  fins  : 
 feek  thou  muft,  and  never  leave  feeking, 
 till  thou  feel  thy  heart  melt  within  thee. 
 To  this  purpofe  readfome  tracts  of  death*, 
 of  judgment  f,  of  hell  **,  of  Chrift's  paf- 
 fion  ft,  of  the  joys  of  heaven4|  LafI: 
 of  all  (and  I  take  it  beft  of  all)  rcfolve 
 to  fet  every  day  Come  time  apart  to  beg  it  of 
 the  Lord'.  When  Daniel  fet  himfelf  to 
 pray,  the  Lord  came  in  to  him,  Dan.  ix. 
 3.  When  Peter  had  gone  apart  to  pray; 
 and  when  Paul  had  prayed  in  the  temple, 
 then  the  Lord  came  into  them,  A6ls  x.  6. 
 and  xxii.i/.  And  why  may  not  I  bid  thee 
 pray,  as  well  as  Peter  bid  Simon  Magus, 
 yet  beir:g  in  the  gall  ofbitternefs  and  bond 
 cj iniquity^  Ads  viii.22,23.  Refolve  then, 
 and  at  the  time  appointed  fall  down  on  thy 
 knees,  fpread  thy  catalogue,  confefs,  ac- 
 cufe, judge,  condemn  thyfelf  again ;  which 
 done,  beg,  beg  of  the  Lord  to  give  thee 
 that  foft  heart  he  promifed,  Ezek.  xxxvi. 
 §  ii  new  heart  will  I  give  youj  and  a  new 
 
 41 
 
 fpirit  will  I  put  within ycu,  and  I  will  take 
 away  thejlony  heart  out  of  your  JleJJ},  and 
 J  will  give  you  an  heart  offiefh.  Say  then 
 to  thyfelf,  *  Is  ihis  the  Lord's  promife  ?  O 
 Lord,  perform  it  to  my  heart ;  take  away 
 my  flony  heart,  give  me  an  heart  of  flefli, 
 a  new  heart,  a  new  fpirit,  etc'  [Here 
 make  thine  own  prayer,  be  not  careful  of 
 words,  only  let  the  words  be  the  true  voice 
 of  thy  heart:]  and  the  more  to  woik 
 foftening  thou  mayeft  fob,  and  figh,  and 
 beat  thy  brealt  (c),  above  all  thou  mufl 
 pray,  and  call,  and  cry  with  vehemency  and 
 fervency  not  to  be  uttered  (^).  When 
 thou  haft  done,  if  the  Lord  do  not  yet 
 hear  thee,  pray  again  the  next  day,  and 
 the  next  day,  yea  put  on  this  refoiution, 
 that  thou  wilt  never  leave  praying  till 
 the  Lord  hear  thee  in  mercy,  till  he  make 
 thee  to  feel  thy  heart  melt  within  thee, 
 yea,  if  it  may  be,  till  thou  feeft  thy  *f 
 Tears  trickling  do%vn  thy  cheeks,  becaufe 
 'of  thy  offences.  The  Lord  will  perhaps 
 hear  thee  at  the  firft  time,  or  at  the  fecond 
 time ;  or  if  he  do  not,  be  not  difcouraged, 
 God  hath  his  times ;  Mofes  fmote  the  rock 
 at  Horeb  twice  before  it  would  yield. 
 Numb.  XX.  1 1,  and  at  laft  it  fent  out  a- 
 bundant  ftreams  of  living  waters;  God 
 fpeaketh  once  and  twice,  and  man  perceiv 
 eth  not ;  happy  he  who  relenteth  at  laft  : 
 give  it  not  over,  perfift  thou,  thy  fuit  is 
 
 §  As,  Sherlock  on  dcatli.  f   Sherlock  onjui?gmcnt.  *•    Our  Author  himfelf  on  hell's  horror, 
 
 ft   The  gofpels.  \\  Dr.  Scot's  Chriftian  life.  vol.  i.   and  our  Author  hi.vftlfon  this,   as  well  as  the  other 
 
 fiihjefls. 
 
 §  The  prpmifes  of  Jeremiah,  xxxi.351,  Heb.  viii.  10.  Hof.  ii,  tj.  andxiv.4.  Ifa.  Ixv.  4  are  ab(blute  promifcs 
 whicli  are  n'.ade  not  only  to  ihem  liiat  aic  for  the  prelcnt  his  people,  but  to  them  which  for  tlie  preftnt  arc  not: 
 which  I.  Raife  up  the  foul  of  an  hclplcfs  finner  to  fome  hope  at  Icaft  of  mercy  and  help  from  the  LorJ.  And 
 J.  They  (crve  to  cr<:3te,  and  draw  out  faitli  in  Jcfus  Chriftiii  the  promifcs  :  it  is  obfcrved,  that  no  con Jitioiul  pro- 
 mife fihily  begins  faith  ;  for  he  that  is  under  a  condition,  is  piefuppofed  to  have  faith ;  in  the  firft  place  theiefore 
 look  on  the  ablbhite  promilcs,  Ezek.  xxxvi.  ap. 
 
 (fl)  This  uirt<Qi..n  is  not  to  be  underltood  in  the  literal  (enfe. Our  Author  doth  not  advife  any  one  tofi^h, 
 
 fib,  or  beat  his  brealf,  in  order  to  produce  inward  f irrow  ; — which,  though  it  were  produced  by  that  means,  would 
 little  avail  any  one.  It  is  more  reafonable  to  fuppoff,  he  meant  only  to  (ay,  that  inward  forro-ui,  wrougl)t  in  the 
 mind  by  a  fenfe  of  fin,  would  ihew  forth  itdlf  in  thefe  exprcdive  figns,  viz.  fighing,  fobbing,  and  beating  of  the 
 brraft.   As  we  fee  in  the  inftanct  of  the  Publican,  conjijfmg  his  Jlns,  Luke  xviii.  13. 
 
 (i)  The  fame  is  to  be  underftood  of  this  other  direction. 
 
 ••{■  Ut  hoc  niido confritguS  CJpita ikeconum tiiovuni  in  aquii. 
 
 G  juft, 
 
^,^  The   ISIEW 
 
 juft,  and  impoitunity  will  prevail;  yea  I 
 can  fay,  Thy  defire  to  forrow  being  re- 
 folute,  it  is  a  degree  of  godly  forrow  itfelf, 
 and  no  doubt  the  Lord  will  encreafeit,  if 
 thou  beggeft  hard  a  while. 
 
 SECT.     II. 
 
 The  fir  J}  reafon  for  this  forrow. 
 
 THIS  muftbe  done;  Firft,  becaufe 
 without  pangs  no  birih  :  the  pangs 
 of  a  penitent  man,  are  as  the  pangs  of  a 
 ivomaii  t-  Now  as  there  can  be  no  birth 
 without  pains  of  travail  going  before,  fo 
 neither  true  repentance  without  fome  ter- 
 rors of  the  law,  and  llraits  of  confcience. 
 Te  have  uot  receiimd  the  fpirit  of  bondage 
 again  to  fear,  faith  the  apoftle  to  the  Ro- 
 mans, ch.  viii.  15.  And  what  is  that?  but 
 ■  to  fhcw  us,  they  once  did  receive  it ; 
 when  :  but  in  the  very  firfl:  preparation  to 
 converfioh  :  then  it  was  that  the  Spirit  of 
 t^od  in  the  law  did  fo  bear  witnefs  unto 
 them  of  their  bondage,  that  ic  made  them 
 to  fear.  x-\nd  certainly  thus  it  is  with  every 
 man  in  his  firft  convcrfion,  his  contrition 
 n->uft  becompungent,and  vehement,  bruif- 
 injt,  breaking,  renting  the  heart,  and  feel- 
 ing the  throws,  as  a  woman  labouring  of 
 child,  before  there  can  be  a  new  birth,  or 
 tiie  new  creature  be  brought  forth. 
 
 S  E  C  T.  III. 
 The  fecond  reafon  for  this  forrow. 
 A  Cain,  Without  contrition  no  Chrift; 
 /'\.  therefore  it  was  that  God  firft  open- 
 ed the  eyes  of  our  fir  ft  parents  to  make 
 them  lee  and  be  fenfiblc  of  their  fin  and 
 miCery,  Gen.  v.  7.  before  he  promifcd 
 Chrift,  ver.  15.  *  Therefore  it  was  that 
 John  Baptift'  (faith  Chryfoftom,  in  ch.  3. 
 Mat.  horn.  11.)  *  firft  thoroughly  frigh- 
 ted the  minds  of  his  hearers  with  the  terror 
 of  judgment,  and  expefiaiion  of  torment, 
 
 B  IRTH. 
 
 aHd  with  the  name  o-f  an  ax,  and  their  re- 
 jef^ion,  and  entertainment  of  other  chil- 
 dren, and  by  doubling  the  punifhment,  to 
 wit,  of  being  hewn  down,  and  caft  into  the 
 fire;  and  when  he  had  thus  every  way 
 tamed,  and  taken  down  their  ftubbornefs, 
 then  at  length  he  makes  mention  of  Chrift.' 
 *  Why  then  is  Chrift  feafonably  revealed' 
 (faith  Mufciilus  :j:  )  *  when  the  hearts  of 
 men  being  foundly  pierced  by  preaching 
 repentance,  are  pofTelfed  with  a  dellre  of 
 his  gracious  righteoulnefs.'  Or  if  you  will 
 hear  Calvin,  f*  '  To  whom  is  Chrift  pro- 
 mifed,  but  to  them  alone,  who  are  hum- 
 bled and  confounded  with  the  fenfe  of 
 their  own  fins?'  Certainly  the  firft  thing 
 that  draws  to  Chriif,  is  to  conftder  our  mi- 
 ferable  eftate  without  him;  no  nian  will 
 come  unto  Chrift  except  he  be  hungry; 
 no  man  will  take  Chrilf'syoke  upon  him, 
 till  he  come  to  know  and  feel  the  weight 
 of  Satan's  yoke;  to  this  end  vlierefore 
 muft  every  man  be  broken  with  threats, 
 and  fcourges,  and  laihes  of  confcience, 
 that  fo  defpairing  of  himfelf,  he  may  flee 
 imto  Chrilt. 
 
 SECT.     IV. 
 
 The  third  reafon  for  this  forrow. 
 
 A  Gain,  ^Vlthout  hearty  forrow,  no  fpi- 
 ritual  comfort.  We  muft  firft  be  hu?n- 
 bled  before  the  Lord,  and  then  he  will  lift 
 us  up,  James  iv.  10.  Chrift  indeed  was  a- 
 nointed  to  preach  good  tidings,  but  to 
 whom  ?  To  the  poor,  to  the  brokenhearted, 
 to  the  captives,  to  them  that  are  bound,  to 
 the  brui/ed,  Ifa.  Ixi.  i.  God  pours  not 
 the  oil  of  his  mercy  fave  into  a  broken  vef- 
 fel ;  God  never  comforts  thoroughly,  fave 
 where  he  finds  humiliation  and  repentance 
 for  fin.  *  The  word  ofGod(/ii///;o;/(f*)hath 
 three  degrees  of  operation  in  the  hearts  of 
 his  chofen  :  firft,  It  falleth  to  men's  ears  as 
 
 +  What  elfe  (lavs  Ao(iin)  are  tbc  pnngs  of  the  penitent,  but  t!ic  pangs  ota  woman  "in  travail  ?   Au;r.  on  Pfal, 
 xlv'.ii.  \  M-'f.  on  Mutt.  ch.  ili.  Sc^,  Tunc  acadit  Jcf.s.  i.  e.  Then  comtth  jelus,&c,         f*  Calvin  on  Jfa.  ]xi. 
 •  fwrbcs  yn  Rcvd,  wh,  iv. 
 
 the 
 
The  NEW  BIRTH. 
 
 thefoundof  many  waters,  a  mighty,  great, 
 and  confufed  found,  and  which  common- 
 ly bringeth  neither  terror  nor  joy,  but 
 yet  a  vvondring,  and  acknowledgment  of 
 a  ftrange  force,  and  more  than  iiuman 
 power;  this  is  that  which  many  felt  hear- 
 ing Chrift,  when  they  were  afioniihed  at 
 his  doflrine,  as  teaching  with  authority  f 
 JVhat  maimer  of  doSlrine  is  this  ?  Mark  i. 
 22.  27.  Luke  iv.  32.  Never  man  /pake 
 like  this  man,  John  vii.  46.  The  next 
 effect  is  the  voice  of  thunder,  which  bring- 
 eth not  only  wonder,  but  fear  alfo; 
 
 not  only  filleth  the  ears  with  found,  and 
 the  heart  with  aftonifhment.  but  moreover 
 (haketh  and  terrifieth  the  confcience.  The 
 third  e/Fedl  is  the  found  of  harping,  while 
 the  word  not  only  ravifheth  with  admirati- 
 on, and  ilriketh  the  confcience  with  terror, 
 but  alfo,  laftly,  filleth  it  with  fweet  peace 
 and  joy.  Now,  albeit  the  two  firfl:  de- 
 grees may  be  without  the  laf},  yet  none 
 feel  the  laft,  who  have  not  in  fome  degree 
 felt  both  the  firfl.'  He  faith  true,  in  fome 
 degree,  tho'  commonly  the  deeper  is  the 
 fenfeof  mifery,  the  fweeter  is  the  fenfe  of 
 mercy.  *  In  our  dead  fecurity  before  con- 
 verfion  (Jaith  another  f  )  God  is  fain  to 
 let  the  law,  fin,  confcience,  Satan,  a  deep 
 fenfe  of  our  abominable  and  curfed  flate 
 loofe  upon  us,  and  to  kindle  the  very  fire 
 of  hell  in  our  fouls,  that  fo  we  might  be 
 rouzed,  and  afterwards  more  fweetly  and 
 foundly  raifed  and  refre(]ied;  for  after 
 the  moft  toilfome  labour  is  the  fweetefl 
 fleep,  after  the  greatefV  tempefts  theflillefl 
 calms :  fan(5lified  troubles  and  terrors  e- 
 fiablidi  the  furefl  peace,  and  thefliaking  of 
 thefe  winds  makes  the  trees  of  God's  Eden 
 take  the  better  rooting.  Spiritually  there 
 is  never  a  pcrfe6l  calm  but  after  3  tempefl; 
 the  wind  and  earthquake  and  lire  make 
 way  for  the  foft  voice.' 
 
 43 
 
 C  H  A  P.     V, 
 
 E  C  T.     I. 
 
 The  means  to  be  delivered  out  oj  the  pan(fs 
 of  the  Nt-w  Birth. 
 
 AND  now,  if  by  God's  Wtlling,  thou 
 feclefl  this   forrow   and  mcliing  of 
 heart,  the  next  thing  thou  mull  do,  is  \.q 
 feck  for  the  remedy  ;  which  remedy  con- 
 fifts  of  thefe  ingredients:     i.   A  fight  of 
 Chrifl:.     2.    A  defire  after  Chrifl:.     3.  A 
 relying  on   Chrift.     4.  An   obedience   to 
 Chrifl.   5.  A  comfort  in  Chrifl  fought  for 
 and  obtained.     Thou  wilt  fay,  Thefe  in- 
 gredients   are    pearls    indeed,    but   how 
 (hould  I  obtain  them  T  I  aufu'cr.  By  appli- 
 cation of  the  promifes  ;  and  fith  every  in- 
 gredient hath  its  particular  promifes,  I  ihall 
 let  thee  fee  them  in  order,  only  do  thou 
 apply  them  thyfelf ;  it  is  enough  for  the 
 phyfician   to   prepare   the  medicine,    thy 
 own  body  mufl  receive  it  :  fo  in  this  me- 
 *dicine  it  is,  thou  muft  apply  it  if  thou  wilt 
 have  foul's  health.     Some  may  objeft,  t 
 dare  not  look  to  the  promife,   I  cannot 
 believe;  if  I  could  believe,    then  I  could 
 expe(ft  good  from  the  promife.    I  anfvver. 
 Thou  flialt  never  beheve  upon  thefe  terms, 
 thou  muft  not  lirft  have  faith,  then  go  to 
 the  promife,  but  thou  muft  Jirft  go  to  the 
 promi.^e,  and   from  thence  receive  pow- 
 er to  believe  :  The  dead  (faith  Chrift)  O^all 
 bear  the  vmce  of  the  Son  of  God,  and  they 
 that  hear  it  fhall  live,  John  v.  25.     It  is 
 fpoken  of  the  dead  in  fin ;  firft,  there  is 
 the  voice  of  Chrift    to  the  foul,   before 
 there  can  be  again  an  eccho  of  the  foul 
 to  Chrift  ;  the  Lord  faith,  Come  foul,  and 
 the  foul  faith,  I  come  Lord  :  O  then  go  to 
 the  promife,  and  expert  faith  from  thence ; 
 this  is  the   rule,  I  muft  not   bring  faith 
 to  the  promife,  but  receive  faith  from  ir, 
 3nd  therefore  there  will  I  hang,  and  wait, 
 till  the  Lord  pleafe  to  work  it. 
 
 W;o«'i  inQruilions  for  a/BI^cd  conHienccs, 
 
 G  2 
 
 SECT. 
 
44 
 
 n^e  N EW   B  IRTH. 
 
 SECT.    II. 
 
 The  promt fcs  procuring  a  fight  of  Chrifl. 
 
 TH  K  firft  ftep,  or  ingredient  that 
 brings  comfort  to  thy  heavy  foul,  is 
 ihe  fght  of  Chrift:  and  to  procure  this 
 fight,  thou  haft  thefe  promifes. 
 
 Matth.  i.  2  1.  Thou  fj ah  call  his  name 
 Jefus,  for  hefhallfave  his  people  from  their 
 fins. 
 
 Luke  ii.  lo,  n.  Behold,  I  bring  you 
 good  tidings  of  great  joy  that  flmllbeto  all 
 people,  that  is,  that  unto  you  is  horn  thit 
 day  in  the  city  of  David  a  Saviour,  -which 
 is  Chrifl  the  Lord. 
 
 John  i.  29.  Behold  the  Lamb  of  God, 
 •which  taketh  a-way^the  fins  of  the  world, 
 
 John   iii.    16.    Cod  fo  loved  the  -world, 
 that  he  gave  his  only  begotten  Son,  to  the 
 '  end  that  all  that  believe  in  him  P)ould  not 
 ferif}),  but  have  life  everla firing. 
 
 John  iii.  17.  Godfent  not  his  Son  into  the 
 •world  to  condemn  the  -world,  but  that  the 
 •world  through  him  might  be  faved. 
 
 Romans  \\\.  25.  Cod  hath  fet  forth 
 \^Chrifl  Jefus']  to  be  a  propitiation  through 
 faith  in  his  blood. 
 
 •  I  Cor.  i.  30.  Chrifl  Jefus  of  God  is 
 made  unto  us  -wifdom,  and  right eoufnefs, 
 and  fanSHf  cation,  and  redemption. 
 
 1  Tim.  i.  15.  This  is  a  faithful  faying, 
 imdivorthy  of  all  acceptation,  that  Chrifl 
 Jefus  came  into  ihe  -world  to  fave  finners. 
 Heb.  xiii.  12.  Jefus,  that  he  might 
 faiiSlify  the  people  -with  his  own  bloody 
 Jltffered  without  the  gate. 
 
 I  John  ii.  1,2.  If  any  man  fin,  we  have 
 an  advocate  with  the  Father,  Jefus  Chrifl 
 ihe  righteous  :  and  he  is  the  propitiation 
 for  our  fins  ;  and  not  for  curs  only,  but  aljo 
 for  the  fins  of  the  whole  world. 
 
 Rev.  V.  9.  Thou  wafl  flain,  and  hafl  re- 
 deemed us  to  Codhy  thy  blood,  out  of  every 
 kindred,  and  tongue,  and  people,  and  m- 
 tion. 
 
 All  thefe  tell  thee,  That  as  thou  art  a 
 fmner,  fo  thou  haft  a  Saviour;  only  do 
 thou  apply  them,  and  certainly  they  will 
 
 help  thee  in  the  firft  ftep,  the  firft  ingre- 
 dient of  thi';  remedy  to  thymifery,  to  wit^ 
 the  fight  of  Chrift. 
 
 SECT.     III. 
 
 The  promifes  procuring^  a  defire  after  Chrifl. 
 
 THOU  mayft  fay,  I  fee  Chrift,  and  I 
 fee  that  his  perfon,  and  death,  and 
 blood-flied  are  precious  and  faving;  but 
 how  may  I  make  him  mine  ?  how  may  £ 
 know  that  he  is  my  Saviour?  I  anfwer^.. 
 Thou  muft  hunger,  and  thirjl  after  him  ; 
 this  delire  is  the  fecond  ftep  :  and  to  pro- 
 voke thee  to  this  duty,  confider  of  thefe 
 promifes. 
 
 Ifa.  Iv,  I.  Ho,  every  one  that  thirfleth, 
 come  ye  to  the  waters,  and  he  that  hath  no 
 money,  come  ye,  buy  ard  eat,  yea,  come, 
 buy  wine  and  milk  without  money^  and 
 without  price. 
 
 Matth.  V.  6.  BleJfed are  they  who  hunger 
 and  thirfl  after  righteoufnefs ;  for  they 
 fhall  be  filled. 
 
 John  vii.  37,  38.  In  the  lafl  day>,  that 
 great  day  of  the  feafl,  Jefus  flood  and  cri- 
 ed, faying.  If  any  man  thirfl,  let  him  corrte 
 unto  me,  and  drink  :  he  that  believeth  on 
 me,  as  the  fcripture  hath  faid.  Out  of  his 
 belly  fhall  flow  rivers  of  living  water. 
 
 Rev.  xxi.  6.  I  will  give  to  him  that  is 
 athirfl,  of  the  fountain  of  the  water  of 
 life  freely. 
 
 Rev.  xxii.  17.  Let  him  that  is  athirfi 
 come,  and  whofoever  will,  let  him  take  the 
 •water  of  life  freely. 
 
 Pfalm  Ixiii.  i .  0  God,  thou  art  my  God, 
 early  will  Ifeek  thee  ;  my  foul  thirfleth  for 
 thee,  my  flefh  longeth  for  thee,  in  a  dry 
 and  thirfly  land,  where  no  water  is. 
 
 Pfalm  cxlv.  19.  He  will  fulfill  the  defire 
 of  them  that  fear  him. 
 
 All  thefe  may  provoke  thee  to  thirft  after 
 Chrift,  that  moll:  fovereign  and  foul-fav- 
 ing  fountain,  opened  to  the  houfe  of  David, 
 and  to  the  inhabitants  of  Jerufalem  far 
 fin  J  and  for  uncleannefsj  Zech.  xiif.  i. 
 
 SECT. 
 
The   N EW  B  IRTH.  45 
 
 come  ye  to  the  waters,  atid  he  that  hath 
 
 S  E  G  T.     IV. 
 
 7 he  Promifes  procuring  a  Relying  on  ChriJ}. 
 
 YET  thou  mayft  fay,  I  thirft  indeed, 
 but  I  dare  not  drink  ;  I  defire,  but 
 I  dare  not  come  near  to  lay  hold  on  Chrift : 
 how  fo  ?  I  am,  (fayft  thou)  a  moft  vile, 
 imworthy,  wicked  wretch^  and  my  fins  are 
 of  fcarlet,  crimfon  dye:  true  it  is;  for  thee 
 to  pretend  part  in  Chrili,  wallowing  yet  in 
 thy  fins,  for  thee  to  believe  that  Chrift  is 
 thy  rightecufnefs,  pur  poling  yet  to  go  on 
 in  the  practice  or  allowance  of  any  one 
 known  fin,  it  were  a  moit  curfed  horrible 
 prefuraption  indeed  ;  but  where  all  fin  is  a 
 burden,  every  promife,  as  a  world  of  gold, 
 and  the  heart  fincere  for  a  new  way,  there 
 a  man  may  be  bold  :  a  man  may  ?  Yes,  he 
 muft  ;  if  thou  groaneft  under  fin,  if  thou 
 longeft  after  Ghrift,  apply  thefe  promifes, 
 and  they  will  force  thee  to  lay  hold  upon 
 the  rock,  to  take  Chrifl  for  thine  own,  to 
 throw  thy  finful  foul  upon  the  blooding 
 wounds  of  Jefus,  and  to  caft  thyfelf  with 
 confi<lence  into  the  bofom  of  his  love. 
 
 I.  Then,  *■  Take  notice  (faith  a  modern) 
 that  Jefus  Chrifl  keeps  open  houfe  for  all 
 hungry  and  thirfty  fouls.'  f 
 
 Rev.  xxii.  17.  Let  him  that  is  athirfi 
 come,  and  -whofoever  ivill,  let  him  take  the 
 ivater  of  life  freely.  Or  if  open  houfe  will 
 not  fit,  without  invitation,  hear  him  call; 
 
 Matth.  xi.  28.  Come  unto  me  all  ye  that 
 labour,  and  are  heavy  laden,  and  1  will  give 
 you  reji.  Or  if  invitation  will  not  fit,  with- 
 out proclamation,  hear  him  proclaim  ; 
 
 John  vii.  37.  Jefus  flood,  and  cried,  fay- 
 *"S>  ^f  ^''^y  ^^^"  i^^^fii  ^^'  ^im  come  unto 
 me,  and  drink  :  he  ihat  believeth  on  me, 
 out  of  his  belly  fhall  flew  rivers  of  waters. 
 Or,  lelt  thou  H^oufdft  think,  thou  mud 
 come  to  thy  coll,  and  bring  fomewh  u  in 
 thy  hand,  hear  how  he  doubles,  and  trebles 
 his  cry  to  the  contrary  ; 
 
 Ifa.  Iv.  I.  Ho,  every  one  that  thirfteth. 
 
 no  money,  come  ye,  buy  and  eat,  yea,  come, 
 buy  wine  and  tnilk,  without  money,  and 
 without  price.  And  yet,  left  thou  fay,  I 
 am  fo  far  from  bringing  any  thing  in  my 
 hand,  that  I  bring  a  world  of  wickednefs 
 in  my  heart,  and  my  fins,  I  fear,  will  hin- 
 der my  acceptation  :  no  ;  (faith  he  again.) 
 
 Ifa.  Iv.  7.  Let  the  wicked  forfake  his  way, 
 and  the  unrighteous  man  his  thoughts,  (and 
 this  is  thy  defire,  thy  cafe)  and  let  him  re- 
 turn unto  the  Lord,  and  he  wilt  have  mercy 
 upon  him,  and  to  our  God,  for  he  will  abun- 
 dantly pardon.  Or,  if  all  this  will  not  do- 
 without  a  more  folemn  invitation,  fee  thea 
 how  the  Lord  of  heaven  fends  forth  his 
 ambafiadors  to  move  thee,  and  entreat  thee 
 to  come  in. 
 
 2  Cor.  v.  20.  Now  then  we  are  amhaffa- 
 dors  for  Chrif},  as  though  God  did  hefeccb 
 you  by  us,  ,we  pray  you  in  Chrift^s  Jiead; 
 be  ye  reconciled  to  God.  Or,  if  he  cannoc 
 wooe  thee,  lo,  he  commands  thee  ; 
 
 I  John  iii.  23.  And  this  is  the  command- 
 ment, ihat  we  fhould  believe  on  the  name 
 of  his  Son  Jefus  Chrif}.  Or,  yet  to  drive 
 thee  to  Chrili,  he  not  only  commands,  but 
 threatens ; 
 
 Heb.  iii.  18.  Jnd  to  whom  fw are  he  that 
 they  fhould  not  enter  into  his  reJi,  but  to 
 them  that  believed  not  ? 
 
 And  what  can  he  do  more  unto  his  vine- 
 yard ?  I .  To  bid  thee  welcome,  he  keep* 
 open  houfe.  2.  He  invites.  3.  He  pro- 
 claims. 4.  He  calls  thee  fans-fee,  without 
 money  or  money-worth.  5.  He  apologiz- 
 eth.  6.  He  fendeth.  7.  He  commandetb. 
 8.  He  threateneih.  Hear  what  mine  author 
 concludes  from  thefe  premiffes '.' '  How  cru- 
 el then  is  that  man  to  his  own  wounded 
 confcience,  who  in  his  extreme  fpiritual 
 thirft  will  not  be  drawn  by  this  eight-fold 
 merciful  cord,  to  drink  his  fill  of  the  foun- 
 tain of  the  water  of  life,  to  caft  himfelf 
 with  confidence  and  comfort  into  the  arms 
 
 t  Bolton's  iuftrnftions  tor  affliilcd  conkiencss, 
 
 tain 
 
46  The    NE 
 
 of  the  Lord  Jefus  ?  Yea,  how  is  it  pofTible, 
 but  that  all,  or  fome  of  thefe,  (hould  bring 
 in  every  broken  heart  to  believe,  and  eve- 
 ry one  that  is  weary  of  his  fins,  to  rely 
 upon  the  Lord  of  life  for  everlafling  wel- 
 fare i' 
 
 SECT.     V. 
 T/}e  promifes  procuring  obedience  to  Cbrifl. 
 
 AN  D  yet  thou  mayft  fay,  I  have  caft 
 myfelf  on  Chrift,  is  this  all  I  mud 
 do  ?  No,  there  is  yet  another  ftep,  he  is  not 
 only  to  be  thy  Saviour,  but  thy  hulband, 
 thou  mufl  love  him,  and  fcrve  him,  and 
 honour  him,  and  obey  \\\m. ;  thou  mufl: 
 endeavour  not  only  for  pardon  of  fin,  and 
 falvation  from  he|^,  but  for  purity,  new  o- 
 ,  bedience,  ability  to  do,  or  fuffer  any  thing 
 for  Chrift.  And  to  provoke  thee  to  this 
 .  duty,  confider  of  thefe  texts: 
 
 Jer.  xxxi.  33  but  this  J)) all  be  the  cove- 
 nant that  1  will  make  vaith  the  hoicfe  of  If- 
 rael,  after  thofe  days,  faith  the  Lord,  I 
 will  put  ?ny  law  in  their  imuard parts,  and 
 write  it  in  their  hearts,  and  I  will  be  their 
 Cod,  and  they  f  jail  be  my  people.  See  the 
 fame  promife  in  Heb.  viii.  10.    Heb.  x.  16. 
 
 .Matth.  vii.  2 1 .  Not  every  one  that  faith. 
 Lord,  Lord,  floall  enter  into  the  kingdom  of 
 heaven,  but  he  that  doth  the  will  of  my  Fa- 
 ther who  is  in  heaven, 
 
 IMatth.  xi.  29.  Take  my  yoke  upon  you, 
 and  learn  of  me,  for  I  am  meek  and  lowly  in 
 heart ;  and  ye  fhallfind  refl  unto  your  fouls. 
 
 Matth.  xvi,  24.  if  aiiy  man  willjollow 
 me,  let  him  take  up  his  crofs,  and  follow  me. 
 
 2  Cor.  V.  15,  He  died  for  all,  that  they 
 who  live,  Jhould  not  henceforth  live  unto 
 ihemfelves,  but  unto  him  that  died  for  theju. 
 
 2  Cor.  V,  17.  If  any  man  be  in  Chriji, 
 let  him  be  a  new  creature  :  old  things  are 
 paffed  away,  behold,  all  things  are  become 
 new. 
 
 I  John  i.  6,  7.  If  v:e  fay  that  xve  have 
 
 fellow fhip  with  him,  and  xvalk  in  darknefs, 
 
 we  lie,  and  do  not  the  truth.     But  if  xi'e 
 
 walk  in  the  light,  as  he  is  in  the  light,  we 
 
 have  fellowfhip  one  with  another ;  and  the 
 
 W  BIRTH. 
 
 blood  of  Jefus  Chrifi  his  Son  cleanfeth  us 
 from  all  fin. 
 
 I  John  ii.  5,  6.  He  that  keepeth  his  word, 
 in  him  verily  is  the  love  of  God  perfei^ed : 
 hereby  know  we  that  we  are  in  him.     He 
 that  faith  he  abideth  in  hint,  ought  himfelf 
 alfo  fo  to  walk,  even  as  he  walked. 
 
 I  John  iii.  6.  9.  Whofoever  abideth  in 
 him,  finneth  not.  IVhofoever  is  born  of  God, 
 doth  not  commit  fin ;  fhr  his  feed  remaineth 
 in  him,  and  he  cannot  fin,  becaufe  he  is  born 
 of  Cod. 
 
 1  John  iii,  24.  He  that  keepeth  his  com- 
 mandments, dwelleth  in  him  :  and  hereby 
 we  know  that  he  abideth  iH  us,  by  the  Spi- 
 rit vjhich  he  hath  given  us. 
 
 I  John  V.  18.  IVe  know  that  whofoever 
 is  born  of  Cod,  finneth  not :  but  he  that  is 
 begotten  of  Cod,  keepeth  himfelf,  and  that 
 wicked  one  toucheth  him  not. 
 
 All  thefe  may  invite  thee  to  enter  into 
 the  holy  path,  and  to  fight  under  Chrift's 
 banner  again  ft  the  world,  the  flelh,  and 
 the  devil,  unto  thy  life's  end. 
 
 SECT.     VL 
 
 The  Promifes  procuring  comfort  in  Chrif}. 
 
 ONCE  more,  thou  mayft  fay,  *  I  have 
 been  truly  humbled  with  the  fenfe  of 
 fin,  and  fenfe  of  milery,  and  forrow  for 
 fin  ;  yea,  1  havefeen  and  thirlted,  and  re- 
 lied, and  purpofed,  univerfal  obedience  to 
 my  Saviour,  and  yet  no  comfort  comes:' 
 It  may  be  fo ;  but  haft  thou  praifed  God 
 for  this  work  of  wonder,  the  New  Birth 
 wrought  in  thee  ?  If  fo,  then  is  there  ano- 
 ther duty  expe£led  from  thee,  right  preci- 
 ous and  plealing  unto  God,  and  that  is, 
 waiting  :  Yet,  I  could  wilh  thee  to  addrefs 
 thyfelf  to  thefe  precious  promifes ;  f(jttle 
 thy  foul  on  them  with  fixed  meditation  and 
 fervent  prayer,  and  where  thou  perceiveft 
 the  condition  of  the  promifes  to  be  by  God's 
 grace  formed  in  thee,  thou  mayeft  laiejy 
 alfure  thyfelf  of  fo  much  favour  as  is  ex- 
 prcfly  contained  in  the  promifes. 
 
 Lev.  xxvi.  40,  41,  42,  44.  Ij  they  piall 
 
confefs  their  iniquity, — If  their  UHcircum- 
 cijed  hearts  he  humbled, Then  ■will  I  re- 
 member my  coveiiant, — -That  1  might  be 
 their  God ;  I  am  the  Lord.  The  conditi- 
 on is,  to  confefs  and  be  humb)ed  ;  and  this 
 if  thou  dof>,  the  covenant  is  fure,  the  Lord 
 is  thy  God. 
 
 Job  xxxiii.  27,  28.  If  any  fay,  I  have 
 finned,  and  perverted  that  which  is  right, 
 and  it  profited  me  not ;  he  will  deliver  his 
 foul  from  going  into  the  pit,  and  his  life 
 fhall  fee  the  light.  The  condition  is.  If 
 any  fay  I  have  finned,  if  thy  heart  fay  thus 
 in  fincerity  and  truth,  the  promife  is  fuie, 
 Cod  will  deliver  thy  fiul  from  hell,  and 
 thou  Jhalt  fee  the  light  of  heaven. 
 
 P(al.  li.  1 7,  A  broken  and  a  contrite  heart, 
 0  God,  thou  wilt  not  dcjpife.  The  condi- 
 tion is,  a  broke?i  and  a  contrite  heart  tor 
 fin  ;  and  if  thy  heart  be  thus;  be  fure  God 
 will  not  defpife  it. 
 
 Prov.  xxviii.  13.  Whofoever  confeffeth 
 andforfaketh  his  fins  fhall  have  mercy .  I'he 
 condition  is,  to  confefs  and  for  fake  fin  ;  and 
 this  if  thou  doft,  as  fure  as  God  is  God, 
 thou  fhalt  have  mercy. 
 
 I  fa.  Ivii.  15.  I  dwell  in  the  high  and  ho- 
 ly place,  with  him  alfo  that  is  of  a  contrite 
 and  hu77ible  fpirit,  to  revive  the  fpirit  of 
 the  humble,  and  to  revive  the  heart  of  the 
 contrite  ones.  The  condition  is,  to  be  of 
 a  C07ttrite  and  humble  fpirit ;  and  if  thou 
 art  thus,  God  is  true  who  hath  faid  it,  he 
 dwells  in  thee,  to  revive  thy  fpirit,  and  to 
 revive  thy  heart. 
 
 Ifa.  Ixi.  I.  The  Lord  hath  anointed  me 
 to  preach  good  tidings  unto  the  meek ;  he 
 hath  ftnt  me  to  bind  up  the  broken-hearted. 
 The  condition  is,  to  be  meek  and  broken- 
 hearted; and  if  this  be  thy  cafe,  then  ^:;o^ 
 tidings  belong  to  thee,  and  Ghrilt  is  lent 
 to  bind  up  thy  broken  heart  in  the  bundle  of 
 peace. 
 
 Jer!  xxxi.  19,  20.  Surely,  after  that  I 
 -was  turned,  I  repented  (faith  Ephraim)  and 
 after  that  I  was  inflru6ied,  I  fmote  upon 
 my  thigh  :  I  -was  afhamed,  yea  even  con- 
 
 BIRTH.  ^y. 
 
 founded,  hecaufe  I  did  hear  the  reproach  of 
 my  youth.  Therefore  (faith  God)  my  bow- 
 els are  troubled  for  him,  I  will  furely  have 
 mercy  upon  him,  faith  the  Lord.  The  con- 
 dition is,  to  repent,  to  l^e  afmmed,  con- 
 founded for  fin  ;  and  if  thy  cafe  be  like  E- 
 phraim's,  God  is  the  fame  to  thee,  his 
 bowels  yearn  for  thee,  he  will  furely  have 
 mercy  on  thee. 
 
 Matth.  V.  6.  Blejfed  are  they  who  hun- 
 ger and  thirf}  after  right eoitfmf.  The 
 condition  is,  to  hunger  and  thirfi  after  the 
 righteoufnefs  of  Chrifl ;  and  if  this  thou 
 doll,  then  art  thou  b leffe d  ^rom  the  mouth 
 of  our  Saviour. 
 
 Matth.  xi.  28.  Coine  unto  me  all  ye  that 
 labour,  and  are  heavy  laden,  and  I  will 
 give  you  refi.  The  condition  is,  to  come 
 to  Chrifi,  and  if  thus  thou  wilt,  God's  word 
 is  fure,  thou  fhalt  have  reft  fpiritual  and 
 eternal. 
 
 *  Rev.  xxi.  6. 1  will  give  unto  him  that  is 
 athirf},  of  the  water  of  life  freely.  The 
 condition  is,  to  thirfi  after  the  heavenly 
 flreams  of  God's  favour,  and  Chrifl's  fove- 
 reign  blood  ;  and  this  if  thou  dofl,  then 
 haH  thou  part  in  the  fountain  of  the  water 
 of  life  that  proceeds  cut  of  the  throne  cf 
 God,  and  of  the  Lamb,  Rev.  xxii.  i. 
 
 All  thefe  are  fo  full  of  comfort,  that  if 
 thou  but  crufli  them  with  the  hand  of  faith,. 
 they  cannot  but  yield  feme  juice  of  fweet- 
 nefstothyaffliaedfoul.  Oalas!  fayfome, 
 I  have  done  what  I  may,  and  yet  no  com- 
 fort comes:  fweet  foul,  be  not  difcour- 
 aged,  but  be  the  more  humbled  ;  in  this 
 cafe  thou  mull  fall  down  with  Mary,  and 
 ly  flill  wadiing  the  feet  of  Chrifl  with  thy 
 tears;  and  then  look  up  again,  view  agaia 
 and  again  ihefe  promifes  of  Chrifl,  it  may 
 be,  he  will  even  now,  or  before  long  take 
 thee  up  in  his  arms,  and  kifs  thee  with  the 
 kiffes  of  his  mouth. 
 
 SECT.     VII. 
 The  Means  to  apply  the  faid  Projnifes. 
 
 I  SAID  before,  it  was  enough  for  me 
 to  prepare  the  medicine,  it  is  thou  mud: 
 
 apply 
 
4«  The    NEW 
 
 apply  it ;  yet  if  thou  feeleft  a  backwardnefs 
 to  perform  thy  part,  I  lhj.)I  tell  thee  of 
 fome  means  to  incite  thee,  and  help  thee 
 onward  to  the  performance  of  this  duty. 
 
 Take  then  the  promifes,  and  carry  thtm, 
 as  thou  didftthe  catalogue  of  thy  fins,  in- 
 to the  prefence  of  the  Lord  ;  and,  fallen 
 down  on  thy  knees,  bcfeech  God  for  thy 
 Saviour's  fake  to  incline  thine  heart  to  be- 
 lieve thofe  promifes.  If  thou  haft  the  re- 
 pulfe,  pray  again  and  again,  yea,  refolve 
 never  to  make  prayer,  but  to  ufe  this  peti- 
 tion, '  That  the  Lord  would  pleafe  to  let 
 thee  have  fome  feeling  of  the  life  of  thofe 
 promifes.'  Some  foul  may  object ;  I  have 
 no  heart  nor  fpirJ^to  pray:  yet  ufe  thy  en- 
 deavour, and  in  thy  endeavours  God  may 
 come  in  ;  and  whenfoever  thou  feeleft  any 
 of  them  to  be  fpirit  and  life  to  thee,  when- 
 foever thou  feeleft  by  a  certain  tafte,  the 
 joys  of  the  Holy  Ghoft  to  fall  upon  thee, 
 O  happy  man  that  ever  thou  waft  born  ! 
 then  art  thou  to  thy  own  knowledge,  new 
 born  indeed  ;  then  haft  thovi,  without 
 doubt,  done  this  moft  glorious  exercife  of 
 palFing  thorow  the  New  Birth,  and  then 
 baft  thou  caufe  (as  thou  canft  not  chufe) 
 to  fing  and  praife  God  day  and  night, 
 world  without  end  :  fo,  true  is  that  of 
 Chrift,  llle(jed  are  they  that  mourn,  for 
 they  Jhallbe  comforted,  JMatth.  v.  4.  Amen. 
 SECT.  VIII. 
 The  Conclujion. 
 
 HE  R  E  is  an  end,  and  to  you,  to  whom 
 I  have  dedicated  this  work,  my  con- 
 clufion  is  this :  The  year  hath  now  run  his 
 round  ilncc  1  firft  came  amongft  you,  and 
 how  the  Lord  hath  wrought  by  mc,  you 
 yourfelves  know  bcft :  for  my  part,  if  I  did 
 but  know  one  poor  I'oul  amongft  you  truly 
 converted  by  fuch  a  weak  unworthy  inftru- 
 ment,  I  would  ever  think  myfclf  moft  hap- 
 py in  thac  foul,  and  richly  paid  for  my 
 pains.  I  know  it,  neither  Paul  nor  Apol 
 lo  can  do  this, except  God  give  the  increafc : 
 however,  I  niuft  tell  you,  with  Paul,  my 
 ^iciifcs  have  been  this  way;  i  ha\e,  Hncc 
 
 BIRTH, 
 
 my  coming,  travailed  of  you,  and  travail- 
 ed again,  that  Chriji  may  be  formed  in  you^ 
 Gal.  iv.  19.  And  what's  the  iifue  ?  once 
 could  the  Lord  fay.  Shall  I  bring  to  the 
 birth,  and  not  cauH  to  bring  forth  P  I  fa. 
 Ixvi.9.  And,  to  join  iffue  with  you,  have  I 
 travailed  of  50U  in  birth,  and  not  one  of 
 you  brought  forth  ?  The  Lord  forbid.  I 
 confefs,  beloved,  I  have  received  from  you 
 many  kindneftes  of  love ;  now,  for  the 
 Lord's  fake,  do  me  this  one  kindnefs  more, 
 give  me,  at  leaft,  one  foul  among  you,  that 
 I  may  give  it  unto  God :  O  what  a  kindnefs 
 would  you  then  do  me!  not  all  the  wealth 
 of  your  town,  nor  all  the  increafc  of  your 
 ftate,  nor  all  you  have,  or  ever  (liall  have, 
 would  do  me  fo  much  good,  in  the  day  of 
 my  Lord  jefus,  as  this  one  boon  I  alk  ; 
 then  could  I  fay,  '  Lord,  I  have  not  loft 
 the  fruits  of  my  labour  in  this  town,  fee 
 here  the  foul  now  ftiining  in  glory  which  I 
 converted  by  thy  power  ;  fee  here  the  foul 
 of  fuch  a  one,  and  fuch  a  one  which  through 
 thy  grace,  and  my  miniftry  were  convert- 
 ed unto  thee.'  If  this  were  thus,  why 
 then,  beloved,  you  would  blefs  me  for  e- 
 ver,  and  I  fliould  blefs  you  for  ever,  and 
 we  ftiould  all  blefs  God  for  ever,  for  this 
 fo  gracious  and  fo  blelfed  a  work.  Now 
 the  Lord  of  his  goodnefs  give  you  a  light 
 of  your  fins,  and  a  true  forrow  for  im  ; 
 and  if  not  afore  now,  yet  now,  this  day, 
 the  Lord  this  day  fet  his  print  and  feal  up- 
 on you. 
 
 The  time  draws  on,  and  I  have  but  a 
 minute,  a  little  time  to  fpeak  to  you  ;  for 
 a  farewel  then,  let  thefe  laft  words  take  a 
 deeper  impreffion  in  your  hearts ;  if  you 
 would  do  all  1  would  have  you  do,  I  could 
 wifti  no  more,  but,  that  to  this  humiliati- 
 on or  repentance  you  would  add  charity 
 love;  the  firft  you  owe  to  God,  and  the 
 fecond  to  your  neighbour;  by  the  firft  you 
 may  become  new  creatures,  by  the  iecond 
 true  Chrillians,  like,  them  in  the  church's 
 infancy,  of  one  mind,  one  heart,  and  one 
 foul ;  fure  it;  is  not  polfible  that  we  ihoi.Id 
 
 have 
 
rhc  NEW 
 
 have  Torglvenefs  of  fins,  but  that  we  muft 
 be  of  the  communion  of  faints.  A  thou- 
 fand  pities  it  is  to  hear  of  the  many  h&i- 
 ons  in  our  church,  and  kingdoms,  and 
 towns  and  families:  O  pray  for  the  peace 
 of  Jerufalcm  ;  they  fliall  profper  that  love 
 it :  and  let  us  pray  (as  need  we  have  too) 
 for  our  own  peace  one  with  another :  you 
 cannot  come  to  a  communion,  but  you 
 hear  this  leffon  in  the  invitation  ;  you  that 
 do  truly  and  earneftly  repent  of  your  fins, 
 and  be  in  charity  and  love  with  your  neigh- 
 bours, etc.  Here's  both  repentance  to  God, 
 
 B  I  R  r  H. 
 
 49 
 
 and  charity  (nay,  more  than  charity,  as  we 
 •  ufe  the  word  commonly)  even  love  of  our 
 neighbours.  For  my  part,  I  widi  that  my 
 very  heart-blood  could  cement  t/je  divifi- 
 ons  of  Reuben y  Judg.  v.  15.  (for  which  are 
 great  thoughts  of  heart)  in  this  town,  in 
 this  church,  in  thefe  kingdoms.  I  will  fay 
 no  more,  but  conclude  with  thofe  words 
 of  the  apoftle.  Finally,  brethren,  fare  ye 
 well:  beperfedl,  be  of  gocd comfort,  be  of 
 one  mind,  live  in  peace,  and  the  Cod  of  love 
 and  peace  be  with  you  for  ever  and  ever, 
 2  Cor.  xiii.  1 1. 
 
 THE 
 
 Do^rine  and  D'lreBionSy  But  more  efpeci ally,  The  Tratiiceand  Behaviour 
 
 of  a  man  in  the  Atl  of  the  New  Birth, 
 
 A  Treatise  by  way  of  Appendix  to  the  Former. 
 
 The  Qccafion  of  this  Treatife. 
 ITHERTO  I  have  given  the  doc-    on  his  death-bed,  that  he  never  taught  any 
 
 godly  point,  but  he  firfl:  wrought  it  oa 
 his  own  heart.  %'  The  fame,  do  I  more  than 
 probably  think,  was  the  pra<Stice  of  this 
 man.  Now  therefore,  I  thought  fit,  not 
 only  to  contrail  his  books  in  this  appendix, 
 (which  fome  without  his  privity,  have  un- 
 fkilfully  put  out)  but  alfo,  and  that  more 
 efpecially,    to  fet  afore   you  (whofoever 
 
 H 
 
 trine  and  application  of  the  foul-fav- 
 ing  New  Birth  ;  but  fome  there  are^  whofe 
 hearts  are  fo  fieely,  that  all  this  cannot 
 work  upon  them:  if  any  fuch  defire  5'et 
 any  more,  (and  defire  they  mufl:,  or  there 
 is  no  remedy  for  them)  I  have  for  their 
 help  in  the  praftice,  brought  a  pradlitioner 
 afore  them.  It  was  Cefar's  great  praife, 
 
 that  he  bade  his  foldicrs,  fiill  come ;  and  if  you  are)  thofe  prime,  powerful,  patl  eti 
 
 men  had  but  many  Cefars  or  leaders  in 
 thefe  practical  points,  I  fuppofe  there  would 
 be  more  followers.  A  plain  doftrine  may 
 win  fome,  and  a  particular  direction  may 
 win  more,  but  a  good  example  winsmoft. 
 Howfoever  then,  concerning  the  New 
 Birth,  I  have  delivered  the  dodtrine,  in  the 
 fermons  ;  and  directions,  in  the  appendix  : 
 yet,  one  thing  is  wanting,  which  may  help 
 
 cal  expreflions  of  his  foul  pangs  in  the 
 New  Birth,  as  matter  for  your  imitation  : 
 thefe  exprefiions  indeed  are  they  I  mofl  ef- 
 pecially aim  at,  which,  if  you  obierve,  are 
 always  delivered  in  the  firfl  perfon  [I,] 
 and  I  verily  believe,  they  were  not  feigned, 
 but  feeling  from  his  heart  and  foul.  What 
 needs  more  ?  if  either  do<f>rine  in  the  firft 
 
 part,  or  diredion  in  the  fecond   part,  or 
 
 more  than  either,  to  wit,  The  praftice  of  pra£lice  in  the  third  part  of  the  book  (which 
 
 fome  faint  in   this   one  nccefi^ary  thing  :  confifis  mofi  of  practice)  can  work  on  your 
 
 And  what  faint  ?  what  man  hath  writ  more  fouls,  I  hope  fome  of  thefe,  or  all  of  thofe 
 
 on  this  fubjeft,  than  T.  Hooker  ?     It  was  will  help  you  on  in  the  way  from  corrup- 
 
 faid  of  blefied  Mr.  Bolton,  That,    '  for  tion  to  chriftianity,  and  from  the  fiate  of 
 
 himfelf,  he  could  profefs,  to  his  comfort  nature  into  thr  kinrHom  of  prare. 
 
 \  Mr,  Bolton's  luncrrtl  krinuD.b^  Mi.  £ltvMCK. 
 
 H 
 
 G  H  A  ? 
 
JO  The   NEW 
 
 CHAP.    I. 
 
 The  SouVs  Preparation. 
 
 BE  F  O  R  E  the  foul  can  Oiarein  Ch  i^'s 
 merits  (to  fpeak  in  the  aothor's  liile  or 
 language,  without  any  alteration)  two 
 things  are  required. 
 
 1.  A  preparation  to  receive  and  enter- 
 lain  Chrift. 
 
 2.  An  implantation  of  the  foul  into 
 Chrift. 
 
 That  there  muft  be  a  preparation,  is 
 the  firft  ground  we  lay  j  and  herein  obferve 
 we  I.  the  matter^  2.  the  manner,  3.  ihe 
 jneans  of  this  preparation. 
 
 I.  For   matter:    the  foul   of  a   /Inner 
 iivaft  be  prepared  for  Chrift,    before  he 
 can  entertain  him.    When  kings  go  to  a- 
 jiy  place,  they  fend  (to  make  readinefs) 
 their   harbingers  afore   them  ;    if  Chrifl: 
 \the  king  of  faints)  come  into  a  foul,  there 
 i-nufl:  be  a  preparation  before  he  enter  ;  and 
 good  reafon,  he  is  not  a  mere  man,    an 
 ordinary  perfon,   but   a  king,  a  king  of 
 glory.     David,  in  this  cafe,   could  call  u- 
 pon  his  foul,  (fo  we  may  expound  his  gates 
 and  doors)  Pfa.  xxiv.  7.  Lift  tip y cur  heads ^ 
 0  \e  gates,  and  be  ye  lift  up,  ye  everlaft- 
 inp  doors,  and  the  king  of  glory  fh  all  come 
 in  ;  as,  who  fliould  fay,  be  enlarged,  love, 
 joy,    hope,  fct  open,   give  way,  for  the 
 Lord  is  coming :    But  who  is  the  Lord  F 
 it  is  the  Lord  of  hojh,  the  Lord  flrong  and 
 mighty y  the  Lord  mighty  in  battle  :  and  with 
 that  he  knocks  again.  Lift  up  your  heads ^ 
 O  ye  gates,  and  be  ye  lift  up,  ye  everlafi- 
 zng  doors,  and  the  king  of  glory  Jhall  come 
 in  ;  as  if  he  fliould  fay,  what  fliall  the 
 Lord  knock  ?  (hall  the  king  of  glory  fland  ? 
 open  fuddcnly,  and  make  all  preparation. 
 2.  The  manner  of  this  preparation  con- 
 fifts  in  thefe  three  paflbges ;     i .  The  foul 
 breaks  that  league  which  formerly  it  hath 
 bad  with  corruptions,  and  referves  itfcif 
 for  Chrift.     And,  2.  The  foul  is  moft  wil- 
 ling to  give  way  to  Chrifl  Jefus,  and  to  let 
 
 B  IRT  H, 
 
 -him  overthrow  whatfoever  VazW  oppof? 
 him,  3.  The  foul  is  content  that  God 
 fhould  ru!e  all,  not  only  the  eye,  or  hand, 
 or  tongue,  or  heart ;  but  the  whole  man  ; 
 if  opens  all  the  gates,  and  defires  Chrifl 
 to  c-rrie,  and  take  all  the  keys  of  the  houfe 
 upon  i;im. 
 
 3,  The  means  of  this  preparation  is  the 
 powerful  miniflry,  which  (jod  hath  ap- 
 pointed for  this  work  ;  and  it  is  difcovcred 
 in  three  particulars  :  i.  In  a  particular  ap- 
 plication of  the  truth  to  the  fouls  of  men 
 with  courage.  2.  In  a  confirmation  of 
 the  truth  by  foundnefs  of  argument,  and 
 plain  evidence  of  fcriptures.  3.  In  a  kind 
 of  fpiritual  heat  in  the  heart  and  afFe£\i- 
 ons  of  the  minifter,  anfwerable  to  that 
 which  he  communicates  to  the  people. 
 And  this  powerful  miniflry  works  on  the 
 foul,  ( I .)  By  difcovering  what  is  in  a  man's 
 heart,  fo  that  the  foul  leeth  what  it  never 
 faw  before,  and  fo  is  driven  to  a  (land. 
 (2.)  By  drawing  the  foul  into  an  awe  of 
 fin,  fo  that  it  dares  not  meddle  with  fin  as- 
 formerly  it  hath  done. 
 
 Ufe.  If  any  foul  that  hath  enjoyed  thefe 
 means  any  while,  is  not  yet  fitted  and  pre- 
 pared, it  is  a  fearful  fufpicion,  that  God 
 will  never  confer  any  good  to  that  foul : 
 go  home  then,  (if  there  be  any  fuch)  and 
 reafon  with  your  own  fouls,  and  plead  with 
 your  own  hearts,  faying,  Lord,  why  not 
 yet  am  I  humbled  and  prepared  ?  will  ex- 
 hortations never  prevail  with  me  ?  will 
 terrors  and  reproofs  never. break  my  heart 
 into  pieces  ?  I  have  heard  fermons  that 
 would  have  fliaken  the  very  flones  I  trode 
 on,  that  A'ould  have  moved  the  very  feat 
 I  fate  on  ;  the  very  fire  of  hell  hath  flalli- 
 cd  in  my  face  ;  I  have  feen  even  the  plagues 
 of  hell,  and  if  any  thing  can  do  me  any 
 good,  why  not  then  thofe  exhortdtions, 
 inlfruflions,  admonitions  and  reproofs 
 that  I  have  often  bad  ?  I  have  had  as 
 powerful  means  as  mr.y  be,  which  never 
 yet  did  me" good.  The  Lord  be  merciful 
 to  fuch  a  poor  foul  j    the  Lord  turn  the 
 
 heart 
 
The  N  EW  B  I  RT  H. 
 
 ficart  of  Tuch  a  poor  finner,  that  he  may 
 lay  hold  on  mercy  in  due  time. 
 
 C  H  A  P.    11.    SEC  T.     I. 
 
 The  general  circumjlanccs  of  preparation 
 en  Cod's  part. 
 
 BUT  for  a  further  diftribution,  which 
 fhall  be  our  method  ;  in  this  prepara- 
 tion two  things  are  confiderable; 
 
 1.  The  general  circumftances. 
 
 2.  The  fubftantial  parts. 
 
 The  general  circumftances  are  twofold, 
 fomeonGod's  part;  and  fome  on  man's  part, 
 Cn  God's  part  they  are  theje, 
 
 1.  The  offer  of  Chrift  and  grace. 
 
 2.  The  condition  of  this  offer. 
 
 3.  The  eafinefs  of  this  condition. 
 
 On  man's  part f  two  things  are  conjiderahle  : 
 
 1 .  That  corruption  doth  oppofe  this  grace. 
 
 2.  That  God  will  remove  this  corruption. 
 The  firft  general  circumftance  of  the 
 
 foul's  preparation,  is  on  God's  part ;  where- 
 in is  The  offer  of  Chrift  Jefus;  the  condi- 
 tion of  this  offer,  and  the  eafinefs  of  this 
 condition  ;  we  may  have  all  in  this  one  com - 
 parifon  :  as  with  a  malefaiftor  convi6led  of 
 high  treafon,for  plotting  fome  wicked  prac- 
 tice againft  his  prince,  if,  after  the  difcove- 
 ryof  all  paffages,the  king  make  a  proclama- 
 tion, that,  upon  the  furceafing  of  his  enter- 
 prifes,  he  (hall  be  pardoned ;  nay,  if  the  king 
 lliall  continue  to  fend  meffage  after  mef- 
 fage,  fecretly  to  tell  him,  that  would  he 
 yet  lay  down  his  arms,  and  take  a  pardon, 
 he  fliail  freely  be  remitted,  and  gracioufly 
 accepted  into  favour  again  :  if  this  traitor 
 now  (hould  rather  fling  away  his  pardon 
 than  his  weapons,  then  fhould  the  king  raife 
 an  army,  and  overcome  him,  and  take  him, 
 and  execute  him  without  any  pity  or  mer- 
 cy, I  appeal  to  your  ownconfciences,  is  he 
 not  juilly  rewarded  ?  what  will  the  world 
 fay  ?  he  had  a  fair  offer  of  pardon,  and  the 
 king  fent  mefienger  after  meffenger  unto 
 him  ;  feeing  therefore  he  refufed  and  neglec- 
 ted fuch  oliers,  it  is  pity  [it  isjnfl]  but  con- 
 demnation Ihould  befal  him ;  thus  would  all 
 
 H  2 
 
 fay.     Why,  this  is  the  condition  of  every 
 poor  foul  under  heaven,   we  are  all  rebels 
 and  traitors;  by  our  oaths  and  blafphemies 
 we  fet  our  mouth  againfr  heaven  ;  and  yet 
 after  all  our  pride,  and  ftubbornnefs,  and 
 loofenefs,  and  profanenefs,  and  contempt 
 of  God's  word  and  ordinances,  the  Lord  is 
 pleafed  to  proclaim  mercy  flill  to  every 
 one  that  will  receive  it :    *  All  you  that 
 have  difhonoured  my  name,  all  you  that 
 have  prophaned  my  fabbaths,  and  contem- 
 ned my  ordinances,  all  you  curled  wretches, 
 come  ;  come  who  will,  and  take  pardon  ;* 
 therein  is  the  Offer  :   only  let  them  lay  a- 
 fide  all  their  weapons ;  therein  is  the  Con- 
 dition ;    and  then  have  Chrifl  for  the  tak- 
 ing ;  therein  is  the  Eafinefs  of  the  condition. 
 '  Bleffed  God,  (may  every  foul  fay)  if 
 I  will  not  do  this  for  Chrift,  I  will  do  no- 
 thing :  had  the  Lord  required  a  great  mat- 
 ter of  me  to  have  attained  falvation  ;  had 
 i?e  required  thoufands   of  rams,   and  ttxx 
 thoufand  rivers  of  oil ;    had  he   required 
 the  firft- born  of  my  body  for  the  lins  of 
 m,y  foul ;    had  he  required    me    to   have 
 kneeled  and  prayed  until  mine  eyes  had 
 failed,  until  my  hands  had  been  wearied, 
 until  my  tongue  had  been  hoarfe,  and  un- 
 til my  heart  had  fainted,  one  drop  of  mer- 
 cy at  the  laft  gafp,  would  have  quit  all  this 
 coft :    but  what  goodnefs  is  this,  that  the 
 Lord  fhould  require  nothing  of  me,  but 
 to  lay  down  my  weapons,  and  to  receive 
 Chrift  offered  V    Lo,   the  Lord  this  day 
 hath  fent  from  heaven,  and  offered  falvati- 
 on unto  you  fons  of  men  ;  the  Lord  Jefus 
 has  become  a   fuitor  to    you,  and    I   am 
 Chrift's  fpokefman,  to  fpeak  a  good  word 
 for  him  :   O  that  we  may  have  our  errand 
 from  you  !  0  that  there  -were  fuch  a  hearf 
 in  my  people  (faith  God)  to  fear  me,  and 
 ktep  my  commandments  akvays  !  Dcut.  v. 
 29.  Shall  the  Lord  and  hismeffengers  thus 
 wooe  and  intreat  ?  and  will  any  yet  ftand 
 out  againil  God,  and  fay,    '  I  will  none 
 of  Chrift,  I  will  try  it  out  ro  the  lalt  V  O 
 then,  if  the  great  God  of  heaven  and  earth 
 
 fhali 
 
j2  The    NEW 
 
 Hii^ll  come  with  ten  thoufand  thoufand  of 
 judgments,  and  execute  them  upon  that 
 man;  ifhe  fhall  bringa  whole  legion  of  de- 
 vils, and  fay, '  Take him,devils,  and  torment 
 })im,  devils,  in  hell  for  ever  ;  becaufe  he 
 would  not  have  mercy  when  it  was  offered, 
 he  fhall' not  have  mercy  ;  becaufe  he  would 
 Fiot  have  falvation  when  it  was  tendred, 
 let  him  be  condemned  :'  If  Cod  /liould 
 thus  deal  with  that  man,  the  Lord  fliould 
 be  juft  in  fo  doing,  and  he  juftly  milera- 
 ble. 
 
 S  E  C  T.     II. 
 
 The  general  circumjlances  of  preparation 
 on  -man's  part. 
 
 THE  Second  general  circumftance  of 
 the  foul's  Preparation,  is  on  man's 
 part ;  and  herein  is  obfervable, 
 
 J.  That  corruption  oppofeth  grace. 
 2.  That  God  will  remove  this  corruption. 
 
 1.  The  Firft  is  clear,     i   Cor.  ii.    14. 
 .  "ht;  natural  man  receiveth  not  the  things 
 
 of  the  fpirit  of  God,  neither  can  he  know 
 them  ;  and  A6ts  vii.  51.  Ye  fHff-necked, 
 and  uncircumcifed  in  heart  and  ears,  ye 
 do'  a  hi  ays  refifi  the  Holy  Chojl,  as  your 
 fathers  did,  Jo  do  ye.  Give  us  a  man  in 
 the  flate  of  nature,  and  though  all  the  mi- 
 iiiders  under  heaven  fhould  preach  mercy 
 unto  him  ;  though  all  the  angels  in  heaven 
 ihould  exhort  and  intreat  him  ;  though  all 
 r.lory  and  happinefs  were  laid  before  him, 
 ind  he  were  withed  only  to  believe  and 
 take  it,  and  it  fliould  be  his  for  ever ;  yet, 
 in  his  natural  condition,  he  could  have  no 
 power  to  receive  fo  blelfed  an  offer  :  how- 
 foever,  this  hinders  not,  but  he  is  to  wait 
 upon  God  in  the  means.      And  then,^ 
 
 2.  Cod  may  remove  this  corruption, 
 which  he  himfelf  cannot  do  :  herein  obferve 
 we  1.  The  author  of  this  grace :  and  2. 
 the  time  of  it. 
 
 I.  The  author  is  God  ;  /  will  take  a- 
 way  their  Jiony  hearts  (faith  God)  and  give 
 them  an  heart  of  ficfh  ;  Ezck.  xi.  19.  I 
 will  remove  that'lhirdy   heart   which  is 
 
 BIRTH. 
 
 in  them,  and  will  give  them  a  frameable, 
 teachable  heart,  which  fhall  ply,  and  yield 
 to  whatfoever  I  fhall  teach  them  :  the  tak- 
 ing away  of  the  indifpolition  of  the  foul  to 
 any  duty,  and  the  fitting,  framing  and  dif- 
 pofing  of  a  foul  to  perform  any  fpiritual 
 fervice,  is  the  alone  work  of  God. 
 
 life  I.  Qiiiet  then  thy  foul,  and  content 
 thy  heart ;  thou  mayefl  fay,  *  I  have  an 
 hard  heart  within,  and  it  will  receive  no 
 good  from  without,  the  word  prevails  not, 
 the  facraments  have  no  power  over  me,  all 
 the  means,  and  cofl,  and  charges  that  God 
 hath  bellowed  upon  me  is  loll,  and  my 
 heart  is  not  yet  humbled,  my  corruptions 
 are  not  yet  weakened  ;'  but  in  this  be  thou 
 comforted,  tho'  means  cannot  do  it,  which 
 God  ufeth  at  his  pleafure,  yet  the  Lord 
 can  do  it,  there  is  nothing  difficult  to  him 
 that  hath  hardnefs  itfelf  at  command. 
 
 Ufe  2.  Be  then  exhorted,  you  that  have 
 ftony  hearts,  to  have  recourfe  unto  this 
 great  God  of  heaven.  Should  a  phyfician 
 fet  up  a  bill,  that  he  would  cure  all"  that 
 were  troubled  with  the  ftone  in  the  reins, 
 and  that  we  fluould  hear  of  many  healed 
 by  him,  this  would  flir  up  all  to  repair  to 
 him,  that  laboured  of  this  difeafe  :  why, 
 the  Lord  this  day  hath  fet  up  a  bill,  that 
 he  will  cure  all  llony  hearts  that  will  but 
 come  to  him,  and  all  the  children  of  God 
 have  found  the  proof  hereof,  to  the  com- 
 fort of  their  fouls.  You  wives,  that  have 
 hufbands  with  flony  hearts,  and  you  pa- 
 rents, that  have  children  with  ftony  hearts^ 
 tell  tliem,  you  have  heard  this  day  of  a 
 phyfician  that  will  cure  them,  and  exhort 
 them  to  repair  unto  him. 
 
 Secondly,  The  time  of  this  grace,  is  ei- 
 ther, 
 
 I.  In  regard  of  the  means :  or,  2.  in  re- 
 gard of  the  men. 
 
 I.  In  regard  of  the  means;  and  that  is, 
 when  the  fons  of  men  have  the  gofpel 
 fliining  in  their  faces ;  if  ever  God  work 
 upon  their  hearts,  it  will  be  then. 
 
 ure.  I .  This  Ihould  teach  us  how  thank- 
 ^  ful 
 
The  NEW 
 
 fill  we  ought  to  be  unto  the  Lord,  that 
 enjoy  thefe  liberties  5n  the  land  oFthe  li- 
 ving ;  that  a  man  was  born  in  fuch  a  time, 
 in  the  lall  age  of  the  world,  in  fuch  a  place, 
 in  this  kingdom,  wherein  the  way  of  life 
 and  falvation  is  fo  fully,  fo  plainly,  and  fo 
 powerfully  made  known,  that  the  fun  of 
 the  gofpel  fiiines  full  in  his  face,  and  is  not 
 yet  fet :  O  how  thankful  fliould  he  be  ! 
 
 Ufe  2.  And  for  thofe  that  neglc<5l  the 
 means  of  their  falvation,  how  fhould  we 
 pity  them  ?  Methinks  I  fee  a  poor  creature, 
 that  flighted  mercy  and  falvation  when  it 
 was  offered  him  ;  methinks  I  fee  that  foul 
 lying  upon  his  death-bed,  light  is  depart- 
 ing from  his  eyes,  and  his  foul  is  departing 
 from  his  body  :  O  the  name  of  a  minifler, 
 of  a  church,  they  are  as  bills  of  inditements 
 againft  the  foul  of  this  man  j  methinks  I 
 hear  fuch  a  man  fay  at  his  laft  gafp,  '  The 
 
 BIRTH. 
 
 53 
 
 a  good  day  to  me,  now  blefled  am  I  for 
 ever.* 
 
 2.  In  regard  of  men  on  whom  God  work?, 
 that  is  to  fay,  on  fome  in  their  tender  age, 
 on  fome  in  their  ripe  age,  on  fome  in  their 
 old  age  :  but  however  the  Lord  doth  at  feve  - 
 ral  times  convert  feveral  of  his  fervants,  yet 
 moft,  and  moftufually  before  their  old  age; 
 and  that  fome  interpreters  wittily  obferve 
 out  of  the  parable  of  the  vineyard,  Mat. 
 XX,  3,  4,  5.  The  majter  of  the  vineyard, 
 faith  the  text,  luent  out  at  the,  third,  fixth, 
 and  ninth  hour,  and  faxvjome /landing  idle, 
 and  he  fent  them  into  his  vineyard :  He 
 went  then,  fay  interpreters,  on  purpofeto 
 fee,  and  hire,  and  to  fend  in  labourers  to 
 work  in  his  vineyard  ;  but  he  went  out  at 
 the  eleventh  hour,  not  to  hire  any^  he  ex- 
 peded  not  then  to  have  feen  any  idle  ;  he 
 went  out  upon  fome  other  occafion,  and 
 
 day  is  gone,  the  gate  is  Hiut,  and  now   it  .  therefore  feeing  them  (landing,  he  wonder 
 
 ed  atit,  faying,  IVhy  Jiand  ye  here  all  the 
 '^day  idle  P  As  ifhefhould  fay, '  No  man  will 
 hire  you  now,  it  is  but  an  hour  to  night, 
 and  therefore  rather  a  time  to  leave  work- 
 ing, than  to  begin  to  work.' 
 
 Vfe.  O  let  this  provoke  us,  that  while 
 the  flower  is  in  prime,  we  would  ufe  all 
 means  for  our  good ;  let  us  now  in  the 
 heat  and  fummer  of  our  days,  improve  our 
 felves  in  good  works,  that  fo  when  the 
 harvefl  comes,  we  may  be  gathered  into 
 God's  barn  :  O,  would  we  be  exhorted  to 
 take  the  beft  time  and  opportunity  of  fal- 
 vation, then  might  we  receive  the  fruits  of 
 our  labours,  the  falvation  of  our  fouls. 
 
 is  too  late  to  enter  :'  and  thus  the  foulde 
 parts  from  his  body,  the  body  to  the  grave, 
 and  the  foul  to  hell ;  O  what  bitter  lamen- 
 tations will  that  foul  make  in  hell,  *  O  the 
 golden  time  that  1  have  fcen,  and  not  re- 
 garded !  O  the  gracious  opportunities  of 
 falvation  that  my  eyes  have  beheld,  and 
 yet  I  negle<fted  I   O  the  mercy,  and  grace, 
 and  goodnefs  of  God,  that  have  been  of- 
 fered unto  me!    all  thefe  I  have  contem- 
 ned,  and    trampled  under  my  ietx,  and 
 therefore  now  mufl  I  be  tormented  with 
 the  devil  and  his  angels,    from  everlafting 
 to  everlafling.'     Now  the  Lord   give  us 
 hearts  to  take  notice  of  thefe  things.     If 
 I  were  now  breathing  out  my  laft  breath, 
 I  would  breathe  out  this  legacy  to  all  fur- 
 viving  chriflians,  This  is  the  accepted  time, 
 this  is  the  day  of  falvation.  Do  you  hear  ? 
 this  day  is  grace  offered  ;  and  if  any  here 
 would  entertain  it,  O  what  comfort  might 
 he   have  !    *  I  was  never  humbled  afore,' 
 (might  he  fay)  *  but  this  day  was  I  hum- 
 b|led  ;  I  could  never  before  receive  mercy, 
 but  this  day  have  I  received  it    O  this  was 
 
 CHAP.     III. 
 The fubftantial parts  of  preparation  an  God'r 
 part ;     or  his  difpenfations  of  his  work 
 on  the  fouL 
 T  I  ITHERTOof  the   general   cir- 
 8  1  cumflances  of  the  foul's  preparing  for 
 Chrifl.     Now  the  fubflantial  parts  of  this 
 preparation  are  generally  two  : 
 
 I .  The  difpenfatioii  of  God's  work  on, 
 the  foul. 
 
 2.  The 
 
54 
 
 The   NEW  B  1  B.r  H. 
 
 2.  The  dlfpofitlon  of  the  foul  by  God's 
 work. 
 
 The  difpenfatlon  of  God  dlfcovers  itfelf 
 in  drawing  the  foul  from  Hn  tohinmfelf. 
 
 But  becaufe  thefe  two  are  made  up  by 
 one  a£Vion  and  motion,  we  fhall  therefore 
 handle  them  together  ;  and  the  fum  is  this  ; 
 •  That  God  by  an  holy  kind  of  violence 
 (wiiich  is  called  drawing,  John  vi.  44.)  doth 
 pluck  the  foul  fromthofe  fins  that  harbour 
 in  it,  unto  himfelf :'  wherein  we  may  con- 
 fider  two  things : 
 
 1.  "What  the  nature  of  this  drawing  is. 
 
 2.  The  means  whereby  God  draws. 
 
 1.  For  the  nature  of  this  drawing,  it  is 
 of  a  double  kind  :  ^(i)  There  is  a  moral 
 
 , drawing,   when,  by  reafons  propounded 
 and  good  things  offered  to  the  underftand- 
 
 .ing  and  will,  a  man  comes  thereby  to  have 
 his  mind  enlightened,  and  his  will  moved 
 to  embrace  things  offered  :  thus  was  it  with 
 Paul,  when  he  was  *  conffrained  by  Lydia 
 to  abide  in  her  houfe,'  Afts  xvi.  15.  (2) 
 There  is  a  phyfical  drawing,  when  the 
 Lord  is  pleafed  to  put  a  new  power  into 
 the  foul  of  a  finner,  and  withal  to  carry 
 the. will  to  the  objeft  propounded,  that  it 
 may  embrace  it ;  when  the  Lord  not  only 
 offers  good  things  to  the  foul,  but  enables 
 the  foul  to  lay  hold  upon  the  things  offe- 
 red. And  thus  the  Lord  draws  a  finner 
 from  fin  unto  himfelf. 
 
 2.  For  the  means  whereby  he  draws, 
 they  are  thefe  four  : 
 
 Firftj  The  Lord  lets  in  a  light  into  the 
 foul  of  a  poor  finner,  and  difcovers  unto 
 him  that  he  is  in  a  wrong  way.  This  the 
 foul  marvels  at,  becaufe  ufually  it  comes 
 on  a  fudden,  the  finner  perceiving  nothing 
 lefs,  Ifn.  Ixvi.  i. 
 
 Secondly y  Tho'  a  man  would  defeat  the 
 power  of  this  light,  yet  God  IHU  follows  it 
 with  forcible  aigumcnts,  and  draws  with 
 the  cord  of  his  mercy  ;  /  tauf^ht  Ephraim 
 ioi^o,  faith  God,  iaUnq  them  by  the  arms  ; 
 I  dreiu  them  by  the  cords  of  love,  andivith 
 the  b:nds  of  a  vianj  Hof.  xi,  4.  This  mercy 
 
 confiils  in  thefe  bonds,  or  this  love  is  made 
 up  of  four  cords. 
 
 1.  The  Lord  reveals  himfelf  to  be  ready 
 to  receive,  and  willing  and  eafie  to  enter- 
 tain poor  finners  when  they  come  unto  him: 
 Let  the  vjicked,  faith  the  prophet,  forfake 
 his  ivay,  and  the  unrighteous  man  his 
 thoughts,  and  let  him  return  unto  the  Lordy 
 and  he  ivill  have  mercy  upon  him,  and  to 
 our  Cod,  for  he  will  abundantly  pardon^ 
 Ifa.  Iv.  7.  The  word  in  the  original  is, 
 *  He  will  multiply  pardons :'  Haff  thou 
 m.ultiplied  rebellions  ?  the  Lord  will  alfo 
 multiply  pardons  :  thebowels  ofcompaffion 
 are  ftill  open,  and  the  arms  of  mercy  are 
 ftili  fpread  abroad  ;  he  pardoned  A'lanaJ/es, 
 and  Paul,  and  Peter,  and  fo  will  he  thee ; 
 his  pardons  are  multiplied,  there  is  yet 
 mercy  for  thee  alfo,  and  for  a  thoufand 
 thoufand  more. 
 
 2.  The  Lord  is  not  only  ready  to  for- 
 give when  men  come  to  him,   but,  that 
 they  may  come,    he   alfo  calls  and  com- 
 mands them.     O  but  may  I,  (faith  a  poor 
 finner)  fliall  I,  dare  I  go  unto  the  Lord 
 God  for  mercy  ?  May  I  be  fobold  to  prefs 
 in  for  favour  at  the  hands  of  the  Lord  ?  I 
 have  been   a  grievous  finner,    and   have 
 heaped  abomination  upon  abomination,  I 
 am  afraid  therefore  to  approach  near  unto 
 the  Lord's  prefence.     Is  it  fo  ?  hear  what 
 the  Lord  faith,  Come  unto  me,  ye  rebellious 
 people,  and  1  will  heal  your  rebellions,  Jer. 
 ill.  2  2.    *  You  that  never  prayed,  never 
 came  to  hear,  all  rebels,  come  unro  me  :' 
 and  then   the  people  anfwer.  Behold,  we 
 come  unto    thee,   for    thou    art  our  Cod. 
 This  is  great  encouragement  to   a  poor 
 finner,    he  begins  now   to   wonder,   and 
 fay,  *  Lord,  fhall  all  my  fins  be  pardoned  ? 
 fliall  all  my  oaths  and  abominations  be  for* 
 given  ?  I  that  flighted  fo  many  mercies,  and 
 committed  fo  many  follies,  fliall  I  be  en- 
 tertained ?*    Yes' (laith  the  Lord)  'come 
 unto   me,    and    thou    fhalt  be    forgiven  ; 
 come,  I  command  you,  come.' 
 
 ■^ .  The  Lord  doih  not  only   command 
 
 a  poor 
 
a  poor  finner  to  come  in,  but  when  he  is 
 nice  in  this  cafe,  faying,  There  is  mercy 
 with  God,  but  not  for  me  ;  the  Lord  then 
 followeth  him  ftill,  and  fends  another  cord 
 after  him,  that,  if  it  be  poffible,  he  may 
 win  him,  and  wooe  him  to  receive  mercy 
 of  him:  if  Command  ,  therefore  prevail 
 not,  he  intreats  and  befeeches  him  to  come 
 and  receive  mercy  and  this,  raethinks, 
 fliould  move  the  hardefl  heart  under  hea- 
 ven. fVe,  faith  the  apoftle,  are  ambap- 
 fadors  for  Chrifty  as  though  God  did  be- 
 feech  you  by  us,  we  pray  you  in  Chrift^s 
 Jleady  be  reconciled  unto  God,  2  Cor.  v. 
 20.  Rather  than  you  fhould  go  away 
 from  Chrift,  even  Mercy  itfelf  will  come 
 and  kneel  down  before  you,  and  befeech 
 you,  and  intreat  you,  for  the  Lord  Jelus' 
 fake  to  pity  your  poor  fouls,  and  to  re- 
 ceive pardon  for  your  fins :  a  finner  is  not 
 able  to  comprehend  this,  but  he  begins  to 
 be  at  a  ftand,  and  at  amazement;  VV^hat, 
 that  the  Lord  fliould  befeech  him  !  O  that 
 thou  wouldefl  receive  pardon  for  thy  fins, 
 and  be  ble/fed  for  ever  !  Good  Lord,  faith 
 the  foul,  is  this  poffible,  that  the  great 
 King  of  heaven  fhould  come  and  befeech 
 fuch  a  traitor,  fuch  a  rebel  as  I  am,  to  take 
 pardon  ?  That  a  king  on  earth  fhould  pro- 
 claim a  pardon  to  fome  notorious  traitor, 
 this  were  much,  but  that  the  King  of  hea- 
 ven fhould  lay  down  his  crown  ;  and  come 
 creeping  to  me,  and  befeech  me,  on  his 
 knee  as  it  were,  to  take  mercy  ;  this  is  a 
 thing  beyond  all  expedation  :  what,  (hall 
 Heaven  (loop  to  earth  ?  fl:iall  Majefty  fioop 
 to  mifery  ?  fhall  the  great  God  of  heaven 
 and  earth,  that  might  have  condemned  my 
 foul,  and,  if  I  had  perifbed  and  been  dam- 
 ned, might  have  took  glory  by  my  dellru- 
 (.Yion  ?  Is  it  poflible,  is  it  credible,  that 
 this  God  fliould  not  only  entertsin  me 
 when  I  come,'  and  command  me  for  to 
 come,  but  intreat  and  befeech  metocome, 
 and  receive  mercy  from  him  ?  O  the  depth 
 of  the  incomprehenfible  love  of  God  !  I- 
 njagine  you  faw  the  God  the  Father  in- 
 
 The  NEW  B  IR  TH.  ss 
 
 treating  you,  and  God  the  Son  befeech - 
 
 ing  you,  as  he  doth  this  day,  '  Come  now^ 
 and  forfake  your  fins,  and  take  mercy, 
 which  is  prepared  for  you,  and  fhall  be 
 beftowed  upon  you :'  would  not  this  make 
 a  foul  think  thus  with  itfelf,  *  "What,  for 
 a  rebel  ?  not  only  to  have  mercy  offered, 
 but  to  be  entreated  to  receive  mercy,  it 
 were  pity  [it  were  juft]  if  I  will  not 
 take  it,  but  I  fhould  go  to  hell  and  be 
 damned  for  ever.'  The  Lord  complains, 
 Ezek.  xviii.  31.  IFhy  tvill  ye  die  ?  As  I 
 live,  faith  the  Lord,  Idefire  not  the  death 
 of  a  /inner,  Ezek.xxxiii.  11.  Turn  ye, 
 turn  ye,  why  will  ye  die,  ye  finful  fons  of 
 men  i*  Mercy  is  offered  you,the  Lord  Jefus 
 reacheth  out  his  hand  to  you:  fain  would 
 he  pluck  the  drunkard  out  of  the  alehoufc, 
 and  the  adulterer  from  his  whore  :  O,  if 
 you  break  this  cord,  I  know  not  what  to 
 fay  to  you,  this  is  able  to  break  a  moun- 
 tain in  pieces  ;  Shake,  0  mountains,  faith 
 the  prophet;  Why  ?  becaufe  God  hath  re- 
 deemed Jacob,  Ifa.  xliv.  23.  The  redemp- 
 tion of  Jacob  was  enough  to  break  a 
 mountain,  let  his  mercy  break  our  hearts  ; 
 it  is  God  that  begs,  the  bleffing  is  our 
 own. 
 
 4.  Ifyetallthis  prevail  nothing  at  all,. the 
 Lord  will  then  wait,  and  flay  in  long  pati- 
 ence and  fuffering,to  fee  whether  any  time 
 a  finner  will  turn  unto  him.  Our  Saviour 
 follows  poor  finners  from  alehoufe  to  ale- 
 houfe,  and.fays,  *  I  befeech  you,  drunkards, 
 take  mercy,  and  have  your  fins  pardon- 
 ed :'  the  Lord  (as  we  may  fay)  tires  him- 
 felf,  and  wearieth  himfelf  with  waiting  one 
 day  after  another,  and  one  week  after  a- 
 nother  :  '  It  may  he,faith  Chrlji,  this  week, 
 this  fabbath,  this  fcrmon  a  finner  will  turn 
 xmto me;  what  will  it  never  be  V  Are  you 
 not  afhamed,  my  friends,  that  the  Lord 
 Jefus  fhould  thus  wait  your  leifure,  and 
 follow  you  from  houfe  to  hoiife,  and  from, 
 place  to  place;  nay,  that  Chriil:  fliould  e- 
 very  morning  appear  to  your  underftand*- 
 ing,  and  every  night  come  to  your  bed- 
 
 fide>. 
 
5^  TJje   N  E  W 
 
 fide,  faying,  '  Let  this  be  the  laft  nic/ht  of 
 finning,  and  the  next  day  the  firfl:  day  of 
 your  repentance  :  O,  when  will  you  be 
 humbled  ?  when  will  you  receive  mercy, 
 that  it  may  go  well  with  you,  and  with 
 yours  for  ever  V  If  none  of  the  other  will 
 move  you,  yet,  for  (hamc,  let  this  cord 
 draw  you  to  the  Lord :  hear,  hear  his 
 doleful  pangs,  0  Jerufalem,  Jerufalem^ 
 luilt  thou  not  be  made  clean  ?  0  when  xvill 
 it  once  be  ?  Jer.  xiii.  27.  A  woman  that 
 is  in  travail,  O  how  Ihe  experts  and  longs 
 for  her  delivery !  now  a  throb  comes,  and 
 then  fl\e  cries ;  anon  comes  a  fecond  throb, 
 and  then  (he  cries  again,  '  O  when  comes 
 deliverance?'  Thus  God  the  Father  takes 
 on  him  the  perfon  of  a  travailing  woman  ; 
 he  travails  and  travails  until  he  bring  forth 
 a  fon ;  until  fome  foul  be  converted,  and 
 brought  home  unto  him,  0  Jerufalem, 
 ■wilt  thou  not  be  made  clean  ?  ivhen  xvill  it 
 once  be?  '  I  have  waited  one,  ten,  twenty, 
 thirty,  forty  years  long  have  I  waited  on 
 this  generation  ;  when  will  it  once  be  •' 
 The  Lord  thus  travails  in  patience,  look- 
 ing when  we  will  receive  mercy  ;  will  ne- 
 ver our  proud  hearts  be  humbled  ?  will 
 never  our  ftubborn  hearts  be  foftened  ? 
 will  never  our  prophane  hearts  be  fan<5ti- 
 fied  ?  when  will  it  once  be  ?  Ghrift  hath 
 waited  this  day,  this  week,  this  month, 
 this  quarter,  this  year,  thefe  ten,  twenty, 
 thirty,  forty  years  on  us:  you  old  iln- 
 ners,  that  are  gray  headed  in  yourwicked- 
 nefs,  how  long  hath  the  Lord  waited  on 
 you  ?  O  for  fhame  let  him  wait  no  longer, 
 but  turn,  turn  ye  unto  him,  that  ye  may 
 receive  mercy  from  him. 
 
 3.  If  bonds  of  love  move  not,  the  Lord 
 hath  iron  cords,  that  will  pluck  in  pie- 
 ces; to  wit,  the  cords  of  Confcience; 
 which  thus  difputes,  *  He  that  being  often 
 reproved, doth  flill  harden  his  heart,  fliall 
 pcrifh  everlaftingly :' 
 
 *  But  thou,  being  often  reproved,  doft 
 flill  harden  thy  heart;  therefore  thou  dial  t 
 pcrilh  cverlaltingly.' 
 
 BIRTH, 
 
 In  this  fyllogifm  are  contained  (i.)  the 
 Monition;  (2.)  the  Accufation  ;  and  (3.) 
 the  Condemnation  of  Confcience. 
 
 In  the  firft  propofition,  Confcience  gives 
 the  fmner  a  monition  to  come  from  fin, 
 upon  pain  of  the  heaviefl  judgment  that 
 can  be  infli6lcd.  It  is  the  Lord  that  fends 
 the  confcience  on  this  errand,  '  Go  to  fuch 
 a  man,  and  tell  him,  you  haveblafphemed 
 God's  name,  and  you  have  fpoken  againfl: 
 God's  faints,  and  you  have  broken  God's 
 fabbaths,  and  you  have  contemned  God's 
 ordinances :  be  it  known  unto  thee  then 
 (faith  confcience,when  it  delivers  the  mef- 
 fage)  that  I  have  a  command  from  hea- 
 ven, and  from  God,  I  charge  you,  as  ye 
 will  anfwer  it  at  the  dreadful  day  of  judg- 
 ment, take  heed  of  thofe  evils  and  finful 
 practices  that  heretofore  you  have  com- 
 mitted, left  you  damn  your  fouls  for  ever.' 
 Will  you  queftion  his  commiffion  ?  fee 
 Prov.  xxix.  I.  He  that,  being  often  rC' 
 proved,  hardeneth  his  neck,  Jlmll  Jud4en- 
 ly  be  de[iroyed :  If  you  often  be  reprov- 
 ed, and  will  not  be  bettered,  then  the 
 Lord  fays,  and  confcience  from  the  Lord 
 tells  you,  '  Be  at  your  own  peril,  ye 
 fliall  fuddenly  be  deftroyed.'  No  fooner 
 confcience  thus  perks  upon  the  crown, 
 [No  fooner  does  confcience,  feize  as  it 
 were,  upon  a  man,  and  fliew  him  his  fin] 
 but  the  finner  hangs  the  wing  [is  caft 
 down]  and  withdraws  himfelf  from  his 
 former  lewd  courfes.  But  now,  when 
 wicked  perfons  fee  their  companion  is  gone, 
 they  make  after  him  amain,  and  then  Con- 
 fcience plucks  one  way,  and  they  pluck 
 another  way;  at  laft,  by  carnal  company, 
 and  curfed  perfuafions,  the  foul  is  arawn 
 back  again  to  his  former  wicked  courfes, 
 and  fo  perhaps  this  twilt  is  broken,  and  tlie 
 finner  is  gone. 
 
 2.  If  fo,  then  Confcience,  that  was  a 
 Monitor,  now  turns  Accufcr  in  the  minor 
 propofition  ;  before  if  was  only  God's  he- 
 rald to  forewarn  him,but  now  it  is  become 
 a  purfevant  and  fcrjeant  to  arrcll  him  ;  it 
 
 fol- 
 
rhe  NEW 
 
 follows  him  to  the  alehoufe,  and  purfues 
 him  home,  then  takes  him  In  his  bed, 
 and  arrefts  him  in  his  fleep;  there  (by  a 
 meditation)  it  hales  the  foul  before  the  tri- 
 bunal-feat of  Ghrifl,  faying,  '  Lo,  Lord, 
 this  is  the  man,  this  is  the  drunkard,  adul- 
 terer, biafphemer;  this  is  he.  Lord;  an 
 enemy  to  thy  fervants,  an  hater  of  thy 
 truth,  a  defpifer  of  thy  ordinances;  at 
 fuch  a  time,  in  fuch  a  place,  with  fuch  a 
 company  this  man  defpifed  thy  truth,  this 
 is  he,  Lord  this  is  the  man.'  And  when 
 Confcience  hath  thus  dragged  him  before 
 God,  and  accufed  him,  then  '  Take  him, 
 jaylor,  take  him,  devil,  (faith  the  Lord) 
 and  imprifon  him ;  let  vexation  and  hor- 
 ror, and  trouble,  and  anguifh  ly  upon 
 his  foul,  until  he  confefs  his  fins,  and  re- 
 folve  to  forfake  them.'  In  this  cafe  was 
 David,  when  he  was  forced  to  fay.  My 
 bones  waxed  old  through  my  7  oaring  all  the 
 day  long ;  for  day  and  night  thy  hand  luas 
 heavy  upon  fne;  my  moi/lure  is  turned  into 
 the  drought  offummer  :  what  then  ?  0  then 
 (faith  David)   /  acknowledged  my  Jin  unto 
 
 thee, 1  confejjld  my  tranfgreffion  unto 
 
 thee,  0  Lord,  and  fo  thou  jorgaveft  the 
 iniquity  of  my  Jin^  Pfal.  xxxii,  3,  4,  5. 
 David  folded  up  his  fins  at  the  firfi,  and 
 therefore  his  bones  were  confumed,  and 
 he  roared  continually ;  when  the  Lord 
 had  him  on  the  rack,  he  made  him  roar 
 again,  and  would  never  leave  tormenting, 
 till  David  came  to  confefling ;  but  when 
 he  confeffed  this  fin,  and  the  other  fin,  then 
 the  Lord  forgave  him  the  iniquity  of  his 
 fin.  Thus  Confcience  brings  the  foul  of  a 
 finner  on  the  rack  (as  traitors  are  ufed 
 that  will  not  confefs  otherwife)  and  makes 
 him  to  confefs  his  fins,  and  then  he  cries, 
 *  O  the  abominations  I  have  committed 
 which  the  fun  never  faw;  in  fuch  a  place, 
 at  luch  a  time,  O  then  I  railed  on  God's 
 fervants,  and  blafphemed  God's  name,  I 
 profaned  God's  fabbaih,  and  contemned 
 his  ordinances:  what  then?  Confcience 
 will  make  him  confefs  more  yet ;  to  the 
 
 BIRTH. 
 
 57 
 
 rack  again  with  him  ;  and  then  he  cries  and 
 roars  for  anguiili  of  fpirit,  then  he  confef- 
 fes  all,  and  refolves  to  amend,  then  he 
 will  pray,  and  hear,  and  fanrtify  God'^- 
 fabbaths,  and  lead  a  new  life.  Thus  Con« 
 fcience  receives  fome  fatisfaaion,  and  be- 
 gins to  be  quiet ;  and  now  having  got 
 fome  quiet,  his  curfed  companions  fet  up- 
 on him  again,  '  Refrefh  (fay  they)  your 
 foul  with  fome  ancient  dalliance,  etc'  To 
 this,  and  the  like  temptations,^  of  Satan, 
 he  lifiens  again,  and  then  he  begins  to  fol- 
 low his  old  fins,  perhaps  with  more  vio- 
 lence and  eagernefs  than  ever  he  did  before; 
 and  now  is  another  twifl:  broken  likewife! 
 3.  If  fo,  then  Confcience  that  was  a 
 Monitor  and  Accufer,  now  turns  Execu- 
 tioner. The  firfl:  propofition  admonilh- 
 ed,  the  fecond  accufed,  if  neither  of  thefe 
 prevail,then  Confcience  concludes,  *  Thou 
 mufi:  to  execution,  thou  Hialt  peri/h  ever- 
 l^ingly.'  And  now  Confcience  cries,  *  Mo- 
 nitions or  accufations  could  not  prevail 
 with  this  man ;  come,  come,  ye  damned 
 ghofts,  and  take  away  this  drunkard,  this 
 biafphemer,  this  adulterer,  and  throw  hint 
 headlong  into  the  pit  of  hell :  he  would 
 not  be  amended,  let  him  be  condemned ; 
 he  would  not  be  humbled,  therefore  let 
 him  be  damned.'  1  he  man  hearing  this, 
 then  he  is  amazed,  and  thinks  himfelfpafl: 
 hope,  paft  help,  pafi  cure  :  did  you  ever 
 fee  or  hear  a  tormented  confcience  in  thefe 
 pangs?  Now  he  calls,  then  he  cries,  *  Lo, 
 where  devils  fiand,the  heavens  frown, God 
 is  incenfed,  hell  mouth  is  open  :'  and  now 
 a  minifier  is  fent  for,  whodifplays  to  this 
 defpairing  foul  the  mercy  and  grace  of  God 
 in  Chrifi  Jefus  :  '  O  (repHes  he)  this  is  my 
 bane,  my  damnation,  if  1  had  never  heard 
 of  mercy.  If  I  had  never  lived  under  the 
 gofpel,and  the  means  of  falvation, then  had 
 I  been  an  happy  man.  Alas  !  it  is  mercy 
 I  have  neglected,  it  is  falvation  I  contem- 
 ned, how  then  ihould  I  be  faved  ?  O  the 
 perfuafions  of  the  Lord  that  I  have  had ! 
 the  Lord  hath  even  wept  over  me,  as  he 
 I  did 
 
58 
 
 did  over  Jerufalem  ; 
 known  the  things  belonging  to  thy  peace ! 
 yet  all  thefe  perfuafionshave  I  contemned, 
 and  therefore  certainly  to  hell  I  muft  go.' 
 The  minifler  replies,  Truth  it  is,  you  have 
 done  thus,  but  would  you  do  fo  flill  ?  Is 
 it  good'now  to  be  drunk,  or  toblafpheme, 
 or  to  rail  on  God's  faints,  or  to  contemn 
 God's  ordinances?  *  O  no,  no,  (faith he) 
 I  now  find  what  the  end  of  thofe  wicked 
 courfes  will  be  :  God's  word  could  not  pre- 
 vail with  me,  the  minifler  could  not  per- 
 fuade  me:  O  the  good  fermons  that  I  have 
 heard,  the  rery  flames  of  hell  have  even 
 fla/hed  in  my  face,  the  minifter  hath  fpent 
 his  pains,  and  woWd  have  fpent  his  blood 
 
 '   for  the  good  of  my  poor  foul !  but  alas! 
 I  defpifed  the  word,  and  mocked  the  mi- 
 
 -  nifter  :  wo,  wo  unto  me  for  ever  !  now 
 my  confcicnce  gnaws  and  tears  and  terri- 
 fies my  foul  here,  and  I  fliall  to  hell  here- 
 ftfrer,  and  perifh  for  ever  and  ever,'  The 
 rninilier  replies  again,  The  truth  is,  you 
 have  done  tluis,  but  would  you  do  fo 
 now  ?  wruld  you  ftill  blafpheme  andcurfe, 
 and  be  drunk,  and  riotous  ?  or,  rather 
 would  you  not  now  part  with  all  thefe, 
 and  take  mercy  inftead  of  them  ?  Then 
 the  poor  foul  cries  out,  '  Now  the  Lord, 
 for  his  mercies  fake  remove  thefe  fins  from 
 me:  O  I  had  never  fo  much  delight  in  my 
 lins  heretofore,  as  now  I  have  wo,  mifery 
 and  vexation  for  them;  but,  alas!  it  is 
 Tiot  in  my  power  to  help  my  foul ;  if  the 
 Lord  would  do  this,  let  him  do  what  he 
 will  with  it.'  What  ?  (faith  the  minifler) 
 you  are  then  willing  and  content  to  part 
 •with  your  fins  :  '  O  yes,  (faith  the  foul) 
 I  would  rather  offend  all  the  world  than 
 God;  I  had  rather  go  to  hell  than  to  the 
 committing  of  a  fin  ;  if  it  would  pleafeGod 
 to  help  me,  I  would  forfake  my  fins  with 
 all  my  heart.'  Why,  now  the  poor  foul  is 
 coming  again,  God  is  drawing  him  again 
 from  his  corruptions  and  finful  dillempcrs. 
 4.   When  the  foul  is  thus  loofened,  the 
 
 11)6   NEW  B  IRTH. 
 
 O  that  thou  hadft    his  Spirit ;  with  an  almighty  hand  he  plucks 
 
 the  foul  off  from  fin,  and  takes  it  into  his 
 own  hand,  that  he  may  govern  him,  and 
 difpofe  of  him  according  to  his  own  good 
 will  and  pleafure.  Thus  much  of  prepa- 
 ration for  thefubfiance  of  it  on  God's  part. 
 
 CHAP.     IV.         SECT.     I. 
 
 T/je  fubjlantial  parts  of  preparation  on 
 man's  part,  or  the  difpojition  of  the  foul 
 by  God's  ivork. 
 
 NO  W  are  we  to  obferve  the  dlfpofi- 
 tion  of  the  foul  on  man's  part,  which 
 God  works  on  the  hearts  of  whom  he 
 draws.     It  is  known  in  two  works : 
 
 1.  Contrition,  whereby  the  foul  is  cut 
 off  from  fin. 
 
 2.  Humiliation,  whereby  the  foul  is  cut 
 off  from  itfelf. 
 
 For  fo  it  is,  that  either  the  foul  feeth  no 
 need  to  depart  from  fin,  or  elfe  it  thinks 
 it  can  help  iifelf  out  of  fin  ;  the  firfl  is 
 called  fecurity,  when  the  foul  being  blind, 
 takes  refi,  and  feeing  no  need  to  be  better, 
 defires  it  not  therefore :  againfl  this  the 
 Lord  fends  contrition,  caufing  men  there- 
 by to  know  the  mifery  of  fin,  and  to  fee 
 need  of  a  change  :  the  fecond  is  carnal  con- 
 fidence, when  a  f inner  begins  to  feek  fuc- 
 cour,  and  to  fcramble  for  his  own  comfort 
 in  his  felf-fufficiency  ;  againll  this  the  Lord 
 works  humiliation,  caufing  the  foul  here- 
 by to  fee  the  weaknefs  and  emptinefs  of 
 its  duties,  and  that  there  is  enough  in  its 
 befl  fervices  to  condemn  him  for  ever.  Be- 
 fore we  fpeak  of  the  works,  itisnotamifs 
 to  begin  with  the  lets,  [or  hindrances3. 
 
 The  firfi  is  Security :  when  the  foul  is 
 taken  up  with  a  fecurecourfe,andrefls  itfelf 
 well  apayed  [wellpleafed]  in  his  own  prac- 
 tices, and  therefore  it  never  feeth  any  need 
 of  a  change,nor  ever  goes  out  for  a  change : 
 now  while  a  man  lives  thus,  and  blefTeih 
 himfelf  in  his  fin,  it  is  impollible  that  ever 
 he  (liould  receive  faith,  or  by  the  power  of 
 
 Lord  then  fully  plucks  it  by  -the  cord  of  faith  repair  untoGhrift;  where  faith  comes. 
 
 » 
 
rhe    NEW  BIRTH. 
 
 S^f 
 
 it  ever  works  a  change.  Old  things  are 
 done  away,  and  then  all  things  are  become 
 new ;  the  Lord  therefore  to  remove  this 
 let,  he  burthens  the  foni  extremely,  and 
 fays,  *  \ou  will  live  in  drunkennefs,  in 
 covetoufnefs;  you  will  have  your  fins, 
 then  take  your  fins,  and  get  you  down  to 
 hell  vviili  them.'  At  this  voice  the  finner 
 begins  to  fee  where  he  is :  *  Is  this  true  ? 
 (faith  he)  then  I  am  the  moil  miferable 
 creature  under  heaven ;'  therefore  as  they 
 faid,  A<^s  ii.  37.  Men  and  brethren,  what 
 fhall  we  do  ?  '  We  have  been  thus  and 
 thus,  but  if  we  reft  here,  it  will  be  our 
 ruin  for  ever  ;  O  what  (liall  we  do  ?'  So 
 the  foul  comes  to  a  reftlefs  diflike  of  itfelf, 
 and  faith,  '  I  muft  either  be  otherwife,  or 
 clfe  I  am  but  a  damned  man  for  ever.' 
 
 2.  When  the  foul  is  thus  refolved,  that 
 it  muft  of  neceffity  change,  when  it  feeth 
 his  wound  and  his  fin  ready  before  him  to 
 condemn  him,  and  it  hath,as  it  were.a  little 
 peep-hole  into  hell ;  the  foul,  in  this  dif^ 
 trefs,  fends  over  to  prayer,  and  hearing, 
 and  holy  fervices,  and  thinks  b}'  his  wits 
 and  duties,  or  fome  fuch  like  matters,  to 
 fuccour  itfelf;  and  it  begins  to  fay,  *  My 
 hearing,  and  my  prayer,  will  not  thefe 
 fave  me  V  Thus  the  foul  in  conclufion 
 refts  on  duties :  I  will  not  fay  but  thefe 
 duties  are  all  good,  honourable  and  com- 
 fortable, yet  they  are  not  gods,  but  the 
 ordinances  of  God.  It  is  the  nature  of  a 
 finful  heart,  to  make  the  means,  as  meri- 
 torious tofalvation:  a  man  that  feeth  his 
 drunkennefs  and  his  bafe  contempt  of  God, 
 O  then  he  voweth  and  promifeth  to  take 
 up  anew  courfe, and  he  begins  to  approve 
 himfelf  in  reformation  of  his  ways :  then 
 he  cries,  *  Now  I  will  have  no  more  drun- 
 kennefs, now  no  more  fcoffing  and  fcorn- 
 ing  at  thofe  that  go  to  hear  the  word : 
 and  then  he  thinks,  what  can  I  do  more  ? 
 muft  go.  All  this  is  but  a 
 why  fo?  Chrift,  who  is  the 
 fubftance  of  all,  and  the  pith  of  a  promife, 
 a  Chrift  in  hearing,  a  Chrift 
 
 I2 
 
 to  heaven  I 
 man's  ftlf: 
 
 is  forgotten 
 
 in  praying  is  not  regarded,  and  therefore 
 the  poor  foul  famiHieth  with  hunger.  Mif- 
 take  not,  I  pray  you,  thefe  duties  muft  be 
 had  and  ufed,  but  ftill  a  man  muft  not 
 ftay  here.  Prayer  faith,  There  is  no  Jal- 
 vation  in  me;  and  the  facraments  and  faft- 
 ing  fay,  There  is  no  falvation  in  us  :  a!! 
 thefe  are  fubfervient  helps,  not  abfolute 
 caufes  of  falvation.  A  man  will  ufe  his 
 bucket,  but  he  experts  water  from  the 
 well ;  thefe  means  are  the  buckets,  but  af! 
 our  comfort,  and  all  our  life  and  grace  i^- 
 only  in  Chrift:  if  you  fay,  your  bucket 
 (hall  help  you,  you  may  ftarve  for  Chrift, 
 if  you  let  it  not  down  into  the  well  of  wa- 
 ter :  fo,  though  you  boaft  of  praying,  and 
 hearing,  and  fafting,  and  of  your  alms, 
 and  building  of  hofpital?,  and  of  your 
 good  deeds,  if  none  of  thefe  bring  you  to 
 a  Chrift,  or  fettle  you  on  a  Chrift,  you 
 fliall  die  for  Chrift,  though  your  works 
 Ni'ere  as  the  works  of  an  angel.  As  it  is 
 with  a  graft,  therefore,  i.  It  muft  be  cut 
 off  from  the  old  ftock  ;  2.  It  muft  be  par- 
 ed, and  made  fit  for  implantation  into  a- 
 nother :  fo  the  foul,  by  contrition,  being 
 cut  off  from  fin,  then  humiliation  pares 
 it,  pares  away  all  a  man's  privileges,  and 
 makes  it  fit  for  the  ingraffing  into  Chrift 
 Jefus.  Thus  much  of  the  lets,  now  for 
 the  works  of  contrition  and  humiliation. 
 
 SECT.    ir. 
 
 ^/^g^'f  of  fin. 
 
 BUT  for  a  further  difcovery  of  thefe 
 two  necefl^ary  things,  we  (hall  enter 
 into  particulars,  and  begin  firft  with  con- 
 trition ;  which  contain  thefe  fteps  ; 
 A  fight  of  fin. 
 Senfe  of  divine  wrath. 
 Sorrow  for  fin. 
 The  firft  ftep  is,  A  fight  of  fin  ;  and  fin 
 muft  be  feen  Clearly,  and  Convicftingly. 
 
 I.  Clearly  :  It  is  not  a  general  (iglit, 
 and  confufed  fight  of  fin  that  will  ferve  the 
 turn  ;  it  is  not  enough  10  fay,  *  It  is  my 
 infirmity,  and  I  cannot  amend  it,  we  are 
 
 all 
 
(^o  rhe   NEW 
 
 all  finner? :'  no,  this  is  the  ground  why  we 
 miftake  our  evi]s,and  reform  not  our  ways; 
 a  man  muft  fcarch  narrowly,  and  prove 
 his  ways,  as  the  goldfmhh  doth  his  gold 
 in  the  fire;  /  covfidered  my  ways  (faith 
 l^avid)  and  turned  my  feet  unto  thy  tej}i- 
 monies,;  in  the  original,  1  turned  fny  /ins 
 upfide  doivny  Pfal.  cxix.  50.  he  looked  all 
 over  his  ways.  And  this  clear  light  of  fin 
 appears  in  two  particulars. 
 
 1.  A  man  mull  fee  his  fin  nakedly  in  its 
 own  proper  colours:  we  muft  not  look 
 on  fin  through  the  mediums  of  profits,  and 
 pleafurcs,  and  contentments  of  this  world, 
 for  fo  we  miflake  fin:  but  the  foul  of  a 
 true  Chriflian  that  would  fee  fin  clearly, 
 he  muil  firip  it  or  all  content  and  quiet 
 that  ever  rhe  heart  received  in  it :  as  the 
 ndulrerer  i-avW  not  look  upon  fin  in  regard 
 of  the  fweetnefs  of  it,  nor  the  covetous 
 man  on  his  fin,  in  regard  of  the  profit  of 
 it :  you  that  are  fuch,  the  time  will  come 
 when  you  muft  die,  and  then  confider 
 what  good  thefe  finful  courfes  will  do  you: 
 how  will  you  judge  of  fin  then,  when  it 
 fhall  leave  a  blot  on  your  fouls,  and  a 
 guilt  on  your  confciences  ? 
 
 2.  A  man  muft  look  on  fin  in  the  ve- 
 nom of  it ;  and  that  you  may  do  partly,  if 
 you  compare  it  with  other  things,  and 
 partly,  if  you  look  at  it  in  reg.nrd  of  itfelf. 
 J .  Compare  fin  with  thofe  things  that  are 
 mod  fearful  and  horrible,  as,  fuppofeany 
 <bul  here  prefent  were  to  behold  the  dam- 
 ned in  hell,  if  the  Lord  fhould  give  any 
 one  of  you  a  little  peep-hole  into  hell, 
 that  you  faw  the  horror  of  the  damned, 
 then  propound  this  to  your  heart,  "What 
 are  thofe  pains  which  the  damned  endure  i 
 and  your  heart  will  fliake  and  quake  at  it ; 
 yet  the  kaft  fin  that  ever  you  did  commit, 
 is  a  greater  evil,  in  its  own  nature,  than 
 the  greaiefl  pains  of  the  damned  in  hell, 
 1.  Look  at  fin  fimply  as  in  itfelf,  what  is 
 it,  but  a  profeA  oppofing  of  God  himfelf  ? 
 A  finful  creature  joins  fide  with  the  devil, 
 and  comes  in  battle-array  againft  the  Lord, 
 
 B  IRTH, 
 
 and  files  in  the  face  of  the  Lord  God  of 
 hofis.  I  pray  you,  in  cold  blood,  confider 
 this,  and  fay,  '  Good  Lord,  what  a  finful 
 wretch  am  f  ?  that  a  poor  damned  wretch 
 of  die  earth  fliould  fiandin  defiance  againfl 
 God  !  that  I  Ihould  fiibmit  myltlf  to  the 
 devil,  and  oppofe  the  Lord  God  of  hofts!* 
 IL  Convit^tingly  ;  that  fin  may  be  fo  ta 
 us  as  it  is  in  itfelf;  and  that  difcovers  itfelf 
 in  thefe  two  particulars : 
 
 1.  When  wchi^vea  particular  apprehen- 
 fion  in  our  own  perfon,that  whatfoeverfin 
 is  in  general,  we  confefs  it  the  fame  in  our 
 own  fouls :  it  is  the  curfed  difiemper  of 
 our  hearts,  howfoever  we  hold  the  truth 
 in  general,  yet  when  we  come  to  our  own 
 fins,  to  deny  the  particulars.  The  adul- 
 terer confefieth  the  danger  and  filthinefs 
 of  that  fin,  in  grofs,  but  he  will  not  ap- 
 ply it   to  himfelf:  the  rule  therefore  is, 
 
 •  Arreft  thy  foul,  wholbever  thou  art,  of 
 thofe  fins  particularly,  whereof  thou  (land- 
 eft  guilty:'  to  thispurpofe,  lay, '  Is  mur- 
 ther,  and  pride,  and  urunkennefs,  and 
 uncleannefs  fuch  horrible  fins?  O  Lord, 
 it  was  my  heart  that  was  proud  and  vain; 
 it  was  my  tongue  that  fpoke  filthily,  and 
 blafphemoufly  ;  my  hand  that  wrought 
 wickednefs,  my  eye  that  was  wanton  ;  and 
 my  heart  that  was  unclean  and  filthy ; 
 Lord,  here  they  are :'  thus  bring  thy  heart 
 before  God. 
 
 2.  AVhen  the  foul  fits  down  with  the 
 audience  of  truth,  and  feeks  no  fhift  to 
 oppofe  truth  revealed ;  when  the  Lord 
 comes  to  make  racks  in  the  hearts  of  fuch 
 as  he  means  to  do  good  to,  the  text  faith, 
 He  ■will  reprovi  the  -world  of  fin,  John  x  vi. 
 8.  that  is,  He  will  convince  the  world  of 
 wickednefs ;  he  will  fet  the  foul  in  fuch  a 
 fiand,  that  it  fhall  have  nothing  to  lay  for 
 itfelf,  he  cannot  (hift  it  off.  The  miuifter 
 faith,  God  hates  fuch  and  fuch  a  fintier ; 
 
 *  And  the  Lord  hates  me  too,'  faith  the 
 foul,  'for  I  am  guilty  of  that  fm.'  Thus 
 many  a  time,  when  a  finner  comes  into 
 the  congreg:.rion  (if  the  Lord  pleafe  to 
 
 work 
 
The   NEW  B  IRTH. 
 
 •work  on  him)  the  mind  is  enlightened,  and 
 the  minifler  meets  with  his  corruptions,  as 
 if  he  were  in  his  bofom,  and  he  anfwers  ail 
 his  cavils,  and  takes  away  all  objections: 
 with  that  the  foul  begins  to  be  in  a  maze, 
 and  faith,  *  If  this  be  fo  (iS  it  is,  for 
 ought  I  kpow)  and  if  all  be  true  that  the 
 minilkr  (aith^  then  the  Lord  be  merciful 
 to  my  foul,  I  am  the  moll  miferable  finner 
 that  ever  was  born.' 
 
 UJe  of  advice.  You  that  know  your 
 fins,  that  you  may  fee  them  convi6tingly, 
 get  you  home  to  the  law,  and  look  into 
 the  glafs  thereof,  and  then  bundle  up  all 
 your  fins  thus :  *  So  many  fins  againfl 
 God  himfelf  in  the  firft  commandment,  a- 
 gainft  his  worfhip  in  the  fecond,  againft 
 his  name  in  the  third,  againft  his  fabbath 
 in  the  fourth:  nay,  all  our  thoughts, 
 words,  and  adtions,  all  of  them  have  been 
 fins,able  to  fink  our  fouls  into  the  bottom 
 of  hell.  And,  2.  That  you  may  fee  them 
 clearly,  confider  of  their  efFecft,  both  in 
 their  doom,  and  in  the  execution :  only 
 to  inftance  in  their  doom  ;  methinks  I  fee 
 the  Lord  of  heaven  and  earth,  and  his  at- 
 tributes appearing  before  him,  *  The  mer- 
 cy of  God,  the  goodnefs  of  God,  the 
 wifdom  of  God,  the  power  of  God,  the 
 patience,  and  long-fuffering  of  God,'  and 
 they  come  all  to  a  finner,  an  hypocrite, 
 or  to  a  carnal  profeflbr,  and  fay,  mercy 
 hath  relieved  you,  goodnefs  hath  fuccour- 
 cd  you,  wifdom  hath  inftruCled  you,  pow- 
 er hath  defended  you,  patience  hath  born 
 with  you,  long-fufFering  hath  endured 
 you:  now  all  thefe  comfortable  attributes 
 will  bid  you  adieu,  and  fay,  *  Farewel, 
 damned  fouls  ;  you  muft  go  hence  to  hell, 
 to  have  your  fellowfhip  with  damned 
 ghofts:  mercy  Ihall  never  more  relieve  you, 
 goodnefs  fliall  never  more  fuccour  you, 
 wifdom  ftiall  no  more  inftruft  you,  pow- 
 er (l^  all  never  more  defend  you,  patience 
 Ihall  never  more  bear  with  you,  long-fuf- 
 fering-'iiall  never  more  endure  with  you  :' 
 And  then  ihall  you  to  endlefs,  eafelefs,  and 
 
 remedilefs  torments,  where  you  will  ever 
 remember  your  fins,  and  fay,  *  My  cove- 
 toufnefs  and  pride  was  the  caufe  of  this,  I 
 may  thank  my  fins  for  this.  Think  of  thefe 
 things.l  befeech  you,ferioufly,and  fee  your 
 fins  here,  to  prevent  this  fight  hereafter. 
 
 SECT.     IIL 
 
 Senfe  of  Divine  wrath. 
 
 THE  finner  by  this  time  having  his 
 eyes  fo  far  opened  that  he  beholds 
 his  fins,  he  begins  then  to  confider.  That 
 God  hath  him  in  chafe  :  and  this  fenfe  of 
 Divine  wrath  difcovers  itfelf  in  thefe  two 
 particulars; 
 
 1.  It  works  a  fear  of  fome  evil  to  come. 
 
 2.  It  pofiefleth  the  foul  with  a  feeling 
 of  this  evil. 
 
 I.  The  foul  confiders,  that  the  punifii- 
 ment,  which  God  hath  threatened,  Ihall 
 be  executed  on  him  fooner  or  later ;  he 
 c*ies  therefore,  *  What  if  God  Ihould 
 damn  me  ?  God  may  do  it  ?  And  what  if 
 God  fhould  execute  his  vengeance  upoa 
 me  ?'  Thus  the  foul  fears  that  the  evil  dif- 
 covered  will  fall  upon  him  :  this  is  the  rea- 
 fon  of  thofe  phrafes  of  fcripture.  We  have 
 not  received  the  fpirit  of  bondage  to  fear 
 again,  Rom.  viii.  15.  the  fpirit  fhews  our 
 bondage,  and  thence  comes  this  fear :  again,. 
 Cod  hath  not  given  us  the  fpirit  of  fear  ^ 
 I  Tim.  i.  17.  that  is,  the  fpirit  of  bondage 
 that  works  fear.  It  is  with  a  foul  in  this 
 fear,  as  it  was  with  Belihazzar,  when  he 
 comrnanded  the  cups  to  be  brought  out  of 
 the  houfe  of  the  Lord;  Jn  hand-writing 
 carne  againji  him  on  the  "wall,  and  luhen 
 he  fanv  it,  his  thoughts  troubled  hifn,  and 
 his  face  began  to  gather  palenefs,  and  his 
 knees  knocked  againfl  one  another ;  Dan. 
 ix.  5.  as  if  he  fliould  fay,  '  Surely  there  is. 
 fome  ftrange  evil  appomted  for  me ;'  and 
 wLch  that  his  heart  began  to  tremble  and 
 fiiake :  juft  fo  it  is  with  this  fear  ;  he  that 
 runs  riot  in  the  way  of  wickednefs,  and 
 thinks  to  defpife  God's  Spirit,  and  to  hate 
 the  Lord  almighty,  and  to  rtfill  the  work 
 
62 
 
 The  NEW  BIRTH. 
 
 ofh'ts  grace;  now  it  may  be  there  comes 
 this  fear,  nnd  hand-writing  againjl  him, 
 and  then  he  cries,  *  Thefeare  my  fins,  and 
 thefe  are  the  plagues  and  judgments  threat- 
 ened againft  them,  and  therefore  why  not 
 I  be  damned  ?  why  may  not  I  be  plagued  ?' 
 2.  The  Lord  purfues  the  foul,  and  dif- 
 charges  that  evil  upon  him  which  was  for- 
 merly feared;  and  now  his  confcience  is 
 all  on  a  flame,  and  he  faith  to  himfelf,  '  O 
 1  have  finned,  and  offended  a  jufl  God,  and 
 therefore  I  muft  be  damned,  and  to  hell  I 
 muft  go:'  Now  the  foul  ihakes,  and  is 
 driven  beyond  itfelf,  and  would  utterly 
 faint,  but  that  the  Lord  upholds  it  with 
 one  hand,  as  he  be*ts  it  down  with  the  o- 
 ther;  he  thinks  every  thing  is  againft  him, 
 he  thinks  the  fire  burns  to  confume  him, 
 and  that  the  air  will  poifon  him,  and  that 
 hell-mouth  gapes  under  him,and  that  God's 
 wrath  hangs  over  him,  and,  if  now  the 
 Lord  fliould  but  take  away  his  life,  that  he 
 fhould  tumble  down  headlong  into  the 
 bottomlefs  hell:  fliould  any  man,  or  mi- 
 nifter  perfuade  the  foul  in  this  cafe  to  go 
 to  heaven  for  mercy,  it  replies  in  this  man- 
 ner, *  Shall  I  repair  to  God  ?  O  that's  my 
 trouble  !  is  he  not  that  great  God,  whofe 
 juftice,  and  mercy,  and  patience  I  have  a- 
 bufed  ?  And  is  not  he  the  great  God  of 
 heaven  and  earth,  that  hath  been  incenfed 
 againft  me  ?  Oh,  with  what  a  face  can  I 
 appear  before  him  ?  and  with  what  heart 
 can  I  look  for  any  mercy  from  him  ?  I  have 
 wronged  his  juftice,  and  can  his  juftice  par- 
 don me  ?  I  have  abufed  his  mercy,  and 
 can  his  mercy  pity  me  ?  What,  fuch  a 
 wretch  as  I  am?  If  I  had  never  enjoyed  the 
 means  of  mercy,  I  might  have  had  fome 
 plea  for  myfelf ;  but  oh,  I  have  refufed 
 that  mercy,  and  have  trampled  the  blood 
 of  Chrift  under  my  feet,  and  can  I  look 
 for  any  mercy  ?  No,  no,  I  fee  the  wrath 
 of  the  Lord  incenfed  againft  me,  and  that's 
 all  I  look  for. 
 
 SECT.     IV. 
 
 Sorrcw  for  fin. 
 
 THE  next  ftep  is  forrow  for  fin  ;  con- 
 cerning which,  are  two  queftions: 
 
 1 .  Whether  it  be  a  work  of  faving  grace? 
 
 2.  AVhether  God  work  it  in #11  alike? 
 To  the  firft,  I  anfwer,There  is  a  double 
 
 forrow,  one  in  preparation,  the  other  in 
 fa  notification:  they  differ  thus;  forrow  in 
 preparation,  is  when  the  word  of  God 
 leaves  an  impreffion  upon  the  heart  of  a 
 man,  fo  that  the  heart  of  itfelf  is  as  it  were 
 a  patient,  and  only  bears  the  blow  of  the 
 Spirit ;  and  hence  come  all  thofe  phrafesof 
 fcripture,  as  wounded,  pierced,  pricked, 
 in  the  pafTive  voice  :  fo  that  this  forrow  is 
 rather  a  forrow  wrought  on  me,  than  any 
 work  coming  from  any  fpiritual  ability  in 
 me:  but  forrow  in  fancStification  flows 
 from  a  fpiritual  principle  of  grace,  and 
 from  that  power  which  the  heart  hath 
 formerly  received  from  God's  Spirit;  fo 
 that  in  this  a  man  is  a  free  worker  :  now 
 both  thefe  are  faving  forrows,  but  they 
 differ  marveloufly ;  many  think,  that  every 
 faving  work,  is  a  fandlifying  work,  which 
 is  falfe:  Thofe  "whom  he  calleth,  (faith  the 
 apoftle)  them  he  alfo  juflifies,  and  "whom 
 he  jufijies,  he  glorifies^  Rom.  viii,  30. 
 You  may  obferve,  that  glorification  in  this 
 place  implies  fan£tification  here,  and  glory 
 hereafter;  now  before  glorification,  you 
 fee  there  is  juftification  and  vocation,  and 
 both  thefe  are  faving. 
 
 To  the  fecond,  I  anfwer,  Howfoever 
 this  work  is  the  fame  in  all  for  fubftance, 
 yet  in  a  different  manner  it  is  wrought  in 
 moft  :  two  men  are  pricked,  the  one  with 
 a  pin,  the  other  with  a  fpear;  two  men  are 
 cut,  the  one  with  a  pen-knife,  the  other 
 with  a  fword  :  fo  the  Lord  deals  kindly 
 and  gently  with  one  foul,and  roughly  with 
 another :  there  is  the  melting  of  a  thing, 
 and  the  breaking  of  it  with  hammers;  fb 
 there  is  a  difference  in  perlbns :  for  in- 
 ftance,  if  the  perfon  be  a  fcandalous  liver, 
 
 and 
 
and  an  oppofer  of  God  and  his  grace.  2. 
 If  a  man  hath  harboured  a  fikhy  heart, 
 and  continues  long  in  fin.  3.  If  a  man 
 hath  been  confident  in  a  formal  civil 
 courfe.  4.  If  God  purpofe  by  fome  man 
 to  do  fome  extraordinary  great  work  :  in 
 all  thcfe  four  cafes  he  lays  an  heavy  blow 
 on  the  heart,  the  Lord  will  bruife  them, 
 and  rend  the  caul  of  their  hearts,  and 
 make  them  feek  to  a  faithful  minifter  for 
 direftion,  and  to  a  poor  Chriftian  for 
 counfel,  whom  before  they  defpifed.  But 
 if  the  foul  be  trained  up  among  godly  pa- 
 rents, and  live  under  a  foul-faving  mini- 
 ftry,  the  Lord  may  reform  this  man,  and 
 cut  him  off  from  his  corruptions  kindly, 
 and  break  his  heart  fecretly,  in  the  appre- 
 henfion  of  his  fins,  and  yet  the  world  never 
 fee  it.  In  both  thefe  we  have  an  example 
 in  Lydia  and  the  Jaylor  :  Lydia  was  a  fin- 
 ful  woman,  and  God  opened  her  eyes  and 
 melted  her  heart  kindly,  and  brought  her 
 to  a  tafte  of  his  goodnefs  here,  and  glory 
 hereafter  :  but  the  Jaylor  was  an  outragi- 
 ous,  rebellious  wretch,  for  when  the  a- 
 poflles  were  committed  to  prifon,  he  laid 
 them  up  in  flocks,  and  whipped  them  fore, 
 now  there  was  much  work  to  bring  this 
 man  home  :  when  the  apoftles  were  finging 
 pfalms,  there  came  an  earthquake,  which 
 made  the  prifon-doors  flie  open,  and  the 
 prifoners  fetters  to  fall  off,  but  yet  the  jay- 
 Jor's  heart  would  not  fliake  :  at  lalf  the 
 Lord  did  ihake  his  heart  too,  and  he  came 
 trembling,  and  was  ready  to  lay  violent 
 hands  upon  himfelf,  becaufe  he  thought 
 the  prifoners  had  been  fled  ;  but  the  apo- 
 flles  cried  to  hiin.  Do  thyfdfno  hs^rm,  for 
 ive  are  all  here.  With  ihct  he  fell  down 
 before  them,  and  faid,  IVlen  and  brtthreriy 
 luhatjhall  I  do  to  be  favcU?  Arts  r.vi.  ^?o. 
 For  conclufion,  give  n^e  a  Chriftisn  ihat 
 God  doth  plcale  to  wotk  upon  in  :nis  ex- 
 traordinary manner,  and  to  break  his 
 heart  foundly,  and  to  throw  him  dovv:i  to 
 purpofe,  though  it  coft  him  full  dear,  this 
 man  walks  ordinarily  with  more  care  and 
 
 rhe    NEW  BIRTH.  63 
 
 confcience,  and  hath  more  comfort  com- 
 ing to  himfelf,  and  gives  more  glory  unto 
 
 God. 
 
 Ufe.  I.  Is  it  fo,  that  the  foul  of  a  man 
 is  thus  pierced  to  the  quick,  and  run 
 through  by  the  wrath  of  the  Almighty  ? 
 then  let  this  teach  all  how  to  carry  them- 
 felves  towards  fuch  as  God  hath  dealt 
 withal  :  Are  they  pierced  men  ?  O  pity 
 them !  let  our  foul,  O  let  the  bowels  of 
 commiferation  and  compafTion  be  let  out 
 toward  them  !  let  us  never  eeafe  to  do 
 good  to  them,  to  the  very  uttermofl  of  our 
 powers:  and  to  the  performance  of  this, 
 reafon  and  religion  and  pity,  methinks, 
 fhould  move  us :  hear  the  cry,  '  Oh  (faith 
 the  poor  foul),  will  thefe  and  thefe  fins 
 never  be  pardoned  ?  Will  this  proud  heat t 
 never  be  humbled  V  Thus  the  foul  fighs 
 and  mourns,  and  fays,  '  O  Lord,  I  fee  this 
 fin,  and  feel  the  burden  of  it,  and  yet  I 
 have  not  an  heart  to  be  humbled  for  it, 
 rfor  to  be  free  from  it :  O  when  will  it 
 once  be  ?'  Did  you  but  know  this,  it  would 
 make  your  hearts  bleed  to  hear  him  :  Oh  ! 
 the  fword  of  the  Almighty  hath  pierced 
 through  his  heart,  and  he  is  breathing  out 
 his  foirow,  as  tho'  he  were  going  down 
 to  hell,  and  he  faith,  '  If  there  be  any  mer- 
 cy,  any  love,  any  fellowfliip  of  the  Spirit^ 
 have  mercy  upon  me  a  poor  creature,  that 
 am  under  the  burden  of  the  Almighty  !" 
 O  pray,  and  pity  thefe  wounds  and  vexa- 
 tions of  fpirit,  which  no  man  finds  nor 
 feels,  but  he  that  hath  been  thus  wound- 
 ed. It  is  afign  of  afoul  wholly  devoted  ta 
 deftrurtion,  that  hath  a  defperate  difdaiti 
 againft  poor  wounded  creatures :  is  it  pcf- 
 fible  there  fiiould  harboi-r  fuch  a  fpirit  in 
 any  man  ?  If  the  devil  himfelf  were  incar- 
 nate, I  cannot  conceive  what  he  could  da 
 worfe. 
 
 U/e.  2.  If  ever  thou  wouldeft  be  com- 
 forted, and  receive  mercy  from  God,,  la- 
 bour never  to  be  quiet,  till  thou  dofl  bring 
 thy  heart  to  a  right  pitch  of  forrow  ;  thou 
 hafl  a  little  flight  forrow,  but  oh  !  labour 
 
 to 
 
64 
 
 The   NEW  BIRTH. 
 
 to  have  thy  heart  truly  touched,  that  at 
 laid  it  may  break  in  regard  of  thy  many 
 diftempers;  remember,  the  longer  feed- 
 time,  the  greater  harveft  :  Bleffcd  are  they 
 that  mourn,  for  they  (hall  be  comforted, 
 Matth.  V.  4.  But  TOO  to  you  that  are  at  eafe 
 in  Zion,  Amos  vi.  i .  Thou  hadfl;  better 
 now  be  wounded,  than  everlaftingly  tor- 
 mented; and  therefore  if  thou  dcfireft  to 
 fee  God's  face  with  comfort,if  thou  wouldft 
 hear  Chrift  fay,  '  Come,  thou  poor  heavy- 
 hearted  finner,  I  will  eafe  thee,'  labour  to 
 lay  load  on  thy  heart,  with  forrow  for  thy 
 fin ;  O  what  a  comfort  (hall  a  poor  bro- 
 ken heart  find  in  that  day  ! 
 
 S  EC  T.     V. 
 
 The  extent  of  this  forrow. 
 
 Hitherto  of  Contrition ;  the  next  work 
 is  Humiliation,  which  differs  from 
 the  other,  not  in  fubftance,  but  circum- 
 ftance:  for  humiliation,  as  I  take  it,  is 
 only  the  extent  of  forrow  for  fin,  of  which 
 we  have  fpoken  ;  and  it  contains  thefe  two 
 duties.  I.  Submiffion.  2.  Contentednefs, 
 to  be  at  the  Lord's  difpofal. 
 
 •  The  firfl  part  of  Humiliation,  Is  fubraif- 
 fion,  which  is  wrought  thus  :  the  finner 
 having  now  had  a  fight  of  his  fins,and  a  for- 
 row in  fome  meafure  for  fin,  he  feeks  far 
 and  wide,  improves  all  means,  and  takes 
 up  all  duties,  that  if  it  were  pofiible,  he 
 might  heal  his  wounded  foul :  thus  feek- 
 ing  and  feeking,  but  finding  no  fuccefs  in 
 what  he  hath  or  doeih,  he  is  forced  at  laft, 
 in  his  defpairing  condition,  to  make  trial 
 of  the  Lord  :  it  is  true,  for  the  prefcnt  he 
 apprehends  God  to  be  juft,  and  to  be  in- 
 ccnfcd  againfi  him,  he  hath  no  experience 
 of  God's  favour  for  the  while,  no  certain- 
 ty how  he  (liall  fpeed,  if  he  go  to  the  Lord; 
 yet  bccaufe  he  fees  he  canno  be  worle 
 than  he  is,  and  that  none  can  help  him  but 
 God,  if  it  would  pleafe  him  ;  therefore  he 
 f?lls  at  the  footUool  of  mercy,  and  he  lies 
 grovelling  at  the  gate  of  grace,  and  lub- 
 mlts  himfdf  to  the  Lord,  to  do  with  him 
 
 as  pleafeth  himfelf,  or  as  it  feemeth  good 
 in  his  eyes. 
 
 This  was  the  Ninevites  cafe,  when  Jo- 
 nah had  denounced  that  heavy  judgment, 
 and  as  it  were,  thrown  wilJfire  about  the 
 Areets,  faying,  Within  forty  days  Nineveh 
 fhall  be  dcfiroyed,  Jon.  iii.  9.  See  what 
 they  refolved  upon.  They  faftcd  and  pray- 
 ed, and  put  en  fackcioth  and  afjes  ;  who 
 can  tell,  fa  id  they,  but  God  may  turn,  and 
 repent  him  of  his  fierce  wrath,  that  we 
 perijh  not  ?  As  if  they  had  fud,  '  We 
 know  not  what  God  will  do,  but  this  we 
 know,  that  we  cannot  oppofe  his  judg- 
 ments, nor  fuccour  ourfelves  :'  Thus  it  is 
 with  a  finner,  when  he  feeth  hell-fire  to 
 fla(h  in  his  face,  and  that  he  cannot  fuc- 
 cour himfelf,  then  he  faith,  *  This  I  know, 
 that  all  the  means  in  the  world  cannot  fave 
 me,  yet  who  can  tell,  but  the  Lord  may 
 have  mercy  on  me,  and  cure  this  diftrefied 
 confcience,  and  heal  all  thefe  wounds  that 
 fin  hath  made  in  my  foul  V  This  is  the 
 lively  picture  of  the  foul  in  this  cafe. 
 
 Or  for  a  further  light,  this  fubjedion 
 difcovers  itfelf  in  four  particulars. 
 
 1 .  He  feeth  and  confefieth  that  the  Lord, 
 for  ought  he  knows,  will  proceed  in  juftice 
 againft  him,  and  execute  upon  him  thofe 
 plagues  that  God  hath  threatened,  and  his 
 fins  have  deferved;  he  feeth  that  jufiice  is 
 not  yet  faiisfied,  and  ihofe  reckonings  be- 
 tween God  and  him  are  not  yet  made  up, 
 and  therefore  he  cannot  apprehend  but 
 that  God  will  take  vengeance  on  him  : 
 whatelfe?  when  he  hath  done  all  he  can, 
 he  is  unprofitable  ftill;  jufiice  remains  un- 
 fatisfied,  and  faith,  '  Thou  hall  finned, 
 and  I  am  wronged,  and  therefore  thou 
 flialt  die'. 
 
 2.  He  conceives,  that  what  God  will  do, 
 that  he  will  do,  and  he  cannot  avoid  it ;  if 
 the  Lord  will  come,  and  require  the  glo- 
 ry of  his  juftice  againft  him,  there  is  no 
 way  to  avoid  it,  nor  to  bear  it;  and  this 
 cruiheth  the  heart,  arid  makes  the  foul  to 
 be  beyond  all  llufts  and  evafions,  whereby 
 
 it 
 
The   NEW  B  I  RT  H.  6j 
 
 It  may  feem  to  avoid  the  dint  of  the  Lord's  pifture  of  thofe  poor  famidied  lepers  may 
 
 blow.  fitly  refemble  this  poor  finner,  when  the 
 
 3.  He  cafts  away  his  weapons,  and  falls  famine  was  great  in  Samaria,  There  were 
 
 down  before  the  Lord,  and  refigns  himfelf  four  leprous  men  fate  in  the  gate  of  the  ci- 
 
 into  the  fovereign  power  and  command  of  ty,  and  they  faid^  Why  fit  we  here  until  we 
 
 God.     Thus  David,  when  the  Lord  cart  die?  if  we  enter  into  the  city  ^  the  famine 
 
 him  out  of  his  kingdom,  he  faid  to  Zadok,  is  there,  and  if  u'<?  fit  here,  we  die  alfo  \ 
 
 Carry  back  the  ark  of  Cod  into  the  city  ;  if  rtow  therefore,  let  us  fall  into  the  hands  of 
 
 J  Jha  I  I  find  favour  in  the  eyes  of  the  Lord,  our  enemies,  and  if  they  fave  us  alive,  we 
 
 he  vjill  bring  me  back  again,  and  fhew  me 
 both  it  and  his  habitation :  but  if  he  thus  fay 
 to  me,  I  have  no  delight  in  thee :  behold, 
 here  I  am,  let  him  do  with  me  as  feemeth 
 good  in  his  eyes,  2  Sam.  xv.  25,  26.  This 
 is  the  frame  of  a  poor  foul ;  when  a  poor 
 finner  will  ftand  upon  his  privileges,  the 
 Lord  faith,  *  Bear  my  juftice,  and  defend 
 thyfelf  by  all  thou  haft,  or  canft  do  :  and 
 the  foul  anfwereth,  I  am  thy  fervant,  Lord, 
 do  what  is  good  in  thine  eyes,  I  cannot 
 fuccour  myfelf.' 
 
 4.  The  foul  freely  acknowledgeth,  that 
 it  is  in  God's  power  to  do  with  him,  and 
 difpofe  of  him  as  he  will;  and  therefore  he 
 lies  and  licks  the  dull,  and  cries,  Mercy, 
 Mercy,  Lord  :  he  thinks  not  to  purchafe 
 mercy  at  the  Lord's  hands,  but  only  faith, 
 *  It  is  in  God's  good  pleafure  to  do  with 
 me  as  he  will :'  only  he  looks  for  favour, 
 and  cries,  *  mercy,  Lord,  mercy  to  this  poor 
 diftrefled  foul  of  mine :'  O,  (replies  the 
 Lord)  doll  thou  need  mercy  ?  Cannot  thy 
 Hearing,  and  Praying,  and  Fading  carry 
 thee  to  heaven  without  hazard  ?  Gird  up 
 now  thy  loins,  and  make  thy  ferventeft 
 prayers,  and  let  them  meet  my  juftice,  and 
 fee  if  they  can  bear  my  wrath,  or  purchafe 
 any  mercy  :  '  No,  no,  (faith  the  finner)  I 
 know  it,  by  lamentable  experience,  that  all 
 my  prayers  and  performances  will  never 
 procure  peace  to  my  foul,  nor  give  any  fa- 
 tisfa<ftion  to  thy  juftice,  I  only  pray  for 
 mercy,  and  I  delire  only  to  hear  fome  news 
 of  mercy,  to  relieve  this  miferable,  wretch- 
 ed foul  of  mine  ;  it  is  only  mercy  that  muft 
 help  me;  O  mercy,  if  it  be  poflible,  to  this 
 poor  diftrelTed  foul  of  mine.'  Merhinks  the 
 
 fh all  live,  and  if  they  kill  us,  we  f)all  but 
 die,  2  Kings  vii.  3,  4.  They  had  but  one 
 means  to  fuccour  themfelves  withal,  and 
 that  was  to  go  into  the  camp  of  the  ene- 
 mies, and  there,  as  it  happened,  they  were 
 relieved.  This  is  the  lively  pi61ure  of  a 
 poor  finner  in  this  defpairing  condition, 
 when  he  feeth  the  wrath  of  God  purfuing 
 him,  and  that  the  Lord  hath  befet  him  on. 
 every  fide  ;  at  lad  he  refolves  thus  with 
 himfelf,  '  If  I  go  and  reft  on  my  privileges, 
 there  is  nothing  but  emptinefs;  and  if  I 
 Xeft  in  my  natural  condition,  I  peri{h  there 
 alfo:  let  me  therefore  fall  into  the  hands 
 of  the  Lord  of  hofts.  I  confefs  he  hath 
 been  provoked  by  me,  and  for  ought  I  fee 
 he  is  mine  enemy  ;  I  am  now  a  damned 
 man,  and  if  the  Lord  caft  me  out  of  his 
 prefence,  I  can  be  but  damned,'  And  then 
 he  comes  to  the  Lord,  and  he  falls  dov/n 
 before  the  footftool  of  a  confuming  God, 
 and  faith,  as  Job  did,  *  What  ftiall  I  fay 
 unto  thee,  O  thou  Preferver  of  men  ?  I 
 have  no  reafon  to  plead  for  myfelf,  and  I 
 have  no  power  to  fuccour  myfelf,  my  ac- 
 cufations  are  my  heft  excufe,  all  the  pri- 
 vileges of  the  world  cannot  juftifie  me,  and 
 all  my  duties  cannot  fave  me  ;  if  there  be 
 any  mercy  left,  O  fuccour  a  poordiftreffed 
 finner  in  the  very  gall  of  bitternefs.'  This 
 is  the  behaviour  of  the  foul  in  this  work  of 
 fubjeflion. 
 
 The  fecond  part  of  humiliation,  is,  con- 
 tentednefs  to  be  at  the  Lord's  difpofal ; 
 and  this  point  is  of  an  higher  pitch  than 
 the  former :  for  example,  take  a  debtor 
 who  hath  ufed  all  means  to  avoid  the  cre- 
 ditor, in  the  end,  he  feeth  he  cannot  avoid 
 K  the 
 
66 
 
 The   NEW  B  IRTH, 
 
 theTuit,  and  to  bear  It  he  is  not  able :  there- 
 fore the  onl}'  way  is'to  come  in,  and  to  yield 
 himfelfinto  his  creditor's  hands;  butfuppofe 
 the  creditor  fhould  exadl  the  utmoft:,  and 
 throw  him  into  prifon,  to  be  content  now 
 to  undergo  the  hardeft  dealing,  it  is  an  hard 
 matter,  and  a  further  degree.  So  v.-hen 
 the  foul  hath  offered  himfelf,  and  he  feeth 
 that  God's  writs  are  out  againft  him,  and 
 he  is  not  able  (whenfoever  the  judgment 
 comes)  to  avoid  it,  nor  to  bear  it,  there- 
 fore he  fubmits  himfelf,  and  faith,  *  Lord, 
 whither  fliall  I  go  ?  thy  anger  is  heavy  and 
 unavoidable  ;'  nay,  whatfoever  God  re- 
 quires, the  foul  lays  his  hand  on  his  mouth, 
 and  goes  away  conftnted,  and  well  fatisfied, 
 and  hath  nothing  at  all  to  fay  againfl  the 
 Lord.  This  is  the  nature  of  Contentednefs. 
 
 Or,  for  a  further  light,  this  contented- 
 nefs difcovers  itfelf  in  thefe  three  following 
 particulars : 
 
 I.  The  foul  reflefls  on  God's  mercy, 
 which  though  he  begged  when  he  fubmit- 
 ted,  yet  now  he  feeth  fo  much  corruption 
 and  unworthinefs  in  himfelf,  that  he  ac- 
 l^n.owlcdgcih  himfelf  unfit  for  mercy:  O 
 mercy,  mercy,Lord  !  What?  faith theLord, 
 I  had  thought  your  own  duties  would  have 
 ■purchafed  mercy :  *  O  no,  faith  the  foul, 
 it  is  only  mercy  that  muft  relieve  and  fuc- 
 cour  me  ;  but  fuch  is  my  vilenefs,  that  I 
 am  not  fit  for  the  leafl  mercy  and  favour ; 
 and  fuch  is  the  wickednef*  of  this  wretch- 
 ed heart  of  mine,  that  whatfoever  are  the 
 grcateft  plagues,  I  am  worthy  of  them  all, 
 though  never  fo  unfupportable :  all  the 
 iudgments  that  God  hath  threatened,  and 
 prepared  for  the  devil  and  his  angels,  they 
 are  all  due  to  my  wretched  foul ;  O,  faith 
 the  foul,  had  the  devils  the  like  hopes, 
 and  means,  and  patience  that  I  have  enjoy- 
 ed, for  ought  I  know,  they  would  have 
 been  better  than  I  am.'  It  is  that  which 
 lliames  the  foul  in  all  his  forrows,  and  makes 
 him  fay,  *  Had  they  the  like  mercy  ?  O  thofe 
 fweet  comforts,  and  thofe  precious  promifes 
 that  1  have  had .!  how  many  heavy  journeys 
 
 hath  the  Lord  Jefus  made  to  mc  ?  How  oft- 
 en hath  he  knocked  at  my  heart,  and  faid, 
 Come  to  me,  ye  rcbelliour:  children  ;  turn 
 ye,  turn  ye,  why  will  ye  die  ?  O  that  mer- 
 cy that  hath  followed  me  from  my  houfe 
 to  my  walk,  and  from  thence  to  my  clo- 
 fet ;  her6  mercy  hath  conferred  with  mc, 
 and  there  mercy  hath  wooed  me ;  yea,  in 
 my  night-thoughts,  when  1  awaked,  mercy 
 kneeled  down  bef'^'re  me,  and  befought  me 
 to  reno\ince  my  bad  courfes,  yet  I  rcfufed 
 mercy,  and  would  needs  have  mine  own 
 will ;  had  the  devil  but  fuch  hopes,  and  fuch 
 offers  of  mercy,  tl.ey  thai  tremble  now  for 
 want  of  mercy,  they  would,  for  ought  I 
 know,  have  given  entertainment  to  it;  and 
 what,  do  I  leek  for  mercy  ?  iliall  I  talk  of 
 mercy  >  What,  I  mercy  ?  1  he  leafl  of  God's 
 mercies  are  too  good  for  rne,  and  the  hea- 
 vieA  of  God's  plagues  are  too  little  for  me; 
 I  fuppofe  (for  fo  is  my  opinion)  that  God 
 cannot  do  more  againft  me  than  Ihavejuft- 
 ly  deferved,  but  be  fure,  God  will  not  lay 
 more  upon  me  than  I  am  juflly  worthy  of.* 
 Nay,  lure  it  is,  the  foul  cannot  bear  nor 
 fuffer  fo  much  as  he  hath  deferved,  if  God 
 fliould  proceed  in  rigour  with  him ;  there- 
 fore it  reafons  thus :  *  I,  only  for  one  fin, 
 defcrve  eternal  condemnation,  for  the  wa- 
 ges of  all  fin  is  death,  being  committed  a« 
 gainft  divine  jufiice,  and  again  ft  an  infinite 
 majefly ;  and  then  what  do  all  thefe  my 
 fins  deferve,  committed  and  continued  in, 
 againfl  all  checks  of  confcience,  and  cor- 
 redlions,  and  the  light  of  God's  word  !  hell 
 is  too  good,  and  ten  thoufand  hells  too  lit- 
 tle to  torment  fuch  a  wretch  as  1  am :  what, 
 I  mercy  ?  I  am  afliamed  to  expctSl  it ;  with 
 what  heart,  I  pray  you,  can  1  beg  this  mer- 
 cy, which  I  have  trodden  vujdcr  my  feet  ? 
 The  Lord  hath  often  wooed  me,  and  when 
 his  wounds  were  bleeding,  and  his  fide  gor- 
 ed, and  his  hideous  cries  coming  into  mine 
 ears,'  My  God,  my  God,  why  haft  thou  for- 
 faken  me  ?  '  then,  evert  then  this  Chrifl  have 
 I  flighted,  and  made  nothing  of  his  blood  ; 
 and  can  this  blood  of  Chrift  do  me  now  a- 
 
 ny 
 
The 
 
 ny  fervlce  ?  Indeed  I  crave  grace,  but  how 
 do  I  think  to  receive  any  ?  All  the  pillars 
 of  the  church  can  teftifie  how  often  grace 
 and  mercy  have  been  olfered  and  offered, 
 but  I  have  ever  refufed  :  how  then  can  I 
 beg  any  grace?  O  this  flnbbornnefs  and 
 villainy,  and  this  wretchednefs  of  mine  ! 
 v/hat,  I  mercy  ?  it  is  more  than  1  can  ex- 
 pert, I  am  not  worthy  of  any  ;  Oh  no,  I 
 am  only  worthy  to  be  caft  out  for  ever.' 
 2.  The  foul  reflertson  juftice,  and  now 
 it  acknowledgeth  the  equity  of  God's  deal- 
 ings, be  they  never  fo  harfh  ;  he  confefTeth 
 that  he  is  as  clay  in  the  hands  of  the  pot- 
 ter, and  the  Lord  may  deal  with  him  as  he 
 will ;  yea,  the  foul  is  driven  to  an  amaze- 
 ment at  the  Lord's  patience,  and  that  he 
 hath  been  pleafed  to  reprive  him  fo  long, 
 that  God  hath  not  cafl:  him  out  of  his  pre- 
 fence,  and  fent  him  down  to  hell  long  ago : 
 it  is  the  frame  of  the  fpirit  which  the  poor 
 lamenting  church  had,  //  is  of  the  Lord's 
 mercy  that  we  are  not  confumed,  hecaufe  his 
 compajfions  fail  not.  Lam.  iii.  22.    When 
 the  Lord  hath  humbled  the  heart  of  a  drunk- 
 ard or  adulterer,  he  begins  thus  to  think 
 with  himfelf,  *  The  Lord  faw  all  the  evils 
 I  committed;'  and  what  then  ?  O  then  the 
 foul  admires  that  ever  God's  juftice  was  a- 
 ble  to  bear  with  fuch  a  monfter,  and  that 
 God  did  not  confound  him  in  his  drunken- 
 nefs,  or  burning  lufts,  and  caft  him  down 
 into  hell.    *  Oh,  faith  he,  It  isbecaufe  his 
 mercies  fail  not,  that  my  life  and  all  have 
 not  failed  long  ago.'     Hence  it  is  that  the 
 foul  will  not  maintain  any  kind  of  mur- 
 muring, or  heart-rifing  againft  the  Lord's 
 dealings;  or,  if  nature  and  corruption  will 
 be  ftriving  fometimes,  and  fay, 
 not  my  prayers  anfwered  ?  I  know  fuch  a 
 foul  humbled,  and  I  fee  fuch  a  foul  com- 
 forted, and  why  not  I  as  well  as  he  V  Then 
 the  foul  Rifles,  and  crufiieih,  and  choaks 
 thcfe  wretched  diftempers,  and  doih  alfo 
 abafeitfelfbefore  the  Lord,  faying,  ^  What 
 if  God  will  not  hear  my  prayers,    .vhat  if 
 God  will  not  pacific  my  confcience,  cloth 
 
 JSt  E  W  B  I  R  T  n,  67 
 
 the  Lord  do  me  any  wrong  ?  Vile  hell- 
 hound that  I  am,  I  have  my  fin  and  my 
 fhame  ;  wrath  is  my  portion,  and  hell  is 
 my  place,  tliither  may  I  go  when  I  will, 
 it  is  mercy  that  God  thus  deals  with  me,' 
 And  now  the  foul  clears  God  in  his  juftice, 
 and  faith,  *  It  is  juft  with  God  that  all  the 
 prayers  which  come  from  this  filthy  heart 
 of  mine,  fliould  be  abhorred,  and  that  all 
 my  labours,  in  holy  duties  ftiould  never 
 be  bleffed  ;  it  is  I  that  have  finned  againft 
 checks  of  confcience,  againft  knowledge, 
 againft  heaven,  and  therefore  it  is  juft  that 
 I  (hould  carry  this  horror  of  heart  with  me 
 to  the  grave;  it  is  I  that  have  abufed  mer- 
 cy, and  therefore  it  is  juft  that  I  ftiould  go 
 with  a  tormenting  confcience  down  into 
 hell :  and  O  that  (if  I  be  in  hell)  I  might 
 have  a  fpirit  to  glorify  and  juftifie  thy  name 
 there ;  and  fay,  now  I  am  come  down  to 
 hell  among  you  damned  creatures,  but  the 
 liord  is  righteous  and  blefled  for  ever  in 
 all  his  doings  and  dealings,  and  I  am  juftly 
 condemned.' 
 
 3.  Hence  the  foul  comes  to  be  quiet  and 
 frameable  under  the  heavy  hand  of  God  in 
 that  helplefs  condition  wherein  he  is ;  it 
 takes  the  blow,  and  lies  under  the  burthen, 
 and  goes  away  quietly  and  patiently  :  O 
 this  is  an  heart  worth  gold  !  '  O,  faith  he, 
 it  is  fit  that  God  fhould  glorifie  himfelf, 
 though  I  be  damned  for  ever,  for  I  deferve 
 the  worft  :  whatfoever  I  have,  it  is  the  re- 
 ward of  my  own  works,  and  the  end  of 
 my  own  ways:  if  I  be  damned,  I  may  thank 
 my  pride,  and  my  ftubbornnefs,  and  my 
 peevilhnefs  of  fpirit :  what,  ftiall  I  repine 
 againft  the  Lord,  hecaufe  his  wrath  and  his 
 Why  are  difpleafure  lies  heavy  upon  me  !  Oh  no  ! 
 let  me  repine  againft  my  fin,  the  caufe  of 
 all ;  let  me  grudge  againft  my  bafe  heart 
 that  hath  nouriOied  thefe  adders  in  my  bo- 
 fom,  but  let  me  blefs  the  Lord,  and  not 
 fpeak  one  word  againft  him.'  Thus  David, 
 /  held  my  tongue,  laith  he,  and  f pake  no- 
 thing, hecaufe  thou  Lord  haft  done  it,  Pfal. 
 xxxix.  9.  So  the  foul,  when  the  fentence 
 K2  of 
 
6H  The    NEW 
 
 of  condemnation  Is  even  fclzing  upon  him, 
 and  God  feems  to  call  him  out  of  his  fa- 
 vour, then  he  cries,  *  I  confefs  God  is  juft, 
 and  therefore  I  blefs  his  name,  and  yield 
 vinto  him  ;  but  fin  is  the  worker  of  all  this 
 rnifery  on  me.'  Jeremiah  pleading  the  cafe 
 of  the  church,  now  going  to  captivity,  Wo 
 is  me  for  my  hurt^  faith  he,  my  wound  is 
 grievous ;  hut  I faidy  truly  this  is  my  grief 
 and  I  mufl  bear  it,  Jer.  ji.  19.  Such  is 
 the  frame  of  an  heart  truly  humbled,  it  is 
 content  to  take  all  to  itfelf,  and  fo  to  be 
 rjuiet,  faying,  '  This  is  my  wound,  and  I 
 mufl  bear  it:  this  is  my  fcrrow,  and  I  will 
 i'litier  it.'  Thus  you  fee  what  is  the  behavi- 
 our of  the  foul  in  Bbis  contentednefs  to  be 
 -at  the  Lord's  difpofal. 
 
 Ohjefl.  But  fome  may  objecV,  '  Mufl  the 
 -^oul,  or  ought  the  foul  to  be  thus  content 
 to  be  left  in  this  damnable  condition  V 
 
 ylyifw.  For  anfwer,  This  contentednefs 
 implies  two  things;    i.  A  carnal  fecurity, 
 and  a  rcgardlefnefs  of  a  man's  eflate,  and 
 this  is  a  mofl  curfed  fin.  2 .  A'calmnefs  of  foul, 
 not  murmuring  againfl  the  Lord's  difpen- 
 fation  towards  him  ;  and  this  contentednefs 
 is  ever  accompanied  with  the  fight  of  a 
 •  man's  fin,  and  fuing  for  mercy :  it  ever  im- 
 proves all  means  and  helps  that  may  bring 
 him  nearer  to  God  ;  but  if  mercy  fliall  de- 
 ny it,  the  foul  is  fatisfied,  and  refts  wellapay- 
 ,    cd,  [contented]  :  and  thiscontentednefs(op- 
 pofedtoquarrellingwiththe  Almighty)  eve- 
 ry humbled  foul  doth  attain  to,  tho'in  every 
 one  it  is  not  fo  plainly  feen.    To  give  it  in 
 a  com  pari  fon  :  A  thief  taken  for  robbery, 
 on  whom  the  fentence  of  death  hath  pafTed, 
 he  fliould  not  neglcdl  the  means  to  get  a 
 pardon,  and  yet  if  he  cannot  procure  it, 
 he  mult  rot  murmur  againfl  the  judge  for 
 condemning  him  to  death,  becaule  he  hath 
 done  nothing  but  law  :  fo  wc  fliould  not 
 be  carelefs  in  ufmg  all  means  for  our  good, 
 but  Hill  feek  to  God  for  mercy  :  yet  thus 
 we  mufl  be,  and  thus  we  ought  to  be,  con- 
 tented with  whatfocver  mercy  fliall  deny, 
 becaufe  we  are  not  worthy  of  any  favour. 
 
 BIRTH, 
 
 The  foul  in  a  depth  of  humiliation,  It  firf^ 
 floops  to  the  condition  that  the  Lord  will 
 appoint,  he  dares  not  liy  away  from  God, 
 nor  repine  againfl  the  Lord,  but  he  lies 
 down  meekly.  2.  As  he  is  content  with 
 the  hardefl  meafure,  fo  he  is  content  with 
 the  longefl  time;  he  will  flay  for  mercy,  be 
 it  never  fo  long:  1  ivill ivait  upon  the  Lord 
 (faith  Ifaiah,  ch.  8.  i  7.)  that  hidcth  his  face 
 from  Jacob ;  and  I  vjill  look  for  him  :  fo 
 the  humbled  finner,  *  Although  the  Lord 
 hide  his  face,  and  turn  away  his  loving 
 countenance  from  me,  yet  1  will  look  to- 
 wards heaven,  fo  long  as  f  h?vc  an  eye  to 
 fee,  and  a  hand  to  lift  xip  ;  the  Lord  m.ay 
 take  his  own  lime,  and  it  is  manners  for 
 me  to  wait:'  nay,  the  poor,  broken  licart 
 refolves  thus,  *  If  I  lie  and  lick  the  dufl  all 
 my  days,  and  cry  for  mercy  all  my  life 
 long,  if  my  laft  words  might  be  mercy, 
 mercy,  it  were  well,  I  might  get  mercy  at 
 my  lall  gafp.  3.  As  he  is  content  to  flay 
 the  longefl  time,  fo  he  is  content  with,  the 
 leafl  pittance  of  mercy  ;  *  Let  my  condition 
 be  never  fo  hard,  (faith  the  foul)  do.  Lord, 
 what  thou  wilt  for  me  ;  let  the  fire  of  thy 
 wrath  confurne  me  here,  only  recover  me 
 hereafter;  if  I  find  mercy  at  the  lafl,  I  am 
 content,  and  whatfoever  thou  givefl,  I  blefs 
 thy  name  for  it :'  He  quarrels  not,  faying» 
 '  Why  are  not  my  graces  increafcd ;  and 
 why  am  I  not  thus  and  thus  comforted  r* 
 No,  he  looks  for  mercy,  and  if  he  have 
 but  a  crumb  of  mercy,  he  is  comforted  and 
 quieted  for  ever.  And  now  you  may  fup- 
 pofe  the  heart  is  brought  very  low. 
 
 Lfe  I.  Hence  we  coliccl,  i.  That  they 
 who  have  the  greateft  parts,  and  gifts,  and 
 ability,  and  honour,  arc,  for  the  mofl  part, 
 hardly  brought  home  to  the  Lord  Jefus 
 Chrifi;  they  that  are  moll  hardly  humbled, 
 are  raofl  hardly  converted  ;  what  is  hurnili- 
 aiion,  but  the  einptying  of  the  foul  from, 
 whatfocver  makes  it  fwell  ?  The  heart  mufl 
 notjoy  in  any  thing, nor-refluponany  things 
 but  only  yield  to  the  Lord,  to  be  at  his  dif- 
 pofing  and  carving :  now  thefe  parts,  and 
 
 gifts. 
 
7 he  NEW 
 
 gifts,  and  abilities  and  means  are  great  props 
 
 and  pillars  for  the  heart  of  a  carnal  man  to 
 red  upon,  and  to  quiet  itfelf  withal;  whence 
 the  apoftle.  Not  many  ivife  msn  after  the 
 fiefh,  not  many  mighty  men,  not  many  no- 
 ble men  are  called,   I  Cor.  i.  26,    Indeed, 
 blefled  be  God,  fome  are,  but  not  many; 
 few  that  have  fo  much  of  themfelves  are 
 brought  to  renounce  themfelves;  and  no 
 wonder,for  a  rich  man  to  become  poor,  and 
 a  noble  man  to  be  abafed,  and  a  wife  man 
 to  be  nothing  in  himfelf,  this  will  coft  hot 
 water,  [much  work]  :  and  yet  this  muft  be  in 
 all  that  belong  to  the  Lord  :  not  that  God 
 will  take  away  all  thefe  outward  things  and 
 parts,  but  that  they  muft  loofen  their  af- 
 feftion  from  thefe,  if  they  will  have  ChriH. 
 2.  That  an  humble  heart  makes  all  a 
 man's  life  quiet,  and  marvelloufly  fweeten- 
 eth  whatfoever  eftate  he  is  in.  Indeed  fome- 
 times  he  may  be  toffed  and  troubled,  yet 
 he  is  not  diftraftcd,  becavife  he  is  content- 
 ed ;  as  it  is  with  the  fliip  on  the  fea,  when 
 the  billows  begin  to  roar,  and  the  waves 
 are  violent,  if  the  anchor  be  faftened  deep, 
 it  ftays  the  (l^ip  :  fo  this  work  of  humilia- 
 tion is  the  anchor  of  the  foul,  and  the  deep- 
 er ir  is  faftened,  the  more  quiet  is  the  heart : 
 when  Job,  in  time  of  his  extremity,  gave 
 way  to  his  proud  heart,  he  quarrelled  with 
 the  Almighty,  his  friends,   and  all ;    but 
 when  the  Lord  had  humbled  him,  then. 
 Behold,  1  arn  vile  and  bafe,  once  have  Ifpo- 
 ken,  yea,  twice,  but  nozu  no  more. 
 
 And  this  humiliation  quiets  a  man,  both 
 in  fierceft  temptations;  and  in  heavieft  op- 
 politions. 
 
 I.  In  fiercefl:  temptations;  when  Satan 
 begins  to  belicge  the  heart  of  a  poor  finner, 
 and  lays  battery  againft  him,  fee  how  the 
 humbled  heart  runs  him  out  of  breath  at 
 his  own  weapons :  Dofl:  thou  think  (fays 
 Satan)  to  get  mercy  from  the  Lord,  when 
 thy  own  conTcicnce  dogs  thee  ?  Nay,  go 
 to  the  place  where  thou  liveft,  and  to  the 
 chamber  where  thou  liefi,  and  conllder  thy 
 fearful  abomlnaiions  j  fure  God  will  not 
 
 BIRTH,  67 
 
 refpedl  the  prayers  of  any  fuch  vile  finners. 
 '  True,  faith  the  poor  foul,  I  have  often 
 denied  the  Lord  when  he  called  upon  me, 
 and  therefore  he  may  juflly  deny  me  all  the 
 prayers  I  make ;  yet  thus  he  hath  command- 
 ed, that  feek  to  him  for  mercy  I  muft ;  and, 
 if  the  Lord  will  call  me  away,  and  reje£l 
 my  prayers,   I  am  contented  therewith; 
 what  then,  Satan  V  What  then,  faith  the 
 the  devil  ?  I  thought  this  (hould  have  made 
 thee  to  defpair  ;  but  this  is  not  all,  for  God 
 will  give  thee  over,  and  leave  thee  to  thy- 
 felf,  to  thy  lufts  and  corruptions,  and  thy 
 latter  end  fhall  be  worfe  than  thy  begin- 
 ning; thou  mayflcall  and  cry,  and,  when 
 thou  haft  done,  be  overthrown  ;  God  will 
 leave  thee  to  thyfelf,  and  fuffer  thy  corrup- 
 tions to  prevail  againft  thee,  and  thou  Ihalt 
 fall  fearfully,  to  the  wounding  of  thy  con- 
 fcience,  to  the  grieving  of  God's  people, 
 to  the  fcandal  of  the  gofpel,  to  the  reproach 
 of  thy  own  perfon.     To  this  anfwers  the 
 humbled  foul,  *  If  the  Lord  will  give  me  up 
 to  my  bafe  lufls,  which  I  have  given  myfelf 
 fo  much  liberty  in,  and  if  the  Lord  will  leave 
 me  to  my  lins,  becaufc  I  have  left  his  gra- 
 cious commands;   and  if  I  fliall  fall  one 
 day,  and  bedifgraced  and  diflionoured,  yet 
 let  the  Lord  be  honoured,  and  let  not  God 
 lofe  the  praife  of  his  power,  and  juflice, 
 and  I  am  contented  therewith  :  what  then, 
 Satan  ?'  What  then,  faith  the  devil  ?  I  fure 
 thought  now  thou  wouldft  have  defpaired  ; 
 but  this  is  not  all,  for  when  God  hath  left 
 thee  to  thy  fins,  then  will  he  break  out  in 
 vengeance  againft  thee,  and  make  thee  an 
 example  of  his  heavy  vengeance  to  all  ages 
 to  come;  and  therefore  it  is  befi:  for  thee 
 to  prevent  this  untimely  judgment  by  fome 
 untimely  death.     To  this  replies  the  foul, 
 *   Whatfoever  God  can  do,  or  will  do,  I 
 know  not,  yet  fo  great  are  my  fms,  that 
 he  cannot,  or  at  leaft,  will  not  do  fo  much 
 againlt  me,  as  I  havejuflly  deferved  :  come 
 what  will  come,  I  am  contented  ftill  to  be 
 at  the  Lord's  difpofal :  what  then,  Satan  V 
 And  thua  he  runs  Satan  out  of  breath. 
 
 The 
 
70  The   NEW 
 
 The  want  of  this  humiliation  many 
 times  brings  a  man  to  defperare  (lands,  and 
 fomctimes  to  untimely  deaths :  alas,  why 
 will  you  not  bear  the  wrath  of  the  Lord  ? 
 it  is  true  indeed  your  fins  are  great,  and 
 the  wrath  of  God  is  heavy,  yet  God  will 
 do  you  good  by  it,  and  therefore  be  quiet. 
 In  time  of  war,  when  the  great  cannons  fly 
 off,  the  only  way  to  avoid  them,  is  to  lie 
 down  in  a  furrow,  and  fo  the  bullets  fly 
 over :  fo  in  all  temptations  of  fatan,  lie 
 low,  and  be  contented  to  be  at  God's  dif- 
 pofing,  and  all  thefe  fiery  temptations  fliall 
 not  be  able  to  hurt  you, 
 
 2.  In  heaviefl:  oppofitions  ;  when  Satan 
 is  gone,  then  come*troubles  and  oppofiti- 
 ons of  the  world,  in  all  which  humiliation 
 will  quiet  the  foul.  A  man  is  fometimes 
 fea-fick,  not  becaufe  of  the  tempeft,  but  be- 
 caufe  of  his  full  flomach,  and  therefore, 
 when  he  has  emptied  his  ftomach,  he  is  well 
 again  ;  fo  it  is  with  his  humiliation  of  heart, 
 if  the  heart  were  emptied  truly,  though  a 
 man  were  in  a  fea  of  oppofitions,  if  he  have 
 no  more  trouble  in  his  ftomach,  and  in  his 
 proud  heart  than  in  the  oppofitions  of  the 
 world,  he  might  be  very  well  quieted.  Caft 
 difgrace  upon  the  humble  heart  caufelefly, 
 and  he  cures  it  thus ;  he  thinks  worfe  ofhim- 
 felf  than  any  man  elfe  can  do,  and  if  they 
 would  make  him  vile  and  loathfome,  he 
 is  more  vile  in  his  own  eyes  than  they  can 
 make  him :  O  that  I  could  bring  your 
 hearts  to  be  in  love  with  this  bleffed  grace 
 of  God! 
 
 Is  there  any  foul  here  thathathbeen  vex- 
 ed with  the  temptations  of  Satan,  oppofi- 
 tions of  men,  or  with  his  own  diflempers? 
 and  would  he  now  arm  and  fence  himfelf, 
 that  nothing  fliould  difquiet  him,  or  trou- 
 ble him,  but  in  all,  to  be  above  all,  and  to 
 rejoice  in  all  ?  O  then  be  humbled,  and 
 then  be  above  all  the  devils  in  hell :  cer- 
 tainly they  fhall  not  fo  difquiet  you,  as  to 
 caufe  you  to  be  mifled,  or  uncomforted, 
 if  you  would  but  be  humbled. 
 
 Ufi'  2.  AVhat  remains  then  ?  Be  exhort- 
 
 BIRTH, 
 
 ed,  as  you  defire  mercy  and  favour  at 
 God's  hands,  to  this  humiliation.  And 
 for  motives,  confider  the  good  things  that 
 God  hath  proraifed,  and  which  he  will  be- 
 llow upon  all  that  are  truly  humbled  : 
 I  (liall  reduce  all  to  thefe  three  following 
 benefits ; 
 
 1.  By  humiliation  we  are  made  capable 
 of  all  thofe  treafures  of  wifdom,  grace, 
 and  mercy  that  are  in  Chrifi. 
 
 2.  Humiliation  gives  a  man  the  comfort 
 of  all  that  good  in  Chrift  :  many  have  a 
 right  to  Chrift,  and  are  dear  to  God,  yet 
 they  want  much  fweet  refrefhing,  becaufe 
 they  want  this  humiliation,  in  fome  mea- 
 fure.  To  be  truly  humbled,  is  the  next 
 way  to  be  truly  comforted  :  The  Lord  ivill 
 look  to  him  that  hath  an  humble  contrite 
 heart,  and  trembles  at  his  wordy  Ifa.  Ixii. 
 8.  The  Lord  will  not  only  know  him  (he 
 knows  the  wicked  too,  in  a  general  man- 
 ner) but  he  will  give  him  fuch  a  gracious 
 look,  as  fliall  make  his  heart  dance  in  his 
 breaft.  Thou  poor  humbled  foul,  the 
 Lord  will  give  thee  a  glimpfe  of  his  favour, 
 when  thou  art  tired  in  thy  trouble;  when 
 thou  looked  up  to  heaven,  the  Lord  will 
 look  down  upon  thee,  and  will  refrefli  thee 
 with  mercy ;  God  hath  prepared  a  fweet 
 morfel  for  his  child,  he  "will  receive  the 
 humble  :  O  be  humbled  then,  every  one 
 of  you,  and  the  Lord  Jcfus,  luho  comes 
 with  healing  under  his  wings,  will  comfort 
 you,  and  ye  fliall  fee  the  falvation  of  our 
 God. 
 
 3.  Humiliation  ufhers  glory,  Whofoever 
 
 humbles  himfelf  as  a  little  child,  fhall  be 
 greatefl  in  the  kingdom  of  heaven  y  Matth. 
 xviii.  4.  He  fliall  be  in  the  highefl  degree 
 of  grace  here,  and  of  glory  hereafter:  for 
 as  thy  humiliation,  fo  fliall  be  thy  faith, 
 and  fan£tification,  and  obedience,  and  glory. 
 And  now,  methinks  your  hearts  begin 
 to  fiir,  and  fay,  '  Hath  the  Lord  engaged 
 himfelf  to  this  ?  O  then,  Lord,  make  me 
 humble.'  >iow  the  Loid  make  me,  and 
 thee,  and  all  of  us  humble,  that  we  may 
 
 have 
 
n^e  NEW 
 
 have  this  mercy.  See  how  Everlafting 
 Happinefs  and  BiefTednefs  looks  and  waits 
 for  every  humbled  foul  ;  '  Gome,  (faith 
 Happinefs)  ihou  that  haft  been  vile,  and 
 bafe,  and  mean  in  thy  own  ej'es  ;  come, 
 and  be  greateft  in  the  kingdom  of  heaven. 
 Brethren,  though  I  cannot  prevail  with 
 your  hearts,  yet  let  Happinefs,  that  kneels 
 down,  and  prays  you  to  take  mercy,  let 
 that,  I  fay,  prevail  with  you  :  if  any  man 
 be  fo  regardlefs  of  his  own.  good,  I  have 
 fomething  to  fay  to  him,  that  may  make 
 
 his  heart  fnake  within  him.     But  oh  ! • 
 
 "Who  would  not  have  the  Lord  Jefus  to 
 dwell  with  him  ?  who  would  not  liave  the 
 Lord  Chrift,  by  the  glory  of  his  grace  to 
 honour  and  refrefh  him  ?    Methinks  your 
 hearts  fliould  yearn  for  it,and  (ay, '  O  Lord, 
 break  my  heart,  and  humble  me,  that  mer- 
 cy may   be   my  portion  for  ever  :'    nay, 
 methinks  every  man  fhould  fay  as  Paul 
 did,  '  I  would  to  God  that  not  only  I,  but 
 all  my  children  and  fervants  were  not  only 
 thus  as  I  am,  but  alfo,  if  it  were  God's 
 will,  much  more  humbled,  that  they  might 
 be  much  more  comforted  and  refreflicd.' 
 Then  might  you  fay  with  comfort  on  3'our 
 desth-bed,  '  Though  I  go  away,  and  leave 
 wife  and  children  behind  me,    poor,  and 
 mean  in  the  world,  yet  I  leave  Chrift  with 
 them  :'    when  you  are  gore,    this  will  be 
 better  for  them,  than  all  the  beaten  gold 
 or  honours  in  the  world.  What  can  I  fay  ? 
 but  fince  the  Lord  offers  fo  kindly,    now 
 kifs  the/on^  Pfal.  ii.  12.  be  humble,  yield 
 to  ail   God's   commands,    take  home  all 
 truths,  and  be  at  God's  difpofing  :    let  all 
 the  evil  that  is  threatened,  and  all  the  good 
 that  is  offered  prevail  with  your  hearts, 
 or,  if  means  cannot,  yet  the  Lord  prevail 
 with   you ;     the  Lord   empty  you,    that 
 Chrift  may  fill  you ;  the  Lord  humble  you, 
 that  you  may  enjoy  happinefsand  peace,  and 
 be  lifted  up  to  the  higheft  pinnacle  of  glory, 
 there  to  reign  for  ever  and  ever. 
 
 B  IR  TH. 
 
 7» 
 
 CHAP.     V. 
 
 Tke  call  on  God's  part,  for  the  foul  to  clofe 
 ivithy  and  rely  on  ChriJ}. 
 
 HITHERTO  of  our  fir  ft  general. 
 to  wit,  the 
 
 preparation  of  the  foul 
 for  Chrift :'  the  next  is,  the  *  implantati- 
 on of  the  foul  into  Chrift;*  and  that  hath 
 two  parts ; 
 
 1 .  The  putting  of  the  foul  into  Chrift, 
 
 2.  The  growing  ofthe  foul  with  Chrift, 
 As  a  graft  is    firft  put  into  the    ftock, 
 
 and  then  it  grows  together  with  the  ftock  : 
 thefe  two  things  are  anfwerable  in  the  foul, 
 and  when  it  is  brought  into  this,  then 
 a  finner  comes  to  be  partaker  of  all  fpiri- 
 tual  benefits. 
 
 The  firft  part  is,  the  putting  in  of  the 
 foul :  when  the  foul  is  brought  out  of  the 
 world  of  fin,  to  lie  upon,  and  to  clofe  with 
 the  Lord  Jefus  Chrift ;  and  this  hath  two 
 particular  paffages : 
 
 The  call  on  God's  part ;  and  the  anfwer 
 on  man's  part. 
 
 The  Call  on  God's  part  is  this,  when 
 the  Lord,  by  the  call  of  his  gofpel,  ai^d 
 work  of  his  Spirit,  doth  fo  clearly  rcve.*! 
 the  fulnefs  of  mercy,  that  the  foul  hnmbied 
 returns  anfwer. 
 
 In  which  obferve  i.  the  means,  and  2. 
 the  caufe,  whereby  God  doth  call. 
 
 I.  The  means  is  only  the  miniftry  of 
 
 thegofpel ;  the fum whereof,  is  this,  '  That 
 
 there  is  fulnefs  of  Mercy,  and  Grace,  and 
 
 Salvation,  brought  unto  us  through   the 
 
 Lord  Jefus  Chrift.'     Hence  the  phrafe  of 
 
 fcripture  calls  this  gofpel,  or  this  mercy, 
 
 Atreafury,    Col.  ii.  2.     All  the  trea/ures 
 
 ofijjifdojn  and  holinefs  are  in  ChriJ}  :    not 
 
 one  treafure,  but  all  treafures ;  not  fome 
 
 treafure,  but  all  treafures ;  where  the  gof- 
 
 ptl  comes,   there  is  joy  for  th.e  forrowfu}, 
 
 peace  for  the  troubled, ilrength  for  the  weak, 
 
 relief  feafonable  and  fuitable  to  all  wants,trii- 
 
 feriesandnecelfities,bothprefentandfuture» 
 
 Vfe.  If  then  forrow   alfail  thee  (when 
 
 thou  art  come  thus  far}  look  not  on  thy 
 
72  The   NEW 
 
 fins,,  to  pore  npon  them  ;  neither  look  In- 
 to thy  own  fufficiency,  to  procure  any 
 good  there.  It  is  true,  thou  mud  fee  thy 
 fjns,  and  forrow  for  them,  but  this  is  for 
 the  lower  [clafs]  and  thou  muft  get  this 
 lelTon  before-hand  ;  and  when  thou  haft 
 gotten  this  leffbn  of  Contrition  and  humi- 
 liation, look  then  only  to  God's  mercy 
 and  the  riches  of  his  grace  in  Ghrift. 
 
 2.  For  the  Gaufe:  the  Lord  doth  not 
 only  appoint  the  means,  but  by  the  work 
 of  the  Spirit,  he  doth  bring  all  the  riches 
 of  his  grace  into  the  foul  truly  humbled  : 
 If  you  aflc,  how  ?  i.  With  ftrength  of  e- 
 vidence;  the  Spirit  prefents  to  the  broken- 
 hearted /inner,  the«rightof  the  freenefs  of 
 God's  grace  to  the  foul :  And  2.  The  Spi- 
 rit doth  forcibly  foak  in  finfufe]  the  re- 
 liQi  of  that  grace,  and  by  an  over- piercing 
 work,  doth  leave  fome  dint  of  fupernatural 
 and  fpiritual  virtue  on  the  heart. 
 
 Now  the  word  of  the  gofpel,  and  the 
 work  of  the  Spirit  always  go  together  ;  not 
 that  God  is  tied  to  any  means,  but  that 
 he  tieth  himfelf  to  the  means :  hence  the 
 gofpel  is  called,  The  poiver  of  Cod  to  falva- 
 tioHy  Rom.  i.  i6.  becaufe  the  power  of 
 God  ordinarily,  and  in  common  courfe 
 appears  therein  :  the  waters  of  life  and  fal- 
 vatioii  run  only  in  the  channel  of  the  gof- 
 pel ;  there  are  golden  mines  of  grace,  but 
 they  are  only  to  be  found  in  the  climates 
 of  the  gofpel :  nay,  obferve  this,  when  all 
 arguments  prevail  not  with  corruption,  to 
 perfuade  the  heart  to  go  to  God,  one  text 
 of  fcripture  will  ftand  a  man  inftead  above 
 all  human  learning  and  inventions,  becaufe 
 the  Spirit  goes  forth  in  this,  and  none  elfe. 
 
 Ufe.  I.  This  may  teach  us  the  worth  of 
 the  gofpel  above  all  other  things  in  the 
 world,  for  it  is  accompanied  with  the  Spi- 
 rit, and  brings  falvation  with  it.  "What 
 if  a  man  had  all  the  wealth  and  policy  in 
 the  world,  and  wanted  this  ?  he  were  a 
 fool :  what  if  one  were  able  to  dive  deep 
 into  the  fecrets  of  nature,  to  know  the 
 motions  of  the  liars,   to  fpeak  with  the 
 
 BIRTH. 
 
 tongues  of  men  and  angels,  and  yet  know 
 nothing  belonging  to  his  peace,  what  avails 
 it  ?  Why  do  we  value  a  mine,  but  becaufe 
 of  the  gold  in  it?  or  a  cabinet,  but  becaufe 
 of  the  pearl  in  it  ?  O  this  is  that  pearl  we 
 fell  all  for. 
 
 Ufe.  2.  Wouldft  thou  know  whether 
 thou  art  carnal  or  fpiritual  ?  Obferve  then, 
 if  thou  h,aft  the  Spirit,  it  ever  came  with 
 gofpel  :  fee  then  how  the  foul  ftands  af- 
 fe<5\ed  with  the  gofpel,  and  fo  it  Aands  af- 
 fected to  the  Spirit.  *  Is  it  fo'(may  every  foul 
 reafon  with  itfelf)  *  that  I  will  not  fuffer  the 
 word  to  prevail  with  me  ?  then  fhall  I  mifs 
 of  the  Spirit,  then  will  Ghrift  none  of  me.' 
 
 0  remember,  the  time  will  come  when  you 
 muft  die,  as  well  as  your  neighbours,  and 
 then  you  will  fay,  '  Lord  Jefus,  forgive  my 
 fins ;  Lord  Jefus,  receive  my  foul :'  but 
 Ghrift  will  anfwer,  '  Away,  be  gone, 
 j'ou  are  none  of  mine,  I  know  you  not.' 
 Any  man,  whether  noble,  or  ignoble,  let 
 him  be  what  he  will  be,  if  he  has  not  the 
 Spirit,  he  is  none  of  Chrift's;  His  you  are 
 to  vj horn  you  obey,  Rom.  vi.  i6.  but  pride 
 and  covctoufnels  you  obey  ;  pride  there- 
 fore will  fay,    *  This  heart  is  mine,  Lord, 
 
 1  have  domineered  over  it,  and  I  will  tor- 
 ment it:  Corruptions  will  fay,  *  we  have 
 owned  this  foul,  and  we  will  damn  it.'  You 
 therefore  that  have  made  a  tu(li  at  [defpif- 
 ed]  the  word,  *this  wind  Ihakes  no  corn, and 
 ihefe  words  break  no  bones  ;'  little  do  you 
 think  that  you  have  oppofed  the  Spirit : 
 what,  refift  the  Spirit  ?  methinks  it  is  e» 
 nough  to  fink  any  foul  vinder  heaven  : 
 hereafter  therefore  think  this  with  thyfelf, 
 *  Were  he  but  a  man  that  fpeaks,  yet 
 would  I  not  dcfpife  him  ;  but  that  is  not 
 all,  tliere  goeth  God's  Spirit  with  the  word, 
 and  ftiall  I  defpife  it  ?  There  is  but  one 
 ftcp  between  this  and  that  unpardonable 
 fin  againft  the  holy  Ghoft,  only  adding 
 malice  to  my  rage  :  I  oppofe  the  Father, 
 perhaps  the  Son  mediates  for  me;  I  de- 
 fpife the  Son,  perhaps  the  holy  Ghoft  pleads 
 
 for 
 
The  NEW 
 
 for  me  ;  but  if  I  oppofe  the  Spirit,  none 
 can  fuccour  me. 
 
 G  H  A  P.     VI.         SEC  T.     I. 
 
 The  anpiuer  on  man's  part  for  the  foul  to 
 cicfe  with,  and  to  rely  on  ChriJ}, 
 
 HIcherto  of  the  call  on  God's  part; 
 now  we  are  come  to  the  anfwcr  on 
 man's  part.  No  fooner  hath  the  gofpel  and 
 God's  Spirit  clearly  revealed  the  fulnefs  of 
 God's  mercy  in  ChriO:,  but  then  the  whole 
 foul  (both  the  mind  that  dilcovers  mercy, 
 and  Hope  that  expefts  it,  and  Defire  that 
 purfues  it,  and  Love  that  entertains  it, 
 and  the  will  that  refls  on  it)  gives  an- 
 fwer  to  the  call  of  God  therein.  Mer- 
 cy is  a  proper  obje£l  of  all  thefe  ;  of  the 
 mind  to  be  enlightened,  of  hope  to  be 
 fuflained,  of  defire  to  be  fupported,  of 
 love  to  becheared  :  nay,  there  is  a  full  fa- 
 tisfaftory  fufficiency  of  all  good  in  Chrift, 
 that  fo  the  will  of  man  may  take  full  re- 
 pofe  and  reft  in  him  ;  therefore  the  Lord 
 faith.  Come  unto  me,  all  that  are  weary 
 and  heavy  laden,  Matth.  xi,  28.  Come, 
 mind,  and  hope,  and  defire,  and  love,  and 
 will,  and  heart:  they  all  anfwer,  Wecome: 
 the  mind  faith,  Let  me  know  this  mercy 
 above  all,  and  defire  to  know  nothing  but 
 Chrift  and  hi?n  crucified :  let  me  expcft 
 this  mercy,  faith  Hope;  that  belongs  to 
 me,  and  will  befal  me  :  Defire  faith.  Let 
 me  long  after  it :  O,  faith  Love,  let  me 
 embrace  and  welcome  it :  O,  faith  the 
 heart,  let  me  lay  hold  on  the  handle  of 
 falvation;  here  we  will  live  and  here  we 
 will  die  at  the  footftool  of  God's  mercy. 
 Thus  all  go,  mind,  hope,  defire  love,  joy, 
 the  will,  and  al!  lay  hold  upon  thepromife, 
 and  fay,  '  Let  us  make  the  promife  a  prey, 
 let  us  prey  upon  mercy,  as  the  wild  bealls 
 do  upon  their  provifion.'  Thus  the  fa- 
 culcies  of  the  foul  hunt  and  purfue  this 
 mercy,  and  lay  hold  thereupon  and  fatis- 
 fy  themfelves  herein. 
 
 SECT.     IL 
 J  Sight  of  Chrift  J  or  of  mercy  in  Chrijl. 
 
 BUT  for  a  further  difcovery  of  thefe 
 works  of  the  foul,  we  (hall  enter  in- 
 
 BIRTH.  7^ 
 
 to  particulars:  and  for  their  order,  i.  The 
 Lord  lets  a  light  into  the  mind,  for  what 
 the  eye  never  feeth,  the  heart  never  de- 
 fireth,  hope  never  expefteth,  the  foul  ne- 
 ver embraceth  :  if  the  foul  then  feemeth  to 
 hang  afar  off,  and  dares  not  believe  that 
 Chrift  will  have  mercy  on  him,  in  this  cafe 
 the  Spirit  lets  in  a  light  into  his  heart,  and 
 difcovers  unto  him,  that  God  will  deal  gra- 
 cioufly  with  him.  It  is  with  a  finner,  as- 
 with  a  man  that  fits  in  darknefs,  haply  he 
 feeth  a  light  in  the  ftreet  out  of  a  window, 
 but  he  fits  Aill  in  darknefs,  and  is  in  the 
 dungeon  all  the  while,  and  he  thinks, 
 '  How  good  were  it  if  a  man  might  enjoy 
 that  light?'  fo  many  a  poor,  humble-heart- 
 ed broken  finner  feeth,  and  hath  an  ink 
 ling  of  God's  mercies,  he  heareth  the  faints 
 fpeak  of  God's  love,  and  hisgoodnefs,  and 
 compafTion  ;  Ah,  (thinks  he)  how  happy 
 are  they  ?  blefiTed  are  they,  what  an  excel- 
 lent condition  are  they  in  ?  But  I  am  in 
 darknefs  ftill,  and  never  had  a  drop  of 
 mercy  vouchfafed  unto  me :  at  laft,  the 
 Lord  lets  a  light  into  his  houfe,and  puts  the 
 candle  into  his  own  hand,  and  makes  him 
 fee  by  particular  evidence,  *  Thou  flialt 
 be  pardoned,  and  thou  fhalt  be  faved.' 
 
 The  manner  hov/  the  Spirit  works  this, 
 is  difcovered  in  three  paffages : 
 
 1 .  The  Spirit  of  the  Lord  meeting  with 
 an  humble,  broken,  lowly,  felf-denying 
 finner  (he  that  is  a  proud,  ftout-hearted 
 wretch,  knows  nothing  of  this  matter)  it 
 opens  the  eye,  and  now  the  humbled  (in- 
 ner begins  to  fee  (like  the  man  in  the  gof- 
 pel) fome  light  and  glimmering  about  his 
 underftanding,  that  he  can  look  into,  and 
 difcern  the  fpiritual  things  of  God. 
 
 2.  Then  the  Lord  lays  before  him  all 
 the  riches  of  the  treafures  of  his  grace : 
 no  fooner  hath  he  given  him  an  eye,  but 
 then  he  lays  colours  before  him  {,the  un- 
 Cearchable  riches  of  Chrijl,  Eph.  iii.  8.) 
 that  he  may  fee  and  look,  and  fall  in  love 
 with  thofe  fweet  treafures  ;  and  then  faith 
 the  (oul,  O  that  mercy,  and  grace  and  par- 
 don were  mine:  O  that  my  fins  were  done 
 
 L  awav 
 
74  The   NEW 
 
 away  !  The  Lord  faith,  T  will  refrerti  them 
 that  are  heavy  laden;  then  faith  the  foul, 
 *  O  that  I  had  that  refrefhing  !'  *  You  (hall 
 have  reft,'  faith  God  ;  *  O  that  I  had  reft 
 too,'  faith  the  foul !  and  now  the  foul  be- 
 gins to  look  after  the  mercy  and  compaf- 
 lion  which  is  laid  afore  it. 
 
 3.  The  Spirit  of  the  Lord  doth  witnefs 
 or  certify  throughly  and  effeftually  to  the 
 foul,   that  this  mercy  in  Chrift  belongs  un- 
 to  him,  and  without  this,  the  foul  of  an 
 humble,    broken-hearted  finner   hath   no 
 ground  to  go  unto  Chrift  :  what  good  doth 
 It  an  hungry  ftomach  to  hear  that  there  is 
 a  great  deal  of  cheer  and  dainties  provided 
 for  fuch  and  fuch  Then,  and  he  have  no 
 part  therein  ?    Take  a  beggar  that  hath  a 
 rhoufand  pounds  told  before  him  (he  may 
 apprehend  the  fum  of  fo  much  gold,  and  i'o 
 jTiuch  filver)  *  but  whafis  all  that  to  me, 
 (faith  he)  if  in  the  mean   time  I  die  and 
 ibrve  ?'  It  falls  out  in  this  cafe  with  a  bro- 
 ken-hearted finner  as  with  a  prodigal  child: 
 the  prodigal  he  hath  fpent  his  means,  and 
 abufed  his  father,  and  now  is  there  a  fa- 
 mine in  the  land,  and  poverty  is  befallen 
 him  ;  he  knows  indeed  there  is  meat  and 
 cloaths  enough  in  his  father's  houfe,  but 
 slas  !  what  can  he  ex pe(St  thence  but  his 
 father's  heavy  difplcafure  ?  If  a  man  fhould 
 fay,  *  Go  to  your  father,  he  will  give  you 
 2  portion  again ;'  would  he,  think  5'ou,  be- 
 lieve this  ?  '  No,  (would  he  fay),  it  is  my 
 father  I  have  offended,  and  will  he  now  re- 
 ceive me?'    Yet  Hiould  a  man  come  and 
 tell  him,  that  he  heard  his  father  fay  fo, 
 :md  then  fl'>ew  him  a  certificate  vmder  his 
 father's  hand  that  it  was  fo,  this  would 
 fure  draw  him  into  fome  hope  that  his  fa- 
 ther meant  well  towards  him  :  fo  it  is  with 
 a  finner  when  he  is  apprehenfive  of  all  his 
 rebellions;  ifamanfliould  tell  fuch  afoul, 
 *  Go  to  God,  and  he  will  give  you  abun- 
 dance of  mercy  and  companion  ;'  the  foul 
 cannot  believe  it,  but  thinks,  *  AVhat,  I 
 mercy?  no,  no  :  bleffed  are  they  that  walk 
 humbly  before  God,  and  conform  their 
 
 BIRTH. 
 
 lives  to  his  word,  let  them  take  it  j  but 
 for  me,  it  is  mercy  I  have  oppofed,  it  is 
 grace  I  have  reje6\ed  ;  no  mercy,  no  grace 
 for  me  :'  but  now  if  God  fejid  a  mcffcnger 
 from  heaven,  or  if  it  come  under  the  hand 
 of  his  Spirit,  that  he  will  accept  of  him,  and 
 pafs  by  all  his  fins,  this  makes  the  foul  grow 
 into  fome  hopes,  and  upon  this  ground  it 
 goes  unto  the  Lord ;  but  here  oblerve  me, 
 that  none  either  in  heaven  or  in  earth,  but 
 only  God's    Spirit  can   make  this  certifi- 
 cate; when  it  is  night,    all  the  candles  in 
 the  world  cannot  take  away  the  darknefs; 
 fo  all  the  means  of  grace  and  falvation,  all 
 the  candle-light  of  the  minifiry,  they  are 
 all  good  helps,  but  the  darknefs  of  the  night 
 will  not  be  gone,  before  the  fun  of  righ- 
 teoufnefs  ariie  in  our  hearts.     Hence  it  is 
 that  it  proves  fo  difficult  a  matter  to  com- 
 fort a  diflrellcd  foul ;   /  Jhall  one  day  pe- 
 rifj,  faith  David  ;   I  fall  one  day  go  dovjn 
 to  hell,  faith  the  foul:  let  all  the  miniflers 
 under  heaven  cry,  *  Comfort  ye,  comfort 
 ye :'  flill  he  replies,  *  I  Mercy  ?  and  I  com- 
 fort? will  the  Lord  pardon  me  ?  It  is  mer- 
 cy I  have  defpifed  and  trampled  under  my 
 feet,  and  I  mercy?  no,  no.'  Thus  we  mi- 
 niO-ers  obferve  by  experience,  fome  that  in 
 their  own  apprehenfions  are  going  to  the 
 bottom  of  hell,  we  make  known  to  them 
 reafons,  and  arguments,  and  promifes,  but 
 nothing    takes  place;  what's  the  reafon  .^ 
 O  none  but  God's  Spirit  can  do  it,  hemufl 
 either  come  from  heaven,  and  fay,  Cotn- 
 fort  ye,  comfort  ye,  my  people,  or  it  -will 
 never  prevail :  let  me  fpeak  therefore  to 
 you  that  are  minifters,  you  do  well  to  la- 
 bour to  give  comfort  to  a  poor  fainting 
 foul,  but    always   fay,  *  Comfort,  Lord: 
 O  Lord,  fay  unto  this  poor  foul,   Thou 
 art  his  falvation.' 
 
 SECT.     III. 
 Hope  in  Chrijt. 
 
 THE  mind  being  thus  enlightened,  the 
 Lord  calls  on  the  affections ;  Come, 
 Defire:  Come,  Love:  but  the  fiifl  voice 
 is  to  Hope  i  now  Hope  is  a  faculty  of  the 
 
 foul 
 
7he    NEW  B  IRTH, 
 
 foul  that  looks  out  for  mercy,  and  waits 
 for  the  fame ;  fo  the  apoflle,  Phil.  i.  20. 
 According  to  my  earnej}  expcSIation  :  it  is 
 a  (imilitude  taken  from  a  man  that  looks 
 after  another,  and  lifts  up  himfelf  as  high 
 as  he  may,  to  fee  whether  any  be  coming 
 after  him  :  io  here  the  foul  ftands  as  it 
 were  a  tip-toe,  [or,  earneftly]  expelling 
 when  the  Lord  comes  ;  he  hath  heard  the 
 Lord  fay,  '  Mercy  is  coming  towards  thee, 
 mercy  is  provided  for  thee  :'  Now  this  af- 
 feftion  is  fet  out  to  meet  mercy  afar  ofij 
 it  is  the  looking  out  of  the  foul :  '  O  when 
 will  it  be,  Lord  ?  Thou  fayefl:  mercy  is 
 prepared,  thou  fayeft  mercy  is  approach- 
 ing ;'  the  foul  ftandeth  a  tip-toe,  [or,look- 
 eth  earnefUy]  *  O  when  will  it  come, 
 Lord!'  here  is  the  voice  of  Hope  j  *  This 
 finful  foul  of  mine,  it  may  through  God's 
 mercy  be  fanftified  ;  this  troubled,  per- 
 plexed foul  of  mine,  it  maj'  through  God's 
 mercy  be  pacified;  this  evil  and  corruption 
 which  harbours  in  me,  and  hath  taken  pof- 
 felFion  of  me,  it  may  through  God's  mer- 
 cy be  removed ;  and  when  will  it  be  ? 
 
 The  manner  how  God's  Spirit  works 
 this,  is  difcerned  in  three  particulars. 
 
 1.  The  Lord  doth  fweetly  (lay  the 
 heart,  and  fully  perfuade  the  foul,  that  a 
 man's  fins  are  pardonable,  and  that  all  his 
 fins  may  be  pardoned,  and  that  all  the 
 good  things  he  wanteih,  they  may  be  be- 
 flowed  :  this  is  a  great  fuftainer  of  the  foul; 
 when  a  poor  finner  feeth  his  fins  in  their 
 number,  nature ;  when  he  feeth  no  reft 
 in  the  creature,  nor  in  himfelf,  though  all 
 means,  all  help,  all  men,  all  angels,  fiiould 
 join  together,  yet  they  cannot  pardon  one 
 fin  of  his ;  then  the  Lord  lifteth  up  his 
 voice,  and  faith  from  heaven,  *  Thy  fins 
 are  pardonable  in  the  Lord  Jefus  Chrift.' 
 
 2.  The  Lord  doth  fweetly  perfuade  the 
 foul  that  all  his  fins  fliall  be  pardoned  ;  the 
 Lord  makes  this  appear,  and  perfuades  his 
 heart  that  he  intendeth  mercy,  that  Chrift 
 hath  procured  pardon  for  the  foul  of  a 
 broken-hearted  finner  in  Ipecial,  and  that 
 
 75 
 
 be  cannot  but  come  unto  It;  by  this  means 
 Hope  comes  to  be  aifured,  and  certainly 
 perfuaded  to  look  out,  knowing  the  pro- 
 mife  fliallbe  at  the  laft  accompliihed:  the 
 former  only  fuftained  the  heart ,  and 
 provoked  [or,  encouraged]  it  to  look  for 
 mercy,  but  this  comforts  the  foul,  that 
 undoubtedly  it  fhall  have  mercy :  The  Lot\i 
 Jefus  came  to  feek  and  tofave  that  ivhich 
 luas  lojl :  now  faith  the  broken  and  hum- 
 ble finner,  *  I  am  loft  ;  did  Chrift  come  to 
 fave  finners  ?  Chrift  muft  fail  of  his  end, 
 or  I  of  my  comfort.  God  faith,  Come  unto 
 me,  all  ye  that  are  weary  and  heavy  laden  : 
 •  I  am  weary,  and  unlefs  the  Lord  intend 
 good  unto  me,  why  fliould  he  invite  me, 
 and  bid  me  come  ?  furely  he  means  to  fhew 
 me  mercy,  nay  he  promifeth  to  relieve  me, 
 when  I  come,  therefore  he  will  do  good 
 unto  me.' 
 
 3.  The  Lord  lets  in  fome  relilh  and 
 tafte  of  the  fweetnefs  of  his  love,  fome 
 fcent  and  favour  of  it,  fo  that  the  foul  is 
 deeply  affefted  M'ith  it,  and  carried  migh- 
 tily unto  it,  that  it  cannot  be  fevered  ;  it 
 is  the  letting  in  the  riches  of  his  love,  that 
 turneth  the  expeflation  of  the  foul  ano- 
 ther way,  yea  it  turneth  the  whole  ftream 
 of  the  foul  thitherward. 
 
 Ufe  I.  This  reproves, 
 
 1.  Thofe  that  caft  off  all  hope. 
 
 2.  Thofe  that  without  ground  will  do 
 nothing  but  hope. 
 
 I.  If  the  Lord  ftir  up  the  heart  of  his 
 to  hope  for  his  mercy,  then  take  heed  of 
 that  fearful  fin  of  defpair.  Defpair  we  muft 
 in  ourfelves,  and  that  is  good;  but  this  de- 
 fpair we  fpeak  of,  is  hainous  in  the  eyes 
 of  God,  and  hurtful  to  thee.  i.  Injuri- 
 ous to  God,  thou  goeft  to  the  deep  dun- 
 geon of  thy  corruption,  and  there  thou 
 fayeft,  *  Thefe  fins  can  never  be  pardon- 
 ed, 1  am  ftill  proud,  and  more  flubborn, 
 this  diftrefs  God  feeth  not,  God  fuccours 
 not,  his  hand  cannot  reach,  his  mercy  can- 
 not fave.  Now  mark  what  the  prophet 
 faith  to  fuch  a  perplexed  foul,  Why  fayejl 
 2  thou 
 
76 
 
 The  NEW   BIRTH. 
 
 thou  thy  way  is  hid  from  the  Lord  P  Ifa. 
 xl.  27.  The  Lord  faith,  ]Vhy  Jay  eft  thou? 
 Is  any  thing  too  hard  for  the  Lord  ?  O  you 
 wrong  God  exceedingly,  you  think  it  a 
 matter  of  humility,  when  you  account  fo 
 vilely  of  your  felves  :  *  Can  God  pardon 
 fin  to  fuch  unworthy  creatures?  It  is  true, 
 (faith  the  foul)  ManafTes  was  pardoned, 
 Paul  was  converted,  God's  faints  have  been 
 received  to  mercy;  but  can  my  fins  be 
 pardoned  ?  can  my  foul  be  quickened  ? 
 No,  no,  my  fins  are  greater  than  can  be 
 forgiven.'  Why  then,  poor  foul,  Satan 
 is  ftronger  to  overthrow  thee,  than  God 
 to  fave  thee;  an^  thus  you  make  God 
 to  be  no  God,  nay  you  make  him  to  be 
 weaker  than  fin,  than  hell,  than  the  devil. 
 2.  This  fin  is  dangerous  to  thy  own  foul, 
 it  is  that  which  taketh  up  the  bridge,  and 
 cutteth  off  all  paffages,  nay  it  plucks  up  a 
 man's  endeavours,  as  it  were  quite  by  the 
 roots :  '  Alas,(faith  he)  what  availeth  it  for 
 a  man  to  pray  ,'  what  profits  it  a  man  to 
 read  \  what  benefit  in  all  the  means  of 
 grace  ?  The  fione  is  rolled  upon  me,  and 
 my  condemnation  fealed  for  ever:  I  will 
 never  look  after  Chrifi,  grace,  falvation 
 any  more ;  the  time  of  grace  is  pad,  the 
 <3ay  is  gone.'  And  thus  the  foul  finketh 
 in  itfelf;  Will  the  Lord  caji  me  ojf  for  e- 
 vcr  ?  and  ivill  he  be  favourable  uo  more  ? 
 IJaidy  faich  David,  This  is  my  infirmity, 
 Pf.  Ixxvii.  7.  10,  The  word  in  the  origi- 
 nal is,  This  is  my  ficknefs  ;  as  who  fhould 
 fay,  '  What  \  is  mercy  gone  for  ever  ? 
 This  U'ill  be  my  death,  then  is  life  gone.' 
 2.  This  reproves  and  condemns  that 
 great  fin  of  Prcfumption,  a  fin  more  fre- 
 quent, and,  if  pofTibly  may  be,  more  dan- 
 gerous ;  as  they  faid,  Saul  had  Jlain  his 
 thoufands,  and  David  his  ten  thoufands  : 
 So  hath  Dcfpair  flain  his  thoufands ;  but 
 Prefnmption  his  ten  thoufands.  It  is  the 
 counfcl  of  Peter,  that  every  man  P^ould 
 be  ready  to  give  an  account  of  his  faith 
 and  hope  that  is  in  him,  i  Pet.  iii.  15.  Let 
 US  fee  the  rcafous  tlwt  perfuade  you  to 
 
 thefe  groundlefs  fooIi(h  hopes  ?  You  fay, 
 '  You  hope  to  be  faved,  and  you  hope  to 
 go  to  heaven,  and  you  hope  to  fee  God's 
 face  with  comfort;'  and  have  you  no 
 grounds?'  It  is  a  fooliih  hope,  an  unrea- 
 fonable  hope. 
 
 Ufe  2.  But  comfort  ye,  comfort  ye, 
 poor  drooping  fpirits;  They  that  wait  up- 
 on the  L<,rdfhall  renew  their ftr  ength,  Ifa. 
 xl.  31 .  You  fay,  '  You  cannot  do  this, 
 and  you  cannot  do  that;'  I  fay,  '  If  you 
 can  but  hope,  and  wait  for  the  mercy  of 
 the  Lord,  you  are  rich  Chrifl:ians.'  If  a 
 man  havemany  reverfions.ihey  that  judge 
 of  his  efiate,  will  not  judge  him  for  his 
 prefent  efiate,  but  for  the  reverfions  he 
 fiiall  have:  haply  thou  haft  not  for  the 
 prefent  the  fenfeand  feeling  of  God's  love 
 and  afTurancc;  away  with  that  feeling,  do 
 not  dote  upon  it,  thou  haft  reverfions  of 
 old  leafes,  ancient  mercies,  old  compani- 
 ons, fuch  as  have  been  referved  from  the 
 beginning  of  the  v.'orld,  and  know  thou 
 haft  a  fair  inheritance. 
 
 Ufe  3.  You  will  fay,  '  Were  my  hopes 
 of  the  right  ftamp,  then  might  I  comfort 
 myfelf;  but  there  are  many  falfe,  flaftiy 
 hopes,  and  how  fliould  I  know  that  my 
 hope  is  found  and  good  ?'  1  anfwer,  you 
 may  know  it  by  thefe  particulars. 
 
 I.  A  grounded  hope  hath  a  peculiar  cer- 
 tainty in  it,  it  doth  bring  home  unto  the 
 foul  in  fpecial  manner,thegoodnefsofGod, 
 and  the  riches  of  his  love  in  Ghrift  Jefus. 
 It  ftands  not  on  Ifs  and  Ands,  but  faith, 
 •  It  muft  undoubtedly,  it  muft  certainly  be 
 mine ;'  and  good  reafon,  for  this  hope 
 hath  a  word  to  hang  an  hold  upon  :  What 
 is  that?  /  will  wait  upon  the  Lord,  and  I 
 will  hope  in  his  -word,  Pfal.  cxxx.  5.  It 
 is  a  fcripture-hope,  a  word-hope  :  the  word 
 faith.  The  Lord  came  to  fave  thofe  that 
 were  lofh  Matth.  xviii.  u.  Why,  *  I  find 
 myfelf  to  be  loft,  (faith  the  foul),  and 
 therefore  I  hope :  the  Lord  will  fcek  me, 
 though  I  cannot  fcek  him  ;  I  hope  the 
 Lord  will  find  me,  though  I  cannot  find 
 
 my- 
 
The   NEW 
 
 myfclf ;  I  hope  the  Lord  will  fave  me,  tho' 
 I  cannot  fave  myfelf.'  So  the  word  faith, 
 *  He  appointeth  unto  them  that  mourn  in 
 Zion,togive  unto  them  beauty  for  aflies:' 
 will  you  have  a  legacy  of  joy,  mercy  and 
 pity?  Here  it  is,theLord  Chrifl  left  it  you,*I 
 bequeath  and  leave  this  to  all  broken-heart- 
 ed finners,  to  all  you  humble  mourning 
 finners,  this  is  your  legacy,  fue  for  it  in  the 
 court,  and  you  (hall  have  it  for  ever.' 
 
 2.  A  grounded  hope  is  ever  of  great 
 power  and  ftrength  to  hold  the  foul  to  the 
 truth  of  the  promife  ;  hence  take  a  poor 
 finner  when  he  is  at  the  weakefl,  under 
 water,  when  all  temptations,  oppofitions, 
 corruptions  grow  ftrong  againfi  him,  and 
 he  faith,  *  I  fhall  one  day  perilh  by  the 
 hand  of  Saul,  this  proud,  foolilli,  filthy 
 heart  of  mine  will  be  my  bane,  I  ihal!  never 
 get  power,  ftrength  and  grace  againft  thefe 
 lins.'  Here  is  the  lowefl:  under  of  a  poor 
 foul.  If  a  man  fhould  now  reply,  '  Then 
 cad  off  all  hope  and  confidence,  rejefl  the 
 means,  and  turn  to  your  fins  :'  Mark  how 
 Hope  fleppeth  in,  and  faith,  *  Nay,  what- 
 foever  I  am  and  do,  whatfoever  my  con- 
 dition is,  I  will  ufe  the  means;  I  am  fure 
 all  my  help  is  in  Chrifl,  all  ray  hope  is  in 
 the  Lord  Jefus,  and  if  I  mu^  peri(h,  I  will 
 periilii  feeking  him,  and  svaiting  upon  him,' 
 "Why,  this  is  hope,  and  I  warrant  that  Ibul 
 fhall  never  go  to  hell ;  /  ivill  u-ait  for  the 
 Lord,  yea  though  he  hath  hid  himfelf  from 
 the  houfe  of  Jacob,  Ifa.  viii.  17. 
 
 Ufe  4.  The  laft  ufe  is  of  Exhortation  : 
 I  defire  you,  I  intreat  you  (I  will  not  faj', 
 I  command  you,  tho*  this  may  be  enjoy- 
 ned)  If  you  have  any  hope  of  heaven,  if 
 you  have  any  treafurein  Chrill,  labour  to 
 quicken  this  afTedion  above  all :  the  means 
 are  thefe. 
 
 1 .  Labour  to  be  much  acquainted  with 
 the  precious  promifes  of  God,  to  have 
 them  at  hand,  and  upon  all  occafions: 
 thefe  are  thy  comforts,  and  will  fupport 
 thy  foul;  as  the  body  without  comfort  is 
 unfit  for  any  thing,  fo  it  is  here,  unlefs  a 
 
 BIRTH.  yy 
 
 man  hath  that  provifion  of  God's  promifes, 
 and  have  them  at  hand  daily,  and  have 
 them  [fo  to  fpeak]  diihed  out,  and  fitted 
 for  him,  his  heart  will  fail. 
 
 2.  Maintain  in  thy  heart  a  deep  and  fe- 
 rious  acknowledgment  of  that  fupreme  au- 
 thority of  the  Lord,  to  do  what  he  will,and 
 how  he  will.according  tohispleafure  :  alas, 
 we  think  too  often  to  bring  God  to  our 
 bow,  [or  will]  ;  *  "VVe  have  hoped  thus 
 long,  and  God  hath  not  anfwered,  and  fliall 
 we  wait  ftill  ?'  Wait!  Ah  wait,  and  blefs 
 God  that  you  may  wait :  if  you  may  lie  at 
 God's  feet,  and  put  your  mouths  in  the 
 duft,  and  at  the  end  of  your  days  have  one 
 crumb  of  mercy,  it  is  enough  ;  therefore 
 check  thofe  diftempers,  *  Shall  I  wait  ftill?' 
 It  is  a  mofl  admirable  flrange  thing,  that  a 
 poor  worm,  worthy  of  hell,  fhould  take 
 up  ftate,  and  ftand  upon  terras  with  God  ; 
 *  He  will  not  wait  upon  God  ;'  who  muft 
 w^it  then?  mufl  God  wait,  or  man  wait? 
 It  was  the  apoflles  queftion.  Wilt  thou  at 
 this  time  rejhre  the  kingdom  to  Ifrael?  To 
 whom  our  Saviour  anfwered.  It  is  not  for 
 you  to  know  the  times  orthe  feafons;  As  who 
 Ihould  fay,  Hands  off,  [aflc  no  fuch  que- 
 ftions]  it  is  for  you  to  wait,  and  to  ex- 
 peft  mercy,  it  is  not  for  you  to  know.  If 
 you  begin  to  wrangle  and  fay,  *  How  long^ 
 Lord  ?  When,  Lord  ?  And  why  not  now. 
 Lord,  Why  not  I,  Lord  V  Now  check  thy 
 own  heart,  and  fay,  *  It  is  not  for  me  to 
 know,  it  is  for  me  to  be  humble,  abafcd^ 
 and  to  wait  for  mercy.' 
 
 SECT.     IV. 
 
 A  Defire  after  Chrifr. 
 
 WHEN  the  foul  is  humbled  and  the 
 eye  opened,  then  he  begins  thus  ro 
 reafon  ;  '  O  happy  I  that  fee  mercy,  but 
 miferable  I,  if  I  come  to  fee  this,  and  ne- 
 ver have  a  (hare  in  it?  O  why  not  I,  Lord  ? 
 ^V'hy  not  my  fins  pardoned?  And  why  not 
 my  corruptions  fubducd?  My  foul  now 
 thirfleth  after  thee  as  a  thirfly  land,  my 
 afieftions  now  hunger  after  righteoufhefs 
 
 botk 
 
78 
 
 The  NEW  B  IRTH. 
 
 both  infii fed  and  imputed:'  Now  this  de- 
 fire  is  begotten  thus. 
 
 When  the  foul  is  come  fo  far,  that  af- 
 ter a  thorough  Convi6lion  of  fin,  and 
 found  Humiliation  under  God's  mighty 
 hand,  it  hath  a  timely  and  feafonable  re- 
 velation of  the  glorious  myfteries  of  Ghrift, 
 of  his  excellencies,  invitations,  truth,  ten- 
 der-heartednefs,  etc.  of  the  heavenly  fplen- 
 dor,  and  riches,  of  the  pearl  of  great  price ; 
 
 am  heavy  laden  with  my  fins,  which  are 
 innumerable,  I  am  ready  to  fink,  Lord, 
 even  into  hell,  unlefs  thou  in  thy  mercy 
 put  to  thine  hand  and  deliver  me;  Lord, 
 thou  haft  promlfed  by  thine  own  word  cut 
 of  thy  own  mouth,  that  thou  wilt  re- 
 frefli  the  weary  foul.'  And  with  that  he 
 thruft  out  one  of  his  hands,  and  reaching 
 as  high  as  he  could  do  towards  heaven, 
 with  a  louder  voice    and    a  flralned,  fee 
 
 then  doth  the  foul  conceive  by  the  help  of  cried,  '  I  challenge  thee.  Lord,  by  that 
 the  holy  Ghoft,  this  defire  and  vehement  word,  and  by  that  promife  which  thou  haft 
 longings  and  left  any  couzen  themfelves    made,  that  thou  perform  and  make  it  good 
 
 by  any  mifconceits  about  it,  as  the  notori 
 ous  finner,  the  mere  civil  man,and  the  for- 
 mal profefror,it  isihen  known  to  be  faving: 
 I .  When  it  is  joined  with  an  hearty  wil- 
 lingnefs  and  unfeigned  refolution,  '  to  fell 
 -  all,to  part  with  all  fin,'  to  bid  adieu  for  ever 
 
 to  me,  that  call  for  eafe  and  mercy  at  thy 
 hands,  6^r.'  Proporiionably,  when  heavy- 
 heartednefs  for  fin  hath  fo  dried  up  the 
 bones,  and  the  angry  countenance  of  God 
 fo  parched  the  heart,  that  the  poor  foul 
 begins  now  to  gafp  for  grace,  as  the  thirfty 
 
 to  our  darling  delight ;  it  is  not  an  effeft  of  land  for  drops  of  rain  ;  then  the  poor  fin- 
 
 felflove,  not  an  ordinary  wifti  of  natural  ner,  (though  duft  andafhes)  with  an  holy 
 
 appetite  (like  Balaam's.  Numb,  xxili.  lo.)  humility    thus  fpeaks   unto  Ghrift;    *0 
 
 of  thofe  who  defire  to  be  happy,  but  are  merciful  Lord  God,  Thou  art  Alpha  an4 
 
 unwiUing  to  be  holy;    who  would  gladly  Omega,  the  beginning  and  the  end;  thou 
 
 be  faved,  but  are  loth  to  be  fanftified ;  no, 
 if  thou  defireft  earneftly,  thou  wilt  work 
 accordingly ;  for  as  the  defire  is,  fo  will 
 thy  endeavour  be. 
 
 2.  When  it  is  earneft,  eager,  vehement, 
 extremely  thirfting^  after  Ghrift,  as  the 
 parched  earth  for  refreftiing  fliowers,  or 
 the  hunted  hart  for  the  water-brooks.  We 
 read  of  a  ScotKh  penitent,  f  who  a  little 
 before  his  confelfion,  *  freely  confeffed  his 
 fault,  to  the  fliame,  as  he  faid,  of  him- 
 felf,  and  to  the  (hame  of  the  devil,  but  to 
 
 fayeft  it  is  done,  of  things  that  are  yet  to 
 come  ;  fo  faithful  and  true  are  thy  decrees 
 and  promifes,  that  thou  haft:  promlfed  by 
 thine  own  word  out  of  thy  own  mouth, 
 that  unto  him  that  is  athirft,thou  wilt  give 
 him  of  the  fountain  of  the  water  of  life,free- 
 ly,  Rev.  xxi.  6.  O  Lord,  I  thirft,  I  faint, 
 I  languifli,  I  long  for  one  drop  of  mercy: 
 as  the  heart  panteth  for  the  water-brooks, 
 fo  panteth  my  foul  after  thee,  O  God,  and 
 after  the  yearning  bowels  of  thy  wonted 
 compafiions ;  had  I  now  in  pofTcfllon   the 
 
 the  glory  of  God ;  he  acknowledged  it  to    glory,  the  wealth   and   pleafures   of  the 
 
 be  lb  hainous,  and  horrible,  that  had  he 
 a  thoufand  lives,  and  could  he  die  ten 
 thoufand  deaths,  he  could  not  make  fatis- 
 faflion:  notwithftanding,  faid  hey  Lord, 
 thou  haft  left  me  this  comfort  in  thy  word, 
 that  thou  haft  faid.  Gome  unto  me,  all  ye 
 that  are  weary  and  heavy  laden,  and  I  will 
 refreftiyou:  Lord,  I  am  weary.  Lord,  I 
 
 whole  world ;  nay,  had  I  ten  thoufand 
 lives,  joyfully  would  I  lay  them  all  down 
 and  part  with  them,  to  have  this  poor 
 trembling  foul  of  mine  received  into  the 
 bleeding  arms  of  my  blefied  Redeemer.  O 
 Lord,  my  fpirlt  within  me  is  melted  into 
 tears  of  blood,  my  heart  is  {hivered  into 
 pieces ;  out  of  the  very  place  of  dragons 
 
 f  See  the  preface  wtitten  by  G.  Abbot,  D.  D.  bcioic  the  cxaminatiun  tf  George  Sprat,  p.  ^j. 
 
 and 
 
TJie    NEJV 
 
 and  /hadow  of  death,    do   I  lift  up  my 
 thoughts  heavy  and  fad  before  thee  ;  the 
 remembrance  of  my  former  vanities  and 
 pollutions,  is  a  very  vomit  to  my  foul,  and 
 it  is  forely  wounded  with  the  grievous  re- 
 prefentation  thereof;  the  very  flames  of 
 liell,  Lord,  the  fury  of  thy  juft  wrath,  the 
 fcorchings  of  my  own  confcience,  have  fo 
 wafted  and  parched  mine  heart,    that  my 
 thiril  is  infatiable,  my  bowels  are  hot  with- 
 in me,  my  defire  after  JefusChrift,  pardon 
 and    grace,    is  greedy   as  the  grave ;  the 
 coals  thereof  are  coals  of  fire,  which  have  a 
 moft  vehement  flame  :  and,  Lord,  in  thy 
 bleffed  book  thou  calleft  and  crieft,  Ho, 
 every  one  that  thirfteth,  come  ye  to  the 
 Waters,   Ifa.  Iv.  i.     In   that  great  day  of 
 the  feaft,    thou  ftoodeft  and  criedft  with 
 thine  own  mouth,  If  any  man  thirft,  let 
 him  come  unto  me,  and  drink,  John  vii. 
 37.  And  thefe  are  thine  own  words,  Thofe 
 who  hunger  and  thirft  after  righteoufnefs, 
 ftiall   be   filled,  Matth.  v.  6.     I  challenge 
 thee,  Lord,  in  this   my  extreameft   thirft 
 after  thine  own  blefl'ed   felf,  and  fpiritual 
 life  in  thee,  by  that  word,  and  by  that  pro- 
 mife  which  thou  haft  made,  that  thou  per- 
 form, and  make  it  good  to   me,  that  lie 
 grovelling  in  the  duft,  and  trembling  at 
 thy  feet :  Oh  !  open  now  that  promifed 
 well  of  life,  for  I  muft  drink,  or  elfe  I  die.' 
 The   means   to    obtain  this  defire,  are 
 thefe  three. 
 
 1.  Be  acquainted  thoroughly  with  thine 
 own  necelfities  and  wants,  with  that  no- 
 thingnefs  and  emptinefs  that  is  In  thyfelf : 
 a  groundlefs  prefumption  makes  a  man 
 carelefs;  fee  into  thine  own  neceflities, 
 confefs  the  want  of  this  defire  after  the 
 Lord  Jefus  Chrift. 
 
 2.  Labour  to  fpread  forth  the  excellen- 
 cy of  all  the  beauty  and  furpafting  glory, 
 that  is  in  the  promifes  of  God:  couldft 
 thou  but  view  them  in  their  proper  colours, 
 they  would  even  ravllli  thee  and  quicken 
 thy  dcfires. 
 
 3.  After  all  this,  know  it  is  not  in  thy 
 
 BIRTH.  79 
 
 power  to  bring  thy  heart  to  defire  Chrift, 
 thou  canft  not  hammer  out  a  defire  upon 
 thine  own  anvil,  dig  thy  own  pit,  and  hew 
 thy  own  rock  as  long  as  thou  wilt ;  nay,  let 
 all  the  angels  in  heaven,  and  all  the  mini- 
 fters  on  earth  provoke   [i.  e.  encourage] 
 thee,3'etif  thehand  of  the  Lord  be  wanting, 
 thou  flialt  not  lift  up  thine  heart,  nor  ftep 
 one  ftep  towards  heaven ;    then  go  to  him 
 who  is  able  to  work  this  defire  in  thy  foul. 
 It  is  the  complaint  of  a  Chriftian.O  they  are 
 troubled,  becaufe  they  cannot  fetch  a  good 
 defire  from  their  own  fouls,  and  one  falls, 
 another  finks,    a  third  ftiakes,  and  they 
 are    overwhelmed  with   difcouragement : 
 '  What  a  wretched  heart  have  I  ?  (faith 
 one)  I  grace  ?  No,  no ;  the  world  I  can 
 defire,  the  life  of  my  child  I  long  for,  and 
 I  fay  with  Rachel,  Let  me  have  honour  or 
 eKe  I  die  :    but  I  cannot  long  for  the  ua* 
 conceivable  riches  of  the  Lord  JefusChrift  ; 
 aritl  will  the  Lord  ftiew  any  mercy  upon 
 me  ?'  Is  it  thus  ?  Remember  now,  defires 
 grow  not  in  thy  garden,they  fpring  not  from 
 the  root  of  thy  abilities  :  O  feek  unto  God, 
 and  confefs,    '  In  truth.  Lord,  it  is  thou 
 fiom  whom  come  all  our  defires,  it  is  thou 
 muft  work  them  in  us  as  thou  haft  promif- 
 ed them  to  us ;  and  therefore.  Lord,  quick- 
 en thou  this  foul,  and  inlarge  this  heart  of 
 mine,  for  thou  only  art  the  God  of  this  de- 
 fire.' Thus  hale  down  [derive]  a  defire  from 
 the  Lord,  and  from  the  promife,  for  there 
 only  muft  thou  have  it :  The  fmoahing flax 
 God  will  not  quench^  Matth.  xii.  20.  Flax 
 will  not  fmoak,  but  a  fpark  muft  come  in- 
 to it,  and  that  will  make  it  catch  fire  and 
 fmoak ;  thus  lay  your  hearts   before  the 
 Lord,  and  fay,   *  Good  Lord,  here  is  only 
 flax,  here  is   only  a  ftubborn  heart,  but 
 ftrike  thou  by  thy  promife  one  fpark  from 
 heaven,  that  I  may  have  a  fmoaking  [ar- 
 dent] defire  after  Chrift,  and  after  grace. 
 SECT.     V. 
 A  Love  of  Chrifl-. 
 
 WE  have  run  through  two  afle(51ion5^ 
 Hope  and  Defire,  and  the  next  is 
 
 Love  ; 
 
yo 
 
 The   NEW  BIRTH. 
 
 Love  :  a  pofUble  good  ftirs  up  Hope ;   a 
 neceflary  excellency  in  that  good,  fettletli 
 Defire;  and  a  relilh  in  that  good  fettled, 
 Icindies  Love.     Thus  is  the  order  ofGod's 
 work:  if  the  good  be  abfent,  the  Under- 
 flanding  fairh,  '  It  is  to  be  dcfired,  O  that 
 I  had  it!'     Then  it  fends  out  Hope,  and 
 that  waits  for  that  good,  and  ftays  till  it 
 can  fee  it ;  and  yet  if  that  good   cannot 
 come,    then   Defire  hath   another  proper 
 work,  and  it  goes  up  and  down  wander- 
 ing,   and   feeketh    and   fueth    for   Chrift 
 Jefus.    After  this,    if    the  Lord  Jefus  be 
 pleafed  to  come  himfelf  into  the  view  of 
 the  heart,  which  longeth  thus  after  him, 
 then  Love  leads  him  into  the  foul,and  tells 
 the  Will  of  him,  faying,  *  Lo,  here  is  Je- 
 fus Chrift  the  Meffiah,  that  hath  ordered 
 thefc  great  things  for  his  faints  and  people.' 
 The  motive  or  ground  of  this  Love,  is 
 God's  Spirit  in  thepromife,  letting  in  fome 
 intimation  of  God's  love  into  the  foul ; 
 thus  Pfal.  xlii.  8.  The  Lord  -will  command 
 his  loving- kind nefs  in  the  day-time  :  this 
 is  a   phrafe  taken  from  kings  and  princes, 
 and  g-reat  commanders  in  the  field,  whofe 
 ■words  of  command  Hand  for  laws  :  fo  the 
 Lord  fends  out  his  loving-kindnefs,  and 
 faith,    'Go  out,  my  everlafting  love  and 
 kindnefs,  take  a  commiflion  from  me,  and 
 ^o  to  that  humble,  thirfty,  and  hunger- 
 bitten    finner,  and  go   and   profper,  and 
 prevail,  and  fettle  my  love  efiedlually  up- 
 on him,  and  fallen  my  mercy  upon  him  ;  I 
 command   my  loving-kindnefs  to  do  it. 
 Thus  the  Lord  doth  put  a  commiffion  in- 
 to the  hands  of  his  loving-kindnefs,  that  it 
 fhall  do  good  to  the  poor  foul,  yea  though 
 it  withdraw  itfclf,  faying,  '  AVhat,  I  mer- 
 cy? will  Chrift  Jefus  accept  of  me?  No, 
 no  ;  there  is  no  hope  of  mercy  for  me  : 
 indeed  if  I  could  pray  thus,  hear  thus,  and 
 perform  duties  with  that  enlargement,  and 
 had   thofi;  parts  and  abilities,  then  there 
 were  fome  comfort,  but  now  there  is  no 
 hope  of  mercy  for  me.'     We  demand,  Is 
 this  your  cafe?  is  it   thus  and  thus?  are 
 you  thus  humbled?    and  have  you  thus 
 
 longed  for  the  riches  of  his  mercy  in 
 Chrift  ?  Lo  then, the  Lord  hath  put  a  com- 
 miffion into  the  hands  of  his  loving-kind- 
 nefs, faying,  *  Go  to  that  poor  foul,  and 
 break  open  the  doors  upon  that  weary, 
 weltring  heart, and  break  off  all  thofe  bolts, 
 and  rend  off  that  veil  of  ignorance  and  car- 
 nal reafon,  and  all  thofe  arguments:  go 
 (I  fay)  to  that  foul,  and  chear  it,  and 
 warm  it,  and  tell  it  from  me.  That  his  fins 
 are  pardoned,  and  his  foul  fliall  be  faved, 
 and  his  fighs  and  prayers  are  heard  in  hea- 
 ven ;  and  I  charge  you  do  the  work  before 
 you  come  again.' 
 
 Here  is  the  ground  of  love;  God's  love 
 afFe<^ing  the  heart,  and  fettled  upon  it,  it 
 breeds  a  love  to  God  again;  IVe  love  him, 
 becanfe  he  loved  us  firp^^  i  John  iv.  19. 
 Theburning-glafs  muft  receive  heat  of  the 
 beams  of  the  fbn  before  it  burn  any  thing; 
 fo  there  muft  be  a  beam  of  God's  love  to 
 fall  upon  the  foul,  before  it  can  love  God 
 again :  /  drei\3  them  with  the  cords  of  a 
 man,  even  toith  the  bands  of  love,  Hof.  xi. 
 4.  God  lets  in  the  cords  of  love  into  the 
 foul,  and  that  draws  love  again  to  God  ; 
 He  brought  me  into  thebanqueting-hou/e,and 
 his  banner  over  me  was  love ;  flay  me  with 
 fliiggons,  cornfortme  with  apples,  for  1  am 
 fick  oj  love.  Cant.  ii.  4,5.  When  the  ban- 
 ner of  Chrift's  love  is  fpread  over  the  foul, 
 the  foul  comes  to  be  fick  in  love  with  Chrift. 
 Now  this  Love  of  God  doth  beget  our 
 love  in  three  particulars : 
 
 X .  There  is  a  fweetnefs  and  a  relifli  which 
 God's  love  lets  into  the  foul,  and  warms 
 the  heart  with  ;  you  ihall  fee  how  the  fire 
 is  kindled  by  and  by:  As  when  a  man  is 
 fainting,  we  give  him  aqua-vitce ;  fo  a  fain- 
 ting finner  is  cold  at  the  heart,  and  there- 
 fore the  Lord  lets  in  a  drop  of  his  loving- 
 kindnefs,  and  this  warms  the  heart,  and  the 
 foul  is  even  filled  with  the  happinefsof  the 
 mercy  of  God ;  Let  him  kifs  me  with  the 
 kiffes  of  his  mouth  (faith  the"  fpoufe,  in  the 
 Canticles,  chap.  i.  2.)  J  or  his  love  is  bet' 
 ttr  than  wine:  the  kiffts  of  his  mouth, 
 are  the  comforts  of  his  word  and  Spirit ; 
 
 the 
 
The   NEW 
 
 the  foul  faith,  *  O  let  the  Lord  refrefh  me 
 with  the  kifTes  of  his  mouth,  let  the  Lord 
 Jpeak  comfort  to  my  hearty'  and  tj-us  is 
 better  than  wine. 
 
 2.  As  tliat  fweetnefs  warms  the  heart, 
 fo  the  freenefs  of  the  love  of  God  let  in 
 and  intimated,  begins  even  to  kindle  this 
 love  in  the  foul,  that  it  fparkles  again  : 
 God  fetteth  out  his  love  towards  us,  feeing 
 that  -while  we  were  yetjinners,  ChriJ}  died 
 for  us,  Rom.  V.  8.     This  commends  the 
 love  of  God  ;  the  Lord  fends  to  poor  and 
 miferable,  finful,  broken-hearted  finners, 
 and  faith,    *  Commend  my  mercy  to  fuch 
 a  one,  and  tell  him;  that  though  he  hath 
 been  an  enemy  to  me,  yet  I  am  a  friend 
 to  him,  and  though  he  hath  been  rebelli- 
 ous againft  me,  yet  I  am  a  God  and  Fa- 
 ther to  him  :  when  the  poor  (inner  con- 
 fiders  this  with  himfelf,  he  faith,  '  Is  the 
 Lord  fo  merciful  to  me?  I  that  loved  my 
 fins,  and  continued   in  them,  had   it  not, 
 been  juft  that  I   ihould  have  periflied   in 
 them  ?  but  will  the  Lord  not  only  fpare 
 his  enemy,  but  give  his  Son  for  him  ?  O 
 Jet  my  foul  for  ever  rejoice  in  this  uncon- 
 ceivable goodnefs  of  God!'  be  thy  heart 
 never  fo  hard,  if  it  have  but  the  fenfe  of 
 this,  it  cannot  but  llir  thee  to  humiliation. 
 3.  The  greatnefs  of  the  freenefs  of  this 
 mercy  of  God,  being  fettled    upon    the 
 heart,  inflames  it;  the  Sweetnefs  warms 
 the  heart,  this  Freenefs  kindles  the  fire  ; 
 and  when   the  greatnefs  of  the  fweetnefs 
 comes  to  be  valued, this  fets  the  heart  all  on 
 a  flame  ;  the  apoftle  defires,  that  the  Ephe- 
 fians,    being  rooted  and  grounded  in  love, 
 7night  be  able  to  comprehend  zvith  all Jaints ^ 
 what  is  the  breadth,  and  height  of  the  love 
 of  God  in   Chrijl ;  Eph.   iii.  17,   18.  as  if 
 he   had  faid,    The    unmeafurablenefs   of 
 God's  mercy  will  blow  up  the  foul,  and 
 inflame  the  heart  with   admirable  love  of 
 God  again,  and  will  make  the  foul   fay, 
 *  AVhat,  I  that  have  done  all  I  could  againft 
 this  good  God  ?  O,  it  breaks  my  heart  to 
 thiuk  of  it !  there  was   no  name  under 
 
 BIRTH.  gr 
 
 heaven  that  I  did  blaPphcme  and  tear  m 
 pieces  more  than  this  name;  no  command 
 under  heaven  I  fo  much  dcfpifed  as  the 
 command  of  God,  and  of  Chrift;  no  fpi- 
 rit  I  grieved  fo  much  as  the  good  Spirit  of 
 God  ;  and  therefore,  had  the  Lord  only 
 given  me  a  look,  or  fpoken  a  word  to  me, 
 it  had  been  an  infinite  mercy,  but  to  fend 
 a  Son  to  fave  me,  it  is  incomparable;  I 
 could  not  conceive  to  do  fo  much  evil  a- 
 gainft  him,  as  he  hath  done  good  to  me: 
 
 0  the  breadth  of  tliat  mercy  beyond  all 
 limits !  O  the  length  of  that  mercy  beyond 
 all  time !  O  the  depth  of  that  mercy  below 
 a  man's  mifery !  O  the  height  of  that  mer- 
 cy above  the  height  of  my  underftandingl 
 if  my  hands  were  all  love,  that  I  could  work 
 nothing  butlove,andifmine  eyes  were  able 
 to  fee  nothing  but  love,  and  my  mind  to 
 think  of  nothing  but  love,  and  if  I  had  a 
 tlioufand  bodies,  they  were  all  too  little  to 
 
 »love  that  God  that  hath  thus  unmeafura- 
 bly  loved  me  a  poor,  finful  hell-hound: 
 
 1  will  love  the  Lord  dearly,  (faith  David) 
 
 0  Lord,  my  ftrength,  Pfal.  xviii.  1.  Have 
 
 1  gotten  the  Lord  Jefus  to  be  my  comfort, 
 my  buckler,  and  my  fliicld  i  If  I  have  any 
 good,  he  begins  it;  if  I  have  any  comfort, 
 he  bleffeth  it;  therefore,  I  will  love  thee 
 dearly,  O  Lord,  my  ftrength,  O  how 
 fhouid  I  but  love  thee  !' 
 
 Ufe  I.  Methinks  there  is  a  poor,  fin- 
 cere  foul  that  faith,  '  My  underftandings 
 are  not  fo  deep  as  others,  my  tongue  runs 
 not  fo  ghb  as  fuch  and  fuch ;  I  cannot  talk 
 fo  freely  of  the  things  of  grace  and  falva- 
 tion,  I  have  meaner  parts,  and  cannot  en- 
 large myfelf  in  holy  duties  and  holy  fer- 
 vices;  I  cannot  difpute  for  a  Saviour,  or 
 perform  fuch  duties  as  others  can  do :'  yet 
 fweet  foul,  canft  thou  love  Chrift  Jefus' 
 and  rejoice  in  him  i  *  O  yes  !  I  blefs  the 
 name  of  the  Lord,  that  all  I  have,  all  my 
 friends,  and  parts,  and  means,  and  abili- 
 ties, are  but  as  dung,  and  drofs  in  com- 
 parifon  of  Chrift  jefus;  it  were  the  com- 
 fort of  my  foul,  if  I  might  be  ever  with 
 ^^  him.' 
 
82  The   NEW 
 
 him.*   Say  you  fo?  Go  thy  way,  and  the 
 God  of  heaven  go  with  thee  :  this  is  a  work 
 of  God  that  will  never  leave  thee,  it  is  a 
 badge  and  proper  livery  that  the  Lorrl  Je- 
 fus  gives  only  to  his  faints;  never  a  mere 
 profellbr  under  heaven  ever  wore  it,  never 
 any  hypocrite  under  heaven  to  whom  God 
 did  intend  it,  but  only  to  thofe  vUioni  he 
 hath  effeflually  called,  and  whom  he  will 
 fave  ;  therefore  though  thou  wantell  all, 
 thou  hafl:  this  to  comfort  thee  in  the  want 
 of  all  ;  and  thou  mayeft  fay,    *  I  can  fay 
 little  for  Chrift,  my  tongue  faulters,  and 
 my  memory  is  weak,  yet  the  Lord  knows, 
 I  love  the  Lord  Jefus.'     This  is  enough, 
 David  defired  no  m*re,  but  what  God  was 
 wont  to  do  to  his  children  that  loved  his 
 name,  Do  to  me  (faith  the  text,  Pfal.  cxix. 
 J  32.)  (IS   thou  ufcft  to  do  unto  thofe   that 
 love  thy  name  \  *  1  know  thou  lovefl  them 
 that  love  thee,  and  wilt  fave  and  glorify  them 
 in  the  end  ;    I  dcfire  no  more  but  this,'  do 
 iis  thou  ufcft  to  do  laito  thofe  that  love  thy 
 name.    And  doth  David,  a  king,  defire  no 
 more?  fure  then,  if  thou,  poor  foul,  haft 
 fo  much  as  he  had,  it  is  enough,  be  quiet 
 with  thy  child's  part ;  '  Thy  lot  is  fallen 
 into  a  marvellous  fair  ground.' 
 
 ObjeO:.  *  Some  may  fay,   this  is  all  the 
 difficxilty  :    how  may  I  know  whether  my 
 lovebeatruelove,orafalfe  love?  How  may 
 I  know  that  my  love  is  of  the  right  ftamp?' 
 Anfw.  Let  every  man  put  his  love  upon 
 the  trial,  and  examine  thus,  '  A\'h ether 
 doft  thou  welcome  Chrift  and  grace  accord- 
 ing to  the  worth  of  them  ?'  if  thou  dort, 
 it  will  appear  in  thefe  particulars:   i.  Ob- 
 ferve  the  root  and  rife  from   whence  thy 
 love  came ;    canft  thou  fay,  '  I  love  the 
 Lord,  becaufe  he  hath  loved  me  ?'  Then 
 thy  love  is  of  the  right  mettal,  and  know 
 it  for  ever,  that  that  God  which  cannot 
 but  love  himfelf,  he  cannot  but  like  that 
 love  which  cam.e  from  himfelf :  is  thy  foul 
 afletfted  and  enlarged  in  love  to  the  Lord, 
 becaufe  thou  hafl  felt  and  retained  the  re- 
 lifli  and  fweetnefs  of  his  grace  \  Gaaft  thou 
 
 B  IRT  H. 
 
 fay,  *  The  Lord  hath  let  in  a  glimpfe  of 
 his  ffivour  :    and  the    Lord    hath    faid    in 
 h'!!=  truth,  he  looks  or  him  that  trembles 
 at  his  word  ;    the  minifler  faid  it,  and  the 
 Spirit  faith  it,    that  my  mercy  is  reglHred 
 in  heaven  :  O  how  ihould  I  love  the  Lord  ! 
 my  fins  are  many,  which  I  have  bewailed; 
 my  fi'hs  and  fobs  1  have  put  up  to  heaven, 
 and,  at  the  laft,  the  Lord  hath  given  me  a 
 gncious  anfwer :  O  how  fliould  I  love  the 
 Lord  my  ftrength  dearly?'  If  it  be  thus  with 
 thee,  thy  love  is  fovind,  and  will  never  fail. 
 2.  If  thou  entertain  thy  Saviour,  as  it 
 befeems  him,    thou  muft  entertain  him  as 
 a  king,   and  that  is  thus;    give  up  all  to 
 him,    and  entertain  none  with  him  upon 
 terms  of   honour,   but  fuch  as  retain  to 
 him,  or  be  attendants  upon  him  ;  love  all 
 in  Chrift,    and  for  Chrift,  but  exprefs  thy 
 love  and  joy  to  Chrift  above  all :  he  is  as 
 a  king,  and  all  the  reft  are  but  as  retain- 
 ers; he  that  loves  any  thing  equal  with  a 
 Chrift,  it  is  certain  he  did  never  love  Chrift ; 
 to  fet  up  any  thing  cheek  by  jole  with  Chrift, 
 it  is  all  one  as  if  a  man  did  put  a  Have  in- 
 to the  fame  chamber  with  the  king,  which 
 is,  upon  the  point,  to  drive  him  away. 
 
 3.  The  foul  that  rightly  entertains  Chrift, 
 and  ftudies  wholly  to  give  him  content- 
 ment, he  is  marvellous  wary  and  watchful, 
 that  he  may  not  fad  that  good  Spirit  of 
 God  to  grieve  him,  and  caufe  him  to  go 
 away  as  difpleafed  :  fee  this.  Cant.  iii.  4, 
 5.  the  fpoufe  fought  long  for  her  beloved, 
 and  at  laft  brought  him  home,  and  when 
 ftie  had  welcomed  him,  ftie  gave  a  charge 
 to  all  the  houfe,  not  to  ftir  or  awaken  her 
 love  till  he  pleafe.  When  a  prince  comes 
 unto  the  houfe  of  a  great  man,  what  charge 
 is  there  given  to  make  no  noife  in  the 
 night,  left  fuch  and  fuch  a  man  be  awake- 
 ned before  his  time  ?  The  foul,  when  •  it 
 hath  received  the  Spirit  of  the  Lord  Jefus 
 Chrift,  doth  thus;  he  gives  a  peremptory 
 charge  to  keep  watch,  and  ward,  and  gives 
 a  charge  to  Hope,  and  Defire,  and  Love, 
 and  Joy,  and  the  Mind^  and  ail,  not  to 
 
 grieve 
 
The  N  E  W  B  I  R  r  H. 
 
 gfleve  and  moleft  the  good  Spirit  of  God. 
 
 *  Let  there  be  no  motion  but  to  entertain 
 it,  no  advice  but  to  receive  it,  and  do 
 nothing  that  may  work  the  leafl  kind  of 
 diflike  unto  it.' 
 
 4.  He  that  truly  entertains  ChriO,  re- 
 joyccth  in  the  good  and  glory  of  Chrift  : 
 when  Mephibofheth  had  been  wrongfully 
 accufed  to  David,  and  when  David,  who 
 had  taken  away  all  the  inheritance  from 
 him,  was  returned  in  fafety;  then  faid  Da- 
 vid, to  comfort  him.  Thou  and  Ziba  di- 
 vide the  laud:  2  Sam.  xix.  29,  30,  Nay^  faid 
 Mephibojheth,  let  him  take  all,  forafmtich 
 as  my  lord  the  king  is  come  again  in  peace, 
 
 *  It  matters  not  for  inheritance,  and  for  my- 
 felf  and  my  life,  I  pafs  not,  fith  the  king  is 
 returned  in  peace  ;  it  is  enough  that  I  en- 
 joy thy  prefence,  which  is  better  to  me  than 
 goods,  life,  or  liberty  ;'  fo  it  is  with  a  kind, 
 loving  heart,  which  cannot  endure  to  fee 
 Chrift's  honour  and  glory  laid  in  the  dufl, 
 but  if  his  prai.^e  be  advanced,  then  is  he 
 glad,  *  Lord,  I  have  enough,'  faith  the 
 foul,  '  that  Chrifl:  is  mine,  and  that  his 
 honour  and  glory  is  magnified,  whatfbever 
 becomes  of  me  it  matters  not ;  let  the 
 world  take  all,  if  I  may  have  Chrifl,  and 
 fee  him  praifed  and  magnified  :'  let  this  try 
 any  man's  fpirit  under  heaven,  and  labour 
 to  bring  the  foul  to  this  pitch:  a  minifter  in 
 his  place,  and  a  mafter  in  his  place,  and  e- 
 very  chriftian  in  his  place ;  let  it  be  our 
 care  to  honour  God,  not  ourfelves;  and 
 let  it  be  our  comfort,  if  God  may  be  bet- 
 ter honoured  by  others,  than  by  ourfelves: 
 this  is  our  bafenefs  of  fpirit,  we  can  be 
 content  to  lift  up  Chrill  upon  our  flioul- 
 ders,  that  we  may  lift  up  ourfelves  by  it ; 
 but  we  fliiould  be  content  to  lie  in  the  duft, 
 that  the  Lord  may  be  praifed;  and  if  any 
 of  God's  people  thrive  and  profper  more 
 than  thou,  let  that  be  thy  joy. 
 
 5.  He  that  welcomes  Chrift  truly,  co- 
 vets a  nearer  union  with  Chrift  :  love  is  of 
 a  lir:king  and  gluing  nature,  and  will  car- 
 ry the  loul  with  fome  kind  of  flrength  and 
 
 83 
 
 earneftnefs,  to  enjoy  full  pofleflion  and 
 fellowPaip  of  the  thing  that  is  loved  ;  it  can- 
 not have  enough  of  it:  '  Nothing'  (laith 
 the  foul)  •  but  Chrifl,  Hill  I  dcfire  more 
 of  that  mercy,  and  holinefs,  and  grace,  and 
 Jove  in  Chrifl  Jefus.  As  it  is  with  parties 
 that  havehved  long  together  in  one  houfe, 
 and  their  affeflions  are  linked  together  in 
 way  of  marriage,  they  will  ever  dcfire  to 
 be  talking  together,  and  to  be  drawing  on 
 the  marriage  ;  fo  the  foul  that  loves  Chrifl 
 Jefus,  and  hath  his  holy  afieflion  Idndled,. 
 and  his  fpirit  enlarged  therein  ;  when  the 
 Lord  hath  let  in  fome  glimpfe  of  his  Jove, 
 he  thinks  the  hour  fweet  when  he  prayed 
 to  the  Lord  Chrifl,  he  thinks  the  Lord's 
 day  fweet  wherein  God  revealed,  by  the 
 power  of  his  holy  ordinances,  any  of  that 
 rich  grace  and  mercy  of  his :  it  is  admira- 
 ble to  fee  how  the  heart  will  be  delighted 
 to  recount  the  time,  and  place,  and  means, 
 ..when  and  where  the  Lord  did  re\eal  it  • 
 *  Oh  this  is  good,'  faith  the  foul ;  '  Oh 
 that  I  might  be  ever  thus  cheared  and  re- 
 frefiied  !'  Or,  as  the  fpoufe  con  traded 
 thinks  every  day  a  year,  till  fhe  enjoy  her 
 beloved,  and  take  faiisfafiion  to  her  foul 
 in  him  :  fo  the  foul  that  hath  been  truly 
 humbled,  and  enlightened,  and  is  now  con- 
 traded  to  Chrifl  Jefus,  *  Oh  when  will  that 
 day  be,'  faith  it,  '  that  I  fhall  ever  be  with 
 my  Jefus  r  He  takes  hold  of  every  word 
 he  hears,  every  promife  that  reveals  any 
 thing  of  Chrill;  *  But  oh  !  when  will  that 
 day  be,  that  I  fhallever  be  with  Chrifl,  and 
 be  full  ofhisfulnefs  forever  !  Phil.  i.  23.' 
 
 Ufe  2.  And  now  let  me  prevail  with  your 
 hearts,  and  work  your  fouls  to  this  duty. 
 Love  the  Lord,  all  ye  his  faints  ;  Pfal.  xxxi. 
 23.  whom  will  you  love,  if  you  love  not 
 him  ?  Oh,  you  poor  ones,  love  you  the 
 Lord,  for  you  have  need  ;  and  all  you  lich 
 ones,  love  you  the  Lord,  for  you  have 
 caxife  ;  and  you  little  ones  too,  (if  there  be 
 any  fuch  in  the  congregation)  he  knocks 
 at  every  man's  heart,  and  perfuades  every 
 man's  foul,  love  ye  the  Lord. 
 M  2  The 
 
84  The    NEW 
 
 The  means  are  thefe,  i.  Labour  to  give 
 attendance  daily  to  the  promife  of  grace 
 and  Ghrift ;  drive  away  all  other  fuitors 
 from  the  foul,  and  let  nothing  come  be- 
 tween the  promife  and  it ;  forbid  all  other 
 bands,  that  is,  let  the  promife  confer  daily 
 with  thy  heart,  and  be  exprefhng  and  tel- 
 ling of  that  good  that  is  in  ChriTl,  to  thy 
 own  foul.  If  all  things  be  agreed  be- 
 tween parties  to  be  married,  and  there 
 wants  nothing  but  mutual  affeftion  ;  the 
 only  way  to  fix  their  affeflions  upon  one 
 another,  is  to  keep  company  together,  fo 
 as  they  meet  wifely  and  holily ;  fo  let  the 
 foul  daily  keep  company  with  the  promife. 
 And  this  is  the  firft  %ay. 
 
 2.   Labour  to  be  throughly  acquainted 
 
 with  the  beauty  and  fweetnefs  of  Chriftin 
 
 fhe  promife.  Now  there  are  three  things  in 
 
 the  promife  we  mufl  eye  and  apprehend, 
 
 that  our  hearts  may  be  kindled  with  love 
 
 in  the  Lord  ;    i.  The  worth  of  the  party 
 
 in  himfelf,  Ghrift  is  worthy  of  it.    2.  7'he 
 
 defert  of  the  party,    in  regard  Chrifi:  dc- 
 
 ferves  it.      3.   The  readinefs  of  the  party 
 
 in  himfelf  to  feek  our  good,  Chrift  feeks  it. 
 
 (i.)  Ghrift  is  worthy  in  himfelf:  if  we 
 
 had  a  thoufand  hearts  to  beftow  upon  him, 
 
 we  were  never  able  to  love  him  fufficient- 
 
 ly,  asKehemiah  faid.  The  name  of  the  Lord 
 
 is  above  all  pra'tje.  Will  you  let  out  your 
 
 r  love  and  affections  .^    you  may  lay  them 
 
 here  with  good  advantage :  what  would 
 
 you  love  ?  wouldft  thou  have  beauty  ?  then 
 
 thy  Saviour  is  beautiful.  Thou  art  fairer 
 
 than   the  children  of  men,    Pfal.  xlv.    2. 
 
 "Wouldft  thou  have  ftrength  ?    then  is  thy 
 
 Saviour  ftrong,    Gird  thy  fivord  upon  thy 
 
 thigh,  0  mojl mighty,  Pfal.  xlv.  3.  Wouldft 
 
 thou  have  riches  ?  thy  Saviour  is  more  rich 
 
 (if  it  be  pofTible)  than  he  is  ftrong,  He  is 
 
 heir  of  all  things,  Heb.  I.  2.  Wouldft  thou 
 
 have  wifdom  ?    then  thy  Saviour  is  wife, 
 
 yea,  v/ifdom  itfelf ;  In  hitn  are  hid  all  the 
 
 treafures  of  wifdom  and  knowledge,  Gol.  ii. 
 
 3.  Wouldft  thou  have  life  eternal  ?  Ghrift 
 
 w>  the  author  of  life  and  happinefs  to  all 
 
 BIRTH, 
 
 that  have  him  ;  and  he  hath  not  only  thefe 
 
 in  himfelf,  but  he  will  infeoffthee  in  them, 
 if  thou  wilt  but  match  with  him, 
 
 (2.)  Ghrift  deferves  our  love,  in  regard 
 of  benefits  to  us.  Be  man  never  fo  worthy 
 in  himfelf,  yet,  if  he  hath  wronged,  or  ex- 
 preffed  the  part  of  an  enemy,  a  woman  faith, 
 *  I  will  not  have  him  though  he  have  all  the 
 world;'  this  takes  off  the  affedlion  :  it  is 
 not  fo  with  the  Lord  Jefus  ;  as  he  is  wor- 
 thy of  all  love  in  himfelf,  fo  he  hath  dealt 
 mercifully  and  gracioufty  with  you  :  In 
 your  ficknefs,  who  helped  you  ?  in  wants, 
 who  fupplied  you  ?  in  anguifh  of  heart, 
 who  relieved  you  ?  It  was  Jefus  Ghrift,  Oh 
 therefore  love  him,  deal  equally  with  him, 
 and  as  he  deferves,  fo  enlarge  your  hearts 
 to  him  for  ever. 
 
 (3.)  Ghrift  feeks  our  love..  Here  is  the 
 admiration  of  mercy,  that  our  Saviour,  who 
 hath  been  rejected  by  a  company  of  (inful 
 creatures,  fliould  feek  their  love:  for  fhame 
 refufe  him  not,  but  let  him  have  love  ere 
 he  go  :  Had  the  Lord  received  us,  when. 
 we  had  come  to  him,  and  humbled  our 
 hearts  before  him  ;  had  he  heard,  when 
 we  had  fpent  our  days,  and  all  our  ftrength 
 in  begging  and  craving,  it  had  been  an  in- 
 finite mercy  :  but  when  the  Lord  Jefus 
 Ghrift  ftiall  feek  to  us  by  his  meffengers  (it 
 is  all  the  work  we  have  to  do,  to  wooe  you, 
 and  fpeak  a  good  word  for  the  Lord  Jefus 
 Ghrifi ;  yea,  and  if  we  fpeak  for  ourfelves, 
 it  is  pity  but  our  tongue  ftiould  cleave  to  the 
 roof  of  our  mouth)  when  the  Lord  Jefus. 
 ftiall  come  and  wait  upon  us,  and  feck  our 
 love,  O  this,  this  is  a  wonder  of  mercies ! 
 think  of  this,  O  ye  faints  !  the  Lord  now, 
 by  us,  offers  love  to  all  you  that  are  weary 
 and  have  need  ;  what  anfwcr  (hall  I  return 
 to  him  in  the  evening  ?  fliall  I  fay,  Lord,  I 
 have  tendered  thy  mercy,  and  it  was  refu- 
 fed  :  brethren,  it  would  grieve  my  heart 
 to  return  this  anfwer  ;  O  rather  let  every 
 foul  of  you  fay,  Gan  the  Lord  Jefus  love 
 me  ?  In  truth.  Lord,  I  am  out  of  love 
 with  myfelf,  i  have  abufed  thy  majefty,  I 
 
 have 
 
7 he  NEW 
 
 have  loved  the  world,  I  have  followed  bafe 
 lufts,  and  can  the  Lord  Jefus  lo  ve  fuch  a 
 ■wretch  as  I  am  ?  Yea,  faith  the  Lord,  I  will 
 heal  their  backflidingj -will  love  them  freely, 
 Hof.  xiv.  5.    He  looks  for  no  portion,  he 
 will  take  thee  and  all  thy  wants :    get  you 
 home  then,  and  every  one  in  fecret  labour 
 to  deal  truly  with  your  own  hearts ;  make 
 up  a  match  in  this  manner,  and  fay,   Is  it 
 poflible  that  the  Lord  fhould  look  fo  low  ? 
 that  a  great  prince  (hould  fend   to  a  poor 
 peafant  ?    that   Majefty  fhould  floop    to 
 meannefs  ;  Heaven  to  earth  ?  God  to  man  ? 
 hath  the  Lord  offered  mercy  to  me  ?    and 
 doth  he  require  nothing  of  me  but  to  love 
 him  again  ?  Call  upon  your  hearts,  I  charge 
 you,  and  fay  thus,  Lord,  if  all  the  light  of 
 my  eyes  were  love,  and  all  the  fpeeche?  of 
 my  tongue  were  love,  it  were  all  too  little 
 to  love  thee  :  O  let  me  love  thee  dearly  ! 
 If  thou  wilt  not  fay  thus,  then  fay  hereaf- 
 
 BIRTH.  85 
 
 And  this  repofing  or  refling  itfelf,  dif- 
 covers  a  five-fold  aft  : 
 
 I .  It  implies  *  a  going  out  of  the  foul  to 
 Chrifl  :'  When  the  foul  feeth  this,  that 
 the  Lord  Jefus  is  his  aid,  and  muft  eafe 
 him,  and  pardon  his  fins,  then.  Let  us  go 
 to  that  Chrift,  faith  he,  It  is  the  Lord's 
 czWfiome  to  me,  all  ye  that  are  weary  :  now 
 this  voice  coming  home  to  the  heart,  and 
 the  prevailing  fweetnefs  of  the  call  over- 
 powering the  heart,  the  fouLgoes  out,  and 
 falls,  and  flings  itfelf  upon  the  riches  of 
 God's  grace. 
 
 2.  *  It  lays  fall  hold  upon  Chrift  ;'  when 
 the  Lord  faith,  Covie,  my  love,  my  dove i 
 0  come  aw  ay  J  Cant.  Behold,  I  coyy.ey 
 faith  fhe,  and  when  fl:ie  is  come,  flie  *  fafle- 
 neth  upon  Chrift,'  faying.  My  beloved  is 
 7nine,  and  I  am  his  :  faith  lays  hold  on  the 
 Lord,  and  will  not  let  mercy  go,  but  cleaves 
 unto  it,  though  it  conflict  with  the  Lord  ; 
 
 ter,  you  had  a  fair  offer,  and  that  a  poor*  Should  he  flay  me,  (faith  Job,  ch.  xiii.  15.) 
 
 minifter  of  God  did  wifh  you  well.  Alas  be 
 not  coy  and  fqueemifa,  the  Lord  may  have 
 better  than  you  ;  lie  down  therefore  and 
 admire  at  the  mercy  of  the  Lord, that  fhould 
 take  a  company  of  dead  dogs,  and  now  at 
 the  laft,  fay  as  the  Pfalmift  did,  Lift  up 
 your  heads,  0  ye  gates  !  and  be  ye  lift  up, 
 ye  everlafting  doors,  and  the  King  of  glory 
 [hall  come  in,  Pfal.  xxiv.  7. 
 
 SECT.     VI. 
 
 A  Relying  on  Chrift. 
 
 WE  are  now  come  to  the  work  of  the 
 will,  which  is  the  great  wheel  and 
 commander  of  the  foul.  The  former  af- 
 feftions  were  but  as  hand-maids  to  ufher 
 HI  Chrift  and  the  promifes ;  the  Mind  faith,. 
 *  I  have  feen  Chrift  :'  Hope  faith,  '  I  have 
 waited  :'  Defire  faith,  *  I  have  longed  :' 
 Love  faith,  *  I  am  kindled  :'  then  faith  the 
 "Will,  *  I  will  have  Chrift,  it  fhall  be  fo  :' 
 And  this  makes  up  the  match  ;  the  fpawn 
 and  feeds  of  faith  went  before,  now  faith  is 
 eome  to  fome  peifeftion,  now  the  foul  re- 
 pofeth  itfelf  upon  the  Lord  Jefus^ 
 
 yet  will  1  truft  in  him.     The  cafe  is  like 
 Benhadad's,  who  being  overcome  by  Ahab, 
 his  fervants  thus  advifed  him  ;    We  have 
 heard  that  the  kings  of  Ifrael  are  merciful 
 kings,  we  pray  thee  let  us  put  ropes  about 
 our  nechs,  and  fdckcloth  on  our  loins,  and 
 go  out  to  the  king,  peradventure  he  will 
 fave  thy   life,  i    Kings   xx.  31,  32,  33^ 
 Thus  the  fervants  go;  and,  coming  to  A- 
 hab,    they  deliver  the  meffage  ;    Thy  fer- 
 vant  Benhadad  faith,  I  pray  thee,  let  me 
 live :  and  he  fnid.  Is  he  yet  alive  F    he  is 
 my  brother :  Now  the  men  diligently  ob- 
 ferved  whether  any  thing  would  come  from 
 him,  and  did  haftily  catch  at  it,  and  they 
 faid,  Thy  brother  Benhadad  and  they  went 
 away  rejoicing :    this  is  the  lively  pifture 
 of  a  broken-hearted   finner,  after  he  hath 
 taken  up  arms  againft  the  Almighty,  and 
 that  the  Lord  hath  let  in  juftice,  and  he 
 feeth  (or  hath  feen)  the  anger  of  God  bent 
 againft  him  ;    then  the  foul  reafons  thus, 
 *  I  have  heard,  though  I-  am  a  rebellious. 
 Cnner,  that  none  but  finner?  are  pardoned,, 
 and  God  is  a  gracious  God>  and  therefore. 
 
«fS 
 
 The   NEW  BIRTH, 
 
 unto  bim  let  me  go :  with  this  be  falls  down 
 at  the  foot flool  of  the  Lord  and  cries,  *  O 
 what  fliall  I  do  ?  what  (ha'I  T  fay  nnto  tbee  ? 
 
 0  thou  Prefcrver  of  men  !   O  !et  me  live, 
 
 1  prny  thee,  in  the  fight  of  my  Lord  !  the 
 foul  thus  bumbled,  the  Lord  then  lets  in 
 his  fweet  voice  of  mercy,  and  faith,  *  Thou 
 art  my  fon,  my  love,  and  thy  fins  are  par- 
 doned :  thefe  words  no  fooner  uttered,  but 
 he catcheth  thereat,  faying,  *  Mercy,  Lord? 
 and  a  fon.  Lord  ?  and  love,  Lord  ••  and  a 
 pardon,  Lord?'  The  heart  holds  itfelf  here, 
 and  will  never  away. 
 
 3.  It  flings  the  weight  of  all  its  occafions 
 and  troubles,  guilt  and  corruptions,  upon 
 the  Lord  Jefus  ChrilT :  He  that  ivalks  in 
 darknefs,  and  hath  no  light,  let  him  trufl 
 in  the  name  of  the  Lord,  and  flay  upon  his 
 God,  Ifa.  I.  10.  That  is,  if  a  man  be  in 
 extremity,  hopelefs  in  mifery,  and  walks 
 in  defperate  difcouragements,  yea,  and  hath 
 no  light  of  comfort,  let  him  truft  in  the 
 name  of  the  Lord,  and  flay  upon  his  Cod : 
 as  when  a  man  cannot  go  of  himfelf,  he 
 lays  all  the  weight  of  his  body  upon  ano- 
 ther J  fo  the  foul  goes  to  a  Chrifl,  and  lavs 
 all  the  weight  of  itfelf  upon  Chrifl:,  and 
 faith,  '  I  have  no  comfort,  O  Lord,  all  my 
 difcomforts  I  lay  upon  Chrifl:,  and  I  rely 
 upon  the  Lord  for  comfort  and  confolati- 
 
 ^on  :'  IVho  is  this,  faith  Solomon,  that  com- 
 et h  up  from  the  wildernef,  leaning  upon  her 
 beloved?  Cant.  viii.  5.  Tiie  party  coming 
 is  the  church,  the  wildernefs  is  the  troubles 
 and  vexations  the  church  meets  Vv'ithal,  and 
 the  beloved  is  the  Lord  Jefus  Chrifl: ;  now 
 the  church  leans  hcrfclf  all  upon  her  huf- 
 band,  (he  walked  along  with  him,  but  he 
 bare  all  the  burden  :  Cafl  all  your  care  up- 
 on him,  faith  Peter,  'for  he  caret  h  for  you, 
 1  Pet.  V.  7.  The  original  is,  Hurl  your 
 care  upon  the  Lord:  The  Lord  will  not 
 thank  you  for  carrying  your  cares  and  trou- 
 bles about  you,  he  requires  that  you  hurl 
 them  upon  him,  for  he  caret  h  J  or  you. 
 
 4.  It  draws  vertue,  and  derives  power 
 from  the  Lord  Jefus  Ghrift  for  fuccour  and 
 
 fupplies,  and  here  is  the  efpecial  life  of  faith, 
 it  goes  for  mercy,  and  grace,  and  comfort 
 in  Chrifl:;  he  knows  'tis  to  be  had  from 
 him,  and  therefore  he  fetcheth  ail  from 
 him  ;  IVith  joy  f mil  ye  draw  water  out  of 
 the  wells  of  Jalvation,  Ifa.  xii.  3.  The 
 fountain  of  falvation  is  Chrifl,  and  all  the 
 waters  of  life,  of  grace  and  mercy,  are  in 
 Chrifl  Jefus  :  now  it  is  not  enough  to  let 
 down  the  bucket  into  the  well,  but  it  rauft 
 be  drawn  out  alfo  ;  it  is  not  enough  to 
 come  to  Chrifl:,  but  wemufl:  draw  the  wa- 
 ter of  grace  from  Chrifl  to  ourfelves :  They 
 ftmll  fuck  and  be  fatisfied,  faith  Ifaiah,  with 
 the  breafls  of  her  conflations,  that  they 
 may  milk  out,  and  be  delighted  with  the  a- 
 bundance  of  her  glory,  Ifa.  Ixvi.  i\.  The' 
 church  is  compared  to  a  child,  and  the 
 breafls  are  the  promifes  of  thegofpel ;  now 
 the  elect  mufl:  fuck  out,  and  be  fatisfied  with 
 it ;  the  word  in  the  original  is,  Exa£l  upon 
 the  promife,  and  opprefs  the  promife :  as  the 
 opprcfTor  grinds  the  face  of  a  poor  man  ; 
 fb  with  an  holy  kind  of  oppreffion,  you 
 fliould  exact  from  the  promife,  and  get 
 what  good  you  may  from  it. 
 
 5.  Faith  leaves  the  foul  with  the  promife : 
 yea,  notwithftanding  all  delays,  denials,  dif- 
 couragements, from  God,  faith  brings  on 
 the  heart  Hill,  it  will  be  fure  to  lie  at  the 
 gate,  and  keep  the  foul  with  the  promife, 
 whatever  befals  it.  Excellent  is  that  paf- 
 fage.  Gen.  xxxii.  26.  when  the  Lord  and 
 Jacob  were  wreflling.  Let  me  go,  faith  the 
 Lord,  *  I  wUl  leave  thee  to  thyfelf,  I  care 
 not  what  becomes  of  thee  '.'no,  1  will 
 not  let  thee  go,  until  thou  hafl  bleffed  me, 
 faith  Jacob  :  fo  the  faithful  foul  lays  hold 
 upon  the  Lord  for  mercy,  pardon,  pow- 
 er and  grace,  and  though  the  Lord  feem 
 to  give  him  up  to  the  torment  of  fin  and 
 corruption,  yet  the  foul  (hith,  *  Tho'  my 
 foul  go  down  to  hell,  1  will  hold  here  for 
 mercy,  till  the  Lord  comfort  and  pardon, 
 and  fubdue  gracioufly  thefe  curftd  corrup- 
 tions, which  I  am  no:  able  to  mafier  my 
 fclf.'     As  it  is  with  a  fun-dial,  the  necdic 
 
 is 
 
The  NEJF  B  I  RTH. 
 
 87 
 
 is  ever  moving,  and  a  man  may  jog  it  this 
 way  and  that  way,  yet  it  vviil  never  (land 
 flill,  till  it  come  to  the  north-point :  fo 
 when  the  Lord  leaves  oif  a  believing  heart 
 with  frowns,  and  with  the  expre.Iion  of 
 difpleafure,  and  the  foul  turns  to  the  Lord 
 Chrift,  and  will  never  leave  till  it  go  God- 
 ward,  and  Chrift-ward,  and  grace-ward,  and 
 faith,  *  Let  the  Lord  do  what  he  pleafe,  I 
 Avill  go  no  further,  till  he  be  pleafed  to  ihew 
 mercy.'  Thus  the  foul  once  come  to  ChriH-, 
 it  will  never  away,  but  ever  cleaves  to  the 
 promife,  and  is  turned  towards  God  and 
 Chrift,  whatfoever  befals-it. 
 
 UJe  I.  Poor  foul !  art  thou  yet  fliut  up 
 in  unbelief?   do  then  as  the  prifoners  in 
 Newgate,  what  lamentable  cries  do  they  ut- 
 ter to  every  paffenger-by  ?  So  do  thou,  look 
 out  from  the  gates  of  hell,  and  from  under 
 the  bars  of  infidelity,  and  cry,  that  God 
 will  look  on  thee  in  mercy,  and  fay,  *  Spare, 
 Lord,  a  poor  unbelieving  wretch,  lockt  up" 
 under  the  bars  of  unbelief :  good  Lord,  fuc- 
 cour,  and  deliver  in  due  time.   David  could 
 fay,  Lei  the  Jighing  of  the  prifoner  come  up 
 before  thee^  Pfal.  Ixxix.  1 1.    That  indeed 
 was  meant  of  bodily  imprifonment,  yet  the 
 argument  prevails  much  in  regard  of  the 
 fpiritual :  '  Good  Lord,  let  the  (ighing  of 
 prifoners  come  up  before  thee ;  let  the  figh- 
 ing  of  poor  diftrullful  fouls  come  up  be- 
 fore thy  majefty:  O  fend  help  from  hea- 
 ven, and  deliver  the  foul  of  thy  fervant 
 from  thofe  wretched  diftempers  of  heart.' 
 Is  there  not  caufe  thus  to  pray  ?  He  that  be- 
 lieveth  not,  faith  our  Saviour,  is  condemn- 
 ed already,  John  iii.  18.    He  is  cad  in  hea- 
 ven and  earth,  by  the  law  and  gofpel,  there 
 is  no  relief  for  him  abiding  in  this  conditi- 
 on ;  lay  this  xmder  thy  pillow,  and  (ay, 
 *  How  can  I  fleep,  and  be  a  condemned 
 man  ?  What  if  God  Ihould  take  away  my 
 life  this  night?  Alas  r  I  never  knew  what 
 it  was  to  be  enlightened,  or  wounded  for 
 fin  ;  I  can  commit  fin,  and  play  with  fin, 
 but  I  never  knew  what  it  was  to  be  wound- 
 ed for  fin  J I  never  knew  what  it  was  to  be 
 
 zealous  in  a  good  caufe ;  O I  confefs  I  have 
 no  faith  at  all.!'  Beloved  !  would  you  yield 
 thi?,  then  were  there  fome  hopes  that  you 
 might  get  out  of  this  condition  and  ftate; 
 to  have  a  fenfe  of  its  want,  to  go  to  the 
 Lord  by  prayer,  and  to  afK  hearty  counfel 
 of  fome  faithful  minifter,  are  the  firfl:  fteps 
 to  obtain  it.  And  to  help  a  por^r  wretch 
 in  this  cafe,  O  you  that  are  gracious,  go 
 your  ways  home,  and  pray  for  him  :  bre- 
 thren, let  us  leave  preaching  and  hearing, 
 and  all  of  us  fall  to  praying  and  mourning: 
 in  truth,  I  condemn  my  own  foul,  becaufe 
 I  have  not  an  heart  to  mourn  for  him; 
 we  reprove  his  fin,  and  condemn  him  of 
 his  fin ;  and  we  muft  do  fo :  but  where  are 
 the  heart-blood  petitions  that  we  put  up  for 
 fuch  a  one  ?  Where  are  *  the  tears  that  we 
 make  for  the  /lain  of  our  people  ?'  You  ten- 
 der-hearted mothers,  and  j'ou  tender-heart- 
 ed wives,  if  your  children  or  hufbands  be 
 '  in  this  woful  cafe,  O  mourn  for  them,  let 
 your  hearts  break  over  them,  and  fay,  *  O 
 wo  is  me  for  my  children  !  O  wo  is  me  for 
 that  poor  hufband  of  mine  !' 
 
 Ufe  2.  Or  Secondly,  Hafl:  thou  gotten 
 faith  ?  then  labour  to  hulband  this  grace 
 well,  and  to  improve  it  for  thy  befi  good.. 
 It  is  a  marvellous  fhame,  to  fee  thofe  that 
 are  born  to  fair  means,  I  mean  the  poor 
 faints  of  God,  that  have  a  right  and  title 
 to  grace  and  Chrifl^,  and  yet  to  live  at  fuch 
 an  under-rate:  I  would  have  you  to  live 
 above  the  world,  for  the  Lord  doth  not 
 grudge  his  people  of  comfort,  but  would 
 have  them  live  chearfully,  and  have  firong 
 
 confolations,  and  mighty  affurance  of  God's 
 love  ?  Is  there  not  caufe  ?  Why;  faith,  if 
 it  be  right,  will  make  the  life  of  a  Chrifii- 
 an  mofl:  eafie  mofl  comfortable.  Unfaith- 
 ful fouls  fink  in  their  forro'As  wpon  eveiy 
 occafion,  but  faith  gives  eafc  to  a  mm  in 
 all  his  converfation  :  r.  Becaufe  faith  hath 
 a  flcill,  and  a  kind  of  flight  to  put  over  ,',11 
 cares  to  another;  we  take  up  the  crofs, 
 but  faith  hurles  all  the  care  on  ChriO  ;  rii 
 eaiie  matter  it  is  to  lie  under  the  burden,. 
 
 wheu 
 
88 
 
 n^e   N  EW  B  I  RT  H. 
 
 when  another  bears  all  the  weight  of  it. 
 Look  how  it  is  with  two  ferry-men,  the 
 one  hales  his  boat  about  the  rtioar,  and 
 cannot  get  off,  but  tugs  and  pulls,  and  never 
 puts  her  forth  to  the  tide  ;  the  other  puts 
 his  boat  upon  the  ftream,  and  fets  up  his 
 fail,  and  then  he  may  fit  flill  in  his  boat; 
 and  the  wind  will  carry  him  whither  he  is 
 to  go :  juft  thus  it  is  with  a  faithful  foul, 
 and  an  unbeliever;  all  the  care  of  the  faith- 
 ful foul  is  to  put  himfelf  upon  the  flream 
 of  God's  providence,  and  to  fet  vip  the  fail 
 of  faith,  and  to  take  the  gale  of  God's  mer- 
 cy and  providence,  and  fo  he  goes  on  chear- 
 fully,  becaufe  it  is  rmt  he  that  carries  him, 
 but  the  Lord  Jefus  Chrift: :  whereas  every 
 unfaithful  foul  tugs  and  pulls  at  the  bufi- 
 riefs,  and  can  find  neither  eafe  nor  fucccfs : 
 alas  !  he  thinks  by  his  own  wits  and  power 
 to  do  what  he  would.  2.  Becaufe  faith 
 fvveetens  all  other  affliflions,  even  thofe 
 that  are  mofl:  hard  and  full  of  tedioufnefs; 
 and  howfoever  it  apprehends  all  troubles 
 End  affli(5tions,  yet  withal  it  apprehends  the 
 faithfulnefs  of  God,  ordering  all  for  our 
 good :  and  that's  the  reafon  why  all  our 
 troubles  are  digefted  comfortably,  without 
 any  harflmefs  at  all :  when  the  patient  takes 
 bitter  pills,  if  they  be  well  fugared  they  go 
 down  the  eafier,  and  the  bitternefs  never 
 troubles  him  :  fo  it  is  with  faith,  it  takes 
 away  the  harfhnefs  of  all  inconveniencies, 
 which  are  bitter  [as]  pills  in  themfelves,  but 
 they  are  fwectcncd  and  fugared  over  by  the 
 faithfulnefs  of  God,  for  the  good  of  the 
 foul ;  and  therefore  it  goes  on  chearfully. 
 
 You  will  fay,  if  faith  bring  fuch  eafe, 
 how  may  a  man  that  hath  faith,  improve 
 it  to  have  fuch  comfort  by  it  ?  I  anfwer, 
 the  rules  are  four : 
 
 I.  Labour  lo  gain  fome  evidence  to  thy 
 own  foul,  that  thou  haft  a  title  to  the  pio- 
 mife :  the  reafon  why  poor  Chriftians  go 
 drooping,  and  overwhelmed  with  their  fins 
 and  miferies,  is,  becaufe  they  fee  not  their 
 title  to  mercy,  nor  their  evidence  of  God's 
 love  ;  To  the  iijord,  and  to  the  teJIimonicSy 
 
 Ifa.  viii.  20.  Take  one  evidence  from  the 
 word,  'tis  as  good  as  a  thoufand  ;  if  thou 
 haft  but  one  promi(je  for  thee,  thou  haft 
 all  in  truth,  though  all  be  not  fo  fully  and 
 clearly  perceived. 
 
 2.  Labour  to  fet  an  high  price  on  the  pro- 
 mifes  of  God :  one  promife,  and  the  fweet- 
 nefs  of  God's  mercy  in  Chrift  is  better  than 
 all  the  honours  or  riches  in  the  world  : 
 prize  thefeat  this  rate,  and  thoii  canft  not 
 choofe  but  find  eafe,  and  be  contented 
 therewith. 
 
 3.  Labour  to  keep  thy  promifes  ever  at 
 hand.  What  is  it  to  me  if  I  have  a  thing 
 in  the  houfe,  if  I  have  it  not  at  my  need  .' 
 Ifa  man  ready  to  fwoon  and  die,  fay,  *  I 
 have  as  good  cordial  water  as  any  in  the 
 world,  but  I  know  not  where  it  is ;'  he 
 may  fwoon  and  die  before  he  can  find  it : 
 fo  when  mifery  comes,  and  thy  heart  is 
 furcharged,  *  O  then  fome  promife,  fome 
 comfort  to  bear  up  a  poor  fainting,  droop- 
 ing foul,  my  troubles  are  many,  and  I  can- 
 not bear  them  :'  Why,  now  Chrift  and  a 
 promife  would  have  done  it ;  but  thou  haft 
 thrown  them  in  a  corner,  and  they  are  not 
 to  be  found  :  now  for  the  Lord's  fake  let 
 me  intreat  thee  be  wife  for  thy  poor  foul ; 
 there  is  many  a  fainting  and  anguifti  fit  and 
 qualm  comes  over  the  heart  of  many  a  poor 
 Chriftian  ;  perfecutions  without,  and  for- 
 rows  and  corruptions  within  ;  therefore 
 keep  thy  cordials  about  thee,  and  be  fure 
 that  thou  haft  them  within  reach,  take  one, 
 and  bring  another,  and  be  refrelhed  by  a- 
 nother,  and  go  finging  to  thy  grave,  and 
 to  heaven  for  ever. 
 
 4.  Labour  to  drink  an  hearty  draught  of 
 the  promife;  beftow  thyfelf  upon  the  pro- 
 mife every  hour,  whcnfoever  thou  doft  find 
 the  fit  coming  ;  and  this  is  the  way  to  find 
 comfort:  Eat,  0  fritnds,  and  drink  ye  a' 
 hundantly,  0  ivell-beloved,  Cant.  v.  1.  The 
 original  is,  in  drinki^ig  drink.  Ye  cannot 
 be  drunken  with  the  Spirit,  as  you  may 
 with  wine,  drink  abundantly ;  were  dainties 
 prepared,  if  an  hunger-ftarved  man  comes 
 
 ln> 
 
The  NEW 
 
 jn,  and  takes  only  a  bit  and  away,  he  muft 
 needs  go  away  an  hungred :  think  of  it  fadly, 
 you  faithful  faints  of  God  ;  you  may  come 
 now  and  then,  and  take  a  fnatch  of  the  pro- 
 mife,  and  then  comes  fear,  and  temptation, 
 and  perfecution,  and  all  quiet  is  gone  again  j 
 it  is  your  own  fault,  brethren,  you  come 
 thirfty,  and  go  away  thirfty,  you  come  dif- 
 comforted,  and  fo  you  go  away.  Many 
 times  it  thus  befals  us  miniflers ;  when  we 
 preach  of  confolation,  and  when  we  pray, 
 and  confer,  we  think  we  are  beyond  all  trou- 
 ble; but  by  and  by  we  are  full  of  fears,  and 
 troubles,  and  forrows,  becau fc  we  take  not 
 full  contentment  in  the  promife,  we  drink 
 not  a  deep  draught  of  it :  of  this  take  heed 
 too ;  I .  Of  cavilling  and  quarrelling  with  car- 
 nal reafon.  2.  Of  attending  to  the  parlies  of 
 Satan's  temptations ;  if  we  liften  to  this  chat, 
 he  will  make  us  forget  all  our  comfort. 
 
 CHAP.     VII. 
 The  growing  of  the  Soul  vjith  Chrljl. 
 
 HITHERTO  of  the  firfl  part  of  the 
 foul's  implantation  ;  to  wit,  of  the 
 putting  of  the  foul  intoGhrifl::  we  are  now 
 come  to  the  fecond,  which  is,  the  grow- 
 ing of  the  foul  with  Chrift.  Thefe  two 
 take  up  the  nature  of  ingrafting  a  finner 
 into  the  flock  Chrift:  Jefus.  Now  this  grow- 
 ing together  is  accompliflied  by  two  means. 
 
 1.  By  an  union  of  the  foul  with  Chri/l:. 
 
 2.  By  a  conveyance  of  fap  or  fweetnefs 
 (or  all  the  treafures  of  grace  and  happinefs) 
 that  is  in  Chrift  to  the  foul. 
 
 1.  Every  believer  is  joined  unto  Chrift, 
 and  fo  joined  or  knit,  that  he  becomes  one 
 fpirit.  I .  He  is  joined,  as  a  friend  to  a  friend, 
 as  a  father  to  a  child,  as  an  hufband  to  a 
 wife,  as  a  graft  to  a  tree,  as  the  foul  to  a  bo- 
 dy :  fo  is  Chrift  to  a  believer,  I  live,  yet  not 
 /,  but  the  Lord  Jc/us  livcth  in  me,  Gal.  ii, 
 2o.  Hence  the  body  of  the  faithful  is  cal- 
 led Chrift,  I  Cor.  xii.  12.  2.  So  joined, 
 that  the  believer  comes  to  be  one  Spirit 
 with  Chrift  ;  this  myftcry  is  great,  and  be- 
 
 N 
 
 BIRTH.  % 
 
 yond  the  reach  of  that  little  light  I  enjoy : 
 only  I  Ihall  communicate  what  I  conceive, 
 in  thefe  three  following  conclufions.      i. 
 That  the  Spirit  of  God,  the  third  perfon. 
 in  the  Trinity,  doth  really  accompany  the 
 vyhole  word,  but  more  efpecially  the  pre- 
 cious promifes  of  the  gofpel.     2.  The  Spi- 
 rit, accompanying  the  promife  of  grace  and 
 falvation,  it  doth  therein,  and  thereby  leave 
 a  fupernatural  dint  and  power,  a  fpiritual. 
 and  over-powering  virtue  upon  the  foe.!, 
 and  thereby  carries  it,  and  brings  it  unto 
 Chrift:  it  is  not  fo  much  any  thing  in  the 
 foul,  as  a  fpiritual  afTifting  and  moving,  and 
 working  upon  the  foul,  by  virtue  whereof 
 It  is  moved  and  carried  to  the  Lord  Jefus^ 
 Chrift.     3.  The  Spirit  of  grace  in  the  pro- 
 mife working  thus  on  the  heart,  it  cauferh 
 the  heart  to  clofe  with  the  promife,  and 
 with  itfelf  in  the  promife ;  and  this  is  to 
 he  one  Spirit.    As  it  is  with  the  moon  (the 
 philofopher  obferves,  that  the  ebbing  and 
 flowing  of  the  fea,  is  by  virtue  of  the  moon) 
 fhc  flings  her  beams  into  the  fea,  and  not 
 being  able  to  exhale  as  the  fun  doth,  flie 
 leaves  them  there,  and  goes  away,  and  that 
 draws  them,  and  when  they  grow  wet,  they 
 return  back  again  ;  now  the  fea  ebbs  and 
 flows  not  from  any  principle  in  itfelf,  but 
 by  vertue  of  the  moon  :  fb  the  heart  of  a 
 poor  creature  is  like  the  water,  unable  to 
 move  towards  heaven,  but  the  Spirit  of  the 
 Lord  doth  bring  in  its  beams,  and  leaves  a 
 fupernatural  virtue  by  them  on  the  foul, 
 and  thereby  draws  it  to  itfelf. 
 
 Ufe  r.  Hence  an  nfe  of  inftru(51ion  :  this 
 may  fliew  us  that  the  fins  of  the  faithful, 
 are  grievous  to  the  blcfll'd  Spirit ;  not  on- 
 ly becaufe  of  mercies,  bonds  and  engage- 
 ments which  the  believer  hath  received,  but 
 becaufe  a  man  is  come  fo  near  to  Chrift 
 and  the  Spirit,  to  be  one  Spirit  with  Chrift. 
 Should  a  wife  not  only  entci  toin  [receive]  a 
 whoremonger  into  the  houfe,  but  alfo  lodge 
 him  in  the  fame  bed  with  her  hufband,  this 
 were  not  to  be  endured  :  and  wilt  thou  re- 
 ceive a  company  of  bafelufts,  and  that  in  the 
 
 very 
 
90  The   NEW 
 
 very  face  and  fight  of  the  Lord  Jefus  Ghrlft  ? 
 What  ?  lodge  an  unclean  fpirit,  with  the 
 clean  Spirir  of  the  Lord  !  the  holy  Ghoft 
 cannot  endure  this  ;  Let  no  filthy  commu- 
 nication come  out  of  your  mouth,  Eph.  iv. 
 29 .  JVhat  if  there  do  ?  (you  may  fay)  What  ? 
 a  Chriftlan  and  a  liar  ?  a  Chriftian  and  a 
 fwearer  ?  0  grieve  not  the  holy  Spirit  of 
 Cod,  becaufe  by  it  you  are  fealed  unto  the 
 day  of  redemption,  Eph.  iv.  30.  The  good 
 Spirit  of  the  Lord  hath  fealed  you  imto  re- 
 demption, and  knit  you  unto  himfelf,  and 
 will  you  rend  yourfelves  from  him  and 
 grieve  him  ?  O  grieve  not  the  holy  Spirit ! 
 '  Ufe  2.  For  examination  :  If  thy  heart  be 
 therefore  eflranged  from  fuch  as  walk  ex- 
 ^6tly  before  Cod,  becaufe  they  are  humble 
 and  faithful,  it  is  an  ill  fign  ;  when  they 
 r.re  made  one  fpirit  with  Ghrift,  wilt  thou 
 be  of  two  fpirits  with  them  ?  I  confefs  a 
 godly  heart  will  have  his  fits  and  excurfi- 
 ons  now  and  then,  but  all  this  while  this 
 is  poifon,  and  the  foul  of  a  godly  man  fees 
 this,  and  is  weary  of  it,  and  is  marvelloufly 
 burdened  with  it,  and  faith,  *  O  vile  wretch 
 that  I  am,  what  would  I  have  ?  and  what 
 13  he  that  I  cannot  love  him  ?  Is  it  becaufe 
 the  good  Spirit  of  the  Lord  is  there  ?  (hall 
 I  relift  the  good  Spirit  of  the  Lord  ?  and 
 jb  commit  the  fin  again  ft  the  holy  Ghoft  ? 
 away  thou  vile  wretched  heart,  I  will  love 
 liim  :'  thus  the  foul  labours  and  ftrives  for 
 that  exaftncfs,  and  would  fain  have  that 
 goodnefs  which  he  fees  in  another. 
 
 2.  As  there  is  an  xmion  with  Ghrift,  fo 
 there  is  a  conveyance  of  all  fpiritual  grace 
 from  Ghrift,  to  all  thofe  that  believe  in  him : 
 if  you  would  know  the  tenor  of  this  cove- 
 nant, and  how  Ghrift  conveycth  thefc  fpi- 
 ritual graces  unto  us,  it  difcovers  itfelf  in 
 thefe  particulars :  i .  There  is  fully  enough 
 in  the  Lord  Jefus  Ghrift  for  every  faithful 
 foul.  2.  As  there  is  enough  in  Ghrift,  fo 
 Ghrift  doth  fupply  or  communicate  what- 
 foever  is  m oft  fir.  3.  As  the  Lord  doth 
 communicate  what  is  fit,  fo  he  doth  pre- 
 ferve  what  he  doth  bcftow  and  communi- 
 
 BIRTH. 
 
 cate.  4.  As  the  Lord  doth  prefer\'e  what 
 he  communicates,  fo  he  quickens  the 
 grace  that  he  now  doth  preferve.  5.  As 
 the  Lord  quickens  what  he  preferves,  fo 
 he  never  leaves  till  he  perfects  what  he 
 quickens.  6.  As  the  Lord  perfefts  what 
 he  quickens,  fo  in  the  end  he  crowns  all 
 the  grace  he  hath  perfected.  And  now  may 
 I  read  your  feoffment  to  you,  you  poor 
 faints  of  God,  you  live  beggarly  and  bafe- 
 ly  here:  oh,  if  you  have  a  Saviour,  you  are 
 made  for  ever  ;  it  is  that  which  will  main- 
 tain you,  not  only  Ghriftianly,  but  trium- 
 phantly ;  what  you  want,  Ghrift  hath,  and 
 what  is  fit,  Ghrift  will  beftow ;  if  you  can- 
 not keep  if,  he  will  preferve  it  for  you ;  if 
 you  be  fluggifh,  he  will  quicken  it  in  you ; 
 what  would  you  have  more  .'  he  will  per- 
 fect what  he  quickens  ;  and  laftly,  he  will 
 crown  what  he  perfefls,  he  will  give  you 
 an  immortal  crown  of  glory  for  ever  and 
 ever. 
 
 Ufe.  Hence  we  fee  whither  the  faints  of 
 God  fliould  go  to  fetch  fuccour  and  fupply 
 of  whatfoever  grace  they  want,  yea  increafe 
 and  perfection  of  what  they  have  already. 
 Ghrift  is  made  all  in  all  to  his  fervants;  why 
 then,  away  to  the  Lord  Jefus;  he  calls  and 
 invites,  /  counfel  thee  to  buy  of  me  eye-falve^ 
 Rev.  iii.  18.  If  thoubean  accurfedman.buy 
 of  Ghrift  juftification  ;  if  thou  be  a  pollu- 
 ted creature,  buy  of  Ghrift  fan6lification. 
 With  thee  is  the  ivell-Jpring  of  life,  faith 
 David,  and  in  thy  light  lue  Jhall  only  fee 
 light,  Pfal.  xxxvi.  9.  It  is  not  with  us,  but 
 with  thee ;  it  is  not  in  our  heads,  or  hearts, 
 or  performances,  'tis  only  in  Ghrift  to  be 
 found,  only  from  Ghrift  to  be  fetched  :  I 
 deny  not  but  we  fhould  improve  all  means, 
 and  ufe  all  helps,  but  in  the  ufe  of  all,  feek 
 only  to  a  Ghrift,  with  him  is  the  well  of 
 life  ;  away  to  Ghrift  ;  wifdom,  righteouf- 
 nefs,  etc.  all  is  in  him,  and  there  we  muft 
 have  them. 
 
 You  will  fay,  <  what  are  the  means  to 
 obtain  thefe  graces  from  Ghrift  V  I  anfwer, 
 I .  Eye  the  promife  daily,  and  keep  it  with- 
 
 io 
 
In  view.  2 .  Yield  thyfelf,  and  give  way 
 to  the  ftroke  of  the  promife,  and  to  the 
 power  of  the  Spirit :  for  inftance,  imagine 
 thy  heart  begins  to  be  peftered  with  vain 
 thoughts,  or  with  a  proud,  haughty  fpi 
 
 The   NEW  B  IRTH.  91 
 
 I  may  live,  though  in  mifei^  :  fo  it  is  with 
 a  poor  believing  foul ;  every  man  that  hath 
 committed  fin,  muft  fuffer  for  fin,  faith 
 juftice  ;  the  fentence  is  pafTed,  Every  man 
 that  believeth  not,  is  condemned  already^ 
 
 rit,  or  fomebafe  lufts  and  privy  haunts  of   faith  our  Saviour,  John  iii.  i8.  Whatwould 
 
 heart,  how  would  you  be  rid  of  thefe  ? 
 you  muft  not  quarrel  and  contend,  and  be 
 difcouraged  ;  no,  but  eye  the  promife,  and 
 hold  faft  thereupon,  and  fay,  *  Lord,  thou 
 haft  promifed  all  grace  unto  thy  fervants, 
 take  therefore  this  heart,  and  this  mind, 
 and  thefe  affections,  and  let  thy  Spirit  frame 
 them  aright  according  to  thine  own  good 
 will :  by  that  Spirit  of  wifdom.  Lord,  in- 
 form me  ;  by  that  Spirit  of  fandlification. 
 Lord,  cleanfe  me  from  all  my  corruptions ; 
 by  that  Spirit  of  grace.  Lord,  quicken  and 
 enable  me  to  the  difcharge  of  every  holy 
 fervice:  thus  carry  thyfelf,  and  convey  thy 
 foul  by  the  power  of  the  Spirit  of  the  Lord, 
 and  thou  fhalt  find  thy  heart  ftrengthened 
 and  fuccoured  by  the  virtue  thereof  upon 
 all  occafions. 
 
 For  conclufion,  to  dart  this  ufe  deeper 
 into  your  hearts ;  If  every  believer  be  join- 
 ed with  Chrift,  and  from  Chrift  there  be  a 
 conveyance  of  all  fpiritual  graces  unto  e- 
 very  believer  ;  then  sbove  all  labour  for  a 
 Chrift  in  all  things,  never  let  thy  heart  be 
 quieted,  never  let  thy  foul  be  contented  un- 
 til thou  haft  obtained  Chrift.  Take  a  male- 
 faflor,  on  whom  fentence  is  pafTed,  and  exe- 
 cution to  be  adminiftred,  fuggefttohimhow 
 to  be  rich,  how  to  be  honoured,  or  how  to 
 be  pardoned,  he  will  tell  you,  *  Riches  are 
 good,  and  honours  are  good,  but  O  pardon, 
 or  nothing :'  ah,  but  then  ftiould  you  fay,  he 
 muft  leave  all  for  a  pardon ;  he  will  anfwer 
 again,  '  Take  all,  and  give  me  a  pardon, 
 that  I  may  live,  though  in  poverty ;  that 
 
 you  have  now  ?  Thou  fayeft  thou  wouldfl 
 have  a  pardon,  but  w  ouldft  thou  not  have 
 riches  ?  Alas !  '  What  is  that  to  me,  faith 
 the  foul,  to  be  rich,  and  a  reprobate  ?  ho- 
 noured, and  dam.ned  ?  let  me, be  pardon- 
 ed, though  impoveriflied  ;  let  me  be  jufti- 
 fied,  though  debafed,  yea,  though  I  never 
 fee  a  good  day.'  "Why,  then  labour  for  a 
 Chrift,  for  there  is  no  other  way  under  hea- 
 ven ;  get  a  broken  heart,  get  a  believing 
 heart ;  but,  O,  above  all,  get  a  Chrift  to 
 juftify  thee,  get  a  Chrift  to  fave  thee  :  if  I 
 could  pray  like  an  angel,  could  I  hear  and 
 remember  all  the  fermon,  could  I  confec 
 [or  fpeak]  as  yet  never  man  fpake,  what 
 iithat  to  me,  if  I  have  not  a  Chrift  ?  I  may 
 go  down  to  hell  for  all  that  I  have  or  do  - 
 yet  take  this  along,  and  underftand  me  a- 
 right,  *  Chrift  is  not  only  a  Saviour  of  alf 
 his,  but  he  is  the  God  of  all  grace  ;  as  he  is 
 the  God  of  all  pardoning,  fo  he  is  the  God 
 of  all  purging  and  purifying  unto  the  foul 
 of  each  believer  :'  grace  therefore  is  good  ; 
 and'duties  are  good ;  feek  for  all,  we  fhould 
 do  fo ;  perform  all,  we  ought  to  do  fo ;  but, 
 oh,  a  Chrift,  a  Chrift,  a  Chrift,  in  all,  above 
 all,  more  than  all.  Thus  I  have  fhewed 
 the  way  to  the  Lord  Jefus,  I  have  fliew- 
 ed  you  alfo  how  you  may  come  to  be  im- 
 planted into  the  Lord  Jefus ;  and  now  I  leave 
 you  in  the  hands  of  a  Saviour,  in  the  bow- 
 els of  a  Redeemer  j  and  I  think  I  cannot 
 leave  you  better. 
 
 Soli  Deo  Gloria. 
 
 FINIS, 
 
THE 
 
 CONTENTS  OF  PRIMA- 
 
 Page 
 
 THE  necejjity  of  regeneration  2 
 
 The  generality  and  fuhje^i  of  regeneration                                          '  c 
 
 The  manner  of  regeneration  j  r 
 
 The  ijjue  and  effeds  of  regeneration  29 
 
 APPENDIX. 
 
 Chap. 
 
 I.  'T"^  UE  occafion  and  method  of  this  treat ife  34 
 
 II.  JL      §  i-  The  fir/}  means  to  get  into  the  New  Birth  35 
 
 §  2,  etc.  Sins  again  ft  the  firfl  commandment  to  the  lafl  35,  etc. 
 
 §  3.  The  fecond  means  to  get  into  the  Neiv  Birth  40 
 
 IV.              §  I.  Tthe  third  means  to  get  into  the  New  Birth]  41 
 
 §  2,  etc.  The  firf},  fecond,  and  third  reafon  for  forrow  42 
 
 V.             §  I.  The  means  to  be  delivered  out  of  the  pangs  ofths  New  Birth  43 
 
 \  2.  The  prornifes  procuring  a  fight  ofChriJi  44 
 
 §  3.  The  promifes  procuring  a  dejire  after  Chrifi  ib^ 
 
 \  4.  The  promifes  procuring  a  relying  on  Chrifl  45 
 
 \  5.  The  promifes  procuring  obedience  to  Chrift  46 
 
 §  6.  The  promifes  procuring  comfort  in  Chrifl  ib. 
 
 §  7.  The  means  to  apply  the  faid  promifes  -  47 
 
 \  8.  77;f  conclufion  48 
 
 The  Doftrine  and  Directions,  <bc. 
 
 THE  occafion  of  this  treatife  49 
 
 The  foul's  preparation  50 
 
 II.              §  I .  ?'/-'£•  general  circumflances  of  preparation  on  God's  part  5 1 
 
 §  2 .  The  general  circumflances  of  preparation  on  man's  part  j2 
 
 III.  The  fubflantial  parts  of  preparation  on  Cod's  part  ^  or,  his  difpen- 
 
 fations  of  his  work  on  the  foul  53 
 
 IV.  §  1 .  The  fubflantial  part  of  preparation  on  man's  part^  or  the  difpo- 
 
 fition  of  the  foul  by  Cod's  work  58 
 
 ^  2.  J  fight  of  fin  ^  _         59 
 
 §  3.  Aftnfe  of  divine  wrath  '          61 
 
 §  4.  Sorrow  for  fin  62 
 
 §  5 .  The  extent  of  this  forrow  64 
 V.                     The  call,  on  Cod's  part,  for  the  foul  to  clofe  with  and  to  rely  on 
 
 Chrifl                                                                 ^  71 
 
 VI.              §  I.  The  anfiuer,  on  man's  part,  for  the  foul  to  clofe  with  and  to  rC' 
 
 ly  on  Chrifl                                       ^  73 
 
 §  2.  -^  fight  ofChrtfl,  or,  of  mercy  in  Chrifl  -    ib. 
 
 §  3.  Hope  in  Chrifl  74 
 
 §  4.  y^  defire  after  Chrifl  yy 
 
 \  ^.  A  love  of  Chrifl                                                       *  79 
 
 \6.j4  relying  on  Chrifl  85 
 
 yil.                     The  growing  of  the  foul  with  Chrifi  Ip 
 
MEDIA; 
 
 THE 
 
 MIDDLE    THINGS. 
 
 In  Reference  to  ♦ 
 
 The  Firfl  and  Lafl  Things ; 
 
 OR,    THE 
 
 Means,  Duties,  Ordinances, 
 
 Both  Secret,  Trivate,  and  TubUck  ; 
 
 for  Continuance,  and  increafe  of  a  Godly  life,  once  begun,  till  we 
 
 come  to  Heaven. 
 
 Wherein  are  difcovered  many  blefTed  Mediums,  or  Duties,  in  their 
 right  Method,  Manner,  and  Proceedings;  that  fo  a  Chriftian  (the 
 Spirit  of  Chrift  afTifHng)  may  walk  on  in  the  holy  Path,  which  leads 
 from  his  New-Birth,  to  Everlajiing  Lije. 
 
 Drawn,  for  the  moft  Part,  out  of  the  moft  eminently  pious  and  learned  writings  of 
 our  Native  Praftical  Divines  :  With  the  Author's  own  Additional. 
 
 Matth  xii  50.  Whofoever  Shall  do  the  will  of  my  Father  -who.  is  m  Heaven,  the  Jams  is 
 
 my  brother,  andjifter,  and  mother.  "^ 
 
 John  xiii.  1.7.  If  ye  'knoxv  thefe  things,  happy  are  ye  if  ye  do  them. 
 John  XV.  14.  Ye  are  my  friends,  if  ye  do  -whatfoever  I  command  you. 
 
 w.  ''''"■  '  I'  In  ^r-^^^^  ^'''^'  '^°"'  ^^^  '^"/^  '^'^'^^  -^^^'/^  ^^'  commanded  you,  fay. 
 We  are  unprofitable fervants,  we  have  done  that  which  was  our  duty  to  do. 
 
THE 
 
 BELIEVERS    PRIVILEGES- 
 
 CHAR     I.        SECT.     I. 
 
 The  Troem,  or  Entrance  into  the  Book, 
 
 YO  U  have  heard  in  my  Firft  Things 
 the  doftrine,  precepts,  and  the  pat- 
 tern of  a  man  in  his  Second  or  New 
 Birth :  now  remains  what  follows  all  his 
 life;  and  therein  is  confiderable, 
 
 I .  His  privileges.     2.  His  duties. 
 I.  His  privileges  (as  he  is  now  a  believ- 
 er in  Chrift)  are,  Juftification,  Reconcili- 
 ation,  Adoption,   Sanftification,    Gloriifi- 
 cation. 
 
 Of  thefe  Tome  of  our  worthies  have  writ- 
 ten largely;  and  among  the  reli,  that 
 watchful  foul-rouzlngjfoui-fearching  Shep- 
 herd * :  I  (hall  not  therefore  dwell  on 
 them,  but  fum  what  he  hath  delivered  in 
 thefe  following  fedlions. 
 
 SECT.    n. 
 
 of  the  firjh  privilege,  viz.  Jujiification. 
 
 THE  firfl  privilege  which  immediately 
 follows  our  union  with  Chrift,  is, 
 Juftification  ;  which  confifts  in  thefe  par- 
 ticulars. Imputation  of  Chrifi's  righteouf- 
 nefs^  and  remijfion  of  Jin. 
 
 To  prevent  erroneous  mifconceits, which 
 fpring  from  the  confounding  of  things  that 
 differ,  underftand,  That  a  man  may  befaid 
 to  be  juftified,  either  intentionally,  or, 
 virtually,  or  adlually ;  either  in.  God,  or 
 in  Chrift,  or  in  himfelf. 
 
 I.  Intentionally  in  God,  i.  e.  in  God's 
 purpofe  and  decree  :  this  is  from  all  eter- 
 nity, but  this  decree  and  intention  doth 
 
 not  put  any  thing  into  an  eftate  of  aftual 
 being,  but  in  the  fulnefs  of  time. 
 
 2.  Virtually  in  Chrift  :  and  this  is  froni 
 the  day  of  Chrift's  paflion,  and  in  the  vir- 
 tue of  his  fatisfaftion  ;  yet  this  intendeth 
 no  more,  but  that  fatisfaftion  is  made,  and 
 remifTion  purchafed  by  the  blood  of  Chrift. 
 
 3.  AcTtually  in  himfelf :  when  amanhatb 
 the  pofleilion  of  Juftification,  immediate- 
 ly  after  his   Union  with   the  Lord  Jefus 
 Chrift.  Now  this  Juftification  confidered, 
 as  it  is  a  ftate  of  favour,  a  covenant-ftate 
 with  God,  which  a  man  at  his  firft  believ- 
 ing is  put  into,  is  not  reiterated,  no  more 
 than  a  wife,  after  that  firft  entrance  intO' 
 the  relation,  is  frequently  made  a  wife  ; 
 yet,  the  particular  a£ls  of  pardon,  and  im- 
 putation of  Chrift's  righteoufnefs,  are  con- 
 tinually by  God  communicated  unto  the 
 believer.     In  this  refpe(ft,  this  actual  juf- 
 tification,   or  particular  afts  of  pardon,, 
 hath   its  degrees  of  progrelTion  :  the  be- 
 ginning thereof  is  laid  in  our  firft  union 
 and  incorporation    into  Chrift;  the  con- 
 fummation  of  it  is  not  till  the  Judge  at 
 the  latter   day  hath  folemnly  pronounced 
 the  fentence   of  final  abfolution,  and  fo 
 fet  us  in  full  poftelfion  of  entire  remifti- 
 on  :  between  both  thefe,  there  is  a  pro- 
 greffive  work  of  juftification,  by  the  con- 
 ftant  agings  of  the   Spirit,  applying  the 
 blood  of  Chrift  by  the  hand  of  faith>  to 
 the  (^uiet  and  comfort  of  the  foul :  the 
 
 Slicpbcrd's.Sound  Believer, 
 
 firft 
 
q(y  The  BELIEVER'S 
 
 firft  we  may  term,  initial  juftification,  the 
 fecond  progrelfive,  the  laft,  perfeftlve : 
 the  fecond  is  the  fruit  of  the  firft,  and  the 
 preludial  aflurance  of  the  laft:  the  firft  is 
 wrought  and  fealed  in  the  firft  facrament, 
 the  fecond  is  wrought  and  fealed  in  the 
 fecond  facrament ;  and  both  thefe  branch- 
 es of  facramental  juftification  are,  to  us, 
 the  pre-alfurance  of  that  complemental  and 
 perfeftivc  juftification,  the  fentence  where- 
 of putteth  an  end  to  all  fears,  changing 
 our  faith  and  hope  into  fruition  and  full 
 poffeflion. 
 
 It  hath  been  commonly  faid  by  fome  of 
 our  beft  divines,  That  juftification  is  tranf- 
 afted  in  our  firft  i^ion  and  incorporation 
 into  Chrirt  ;  at  which  time  it  is  conceived, 
 That  the  pardon  of  all  fin  is  fealed  to  the 
 believer  at  once.  But  I  fear  the  mifun- 
 derftanding  of  this  point  (not  untrue  in 
 itfelf,  if  not  miftaken  and  mifapprehendcd) 
 hath  laid  the  ground  upon  which  fome 
 build  that  unhappy  ftrudurc,  which  turn- 
 eth  the  grace  of  God  into  ivantonnefs ;  who 
 knoweth  not  that  juftification,  in  the  pro- 
 per acceptation  of  the  word,  according  to 
 the  fcripture  phrafe,  is,  *  The  aft  of  a 
 judge  pronouncing  a  judicial  fentence, 
 wherein  he  abfolveth  the  perfon  of  a  fin- 
 ner  from  all  fin  and  punilhment  due  to 
 him  for  fin,  and  that  for  the  alone  righte- 
 cufnefs  of  the  furety  Ghrift,  freely  imput- 
 ed, and  by  faith  received  of  him  V  And 
 according  to  this,  I  fuppofe  we  ftiall  not 
 err  from  the  truth,  if  we  fay,  i.  That  the 
 main  work  of  juftification,  is  even  as  yet 
 to  us  future,  viz.  at  the  great  and  laft  day 
 of  judgme'nt,  when  we  IhaJl  receive  a  final 
 quietus  eji  and  difclxarge,  and  when  God 
 ftiall  wipe  away  all  tears  from  our  eyes:  and 
 yet,  1. 1'hat  in  our  firfl  union  with  Chrift, 
 there  is  a  work  of  juftification,  viz.  actual 
 imputation  of  Chrift's  riG,hteoufnefs,  and 
 adtual  remifiion  of  what  fin  for  the  prcfent 
 
 PRIVILEGES. 
 
 the  foul  ftands  guilty  of,  at  that  time  when 
 it  is  firft  united  to  Ghrift.  Idare  notfay,that 
 juftification,  quatenus  it  comprehends  im- 
 putation, and  remifiion  of  fin,  is  one  in- 
 diviJual  aft;  or,  that  all  fins  paft,  pre- 
 fcnt,  and  to  come  are  remitted  to  the  be- 
 liever at  once;  but  this  I  fay.  That  in  our 
 firft  union,  all  our  fins,  paft,  and  prcfent, 
 are  aftually  pardoned;  and  this  favour 
 received,  is  a  pledge  of  afturance.  That 
 in  future  alfo,  by  applying  ourfelves  to 
 Chrift,  we  may  and  Ihall  receive  the  for- 
 givenefs  of  our  daily  fins,  and  that  at  the 
 laft  day  we  (hall  at  once  be  abfolvcd  from 
 all  accufations  and  charges  laid  in  againft 
 us;  and  that  juftification  (befides  thofe 
 particular  afts  of  pardon,  and  imputation 
 of  Chrift's  righteoufnefs)  doth  connote  a 
 ftate  that  the  fubjeft  at  his  firft  believing  is 
 put  into,  viz.  *  A  ftate  of  grace,  and  fa- 
 vour, and  reconciliation  with  God,  for  the 
 imputed  righteoufnefs  of  Chrift,  M'ithout 
 apoftacy  from  it  either  total  or  final.' 
 
 O  glorious  privilege  !  efpecially  in  tTiefe 
 refpefts  : 
 
 1 .  By  this  a  finner  is  righteous  ;  a  won- 
 der that  may  aftonilh  angels,  for  a  man 
 accurfed  and  finfulin  himfelf,  to  be  at  that 
 very  inftant  blefled  and  righteous  in  ano- 
 ther: our  own  duties,  works,  and  refor- 
 mation may  make  us  at  the  beft  but  lefs 
 finful,  but  this  righteoufnefs  makes  a  fin- 
 ner finlefs.  t 
 
 2.  By  this  a  finner  is  righteous  before 
 the  judgment-feat  of  God :  //  is  God  that 
 ju/}ifics,ivhoJhall  condemn?  Rom.  viii.  ^X, 
 
 34.  iNot  chrift,  he  is  our  advocate  ;  not 
 iin,  for  chrift  was  made  fin  for  us  ;  not 
 the  law,  for  Chrift  hath  fulfilled  the  law 
 for  us  ;  not  Satan,  for  God  is  his  judge, 
 and  if  he  have  acquitted  us,  what  can  the 
 jaylor  do  ? 
 
 3.  By  this  we  have  perfeft  rightcouf- 
 ncls:    we   are  as   pcrftftly   righteous,  as 
 
 f  ^o.d  rcaium.  i.e.  hs  to  his^i.illincrs,  or  being  callid  in  4ucftbn. 
 
 t  ChriJ} 
 
The  BELIEVER'S  TRIVILEGES.  97 
 
 X  Chr'tJ}  the  ri^htecus.  Little  children,  let  fie  hath  made  an  end  of  fin,  and  brought 
 
 no  man  deceive  you,  he  that  doth  righteouj-  in  aneverlafting  righiccupiefs,  Dan.  ix.  24. 
 
 nefs  is  righteous,  even  as  he  is  righteous.  6.  By  this  we  plesfe  God  more,  than  if 
 
 Indeed  our  own  righteoufnefs,  though  it  we  had  a  perfedt   righteoufnefs  in  our- 
 
 be  the  fruit  of  the  Spirit  of  grace,  is  a  felves :  do  not  fay,  '  This  is  a  poor  righ- 
 
 blotted,  flained  righteoufnefs,  very  imper-  teoufnefs,  which  is  out  of  myfelf  in  ano- 
 
 fe£V,  and  very  little ;  hut  by  this,  the  faith 
 of  David,  Peter,  and  Paul,  was  not  more 
 precious  than  ours  is,  becaufe  we  have 
 the  fame  righteoufnefs  as  they  had  :  what 
 
 fincere  foul  but  efteems  of  perfeft  holinefs    what  is  angelical  righteoufnefs,  when  corn- 
 more  than  of  heaven  itfelf?  O  confider,    pai-ed  to  the  righteoufnefs  of  God?'    Tis 
 
 ther:'  fuppofe  it  were  in  ourfelves,  fucha 
 righteoufnefs  at  beft  would  be  nothing  but 
 man's  righteoufnefs,  but  this  is  called.  The 
 righteoufnefs  of  God,  2  Cor.  v.  2  i .    Now 
 
 we  have  it,  in  the  fenfe  I  now  fpeak  of,  in 
 the  Lord  Jefus. 
 
 4.  By  this  we  have  continual  righteouf- 
 nefs :  do  we  complain  becaufe  we  feel  new 
 fin,  or  old  fins  confefled,  lamented,  fub- 
 dued,  returning  upon  us  again,  and  the 
 fprings  in  the  bottom  filling  our  fouls  a- 
 gain,  that  we  are  weary  of  ourfelves  i  O  but 
 remember,  this  is  not  a  ciftern,  hut  a  foun- 
 t.iin  opened  for  us  to  xvafl}  in,  Zech.  xiii.  I. 
 Jsjin  abounds ^fo  grace,  in  this  gift  of  righ- 
 teoufnefs, abounds  much  more :  the  Lord 
 hath  changes  of  garment  for  us,  Zech.  iii. 
 4.  by  means  whereof  there  (hall  never  en- 
 ter into  the  Lord's  heart  one  hard  thought 
 towards  us,  of  calling  us  off,  or  of  taking 
 revenge  upon  any  new  occafion,  or  fall 
 into  fin,  fo  as  for  final  defiru(5>ion. 
 
 5.  By  this  we  have  eternal  righteouf- 
 nels,  that  never  can  be  loft :  if  the  Lord 
 finould  make  us  as  perfe(ftly  righteous  as 
 once  Adam  was,  or  as  the  angels  in  hea 
 
 but  as  a  glow-worm  before  the  fun ;  the 
 fmell  of  Efau's  garments  (the  robes  of  this 
 righteoufnefs  of  the  Son  of  God)  are  of 
 fweeter  odour  than  ours  can  be,  or  ever 
 ftiall  be. 
 
 7.  By  this  we  glorifie  God  exceeding- 
 ly :  Abraham  believed,  and  gave  ghry  unto 
 Cod,  Rom.  iv.  20.:  So  when  we  believe, 
 we  glorifie  God,  we  advance  his   raercy 
 
 »and  free  grace,  and  triumph  in  it. 
 
 8.  By  this  we  have  peace  in  our  con- 
 fciences  :  for  Chrifi's  blood  is  fpr inkle d  on 
 them,  Heb.  ix.  14.  and  that  cools  the  bur- 
 ning torments  of  them  :  none  of  our  du- 
 ties can  pacific  confcience,  but  as  they  car- 
 ry us  hither  to  this  righteoufnefs  ;  only  if 
 this  rainbow  appear  over  our  heads,  it  is  a 
 certain  fign  of  fair  weather,  and  that  there 
 fhall  be  no  more  deluge  of  wrath  to  over- 
 whelm us. 
 
 9.  By  this  all  miferies  are  removed: 
 when  our  fins  are  pardoned,  there  is  fome- 
 
 ven  are,  we  might  be  in  danger  of  lofing    thing  like  ficknefs,  fiiame  and  death,  but 
 
 they  are  not ;  The  inhabitant  of  Zion 
 fhall  not  fay,  I  am  fick  :  the  people  that 
 dwell  therein  fhall  be  forgiven  their  ini~ 
 quity,  Ifa.  xxxiii.  24.      'Tis  no  ficknefs  in 
 
 this;  but  now  the  Lord  hath  put  our 
 righteoufnefs  into  a  fafer  hand,  which  ne- 
 ver fliall  be  loft  :  Chrift  hath  obtained  an 
 eternal  redemption  for  us,  Heb.  ix.   12. 
 
 \  Non  formoM  et  intrw/ecn  jiijfitia,  fed  rdativa,  mn  quoad  quaiititali'ii  Jed  veritatcm,  fit  enim  jiit'ua  upplicatlo  infih\t£ 
 juftilix.  Si  aliter,  oeque  jifti  efjemits  ut  Chrijlus,  pojjlmiis  alios  Jhlvure  ut  Chrijins  ;  at  non,  juftit.a  Chrijli  fit  nojirn, 
 noil  quoad  uuiverfakm  valon-m,  fed  partictilaiem  tiectjjitatetn,  et  iinputatur  nobis,  mn  ut  caujis  falvatioins,  fed  ut  fu  jeFfis 
 falvai.dis  ji'iiitia  ■Chrifii  efl  vcre  meritoriii,  iiojlra  autcm  ex  mera  gratia,  jtijiilia  Cbrijii  cJIfntjeHive  inbacftva.nob:s  t  n- 
 tnm  comiiiuiticativa  quoad  vit  tut  em  et  efficacuim.  i.  e.  "  We  are  as  perKilly  righteous  as  Chrilt  the  rijjhtecus  "]  I  ut, 
 not  by  a  forn^al  and  intrinficrightcoufnef':,  but  relative,  not  as  to  quantity,  but  verity,  for  tlicre  is  made  a  finite  ap. 
 plication  of  infinite  righteoufnefs.  If  it  were  ctherwife,  we  would  be  as  righteous  as  Chiill,  we  might  f^vt  o- 
 thers  as  Clui'l  ;  but  far  from  tiiat,  for  Chrift's  righteoufnefs  becomes  ours,  not  as  to  univerfal  ■  fficac) ,  bit  par- 
 ticular ncccdity,  and  it  is  imputed  to  us,  not  as  caufes  of  falvation,  but  as  (uhjccJts  to  he  favcd,  Ciiriit's  rigbteoi.fru  ft 
 is  iruly  meritoiioui,  but  ours  is  of  mere  giacc  ;  the  righteoufnefs cf  Chrjfl  is  liibjiilivtly  inhirtiit,  atid  communica- 
 tive to  us,  only  as  to  its  own  virtue  »ni  efficacy  upon  us. 
 
 O  « man* 
 
98 
 
 ne  BELIEVER'S  TRIVILEGES. 
 
 a  manner,  nor  forrow,  nor  afflidlion,  if 
 the  venom,  fting,  andcurfe  be  taken  away 
 by  pardon  of  fin,  this  is  the  bleffednefs  of 
 all  believers.  BleJJed  is  he  ivhofe  iniquity 
 is  forgiven,  and  ivhofe  Jin  is  covered  : 
 blejjed  is  the  man  to  luhom  the  Lord  iniput- 
 ethnot  iniquity y  Pf.  xxxii.  i,  2.  Here's  a 
 bleffing  pronounced  ;  what  fliould  we  do 
 but  believe  it,  and  rejoice  in  it  i 
 
 SECT.     III. 
 Of  the  fecond  privilege,  viz .  Reconciliation. 
 
 THE  fecond  privilege  is  Reconcilia- 
 tion :  this  I  called  the  ftate  or  con- 
 dition which  a  believer  in  his  juftification 
 ,  is  put  into;  and  ^re  I  confider  it  as  a 
 privilege,  which  in  order  of  nature  fol- 
 lows pardon  of  fin,  as  pardon  of  fin  in 
 order  of  nature  follows  imputation  of 
 Chrift's  righteoufnefs ;  Being  juftified  by 
 faith,  we  have  peace  with  God,  Rom.  v. 
 I.  (/.  £".)  Chrifii's  righteoufnefs  being  im- 
 puted, and  our  fins  pardoned,  we  have 
 peace  with  God ;  not  only  peace  from 
 God  in  our  confcicnces,  but  peace  with 
 God  in  our  reconcilement  to  him,  and 
 in  his  favour  towards  us  ;  in  our  impu- 
 tation and  pardon  the  Lord  accounts  us 
 juft,  in  our  reconciliation  the  Lord  ac- 
 counts us  friends:  indeed  our  meritorious 
 reconciliation  is  by  Chrift's  death  :  as  the 
 king's  fon,  who  procures  his  father's  fa- 
 vour towards  a  malefafVor,  who  yet  lies 
 in  cold  irons  and  knows  it  not ;  and  this 
 is  before  aftual  pardon,  or  adual  being : 
 but  aftual  and  efficacious  reconciliation, 
 whereby  we  come  to  the  fruition  and  pof- 
 feflion  of  it,  is,  to  my  weak  conception, 
 after  pardon  of  fin.  Now  this  reconcili- 
 ation confifts  in  two  things :  i.  In  our 
 peace  with  God,  whereby  the  Lord  lays 
 by  all  afls  of  hoftility  againflus.  2.  In  the 
 love  and  favour  of  God  :  he  now  loves  us 
 not  only  with  a  love  of  good-will,  as  in 
 our  election,  but  with  a  love  of  compla- 
 cency and  delight.  O  confider  what  a  blef- 
 fed  Itate  is  this ! 
 
 1.  That  God  fhould  be  pacified  with 
 us  after  anger,  after  provocation  by  fin, 
 after  fuch  wrath,  which  like  fire  hath  con- 
 fumed  thoufand  thoufands,  and  burnt 
 down  to  the  bottom  of  hell,  and  is  now, 
 and  ever  ftiall  be  burning  upon  them  in 
 hell. 
 
 2.  That  God  fiiould  be  pacified  wholly 
 and  throughly,  that  there  fiiould  be  no 
 confuming  fury  left  for  us  to  ht\ :  Fury  is 
 not  in  me,  faith  God,  Ila.  xxvii.  4.  In- 
 deeds  briar  and  thorns,  /.  e.  obftinate  fin- 
 ners,  that  prick  and  cut  him  to  the  very 
 heart  by  their  impenitency,  he  will  burn 
 them  together.  God  out  of  Chrifl:  is  a 
 confuming  fire,  but  in  Chrifl  he  is  Love, 
 I  John  iv.  16.  And  though  there  may  be 
 fatherly  frowns, chafiifements,reproofs  and 
 rods,  though  he  may  for  a  time  hide  his 
 face,  fliut  out  our  prayers,  defer  to  fulfil 
 promifes,  yet  all  thefe  are  out  of  love  to 
 us  in  fome  fort,  and  we  (hall  fee  it,  and 
 feel  it  fo  in  the  latter  end. 
 
 3.That  the  Lord  fhould  be  pacified  eter- 
 nally, never  to  cafl^  us  off  again  for  any 
 fins  or  miferies  that  we  fall  into:  this  is 
 wonderful.  Thofe  whom  men  love,  if 
 their  love  be  abufed,  or  if  their  friends  be 
 in  affliftion,  they  many  times  forfake,  but 
 the  Lord's  love  and  favour  is  everlafiing  : 
 The  mountains  may  depart,  and  the  hills 
 be  removed,  but  my  kindnefs  fhall  not  de- 
 part from  thee,  neither  fijall  the  covenant 
 of  my  peace  be  removed,  faith  the  Lord, 
 that  hath  mercy  on  thee,  Ifa.  liv.  10,  Nay, 
 that  which  is  fomething  more,  the  abound- 
 ing of  our  fin,  is  now  the  occafion  of  the 
 abounding  of  his  grace,  Rom.  v.  20.  Our 
 very  wants  and  miferies,  are  the  very  ob- 
 jects and  occafions  of  his  bowels  and  ten- 
 der mercies  :  O  w^hat  a  privilege  is  this  !  did 
 the  Lord  ever  fiiew  mercy  to  the  angels 
 that  finned  ?  Did  not  one  fin  caft  them  out 
 of  favour  utterly  ?  and  yet  tiiat  fo  many 
 thoufand  thoufands  of  fins  Ihould  gu(h 
 out  of  my  heart,  and  thy  heart  that  read- 
 ^ft:,  againft  the  mercy,  love  and  kindnefs 
 
 of 
 
rhe  BELIEVER'S 
 
 ©f  owr  good  God,  and  for  all  this  he  not 
 be  incenfed ;  thit  the  Lord  who  poured 
 out  all  his  anger  upon  his  own  Son  for 
 us,  cannot  now  pour  out,  nay  hath  not 
 one  drop  left,  though  he  would,  to  pour 
 out  upon  us  for  any»one  of  our  fins ! 
 ftand  amazed,  ye  angels,  and  all  the  hoft  of 
 heaven  at  this ! 
 
 4.  That  the  Lord  fl^ould  be  thus  paci- 
 fied with  enemies:  a  man  may  be  ealily 
 pacified  with  one  that  offends  him  but  a 
 little,  but  with  an  enemy  that  ftrikes  at 
 his  life  (as  by  every  fin  we  do  at  the  living 
 God,)  what  can  we  fay  to  this  ? 
 
 5.  That  he  Ihould  be  pacified  by  fuch  a 
 wonderful  way  as  the  blood  of  JefusChrift: 
 this  is  fuch  a  love,  as  one  would  think 
 the  infinite  wifdom  of  a  blefled  God  could 
 have  devifed  no  greater :  it  is  enough  to 
 burft  the  heart  with  aftonifiiment  and  a- 
 mazement,  to  think  that  the  party  offend- 
 ed, who  therefore  had  no  caufe  to  feek 
 peace  with  us  again,  fhould  find  out  fuch 
 a  way  of  peace  as  this :  wo  to  the  world 
 that  defpife  this  peace. 
 
 6.  That  being  thus  pacified,  we  may 
 come  into  God's  prefence  with  boldnefs  at 
 any  time,  and  alk  what  we  will;  I  won- 
 der what  he  can  deny  us,  if  he  love  us: 
 This  is  the  confidence  that  ive  have  in 
 him,  That  if  we  afk  any  thing  according 
 to  his  will,  he  heareih  us,   i  John  v.  14. 
 
 7.  That  all  creatures  fliould  be  at  peace 
 with  us:  Thou  /halt  he  in  league  with  the 
 J} ones  of  the  field,  and  the  beafls  of  the 
 field  fio  all  be  at  peace  with  thee.  Job  v.  23. 
 As  when  the  captain  of  an  army  is  pacifi- 
 ed, none  of  the  foldiersmufl  hurt  or  flrike 
 that  man :  fo  no  creature  muft  hurt  us,  nay 
 all  the  creatures  that  feem  our  enemies, 
 fhall  be  forced  to  do  us  good  :  0  death, 
 where  is  now  thy  fling  ?  0  grave,  where 
 is  thy  victory  ?  iCor.jtv.  55.  All  our 
 v'ants  will  make  us  pray  the  more,  our 
 forrows  humble  us  the  more,  our  tempta- 
 tions make  us  exercife  our  graces,  ourfpi- 
 riiual  defertions  make  us  long  for  heaven. 
 
 PRIVILEGES.  99 
 
 and  to  be  with  Chrift;  not  only  Paul  and 
 Jpollcs,  and  the  iJCorld,  and  life,  but  death 
 itfelfis  ours,  to  do  us  good :  we  may  now 
 fleep,  and  none  fo  all  make  us  afraid.  Job 
 xi.  19.  We  fliall  not  be  afraid  of  evil  tid- 
 ings, our  hearts  are  fixed,  trufling  in  the 
 Lord,  Pfal.  cxii.  7. 
 
 SECT.  IV. 
 Of  the  third  privilege,  viz.  Adoption. 
 '"  I  "^  H  E  tliird  privilege  Is  Adoption ,  wliich 
 X  in  order  of  nature  follows  Reconci- 
 liation ;  whereby  the  Lord  accounts  us 
 fons,  and  gives  us  the  fplrit  and  privilege 
 of  fons  :  Behold  what  manner  of  love  the 
 father  hath  heflowed  upon  us,  that  we 
 floould  be  called  the  fons  of  God,  I  John 
 iii.  I.  The  Lord  accounts  us  jufl  in  our 
 Juftification,  friends  in  our  Reconciliation, 
 fons  in  our  Adoption:  now  this  Adoption  is 
 either  begun  here  in  this  life,  or  perfe6led 
 in  the  world  to  come,  when  we  fliall  re- 
 ceive all  the  privileges  of  fons,  not  one  ex- 
 cepted. For  this  latter  Adoption,  to  wit. 
 The  redemption  of  our  bodies,  Rom.  viii. 
 23.  we  wait ;  but  of  the  former  we  fpeak, 
 the  manner  of  which  is  thus : 
 
 1.  God  loves  Jefus  Chrifl  with  an  un- 
 fpeakable  love,  as  his  only  Son,  and  our 
 elder  brother. 
 
 2.  Hence  when  we  are  in  Chrifr  his  Son, 
 he  loves  us  with  the  fame  love  as  he  doth 
 his  Son. 
 
 3.  Hence  the  Lord  accounts  us  fons, 
 having  pre de.flinated  us  unto  the  adoption 
 cf  children  by  Jefus  Chrijl  to  himfelf,  ac- 
 cording to  the  good  pleajure  of  his  will, 
 Eph.  i.  5.  O  the  excellency  of  this  privi- 
 lege !  it  appears  in  thefe  refpeds. 
 
 1 .  That  the  Lord  fliould  prize  us  as  his 
 fons :  a  man  that  hath  fons,  efleems  them 
 more  than  all  his  goods  and  fervants ;  fo 
 the  Lord  efteems  of  the  poorefl,  unwor- 
 thiefl  believer,  more  than  of  all  his  houf- 
 hold-ftuff,  more  than  of  heaven,  earth, 
 and  all  the  glory  of  ir,  more  than  of  all 
 the  kings  and  great  men  in  the  world. 
 
 2.  That  the  Lord  fhould  take  care  for 
 
 0   2  us 
 
100 
 
 The  BELIEVER'S  TRIVILEGES. 
 
 VIS  as  For  fons:  in  times  of  want  we  are 
 ready  to  queftion,  IVhat  we  /hall  eat  or 
 drbik  ?  '  how  fhall  we  live  V  Mat.  vi.  31. 
 O  confider,  are  we  the  fons  of  God  ?  then 
 he  that  feeds  the  ravens,  and  clothes  the 
 lillies,  will  provide  for  us ;  or  fuppofe  we 
 continue  in  the  want  of  temporal  things, 
 why  the  Lord  is  therein  plotting  our  eter- 
 nal good  :  No  chajlening  for  the  prefent 
 Jeemeth  joyous,  but  grievous  :  neverthelefs, 
 (ifterivardit  yieldeth  the  peaceable  fruit  of 
 right coufncfs,  unto  them  who  are  exercif- 
 i-d thereby,  Heh.  xii.  11. 
 
 3.  That  the  Lord  fhould  love  us  as  his 
 fons:  fometimes  we  think  that  the  Lord 
 loves  us  not,  beca^fefe  we  do  not  feel  his 
 love,  or  know  his  love;  but  do  not  we  love 
 our  fons  becaufe  while  they  are  young,they 
 know  not  their  fathers,  or  becaufe  their 
 lathers  are  fometimes  out  of  fight,  and 
 have  not  them  always  in  their  arms  ?  Zion 
 /'aid,  'The  Lord  hath  Jorfaken  me,  and  my 
 Lord  hath  forgotten  me  :  Can  a  woman  for- 
 get her  fucking  child,  that  fje  fhoidd  not 
 have  compaffion  on  the  fan  of  her  womb  P 
 yea,  they  may  forget,  yet  will  I  not  forget 
 'thee,  Ifa.  xlix.  14,  15.  'Wt  may  think, 
 becaufe  we  have  fo  man}'  fins,  or  fo  many 
 afflictions,  that  therefore  the  Lord  loves 
 lis  not ;  but  judge  we  righteoufly  ?  Have 
 our  children  no  love  from  us,  becaufe  they 
 '  are  lick,  and  we  keep  them  under  a  fpare 
 diet?  '  God  knows  our  mold,  and  that 
 we  are  but  dull :'  he  hath  freely  chofen  us 
 to  he  his  fons,  and  therefore,  notwith- 
 ilanding  all  our  fins  and  fufferings,  he 
 joves  us  ftill :  if  he  fees  Ephraim  bemoan- 
 ing his  fiubbornnefs,  as  luell  as  ficknefsy 
 the  Lord  cries  out,  and  cannot  hold.  Is 
 Ephraim  my  dear  fon  P  Is  he  a  pleafant 
 child  P  forftnce  Ifpake  again  ft  him,  1  do 
 earneflly  remember  him  fUll :  therefore 
 7ny  bowels  are  troubled  for  him  ;  I  will 
 
 furely  have  mercy  upon  him^ faith  I  he  Lordy 
 Jer.  xxxi.20. 
 
 4.  That  the  Lord  fliould  make  us  heirs 
 and  co-heirs  with  Chrift,  Rom.viii.  1 7.  Sons 
 by  nature  are  not  always  heirs,  but  all 
 fons  by  Adoption  ^re ;  we  are  heirs  i.  Of 
 the  viftble  world,  i  Cor.  iii.  22.  2.  GJ  the 
 other  world,  i  Pet.  i.  4.  3.  Of  all  the 
 promifes,  Heb.  vi.  17.  And  herein  Jeho- 
 vah himfelf  comes  to  be  our  inheritance 
 and  portion  for  ever  :  O  that  fuch  veflels 
 of  wrath,  fire-brands  of  hell  by  nature, 
 fliould  thus  become  the  children  of  God 
 by  grace,  and  heirs  of  heaven  ! 
 
 5.  That  the  Lord  fliould  give  us  the 
 fpirit  of  fons.  The  fpirit  of  adoption,  where- 
 by we  cry  Abba  Father,  The  fpirit  of  af- 
 fiirance,  witneffmg  with  our  fpirit,  that 
 we  are  the  children  of  God,  Ro.  viii.  1 5,  i  6. 
 It  doth  not  only  witnefs  to  our  fpirit  s,h\i\. 
 with  our  fpirit s,  i.  e.  with  our  renewed 
 confciences,  thus,  '  All  believers  are  fons, 
 *  but  I  am  a  believer,  therefore  I  am  a  fon  :' 
 herein  the  Spirit  bears  witnefs  with  us  in 
 every  parr,  premifes,  and  conclufion ;  on- 
 ly it  tefiifies  more  clearly,  certainly,  com- 
 fortably, fweetly,  ravilhing  the  foul  with 
 unfpeakable  joy,  and  peace,  in  the  con- 
 clufion :  fometimes  indeed  it  may  be  fuf- 
 pended,  and  fometimes  we  may  not  hear 
 it ;  or  if  we  do,  we  may  objedl  againfl  it, 
 through  the  unbelief  in  part  remaining  in 
 us;  yet  f  *if  we  want  it  in  the  witnefs 
 and  comfort  of  it,  we  have  it  in  the  holi- 
 nefs  of  it :'  hence  it  is  called.  The  holy 
 Spirit  of  Cod,  whereby  we  are  fealed  unta 
 the  day  of  redemption,  Eph.  iv.  30. 
 
 SECT.     V. 
 
 Of  the  fourth  privilege,  viz,  SaJi^ification, 
 
 THE  fourth  privilege  is  Sandlirication, 
 which  in  order  of  natiue  follows  a- 
 doption  .  no  fooner  are  we  fons,  but  we 
 receive  the  image  of  our  heavenly  Father  in 
 
 i  ^uando  aBus  intermittilur,  habitui  not  amittitur,  i.  e.  When  the  aft  is  difcoutinucd,  the  habit  is  not  loft. 
 
 ^  Sane- 
 
The  BELIEVER'S  TRIVILEGES, 
 
 loi 
 
 Sanft'ification  ;  The  manner  of  it  is  thus :        The  excellency  of  this  privilege  appears 
 I.  The  Spirit  works  in  us  a  principle  of   in  thefe  particulars  : 
 
 This  is  our  glory,  and  beauty,  even 
 
 fpirituallife  :  thefcripture  fornetimes  calls 
 it  zfted,  I  John  iii.  9.  fornetimes  a  fpring, 
 or  fountain,  John  iv.  14.  fornetimes  the 
 life  of  Chrifty  2  Cor.  iv.  10,  11.  becaufe 
 it  is  conveyed  unto  us  by  the  Spirit  of 
 Chrift,  by  means  of  our  infeparable  union 
 with  Chrifl.  What  name  foever  we  give 
 it,  we  may  conceive  it  to  be  a  new  faculty 
 added  unto  thole  which  are  in  men  by  na- 
 ture, but  an  improvement  of  thofe  abili- 
 ties to  work  fpiritually,  as  they  did  na- 
 turally before  regeneration.  Hence  it  is 
 that  a  regenerate  man  in  fcripture,  is  faid 
 To  walk  after f he  Spirit,  Rom.  viii.  i.  To 
 be  led  by  the  Spirit,  To  walk  in  the  Spirit. 
 Gal.  v.  18.  25. 
 
 2.' From  this  fountain  fpring  all  thofe 
 habits  of  fpiritual  grace,  which  are  feveral- 
 ]y  diftingui(hed  by  the  names  of  Faith, 
 Hope,  Love,  &c.  although  to  fpeak  pro- 
 perly, they  are  but  the  diverllfications  of 
 that  fpiritual  principle  within  us,  diftin- 
 gui(hed  by  thefe  names. 
 
 From   thefe  habits  of  grace  abiding  in 
 us,  ordinarily  proceed    fpiritual  motions 
 and  operations  according  to  thofe  habits. 
 And  as  it  is  with  natural  habits,  fo  it   is 
 with  fpiritual,  they  are  much  increafed  and 
 ftrengthened  by  their  motions,  operations, 
 3.  e.  by  the  ufc  andexercife  of  them,  and 
 are  as  much  weakened  by  difufe,  and  ne- 
 gle6l  of  fuch  an  exercife.  I  deny  not  but  for 
 all  this,  there  is  within  us  a  woful,  finful 
 nature,  crofs  and  contrary  unto  holinefs, 
 and  leading   us  daily  into  captivity :  yet 
 here's  our  privilege,  even  Sanftification  in 
 part;  furely  the  Lord  hath  given  us  ano- 
 ther nature,  a  new  nature:  there  is  fome- 
 thing  elfe  within  us,  which  makes  usv/ref- 
 tle  againft  lin,  and  ihall  in  time  prevail  o- 
 ver  all  fin:  Ahrulfed  reed fhall  he  not  break, 
 and fmoaking  fta'x  fhall  he  not  quench,   till 
 he  fend  forth  judgment  unto  vi6iory,  Mat. 
 Xii.  20. 
 
 glorification  begun  :  what  greater  glory 
 than  to  be  like  unto  God  ?  We  are  chang- 
 ed into  the  fame  image,  from  glory  to  glory ^ 
 2  Cor.  iii.  18.  Every  degree  of  grace  is 
 glory,  and  the  perfe£lion  of  glory  in  hea- 
 ven, confifis  chiefly  in  the  perfection  of 
 grace. 
 
 This  will  give  us  abundance  of  fweet 
 peace.    For  whence    come  troubles,  and 
 doubts  of  God's  favour  and  love  .-*    Is  it 
 not  fome  guile,  or  decay  here  .■'  Is  it  not 
 fome  boldnefs  to  fin  .•'    Is  it  not  our  fe- 
 cret  dalliance  with  fome  known  fin,  con' 
 tinued    in  with  fecret  impenitency  ?  On 
 the  other  fide,  what  was  Paul's  rejoicing  ? 
 Hezekiah's  peace  ?    The  one  cried.  That 
 in  all  fincerity  and  fimplicity  he  had  his 
 converjation  among  ft  men;  the  oiher,  Lord, 
 remember f    I  have  walked  before  thee  up- 
 rightly ;  not  that  this  was  the  ground  of 
 their  peace,   for  that  is  only  free  grace  in 
 Chrifl,  but  the  means  of  their  peace,    2 
 Cor.  i.  12.  Ifa.  xxxviii.  2,   3.     That  is  a 
 curfed   peace,  that  is  kept  by  looking  to 
 Chriif,  and  yet  loving  our  lulls. 
 
 3.  This  will  make  us  fit  for  God's  ufe  : 
 a  filthy  unclean  velTel  is  good  for  nothing, 
 till  cleanfed ;  a  man  mufi  firfi  purge  him- 
 felf,  and  then  he  fhall  be  a  veffel  unto  ho- 
 nour, fari6iified,  and  meet  for  the  maf}er's 
 ufe,  and  prepared  unto  every  good  work, 
 2  Tim.  ii.  21. 
 
 By  this  we  have  a  fweet  and  comfortable 
 evidence  of  our  juftification  :  nor  is  this 
 a  running  upon  the  covenant  of  works : 
 Is  not  Sanftification  (the  writing  of  the 
 law  in  our  hearts)  a  privilege  of  the  cove- 
 nant of  grace,  as  well  as  juUification  ?  and 
 can  the  evidencing  of  one  privilege  by  a- 
 nother,  be  a  running  upon  the  covenant 
 of  works?  O  confider,  how  many  evan- 
 gelical promifes  are  made  to  pei  !bns  in- 
 verted wiih  fuch  and  fuch  graces  !  as^ 
 of  Poverty,   Mourning,   Meekatls,.  etc. 
 
 Matti;. 
 
102  O/DUT 
 
 Matth.  V.  3,  4,  5,  6.  and  to  what  end? 
 but  that  every  one  may  take,  and  be  aflured 
 of  his  portion  manifefted  particularly  there- 
 in ?  furely  none  are  jiiflified,  but  they 
 arc  fanfViHed  ;  or  if  not  fanftified,  they 
 are  not  juftiiied. 
 
 SECT.     VI. 
 Of  the  fifth  Privilege,   viz.  Clorificathn. 
 
 TH  E  fifth  privilege,  is,  glorification, 
 which  is  the  laft,  in  execution,  of 
 God's  eternal  purpofe  towards  all  his  be- 
 loved and  choftn  ones :  and  hereby  are  we 
 
 I E  S  in  General, 
 
 made  partakers  of  thofe  endlcfs  and  unuttC' 
 rable  joys,  which  neither  eye  hath  /ecu,  nor 
 ear  hath  heard,  nor  the  heart  of  man  cott' 
 ceived'.  but  of  this  you  have  feveral  fer- 
 mons  in  my  La  ft  Things,  enough  to  chear 
 up  all  thofe  prcciovis  hearts  that  have  any 
 title  to,  or  intereft  in  the  Lord  Jefus  Chrilh 
 my  meaning  therefore,  is,  to  pafs  by  thofe 
 privileges,  and,  Secondly,  to  come  to  the 
 Duties,  which  gracious  fpirits,  in  all  faith- 
 ful and  thankful  obedience  unto  him  that 
 hath  called  them,  are  ready  to   fall  upon. 
 
 CHAP.     II. 
 
 SECT.     I. 
 
 Of  the  Equity  of  Duties. 
 
 NO  fooner  is  the  foul  tranflated  info 
 the  ftate  of  grace,  and  crowned  with 
 thofe  glorious  privileges,  but  immediately 
 it  cries  out,    '  O  Lord,  what  (hall  I  now 
 
 Of  DUTIES  In  General. 
 
 ofChrift,  and  P^exu  forth  the  praifes  of  him 
 ivho  hath  called  them  ?  Dearly  belovedy 
 (faith  the  apoAle)  /  befeech you,  as  (Iran- 
 gers  and  pilg7'ims,  abjiain  now  from  fief} - 
 ly  lujls,  which  war  againj}  the  foul :  hav- 
 ing your  converfation  honefl  among .  the 
 Gentiles,  that  whereas  they  fpeak  again/} 
 
 do  for  thee  ?  how  ft^all  I  now  live  to  thee  ?'   you  as  evil  doers,  they  may  by  your  good 
 
 Good  reafon,  the  foul  fnould  now  give  up 
 herfelf  to  Chrifl:,  for  flie  knows,  flieisnot 
 her  own,  but  Chrift's.  Can  there  be  fuch 
 an  heart  in  any  ChrifHan,  as  now  to  cafl: 
 off  duty,  and  continue  in  fin,  becaufe  fo 
 much  grace  hath  abounded?  O  no  !  The 
 love  of  Chrijl  conftraineth  us  ;  (faith  the  a- 
 poftle)  becaufe  we  thus  judge,  that  he  died 
 for  all,  that  they  who  live,  fijould  not 
 henceforth  live  unto  themfelves,  but  unto 
 him  who  died  for   them,  and  rofe  again. 
 
 works  which  they  flyall  behold,  glorifie  Cod 
 in  the  day  of  v'tfitation.  But  W'hat  duties 
 mull:  they  fall  on  ?  i.  Submit yourfelves  to 
 every  ordinance  of  man  for  the  Lord's  fake. 
 2.  Honour  all  men.  3.  Love  the  brother- 
 hood. 4.  Fear  God.  5.  Honour  the  king. 
 6.  Suffer  wrongs,  i  Pet.  ii.  11,  12,  13, 
 17,  19.  You  have  herein  Chrift  for  exam- 
 ple, and  you  mull;  do  all  forChrift's  fake  ; 
 or,  if  thefe  duties  will  not  contain  all,  Za- 
 chary  tells  us,    that  beino   delivered  out 
 
 2  Cor.  V.   14,  15.  There  is  a  principle  of   of  the  hands  of  our  enemies,  we  muj}  fcrve 
 
 love  now  in  the  hearts  of  believers,  and 
 this  love  of  Chrift  conftrains  them  to  live 
 to  Chrift,  Te  are  now  a  chofen  generation, 
 a  royal  prieflhood,  a  holy  nation^  a  pecu- 
 liar people,  that  ye  fl^ould  floew  forth  the 
 praifcs  of  Chrijl,  who  hath  called  you  out 
 ofdarkncfs  into  his  marvellous  light,  i  Pet. 
 ii.  9.  What  bleffed  titles  are  thefe  ?  and 
 to  what  end  ?  but  that  they  who  are  fo  eno- 
 bled  by  Chrift,  may  now  adorn  the  gofpel    fure. 
 
 hitn  without  fear,  in  holinefs,  (in  all  the 
 duties  of  the  firft  table)  and  right eoujnefs, 
 (in  all  the  duties  of  the  fecond  table)  all 
 the  days  of  our  life,  Luke  i.  74,  75.  In- 
 deed, how  can  we  love  Chrift,  and  negle(ft 
 duty  to  Chrilt  ?  If  you  love  jne,  faith  Chrift, 
 keep  n?y  commandments,  Jolin  xiv.  15.  the 
 love  of  Chrift  will  conftrain  us  to  embrace 
 his  commandments,  as  amoft  precious  trea- 
 
 *  I  hope  affuredly,  that  the  God  of 
 
 grace 
 
ofDvrrEs 
 
 grace  and  mercy  will  keep,  by  his  power 
 to  falvation,  all  thofe  perfons  he  doth  de- 
 liver ;  and  that  he  will  fow  the  feeds  of 
 grace  in  their  hearts,  that  they  may  not 
 fin  prefumingly.  And  I  hope  alfo,  God 
 will  meet  with  fuch  as  are  difturbers  of  the 
 truth  of  Chrift,  and  peace  of  thegofpel,  by 
 (heir  bafe  and  vile  converfations:  and  I 
 fhall  recommend  to  them  the  reading  of 
 the  epiftle  of  Jude,  where  they  may  fee  the 
 fearful  wrath  of  God  upon  fuch  perfons  as 
 abufe  the  grace  of  God  to  ^m.  O  let  not 
 the  love  of  Chrifl:  thus  manifefted,  be  fo 
 bafely  requited  at  your  hands,  feeing  the 
 Lord  hath  fo  freely  loved  you,  and  given  Jure  to  the  Almighty,  that  thou  art  righte- 
 
 tn  General,  103 
 
 Chrift,  and  therefore  ftands  ready  to  fpeak 
 forth  the  praife  of  the  glory  of  his  grace, 
 that  hath  fo  freely  faved  him,  it  muft  needs 
 be  an  acceptable  fervice  to  God  in  Chrift. 
 
 SECT.    II. 
 
 Of  the  Infufficiency  of  Duties. 
 
 BUT  alas,  what  are  thefe  duties  to  my 
 Lord  ?   Or  what  are  thefe  duties  in 
 themfelves  ? 
 
 I.  All  the  duties  of  man,  they  are  no- 
 thing at  all  unto  God  :  Can  a  man  be  profi- 
 table unto  God,  as  he  that  is  ivife  may 
 be  profitable  unto  him/elf?  Is  it  any  plea- 
 
 Chrifl:  to  you,  that  you  might  be  to  the 
 praife  of  the  glory  of  his  grace,  in  agodly 
 chriftian  converfation,  whereunto  you  are 
 ordained  *.  For  you  are  Cod's  workman- 
 Jhip,  faith  the  apoflle,  created  in  ChriJ}  Je- 
 fus  unto  good  ivorks,  which  God  hath  before 
 ordained^  that  you  fioould  walk  in  thtm^ 
 Eph.  ii.  ID.  And  I  befeech  you  always  to 
 remember,  that  you  cannot  anfwer  the  free 
 love  of  God  towards  you  any  other  v,'ay,but 
 by  fhewing  it  in  a  fruitful  converfation  in 
 the  world  ;  confidcring/^i^^  one  end  of  your 
 
 Or  is  it  gain  to  him,  that  thou  makeft 
 thy  ways  perfect  r'Job.  xxii.  2.  3 .  If  thou 
 be  righteous,  what  givefi  thou  him  ?  or 
 what  receiveth  he  from  thine  hand  P  Job 
 XXXV.  J.  0  my  foul,  thou  haflfaid  unto  the 
 Lord,  Thou  art  my  Lord,  Pfal.  xvi.  2.  And 
 what  then  ?  what  recompence  to  God  for 
 this  propriety  ?  Nay,  David  is  here  non- 
 plufs'd, /)fy  goodnefs  extendeth  not  to  thee. 
 All  the  fervices  of  men  and  angels,  though 
 they  run  parallel  with  the  longell:  lines  of  e- 
 ternity,  are  an  infufficient  recompence  for 
 
 redemption,  that  Chrift,  who  gave  himfelf  my  foul's  deliverance  :  When  we  have  done 
 
 for  you,  might  redeem  you  from  all  iniquity, 
 and  purify  you  unto  himjelf,  a  peculiar  peo- 
 ple, zealous  of  good  works,' Tit.  ii.  14.' 
 Here's  good  equity  for  duties  :  the  foul 
 cannot  confider  her  deliverance  by  the  blood 
 of  Chrift,  and  by  the  fpirit  of  Chrift,  but 
 Ihe  cries,  What  fimll  I  render  unto  the  Lord, 
 for  all  his  benefits  towards  me  P  I  will 
 take  the  cup  of  falvation,  and  call  upon  the 
 name  of  the  Lord :  I  will  pay  my  vows  un- 
 to the  Lord, now  in  theprefence  of  all  his  peo- 
 ple :  0  Lord,  truly  I  am  thy  fervant,  I  am 
 thy  fervant,  and  the  fon  of  thy  handmaid  ; 
 thou  hafl  loofed  my  bonds.  For  a  man  that 
 hath  a  touch  of  the  loving-kindnefs  of 
 
 all  we  can,  fiill  we  mufi  fay.    We  are  un- 
 profitable fervants,  Luke  xvii.   10, 
 
 2.  All  the  duties  of  man,  as  they  are 
 done  by  man,  are,  in  that  refpefl,  finful. 
 AVhat  is  duty,  but  man's  tye  to  that  which 
 is  due  ?  or,  if  we  follow  the  Latins,  what 
 is  duty,  but  obedience  commanded  by  God, 
 to  be  performed  by  man  ?  Now  wherein 
 any  thing  is  to  be  done  as  of  man,  therein 
 is  fome  mixture  of  fin  :  All  our  righte- 
 oupnefies  is  as  filthy  rags, as  a  menjlrous  cloth, 
 Ifa.  Ixiv.  6.  How  ?  All  our  righteoujnejfes  ? 
 Is  it  true,  whilft  a  believer's  heart  is  over- 
 caft  with  grofs  vapours,  and  is  more  than 
 ordinarily  dull  in    hearing,  whilft  it  fties 
 
 *  An  ingenuous   conftrtion  of  Dr.  Crifp.  an  open  adverfary  of  good  works  :  fyme  ti.atcxtollhim,  may  do  well  t.-> 
 remember  it.     Ste  Dr.  Crifp's  Afluiauce  of  Faitli. 
 
 low 
 
164 
 
 \o\!r  and  llow  in  praying,  and  is  fomewhat 
 ftiff,  and  untoward  in  farting  above  mea- 
 fure,  fuch  righteoufnefs  goes  ufually  for 
 fin  :  but  if  a  foul  gets  under  full  fail  ;  if 
 it  be  filled  with  a  ftiffgale  of  the  Spirit  of 
 Chrift  ;  /if  floods  of  meltings  flow  from  it, 
 if  it  cry  mightily,  be  fwift  to  hear,  be  greedy 
 in  fuckingr  in  divine  truths,  and  be  fome- 
 what exacSi  in  obferving  pra^lical  righteous 
 means,  to  mourn,  and  pray  fervently,  being 
 helped  by  the  Spirit  herein  :  are  fuch  pray- 
 ers, mournings  and  other  divine  exercifes 
 in  any  fort  finful  ?  yes,  as  there  is  fome 
 mixture  of  man's  infirmity  in  them  -.and  in 
 our  beft  duties  there  is  fome  fuch  mixture ; 
 for  all  our  right e^fneffes  is  as  filthy  rags, 
 as  menfirous  cloths.  I  know  who  hath  faid 
 it,  and  yet  I  know  not  wherein  to  contra- 
 dict it :  *  Chrirtians  may  difl;ingui(h  be- 
 tween that  which  is  the  Spirit's,  in  works 
 after  renovation,  and  the  whole  work  af- 
 ter they  have  done  it :  now  although  the 
 motions  and  affifliance  of  the  Spirit  be  pure, 
 holy,  and  without  fcum  in  the  fpring,  to 
 wit,  in  itfelf ;  yet,  by  that  time  thefe  mo- 
 tions and  affirtance  have  pafled  through  the 
 channels  of  their  hearts,  and  have  been 
 mixed  with  their  manifold  corruptions  in 
 doing,  even  the  whole  work  thereby  be- 
 comes polluted  t'.  ^Vith  him  agreeth  one 
 truly  orthodox;  faying,  '  Albeit  our  good 
 works  are  perfect  in  refpe£l  of  the  Spirit,' 
 from  whom  they  firrt  flow,  yet  are  they 
 polluted,  when  they  pafs  from  us,  becaufe 
 they  run  through  our  corrupted  hearts  and 
 wills,  as  fair  water  runs  through  a  dirty 
 channel  X\  If  this  be  fo,that  our  beft  recom- 
 pence  to  Chrifl:,  for  his  loves,  be  unprofi- 
 table to  him,  and  finful,  as  done  by  man  ; 
 what  fliall  I  fay?  how  muft  I  carry,  faith 
 the  foul,  to  my  Redeemer  ? 
 
 Of  DVT  IE  S  in  Gcmrol 
 
 SECT.     III. 
 
 Of  the   Healing  of  Duties. 
 
 I  Dare  not  difobey  ;  tho'all  the  duties  in 
 the  world  are  infufficientto  recompenfe 
 thofe  bowels  of  God's  mercies  in  Chrifl,  I 
 mufl  not  therefore  caft  away  duties.  It  is 
 true,  I  cannot  but  fin  in  all  I  do,  mybefl: 
 duties  (nakedly  and  barely  confidered  in 
 themfelves)  are  tainted,  poifoned,  and 
 mingled  with  fin  *  :  But  will  it  follow, 
 that,  becaufe  I  cannot  be  more  clean,  there- 
 fore I  mufl  be  more  filthy  than  needs?  Nay, 
 O  my  foul,  if  thou  art  married  to  that 
 bridegroom  Chrifl,  duties  and  all  things 
 elfe  are  clean  to  thee  ;  *  The  whole  filth 
 and  dung  of  our  works,  through  faith  in 
 Chrifl,  is  extradled  by  Chrifl,  and  he  pre- 
 fenting  the  fame  purged  by  himfelf  alone, 
 they  are  accepted  with  God  :'  In  this  re- 
 fpe£V  there  is  an  healing  of  duties,  if  we  be 
 in  Chrifl.  Certainly,  that  fruit  which 
 Cometh  from  a  root  of  faith,  mufl  needs 
 be  good  fruit ;  I  believe,  therefore  Ifpeaky 
 faith  the  Pfalmifl,  Pfalm  cxvi.  lo.  O  my 
 foul,  canfl  thou  fay  thus  ?  I  believe,  there- 
 fore I  pray  ;  I  believe,  therefore  I  fan6>ify 
 the  Lord's  day ;  I  believe,  therefore  I  do 
 all  duties  of  obedience  :  thy  obedience  then 
 is  the  fruit  of  paradife,  for  it  grows  on  the 
 very  tree  of  life.  Chrifl  is  The  Sun  of 
 riphteoufnefs  that  arifeth  with  healing  in 
 h^s  -wings,  Mai.  iv.  2.  Chrifl  is  that  fun, 
 that  by  his  heat  of  love  extra61-s  all  the 
 filth  of  fin  out  of  thy  duties  performed  ; 
 and  fo  thy  duties  are  healed,  and  the  fpiri- 
 tual  part  of  them  being  prefcnted  by  the 
 interceflion  of  Chrifl,  and  the  carnal  defe(f^s 
 covered  by  the  righteoufnefs  of  Chrifl, 
 in  whom  the  Father  is  always  well  pleafed. 
 
 ^.  I.  Of  the  Manner  of  healing  our  Duties. 
 
 NOW  the  manner,  O  my  foul,  ho^r 
 Chrifl  heals  our  duties,    it  is  t>jus : 
 
 t  Dr.  Crifpin  \<^%  fcrmon  on  Philip,  iii-  «•    A  known  aJvcrfavy  to  the  pure  do£\niie  ofduiies. 
 \  Tukc's  high-way  to  htavcn.         •  Dr.  Crilp  in  his  lamon  m.  Tialip.  iv.  3. 
 
 I.  He 
 
Of  DU  T  IE  S  in  General 
 
 1.  He  takes  our  perfons,  and  carries 
 them  into  God  the  Father,  hi  a  moft  un- 
 perceivable  way  to  us ;  he  knows,  that  if 
 our  perfons  be  not  firft  accepted,  our  du- 
 ties cannot  be  accepted  :  Love  me,  and  love 
 my  duty ;  hate  me,  and  hate  my  duty.  It 
 is  true,  that  in  the  covenant  of  works,  God 
 fir  A  accepted  of  the  work,  and  then  of  the 
 perfon  ;  but  in  the  covenant  of  grace,  God 
 ^Irfl:  accepts  of  the  perfon,  and  then  of  the 
 work  :  now  therefore,  that  our  works  (our 
 duties)  may  be  accepted,  Chrifl;  Jefus  our 
 great  High  Prieft  firil  tnkes  our  perfons, 
 and  carries  thsm  into  the  prefence  of  God 
 the  Father.  This  was  plainly  fhadcwed 
 out  to  us  by  that  of  the  high  Prieft, 
 who  went  into  the  holy  of  holiej},  with 
 the  tmmes  of  all  the  tribes  upon  his  breaft^ 
 Exod.  xxviii.  29. 
 
 2.  As  Chrift  takes  our  perfons,  and  car- 
 ries them  in  to  God  the  Father  :  fo,  when 
 we  perform  duty,  he  obferves  what  evil 
 or  failing  there  is  in  that  duty,  and  draws 
 it  out  before  he  prefents  it  to  God  the  Fa- 
 ther :  as  a  child  that  would  prefent  his  fa- 
 ther with  a  pone,  he  goes  into  the  garden, 
 and  gathers  flowers  and  weeds  together  ; 
 but  coming  to  his  mother,  fhe  p5cks  out 
 the  weeds,  and  binds  up  the  flowers  by 
 themfelves,  and  fo  it  is  prefented  to  the 
 father.  Thus  we  go  to  duty,  and  we  ga- 
 ther [as  it  were]  weeds  and  flowers  toge- 
 ther, [i.  e.  fin  and  duty]  but  Chrift  comes, 
 and  picks  out  the  weeds,  [or  fin]  and  fo 
 prefents  nothing  but  flowers  [or  pure  du- 
 ty] to  God  the  Father  :  Who  may  abide 
 the  day  of  his  coming  (faid  the  prophet  of 
 Chrifl:,  Mai.  iii.  2,  3,  4.)  and  who  fJmll 
 fland  when  he  appear  eth  P  for  he  is  like  a 
 refiner's  fire,  and  like  fuller's  foap  :  and 
 he  jhallfit  as  a  refiner  and  purifier  of  fil- 
 ver,  and  Jhall purifie  the  fons  of  Levi,  and 
 purge  them  as  gold  and  filver,  that  they 
 may  offer  unto  the  Lord  an  offering  in  righ- 
 te-MfneJs  ;  then  fljall  the  offerings  of  Judah 
 and  Jertfatem  he  pleafant  unto  the  Lord-. 
 Mark,  Then  Jhall  their  offerings  be  pleafant : 
 
 105 
 
 Then  ?  when  ?  when  he  had  purged  their 
 facrifices  and  their  offerings.  Thus  it  was 
 in  the  days  of  his  flelh,  and  much  more 
 now. 
 
 3.  As  Chrift  takes  away  the  iniquity  of 
 our  holy  things,  fo  he  obferves  what  good 
 there  is  in  any  of  our  duties,  [not  that  there 
 can  be  any  good  in  them,  until  his  own 
 Spirit  work  it ;  but,  after  he  hath  done  fo, 
 he  obferveth  what  good  there  is  in  thefe  du- 
 ties] and  with  that  he  mingles  his  own 
 prayers,  interceffions,  and  inc^nfe,  [and 
 he  had  much  need,  becaufe  tho'  the  good 
 put  into  thefe  duties  by  hirnfelf  was  at  firft 
 pure,  as  being  derived  from  the  Fountain  of 
 purity ,yet  thefe  duties  have  contradled  a  fin- 
 ful  mixture  of  imperfedlion,  by  running 
 through  the  channel  of  corrupt  nature,  that 
 is  to  fay,  by  our  manner  of  performing 
 them]  and  prefents  all  as  one  work  ming- 
 led together  unto  God  the  Father  :  And 
 another  angel  (viz.  the  angel  of  the  cove- 
 riSnt)  came  and  flood  at  the  altar,  having 
 a  golden  confer,  and  there  was  given  to  him 
 much  Incenfe,  that  he  Jhould  offer  it  with 
 the  prayers  of  all  faints  upon  the  golden  al- 
 tar, which  was  before  the  throne  :  and  the 
 fmoak  of  the  incenfe  which  came  with  the 
 prayers  of  the  faints,  afcended  up  before 
 God,  out  of  the  angels  hand,  Rev .  viii.  3, 4. 
 
 §.2.  The  Soul's  ^eries  in  this  Cafe. 
 ^lefi,  I .  T  F  this  be  fo,  O  my  foul,  what 
 X.  is  thy  cafe  ?  Are  not  moft  of 
 thy  duties  performed  with  many  failings, 
 infirmities,  hardnefs  of  heart,  ftraitnefs  of 
 fpirit,  diftra£ling  thoughts  ?  and  is  there 
 any  healing  for  fuch  a  duty  as  this  ? 
 
 Anfw.  O  yes!  For,  i.  In  every  duty 
 we  perform,  there  are  two  things ;  there  is 
 the  facrifice,  and  there  is  the  obedience  in 
 offering  of  the  facrifice  ;  the  faci  ifice  may 
 be  imperfect,  and  yet  our  obedience  in  of- 
 fering the  facrifice  may  be  perfeiH:  with 
 golpel  perfeflion.  2.  God  deals  with  our 
 duties  as  with  our  perfons  ;  though  he  tind 
 a  great  deal  of  ungodlinefs  in  them,  yet  he 
 P  im- 
 
io6  Of  DVT 
 
 imputes  his  righteoufnefs  unto  them,  and 
 fo  he  juftifies  our  duties,  which,  in  our 
 eyes,  are  moft  ungodly.  This  indeed  is  a 
 wonder  ;  did  we  ever  hear  or  read  of  any 
 feal,  that,  when  it  was  fet  upon  the  wax, 
 would  change  the  wax  into  its  own  mettal  ? 
 Or,  did  we  ever  hear  or  read  of  any  ftamp, 
 that  being  fet  upon  brafs,  it  would  change 
 the  brafs  into  fllver  ;  or,  being  fet  upon 
 filver,  it  woxald  change  the  filver  into  gold  ? 
 O,  but  when  Chrifl:  comes  unto  a  duty, 
 and  fets  his  own  ftamp,  and  his  own  righ- 
 teoufnefs upon  a  duty,  that  which  v/as 
 brafs  before,  *.  e.  full  of  failings  and  much 
 unrighteoiifnefs,  he  changes  it  into  filver, 
 into  gold  :  he  only  hath  the  philofopher's 
 Hone  (as  I  may  fo Tpeak)  and  all  that  Chrift 
 toucheth,  it  prefently  turneth  into  gold  ; 
 [that  is,]  he  turns  all  our  duties  into  gol- 
 den duties,  and  fo  prefents  them  unto 
 the  Father. 
 
 ^{er.  2.  '  Buthowfhould  I  know  that 
 Chrirt  thus  takes  my  duties  and  heals  them, 
 and  mingles  theni  with  his  own  incenfe, 
 and  carries  them  in  unto  God  the  Father  ?' 
 
 Anf-w.  Confider,  didft  thou  ever  find  a 
 fpiritual  fire  come  down  (as  it  were)  upon 
 thy  heart  in  duty,  or  after  duty  ?  In  the 
 time  of  the  Old  Teftament,  if  they  offered 
 up  a  facrifice,  and  a  material  fire  came 
 down  from  heaven,  and  burnt  up  the  fa- 
 crifices  to  alhes,  it  was  a  certain  teftimony 
 that  the  facrifice  was  accepted  :  now  in  the 
 times  of  the  gofpel,  we  muft  not  expefl 
 material  fire  to  come  down  upon  our  du- 
 ties :  but  hath  the  Lord  at  any  time  caufed 
 an  inward  and  fpiritual  fire  to  fall  down 
 upon  thy  heart,  warming  thy  fpirit  in  duty  ? 
 there  the  Lord  fpeaks  thus  much  to  thee, 
 That  thy  facrifice  is  turned  into  alhes, 
 and  it  is  accepted  by  Jefus  Chrifl:. 
 
 j^ver.  3.  *  O  but  whence  comes  this  fire 
 now  in  thtfe  gofpel  times  V 
 
 Anfvj.  It  ilfues  from  the  blood  and  in- 
 tercelfions  ofChrift  cur  great  High  Prieft  i 
 it  is  the  efficacy  of  his  blood,  and  power 
 of  his  glorious  intercelfion,  that  when  thou 
 
 IKS  in  General. 
 
 feeleft  any  good  in  duties,  doth  that  very 
 inftant  prevail  with  God  the  Father  for 
 what  thou  feeleft  :  Say  then,  *  Do  I  now 
 in  this  ordinance,  or  in  this  duty,  feel  my 
 heart  warmed,  or  favingly  affefted  ?  O  I 
 fee,  I  am  bound  to  believe,  that  the  Lord 
 Jefus  who  fits  in  glory  at  the  right  hand  of 
 God,  now,  now  he  remembers  me  a  poor 
 worm  on  earth  ;  now  I  feel  the  fruit  of 
 his  death,  and  interceflion  in  heaven  ;  now 
 I  feel  his  fpirit,  power,  grace,  comfort, 
 prefence,  fweetnefs ;  now  I  tafte,  I  drink, 
 I  enjoy,  and  am  abundantly  fatisfied  with 
 his  rivers  of  pleafures :  and  if  this  prefence 
 ofChrift  be  fo  fweet,  what  is  himfclf  then  ?' 
 O  my  foul,  if  ever  thou  doll  thus  relifh 
 the  blood  and  Spirit  of  Chrift  upon  thy 
 fpirit  in  duties,  go  thy  way,  and  give  glo- 
 ry to  God. 
 
 SECT.     IV. 
 
 No  rejiing  in  Duties. 
 
 AND  yet  be  warj^  O  my  foul :  it  was 
 Luther's  laying,  *  Take  heed  not  on- 
 ly of  thy  fins,  but  alfo  of  thy  good  duties;' 
 they  are  apt  (by  reafon  of  our  corruption) 
 to  bring  men  into  themfelves,  and  this  is 
 very  dangerous.  Certainly  a  man  may  not 
 only  exclude  Chrift  from  his  foul  by  grofs 
 fins,  but  by  felf-confidence ;  Tou  are  they 
 ivho  ju/tifie  yourfelves,  faid  Chrift,  to  the 
 pharifees,  Luke  xvi.  15.  Take  a  profane 
 man,  what  makes  him  drink,  fwear,  cozen, 
 game,  whore  ?  Is  there  no  God  to  punifh  ? 
 Is  there  no  hell  hot  enough  to  torment  ? 
 Are  there  no  plagues  to  confound  him  ? 
 Yes  :  "VVhy  fins  he  then  ?  Oh  !  he  prays  to 
 God  for  forgivenefs ;  he  forrows  and  re- 
 pents in  fecret  (as  he  faith)  and  this  bears 
 him  out  in  his  lewd  pranks.  Take  a  mo- 
 ral man,  he  knows  he  hath  his  failings,  and 
 his  fins,  as  the  beft  have,  and  is  overtaken 
 fometimes  as  the  beft  are ;  why  dotii  he 
 not  remove  thefe  fins  then  ?  \V"hy  is  he  not 
 more  humbled  under  his  fins  ?  the  reafon 
 is,  he  conftantly  obferves  evening  and 
 morning  prayer,  and  then  he  craves  for- 
 
 give^ 
 
Of  DUr  I E  S  in  General  J07 
 
 givenefs  for  failings,  by  which  coiirfe  he  thy  fins  can  be  quenched  by  all  thefe  duties* 
 
 hopes  to  make  his  peace  with  God  :  and  nor  by  any  of  thefe  forrows  or  tears,  f 
 hence  he  finncth  without  fear,  and  rifeth        It  was  Auftin's  faying,  though  it  founds 
 
 out  of  his  fall  into  fin  without  forrow;  he  har/h,  *  That  repentance  damns  more  thaa 
 
 maintains  his  fins  by  his  duties.      Take  fin;'  meaning,   that  thoufands  did  peridi 
 
 a  profeflTor,  fuch  a  one  as  may  be  exceed-  by  refting  therein  :  It  is  not  digging  with- 
 
 ingly  troubled  about  his  fins,  as  endeavours  in  ourfelves,  for  power  to  leave  fin,  to  be 
 
 very  much  after  mourning,  repenting,  re-  more  holy,  and  humble,  and  religious,  and 
 
 forming,  and  others  commend  him  for  a 
 diligent  Chrifiian  ;  E>o  you  not  Tee  how 
 he  mourns,  and  weeps,  and  prays  ?  and 
 now  the  wind  Is  over,  the  tcrapefl  down, 
 and  there  is  a  great  calm  in  iiis  foul,  how 
 comes  he  to  this  quiet  ?  Oh  !  his  a.riidH- 
 ons  were  enlarged,  he  hath  reached  fo  high, 
 as  to  a  very  proportion  of  repentance,  and 
 tears,  and  forrow,  and  fafting,  etc.  rnd 
 this  hath  given  him  eafe,  this  hath  taken  a- 
 way  the  burden,  and  laid  his  foul  at  reft ; 
 O  poor  foul,  is  this  all  the  remedy  lo  rid 
 thee  of  the  fling  and  guilt  of  fin  ?  Haft 
 thou  no  more  pantings,  but  only  after  bit-   4ie3,  if  he  never  found  it  a  hard  raacter  to 
 
 confcientious,  and  fo  to  think  to  vvork  out 
 ourfelves  in  time  out  of  this  ftatc :  the 
 words  which  the  prophet  putjnto  Ifrael's 
 mouth,  if  they  would  iruly  turn  unto  God, 
 were  thefe,  AJhur  JhcAlmt  fave  us,  iveiui/l 
 ■>:ot  ride  upon  korfts,  Hof  xiv.  3.  q.  d. 
 We  v/ili  truT:  no  more  to  thefe  outwird 
 means,  we  will  not  fave  ourfelves  by  our 
 graces,  or  abilities. 
 
 *  But  how  fhall  any  man  know  thathe 
 refts  in  his  duties  ?' 
 
 I  anfwer  by  thefe  figns  folIovv^ing:f:. 
 It  is  a  fign  that  a  man  refis  in  his  du- 
 
 tcrnefs,  heavinefs,  mourning,  melting,  ex- 
 traordinary enlargements  ?  Why  then,  let 
 me  tell  thee,  all  thy  righteoufnefs,  though 
 it  were  more  perfedl  than  it  is,  is  but  as  a  fil- 
 thy rail,  If^'  l^iv-  ^-  Gouldft  thou  weep 
 thy  heart  out,  fiiould  thy  heart  melt  like 
 
 come  out  of  his  dutlk:;s:  examine,  if  thou 
 never  yet  faweft,  if  thou  canft  not  tell  the 
 time  when  thou  didft  reft  in  duties,  and 
 then  didft  groan  to  be  delivered  from  thefe 
 intunglements,  thou  haft  juft  caufe  to  fear. 
 2.  It  is  a  fign  that  a  man  refts  in  duties. 
 
 wax,  diflblve  into  water:  *  Gouldft  thou    ifhe  exceedingly  prize  the  bare  performance 
 
 defire  and  pray  till  heaven  and  earth  (hook, 
 till  thou  hadft  worn  thy  tongue  to  the 
 flumps  :  couldft  thou  faft  till  thy  flcin  and 
 bones  cleave  together;  couldft  thou  pro- 
 mife  and  purpofe  with  full  refolution  to  be 
 better ;  couldft  thou  reform  thy  heart,  head, 
 life,  tongue,  fomCy  nay,  all  fins ;  couldft 
 thou  live  like  an  angel,  ftiine  like  a  fun, 
 walk  up  and  down  the  world  like  a  diftref- 
 fed  pilgrim ;  couldft  thou  die  ten  thoufand 
 deaths,  lie  at  the  fire- back  in  hell  fo  many 
 millions  of  years  as  there  be  piles  of  grafs 
 on  the  earth,  or  fands  on  the  fea-ftiore,  or 
 ftars  in  heaven,  or  motes  in  the  fun  ;  I  tell 
 
 of  duties ;  thofe  duties  that  carry  thee  out 
 of  thyfelf  unto  Chrift,  make  thee  to  prize 
 Chrift :  now  tell  me,  doft  thou  glory  in 
 thyfelf?  Doft  thou  fay, '  Now  I  am  fome- 
 body  ?  I  was  before  ignorant,  forgetful, 
 hard-hearted,  but  now  I  underftand  better, 
 now  I  can  forrow  for  my  fins,  I  can  pray 
 with  fome  life,  now  I  have  done  very  well.* 
 Alas  poor  foul !  if  thou  refteft  here,  if  thou 
 thus  inhanceft  the  price  of  duties,  that  thou 
 beginneft  to  dote  on  them,  then  do  I  pro- 
 nounce from  God,  *  That  thou  doft  reft 
 in  duties:'  Thefe  things,  faith  Paul,  I  ac- 
 counted gain  (i.  e.  before  his  converlion) 
 
 thee,  not  one  fpark  of  God's  wrath  againft    but  now  1  account  them  lofs,  Phil.  iii.  8.  This 
 
 f  Shepherd's  Sincere  Convert. 
 
 P2 
 
 IS 
 
ic8  Of  DUTIES 
 
 is  the  rea(bn  why  a  child  of  God  common- 
 ly after  his  prayers  doubts  much  of  God's 
 love  towards  him ;  whereas  another  man 
 that  falls  ftiort  of  him,  never  fo  much  as 
 queftions  his  eflate  :  the  firft  feeth  much 
 rottenn^fsand  vilenefsinhisbeftduties,  and 
 fo  adjudgeth  meanly  of  himfeH;  but  the  other 
 is  ignorant  of  any  fuch  vilenefs,  and  there- 
 fore he  prizeth  and  efleems  highly  of  them, 
 
 3.  It  is  a  fig n  that  a  man  refls  in  his  du- 
 ties, if  he  never  came  to  be  fenfible  of  their 
 poverty,  and  utter  emptinefs  of  any  good 
 in  them.  Didft  thou  never  feel  thyfelf  in 
 this  manner  ?  '  Oh  I  am  as  ignorant  as  a- 
 ny  beafl-,  as  vile  a^any  devil ;  what  a  neft 
 
 '  and  litter  of  fin  and  rebellion  works  in  my 
 heart  ?  I  once  thought,  at  leaf},  my  heart 
 
 -  and  dcfires  were  good,  but  now  I  feel  no 
 fpiritual  life;  O  dead  heart,  I  am  the  poor- 
 elt,  vileft,  bafefl  and  blindeft  creature  that 
 ever  lived  !'  If  thou  never  feeleft  thyfelf 
 thus,  thou  never  cameft  out  of  thy  duties. 
 
 4.  It  is  a  fign  that  a  man  refts  in  his  du- 
 ties, if  he  gain  no  evangelical  righteoufnefs 
 by  duties,  /.  e.  if  he  prize  not,  defire  not, 
 delight  not  in  union  with  the  Lord  Jefus 
 Chrift ;  hence  a  child  of  God  aflcs  himfelf 
 after  fermon,  after  prayer,  aftcrfacrament, 
 *  What  have  I  gained  of  Chrift  ?  Have  I 
 got  more  knowledge  of  Chrift  ?  more  ad- 
 miring of  the  Lord  Jcfus  Chrift  ?'  On  the 
 contrary,  a  carnal  heart,  that  refts  in  his 
 duties,  alketh  only,  *  What  have  I  done  ?' 
 /  thank  Cod,  faid  the  pharifee,  /  am  not  as 
 other  men  are  ;  I  fnfi  twice  in  the  week. 
 J  give  tythes  of  all  that  IpoJJefs,  Luke  xviii. 
 IX,  12.  So  M  pray,  and  hear,  and  reform, 
 and  forrow  for  fin,  therefore  I  think  veri- 
 ly I  (hall  be  faved  ?'  No  fuch  matter ;  let 
 a  man  have  a  bucket  of  gold,  doth  he  think 
 to  get  water,  becaufc  he  hath  a  bucket;  no, 
 nor  he  muft  let  it  down  into  the  well,  and 
 draw  up  water  with  it :  fo  muft  thou  let 
 down  all  thy  duties  into  the  Lord  Jefus 
 Chrift,  and  draw  life,  and  light  from  his  ful- 
 refs,  otherwife,  though  thy  duties  be  gol- 
 den duties,  thouftialt  perifli  without  Chrift. 
 
 in   General. 
 
 SECT.     V. 
 Of  the  Ufe  and  End  of  Duties. 
 
 AND  canft  thou  not,  O  my  foul,  be 
 faved  by  thy  duties?  to  what  end 
 ftiouldeft  thou  pray,  or  hear,  or  forrow, 
 or  repent,  or  meditate,  or  examine,  or 
 confer  ?  I  anfwer,  There  are  many  ends 
 and  purpofes,  for  which  Chriftians  may, 
 and  mi! ft  perform  duties. 
 
 1.  Thar  herein,  and  hereby,  they  may 
 exprefs  their  obedience  to  God's  will :  Be- 
 joice  evermore,  pray  without  ceajing,  in 
 every  thing  give  thanks,  for  this  is  the 
 will  of  Cod  in  Chrijl  Jefus  concerning 
 you,  faith  the  apoftle,   i  Theft",  v.  16,  17, 
 
 18.  And  this  was  the  ground  of  David's 
 inference.  Thou  haft  commanded  us  to  keep 
 thy  precepts  diligently  :  and  what  then  i 
 0  that  my  ways  were  directed  to  keep  thy 
 Jlat'utes,  Pial.  cxix.  4,  5. 
 
 2.  That  God  the  Father  of  our  Lord  Je- 
 fus Chrift  may  be  honoured  by  the  per- 
 formance of  thefe  duties :  Herein  is  jny  Fa- 
 ther glorified,  that  you  bear  much  fruity 
 John  XV.  8.  And  as  the  apoftle,  Te  are  a 
 chojen  generation,  a  royal  priefi-hood,  an 
 holy  nation,  a  peculiar  people,  that  ye  fijould 
 Poew  forth  the  praifes  of  him  who  hath  cal- 
 led you  out  of  darknefs  into  his  marvellous 
 light ;  I  Pet.  ii.  9.  Abraham  believed,  and 
 gave  God  glory  :  fo  we  ftiould  pray,  and 
 meditate,  and  hear,  and  all  fhould  tend  to 
 the  glory  of  God.  Indeed,  hypocrites  aims 
 are  at  other  ends,  by  giving  ahns,  and 
 praying,  and  fafting,  that  they  may  have 
 glory  of  men  :  That  they  may  be  feen  of 
 men  :  that  they  may  appear  unto  meny 
 Matth.  vi.  2,  5,  16.  But  the  child  of  God 
 aims  at  the  glory  of  God.  I  confcfs  'tis 
 God's  grace  to  account  of  man's  duty  as 
 his  glory,  feting  it  is  fo  deftifblve. 
 
 q.  That  duties  may  be  as  evidences  of 
 God's  everlafting  love  to  them  who  are  in 
 Chrift  Jefus :  They  cannot  fave,  but  they 
 let  the  foul  into  Chrift,  and  follow,  and 
 accompany  fuch  a  man  as  ftiall  be  faved. 
 *  We  hear  of  fome  that  boaftof  joys,  feel- 
 
ing,  gifts,  fpirit,  and  grace  ;  f  but  if  they 
 walk  in  the  commifTion  of  any  one  fin,  or 
 in  the  omiflion  of  any  one  known  duty, 
 or  in  the  flovenly  ill-favoured  performance 
 of  duties,  they  can  have  no  a  durante  (fay 
 what   they  pleafe)  without   flattering  of 
 
 Of  DV  TIE  S  in  General.  109 
 
 poftle,  having  promlfts  of  the  life  thai 
 now  is,  and  of  that  -which  is  to  come,  I 
 Tim.  iv.  8.  There  are  many  promifes 
 fcattered  up  and  down  in  the  word> 
 and  hereby  if  God  be  not  a  debtor  unto 
 thee,  yet  he  is  to  himfelf,  and  to  his  owrv 
 
 themfelves  :'  If  thcfe  things  he  in  you,  faithfulnefs.  Reddis  debit  a,  nulli  dcbens, 
 (faith  Peter,)  and  abound,  they  will  make  cried  Auflin  ;  *  Thou  Lord  payefl:  debts, 
 you  that  ye  /hall  neither  be  barren,  or  un-    and  owefl:  to  none;  it  was  free  for  theebe- 
 
 fruitfulin  the  knowledge  of  our  Lord  Jefus 
 Chrif}  :  and  he  that  lacketh  thefe  things  is 
 blind  :  Wherefore,  brethren,  give  diligence 
 to  make  your  calling  and  election  jure,  2 
 Pet.  i.  8,  9,  10.  Duties  bring  you  in  to 
 Chrift,  and  are  evidences  when  you  are 
 in  Chrift,  that  the  Lord  and  mercy  is 
 yours,  even  as  at  the  facrament,  the  ele- 
 ments of  bread  and  wine  are  outward 
 figns  to  bring  Chrift  and  the  heart  toge- 
 ther ;  indeed  the  heart  muft  not  reft  in 
 thefe  figns,  but  when  the  foul  is  let  in  to 
 Chrift,  then  faith  muft  let  go  the  outward 
 elements,  and  clofe,  and  treat  immediately 
 with  the  Lord  Jefus  Chrift.  So  grace  and 
 duties  are  inward  figns,  and  whiles  men 
 make  ufe  of  them  only,  as  figns  and 
 means  to  let  them  come  in  unto  Chrift, 
 and  their  rejoicing  is  not  in  them,  but  in 
 Chrift  ;  their  confidence  is  not  pitcht  u- 
 pon  them,  but  upon  Chrift  ;  there  is  and 
 will  be  no  danger  at  all  in  making  fuch  ufe 
 of  figns ;  efpecially  feeing  in  nature,  the 
 eiFeft  is  a  fign  of  the  caufe  :  Neither  is  it 
 
 fore  thouhadft  promifed,  whether  to  give 
 me  heaven  or  no  :  But  now  the  word  is 
 out  of  thy  mouth,  I  ufe  duties  as  means, 
 tho'  I  adhereonly  to  thee,  and  to  thy  faith- 
 fulnefs, who  haft  promifed.'  To  prevent 
 mlftake,  duties  are  confidered  in  a  double 
 relation  :  i.  As  fervices,  in  refpect  of  the 
 command  ;  and  2.  As  means  to  obtain 
 blelllngs  at  God's  hands  in  relation  to  his 
 promife.  Now  the  moft  in  the  world  per- 
 form duties  as  acfts  of  obedience  only,  and 
 fo  reft  in  the  prefent  performance  ;  but  if 
 \ve  do  them  in  faith,  we  \  ftiall  have  an 
 eye  to  the  promife,  and  look  on  duties  as 
 means  to  obtain  fome  mercy  ;  yea,  falvati- 
 on  itfelf  at  God's  hands,  Phil.  ii.  12.  Rom» 
 X.  10,  2  Cor.  vii.  lo.    i  Pet.  i.  9. 
 
 But  is  not  this  to  be  faved  by  duties  ? 
 
 No  fuch  thing  :  for  herein  we  fpeak  not 
 of  Duties  originally,  ox  per  fe,  but  inftru- 
 mentally,  and  with  relation  to  the  Lord 
 Jefus  Chrift;  not  as  meritorious  caufes, 
 but  as  fubordinate  means  of  our  fali-ation: 
 in  the  name  of  Chrift.    The  beft  of  duties 
 
 more  derogatory  to  free-grace,or  to  Chrift's    carry  not  fuch  luftre,  beauty  and  energeti- 
 *■  ''     ^    ''         '     '^    '    -"^'^'^         cal  virtue  in  their  own  faces  and  natures; 
 
 they  are  but  mere  empty  pits,  and  dry 
 channelS)Ofthemfelves,though  never  focu- 
 riouflycut  out,  but  Chrift  fills  them  (and 
 as  fome  defire  minifters  to  do)  fo  I  ara 
 willing  for  my  part  to  '  fay  and  exprefs 
 thus  much  of  Chrift,  that  the  people  may 
 clearly  underftand  and  remember  fo  much^ 
 
 honour,  for  God  to  make  fuch  effeds  figns 
 of  our  union  with  him,  than  it  was  to 
 make  outward  figns  of  his  prefence  :  'Tis 
 true  thefe  are  not  full  teftimonies  without 
 the  Spirit  of  Chrift. 
 
 4.  That  they  that  ufe  and  exercife  du- 
 ties may  obtain  the  promiles  :  Godlinefs 
 is  profitable  unto  all  things,  faith  the  a- 
 
 \  Shepherd's  Sincere  Convert.  J  Certainly  duties  are  not  only  as  figns,  but  they  are  means.  waysanJ  qualifi- 
 cations, which  Godliath  appointed  antecedcmiy  to  grace  and  falvation  ;  Tho' fiiU  we  fay  ihcy  have  no  merit  or 
 condignity  in  them  to  pui chafe  falvation,  yet  they  are  ufed  as  means  whereby  heaven  is  obtaii.ed.  Bunci  oixViC  true 
 dodtrine  of  jullificatioD, 
 
 2.1  d 
 
no  Of  D  U  T I  E  S  in  General 
 
 and  be  guiJcd  explicltely  to  the  fountain    my  delight,  Pf.  xvi.  2,  3 
 
 itfelf,  Chrift  alone.  4. 
 
 5.  That  thefe  duties  may  turn  to  our 
 comfort :  not  fo,  as  to  put  confidence  in 
 them,  to  take  comfort  from  them  as  a 
 caufe ;  that  cannot  be,  for  who  can  look 
 upon'  any   thing  he  doth  with  tliat  bold- 
 
 Jerom  faid  of 
 Auftin,  *  That  he  loved  Chrift  dwelling  in 
 Auflin  ;  fo  ought  we  to  walk,  that  others 
 may  love  Chrift  dwelling  in  us.  There's 
 an  exhortation  to  wives,  fo  to  lualk  that 
 their  hxjhands  r.iay  be  won  to  the  Lord^ 
 I  Pet.  iii.  I.  '  Sweet  foul!  itmay  bethou 
 
 refs  i*  but  as  the  teflimony  of  God's  eter-  prayed  for  thy  hulband,  in  a  carnal  con- 
 
 ral  love  to  us.     Thus  Hezekiah,  not  as  a  dition,thou  dcfireit  him  to  go  to  hear  fuch 
 
 proud  pharifee,  but  as  a  thankful acknow-  a  minifter,  fuch  a  fermon  ;  goon  in  thtfe 
 
 ledger  of  what  was  in  him,  prayed,  I  be-  duties,  adding, this  to  the  reft,  fee  that  thy 
 
 feech  thee,   0  Lord,  remember  ::ie,  hovj  I  life  alfo  may  convert  him.' 
 have  walked  before  thee  in  truth,  and  \iith         7 .  That  duties  may  carry  us  to  the  Lord 
 
 a  per  feci  heart,  and  have  done  that  which  Jefu's,  the  only  Saviour  ;  he  alone  is  able 
 
 is  good  in  thy  fight,  2  Kings  xx.  3.  Some 
 fuppofe,  '  That*fuch  a  temptation  as  this 
 might  fall  on  Hezekiah,  that  when  he  had 
 laboured  to  demolifh  all  thofe  fuperftiti- 
 ons,  and  now  became  dangeroufly  fick, 
 that  he  had  not  done  well ;  and  therefore 
 he  comforts  himfelf  in  his  heart,  that  he 
 did  thofe  things  with  a  perfect  heart,  not 
 abfolutely,  but  comparatively  perfeft  :'  we 
 may  therefore  take  comfort  from  duties. 
 
 to  favc  theta  to  the  uttermofi  that  come 
 unto  God  by  him,  Hcb.  vii.  25.  /.  e.  in 
 the  ufe  o;  the  means :  hear  a  fermon  to 
 carry  thee  to  the  Lord  Jcfus  :  fa  ft  and 
 pray,  and  get  a  full  tide  of  affections  in 
 them,  '  to  carry  thee  to  the  Lord  Jefus 
 Chriif,  /.  e.  to  get  more  love  of  him,  more 
 acquaintance  with  him  ,  more  union  in 
 him,  and  communion  with  him;  ufe  thy 
 duties,  as  Noah's  dove  did  her  wings,  to 
 
 not  fo  as  to  reft  in  them,  but  foas  to  praife    carry  thee  to  the  ark  of  the  Lord  Jefus 
 
 God  thereby.  'Tis  a  good  way,  nefciendo 
 fcire,  in  not  knowing  to  know,  that  fo  we 
 may  praife  God  for  them  ;  and  fciendo  ne- 
 fcire,  in  knowing,  not  to  know,  that  fo  we 
 may  be  humble  in  ourfelves. 
 
 6.  That  others  might  receive  good,  and 
 thereby  be  occafioned  to  glorifie  God : 
 Theft  things  are  good,  and  profitable  to  men. 
 
 Chrift,  where  only  there  is  reft :  if  Ihe  had 
 never  ufed  her  wings,  fhe  had  fallen  in  the 
 waters;  and  if  flie  had  not  returned  to 
 the  ark,  fhe  had  found  no  reft :  fo,  if  thou 
 fhalt  ufe  no  duties,  but  caft  them  all  off, 
 thou  art  fure  to  periih ;  and  if  they  con- 
 vey thee  not  to  Chrift,  thou  mayeft  lie 
 down  in  forrow  :   Or  as  it  is  with  a  poor 
 
 faith  theapoftle,  Tit.  iii.  8.  and.  Let  your  man,  that  is  to  get  over  a  great  water  for 
 
 light  fo  flnne  before  men,  that  they  may  a  treafure  on  the  other  fide,  tho'  he  can- 
 
 fee  your  good  works,  and  glorifie  your  Fa-  not  fetch  the  boat,  he  calls  for  it,  and  ufeth 
 
 iher   who   is   in   heaven,    Matth.    v.    16.  it  to  carry  him  over   to  the  ticalure  :  fo 
 
 Chrift  doth  not  here  encourage  vain-glory,  Chrift  is  in  heaven,  and  thou  on  earth,  he 
 
 but  he  propounds  the  true  end  of  our  vi-  doth  not  come  to  thee,  and  thou  canft  not 
 
 fible  holinefs;  for  godlinefs  being  light,  it  get  to  him,  now  call  for  a  boat;  though 
 
 ought  not,  in  fuitable  duties,  to  be  hid  un-  there  is  no  grace,  no  good,  no  falvation 
 
 <ler  a  bufliel :    My  goodnefs  extendeth  not  in  a  pithlefs  duty,  yet  ufe  it  to  carry  thee 
 
 t4nto  ihee,  but  to  the  faints  that  are  in  the  over   to   the    treafure.    The   Lord' Jefus 
 
 earth,  and  to  the  excellent,  in  whotn  is  all  Chrift:  when   thou  comeft   to  hear,   fay, 
 
 ;}  Dr.  Crifp  on  Phil.  iii.  8. 
 
 •  Shcplierd'sSinccic  G>nvcrC. 
 
 Have 
 
Of  DV  T  I  E  S  in  General 
 
 '  Have  over.  Lord,  by  this  fermon  ;'  when 
 thou  comeft  to  pray,  fay,  '  Have  over, 
 Lord,  by  this  prayer  to  a  Saviour  :'  but 
 this  is  the  mifery  of  people,  like  foolifh 
 lovers,  when  they  are  to  woo  for  the  lady, 
 they  fall  in  love  with  her  handniaid,that  is 
 only  to  lead  them  to  her:  fo  men  fall  in  love 
 with  and  dote  upon  their  own  duties,  and 
 reft  contented  with  the  naked  performance 
 of  them,  which  are  only  hand-maids,  to 
 lead  the  fovil  unto  the  Lord  Jefus  Chrift. 
 
 8.  That  the  Lord  Chrift  may  be  exalted, 
 and  advanced  by  duties.  The  main  end 
 of  duties,  is  the  glory  of  him  who  hath 
 redeemed  us  with  the  price  of  his  blood, 
 and  the  power  of  his  Spirit ;  this  fets  the 
 crown  on  his  head  :  Behold  king  Solomont 
 -with  the  croivn,  ivhereivith  his  mother 
 crowned  him,  Cant.  iii.  n.  How  many 
 perform  duties,  not  to  fet  the  crown  on 
 Chrift's  head,  but  to  fet  the  crown  on 
 their  own  heads  ?  So  do  hypocrites,  that 
 feek  their  own  praife,  and  credit  and  pro- 
 fit ;  fo  do  all,  efpecially  that  do  any  thing 
 with  a  conceit  of  meriting  at  God's  hands. 
 Now  this  is  the  main  end  of  right  obedi- 
 ence, that  the  crown  may  be  let  on  Chrift's 
 head,  that  he  who  is  king  of  faints,  may 
 have  the  honour  given  him,  due  to  his 
 kingly  office.  In  this  refpe<5l,  I  cannot 
 blame  tncm  who  blame  others,  for  crying 
 up,  and  magnifying  mah's  works  in  their 
 own  name.  To  fay.  That  Chrift  is  always 
 fuppofed  as  principal,  is  no  fufficient  apo- 
 logy :  for  why  only  fuppofed  ?  M'hy  not 
 he  named,  as  well  as  duties  and  righteouf- 
 nefs  ?  Certainly,  it  is  not  good  manners, 
 to  fay  no  worfe,  to  forget  him,  while  his 
 poor  inftruments  are  fo  highly  remem- 
 bred.  When  fervants  bring  prefents  from 
 their  mafters  to  any,  they  do  not  fay,  *  I 
 beftow  fuch  and  fuch  a  thing  on  you,' but, 
 *  My  mafter  fends  it  you;'  if  he  fliould 
 take  it  on  himfelf,  he  fliould  go  for  an  ar- 
 
 III 
 
 rogant  fellow  :  nor  will  it  falve  the  matter, 
 when  he  is  taxed  for  fuch  arrogancy,  to 
 fay,  '  My  mafter  fliould  have  been  fup- 
 pofed,' when  he   gave  no  hint  of  him. 
 
 *  Methinks  it  were  comely  (faith  the  Au- 
 thor *  rightly  in  this)  in  extolling  of  man's 
 righteoufnefs,  explicitely  to  afci  ibe  all  the 
 praife  to  the  glory  of  Chrift,  and  his  grace :' 
 
 *  and  I  fee  not  (faith  f  another  ingenioufly) 
 but  that  minifters  may  be  humbledjthat  they 
 have  prefted  religious  duties,  but  not  fo  as 
 to  fet  up  Chrift  :  and  hereby  people  have 
 been  content  with  duties,  and  facraments,. 
 tho'  no  Chrift  in  them,  but  asvelfels  were 
 to  be  of  pure  gold  in  the  temple,  fo  ought 
 all  our  duties  to  be  of  pure  and  mere  Chrift 
 for  acceptation.'    Again,  *  if  Bernard  faid^ 
 
 *  He  did  not  love  to  read  Tull}^  becaufe  he 
 could  not  read  the  name  of  Chrift  there; 
 how  much  rather  may  we  fay.  That  in  ma- 
 ny fermons,  in  many  a  man's  miniftry,  the 
 drift  and  end  of  all  his  preaching  is  not, 
 th1\t  Chrift  may  be  advanced.'  And  again,. 
 
 *  Let  Chrift  be  the  matter  of  our  righte- 
 oufnefs and  comfort,  more  than  he  hath 
 been  ;  you  know  the  pofts  that  were  not 
 fprinkled  with  blood,  were  fure  to  be  de- 
 ftroyed,  and  fo  are  all  thofe  perfons  and 
 duties  that  have  not  Chrift  upon  them. 
 How  fweet  is  the  harmony  of  diflenting 
 brethren?  Methinks,  I  would  not  lofe  a 
 ftired  of  that  gold  which  both  authors  (fo 
 ftrongly  my  heart  beats  and  pants  after 
 unity)  -give  out  to  be  weight  in  the  bal- 
 lance  of  the  fanftuary  :  it  is  obferved  by 
 the  former,  That  when  the  church  grew 
 into  credit,  then,  Religio  peperit  divTtias^ 
 et filia  devoravit  matrem  |;  I  as  truly  fay,. 
 Chrijius  peperit  jujtitianiy  et  filia  dcvora^ 
 vit  7natrevi  §  :  juft  as  if  a  king  ftiould  pra- 
 mote  a  favourite,  and  then  he  Ihould  be 
 fo  applauded  for  his  ufefulnefs  to  the  fub- 
 je6ls,  that  the  king  muft  be  dethroned,  and 
 he  crowned  in  his  place.     Inallexigences>. 
 
 *  Dr.  Ciifpon  Phil.  ili.  8.  +  Mr.  Bulges  Vuid'iciae  le^n.  \  Ihatls,  Religion  bruiij;lu  forth  ncl>es,  rn.l  riches 
 [the  daughreij  dtvd.rcd  her  mother  [Religion].  §  Thai  a,  ChrUl  broujit  fortii  lightcouOicfs,  and  ji^l.tcoulh.-fs  a- 
 bulcd  Clirlll,  who  gave  it  being, 
 
 waiitft 
 
I  12 
 
 Of  DUTI  E  S  in  General, 
 
 v-nnts  and  cxtremlt'ies,  how  few  followers 
 harh  Cbiift  himfelf?  how  rarely  are  men 
 f(nt  to  fiiclter  themfelves  tinder  the  ftia- 
 dow  of  his  whigs  ?  In  the  mean  while, 
 what  hideous. outcrys  for  prayers,  m.our- 
 nings,  faftings,  <bc.  to  help  men  at  a  dead 
 lift  ?  What  fending  and  pofling  to  them 
 in  extremities,  as  if  they  kept  a  court  by 
 themfelves  ?  For  Chrift  is  feldom  heard  of, 
 at  Icaft  not  fet  upfohighastodoall;  and 
 that  this  righteoufnefs  is  but  merely  his 
 minllhing  fervant :  what  the  apoftle  faid 
 of  himfelf,  I  may  as  truly  fay  of  the  beft 
 righteoufnefs  bed  affifled,  11^ hat  is  prayer, 
 mourning,  jajliug,  hearings  hut  ryiinijlers 
 by  whom  ye  beli9ved,  and  received  mer- 
 cy ?  i  Cor.  iii.  5.  And  if  but  as  minifters 
 at  heft,  fliall  they  be  greater  than  the 
 "  Lord  ?  Let  me  not  be  miftaken,  *  I  intend 
 no  derogation  to  righteoufnefs,  but  the 
 bringing  of  it  into  its  own  place,  namely 
 that  it  is  to  be  ufed  as  that,  where  accord- 
 .  ing  to  Chrift's  dire^ions  we  may  meet 
 with  him,  from  whofe  hands  alone  we 
 may  expe£l  whatever  we  pant  after,  ac- 
 cording to  his  will;  referving  a  fubmif- 
 Hon  to  be  difpofed  of  otherwiie,  if  he  fee 
 fit.'  X  Again,  '  It  is  not  the  fpiritual- 
 nefs,  nor  the  fervency  in  the  performance 
 of  duties  that  carries  it,  but  when  duties 
 are  performed  as  to  the  Lord,  and  for  the 
 Lord,  and  not  to  and  for  ourfelves.'  O 
 my  foul,  in  refpeft  of  all  thefe  ends,  ufe 
 and  exercife  duties,  and  be  fure  of  Chrifl 
 in  all,  above  all,  more  than  all.  O  let 
 Chrift  have  the  crown  fet  on  his  head,  give 
 him  all  the  glory.  Caft  not  away  duties, 
 but  cafl  them  down  at  the  feet  of  Jefus 
 Chrifl,  as  the  twenty  four  elders  cafl:  their 
 crowns,  faying,  Thou  art  -worthy,  0  Lord^ 
 to  receive  glory ,  and  honour,  and  power : 
 for  thou  haft  created  all  things,  (all  duties) 
 and  for  thy  pleafure  they  are  and  were 
 created,  Rev.iv.  11. 
 
 SECT.     VI. 
 
 Of  the   Saints  akiliiieSf  or  power  to    do 
 
 duties. 
 Objea.  '"OUT  alas,  howfhould  I  per- 
 JJ3  form  my  duty  ?  by  nature 
 I  am  dead,  and  except  God  give  me  an 
 heart  and  flrength,  what  can  I  do  ?  PfaL 
 Ixxvii.  10.  There  is  no  power  in  my 
 hands,  I  am  nothing  in  myfelf,  and  there- 
 fore till  God  come,  or  naked  Chrifl  come, 
 I  will  fit  down  in  difcouragements ;  let 
 God  do  all,  I  fee  I  have  no  ability  at  all,etc.' 
 
 J)jfw.  What  fayft  thou,  O  my  foul? 
 furely  this  is  thine  infirmity;  thefe  con- 
 clufions  are  ill  dravv'n  from  a  true  princi- 
 ple; it  is  true,  all  is  of  God,  and  by  na- 
 ture I  am  dead  :  but  it  is  ill  urged  in  this 
 cafe,  for  that  the  regenerate  have  in  them 
 a  feed,  a  fpiritual  principle,  a  power  to  do 
 good ;  I .  Becaufe  fuch  are  living,  and  all 
 life  is  a  power  to  a£V.  2.  Elfe  there  is  no 
 fpecifical  difference  betwixt  a  man,  rege- 
 nerate and  unregenerate,  if  both  were  ftill 
 dead,  and  without  flrength.  3.  Grace  is 
 a  renewing  of  that  image  of  Cod  and  ho' 
 linefs,  which  we  loft  in  Adam,  Eph.  iv. 
 24.  But  that  was  a  power  to  do  what  God 
 required,  therefore  fo  far  as  that  image  is 
 repaired,  fo  far  there  is  power.  4,  Elfe 
 we  fhould  not  have  as  much  benefit  by 
 the  fecond  Adam,  as  we  had  by  the  lirfi: ; 
 for  the  firft  would  have  communicated  his 
 power  to  do  good,  and  being  corrupted, 
 doth  communicate  power  to  do  fin ;  there- 
 fore much  more  by  Chrifl  have  we  a  life,  a 
 power  to  do  good  in  our  meafure. 
 
 Ohj.  It  may  be  objefted,  Without  me  ye 
 can  do  nothing. 
 
 Sol.  The  meaning  is,  *  Except  ye  be 
 implanted  into  me,  ye  can  do  nothing;' 
 The  word  {choris  cmou,  without  me)  figni- 
 fieth,  Separate  from  me,  or  apart  from 
 me ;  and  intimateth  this  only,  *  That  till 
 
 Dr.  Crilp  on  Phil.  iii.  8. 
 
 we 
 
Of  DUTIES 
 
 ^e  are  knit  unto  Chrift,  we  are  but  dead 
 and  barren  branches;'  and  fo  Chrift  ex- 
 plains himfelf,  y^s  the  branch  cannot  bring 
 forth  fruit  of  it/elf ,  except  it  abide  in  the 
 vine,  ffi  more  can  ye,  except  ye  abide  in 
 me,  John  xv.  4. 
 
 Obj.  It  may  be  objefted  again,  '  It  is 
 God  that  worketh  both  to  will  and  to  do 
 of  his  good  pleafure.' 
 
 Sot.  This  denies  not  that  the  faints  have 
 in  them,  '  A  ktA,  a  fpring,  a  principle  of 
 life,  a  power;'  but  on  the  contrary,  it  af- 
 firms. That  they  have  a  power,  only  that 
 
 /*/;   General.  113 
 
 hearts,  by  our  underftandings  ;  as  the  flrik- 
 ing  of  the  flint  and  flee!  together  bcgetteth 
 fire,  fo  the  meeting  of  thefe  two  faculties 
 having  an  internal  life  in  them,  do  quick- 
 en the  foul.  Thus  we  fee  David  pleading 
 with  himfelf,  fometimes  chiding,  IVhy  art 
 thou  coj}  doivn,  0  my  foul,  and  why  art  thou 
 difquieted  -within  me?  Pfal.  xlii.5.  Some- 
 times exciting  himfelf  to  duty,  Praife  the 
 Lord  0  my  foul,  and  all  that  is  ivithin  me 
 praiTe  his  holy  name,  Pfal.  ciii.  i.  Some- 
 times comforting  himfelf  in  God,  Return  to 
 thy  refi  0  my  foul,  for  God  hath  dealt  howt- 
 
 this  power  is  of  God;  we  ftiould  work -^//«//)/ ay*//; /^c^-y  Pfal.  cxvi.    7.    It  was  an 
 
 ' '      "      ufual  thing  for  him  to  talk  with  himfelf, 
 
 and  he  found  fo  much  good  in  this  way, 
 that  he  puts  all  upon  it.  Commune  'with 
 your  ovjn  hearts  u^on  your  beds,  and  be 
 flill,  Pfal.  iv.  4.  The  underftanding  is  to 
 the  heart,  as  the  flomach  to  the  body,  all 
 is  fed  by  it:  fet  therefore  upon  our  hearts 
 >yith  quickening  thoughts :  for  as  rub- 
 bing and  chafing  the  hands  with  hot  oiis, 
 is  a  means  to  recover  them  when  they  are 
 benumbed  ;  fo  the  plying  of  the  heart 
 with  flirring  thoughts,  and  enforcing  ar- 
 guments is  a  means  to  revive  it :  and  a- 
 mongft  all  thoughts,  there  are  none  more 
 prevalent,  than  '  of  lins  paft,  of  heaven, 
 hell,  eternity,  love  of  Chrift ;'  thefe  are 
 ftrong  cordials  to  chear  up  the  fpirits. 
 
 2.  To  fall  on  the  duty;  for  if  we  be 
 doing,  he  will  work  *  with  us,  in  us,  and 
 for  us.  Is  it  thus,  O  my  foul,  that  thy 
 heart  is  ftirred,  rouzed,  revived  •'  then  fet 
 to  thy  hands :  idle  beggars  muft  be  whip- 
 ped ;  he  that  will  not  work  muft  not  eat  ;* 
 Remember,  we  have  a  life  in  us  if  we  be  in 
 Chrift  :  and  as  we  have  a  life,  fo  there  is  a 
 never-faiiing  prefence  of  the  Spirit,  to  at- 
 tend that  power  which  we  have:  if  then 
 we  put  forth  ourfelves  to  that  we  are  able, 
 and  as  far  as  our  power  extends,  God  will 
 draw  near  to  us.  It  is  true,  that  which  we 
 want  is  cut  of  our  reach,  we  are  not  able 
 to  make  crookc  d  things  to  become  ftraight, 
 to  lay  thofe  fwelling  mountains  of  cor- 
 Q,  ruptioa 
 
 out  our  falvation  in  humility,  not  boaft 
 ing  in  our  own  felves,  for  all  is  received 
 of  God  :  more  fully,  God  is  faid  To  -work 
 the  will  and  the  deed;  1.  By  giving  a 
 principle  of  fpiritual  life,  habitual  grace, 
 a  renewed  frame  of  heart.  2.  By  exciting 
 and  ftrengthening  this  g'  ace ;  and  both 
 thefe  are  ever  afforded  to  the  faints,  only 
 the  latter  is  more  or  lefs,  according  to 
 his  pleafure;  fo  that  in  the  worft  times 
 a  believer  hath  power  to  do  good,  though 
 not  alike  at  all  times;  and  this  power 
 we  muft  ufe,  and  put  forth  ourfelves  as 
 we  are  able,  or  we  cannot  with  reafon  ex- 
 pert his  help.  A  Ihip  hath  inftruments  of 
 motion,  though  not  an  internal  principle, 
 and  if  the  mariner  would  have  help  by  the 
 winds,  he  muft  loofe  his  cables,  and  hoife 
 his  fails ;  fo  muft  we,  or  elfe  we  may  lie 
 ftill. 
 
 Now  that  which  we  are  to  do,  is, 
 I.  To  ftir  up  ourfelves;  for  God  hath 
 promifed  to  meet  us,  and  to  reach  out  his 
 hand  to  help  us,  if  we  be  not  wanting  to 
 ourfelves  :  it  is  certain,  a  godly  man  can- 
 not by  his  own  endeavours  alone  raile  up 
 his  foul,  nor  recover  his  lofs,  though  he 
 (liould  lay  mountain  upon  mountain,  and 
 pile  endeavours  upon  endeavours  ;  yet  as 
 endeavours  without  God  cannot,  fo  God 
 without  endeavours  will  not  htip  us  here- 
 in; and  therefore  labour  we  lo  quicken 
 ourlelves,  i.   e.  work  we  upon  our  own 
 
1 14  Of  DUTIES 
 
 ropiion  level,  but  yet  we  muft  fet  to  the 
 work ;  Jolliua  could  not  with  the  ftrength 
 of  Rams  horns  founding  cajl  down  the 
 ivalls  of  Jericho,  but  yet  he  muft  fet  up- 
 on the  work  :  when  the  Midianites  fall, 
 there  muft  be,  The pivord  of  the  Lord,  and 
 Gideon,  Judg.  vH.  18.  The  father  holdeth 
 an  apple  to  the  child,  the  child  cannot 
 reach,  yet  his  (hort  arm  mud  be  put  forth, 
 and  then  the  father  whofe  arm  is  long  e- 
 nough  will  reach  it  to  him ;  we  mufl  be 
 doing,  and  yet  when  ail  is  done,  our  hearts 
 mufl  learn  habitually  to  fay,  Not  /,  but 
 Chrift  in  me :  let  us  flill  intereft  Chrift  in 
 all  we  do,  as  the  efficient,  final  caufe. 
 
 in  General, 
 
 SECT.    VII. 
 
 Cf  the  faints  delights  in  duties. 
 
 MT yoke  is  eary,and  my  burden  is  light, 
 faith  Chrill:,  Matth.  xi.  30.  And 
 that  which  makes  it  fo,  is,  The  delights 
 ■which  the  faints  have  in  God's  fervice: 
 Pfal.  cxix.  14.  /  have  delighted  in  the 
 •way  of  thy  teflimonies,  faith  David :  / 
 have  ?  V.  1 6.  yes,  and  I  xvill  delight  in 
 thy  Jlaiutes,  v.  24.  J  ivill ?  yes,  and /^_y 
 tefiimonies  are  my  delight :  they  are  ?  yes, 
 and  V.  47.  My  delight  fh all  be  in  thy  com- 
 mandments :  they  Jlmll  be  ?  how  long  ?  e- 
 ven  to  perpetuity  iifelf  J  V.  117.  1  ivill  de- 
 liaht  continually  in  thy  fiatutes.  Thefe  are 
 the  firings  David  beats  upon,  and  they 
 make  heavenly  mufick:  mullck  even  chear- 
 ing  him  in  the  midfl  of  his  for  rows;  v. 
 143.  Trouble  and  angui^j  are  upon  me,  yet 
 are  thy  commandments  my  delight ;  and  v. 
 02.  Unlefs  thy  law  had  been  my  delight,  I 
 fhould  have  perijhed  in  tny  affli^ion. 
 
 Now  the  reafon  why  God's  people  find 
 fuch  delight  in  duties,  is,  i.  Becaufe  in 
 duties  they  come  to  fee  the  face  of  God  in 
 Chrill:  htnce  duties  are  called,  The  face 
 cr  prejence  of  God;  the  worfliip  of  the 
 Jews  was  called,  //;;  appearing  before  God, 
 £xod.  xxiii.  17.  David  breathes  out  his 
 defires  in  the  fame  exprefTion,  When  Jljall 
 J  come  and  appear  before  God^  Pf.  ^lii,  2. 
 
 The  queen  of  Sheba  counted  It  a  high  fa- 
 vour to  ftand  before  Solomon  •  what  high 
 favour  then  is  this  to  fland  before  Jefus 
 Chrift,  and  to  hear  Wifdomitfelf  fpeak  to 
 our  fouls?  2.  Becaufe  in  duties  they  have 
 converfes,  and  communion  with  God,  who 
 is  the  God  of  all  confolation ;  and  with 
 the  Spirit  of  God,  who  is  called  the  com- 
 forter :  now  as  a  man  that  walks  aitiongfl 
 perfumes,  muft  needs  fmell  of  the  per- 
 fume; fo  they  that  converfe  with  the  God 
 of  all  joy,  muft  needs  be  filled  with  all  joy  : 
 and  therefore  David  calls  God,  His  ex- 
 ceeding joy,  Pfal.  xliii.  4.  The  faints  look 
 upon  duties  (the  word,  facraments,  pray- 
 ers, be.')  as  bridges  to  give  them  a  pafTage 
 to  God,  as  boats  to  carry  them  into  the 
 bofom  of  Chrift,  as  means  to  bring  them 
 into  more  intimate  communion  with  their 
 heavenly  Father,  and  therefore  they  are  fo 
 much  taken  with  them.  When  they  go  to 
 the  word,  they  go  as  one  goes  to  hear  news 
 of  a  friend  ;  when  they  go  to  pray,  they 
 go  to  talk  with  a  friend ;  when  they  go  to 
 read,  they  go  to  read  a  letter  from  a  friend; 
 when  they  go  to  receive,  they  go  to  fup 
 with  a  friend;  they  look  upon  duties  and 
 ordinances,  as  thofe  things  whereby  they 
 have  to  do  with  God  and  Chrift,  and  there- 
 fore are  duties  fo  precious.  Indeed,  to 
 them  who  have  to  do  with  nothing  but  du- 
 ty in  duty,  but  prayer  in  prayer,  but  hear- 
 ing in  hearing,  to  them  duties  are  dead  and 
 dry,  and  fpiritlefs  things;  but  they  that 
 have  to  do  "with  God  and  Chrift  in  duty,  to 
 them  duties  are  pafTing  fweet  and  preci- 
 ous. This  fecms  a  riddle  to  unregenerate 
 men,  they  wonder  what  the  faints  find  in 
 duties,  where  the  fweetnefs,  what  the  com- 
 fort is,  what  fecret  golden  mines  they  find 
 in  thefe  diggings,  when  themfelvesfind  no- 
 thing but  burdenfome  ftones  and  claylr 
 oh  the  faints  meet  with  Chrift  in  duties, 
 and  therefore  they  cannot  but  find  great 
 treafure:  David's  foul  was  athirft,  not 
 for  a  kingdom,  but /or  God,  for  tbe  liv- 
 ing Cod,  Pfal.  xlii.  2.     It  is  the  highefl  re- 
 
 ward^ 
 
Of  DUTIE  S 
 
 ward,  the  very  wages  which  the  faints  look 
 for  in  duti'es,  to  find  God  in  them  ;  BleJJed 
 is  the  man  luhom  thou  choofeft,  and  caufefi 
 to  approach  unto  thee,  that  he  may  dive II 
 in  thy  courts :  ivejhall  be  fatisfied  ivith  the 
 goodnefs  of  thy  houfe,  even  of  thy  holy  tem- 
 ple, Pfal.  Ixv.  4. 
 
 A  good  caveat  in  thefe  days,  when  fo 
 many  do  cry  down  duties:  what,  my  bre- 
 thren, (hall  we  look  upon  that  as  our  bur- 
 den, which  is  our  delight  ?  our  bondage, 
 which  is  our  privilege  ?  what  is  the  hap- 
 pinefs  of  a  glorified  faint,  but  that  he  is 
 always  under  the  line  of  love,  ever  in  the 
 contemplation  of,  and  converfes  with 
 God?  and  fhall  that  be  thought  our  bur- 
 then here,  which  is  our  glory  hereafter? 
 Take  heed  of  thisj  take  heed  you  do  not 
 think  it  an  hell,  a  pain,  a  vexation  to  be 
 in  God-approaching,  and  Chrift-meeting 
 duties.  I  know  wearinefs  may  be  upon 
 the  flefh,  there  are  weaknefTes  and  dif- 
 tempers  there,  but  chide  rhem  away,  en- 
 tertain them  not;  number  it  among  your 
 choicefl  privileges,  comforts,  delights,  to 
 converfe  with  God  in  Chrift;  confider  if 
 there  be  an  heaven,  it  is  the  very  prefence 
 of  this  God  in  Chrifl.  Hence  they  who 
 meet  with  God  in  duty,  nfually  find  their 
 hearts  fweetly  refrelhed,  as  if  heaven  were 
 in  them,  For  in  thy  prefence  there  is  ful- 
 nefs  of  joy,  and  at  thy  right  hand  are  pie  a- 
 fures  for  evermore,  Pfal.  xvi.  ii. 
 
 Objed.  I .  But  if  there  be  fuch  delight 
 in  duties,  what  is  the  reafon  that  wicked 
 men  account  it  a  wearifomnefs,  and  bur- 
 then, and  fnuff  atit :  beholdy  what  a 'wea- 
 rinefs is  ity  and  ye  havejnuffed  at  it,  faith 
 the  Lord,  Mai.  i.  13. 
 
 Anf-w.  A  wicked  man  cannot  delight  in 
 God's  fervice,  becaufe  it  is  above  his  capa- 
 city :  whiles  he  is  at  duty,  he  is  like  a  fifh 
 out  of  his  element;  the  duty  is  heavenly 
 and  fpiritual,  but  he  is  worldly  and  natu- 
 ral, no  wonder  therefore  he  delights  not  in 
 it.  But  more  particularly,  a  wicked  man 
 delights  not  in  duties, 
 
 tfi  General .  u^ 
 
 1 .  Bccaufe  of  his  ignorance  of  the  worth 
 and  excellencies  of  duties,  he  cannot  pof- 
 ftbly  delight  in  what  he  knows  not:  fo 
 much  as  we  know,  fo  much  we  defire  and 
 delight,  and  no  more. 
 
 2.  Becaufe  of  his  infidelity:  faith  is  the 
 main  organ  of  comfort,  and  therefore  no 
 wonder,  as  it  was  faid  of  the  Jews,  if  the 
 ivord  preached  do  r.ct  profit  him,  not  being 
 mixed  "with  faith  in  him  that  heard  it. 
 
 3.  Becaufe  of  the  abfence  of  the  all  fee- 
 ing and  quickening  Spirit:  It  is  the  Spirit 
 that  quickeneth,  the  flefh  profiteth  nothing; 
 the  'words  that  1  fpeak  to  you  arefpirit  and 
 life,  John  vi.  63.  As  the  body  is  dead 
 without  thefpiritjfo  duties,  withoxu  Chrift's 
 quickening  Spirit,  are  dead  and  lifelefs. 
 
 Objed.  2.  But  if  there  be  fuch  delight 
 in  duties,  what  is  the  reafon  that  the  faints 
 themfelves  do  mifs  of  their  comforts  in 
 duties? 
 
 ^  Anfw.  I  anfwer,  i .  There  are  none  of 
 God's  people  but  they  do,  fometimes  or 
 other,  find  comfort,  either  in  duties,  or 
 from  duties.  2,  If  at  any  time  they  mifs 
 of  comfort,  it  is  becaufe  they  do  not  meet 
 with  God,  whom  they  came  to  converfe 
 withal :  as  when  a  man  goes  to  meet  with 
 a  friend,  and  meets  him  not,  he  comes  a- 
 way  fadded  in  his  fpirit;  fo  when  a  child 
 of  God  comes  to  fome  duty,  hoping  to 
 enjoy  fweet  communion  with  God  in  ir, 
 and  then  fails  of  his  expecflation,  thismufl 
 needs  fill  him  full  of  fadnefs.  It  was  an 
 excellent  fpeech  of  Bernard,  Nunquam  abs 
 te  recedo  Domine,  fine  te;  I  never  go  from 
 Cod 'without  Cod.  Happy  Chrillian,  that 
 when  he  goes  «ro  converfe  with  God  In 
 fome  duty,  can  fay,  '  I  never  go  from 
 God  without  God:  I  never  go  to  God, 
 but  I  meet  with  God ;  and  I  never  go  from 
 God,  but  I  carry  God  with  me.' 
 
 0bje6i.  3.  But  if  no  comfort,  no  delight 
 without  God  in  our  duties,  M'hat  then  is 
 my  cafe,  that  have  no  fenfe,  no  feeling  of 
 God's  prefence  in  duties  ?  When  I  have 
 
 done 
 
 0.2 
 
II6 
 
 done  all  I  can,  methlnks  T  cannot  find  God, 
 I  cannot  meet  with  Chrill. 
 
 Jnfw.  I  anfwer,  Haft  thou  indeed  no 
 fcnfe  of  God's  prefence,  and  yet  haft  thou 
 a  fenfe  of  God's  want?  It  is  good  then  to 
 obferve  the  different  effects  of  God's  pre- 
 fence, or  elfe  thou  mayeft  wrong  God,  as 
 well  as  thyfelf;  to  fay  he  was  not  with  thee, 
 when  yet  he  was:  As,  i.  There  are  mani- 
 feft  and  evident  fruits  of  God's  prefence  in 
 duties:  as,  much  liberty  of  fpirit,  much 
 joy,  much  peace,  afturance  of  faith.  2. 
 There  are  more  inward  and  referved  fruits 
 of  his  prefence;  as,  fenfe  of  want,  forrow 
 for  want,  defire  of  enjoyment,  willingnefs 
 unto  further  duties^^to^nd  that  which  we 
 want  in  fome  other :  In  the  former,  God 
 is  with  us,  and  we  know  he  is  with  us;  in 
 "the  latter  God  is  with  us,  and  we  know 
 not  fo  much :  This  was  the  cafe  of  the  two 
 difciples  going  to  Emmaus,  Their  eyes  were 
 holden,  that  they  could  not  knoiv  Chrifty 
 Luke  xHiv.  i6.  y6t  afterwards  when  they 
 did  know  him,  they  remembred,  that  they 
 had  fufficient  evidence  of  his  prefence,  even 
 when  they  knew  him  not.  Did  not  our 
 hearts  burn  within  us,  -while  he  talked  "with 
 us  by  the  way,  and  opened  to  us  the  fcrip- 
 tures?  Luke  xxiv.  32.  Now  whence  was 
 that  fire,  but  from  the  Spirit  of  Chrift  con- 
 veyed in  his  word  ? 
 
 Objed.  4.  But  what  is  the  reafon  that 
 God's  people  do  fometimes  mifs  of  God's 
 comfortable  prefence  in  duties? 
 
 Anfw.  I  anfwer,  They  mifs  of  God's 
 comfortable  prefence,  i.  Becaufe,  it  may 
 be,  they  bring  not  at  all  Velfels  to  hold  the 
 Confolations  of  God;  I  mean,  no  hunger 
 after  God's  prefence  in  the  ordinance :  Or, 
 1.  Becaufe  they  bring  VefTels  fo  little,  and 
 fo  narrow-mouthed,  that  they  will  hold  but 
 very  lit  tie  water;  I  mean,  they  bring  fo  little 
 hunger  after  God,  that  God  will  not  vouch- 
 fafe  to  fatisfy  it:  Or,  3.  Becaufe  they  bring 
 their  ordinary  hearts,  their  carnal  and 
 worldly  hearts  to  heavenly  and  fpiritual 
 duties,  hearts   unfuitable  to  the  duties. 
 
 OfDUriES  in  General 
 
 hearts  infenfible  of  the  duties :  Thus  a 
 man  finds  no  fweetnefs  in  his  meat ;  the 
 reafon  is  not,  becaufe  his  meat  is  unfavou- 
 ry,  but  becaufe  his  tafte  is  diftempered  ; 
 the  ordinances  are  fometimes  fweet,  and 
 would  always  be  fo,  were  the  foul's  pa- 
 late always  in  the  fame  temper:  Or,  4.  Be- 
 caufe there  is  fome  Achan  unftoncd,  fome 
 fin  unrepented  of,  that  eclipfeth  the  light 
 of  God's  countenance,  fome  fpiritual  ob- 
 ftru£\ions;  thefe,  and  fuch  like  are  the  cau- 
 fes,  why  the  faints  fometimes  mifs  of  iheir 
 comforts.  But  the  fault  is  never  in  the 
 duty,  which  is  brim-full  of  rare  and  ravifh- 
 ing  comfort;  that  as  Bernard  relates  the 
 ftory  of  himfelf ;  Beatum  me  praedicarewj 
 etc.  Sed  rara  hora,  brevii  mora,  oh  Ji  du' 
 raret :  *  Sometimes  when  he  went  to  his 
 prayers,  he  found  himfelf  dull  and  heavy; 
 but  after  he  had  ftruggled  a  while  with  his 
 dulnefs,  all  on  a  fudden  he  was  vifited  with 
 the  vifitations  of  the  Almighty  :  I  fhould 
 account  myfelf  happy,  faid  he,  if  thefe.  vi- 
 fitations would  always  laft;  but  oh,  it  con- 
 tinues but  a  while!* 
 
 And  Auftin  relates  this  ftory  of  himfelf , 
 *  That  upon  a  time  when  he  and  his  mo- 
 ther Monica  were  difcourfing  together  a- 
 bout  the  joys  of  heaven,  and  the  comforts 
 of  God's  Spirit,  they  were  fo  filled  with 
 joy,  that  Auftin  ufeth  thefe  words,  ^/am 
 mundui  eviluit  cum  omnibus  Juis  dele£lati' 
 onibus ;  '  Lord,  thou  knoweft  in  that  day, 
 how  vilely  we  did  efteem  of  the  world  with 
 all  his  delights.'  The  comforts  of  the  world 
 are  not  worthy  to  be  named  that  day  that 
 we  fpeak  of  thefe  comforts :  O  the  pure,  the 
 iindefiled  comforts  and  delights  that  are  to 
 be  foxmd  in  duties,  when  God  is  found  in 
 them  ;  Can  a  man  who  is  cold,  come  to  the 
 fire,  and  not  be  warmed  ?    Can  he  that  is 
 in  the  dark,  come  into  tlie  open  fun,  and 
 not  be  enlightened  ?  God  is  the  fpring  of 
 comfort,  and  therefore  furely  our  hearts 
 will  be  comforted,  if  ws  meet  with  God  in 
 our  duties. 
 
 SECT. 
 
Of 
 
 SECT.     VIII. 
 Of  the  ejfintial  Requijites  in  Duties. 
 
 BUT  what  are  they  we  call  duties  ?  or 
 what  are  thofe  eflential  Requifites  (O 
 my  fovil)  in  duties?  Many  by  duties  intend 
 nothing  but  that  which  is  external  and  fen- 
 fible,  as  coming  to  the  church,  and  receive 
 ing  of  facraments,  etc. 
 
 I  anfwer,  Thefe  are  like  clothes  upon  a 
 dead  man,  that  cannot  warm  him,  becaiife 
 there  is  no  life  within :  The  foul  of  all  du- 
 ties Is  that  which  is  internal,  or  effential ; 
 In  which  refpe^  three  ingredients  are  ne- 
 cedary,  viz.  That  they  be,  i.  From  God. 
 2.  Through  God.     3.  To  God. 
 
 1.  From  God :  It  is  of  the  very  elTence 
 of  duty,  that  it  be  commanded  by  God. 
 Hence  in  one  chapter  we  read  thirteen  fe- 
 veral  times,  I  am  the  Lord,  Lev.  xix.  q.  d. 
 fuch  and  fuch  commands  I  enjoyn  you  : 
 Would  you  know  the  grounds .-'  /  am  the 
 Lord,  a  God  of  fovereign  power  and  autho- 
 rity, and  my  will  it  is  that  fuch  duties  be 
 done.  Look  to  this,  O  my  foul,  in  thy  duties, 
 know  the  commands,  and  do  them,  becaufe 
 they  are  commanded  :  If  thou  doft  them, 
 and  yet  knoweft  not  that  God  commands 
 them,  this  is  no  true  obedience;  or  if  thou 
 knoweft  they  are  commanded,  but  yet  dofl: 
 them  not  becaufe  they  are  commanded,  or 
 in  confcience  to  his  command,  neither  is 
 this  obedience  to  God.  In  all  duties  rightly 
 performed,  there  mufl:  be  a  knowledge  of, 
 and  an  eye  to  the  will  of  our  God,  Rona. 
 xii.  2.  Eph.  V.  17. 
 
 2.  Through  God,,  /.  e.  i.  Through  the 
 Spirit,  who  doth  fpiritualize  them.  2. 
 Through  Chrill  who  prefents  them,  and 
 makes  them  acceptable  to  God. 
 
 (i.)  Through  the  Spirit  of  God:  Now 
 the  Spirit  works  on  our  fpirits,  ftirs  up  the 
 regenerate  part  to  the  perfoimance  pt  our 
 duties :  and  therefore  look  how  much  there 
 is  of  the  inner  man,  of  the  regenerate 
 part,  of  the  holy  Spirit  in  duty,  io  far  it 
 is  fanif^ified,  fo  far  it  is  accepted,  and  no 
 
 D  U  T I  E  S  in  General,  i  \y 
 
 further.  God  is  my  ivitne/s,  faith  Paul, 
 whom  Iferve  ivith  my  fpirit,  in  the  go/pel 
 of  his  Son :  In  every  fervlce  we  perform, 
 our  fpirit  ftirred  up  by  God's  Spirit,  mufk 
 needs  have  a  hand  in  it,  or  it  is  but  the 
 body  and  carcafe  of  a  right  fervice  :  The 
 foul,  will,  and  affections,  muft  go  toge- 
 ther with  our  duties,  (that  I  mean  by  our 
 fpirit)  or  the  vitals  are  wanting.  Ex.  Gr. 
 If  a  man  come  to  confefs  his  fins,  and  yet 
 flights  them  inwardly  in  his  heart;  if  a  man 
 pray  for  reconciliation  with  God,  and  yet 
 have  no  longing,  and  fighing  in  his  heart 
 after  it ;  if  he  earneftly  afk  grace,  or  the 
 Spirit  of  mortification,  and  yet  his  heart 
 doth  not  inwardly  feek  it,  now  he  prays 
 not  in  the  Spirit,  and  therefore  God  will 
 not  accept  it ;  For  God  is  a  Spirit,  and  they 
 that  ivorPnp  him,  mufl  worfhip  him  infpi' 
 rit,  and  in  truth,  John  iv.  24.  In  fpirit,, 
 i.  e.  not  only  in  the  underftanding  and 
 mind,  (prayer  is  not  a  work  of  wit  or  of 
 memory)  but  alfo  in  will  and  affecflions ; 
 when  all  within  us  is  opened,  and  expli- 
 cate, and  expofed  to  the  view  of  the  Lord ; 
 when  we  call  in  all  our  thoughts  and  affec- 
 tions, and  recolleft  them  together,  as  the 
 lines  in  the  center,  or  as  the  fun-beams  in 
 a  burning-glafs,  that  makes  prayer  to  be 
 hot  and  fervent ;  whereas  otherwife,  it  is 
 but  a  cold  and  diffipating  thing,  that  hath 
 no  ftrength  nor  efficacy  in  it. 
 
 ^efl.  If  this  fpiritualnefs  in  duties  be  fo 
 neceffary,  how  is  it  that  the  faints  have  fo 
 much  of  earth  and  fleih  ordinarily  in  their 
 duties? 
 
 Anfw.  I  anfwer,  In  every  regenerate 
 man  there  is  both  flefli  and  fpirit ;  It  may 
 be  the  fle(h  lies  uppermoft,.  and  the  fpirit 
 lies  in  the  bottom,  fo  that  a  man,  thougb 
 a  faint,  may  hear  carnally,  receive  carnally,, 
 pray  carnally,  that  is,  when  the  fleAi  hath 
 gotten  upper-hand,  as  in  fome  fits  it  may, 
 when  the  mind  is  filled  with  worldly  for- 
 row,  worldly  rejoicing,  and  worldly  de- 
 fires;  fuch  duties  the  Lord  regards  not,  be 
 the  man  never  fo  holy:  but  il  the  regene- 
 rate 
 
ti8  OfDUriESinGenerah 
 
 rate  part  be  a^Ved  and  ftlrred  up  by  God's 
 Spirit,  and  tlie  fledi,  that  always  hinders, 
 be  removed  by  the  lame  Spirit,  then  are 
 the  faints  able  to  do  their  duties  to  God  in 
 Chrifl:  Jcfus  fpiritually. 
 
 2.  Tiirough  Chrift :  For  Chrift  perFccfl:?, 
 perfumes,  and  prcfents  our  duties  to  his 
 heavenly  Father:  as  duties  come  from  us, 
 they  favour  of  flefli,  but  the  Angel  of  the 
 covenant  wingleth  much  incenfe  ivith  them, 
 and  fo  he  offers  them  upon  the  golden  altar 
 -ivhich  is  before  the  throne.  Rev.  viii.  3. 
 Here  is  fweet  comfort,  O  my  foul,  *  What 
 though  thy  duties  are  weak,  and  cold,  and 
 confufed,  full  of  diftempers  and  damps  ? 
 yet,  through  ChriTl  they  are  fortified,  and 
 enlivened  with  his  pacifying  perfe6\ion,  and 
 intercefTory  Spirit:  Through  Ch rift  they 
 nre  perfumed  with  the  precious  odours  of 
 his  freQi  bleeding  merits,  and  bleffed  me- 
 diation, and  fo  they  are  made  acceptable 
 to  God,  that  he  may  receive  them,  that  he 
 may  not  refufe  and  reje6\  them. 
 Obferve  here,  a  double  interceftbr: 
 One  is  the  Spirit,  that  helps  our  infir- 
 njities. 
 
 The  other  is  Chrift,  that  makes  them 
 acceptable  to  God. 
 
 3.  To  God;  /.  e.  to  fet  forth  his  glory, 
 
 and  free  grace;    for  as  his  name  is  blaf- 
 
 phemed  when  we  walk  in  wickednefs,  fo 
 
 it  is  glorified  in  doing  our  duties :  this  is 
 
 the  end  of  all  our  duties,  indeed  of  all  our 
 
 doings;  Whether  ye  eat,  or  drink,  or  ivhat- 
 fotver  ye  do,  do  all  to  the  glory  of  God, 
 
 I  Cor.  X.  31.  One  duty  fandtifying  Chrift 
 
 and  free-grace  in  the  heart,  is  more  than  a 
 
 thoufand.    Young  Ghriftians  it  may  be  do 
 
 more  works,  but  not  as  works  of  grace; 
 
 the  more  evangelical  our  works  are,  and 
 
 the  more  to  God,  (for  that  is  the  end  of 
 
 the  gofpel,  to  honour  Chrift  and  free-grace) 
 
 the  better  they  are  :  IVe  are  the  circumci- 
 
 fion,  who  rejoice  in  the  Lord  Jefus,  ivor- 
 jlnp  God  in  the  Spirit,  and  have  no  confi- 
 dence in  thejkjh,  Phil.  iii.  3. 
 
 SECT.     IX. 
 
 Of  the  Kinds  of  Duties  in  fever  alDivi  (torn. 
 
 THESE  duties,  fome  have  diftribut- 
 cd,  according  to  their  fevci  al  obje<fts. 
 Cod,  our  Neighbour,  and  ourfelves :  i. 
 The  Lord  claims  our  Love,  Fear,  Honour, 
 and  Obedience.  2.  Our  iMeighbour  claims 
 our  Duty,  Gourtefy,  Bounty.  And  for 
 ourfelves,  we  m\ift,  1,  Inftruft  the  Un- 
 derftanding:  2.  Bridle  the  "Will :  3.  Mo- 
 derate the  Affeftions.  Others,  in  Retri- 
 bution to  Chrift,  give  us  another  fcheme 
 of  fuch  duties,  as  they  call  mere  gofpel- 
 duties.  So  it  is  our  duty,  \ .  To  think  and 
 mufe  much  on  Chrift,  and  upon  his  loves 
 towards  us.  2.  To  fpeak  much  of  Chrift, 
 and  to  commend  him  to  others:  When 
 the  fpoufe  was  afked,  What  her  Beloved  was 
 above  others?  Cant.  v.  9,  16.  ftie  fets  him 
 forth  in  every  part  of  him,  and  concludes 
 with  this,  He  is  altogether  lovely.  3.  1  o 
 be  oft  in  the  company  of  Chrift,  and  to 
 grow  up  thereby  in  a  familiar  acquaintance 
 with  him.  Now  Chrift  is  with  us  here, 
 but  thefe  two  ways,  cither,  in  his  ordinan- 
 ces, or,  his  providences,  by  his  holy  Spirit: 
 fo  that  to  be  oft  in  Chrift's  company,  is 
 to  be  much  in  his  word,  in  prayer,  in  fa- 
 craments,  in  Chriflian  communion,  in  me- 
 ditation, in  examination  of  our  hearts,  in 
 his  providences  of  mercies,  crofTesand  tri- 
 als. 4.  To  do  much  for  Chrift,  and  that 
 willingly;  i  John  v.  3.  This  is  love  indeed 
 to  keep  his  commandments,  and  thofe  are 
 not  grievous.  5.  To  fufter  and  endure  a- 
 ny  evil  for  Chrift;  H^hat  tell  you  me  (faith 
 Paul,  A£\s  xxi.  13.)  of  bonds  and  imprifon- 
 ments  ?  I  am  ready,  not  only  to  be  bounds 
 but  to  die  for  the  fake  of  Chrifl  at  Jerufa- 
 lem.  Rom.  viii.  36.  My  life  is  not  dear 
 to  me,  that  1  may  finifh  my  courfe  with 
 joy  :  For  thy  fake  we  are  kilted  all  the  day 
 long.  No  queftion  thefe  heads  will  in- 
 clude all  forts  of  duties:  but  the  method 
 I  fliall  profecute  (wherein  1  defire  to  con- 
 found   Duties,    Ordinances    and    ]\Ieans, 
 
 whereby 
 
DV  T  I  E  S  in  General  119 
 
 whereby  a  Chrmian  walks  on  in  the  holy    path)  I  have  othcrwife  digened  thus. 
 The  duties  of  a  Chriftian  7    The  firft  kind,  as  Watchfulnefs. 
 
 S    The  fecond  kind ;  and  thefe  have  reference— 
 f  Self-trial. 
 
 Of 
 
 are  either  of 
 
 I*  Secret  ordinances,  as 
 
 Self-denial. 
 
 Experiences. 
 
 Evidences. 
 
 Meditation. 
 ^Life  of  Faith, 
 f  only  to  ^  >  In  one  Family,  as  Family  Duties. 
 
 {  f  Private  ordinances,  either^  In  more  Families  joined,  as  ChriAiaa 
 
 J  (^  Society. 
 
 Either  L 
 
 I 
 
 Publick  ordinances,  as 
 
 Jointly  to  all  three,  and  they  are  either* 
 
 Object.  It  may  be  objefted,  *  That  in 
 this  Analyfis,  there  is  not  that  exprefs 
 mention  of  Chrifl:  ;  and  the  reafon  why 
 fome  vilifie  duties,  is  becaufe  the  very 
 name  of  Ghrift  is  not  in  them. 
 
 Sol.  But  I  anfwer,  i.  If  the  name  be 
 wanting,  yet  Chrift  is  not.  2.  In  the  open- 
 ing of  them,  we  fliall  find  the  very  name 
 of  Chrifl  ufually,  frequently  ;  only,  ob- 
 ferve  by  the  way,  I  have  heard  of  many 
 that  have  flood  much,  in  appearance  for 
 Jefus  Chrifl,  fo  that  they  would  bow, 
 and  do  homage  to  the  very  found  and 
 fyllables  of  his  name  ;  and  yet  none  more 
 enemies  unto  Chrifl  than  they,  being  the 
 very  limbs  of  Antichrifl  :  Many  (faith 
 Chrifl,  Matth.  vii.  22,  23,  24,  25.)  will 
 fay  to  me  in  that  day.  Lord,  Lordj  have  ive 
 
 5  Hearing  the  "Word. 
 
 i  Receiving  the  Sacraments. 
 
 ^Praying. 
 
 Ordinary,  as  1^  Reading. 
 
 (^Suffering. 
 
 „  J.  c  Falling. 
 
 lExtraordmary,as^P^^^j^g^ 
 
 7iot  prophejied  in  thy  name,  and  in  thy 
 name  caft  out  devils,  and  in  thy  name 
 done  many  ivonderful  works  ?  (as  if  the 
 name  of  Chrifl  had  been  a  fpell  f)  And 
 then  will  I  profefs  unto  them,  I  never 
 knew  you  ;  depart  from  me,  ye  that  work 
 iniquity :  and  thereupon  he  concludes,  that 
 he  only  is  a  wife  man,  and  builds  upon  the 
 rock,  who  hears  Chrifl' s  fayings,  and  doth 
 them.  Hence  learn,  O  my  foul,  that  he 
 that  prefTeth  to  the  pradice  of  the  word 
 of  Chrifl,  he  preacheth  Chrifl,  he  fets  up 
 Chrifl,  though  he  do  not  diredlly  name 
 Chrifl,  or  tho'  his  text  be  not  literally  of 
 Chrifl ;  even  as  a  man  may  have  no  other 
 fubje6lofhis  fermon  but  Chrifl,  and  yet 
 betray  Chrifl.  Thus  much  of  duties  in 
 general. 
 
 CHAP.    III. 
 
 Of  DU  T  I  E  S  in   T  articular. 
 
 S  E  G  T.     I.  is  the  eye  to  fee  them  all  well  done  and 
 
 Of  the   nature  of  Watchfulnefs,  ufed,  and  therefore  we  fet  it  in  the  front 
 
 Atchfulnefs  is  the  firfl  and  principal    of  all  duties  :  AVe  are  to  watch  unto  pray - 
 help  to  all  exercifes  of  religion  j  it    cr,  Eph.  vi,  \^,  and  we  are  to  watch  unta 
 
 hsay* 
 
 W 
 
I  20 
 
 hearing,  Luke  vIH.  i8.  and  we 
 nvatch  unto  faftingy  Matth.  vi.  i8.  and  we 
 are  to  ivntch  to  alms-giving,  Matth.  vi.  i. 
 and  we  are  to  -watch  in  alt  things ^  i  Tim. 
 iv.  5. 
 
 Now  .for  our  better  dire(flion  in  the  ex- 
 ercife  of  this  duty, 
 
 r   Nature, 
 obferve  we  the    \    Obje(fls. 
 
 (_  Manner  of  it. 
 For  the  nature  of  it  :  *  Watchfulnefs 
 is  a  continual,  careful  obferving  of  our 
 ways  in  all  the  palfages  and  turnings  of 
 our  life,  that  we  ftill  keep  clofe  to  the 
 Written  word  of  God.'  Keep  thy  heart  in 
 all  diligence,  Prov.  iv.  23.  Ifaid,  I  ivill 
 take  heed  to  my  ivays,  that  I  Jin  not  with 
 my  tongue,  Pfal.  xxxix.  i .  Whereivithjhall 
 a  young  man  cleanfe  his  way ;  by  taking 
 heed  thereto,  according  to  thy  word,  Pfal. 
 cxix.  9. 
 
 SECT.     11. 
 Of  the  objects  of  Watchfulnefs. 
 
 TH  E  objeft  of  our  watch  is  either,  i. 
 Evil  works,  or  fin.  2.  Good  works, 
 or  duties,  or  any  thing,  in  its  own  being, 
 good. 
 
 I.  Watch  we  muft  over  fin, 
 
 Original  fin,  or,  cor- 
 
 WATC  HFU  LN  ESS. 
 
 are  to    about  us,  obferve  we  thefe  rules 
 
 More  general,    -^ 
 
 More  fpccial,  as, 
 Sins  oj  our 
 
 rupt  Nature. 
 A6iual  Sin, 
 ^   Calling. 
 Conjtitution. 
 
 1    Watch  we  mufl:  over  any  thing,  in 
 its   own  being,  good  ;  and   herein  if  we 
 look  for   the  adequate  cbjeft,  including 
 every  thing  that  ought  to  be  watched, 
 r   Hearts,      0 
 It  is  either  ^   Tongues,  q  which 
 (_   A6\ions,    J 
 liowfocvcr  good  in  thcmfelves,  yet,  if  we 
 watch  not,  tliey  will  ibon  contract  evil. 
 
 SECT.     III. 
 
 Of  the  Manner  of  JVatchfulncfs  over  Sin 
 
 Original. 
 
 THAT  we  may  watch  over  fin  original, 
 or  that  iinvard  corruption  we  carry 
 
 1.  Let  us  take  matter  and  motives  lo 
 humble  our  fouls  under  the  fight  and  fcnfe 
 of  this  inherent  pollution.  And  to  that 
 purpofe,  conlider  we  the  rueful  complaints 
 of  the  holieft  faints  againft  it ;  0  wretched 
 man  that  lam,  (faith  Paul,  Rom.  vii.  24.) 
 who  fhall  deliver  me  from  the  body  of  this 
 death  P  Behold,  I  was  fhapen  in  iniquity, 
 (faid  David,  Pfal.  li.  5.)  and  in  Jin  did  my 
 mother  conceive  we.  Did  not  God  in  Chrift 
 accept  of  our  complaining,  flriving,  griev- 
 ing, and  hating  this,  how  could  we  find 
 any  comfort  ? 
 
 2.  Let  us  pray  againftit,  that  tho'  it  be 
 in  us,  yet  it  may  not  hurtus,nor  be  imput- 
 ed tons:  That  God  would  give  us  his  Spirit 
 to  bridle  our  corruption,  and  efpecially 
 that  he  would  give  us  the  Spirit  of  fanfti- 
 fication,  that  he  would  cleanfe  us  from 
 this  filth  more  and  more,  that  he  would 
 feafon   the  fountain,  and  at  lafi  dry  it  up. 
 
 3.  Let  us  ftrive  after  contrary  holinefs, 
 and  endeavour  the  reformation  of  our  na- 
 tures and  lives  ;  Put  we  off  the  old  man, 
 which  is  corrupt,  according  to  the  deceit- 
 jul  lujls,  and  be  we  renewed  in  the  fpirit 
 of  Gurmind,  Eph.  iv.  22,  23. 
 
 4.  Let  us  confider  the  promifes  of  re- 
 miflion,  and  thofc  privileges  which  the 
 faints  have  in  the  blood  of  Chrifl ;  and  let 
 us  aftuateand  exercife  our  faith  in  refpcft 
 of  fuch  promifes  :  /  htew  that  thou  would/} 
 deal  treacheroujly  (faith  God)  and  that 
 thou  waft  called  a  tranfgrrjjor  jrom  the 
 womb  ;  yet  for  my  name's  Jake,  will  I  de- 
 Jer  mine  anger.,  and  for  my  praife  will  I 
 refrain  for  thee,  that  I  cut  thee  not  off, 
 Ifa.  xlviii.  8,  9. 
 
 SECT.     IV. 
 
 Of  the  manner  of  Watchfulnefs  over  Sins 
 
 J^ual. 
 
 THAT  we  may  watch  over  a(f\ual  fins, 
 obferve* we  thtfe  diredlions: 
 I.  Avoid  we  all  occafions  of  evil  :    Be 
 afraid  not  only  ofthe  fire  and  flame,  but 
 of  the  very  fmoak  of  fin:  it  is  dangerous 
 
 to 
 
WArCHF  U  L  NESS. 
 
 Ill 
 
 to  approach  near  the  whirl-pit,  or,  lo  play    give  confent,  can  hecaufe  you  to  fin. 
 
 about  the  hole  of  the  afp,  or  the  den  of  the 
 cockatrice  ;  and  therefore  prayed  David, 
 Turn  aivay  mine  eyes  from  beholding  vani- 
 ty, Pfal.  cxix.  37.  notmy  heart  only  from 
 affefling  it,  but  my  eyes  aifo  from  behold- 
 ing it :  There  is  a  fl\utting  of  the  eyes  from 
 beholding  evil,  brought  in,  amongft  other 
 duties,  by  the  prophet  Ifaiah,  ch.  xxxiii. 
 15,  16,  to  which  is  affixed  this  promife, 
 that  fuch  a  one  fhall  dwell  on  high,  his 
 
 3.  Confefs  we  our  fins,  mourn  we  for 
 fin,  and  efpecially  labour  we  for  hatred  of 
 fin  ;  The  fear  of  the  Lord  is  to  hate  evil^ 
 Prov.  viii.  13.  not  only  to  forbear  it,  but, 
 as  the  apoflle  fpeaks,  to  abhorr  it,  Rom. 
 xii.  9.  as  the  meat  that  fometimes  we  have 
 furfeited  of,  our  ftomach  naufeates  and 
 goeth  againftit  :  fo  Ihould  our  hearts  rife 
 againll  fin;  And  to  this  purpofejConlidcr  we 
 I.  The  foulnefs  of  fin  ;  it  is  foakr  than 
 
 place  of  defence  fhall  be  the  munition  of  the  foulcll  fiend  in  hell.  2.  The  illnefs  oP 
 rocks.  fin  :  it  is  a  greater  ill  than  the  damnation 
 
 of  a  man's  foul,  or  than  the  deftrudlion  of 
 all  the  creatures  in  the  world.  3.  The  ih- 
 fec^ioufnefs  of  fin,  it  is  of  that  peftilential 
 property,  that  it  pollutes  every  thing  it 
 comes  near.  4.  The  pernicioufnefs  of  fin  ; 
 it  deprives  us  of  God's  favour,  of  our  part 
 and  portion  of  the  blood  of  Ghrifl,  of  the 
 providence  of  that  blefi!ed  Trinity  j  of  the 
 guard  of  angels,  of  the  communion  of 
 faints,  of  heaven's  joy  ;  and  it  brings  up- 
 on us  infinite  forrows,  as  blindnels  of 
 mind,  hardnefs  of  heart,  deadnefs  of  fpirit, 
 defperate  thoughts,  horror   of  thoughts. 
 
 2.  Refill  we  the  temptations  to  fin  :  It 
 may  be,  notwithftanding  of  all  our  care, 
 temptations  will  offer  themfelves,  and 
 urge  us  to  evil,  but  then  we  mufi  con- 
 flantly  refill,  and  this  is  praife-worthy ; 
 if  a  man  keep  him felffober,  when  he  can- 
 not come  to  wine,  or  flrong  drink,  it  is 
 nothing  ;  but  for  a  man  to  be  care- 
 ful not  to  break  the  bounds  of  fobriety, 
 when  he  Ihall  be  in  a  place  where  wine  is 
 plenty,  and  no  refiraint  of  it,  and  where 
 company  will  be  urging  him  to  take  more 
 than  is  meet,  that  is  true  temperance  in- 
 
 deed :  If  a  man  live  chafily,  when  he  wants  vexation   of  fpirit,  and,  without  repent- 
 
 his  leud  company,  it  is  nothing  ;  but  for  ance,   all  the  terrors   of  hell.    5,  Chrift's, 
 
 a  Jofeph,  Cfued  and  fought  to  by  his  mif-  fufferings  for  fin  ;  fiiall  we  not  hate  him,' 
 
 trefs,  yea,  urged  and   follicited  day  after  that  kills  our  friend,  brother,  father  ?  how 
 
 day  to  condefcend  to  her  adulterous  de-  much  more  fin,  that  put  to  death  the  Lord 
 
 fires)  to  refufe  then,  and  to  choofe  rather  of  life,  who  is  indeed  our  deareft  friend, 
 
 lofs  of  prefent  liberty  by  not  finning,  than  brother,  father.  Saviour  ?  Look  on  Chrift 
 
 to  gain  further  preferment  by  confenting  crucified,  and  fee  if  this  will  not  make  us 
 
 to  fin,  this  is  true  chafiity  indeed.    Away  hate  fin. 
 
 then  with  thofe  idle  apologies,  *  I  was  ur-  4.  Believe,  and  by  faith  expeft  viaory 
 
 ged  to  fin,  I  was  provoked  to  leudnefs,'  over  our  fin  ;  yea,  by  that  faith  in  which 
 
 &c.    Neither  man  nor  devil  can  compel  we  have  confelfed,  mourned,  prayed,  let 
 
 you  to  fin,  unlefs  you  will  your  own  felf :  us  reft  perfuaded,   That  fuch  means  fliall 
 
 X  '  The  devil  may  perfuade,  intice,  fug-  not  be  ufed  of  us  in  vain  :  Olift  we  up  the 
 
 geft,  and  provoke,  but  he  cannot  inforce  hand   of  faith   towards  heaven,  and  lay 
 nor  conftrain';  nor,  unlefs  your  own  hearts 
 
 \  SiiaJcre&foUicitare  poteft,  cofcreomnino  nonpoteft.  j^ug.  Hem, 
 torn  cogcndi.  Idem  in  Pfalin  xci.  «>-  in  John  xii. 
 
 R 
 
 Habet  aftutian)  fuaJcndi,  non  poterta 
 
 hold 
 
122 
 
 hold  on  the  promifcs  of  pardon,  on  the 
 mercy  of  God  in  Chrifl  Jefus. 
 
 SECT.     V. 
 
 Of  the  fnanner  of  IVatchfuInefs  over  Special 
 Sins . 
 
 THAT  -we  may  watch  over  our  fpe- 
 ctal   fins,  our  Dalilah  fins,  our  dar- 
 ling delights,  obferve  we  thefe  rules  : 
 
 1.  Endeavour  we  the  mortifying  of  this 
 Tin  :  Some  one  fin  there  is  in  every  foul 
 of  us  that  is  moft  predominant.  Now  it  is 
 the  main  work  of  a  Chriflian,  as  to  fall 
 out  for  ever  with  all  fin,  fo  efpecially  to 
 improve  all  his  fpi^itua!  forces  and  aid  from 
 heaven,  utterly  to  deraolirti  and  to  beat 
 down  to  the  ground  this  hold,  this  bofom- 
 iln. 
 
 2.  Lay  we  load  of  deepefl:  groans,  and 
 flrongeft  cries  for  mortifying  grace  againfl 
 this  domineering  fin  ;  efpecially  every 
 jnorning  and  evening  drive  with  God  in 
 our  prayers  for  a  comfortable  conquefl  o- 
 ver  it,  inforce  and  inlarge  that  paflage  with 
 jrn  extraordinary  pang  of  fervency,  cry  we 
 mightily  to  God  for  power  and  ftrength  a- 
 gainft  this  luft,  that  continually  wars  a- 
 gainft  the  foul. 
 
 3.  Bend  we  ourfelves  againfl  the  fpecial 
 a£ls,  occafions,  and  opportunities  of  this 
 fin  ;  as,  fuppofe  Rafh-anger,  the  fin  which 
 a  man  fifteth  and  purfueth  to  the  extirpa- 
 tion of  it  ;  in  this  cafe,  he  ihould  refolve 
 with  himfelf  not  to  fpeak  harthly,  nor  to 
 Jook  fiercely,  nor  to  ufe  any  churlifh  be- 
 haviour, whether  his  fervant  difpleafe  him 
 with  negligence,  or  his  friend  offend  him 
 with  unfaithfulnefs,  or  his  enemy  provoke 
 him  with  ill  language,  or  ibme  malicious 
 dealing. 
 
 4.  As  oft  as  we  find  any  motion  of  this 
 fm  to  ffir,  and  fhew  itfelf  in  us,  it  will 
 be  convenient,  not  only  to  withhold  our 
 confcnt.but  withal,  to  exercife  fome  a(fl  of 
 contrary  holinefs;  As,  fuppofe  Defire  of 
 Revenge  be  the  fin,  which  ftirreth  up  our 
 blood,  aad  boilcth  within  us,  we  mwA  not 
 
 WATC  HFU  LNESS. 
 
 only  forbear  to  avenge  ourfelves,  but  alfo 
 bend  ourfelves  to  pray  for  him  that  hath 
 offended  us ;  and,  if  he  hunger,  to  feed 
 him;  if  he  thirji^  to  give  him  drink. 
 
 5.  Settle  we  in  ourfelves  a  purpofe  of 
 heart  to  forbear  it  for  time  to  come  :  In 
 undertaking  of  which  purpofe,  it  will  be 
 expedient  to  fet  ourfelves  fome  fhortfpace 
 of  time,  in  which  we  may  force  ourfelves 
 to  the  forbearance  of  it,  as  for  a  day, 
 or  a  month,or  the  like  :  and  when  the  pre- 
 fixed time  is  come,  we  fhould  then  quefti- 
 on  ourfelves,  '  How  well  we  have  perfor- 
 med ?  or  how,  or  wherein  we  have  fail- 
 ed V  And  then  begin  a  new  purpofe,  and 
 prefcribe  ourfelves  a  like  time,  for  fhun- 
 ning  of  the  fame  fin ;  and  fo  on  from  time 
 to  time,  till  we  have  gotten  a  full  vicflory. 
 
 6.  If  in  our  daily  or  monthly  review  we 
 find  that  we  have  been  defef^ive  in  perfor- 
 ming of  what  we  had  propofed,  then  with 
 an  holy  revenge  we  fhould  correal  our 
 former  errors,  beg  pardon  for  our  defefts, 
 and  puniili  ourfelves  for  fuch  flothfulnefs, 
 or  willfulnefs,  by  abffinence  from  meat, 
 eale,  recreation  ;  Keeping  under  your  bo- 
 dies, and  bringing  thsm  in  fubjeSiion,  i 
 Cor.  ix.  27*  by  mulct,  or  forfeiture  of 
 fome  portion  to  the  poor,  whereby  we 
 may  feel  fmart  :  This  holy  revenge  is 
 commended  by  the  apoftle,  a  Cor.  vii. 
 29.  as  a  worthy  fruit  of  ferious  repen- 
 tance. 
 
 7.  Above  all,  without  which  all  the  refl 
 are  nothing.  *  Believe  the  promifes  of  par- 
 don in  the  blood  of  Chrifl  ;'  It  is  faith  in 
 the  promifes  which  will  be  able  to  cleanfe, 
 and  purge  the  heart  from  this  fin  :  If  the 
 blood  of  bulls  and  of  goats,  faith  the  a- 
 poftle,  and  the  ajhes  of  an  heifer,  fprink- 
 ling  the  unclean,  fandlifictb  to  the  purify- 
 ing  of  the  fief}},  how  much  more  ftjall  the 
 blood  of  Chr if},  "who  through  the  eternal 
 Spirit  offered  himfelf  without  fpot  to  God^ 
 purge  your  confciencc  from  dead  works,  to 
 ferve  the  living  God  ?    Heb,  ix.   13,  14. 
 
 The  fenfe  is,  When  a  man  hgth  once  ap- 
 
 plyed 
 
WATC  H  FU  LNES  S. 
 
 plyed  the  blood  of  Chrift  for  his  juflifica- 
 tion,  this  effe6l  will  follow  it,  that  there 
 will  accompany  it  a  certain  vigour,  virtue, 
 power,  and  (Irength,  which  will  alfo  purge 
 his  confcience  from  dead  works  ;  there  will 
 go  a  power  of  the  Spirit  together  with  this 
 blood,  that  fhall  not  only  forbid  him,  and 
 (liew  him  that  he  ought  not  to  do  fuch  and 
 fuch  evil  things,  but  it  fliall  cleanfe  his  con- 
 fcience from  thofe  roots  of  dead  works, 
 thofe  corrupt  lulls  and  finful  affeftions, 
 that  are  in  him,  and  that  difpofe  him  to 
 that  evil :  Now  this  power  is  gotten  by  ap- 
 plying the  blood,/,  e.  by  applying  thepro- 
 mife  of  pardon  and  forgivenefs  by  the 
 blood  of  Jefus  Chrift  :  Let  no  man  think 
 by  his  own  ftrength  to  prevail  againft  any 
 luft;  it  is  not  our  endeavouring,  prajang, 
 bending  ourfelves  againft  the  fpecial  a<^s 
 and  occafions,  exercifing  fome  afls  of  con- 
 trary holinefs,  purpofing  to  forbear  it,  pii- 
 ni(hing  ourfelves  for  it  (if  gone  about  by 
 our  own  might,  and  power,  and  ftrength) 
 will  ever  kill  this  fin  :  No,  no,  we  muft  do 
 all  thefeat  the  feet  of  Ghrift,and  draw  virtue 
 from  Chrift  ;  we  muft  believe  the  promifcs, 
 get  aftii ranee  of  pardon,  get  aftlirance  of 
 God's  love  to  us  in  Chrift ;  we  muft  labour 
 to  delight  in  God,  toget  communion  with 
 Chrift,  and  then  our  hearts  will  grow  to 
 an  application  of  the  commandment ;  and 
 whereas  before  they  refifted  it,  rebelled  a- 
 gainft  it,  they  will  then  cleave  to  it,  and 
 love  it  and  delight  in  it,  and  receive  an  im- 
 prefTion  from  it.  This,  I  take  it,  is  the 
 meaning  of  that  text,  2  Pet.  i.  4.  Whereby 
 arc  given  to  us  exceeding  great  and  preci- 
 ous promifes,  that  by  thefe  we  might  be  par- 
 takers of  the  divine  nature,  having  efcap- 
 ed  the  corruption  that  is  in  the  world  thro* 
 luft  ;  q.  d.  By  believing  the  promifes  we 
 are  made  partakers  of  the  godly  nature, 
 and  we  overcome  our  corruptions  and 
 lufts  :  Confona'nt  to  which,  is  that  of  the 
 aportle,  Know  ye  not,  that  as  many  as  are 
 baptifed  into  Chrift,  are  baptifed  into  his 
 death?  Rom.  vi.  3.  q.  d,  as  many  as  are 
 
 12' 
 
 baptifed  into  Chrift,  for  reconciliation  with 
 God,  muft  needs  be  baptifed  into  his 
 death  ;  they  muft  be  dead  to  fin,  as  he  was 
 dead  :  We  cannot  be  baptifed  into  him  for 
 reconciliation  or  juftification,  but  wemuft 
 be  baptifed  likewife  for  mortification  of 
 the  flefh,  and  for  refurrcfiion  to  newnefs 
 of  life.  To  wind  up  all  in  a  word,  he 
 that  hath  the  ftrongeft  faith,  that  believes 
 in  the  greateft  degree,  '  the  promifes  of 
 pardon  and  remiffion;'  he  hath  the  holieft 
 heart,  the  moft  mortified  life  :  .Sanftifica- 
 tion  and  mortification  arifefrom  that  root 
 of  juftification.  The  blood  of  Chrift  hath 
 not  only  a  power  to  wafti  us  from  the 
 guilt  of  fin,  but  alfo  to  cleanfe  us,  and 
 purge  us  from  the  power  and  ftain  of  fin  : 
 And  therefore  I  fay,  the  beft  way  to  get  a 
 great  degree  of  fanflification,  the  beft  way 
 to  get  a  greater  meafure  of  the  graces  of 
 the  Spirit,  the  beft  way  to  mortify  our  fin- 
 ful lufts,  the  beft  way  to  watch  over  our 
 fpecial  fins,  is  to  labour  to  grow  in  faith, 
 in  the  '  belief  of  thofe  promifes  of  the  gof- 
 pel  of  Chrift  ;'  and  this  would  be  wellob- 
 ferved  by  thofe  that  are  a  little  legally  by- 
 afled,  or  carried  to  mortifie  fin  only  by 
 vows,  promifes,  ftiunning  occafions,  re- 
 moving temptations,  ftridlnefs  and  feverlty 
 in  duties,  fear  of  hell  and  judgments,  fcarce 
 rifing  fo  high  for  their  mortification,  as 
 Chrift.  Now  thefe  in  them  (elves  arc  but 
 empty  weak  means  of  prevailingagainft  fin, 
 like  the  mighty  fails  of  a  fiiip  without 
 wind  and  tide  ;  no  queflion  but  fiiunning 
 occafions,  ftri(5\nefs  and  feverlty  in  dutict, 
 watchfiilnefs,  6t.  dwell  in  their  place  and 
 order,  like  oars  in  a  boat  (§ce  Saltmarlh, 
 Free-grace,  page  68.)  which  tho'  \i  be  car- 
 ried with  the  tide,  if  well  managed,  yet 
 they  may  help  it  to  go  the  fafter  :  Howfo- 
 ever,  it  is  Chrift  crucified  which  is  the  pow- 
 er of  all  in  all  ;  it  is  Chrift  lifted  up  as 
 Mofes  litted  up  the  ferpent,  which  ftrikcs 
 more  foundnefs  into  the  wounded  be- 
 holder, than  any  other  way  ;  wherein  lome 
 have  toiled  ail  their  time  for  power  over 
 R  2  cor 
 
124 
 
 corruptions,  end  like  Peter  have  caught 
 little  or  nothing,  becaufe  Jefus  Ghrift  was 
 not  in  the  company. 
 
 SECT.     VI. 
 
 Of  the   munner  of  Watchfulnefs  over  our 
 Hearts. 
 
 THAT  we  may  watch  over  our  hearts, 
 obferve  we  thefe  direcftions. 
 
 I .  Guard  we  the  windows  of  our  fouls, 
 the  fenfes  :  I  made  a  covenant  ivith  mine 
 eyes^fa\d  Job,  ivky  then  fhouid  1  think  upon 
 a  maid?  Job  xxxi.  i.  Turn  mine  eyes 
 from  beholding  vanities,  faid  David,  and 
 quicken  thou  me  in  thy  luay,  Pfalm  cxix. 
 37.  It  is  incrediblei^what  a  deal  of  polluti- 
 on and  ill  the  devil  conveys  infcnfibly  into 
 the  heart,  thro'  thefe  flood-gates  of  fin, 
 Jind  therefore  we  had  need  to  watch  over 
 ihc  fenfes. 
 
 2-  Go  we  down  into  our  hearts,  and 
 confider  well   all  our  thoughts  ;    thefe  if 
 
 WA TCH FU  LNESS. 
 
 accufing,  Ifa.  xxxiii.  14.  18.  There  Hisrlt 
 thou  meditate  terrors,  and  fludy  God's 
 wrath,  together  with  thy  own  fins  and 
 miferies,  for  ever  and  ever. 
 
 4.  Refifl:  and  cruQi  we  every  exorbitant 
 thought  which  draws  to  fin,  at  the  very 
 firrt  rifing  :  Is  tiie  temptation  flrong  ?  En- 
 counter it  with  this  dreadful  Dilemma  ;  'If 
 I  commit  this  fin,  either  I  muft  repent,  or 
 not  repent;  If  I  repent,  it  will  cofl  me 
 more  heart-break  and  fpiritual  fmart,  be- 
 fore I  can  purchafe  affurance  of  pardon 
 and  peace  of  confcience,  than  the  fenfual 
 pleafure  can  be  worth  ;  If  I  never  repent, 
 it  will  be  the  death  and  damnation  of  my 
 foul.' 
 
 5.  Lodge  we  not  fo  much  as  light 
 thoughts,  unprofitable  or  vain  thoughts  in 
 our  hearts;  they  will  fiill  be  entring  in, 
 whilfl  we  are  in  rhefe  houfes  of  clay,  yet 
 lodge  they"" muft  not.  Hence  the  apofile, 
 Eph.  iv.  26.  Let  not  the  fun  go  down  upon. 
 
 good,  will  bring  forth  good  fruit ;  and   if  your  ivrath\    q.  d.    If  thoughts  of  anger 
 
 evil,  they  are  the  parents  and  begetters  of 
 Jill  fins,  thefirfi  plotters  and  contrivers  of 
 all  treafons  and  rebellions  of  our  life,  the 
 l.fllows  as  it  were  and  incendiaries  of  all 
 inordinate  aifeffions,  the  panders  to  all  o- 
 ther  lufts,  that  'take  thought  to  provide 
 for  the  fatisfying  of  them  ;'  the  difturbers 
 of  all  good  duties,  that  interrupt,  and  foil, 
 Dnd  fly-blow  all  our  prayers,that  they  ftink 
 in  the  noflrilsofGod  ;  and  therefore  con- 
 lider  and  weigh  well  all  our  thoughts;  for  as 
 cur  thoughts  are,fo  be  our  affedtions,  pray- 
 ers, fpeeches,  actions. 
 
 3.  Let  us  make  confcience  of  our 
 thoughts:  By  ihcm  cfpecially  do  we  fiinc- 
 tifie,  or  fin  againfl:  (jod  ;  by  them  efpecl- 
 rlly  do  we  evidence ourfelvcs,ro  bcfinccre- 
 hearted  Chriltians,  or  diffembling  hypo- 
 crates;  by  them  efpecially,  will  the  Lord 
 judge  us  at  the  lafl  day,  when  he  will  make 
 manifefi  the  counfels  of  our  hearts,  i  Cor. 
 iiv.  5.  By  them  efpecially,  if  we  will  not 
 make  confcience  of  them,  will  God  lafh 
 lis  in  hell  to  ail  eternity,  even  by  Thoughts 
 
 come  in,  in  the  morning  or  day  time,  tiiey 
 mufl  be  turned  out  ere  night  ;  or  if  idle 
 thoughts  offer  to  come  to  bed  to  thee,  let 
 them  not  lodge  with  thee.  I  deny  not  but 
 many  good  thoughts  and  motions  may  pafs, 
 as  firangers  thro'  a  bad  man's  heart,  and 
 multitudes  of  vain  thoughts  and  motions 
 may  make  a  thorough-fare  of  a  believer's 
 heart,  and  diflurb  him  in  good  duties,  by 
 knockings,  and  interruptions,  and  break- 
 ings in  upon  his  heart,  but  flill  tliey  lodge 
 not  there,  they  are  not  there  foficred  and 
 harboured. 
 
 6.  Forget  and  flifle  \ve  nil  thoughts  of 
 finful  anions  already  palfcd.  The  mind 
 is  very  apt  to  run  over  the  paflages  and 
 circumflances  of  the  fame  fins,  long  fince 
 committed,  with  a  new  and  freh  deligln  ; 
 this  argues  wickednefs  of  heart,  and  fuch 
 as  when  it  is  ordinary  witb  the  heart 
 to  do  fo,  is  not  compatible  with  grace  : 
 l^hat  fruit  had  ye  oftlxfe  things  whereof 
 ye  are  noxu  ajhamed?  Rom.  vi.  21.  All 
 that  the  laints  reap  out  of  fuch  fiuits,  is 
 
 Iliamc 
 
WATCH  F  ULNESS. 
 
 {bame  and  forrow,  and  many  a  fad  figh  : 
 Ji^hen  Ephraim  remembred his  /ins,  he  was 
 afhamed  and  repented  ;  a  truly  ran<^iHed 
 foul  will  hate  the  appearance  o!  his  former 
 fins,  and  will  have  his  hcarc  inHamed  with 
 a  zeal  ond  revenge  againfl  it.  W^hat,  do 
 you  repent  to  your  felves  your  old  fins 
 with  delight  ?  This  provokes  God  exceed- 
 ingly, you  thereby  Aand  to,  "and  make 
 good  your  former  a6t ;  you  (hew  a  delight 
 
 125 
 
 into  captivity  every  thought  to  the  obedi- 
 ence of  ChrtJ},  2  Cor.  x.  5.  If  thy  change 
 in  words,  actions  and  all  outward  car- 
 riages were  angelical,  yet  if  thy  thoughts 
 be  finful  and  unfancftified,  thou  art  a  limb 
 of  Satan  ftill  :  Purity  in  the  inward  parts 
 is  the  mofl  found  evidence  of  our  portion 
 in  the  purity  and  power  of  Chrift.  0  Je- 
 rufalem,  xvafh  thine  heart  from  ivicked- 
 nefs,  that  thou  mayejl  be  faved  :  How  long 
 
 to  rack  in  thofe  wounds  you  have  given   JJiall  thy  vain  thoughts  lodge  within  thee  ? 
 
 Chrill  already  ;  '  and  therefore  in  hell   it    Jer.  iv.  14.    God  feeth,   faith  the  Pfalmifl, 
 
 •u'ill  prove  the  greatef>  gall,    to  remember    and  underftandeth  our  thoughts   afar  offy 
 
 your  old  iins:  every  circumflance  in  every 
 iin  then,  will  be  as  a  dagger  in  your  hearts. 
 O  fludy  not  thefe  thoughts,  forget  them, 
 ftiflethem  !' 
 
 7.  Entertain  all  good  motions  put  into 
 your  hearts,  by  the  bleffed  Spirit,  howfo- 
 ever  occafioned  ;  whether  by  the  miniflry 
 of  the  word,  mindfulnefs  of  death,  chrifti- 
 an  admonition,  reading  fome  good  book, 
 fome  fpecialcrofs,or  extraordinary  mercv; 
 feed,  enlarge  and  improve  them  to  the  ut- 
 mofi:,  fo  fnall  we  preferve  our  hearts  in  a 
 foft.comfortable  temper,  and  heaven- ward, 
 which  is  a  fingularhappinefs. 
 
 8.  Endeavour  we  to  preferve  and  keep 
 up  lively,  holy  and  fpiritual  affedions,  and 
 fuffer  them  not  to  cool ;  or  if  we  have 
 grown  remifs,  endeavour  to  recover  thofe 
 affedtions  again.    Thoughts  and  affe<^ions 
 arc  mutual  caafes  of  each  other  ;  IVhilfi  I 
 mufed,  the  fire  burned,   faid   David,   Pfal, 
 xxxix.  3.  And  again,  How  love  J  thy  law? 
 It  is   my  meditation  day  and  night ,  Pfal. 
 cxix.  97.    '  I.  His  thoughts  were  the  bel- 
 lows that  kindled  and  inJlamed  his  aifefti- 
 ons  :  And  2.  His  affections  inllamed,  made 
 his  thoughts  to  boil,  and  to  meditate   on 
 God's  law  day  and  night.  Hence  it  is  that 
 men  newly  converted  to  God,  having  new 
 and  (Iron^  affections,  can  .vith  more  plea- 
 fure  think  of  God  than  any  elfe  can.' 
 
 9.  Let  us  captivate  and  conform  all  the 
 thpughts  and  imaginationsof  our  licart?,to 
 t^e  rules  and  fovereignty  of  grace  ;  Bring 
 
 Pfal.  cxxxix.  2.  And  hence  it  is  tha^  many 
 humble  fouls,  fenfible  of  their  fccret  fins, 
 in  the^prefence  of  God's  pure  eye,  are 
 more  grieved  (fetting  afide  ill  example,  and 
 fcandals)  for  the  rebellioufnefs  of  their 
 thoughts,  than  the  exorbitancy  of  their 
 aftions,for  of  thefe  the  world  fees  the  worflj 
 but  concerning  the  other,  it  cuts  them  to 
 th^  heart,  that  they  are  not  fo  well  able 
 to  preferve  their  inward  parts  in  purity, 
 towards  the  all-fearching  eye  of  God,  as 
 their  words  and  adlionsinPlaufiblenefs  ta- 
 wa-rds  man. 
 
 10.  Get  we  our  hearts  poifeft  with  deep, 
 flrongand  powerful  apprehenfionsand  im- 
 preffions  of  G  od's  holinefs,  majelty,  omni- 
 fcience  :  If  any   thoughts  be  of  power  to 
 fettle,   fix  and  draw  in  the  mind  of  man, 
 they  are  thoughts  of  him.     What  is  the 
 reafon  that  faints  and  angels  in  heaven  have 
 not  a  vain  thought  to  eternity,  but  that 
 their  eye  is  never  off  him  .^    AVe  find.by 
 experience,  able/fed  means  to  avoid  dillrac- 
 tionsin  prayers,  to  enlarge  a  man's  thoughts 
 in  his  preparations   before,   or  at   the  be- 
 ginning, if  with  a  coniideration  of  Gods 
 attributes  and  relations  to  us,  he  fets  on  the 
 duty. 
 
 1 1.  Let  us  elevate,  and  often  lift  up  cur 
 hearts  towards  heaven  ;•  Confider  the  bli/s- 
 ful  depths  of  God's  boundlefs  mercies  in 
 Chrid  ;  confider  the  glory,  the  evcrlaliing- 
 nefs,  the  unutterable  excellencies  of  tha: 
 immortal  ihining  crown  above,  which  af- 
 ter 
 
126 
 
 WATCHFULNESS, 
 
 ter  this  life  (and  this  life  is  but  a  bubble, 
 a  fmoak,  a  (hadow,  a  thought)  (hall  be  fet 
 on  our  hea-ds  by  the  hand  of  God  ;  a  very 
 glimpfe  whereof  is  able  to  fweeten  the  blt- 
 terert  griefs  that  can  be,  and  to  difpel  thofe 
 mills  of  fading  vanities,  which  the  world 
 (heated  by  the  fire  of  inordinate  lufts)  is 
 wont  to  evaporate  and  interpofe  betwixt 
 the  fight  of  mens  fouls,  and  the  blifs  of 
 heaven. 
 
 12.  Let  us  fpend  fome  thoughts,  yea 
 many  thoughts,  about  the  faving  excellen- 
 cies of  Jefus  Chrifl: ;  confider  the  wonder 
 of  our  redemption,  the  mod  admirable, 
 and  molt  aftonill^ng  plot  of  the  bleffed 
 
 -  Trinity,  fitting  in  council  about  the  faving 
 of  our  fouls;  a  myftery  which  the  angels 
 
 .  ftoop  down  to  pry  into,  an  orient  pearl, 
 that  will  out-fhine  all  the  fparkling  jewels 
 of  the  whole  creation  ;  confider  the  love- 
 letters  of  Chrifl:  in  his  glorious  gofpel,-  the 
 love-tokens  he  hath  fent  to  our  dear  fouls. 
 *  And  ah!  "What  flames  of  divine  affefti- 
 on  ?  What  raptures  of  zeal  ?  What  ravifli- 
 ments  of  delights  ?  What  brinilla  forrows, 
 and  great  indignation  againft  fin  ?  What 
 extafies  of  obedience  can  be  enough  for 
 our  blefiTed  Lord,  and  deareft  redeemer  V 
 
 SECT.     VIL 
 
 Of  the  Manner  of  Watchfulnefs  over  our 
 Tsngues. 
 
 THAT    we   may   watch    over    the 
 tongue,  two  things  muft:  be  heeded: 
 
 1.  That  it  be  not  unfeafonably  idle. 
 
 2.  That  it  be  not  finfully  exercifed. 
 
 '  That  it  be  not  unfeafonably  idle  ;'  and 
 herein  obferve  thofe  generally,  and  much 
 neglected  duties  of  chriflian  reproof,  and 
 of  heavenly  difcourfc. 
 
 I .  For  chriflian  reproof,  obferve  thefe 
 Direftions : 
 
 1 .  If  a  brother  be  overtaken  with  a  fault, 
 or  fome  lefs  otfence,  admoniflj  him  in  the 
 
 Jpirit  of  mecknefs,  confidering  thyfdj,  left 
 thou  alfo  be  tenjptedy  Gal.  vi.  i. 
 
 2.  If  he  oiicnd  more  grievoufly,  then 
 
 reprove  hkn  freely,  andfuffer  not  fin  to  rej} 
 upon  his  foul y  Lev.  xix.  17. 
 
 OhjeSl.  But  in  this  cafe,  when,  or  how 
 muft  we  reprove  ? 
 
 Sol.  This  cafe  is  cloathed  with  fuch  va- 
 riety of  circumftances,  and  conflancy  of 
 alterations,  that  we  cannot  give  any  par- 
 ticular Directions  ;  only,  the  chriflian  that 
 is  perplexed  what  to  do,  let  him  confult 
 with  thefe  bofom-counfellors  : 
 
 r.  With  his  fpiritual  wifdom  ;  it  is  that 
 mufl:  fuggefl:  to  him,  when,  and  how  to  re- 
 prove, whether  prefently  upon  it,  orfome- 
 times  afterwards ;  whether  dire<Sily  and 
 downright,  or  indireftly  and  by  intimati- 
 on ;  whether  perfonally,  or  in  the  general ; 
 whether  in  a  fair  and  milder  manner,  or 
 with  a  more  bold  and  refolute  fpirit;  whe- 
 ther only  by  difcountenance,  or  by  dif- 
 courfe,  he, 
 
 2.  With  his  heart:  a  reproof  muft  not 
 fpring  from  any  imperious  humour  of  cen- 
 furing,  and  meddling  with  his  brethren  ; 
 from  any  fecret  ambitious  defire,  to  pur- 
 chafe  an  opinion  and  reputation  of  holi- 
 nefs  to  himfelf,  or  from  any  other  by-end, 
 but  from  an  heart  truly  humbled  with  a 
 fight  and  fenfe  of  its  own  infirmities,  gra- 
 cioufly  refolved  into  compaflion  and  com- 
 miferation  of  the  offender,  and  lifted  up 
 in  a  fecret  fupplication  for  the  fuccefs  of 
 the  reproof,  and  falvation  of  the  party,  all 
 at  once  to  God's  throne  of  grace. 
 
 2.  For  fpiritual  and  heavenly  difcourfe, 
 obferve  thefe  directions. 
 
 I.  Apprehend  all  opportunities  and  oc- 
 currences which  may  minilter  matter  of 
 digreflion  from  worldly  talk,  into  divine 
 difcourfe.  It  is  pity  that  profeffors  fhould 
 ever  meet,  without  (ome  talk  of  their 
 meeting  in  heaven,  or  of  the  blefiTed  ways 
 and  means  that  lead  thereunto  ;  and  there- 
 fore by  fome  wife  tranfition,  turn  thou 
 the  current  of  the  difcourfe  towards  fome 
 heavenly  good  :  it  was  the  praiftice  of  our 
 Saviour,  upon  mention  of  bread,  he  preft; 
 upon  his  difciples  a  diffuafion  from  the  /c?tr- 
 
WATCUF 
 
 vett  of  the  Pharifees,  Mat.  xvi.  5,  6.  And 
 upon  occafion  of  drink  being  denied  him 
 by  the  Samaritan  woman,  John  iv.  10.  he 
 (forgetting  his  weaiinefs,  hunger  and  thirfl) 
 labours  to  allure  her  to  the  well-head  of  e- 
 verlafting  happinefs. 
 
 2.  Have  ever  in  a  readinefs  forae  com- 
 mon heads  of  more  ftirring  and  quickning 
 motives  to  mind  heavenly  things ;  as  the 
 curfed  condition  of  our  natural  ftate,  the 
 dear  prrchafe  of  Ghrift  to  redeem  our  fouls, 
 the  incomparable fweetnefs  of  chriftian  ways, 
 the  vanity  and  vexations  of  earthly  things, 
 the  uncertainty  and  raifery  of  this  fliort 
 life,  the  everlaftingnefs  of  our  flate  in  ano- 
 ther world,  the  terrors  of  death,  the  dread- 
 fulnefs  of  that  great  and  lafl  day  drawing 
 on  now  apace,  the  horrors  of  damned 
 fouls,  <bc.  Mention  of  ihefe  things  many 
 times  may  ftrike  full  cold  to  the  heart  of 
 themoft  fenfuai  Beljlmzzer,  and  drive  him 
 into  his  dumps;  and  by  God's  bleffing  may 
 fometimes  prepare  the  hardeft  hearts,  for 
 fome  thoughts  of  reraorfe,  and  more  hea- 
 venly impreflions. 
 
 3 .  Get  we  into  our  hearts  a  habit  of  more 
 heavenly-mindednefs,  by  much  exercife, 
 and  intercourfe,  and  acquaintance  with 
 God,  by  often  contemplation,  and  forecaft 
 of  the  fweetnefs,  glory  and  eternity  of  thofe 
 manfions  above,  by  reflecting  on  time  pafl, 
 how  long  thy  foul  was  detained  in  the  (late 
 ofdarknefs,  what  bitternefs  and  terrors  it 
 pafled  thro'  in  the  pangs  of  its  new  birth, 
 what  relapfes  and  defertions  it  hath  been 
 incident  to,  ever  fince  that  time  to  this; 
 and  being  thusbulied  at  home  in  our  own 
 hearts,  we  fhall  find  ourfelves  much  more 
 pregnant  and  plentiful  in  holy  talk  when 
 ■we  come  abroad  :  men  for  the  mofl  part 
 fpeak  moO,  and  moft  willingly  of  thofe 
 things  they  mind  moft ;  fuch  provifions 
 within,  will  make  the  tongue  fo  ready,  that 
 it  cannot  be  unfeafonably  idle. 
 
 2.  Watch  we  muft  over  the  tongue,  that 
 it  be  not  finfully  exercifed ;  and  herein  ob- 
 ferve  thefe  diredions. 
 
 ULNESS,  '     127 
 
 Be  dumb  to  all  unfavoury  communicati- 
 on ;    as  lying,  fwearing,  curfing,  «drc.     O 
 how  do   thefe  fins  wound  the  heart   of 
 Chrift,   and  crucifie   again  the  Lord  of 
 glory  ? 
 
 2.  Be  filent  from  flandering,  backbiting, 
 falfe  accufing,  cenfuring  :  A  true  heart  is 
 ever  moft  angry  and  difpleafed  with,  moft 
 eagle-eyed,  and  watchful  over,  moft  ftri£t 
 and  fevere  againft  its  own  fins  ;  which 
 home-bred  imployment  haply  hmders,  and 
 Moderates  a  man  from  too  much  medling 
 abroad. 
 
 3.  Give  not  that  "which  is  holy  unto  dogs y 
 neither  ca/i  your  pearls  before  fwine,  left 
 they  trample  them  under  their  feet,  and 
 turn  again  and  rent  you.  Mat.  vii.  6,  By 
 dogs  are  meant  obftinate  enemies,  that 
 malicioufly  revile  the  minifters  of  the  word, 
 and  the  mefTengers  thereof:  by  Swine  are 
 njeant  thofe  fottiih,  fcurrile  v/retches,  who 
 fcornfully  and  contemptuoufly  trample 
 under  foot  all  holy  inflrudions,  reproofs, 
 admonitions,  tendered  unto  them  by  any 
 chriftian  out  of  the  word  of  truth.  Now 
 if  accidentally  fuch  a  fon  of  Belial,  or 
 fcoffing  Idimael,  be  in  our  company,  we 
 are  commianded  by  Ghrift  to  fay  nothing, 
 at  leafl  of  the  confolations  of  Ghrift,  of 
 the  fpecial  promifes  of  Ghrift,  of  the  gen- 
 tle entreaties  of  the  gofpel  of  Ghrift.  Gon- 
 fider  this,  and  tremble,  all  ye  that  are  fcorn- 
 ful,  and  furious  oppofites  to  the  purity 
 and  power  of  the  word  ;  is  is  the  Lord's 
 will  that  you  ftiould  runfurioufi/  towards 
 the  pit  of  hell,  and  that  ncrbo^y  fhould  ftay 
 you  ;  not  a  man  muft  call  and  cry  unto 
 you,  to  tell  you  of  fuch  things  as  are  pe- 
 culiar to  the  faints,  in  way  of  application 
 to  you  ;  But  he  that  is  filthy,  let  him  he  fil- 
 thy flill,  Rev.  xxii.  ir.  *  Let  him  drink, 
 be  drunk,  defpair,  and  be  damned  :'  All 
 this  while  not  a  word  of  comfort  belongs 
 to  you. 
 
128  WATCHFVLNESS. 
 
 Contrafts,  Covenants,    Dealing?,    negotl- 
 
 Of  the  Marnier  of  ivatchfultjefs  over  our  ations,  etc.  obferve  thefe  directions, 
 
 Aciiom.  I.  Think  we  ferlcufly  and  folemnly  of 
 
 OUR  a(niors  are  either  natural,  civil,  or  that  principle,    '  Do  as  thou  wouldtfl  be 
 
 religious.  done  by:  in  a  fellow-feeling  real  conctit, 
 
 In  all  which  obferve  thefe  direifHons.  put  thyfclf  into  the  place,  and  impartially 
 
 I .  Concerning  natural  aftions.as  Eating,  put  on  the  perfon  of  the  party  with  whom 
 
 t)rinking,  Sleeping,   Vifitations,  recreati-  thou  art  to  deal,  and  then  returning  to  th}'- 
 
 ons,  etc.   no  conftnnt  rule  can  be  prefcrib-  felf,  deal  out  and  proportion  unto  him  that 
 
 ed,t  becaufe  it  is  much  diverfified  by  health,  raeafure  in  every  particular,  which  thou 
 
 ficknefs,  age,  conftitution  ;  and  every  one  wouldeft  be  willing  to  receive  at  another's 
 
 hath  either  learned  by  his  own  experience,  hand,  if  thou   were  in  his  cafe  :  Whatfoe- 
 
 what  feafons,  and  proportions  of  fuch  na-  vcr  (faith  our  Saviour)  ye  -would  that  men 
 
 tural  helps  are  fitteft  for  his  temperament,  Jhould  do  to  you,  do  ye  even  fo  to  them  : 
 
 or  he  is  mofl:  un\wrihy  of  that  precious  for  this  is  the  law  and  the  prophets,  Matth. 
 
 'thing   (an  underftanding  foul)  which   he  vii.  12. 
 
 bears  in  his  bofom  ;  only  let  me  inform  2.  Abhor  with  an  infinite  difdain,  to  get 
 
 "chriflians,    *  That  they  may  fin  in  any  of  any  thing  by  any  wicked  means,   wrong 
 
 thefe  a6tions,and  therefore  let  them  beware  doing,  or  unconfcionable  dealing.  \^'e  may 
 
 and  watch  over  themfelves  in  the  ufe  and  allure  ourfelvcs  in  fuch  cafes,  *  That  be- 
 
 enjoyment  of  thefe  things,  which  howfo-  lldes  the  fecret  grumbling  of  our  felf-accu- 
 
 ever  lawful  in  their  own  nature,  yet  by  fing  confciences,  the  angry  eye  of  God 
 
 our  corruption  arecapableofinordinatenefs  fees  fecretly  our  doings,  and  will  ihortl}', 
 
 and  cxcefs.'    Some  are  of  opinion,  *  That  and  moft  certainly  revenge.' 
 
 chriftians  are  in  more  danger  of  being  fpi-  3.  Let  our  defire  and  delight  never  faf- 
 
 rltu'ally  undone,  by  a  file  infinuation  and  ten  itfelf  immoderately  upon  any  earthly 
 
 infnarementof  licentioufnefsand  immode-  thing,  tho'  never  fo  excellent :  exorbitan- 
 
 ration  in  fuch  lawful  things,  than  by  the  cy  and  error  this  way,  brings  many  times 
 
 grofs  affaults  of  foul  fins  and  temptations;  with  it  either  a  lofs  of  the  thing  fo  doted 
 
 their  hearts  may  rife  againft  any  work  of  on,  or  it  may  be  a  crofs,  or  howfoever  a 
 
 darknefs,  as  adulter}',  murder,  fwearing,  curfe.     O  confider  we  the  vanity  of  thefe 
 
 profaning  the  Lord's  day,  fpeculative  wan-  earthly  things  !  confider  we  the  glories  a- 
 
 tonnefs,  (be.  which  yet  may  too  often  be  bove!  Methinks  this  one  prefcrvative  would 
 
 infenfibly  feized  upon,  by  an  exceffive  fin-  be  powerful  enough  to  keep  the  heart  of 
 
 ful    delight,  in  things   unfinful    in  them-  every  chriflian  from  doling  upon  the  world, 
 
 ("elves  ;    and   therefore  we   had  need    to  or  fuffering  it  to  be  poifelfed  thereof,  it  is 
 
 watch  over  our  natural  anions.'  this,  '  Every  chriflian  by  a  fruitful  faith, 
 
 2.  Concerning  civil  aflions,  as  Bargains,  may  be  allured  of  a  crown  of  life,  either 
 
 byalfurance  of  adherence,  or  evidence,  or 
 
 f  Only  we  may,  in  gmcial,  (according  to  Bieroclcs,  in  his  excellent  commentary)  advife  every  man  to  ufe  fuch 
 drink,  meat,  aid  cxcrcifc.  as  will  render  the  body  obedient  to  the  commands  of  virtue,  and  as  v\ill  not  provoke 
 the  (enfual'and  bmtal  pit  to  be  r<  frj<ftory  and  iiniuly  againfl  rca!on  that  guides  it:  every  roan  ou^ht  to  ab- 
 lldin  from  allhi'.'.Ii  feeding,  becaufe  it  makes  the  body  heavy  and  fluggilh,  and  drags  the  foul  into  all  fortsof  earthly 
 
 and  carnal  aflc<ni'on As  to  the  quantity  and  lime  of  citing  ik^.  every  one  is,  or  ougfit  to  be,   the  fittcll  judge 
 
 himfelf.  Moderation  in  (iieh  things  is  bift.  This  condemns  all  excefs  in  thefe  fou  of  things,  and  excludes  what- 
 ever is  Inirtful,  and  that  dcbafes  and  drags  down  the  foul,  which  afpircs  Inwards  the  iuttlliger.ee,  that  is,  towards 
 God.  —  HicrocliS'  commcntaiy  upon  the  Golden  \  crfLs,id.  iidiiion,  p.  116,  130. 
 
 both  : 
 
WATCH F 
 
 both  :  Now  if  that  once  a  day  he  (hould 
 take  a  ferious  furvey  of  the  glory,  ever- 
 laftiugnefs,  and  unutterable  excellencies 
 of  that  immortal  crown,  which  our  dear 
 Redeemer  holds  for  him  in  his  hand,  ready 
 to  fet  upon  his  head,  when  he  Ihall  be  dif- 
 folved  from  this  vale  of  tears  ;  methinks 
 it  were  able  fo  to  dull  the  edge,  and  diflblve 
 the  droflinefs,  of  all  earthly  defires,  that 
 they  Ihould  never  be  able  to  heat  or  harden 
 his  heart  any  more. 
 
 3.  Concerning  religious  actions,  as  me- 
 ditating, hearing,  reading,  fafting,  praying, 
 almfgiving,    <bc.  obferve  thefe  dired^ions. 
 I.  in  general.  2-  in  fpecial. 
 
 1.  In  general,  obferve,  '  That  we  draw 
 and  derive  from  Chrift  by  theattraf^ive  force 
 of  faith,  fpecial  abilities,  i.  To  perform 
 all  duties.  2.  Toexercife  all  graces.  3.  To 
 refift  and  overcome  all  temptations  and 
 corruptions  which  fliall  befal  us.'  To  this 
 purpofe  are  thofe  promifes  of  grace  and 
 itrength,  Ifa.  3{.iiv.  3.  Ezek.  xxxvi.  27. 
 Zech.  X.  12.  John  i.  16.  And  thefe  are  fe- 
 curities,  given  us  from  God,  that  we  (hall 
 receive  grace  through  duties,  which  are  the 
 conduit-pipes  or  inftruments  of  conveying 
 the  fame  into  the  foul  from  Chrift.  This 
 is  to  do  all  in  the  ftrength  of  Chrift,  and 
 to  take  forth  a  great  deal  of  Ghrift  into  the 
 foul,  fo  that  not  /,  but  Chriji  may  live  in 
 me,  Gal.  ii.  20. 
 
 2.  In  fpecial,  obferve  thefe  direflions. 
 
 1.  That  before  the  doing  of  duties,  we 
 remove  all  lets  and  impediments  which  may 
 hinder,  and  improve  all  occafions  which 
 may  forward  us  thereunto. 
 
 2.  That  in  doing  of  them,  we  behave 
 our  felves  well  and  wifely,  performing 
 ihem  rightly  and  religioufly. 
 
 3.  After  all  is  done,  that  we  be  careful 
 all  be  not  loft  through  our  own  vilenefs, 
 and  vicioufnefs^,  privy  pride,  or  fecret  hy- 
 pocrifie. 
 
 For  inftance,  would  we  -watch  unto 
 
 ULNESS.  iicj 
 
 prayevy  as  the  apoftle  injoins  us,  Eph.  vi. 
 18. 
 
 1 .  Then,  before  we  fall  on  our  knees, 
 let  us  ftiake  off  three  impoifoning  and  hea- 
 vy hindrances,  which  otherwife  will  clog 
 and  clip  the  wings  of  our  prayers,  that 
 they  will  never  be  able  to  afcend  up  into 
 heaven  ;  as  Sin,  Anger,  and  Diftruft ;  and 
 let  us  polTefs  ourfelves  of  three  excellent 
 helps  and  inflaming  furtherances;  the  Firfl: 
 is  a  right  apprehenfion  of  God's  dreadful- 
 nefs,  purity,  power,  ^c.  The  Second 
 is,  a  true  fenfe  of  our  own  vilenefs,  abo- 
 minablenefs,  nothingnefs,  isc.  The  Third 
 is,  an  hearty  furvey  of  the  infinitenefs, 
 and  unexprelTiblenefs  of  God's  bounty, 
 bleffings  and  compaflionate  forbearance  to- 
 wards us. 
 
 2 .  After  we  are  down  on  our  knees,  i . 
 Repel  with  an  undaunted  fpirit,  Satan's 
 blafphemous  injeftions.  2.  Watch  over 
 ihe  world  with  care  and  timely  oppofiti- 
 on,  that  if  it  be  poffible,  not  an  earthly 
 thought  may  creep  into  our  heart  all  the 
 while.  3.  Strive  to  hold  our  hearts  in  hear, 
 as  well  in  confelFion  as  deprecation,  in  de- 
 precation as  petition  ;  as  well  for  purity 
 of  heart,  as  for  pardon  of  fin  throughout : 
 prayer  is  the  creature  of  the  holy  Ghoft, 
 every  part  whereof  we  fhould  heartily  wifh, 
 and  earneftly  wreftle,  that  he  would  pro- 
 portionally animate  and  enliven,  even  as 
 the  foul  doth  the  body. 
 
 3.  After  we  ars  rifen  ofF  our  knees,  i. 
 Take  heed  of  refting  in  the  duty,  take  heed 
 of  privy  pride,  and  fecret  hypocrifie,  take 
 heed  of  returning  with  the  dog  to  his  vo- 
 mit. 2.  Purfueand  prefs  after  the  things 
 prayed  for,  by  a  timely  apprehenfion,  fruit- 
 ful exercife,  and  utmoll  improvement  of 
 all  occafions,  and  heavenly  offers,  which 
 may  any  ways  concur  to  the  compaffing 
 of  them:  but  of  this  I  lliall  (peak  more 
 largely,  when  I  come  to  the  du^y  of  Pray- 
 er,    Thus  much  of  Watchfulnefs. 
 
 i  CHAP. 
 
(     13^     ) 
 
 CHAP.    IV.      SECT.     I. 
 
 Of  the  Nature  of  Self-tnaJ, 
 
 WE  have  done  with  Watchfulnefs,  the 
 eye  that  overfees  and  direds  all  o- 
 ther  duties.  Now  to  the  duties  themfelves ; 
 wherein  we  (hall  follow  this  method :  i .  To 
 confider  them  as  in  reference  to  private  per- 
 fons.  2.  As  in  reference  to  families.  3.  As  in 
 reference  to  publick  alTemblies.  Thephilo- 
 fopher  in  his  method  of  pra<Slical  philofophy, 
 firft  handles  Ethicl^,  in  reference  to  par- 
 -ticular  perfons ;  and  then  he  proceeds  to 
 his  Oeconomicks,  in  reference  to  fami- 
 -lies;  and,  laftly,  to  his  Politicks,  in  refe- 
 rence to  cities  and  countries.  Of  many 
 particulars  arlfe  a  family;  of  many  fami- 
 lies is  conftituted  a  city  ;  the  fame  order 
 (hall  we  follow  in  thefe  divine  arts  of  our 
 Ethicks,  Oeconomicks,  and  Politicks,  And 
 we  ihall  firH  handle  duties  in  reference  to 
 particular  perfonJ ;  of  which  fort  are  thefe  : 
 
 1.  Self-trial.  2.  Self-denial.  3.  Expe- 
 riences. 4.  Evidences.  5.  Meditation.  6. 
 Life  of  Fait/;. 
 
 The  firft  duty  is  Self  trial :  and  for  our 
 better  direftion  in  the  exeicife  of  this  duty, 
 cbferve  we  r.  77;*?  Nature.  2.  The  Objeds. 
 3.  The  Manner.  4.  The  Time  of  it. 
 
 For  the  nature  of  it ;  Self-trial  •  is  a 
 kind  of  judiciary  proceeding,  in  which  a 
 man  keepeth  private  feflions  at  home,  paf- 
 fmg  a  fentence  on  his  thoughts,  words  and 
 actions. 
 
 Or,  for  more  diftin^l  knowledge,  two 
 forts  of  anions  are  implied  in  this  duty  of 
 trial,  viz.  fome  EJfential,  fome  Accidental. 
 
 1.  Of  the  former  fort,  or  of  Effentials, 
 are  thefe  three,  viz.  i.  Difcuifion.  2.  Ap- 
 plication.   3.  Cenfure. 
 
 I.  Difcuifion  is  a  Shifting  of  our  life  and 
 «lealings,  by  which  we  pull  things  out  of 
 the  heap,  where  before  they  lay  confufed, 
 and  unfeen,  and  by  whicli  we  fet  every  fa<ft 
 
 of  ours  in  open  view,  that  it  may  be  fcan- 
 ned,  and  feen  by  itfelf  what  it  is. 
 
 2.  Application  is  a  laying  of  thefe  a(fls, 
 thus  fearched  and  found  out,  to  the  rule 
 of  God's  law,  which  is  the  touchftone  of 
 all  our  doings,  according  to  which  God 
 will  judge  at  the  laft.day. 
 
 3.  Cenfure  is  the  judgment  that  our 
 minds  and  confciences  give  upon  our 
 thoughts,  words  and  deeds,  according  to 
 the  rule  of  the  law.  Thefe  three  laid  to- 
 gether, make  up  the  nature  of  this  work 
 of  Examination,  or  Self-trial  ;  fo  that  we 
 may  not  unfitly  defcribe  it  out  of  its  own 
 principles,  thus ; 
 
 '  Self  trial  is  a  difcuflion  of  a  man's 
 life,  that  his  thoughts,  words  and  deeds 
 may  be  feen,  and  cenfured  according  to 
 the  rule  of  God's  law.' 
 
 2.  Of  the  latter  fort,  or  of  Accidentals, 
 are  thefe  two,  viz. 
 
 The  one  going  before.  Self-trial.  The 
 other  following  after  it. 
 
 1.  That  which  goes  before  it,  isapurpofe 
 to  better  a  man's  fpiritual  eflate,  viz.  by  cor- 
 redling  what  isamifs,  and  confirming  what 
 is  right. 
 
 2.  That  which  follows  after,  is  a  prac- 
 tice of  fuch  rules  as  may  back  our  trial, 
 and  make  it  more  effeftual  to  us:  I  Ihall 
 mention  only  thefe  three  rules ; 
 
 1.  That  after  we  have  tried,  we  then 
 compare  our  prefent  with  our  former  ef- 
 tate,  and  confider  whether  we  have  increaf- 
 ed  or  decayed  in  grace. 
 
 2.  That  if  we  have  profited  in  grace,  we 
 then  confider  by  what  means  we  have  pro- 
 fited, that  fo  we  may  make  more  conitant 
 ufe  of  fuch  means ;  or,'  if  we  have  decayed 
 in  grace,  we  then  obferve  by  what  temp- 
 tations we  were  overcome,   that  fo  our 
 
 morf 
 
former  errors  may  make  us  more  wary,  and 
 more  refolute  againft  them  for  the  future. 
 
 3.  That  as  ue  meet  with  many  occafions 
 of  moment  concerning  which  we  had  a 
 purpofe  to  better  our  Tpiritual  eftate,  we 
 then  recaU  home  our  thoughts,  and  make 
 ufe  of  our  former  refolutions,  and  prac- 
 tife  what  we  did  purpofe.  Out  of  all  thefe 
 laid  together,  we  may  more  fully  defcribe 
 it  thus: 
 
 *  Self-trial  is  a  difcuffion  of  a  man's  life, 
 for  the  finding  out  the  true  eftate  of  a  man's 
 foul  towards  God,  accompanied  with  a 
 purpofe  and  praftice  of  whatfoever  upon 
 trial  (hall  appear  requifite  for  the  falvati- 
 on  and  good  of  a  man's  foul.' 
 SECT.  II. 
 Of  the  Obje^s  of  Self-trial. 
 
 THE  objeft  of  our  trial  is  either  i.  evil 
 works,  or  fin;  or^  2.  good  works  y  or 
 duties. 
 
 1.  We  muft  examine  or  try  our  lin  in 
 General  and  Special. 
 
 In  General,  whether  of  omillion  or 
 commiffion  :  For,  as  in  the  la fl:  judgment, 
 our  Lord  will  not  only  give  fentence  a- 
 gainft  murthers  and  opprelTions,  but  a- 
 gainft  vmcharitablenefs,  and  unmerciful- 
 nefs,  in  not  feeding  the  hungry,  in  not 
 lodging  the  flranger,  in  not  clothing  the 
 naked,  in  not  vifiting  the  fick;  fo  when 
 we  judge  ourfelves,  we  muft  cenfure  not  ' 
 only  our  robbing  the  poor,  but  our  not 
 relieving  the  poor  ;  not  only  our  commif- 
 ilons  of  evil,  but  our  omifTions  of  good. 
 
 2.  In  Special,  whether  of  our  calling  or 
 nature :  thefe  fms  may  breed  fpecial  dan- 
 ger, becaufe  \xq  are  ready  to  drop  into  them 
 of  our  own  difpofitions;  and  therefore,  in 
 the  daily  care  of  our  fouls,  we  had  need 
 to  try  oxufelves  concerning  thefe  fins. 
 
 2.  As  we  muft  examine  and  try  our  e- 
 vil  works,  fo  Our  good  works. 
 
 I .  Becauf^wearemany  times  deceived  with 
 fijews,  thinking  that  good  which  is  evil :  thus 
 Paul  thought  he  ftiewed  much  zeal,  when 
 h^  pufecuted  the  churches  ofChrif},  Phil,  iii, 
 
 S 
 
 SELF-^TRIAL.  151 
 
 6.  and  Micah  thought  he  highly  merited 
 
 God's  favour,  when  he  kept  a  priej}  for 
 idolatrous  ferviccy  Judg.  xvii.  13. 
 
 2.  Becaufe  in  the  very  works  which  are 
 truly  good,  we  do  many  times  intermingle 
 corruptions  of  our  own,  fometimes  evU 
 ends,  and  fometimes  evil  thoughts,  and 
 fometimes  we  perform  them  in  an  evil  man- 
 ner;  but  always  in  our  beft  devotions  there 
 are  many  imperfe61ions  and  failings.  In- 
 deed this  trial  is  a  duty  neceflary  to  all  du- 
 ties ;  if  we  believe,  we  muft  do  it  with  the 
 heart,  Rom.  x.  7.  if  we  fing  pfalms,  we 
 muft  do  it  with  the  Spirit,  i  Cor.  xiv.  15, 
 if  we  come  to  the  Lord's  Supper,  firft  Let 
 a  man  examine  himfelf  and  fo  let  him  eat, 
 I  Cor.  xi.  28.  if  we  pray,  we  muft  there^ 
 in  examine :  and  hence,  as  fome  obferve, 
 the  fame  Hebrew  word  fignifies  to  pray,  and 
 to  judge  a  man's  felf. 
 
 But  becaufe  duties  are  of  feveral  forts, 
 *  I.  hiward,  of  the  heart.     2.  Outward, 
 of  the  tongue,  and  aflions.  In  trying  thefe 
 three,  we  ftiall  inclufively  try  all  forts  of 
 duties  that  are  in  reference  to  them. 
 
 SECT.     III. 
 
 Of  the  Manner  of  trying,  ar,  examining 
 
 our  fins  in  general. 
 
 THAT  we  may  try,  or,  examine  our 
 fins  of  all  forts,  obferve  thefe  rules, 
 
 1.  Procure  we  a  catalogue  of  our  fins, 
 both  before,  and  fince  our  converfion;  and 
 to  that  purpofe,  go  we  through  the  com- 
 mandments one  by  one,  and  in  each  of 
 them  conlider  what  fins  are  condemned, 
 and  what  duties  are  enjoined  :  and  hereup- 
 on queftion  with  our  own  hearts,  *  Whe- 
 ther have  I  committed  this  or  that  fin  ?  2. 
 Whether  have  I  negle6Vcd  this  or  that  duty  •" 
 and  as  the  heart  anfwers,  be  ready  to  note 
 down  thefe  fins  whereof  we  ftand  guilty. 
 
 2.  The  fins  thus  found  out,  make  we  a 
 folemn  confeflion  to  God,  with  deep  hu- 
 miliarion  ;  let  them  be  dolorous  confcffi- 
 ons,  with  grief  and  forrow  for  fin  and  from 
 a  fight  and  lenfecf  it :  Thus  Ephraim  did, 
 and  God  was  fain  to  acknowledge  it,  J  have 
 
 i  fure- 
 
furely  heard  Ephraim  bemoan  himfelfy  Jer. 
 xxxi.  1 8.  O  the  Lord  loves  to  hear  fuch 
 bemoaning  Ephraims,  and  fuch  bemoaning 
 confeflions. 
 
 3.  The  fins  thus  confefled  and  bewailed, 
 Jet  us  judge  and  condemn  ourfelves:  this 
 is  that  duty  inftanced  in  by  the  apoftle.  If 
 we  iMOuld  judge  ourfelves,  ive  vjould  not  be 
 judged,  I  Cor.  xi.  31.  There  is  a  tribunal 
 that  we  (hould  every  one  ere<5l  within  us, 
 where  confcience  is  the  accufer,  reafon  the 
 judge,  fear  the  jaylor,  forrow  the  executi- 
 oner. 
 
 4.  After  we  have  thus  judged  ourfelves, 
 let  us  then  appeal  »  God's  throne  of  grace ; 
 Jet  us  defire  of  God  falvation  in  the  Lord 
 Jefus  Chrifl ;  let  us  cafl:  all  our  confidence 
 
 '  on  him,  who  never  fails  them  that  put 
 their  truft  in  him,  and  in  his  precious  me- 
 rits. 
 
 SECT.     IV. 
 
 Of  the  Marnier  of  trying^  or  examining 
 our  fpecial  fins . 
 
 THAT  we  may  try,  or  examine  our 
 fpecial  llns,  our  Dalilah  fins,  obferve 
 •we  thefe  rules;: 
 
 I.  Endeavour  we  to  find  out  this  fin  j 
 and  in  our  fcrutiny  we  may  difcover  it  by 
 thefe  marks: 
 
 I .  *  That  is  the  Dalilah,  which  thy  own 
 confcience  and  the  finger  of  God  in  the 
 miniflry  many  times  meets  with,  and  chief- 
 ly checks  thee  for,' 
 
 2. '  That  which  thou  art  lotheft  to  leave, 
 haft  leaft  power  to  refift,  and  which  moft 
 hinders  the  refignation  and  fubmilfion  of 
 the  foul  and  body  to  the  word  and  will  of 
 God.' 
 
 3. '  That  which  God  often  corrects  in 
 thtc,  even  in  the  interpretation  and  guil- 
 ty acknowledgment  of  thy  felf-accufing 
 heart ;  and,  if  ever  the  fvvord  of  the  Spiiit 
 fhall  cleave  it  from  thy  bofom  (which  is  in- 
 finitely to  be  defired)  it  will  coft  the  bitter- 
 til  tears,  and  decpeft  groans.' 
 
 4.  '  Thoughts,  plots,  and  projefts  about 
 
 SELF'TR  lAL, 
 
 it  (a  thoufand  to  one)  ordinarily  fnze  up- 
 on thy  heart  at  thy  very  firfl  weiring,  if 
 they  have  not  broken  thy  fleep,  and  trou- 
 bled thee  in  thy  dreams.' 
 
 2.  The  fin  once  found  out,  do  we  pur- 
 fue  it,  and  make  we  a  folemn  confefiion 
 to  God  of  it:  mourn  we  under  it,  and  de- 
 fire  we  help  from  God  for  his  mortifying 
 grace. 
 
 3.  Settle  we  in  ourfelves  a  purpofe  of 
 heart,  to  forbear  it  in  time  to  come :  in 
 undertaking  of  which  purpofe,  it  will  be 
 expedient  to  fet  ourfelves  fomc  fiiort  fpace 
 of  time,  as  for  a  day,  or  month,  <bc.  and 
 when  the  prefixed  time  is  come,  we  Ihould 
 then  queftion  ourfelves,  how  well  we  have 
 performed,  or  how,  or  wherein  we  have 
 failed  ;  and  then  begin  a  new  purpofe. 
 
 4.  Be  we  ever  jealous  of  ourfelves,  and 
 of  our  infirmity  and  pronenefs  to  this  fin. 
 Now  we  have  two  grounds  of  this  jealoufy : 
 
 1.  Left  we  be  deceived  about  it. 
 
 2.  Left  we  be  overtaken  with  it. 
 I.  We  may  be  deceived,  in  fuppofing 
 
 that  we  are  utterly  divorced,  and  quite  de- 
 livered from  this  bofom -fin,  when  it  is  no- 
 thing fo  ;  as  thus  : 
 
 1 .  We  may  change  only  in  the  outward 
 form,  and  not  in  truth  :  for  inftancc, 
 '  whereas  the  fame  fin  of  covetoufnefs  doth 
 utter  and  exprefs  itfelf  by  ufury,  fimony, 
 facrilege,  bribery,  grinding  the  faces  of  the 
 poor,  detaining  ill  gotten  goods,  without 
 reftitution  ;  we  may  perhaps  infenfibly 
 glide  out  of  one  gulf  of  gripping  cruelty 
 into  another,  or,  it  may  be,  from  one  of 
 thefe  more  notorious,  to  fome  other  Icfs 
 obferved,  and  lefs  odious  in  the  world,  and 
 yet  ftill  abide  in  the  chambers  of  death,  and 
 under  the  tyranny  of  this  reigning  fin. 
 
 2.  We  may  furceafe,  and  refrain  from 
 the  outward  grofs  atls  of  fuch  hateful  vil- 
 lainies, and  yet  our  inwards  be  ftill  defiled 
 with  infatiable  fenfual  hankerings  after 
 them  :  for  inftance,  *  whereas  the  foul  fin 
 of  uncleannefs  doth  afluate  itfelf  by  forni- 
 cation, adultery,  felf-pollulion,  immoderate 
 
 abufe 
 
SELF-TR  lAL. 
 
 abufe  of  the  marriage-bed,  fpeculative  wan- 
 tonnefs.wemay,  perhaps,  forbear  the  exter- 
 nal afts  of  uncleannefs,  and  yetly  and  lan- 
 guifh  in  the  delightful  revolvings  of  them 
 in  our  mind,  in  adulteries  of  thought. 
 
 3.  We  may  change  the  kind  of  our  bo- 
 fom-fin,  in  refpe(ft  of  the  matter,  form, 
 objeft,  every  way  ;  and  yet  upon  the  mat- 
 ter itfelf,  it  is  but  the  exchange  of  one 
 foul  fiend  for  another.  For  inftance, '  wan- 
 tonnefs  may  be  our  fweet  fm  in  youth,  and 
 worldlinefs  in  old  age ;  Hypocrify  may 
 reign  at  one  time,  apoftacy  at  another ; 
 Furious  zeal  for  one  while,  profane  irreli- 
 gioufnefs  for  another  f. 
 
 4.  We  may  for  a  time  pull  our  necks 
 out  of  this  ftrong  yoke  of  Satan  (out  of 
 a  melancholic  pang  of  flavilh  terror,  feri- 
 ous  fore-thought  of  death,  lying  everlaft- 
 ingly  in  bell)  but  becaufe  it  is  not  the 
 'work  of  the  word,  humbling  us  foundly 
 under  God's  mighty  hand,  planting  faith, 
 and  infufing  mortifying  power,  anon  will 
 this  unclean  fpirit  return,  and  rule  in  us 
 again  far  more  imperiouily  than  before. 
 I  know  it  is  not  impoflible,  but  that  a  man 
 after  his  converfion,  by  the  fudden  fur- 
 prifal  of  fome  violent  temptation,  and 
 cunning  train  of  Satan,  may  be  haled  back 
 to  commit  his  fweet  fin  again  (tho'  it  be 
 an  heavy  cafe,  and  to  be  lamented,  if  it 
 were  poilible,  with  tears  of  blood)  yet  he 
 never  doth,  nor  never  can  return  to  wal- 
 low in  it  :again,  or  to  allow  it :  Here  is 
 the  difference,  The  temporary  man,  after 
 his  former  inforced  forbearance,  engulphs 
 himfelf  again  with  more  greedinefs  into 
 the  fenfuality  and  pleafures  ofhisbofom- 
 fin,  he  lies  in  it,  and  delights  in  it,  and 
 hardens  himfelf  more  oblTinately  in  it  : 
 But  the  found  convert,  after  a  relapfe,  his 
 heart  bleeds  afrefh  with  extraordinary  bit- 
 ternefs,  and  he  cries  more  mightily  to  God 
 
 ^33 
 
 for  the  return  of  his  pleafed  countenance, 
 and  he  prays,  and  fortifies  the  breach  with 
 flronger  refolution,  and  more  invincible 
 watchfulnefs  againft  future  afTaults.  Ob- 
 ferve  then,  if  our  change  be  but  formal, 
 outward,  miftaken,  temporary,  we  are 
 ur.erly  deceived,  and  therefore  we  had 
 need  to  be  jealous  of  ourfelves. 
 
 2.  We  may  be  overtaken  with  this  fin, 
 before  we  be  aware  ;  our  nature  is  very  apt 
 to  take  fire,  our  corrupt  heart  is  like  tin- 
 der, or  gun-powder  :  This  fin  is  called, 
 Peccatum  in  deliciis,  *  Our  darling  plea- 
 fure,  our  minion  delight ;'  it  is  ever  ready 
 at  every  turn  to  allure  us,  tempt  us, 
 perfuade  us  ;  and  the  foul,  by  a  fecret  fen- 
 fual  inclination,  is  apt  to  follow  it,  to  feed 
 upon  it  with  much  aiieftionate  fweetnefs  : 
 It  may  be,  we  have  fometimes  given  it  a 
 death's  wound,  by  the  power  of  his  might 
 who  is  our  /ill  in  All,  and  yet,  as  it  is  faid 
 of  the  firft  beafl,  this  deadly  wound  is 
 ready  to  be  healed  again.  Rev.  xiii.  12.  it 
 is  an  Hydra  with  many  heads,  and  if  we  be 
 not  fiill  hacking  and  hewing,  it  will  revive 
 and  recolle(51:  flrength,  and  at  laft  rage 
 more  than  before  ;  and  therefore  what 
 need  have  we  to  this  holy  jealoufie  ! 
 
 5.  Above  all,  without  which,  all  the  refl 
 are  nothing,  believe  we  the  promifes  of 
 pardon,  and  of  fanflification.  The  pro- 
 mifes of  the  firfl  fort,  I  fpoke  to  in  our 
 watchfulnefs  over  this  fin,  and  therefore 
 now  I  fliall  fpeak  of  the  latter.  The  Lord 
 hath  promifed  to  deliver  us  from  all  our 
 enemies,  that  xue  may  ferve  him  in  right e- 
 oufnefs  and  halinefs  all  the  days  of  our  life, 
 Luke  i.  72,  74,  7$.  The  Lord  hath/ro^ 
 mifed  to  write  his  law  in  our  hearts,  Heb. 
 X.  16.  and  that  can  never  be,  except  he 
 obliterate  all  the  old  writing  :  Now 
 then  believe  thefe  promifes,  and  prefs  the 
 Lord  with  them,  or  we  Ihall  never  be  able 
 
 f  Proud  of  an  eaCy  conqucft  all  along, 
 Sbe  but  removes  weak  pafltsns  for  the  Qrong. 
 
 So,  when  foiall  humours  gathcc  to  a  gout, 
 'I  he  doCttix  fincies  he  ha  driv'n  them  oat. 
 
 Pope.. 
 to 
 
»34 
 
 SE  L  F-7 
 
 *o  outwreftle  our  lufts.  What  tho'  we 
 find  out  our  fwcet  fins,  confefs  them,  re- 
 folve  againfl  them,  be  jealous  over  them  ? 
 unlefs  we  go  to  God  and  Chrifb  in  the  pro- 
 mifes  for  Orength,  we  fliall  ly  down  in 
 forrow.  Could  we  of  ourfelves  fubdue  our 
 corruptions,  God  would  not  take  this  upon 
 him,  *  to  giveus  new  hearts, and  new  fpirits, 
 to  fan£lifyus,  to  make  us  new  creatures, to 
 crucify  the  flefh,  to  weaken  the  dominion 
 of  fin  :'  Alas!  he  knows  our  weakncfs,  and 
 he  knows  all  is  in  his  own  power  ;  and 
 therefore,  if  we  would  mortify  thefe  lufls, 
 we  muft  go  to  him,  and  befeech  him  to 
 do  it.  When  a  man  is  once  in  Chrift,  he 
 lives  by  a  principla^without  himfelf;  I  live 
 
 '  by  the  faith  of  the  Son  ofCod^  faith  Paul, 
 -ivho   loved  7ne,  and  gave  himfelf  for  me, 
 
 •  Gal,  ii.  20.  If  we  aflc,  Why  will  the  Lord 
 have  ourflrength  out  of  ourfelves  ?  Why 
 may  not  a  man  have  fufficient  habitual 
 ftrength  in  himfelf,  by  which  he  may  be 
 able  to  outwreflle  lufls,  and  overcome 
 temptations  ?  The  reafon  is,  '  Becaufe  no 
 fle(h  (hall  rejoice  in  itfelf,  and  therefore 
 Chrift  is  made  fanftification  unto  us  :'  O  let 
 \isr  believe  thefe  promifes,  and  have  con- 
 tinual dependance  on  the  Lord  Jefus 
 Chrift. 
 
 SECT.     V. 
 Of  the  manner  of  trying  ^  or  examining  our 
 Hearts. 
 
 THAT  we  may  rightly  try,  or  ex- 
 amine our  hearts,  obferve  we  thefe 
 rules. 
 
 I.  Ufe  we  retirednefs  when  we  fall  on 
 this  work  :  To  this  purpofe,  faith  the 
 Pfalmift,  Commune  with  your  oivn  hearts, 
 upon  your  beds,  and  be  JHII :  Pfal.  iv.  4. 
 When  we  get  alone  purpofely  tolludy  our 
 hearts,  our  hearts  will  then  come  to  us, 
 they  will  be  more  apt  to  difcourfe  with  us 
 privately  than  in  n  croud  ;  and  therefore 
 fct  we  fomc  time  apart  out  of  our  public 
 or  particular  occafions  to  deal  with  our 
 hearts,  as  V)7i\\^ ^  ivho  after  the  public  bu fi- 
 ne fs  ivas  done,  returned  home  to  vifit,  and 
 
 R  lAL,  _ 
 
 to  blefs  his  own  houfe%  2  Sam.  vl.  20. 
 
 2.  Try  what  thoughts  are  within,  and 
 which  way  runs  the  flream  of  our 
 thoughts:  thehcart  isanhoufe  of  common 
 refort,  into  which  multitudes  of  thoughts, 
 like  fo  many  guefts  enter,  and  have  free  and 
 open  accefs  ;  only,  if  it  be  fandlified,  it 
 ordinarily  difiils  holy,  fweet  and  ufeful 
 meditatons,  out  of  all  objefts :  as  the  bee 
 fucks  honey  out  of  every  flower,  and  a 
 good  ftomach  fucks  fwcet  and  wholfome 
 nourishment  out  of  what  it  takes  to  it- 
 felf ;  fo  doth  a  holy  heart  (fo  far  as  fan6li- 
 fied)  convert  and  digeft  all  into  fpiritual 
 and  ufeful  thoughts  :  But  on  the  contrary, 
 if  it  be  wicked,  then  a  world  of  vain,  light, 
 wanton,  profane  and  diffolute  thoughts 
 lodge  there,  and  defile  thofe  rooms  they 
 lodge  in  ;  which  made  the  Lord  fay  to  Je- 
 r\i^3\em,0  Jerufalem,ivafh  thine  heart  from 
 ivickednefs,  that  thou  mayefl  he  faved  : 
 Hoxv  long  fiall  thy  vain  thoughts  lodge 
 within  thee?  Jer.  iv.  14. 
 
 3.  If  upon  trial  we  find  a  lothnefs  to  en- 
 tertain holy  thoughts,  and  unfteadinefs  in 
 them,  a  mifplacing  of  them  (which  diforder 
 is  a  vanity  and  fin,  be  the  thought  material- 
 ly never  fo  good)  or,  if  we  find  in  us  many 
 times  a  taking  thought  to  fulfill  the  lujls  of 
 the  fit [h J  Rom.  xiii.  14.  a  reprefenting, 
 or  acting  over  fin  in  our  thoughts  (O 
 how  much  of  that  precious  fand  of  our 
 thoughts  run  out  this  way  !)  then  let  us 
 humble  ourfelves  for  them  ;  and  thus  A- 
 gur  teacheth.  If  thou  haft  done  foolifl^ly  in 
 lifting  up  thyjelf  or  if  thou  haft  thought  e- 
 vil,  lay  thine  hand  upon  thine  mouth  ;  /.  e. 
 be  humbled,  be  afliamed  of  thefe  thoughts. 
 
 4.  After  humiliation,  we  muft  pro- 
 ceed to  judgment  :  And  to  that  end,  con- 
 fider  what  will  be  the  fubjefl  of  that  great 
 inqueft  at  the  laft  day  ?  The  apoftle  an- 
 fwers,  the  ccunfels  of  the  heart,  iCor. 
 iv.  5.  And  who  will  be  the  executioner?  e- 
 ven  thoughtsaccufing.>  O  then  let  us  prevent 
 this  doom,  and  this  execution,  by  our  own 
 judgment  and  felf  condemnation  ;  let  us 
 
 fen- 
 
fentence  our  hearts,  and  whip  out  our  evil 
 thoughts,  and  give  them  their  pafs. 
 
 5.  Let  us  watch  over,  and  obferve  our 
 hearts  ever  after.  Thoughts  will  be  croud- 
 ing  in,  when  we  have  done  all  we  can, 
 yet  let  them  know,  that  they  pad  not  un- 
 feen:  Where  (lri(ft  watch  and  ward  is  kept, 
 where  magiftrates,  and  marfhals,  and  con- 
 ftables  are  diligent  to  examine  vagrant  per- 
 fons,  you  fhall  have  few  of  them  there  : 
 The  reafon  that  fuch  fwarms  of  vagrant 
 thoughts  make  their  rendevouz,  and  pafs 
 iji  our  hearts,  is,  Becaufe  there  is  noflrift 
 watch  kept,  we  obferve  not  our  hearts, 
 with  alt  diligence. 
 
 6.  Set  our  thoughts  in  order  every 
 morning,  Arengthen  and  perfume  our 
 fpirits  with  fome  gracious  meditations  on 
 God's  holinefs,  majerty,  omniprefence, 
 omnifcience  :  My  foul  waiteih  for  the  Lord 
 (faid  David)  more  than  they  that  ivatch 
 for  the  morning,  Pfal.  cxxx.  6.  Obferve 
 it,  if  you  pleafe,  when  we  firfl  open  our 
 eyes,  there  ftand  many  fuirors  attending 
 on  us  tofpeak  with  our  thoughts,  even  as 
 Clients  at  Lawyers  doors ;  but  fpeak  we 
 firft  with  our  God,  and  he  will  fay  fome- 
 thing  to  our  hearts,  and  fettle  them  all 
 the  day  after. 
 
 7.  Now  and  then  propofe  we  to  our 
 hearts  thefe  two  queftions  :  i .  Heart,  how 
 doft  thou  ?  a  few  words,  but  a  very  ferious 
 queftion  :  You  know,  this  is  the  firft 
 queftion,  and  the  firft  falute  that  we  ufe 
 to  one  another,  How  do  you,  fir  ?  I  would 
 to  God  we  would  fomeiimes  thus  fpeak 
 to  our  hearts,  '  Heart,  how  deft  thou  ? 
 how  is  it  with  thee  for  thy  Ipiritual  eftate? 
 
 SELF-TRIAL,  155 
 
 and  me  ?'  as  that  dying  Roman  once  faid 
 Animula,  vagula,  blandulay  <^c.  '  Poor, 
 wretched,  miferable  foul,  whither  art 
 thou  and  I  going,  and  what  will  become 
 of  thee,  when  thou  and  I  fhall  part?' 
 This  very  thing  doth  Mofes  propofe  to 
 Ifrael,  though  in  other  terms,  0  that  they 
 would  confider  their  latter  ends  !  Deut, 
 xxxii.  29.  And  O  that  we  would  propofe 
 this  queftion  conftantly  to  our  hearts  to 
 confider  and  debate  upon  !  Commune  with 
 your  own  hearts,  faid  David,  Pfal.  iv.  4. 
 q.  d.  debate  the  matter  betwixt  you  and 
 your  own  hearts  to  the  very  utmofl :  Let 
 your  hearts  be  fo  put  to  it  in  communing 
 with  them,  as  that  they  may  fpeak  their 
 very  bottom.  Commune,']  or,  hold  a  feri- 
 ous communication,  and  clear  intelligence 
 and  acquaintance  with  your  own  hearts  : 
 It  was  the  confeflion  of  a  Divine,  fenfible 
 of  j?is  negleft,  and  efpecially  of  the  diffi- 
 culty of  this  duty,  *  *  I  have  lived  (faith 
 he)  forty  years,  and  fomewhat  more,  and 
 carried  my  heart  in  my  bofom  all  this  while, 
 and  yet  my  heart  and  I  areas  great  ftran- 
 gers,  and  as  utterly  unacquainted,  as  if 
 we  had  never  come  near  one  another  : — 
 Nay  I  know  not  my  heart,  I  have  forgot- 
 ten my  heart  ;  Ah  my  bowels,  my  bowels  ! 
 that  I  could  be  grieved  at  the  very  heart, 
 that  my  poor  heart  and  I  have  been  fo  unac- 
 quainted!' We  are  fallen  into  an  Athenian 
 age,  fpending  our  time  in  nothing  more 
 than  in  telling  or  hearing  news,  AiSs  xvii. 
 21.  *  How  go  things  here  ?  How  there  ? 
 How  in  one  place  ?  How  in  another  ?'  But 
 who  is  there  that  is  inquifitive,  *  How  are 
 things  with  my  poor  heart  ?'  Weigh  but 
 in  the  ballance  of  a  ferious  confideration^ 
 
 2.  Heart,  What  wilt  thou  do  ?  or.  Heart, 
 
 what  doft  thou  think  will  become  of  thee    what  time  we  have  fpent  in  this  duty,  and 
 
 •  Mr  Lighfoot  in  his  fermoa  b:tore  thejHoufc  of  Commons  on  Pfal.'iv.^.  "Where  obferve  that  I  (et  rot 
 the  author  here  under  the  confcdion  of  a  wilful  nejleft  of  that  main  duty  till  that  veiy  time  that  he  wDScxhcir- 
 it)g,  oti  ers  to  it ;  1  rather  look  upon  ir  as  1  is  daily  confelTion,  both  bcft  re  and  fincc  :  W  iiich  argues  not  an  impi- 
 ous, voluntary,  wilful  neglcfl  ;  butrathtra  fender,  bimblc,  watchful,  left,  and  fciifible  (pit  it,  truly  Iccfibic  of  that 
 noglc^  wbich  i$  infirmity,    Jfaac  ^4mirofe, 
 
 what 
 
13^  SELF 
 
 what  time  otherwife  ?  and  for  many  fcores 
 and  hundreds  of  hours  or  days  that  M'e  owe 
 to  our  hearts  in  this  duty;  can  we  write 
 iifty  ?  or  where  there  (hould  have  been 
 fifty  yeffels  full  of  this  duty,  can  we 
 find  twenty,  or  ten?  O  the  days,  months, 
 years  we  beAow  upon  fin,  vanity,  the  af- 
 fairs of  this  world,  whiles  we  afford  not  a 
 minute  in  convcrfe  with  our  own  hearts, 
 concerning  their  cafe. 
 
 SECT.     VI. 
 
 Of  the  manner  of  trying^  or  examining  our 
 
 Tongues, 
 
 THAT  we  may  rightly  try,  or  exa- 
 mine our  Tongues,  obferve  we  thefe 
 rules : 
 
 I.  Search  w^e  into  our  difpofitions,  whe- 
 ther we  are  men  of  few  words,  or  given  to 
 much  fpeaking  ?  The  tongue  may  offend 
 both  ways,  but  efpecially  if  we  are  wordy. 
 
 2..Perufe  with  a  broken  heart  and  bleed- 
 ing 2ffe6\ions,  the  many  kinds  of  thofe 
 fins  of  the  tongue,  whereof  (no  doubt  at 
 one  time  or  other)  we  have  been  deeply 
 .guilty.  Some  number  them  in  thirty  par- 
 ticulars; 35  'Blafphemy,  murmuring,  de- 
 fence of  fin,  fwearing,  forfwearing,  lying, 
 equivocating,  flandering,  flattering,  cur- 
 fing,  railing,  brawling,  fcoffing,  giving  ill 
 counfel,  fowing  feeds  of  difcord  amongfl: 
 neighbours,  double-tonguednefs,  boafiing, 
 difcovering  of  fecrets,  hafiy  or  indifcreet 
 threatening,  rafii  promifes  and  vows,  idle 
 words,  loquacity  or  immoderate  talkative- 
 nefs,  filthy  talking,  fcurrility  or  foolifh 
 jcfling,  tale-telling,  raifing  of  rumours, 
 finful  filence,  rafli  cenfuring,  malicious  in- 
 forming, whifpering.' 
 
 3.  Confidcr  we  the  laft  judgment,  when 
 men  fliall  give  acccioit  for  every  idle  u-ord; 
 for  by  cur  words  ive  niuft  be  juftifiedy 
 and  by  our  words  ive  mufl  be  condemned^ 
 Matth.  xii.  36,  37.  Will  it  not  be  a  fear- 
 ful bill,  wherein  muft  be  written  every 
 word  that  we  fpoke  all  our  life  long?  O 
 let  us  tremble  to  think  of  it,  and  judge  and 
 condemn  ourfelves,  and  feal  up  our  lips 
 
 JTRl^L, 
 
 with  amazement,as  if  we  were  Aruck  dumb. 
 
 4.  Let  us  ever  after  fet  a  watch  at  the 
 door  of  our  lips:  I  faid,  I  -will  take  heed 
 to  my  ways,  that  I  fin  not  with  my  tongue; 
 1  will  keep  my  mouth  with  a  bridle^  Pfal. 
 xxxix.  2.  It  is  ftoried,  that  when  this  verfe 
 was  read,  or  leflured  upon  to  a  religious 
 perfon,  he  cried  out,  *  Stay  there,  and  I 
 will  hear  the  reft  when  I  have  learned  that 
 vcrfe,'  [Tripart.  lib.  cap.  i.]  A  long  time 
 after,  being  demanded.  Why  he  returned 
 not  to  his  old  mafler,  he  anfwered,  that 
 '  as  yet  he  was  not  perfeft  in  his  firft  \ti- 
 fon :'  and  hence  the  apoftle  could  fay,  If 
 any  man  offend  not  in  word,  the  fame  is.  a 
 perfe6i  man,  and  able  alfo  to  bridle  the 
 whole  body.  Jam.  iii.  2.  It  is  an  hard  work 
 to  bridle  the  tongue,  and  therefore  we  had 
 need  to  watch  over  it. 
 
 5.  Pray  we  the  Lord  for  the  guidance 
 of  his  Spirit  in  the  right  governing  of  our 
 tongue  ;  77;!?  preparations  of  the  heart  in 
 man,  and  the  anfwer  of  the  tongue  is  from 
 the  Lord,  Prov.  xvi.  i .  and  therefore  pray- 
 ed David,  Set  a  watch,  0  Lord,  before  my 
 mouth,  keep  the  door  of  my  lips,  Pfa.  cxli. 
 3.  O  the  tongue  is  a  fire,  a  world  of  ini' 
 quity,  Jam.  iii.  6.  as  the  fire  flies  about, 
 fo  the  tongue  is  faid  to  have  wings ;  as  the 
 fire  aflimulates,  and  turns  every  thing  into 
 its  own  nature,  fo  the  tongue  aflimulates 
 the  hearts  of  men  to  whom  it  fpeaks ;  we 
 had  need  therefore  to  pray,  that  God 
 would  order  this  fire  in  our  mouths,  left 
 we  kindle  fuch  a  fire  in  thebreafts  of  others 
 as  we  ftiall  never  live  to  quench  again,  and 
 fo  kindle  the  fire  of  God's  wrath,  which 
 fliall  fmoke  to  our  dcftrudtion. 
 
 SECT.     VII. 
 
 Of  the  manner  of  tryingy  or  examining  our 
 
 ASiions. 
 
 THAT  we  may  rightly  try,  or  exa- 
 mine our  anions  (I  mean  fuch  ac- 
 tions as  are  matters  and  concernments 
 of  the  foul,  whether  the  work  of  faving 
 grace,  or   the   individual  companions  of 
 
 this 
 
this  faving  work,  as  duties  and  graces)  ob- 
 ferve  we  thefe  rules  : 
 
 I.  For  the  work  of  faving  grace  or  con- 
 veriion,  try,  (r.)  Whether  ever  our  fouls 
 were  wounded  by  a  clear  difcovery  and 
 wide  opening  of  our  many  ulcerous  fecret 
 corruptions?  Whether  ever  they  were  af- 
 fected and  prefTed  with  a  through  fenfe  and 
 feeling  of  the  fierce  wrath  of  God,  ready 
 to  break  into  unquenchable  flaines  of  ven- 
 geance againll  us  ? 
 
 (2.)  Whether,  after  thefe  bruifingsand 
 breakings,  our  fouls  ever  caft  their  eyes  up- 
 on that  infinite  fea  of  God's  mercy,  glo- 
 rioufly  flreaming  thro'  the  infinite  bleed- 
 ing wounds  of  Jefus  ChriH:  upon  every 
 truly  broken,  contrite  and  wounded  heart  ? 
 "Whether  ever  they  fettled  and  fafiened 
 their  fight  ftedfafily  upon  their  bleffed  Re- 
 deemer, as  he  was  hanging  on  the  crofs, 
 ftruggling  with  his  Father's  wrath  for  our 
 (ins,  and  crying  out  at  lafi,    //  is  finijhed. 
 
 (3.)  Whether,  after  this  fight,  and  confi- 
 deration  of  the  work  ofour  redemption,our 
 fouls  ever  hungered  and  thirfi^ed  after  the 
 precious  blood  of  the  Lord  Jefus,  far  more 
 greedily,  and  infatiably,  than  ever  the  pan- 
 ting hart  thirfied  after  the  rivers  of  water? 
 Whether  ever  with  firong  cries,  prayers, 
 groans  and  fighs,  they  threw  themfelves 
 with  fome  comfort  and  confidence  into  the 
 bleeding  and  bleffed  bofom  of  our  dear 
 Redeemer,  and  there  hid  themfelves  fweet- 
 ly  and  deeply  in  his  facred  wounds,  and 
 goared  fide,  from  the  eager  purfuit  of  the 
 wounding  law,  the  rage  of  Satan,  and 
 ftingings  of  their  own  confciences  ? 
 
 (4.)  Whether  after  this  fafi;  hold  upon 
 the  paflion  and  merits  of  Chrifi,  our  fouls 
 ever  received  this  comfortable  news,  *  That 
 we  were  pardoned,  juflified,  intitledby  the 
 covenant  of  grace,  unto  a  crown  of  im- 
 mortaUty,  and  endlefs  joys  in  the  heavens  V 
 Whether  this  ever  melted  us  into  an  e- 
 vangelical  repentance,  *  to  bewail  heartily 
 all  our  fins,  and  former  wretchednefs  of 
 life,  for  having  fo  vilely  and  rebellioufly 
 
 SELF-TRIAL,  j^y 
 
 grieved  and  offended  fo  gracious  and  lov- 
 ing a  Father  ?' 
 
 (5.)  Whether,  after  thefe  comforts  and 
 forrows,  our  fouls  ever  refolutely  aban- 
 doned the  practice  of  every  grofs  fin,  and 
 threw  out  of  their  afteftions  the  liking  and 
 allowance  of  every  the  leafl  infirmity  ? 
 Whether  we  have  ever  fince  fettled  our 
 felves  to  holinefs  of  life,  univerfal  obedi- 
 ence to  all  God's  commandments,  though 
 not  in  perfeftion  and  height  of  degree,  yet 
 in  truth  and  fincerity  of  heart. 
 
 It  may  be  every  foul,  truly  converted, 
 cannot  fpeak  affirmatively  to  every  of  thefe 
 queries  in  intention,  or  height  of  meafure, 
 tho'  for  the  fubfiancethey  can  ;  and  if  fo, 
 we  may  conclude,  there  is  '  the  work  of 
 faving  grace.' 
 
 For  the  individual  companions  of  this 
 faving  work,  as  Duties  and  Graces. 
 
 J.  For  duties,  try,  i.  How  we  manage 
 them  before,  in,  and  after  the  work  ?  Of 
 this  we  fliall  inform  more  particularly  in 
 moA  of  the  duties,  as  we  handle  them  in 
 order.  2.  What  fenfible  and  quickening 
 communion  we  have  with  Chrift  in  our 
 duties  ?  This  is  the  main  bufinefs  andend 
 of  all  the  ordinances  of  Chrifi:.  It  is  or- 
 dinary with  us  to  terminate  our  devotions 
 with  a  circular  courfe  of  praying  morning 
 and  evening,  or  of  coming  to  church  eve- 
 ry Lord's  day;  we  look  no  further,  but 
 only  to  the  exercife  of  the  body,  we  fee 
 not  any  thing  of  the  power  of  Chrifi:  (hin- 
 ing  out  in  firength  in  thefe  duties:  and 
 therefore  try  we  particularly, 
 
 1 .  '  Whether  we  have,  in  the  ufe  of  any 
 divine  ordinance,  an  intimate,  tender  and 
 effeftualprefence  of  Chrifi:  himfelfwith  us?' 
 
 2.  *  Whether  we  have  a  conftant  influ- 
 ence, a  quickening  power  of  fpiritual  re- 
 frefiiing,  a  fenfible  fpiritual  taile  of  divine 
 love,  or  of  God  himfelf  by  this  prefence 
 of  Chrift  ?'  In  right  performance  of  duties, 
 we  come  to  have  fuller  union  with  Chrifi-, 
 and  by  this  coming  to  him,  we  come  to 
 and  fee  the  Father  by  him  ;  and  hence  iol- 
 T"  lows 
 
138  SELF^rRlAL. 
 
 lows  by  this  prefence  of  Chrift,thefe  three    Pfal.  Ixxvii.  6.  And  thus  he  bids  us,  Com- 
 
 things,  I.  Peace  with,  and  a  fpiritual  joy 
 in  God.  2.  A  ftrength  communicated  to 
 walk  with  Chrift,  and  in  his  power  with 
 God.  3.  A  fealed  aflurance  of  eternal  com- 
 munion with  God  in  glory. 
 
 2.  For  Graces,  examine,  (i.)  The  truth 
 of  our  graces.  (2.)  The  growth  of  our 
 graces.  (3.)  The  wants  of  our  graces:  all 
 which  we  ihall  difcufsat  large  in  the  Sacra- 
 ment of  the  Lord's  fupper. 
 
 SECT.    vnr. 
 
 Of  the  ti?ne  of  our  Self-trial. 
 
 THE  fcriptures  have  determined  no 
 fct  time,  jjif  t  fome  rules  there  are, 
 partly  in  fcripture,  and  partly  prefcribed 
 by  holy  men,  which  we  may  make  ufe  of, 
 as  thus. 
 
 1.  There  is  no  danger  of  furfeiting  up- 
 on too  much ;  the  ofrencr  we  reckon  with 
 our  fouls,  the  fewer  things  we  Hiall  have 
 to  reckon  for  every  time;  and  the  fewer 
 things  there  be,  the  more  readily  will  they 
 be  called  to  mind,  and  more  exa(5Vly  be 
 fcanned  :  this  made  Bernard  fay  of  this 
 work,  *  If  we  will  do  it  as  often  as  we 
 need,  we  mufl:  do  it  always.'  {Serm.  48.) 
 
 2.  The  time  that  learned  and  devout 
 mencommend  to  us,  is  once  every  day : 
 So  *  Chryfoflom,  Let  this  account  be  kept 
 every  day;  have  a  little  book  in  thy  con- 
 fcience,  and  write  therein  thy  daily  tranf- 
 grcflions;  and  when  thou  layeft  thee  down 
 on  thy  bed,  then  bring  forth  thy  book,  and 
 take  an  account  of  thy  fins.'  {Ex.  c«Pf.  4.) 
 
 3.  The  time  that  efpecially  fcripture 
 holds  forth  to  us,  is  at  evening  or  at  night : 
 /  cali  to  reniembra7ice,  faid  David,  myfong 
 in  the  night ;  I  commune  with  my  own 
 heart,  and  my  fpirit  made  diligent  fearch. 
 
 mune  with  your  own  heart  upon  your  bed, 
 and  be  fill,  Pf.  iv.  4.  Upon  which  words 
 fays  Chryfoflom,  *  What  means  this  that 
 he  faith,  Commune  with  your  own  hearts 
 upon  your  beds  ?  q.  d.  after  fupper,  when 
 you  lie  down,  and  are  ready  to  lleep,  and 
 have  great  quietnefs  and  filence,  without 
 prefence  or  difturbance  of  any,  then  ereiTt 
 a  tribunal  for  your  own  confciences.'  f 
 
 4.  Other  times  may  be  as  occafion  re- 
 quires :  when  the  church  of  Ifrael  was  in 
 diflrefe,  and  fighed  to  God,  then  they  en- 
 couraged each  other.  Let  usfearch  and  try 
 our  ways,  and  turn  again  to  the  Lord, 
 Lam.  iii.  40.  When  Chriftians  purpofe  to 
 receive  the  Lord's  fupper,  then.  Let  a  man 
 examine  himfelf,  and  Jo  let  him  eat,  \  Cor, 
 xi.  28.  When  we  obferve  days  of  faft  for 
 humiliation  of  our  fouls ;  or  when  we  ob- 
 ferve a  (abbath  of  feafts,  or  efpecially  when 
 we  are  cart  down  upon  our  lick-beds,  and 
 in  expt£lation  of  our  diflblution,  then  'tis 
 time  to  examine,  and  to  judge  ourfelves, 
 that  we  be  not  judged,   i  Cor.  xi.  31. 
 
 5.  Befides  thofe  daily  and  cafual  times, 
 it  is  convenient  alfo,  after  fome  good  fpace 
 of  time,  to  try  our  felves  over  again,  ex. 
 gr.  After  a  month  or  a  year,  to  confider 
 our  felves  for  the  month  or  year  part,  that 
 we  may  fee  how  we  have  profited  or  decay- 
 ed for  that  fpace  of  time  ;  for  as  our  mem- 
 bers grow,  and  our  fliape  every  day  chang- 
 eth,andour  black  hairs  turn  gray,  while  we 
 perceive  it  not,  yet  after  fome  fpace  of 
 time,  we  may  eafily  difcern  ;  fo  it  is  in  our 
 fouls,  befides  the  manifeft  changes  which 
 fometimes  appear  at  the  inftant,  there  are 
 certain  infenfiblealterations,  which  are  not 
 to  be  difcerned,   but  after  fome  continu. 
 
 \  Let  not  the  Uciling  GoJ  of  lleep  furprizc, 
 "tJor  creep  in  flumbers  on  tliy  weary  eyes, 
 K'C  ev'iy  a^tiun  of  the  foimcr  day 
 t)'.ri£lly  tliou  doll  and  rigliteoudy  furvey, 
 Witli  rev'ientc  at  tl»y  own  tribunal  (landj 
 And  anfwcr  jullly  to  thy  own  demand. 
 Wlicrc  have  I  been?  in  what  have  I  tranfgrefsM  ? 
 Wlmt  good  or  ill  lias  this  day's  life  exprcfsM? 
 
 I  Where  have  I  fail'd  in  what  I  ought  to  do  ? 
 
 In  what  to  God,   to  man,  or  to  myfcif,  I  owe? 
 
 Inquire  fevere  what-c'cr  from  firft  to  laft, 
 I  From  morning's  dawn  'till  ev'ning's  gloom,  has  pad. 
 
 If  evil  were  thy  deeds,  rejJtnt  and  mourn, 
 
 And  let  thy  foul  with  ftrong  remorfc  be  torn. 
 I  If  good,   the  good  with  peace  of  mtnd  repay,  •\ 
 
 I  And  to  thy  fccret  filf  with  plcafurc  fay,  > 
 
 I  Rejoice,  my  heart,  for  all  went  well  to-day.     T>vth.    J 
 
 Tyth. 
 
 ance 
 
ance  of  time:  and  for  re(rtifyingbfthere, It 
 is  neceflary  to  take  a  more  general  view  of 
 our  fouls,  in  a  monthly  or  yearly  trial  ; 
 by  this  means  we  (hall  fee  wherein  we  are 
 better  or  worfe,  how  our  zeal  is  increafed 
 or  decreafed  ;  if  we  are  bettered  fince  our 
 laft  general  account,  we  ftiall  have  occafi- 
 on  to  praife  God  ;  if  otherwife,  we  mufl: 
 therefore  be  humbled,  and  blow  the  coals 
 of  zeal,  and  ftir  up  the  grace  of  God  in  us, 
 that  we  may  flrengthen  the  things  which 
 remain,  and  are  ready  to  die,  Rev.  iii.  2. 
 
 To  this  purpofe  we  read  of  many  an- 
 cients that  were  accuftomed  to  keep  diaries 
 or  day-books  of  their  a6lions,  and  out  of 
 them  to  take  an  account  of  their  lives : 
 Such  a  regifter  (of  God's  dealings  towards 
 him,  and  of  his  dealings  towards  God  in 
 main  things)  the  Lord  put  into  a  poor 
 creature's  heart  to  keep  in  the  year  i  641. 
 ever  fince  which  time  he  hath  continued  it, 
 and  once  a  year  purpofes,  by  God's  grace, 
 to  examine  himfelf  by  it.  The  ufe  and  end 
 of  it  is  this  ; 
 
 1.  '  Hereby  he  obferves  fomething  of 
 God  to  his  foul,  and  of  his  foultoGod.  2. 
 Upon  occafion  he  pours  out  his  foul  to 
 God  in  prayer  accordingly,  and  either  is 
 humbled  or  thankful.  3.  He  confiders 
 how  it  is  with  him  in  refpeft  of  time  paft, 
 and  if  he  hath  profited  in  grace,  to  find 
 out  the  means  whereby  he  hath  profited, 
 that  he  may  make  more  conltant  ufe  of 
 Inch  means :  or  wherein  he  hath  decayed, 
 to  oblerve  by  what  temptation  he  was  o- 
 vercome,  that  his  former  errors  may  make 
 him  more  wary  for  the  future,' 
 
 Befides  many  other  ufes,  as  of  his  own 
 experience  and  evidences,which  he  may,  by 
 the  Lord's  help,  gather  out  of  this  diary. 
 
 SECT.     IX. 
 
 The  daily  regifter  of  a  weak  unworthy  Ser- 
 
 vant  of  Chrijl  for  fome  Tears. 
 
 T  may  be  expected,  that  I  give  fome 
 example  hereof,  wherein  if  I  might  any 
 way  advance  Chrift  or  benefit  his  church, 
 though  I  lay  in  the  duft,  I  fnould  willingly 
 
 T 
 
 SELF^TRIAL,  139 
 
 publidi  and  fubfcribe  the  dally  regiAer  of 
 
 a  poor  unworthy  fervant  of  Chrift,  indeed 
 one  of  the  meaneft  of  his  Mafter's  family, 
 for  fome  fpace  of  time  :  As  thus, 
 
 1651.  M.^r  13.  I  retired  myfelftoa 
 folitary  and  filent  place  to  pradlife,  efpe- 
 cially  the  fecret  duties  of  a  ChrilHan  :  my 
 ground  is  that  of  Cant.  vii.  ii,  12.  Come 
 my  beloved,  let  us  go  forth  into  the  fields, 
 etc.  there  will  I  give  thee  my  loves.  '  The 
 bridegroom  of  our  fouls,  faid  Bernard,  is 
 badiful,  and    more  frequently'  vifits    his 
 
 bride  in  the  folitary  places.' MAY  14. 
 
 In  a  pleafant  wood,  and  fweet  walks  in  it, 
 the  Lord  moved  and  enabled  me  to  begin 
 the  exercife  of  fecret  duties  :  and  after  the 
 prolegomena,  or  duties  in  general,  I  fell 
 on  that  duty  of  Watchfulnefs;  The  Lord 
 then  gave  me  to  obferve  my  former  ne- 
 gligence, and  to  make  fome  refolutions. 
 I  found  the  Lord  fweet  to  me  in  the  con- 
 
 clufion  of  the  duty  ;    Allelujah. AI /IT 
 
 15.  I  fell  on  the  duty  of  Self  trial,  and  in 
 the  morning  confeffed  my  fins  before  and 
 fince  converfion,  wherein  the  Lord  fweetly 
 melted  my  heart.  In  the  evening  I  per- 
 ufed  my  diary  for  the  laft  year,  whereia 
 many  pafiages   of  mercies  from  God,  and 
 
 troubles  for  fin,  6(?. MAT  16.  In  the 
 
 morning  I  went  through  the  duty  of  Ex- 
 periences, and  felt  fome  ftirrings  of  God's 
 Spirit  in  my  foul.  In  the  evening  I  fell  on 
 the  duty  of  Evidences,  when  I  a^ed  faith, 
 and   found  my  evidences  clear.    Oh  how 
 
 fweet  was  my  God  ! MAT  ij .    This 
 
 day  in  the  morning,  I  meditated  on  the 
 love  of  Chrift,  wherein  Chrift  appeared, 
 and  melted  my  heart  in  many  fweet  pafia- 
 ges. In  the  evening  I  meditated  on  eter- 
 nity, wherein  the  Lord  both  melted,  and 
 cheered,  and  warmed,  and  refrcft>ed  ray 
 foul.  Surely  the  touches  of  God's  Spirit 
 are  as   fenfible  as  any  outward   touches. 
 
 Allelujah. MAT    19.     In   the   former 
 
 part  of  this  day  I  exercifed  the   Life  of 
 
 Faith,  when  the  Lord  ftrengthent d  me  to 
 
 aft  faith  on  feveral  promiles,  boih  tem- 
 
 2  poral, 
 
J40  S  E  LF- 
 
 poral,  fpiritual,  and  eternal.  I  had  then 
 fweer,  refrefliing  and  encouraging  impref- 
 fions  on  my  foul  againfl:  all  the  fearful,  fin- 
 ful,  and  doubtful  dreams  I  had  the  night 
 or  two  before  dreamed.  In  the  evening  I 
 confidered  the  duty  of  Prayer,  obferved 
 forae  workings  of  God's  Spirit  in  my  per- 
 ufing  the  rules,  and  afterwards  in  the  prac- 
 tice of    this   duty.     Blefled  be   God. 
 
 MAY 20,  In  the  morning  I  fell  on  Reading 
 the  word,  perufed  the  dire(n:ions,  and  then 
 fearched  into  the  *  common  places  and  ufes 
 of  my  corruptions  in  nature  and  praiftice ; 
 of  my  comforts  againfl:  the  burdens  of  my 
 daily  infirmities  ;  of  eflablifhing  my  heart 
 
 ,  againft  the  fear  of^alling  away  :  ofdire6>i- 
 ons  in  my  calling;  of  comforts  againll  out- 
 
 .  ward  crofTes  ;  of  my  privileges  in  Chrifi:  a- 
 boveall  the  wicked  in  the  world  :'  In  every 
 of  thefe  Chrift  appeared  in  fome  meafure 
 fuitably  to  my  foul.  In  the  evening  I 
 proceeded  in  the  common  places  and  ufes 
 of  fweet  paflages  that  melted  my  heart ; 
 of  fenfible  comforts,  and  of  places  hard  to 
 be  underflood :  In  the  firH:  my  heart  was 
 fweetly  melted,  in  the  fecond  cheered,  in 
 the  conclufion  the  Lord  ftruck  me  with  a 
 reverence  of  his  majefly  and  prefence,  fil- 
 led my  (bul  with  fpiritual  refrediings,  in- 
 larged  my  heart  with  praifes  of  him,  and 
 defires  to  live  unto  him,  who  hath  given 
 me   in  this  time  of  love  fo  many  fweet 
 
 TR  lAL. 
 
 vifits,  and  kijjes   of  his   mouthy  Allelujah. 
 
 MAT    22.  Occafionally,  though  not 
 
 in  courfe,  I  fell  on  fome  parts  of  the  duty 
 of  Self  denial  :  The  Lord  in  mercy 
 wrought  in  my  foul  fome  fuitablenefs  to 
 that  fpiritual  gofpel-duty  ;  *  Lord  keep  this 
 fire  up  in  a  flame  flill.  Oh  it  is  a  fweet,  but 
 
 a  very  hard  lefl^on. M  AT  31.    I  prafti- 
 
 fed.as  the  Lord  enabled,  the  duty  ofSaints- 
 fufferings  ;  into  which  condition  as  I  was 
 cafl,  fo  the  Lord  gave  me  to  fee  my  fiii 
 wherefore,  and  to  bewail  it,  and  to  pray 
 for  the  contrary  grace  and  God's  favour. 
 The  Lord  was  fweet  to  me  in  the  prepara- 
 tions to,  but  efpecially  in  the  improving 
 of  fufferings.  Now  the  Spirit  left  in  my 
 foul  a  fweet  fcent  and  favour  behind  it. 
 Allelujah.  Amen, Amen. 
 
 I  had  proceeded  in  this  diary,  but  that 
 I  doubt  whether  the  knowledge  of  many 
 fuch  particulars  may  not  prove  offenlive 
 either  to  the  weak  or  wilful.  And  I  would 
 not  willingly  occafion  any  matter  of  of- 
 fence to  thofe  that  are  within  or  without 
 the  church.  Thus  much,  only  for  edifi- 
 cation and  imitation,  I  have  written. 
 And  though  with  David  I  declare  what 
 God  hath  done  for  my  foul,  Pfalm  Ixvi. 
 16.  yet  with  Paul,  I  ever  delire  to  cor- 
 reft  my  felf;  Hive,  ytt  not  /,  but  Chriji 
 liveth  in  me. 
 
 C  H  A  P.     V.       S  E  G  T.     I. 
 
 Of  the  Nature  of  S  E  L  F-D  E  N  lA  L. 
 
 IF  any   man  will  come  after   me,  faid  nary  Self-denial.  *  It  fignifies  to '  deny  ut- 
 
 Chrift,  let  him  deny  himfelf  Mat.  xvi.  terly,  totally,  not  at  all  to  fpare,  or  regard 
 
 24.    The  word  in  the  original  is  a  com-  a  man's  felf :'  It  imports  a  perfecff,  or  uni- 
 
 pound,   noting  more  than  a  fingle,  ordi-  verfal  Self-denial ;  it  is  as  much  as  to  re- 
 
 •  Abucgct.  i.  e.  omnioo  ncget,  Leigh  critica  facra.     Ptrnegct,  &  prorfus  nfget.  Rtymldt. 
 
 k^ 
 
SELF.de  N  lAL. 
 
 je£l  and  caft  offa  man's  felf,  as  a  man  doth 
 a  gracelefs  fon  whom  he  will  not  own  any 
 more  for  his.  From  the  word  opened,  we 
 may  difcover  the  nature  of  it,  which  diverfe 
 give  in,  though  with  fome  variety,  as  thus. 
 *  To  deny  a  man's  felf,  fay  fome,  it  is  to 
 forfake  the  motions  of  our  own  corrupt 
 reafon  and  will,'  which  is  the  very  fame 
 with  mortifying  of  the  old  man,  and  cru- 
 cifying the  flefh.  '  To  deny  a  man's  felf, 
 fay  others,  it  is  to  refufe  to  be  fubjeft  to, 
 or  to  work  for  a  man's  felf,  as  if  it  were 
 our  mafter  :'  And  this  defcription  is  taken 
 from  the  fimilitude  of  a  fervant  who  re- 
 nounceth  to  be  under  the  government  of 
 lUch  a  Lord.  *  To  deny  a  man's  felf, 
 fay  others,  it  Is  not  to  deny  himfelf  to  be 
 a  man,  or  to  put  off  human  affects,  but 
 to  humble  himfelf.'  This  likewife  is  true, 
 but  'tis  not  full  enough  for  a  Chriftian 
 Self-denial.  And  therefore  '  to  deny  a 
 man's  felf,  fays  others,  it  is  to  put  himfelf 
 and  all  that  he  hath  in  hazard,  rather  than 
 to  negleflthe  glory  of  Chrift.'  This  Anti- 
 thefis  much  inlargeth  it  ;  and  in  this  fenfe 
 a  man  is  faid  to  deny  himfelf  when  he 
 comes  up  to  that  height  of  the  apoftle,  as 
 to  fay,  I  live,  yet  not  /,  but  Chrijl  liveth  m 
 /«<?,  Gal.  ii.  20.  q.  d.  *  The  life  that  I  live  in 
 refpefl  of  the  original,  it  is  not  of  nature, 
 but  of  grace ;  not  of  myfelf,  but  of  Ghrift : 
 in  refpeft  of  the  rule  ;  it  is  not  after  my 
 own  fancy,  but  according  to  the  will  of 
 Chrifl ;  not  after  my  own  lufts,  but  after 
 the  Spirit ;  in  refpedt  of  the  end  :  It  is  not 
 to  myfelf,  but  to  Chrift,  not  to  exalt  or 
 magnify  my  felf,  but  to  be  all  that  I  am 
 xmto  Jefus  Chrift  :  In  refpeft  of  opinion, 
 it  is  not  to  make  my  felf  my  own  Lord  and 
 mafter,  but  to  proflrate  all  at  the  feet  of 
 Chrift  ;  not  to  fuffer  any  thing  in  me  to 
 exalt  it  felf,  but  to  make  all  veil  and  bow 
 to  Chrift.'  And  hence  I  ftaall  give  this  de- 
 fcription of  it,  '  that  Self-denial  is  a  total, 
 through,  utter  abnegation  of  a  man's  own 
 ends,  counfels,  affeftions;  and  a  whole 
 proftration  of  himfelf  and  of  all  that  is  his, 
 
 141 
 
 under  Chrift  Jefus.'  And  thus  we  have  the 
 meaning  of  Chrift,  If  any  man  -will  come 
 after  me,  let  him  deny  himfelf,  i.  e.  Let 
 him  lay  afide  his  own  wifdom  as  an  empty 
 lamp,  his  own  will  as  an  evil  commander, 
 his  own  imagination  as  a  falfe  rule,  his 
 own  afFeftions,  as  corrupt  counctilors,  and 
 his  own  ends  as  bafe  and  unworthy  marks 
 to  be  aimed  at.  Let  him  deny  himfelf 
 whatfoever  is  of  himfelf,  within  himfelf, 
 or  belonging  to  himfelf  as  a  corrupt  and 
 carnal  man  ;  let  him  go  out  of  himfelf, 
 that  he  may  come  to  me  s  let  him  empty 
 himfelf  of  himfelf,  that  he  may  be  capable 
 of  me,  and  that  I  may  reign  and  rale  with- 
 in him.  As  in  Jofeph's  vifion,  the  fun, 
 moon,  and  the  eleven  fiars  did  obeyfance 
 to  him,  and  all  the  flieaves  in  the  field  veil- 
 ed to  his  flieaf.  Gen.  xxxvii.  7,  9.  So  in 
 the  life,  way,  work  and  foul  of  a  regenerate 
 man,  all  the  fupernatural  gifts  and  graces^ 
 all  ihe  moral  endowments  and  abilities, 
 all  the  natural  powers  and  faculties  of  the 
 foul,  with  all  the  members  of  the  body, 
 and  all  the  labours  of  the  life,  and  whatfo- 
 ever elfe,  muft  do  obeyfance,  and  veil, 
 and  be  made  fubjecfl  and  fcrviceable  unto 
 Jefus  Chrift.     And  this  is  true  Self-denial. 
 
 B 
 
 SECT.     IL 
 
 Of  the  Biflribution    of  Self    and  of  the 
 
 Manner  hoiv  every  Self  is  to  be  denied^ 
 
 U  T    for    the    better   underftanding 
 
 of  this  duty  of  Self-denial,  we  muft: 
 
 firft  diftinguifh  of  Self,  and  then  apply  it 
 
 accordingly. 
 
 I.  There  is  a  threefold  Self,  viz.  a  fin- 
 ful,  Self,  a  natural  Self,  and  a  moral,  vir- 
 tuous, or  renewed  Self. 
 
 The  firft  Self,,  which  is  finful  Self,  or 
 corrupt  Self,  is  that  which  the  apoftle  calls 
 the  old  man,  Eph.  iv.  22.  the  earthly  Jdam, 
 I  Cor.  XV.  47.  the  body  of  death,  Rom.  vii. 
 24.  the  carnal  mind,  Rom.  viii.  7.  In 
 which  fenfe,  to  deny  a  man's  Self,  it  is,  ia 
 the  apoftle's  phrafe,  To  deny  ungodlinefs. 
 and  -worldly  lujls^  Tit.  ii.  12, 
 
 The 
 
142  S  E  L  F^D 
 
 •  The  Second  felf,  which  is  natural  Self,  is 
 either  confiderable  in  regard  of  being,  or 
 of  well-being,  i.  In  regard  of  being  and 
 fubftance,  and  fo  it  imports  our  life,  which 
 is  the  continuance  and  prefervation  of  our 
 being,^  together  with  the  faculties  and 
 powers  of  nature,  our  underftanding,  will, 
 affections,  fenfes,  fie(h!y  members.  2. 
 In  regard  of  well-being,  or  the  outward 
 comforts  of  life,  and  they  are  either,  i. 
 External  relations,  as  betwixt  hufband 
 and  wife,  parent  and  child,  brother  and 
 brother,  friend  and  friend.  Or,  2.  Special 
 gifts  and  endowments,  as  learning,  wifdom, 
 power,  or  any  other  abilities  of  mind  and 
 body.  Or,  3.  Common  ends,  which  na- 
 turally mien  purfue  and  feek  after,  and 
 they  are  by  the  apoftle  comprized  under 
 three  heads,  of  profit,  pleafure  and  ho- 
 nour ;  The  lu/i  of  the  eyes,  the  luj}  of  the 
 flefl),  and  the  pride  of  life,  i  John  ii.  16. 
 Of  this  kind  are,  *  Houfes,  lands,  pofTef- 
 fions,  fleflily,  worldly,  natural,  unnatural, 
 artificial  delights;  liberty,  praife,  favour, 
 applaufe,  any  thing  from  which  a  man 
 doih  draw  any  kind  of  content  or  fatis- 
 fadtion  in  order   to  himfelf.' 
 
 The  third  Self,  which  is  moral  Self,  or 
 virtuous  Self,  or  renewed  Self,  it  is  a  man's 
 duties,  holinefs,  obedience,  righteoufnefs, 
 the  graces  of  his  Spirit,  the  image  of 
 Chrift,  Col.  iii.  ro.  Rom.  viii.  29.  For  as 
 the  firft  Adam  begets  us  after  his  image, 
 fo  thefecond  Adam  regenerates  usafter  his 
 image ;  from  the  one  we  receive  lull  for 
 lull,  and  from  the  other  grace  for  grace. 
 
 Now  according  to  this  three-fold  Self, 
 there  are  three  branches  of  Self-denial ;  for 
 jome  things  are  to  be  denied  fimply  and 
 abfolutely,  fome  things  conditionally,  and 
 xipon  fuppofition  ;  fome  tuings  compara- 
 tively, and  in  certain  refpedts. 
 
 r.  Some  things  are  to  be  denied  fim- 
 ply and  abfolutely,  and  fo  a  man  is  to  deny 
 ilnful  felf;  \.  Generally  as  it  imports  the 
 whole  body  of  corruption  and  concupif- 
 cence,  which  we  are  to  mortifie  andjul;due. 
 
 E  N  I^  L, 
 
 to  crucifie  and  to  revenge  the  blood  of 
 Chrift  againftit,  Col  iii.  5.  Rom.  viii. 
 13.  2.  *  Specially  in  regard  of  thofe  per- 
 fonal  corruptions,  which  we  in  our  parti- 
 culars are  more  notably  carried  into,  luhich 
 David  calls  the  keeping  of  himfelf  from  his 
 own  iniquity,  Pfal.  xviii.  23.' 
 
 2.  Some  things  are  to  be  denied  condi- 
 tionally, and  upon  fuppofition  of  God's 
 fpecivil  call,  and  fo  a  man  is  to  deny  his 
 Natural  Self,  whenfoever  it  ftands  in  op- 
 pofitlon  unto,  or  in  competition  with 
 Chrifi:,  his  glory,  kingdom,  or  command. 
 And  this  we  are  to  do.  i.  Habitually,  in 
 preparation  of  the  foul,  and  that  always. 
 2,  Aftually,  whenfoever  any  thing  dear 
 unto  us  Is  inconfifient  with  the  confcience 
 of  our  duty  to  God  :  And  thus  Paul  re- 
 garded neither  liberty  nor  life  in  compari- 
 fon  of  the  gofpel  of  grace,  and  of  the 
 name  of  the  Lord  Jefus,  A6ls  xx.  24. 
 xxi.  13.  Thus  Micaiah  regarded  not  his 
 fafety  or  reputation  in  Ahab's  court,  i 
 Kings  xxii.  14.  Thus  Levi  regarded  not  his 
 father,  or  mother,  or  brethren,  or  child- 
 ren in  the  zeal  of  God's  honour,  Deur. 
 xxxiii.  9.  Thus  Ezekiel  regarded  not  his 
 dear  wife,  the  delight  of  his  eyes,  when 
 God  took  her  away  with  a  fi^roke,  and  for- 
 bade hira  to  mourn  for  her,  Ezek.  xxiv. 
 16,  17,  18.  Thus  Matthew  regarded  not 
 his  receipt  of  cuflom,  Luke  v.  27.  nor 
 James  and  John  their  nets,  their  fhips, 
 their  father,  when  they  were  called  to  fol- 
 low Chrifl:,   Matth.  iv.  2r,  22. 
 
 3.  Some  things  are  to  be  denied  com- 
 paratively, and  in  fome  refpeft  ;  and  fo  a 
 man  is  to  deny  his  *  renewed  felf,  his  very 
 duties,  virtues,  graces.'  I  deny  not  but  in 
 the  nature  and  notion  of  duties  we  are 
 bound  to  feek,  to  pray,  to  praftifc,  to  im- 
 prove, to  treafure  up,  and  exceedingly  to 
 value  them  ;  but  in  relation  unto  righte- 
 oufnefs, in  order  to  jufiification  in  the 
 fight  of  God,  and  in  coiiiparifon  ofChrilT", 
 we  mull  ellecm  all  thefe  things  but  as  lofs 
 and  dung,  Phil.  iii.  8 . 
 
 SECT. 
 
S  E 
 
 SECT.    III. 
 Of  the  denial  of  Sinful  Selfs  and  firfi  of 
 Cautions. 
 
 FIRST,  we  muft  deny  Sinful  Self, 
 and  this  we  are  to  deny  fimply  and 
 abfolutely,  whether  it  be  the  whole  body 
 of  corruption  and  concupifcence;  or  thofe 
 perfonal  corruptions  which  we  in  our  par- 
 ticulars are  more  notably  carried  into. 
 Concerning  both  thefe,  I  fliall  give  fome 
 cautions,  and  directions. 
 
 The  cautions  in  general  are  thefe. 
 
 1.  That  the  denial  of  linful  Self  is  ftill 
 imperfeiSt  in  this  life,  even  in  the  moft  ex- 
 cellent fervants  of  Chrift  :  the  befl  of  us 
 feel  in  ourfelves  another  law  and  power  of 
 fin,  rebelling  againfi  the  law  of  our  mind^ 
 and  leading  us  into  captivity  to  the  law  of 
 Jin  that  is  in  our  members,  Rom.  vii.  23, 
 
 24.  Howfoever  felf-denial  is  as  a  deadly 
 wound  given  unto  fin,  whereby  it  is  difa- 
 bled  to  bear  rule,  or  commanding  power 
 in  the  heart  of  a  regenerate  man,  yet  felf- 
 denial  is  not  perfe6l  ;  it  doth  not  fo  flay 
 Hn,  as  that  we  have  no  fin  at  all  in  us,  or 
 that  we  ceafe  to  fin  ;  there  is  ftill  the  fap 
 of  fin  in  the  heart  of  the  mofl  regenerate 
 and  holy  man  ;  hence  felf-denial  is  not 
 for  a  day  only,  but  it  mufl  be  a  continual 
 \vork  ;  as  we  have  denied  fin  to-day,  fo 
 ■we  mufl  deny  it  to-morrow,  for  fin  is  of 
 a  quickening  nature,  it  will  revive,  if  it  be 
 not  deadly  and  continually  wounded. 
 
 2.  As  this  felf-denial  is  imperfe£l,fo  It  is 
 unequal,  every  man  having  a  portion  of 
 grace  according  to  the  meafure  of  the  gift 
 efChrif},  Eph.  iv.  7.  The  fame  meafure 
 of  the  Spirit  is  not  to  be  expected  in  all ; 
 all  have  not  the  fame  meafure  of  for- 
 row  for  their  fin  that  others  have,  yet 
 it  may  be  true  and  unfeigned,  and  fo  ac- 
 cepted of  God  ;  the  fruits  of  repentance 
 are  in  fome  thirty,  in  fome  fixty,  in 
 fome  an  hundred-foldy  Matth.  xiii.  8. 
 Tho'  every  true  believer  have  the  Spirit, 
 Rom.  viii.  9.  and  be  a  fpiritual  perfon,  i 
 Cor.  ii.  14,  i^.  yet  fome  truly  fpiritual 
 
 L  F-D  E  N  1 A  L.  143 
 
 are  fo  weak,  that  in  comparifon  of  others 
 they  are  not  fpiritual,  i  Cor.  iii.  i.  And 
 therefore  ought  not  any  for  this  to  be  dif- 
 couraged  if  they  find  themfelves  inferior 
 unto  others. 
 
 3 .  As  this  felf-denial  is  unequal,  fo  it  is  in 
 fomerefpefts  unlike  in  the  faithful ;  as  there 
 arediverfemealuresofit,  fo  there  are  diverfe 
 manners  of  it  :  Hence  fome  that  have  not 
 fo  ftrongly  denied  the  outward  a£VIons  of 
 fin,  may  have  flriven  more  in  tl^e  felf-de- 
 nial of  their  inward  lufls  and  affeftions : 
 And  fome  that  have  not  denied  themfelves 
 for  a  time  in  refpe£l  of  more  hainous  fins, 
 may  yet  exceed  others  in  Self-denial  which 
 never  fell  into  fuch  grofs  and  hainous 
 tranfgreffions.  It  is  hard  for  any  to  de- 
 termine whether  it  was  greater  grace  in  Jo- 
 feph  refifting  the  temptation,  and  not  com- 
 mitting adultery  with  his  miftrefs,  or  in 
 David  after  his  fall  to  humble  himfelf  fo 
 far-as  being  a  glorious  king  to  fhame  him- 
 felf by  publick  confefTion  of  his  adultery ; 
 for  as  God  magnifies  his  mercy  by  fin  \i\ 
 forgiving  it,  more  than  if  no  fin  had  been, 
 Rom.  V.  20.  :  fo  the  godly  may  fometimes 
 manifefl  their  grace,  by  open  and  effe<ftual 
 repentance,  more  than  if  that  fpecial  fin 
 had  not  been  committed  by  them,  Luke 
 vii-  44,  45>  4^,  47- 
 
 4.  Howfoever  this  felf-denial  is  in  the 
 beft  faints  imperfeft,  unequal,  unlike  ; 
 yet  we  muft  endeavour  abfolutely  and 
 fimply  to  deny  finful-felf :  We  mult  ever 
 be  hacking  and  hewing  at  this  tree  till  it 
 falls  :  we  muft  grieve  at  it,  ftrive  againft  it> 
 and  thus  continue  grieving  and  ftriving  all 
 the  days  of  our  life.  Say  not  now,  I  have 
 grace  enough,  but,  as  that  great  apoftle,  fiill 
 prefs  forward  to  have  more  virtue  from 
 Chrilt  i  If  we  have  prevailed  againfi  the 
 outward  aft,  reft  not,  but  get  the  rifing 
 of  luft  mortified,  and  that  rowling  of  it 
 in  our  fancy  j  get  our  hearts  deadened  to- 
 wards it  alfo  :  and  reft  not  there,  but  get 
 to  hate  it,  and  the  thought  of  it  :  The 
 body  of  death  inuft  not  only  be  crucified 
 
 with 
 
144  SELF-DENIAL. 
 
 with  ChriO-,  bnt  buried  alfo,  and  fo  rot, 
 and  molder  away  more  and  more  after  its 
 firft  death's-wound,  Rom.  vi.  4.  6. 
 
 SECT.     IV. 
 
 Of  the  manner  of  denying  our  natural  Con- 
 cupii'cence. 
 
 THE  dire6lions  have  refpeifl  either  to 
 our  natural  concupifcence,  or  to  our 
 perfonal  coiTuptions. 
 
 I ,  We  are  abfolutely  to  deny  the  whole 
 body  of  corruption  and  concupifcence  ; 
 ^ve  are  to  mortifie  and  fubdue,  to  crucifie 
 and  to  revenge  the  blood  of  Chrifl:  againft 
 this  fin.  This  is  the  meaning  of  the  apoftle. 
 Mortify  your  mermers  which  are  upon  the 
 earth,  fornication ,  uncleannefs,  inordinate 
 affeSiion,  evil  concupifcence,  Col.  iii,  5. 
 Isiow  for  the  denying  or  mortifying  of  this 
 concupifcence,  obfervethefe  directions. 
 
 I.  Be  fenfibleofit,  cry  out  with  Paul, 
 Rom.  vii.  24.  0  wretched  man  that  I  am, 
 '  ivho  floall  deliver  me  from  the  body  of  this 
 death  ? 
 
 1.  Endeavour  we  to  get  a  willing  heart 
 to, have  this  fin  mortified.  Bleffed  are  they 
 ivhich  hunger  and  thirft  after  right  eon  f- 
 nefs,  for  they  f hall  be  filled,  Matth.  v.  6. 
 
 3.  Be  we  peremptory  in  denying  the  re- 
 quefts  of  concupifcence,  bar  up  the  doors, 
 give  it  no  audience  ;  nothing  is  better  than 
 a  peremptory  will  if  it  be  wellfet,  nothing 
 worfe  if  it  be  ill.  \Vhen  Abifnai  would 
 have  perfuaded  David  to  flay  Shimei,  Da- 
 vid gives  him  a  peremptory  denial,  faying. 
 What  have  I  to  do  with  you,  ye  fons  of 
 Zeruiah  P  2  Sam.  xvi.  10.  and  xix.  22. 
 So  Chrift  gave  Peter  a  peremptory  denial 
 when  he  would  have  dilfuaded  him  from 
 hispaffion,  faying,  Get  thte  behind  me,  Sa- 
 tan,'^\zx.i\\.  xvi.  23.  The  old  man  is  of  our 
 old  acquaintance  that  hath  been  born  and 
 bred  with  us,  and  therefore  is  ready  to  de- 
 ceive us  ;  look  toit,  and  whenfoever  itfug- 
 gefts,  give  it  a  peremptory  denial. 
 
 4.  Take  we  pains  to  mortify  this  fin.  / 
 /•;;;/  not  in  vain,  as  one  that  beats  the  air, 
 
 I  Cor,  ix.  26.  that  is,  I  take  pains,  but  not 
 in  vain,  I  take  no  more  pains  than  I  mufi: 
 needs,  if  I  tookany  lefs,  I  could  not  come 
 to  that  I  aim  at  :  The  lefs  pains  we  take  in 
 fubduing  this  corruption,  the  more  will  it 
 increafe;  but  what  pains  ?  I  anfwer.  We 
 muft  ufe  the  means  God  hath  appointed, 
 as  the  Word,  and  Prayer,  and  Fafiing, 
 and  Watching,  and  Weeping,  and  Mourn- 
 ing, to  thcfe,  I  may  add  Covenants  and 
 Vows:  Provided  that,  i.  They  be  of  things 
 lawful.  2.  That  we  efl:cem  them  not  as  du- 
 ties of  abfolute  neccffity.  And  3.  That  we 
 bind  not  ourfelves  perpetually,  Jefi  our 
 vows  become  burthens  to  us  ;  if  we  will 
 vow,  let  us  but  vow  for  a  time,  that  when 
 the  time  is  expired,  we  may  either  renew, 
 or  let  them  ceafe,  as  necefllty  requires. 
 
 5.  Let  us  intermix  thefe  means,  duties 
 or  fervices  one  with  another.  Chrifl:  hath 
 variety  of  blelfed  employments  for  us,  and 
 we  fliould  flee  from  flower  to  flower ;  as 
 fomcrimes  hear,  other  whiles  pray,  fre- 
 quently meditate,  and  be  not  feldom  in 
 godly  company.  When  our  luflings  fol- 
 licitc  us  to  this  or  that  obje6t ;  aik  our 
 fouls  the  queflion  that  the  prophet  did  A- 
 haziah's  meffengeis.  Is  there  not  a  God  in 
 Ifrael,  that  thou  f)ouldft  go  to  Baal  zebub 
 the  god  of  Ekron?  2  Kings  i.  2.  Is  there 
 never  a  promife  in  the  fcripture  ?  never  a 
 faint  of  my  acquaintance  \  never  a  mercy 
 to  be  thankful  for  ?  no  beauty  and  glory 
 in  heaven  to  be  panting  after  ? 
 
 6.  Labour  we  to  get  the  afliflance  of 
 the  Spirit  of  Chrifl.  This  you  may  think 
 flrange,  The  wind  bloweth  where  it  lijleih, 
 John  iii.  8.  /.  e.  the  Spirit  worketh  where 
 it  lifleth;  yet  this  hinders  nor,  but  that  the 
 Spirit  may  11(1  to  blow  in  the  ufe  of  the 
 means:  Surely  there  are  means  to  get  the 
 Spirit,  and  to  hinder  the  Spirit;  the  Spirit 
 may  be  won  or  lofl  in  the  doing  or  not 
 doing  of  thefe  things. 
 
 I.  If  we  would  have  the  Spirit,  then  we 
 muft  know  the  Spirit ;  we  mufl  fo  know 
 him,  as  to  give  him  the  glory  of  the  work 
 
 of 
 
S  E  L  F'D 
 
 of  every  grace:  The  want  of  the  know- 
 ledge of  Chrifl's  Spirit  is  the  very  reafon 
 why  men  receive  not  the  Spirit.  /  will 
 fend  unto  you  the  Comfortery  whom  the 
 world  cannot  receive,  becaufe  they  know 
 him  not,  John  xiv.  17.  The  world  knows 
 not  the  precioufnefs  of  the  Spiiit,  and 
 therefore  they  lightly  efteem  of  him.  The 
 firfl  meanstohave  the  Spirit,  it  is  to  know 
 the  Spirit,  that  we  may  give  him  the  glo- 
 ry of  every  grace. 
 
 2.  If  we  would  have  the  Spirit,  take  heed 
 that  we  quench  not  the  Spirit,  i  ThefT.  v. 
 19.  I  mean  not  by  quenching  the  Spirit, 
 a  quite  putting  of  it  out :  But,  i.  A  grow- 
 ing carelefs  and  remifs  in  the  duties  of  re- 
 ligion. 2  A  not  cherilhing  every  good 
 motion  of  the  Spirit  in  our  hearts,  either 
 to  pray,  or  to  hear,  <bc. 
 
 3.  If  we  would  have  the  Spirit,  take  heed 
 thziwc  grieve  not  the  Spirit;  let  us  not  drive 
 him  by  our  fins  out  of  the  temples  of  our 
 fouls,  difturb  him  not  in  his  gracious  and 
 comfortable  operations  there,  but  fo  de- 
 mean ourfelves  that  he  may  flay  in  our  fpi- 
 rits,  and  manifeft  without  any  eclipfes  or 
 interruptions  his  fweet  and  powerful  pre- 
 fence  within  us.  Surely  the  Spirit  is  a  clean 
 fpirit,  as  he  loves  a  clean  habitation  :  It  is 
 fin  makes  the  Spirit  loath  the  foul  of  a 
 man :  Evil  fpeeches,  and  evil  a6tions  grieve 
 the  Spirit  of  Chrift. 
 
 4.  if  we  would  have  the  Spirit,  take  heed 
 that  we  re/i/}  not  the  Spirit,  Adis  vii,  51. 
 Now  we  may  be  faid  to  refifl:  the  Spirit, 
 
 1.  By  not  doing  the  good  required,  when 
 we  hang  off  from  that  good  to  which  we 
 are  flrongly  moved  by  the  inward  pulfati- 
 ons  and  perfuafions  of  the  Spirit  of  God. 
 
 2.  By  finning  againft  light;  in  this  refpeft, 
 the  fins  againd  the  fecond  table  refifl  more 
 than  lins  againft  the  firft,  becaufe  thefe  are 
 fins  againft  a  multiplied  light,  againft  the 
 light  of  the  word,  and  light  of  the  Spirit, 
 and  light  of  nature.  3.  By  falling  into 
 foul  fins,  fuch  as  are  the  manifeji  deeds 
 of  the  fitfh,  aSf  adultery  ^  fornication,  un- 
 
 E  N  lA  L, 
 
 H5 
 
 cleannefs,  lafcivioufnefs,  GaJ.  v.  19.  In- 
 deed thefe  fins  are  not  fit  to  be  named  a- 
 mongft  Chriftians.  But  fcrnicntion,  and 
 all  uncleamtcfs,  or  covetoufnefsy  let  it  not 
 be  once  named  among  ft  you,  as  become  ih 
 faintSy  Eph.  v.  3.  This  laft  is  called  ido- 
 latry. Col.  iii.  5.  Now  the  name  Idol,  in 
 fcripture,  doth  fometimes  fignify  an  image, 
 or  fculpture,  or  reprefcntation;  fometimes 
 an  heathen  god  under  the  notion  of  a  falfe 
 God,  and  fometimes  an  heailieaGod,  un- 
 der the  notion  of  filthy,  unclean,  and  a- 
 bominable,  i  Pet.  iv.  3.  1  Cor.  x.  7,  8. 
 Ifa.lvii.  5.  iCor.  vi.9.  The  reafon  where- 
 of was,  becaule  in  their  idol  feafts  and  i- 
 dol-worihips  they  ufed  thofe  heathen  vil- 
 lainies of  filthinefs  and  uncleannefs,  Rev. 
 ii.  14.  or  at  leaft  their  idol-feafts  were  wont 
 to  be  previous,  and  preparatory  to  forni- 
 cations, A£ls  XV.  20.  Rev.  ii.  14.  O  thefe 
 are  foul  fins,  which  were  a  fhame  for  Chri- 
 ftia-ns  to  name,  or  fpeak  out,  much  more 
 to  commit.  But  why  is  covetoufnefs  un- 
 fit to  be  named  ?  And  why  is  it  called  ido- 
 latry ?  Some  criticks  obfervc  very  well, 
 that  the  word  in  the  original  is  Pleonexiay 
 which  is  not  Covetoufnefs  properly,  but 
 inordinate  Defire,  not  only  of  wealth,  but 
 alfo  of  lufts,  thofe  nefanda,  that  were 
 common  to  the  Gentiles.  O  take  heed  of 
 thus  refilling  the  Spirit;  this  is  a  defperate, 
 and  a  dangerous  fin. 
 
 5.  If  we  would  have  the  Spirit,  let  us 
 pray  for  the  Spirit :  This  was  the  means 
 that  Chrifl  ufed,  1  will  pray  the  Father ^ 
 (faith  he  concerning  his  apoftJcs,  John  xiv. 
 16.)  and  he  will  fend  the  Comforter  to  you. 
 And  this  was  the  means  Chrift  puts  us  up' 
 on.  For  if  your  earthly  parents  can  give 
 good  things  unto  their  children,  how  ?nuch 
 more  will  your  heavenly  Father  give  the 
 Holy  Ghoft  to  them  that  afh  him?  Luke  xi. 
 13.  Prayer  is  prevailing  with  God,  it  is 
 reftlefs  and  pleafing  to  God,  it  will  have 
 no  denial. 
 
 6.  If  we  would  have  the  Spirit,  then  let 
 us  walk  in  the  Spirit,  do  the  actions  of  the 
 
 U  new 
 
J46  S  E  L  F  '  D 
 
 new  man  :  *We  know  fome  phyfick  is  for 
 reftoring,  to  preferve  the  ftrergth  of  the 
 body,  and  fuch  is  this  walking  in  the  a6\i- 
 ons  of  the  new  man  ;  it  preferves  the 
 ftrength  of  the  foul,  it  preferves  fpirirual 
 life  in  a  man,  it  enables  him  to  fight  a- 
 gainfl  corruptions  and  Infts,  H'a/k  in  the 
 Spirit y  and  ye  Jlmll  itot  fulfil  the  lujis  of 
 the  fief}.  Gal.  v.  16. 
 
 But  the  faints  may  objeft:  *  Ail  this  we 
 have  done  in  our  meafure,  but  ftill  we  find 
 a  body  of  death,  many  lufts  yet  remaining 
 and  rifing  up  in  us,  and  rebelling  againft 
 the  law  of  cur  mind,  yea,  fometimes  cap- 
 tivating and  lea^ng  us  away  to  the  mind- 
 ing and  feeking  of  ourfelves,  and  ferving 
 our  own  bafe  affc<5lions.' 
 
 I  anfwer.  It  may  be  To,  nay,  I  told  you 
 it  would  be  fo,  in  the  firft  caution  ;  and 
 yet  if  we  pray  againfl  them,  if  by  an  holy, 
 gracious  and  con  flan  t  conteflation  we  fight 
 and  war  againft  them,  if  by  a  godly  grief 
 and  forrow  of  heart,  we  mourn  and  are 
 troubled  for  them,  then  here  is  our  com- 
 fort, though  we  are  not  fully  freed  from 
 them,  yet  we  have  truly  denied  them. 
 There  the  lulls  of  a  man  are  denied, 
 "where  they  do  not  reign,  and  bear  do- 
 minion, where  they  have  not  the  full  and 
 peaceable  poUcflion.  Paul  was  one  that  in 
 a  very  high  meafure  denied  himfelf,  and 
 though  he  complained  of  fin,  and  of  <?  law 
 in  his  members  rebelling  againjl  the  law  of 
 his  mind,  and  bringing  him  into  captivity 
 to  the  law  of  fin  and  death;  yet  this  being 
 his  trouble,  the  Lord  th€reupon  comforts 
 him  with  the  fufficiency  of  his  grace,  My 
 grace  is  fufjicitnt  for  thee,  2  Cor.  xii.  g. 
 
 S  E  C  T.     V. 
 
 Cf  the  I^anner   of  denying    our  perfonal 
 
 Corruptions. 
 2.  WJ^  arc  abfolutely  to  deny  thofe 
 VV  perfonal  Corruptions  which  we 
 in  our  particulars  are  more  notably  carried 
 unto.  Now  for  the  denying  or  mortify- 
 ing of  this  fin  ( whatfpever  it  may  be)  ob- 
 
 E  N  I  y4  L. 
 
 ferve  thefe  DirefVions. 
 
 1.  Labour  we  to  fee  the  dlfeafe ;  No 
 man  will  feek  for  cure,  except  he  fee  the 
 difeafe :  The  fight  of  the  difeafe  is  half  the 
 cure  of  it.  O  then  endeavour  we  to  find 
 out  what  is  our  fpecial  fin,  our  Dalilah 
 fin,  let  us  be  perfuaded  and  convinced  of 
 it.  See  the  marks  whereby  to  difcover  it, 
 in  Chap.  4.  Seft.  4. 
 
 2.  Obferve  the  bafenefs  of  this  conditi- 
 on, which  appears,  partly  in  the  nature  of 
 it,  and  partly  in  the  evil  it  brings,  i.  For 
 its  nature,  it  is  the  baleft  flavery  in  the 
 world.  Ifrael's  bondage  in  Egypt  was  but 
 a  (hadow  to  this :  Men  that  will  not  deny 
 their  corruptions,  they  are  lervants  to  fin, 
 and  fervants  to  Satan,  they  walk  after  the 
 prince  of  the  power  of  the  air,  Eph.  ii.  2. 
 nay,  they  are  fervants  to  their  own  cor- 
 rupt mind,  they  are  led  by  their  lufls  as  a 
 fool  to  the  flocks.  2.  For  the  evil  that 
 comes  by  it,  it  deprives  us  of  God's  favour, 
 and  brings  upon  us  infinite  forrows,  as, 
 Blindnefs  of  Mind,  Hardnefs  of  Heart, 
 Decidnefs  of  Spirit,  Horror  of  Confcience, 
 and,  without  repentance,  all  the  Terrors  of 
 Hell. 
 
 3.  Abfiain  we  from  all  beginnings  and 
 occafions  of  this  fin :  Qiiench  it  at  firfl;  if 
 we  cannot  put  out  a  fpark,  how  fhould 
 we  put  out  a  flame  ?  If  we  get  not  the  ma- 
 fiery  over  the  firft  motion  to  fin,  how  fhall 
 we  overcome  it  when  it  is  brought  to  ma- 
 turity in  aftion  ?  As  a  ftream  rifeth  by  lit- 
 tle and  little,  one  Hiower  increafing  it  fome- 
 what,  and  another  making  it  bigger  fiill, 
 fo  fin  rifeth  by  degrees,  James  i.  14,  15. 
 And  therefore  take  heed  of  the  beginning 
 of  our  affeflions,  look  we  to  the  be- 
 ginning of  this  inordinate  luft;  if  we  per- 
 ceive but  a  glimpfe  of  it,  let  us  quench  and 
 refifl:  it ;  if  we  hear  it  knocking  at  the  door 
 of  our  hearts,  do  not  prefently  let  it  in, 
 but  a  Ik  his  errand,  plead  the  caufe  with  it, 
 confider  the  hinderance  and  inconvenien- 
 cies  that  come  by  it. 
 
 4.  Proportion  the  remedy  to  the  difeafe. 
 
 As 
 
S  E  L  F  ' 
 
 As  the  luft  is  greater,  fo  ufe  we  greater  ab- 
 ftinence ;  make  Ihonger  vows  againfl:  it ; 
 if  the  tide  beat  ftrongly,  keep  the  bank 
 good ;  repair  it  by  new  renewals  of  our 
 graces  in  us ;  make  we  new  covenants  a- 
 gainft  it.  W^hat  though  we  are  weak  and 
 frail,  and  fubjeft  to  break  our  promifcs  in 
 this  kind  ?  Yet,  remember  that  they  are 
 (Jod's  ordinances,  and  he  will  put  to  his 
 helping  hand  to  enable  us. 
 
 c;.  Turn  we  our  delights  to  God,  and 
 Chrift,  and  heavenly  things :  There  is  no 
 true  felf-denial  that  is  only  private;  a  man 
 cannot  leave  his  earthly-mindednefs,  but 
 prefently  he  muft  be  heavenly-minded;  as 
 a  man  cannot  empty  a  veffel  of  water,  but 
 prefently  air  will  come  in  its  place,  fo  a 
 man  cannot  deny  iinful-felf,  but  grace  will 
 immediately  enter,  and  take  pofleffion  of 
 his  heart.  And,  Oh  !  when  it  is  thus,  when 
 the  intentions  of  our  mind  (as  our  morn- 
 ing thoughts,  ^c)  which  we  fpent  upon 
 vanities,  are  now  drawn  unto  prayer  by 
 holy  meditations,  then  lufls  wither,  then 
 doth  corruption  (lnole  off  more  and  more. 
 
 6.  Maintain  in  our  fouls  the  authority 
 of  Goci  3  truth.  Either  Self  or  Ghrift  will 
 rule  in  the  foul;  and  therefore  fet  up  truth, 
 and  let  that  be  the  fpring  of  all  our  adli- 
 ons;  he  that  will  free  himfelf  from  being 
 an  hired  fervant  to  this  or  that  mafter,  he 
 muft  hire  himfelf.  When  David  went  to 
 Achifti,  he  was  free  from  Saul ;  if  we  would 
 rot  have  Saul  and  finful  Self  to  rule  in  us, 
 we  muft  give  up  ourfelves  to  the  command 
 of  God  and  his  word. 
 
 7.  Labour  to  thwart  that  particular  cor- 
 ruption to  which  we  are  inclined:  Ex.  Gr. 
 Are  we  given  to  wrath  ?  Endeavour  we  to 
 be  humbler  and  meeker  than  other  men  : 
 Are  we  given  to  the  world  ?  Look  after 
 that  better  and  more  enduring  lubftance 
 in  heaven  ?  Confider  that  the  reproaches  of 
 Chrif}  are  greater  riches  than  the  ireafures 
 of  Egypt,  Heb.  xi.  26.  Contraries  in  na- 
 ture do  expel  one  another,  cold  is  expelled 
 
 DENIAL.  147 
 
 with  heat ;  darknefs  with  light :  thus  it  is 
 with  grace. 
 
 8..  Pray  that  Ghrift  would  baptize  us  with 
 the  Holy  C ho/},  and  vjith  fire,  Matth.  ill. 
 II.  that  like  fire  he  would  heat  the  facul- 
 ties of  our  fouls,  and  inflame  our  loves  un- 
 to God;  for  as  our  love  to  God  is  ftrong- 
 er,  fo  our  love  to  holy  things  will  be  more 
 earneft,  and  confequently  our  hatred  to 
 finful  Self  will  be  more  ftrong  and  perfe(5t. 
 
 0  pray  for  the  Spirit,  and  wait  for  the  Spi- 
 rit,  and  labour  to  be  baptized  -with  the 
 Holy  Ghoft  more  and  more  fully.  If  we 
 be  left  to  ourfelves,  it  is  impofTible  for  us 
 to  deny  Self,  to  mortify  Self;  and  there- 
 fore M'e  are  to  pray  to  God  to  give  us  his 
 Holy  Spirit.  It  is  he  that  is  the  refiner's 
 fire,  and  fuller's  foap,  Mai.  iii.  2.  Now, 
 as  in  refining  and  purifying,  ufe  what  means 
 you  will,  except  you  ufe  fire  you  can  ne- 
 ver refine  filver;  fo  if  a  man  be  left  to  his 
 Qi\'n  fpirit,  he  will  run  into  a  thoufand 
 noifom  lufts  ;  but  when  God's  Spirit  is 
 clothed  in  a  man's  heart,  then  he  is  kept 
 from  fin. 
 
 9.  Labour  after  further  difcoveries  of 
 Ghrift.  Believe  more,  and  depend  more 
 upon  Ghrift,  yea,  let  us  trade  immediate- 
 ly with  Ghrift,  for  Ghrift  is  the  only  agent 
 in  the  work  of  Self-denial.     Miftake  not, 
 
 1  do  not  fay,  that  we  are  mere  paffives  ia 
 Self-denial ;  indeed  at  that  firft  habitual  be- 
 ginning of  it  at  converfion,  and  at  that  fi- 
 nal perfefting  and  finifhing  of  it,  and  car- 
 rying away  all  fin  at  death,  I  believe  we 
 are  mere  paffives;  but  now  in  our  progrefs, 
 we  are  workers  together  with  Ghrift:  And 
 therefore  it  is  faid  that  we  purge  ourfelves^ 
 
 2  Tim.  ii.  2 1 .  and  that  we  purify  ourfelves, 
 
 1  John  iii.  3.  and  that  we  by  the  Spirit 
 mortify  the  deeds  of  the  flefiy,  Rom.  yiii. 
 13.  becaufe  Ghrift  ftill  going  on  to  purge 
 us,  purify  us,  and  mortify  our  lufts,  he 
 doth  it  by  ftirring  up  our  graces,  and  uf- 
 eth  therein  afls  of  our  faith,  and  love,  and 
 many  motives,  and  confiderations  to  do  it. 
 Let  us  therefore  ule  all  means  required, 
 
 U  2  but 
 
14^ 
 
 S  E  L  F.D  E  N  lA  L. 
 
 but  above  all,  let  us  bring  our  hearts  more 
 and  more  acquainted  with  Chrift.  It  is 
 Chrift  is  that  great  ordinance  appointed 
 by  God  to  get  our  lufts  mortified;  how  ma- 
 ny fouls  have  gone  puddring  on  (as  I  may 
 fo  fpeak')  in  the  ufe  of  other  means?  And 
 though  in  them  Chrift  hath  communicated 
 fome  vertue  to  them,  yet,  becaufe  they  did 
 not  trade  with  him,  they  had  lirtle  in  com- 
 parifon  :  The  moredifi:in(ftly  a  man  under- 
 stands Chrift,  and  how  to  make  ule  of  him, 
 the  more  eafily  he  will  deny  himfclf,  and 
 get  his  lufts  purged  ;  fuch  a  one  as  trades 
 immediately  with  Chrift,  will  do  more  in 
 a  day,  than  another  will  in  a  year.  Now 
 this  is  as  God  opens  our  faith  to  fee  him, 
 and  know  him,  and  to  be  acquainted  with 
 "him  :  Hence  it  wks  Paul's  defirc,  Phil.  iii. 
 JO.  That  I  might  know  him,  and  the  pow- 
 er of  his  refurreSlion  :  That  I  may  know 
 him  as  a  prophet  inflrufling  me,  as  a  prieft 
 fan6lifying  me,  as  a  king  reigning  fpiritu- 
 ally  in  me;  that  I  may  know  the  power  of 
 his  rerurre(ftion  in  the  vivification  of  my 
 foul,  in  the  abolition  of  my  fin,  a.id  efpe- 
 cially  of  mine  oivn  iniquity,  Plal.  xviii.  23. 
 It  was  Chrifl  that  Paul  made  wie  of  in  this 
 work.  By  Chrijl  the  "world  is  crucified 
 unto  ?ne,  and  J  unto  the  "world.  Gal.  vi.  14. 
 Thus  much  for  the  denial  of  finful  Self. 
 
 SECT.     VI. 
 
 Of  the   denial  of  our  external  relations  ; 
 and  fir fi  of  Cautions. 
 
 SEcondly,  we  mult  deny  Natural  Self; 
 and  this  we  mufl  deny  only  conditi 
 onally,  and  upon  fuppofition  of  God's  call, 
 whether  it  be  in  regard  of  our  being  or 
 ■well-being.  I  (hall  begin  with  the  latter, 
 and  that  contains  either  External  Relatione, 
 fpecial  Gifts,  or  common  Ends . 
 
 I.  We  are  conditionally  to  deny  our 
 external  relations ;  to  this  purpofe,  faith 
 Chrilt,  Luke  xiv.  26.  If  any  man  comet h 
 to  rnc,  and  hateth  }iot  father  and  tnother, 
 and  children,  and  brethren,  and  wife,  and 
 Jificrs,  he  camiQt  be  my  difcipk.   Not  that 
 
 religion  teacheth  or  commandeth,  or  en- 
 dureth  a  faint  to  break  the  ties  of  religion 
 or  nature  ;  you  fee  it  puts  in  a  plea  againft 
 (uch  unnaturalnefs,  Honour  thy  father  and 
 mother,  is  the  fir  fi  commandment  with  pro- 
 mife ,  Eph,  vi.  2.  And  the  ravens  of  the 
 valleys  fhall  pick  out  their  eyes  that  mock 
 and  defpife  their  father  and  mother,  Pro  v. 
 XXX.  17.  God's  commandments  do  not 
 interfere,  the  gofpel  in  this  cafe  gives  no 
 fuperfedeas  to  the  law  [or  fuperfedes  the 
 obligation  of  it  :]  and  therefore  in  the  de- 
 nial of  relations,  I  ftiall  lay  down  fome 
 cautions,  and  dire«ftions. 
 
 The  cautions  are  thefc. 
 I.  That  relations  are   the  bleffings  of 
 God  :  they  are  God's  gifts,  and  beftowed 
 on  the  faints  in  a  way  of  promife ;  Blef/cd 
 is   every  one  that  feareth  the  Lord,    that 
 walketh  in  his  ways  :    How  may  that  ap- 
 pear ?  Thy  wife  fhall  be  as  a  fruitful  vine 
 by  the  fides  of  thy  houfe,  thy  children  like 
 olive  plants  round  about  thy  table.  Behold, 
 thus  floalL  the  man  be  blejfed  that  feareth 
 the  Lord,  Pfal.  cxxviii.   i,  3,  4.  Now  thus 
 we  muft  not  deny,    but  love  and  cheriHi, 
 and  dearly  elteem  of  our  relations :  they 
 are  the  gifts  of  God's  bounty,  of  his  gra- 
 cious covenant,  proceeding  from  the  free 
 undefervcd  love  of  God,  they  are  the  to- 
 kens of  God's  fpecial  good-will  and  favour 
 in    Jefus    Ghrilt :    they   are  love   tokens 
 which  Chrift  fends  to  our  Ibuls,  that  fo  he 
 might  draw  our  loves  to  him  again  ;    and 
 hence  it  is  lawful  and  commendable  to  re- 
 joice in  them  in  their  way,  and  efpecially 
 to  lift  up  our  fouls  in  thankfgiving  to  God 
 for  them,  For  every  creature  of  God  is  good 
 (much  more  the  children  of  our  loins,  and 
 wives  of  our   bofoms)   if  received  witl> 
 thankfgiving,   1  Tim.  iv.  4. 
 
 2.  Notwithftanding  they  are  the  blef- 
 fmg  of  God,  yet  we  muft  deny  them  for 
 God,  as  in  thefe  cafes  : 
 
 1 .  If  they  retard  us  in  the  way  to  Chrift, 
 if  they  intice  us  to  make  baitings  in  our 
 runnings  through  lire  and  through  water 
 
 to 
 
S  ELF'D  ENIA  L,  i49 
 
 to  the  Lord  Jefns.  Thus  as  it  was  faid  of  feaion,  if  a  man  be  not  difpofed  (where 
 Levi,  fo  aiould  it  be  faid  of  every  faint,  thefe  loves  are  incompatible)  to  hate  fa- 
 He  faid  unto  his  father  and  mother^  I  have 
 
 not  feen  him,  neither  did  he  acknowledge 
 his  brethren,  nor  know  his  cxvn  children, 
 Deut.  xxxiii.  9.  This  is  meant,  either  of 
 theprieft's  continual  duty,  who,  if  his  fa- 
 ther, mother,  brother  or  child  died,  he 
 might  not  mourn  for  them  ;  but  carry 
 himfelf  as  if  he  did  not  refpe^l,  know,  or 
 care  for  them  ;  or,  it  is  meant  of  that  fa<ft 
 of  the  fons  of  Levi,  who  being  command- 
 ed of  Mofes,  they  killed  every  man  his 
 brother,  friend,  neighbour,  and fon,  that  had 
 linned  in  making  and  worfhipping  the  gol- 
 den calf,  Exod.  xxxii.  27,  28.  and  to  this 
 latter  the  Chaldee  refers  it,  tranflating  thus. 
 Who  had  no  compaffion  on  his  father,  or 
 on  his  mother,  when  they  were  guilty  of 
 judgment,  and  accepted  ?iot  the  perfons  of 
 his  brother^  or  of  his  Jon.  If  our  deareft 
 relations  (hould  beckon  us  out  of  the  way, 
 or  retard  us  in  the  way  to  Jefus  Chrift, 
 [in  that  cafe]  we  muft  not  refpeft  father 
 or  mother,  we  muft  not  acknowledge  our 
 brethren,  nor  know  our  own  children. 
 And  Chrift  gives  the  reafon.  He  thai  lov 
 eth  father  or  mother  more  than  me,  is  not 
 worthy  of  me ;  and  he  that  loveth  fon  or 
 daughter  more  than  me,  is  not  worthy  of   weep  as  tbd"  they  wept  not,  and  they    that 
 
 ther  and  mother,  and  all  for  the  love  of 
 Chrifr,  he  cannot  belong  to  Chrift.  Thefe 
 two  cafes  may  be  fummed  up  thus ;  if  our 
 relations  do  either  retard  our  way  to  Chrift, 
 or  draw  us  from  Chrift,  in  this  fenfe  they 
 ought  to  be  forgotten,  yea,  to  be  hated. 
 Chrift,  in  this  cafe,  called  Peter  Satan; 
 we  muft  not  love  father,  or  mother,  or 
 wife,  or  daughter,  or  child  more  than 
 Chrift  J  fo  Matih.  x.  37-  expounds  that 
 place  of  Luke  xiv.  26.  This  is  plain,  for 
 we  muft  love  Chrift  with  all  our  heart,  and 
 with  all  our  foul ;  and  tho',  by  the  fecond 
 commandment,  we  muft  love  our  neigh- 
 bour as  ourfelf,  yet  we  muft  not  love  our 
 neighbour  as  our  Chrift. 
 
 SECT.     VIL 
 
 Of  the   Manner  of  denying  our   external 
 >  Relations. 
 
 THE  directions  of  Self-denial,  in  re* 
 fpe<5l  of  our  relations,  are  thefe. 
 I.  Let  us  have  them  as  if  we  had  them 
 not.  This  is  the  expreftion  of  the  apoftle  ; 
 The  time  is  fhort,  faith  he,  and,  What  then  ? 
 //  remains  that  both  they  that  have  wives 
 be  as  though  they  had  none,  and  they   that 
 
 7ne,  Mat.  x.  37.  A  man  ftiould  love  father 
 and  mother,  and  a  man  will  love  fon  and 
 daughter,  for  love  defcends  rather  than  af- 
 cends  ;  but  if  any  man  love  father  or  mo- 
 ther, or  fon  or  daughter  more  than  Chrift, 
 he  is  not  worthy  of  Chrift,  he  is  not  fit  to 
 be  a  difciple  of  Chrift,  or  to  be  faved  by 
 Chrift. 
 
 2.  If  they  draw  contrary  ways  to  Chrift, 
 if  their  ways  be  crofs,  Chrift  drawing  one 
 way,  and  relations  drawing  another  way. 
 Now  in  this  cafe,  as  Chrift  faid.  If  a  man 
 hate  not  father,  and  mother,  and  wife,  and 
 children,  and  brethren,  and  fifters  ;  yea, 
 and  his  own  life  alfo,  he  cannot  be  my  dif- 
 ciple, Luke  xiv.  26.  If  a  man  hate  not, 
 i.  e.  if  a  man  renounce  not  all  carnal  af- 
 
 rejoice,  as  if  they  rejoiced  not,  i.  Cor.  ViJ. 
 29,  30.  The  time  is  (Ijort :  the  apoftle  here 
 alludes  to  fea-faring  men  that  have  almoft 
 done  their  voyage,  and  begin  to  ftrike  fail, 
 and  to  fold  them  up  together,  and  are  even 
 putting  into  harbour  :  fo  it  is  with  us,  our 
 time  is  ihort,  as  foon  as  we  begin  our  voy- 
 age,we  are  ready  to  ftrike  failprefently.  2.// 
 remains  that  both  they  that  have  wives  be 
 as  though  they  had  none,  (be.  q.  d.  You 
 that  are  ready  to  caft  anchor,  trouble  not 
 yourfelves  about  thefe  things,  but  rather 
 be  ye  ftedfaft,  gird  up  the  loins  of  your 
 minds,  let  your  care  be  greateft  for  hea- 
 ven ;  and  as  for  thefe  outward  relations, 
 be  as  if  you  had  none,  or  think,  as  foon 
 as  you  are^alhore,  you  IhalJ  have  aone  ;. 
 
 da 
 
150  SELF^D 
 
 do  not  glut  yourfelves,  but  moderate  your 
 hearts  in  all  fuch  comforts  as  thefe. 
 
 2.  Let  us  refign  up  all  to  God.  This 
 •we  have  done,  and  this  wc  mull  do  ftill. 
 I.  This  we  have  done  in  that  day  when 
 we  have  made  up  our  bargain  for  Chrift. 
 Every  foul  that  comes  to  Chrift,  he  parts 
 with  all  to  buy  that  pearl,  and  in  felling 
 all  he  fells  not  only  his  corruptions  and  lulls, 
 but  his  father,  mother,  wife,  children,  all 
 relations  conditionally. 
 
 3.  This  we  muH:  do  flill;  we  muftgive 
 up  all  to  God  ;  we,  and  they,  and  all  muft 
 be  at  the  command  of  Ghrifi:,  at  the  plea- 
 (ure  of  God  and  Chrill ;  indeed  nothing 
 is  properly  calledV)ur  own  but  God  and 
 Chrift  ;  all  other  things  are  God's  gifts, 
 lent  of  God,  and  therefore  of  due  (as  oc- 
 calion  is)  we  muft  give  all  to  God  again. 
 
 4.  In  all  things,  yea,  above  all  things,  be 
 we  filled  with  the  Spirit.  This  will  take  off 
 our  thoughts  from  other  things  that  are 
 inferior :  if  our  fouls  be  once  filled  with 
 the  things  of  a  better  life,  then  wife,  chil- 
 dren, parents,  friends  will  never  draw  a- 
 way  our  hearts.  O  that  our  fouls  would 
 but  mount  up,  and  take  a  viewofthofe 
 rare  things  that  are  provided  for  us  in  a- 
 nother  life  !  what  ?  to  have  God  our  fa- 
 ther, angels  our  keepers,  to  be  the  chil- 
 dren, brethren,  companions  of  angels  ? 
 weigh  thefe  things  daily,  and  then  we  fliall 
 deny  our  relations  here  :  thefe  on  earth 
 may  be  comforts,  but  what  is  earth  to  hea- 
 ven ?  what  are  thefe  joys  to  joys  eternal  ? 
 
 5.  Let  us  mufe  on  the  many  relations 
 betwixt  Chrill  and  us ;  he  is  our  creator, 
 we  the  work  of  his  hands :  he  is  our  fliep- 
 herd,  we  the  flock  of  his  paflure ;  he  is  our 
 father,  the  great  father  of  the  family,  who 
 provides  all  things  necelFary  for  them  that 
 be  under  his  government,  and  we  are  his 
 children  ;  he  is  our  bridegroom,  we  his 
 (poufe  :  now  if  Chrift  be  inftcad  of  all  re- 
 lations, how  Ihould  we  but  leave  all  for 
 Chrift?  As  a  woman  leaves  her  father's 
 houfe,  and  her  own  people,  to   cghabite 
 
 ENIAL, 
 
 with  her  huftjand,  fo  fliould  we  '  leave  our 
 country  with  Abraham,' Gen.  xii.  i.  *  leave 
 our  friends  with  Levi,'  Deut.  xxxiii.  9. 
 '  leave  our  polTefTions  with  the  difciples,' 
 Matth.iv.22.  yea  be  *  ready  to  leave  our  life 
 with  Paul'  for  the  teftimony,  honour  and 
 fervice  of  Chrift,  The  foul  that  is  related  to 
 Chrift,  hath  enough  in  Chrift  to  pleafe 
 and  delight  icfelf.  Tho'  all  friends  accord- 
 ing to  theflelh  become  ftrangers,  or  prove 
 enemies,  yet  Chrift  is  inftead  of  all  friends. 
 
 6.  Let  us  imitate  them  (as  occafion  is) 
 who  for  Chfift's  fake  have  not  only  in  will, 
 but  a£lually  parted  with  their  deareft  rela- 
 tions. Thus  Mojes  refufed  that  r elation ^ 
 to  be  called  the  fort  of  Pharaoh's  daughter, 
 choofing  rather  to  fuffer  affH^ion  with  the 
 people  of  Cod,  than  to  enjoy  the  pleajures 
 of  fin  for  a  Jeafon,  Hcb.  xi.  24,  25,  26. 
 Thus  the  apoftles  of  Chrift  refufed  not  fome, 
 but  their  all  relations  ;  Behold  lue  have 
 forfaken  all,  and  followed  thee  :  to  whom 
 Chrift  anfwered.  Every  one  that  hath  for ' 
 faken  houfe s,  or  brethren,  or  fifters,  or  fa- 
 ther, or  mother,  or  ivife,  ■  or  children^  or 
 lands  for  my  names  fake,  fhall  receive  an 
 hundredfold,  (which  Chrift  gives  them  in 
 beftowing  himfelf  on  them)  and  fhall  in- 
 herit everlafting  life,  Matth.  xix.  27,  29. 
 It  was  Jerom's  faying,  *  If  the  Lord  Chrift 
 fliould  call  rre  tohim,  tho'my  father  ftiould 
 ly  in  the  way,  and  my  mother  ftiould  hang 
 about  my  neck,  I  would  go  over  my  fa- 
 ther, and  fliake  off  my  mother,  and  run 
 to  my  Chrift,'  But  this  was  only  faid  ;  if 
 you  would  know  a  greater  matter  than  this 
 done  and  praflifed,  I  (liall  give  you  one 
 notable  inftance,  enough  to  inflame  all 
 our  hearts  towards  Chrilt  and  his  truth  in 
 the  very  publifliing  of  it. 
 
 I  have  read  a  notable  ftory  of  one  Gale- 
 acius  Caracciolus,  the  noble  marquefs  of 
 Vico  :  This  Vico  was  one  of  the  paradifes 
 of  Naples,  and  Naples  was  the  paradife  of 
 Italy,  and  Italy  is  the  paradife  of  Europe, 
 and  Europe  the  paradile  of  all  the  earth  : 
 yet,  this  marquefs  being  brought  to  hear 
 
 a  Icr- 
 
SELF-DENIAL. 
 
 1.5^ 
 
 a  fermon  of  Peter  Martyrs,  God  pleafcd  fo 
 to  work  upon  his  fpirit  that  he  began  to 
 enter  into  ferious  thoughs,  whether  his 
 way  of  popery  wherein  he  was  trained,  was 
 right  or  not.  At  laft,  having  further  light 
 let  into  his  foul  not  only  of  feeing  truths, 
 but  likewife  of  delivering  himfelf  from 
 that  idolatry  which  he  apprehended  him- 
 felf defiled  withal ;  his  refolutions  were 
 flrong  to  leave  the  court,  and  his  honours, 
 together  with  his  father,  wife  and  children, 
 and  whatfoever  was  dear  to  him.  Many 
 grievous  combats  he  had  betwixt  the  flefh 
 and  the  fpirit  when  he  refolved  of  his  de- 
 parture, but  the  greateft  troubles  were  his 
 relations;  for, 
 
 I.  As  often  as  he  looked  on  his  father, 
 which  he  alftioft  did  every  hour,  fo  often 
 he  was  ftrucken  at  the  heart  with  unipeak- 
 able  grief;  his  thoughts  run  thus,  *  What  I 
 and  mull  I  needs  forfake  my  dear  and  lov- 
 ing father  ?  and  cannot  I  elfe  have  God 
 my  Father  ?  O  unhappy  father  of  my  bo- 
 dy which  muft  ftand  in  competition  with 
 the  father  of  my  foul  !' 
 
 3.  No  lefs  inwardly  was  he  grieved  in 
 refpecV  of  his  noble  wife  ;  for  having  no 
 hope  that  fhe  would  renounce  popery,  and 
 go  with  him,  he  refolved  alfo  for  Chrift's 
 fake  to  leave  her,  and  to  follow  Chrill, 
 whereupon  his  thoughts  run  thus :  *  And 
 fhall  I  fo,  yea,  fofuddenly,  and  fo  unkind- 
 ly leave  and  forfake  my  dear  loving  wife, 
 the  only  joy  of  my  heart  in  this  world, 
 and  fliall  I  leave  her  not  for  a  time,  but 
 for  ever  ^  Poor  lady  !  how  many  doleful 
 days  without  comfort,  how  many  waking 
 nights  without  fleep  fliall  (he  pafs  over  ? 
 "VVhat  will  flie  do,  but  weep  and  wail,  and 
 pine  away  with  grief  ?' 
 
 Thefe  two  cogitations  of  his  father  and 
 wife  greatly  tormented  him,  and  the  more 
 becaufe  he  laboured  to  keep  cloie  this  fire 
 which  burned  and  boiled  in  his  heart;  he 
 durft  not  make  known  his  departure,  left 
 it  fhould  have  been  hindred,  which  he 
 would  .not  for  a  world. 
 
 3.  There  wasyet  a  third  and  fpccial  care 
 that  pinched  him,  and  that  was  for  his 
 Children  ;  which  were  fix  in  all.  It  was 
 the  more  grief  in  that  they  were  fo  young, 
 as  that  they  could  not  yet  conceive  what 
 it  was  to  want  a  father;  the  eld  eft:  was 
 fcare  fifteen,  and  the  youngeft  fcarce  four 
 years  old  :  towards  them,  faith  the  ftor}'', 
 his  thoughts  run  thus :  *  And  fliall  I  with- 
 in thefe  few  days  utterly  forfake  thefe 
 fweet  babes  ?  fliall  I  leave  them  ro  the  wide 
 and  wicked  world,  as  though  they  had  ne- 
 ver been  my  children,  nor  I  their  father  ? 
 and  you,  poor  orphans,  what  fliall  become 
 of  you  when  I  am  gone  ?  your  hap  is  hard, 
 even  to  be  tatherlefs,  your  father  yet  liv- 
 ing. And  what  can  your  woeful  mother 
 do  when  flie  looketh  on  you,  but  weep 
 and  wring  her  hands,  her  grief  ftill  increaf- 
 fing  as  flie  looks  upon  you  ?  yet  thusmuft 
 I  leave  you  all  confounded  together  in 
 heaps  of  grief,  weeping  and  wailing  one 
 with  another,  and  I,  in  the  mean  time, 
 weeping  and  wailing  for  you  all.' 
 
 This  noble  fpirit  thus  refolved,  at  laft 
 he  left  his  family,  and  went  to  Geneva, 
 who  no  fooner  gone,  but  his  friends  and 
 family  were  fo  aftoniflied,  that  nothing 
 was  heard  or  feen  amongft  them  but  la- 
 mentations. The  ftory  is  large  :  I  fliall 
 wind  up  all  in  this  one  paflTage.  By  his  fa- 
 ther's commands,  and  his  wife's  intreaties 
 he  was  perfwaded  to  fee  them  once  in  his 
 life,  and  to  take  his  journey  from  Geneva 
 to  yico  ;  thither  come,  and  having  ftaid  a 
 while,  and  now  ready  again  to  return  to 
 his  dear  Geneva,  his  father  at  his  farewel 
 
 *  gave  him  many  an  heavy  and  bitter  curfe;' 
 his  wife  embraced  him,  and  took  him  about 
 the  neck,  befecching  him  in  a  moft  loving 
 and  pitiful  manner,  that  '  he  would  have 
 care  of  himfelf,  of  his  dear  wife  and  children, 
 and  not  fo  willingly  caft  them  all  away ; 
 his  young  children  all  upon  their  knees  with 
 arms  ftretchcd  out,and  hands holden  up,and 
 faces  (wollen  with   tears  cried   unto  him 
 
 *  to  have  piiy  on  them  his  own  bowels^ 
 
 and 
 
152  SELF 
 
 and  not  to  make  them  fa thcilefs  before  the 
 time  :'  his  friends  with  heavy  countenances 
 and  watry  eyes  looked  ruefully  on  him,  and 
 thnugh  for  grief  they  could  not  fpeak  a 
 \vord,  yet  every  look  and  every  counte- 
 nance abd  every  gefture  was  a  loud  cry, 
 and  a  ftrong  intreaty  that  '  he  would  flay, 
 and  not  leave  fo  antient  and  noble  an  houfe 
 in  fuch  a  woeful  and  defolatc  cafe.'  But 
 above  all,  there  was  one  moft  lamentable 
 fight :  among  all  his  children,  he  had  one 
 daughter  of  twelve  years  old,  who  crying 
 out  amain,  and  wallowing  in  tears,  fell 
 down,  and  catching  faft  hold  about  his 
 thighs  and  knees,  Wield  him  fo  hard  as  he 
 could  by  no  means  fhake  her  off,  and  the 
 affe£lion  of  a  father  wrought  fo  with  him 
 
 *  as  he  could  not  offer  with  violence  to  hurt 
 her ;  he  laboured  to  be  loofe,  but  (he  held 
 fader  ;  he  went  away,  but  fhe  trailed  after, 
 crying  to  him    *  not   to  be  fo  cruel  to  her 
 
 .  his  own  child,  who  came  into  the  world 
 by  him :  this  fo  wonderfully  wrought 
 with  his  nature  that  he  thought,  as  he  often 
 reported,  that  '  all  his  bowels  rowled  a- 
 b6ut  within  him,  and  that  his  heart  would 
 have  burft  prefently,  and  there  inflantly 
 have  died.'  But  notwithftanding  all  this, 
 he  being  armed  with  a  fupernatural  and 
 heavenly  fortitude,  he  broke  through  all 
 thofe  temptations,  and  for  Ghrifl'sfake  de- 
 nied all,  and  fo  returned  to  Geneva,  (where 
 Mr. Calvin  then  lived)a  glorious  felf-denier, 
 or  a  glorious  denier  of  his  natural  felf. 
 And  thus  much  of  denying  our  lelations. 
 
 SECT.     VII  r. 
 Cf  the  denial  of  our  fpccial gifts  ;  and  firjl 
 of  cautions . 
 
 WE  are  conditionally  to  deny  our 
 fpecial  gifts  and  indowments ;  as 
 learning,  wifdom,  power,  or  any  other  a- 
 billties  of  mind  and  body.  In  profecuti- 
 on  of  this  I  Ihall  give  fome  cautions,  and 
 directions. 
 
 The  cautions  are  thefe ; 
 I .  That  learning,  wifdom,  abilities  are 
 
 -DENIAL, 
 
 in  themfelves  excellent  things.  Aeneas  Syl- 
 vius, in  his  Epiftle  to  Sigifmund  Duke  of 
 Auftria  faid,  that  *  if  the  face  even  of  hu- 
 man learning  could  but  be  feen,  it  is  fair- 
 er, and  more  beautiful  that  the  morning 
 or  evening  ftar.'  How  much  more  may  be 
 faid  in  refpedt  of  divine,  Ipiritual,  theologi- 
 cal learning,  whofe  fubje(5t  is  God,  and 
 Chrift,  and  the  things  of  God  ?  in  this  re- 
 fpeft  therefore  we  muft  deny  them. 
 
 2.  Noiwithftanding  the  excellency  of 
 learning,  wifdom,  or  other  abilities,  yet 
 muft  we  deny  them,  as  in  thefe  cafes. 
 
 1.  In  refpeft  of  any  high  thoughts  of  ours, 
 of  any  overweening  conceit  of  our  own 
 excellencies.  Be  not  ivife  /'«  our  own  con' 
 ceits,  faith  the  apoftle,  Rom.  xii.  \6.  To 
 which  agrees  that  of  Solomon,  Lean  not 
 to  thine  oivn  underftanding ;  be  not  "wife 
 in  thine  own  eyes,  Prov.  iii.  ^,y.  It  is  a  fad 
 thing  to  fee  in  thefe  times  how  all  our  de- 
 bates, diflerences,  controverfies,  even  in 
 fpiritual  matters,  do  almoft  favour  nothing 
 elle  but  of  the  affedtation  of  natural  wif- 
 dom, fiibtility,  eloquence  ;  how  doth  pride 
 move  men  to  outitrip  one  another,  either 
 by  Q^cwing  their  parts,  as  wit,  language, 
 reading,  philofophy,  hiiiory,  and  other 
 learning  ;  or  by  lalhing,  and  fmiting  one 
 another  with  the  tongue,  to  feek  a  conqueft 
 rather  by  the  infamy  of  others  than  by  the 
 armour  of  righteoufnefson  the  right  hand 
 and  on  the  left  ?  by  thcle  unchrifiian  and 
 unconfclonable  ways  the  more  able  men 
 are,  the  more  deflru(5\ive  they  make  them- 
 felves to  the  comforts  of  their  brethren, 
 and  the  nearer  their  debates  relate  unto  re- 
 ligion, the  further  off"  they  fet  themfelves 
 and  others  from  tlie  kingdom  of  Jcfus 
 Chrift.  The  refpe(ft  which  is  had  to  gain 
 credit  with  men,  to  lofe  no  ground  in  the 
 debate,  and  to  be  thought  leaders  in  the 
 caure,togeilier  with  the  fear  kfl  they  Jliould 
 be  foiled  in  any  thing,  doth  even  flrip 
 them  of  all  chrillian  fimplicity.  JVith  the 
 lowly  is  wi/dcrUf  faith  Solomon,  whereas 
 frow pride  cometh  jhame,  Prov.xi.  2.  Th;.t 
 
 wif- 
 
SELF-DENIAL. 
 
 ^51 
 
 wifdom  cannot  be  true,  which  brings 
 us  nearer  to  our  own  wit,  and  further  off 
 from  the  fimplicity  and  humility  which 
 is  in  Chrirt  Jefus,  I  fuppofe  this  is  one 
 caufe  why  fo  much  contempt  is  now  caft 
 upon  the  name  of  learning,  tho'  it  maybe 
 wrongfully  by  men,  yet  defervedly  as  from 
 God  ;  and  I  believe  God  will  not  ceafe  to 
 flain  the  pride  of  all  their  glory,  and  their 
 greatncfs,  by  a  full  difcovery  of  their  fhame, 
 till  they  that  are  learned  do  fliew  them- 
 felves  willing  to  be  reformed  herein. 
 
 2.  In  refpeft  of  any  ufe  of  them  accord- 
 ing to  the  world,  according  to  man,  or  ac- 
 cording to  the  flefli.  Of  this  God  fpeaketh 
 when  he  faith,  /  will  dejlroy  the  ivifdojn 
 of  the  wife,  and  luill  hring  to  nothing  the 
 under/}  anding  of  the  prudent,  i  Cor.  i.  20. 
 And  thus  the  apoftle  triumphed  over  the 
 wifards  of  the  world,  faying,  Where  is  the 
 -jjife  ?  ivhere  is  the  fcribe  ?  inhere  is  the 
 difputer  of  this  world  P  hath  not  God  made 
 foolilli  the  wifdom  of  this  world  ?  i  Cor.  19. 
 "Worldly  wifdom  ufually  fcornsand  difdains 
 the  great  myfteries  ofgodlinefs,  fooliftinefs 
 of  preaching,  fimplicity  of  the  faints  ;  but 
 this  wifdom  defcendeth  not  from  above, 
 faith  the  apoftle,  James  iii.  15.  '  This 
 wifdom  is  but  earthly,  fenfual,  devilifh.' 
 1.  Earthly,  it  minds  only  earthly  things; 
 though  a  man  be  to  pafs  perhaps  the  next 
 day,  the  next  hour,  the  next  moment  to 
 that  dreadful  tribunal  of  God,  yet  it  fo 
 glues  his  hopes,  defires,  projects,  refoluti- 
 ons  to  earthly,  tranfitory  things,  and  things 
 of  this  life,  as  if  both  foul  and  body,  at  their 
 dinblution,{hould  be  wholly  and  everlafling- 
 ly  rcfolved  into  earth  or  nothing,  2.  It  is  fen- 
 fual ;  it  prefers  the  pleafure  of  fenfe,  and 
 pleafing  the  appetite,  before  the  peace  of 
 confcience  and  fenfe  of  God's  favour;  it 
 provides  a  ihoufand  times  better  for  a  bo- 
 dy of  earth,  which  mufl:  fliiortly  turn  to 
 dufj-,  and  feed  the  worms,  than  for  a  pre- 
 cious immortal  foul  that  can  never  die; 
 it  highly  prefers  a  few  bitter-fwcet  plea- 
 fures  for  an  inch  of  time  in  this  vale  of 
 
 tears,  before  unmixt  and  immeafurable  joys 
 through  all  eternity  in  the  glorious  nian- 
 fions  of  heaven.  3.  It  is  deviJilh,  for  it 
 imitates  the  devil  in  plotting  and  contriv- 
 ing mifchief  and  ruin  againfl:  the  glory  of 
 God,  theminiflry  of  the  word,  the  palfagc 
 of  his  gofpel,  the  plantation  of  his  gract* 
 in  the  hearts  of  men  :  or  it  is  devllin:!,  be-, 
 caufe  the  devil  ufually  fets  ihofe  on  work 
 that  have  a  little  more  wit  to  do  him  fer- 
 vice  ?  he  knows  they  are  more  Ale,  and 
 a(ftive  to  quarrel,  rail,  flander,  difgrace  the 
 truth  of  God,  or  minillry  of  Chrift.  O 
 poor  fouls !  how  do  you  bark  and  fnatch 
 at  thofe  hurtlefs  hands,  which  would  hesl 
 and  bind  up  your  bleeding  fouls !  O  poor 
 ideots,  what  wifdom  is  it  for  you  to  en- 
 deavour  their  extirpation,  who  are  z^flars 
 in  the  right  hand  of  Chrif}  I  Rev.  i.  16. 
 They  that  would  do  Chrift's  minifters  any 
 deadly  harm,  they  muft  pluck  them  hence. 
 I  could  wifh  thofe  worldly,  earthly,  fenfu- 
 al, devililh-wife,  that  imploy  their  wits, 
 their  power,  their  malice,  their  friends, 
 their  underhand  dealings,  to  flander,  dif- 
 grace, hinder,  flop  the  palFage  of  a  confci- 
 onableminiflry,  but  to  remember  thofe  few 
 texts;  He  that  toucheth  you,  toucheth  the 
 apple  of  my  eye,  Zach.  ii.  8.  and,  He  that 
 defpifeth you,  defpifeth  me,  and  he  that  def- 
 pifeth  me,  defpifeth  him  that  fent  me,  Luke 
 X.  18.  Surely  there  is  fomething  in  it  that 
 God  fo  ftridlly  chargeth,  Pfalm  ciii.  15. 
 Touch  not  mine  anointed,  and  do  my  prophets 
 no  harm- 
 
 SECT.     IX. 
 
 Of  the  manner  of  denying  our  fpecial gifts. 
 
 TH  E  direftions  of  Self-denial  in  re- 
 fpeft  of  our  fpecial  gifts  are  thefe. 
 
 I .  Think  we  fobcrly  of  our  felves  accor- 
 ding  as  Cod  hath  dealt  to  every  7nan  the 
 meafure  of  faith,  Rom.  xii.  3.  AVe  were 
 not  fober  in  the  apoftle's  phrafe,  if  either 
 we  took  that  upon  us  which  we  have  nor, 
 or  bragged  of  that  which  we  ha.ve, 
 
 2.  Mind  the  true  ends  of  learning,  wif- 
 X  dom> 
 
154  S  E  L  F-D 
 
 doi"n,abJlines,etc.aridaimat  them.  i.  What 
 are  thofe  ends?  I  anfwcr,  i.  To  do  God 
 more  excellent,  and  more  glorious  fervicc.  * 
 
 2.  To  furnlfh  the  foul  for  an  higher  de- 
 gree and  a  greater  meafure  of  fanftification. 
 
 3.  '  To  do  more  nobly  in  Ephrara,  and  to 
 be  more  famous  in  Bethlehem.'  V/hat  a 
 fiiame  and  fin  is  it  for  men  by  their  abili- 
 ties to  hunt  after  certain  fecondary  prizes, 
 as  pleafure  of  curiofity,  ability  of  difcourfe, 
 vi«5lory  of  wit,  gain  of  profeffion,  inable- 
 ment  for  imployment  and  bufinefs,  and  fo 
 (by  the  abufe  and  ijjifapplying  of  it)  to  put 
 their  great  engine  of  gifts  into  the  devil's 
 hands,  for  the  enlarging  and  advancement, 
 of  his  kingdom  ?  O  confider  thofe  more 
 noble  cndi-,  ;md  feek  after  them. 
 
 3.  Endeavour  to  walk  before  God  in 
 humility  and  lowlinefs  of  mind.  '  What? 
 are  thy  gifts  more  eminent  than  others? 
 it  is  the  Lord  that  makes  thee  differ ;  and 
 as  God  hath  been  favourable  to  thee,  fo 
 Ihould  his  favours  be  as  obligations  to  obe- 
 dience, humility,  meeknefs  in  thee.    . 
 
 4.  Remember  it  is  not  the  greatnefs  of 
 the  gift,  but  the  well-ufing  of  the  gift  that 
 is  the  glory  of  the  receiver ;  it  is  not  the 
 having  of  any  thing  whether  much  or  lit- 
 tle, but  the  having  of  Ghrift  with  it,  that 
 makes  it  full  and  fatisfaflory,  fweet  and 
 comfortable,  ufeful  and  beneficial  unto 
 man. 
 
 5.  Know  and  be  afTured,  that  whatfo- 
 ever  we  have,  if  it  puff  us  up,  and  make 
 us  fwell,  it  is  not  food  but  poifon,  no 
 jncrcy  but  a  curfe,   no  evidence  of  divine 
 
 E  N  lA  L. 
 
 favour  but  of  fevere  anger  to  our  fouls. 
 
 6.  Obferve  and  weigh  w^l  that  the 
 ifTue  and  event  of  all  depends  not  upon 
 the  abilities  of  man,  but  upon  the  all-dif- 
 pofing  hand  of  God.  The  race  is  not  to 
 the  pivift,  nor  the  battle  to  the  Jlrong,  nei- 
 ther yet  bread  to  the  ivife,  nor  riches  to 
 men  of  under/landing,  Eccl.  ix.  11.  All 
 our  abilities  are  under  God's  providence, 
 who  puts  an  efficacy  into  man's  abilities  e- 
 ven  as  he  pleafeth. 
 
 7.  Eileera  we  all  abilities,  gifts,  know- 
 ledge as  dung  and  drofs  in  comparifon  of 
 the  excellency  of  the  know  ledge  of  Chriji 
 Jefus  our  Lord,  Phil.  iii.  8.  Thus  Paul 
 determined  to  knoiu  nothing  but  Chrifi  and 
 hirn  crucified,  I  Cor.  ii  2.  All  knowledge, 
 art,  learning,  is  nothing  to  Chrift  ;  there 
 is  no  fulnefs,  no  divine  excellency  in  that 
 man's  knowledge  that  knows  not  Jefus 
 Chrifi.  Si  Chrifium  nefcis,  etc.  *  If  we 
 know  not  Chrirt,  it  is  nothing  if  we  know 
 never  fo  much.'  Si  Chrifium  di/cis,  etc. 
 
 *  If  we  know  Chriff,  it  is  enough  though 
 we  know  nothing  more  ;'  enough  indeed, 
 for  in  knowing  him  we  have  all  knowledge; 
 In  Chriji  are  hid  all  the  treafures  of  ixjif- 
 dojn  and  hnovjledge.  Col.  ii.  3.  Among 
 wife  men  he  is  the  choice^  that  knows 
 moll  of  Chrilt  ;  it  is  Chrift  that  puts  a 
 fulnefs  into  our  knowledge,  as  the  ihin- 
 ing  of  the  fun  in  the  air  pu:s  a  fulnefs  of 
 light  into  the  eye;  hence  Paul  made  Chrift 
 crucified  the  center  and  circumference  of 
 his  knowledge,  the  breadth,  the  length 
 and  depth,  and  height  of  his   kno'coledge^ 
 
 *  AnJ  wc  do  fo  mod  eflc<fluilly,  when  we  apply  all  our  talents,  our  gifts.  anJ  pofTilTiMis  to  tliof  iifcs  for  which 
 our  kind  Creator  did  Utllow  tlitm,  namely  tlic  promoting  our  own  good  and  tliat  of  others.  It  is  then  only  we 
 j|lorify  God  in  all  thcf..'  tl/mg.s  when,  by  the  proper  application  of  them,  wc  render  ovirfclvcs  public  b'crtiiigs  :  as, 
 V hen  th(,- rich  employ  their  wealth  in  feeding  the  hungry,  cloathing  the  naked,  re^varding  wortliy  men,  or  in 
 doing  sifls  of  ch.irity  and  g<nerofity  ; — when  the  great  employ  their  power  to  protirt  the  innocent,  to  relieve  the 
 oppv.fl'.d,  and  piinilh  the  opprclfor,  to  encourage  a  fpirit  of  lib  rty,  religion,  ond  virtuf  (which  are  the  gljry,  the 
 ilchcs.  and  the  flrtngth  of  any  people)  and  to  lupprcfs  and  difcouragc  vice  and  immorality,  that  arc  the  difgracc, 
 and  roiii  of  all :  — when  the  Icarmd  employ  their  wildom  to  inHruift  the  ignorant,  to  be  a  faithful   counfellor  cither 
 
 in  publick  or  private,   to  be  a  direflor  to  youtli  :  and  other  g  )od  purpofts. In  a  word,  when  all  men    employ 
 
 <!icir  talents,  whatever  they  be,  in  fuch  a  manner,  as  lo  do  good  to  thcrofclvcs,  and  to  that  body  politick,  where- 
 of they  atciDunbets.     Di.  Swit'T. 
 
 Eph. 
 
SELF-D  ENIAL.  155 
 
 This  was  the  full   latitude    of  profeffion,  but  we  hsve  tra^Jf  c?  In  won  • 
 
 Eph.  iii.   18 
 
 of  his  knowledge  to  know  Jefus  Chrift-, 
 and  this  is  excellent  knowledge,  Phil.  iii.  8. 
 excellent  for  the  author,  matter,  fubjeft, 
 fruits,  and  effecfls  of  it ;  this  is  faving 
 kno'Johdge,  this  is  life  eternal  to  know  thee 
 and  Jefus  Chrift  whom  thou  haf}fent.  O 
 never  (peak  of  learning,  wifdom,  gifts,  abi- 
 litieSjin  comparifon  of  Ghrid:.  Bernard  could 
 fay,  Sifcribis  nonfapit  mihi,  niji  legero  ibi 
 Jefumyttc.  *  If  thou  writeft,  it  doth  not  re- 
 ]i(h  with  me,  unlefs  I  read  Jefus  there ;  if 
 thou  difputeftor  conferreft,  it  doth  not  re- 
 lifn  with  me,  unlefs  Jefus  found  there  :'  All 
 learning  is  but  ignorance  in  comparifon  of 
 the  knowledge  of  Chrift  Jefus  our  Lord. 
 CoTTie  then,  and  down  with  all  carnal  know- 
 ledge in  this  refpcft  ;  come  then,  and  fubmit 
 to  that  true,  fpiritual,  applicatory,  experi- 
 mental knowledge  of  Jefus  Chrift.  Hence- 
 forth, faith  the  apoflle,  we  know  no  man" 
 after  the  fiefj,  yea  though  we  have  knoivn 
 Chrifi  after  the  fie fh,  yet  henceforth  know 
 ■7ve  him  no  more,  2  Cor.  v.  16.  We 
 know  him  not  after  an  earthly  car- 
 nal manner,  but  after  a  divine  and  fpi- 
 ritual manner  agreeable  to  the  flate  of  glo- 
 ry whereunto  Chrift  is  exalted. 
 
 8.  Confider  that  gifts  and  abilities  are 
 the  ftay,  and  ftaff,  and  ftrength  only  of 
 hypocrites;  they  only  lean  on  thefe,  they 
 only  fecure  themfelves  in  thefe  :  are  they 
 not  hypocrites  that  dare  to  plead  thus 
 with  God  himfelf  ?  Mat.  vii.  22.  Many 
 will  fay  to  me  in  that  day,  Lord,  Lord,  have 
 we  not  prophefied  in  thy  name,  and  in  thy 
 name  caf}  out  devils,  and  done  many  great 
 wonders  P  They  trufted  upon.  Have  we 
 not  prophefied  ?  have  we  not  prayed  ?  have 
 we  not  done  wonders  ?  q.  d.  *  God  hath  o- 
 pened  the  fecrets  of  heaven  to  us,  and  do 
 you  think  he  will  ihut  the  gates  of  heaven 
 upon  us  •  We  have  preached,  we  have  been 
 inftruments  of  laving  others,  and  Jhallnot 
 we  be  faved  ourfeKes  >  Wc  have  caft  out 
 <levils,  and  Ihall  we  be  caft  to  the  devil  > 
 ^\'e  have  not  walked  in  an  ordinary  tradl 
 
 X 
 
 ders  and  done  miracles,  we  have  amazed 
 the  world  with  reports  of  the  great  things 
 we  have  done,  is  all  this  nothing  ?'  Thus 
 they  plead  with  Chrift,  as  if  he  were  bound 
 to  fave  them  by  the  law  of  thefe  fervices ; 
 yet  Chrift  tells  them,  Depart  from  me,  I 
 know  you  not.  One  of  the  ancients  repre- 
 fents  them  in  fuch  an  amazement,  *  What 
 means  this  ftrange  unexpedled  anfwer  from 
 Chrift,  Depart,  etc  Muft  we  depart,  wha 
 have  lived  fo  near  thee  ?  muft  we  be  damn- 
 ed, whom  thou  haft  thus  honoured  V 
 
 9.  Conclude  hence,   '  Though  a  mart 
 have  never  fuch  parts  and  gifts,  yet  if  he 
 have  not  grace  withal,  he  may  go  to  hell 
 and  perifti  to  all  eternity  ;  for  by  his  gifts 
 he  is  not  united  to  Jefus  Chrift,  nor  mad- 
 the  child  of  God,  nor  eftated  into  the  cef^ 
 venant  of  grace.'     You  fee  how  it  is  with 
 •  children  playing  together  in  the  day,  when 
 nightcomes.onechild  goes  to  his  father,  and 
 the  other  to  his  father ;  it  may  be  all  the  day 
 they  are  fo  like,  that  you  cannot  fay,  whofe 
 child  is  this  or  that:  but,  when  night  comes, 
 the  father  then  comes  to  his  child,  and 
 faith,  '  Come  my  child,  come  in  at  doors:' 
 and  if  the  o{her  offers  to  go  in  there,  *  No 
 child,  you  muft  go  home  to  your  father  :' 
 fo  while  we  are  living,  grace  and  gifts  are 
 mingled  together;   fome  men  have  gifts, 
 and  fome  men  have  graces,  and  they  look 
 v^ry  like  :  ah  but  when  night  comes,  and 
 when  death  comes,  then  faith  God  to  ihofe 
 that  hg^e  grace,  '  Come  my  children,  en- 
 ter in  ;'  but  if  thofe  that  have  gifts  only 
 come,  he  fends  them  away.    And  if  a  man 
 do  go  to  hell  and  perifh,  the  more  gifts  he 
 hath,  the  deeper  will  he  fink  into  hell ;  as 
 it  is  with  a  man  that  is  in  the  water,  fink- 
 ing in  the  water,  the  more  he  is  laden  with 
 gold,  the  more  he  finks ;  and  as  he  is  fink- 
 ing, if  he  have  any  time  to  cry  out,  he  faith, 
 *  Oh  take  away  thefe  bags  of  gold,  thefe 
 bags  of  gold  will  fink  me,  they  will  indoe 
 me  :'  So  I  fay,  '  Thefe  golden  parts,  and 
 golden  gifts  will  undoe  men ;  when  men 
 2  coiue 
 
156  SEL  F-DENIAL. 
 
 come  to  hell,  and  fiiall  pcrifh  indeed,  the 
 more  golden  gifts  and  parts  they  have  had, 
 the  deeper  ihey  ftiall  fink  into  hell.'  And 
 thus  much  of  denying  our  fpecial  gifts. 
 
 SECT.     X. 
 
 Of  the  denial  of  our  worldly  profits  :  and 
 
 fir/}  of  cautions. 
 3.  T7f  7E  are  conditionally  to  deny  our 
 VV  common  ends,  which  naturally 
 men  purfue  and  fcek  after,  as  profit,  plea- 
 fure,  and  honour.  I  ihall  begin  with  the 
 firft,  viz.  Profit;  in  profecution  of  which  I 
 ihall  give  fome  cautions,  and  direiflions. 
 The  cautions  are  thcfe. 
 
 1.  It  muft  be  granted  that  worldly  pro- 
 -fits,  fuch  as  houfes,  lands,  pofTeffions,  are 
 
 a  bleffing  of  God,  and  ufeful  in  their  kind 
 and  places;  namely  becaufe  they  ferve  for 
 the  refrelhing,  comforting,  fupporting  of 
 our  frail  weak  bodies,  while  we  live  in  this 
 world.  And  hence  it  is  that  God  of  his 
 infinite  bounty  and  free-grace  hath  under- 
 taken and  promifed  to  make  competent 
 provifion  for  his  children.  0  fear  the  Lord, 
 ye  his  faint Sy  for  there  is  no  want  to  them 
 that  fear  him  ;  the  young  liens  do  lack  and 
 fhfitr  hunger,  but  they  that  Jeek  the  Lord 
 Jhall  not  want  any  good  thing.  Trufi  in 
 the  Lord,  and  do  good,  fo  fhalt  thou  dwell 
 in  the  land,  and  verily  thou  fioalt  be  fed. 
 "The  meek  jhall  inherit  the  earth,  and  fiiall 
 delight  them felve  sin  the  abundance  of  peace, 
 Pfal.  xxxiv.  9,  ro.  and  xxxvii.  3,  11.  Seek 
 ye  firfi  the  kingdom  of  Cod,  and  ail  thcfe 
 thin']S  fihill  be  added  unto  you,  Matth.  vi. 
 33.  All  thefe  argue  that  earthly  enjoy- 
 ments are  in  thcmlclvcs  mercies,  and  the 
 bleffings  of  God  to  godly  men. 
 
 2.  Notwithftanding  this,  w^muft  deny 
 them,  as  in  thefe  cafes. 
 
 I.  As  temptations  and  fnares,  *  when 
 they  are  either  baits  unto  fin.'  Thus  Si- 
 mon Magus  orfering  money  for  the  gifts  of 
 the  Spirit,  A<fts  viii.  20.  the  apofile  doth 
 abhor  fo  abominable  a  negotiation.  Though 
 an  idol  be  made  of  iilver  and  gold,  yet  being 
 
 an  idol  it  muft  be  thrown  away  with  detefia- 
 tion  like  a  menfiruous  cloth,  Ifa.  xx.  22. 
 Even  the  brazen  ferpcnt  when  it  became  a 
 fnare  by  the  abufe  of  men,  it  is  no  longer 
 prtferved  as  a  monument  of  mercy,  but 
 broken  in  pieces  as  Nehuflitan,  a  piece  of 
 brafs,  2  Kings  xvi.  4.  Or,  *  when  they  are 
 themfelves  the  fruits  and  wages  of  fin.' 
 Thus  Zacheus  denies  himfelf  in  all  his  un- 
 juft  gain  which  he  had  gotten  by^fycophancy 
 [orfalfeaccufation]  and  by  defrauding ;  and 
 when  Chrift  offered  to  come  into  his  houfe, 
 he  would  not  fuffer  mammon  to  (hut  the 
 door  againft  him :  refiitution  as  it  is  a  moft 
 necelfary,  fo  it  is  one  of  the  hardcfi:  parts 
 of  Self-denial ;  when  a  covetous  heart  muft 
 be  forced  to  vomit  up  all  his  fweet  morfels 
 again,  unjuft  gain  is  like  a  barbed  arrow, 
 it  kills  if  it  ftay  within  the  body,  and  pulls 
 the  Hefli  away  if  it  be  drawn  out. 
 
 2.  Asoblationsand  faciifices,  when  Chrift 
 calls  us  to  dedicate  then-s  unto  him,  then  we 
 muft  deny  them.  I'hus  when  Abraham 
 was  called  from  his  country  into  a  land  of 
 fojourning  which  he  kntw  not ;  and  when 
 Daniel  was  called  from  a  king's  court  to  a 
 den  of  lions ;  when  Mofes  was  called  from 
 the  honours  of  Egypt  to  the  afflictions  of 
 God's  people  ;  when  the  dilciples  were  cal- 
 led from  their  nets  and  fhips  to  follow 
 Chrift,  '  immediately  they  confuhcd  not 
 with  flefii  and  blood,'  but  willingly  left 
 their  own  comforts  to  obey  God's  com- 
 mands. 
 
 '  All  we  are,  or  have,  we  have  it  on  this 
 condition,  to  ufe  it,  to  leave  it,  to  lay  it  our, 
 to  lay  it  down,  unto  the  honour  of  our 
 Mafter,  from  whofe  bounty  we  received  it.' 
 
 SECT.     XI. 
 
 Of  the  manner  of  denying  our  worldly  profits. 
 
 THE  direftions  of  Self-denial  in  re- 
 fpc«^  of  our  worldly  profits  are  thefe. 
 I.  Look  we  on  worldly  profits  as  vani- 
 ty, nothing  ;  IViit  thou  fet  thine  eyes  upon 
 that  which  is  not,  faith  Solomon,  for  riches 
 Certainly  make  themfelves  -wings,  they  fly 
 
 away 
 
S  E  L  F  '  D 
 
 away  as  an  eagle,  Prov.  xxiii.  5-  Obferve 
 I.  The  Holy  Ghoft  fays  that  riches  are 
 not,  they  are  nothing:  thofe  things  that 
 make  men  great  in  the  eyes  of  the  world, 
 are  nothing  in  the  eyes  of  God.  2.  Ob- 
 ferve  the  Holy  Ghoft  would  not  have  us  fo 
 much  as  fet  our  eyes  upon  riches,  they  are 
 not  ohjef^s  worth  the  looking  on.  3.  Ob- 
 ferve  with  what  indignation  he  fpeaks  a- 
 gainft  thofe  that  will  fet  their  eyes  upon 
 them,  Wilt  thou  fet  thine  eyes  upon  that 
 •which  is  not?  q.  d.  '  What  a  vain,  unrea- 
 fonable,  fottifli,  fenfelefs  thing  is  this  ?'  4. 
 Obferve  that  he  fays,  their  parting  from  us 
 is  by  way  of  flight,  that  is  a  fudden,  fwift, 
 and  irrecoverable  motion.  5.  Obferve  that 
 this  flight  is  by  the  wings  of  an  eagle,  which 
 of  all  birds  hath  the  moft  fudden,  the  moft 
 fwift,  and  the  moft  irrecoverable  morion.  6. 
 Obferve  that  none  needs  to  put  wings  upon 
 them  to  flee  away,  for  they  makethcmfel^s 
 wings,  there  is  matter  enough  in  tiiemfelves 
 to  workout  their  own  corruption,  and  to 
 put  themfelves  into  a  flight.  We  think 
 when  we  are  called  to  deny  our  profits, 
 that  we  are  called  todeny  feme  great  things; 
 but  the  truth  is,  had  we  eyes  to  difcern  the 
 vanity  of  them,  we  (hould  fee  that  we  are 
 called  to  deny  nothing  but  a  mere  fancy, 
 a  thing  of  nought,  and  that  which  is  not. 
 Oh  that  the  glory  of  the  world  were  dark 
 ened  in  our  eyes  as  once  it  ihall  be,  that 
 it  might  not  be  fo  dear  un;.o  us  as  it  is ! 
 
 2.  Confider  them  as  iuftabilities,  uncer- 
 tainties; all  worldly  things  whatfoever  are 
 mutable,  changeable,  tranfitory ;  and  hence 
 the  apoftle  ftiles  riches  uncertain  riches^ 
 1  Tim.  vi.  17.  Witnefs  Zedekiah  who  was 
 deprived  of  his  kingdom,  honour,  eftate, 
 nobles,  wives,  children,  liberty,  and  his 
 light  in  one  day,  2  Kings  xxv.  and  wir- 
 nefs  Job,  who  of  the  richeft  became  the 
 pooicft  man  in  one  very  day.  Iliftovy 
 tells  us  of  one  Bellifarius,  a  noble  and  fuc- 
 cefsful  captain  under  juftinian  the  empe- 
 ror, that  upon  fomc  di.^plcofurehe  was  turn- 
 ed out  of  his  office  and  eliate,  and  had  his 
 
 E  N  I  A  L,  157 
 
 eyes  put  out,  and  (o  was  forc'd  to  beg  from 
 door  to  door ;  Date  oholum  Belli/ario, '  give 
 one  half-penny  to  Bellifarius,  whom  for- 
 tune made  great,  and  envy  hath  made  blind.' 
 All  worldly  things  are  like  the  fea,  ebbing 
 and  flowing;  or  like  the  moon, always  in- 
 creafing  or  decreafing ;  or  like  a  wheel,  al- 
 ways turning  up  and  down.  Such  a  ftory 
 we  have  of  Sefoftris  king  of  Egypt,  who 
 would  have  his  chariot  drawn  with  four 
 kings,  and  one  of  them  had  his  eyes  conti- 
 nually on  the  wheel ;  whereupon  Sefoftris 
 afl<ed  him,  '  What  he  meant  by  it  ?'  fJe  an- 
 fwercd,  *  It  put  him  in  mind  of  the  muta- 
 bility of  all  earthly  things ;  for  I  fee,  faid 
 he,  that  part  of  the  wheel  which  is  now 
 upon  high,  is  prefently down  beneath,  and 
 that  part  which  is  now  below  is  prefently  up 
 on  high  :'  whereupon  Sefoftris  being  mov- 
 ed, confidering  what  mutability  might  be 
 in  his  own  eftate,  he  would  never  have  hia 
 chariot  drawn  after  that  manner  any  more. 
 3.  Conflder  them  as  fnares :  To  this 
 purpofe  cried  Solomon,  ^411  is  vanity,  and 
 vexation  of  fpirit,  Eccl.  ii.  26.  World- 
 lings! do  you  not  feel  this  true  ?  Mark  but 
 how  your  worldly  cares  do  rufli  upon  you 
 in  the  morning  as  foon  as  you  awake,  mark 
 but  how  they  accompany  you  in  the  day, 
 mark  but  how  they  follow  you  to  your 
 beds  at  night,  mark  but  how  they  hinder 
 ycur  fleeps,  and  affli(fl  you  in  your  dreams; 
 O  what  fears?  what  fufpicions?  what  un- 
 derminings of  one  another  ?  what  difap- 
 pointments?  what  vexations?  what  a  clut- 
 ter of  buflnefl^es  croiftng  one  the  other? 
 what  fnares  and  temptations  ly  in  your 
 way  at  every  hand  ?  You  walk  all  the  day 
 long  upon  fnares,  Job  xviii,  8.  upon  dan- 
 gerous fnares  that  bring  much  fin  andguilr, 
 and  will  bring  much  forrow  and  mifcry. 
 Hence  fome  give  the  reafon  why  Jofrph, 
 although  he  had  power  to  have  advanced 
 his  brethren  in  court,  yet  he  would  not 
 have  them  live  there,  but  by  themfelves  in 
 Colhen  tending  their  Iheep ;  for  himfel'f 
 he  had  an  extraordinary  call  to  be  there, 
 
 bu« 
 
158 
 
 SELF-DENIAL. 
 
 but  he  fokrtcw  the  encumbrances  and  cares 
 of  the  court,  that  he  fought  it  not  for  his 
 brethren. 
 
 4.  Confider  them  as  fading  in  regard  of 
 ufe,  which,  yet  may  prove  eternal  in  re- 
 gard of  punlfnment.  O  what  a  dreadful 
 roife  is  that  in  hell,  '  We  have  loft  eter- 
 nity for  fetting  our  hearts  upon  things  that 
 were  but  momentary.'  A  ftrong  motive 
 to  work  in  us  a  felf  denial  of  thefe  profits: 
 
 *  What  ?  (hall  I  lofe  eternity  for  things 
 momentary?  fliall  I  while  away  that  time 
 that  I  have  to  improve  for  eternity,  to  feck 
 after  you,  and  to  take  content  and  plca- 
 fure  in  you  ?'  This  is  no  ordinary  motive 
 or  argument.  Indeed  the  knowledge  of 
 this  in  fome  general  notion  may  be  ordi- 
 nary, but  to  know  it  powerfully  indeed, 
 and  efFeftually  indeed,  it  is  a  parable,  a 
 riddle  to  the  world,  Pfal.  xlix.  4.  Some 
 obferve,  That  when  God  works  any  faving 
 work  upon  the  foul,  he  begins  in  this  way, 
 to  fettle  upon  the  foul  this  truth,  that  all 
 things  here  are  fading,  and  what  is  a  year 
 or  two  to  enjoy  all  the  contentments  in 
 this  world,  if  then  I  muft  be  gone,  and  bid 
 farewel  to  all  ?  Have  not  I  an  immortal 
 foul  ?  and  when  ftiall  be  the  time  that  I  fliall 
 provide  for  eternity  ?  To  help  on  fuch  a 
 Ibul,  (now  I  am  upon  this  fubje(fl)  confi- 
 ''der,  whofoever  thou  art,  thefe  two  or  three 
 queftions.  i.  What  is  thy  heart  upon  ? 
 1  urge  this  queftion  as  in  the  name  of 
 Chrili,    and    anfwcr   thou    that    readeft, 
 
 *  What  is  thy  heart  upon  ?'  It  is  either  u- 
 pon  things  momentary,  or  things  eternal: 
 If  thou  lookeft  upon  things  eternal  as  high 
 notional  things,  and  fitter  for  fome 
 thoughts  hereafter:  then,  2.  What  will  be 
 thy  thoughts  at  the  hour  of  death ;  it  may 
 be  thefe:  *  Now  are  all  my  hopes  at  an 
 end,  now  I  muft  bid  farewel  to  all  my 
 comforts,  I  ftiall  never  have  mirth  and  jol- 
 lity any  more,  the  fun  is  fet,  the  feafon  is 
 :it  an  end  for  all  my  comforts;  now  I  muft 
 fee  before  rac  an  inhnite  vaft  ocean  of  c- 
 tcrnity,  and  of  neceflity  I  muft  launch  in- 
 
 to it;  O  Lord,  what  provifion  have  I  for 
 it  ?  O  there's  a  thought  that  will  rent  the 
 heart  in  pieces !  O  what  a  dreadful  fliriek 
 will  that  foul  give,  that  fees  before  it  that 
 infinite  ocean  of  eternity,  and  fees  no  pro- 
 vifion  that  it  hath  made  for  it.^  What  will 
 it  think,  but  '  here's  an  ocean  of  hot  fcald- 
 ing  lead,  and  I  muft  launch  into  ii,  and  I 
 muft  fwim  naked  in  it  for  ever  and  ever.* 
 I  know  not  how  this  word  may  work,  but 
 if  it  be  trampled  under  foot,  it  may  be 
 within  this  year,  or  two,  or  three,  it  will 
 be  faid  of  thee  ;  *  Such  a  one  was  at  fuch 
 a  fermon,  or  fuch  a  one  read  fuch  a  book, 
 and  learned,  that  worldly  profits  were  but 
 momentary,  but  now  he  is  gone :'  Or  it 
 may  be  thou  wilt  fay  on  thy  death-bed, 
 *  Such  a  book,  and  fuch  a  thing  I  read, 
 that  all  worldly  profits  were  but  momen- 
 tary, and  that  I  had  not  only  a  little  river 
 to  fwim  over,  but  an  infinite  ocean  to 
 launch  into,  and  yet  I  would  not  be  warn- 
 ed, and  now  my  feafon  is  gone,  and  I  am 
 launching  into  eternity,  the  Lord  knows 
 what  ftiall  become  of  me.'  And  if  thou 
 perifti  indeed,  then,  3.  What  will  be  thy 
 thoughts  in  hell?  (I  fpeak  only  to  fuch  as 
 go  on  refolvedly  in  their  fin,  or  will  take 
 no  refolutions  of  better  courfes).  It  was 
 the  fad  cxpreftion  of  one  Lyfimachus,  who 
 loft  his  kingdom  for  one  draught  of  wa- 
 ter, *  O  for  what  a  ftiort  plcafure  have  I 
 loft  a  kingdom  ?'  O  confider  what  a  foul- 
 finking  thought  will  this  be  to  think  here- 
 after, *  O  God,  for  how  ftiort  a  pleafure 
 have  I  loft  a  kingdom  ?  the  kingdom  of 
 heaven  ?'  And  again,  '  For  what  a  ftiort 
 pleafure  have  I  made  myfelf  a  bond  ilave 
 to  hell  and  devils  for  ever  ?  It  is  reported 
 of  pope  Sextus  the  V.  that  '  to  enjoy  the 
 glory  and  pleafure  of  the  popedom  for 
 fcven  years,  he  fold  his  foul  to  the  devil.' 
 AVhat  infinite  folly  poftclfeth  the  hearts  of 
 the  children  of  men,  who  were  made  for 
 eternity,  to  venture  eternal  mifcarryings 
 for  a  few  years,  yea,  a  few  hearts  content- 
 ments to  the  flefti, 
 
 5.  Com- 
 
S  E  L 
 
 5.  Compare  Chrift,  and  the  things  of 
 Chrift,  with  riches,  or  worldly  profits  in 
 the  particulars  forementioned,  and  thence 
 draw  out  conclufions:  as,  Worldly  Profits 
 are  Vanities,  but  Chrift:\and  the  things  of 
 Chrift  are  Realities,  they  are  true,  real,  fub- 
 flantial,  folid  things,  John  vi.  27.  2.  World- 
 ly Profits  are  Inftabilities,  Uncertainties, 
 but  Ghrift  and  the  things  of  Chrift  ^xq /ta- 
 bic things ;  they  are  things  that  perifh  not : 
 an  tn.iuringjubjlance;  eternal  things^  Heb. 
 X.  34.  So  the  apoftle.  The  things  luhich 
 arefeenare  temporalyviz.  Riches,  honours, 
 hoiifes,  but  the  things  -which  are  not  feen, 
 as  Chrift,  grace,  holinefs,  God's  favour, 
 heaven,  are  eternal,  2  Cor.  iii.  17,  18. 
 3.  Worldly  Profits  are  Thorns,  Vexation 
 of  fpirit,  but  Ghrift  and  the  things  of  Chrift 
 are  full  of  Joy  and  Comfort ;  not  like  t^e 
 joys  of  earth,  that  blaze  for  a  time,  that 
 are  like  the  crackling  of  thorns  under  apot, 
 but  yield  no  durable,  folid  heat ;  no,  no, 
 they  are  inward,  found,  fubftantial,  laft- 
 ing  joys,  and  when  we  come  to  heaven, 
 they  fhall  be  unmixt  joys,  pure  comforts 
 without  any  mixture  of  difccmfort,  or 
 grief  of  any  kind.  4.  Worldly  Profits  are 
 but  momentary,  and  of  a  fading,  peri(h- 
 ing  nature  ;  but  Chrift  and  the  things  of 
 Chrift  are  all  durable,  and  lafting,  yea,  e- 
 verlafiing  :  Chri/}  is  the  fame  yefhrday^ 
 and  to  day,  andjor  ever,  Heb.  xiii.  8.  And 
 heaven  (wherein  Chrift  is)  is  an  inheri- 
 tance incorruptible,  undt filed,  that  fadeth 
 not  away,  1  Pet.  i.  4.  Spiritual  joy  is  an 
 everlajling  joy,  and  falvaiion  is  an  ever- 
 lafiing  falvation,  Ifa.  xlv.  17."  Upon  thefe 
 premifes  may  we  not  refohitely  conclude  ? 
 What  ?  are  we  not  willing  to  do  or  lufter 
 any  thing  for  Ghrift  ?  to  part  with  all  for 
 Chrift  ?  to  make  an  abfolute  choice  of  Chi  ift 
 before  the  world  ?  We  read  much  of  the 
 primitive  Chriftlans,  that  when  riches,  pre- 
 ferments, eafe,  liberty,  were  olfered  to  them 
 to  deny  but  fome  truth  of  Chrift,  they  re- 
 fufed  it  with  difdain.  they  embraced  the 
 flake,  they  IdftTed  it,  they  cried  out, '  Wel- 
 
 F^DENIAL,  159 
 
 come  death,  and  none  bnt  Chrift,  none  but 
 Chrift.'  Yea,  fome,  with  Paul,  have  faid. 
 To  me  to  live,  is  Chrifl,  and  to  die  is  gain, 
 I  defire  to  be  dijfolved,  and  to  be  with  Chrift, 
 Phil.  i.  23.  I  know  it  is  an  hard  leftbn  to 
 fiefh  and  blood  ;  many  have  their  hearts  fo 
 glued  to  the  world,  that  they  are  as  un- 
 willing to  part  with  their  wealth,  as  Lot's 
 wife  was  to  leave  Sodom .^  Oh,  but  mufe 
 on  thefe  differences  betwixt  Chrift  and  pro' 
 fits !  What  wife  man  would  make  it  his 
 bufinefs  to  fill  his  coffers  with  pebbles, 
 when  he  may  have  pearls,  gold  or  filver  ? 
 What  is  a  man  profited,  if  he  fhall  gain  the 
 whole  world,  and  Icfe  his  own  foul?  Matth, 
 xvi.  26. 
 
 6.  Go  on  in  the  ways  of  godlinefs, 
 though  all  our  profits  be  hazarded  ;  keep 
 on  your  way,  and  pafs  not  for  them,  trufl 
 God  with  them;  if  we  do  ftill  enjoy  them, 
 fo  it  is;  if  not,  yet  maintain  a  conftant 
 ftrong  refolution  of  keeping  on  in  the  ways 
 of  God's  fear:  Thus  did  Daniel,  chap.  vi. 
 10.  notwithftanding  the  princes  and  nobles 
 watched  him  in  the  matter  of  the  Lord  his 
 God,  yet  he  abated  not  one  whit,  he  went 
 on  in  his  courfe  for  ail  the  hazard  he  was 
 in,  the  conftant  ways  of  godlinefs,  in  com- 
 munion with  his  God,  was  more  fwcet  and 
 precious  to  him  than  all  his  court  prefer- 
 ments. Thus  did  Nehemiah,  chap.  vii.  i. 
 notwithftanding  the  oppofition  he  had,  not- 
 withftanding the  confpirings,  complaints, 
 and  many  letters  fent  to  inform  againft 
 him,  yet  he  went  on  in  the  work  of  the 
 Lord.  Thus  David  profelfeth.  Though 
 princes fpake  againp  him,  yet  he  did,  and  he 
 would  meditate  on  Cod's  law,  Pfal.  cxix.  23. 
 
 7.  Appear  for  God  and  his  caufe,  his 
 truth  and  people,  tho'  the  iffue  may  feem 
 dangerous,  and  when  none  elfe  will.  Thus 
 Efiher,  chap.  iv.  16.  died  with  that  biave 
 refolution  of  hers,  If  I  perifii,  1  perifh. 
 Thus  Nehemiah  did,  chap.  ii.  4,  5-  who, 
 though  he  was  fomething  afraid  at  firft  to 
 fpeak  to  that  hcathenifh  king  in  the  behalf 
 of  his  religion  and  people,  yet  having  life 
 
 up 
 
1^0  SELF'DENIAL. 
 
 up  his  heart  to  God,  he  fpake  freely  unto 
 
 him.  Oh  let  not  a  publick  good  caufe  be 
 daflied  and  blafted,  and  none  have  an  heart 
 to  appear'  for  it,  for  fear  of  the  lofs  of 
 worldly  profits:  Gbriftlans  fliould  have  that 
 nobility  of  mind  which  the  prophets  had, 
 and  the  apoftles  had,  and  which  they  that 
 ferve  riches  cannot  have.  What?  do  pu- 
 blick caufes  for  God  and  his  people  call 
 you  out  to  venture  your  eftates  ?  Surely 
 it  is  beneath  true  noblenefs  of  fpirit  to  pro- 
 vide only  for  your  eafe  and  fafcty.  Wc 
 fliould  value  duty,  %iore  than  fafety. 
 
 8.  Confider  that  our  hearts  are  not  per- 
 feft  with  the  Lord  till  we  come  to  a  difpo- 
 fition  to  let  go  every  thing  for  the  Lord. 
 Look  under  the  whole  heaven,  if  there  be 
 any  thing  we  would  not  forfake,  or  any 
 thing  we  would  not  fuffer  for  the  Lord, 
 our  hearts  are  not  perfect  with  God. 
 "VVhofoever  he  be  that  forfakes  not  all  (in 
 vote,  or  acl)  for  Chrift,  he  cannot  be  a 
 difciple  of  Chrifl: ;  if  thou  art  born  to  a 
 thoiifand  pound  lands  a-year,  yet,  if  God, 
 and  a  good  confcience  to  witnefs  the  truth, 
 call  for  it,  thou  mufl:  forfake  all.  As  Chrift 
 faid  to  the  young  man.  If  thou  ivi/t  be  per- 
 fect, go  fell  all  that  thou  haft,  and  give  it 
 to  the  poor^  and  thou  flmlt  have  treafure  in 
 heaven,  Matth.  xix.  17.  Were  Chrift  now 
 on  earth, he  might  fay  as  much  to  any  man, 
 and  we  were  bound  upon  pain  of  damna- 
 tion to  obey  him.  O  get  our  hearts  into 
 this  habitual  frame  !  thefe  thoughts,  if  well 
 meditated  on,  would  much  abafe  us,  and 
 keep  us  from  contemning  any  man  for  his 
 mean  condition  in  the  world,  for  we  know 
 not  how  foon  a  good  confcience  may  bring 
 lis  into  the  like  condition.  Certainly,  to 
 have  thefe  loofe  and  dying  affections  to  the 
 enjoyments  of  the  world,  are  greater  mer- 
 cies than  the  enjoyments  themfelves. 
 
 9.  Let  all  go  indeed,  rather  than  be 
 brought  to  the  committing  of  any  fm  :  it 
 is  belter  to  endure  all  the  frowns  and  an- 
 ger of  the  grcatell  of  the  earth,  than  to 
 have    an    angry    confcience   within   our 
 
 breaft ;  it  is  better  to  want  all  the  profits 
 and  pleafures  that  earth  can  afford,  than  to 
 lofe  the  delights  that  a  good  confcience  will 
 bring  in  :  O  let  the  bird  in  the  breaft  always 
 be  kept  finging,  vvhatfoever  we  fufTer  for 
 it ;  it  is  better  we  lofe  all  we  have,  than 
 to  make  ft^ipwreck  of  a  good  confcience: 
 In  this  cafe,  we  mufl  be  willing  to  lofe  all, 
 or  elfe  we  are  loft  in  the  enjoyment  of  all. 
 I  confefs  it  is  no  little  matter  for  them  who 
 have  much  of  the  world,  to  deny  them- 
 felves in  thofe  things  that  give  content  to 
 the  flefli,  confidering  the  corruption  that 
 is  in  the  hearts  of  the  children  of  men  ;  it 
 is  an  hard  thing,  and  feldom  hath  fuccefs, 
 to  give  rules  for  the  ordering  of  life  to 
 men  who  are  in  great  profperity  in  this 
 world  ;  '  For  a  man  to  be  fet  on  high,  and 
 5'et  to  have  the  heart  kept  down,  it  is  hard 
 and  unufual,'  fays  Bernard,  Ep.  xlii.  But 
 the  more  unufual,  the  more  glorious;  the 
 more  hard,  the  more  honourable ;  the  more 
 rare,  the  more  comfortable  it  is  to  yield 
 unto  it. 
 
 SECT.     XII. 
 
 Of  the  Denial  of  our  loorld'y  PleaCureSy 
 
 and  fir  ft  of  Cautions. 
 
 THE  next  common  end  which  natu- 
 rally men  purfue  and  feek  after,  and 
 which  we  muft  deny,  it  is  Pleafure :  In 
 profecution  of  this,  as  in  the  former,  I 
 fhall  give  fome  Cautions  and  Directions. 
 
 The  Cautions  are  thefe. 
 
 I.  That  pleafures,  delights,  recreations 
 are,  in  fome  fenfe,  laudable,  namely,  as 
 in  a  fober,  moderate,  feafonable  ufe  of  them 
 they  ferve  for  the  re/relliing,  comforting 
 and  fupporting  of  our  frail,  weak  bodies, 
 whilft  we  live  here  in  this  world.  In  wtiich 
 refpeft  the  preacher  could  fay,  There  is  no- 
 thing better  for  a  vian^  than  that  he  fhould 
 eat,  and  drinks  and  delight  hisfenfes.  And 
 again,  /  perceive  there  is  nothing  better, 
 than  that  a  man  fjould  rejoice  in  his  oivn 
 works, /or  that  is  his  portion.  And  agaii7. 
 To  every  thing  there  is  a  feafon,  and  a  time 
 
 to 
 
S  E  L  F'  D 
 
 to  every  purpofe  under  the  fun  :  A  time  to 
 loeep,  and  a  time  to  laugh,  a  time  to  mourn, 
 and  a  time  to  dance,  Eccl.  H.  24.  iii.  22. 
 iii.  I,  4.  Thus,  and  in  this  fenfe,  and  in 
 their  feafon  we  need  not  to  deny  them. 
 
 2.  Notwithflanding  the  lawfulnefs,  and 
 laudable  ufe  of  pleafures,  yet  we  mufl  de- 
 ny them,  as  in  thefe  cafes. 
 
 I.  When  they  are  baits  to  draw  us  un- 
 to fin  ;  thus  it  is  faid  of  the  wicked,  They 
 take  the  timbrel  and  harp,  and  rejoice  at 
 the  found  of  the  organ,  they  fpend  their 
 days  in  mirth.  And  then  it  follows.  There- 
 fore they  Jay  unto  God,  Depart  from  us,  for 
 ive  defire  not  the  knoxuledge  of  thy  ways  ; 
 and  what  is  the  Almighty,  that  we  fhould 
 ferve  him?  and  what  profit  fo all  we  have, 
 if  we  pray  unto  him?   Men  given  to  plea- 
 fure  are  very  ready  to  call:  off  their  God. 
 2.  AV^hen  they  are  fin,  or  the  concomh 
 tants  of  fin,  or  the  fruits  and  wages  of  fin. 
 Thus  Solomon  found  them,  and  therefore 
 denied  them,  I  faid  in  my  heart.  Go  to  now, 
 J  will  prove  thee  with  mirth,  therefore 
 enjoy  pleafure  ;  and  behold  this  alfo  is  va*^ 
 nity  :  I  faid  of  laughter,  it  is  mad,  and  of 
 mirth,  what  doth  it?  Eccl.  ii.  i,  2.    The 
 fum  of  that  book  is  this,  When  Solomon 
 forfook  God,  then  he  ran  to  pleafures  and 
 vanities,  and  fought  every  thing  that  fhould 
 pleafe  his  carnal  eye,  and  tickle  his  vain 
 fancy;   but  he  no  fooner  returns  to  him- 
 felf  (as  the  prodigal  did)  but  he  fays  of 
 pleafure,This  is  vanity,  and  of  mirth,  This 
 is  madnefs,  and  of  laughter.  What  is  this 
 thou  dofi:? 
 
 SECT.    xiir. 
 
 Of  the  manner  of  denying  our  worldly  plea- 
 lures. 
 THE  dire£>ions  of  felf-deuial,  in  re- 
 fpeft  of  our  worldly  pleafures,  are 
 thefe ; 
 
 I.  Look  on  pleafures  as  vanity  and  no- 
 thing. Thus  Amos,  ch.  vi.  4,  5,  6.  charg- 
 ing the  courtiers  of  riotojfnefs.  he  tells 
 them,  They  lie  upon  beds  of  ii  cry,  and 
 fir  etch  themfelves  upon  their  couches,  and 
 
 E  N  1  A  L.  161 
 
 eat  the  lambs  out  of  the  flock,  and  the  calves 
 out  of  the  midfi  of  the  fi  all ;  they  chant  to 
 the  found  of  the  vial,  and  invent  to  them- 
 felves infiruments  of  mufick  like  David : 
 they  drink  wine  in  bowls,  and  anoint  them- 
 felves with  the  chief  ciniments,  they  are 
 not  grieved  for  the  affiiciion  of  Jofeph. 
 This  their  life  might  appear  to  fome  a  mofl 
 brave  and  defirable  thing,- but  mark  what 
 the  holy  Ghofi  fays  of  it,  Tewho  rejoice  in 
 a  thing  of  naught,  q.  d.  all  thefe  pleafures 
 put  together  were,  in  a  true  judgment,  but 
 a  thing  of  naught,  they  had  nothing,  no 
 reality  in  them. 
 
 2.  Look  on  pleafures  not  only  as  vain, 
 but  as  vanidiing;  they  are  foon  gone 
 from  us,  or  we  are  foon  gone  from  them, 
 I.  They  are  foon  gone  from  us,  The 
 fafhion  of  this  world pafieth  away,  i  Cor. 
 vii.  31.  Solomon  compares  all  the  pro- 
 fperity  of  the  wicked  to  a  candle  ;  and 
 how  foon  is  the  candle  of  the  wicked  blown 
 out?  Prov.  xxiv.  20.  All  pleafures  are 
 but  like  a  mountain  of  fnow  that  melts  a- 
 way  prefently.  2.  We  are  foon  gone  from 
 them,  it  is  but  a  while,  and  then  we,  and 
 all  our  pleafures  muft  together  vaniih  ;  if 
 death  draw  the  curtains,  and  look  in  upon 
 us,  then  we  muft  bid  a  farewel  to  them  all, 
 never  laugh  more,  never  have  merry  meet- 
 ing more,  never  ^e  in  jollity  any  more,  now 
 all  is  gone,  as  Adrian  faid,  when  he  was  to 
 die,  '  Oh  my  foul,  whither  goeft  thou  ? 
 thou  fhalt  never  jell  it,  fport  it  any  more.' 
 Oh,  when  we  are  called  to  eternity,  then 
 all  our  delights  will  leave  us,  and  bid  us 
 adieu  for  ever,  and  how  doleful  will  this 
 found  be  then  to  all  the  fons  and  daugh- 
 ters of  pleafure,  your  feafon  is  done,  you 
 have  had  your  time,  it  is  gone,  it  is  pall, 
 and  cannot  be  recalled. 
 
 3.  Confider  this  is  not  the  fea^.n  that 
 fliouldbe  for  pleafure.  Son,  remember  in  thy 
 lifetime  thou  had  ft  thy  pleafure  i  Luke  xvi. 
 25.  it  fhould  not  have  been  then:  theapofile 
 James,  ch.  v.  5.  lays  it  as  a  great  charge 
 upon  thofe  in  his  time,  that  they  lived  in 
 Y  p'ea- 
 
lf)2 
 
 SELF-DE  NIAL. 
 
 pleafure  on  earth  and  were  ivanton.  This 
 is  a  time  for  virtuous  actions,  to  do  the 
 great  hufinefs  for  which  we  were  born  ; 
 Oh,  did  we  think  that  our  eternity  depend- 
 ed upon  this  little  uncertain  lime  of  our 
 lives,  we  would  not  fay,  that  fenfual  plea- 
 fures  are  now  in  feafon.  Surely  this  time 
 /hould  be  fpent  in  feeking  to  make  our 
 peace  with  God,  in  humbling  our  fouls  to 
 get  off  the  guilt  of  fin  ;  this  is  a  time  of 
 fuing  out  our  pardon,  of  mourning  and 
 forrow,  and  trouble  of  fpirit ;  and  no  time 
 for  jollity  and  flefhly  delights.  IF  a  con- 
 ,demned  man  had  tu^o  or  three  days  grant- 
 ed him  that  he  might  fue  out  his  pardon, 
 were  that  a  time  for  pleafures  and  fpotts  ? 
 Thus  it  is  with  us,  the  fentence  of  death 
 is  upon  us,  only  a  little  uncertain  time  is 
 granted  us  to  fue  out  a  pardon,  let  us 
 know  then,  what  is  our  woik  we  have  to 
 do,  and  let  us  apply  ourfelves  to  it. 
 
 4.  Meditate  upon  that  lafl  and  flrl(fl  ac- 
 count that  muft  be  given  for  them  all.  Re- 
 joice, 0  young  man  in  thy  youth,  walk  in 
 
 the  ways  oj  thy  hearty  and  in  the  fight  of 
 thine  eyes,  Ecclef.  xi.  16.  q.  d.  Live  after 
 thy  luits,  and  do  what  thou  wilt ;  it  is  an 
 ironical  conceffion  :  but  remetnber  withal, 
 that  for  allthefe  things  God  will  bring  thee 
 '  into  judgment,  for  all  theft  things  :  thtve 
 is  not  one  merry  meeting,  not  one  hour 
 fpent  in  pleafure,  not  one  pleafurable  a6l 
 or  thought,  but  an  account  muft  be  given 
 Jbr  it.  There  are  three  heads  upon  which 
 the  enquiry  at  the  day  of  judgment  will  be 
 roncerning  our  plca(vues.  i.  What  kind 
 of  pleafures  they  were,  whether  wicked  in 
 their  own  nature  or  not  ?  2.  What  time 
 was  fpent  in  them  ?  3.  How  far  the  heart 
 was  let  out  upon  them  ? 
 
 5.  Weigh  the  fearful  end  of  thefe  dc- 
 lightfuf  things;  thofe  morfels  which  are 
 Iweet  in  goin^  down,  they  muft  come  up 
 agnin  as  bitter  as  gall :  hence  Solomon  ad- 
 vifeth,  Look  net  upon  the  wine  it  is  red, 
 when  it  giveth  his  colour  in  the  cup,  when 
 it  mcveth  itjelf  aright  s  at  the  lajl  it  biteth 
 
 like  a  fer pent,  and  Jlingcth  like  an  adder, 
 Prov,  xxiii.  31,  32.  The  young  man  that 
 follows  the  enticing  of  a  whore,  he  gocth 
 as  an  ox  to  the  fciughter,  and  as  a  fcol  to 
 the  flocks,  till  a  dart  frike  through  his  li- 
 ver, Pro.  vii.  22,  23  Sen fual pleafure  leads 
 to,  and  fits  for  deilru<ftion;  Hell  hath  en- 
 larged herjelf,  and  opened  her  mouth  with- 
 out meafure  ;  he  that  rejoiceth  falldcfcend 
 into  it,  1  fa.  V.  14.  They  take  the  timbrel 
 and  harp,  and  rejoice  at  the  found  of  the 
 organ,  theyfpend  their  days  in  wealth,  and 
 in  a  moment  go  down  into  hell,  Job  xxi.  1 2, 
 I  3.  And  it  was  faid  of  Babylon,  How 
 much  fhe  hath  glorified  herflf,  and  lived 
 delicioufy,  fo  much  torment  give  her.  Rev, 
 xviii.  7.  O  how  grievous  will  eternal  pain 
 be  to  them  who  are  now  altogether  for  de- 
 light and  pleafure  ?  now  they  cannot  en- 
 dure any  fad  thoughts,  O  they  make  them 
 melancholy,  but  how  will  they  endure-the 
 difmal  thoughts  of  an  accuUng,  tormenting 
 confcience  everlaftingly  .'  i^ow  their  flelh 
 is  dainty,  delicate  and  tender,  it  muft  ly 
 foft,  and  fare  deliciouily,  but  how  will  it 
 endure  thofe  everlafting  burnings  ?  if  after 
 every  intemperate  draught  there  fliould  be  a 
 draught  of  fcaldinglead  poured  down,  how 
 grievous  would  it  be .'  the  end  of  mens  in- 
 temperate pleafures  will  be  worfe  ;  for,  as 
 Job  fays,  ch.  xxi.  20.  They  fkall  drink  of 
 the  wrath  of  the  Almighty,  this  fhall  be  the 
 portion  of  their  cup;  they  who  delight  in 
 long  fittings  at  it,  they  ftiall  drink  of  this 
 eternally,  thofe  curfed  delights  in  burning 
 lufts  fhall  end  in  eternal  burnings. 
 
 6.  Ponder  the  carriage  of  the  faints  be- 
 fore us.  You  know  the  mean  proviiion 
 that  John  the  Baptift,  the  forerunner  of 
 Chrifl  had,  his  fare  was  locufl  and  wild 
 hony,  Matth.  iii.  4.  and  yet  there  was  not 
 a  greater  born  of  woman  before.  Daniel 
 was  afraid  of  taking  liberty  to  his  flelh  in 
 eating  the  king's  meat,and  the  time  he  had 
 molt  heavenly  vifion,  Ht.  ate  no  pUa/dnt 
 bread,  neither  came  fie fh  nor  wine  into  his 
 mouth,  neither  did  he  anoint  himfelf  at  all, 
 
 Daa. 
 
S  E  LF-DENI^L. 
 
 "Dan.  X.  3.  Pa\il  was  careful  to  beat  doivn 
 his  bodyy  I  Cor.  ix.  27.  to  club  it  down, 
 even  till  it  was  black  and  blue,  fo  the  word 
 Upotiazo  fignifies.  Timothy,  though  he 
 was  fickly,  yet  would  not  take  liberty  to 
 drink  a  little  -wine,  but  only  water,  till 
 Paul  wrote  to  him,  and  in  that  liberty 
 there  was  but  a  little  granted,  and  that/cr 
 iiis  ftomach'sjtike,  and  bis  often  infirmities, 
 I  Tim.  V.  23.  If  I  (hould  fpeak  of  the 
 mean  provilion  for  the  flefh  that  many  of 
 the  ancients  were  contented  withal,  and  that 
 before  the  fuperflition  of  popery  prevailed, 
 it  would  feem  incredible  unto  you.  Bafil, 
 in  an  epiflle  to  Julian  mentions  the  mean 
 fare  he,  and  others  with  him,  lived  with- 
 al, he  ate  no  ^t'['\^^  they  had  no  need  of 
 cooks,  all  their  provifions  was  but  the 
 leaves  of  plants,  and  a  little  bread  :  and 
 Hierom  reports  of  Hilarion,  that  he  ne* 
 ver  ate  thing  before  the  fun  went  down, 
 and  that  which  at  any  time  he  ate,  was 
 very  mean  :  and  Hierom  himfelf  lived  fo 
 abftemioufly,  that  he  had  nothing  daily  but 
 a  few  dried  figs  v;ith  cold  water. 
 
 7.  Do  we  in  fome  meafure  for  Chrift, 
 as  Chrift  out  of  meafure  hath  done  for  us. 
 "What?  was  he  content  to  part  with  the 
 pleafures  of  heaven,  the  bofom  of  his  Fa- 
 ther to  redeem  poor  man  ?  and  fhall  we 
 not  part  with  the  pleafure  of  a  little  meat 
 or  drink  for  him  ;  What  ?  was  he  content 
 to  part  with  his  blood  for  us :  and  fhall  not 
 we  be  content  topart  with  our  lufls  for  him? 
 Is  not  all  his  glory  revealed  in  his  word  and 
 work  fufficient  to  fhew  him  worthy  of  our 
 loves,  and  to  make  us  willing  to  part  with 
 fuch  empty,  poor,  flight  things,  as  a  deal  of 
 fenfual  pleafures?  Surely  the  daughters  of 
 pleafure  mufl  undrefs ;  if  ever  they  will 
 be  beautiful  in  Chrift's  eyes,  they  mufl  lay 
 alide  their  paintingsanddreffings,  their  curl- 
 ings and  perfumings  of  the  hair  ;  Their  or- 
 nament muj}  not  be  the  outward  adorning^ 
 
 ^pla 
 
 ^H 
 
 laiting  the  hair,  and  of  wearing  of  gold, 
 and  putting  on  of  apparel,  but  let  it  be  the 
 hidden  man  of  the  heart,  in  that  which  is 
 not  corruptible,  even  the  ornament  of  a  meek 
 and  quiet  fpirit,  which  is  in  the  fight  of 
 God  of  great  price,   i  Pet.  iii.  3,4. 
 
 8.  Keep  on  in  the  ways  of  godlincfs ;  by 
 this  means  we  fliall  not  lofe,  but  change 
 our  pleafures  for  the  better^:  if  things  may 
 be  rightly  fcanned,  there  is  more  pleafure 
 in  the  very  a£l  of  felf-denlal,  than  in  all  the 
 pleafures  of  mens  lives  ;  and  if  fuch  plea- 
 fure be  in  the  denial  of  falfe  pleafure,  vi  hat 
 is  therein  theenjoyingof  true?  Surely  God 
 hsth  pleafure  enough  for  us,  if  we  had  an 
 heart  to  truft  him  with  our  pleafure,  v.e 
 fhall  hereby  only  lofe  our  fin,  but  not  our 
 pleafure.  Bernard  *  hath  a  notable  ex- 
 prefTion  to  the  purpofe,  '  If  you  be  willing, 
 fay  he,  to  facrifice  your  Ifaac,  which  fig- 
 nifies laughter,  your  Ifaac,  your  pleafure 
 fhall  not  die  ;  it  is  the  ram,  your  f^outnefs 
 of  fpirit,  your  felf-willednefs  that  fliall 
 die,  but  Ifaac  fhall  live,  you  fliall  have  your 
 pleafure  flill.'  Do  not  harbour  ill  thoughts- 
 of  God,  do  not  think  God  is  an  enemy  to 
 your  pleafure ;  if  you  would  truft  him  with 
 your  pleafure,  you  fhould  have  pleafure 
 enough,  it  may  be,  in  this  world,  or  how- 
 foever,  in  the  world  to  come.  Auguflin 
 hath  fome  expreffions  to  the  like  purpofe,  f 
 '  How  fweet  was  it  to  me  of  a  fudden,  faidf 
 he,  to  be  without  thofe  fweet  vanities ! 
 thou  Lord,  who  are  the  true  fweetnefs  didft 
 caft  them  from  me,  and  inflead  of  them 
 didfl  enter  in  thyfelf,  who  art  more  delight- 
 ful than  all  pleafure,  and  more  clear  than 
 all  light.'  Keep  on  therefore  in  God's  ways; 
 *  if  we  would  not  be  fad,  let  us  live  well,* 
 §  faid  Bernard. 
 
 9.  Underfland  what  are  the  ways  ofGod- 
 linefs,  and  what  is  in  the  ways  ofGodlinefs 
 to  caufe  delights.  Nothing  more  deadens 
 the  deart  to  falfe  delights  than  rightly  to 
 
 •  Beroard  de  Bonis  difilrendU.    f  Aug.  Coiifeff.  I.  9-  c  1.     §  Bero.  de  Intern,  dom,  c  45. 
 
 known 
 
r64  S EL  F-DEN lAL. 
 
 know  what  it  is  in  God's  way  that  caOT- 
 eth  true  delights.  Now  it  is  the  love  of 
 God  that  appears  upon  our  fouls  in  every 
 duty,  which  caufeth  delight,  it  is  the  pre- 
 fence  of'God  and  the  glory  of  God  that 
 appears  in  every  gracious  aftion  which 
 makes  it  delightful ;  let  us  therefore  thus 
 look  upon  the  ways  ofgodlinefs.  Many 
 go  on  in  duty  haled  by  confcience,  but 
 i.hcv  li'.tle  underftand  of  the  plenfantnefs 
 t)f  Gods  ways,  and  for  want  of  thefenfe 
 of  thofe  fpirlrual  pkafures,  no  wonder  if 
 rhey  fail  in  the  denial  of  outward,  ^tn- 
 luai,  carnal  pleafimc. 
 
 ID.  Meditate  on  thefe  pleafurcs  above, 
 and  fny  (you  that  have  the  experience  of 
 -the  plcafantnefs  of  God's  ways)  if  the  ne- 
 ther (pringsbefo  fweet,what  will  the  upper 
 be  ?  If  the  lower  Jcrufalem  be  paved  with 
 gold,  furely  that  upper  Jerufalem  is  paveJ 
 ■with  pearls  It  is  an  excellent  fpeech  of  Ber- 
 nard, '  Good  art  thou,  O  Lord,  to  the  foul 
 that  feeks  thee ;  W  hat  art  thou  to  the  foul 
 that  finds  thee  ?  If  grace  be  pleafant,  how 
 plc^fantis  glory  ?'  Therefore  the  faints  die 
 fo  pleafantly,  becaufethere  is  a  meeting  of 
 ''race  and  glory  ;  grace  is  delightful,  glory 
 ?nore  delightful,  but  when  both  thefe  meet 
 together,  what  delight  will  there  then  be  ? 
 It  is  a  fpeech  of  one  fpeaking  of  carnal  de- 
 lights, 'None  can  go  from  delight  to  de- 
 light ;'  but  it  is  not  fo  fpiritually  ;  the 
 more  delight  we  have  here,  the  more  we 
 ihall  have  hereafter  :  And  therefore  let 
 this  be  all  our  prayer,  *  Lord,  give  us  ever- 
 more this  pleafure,  fatisfy  our  fouls  with 
 th.is  pleafure  ;'  if  the  drops  be  fweet,  the 
 livers  of  pleafure  and  joy  that  are  at 
 Chrift's  right  hand.  How  fweet  are  they  ? 
 
 II.  Above  all,  Oh  tajle  and  fet  how 
 fvjett  the  Lord  is  even  in  the  want  of  all 
 outward  plenfure  ;  this  will  bear  up  the 
 heart  when  all  is  gone.  Although  the  fig- 
 free  fnill  not  blolfoni,  neither  Piull  fruit 
 be  in  the  vines,  the  labour  of  the  olive  fhall 
 fail,  and  the  felds  fhall  yield  no  meat 
 he  fi:':k  fhall  be  cut  offjrem  thi  J  old,  and 
 
 there  fhall  be  no  herd  in  the  flails ;  yet  I 
 •will  rejoice  in  the  Lord,  I  will  joy  in  the 
 Codofmy  falvation,\\zh.  iii.  17.18.  When 
 all  is  dark  abroad  in  the  world,  then  let 
 our  fouls  rejoice  in  God  alone,  yea,  then 
 let  us  expatiate  our  joys  to  theutmofl.  As 
 it  is  a  work  of  grace  to  moderate  all  car- 
 nal pleafures,  and  to  keep  them  down, 
 fo  it  is  a  fpf  cial  work  of  grace  to  expatiate 
 the  foul  to  theoutmoft  in  all  fpiritual  plea- 
 fures, and  rejoycings  in  the  Lord.  And 
 to  this  purpofe  we  fhould  exercife  our 
 faith  in  the  work  and  office  of  the  Holy 
 Ghoft  :  Look  upon  the  Holy  Ghort  as  de- 
 figned  by  the  Father  and  the  Son  to  bring 
 joy  and  delight  to  the  fouls  of  his  people. 
 O  what  a  vail:  difference  is  betwixt  the  com- 
 forts of  a  carnal  heart,  and  the  comforts 
 of  the  godly  ?  The  one  comes  from  a 
 little  meat  and  drink,  ^c.  but  the  other 
 comes  from  the  exercile  of  faith  about  the 
 office  of  the  Holy  Ghofl,  who  is  defigned 
 by  the  Father  and  the  Son  to  be  the  com- 
 forter of  his  faints.  What  fay  we  then  ? 
 Are  all  outward  pleafures  gone  .'  let  them 
 go  :  only  by  the  help  of  the  Spirit,  rejoice 
 in  the  Lord,  and  again,  I  fay,  rejoice  in  the 
 Lord.  Oh  tafie  and  fee  how  good  the 
 Lord  is  even  in  the  want  of  all  outward 
 pleafures. 
 
 SECT.     XIV. 
 Of  the  Denial  of  our  Honour,  Praife,  Fa- 
 vour, good  narrie  among  men  :  and  firft 
 of  Cautions. 
 
 TH  E  next  common  end,  which  natur- 
 ally men  purfue  and  feek  after,  and 
 which  we  muff  deny,  is  Honour,  Praife, 
 Favour,  good  Name. 
 
 In  profecution  of  this,  as  in  the  for- 
 mer, I  fhall  give  fome  cautions  and  direc- 
 tions.  The  Cautions  are  thefe. 
 
 1.  That  Honour,  Praife,  Favour,  good 
 Name  as  the  gifrs  and-  bleffings  of  God. 
 Mofes  was  honourable  ;  and  before  Mofcs 
 was  gathered  unto  his  people,  the  Lord 
 bade  him  to  put  fome  of  his  fionour  upon 
 Jofliuah,  that  all  the  congregation  oj  the 
 
 chil' 
 
S  E  L  F  •  D 
 
 children  of  Jfrael  might  be  obedient  unto 
 him.  Numb,  xxvii.  20.    And  God  blelTed 
 the  children  of  Jfrael  them felves  "with  ho- 
 nour^ he  made  them  high  above  all  nations  in 
 praife,  and  in  name,  and  in  honour,  Deut. 
 xxvi.  19.   And    becaufe  Solonnon  begged 
 wifdom  of  God,  the  Lord  told  him  that  he 
 would  give  him  riches  and  honour  toboot,  i 
 Kings  iii.  13.    Yea,  that   thefe  are  God's 
 gifts,  David  in  his  prayer  fpeaketh  expref- 
 ly,  both   riches   and  honour  come  of  thee, 
 and  thou  reigneft  over  all.    i  Chron.  xxix. 
 12.  and  for  a  good  name,  which  is  true  ho- 
 nour indeed,  the  Lord  hath  made  apromife 
 to  his,  that  he/ivill  give  them  in  his  houfe  a 
 place,  and  a  name  better  than  sffons  and 
 cf  daughters  :  an  everlafling  name,  that 
 (Imll  not  be  cut  off,  Ifa.  Ivi.  5.  Yea,  he  will 
 make  them  a  name  and  a  praife  among  all 
 the  people  of  the  earth,  Zep.  iii.  20.  Surely^ 
 tliefe  are  the  bleflings  of  God,  yea,  com- 
 paratively, far  above  all  other  bieflings.    ^4 
 good  name  is  better  than  precious  ointment, 
 Ecclef.  vii.    i.  Yea,  a  good  name  is  rather 
 to  be  chofen  than  great  riches,  and  loving 
 favour  rather  than  filver  and  gold,  Pro  v. 
 xxit.  I. 
 
 2.  Notwithftanding  they  are  bleflsngs 
 of  God,  yet  we  mud  deny  them  for  God, 
 as  in  thefe  cafes. 
 
 i.  When  they  are  as  fnares  or  baits 
 unto  fin.  And  in  all  thofe,  fc.  Honour, 
 Praife,  Favour,  good  name,  there  are 
 dangerous  fnares:  how  prone  do  they  make 
 a  man  to  thofe  fins  of  vain-glory,  felf- 
 exaltation,  felf-admiration,  felr-eftiraation? 
 Surely  it  is  a  great  mercy  of  God,  if  any 
 man  be  preferved  from  thefe  fins  that  en- 
 joys thefe  blelfings.  And  hence  it  is,  that  a 
 few  honourable  men  prove  Self-deniers, 
 becaufe  they  are  mofl  prone  to  thole  fins 
 which  are  mbft  formally  oppofite  unto 
 Self-denial  :  What  is  more  oppofite  to 
 Self-denisl  than  Vain-glory,  Self-love, 
 Stlf-feeking,  Self-advancing,  Defire  of 
 mens  praife  ?  In  this  relpeft  Bildad  truly 
 fpeaks  of  fuch  men,  that  they  are  cajl  into 
 
 E  N  I  A  L.  i6s 
 
 a  net  by  their  own  feet,  and  they  walk  upon 
 frares.  Job  xviii.  8.  Take  heed  of  thefe 
 fnares  :  in  this  refpedl  we  had  need  to 
 deny  them. 
 
 2.   When  we  are  called  by  God  to  de- 
 dicate them    to   God.     The  Lord  never 
 gave  us  thefe  things.  Honour,  Praife,  good 
 Name  upon    any    other    terms,    but  that 
 we   fhould   be  willing  to  part  with  them 
 for  the  honour  of  his  name  ;  God  never 
 made   us    owners,  but  fiewards  of  them 
 for  his  ferx'ice,  and  if  ever  we  were  brought 
 to  Chrift,  into  covenant  with  God  in  him, 
 we  then  refigned  up  all  to  him,  we  pro- 
 feft  to  part  with  all  for  him,  we  entered 
 into  bond  that  we  would  give  up  whatfo- 
 ever  we  were   or  had  to  the  Lord  when 
 it  fliould  be  called  for.    And  good  reafon, 
 for  whatfoever  honour  or  excellency  we 
 ,  have   it  is  he    that  gives  it ;    it  is  he  that 
 made  the  difference  betwixt  us  and  others; 
 the  rain-bow  is  but  a  common   vapour, 
 it  is  the  fun  that  gilds  it,  that  enamels  it 
 with  fo  many  colours  j  the  beft  of  us  are 
 but  a  vapour;  and  if  any  of  us  be  more 
 glorious,  more  honourable    than    others, 
 it  is  the  Lord  that  hath  fliined  upon  us,  and 
 hath  put  more  beauty,   more  luflre  upon, 
 us    than  upon  other  vapours.     The  Ho- 
 nour, Favour,  good  Name  we  have,  God 
 hath  put  upon  us,  and  feeing  it  is  of  him, 
 the  glory  of  it  is  infinitely  due  to  him  ;  if 
 he  calls  for  it,  good  reafon  we  fliould  deny 
 it. 
 
 SECT.   XV. 
 
 Of  the  Manner  of  denying  our  Honour,  fa- 
 vour, Praife,  good  Name  among  iMen^ 
 
 THE  direarons  of  Self-denial,  in 
 refpeft  of  our  Honour,  Favour, 
 Praife,  good  Name  among  men,  are  thefe. 
 I.  Look  on  Honour,  Praife,  Favour, 
 Applaufe,  as  vanity,  nothing.  Fanity  of 
 vanities, faith  the  Preacher,  vanity  cf 
 vanities,  all  is  vanity,  Eccl.  i.  2.  Ob- 
 ferve  his  expreffion,  1.  Vanity,  not  only 
 vain  but  vanity  itfelf.  2.  Excellive  vanity,. 
 
 fo« 
 
1^)5 
 
 SELF-DENIAL. 
 
 for  it  Is  vanity  of  vanities.  3.  An  heap  of 
 vanities,  for  it  is  in  the  phiral  number, 
 vanity  of  vanities.  4,  All  is  vanity,  not  on- 
 ly Profit,  and  Pleafure,  but  Honour  too  ; 
 Solomon-  had  an  experience  of  them  all, 
 and  all  is  vanity.  5.  He  adds  his  name  to 
 that  he  faith,  Vanity  of  vanities^ faith  the 
 preacher.  The  word  lignifies  the  foul 
 that  hath  gathered  wifdom.  There  is  no 
 reality  in  Honour,  Praife,  Favour,  Ap- 
 plaufe  of  men,  which  are  fo  much  admir- 
 ed and  magnified  by  the  moft.  Honour  is 
 but  a  fliadow,  a  fancy,  a  wind,  a  breath  f, 
 an  external  additam^nt,  for  there  is  no  in- 
 ternal excellency  in  it  ;  a  mere  fable,  as 
 AuguftusGaefar  could  fay  on  his  death-bed, 
 -*  Have  not  I  feemed  to  have  aded  my 
 part  fufficiently  in  this  fable  of  the  world  ? 
 now  then,  Farewel.' 
 
 2.  Beware  of  thofe  attendants,  or  com- 
 panions of  Honours,  as  Vain-glory,  Self- 
 love,  Self-exaltation,  Self-admiration.  Let 
 us  not  be  dcfirous  of  vain-glory.  Gal.  v. 
 Let  us  not  exalt  ourfelves  above  others, 
 let  us  not  ftrive  or  ftudy  to  be  magnified 
 by  others,  let  us  not  pleafe  and  blcfs  our- 
 felves in  the  vain  applaufe  of  others.  It  is 
 not  human  applaufe,  but  God's  approbation 
 which  minifters  matter  of  true  honour  to 
 a  Chriftian  \.  'Wt  (hould  rejoice  to  fee 
 God  honoured,  but  fear  to  hear  ourfelves 
 applauded,  left  either  we  be  idolized, 
 our  hearts  elevated,  or  God's  honour  ob- 
 fciircd.  Certainly  fhame  will  be  at  laft  that 
 man's  portion  that  exalts  himfelf.  O  how 
 ihould  Chrift  put  the  crown  of  glory  on 
 
 his  head,  who  takes  the  crown  of  praife 
 from  the  head  of  Chrift  ?  Them  that  ho- 
 nour me,  faith  God,  /  will  honour ,  and  they 
 that  defpife  vie,fhall  be  lightly  ejteemed,  t 
 Sam.  ii.  30. 
 
 3.  Be  convinced,  that  of  all  vices,  Vain- 
 glory,Self-admiration, Self-exalration,  hun- 
 ting after  men's  praife,  is  the  moft  invin- 
 cible. The  roots  thereof  are  fo  deep  and 
 ftrong,  and  fo  largely  fpread  in  the  heart 
 of  man,  that  there  is  no  difeafe  in  the  foul 
 fo  hardly  cured,  no  weed  in  the  garden  of 
 man's  heart  fo  uneafily  plucked  \ip  §  :  It 
 is  the  hardeft  talk  that  ever  man  under- 
 took, to  deny  himfelf,  and  fully  to  prof- 
 trate,  and  put  himfelf  under  God  and 
 Chrift'syoke.  Pharaoh  did  many  things  in 
 the  way  of  love  and  honour  to  Jofeph,  he 
 put  his  ring  upon  his  hand,  he  arrayed  him 
 in  veftures  of  fine  linen,  and  fet  him  over 
 his  houfe,  but  he  referved  this  to  himfelf, 
 to  be  greater  in  the  throne  than  Jofeph  ; 
 io  man  may  do  much  in  the  way  of  out- 
 ward zeal  for  God,  he  may  exalt  God 
 very  far,  above  his  profit,  above  his  plea- 
 fure, above  his  peace,  yea,  above  his  life, 
 and  yet  ftill  referve  to  himfelf  a  prehemi- 
 nence  above  God,  to  be  greater  in  the 
 throne  than  God  :  A  man  may  clothe  the 
 naked,  feed  the  hungry,  and  give  his  body 
 toheburnt  too,  in  the  caufe  of  God,  and 
 yet  do  all  this  for  himfelf  more  than  for 
 God  ;  for  his  own  applaufe,  for  his  own 
 name,  more  than  for  honouring  of  God's 
 name.  Of  all  conqueft  this  Self-conqueft 
 is  the  moft  difficult,  the  moft  excellent. 
 
 t    What's  fame  ?   a  fancy  M  life  iiu  tlicr's  breath,         |        \  All  fame  is  foreign,  but  of  true  dtfcrt, 
 
 A  thing  beyonil  us,  cv'n  before  our  death I  Plays  round  the  head,  but  o-mes  not  to  tlic  heart: 
 
 All  that  we  feel  of  it  begins  and  ends  1  One  felf-approving  hour  whole  years  outweighs 
 
 In  the  fniall  circle  ofour  fo<r$  and  friends.       Ef.  on  man.  \  Of  flupid  llarcr;,  and  of  loud  huzz:i>.  tlhiy  en  num. 
 
 §   lo  iTi(dtrateoi:r   dcfirc  cf  fioie.  let  us  confidcr  not  only  the  vanity  of  it  in  itfelf.  but  its  infi.fficiency  to 
 Tender  us  wifer,  bitter  or  happier  pcif)ns,  than  we  were  before.      Let  men  alio  dilliuguilh  betwixt  faiii  and  tiue 
 pjory.    Let  tlam  confiler  too  that  true  glory  may  be  obtained  in  the  lowclt  llaiionof  life,  as  wtll  as  in  the  highcil  : 
 Ti.usthc  n.cchanick,  and  the  plov\maii.  by  excelling  in  iiisait,  and  pcifciming  hii  duty,  n;ay,  ai:d  unJoiibudiy 
 tsi'l,  acquiit  aortal  and  folid  glory.as  the  niii.ilKr  of  Ibtc,  the  gcr,tr;.l,or  the  fcholav  can  obtain  by  excelling  \a  theirs. 
 Honour  and  fhanie  from  no  (oniUii'-.n  rile  ; 
 A^  well  your  fart,  there  uU  the  ioiiour  lies. 
 
 the 
 
S  E  L  F-D 
 
 the  moH:  noble,  the  moft  glorious.  He 
 that  ruleth  his  oivn  fpirity  faith  Solomon,  zj 
 better  than  he  that  taketh  a  city,  Prov. 
 xvi.  32.  The  overcoming  of  a  kingdom  is 
 nothing  in  compririfon  of  a  man's  over- 
 coming his  own  corruption.  O  this  Self- 
 exaltation  will  Hand  it  out  like  a  mighty 
 champion  in  the  heart,  when  all  other  lufts 
 feem  to  fly,  as  Shammah  was  faid  10  ft an4 
 it  cut,  and  to  defend  the  field  when  the  peo- 
 ple fled,  2  Sam.  xxiii.  12.  Other  lufts  may 
 go  out  like  fire  that  wants  feul,  yet  this 
 luft  wiil  ftill  put  forth,  and  foar  aloft, 
 and  ftrive  to  climb  up  into  the  throne  of 
 God  fo  long  as  any  thing  of  the  old  man 
 remains  in  man.  Of  all  the  evils  that  are 
 within  us,  we  have  moft  caufe  to  be  con- 
 vinced, yea,  to  watch  and  pray  againft  this 
 evil  of  Vain-glory,  Self-exaltation,  Self-^ 
 admiration. 
 
 4,  Learn  inwardly,  by  heart,  this  gof- 
 pel-truth.  That  man's  honouring  of  Chrift, 
 or  being  honoured  by  Chrifl,  is  the  truelt 
 honour  of  man.  If  any  man  ferve  me,  him 
 luill  my  Father  honour,  John  xii.  26.  As 
 the  honouring  of  the  father,  hufband, 
 fovereign,  is  the  honour  ofafon,  a  wife, 
 a  fubjeft  ;  fo  the  honouring  of  GhrifV,  and 
 efpecially  being  honoured  by  Chrift,  it  is 
 the  glory  of  them  who  are  the  children, 
 fpoufe,  and  fubjefls  of  Jefus  Chrllt.  Vain 
 and  carnal  men  think  no  honour  compar- 
 able to  the  honour  which  men  give,  as 
 it  was  faid  of  the  chief  rulers  in  Chrifi's 
 time.  They  lovethepraijeofmenmore  than 
 thepraije  of  God,  John  xii.  43.  and  there- 
 fore they  ftrive  more  to  have  theteltimony 
 of  man  applauding  them  than  the  witnefs 
 of  God's  Spirit  fealing  them  up  unfo  the 
 day  of  Redemption.  O  bvt  ihis  honour 
 fhould  darken  the  other  in  our  eyes;  what 
 great  matter  is  it  though  the  glory  of  the 
 oiher  be  loll,  fo  that  God  do  but  highly 
 honour  us  with  this  ?  "Whofoever  knows 
 himfeU  to  be  the  Son  of  God,  he  never 
 wonders  more  at  that  which  is  human. 
 Surely  he  dcbafes  hiinfelf  from  the  height 
 
 ENIAL.  1^7 
 
 of  true  generoufnels,  who  admires  at  any 
 thing  befides  God  and  Ghrift  himfelf  ;  all 
 other  honour  is  but  of  nature,  but  tliis 
 honour  is  of  grace  ;  it  is  a  fparkle  of  the 
 divine  nature,  a  ray  of  the  very  glory  of 
 God  himfelf  fhining  into  the  fouls  of  his 
 faints. 
 
 -  5.  Let  us  herein  conform  ourfelves  to 
 Ghrift.  He  came  from  the  bofom  of  his 
 Father,  and  from  that  infinite  glory  he 
 had  with  him  before  the  world  was  ;  for 
 fo  he  prays,  that  the  Father  would  glorifie 
 him  with  that  glory  he  had  with  him  before- 
 the  world  was,  John  xvii.  5.  He  left  the 
 riches  and  pleafures  of  heaven,  and  that 
 honour  which  he  might  have  had  from 
 all  the  angels,  and  all  to  fave  poor  wretch- 
 ed finful  creatures ;  he  that  was  equal  with 
 God  fo  emptied  himfelf  that  he  became 
 man,  nay  he  was  made  a  fcorn  of  man, 
 he  was  called  the  carpenter's  fon,  as  one 
 that  was  contemptible,  he  made  himfelf  of 
 no  reputation,  he  came  in  the  form  of  a 
 fervant,  yea,  of  an  evil  fervant  that  was  to 
 be  beaten,  he  was  made  a  curfe,  as  if  he 
 had  been  the  vileft  of  men  living  ;  and  yet 
 this  \yas  the  honour  of  Ghrift  himfelf,  be- 
 caufe  it  was  all  for  God  and  good  of  fouls. 
 O  then  who  is  he  that  knows  any  thing  of 
 Jefus  Ghrift,  that  can  think  it  much  to  lay 
 down  all  his  honour,  or  any  outward  dig- 
 nity iinder  heaven  for  him  ?  What  can  be 
 ipore  unworthy  ?  What  more  deteltsble 
 than  that  a  man  fliould  magnify  himfelf 
 after  he  hath  feen  God  humbled  ?  It  is  in- 
 tolerable impudeney,  that  where  majefty 
 hath  emptied  itfelf,  a  worm  Ihould  be  puf- 
 fed up  and  fwell. 
 
 6.  Let  us  fubmit  to  the  meancft  fervice 
 of  our  God,  though  it  darken  our  honours 
 never  fo  much  in  the  eyes  of  the  world. 
 Thus  Jerom  wrote  to  Pamachius  a  godly 
 young  nobleman,  that  '  he  would  have 
 him  to  be  eyes  to  the  blind,  feet  to  the 
 lame,  hands  to  the  weak,  yea,  if  need  were, 
 to  carry  water,  and  cut  wood,  and  make 
 fires ;  for  what  are  all  thefe,  faith  he,  to 
 
 bonds. 
 
i68 
 
 SELF-DENIAL. 
 
 bonds,  bnfTettings,  fpittlngs,  whippings, 
 death  ?'  t  To  this  purpofe  Conftantine, 
 Valentinian,  Theodofius,  three  emperors, 
 called  themfelves  the  vairalsof  JefusChrifl:, 
 as  Socrates  reports  of  them  :  and  Theodo- 
 fius efpecially  did  manifeft  it  in  the  work 
 of  his  humiliation,  when  in  the  face  of  a 
 full  congregation,  he  cart  himfelf  down  u- 
 pon  the  pavement,  weeping  and  lamenting 
 for  his  fin  ;  which  many  haughty  fpirits, 
 though  inferior  to  him,  would  have  fcor- 
 ncd  to  have  done. 
 
 7.  Let  us  willingly  join  with  thofe  of 
 '  lower  degree  in  any  way  of  honouring 
 
 God.  Mind  not  high  things^  faith  the  a- 
 -  poftle,  but  condefcend  to  men  of  loiu  e/}ate, 
 Rom.  xii.  16.  Thus  Jerom  advifed  Pama 
 chius  to  '  equal  himfelf  with  the  poor,  to 
 go  into  the  cells  of  the  needy.'  Who 
 knows  but  that  the  pooreft  creature  may 
 be  far  more  honourable  in  the  eyes  of 
 God  and  of  his  faints  than  we  ?  Where 
 greater  graces  fit  below  us,  let  us  acknow- 
 ledge their  inward  dignity.  J\ly  brethren, 
 have  not  the  faith  of  our  Lord  Jefus  Chrifi 
 the  Lord  of  glory,  with  refpecl  ofperfons. 
 Hearken,  my  beloved  brethren,  hath  not 
 Cod  chojen  the  poor  of  this  world,  rich  in 
 faith,  and  heirs  of  the  kingdom,  which  he 
 hath  pr(,:infed  to  them  that  love  him  F 
 fames  ii.  i.  5-  It  may  be  fome  of  them 
 were  in  Chrifl;  before  us,  and  others  of 
 them  are  in  Chrift  as  well  as  the  befl  of  us, 
 and  if  we  muA  differ  in  glory  as  we  do 
 differ  in  grace,  who  can  tell  but  they  may 
 be  in  heaven  as  the  ftars  of  a  bigger  mag- 
 nitude, and  of  a  greater  glory  ? 
 
 8.  Let  us  bear  or  fuffer  the  moft  dif- 
 graceful  thing  that  can  be  put  upon  us 
 for  the  caule  of  Chrift  ;  yea  though  all 
 the  world  Ihould  frown  upon  us,  and  caft 
 us  off",  and  (corn  us,  and  account  us  as  a 
 ilifgrace  unto  them.  As  1  heodoret  re- 
 ports of  Hormifda  a  nobleman  in  the  king 
 
 of  Perfia's  court,  becaufe  he  would  not  de- 
 ny Chrift,  he  was  put  into  ragged  clothes, 
 deprived  of  his  honours,  and  lent  to  keep 
 the  camels  ;  after  a  long  time  the  king 
 feeing  him  in  that  bafe  condition,  and  re- 
 membring  his  former  eftate,  he  pitied  him, 
 and  caufed  him  to  be  brought  into  the  pa- 
 lace, and  to  be  clothed  again  like  a  noble- 
 man, and  then  he  pcrfuades  him  to  deny 
 Chrifl:  ;  at  which  he  prefently  rent  his 
 filken  clothes,  and  faid,  '  If  for  thefe  you 
 think  to  have  me  deny  my  faith,  take 
 them  again,'  and  fo  with  fcorn  he  was  caft 
 out.  We  rauft  be  content  to  be  made  a 
 by-word  and  reproach  for  Chriff;  :  But  this 
 is  an  hard  leflbn,and  for  which  I  had  need 
 to  give  other  more  particular  diredions  in 
 another  fedion. 
 
 SECT.     XVL 
 
 Rules  how  to  bear  Reproaches  for  the  n-ame 
 of  ChriJ}. 
 
 TH  E  directions  for  reproaches  I  ftiall 
 reckon  up  negatively  and  politively. 
 I.  Negatively  thus, 
 
 1.  We  muft  not  bear  Reproaches  Stoi- 
 cally, infenfibly,  for  in  fome  fort  they  are 
 afflictions.  ^4  good  name  is  better  than 
 a  precious  ointment.  A  good  name  is  ra- 
 ther to  be  chofen  than  great  riches,  and 
 loving  favour  rather  than  Jilver  and  gold, 
 Eccl.  vii.  I.  Prov.  xxii.   1. 
 
 2.  We  muft  not  bear  them  defperately 
 as  many  defperatc  wretches  do,  who 
 ufually  fay,  *  Let  men  fpeak  the  worft,  I 
 care  not,  I  muft  appeal  unto  God.'  Tho' 
 it  be  true  that  innocency  is  a  good  bul- 
 wark, and  a  good  confcience  is  a  brazen 
 wall  ;  yet  we  are  not  only  to  care  to  ap- 
 prove ourfclves  unto  God,  but  to -men 
 alfo  ;  we  are  to  provide  things  honeft  be- 
 fore all  men,  efpecially  amongft  the  peo- 
 ple of  God,  and  the  churches  of  Chrift. 
 
 3.  AV'e  muft  not    carry   ourfclves  paf- 
 
 f  HiuoTi.  Efijl.  /ePamath. 
 
 fionately 
 
S  E  L  F-D  E  N  lyi  L. 
 
 Ijonately  under  Reproaches  ;  there  are 
 many  evils  follow  upon  this  diftemper  of 
 heart,  as,  i .  Thereby  we  greatly  difturb 
 our  own  fpirits.  2.  We  difcover  a  great 
 deal  of  evil  within  us.  3.  We  fliow  the 
 bafenefs  of  our  fpirits  to  be  fo  foon  put 
 out  of  frame.  4.  ^^''e  feed  the  humours 
 of  reproachers,  and  we  make  others  think 
 we  are  guilty  of  thofe  reproaches  they  lay 
 upon  us.  It  is  true  we  fhould  be  more 
 fenilble  of  the  wrong  done  to  our  names, 
 than  of  any  Avrong  done  to  onr  eftates, 
 3'ct  neither  are  the  wrongs  of  the  one  or 
 the  other  to  be  born  pallionately. 
 
 4.  We  muft  not  carry  ourfelves  re- 
 vengefully under  reproaches.  To  this  pur- 
 pofe  faith  the  apofile.  Being  dtfmncd,  we 
 ititreat,  i  Cor.  iv.  13.  It  is  unbefeeming 
 Chriftians  to  revile sgaln,  and  to  fpeak  evil 
 for  evil.  It  is  faid  of  Chrift,  that  when  he 
 •wai  reviled,  he  reviled  not  again,  i  Pet, 
 ii.  23.  and  if  we  profefs  ourfelves  to  be 
 CiiriiVs,  we  mufl:  not  revile  again  when  we 
 are  reviled  ;  there  is  no  contending  this 
 way  where  the  overcomer  is  the  lofer  : 
 "When  Demofthenes  was  reproached  by 
 one,  'I  will  not,  faid  he,  ftrive  with  thee 
 in  this  kind  of  fight,  in  which  he  that  is  o- 
 vercome  is  the  better  man.' 
 
 5.  We  muft  not  be  hindered  in  our  way, 
 or  break  ofTourcourfe  of  chriftianity  when 
 we  are  reproached.  What  though  filth  be 
 cart  in  our  way,  iTiall  we  decline  the  way  ? 
 What  though  the  clouds  do  arife  and  dark- 
 en the  light  of  the  fun,  doth  the  fun  ceafe 
 fhining,becaufeitisdarkened?  no,itgoes  on 
 in  its  courfe,  and  Jhines  till  it  breaks  forth ; 
 Pfalm  xxxvii.  6.  So  you  that  are  fliining 
 in  a  good  converfation,  go  on,  and  in 
 time  you  will  break  through  the  clouds. 
 
 2;  Pofitively  thus, 
 I.  Wemuftbearour  reproaches  wifely. 
 Though  we  rtiould  not  be  infenfible.  yet 
 we  llvJuld  not  take  too  much  notice  of 
 every  reproach.  Chrift  himfclf  was'filent 
 in  this  cafe,  fo  that  the  rulers  ivcndered, 
 Matth.  xxvi.  63.   Pavid  could  fay,   They 
 
 l6p 
 
 /peak  mifchievous  things,  but  I  as  a  deaf 
 man  heard  not,  Pfal.  xxxviii.  12,  13.  But 
 how  then  (hall  we  ftop  their  mouths  ?  I 
 anfwer,  i.  Let  us  walk  innocently;  In- 
 nocency  will  clear  all,  and  will  overcome 
 all  in  time.  2.  Let  us  labour  to  be  emi- 
 nent in  that  which  is  quite  contrary  to  that 
 we  are  reproached  for.  Perhaps  you  are 
 reproached  for  a  diffembler,  labour  for  the 
 greateft  eminency  of  plainnefs  of  heart  and 
 fincerity  ;  perhaps  you  are  reproached 
 for  covetoufnefs,  labour  to  be  eminent  in 
 liberality,  in  heavenly-mindednefs,  in  doing 
 good  wifely  ;  perhaps  you  are  reproached 
 for  pride,  clear  up  yourfelves  (not  by 
 yielding  to  their  humour,  but)  by  emi- 
 nency of  humi]ity,that  thofe  that  can  judge 
 right,  may  fee  there  is  humility  in  you. 
 2.  We  muft  bear  reproaches  patiently. 
 *  What  are  we  ?  or  what  is  our  names  that 
 we  fl\ould  think  much  to  bear  reproach  ? 
 Confider,  have  not  others  of  God's  fer- 
 vants,  far  holier  than  we  are,  been  under 
 exceeding  reproach  ?  Nay,  how  is  God  and 
 Chrift  reproached  ?  how  is  the  name  of  God 
 flighted  ?  how  is  themajefty,  and  fovereign- 
 ty,and  authority  of  God  contemned  in  this 
 world  ?  how  are  the  dreadful  threatenings 
 of  God,  and  the  revelation  of  God's  wrath 
 fcorned  in  the  world?  M'hat  reproaches 
 indured  Chrift  in  his  own  perfon,  in  his 
 preaching  ?  how  was  he  contemned  when 
 he  preached  againft  covetoufnefs  ?  the 
 pharifees  /corned  at  hii.i,  Luke  xvi.  14.  the 
 word  fignifies,they  blew  their  nofes  at  him. 
 He  was  called  a  devil,  a  Samaritan,  a 
 wine-bibber,  a  friend  of  publicans  and  iin- 
 ners  ;  Whatworfe  can  be  imagined  than 
 was  caft  upon  Chrift  ?  They  fpat  on  his 
 face,  that  bleffed  face  of  his  that  the  waves 
 of  the  Tea  were  afraid  of,  and  that  the  fun 
 withdrew  his  light  from,  as  not  being  fit 
 to  behold  it:  They  put  thorns  upon  his 
 head,  and  bowed  to  him  in  reproach.  This 
 argument  ftiould,  methinks,  move  us  to 
 bear  reproaches  patiently.  But  how  fhould 
 
 we 
 
SELF-DENIAL. 
 
 170 
 
 ^e  do  It  ?  How  fliould  we  bear  reproach 
 es  patiently  ? 
 
 1.  Be  we  fure  to  keep  confcience  clear. 
 
 0  let  not  that  upbraid  us ;  be  we  careful  of 
 what  we  do,  and  then  we  need  not  be 
 much  careful  of  what  men  fay :  if  con- 
 fcience doth  not  reproach  us,  reproach  will 
 not  much  move  us ;  one  of  confcience's 
 teftimonics  for  us  is  more  than  ten  thou- 
 fand  (landers  againft  us.  As  theflorms  and 
 winds  without  do  not  move  the  earth,  but 
 vapours  within  caufe  the  earthquakes:  fo 
 all  the  railings  of  all  the  Shimei's  in  the 
 world  cannot  much  trouble  us,  if  our  con- 
 fciences  within  do  abound  with  good  works; 
 if  I  can  but  fay  with  Job,ch.  xxvii.  6.  My 
 heart  Jljall  not  reproach  mefo  long  as  Hive; 
 
 1  am  fafe  enough  from  the  evil  of  reproach. 
 
 2.  If  we  are  failing  in  anything,  let  us 
 begin  with  our  felves  before  any  others  be- 
 gin with  us:  let  us  accufe  ourfelves  firft. 
 So  fome  interpret  that  place,  Pf.  cxix.  98. 
 Jam  wifer  than  mine  enemies  ;  q.  d.  '  Tho' 
 mine  enemies  are  witty,  and  do  plot,  and 
 their  malice  helps  on  their  invention,  yet 
 I  am  wifer,  I  can  find  out  the  ways  of 
 mine  own  heart,  and  mine  own  evils  better 
 than  all  mine  enemies.' 
 
 3.  Let   us  exercife  ourfelves  in  great 
 things,  in   the  things  of  God  and  Chrii>, 
 and  eternity.     Labour  to  greaten  our  fpi- 
 rits  in  an  holy  manner,  and  be  above  re 
 proach.  Surely  if  our  fpirits  were  but  tru- 
 ly greatened  (I  mean  not  with  pride,  but 
 with  the  exercifing  of  our  fpirits  in  things 
 that  are  above  the  world)  reproaches  would 
 be  nothing  in  our  eyes.     It  is  a  notable 
 exprelTion  that  John  hath  againft  the  evil 
 tongue  of  Diotrephes,  He  prates  again/} 
 us  with  malicious  words,  3  Joh.  10.  in  the 
 original  it  is,  he  trifles.    Altho'  his  words 
 were  malicious,   and  Diotrephes  a  great 
 man,  yet  all  was  but  trifles,  fo  high  was 
 John's  fpirit  above  them.    The  finking  of 
 the  heart  under  reproaches  argues  too  vile 
 a  pufillaniniity,  fuch  a  poor  low  fpirit,  as 
 
 is  not  confiftentwith  the  true  magnanimi- 
 ty of  a  true  Chriftian. 
 
 4.  Make  we  our  moans  to  God,  and  lay 
 our  cafe  before  him,  as  Hezekiah  (when 
 Rabfheka  came  and  reviled  God,  and  the 
 people  of  God)  he  went  and  fpread  the 
 letter  before  God,  and  made  his  moan  to 
 God  :  fo  if  we  can  but  do  likewife,  we  (hall 
 findunfpeakable  rcfre(hments  to  our  fouls, 
 and  that  will  be  a  great  argument  of  our 
 innocency.  My  friends  fcorn  me,  faiJ  Job, 
 ch.  xvi.  20.  but  mine  eye  poureth  out  tears 
 unto  Cod :  and  the  mouth  of  the  ivickedf 
 (faith  David)  and  the  mouth  of  the  deceit- 
 ful are  opened  again/}  me  :  they  have  fpo- 
 ken  again/}  me  -with  a  lying  tongue.  But  I 
 gave  my/elf  unto  prayer,  Pfal.  cix.  2.  4. 
 
 5.  Get  our  hearts  quietly  and  kindly 
 to  lament  the  condition  of  our  reproacb- 
 ers.  Their  folly  (liould  caufe  us  to  pity 
 them,  to  be  patient  towards  them,  and  to 
 pafs  by  the  wrongs  they  do  to  us.  This 
 was  one  cf  the  arguments  that  Abigail 
 brought  to  David  to  quiet  his  fpirit  that 
 was  fo  ftirred  againft  Nabal,  becaufe  of 
 his  reproaches,  0,  faid  (he,  Nabal  is  his 
 name,  and  folly  is  with  him,  i  Sam.  xxv. 
 25.  q.  d.  It  is  his  folly,  David,  and  there- 
 fore rather  pity  him,  David,  it  is  too  Iowa 
 thing,  for  fuch  a  fpirit  as  David's  to  be  ftir- 
 red with  folly.  Indeed  inftead  of  being 
 troubled  withrepr6achers,our  fpirits  fliould 
 be  moft  troubled  for  their  fin  ;  alas !  they 
 fin  by  their  reproaches,  and  God  hates 
 them  for  it.  Pride,  and  arrogance,  and  the 
 evil  way,  and  the  froward  mouth  do  1  hate, 
 Prov.  viii.  13.  If  we  have  any  love,  we 
 fliould  think  thus;  *  This  poor  man,  what 
 hath  he  done  .'  he  hath  brought  himfelf 
 under  the  hatred  of  God.'  O  this  (hould 
 mightily  affeft  the  hearts  of  the  godly. 
 
 3.  We  muft  '  bear  reproaches  fruitful- 
 ly.' Chriftians  fliould  not  think  it  enough 
 to  free  rhemfelves  from  reproach,  but  they 
 muft  improve  it  for  good  ;  and  to  that  end; 
 
 I.  Confider  what  ends  God  aims  at  by 
 
 it. 
 
S  E  L  F  -  D 
 
 it,  and  labour   to  work  tfcem  upon  our- 
 feWes  that  we  may  attain  to  thofe  ends. 
 
 [Which  ends  are,To  humble  our  pride; 
 to  make  us  circumfpe£l  in  our  walk  ;  to 
 lead  us  to  felf-acquaintance,  and  an  ex- 
 amination into  our  temper  and  conduft  ; 
 To  raife  in  us  a  fpirit  of  moderation  and 
 charity,  patience  and  forbearance;  To 
 wean  us  from  this  world,  and  to  raife  us 
 to  the  hopes  of  a  better  ;  and  excite  our 
 truft  in  God, the  clearer  of  our  good  name.] 
 
 2.  Draw  what  good  inflruftions  we  can 
 from  the  reproaches  of  others,  as  thus  ; 
 when  I  hear  men  reproach  and  revile, 
 *  Oh,  what  a  deal  of  evil  is  there  fec'retly 
 in  the  heart  of  man  that  is  not  difcovered 
 till  it  have  occafion  ?'  Again,  *  Do  I  fee 
 another  fo  vigilant  over  me  to  find  out  any 
 thing  in  me  to  reproach  me  ?.  how  vigilant 
 (hould  I  be  over  myfelf  to  find  out  what^ 
 is  in  me  to  humble  me  ?' 
 
 3.  Set  upon  what  duty  God  calls  for  at 
 the  prefeni ;  *  The  Icfs  credit  I  have  in  this 
 world,  the  more  credit  let  me  defire  after 
 in  heaven  ;  if  there  be  a  breach  of  my  name 
 here,  let  me  feek  to  make  up  my  name  in 
 heaven.  [To  which  may  be  added,  That 
 the  more  we  are  reproached  for  what  is 
 bad,  we  ought  to  excell  in  what  is  good. 
 It  is  the  duty,  and  will  tend  to  the  honour, 
 of  a  man,  whenever  he  is  calumniated,  to 
 fludy  to  be  quite  the  reverfe  of  what  his 
 enemy  reprefents  him  to  be.  To  this  pur- 
 pofe  the  apofllePeter  exhorteth,  i  Pet.  iii. 
 16.  Having  a  good  confcience,  that  ivhere- 
 gs  they  fpeak  evil  of  you,  as  of  evil  doers y 
 they  may  be  afhamed  that  falfely  acciife 
 your  good  converfation  in  Chrifi.'] 
 
 4.  We  muflbear  reproaches  joyfully  and 
 triumphantly.  JVe  glory  in  tribulation,  faid 
 Paul,  Rom.  v,  3.  And  //  /  muj}  needs 
 glory,!  will  glory  in  things  concerning  mine 
 infirmities.  2  Cor.  xi.  50.  By  infirmities, 
 we  are  not  (fay  fome)  to  underftand  the 
 infirmities  of  fin,  but  his  weaknefs  and  e- 
 vils  that  he  endured  for  Chrift.  Therefore 
 /  take  plea  fur  e  in  infirmities  fin  reproaches. 
 
 E  N  1  A  L.  171 
 
 in  necefilties,  in  perfecutiotts ,  in  difirefies 
 for  Chrifi" s  fake,  2  Cor.  xii.  10.  Jerom 
 Upon  that,  Bleffed  are  you  when  menfhall 
 fpeak  evil  of  you,  and  revile  you,  Matth.  v. 
 ir.  *  O,  fays  he,  who  would  not  be 
 willing  to  fuffer  ?  who  would  not  wifh  to 
 be  perfecuted  for  righteoufnefs  fake  ?  who 
 would  not  defire  to  be  reviled  ?  Oh  that 
 all  the  rout  of  unbelievers  would  perfecute 
 me  for  righteoufnefs  fake ; "  I  would  this; 
 foolifh  world  would  all  rife  up  againft  me 
 to  reproach  me.'  (Hierora.  Epifl.  to  O- 
 cean.)  "W^hen  Chrifi  appeared  to  Saul,  he 
 cried,  Sauly  Saul,  why  perfecute fi  thou  me? 
 Who  art  thou.  Lord?  anfwered  Saul.  /  am 
 Jefus  of  Nazareth,  replied  Chrift,  A<Sts. 
 xxii.  7,  8.  But  why  Jefus  of  Nazareth? 
 doth  any  good  come  out  of  Nazareth  ? 
 Surely  there  is  fomething  in  this  ;  he  faith 
 not,  I  am  the  Son  of  God,  thefecond  per- 
 fon  in  the  trinity,  the  king  of  the  church; 
 no,  but  I  am  Jefus  of  Nazareth  ;  that  was 
 a  reproach  caft  upon  Chrift,  and  Chrifi 
 glories  in  that.  Reproaches  are  the  enfigns 
 of  heavenly  nobility,  Chriftians  therefore 
 fhould  not  fear  them,but  bear  them  joy  fully. 
 5.  We  muft  return  good  for  evil,  and 
 then  we  come  to  the  top  of  Chriftianiiy. 
 This  is  a  fign  of  great  progrefs  in  religion: 
 '  If  I  be  weak,  faith  one,  perhaps  I  may 
 pardon  one  charging  me  falfely,  but  if  I 
 have  profited,  although  not  altogether  per- 
 fe<ft,  I  hold  my  peace  at  his  reproaches, 
 and  anfwer  nothing;  but  if  I  am  perfeifV, 
 I  then  blefs  him  that  reviles  me,  according 
 to  that  of  Paul,being  reviled  we  blefs.'  (Am- 
 brof  offic.  1.  I .  c.  48.)  If  we  can  do  thus,  if 
 we  can  heartily  pray  for  our  reproachers, 
 and  defire  good  to  them,  and  fo  heap 
 coals  of  fire  upon  thtm,  this  is  a  great  fign 
 of  grace.  Blefs  thtm,  faith  Chrift,  that 
 curfe  you,  pray  for  them  that  defpitefully 
 ufe  you, that  you  maybe  the  children  of  your 
 Father,  etc.  Mat.  v.  44,  45.  Why  ?  were 
 they  not  children  before  ?  yes,  but  this  de- 
 c!ares  it,  now  God  owns  them  for  his  chil- 
 dren indeed.  And  thus  much  of*  denying 
 -  2  our 
 
J  72 
 
 SELF-D  ENIAL. 
 
 our  common  ends,  Profit,  Pleafure,  and 
 Honour. 
 
 S  E  G  T.     XVII. 
 
 OJ  the  dental  of  our  very  beings  our  Itfcy 
 
 for  Jefus  Chrifl ;  and  fir  ft  of  cautions. 
 
 I  Have  done  with  the  Denial  of  Natural 
 Self  in  regard  of  Well-being.  I  fhall 
 now  confider  the  denial  of  Natural  Self 
 in  regard  of  very  being,  and  fo  it  imports 
 our  life,  together  with  the  faculties  and 
 powers  of  nature,  our  Underftanding, 
 "Will,  AfFeftions,  Senfes,  flefhly  MemberiT; 
 all  within  us  muftjje  *  captivated  to  the  o- 
 
 '  bedience  of  Chrift,'  and  all  without  us  mufl: 
 endure  to  fuffer  for  the  name  of  Chrift. 
 
 Por  them  we  call  faculties  or  powers  of 
 nature,  as  the  Underftanding,  Will,  Af- 
 feftions,  Senfes,  I  Hi  all  difpatch  in  a  word. 
 I.  The  Underftanding  muft  be  captivated 
 as  it  hinders  from  Chrift.  Suppofe  the 
 u-ord  of  Chrift  be  contradifled  or  check'd 
 by  way  of  reafon  or  underftanding,  as  in 
 the  buftnefs  of  the  trinity,  union  of  two 
 natures,  refurre6tion  of  the  body ;  in  this 
 
 .  cafe  I  muft  deny  my  reafon,  and  believe 
 Chrift;  I  muft  bow  down  and  wordiip, 
 I  muft  captivate  my  underftanding  to  the 
 obedience  of  faith.  We  fee  by  experience, 
 thofc  are  fooneft  brought  to  Chrift  who  for 
 the  raoft  part  are  foolifti,  llmple,  and  of 
 weak  conceits ;  whereas  thofe  who  have 
 been  moft  famous  for  worldly  wifdom  and 
 underftanding,  they  have  been  hardly 
 brought  to  the  fubjeftion  of  God's  wifdom 
 and  truth.  [Not  that  Chriftianity  is  a  re- 
 ligion for  fools,  and  perfons  of  an  eafy 
 faith  ;  no,  it  is  wife  in  itfelf,  has  had  men 
 of  the  greatcft  abilities,  and  moft  diftin- 
 jTuillied  for  wifdom,  for  its  profeftors,  and 
 folemnly  requires  the  exercife  of  wifdom 
 and  mens  rational  faculties,  towards  their 
 
 erabracement  of  it,  nay,  and  commends 
 a  free  inquiry  into  it,  as  in  the  exam- 
 ple of  the  Bereans ;  but  the  meaning  of 
 our  author  is,  That  fimplicity  of  mind 
 and  an  honeft  heart  with  a  weak  head,  will 
 better  difpofe  a  man  for  the  reception  of 
 the  gofpel,  than  much  knowledge  and  wif- 
 dom, without  fjncerity  and  probity  of 
 heart.]  This  is  that  which  the  apoftle  doth 
 teach.  Not  mofjy  wife,  not  many  inighty 
 are  called^  etc.  IVe  preach  Chrift  crucified, 
 unto  the  Jeivs  a  ftuwbling  block,  and  to  the 
 Grecians  fooUPmcfs.   i  Cor.  i.  23.  26. 
 
 2.  The  will  muft  be  renounced  in  re- 
 ference to  Chrift.  Servants  muft  not  fol- 
 low their  own  will,  but  their  mafters  di- 
 redtions  ;  how  much  more  ought  we  who 
 always  may  juftly  fufpc(5l  our  felves,  and 
 can  never  fufpeft  the  will  of  Chrift,  it  be- 
 ing the  fquare  of  right  ?  For  therefore  is  a 
 thing  good,  and  juft  and  equal,  becaufe 
 God  wills  it;  hence  f  our  will,  if  good, 
 yet  fometimes  it  muft  be  denied  ;  that  if 
 evil,  and  contrary  to  the  will  of  God,  it 
 muft  be  fubdued.  It  is  meet  that  Hagar 
 fhould  ftoop  to  Sarah,  our  will  to  Chrift's 
 will. 
 
 ^,  *■  Our  afteflions  and  fenfes  muft  be 
 denied,'  both  as  good,  and  as  they  areche- 
 riihers  of  evil,  or  oppofers  of  good.  This 
 latter  is  that  crucifying  of  the  fief?,  ivith 
 the  lufis  and  afi'ciiionSy  which  the  apoftle 
 mentions.  Gal.  v.  24.  But  all  thefe  being 
 within  the  compafs  of  natural  life,  I  fliall 
 only  infift  on  that  Self  which  we  call  Life. 
 And  concerning  which,  as  in  the  former, 
 I  fliall  give  fome  cautions  and  diredVions. 
 
 The  cautions  are  thefe.  i.  That  our  be- 
 ing, or  life  '  is  in  itfelf  the  gift  of  God  and 
 thebleflingof  God.'  It  was  God  thztbrea- 
 thed  into  man  the  breath  of  life  y  Gen.  ii.  7. 
 The  Spirit  of  God  hath  made  me,  faid  Elihu^ 
 
 I  Voluntaics  non  folum  niahi,  fed  ir  bmas  abnc^emus,  niquc  enim  in  Chrifto  fucrunt  mft  !o>k!r,  &  itihilonnnus  eum  il- 
 las  abncgajji  leghnui.  Joli.  v.  30.  Luke  xxii.  41.  Non  tneii  vohintus,  fed  tuafut.  That  is.  Wc  mull  deny  our  own 
 will  riot  only  when  bad,  but  even,  fometimes,  wlien  good  :  for,  though  ChrifVs  will  was  perfe<f^iy  good,  yet  wc 
 read  that  he  deiMcd  it,  fajiing  to  God,  Nft  mj  -will,  but  Thing  bt  deiu.   John  v.  30.  Luke  ax-  41, 
 
 and 
 
SELF- 
 
 and  the  breath  of  the  Almighty  hath  given 
 me  life.  Job  xxxiii.  4.  He  gives  it,  for  he 
 is  the  fountain  of  it.  With  thee  is  the 
 fountain  of  life,  and  in  thy  light  fh all  ive 
 fee  light,  Pfal.  xxxvi.  9.  This  was  the  fum 
 of  Paul's  fermon  to  the  Athenians,  He giv- 
 eth  to  all  life,  and  breath,  and  all  things ; 
 and  to  this  purpofe  he  cites  Aratus,  one  of 
 their  "Greek  poets,  In  him  ive  live,  and 
 move,  and  have  our  being,  A6ls  xvii.  25, 
 28.  And  as  it  is  the  gift,  fo  it  is  the  blef- 
 ling  of  God  ;  hence  the  promife  of  life, 
 and  of  long  life  is  made  to  obedient  chil- 
 dren, Exod.  XX.  12.  and  this  turned  unto 
 a  prayer  by  the  believing  parents,  it  is  u- 
 fually  called  by  the  name  of  Blefling. 
 
 2.  Notwithftanding  it  is  the  blelling  of 
 God,  yet  we  muft  deny  it  for  God.  As 
 in  thefe  cafes. 
 
 I.  As  a  facrifice.  If  God  will  rather  be 
 honoured  by  the  death,  than  by  the  life, 
 by  the  fufFerings,  than  by  the  fer'vices  of 
 his  faints,  in  this  cafe  we  fliould  be  willing 
 to  fubmit  to  God,  Thus  many  of  the 
 martyrs  who  had  opportunity  offiight,  yet 
 tarried  to  witnefs  the  truth,  and  gave  their 
 lives  to  the  flames  for  it.  It  is  not  what 
 I,  or  others  may  think,  that  God  will  be 
 honoured  this  way  or  tiiat  way,  but  we 
 fhould  obferve  what  is  God's  will,  and 
 which  way  God  will  be  honoured.  All 
 our  intentions  and  aims  at  the  glory  of 
 God  are  nothing,  GocI  cares  not  for  them, 
 if  they  be  out  of  his  way.  It  was  an  ex- 
 cellent reiblution  of  David,  If  I floall  find 
 favour  in  the  eyes  of  the  Lord,  he  will 
 bring  me  back  again;  but  if  he  thus  fay,  I 
 have  no  delight  in  thee,  behold  here  I  am, 
 let  him  do  to  me  as  Jeemeth  good  to  himy 
 1  Sam.  XV.  25,  26. 
 
 2,  As  a  temptation.  Thus  rather  than 
 fin,  the  primitive  Chriftians,  when  appre- 
 hended, choofe  willingly  to  die.  We  have 
 a  notable  ftory  of  that  heroical  mother, 
 and  her  feven  fons,  2  Mac,  vii,  who  ra- 
 ther th:in  they  would  break  God's  law  in 
 eating  forbidden  meats,  they  died  one  af- 
 
 DENIAL.  173 
 
 ter  another,  the  mother  in  the  tnean  whil^ 
 being  content  to  fee  them  all  butchered  be- 
 fore her  eyes,  and  laft  of  all  fhe  dying  al- 
 fo.  Surely  life  is  nothing  in  comparifon  of 
 thofe  glorious  invifible  rarities  which  fin 
 may  hinder  us  from  ;  and  therefore  if  it  be 
 on  this  condition,  that  we  may  avoid  fin, 
 that  we  may  be  fure  of  the  main,  that  by 
 lofing  life  we  may  go  to  Chrrfi,  in  whon> 
 we  (hall  find,  with  an  infinite  overplus, 
 whatfoever  we  can  lofe  for  his  fake;,  then 
 we  mull  deny  life  itfelf. 
 
 SECT.     XVIII. 
 
 Of  the  Manner  of  denying  our  natural  Life 
 for  Jefus  Chrifl. 
 
 TH  E  direOions  of  felf-denial  in  re- 
 fpeft  of  our  natural  being,  or  life, 
 are  thefe. 
 
 *  I.  Apprehend  God's  love  to  our  fouls 
 in  his  Son :  He  thought  nothing  too  good 
 for  us,  Godfo  loved  the  world,  that  he  gave 
 his  only  begotten  Son,  John  iii.  16.  and 
 this  he  did  for  us  ivhen  ive  were  enemies, 
 Rom.  v,  8.  Nay,  God  hath  not  only  giv- 
 en us  his  Son  for  a  faviour,  but  he  hath 
 given  us  himfelf  for  an  hufband ;  now  as 
 the  hufband  loves  all  his  family,  but  gives 
 himfelf  to  his  wife,  lo  God  beftows  hisy^« 
 to  fhine,  and  his  rain  to  fall  on  the  good 
 and  bad,  but  he  gives  himfelf  only  to  his 
 faints,  O  let  us  apprehend  this  love,  let 
 us  often  by  fad  and  folemn  meditation  re- 
 new the  fenfe  of  this  love  to  us  in  Chrif}, 
 and  we  cannot  but  give  up  all  we  have,  and 
 all  we  are,  to  God, 
 
 2,  Get  we  a  fovereign  love  to  God  a- 
 gain-  It  was  from  this  fovereign  love  that 
 thofe  admirable  Self  denials  of  the  martyrs 
 fprung  ;  we  muft  not  think  they  had  bo- 
 dies of  brafs,  or  mufcles  of  fiecl,  or  that 
 they  were  not  as  fenfible  of  torments  as 
 others  were  ;  Oh  no,  it  was  their  love  to 
 God  did  fwallow  up  all;  as  the  heat  of  a 
 fever  fwallows  up  the  heat  of  an  ulcer,  or 
 as  the  heat  of  a  fire  fwallows  up  the  heat 
 of  a  fever  y  fo  the  heat  of  the  martyrs  love 
 
 tQ» 
 
174  SELF-D 
 
 \o  Cod  fwallowed  up  the  heat  of  all  fires, 
 together  with  the  heat  of  all  loves  to  their 
 wives,  children,  friends,  and  their  own 
 lives.  ,  1  deny  not  but  we  may  love  thefe 
 comforts  with  a  fubordinate  love,  as  an 
 buiband  will  allow  that  his  wife  ftiould  love 
 her  friends  with  an  inferior  love,  only  the 
 prime  love  muft  be  kept  for  him ;  nor  wilt 
 it  be  fufficient  that  (he  love  her  hiifband 
 better  than  many  thoufands,  if  there  be  one 
 in  her  affeftions  before  him ;  fo  it  will  not 
 be  fufficient  that  we  love  the  Lord  better 
 than  many  things,  but  we  mufllove  him  bet- 
 ter than  every  thin^.  Such  a  love  was  in  Paul, 
 l*hil.  iii.  7.  and  in  the  brethren  -who  loved 
 not  their  lives  unto  the  death,  Rev.  xii.  1 1. 
 We  muft  love  the  Lord  above  all,  not  fub- 
 ordinately  as  a  creature,  but  fovereignly 
 as  a  Creator. 
 
 3.  Let  us  cleave  to  God  with  ftedfaftnefs 
 and  refolvedncfs  of  fpirit,  come  what  will 
 come.  Thus  Barnabas  exhorts  the  bre- 
 thren, that  with  purpofe  of  heart  they  would 
 cleave  to  the  Lord,  A£ls  xi.  23.  Thus 
 Daniel  was  purpofed  not  to  defile  himfelf 
 \vith  the  portion  of  the  king's  meat,  tho' 
 it  coft  him  his  liberty  or  life,  Dan.  i.  8. 
 David  could  fay,  that  the  princes  fpake  a- 
 gainft  him,  and  the  princes  perfecuted  him, 
 yet  he  was  refolved,  and  his  refolution  was 
 ys  ftrong  as  an  oath,  /  have  /worn,  and 
 ivill  perform  it,  that  1  will  keep  thy  righ- 
 teous judgments,  Pfal.  cxix.  23,  161,  106. 
 1  his  is  the  nature  of  Clhriftian  refolution, 
 that  it  choofes  that  which  the  Spirit  reveals 
 to  be  good,  noiwithftanding  all  oppofiti- 
 ons  that  come  betwixt.  AVhen  credit,  and 
 profit,  and  vain  fears  put  in,  and  fuggeft 
 that  the  witnelfing  of  fuch  truths  may  coft 
 us  our  life;  refolution  anfwers  all,  *  It  mat- 
 ters not,  fo  1  can  retain  Chrift,  tell  me  not 
 of  the  difficulty  of  the  way,  only  kt  me 
 know  which  is  the  way;  I  am  refolved  to 
 follow  the  Lamb  whitherfocver  he  calls  me; 
 I  know  there  is  no  threatening  fo  terrible  as 
 Chrift's  is,  no  promife  fo  fweet  as  Chrift's 
 is,  no  command  ("0  holy  as  Chrift's  is,  and 
 therefore  I  am  refolved  to  cxpofe  myldf 
 
 EN  J  A  L. 
 
 to  drink  that  cup,  how  bitter  foever,  which 
 my  Father  (ball  give  to  drink.' 
 
 4.  Endeavour  after  a  difpofition  or  habit 
 to  lay  down  life  for  a  good  confcience.   It 
 is  a  true  faying,  that  '  Kone  are  faved  but 
 martyrs ;'  I  mean,  martyrs  either  aftually  or 
 habitually,  having  faith  enough  to  encou- 
 rage, and  love  enough  to  conftrain  them  to 
 bemartyrs,  if  the  honour  of  their  profefTion 
 fliould  require  it.     This  takes  away  their 
 obje(ftion  who  fay,  *  It  is  harfh  and  unfea- 
 fonable  to  trouble  us  now  with  any  thorny 
 difcourfe  of  martyrdom.'     i.    We  muft 
 know  that  the  habit  of  martyrdom  is  in- 
 cluded in  the  moft  fundamental  principles 
 of  Chriftianity,  and  therefore  they  deferve 
 no  anfwer  but  filence,  who  think  a  dif- 
 courfe of  it  at  any  time  harfh  and  unfea- 
 fonable.    2.  The  church  never  enjoys  fuch 
 a  calm,  but  a  terrible  ftorm  may  unexpec- 
 tedly dafh  it  away,  and  therefore  there  is 
 no  man,  though  born  in  the  moft  peacea- 
 ble time  of  the  gofpel,  but  ere  the  glafs  of 
 his  life  be  run  out,  he  may  be  overtaken 
 with  a  fiery  trial.    3.  There  is  no  profef- 
 for  of  the  gofpel,  though  he  live  and  die 
 during  the,publick  tranquillity  of  it,  but  he 
 may  privately  be  brought  to  that  plunge, 
 that  cither  he  muft  hazard  his  life,  or  elfe 
 in  fomc  fearful  horrible  manner,  againft 
 his  confcience,  difhonour  Chrift;  as,  fup- 
 pofe  a  ruffian,  that  had  no  religion  of  his 
 own,  ftiould  pull  any  of  us  into  a  corner, 
 and  with  a  naked  blade,  either  make  us 
 forfwear  our  religion,  or  lofe  our  life.    4. 
 As  the   prophet  E/.ekiel  forewarned    the 
 Jews,  JVe  have  had  mifchief  upon  mifchief 
 and  rwnour  upon  rumour,  Ezek.  vii.   37. 
 and  if  mifchief  and  rumours  continue,  and 
 multiply  upon  us  as  fait  as  they  have  done 
 of  late,  the  days  may  be  fooner  upon  us 
 than  we  are  aware,  when  there  may  be  too 
 much  occallon  to  pi^dfife  this  point  oi{c\{' 
 denial,  and  no  time  to  preach  it ;  howfoe- 
 ver,  let  11s  feek  of  God  for  the  habit  or  dif- 
 pofition of  it,  for  that  is  fundamental, 
 
 '^.  Maintain  «  godly  jcalouly  and  fear. 
 
 of 
 
S  E  L  F  -  D 
 
 of  our  own  hearts;  for  want  of  this  all 
 the  difciples  fainted,  efpecially  Peter,  and 
 /hamefully  denied  Chrift.  Memorable  is 
 that  ftory  of  Pendleton  and  Sanders;  San- 
 ders was  fearful  he  (hould  endure  the  fire; 
 Pendleton  feemed  refolute/Be  not  fearful,' 
 faid  he  to  Sanders,  *  for  thou  ihalt  fee  me, 
 and  this  fat  flefh  of  mine  fry  in  the  fire  be- 
 fore I  will  yield.'  Yet  he  that  was  fo  ftrong 
 in  his  own  flrength  fell  away,  and  the  o- 
 ther,  fo  fearful,  was  enabled  by  God  to 
 burn  for  his  truth.  To  fear  martyrdom, 
 and  to  pray  againft  it,  with  fubmiftion  to 
 God's  will,  is  warranted  by  our  Saviour's 
 own  example,  He  prayed  earnejlly,  that  if 
 it  "ujere  pojpblej  the  cup  might  pafs  away 
 from  him  ;  but  ftill  with  fubmiJfion  to  his 
 Father's  pleafure.  That  place  concerning 
 our  Saviour,  is  very  remarkable,  Who,  in 
 the  days  fif  his  flejh,  ivhen  he  had  offered 
 up  prayers  and  fupplications^  ivith  flrong 
 cries  and  tears  unto  him  that  xias  able  to 
 fave  him  from  deaths  and  ivas  heard,  in 
 that  he  feared,  Heb.  v.  7.  Heard  ?  how 
 was  he  heard  ?  Not  in  removing  the  cup 
 from  him.but  in  ftrengchening  him  to  drink 
 it  with  viftory.  If  we  pray  as  Chrift  pray- 
 ed, the  cup  (hall  be  removed  from  us,  or 
 fweetened  unto  us. 
 
 6.  Refill:  wherein  we  can,  flefhiy  im- 
 pediments ;  for  the  fle/h  will  be  ready  by 
 all  means  to  hinder  us  from  offering  this 
 facrifice  to  God.  As,  i.  By  difiinftions. 
 Is  a  man  refolved  to  hold  his  eftate,  liberty, 
 life,  come  on  what  will  ?  fuch  a  one  ne- 
 ver wants  a  difiindion  to  mock  God 
 withal  ;  fo  the  teachers  of  circumcifion  at 
 Galatia.  ^^s  many  as  defire  to  make  a  fair 
 Jhevj  in  the  flefo,  thefe  confirain  you  to  be 
 circumcifed,  only  left  they  Jhould  fuffer 
 perfecution  for  the  crofs  of  Chrift,  Gal.  vi. 
 12.  They  did  not  fee,  but  to  avoid  per- 
 fecution, they  might  preach  circumcifion, 
 being  they  did  it  pro  abundanti  cautela^ 
 *  in  a  cautious  manner,'  not  to  overthrow 
 the  faith  of  Chrifl:  crucified,  but  for  their 
 fecurity.  Such  diAin^ons  many  ufe  at  thefe 
 
 E  N  I  ^  L.  175 
 
 times.     2.  By  perfuafions.    Thus  carnal 
 reafon  pleads  the  cafe,  *  Give  a  little  to  the 
 times,  fave   thyfelf  and  thine.'    Or  thus, 
 *  What,  are  you  the  only    quickfighted 
 men  ;  wifer  than  a  church,  than  a  ftate  ? 
 May  there  not,  will  there  not,  a  law  come 
 out  in  a  moment,  whereby  you  may  be 
 defranchized,  or  exiled,  or   banifhed,  or 
 burned  ?'  But  to  anfwer  thefe  reafonings,.. 
 remember  Chrift's  anfwer  to   Peter,  Get 
 thee  behind  me,  Satan,  for  thou  favour- 
 efl   not    the  things  of  God,   but   of  men^ 
 Matth.  xvi.  23.  A  certain  perfon  perfuad- 
 ing  another  to  recant  the  truth,  told  him 
 that  he  fpoke  to   him  out  of  love.   *  O 
 yes,'  faid  the  martyr,  *I  confefs  it,but  there 
 is  fomething  in  you  that  is  mine  enemy, 
 meaning  the  flefh.'     And    it  is  faid  of  Mr. 
 Hooper,    than    when  a  box  was  brought, 
 and  laid  before  him   on  a  fiool   with   his 
 pardon  from  the  queen  in  it,   if  he  would 
 recant  ;  he  being  now  at  the  flake,  at  the 
 very  fight  of  it  cried  out,  *  If  ye  love  my 
 foul,  away  with  it,  away  with  it.'     3.  By 
 terrors.    Thus  when  the   Spirit  of  God 
 had  fuggefted  unto  Spira  to  fuffer,  or  if 
 he    doubted   of  the   iffue    to   go    away 
 though  never  fo  far  rather  than  deny  the 
 Lord  of  life,  prefently  the  flefh  begun  in 
 this  manner,  *  Be  well  advifed,  fond  man, 
 confider  reafons  on  both  fides,  and  then 
 judge.    Dofl  thou  not  forefee  what  mifery 
 this  raflinefs  will  bring  upon  thee  ?  Thou 
 ftialt  lofe  thy  fubflance,  thou  fiialt  under- 
 go the  moflexquifite  torments  that  malice 
 can  devife,  thou  fhalt  be  counted  an  he- 
 retick  of  all,  and  thou  fhalt  die  fhameful- 
 ly.     What  thinkefi:  thou  of  the  flinking 
 dungeon,  the  bloody  ax,  the  burning  fag- 
 got ?  Wilt  thou   bring   thy  friends  into 
 danger  }  thou  haft  begotten  children,  wilt 
 ihou  now  cut  their  throats  ?'  It  concerns  us 
 in  this  cafe  to  outwit  the  flefti  ;  If  it  tells 
 us  of  prifonsjlet  us  tell  it  how  much  more 
 terrible  is  the  prifon  of  hell  ;  if  it  prefent 
 to  us  the  condemnation  of  tribunals,  di(>> 
 we  prefent  to  it  that  great  condemnation  o£ 
 
 the 
 
•176 
 
 SELF- 
 
 the  great  tribunal ;  if  it  threaten  us  with 
 difpleafiire  of  friends,  prcfent  to  it  the  dif- 
 pleafure  of  God,  and  of  glorified  fpirits. 
 
 7.  Confider,  and  perufe  the  afts  and  mo- 
 numents of  the  church  in  the  cafe  of  mar- 
 tyrdom. Others  fufFerings  cannot  but  be- 
 get fome  rcfolutions  in  us.  And  herein  if 
 \vc  begin  with  the  beginning  of  the  world ; 
 As  foon  as  we  hear  of  any  work  of  religi- 
 on, we  hear  of  the  perfecution  of  Abel. 
 Noah's  ark  on  the  waters  was  a  type  of  the 
 Condition  of  the  church  of  Chrift  in  afflic- 
 tions? What  hard  things  did  Abraham,  and 
 the  reft  of  the  paTViarchs  endure  in  their 
 generations  ?  Hiflory  tells  us,  that  Ifaiah 
 ■was  fawn  afunder  with  a  wooden  faw ;  Je- 
 remiah was  put  into  a  dungeon,  (licking 
 in  the  mire,  as  fome  ftories  fay,  even  tip 
 to  the  ears,  and  after  was  ftoned  to  death; 
 Ezekiel  was  flain  in  Babylon  ;  Micah  was 
 thrown  down  from  a  fteep  place,  and  his 
 neck  broke ;  Amos  was  fmitten  with  a  club, 
 and  fo  brained.  Tl>e  ftory  of  the  perfecu- 
 tion of  the  Maccabees,  prophefied,  Dan.  xi. 
 36.  and  recorded  by  the  apoftle,  Heb.  xi. 
 3^,  is  exceeding  lamentable;  The  Text 
 fays  that  they  were  tortured,  mocked,  fcour- 
 ged,  imprifone d,J} one d,  fawn  afunder,  (lain 
 with  the  Jword,  wandered  up  and  down  in 
 Jloeep-fkinSy  and  goat- [kins ^  being  deftitute, 
 alfltcled,  tormented,  they  wandered  in  dc- 
 ferts,  and  mountains,  and  dens,  and  caves 
 in  the  earth.  And  for  the  Chriftian  church, 
 we  know  what  Chrifl  himfelf,  the  great 
 leader  of  his  people*  fuffered :  "When  Ste- 
 phen, the  firft  Chriftian  martyr,  was  fton- 
 ed,  Doratheus  witnefteth  that  two  thoufand 
 of  others  who  believed  on  Chrift  were 
 put  to  death  the  fame  day.  That  many 
 fuffered  in  thofe  very  times,  is  plain  to  me 
 from  thofe  very  texts,  .4nd  Saul  made  ha- 
 vock  of  the  church  :  Jnd  Herod  vexed  the 
 church,  Afts  viii.  3.  and  xii.  i.  E/fe  what 
 Jhall  they  do  who  are  baptized  for  the 
 dead,  if  the  dead  rife  not  at  all?  why  then 
 are  they  baptized  for  the  dead?  I  Cor.  xv. 
 iy.     This  place  is  difficult,  and  many  in- 
 
 DENIAL, 
 
 terpretations  are  given  of  it;  but  this  I  pre- 
 fer, as  being  moft  agreeable  to  the  fcope 
 of  the  apoftle;  Elfe  what  foall  they  ^(?(wh3t 
 (hall  become  of  them,  in  what  miferabie 
 condition  were  they)  who  are  baptized 
 (with  their  own  blood,  not  only  fuffering 
 grievous  torments,  but  even  death  itfelf) 
 for  the  dead  (for  the  caufe  and  quarrel  of 
 the  dead,  for  the  faith  of  them  that  now 
 are  dead,  and  in  fpecial,  for  maintaining 
 this  very  article  of  the  refurreiftion  of  the 
 dead).  The  force  of  this  argument  is  very 
 evident,  and  it  well  agrceth  with  the  argu- 
 ment of  the  apoftle, that  en  lueth,ver.  30,  31, 
 32.  IVhy  ftand  we  in  jeopardy  every  hour?  I 
 proteft  by  our  rejoicing  which  I  have  in 
 Chrifi,  I  die  daily.  And  ij  I  have  fought  with 
 beafh  at  Ephefus  after  the  manner  of  men, 
 what  advantageth  it  tne,  if  the  dead  rife  not 
 at  all?  As  for  the  word  Baptizing,  it  is  on- 
 ly fo  taken  frequently  by  the  fathers,,  and 
 fchoolmcn,  who  ufually  diftinguiih  bap- 
 tifm  into  Baptifma  flaminis,  fluminis,  et 
 fanguinis,  Of  the  Spirit,  water,  and  blood; 
 but  alio  in  fundry  places  of  fcriptxue,  as 
 IMatth,  XX.  22.  Mark  x.  38,  39.  Luke  xii. 
 50.  I  have  a  baptifm  to  be  baptized  with, 
 and  how  am  fftraitned  till  it  be  accompli- 
 fjed.  All  the  apoRlcs,  after  many  fore 
 and  grievous  aftliflions,  fuffered  many  vio- 
 lent deaths,  John  only  excepted,  who  yet 
 was  banifhed  into  Patmos,  and  by  Domi- 
 tian  thrown  into  a  tun  of  fcalding  lead, 
 though  by  a  miracle  delivered.  Brightman, 
 fpeaking  of  the  ftories  of  thofe  times,  fays, 
 *  That  every  page  and  leaf  is,  as  it  were, 
 all  red  coloured  in  blood.'  The  covenant 
 of  grace  is  a  bloody  covenant,  both  in  re- 
 gard of  the  blood  of  Chrift  firft  fealing  it, 
 and  the  blood  of  the  blefled  martyrs  adding 
 likevvife  their  feals  in  confirming  it. 
 
 It  is  a  moft  heartbreaking  meditation 
 to  confider  the  ragings,  madnefs,  and  fiuy 
 of  the  heathcnagainft  ihcChriftiansin  thofe 
 times.  Hierom,  in  an  epiOle  toCromatius, 
 fbys,  '  that  there  was  no  day  in  a  whole 
 year,  unto  which  the  number  of  five  thou- 
 
 land 
 
S  E  L  F  -  D 
 
 fand  martyrs  cannot  be  afcribed,  except 
 only  thefirftday  of  January.'   All  the  poli- 
 cy, wit,   ftrength  and   invention   of  men 
 and  devils  were  cxercifed  and  ftretched  out 
 to  the  titmoft,  for  the  devifing    the  mod 
 miferable    torments,    and   exquifite   tor- 
 tures ;  as  plates  of  iron  burning  hot,  laid 
 upon  their  naked  flefh  ;  pincers  red   hot 
 pulling  off  the  flerti  from  the  bones;  bod- 
 kins pricking  and   thrufting  all  over  their 
 bodies  ;  calling  into  lime-kilns,   and  into 
 caldrons  of  fcalding  lead  ;   whipping  until 
 almoftallthe  fledi  was  torn  off  their  bodies, 
 and  their  bones  and  bowels  appeared,   and 
 then  laid  fiat  upon  fliarp  fliells  and  knives; 
 their  (kins  were  Head  off  alive,and  then  their 
 raw  flefli  was  rubbed  with  fait  and  vine- 
 gar, their  bodies  were  beaten  all  over  with 
 clubs  until  their  bones  and  joints  were  beat- 
 en afunder  ;  they  were  laid  upon  gridirons.* 
 roafled  and  bafted  with  fait  and  vinegar ; 
 one  member  was  pulled  from  another  ;  by 
 faftening  them  to  boughs  of  trees,  they  rent 
 their   bodies  afunder  ;    they   were  tofTed 
 upon  the  horns  of  bulls,  with  their  bowels 
 hanging  out ;  they  were  caft  among  dogs 
 to  be  devoured  ;  they  were  put  under  the 
 ice  naked    into    rivers  ;    they  were  tor- 
 tured on  the  rack,  on  the  wheel,  and  on 
 the  gibbet  with  flaming  fire  under  them  ; 
 they   made   it   their  fports   to  fee  them 
 devoured  by  wild  beafls  ;  and  in  the  night, 
 inftead  of  torches,  they  burn'd  the  bodies 
 of  the  faints  to  give  them  light  for  their 
 paftimes.     In  after-times  antichrifl:  began 
 to  rife,  and  to  bring  a  fearful  darknefs  o- 
 ver  the  face  of  the  church  ;  of  which  times 
 the  Holy  Ghoft  prophefied,   Rev.  viii.  12. 
 The  moony  and  fun,  and  ftars  ivere  fmitten. 
 Never  will  be  forgotten  thefe  lamentable 
 extremities  that  God's  poor  people    then 
 endured  ;  large  volumes  are  extant,  the 
 reading  whereof  might  caufe  the  hardeft 
 heart  that  lives  to  break.     O  let  us  warm 
 our  hearts  at  thefe  fires  !  Let  us  perufe 
 and  condder  thofeadls  and  monuments  of 
 the  church  in  the  cafe  of  martyrdom. 
 
 2  A 
 
 E  N  I  A  L.  177 
 
 8.  Be  acquainted  with  the  promifes  of 
 Self-denial  ;  have  always  a  word  at  hand 
 to  relieve  ourfelves  withal  in  the  worfl  of 
 fufferings.  Mow  thefe  promifes  are  of  feveral 
 forts.  I.  Of ajfiftance^h.xyi.  18,  Pf. xxxvii. 
 24.  Pfal.  xlvi.  I.  to  the  end.  2.  Ofaccep- 
 tanccj  Exo.  ii.  24,  25.  Exo.  ili.  7.   1  Pet. 
 ii.  20.  3.   Cf  reivard.  Mat.  xlx.  29.  Luke 
 xviii.  30.  And  again  the  promifes  of  reward^ 
 are,  1.  Of  this  life.  He  that  Jotfakes  all  for 
 Chrifl  (l)a\l  receive  an  hundred  fold,  faith 
 Matthew  :  Manifold  more  in  this  prefent 
 time,  faith  Luke  ;  the  joy,  the  peace  he 
 ihall  have  in  his  confcience  fliall  be  many 
 times  an  hundred  times  better    than    the 
 comfort  ofall  thefe  outward  things.  *  O  but 
 (may  fome  fay)  what   will  become  of  my 
 pofterity  ?  Peace  of  confcience,  and  joy 
 in  the  Holy  Ghoft  redounds  only  to  my 
 felf,  but  for  my  children,  I  fliall  leave  them 
 fatherlefs  and  helplefs  :'  To  this  by  way  of 
 anfwer ;  God  often  ftiles  himfelf  the  Father 
 of  the  fatherlefsy  and  if  of  any  fatherlefs, 
 then  furely  of  thofe  whofe  parents    have 
 lofl  their  lives   for    Jefus  Chrifl.     Leave 
 thy  fatherlefs  children,  faith  the  Lord,  /  ' 
 tvill pre ferve  them  alive,  and  let  thy  widows 
 truf}  in  me,  Jer.  xlix.  1 1 .  2 .  Of  eternal  life, 
 fuch  fid  all  inherit  eternal  life,  Matth.  xix. 
 29.  Mark  x.  30.    Luke  xviii.  30.  '  Be  of 
 good  comfort,'  (fald  Bradford  to  his   fel- 
 low martyr,)  *  we  fliall  have  a  merry  fup- 
 per  with  the  Lord  this  night.'    Chriftians  ! 
 "What  would  we  have  ?  the  foul  indeed  is 
 of  a  large  capacity,  all  things  here  below 
 can    never    fatisfy    it,  but    eternal  life  ; 
 the  inheritance  above  will  fill  the  under- 
 flanding  with  knowledge,  and  the  will  with, 
 joy,  and  that  in  fo  great  a  meafure,  that 
 the  expeftation  of  the  faints  fhall  be  ex- 
 ceeded ;  for  he  jloall  be  admired  of  than 
 that  believe,  2  Thelf.  i.  i6. 
 
 9.  Mind  the  principle  that  mufl  carry 
 us  through  death,  and  make  death  itfelf 
 honourable.  We  read  Heb.  xi.  3.^,  '>,$* 
 37.  that  by  faith  fome  quenched  the 
 violence  of  fire  ;  Others  ivere    tortured. 
 
 They 
 
J78  SELF'D 
 
 They  'were  /ioned,  they  -were  fawn  afun- 
 der,  they  were  tempted,  they  were  /lain 
 •with  the/word ;  and  all  this  by  faith.  Faith 
 \i  the  grace  that  enables  us  to  deny  our- 
 felves,  yea,  life  itfelf ;  other  graces  may 
 do  much,  but  faith  hath  the  principal 
 work  in  this.  By  faith  ye  f}and,  faid  the 
 apoflle  to  the  Corinthians,  chap.  i.  24.  it 
 is  faith  that  makes  a  man  ftand  in  his 
 greateft  trials,  and  therefore  when  Chrifl: 
 faw  how  Peter  (liould  be  tempted,  he  tells 
 him  that  he  had  prayed  that  his  faith 
 fhould  not  fail,  Luke  xxii.  32.  noting  that 
 while  his  faith  heli^  all  would  be  fure; 
 'faith  in  this  cafe  is  like  the  cork  that  is  u- 
 pon  the  net,  though  the  lead  on  the  one 
 'ii^t  fink  it  down,  yet  the  cork  on  the  o- 
 ther  fide  keeps  it  up  on  the  water  :  David 
 frofeffed,  that  he  had  fainted,  unlefs  he  had 
 believed,  Pfalmxxvii.  13.  Believing  keeps 
 from  fainting  in  the  time  of  trouble. 
 
 10.  When  fufferings  come,  then  ftir 
 up,  and  put  forth  the  grace  of  faith  in 
 the  exercife  of  it  :  Look  up  to  God  for 
 flrength  and  afliftance,  commit  ourfelves 
 and  caufe  wholly  to  him,  plead  the  pro- 
 mife,  plead  our  call  that  he  hath  called  us 
 to  this,  plead  the  caufe  that  it  is  his.  Mr. 
 Tindal  in  a  letter  of  his  to  Mr.  Fryth  who 
 was  then  in  prifon,  hath  four  expreflions 
 of  the  work  of  faith  in  the  time  of  fuffer- 
 ing  ;  *  If  you  give  yourfelf,  caft  yourfelf, 
 yield  yourfelf,  commit  yourfelf  wholly, 
 and  only  to  your  loving  Father,  then  fhall 
 his  power  be  in  you,  and  make  you  ftrong, 
 he  fti^all  fet  out  his  truth  by  you  wonder- 
 fully, and  work  for  you  above  all  your 
 heart  can  imagine.'  But  becaufe  faith  is 
 the  root,  or  principle  of  Self-denial  in  this 
 cafe  of  fuffcrings,  I  fliall  therefore  pro- 
 pound two  queftions  in  the  following 
 paragraphs. 
 
 Queft.  I,  What  are  the  differences  be- 
 twixt faith  and  pride  of  heart  in  fuffcr- 
 ings ? 
 
 I  anfwer,  i.  If  pride  be  the  principle,  a 
 plan  is  ready  to  put  forth  himfelf  though 
 
 ENIAL. 
 
 he  be  not  called  :  It  Is  true  that  in  fomc 
 extraordinary  cafes,  a  man  may  have  an 
 inward  calling  by  fome  extraordinary  mo- 
 tion of  God's  Spirit,  as  fome  of  the  martyrs 
 had  ;  but  in  an  ordinary  way,  a  gracious 
 heart  fears  itfelf,  and  dares  not  venture  till 
 God  calls,  it  depends  more  upon  God's  call, 
 than  any  ftrength  it  hath  to  carry  it  thro'. 
 
 2.  If  pride  be  the  principle,  a  man  cares 
 not  for  God's  name  any  further  tha  n 
 
 is  interelled  in  it  ;  flaould  God  ufe  others 
 to  honour  his  name,  and  he  no  way  come 
 in,  he  regards  it  not. 
 
 3.  If  pride  be  the  principle,  a  man  doth 
 not  fo  much  ftrengthen  himfelf  with  the 
 confolations  of  God  ;  or  the  fweet  of  the 
 promifes,  as  he  doth  with  his  own  felf- 
 proud  thoughts  ;  the  heart  is  not  fo  much 
 taken  xip  with  the  glorious  reward  of  God 
 in  heaven,  as  with  fome  prelent  felf-good 
 here  :  whereas  faith  is  altogether  for  fpirit- 
 ual  and  fupernatural  good,  it  carries  the 
 foul  beyond  all  prefent   things. 
 
 4.  If  pride  be  the  principle,  there  is  na 
 good  got  by  [ufferings,  the  foul  doth  not 
 thrive  under  them,  it  doth  not  grow  in 
 grace  by  them,  it  grows  not  more  holy, 
 more  heavenly,  more  favoury  in  all  the 
 ways  of  it,  the  luflre  and  beauty  of  godli- 
 nefsdoth  notincreafe  upon  fuch  a  one,  he 
 is  not  more  fpiritual,  he  doth  not  cleave 
 clofer  to  God,  he  is  not  more  frequent 
 with  God  in  fecret,  he  doth  not  enjoy 
 more  inward  communion  with  God  than 
 formerly  ;  but  if  faith  be  our  principle  in 
 fuffering,  there  is  never  fuch  thriving  in 
 grace  as  then,  then  the  Spirit  of  glory  and 
 of  God  ufeth  to  reft  upon  God's  fervants  j 
 a  godly  man's  fervice  prepares  him  for  fuf- 
 fcrings, and  his  fufferings  prepare  him  for 
 fervice ;  the  church  never  ihined  brighter 
 in  holinefs  than  when  it  was  under  the 
 greateft  perfecution. 
 
 5.  If  pride  be  the  principle,  there  is  not 
 that  calmnefs,  meeknefs,  quietnefs,  fweet- 
 nefs  of  fpirit  in  the  carriage  of  the  foul  in 
 fufferings,  as  where  faith  is  :  Pride  cauf. 
 
 eth 
 
S  E  L  F'D 
 
 eth  the  heart  to  fwell,  to  be  boiftrous  and 
 difquiet,  to  be  fierce  and  vexing,  becaufe 
 it  iscroffed  ;  but  faith  brings  in  the  Spirit 
 of  Jefiis  Chrifl,  and  that  was  a  quiet  and 
 meek  Spirit  in  fufFerings,  as  the  Jheep  be- 
 fore the  fhearer,  Afts  viii.  32.    When  he 
 •was  reviled,  he  reviled  not  again,  I  Pet. 
 ii.  23.  Where  is   reviling   and  giving  ill 
 language,   there  is  pride  ftirring  in  that 
 heart.     Cyprian  fpeaking  of  the  martyrs 
 contemning  death,  faith,  *  We   fee   not 
 that  humble  loftinefs,  or  that  lofty  hu- 
 mility in  any  but  in  the  martyrs  of  Jefus 
 Chrift.* 
 
 6.  Ifpridebethe  principle,  there  is  join- 
 ed with  that  man's  fufferings  a  defire  of 
 revenge;  he  would,  if  he  could,  return 
 evil  for  evil,  and  doth  as  far  as  he  dares ; 
 but  thofewho  have  faith  to  be  their  prin- 
 ciple, they  commit  their  caufe  to  God  ;^ 
 *  though  men  curfe,  they  biefs ;  they  can 
 heartily  pray  for  their  perfecutors,as  Ghrift 
 and  Stephen  did  for  theirs  :'  The  Banner 
 over  a  gracious  heart,  in  all  troubles  that 
 befals  it,  is  love  ;  and  therefore  whatfo- 
 ever  the  wrongs  be  that  are  offered  to  fuch, 
 there  is  flill  a  fpirit  of  love  preferved  in 
 them. 
 
 Queft.  2.  Wherein  lies  the  power  of 
 faith  to  carry  us  through  fufferings  and 
 death  ? 
 
 I  anfwer,  i.  Faith  difcovers  the  reality 
 of  the  beauty  and  excellency  of  fpiritual 
 things,  which  before  were  looked  upon  as 
 notions,  conceits,  and  imaginary  things ; 
 hence  Faith  is  defcribed  to  be  the  fubflance 
 of  things  hoped  for,  and  the  evidence  or  de- 
 ntonflration  of  things  not  feen,  Heb.  xi.  I. 
 The  things  of  Ghrift,  of  grace,  of  heaven, 
 what  poor  empty  notions  were  they  to 
 the  foul,  what  uncertain  things,  before 
 faith  came  in  ?  But  faith  makes  them  to 
 be  glorious  things  ;  Faith  difcovers  fuch 
 real,  certain  excellencies  in  them,  and  is 
 fo  fure,that  it  will  venture  foul  and  body, 
 it  will  bear  any  hardftiip,  yeait  will  venture 
 the  infinite  lofs  of  eternity  upon  them. 
 
 2  A 
 
 EN  lA  L.  179 
 
 2.  Faith  makes  the  future  good  of  fpiri- 
 tual and  eternal  things  to  be  as  prefent  to 
 the  foul,  and  works  them  upon  the  heart 
 as  if  they  did  now  appear.     This  comes 
 to  pafs,   becaufe  faith  fees   things   as  the 
 word  makes  them  known,  it  pitches  up- 
 on the  word  in  that  way  that  it   reveals 
 the  mind  of  God  ;   now  the  word  fpeaks 
 often  of  mercies  that  are  to  ,corae,  as  pre- 
 fent things.  Break  forth  into  joy,  fing  to- 
 gether, ye  IV  a  fie  places  of  Jerufalern,  for 
 the  Lord  hath  comforted  his  people,  he  hath 
 redeemed  Jerufalern,  Ifa.  liii.  9,  10.  Thus 
 the  prophet  fpeaks  of  the   deliverance  of 
 the  church  from  captivity,  as  a  thing  al- 
 ready done,  which  was  not  fulfilled  many 
 years  after.  As  foon  as  Jehofaphat  had  re- 
 ceived the  promife,  he  falls  on  praifing  the 
 Lord,  as  if  the  mercy  were  already  enjoy- 
 »  ed,  Praije  ye  the  Lord,  for  his  mercy  en- 
 dureth  for  ever,    2  Ghron.  xx.  17,  to  22. 
 Ghrift  faith  of  Abraham  that  he  faw,  and 
 rejoiced,    and  was  glad,   John  viii.   56. 
 Ghrift's  day  was  unto  him,  as  if  it  had  been 
 then.     And  it  is  faid  of  the   godly  who 
 lived  informer  ages,  that  though  the  pro- 
 mifes  were  afar  off,  to  be  fulfilled,  yet 
 they  embraced  them,    Heb.  xi.   13.     The 
 word  in  the  original  fignifies,  they  faluted 
 them.  Nowfalutations  are  not  but  betwixt 
 friends  when  they    meet  together.    Faith 
 takes  hold   upon  eternal   life,  1  Tim.  vi. 
 19.  it  takes  prefent  polfeilion  of  the  glorious 
 things  of  the  kingdom  of  God  ;  itmakesthe 
 foul  to  be  in  heaven  converfing  with  God, 
 and  Ghrift,  his  faints,  and  angels  already  : 
 That  which  is  promifed.  Faith  accounts  it 
 given.  And  the  land  which  I  gave  to  Abra- 
 ham, to  thee  will  I  give  it.  It  was  only  pro- 
 mifed to  Abraham,  but  Abraham's  faith 
 made  it  to  him  as  given,  Gen.  xxxv.  12. 
 
 3.  Faith  makes  ufe  of  things  part  as  if 
 they  were  prefent.  i.  It  makes  ufe  of 
 God's  mercies  to  our  forefathers  ;  thus 
 the  church  makes  ufe  of  the  mercy  of 
 God  to  Jacob,  when  he  wreftledwith  him, 
 and  prevailed,  as  if  it  were  a  prefent  mercy 
 2  to 
 
1^0 
 
 SELF-DENIAL. 
 
 to  themfelves.  lie  hadpoiver  over  the  an- 
 gel, and  prevailed,  he  xvept,  and  made 
 fupplicatioa  unto  him,  he  found  him  in 
 Bethel,  and  there  he  /pake  ivith  us,  Hof.  xii. 
 4.  not  'only  with  Jacob,  but  with  us,  q.  d, 
 "VVhatfoever  mercy  God  fhewed  to  him, 
 we  make  it  ours.  God  [pake  ivith  us. 
 Thus  David  and  his  people  did,  when  he 
 faid,  He  turned  the  fea  into  dry  land,  they 
 luent  through  the  flood  on  foot,  there  did 
 ive  rejoice  in  him,  Pfalm  Ixvi.  6.  The 
 comfort  of  the  mercies  of  God  for  many 
 years  pafl  to  their  fore-fathers,  they  make 
 as  theirs,  there  di4^  lue  rejoice  in  him.  2. 
 Faith  makes  ufc  of  all  the  promifes  that 
 <7od  hath  made  to  any  of  his  people,  iho' 
 .never  fo  long  ago,  yea,  it  fetcheth  out  the 
 comfort  of  thefe  promifes,  as  if  they  were 
 made  now  to  us.  Compare  Jofhua  i.  5. 
 with  Hcb.  xiii.  5.  God  faith  to  Jolhua,  / 
 "ccill  be  ivith  thee,  I  will  not  fail  thee,  nor 
 forfake  thee.  This  Paul  applies  to  the 
 believers  in  his  time,  as  if  it  had  been  made 
 to  them,  Be  content,  faith  he,  ivith  fuch 
 things  as  ye  have,  for  he  hath  faid,  I  ivill 
 not  leave  thee,  nor  forfake  thee.  Upon 
 this  one  inftance,  whatfoever  promife  God 
 ever  made  to  any  of  his  people  fince  the 
 beginning  of  the  world  for  anygood,if  our 
 condition  comes  to  be  the  fame,  faith  will 
 jnake  it  her  own,  as  if  God  had  but  now 
 made  it  to  us  in  particular.  3 .  Faith  makes 
 »ife  of  God's  former  dealings  with  our- 
 felves  ;  when  all  fenfe  of  God's  mercies 
 fails,  that  God  fcems  to  be  as  an  enemy, 
 faith  will  fetch  life  from  his  former  mer- 
 cies as  if  they  were  now  prcfent.  I  have 
 confidered the  days  of  old{S'X\\\\  David)  the 
 years  of  ancient  time, 1  call  to  remembrance 
 my  fong  in  the  night.  I  faid  this  is  my 
 infirmity,  but  I  will  remember  the  years  of 
 the  right  hand  of  the  mojl  high,  Pfalm 
 Ixxvii.  5,  6,  10.  He  checks  himfelf  for 
 doubting  of  God's  mercies,  becaufe  of 
 his  former  mercies,  and  he  recovers  him- 
 felf by  bringing  to  mind  the  former  deal- 
 ings of  God  with  him.    Now  ia  this  work 
 
 of  faith  what  abundance  of  flrength  doth 
 it  bring  in  from  former  mercies,  former 
 promifes,  former  dealings  \  O  this  mufl 
 needs  wonderfully  ftrengthen  the  heart  to 
 any  fuffcring  whatfoever. 
 
 4.  Faith  carries  the  foul  on  high,  above 
 fenfe,  above  reafon,  above  the  world  ;  when 
 faith  is  working,  Oh  how  is  the  foul  raifed 
 above  the  fears  and  favours  of  men? '  I  care 
 not  (faid  Ignatius,  a  little  before  his  fuf- 
 fering)  for  any  thing  vifible  or  invifible, 
 fo  that  I  may  get  Chrilt  ;  let  fire,  the  crofs, 
 the  letting  out  of  beaf^s,  breaking  of  my 
 bones,  tearing  of  my  members,  the  grinding 
 of  my  whole  body,  and  the  torments  of 
 the  devils  come  upon  me,  fo  that  I  may 
 get  Chrifl,'  Eufeb.  1.  3.  c.  39.  Faith  puts 
 an  holy  magnanimity  upon  the  foul,  to 
 flight  and  overlook  with  an  holy  contempt 
 whatfoever  the  world  profcrsor  threatens: 
 faith  railes  the  foul  to  converfe  with  high 
 and  glorious  things,  with  the  deep  and 
 eternal  counfels  of  God,  with  the  glorious 
 myfleries  of  the  gofpel,  with  communion 
 with  God  and  Jefus  Chrift,  with  the  great 
 things  of  heaven  and  eternal  life.  ^len, 
 before  faith  comes  into  their  fouls,  have 
 poor  low  fpirits,  bufied  about  mean  and 
 contemptible  things,  and  therefore  every 
 offer  of  the  world  prevails  with  them,  and 
 every  little  danger  of  luffering  fears  them  ; 
 but  when  faith  comes,  there  is  another 
 manner  of  fpirit  in  a  man,  a  princely  fpirit 
 (as  Luther  calls  it)  that  dares  to  adventure 
 thelofs  of  life  for  thenameof  Chrift.  When 
 Valens  the  emperor  fent  his  officers  to 
 Bafil  to  turn  him  from  the  faith,  they  firlt 
 offered  him  great  preferments.  But  Bafil 
 rejeded  them  with  fcorn,  '  Olier  thefe 
 things  (fays  he)  to  children  ;'  then  they 
 threatened  him  molt  grievoufly  ;  *  -Nay, 
 threaten  (faid  Ba(il)  your  purple  gallants, 
 that  give  themfelves  to  their  pleafures.' 
 What  great  fpirits  di^  faith  put  intothofe 
 worthies,  who  through  faith fubdued  king- 
 doms, flopped  the  mouths  of  lions,  quenched 
 the  violence  of  fire f  of -weak  were  made 
 
firoiig,  etc.  Heb.  xi. 
 faith  is  as  glorious  a  grace  now  as  ever  it 
 was,  and  if  it  be  put  forth,  it  will  enable 
 the  foul  to  do  great  things  ;  the  raifing 
 of  the  foul  above  reafon  and  fenfe,  is  as 
 great  a  thing  as  any  of  thefe  ;  the  faith  of 
 Abraham  was  moll:  glorious,  for  which  he 
 is  filled  the  father  of  the  faithful,  and  yet 
 the  chief  thing  for  which  he  is  commend- 
 ed, is,  that  he  believed againft  hope,  Rom. 
 iv.  i8.  When  the  foul  is  in  fome  llrait, 
 it  looks  up  for  fome  help,  and  fenfe  fays, 
 it  cannot  be  ;  reafon  fays,  it  will,  wicked 
 men  fay,  it  fhall  not  be  ;  yea  it  may  be, 
 God  in  the  ways  of  his  providence  feems 
 to  go  crofs  :  as  if  he  would  not  have  it  to 
 be  ;  yet,  if  faith  have  a  word  for  it,  it  fays, 
 it  fliall  be  :  Yea,  when  God  feems  to  be 
 angry,  when  there  appears  nothing  to 
 fenle  and  reafon,  but  wrath,  yet  even  then, 
 faith  hath  hold  on  God's  heart,  that  his" 
 hand  cannot  ftrike. 
 
 5.  Faith  gives  the  foul  an  intereft  in 
 God,  in  Ch rill,  in  all  thofe  glorious  things 
 inthegofpel,  and  in  the  things  of  eternal 
 life  :  Faith  is  an  appropriating,  an  apply- 
 ing, an  uniting  grace ;  it  is  a  blefled  thing 
 to  have  the  fight  of  God,  there  is  much 
 power  in  it  ;  but  to  fee  God  in  his  glory, 
 as  my  God,to  fee  all  the  majefly,  greatnefs, 
 and  goodnefs  of  God,  as  thefe  things  that 
 my  foul  hath  an  interefl  in,  to  fee  how  the 
 eternal  counfels  of  God  wrought  for  me 
 to  make  me  happy ;  to  fee  Chrifl:,  in  whom 
 all  fulnefs dwells,  in  whom  the  treafuresof 
 all  God's  riches  arc,  and  all  thefe  are  mine; 
 to  fee  Chrifl  coming  from  the  Father  for 
 me,  to  be  my  redeemer ;  Oh  what  a  bleffed 
 powerful  thing  is  this !  What  is  all  the 
 world  now  to  fuch  a  foul  ?  Where  is  all 
 the  bravery  of  it,  or  the  malice  and  op- 
 pofition  of  it  i  the  lofs  of  outward  things, 
 liberty  or  life,  are  great  evils  to  thofe  who 
 have  no  interefl  in  better,  but  to  fuch  as 
 have  interefl  in  higher  things,  there  is  no 
 great  matter  though  they  lofe  all  thefe. 
 
 6.  Faith  fets  all  God's  attributes  on  work 
 
 SELF-DENIAL.  i8i 
 
 33,  34.   Certainly    for  the  good  and  relief  of  a  believer  ;  it  is 
 
 one  thing  to  have  interefl  in  God  and 
 Chrifl,  and  another  thing  to  have  God  and 
 Chrifl  working  for  us.  I  will  not  deny 
 but  God  and  Chrifl:  are  working  ftill ;  yet 
 when  faith  lies  flill,  and  is  not  a(flive,  al- 
 though we  do  not  lofe  our  interefl  in  God, 
 yet  we  cannot  expe6l  fuch  fenfible  mani- 
 feflations  of  God's  workings  for  us.  We 
 have  a  notable  expreffion  of  God's  flirring 
 up  his  flrength  and  wifdora  for  thofe  whole 
 hearts  are  right  with  him'.  The  eyes  of  the 
 Lord  run  to  and  fro  throughout  the  earth,  to 
 JJjew  himfelfftrongfor  thofe  luhofe  heart  is 
 perfefi  toxuards  him,  2  Chron.  xvi.  9. 
 Although  we  be  in  the  dark,  and  know 
 not  how  to  order  our  fleps,  yet  there  is 
 an  infinite  wifdom  working  for  us  ;  al- 
 though we  have  but  a  little  flrength,  yet 
 if  we  have  faith  to  fet  God's  flrength  on 
 work,  -ive  foall  (as  the  church  of  Phila- 
 delphia) keep  God's  word,  and  not  deny  his 
 name,  Rev.  iii.  8.  Thus  much  for  the  de- 
 nial of  natural  Self. 
 
 SECT.     XIX. 
 Of  the  Denial  of  religious,  gracious,  or 
 reneiuedSelf;  and  fir]}  of  Cautions. 
 
 IMuft  now  direft  in  the  lafl  place  how 
 we  are  to  deny  religious,  gracious,  or 
 renewed  felf  ;  as  a  man's  own  Duties,  Ho- 
 linefs,  Righteoufnefs,  the  graces  of  the 
 Spirit.  In  profecution  of  which  (as  in 
 the  former)  I  fliall  give  fome  cautions,  and 
 diredlions. 
 
 The  cautions  are  thefe. 
 I.  That  graces,  duties  are  the  fpeclal 
 gifts  and  blefTmgsofGod.  It  is  of  the  ful- 
 nefs of  Chrif}  that  all  we  have  received,, 
 even  grace  for  grace,  John  i.  16.  And 
 the  apoftle  tells  us.  That  God  hath  hlefjed. 
 us  with  all  fpiritual  blejjings  in  heavenly 
 places  in  Chrift,  Eph.  i.  3.  Methinks  here 
 1  fee  die  tranfcendent  excellency  of  the 
 faints,  the  betternefs  of  their  condition  a- 
 bove  all  the  men  of  the  world  ;  if  God  have 
 given  a  man  grace,  he  hath  the  beft  and 
 
 choice- 
 
l82 
 
 <;hoiceft  of  all  that  which  God  can  give ; 
 Cod  hath  given  us  his  Son,  and  God  hath 
 given  us  himfclf,  and  God  hath  given  us 
 his  fpirit,  and  God  hath  given  us  the  graces 
 of  his  fpirit ;  thefe  are  the  fined  of  the 
 flower,  and  the  hony  out  of  the  rock  of 
 mercy  ;  they  that  have  this  gift  need  not 
 to  be  difcontented  at  their  own,  or  envious 
 at  the  condition  of  any  other;  they  have 
 the  principal  verb,  the  one  neceHhry  thing. 
 0  blejfcd  he  the  God,  and  father  of  our  Lord 
 Jefus  Cdn-ijl  ivho  hath  thus  blejfed  us  : 
 How  ?  ivtth  all  fpiritiial  blejfings  in  hea- 
 venly places,  Epheti  i.  3. 
 
 Motwithftanding  they  are  God's  fpecial 
 gifts,  yet  we  miifl  deny  themcomparative- 
 "ly,  and  in  fome  refpefts,  as  in  thefe  cafes. 
 I.  In  point  of  Juftification,  in  relation 
 to  righteoufnefs,  in  comparifon  of  Chrift, 
 in  the  notion  of  a  covenant  of  life  and  fal- 
 vation.  It  is  a  dangerous  thing  to  hang 
 the  weight  of  a  foul  upon  any  thing  which 
 hath  any  mixture  of  weaknefs,  imperfec- 
 tion or  corruption  in  it,  as  the  pureft  and 
 beft  of  all  our  duties  have  ;  it  is  a  danger- 
 ous thing  to  teach, '  That  faith,  or  any  other 
 evangelical  grace  as  it  is  a  work  done  by  us, 
 doth  juftifie  us  :'there  is  nothing  to  be  called 
 our  righteoufnefs,  but  the  Lord  our  righte- 
 oufnefs,]cv.  xxiii.6.  Faith  itfelf  doth  not  ju- 
 ftifie habitually,  as  a  thing  fixed  in  us,  but 
 inftrumentally,as  that  which  receives  andlets 
 in  the  righteoufnefs  of  Chrift  fliining  thro' 
 it  upon  us ;  as  the  window  enlightens  by 
 the  fun-beams  which  it  lets  in,  or  as  the 
 cup  feeds  by  the  wine  which  it  conveys. 
 So  then  in  point  of  juftification  '  we  are 
 to  renounce  all  our  duties  and  graces.' 
 
 2.  In  point  of  fan6Vification  :  for  fo  we 
 are  to  attribute  the  ftrength,  the  power, 
 and  the  glory  of  all  our  graces  and  duties 
 unto  Jcfus  Chrifi,  and  nothing  toourfelves. 
 And  yet  imdcrftand  we  aright,  tho'  every 
 believer  is  thus  to  deny  himfelf,  in  fpiri- 
 lual  things,  even  in  the  point  of  fan^lifica- 
 tion,  yet  he  is  not  to  fpeak  evil  of  the 
 grace  of  God  within  himfelf;  he  may  not 
 
 SELF-DENIAL. 
 
 mifcall  his  duties  and  graces,  faying, '  thefe 
 are  nothing  but  the  fruits  of  hypocrifie,* 
 for  then  he  (hould  fpeak  evil  of  the  Spirit 
 whofe  works  they  are  ;  neither  is  he  to 
 trample  or  tread  on  thefe  graces  of  God : 
 a  man  tramples  and  treads  upon  the  dirr, 
 but  he  will  not  trample  upon  gold  or  fil- 
 ver ;  why  ?  becaufe  that  is  a  precious 
 mettal,  and  the  ftamp  or  image  of  the 
 prince  is  upon  it :  Now  our  *  duties  and 
 graces,  our  righteoufnefs  and  holinefs,'as 
 to  the  matter  of  juftification,  they  arenc' 
 thing  worth,  and  fo  we  trample  upon  all ; 
 but  as  to  the  matter  of  fanftification,  they 
 are  precious  mettal,  and  they  have  the  i- 
 mage  of  Chrift  upon  them,  and  therefore 
 for  a  man  to  tread  on  them,  for  a  man  to 
 fay,  *  All  this  is  nothing  but  hypocrifie,* 
 that  is  not  fclf  denial ;  properly  felf-denial 
 in  fpiritual  things,  as  to  the  matter  of  juf- 
 tification, *  it  is  to  renounce  all ;'  and  as 
 to  the  matter  of  fa  notification,  it  is  to  at- 
 tribute '  the  ftrength,  the  power  and  glory 
 of  all  unto  Jefus  Chrift,  and  nothing  to 
 ones  felf.'     This  is  true  felf-denial. 
 
 SECT.     XX. 
 
 Of  the  manner  of  denying  our  religious^ 
 gracious,  or  renewed  felf. 
 
 THE  directions  of  Self-denial  in  refpeft 
 of  our  religious,  gracious,  or  re- 
 newed felf,  are  thefe. 
 
 I .  *  Be  we  fenfible  of,  and  humbled  for 
 our  pride  in  fpiritual  things.'  There  is 
 nothing  that  a  chriftian  is  more  apt  to  be 
 proud  of  than  fpiritual  things.  Before  he 
 takes  up  profeflion,  poflibly  he  is  proud 
 of  his  cloaths,  or  friends,  or  honours,  or 
 profeftions ;  but  afterwards  there  is  no- 
 thing that  he  is  more  apt  to  be  proud  of 
 than  of  his  parts  and  gifts,  and  graces,  and 
 fpiritual  things ;  for  look,  where  a  man's 
 excellency  lies,  there  his  pride  grows ;  now 
 the  excellency  of  a  Chriftian  lies  in  fpirit- 
 ual things,  and  therefore  there  his  pride 
 grows,  and  there  he  is  nioft  apt  to  be  proud ; 
 O   be   we   fenfible   of  tliis,   and  mourn 
 
 fcr 
 
SELF-DENIAL, 
 
 iZt 
 
 for  this !  It  was  Mr.  Fox  his  fpeech, 
 *  As  I  get  good  by  my  fins,  fo  I  get 
 hurt  by  my  graces'.  It  is  a  dangerous 
 thing  to  be  proud  of  a  man's  duties  and 
 fpiritual  gifts,  we  had  better  to  be  proud  of 
 clothes,  or  friends,  or  honours  ;  for  this 
 pride  of  fpiritual  things  is  diredtly  oppofite 
 to  a  man's  juftification.  The  firft  ftep  to 
 humility  is  to  fee  one's  pride  ;  the  firft  ftep 
 of  Self-denial  is  to  be  convinced  of  one's 
 inclination  or  defire  after  Self-exalting, 
 Self-admiring,  Self-advancing.  *  O  what 
 a  proud  heart  have  1 1  what  a  felf-advancing 
 heart  have  I  ?'  There  is  no  believer  but 
 he  hath  fomething  of  felf ;  be  he  never  fo 
 humble,  yet  he  hath  fomething  ftill  that 
 taftes  of  the  calk  ;  there  was  never  any 
 that  was  fo  transformed,  melted  or 
 changed  into  the  mold  of  the  gofpel,  but 
 there  was  ftill  fome  favour  of  felf  remain- 
 ing in  him  :  we  had  need  therefore  to  be 
 jealous  of  ourfelves,  and  to  watch  over 
 ourfelves  ;  and  if  at  any  time  felf  break 
 out,  if  at  any  time  the  foul  begins  to  be 
 advanced  in  regard  of  duty  or  fpiritual 
 things,  *  let  us  fall  down  before  God,  and 
 humble  ourfelves  for  the  pride  of  our 
 hearts.* 
 
 2.  *  Look  up,  and  confider  the  glory, 
 purity  and  holinefs  of  God.'  This  con/i- 
 deration  will  humble  a  foul,  and  caufe  it 
 to  '  deny  itfelf  in  fpiritual  things.'  See 
 this  in  Job,  no  fooner  had  he  a  great  prof- 
 pefl  of  the  glory  of  God,  but  he  denies 
 himfelf  concerning  his  own  righteoufnefs, 
 which  before  he  flood  much  upon  to  his 
 friends.  I  know  it  is  Jo  of  a  truth,  but  how 
 Jhould  man  be  juj}  with  God  ?  if  he  will 
 contend  with  him,  he  cannot  anfwer  him 
 ene  of  a  thoujand.  Job.  ix.  2,  3,  God's  fuf. 
 nefs  will  convince  ^s  abundantly  of  our 
 emptinefs,  his  purity  will  fliew  us  our  fpots,. 
 his  ali-fufficiency  our  noihingnefs.  When 
 Job  was  brought  a  little  nearer  unto  God, 
 he  was  more  humbled  before  God.  1 
 have  heard  of  thee  by  the  hearing  of 
 ihe   ear,   but   now  mine  eye  feeth    thee. 
 
 Job  xlii.  5,    6.  (i.  e.)    *  I  have  a  clear- 
 er  and  more  glorious   manifeftation    of 
 thee  to  my  foul  than  ever  :  I  now  perceive 
 thy  power,  thy  holinefs,  thy  wifdom,  thy 
 faithfnlners,  thy  goodnefs,  as  if  I  faw  them 
 U'ith  my  eye,  wherefore  I  abhor  myfelf  ia, 
 dull  and  afhes.'    He  could  not  go  lower  in 
 his   thoughts  of  himfelf  than  this  expref- 
 fion  laid  him ;  abhorrence  '  is  a  perturba- 
 tion of  the  mind  arifing  from  vehement 
 diflike,    or  extreameft  difefteem  ;'  abhor- 
 rence ftri(flly  taken  *  is  hatred  wound  up 
 to  the  height ;'    and  '  to  abhor,  repenting 
 in  dull  and  aflies,'  is  the  deepell  aft  of  ab- 
 horrence :  thus  low  Job  goes,  not  only  to 
 a  diflike,  but  to  the  furtheft  degree  of  it, 
 abhorrence   of  himfelf  when  he  faw   the 
 Lord.    See  this  in  Ifaiah,  when  God  came 
 near  him,  and  he  faw  much  of  God,  then 
 be  cried  out,  P/o  is  me,  for  J  am  undone^ 
 becaufe  I  am  a  man  of  unclean  lips.     Ifa. 
 vi.  5.  How  knows  he  that  ?    Why,  mine 
 eyes  have  feen  the  king  the  Lord  of  hofts. 
 "What  did  not  Ifaiah  know  he  was  a  man 
 of  polluted  lips  till  then  .-'  yes,  but  he  was 
 never  fo  fenfible  of  it  as  then  :    he  faw  his 
 pollution  more  than  ever  by  the  light  of 
 the  glory  of  God  that  flione  round  about 
 him  ;   he  never  faw  himfelf  fo  clearly  as 
 when  the  majefty  of  God  dazzled  his  eyes.. 
 When  the  fun  (hines  bright  in  a  room,  we 
 may  fee  the  leafl:  mote  in  the  air  ;  fo  when 
 the  glory  of  God  irradiates  the  foul,  we  fee 
 all  the  motes  and  atoms  of  fin,   the  leaft 
 fpot,   and  unevennefs  of  our  hearts  and 
 lives. 
 
 3.  '  Have  Chrifl:  in  eye.'  The  more  we 
 fee  an  humble  Chrift,  a  felf-denying  Chrift, 
 the  more  fliall  we  learn  humility  and  felf- 
 denial.  Now  Chrifi:w2s  the  molt  eminent,, 
 tranfcendent  example  of  fcifdenial  that 
 ever  was.  He  thought  it  no  robbery  to  be 
 equal  with  God,  and  yet  he  humbled  him- 
 felf and  took  upon  him  the  form  ofajervant, 
 Phil.  ii.  6,  7.  O  what  felf-denial  is  here  ? 
 was  there  ever  fuch  a  felf  denial  as  this? 
 *  Chriflians  !  confider  your  Chrill,  and  the 
 
 more 
 
1 84 
 
 SELF-DENIAL, 
 
 more  will  you  learn  to  deny  your  felves 
 even  in  fpiritual  things.' 
 
 4,  '  Acknowledge  we  ourfelves  debtors 
 to  Chrift  for  all  our  gifts,  and  for  all  our 
 graces.'    PofTibly  a  man  may  wear  brave 
 apparel,  but  he  owes  for  them  at  fuch  a 
 fliop,  whiles  he  is  abroad  he  fwaggers,  and 
 is    proud  of  his  cloathes,    but  when  he 
 comes  into  the  fhop,  and  looks  upon  the 
 book,  and  confidcrs  what  he  hath  to  pay, 
 he  ftrikes  fail  then  :  thus  the  gofpel  is  the 
 gj-eat  fliop,    and  fr or*  Chrift  in  the  gofpel 
 we  have  all  our  gifts  and  graces,  and  tho' 
 I  may  be  proud  in  fpirit  at  another  time, 
 yet  if  I  come  into  the  gofpel,  and  fee  what 
 an  infinite  debtor  I  am  to  Chrift,  and  to 
 free-grace  for  all  that  ever  I  have,  then  I 
 think,  '  What  ?  fliall  I  be  proud  ?  what  ? 
 (hall  I  not  deny  myfelf  in  fpiritual  things  ?' 
 5.  *  Study  the  gofpel,  and  the  way  of 
 the  gofpel.'  Where  fliall  we  fee  an  hum- 
 ble Chrift  but  in  the  gofpel  ?   where  fliall 
 we  fee  the  rich  and  free  grace  of  God  in 
 Chrift,  but  in  the  gofpel  ?  where  fliall  we 
 get  faith  in  Chrift,  but  in  the  preaching  of 
 the  gofpel,  and  in  the  ftudying  of  the  gof- 
 pel ?     Surely  this   grace  of  felf-denial  in 
 '   fpiritual  things  grows  only  in  the  gardenof 
 the  gofpel :  I  deny  not  but  there  is  a  com- 
 mon-field humility,   or   Self-Denial,    as  I 
 may  fo  fp'eak  ;  fuch  a  fclf-denial  I  mean, 
 as  grows  among  the  heathen,  and  among 
 moral  men  :  but  betwixt  that  and  this  we 
 may  obfcrve  thefe  differences. 
 
 1.  Take  a  moral,  civil  man,  and  though 
 he  may  feem  to  be  humble  and  to  deny 
 himfelf,  yet  he  is  proud  of  his  humility. 
 A  philofopher  coming  into  Plato's  houl'e, 
 and  feeing  it  very  neat,  *  I  trample  upon 
 Plato's  pride,'  faid  he.  *  But,  faid  Plato,*  not 
 without  your  own  pride.'  Now,  a  believer 
 doth  not  only  deny  himfelf,  but  he  is  fen- 
 llble  of  his  own  pride  in  that  very  thing 
 wherein  he  is  humble. 
 
 2.  Take  a  moral,  civil  man,  and  though 
 he  may  feem  to  deny  himfelf,  yet  it  is  but 
 ui  this  or  tliat  particular  thing  ;  but  a  be- 
 
 liever denies  himfelf  in  every  thing.  I  count 
 all  tl.ings  ht4t  dung  and  drofs,  faith  the  a- 
 ^o{i\(^,  for  Jefus  Chrift,  Phil.  iii.  8. 
 
 3.  Take  a  moral,  civil  man,  and  though 
 he  may  feem  to  deny  himfelf,  yet  it  is  but 
 the  artifice  of  his  reafon  and  refolution  ; 
 
 *  if  I  go  on  in  fuch  and  fuch  a  way,'  fays  he, 
 
 *  I  am  undone.'  Hence  he  denies  this  plea- 
 fure,  and  that  company.  But  now  a  be- 
 liever '  denies  himfelf  in  fpiritual  things  by 
 the  beholding  of  Jefns  Chrift.' 
 
 4.  Take  a  moral  civil  man,  and  though 
 he  may  feem  to  deny  himfelf,  yet  there 
 is  no  myftery  in  it;  but  there  is  ever  a 
 great  myftery  of  grace  in  a  believer's  felf- 
 denial.  As  thus,  he  ever  cries,  what  Jloall 
 I  do  to  be  faved  ?  And  yet  he  profelfeth 
 that  he  doth  not  expeft  to  be  faved  by  his 
 doing  ;  here's  a  myftery.  Again,  he  counts 
 himfelf  kfs  than  the  lea fi  of  all  God's  mer- 
 cies, and  yet  he  thinks  God  hath  done 
 more  for  him  than  if  he  had  given  him  all 
 the  world ;  here's  a  myftery.  Again,  he 
 looks  upon  himfelf  as  the  greateft  finner, 
 and  thinks  of  every  one  better  than  him- 
 felf, and  yet  when  he  looks  upon  a  drunk- 
 ard, or  a  fwearer,  or  the  like,  he  profelfeth 
 that  he  would  not  change  his  condition 
 with  fuch  a  man  for  all  the  world  ;  what  a 
 myftery  is  this  i 
 
 5.  Take  amoral,  civil  man,  and  though 
 he  may  feem  to  deny  himfelf  in  temporal 
 things,  whichdevils  themfelves  maydo,  yet 
 he  cannot,  as  the  believer,  *  deny  himfelf  in 
 fpiritual  things.'  One  makes  mention  of  a 
 certain  godly  man  that  was  fore  tempted  by 
 Satan  in  his  time,  the  godly  man  was  much 
 in  duty,  to  whom  fatan  faid,  '  why  takeft 
 thou  this  pains  ?  thou  doeft  watch,,  and 
 faft,  and  pray,  and  abftaincft  from  the  fins 
 of  the  times ;  but  O  man,  what  doeft  thou 
 more  than  I  do  ?  art'  thou  no  drunkard, 
 no  adulterer,  fays  Satan  ?  no  more  am  I. 
 Doft  thou  watch,  and  faft,  fays  Satan  ?  I 
 never  flcpt,  I  never  ate,  nor  drank  ; 
 what  doeft  thou  more  than  I  V  I  will  tell 
 thee,'  faid  the  godly  man,  *  I  pray,  I  ferve 
 
 tiie 
 
SELF-DENIAL. 
 
 the  Lord,  I  walk  humbly,  I  deny  myfeif ;' 
 *  Nay  then,  fays  fatan,  thou  goeft  beyond 
 me,  for  I  am  proud,  and  I  exalt  my  fcif, 
 and  therefore  herein  thou  goeft  beyond 
 me.'  And  thus  we  may  difference  betwixt 
 true  fclf-denial  and  falfe. 
 
 6,  *  Refl:  not  on  any  thing  below  Jefus 
 Chrift.'  Neither  grace,  nor  duties,  norho- 
 linefs  are  to  be  trufled  upon.  We  muft 
 hold  them  faft  in  point  of  practice  and  o- 
 bedience,  but  it  is  our  fin  and  danger  to 
 hold  them  faft  in  reliance  and  confidence. 
 I  defire  to  be  rightly  underftood  in  this 
 truth.  Some  becaufe  they  need  not  to 
 rely  on  duties,  they  let  go  their  duties, 
 they  let  prayer  and  repentance  and  forrow 
 for  fin  go,  they  fay,  '  It  is  no  matter  for 
 duties,  they  need  not  to  trouble  them- 
 felves,  Chrift  hath  done  all.'  This  is  to"* 
 *  turn  the  grace  of  God  into  wantonnefs.* 
 "We  muft  let  go  both  our  graces  and  du- 
 ties in  point  of  juftification,  but  hold  them 
 we  muft  as  our  lives  in  the  tenour  and 
 converfation  of  our  lives.  Prayer,  hear- 
 ing, fafting,  repenting  muft  not  die  whilft 
 we  live ;  do  them  we  muft,  but  glory  in 
 them  we  muft  not  :  we  muft  not  reft  in 
 any  thing  whatfoever  below  Jefus  Chrift. 
 I  fhall  inftance  in  thefe  particulars. 
 
 1.  \\'e  muft  not  reft  upon  our  own 
 preparations  for  duties.  It  is  a  commend- 
 able thing  to  prepare  our  heart ;  we  muft 
 pray  that  we  may  pray  ;  we  fhould  have 
 fecret  communion  with  our  God,  be- 
 fore wc  come  to  feek  communion  with 
 him  in  a  fermon ;  but  we  muft  not 
 reft  upon  our  own  preparation  when  we 
 have  prepared  ;  if  we  advance  that  into 
 the  throne  of  Jefus  Chrift,  and  reft  upon 
 that  when  we  ftiould  only  reft  upon  him, 
 it  is  the  way  to  make  all  our  preparations 
 niifcarry. 
 
 2.  We  muft  not  reft  upon  our  enlarge- 
 ments in  duties.  It  may  be  we  have  a 
 fpring-tide  of  affiftancc  comes  in  ;  a  mini- 
 flcr  preaches  with  great  prefence  of  the 
 %irit  cf-God,  and  a  Jaint  prays,  as  we 
 
 i8j 
 
 find  it,  if:  the  Holy  GhoJ},  Jude  20.  i.  e. 
 He  finds  the  holy  Spirit  of  God  leading  him 
 from  petition  to  petition,  meltinahim  with 
 brokennefs  when  he  isconfeffingfin,  filling 
 him  with  rejoicing  when  he  is  rcmembriirg 
 mercy,  raifing  him  with  an  high  wing,  as  it 
 were,  of  importunity,  when  he  is  bepglng 
 of  favour  (as  it  was  an  admirable  temper 
 in  holy  Bradford,  that  he  was  not  content 
 till  he  found  God  coming  into  his  fpirit 
 with  feveraldifpenfations  according  to  the 
 feveral  parts  of  his  prayer)  j  and  now  as 
 foon  as  the  duty  is  done,  it  may  be  he 
 goes  away,  and  flroaks  himfelf.  '  Oh  what 
 an  admirable  prayer  was  here  !  furely  I 
 fliall  do  well  this  day,  I  ftiall  be  able  to 
 wreftle  with  all  temptations,'  this  is  the 
 very  way  to  mifcarry,  thoufands  have 
 •  found  it ;  fo  that  when  he  comes  to  pray 
 again,  it  may  be  he  prays  moft  dully  and 
 flatly,  the  Spirit  is  grieved,  and  gone,  and 
 he  can  fay  little  or  nothing. 
 
 3.  We  muft  notreftupon  the  comforts 
 we  have  ifi  duty,  or  after  duty.  It  may 
 be  when  we  have  been  at  duty  and  have 
 had  fome  foul-ravifliments,  O  now  we 
 think  our  neft  is  built  very  high,  and  our 
 rock  is  firm,  and  we  fhall  go  on  vigoroufly  ; 
 Chryfoftom  hath  a  faying  to  this  purpofe, 
 '  Methinks,  faith  he,  a  faint  when  he  comes 
 from  a  facrament,  fliould  be  able  to  file  in 
 the  face  of  a  devil,  and  tho'  he  walk  in 
 midft  of  fnares,  yet  he  fhould  be  able  to 
 encounter  with  them  all.'  Comforts  are 
 very  fweet  things,  and  indeed  ftrengthen- 
 ing  things  ;  The  joy  of  the  Lord  is  our 
 Jlrength,  faith  Nehemiah,  ch.  viii.  jo.  No- 
 thing more  animates  fouls  than  joy,  only 
 here  is  the  danger,  if  we  reft  on  thefe  joys 
 and  comforts ;  furely  if  fo,  we  provoke  God 
 to  withdraw  them.  The  Spirit  of  God  is 
 a  moft  choice  and  tender  thing,  it  dwells 
 in  none  but  a  clean  pure  temple  moft  clean- 
 ly fwept ;  if  any  pride  fpring  up  in  our 
 hearts  we  lofe  our  comforts. 
 
 4.    *  We  muft  not  reft  upon,  graces.' 
 This  was  Peter's  fault,  he  was  full  ofccn- 
 B  b  ceil 
 
ih6  S  E  L  F- 
 
 celt  and  felf-confidence,  he  had  grace,  and 
 be  relied  on  it,  Lord)  though  allforfake 
 thee, yet  -will not  /,Mat.  xxvi,  33.  Yet  foon 
 after  Peter  did  forfake  and  deny  his  maf- 
 ter,  and  we  do  not  find  Peter  fo  confident 
 afterwards:  when  Chrifl;  faid  to  him,  ^i- 
 mon  Peter y  lovejl  thou  me  more  than  thcfi  ? 
 no  comparative  words  now  ;  no  more  that 
 Lcrd  thou  hnovjeft  Hove  theey  John  xxi. 
 I  5,  etc.  Peter  was  whipped  with  felf-confi- 
 dence, and  the  woeful  fruits  of  it,  and 
 npw  in  a  good  degr^  it  was  purged  out 
 of  him.  Surely  It  was  a  lefibn  well  worth 
 the  learning  though  it  coR:  the  whipping. 
 \Ve  mufl  not  reft  on  grace?,  nor  on  any 
 thing  elfe  on  this  fide  Jcfus  Chrift. 
 
 7I  *  Be  often  putting  forth  new  aftings 
 of  faith  in  Jcfus  Ghriih'  The  more  we 
 believe,  the  more  do  we  deny  religious 
 felf.  Hence  it  is  that  *  felf-denial  in  fpi- 
 ritual  things'  is  not  to  be  found  in  the  law, 
 but  in  the  gofpel ;  the  law  though  it  hath 
 its  ufe  (and  we  dare  not  but  make  ufe  of  it) 
 yet  properly  it  will  not  make  a  man  to 
 deny  himfclf,  but  rather  to  feek  himfelf  in 
 rpiritual  things :  '  Obey  and  live  ;'  faith  the 
 law,  *  but  if  thou  failefl:  in  any  one  point, 
 'thou  are  loft  for  ever  :'  in  this  cafe  (if  there 
 were  no  other  way)  who  would  deny  his 
 own  righteoufncfs  .'  nay  who  would  not 
 feek  to  Awe  himfclf  by  his  own  righteouf- 
 nefs  ?  but  now  fays  the  gofpel,  *  By  works 
 thou  can  ft  not  live,  but  if  thou  wilt  throw 
 down  all  thy  own  righteoufnefs  at  the  feet 
 of  Chrift,  and  believe  on  him,  and  reft  on- 
 ly on  him,  thou  Ihalt  be  faved.'  O  this 
 will  make  a  man  to  deny  his  own  righte- 
 oufnefs, and  to  *  deny  himfelf  in  fpirirual 
 things.'  Go  we  therefore  to  Chrift,  let  us 
 maintain  believing  apprehenfions  of  the 
 Lord  Jefus  Chrift.  He  alone  is  the  humble 
 felf-denying  perfon  that  feeks  juftification 
 not  by  works,  but  by  faith  only. 
 
 DENIAL. 
 
 8.  Let  it  be  the  joy  of  our  fouls  to  ex- 
 alt and  fet  up  Chrift  within  our  fouls. 
 Though  in  order  to  juftification  we  muft 
 deny  our  graces,  eye  Chrift  without  us ; 
 yet  we  muft  have  a  care  to  fee  and  feel 
 Chrift's  kingdom  within  us,  to  fet  up  Chrift 
 in  our  hearts,  and  to  difcern  him  ruling 
 and  commanding  there  as  a  king  in  his 
 throne.  And  there  is  true  felf-denial  ia 
 this,  for  whereever  Chrift  reigns  there  fin 
 goes  down.  As  the  people  would  have  all 
 the  men  put  to  death  whicli  wovild  not 
 have  Saul  to  reign  over  them,  2  Sam.  xi. 
 22.  fo  doth  a  true  believing  foul  mortifie 
 whatfoever  oppofeth  Chrift's  kingdom,  he 
 removeth  whatfoever  may  hinder  Chrift's 
 fpiritual  dominion,  he  makes  all  veil  and 
 ftoop  for  Chrift's  exaltation  within  him, 
 O  then  let  Chrift  reign  over  all  within  us, 
 in  our  underftandings  as  a  prophet  enlighte- 
 ning us,  in  our  wills  as  a  king  command- 
 ing us,  in  our  aife(5tions  as  a  prieft  morti- 
 fying us,  in  our  loves  as  an  hulband  marry- 
 ing us ;  let  the  whole  man  be  fubjeflunto 
 whole  Chrift.  This  is  the  character  of  a 
 true  felf-denier,  Chrift  rules  within  him, 
 he  every  way  fubjefts  himfelf  to  Chrift,  in 
 his  underftandingtoknow  Chrift,  in  his  will 
 to  choofe  and  embrace  Chrift,in  his  thoughts 
 to  meditate  upon  Chrift,  in  his  fear  to 
 ferve  and  honour  Chrift,  in  his  faith  to 
 iruft  and  depend  upon  Chrift,  in  his  love  to 
 afFeft  Chrift,  in  his  joy  to  delight  in  Chrift, 
 in  his  defires  to  long  after  Chrift,  in  his 
 endeavours  to  exalt  Chrift,  in  all  his  *  du- 
 ties, graces,  gifts,  abilities,  to  make  them 
 ferviceable  unto  Chrift  :'  why  this  is  to  at- 
 tribute the  glory  of  all  our  duties  and 
 graces  to  Jefus  Chrift,  and  nothing  to  our- 
 felves.  Now  is  Chrift  all  in  all,  now  we 
 truely  *  deny  ourfelves,'Our  finful  felves, 
 our  natural  felves,  our  religious  felves.' 
 Thus  much  of  Self-denial. 
 
 CHAP. 
 
(     iS7     ) 
 
 CHAP.     VI. 
 
 SECT.     I. 
 
 Of  the  Nature  of  Experiences. 
 
 '  17  XPERIENCE  (fay  fome)  is  a 
 Pj  knovvledge'and  difcover}'  of  fome- 
 thing  by  fenfe  not  evident  in  itfelf,  but 
 manifefted  by  fome  event  orefFeft.'  This 
 defcription  contains  both  natural  and  fpi- 
 ritual  experience ;  but  my  purpofe  is  to 
 fpcak  only  of  the  latter,  and  in  that  refpe£t 
 I  look  ftriftly  at  Experiences,  as  *  real 
 proofs  of  fcripture-truths.'  AVhen  I  mark 
 how  true  every  part  of  God's  word  is,  how 
 all  the  doflrines,  threatenings  'and  pro- 
 mifes  contained  therein,  are  daily  verified 
 in  others,  and  in  myfelf,  and  fo  improve 
 or  make  ufe  of  them  to  my  own  fpiritual 
 advantage,  this  I  call  Experience. 
 
 SECT.     II. 
 
 Of  the  gathering  of  Expert  encei. 
 
 THAT  our  experiences  may  further 
 us  in  the  way  to  heaven,  we  muft 
 learn,  i.  To  gather  them.  2.  To  im- 
 prove them. 
 
 I .  For  the  gathering  of  them,  the  only 
 way  is, 
 
 1.  *  To  mark  things  v/hlch  fall  out;'  to 
 obferve  the  beginnings  and  events  of  mat- 
 ters, to  eye  them  every  way,  on  every  fide, 
 that  they  may  (land  us  in  flead  for  the  fu- 
 ture :  this  obfervation  and  pondering  of 
 events,  with  ihecaufes  that  went  before,  is 
 the-  ripener  of  wit ;  Who  among  you  xvill 
 give  ear  to  this  ?  -who  will  hearken  for 
 the  tifne  to  come  ?  Ifa.  xlii.  23.  Whofo  is 
 ivi/e,  and  will  obferve  thofe  things,  even 
 they  fmll  underftand  the  loving- kindnefs  of 
 the  Lord,  Pfal.  cvii.  43. 
 
 2.  *  To  treafure  up,  and  lay  In  thefe  ob- 
 fcrvations,  to  have  ready  in  remembrance 
 fuch  works  of  God  as  wc  have  known  and 
 obferved.'  The  philofopher  faith,  that  Ex- 
 perience is  multiplex  immoriuy  i.  e.  Amul- 
 
 Bb 
 
 iJplied 77iemory  j  becaufe  of  the  memory  of 
 the  fame  thing  often  done,  ^rifeih  Experi- 
 ence :  1  remember  the  days  of  eld,  faith  Da- 
 vid ;  Pfal.  cxiiii.  y.  I  remember  how  thou 
 didfl  rebuke  Abimelech,  and  overthrow 
 Nimrod,  and  Pharaoh,  and  Achitophel : 
 and  thus  would  we  treafure  up  Experi- 
 ences, the  former  part  of  our  life  would 
 come  in  to  help  the  latter,  and  the  longer 
 we  live,  the  richer  in  faith  we  fliould  be; 
 even  as  in  victories,  every  former  over- 
 throw of  an  enemy,  helps  to  obtain  a  fuc- 
 ceeding  vi(Story.  This  is  the  ufe  of  a  fanc- 
 tified  memory,  it  will  lofe  notliing  that 
 may  help  in  time  of  need,  or  in  the  evil, 
 day  ;  it  records  all  the  breathings,  mov- 
 ings,  fiirrings,  workings  of  a  foul  towards 
 Chrift,  or  of  Chrift  towards  a  foul. 
 
 3.  To  cart  thefe  things  thus  marked  and 
 laid  in  under  feveral  fpiritual  heads,  of 
 Promifes,  Threats,  Deceits  of  the  heart, 
 Subtiltics  of  Satan,  Allurements  of  the 
 world,  etc.  I  might  enlarge  the  heads  in- 
 to any  thing  that  \%  good  or  evil,  i .  Into 
 any  thing  that  is  goody  whether  it  be  Gcd^ 
 or  the  things  given  us  by  Cod^  his  Spirit, 
 his  counfels,  his  ordinances,  his  work  of 
 fandlification,  and  all  the  fruits  of  the  Spi- 
 rit. 2.  Into  any  thing  that  is  evil,  whe- 
 ther it  hefi>i,  or  the  fruits  of  fin,  as  cor- 
 ruptions, inabihty  to  good,  vanity  of  all 
 the  creatures,  the  judgments  of  God.  Thus 
 we  mull  fort  our  experiences,  as  the  apo» 
 thecary  forteth  his  di  ugs. 
 
 SECT.     III. 
 
 Of  the  improving  of  experiences, 
 2.  T^OR  the  improving  of  Experiences, 
 X        I.   We  muft  confider  what  fcrip- 
 ture  truth  is  verified  thereby  in  others,  or 
 in  our  felvcs, 
 ^    .  I.  In 
 
i88 
 
 EXPERIENCES, 
 
 1 .  In  ethers,  as  if  we  confider  hpw  God 
 blefTeth  and  cheareth  the  religious;  wherein 
 that  text  is  verified,  Blejfed  are  the  righte- 
 CHS,  for  it /hall  be  -well  ivith  them,  for  they 
 Jhall  eat  the  fruit  of  their  doings,  Ifa.  iii. 
 
 lo.  Or  if  we  obferve  how  God  punifheth 
 the  carnal  and  hypocritical ;  wherein  that 
 text  is  verified,  fVo  unto  the  wicked,  it 
 Piall  be  ill  -with  them,  for  the  reward  of 
 their  hands  flmll  be  given  them,  Ifa.  iii.  1 1. 
 
 2.  In  ciirfelves,  as  if  by  a  fpiritual  Ex- 
 perience we  tafle  Go^to  be  good ;  wherein 
 that  text  is  verified,  Iffo  be  ye  have^  tajied 
 that  the  Lord  is  gracious,  i  Pet.  ii.  3.  If 
 WTs  find  the  things  given  us  of  God  to  be 
 good  ;  as  that  his  Spirit  is  good,  according 
 to  that  text,  Thy  Spirit  is  good,  Pf.  cxliii. 
 10.  That  his  ordinances  ore  good,  accord- 
 ing to  that  text,  //  is  good  for  me  to  draw 
 near  to  Cod,  Pfal.  Ixxiii.  2S.  and,  This  is 
 my  comfort  in  afiidion,  for  thy  word  hath 
 quickened  me,  Pfal.  cxix.  50.  Thatfan6\i- 
 fication,  and  the  fruit  of  the  Spirit,  are 
 good ;  according  to  that  text,  //  is  good 
 ihat  a  man  JJjould  both  hope,  and  quietly 
 wait  for  the  falvation  of  the  Lord,  Lam. 
 iii.  26.  //  is  a  good  thing  to  give  thanks  un- 
 40  the  Lord,  and  to  fing  praifes  unto  thy 
 name,0  moft  High,  Pfal.  xcii.  x.  //  is  good 
 to  be  zealoufly  ajfeflcd  always  in  a  good 
 thing.  Gal.  iv.  18.  It  is  a  good  thing  that 
 the  heart  be  efiablijhed  with  grace,  Heb. 
 xiii.  9.  or  if  by  experience  we  difcern  the 
 evil  of  fin  itfelf  out  of  meafure  finful;  ac- 
 cording to  that  text,  Sin  by  the  command- 
 vient  is  become  exceedingjinful,  Rom.  vii. 
 J  3.  If  we  find  out  the  corruption  of  our 
 own  nature ;  according  to  that  text,  De- 
 hold,  I  was  fhapen  in  iniquity,  and  in  Jin 
 did  friy  mother  conceive  tne,VL  li.  5.  If  we 
 difcover  the  abomination  of  our  own  righ- 
 teoufntfs;  according  to  that  text,  IVe  are  all 
 as  an  unclean  thing,  and  all  our  righteouf 
 nejjes  areas  filthy  rags,  Ifa.  Ixiv.  6,  If  we 
 fee  our  own  inabilities  to  do  any  good  ; 
 according  to  that  text.  To  will  is  prefent 
 'Mith  mC)  but  hi'M  to  perform  that  which 
 
 is  good,  I  find  not,  Rom.  vii.  18.  Not  ihat 
 we  are  fufficient  ofourfelves,  to  think  any 
 thing  as  of  ourfelves,but  our  fufficiency  is 
 of  God,  2  Cor.  iii.  5.  If  we  have  trial  of 
 the  vanity  of  all  creatures,  as  of  riches,  ho- 
 nour, wifdom  ;  according  to  that  text,  Va- 
 nity of  vanities,  all  is  vanity,  Ecdef.  i.  2. 
 O  how  will  thefe  blefTcd  Experiences,  back- 
 ed by  fcriptnre  truths,  kindle  our  affefli- 
 ons!  I  deny  not,  faith  works  more  fted- 
 faftnefs,  and  firmnefs  of  adherence,  but  ex- 
 perience ufuaily  breeds  the  greater  fircngth 
 of  affections  :  Hove  the  Lord,  faiih  David, 
 and  why  fo  ?  becaufe  (of  this  Experience) 
 he  hath  heard  my  voice,  and  my  /applicati- 
 ons, Pfal  cxvi.  I, 
 
 2.  We  mud  endeavour  to  produce  that 
 fruit,  that  frame  of  heart,  which  the  Lord 
 requires,  directs,  and  looks  for  in  fuch  and 
 fuch  cafes.  Thus  the  fandlification  of  ex- 
 periences is  evidenced  by  the  difpofitions 
 anfwering  God's  mind,  which  are  left  up- 
 on the  heart,  and  brought  forth  in  the  life 
 afterwards  ;  namely,  when  divine  difcove- 
 ries  are  the  more  flrongly  believed,  the 
 heart  by  threats  more  kindly  awed  ;  adhe- 
 rence to  the  promifes  more  lirongly  con- 
 firmed ;  the  deceitful  heart  more  nar- 
 rowly watched  ;  Satan's  fuggeftions  more 
 watchfully  refilled  ;  the  bewitchingsof  the 
 world  kept  at  a  greater  diflance  from  the 
 foul ;  in  a  word,  when  by  this  experimen- 
 tal application  of  God's  works  to  his  word, 
 God  is  more  advanced,  and  felf  more  abaf- 
 ed,  the  honour  of  the  Lord  is  more  ftudi- 
 ed,  and  the  edification  of  his  people  endea- 
 voured, holy  love  encreafed,  fervice  quick- 
 ened, faith  ftrengthened,  Chrift  improved  ; 
 then  is  this  bufinefschriltianly  managed  in- 
 deed: but  of  thefe  more  largely  in  the  next 
 fedfion. 
 
 SECT."  IV. 
 Of   the  Sandification  of  Experiences  in 
 
 their  fevtral  Ufes. 
 
 THE  fan(flification  of  experiences  is 
 evidenced,  as  we  faid,  by  fuch  dif- 
 pofitions as  thefe. 
 
 I.  When 
 
EXT  ER 
 
 1 .  "When  divine  dlfcoveries  arc  more 
 ftrongly  believed  ;  this  is  one  fruit  of  ex- 
 perience, it  wonderfully  ilrengthens  our 
 faith  :  AVhen  the  Ifraelites  faw  the  Egyp- 
 tians drowned,  then  they  believed  the  Lord, 
 and  his  Jervant  Mofes,  Exod.  xiv.  31. 
 "When  we  find  all  things  in  the  event  to  be 
 as  we  believed,  this  confirms  our  faith,  as 
 David  kneiv  that  God  favoured  hirtiy  by  his 
 deliverances,  Pfalm  xli.  1 1 . 
 
 2.  When  the  heart  by  threats  is  more 
 kindly  awed  :  this  is  another  fruit  of  expe- 
 rience ;  The  righteous  alfo  [hall  fee  and 
 fear,  Pfalm  lii.  6.  firft /?■<?,  and  i\\tx\  fear  : 
 when  the  primitive  Chriftians  faw  Ananias 
 fall  down,  and  give  up  theghof},  x}!\tr\great 
 fear  came  on  them  that  heard  thofe  things, 
 Afts  V.  5.  This  holy  fear  many  a  time  pof- 
 feifeth  the  faints :  My  flefj  trembkth  for* 
 fear  of  thee,  faith  David,^«</ 1  am  afraid  of 
 thy  judgments,  Pf,  cxix.  120.  When  I  heard, 
 my  belly  trembled,  faith  Habakkuk,  my  lips 
 quivered  at  the  voice ;  rottennefs  entered 
 into  my  bones,  and  I  trembled  in  tnyfelf, 
 that  I  might  refl  in  the  day  of  trouble, 
 Hab.  iii.  16.  As  the  child  quaketh  when  he 
 feeth  his  father  correal  a  fervant,  fo  the 
 faithful  tremble  when  they  obferve  the  fe- 
 verity  of  God's  wrath  againfl  impenitent 
 ilnners. 
 
 3.  "When  the  deceitful  heart  Is  more 
 narrowly  watched :  hath  it  couzened  us 
 once  and  again  ?  Experience  hereof  will 
 breed  in  us  a  godly  jealoufie  and  fufpici- 
 on  over  our  hearts ;  we  are  now  confci- 
 ous  of  our  own  weaknefs,  and  of  the  fnare 
 that  is  in  every  creature  to  take  and  en- 
 tangle us ;  and  this  will  make  waking  be- 
 lievers circumfpeft  and  careful  how  they 
 entertain  evil  motions,  how  they  keep  up 
 holy  thoughts,  how  they  perform  holy  du- 
 ties, how  their  affections  move  towards  that 
 which  is  above,  left  they  fhould  mifcarry 
 upon  the  fands. 
 
 4.  When  Satan's  fuggeftions  are  more 
 watchfully  refifled  ;  this  is  the  voice  of  ex- 
 perience in  fuch  a  cafe,  <  Doth  Satan  fu- 
 
 lENCES.  189 
 
 rioufly  alTail  us  ?  be  not  difmayed :  are 
 his  temptations  moft  fierce  ?  be  we  moft 
 diligent  in  the  means  of  grace,  the  prac- 
 tice of  holinefs,  the  labours  of  an  ho- 
 neft  calling  ;  pray  earneftly,  exercife  faith, 
 ftick  faller  to  the  word  of  promife,  flop 
 our  ears  againft  fcruples  and  doublings  ; 
 draw  nigh  to  God,  for  Satan  will  then  ceafe 
 to  vex  thee  with  his  temptations  any  more:' 
 Refifl  the  devil,  and  he  ivill  fly  from  you, 
 James  iv.  7.  It  is  true,  the  believer  is  too 
 weak  of  himfelf  to  withftandtheleaftaflhult, 
 but  if  we  rely  on  the  Lord,  we  may  thro' 
 his  power  be  made  victorious  in  the  great 
 eft  affaults  whatfoever  ;  and  here  is  the 
 comfort  of  experience,  '  That  a  foul  hav- 
 ing once  returned  with  viftory,  through 
 the  power  of  his  might,  he  will  abide  in 
 the  fecret  place  of  the  moft  High  for  ever.* 
 
 5.  When  thebewitchingsof  the  world  are 
 kept  at  a  great  diftance  from  the  foul :  this 
 was  Solomon's  cafe  and  cure,  after  all  his 
 travels  and  great  delights,  he  no  fooner 
 returns,  as  to  himfelf,  but  he  fills  the. 
 world  with  this  news ;  what  news  ?  Vani- 
 ty :  and  what  more  ?  Vanity  of  vanities  : 
 and  what  more  ?  y^ll  is  vanity.  Experience 
 of  its  vanity,  weans  him  from  the  love  of 
 this  earth,it  takes  him  off  the  creature,  and 
 lifts  him  unto  the  Lord  his  Creator ;  fo 
 fhould  we,  if  ever  we  were  charmed  with 
 fuch  Syren  fongs,  be  more  careful,  left  we 
 be  drawn  away  with  the  pleafant  delights 
 of  things  tranfitory,  and  keep  them  at  a 
 greater  diftance  from  us. 
 
 6.  When  the  Lord  Jefus  is  more  ftudi- 
 ed  and  advanced  :  the  man  that  feels  Chrift's 
 gracious  power  and  virtue,  will  be  fure  to 
 exalt  Chrift,and  fet  him  up  on  high  ;  when 
 Ifrael  faw  the  mighty  work  of  David  in  o- 
 verthrowing  Goliah,  then  David  was  much 
 fet  by:  the  believer's  experience  of  Chriit's 
 mighty  and  gracious  working,  makes  Chrift 
 very  precious  to  him,  then  he  cries,  as  the 
 foldiers  of  David,  Thou  art  -.vorth  ten  thou- 
 fands  of  us,  2  Sam.  xviii.  3.  Hence  it  is, 
 that  God's  people  value  him  above  all  their 
 
 pro« 
 
190  EXT  ER 
 
 profits,  friends,  cafe,  credit,  and  lives. 
 ^Matthew  left  the  receipt  of  cullom,  James 
 and  John  their  fhips  and  nets,  and  father, 
 and  follovjed  him  :  yea,  many  for  his  fake 
 loved  not  their  lives  unto  death ^  Rev.  xii. 
 1 1,  no  wonder,  for  they  had  many  fweet 
 experiences  of  Chrift  :  Chrift  to  thcjr  ap- 
 prehenfion  was  the  fairej}  of  ten  thoufand, 
 none  but  Chrift,  none  but  Chrift. 
 
 7.  When  the  peoples  edification  is  en- 
 deavoured: have  we  tafted  of  the  good- 
 nefs  of  God  ?  kt  us  then  provoke  others 
 to  "believe,  and  to  ferve  the  Lord  together 
 with  us;  this  is  one  end  of  experience,  and 
 that  ufc-  we  fliould  make  of  it  towards  o- 
 thers.  When  Gideon  heard  the  telling  of 
 the  dream,  and  the  interpretation  thereof, 
 he  worlbipped,  and  turned  into  the  hofi: 
 of  Ifrael,  and  faid,  Arife,  for  the  Lord  hath 
 delivered  the  hofi  of  Midian  into  your 
 hands,  Judg.  vii.  15. 
 
 8.  When  a  man's  own  felf  is  more  a- 
 bafed :"  do  we  live  the  life  of  grace  and 
 true  holinefs  ?  this  will  teach  us  to  deny 
 ourfelves  wholly  :  If  any  man  (faith  Chrift) 
 -will  come  after  me,  let  him  deny  himfelf, 
 Luke  ix.  23.  </■  d.  If  any  man  will  come 
 after  me  in  the  knowledge  of  my  will,  in 
 the  belief  of  my  promifes,  in  the  love  of 
 my  truth,  in  the  obedience  of  my  precepts, 
 let  him  deny  himfelf,  let  him  lay  afide  his 
 own  wifdom,  his  own  will,  his  own  ima- 
 gination, his  own  aftedlions,  his  own  ends, 
 as  bale  and  unworthy  marks  to  be  aim- 
 ed:  let  him  deny  himfelf  i  whatfoever  isof 
 himfelf,  or  belonging  to  himfelf,  as  a  cor- 
 rupt, and  carnal  man ;  let  him  go  out  of 
 
 .  iiimfdf,  that  he  may  come  to  me;  let 
 him  empty  himfelf  of  himfelf,  that  he 
 may  be  capable  of  me,  that  I  may  rule 
 and  reign  in  him,  and  that  he  may  wholly 
 fubjca  himfelf  tome  and  my  fervice  :  this 
 the  aportle  ftiles,  yl  living,  not  to  ourfelves, 
 hut  unto  him  that  died  for  us,  2  Cor.  v.  15. 
 he  alone  underftands,  and  hath  experience 
 of  the  end  of  Chrift's  death,  that  makes 
 
 IE  f^  CE  S. 
 
 chrift's  glory  the  end  of  his  life,  and  lives 
 not  to  himfelf,  but  to  Chrift.. 
 
 9.  When  holy  love  is  more  increafed  : 
 /  love  the  Lord,  becaufe  he  hath  heard  my 
 voice,  and  nr;  pMpplicaiion,  Pfalm  cxvi.  r. 
 "We  cannot  tafte  of  the  Lord,  but  we  muft 
 have  an  hearty  love  to  the  Lord :  will  you 
 hear  the  voice  of  experience  ?  'ris  this,  0 
 tajle,  andfe  how  good  the  Lord  is,  Pfalm 
 xxxiv.  8.  and  then,  0  flay  me  with  fag^ 
 gons,  and  comfort  me  with  apples,  for  I 
 am  fick  of  love.  Cant.  ii.  5.  fuch  a  one 
 truly  afFcds  C:hrift,  and  all  that  follow 
 Chrift;  fuch  a  one  loves  the  perfon  of 
 Chrift,  without  his  privileges;  a  naked 
 Chrift,  as  well  as  Chrift  clothed  with  all 
 his  robes,  in  all  his  glory  and  refplendent 
 beauty ;  Chrift  in  a  prifon,  as  well  as  Chrift 
 on  a  throne  ;  thus  John  (after  all  his  expe- 
 riences of  Chrift's  love  to  him)  could  love 
 Chrift  on  the  crofs,  when  others  forfook 
 him,  as  well  as  in  the  temple,  when  he  was 
 working  miracles. 
 
 10.  AV^hen  hope  is  quickened:  fuch  times 
 may  come,  that  death  and  darknefs  may 
 furround  us,  and  we  may  grovel  in  the 
 duft  :  but  here  is  our  comfort,  that  tribu- 
 lation -worketh  patience,  and  patience  ex- 
 perience, and  experience  hope,  Rom.  v.  4. 
 Have  we  any  experience  of  God's  gracious 
 dealings  with  us  in  former  times  ?  have  we 
 fomeiimes  been  refrelhed  by  his  hand  ^ 
 hath  he  fometimes  helped  us?  was  he 
 found  of  us,  when  we  fought  him  :  nay, 
 often  unfought  for  ?  hath  he  come  to  our 
 fouls,  and  renewed  our  ftock,  and  filled 
 our  becalmed  fpirits  witli  fielh  gales  of 
 grace  ?  how  fliould  we  then  but  hope  ?  As 
 it  was  in  this  refpeft,  it  is,  and  ever  fliall 
 ht;  if  new  temptations  arife,  and  new  lufts 
 break  in,  and  fpoil,  it  is  the  voice  of  Ex- 
 perience, J  was  delivered  out  of  the  mouth 
 of  the  lion,  and  the  Lord  Pi  all  deliver  me 
 from  every  evil  work,  and  will  preferve 
 me  unto  his  heavenly  kingdom,  to  whom  be 
 nlory  and  dor?iinion  for  ever  and  ever,  2 
 Tim.  iv.  17.     And,  ll^e  have  the  fenter.ce 
 
E  XT  E  R 
 
 of  dedfh  in  our/elves,  that  lue  Jhould  not 
 truft  in  ourfelveSy  but  in  Cod  ivho  raifeth 
 the  dead  J  -who  delivered  us  from  fo  great  a 
 deathy  and  doth  deliver  us,  in  whom  xue 
 trufl  he  will  yet  deliver  us,  2  Cor.  i.  9,  f  o. 
 
 11.  When  joys  of  the  Spirit  are  raifed 
 and  ftirred  up:  Who  is  he  that  hath  not 
 been  delivered  out  of  fome  miferable  exi- 
 gents?  and  if  we  have,  we  may  well  fay 
 with  David,  Thou  haft  foewed  me  great 
 troubles  and  adverfities,  but  thou  wilt  re- 
 turn and  revive  me,  thou  wilt  come  again, 
 and  take  me  from  the  depths  of  the  earth, 
 and  comfort  me,  Pfal.  Ixxi.  20.  Former 
 comforts  are  [if  I  may  fay  fo]  as  a  bill  o- 
 bligatory  under  God's  hand,  to  afTiire  us 
 that  he  will  not  forfake  us :  JVhom  God 
 loves,  he  loves  unto  the  end,  John  xiii.  i. 
 Becaufe  thou  haft  been  my  help,  therefore 
 in  the  f>adcw  of  thy  wings  will  I  rejoice, 
 Pfal.  Ixiii.  7. 
 
 12.  When  faith  is  more  and  more 
 Arengthened,  experiences  (honld  be  turn- 
 ed into  confidences;  Thus  David  improv- 
 ed his  experiences,  The  Lord  that  deliver- 
 ed me  out  oj  the  paw  of  the  lion,  and  out 
 of  the  paw  of  the  bear,  he  will  deliver  me 
 out  of  the  hands  of  this  Philiftine,  I  Sam. 
 xvii.  36,  37.  In  like  manner  (hould  we 
 take  notice  of  God's  dealings,  and  after  we 
 have  once  tried  him  and  his  truth,  let  us 
 trufl  him  for  the  future ;  Tried  truth,  and 
 tried  faith  unto  it,  fweetly  agree,  and  an- 
 fwer  one  another.  Hence  it  is  that  expe- 
 rience of  God's  love  fhould  refrefli  our 
 faith  upon  any  frefli  onfet;  So  let  all  thine 
 enemies  perif),  faid  Deborah,  Judg.  v.  32. 
 The  heart  of  that  bleffed  woman  was  en- 
 larged, as  it  were  prophetically;  'when 
 one  fall?,  they  fliall  all  fall ;'  there  is  the  like 
 reafon.  So  let  all  thine  enetnies  perif),  0 
 Lord.  Experience  In  ourfelves  or  others, 
 will  enlarge  our  taith  to  look  for  greater 
 matters  flill  from  our  gracious  powerful 
 God  :  Hath  the  Lord  given  us  a  vicflory 
 over  the  Philiftincs  ?  then  awake,  awake 
 Deborah,    awake,   and  be   enlarged,    O 
 
 I  E  N  C  E  S,  rpr 
 
 my  faith  !  Every  new  experience  is  a  new 
 knowledge  of  God,  and  fhould  fit  us  for 
 new  encounters :  I  deny  not  but  we  ought 
 to  trufl  God  upon  other  grounds,  though 
 we  had  never  tried  him ;  but  when  he  helps 
 our  faith  by  former  experiences,  this  fhould 
 ftrengthen  our  confidence,  and  fhore  up 
 our  fpirits,  and  put  us  on  to  go  more 
 cheerfully  to  God,  as  to  a  tried  friend.  It 
 was  the  fpeech  of  one  eminent  in  holinefs, 
 upon  the  occafion  of  the  accompliihment 
 of  a  great  requefl:  made  to  God  by  him, 
 *  I  have  tried  God  often,  now  I  will  trull 
 him  indeed.'  If  we  were  read  in  the  flory 
 of  our  lives,  we  might  have  a  divinity  of 
 our  own,  drawn  out  of  the  obfervation  of 
 God's  particular  dealings  towards  us ;  we 
 ^  might  fay,  *  This,  and  this  truth  I  dare 
 venture  upon,  I  have  found  it  true,  I  dare 
 build  all  my  happinefs  upon  it;'  as  Paul, 
 /  know  whom  I  have  trufied,  and  I  am- 
 per/itaded  he  is  able  to  keep  that  which  1 
 have  committed  unto  him  again/}  that  day,: 
 2  Tim.  i.  22.  q.  d,  I  have  tried  him,  he 
 never  yet  failed  me,  I  am  not  now  to  feek 
 how  faithful  he  is  to  all  thofe  that  are  his. 
 13.  When  fcruples  and  doubts  are  re- 
 moved, *  O,  (cries  the  foul)  I  have  many 
 experiences,  but  no  comfort  as  yet.'  Thus 
 David,  after  the  remembrance  ofhisfongs 
 in  the  night,  left  his  foul  Itill  in  doubt ; 
 and  he  goes  on  to  fay,  IVilt  the  Lord  caft 
 ^fff^  tvtr?  and  will  he  be  favourable  no 
 more?  Pfal.  Ixxvii.  7.  In  this  cafe,  it  is  the 
 duty  of  Chriilians,  to  call  to  mind  their 
 former  experiences  of  faith  and  joy  again 
 and  again ;  for  though  they  comfort  not  at 
 one  time,  yet  they  may  at  another.  Have 
 we  found  a  promife,  which  is  a  Breafl  of 
 Confolation,  milklcfs  ?  yet  again  fuck, 
 comfort  may  come  in  the  end  :  If  after  wc 
 have  impanelled  a  jury  and  grand  inquell 
 to  fearch,  and  our  firft  verdiifi  condemn 
 i^s,  or  they  being  in  an  igncra^r.us ;  yet  do, 
 as  wife  judges  often  do,  fend  them  about 
 it  again,  they  may  find  it  the  next  time  : 
 Jonah  looked  once;  it  feeras,  and  found  no. 
 
 comfoitt: 
 
192  E  X  'T  E  R 
 
 Comfort;  for  he  faid,  /il>i/1  look  again  to- 
 •ward  thine  holy  temple,  Jonah  ii,  4.     So 
 feme  have  'looked  over  their  hearts,  by 
 figns,  at  one  time,  and  have,  to  their  think- 
 ing, found  nothing  but  hypocrify,  unbe- 
 lief, hardnefs,  felf-feeking,  he.  but  not  long 
 after,  examining  their  hearts  again  by  the 
 fame  figns.they  have  efpied  the  image  of 
 God  drawn  fairly  upon  the  tables  of  their 
 hearts,  and  fo  found  a  world  of  comfoit. 
 *  O  but  (cries  the  foul)  I  have  tofTed  and 
 tumbled  over  my  heSrr,  I  have  fearched 
 into   the  regifters  and  records  of  God's 
 dealings,  and  raethinks,  I  can  call  nothing 
 into  remembrance  betwixt  God  and  me.' 
 What,  nothing  ?    Look  again  :    Did  God 
 never  fpeak  peace  to  our  hearts  ?  Did  Chrift 
 never  fhed  his  love  abroad  in  our  fouls  ? 
 Have  we  at  no  time  found  in  our  heart 
 pure  drains  of  love  to  Chrifl?  Pure  drops 
 of  godly  forrow  for  offending  Chrift  ?  Have 
 we  never  an  old  tried  evidence,  which  hath 
 been  acknowledged  and  confirmed  again 
 and  again  in  open  courts?  What,  not  one? 
 Surely,  if  we  can  now  call  to  mind  one, 
 if  in  truth,  it  may  fupport  us :  If  one  pro- 
 mife  do  belong  to  us,  all  do  ;   for  every 
 6ne  conveys  whole  Chrift,  in  whom  all  the 
 promifes  are  made,  and  who  is  the  matter 
 of  them  :    As  <n  the  facrament,  the  bread 
 conveys  whole  Chrirt,  and  the  wine  con- 
 veys whole  Chrifl ;    fo  in  the  word,  every 
 promife  conveys  whole  Chrift ;  if  we  can 
 but  fay  as  the  church  of  Ephefus,  This  thing 
 J  have,  that  I  hate  fin,  Rev.  ii.  6.     'We 
 may  plead  this  to  God,  yea,  though  it  be 
 in  a  lelTer  degree,  if  in  truth  and  fincerity; 
 (for  God  brings  not  a  pair  of  fcales  to 
 \veigh,  but  a  touch-flone  to  try  our  gra- 
 ces) if  it  be  true  gold,  though  never  fo  lit- 
 tle of  it,  it  will  pafs  current  with  him:  He 
 ivill not  quench  the  fmoahing  fiax^  I/a.  xlii. 
 '^.  though  it  be  but  a  fmoak,  not  a  flame; 
 though  it  be  but  a  wiek  in  the  focket,  as  it 
 is  in  the  original,  likelier  to  die  and  go 
 out,  than  to  continue,  which  we  ufe  to 
 throw  away,  yet  he  will  not  quench  it,  but 
 
 I  E  N  C  E  S. 
 
 accept  it.  O  let  us  comfort  ourfdves  with 
 thefe  words ! 
 
 *  O  but  (cries  the  foul  again)  I  have 
 fearched  all  crevafes  for  light,  but  alas,  I 
 cannot  fee  the  leaft  beam  of  it:  What  help 
 now  remains  ?'  If  it  be  thus,  poor  foul. 
 Be  fiotfaithlefs,  but  believing.  Chrifl  helps 
 fome  to  live  above  glorious  manifeftations; 
 fometimes  in  abfence  of  thefe  manifeftati- 
 ons,  jufl  ones  may  live,  and  rejoice  in  the 
 invifible  effence  of  God  :  Chriflians  may 
 live  waiting  on  God,  when  his  face  is  whol- 
 ly hid  from  them  ;  or  Chriflians  may  live 
 depending  on  God,  when  all  other  fubor- 
 dinate  Aays  or  helps  are  loft :  In  fuch  a 
 foul  there  may  be  this  refolution,  *  Let 
 God  do  wiiat  he  will  with  me,  I'll  hang  on 
 him  ftill :  Though  he  kill  me,  yet  will  I 
 truft  in  him;'  and  there  is  comfort  in  this. 
 '  If  fo,  (faith  the  foul)  then  what  need 
 of  experiences,  fo  long  as  I  have  the  pro- 
 mifes, and  may  live  by  faith  ?'  O  but  for  all 
 this,  be  not  carclefs  of  experiences :  For, 
 I.  It  is  the  goodnefs  of  God,  that  befides 
 the  promife  of  good  things  to  come,  he  is 
 plealed  to  give  us  fome  prefcnt  evidence 
 and  tafte  of  what  we  believe:  This  heigh. - 
 tens  his  mercy,  diat  befides  faith,  he  fliould 
 train  up  his  children  by  daily  renewed  ex- 
 periences of  his  fatherly  care.  2.  Though 
 it  be  one  thing  to  live  by  faith,  another 
 thing  to  live  by  light,  5'et  the  more  we  fee, 
 and  feel,  and  tafte  of  God,  the  more  we 
 fliall  be  led  to  rely  on  him,  for  that  which 
 as  yet  we  neither  fee  nor  feel :  This  is  the 
 very  meaning  of  God,  that  by  that  which 
 we  feel,  we  might  be  ftrengthened  in  that 
 we  look  for. 
 
 S  E  C  T.     V. 
 The  Confideration  of  Experiences  in  a  prac- 
 tical Courfe ;  or,  fome  praciical  Rules  to 
 he  chferved. 
 
 IT  were  good  for  Chriftians,  intending 
 the  practical  part,  to  obferve  thefe  or 
 the  like  rules.  Some  Cautionary.  Some 
 Dire(flory. 
 
 I.  The  cautionary  rules  may  be  thefe. 
 
 I.  In 
 
EXPERIENCES, 
 
 193 
 
 I.  In  gathering  experiences,  beware  of  i.  That  be  fides  a  mere  providence,  we 
 
 mifprifion  of  God's  providences.     There  take  notice  of  fome  promife  of  God  on 
 
 are  many  miftakes  now  a- days,  and  there-  which    we   build  :  Thus   Paul,   delivered 
 
 fore  it  is  our  beft  and  only  courfe,  for  our  from  death  at  one  time,  argueth  that  God 
 
 fecurity,  to  interpret  all  God's  works  out  would  deliver  him  at  another  time  ;  but, 
 
 of  his  word:  we  muft  make  the  fcriptures 
 (as  we  faid  before)  a  conftruing  book  to 
 the  book  of  God's  providences:  Judge  nei- 
 -ther  better  of  profperity,  nor  worfe  of  ad- 
 verfity,  than  God's  word  warrants  us.  This 
 was  the  Pfalmifl's  cure,  his  experience  put 
 a  probatum  eji  to  this  prefcription,  When  I 
 thought  to  know  this,  it  ivas  too  painful  for 
 me,  until  Iioent  into  the  fan&uary  of  God, 
 then  under  flood  I  their  end,  Pfal.  xxxvii. 
 16,  17.  God  may  profper  a  wicked  man, 
 and  he  may  conftrue  this  as  an  argument, 
 and  note  it  as  experience  of  God's  gracious 
 dealing  with  him,  and  dear  love  unto  him :, 
 O  take  heed !  To  the  laiv,  and  to  the  tefli 
 
 in  his  arguing,  he  eyes  the  promife,  he 
 hangs  on  God,  which,  faith  he,  raifith  the 
 dead,  2  Cor.  i.  9,  10, 
 
 2  .  That  we  confider  the  manner  of  the 
 promife,  becaufe, 
 
 (i.)  Some  promifes  are  disjunctive;  as 
 when  God  in  hismercyconveysany  thing  to 
 us,  either  in  particular,  or  in  the  equivalent, 
 by  way  of  commutation  and  compenfation 
 with  fpiritual  things.  Thus  a  Chriflian's 
 experience  works  hope,  Rom. v.  4.  but  not 
 always  of  the  felf-fame  outward  ifTue,  and 
 manner  of  dehverance  out  of  his  trouble, 
 which  he  hath  before-time  found  ;  no,  we 
 mufl  hope  according  to  the  word,  or  accord- 
 
 mony,  if  they  fpeak  not  according  to  this    ingto  thequality  ofthepromife:Paul'slwpe, 
 
 after  experience  of  many  deliverances,  was 
 not  exprefly  or  peremptorily,  that  the  prick 
 in  his  flefh  (hould  be  removed,but  that  God's 
 grace  (hould  be  fufficient,  and  fo  he  had  the 
 fruit  of  his  former  experience,  becaufe  he 
 obtained  an  equivalent  fupply,  but  not 
 otherwife.  (2)  Some  promifes  are  con- 
 ditional, in  reipeCl  of  us  ;  as  when  God 
 promifeth  protccftion  from  contagious 
 ficknefs,  and  from   trouble  and  war  :   If 
 
 word,  it  is  becaufe  there  is  no  light  in  them, 
 Ifa.  viii.  20. 
 
 2.  In  improving  experiences,  beware 
 how  we  argue  from  one  experience  to  a- 
 nother  :  Judgments  threatened,  are  not 
 always  inflifted  after  one  and  the  fame  man- 
 ner ;  God  meets  with  the  wicked  fometimes 
 in  this  life,  and  fometimes  he  referves  their 
 plagues  for  another.  In  like  manner  the 
 gracious  providences  of  God  are  not  al- 
 
 ways difpenfed  after  one  and  the  fame  my  people,  which  are  called  by  my  name, 
 manner  ;  indeed  David  could  fay,  The  fhall  humble  tbemfelves,  and  pray,  and 
 Lord  that  delivered  me  out  of  the  paw  of  feek  my  face,  and  turn  from  their  wicked 
 the  lion,  and  out  of  the  paw  of  the  bear,  he  ways,  then  will  I  hear  from  heaven,  and 
 will  deliver  me  out  of  the  hand  of  this  will  forgive  their  Jin,  and  will  heal  their 
 Philiftine  ;  I  Sam.  xvii.  36,  37.  And  /^W,  2  Chron.  vii.  14.  In  thefe  or  the  like 
 1  aul  could  fay,  I  was  delivered  out  of  the  promifes,  God  may  give  us  the  experience 
 rnouth  of  tht  lion,  and  the  Lord  fhall  de-    of  his  word   at  one  time,  but  deny  it  at 
 
 another,  becaufe  we  fail  in  the  condition 
 of  the  promife  on  our   parts.     Obferve 
 Chriftians,   would  we  conclude  a  deliver- 
 ance as  formerly,  be  fuie  then   to  look  to 
 the  frame  and  diipoiition   of  our  fpirirs 
 
 liver  me  froin  every  evil  work,  2  Tim. 
 iv.  J  7,  18.  and  fo  we  may  fay,  that  God 
 many  times  hath  delivered  us,  and  doth 
 deliver  us,  and  therefore  that  he  v.'ill  deliver 
 us  ftili  :  But  this  manner  of  arguing,  as  it 
 
 is  dcmonflrative,  fo  it  hath  fome  limitati-  If  we  are  in  the  way  of  the'promifc''"then 
 ens,  which  wcmuft  carefully  take  notice  we  may  conclude  it  for  certain ; 'if  we 
 ^^  '  ^"'  nieet  God  in  the  courfe  of  his  providence, 
 
 or 
 
 Cc 
 
194 
 
 EXT  ER 
 
 or  in  the  improvement  of  the  means  he 
 hath  appointed,  then  we  may  fet  it  down, 
 that  God  will  do  whatfoever  he  hath  pro- 
 mifcd  to  give,  in  his  own  way,  or  other- 
 wife  not.  (3.)  Some  promifes  are  inde- 
 finite ;  as  that  in  James  v.  14,  15.  Is  any 
 fick  among  you  ?  let  him  call  for  the  elders 
 of  the  churchy  and  let  them  pray  over  him  ; 
 and  the  prayer  of  faith  Jim  II  fave  the  fick, 
 and  the  Lord  flmll  raife  him  up.  In  this 
 cafe  God  may  fometimes,  yet  doth  not 
 always  perform  promife  according  to  the 
 letter.tho'  a  man  may^e  truly  qualified  with 
 the  conditions  fpecified  in  that  promife, 
 toties  quoties,  again  and  again.  It  only 
 intends  thus  much;  That  God  may,  and 
 fometimes  will  fave  the  fick,  and  raife  him 
 up  at  the  church's  prayers,  buf.  he  will  not 
 ever  do  fo.  Now  as  God  doth  not  always 
 perform,  fo  neither  are  we  abfolutely, 
 or  infallibly,  or  univerfally  to  conclude  ; 
 the  promife  is  not  univerfal,  but  indefinite, 
 and  accordingly  our  conclufions  fliould  not 
 be  univerfal,  but  indefinite  :  "VVe  fliould 
 indeed,  becaufe  of  the  promife,  adventure 
 ourfelves  upon  God  in  fuch  a  condition, 
 iiot  knowing  but  in  his  outward  difpenfa- 
 tionshemay  make  it  good  to  us,  yet  with 
 ■  fubmifiion  to  his  plcafure,  if  otherwife  he 
 difpofe  of  us  :  And  as  this  is  all  we  mufl: 
 do,  fo  this  is  all  we  can  fay,  or  conclude  in 
 fuch  a  cafe  as  this  is. 
 
 2.  The  directory  rules  may  be  thefe. 
 
 (i.)  Let  us  communicate  our  own  ex- 
 periences to  the  good  of  others.  David,  in 
 his  deliverances,  invites  others  to  have  re- 
 courfe  unto  him.  Bring  my  foul  out  of 
 frifon,  that  I  may  praife  thy  name,  then 
 jl)all  the  righteous  compajs  me  about,  -when 
 thou  (halt  deal  bountifully  with  me,  Pfalm 
 cxli.  7.  Conceal  not  within  our  bofoms 
 thcfe  things,  the  communicating  whereof 
 
 lEBC  E  S, 
 
 may  tend  to  publick  profit;  furely  it  were 
 a  courfe  much  tending  to  the  quickening 
 of  the  faith  of  all,  if  we  would  impart 
 to  one  another  our  mutual  experiences. 
 
 (2.)  Let  us  trade  [or  improve] others  ex- 
 periences to  our  ov.  n  particular  profit. 
 Thus  David,  in  defer tion,  hath  recourfe  to 
 God's  gracious  dealings  with  his  fore- 
 fathers ;  Our  fathers  trufledin  thee  :  they 
 trufled,  and  thou  didjt  deliver  them :  they 
 cried  unto  thee,  and  ivere  delivered ;  they 
 trujled  in  thee,  and  ivere  not  confounded, 
 Pfalm  xxii.  4,  5.  What  favour  God  fliew- 
 ed  to  any  one,  he  will  vouchfafe  to  every 
 one  that  feeketh  him  diligently,  if  it  may 
 be  for  his  good.  Thus  we  find  in  fcrip- 
 ture,  that  fometimes  a  perfonal  experience 
 was  improved  to  an  univerfal  advantage, 
 James  V.  11.  Heb.  xiii.  5,  6. 
 
 (3.)  Let  us  caft  our  experiences  under 
 feveral  heads,  and  make  the  word  and 
 works  face  one  another,  and  anfwer  one 
 to  another;  or,  to  make  the  work  complete, 
 it  were  not  amifs  to  difiribute  the  frame 
 into  three  columns  ;  and  in  the  firft  to 
 fet  down  experiences,  in  the  fecond  the 
 texts,  in  the  third  difpofitions  anfwering 
 God's  mind,  in  fuch  and  fuch  a  cafe,  to  be 
 left  on  the  heart  afterwards. 
 
 (4.)  Let  us  pray  with  fervency,  when- 
 ever we  fet  a  time  apart  to  view  our  ex- 
 periences, that  thofe  difpofitions  anfwer- 
 ing God's  mind  in  every  particular  experi- 
 ence may  be  written  in  our  hearts,  and 
 brought  forth  in  our  life  afterwards.  This 
 will  be  the  chief  ufe,  and  choice  comfort 
 of  the  foul  in  this  duty.  And  this  method 
 a  poor  creature  and  fervant  of  Chrifl  hath 
 followed  in  his  own  particular  praiTlice  ; 
 whereof  I  (hall  give  you  a  talk  in  the  fol- 
 lowing fe(^ion. 
 
 SECT. 
 
EXPERIENCES. 
 
 195 
 
 SECT.      VI. 
 
 The  Experiences  of  a  weak  Chri/iian^   cajl  into  the  Method  propounded, 
 §.  I.  Judgments  on  the  Wicked. 
 
 Experiences. 
 i(J43. 
 
 FE  B.  9.  Prefton  was  taken  by 
 the  parliament's  forces  ;  feveral 
 papifts  flaiii  in  it.  Come  naturally  of 
 a  good  difpofition,  and  therefore 
 many  mourned  for  their  untimely 
 deatli,  but  rejoiced  in  the  accom- 
 plilhment  of  the  promife. 
 
 1(548. 
 OHob.  X9.  This  day  a  foldicr  was 
 (lain  in  Prefton,  in  the  open  fair,  and 
 not  long  after,  another  foidier  was 
 flain  in  the  very  a£t  of  drunkennefs; 
 it  is  repo  ted  that  he  was  drunk  the 
 night  before,  and  that  he  threatened 
 that  very  morning,  before  night  either 
 to  kill,  or  be  killed. 
 
 Texts. 
 
 Rev.  xvi.  6,  7.  Tlh-y  have  Jlrcd  the 
 blood  of  faints,  and  thou  haft  given 
 them  blood  to  drink.  Even  Jo,  herd 
 God  Ahmghty,  true  and  righteous  are 
 thy  judgments. 
 
 Rev.  xix.  X,  He  hath  judged  the 
 great  ivhore,  -which  did  corrupt  the 
 earth  -with  her  fornication,  &c. 
 
 Texts. 
 Gal.  V.  1 9,  lo,  1 1 .  Novf  the  works 
 ofthefiefl)  are  manifeft,  -which are  thcj'e ; 
 hatred,  variance,  emulations,  wrath, 
 ftrife,  feditions,  herefies,envyings,  mur- 
 ders, drunkennefs,  revellings,  andfuch 
 like.  > 
 
 Difpofitions  required  in  this  cafe,  and 
 to  be  prayed  for. 
 Rev.  xviii.  4.  Come  out  of  her,  my 
 people,  ihityebe^ot  pai  takers  of  her 
 fins,  and  that  ye  receive  not  of  her 
 plagues.  Rev.  xviii.  ao.  Rejoice  o- 
 ver  her,  thou  heaven,  and  ye  holy 
 apofiles  and  prophets,  for  God  hath 
 avenged  you  on  her. 
 
 Difpofitions,  &c. 
 
 Gal.  V.  16.  Walk  in  the  Spirit,  and 
 ye  (hall  not  fulfill  the  lufts  of  the  flf(h. 
 
 Gal.  v.  14.  They  that  are  ChiilVs 
 have  crucified  the  riefh,  with  the  af- 
 fedions  and  lufis.  i  Cor.  vi.  ao.  Yc 
 are  bought  with  a  price,  therefore 
 glorify  God  in  your  body,  and  ia 
 your  fpirit,  which  are  God's. 
 
 Experiences. 
 1S41. 
 
 MAY  to.  This  day  the  Lord 
 cart  one  into  a  fpiritual,  hea- 
 venly, ravilhing  love-trance;  Jie  taft- 
 ed  the  goodnefs  of  God,  the  very 
 irt'cctnefs  of  Chrift,  and  was  filled 
 with  the  joys  of  the  Spirit  above 
 meafure.  O  it  was  a  good  day,  a 
 blelfed  fbretafte  of  heaven,  a  love- 
 token  of  Chrift  to  the  foul. 
 
 1C47. 
 July  1 .  This  day  R.  M.  lying  on 
 his  death-bed,  was  filled  with  the  com- 
 forts of  the  Spirit,  and  fweet  aOurance 
 qf  faith ;  at  Uft  driving  nearer  his 
 end,  he  proclaimed  '  God's  goodnefs 
 and  fweetncfsand  mercy,'  which  were 
 his  lad  words;  and  after  in  the  mid(^ 
 of  our  prayer$  he  gave  up  the  ghoft. 
 
 §•2 
 
 Cod's  Love  to  his  Saints- 
 
 Texts. 
 
 Cant.  ii.  3.  I  fate  down  under  his 
 fhadow  with  great  delight,  and  his  fruit 
 was  fii'cet  to  my  tajie. 
 
 1  Cor.  vii.  4. 1  am  filled  with  com- 
 fort, J  am  exceeding  joyjul  in  all  our 
 tribulation. 
 
 h(X%  xiii.  Si.  And  they  were  filled 
 ■with  joy,  and  with  the  Holy  G-hoft, 
 
 Texts. 
 
 Pfal.  cxvi.  IS-  Precious  in  the  fight 
 of  the  Lord  is  the  death  of  his  faints. 
 
 Rev.  xiv.  13.  And  I  heard  a  voice 
 front  heaven,  laying  unto  me,  write, 
 Bleffed  are  the  dead  that  die  in  the  Lord 
 from  hencej'orth,  yea,  faith  the  Spirit, 
 that  they  may  reft  from  their  labours, 
 and  their  works  do  follow  them. 
 
 Difpofitions,  Sec. 
 t  Pet.  i.  8.  Whom  having  not 
 feen,  ye  love;  in  whom  thu' now  ye 
 fee  him  not,  yet  believing  ye  rejoice 
 with  joy  unlpeakable  and  full  ofglory. 
 Rev.  xaii.  17,10.  And  the  Spirit  and 
 the  bride  fty,  ccme ;  and  let  him  that 
 heareth  fay,  come;  and  let  him  that 
 is  athirft  come  :  He  who  teftificth 
 thele  things,  faith.  Surely  I  come 
 quickly,  Amen.    Even  fo,  &c, 
 
 Difpofitions,  &c. 
 
 Deut.  xxxii.  2,9.  O  that  they  were 
 wife,  that  they  underftood  this,  that 
 they  would  confider  their  latter  end! 
 
 Job  xiv.  14.  All  the  days  of  my 
 appointed  time  \sill  I  wait  till  my 
 change  come. 
 
 Rev.  xxii.  lo.  Surely  I  come  quick* 
 ly.  Amen.  Even  fo,  come  Lord  Jefus. 
 
 §.  3.  Several  Chajlifements^  or  Affii6lions  on  myfelf^  and  others. 
 
 Experiences 
 
 1648. 
 
 IAN.  14.  One  had   a  grieved  and 
 
 •*    troubl.d  heart  by  reafonof  fome 
 oppofition  of  wicked  people  :  at  night 
 be  read  a  feeling  paflage  of  Mr.  Ro- 
 gers 
 
 Texts. 
 
 John  XV.  3,0.  Remember  the  word 
 that  1  have  faid  unto  you.  The  fervant 
 is  not  greater  than  the  lord:  if  they 
 have  perjecuted  me,  they  will  alfo  per- 
 fecute  you. 
 
 Co  t  Cor. 
 
 Difpofi:ioi:s,  &c. 
 Mat.  V.  I  i .  Rejoice  and  be  exceed- 
 ing glad,  for  great  is  your  reward  in 
 heavtn  :  for  fo  perKcuted  they  the 
 prophets  which  w  ere  before  you.  Ai  a/. 
 V.  44.  Pray  for  them  which  dcfpite- 
 fully 
 
1^6 
 
 EXT  E  R  lENCES. 
 
 Experiences.  Texts. 
 
 g<"rsoi)  JnJgesxiii.  thus,  '  I  have  of-  i  Cor.  iv.  23.  IVe  are  made  as  the 
 
 ten  thought  i^  God's  mercy,  to  keep  filth  of   the  world,  and  are  as  the  off- 
 
 the  knowleiigc    of  fuch    difcourage-  Jbouring  ofall  tbings  unto  this  day. 
 
 ments  ffotn  them   that  are  to  enter  P(al.  Ixix.  10.  Reproach  hath  hro- 
 
 into  the  miniftry,  left  they  fhould  be  kai  my  heart,  and  I  am  full  of  heavi- 
 
 <leterred  wholly  from  it,   till  by  ex-  ncfs,  &c. 
 peritnce  they  be  armed  agaiuft  it.' 
 
 Difpofttions  8ic. 
 fully  ufe  you,  and  perfccute  you.  Rom. 
 viii.  35.  U-Tio.  fhall  feparate  us  from 
 the  love  of  Chrift  ?  (hall  tribulation, 
 or  diftrefs,  or  pei  fecution  ?  &c.  Rom, 
 xii.  14.  Blefs  them  who  pcrfecute 
 you ;  blcfs,  and  curfe  not. 
 
 §.  4.  "Performancei  of  gracious  Promifes  to  myfelf,  and  others. 
 
 Experiences.  Texts. 
 
 r(54t.  Zech.  xii.  10.    .And  1   will  pour 
 
 JAN.  6.  This  day  a  private  faft  upon  the  houfe  of  David,  and  upon  the 
 
 being    obferved,   the  I^rd    gave  inhabitants  of  Jernfalcm,  the  fpirit  of 
 
 fomc  that  exercifed,  the   very  fpirit  grace  and  of  [up  plications. 
 
 and  power  of  prayer,  to  the   ravilh-  Kom.\\n.  t6.  Likcwife  the  Spirit  alfo 
 ing  of  hearers  :  Surely  it  was  the  Spi- 
 rit fpake  in  t!)em,   Cinifi  maiiifell- 
 ing  hispreftnce  inthofevery  inlarge- 
 jucnts.  To  hi.D  only  be  the  glory. 
 
 Difpofttions,  &c. 
 
 Jer.  xxix.  11,  13.    Then  (hall  ye 
 
 call  upon  me.and  ye  llialigoand  pray 
 
 unto  me,  and  I  will    hearken  unto 
 
 you  ;   and  ye  fliall  leek  me,  and  find 
 
 ^  ^  ,       me,  when  ye  (hall  Icarch  for  me  with 
 
 helpeth  our  infirmities,  it  niakelh  inter:'.-    all  your  heart. 
 
 cef/ion  for    us  ivith  groanings    ivhich  Jer.   xxxi.    9.  They   (hall   come 
 
 cjinnot  tc  littered,  vvith  weeping,  and   with    lupplicati' 
 
 ons  will  1  lead  them. 
 
 §.5.  The  Temptations  of  the  "world  enfnaring^  of  Sin  prevailing,  of  Satan  cheating. 
 
 Texts 
 t,  14.  Vanity  of  vanities. 
 
 Experienus 
 
 1 64  7-  Ecclcf  i 
 
 MARCH  17.    Ones   heart  was    faith  the  Preacher,  vanity  of  vanities, 
 overpowered,  and  exceeding-     all  is  vanity.  Behold,  all  is  vanity  and 
 ly   troubled  with    the   cares  of  this     vexation  of  fpirit. 
 life.    'Obafe  world,     how  doft  thou 
 vex    them     that   intermeddle    with 
 tlicc! 
 
 hifpoplions.  See. 
 
 Luke  xxi.  34.  Take  heed  to  your- 
 felves.  led  at  any  time  your  hearts 
 be  overcharged  with  the  cares  of 
 this  life. 
 
 I  John  V.  4  This  is  the  vic- 
 tory that  overcometh  the  world.cven 
 our  faith. 
 
 Experiences.  ' 
 1648. 
 April  4.  and  17.  A  poor  creature 
 in  the  night  was  fearfully  troubled, 
 in  his  dreams,  with  devils  and  tor- 
 ments, and  Satan's  power  over  his 
 foul ;  he  apprehended  llrongly  that 
 Satan  was  with  him,  and  very  bufie 
 to  eiifnare  him,  wljich  at  his  very 
 firft  awaking  (Iruck  him  with  trem- 
 bling and  horror  of  heart. 
 
 Texts. 
 
 1  Cor.  ii.  II.  JVe are  not  ignorant 
 of  his  devices. 
 
 Eph.  vi.  1 1 .  Of  the  luiles  eflhe  devil. 
 
 Rev.  ii.  24.  Of  the  depths  of  So' 
 tan. 
 
 I  Thef.  iji.  5.  By  fame  means  the 
 tempter  hath  tempted  you. 
 
 I  Pet.  V.  8.  2'our  advcrfary  the  de- 
 vil, as  a  roaring  !wn,'walketh  about,  feek- 
 ing -whom  to  devour. 
 
 Difpofttions,  &c. 
 Eph.  vi.  II-  Put  on  the  whole  ar* 
 moui  of  God,  that  ye  may  be  able  to 
 (^and  againll  the  wiles  of  the  devil. 
 Ja.  iv.  7  Refift  the  devil,  ire.  xPe.  v. 
 p.  Whom  rtfirt,  &c.  x  Pe.  ii.  jv.  The 
 Lord  knoweth  how  to  deliver  the  god- 
 ly out  of  temptations.  Eph.  vi.  iC. 
 Above  all,  take  the  (hield  of  faith, 
 wherewith  ye  (hall  be  able  to  quench 
 all  the  fiery  darts  of  the  wicked. 
 
 §.   6.  Vi^Jories  of  the  WorldyLufis,  Temptations,  Corruptions,  Satan, 
 
 Experiences,  Texts.  Difpofi  lions.  Sec. 
 
 1(547.  Eccl.  ii.  14.andiii.21.  and  V.  19-  PW/.iv.ii.  1  have  learned  in  what- 
 
 MARCHxy.    A  poor  foul  being     There  is, t'.thinghelter,  than  that  a  man '•foeytr   ibte  I   am,   therewith   to  be 
 mightily   enfnared    with  the    fi^ould  rejoice  in  his  own -works  for  that 
 world,   and  finding  by  experience  its     is  his  portion  :  Every  tnan  alfo  to  whom 
 
 God  hath  given  riches,  and  wealth,  and 
 hath  giirn  him  power  to  eat  thereof, 
 and  to  take  his  portion,  and  to  rejoice  in 
 his  labour,  this  is  the  gift  of  God, 
 
 Vanity  and  vexation,  he  refolved  a- 
 j>ain(l  it  ;  defiring  thenceforth  piouf- 
 Jy  to  make  his  foul  to  rejoice  in 
 God's  blcfTings  and  his  own  labours, 
 and  to  give  himfelf  to  the  L.ord 
 wholly  for  the  remainder  of  his 
 days;  This  dcfirc  he  makes  at  the 
 I'cct  of  Cluift. 
 
 content. 
 
 I  T('«.  vi.  17,  18.  Charge  them 
 that  are  richnn  this  world,  that  they 
 be  not  high-minded  nor  tru(\  in  un- 
 certain riches,  but  in  the  living  God  : 
 that  they  be  rich  in  good  works, ready 
 to  diftribute. 
 
 1  Tim.  vi.  8.  And  having  food 
 and  raiment,  let  us  be  therewith  con- 
 tent, 
 
 E.xpcri' 
 
EXTERIENCES. 
 
 Experttnces. 
 1648. 
 
 MARCH  6.  This  night  in  his 
 fleep  a  troubled  foul  was  by 
 Satan  tempted  to  fin.  but  the  Lord 
 Hood  by  him,  put  prayers  into  him 
 tho'  afleep,  whereby  he  overcame  the 
 temptation  ;  then  awaking,  he  deep- 
 ly apprehended  Satan's  approach  and 
 bufic  temptations:  it  ftruck  him  into 
 fears,  but  praifing  God  for  his  afTift- 
 ance  he  received  boldnefs,  and  then 
 flept  again. 
 
 §•    7. 
 Experiences. 
 
 KS48. 
 
 MARCH  r .  This  day  one 
 mufmg  on  God's  providences, 
 he  occafionally  took  up  a  book,  and 
 read  in  it,  '  That  the  recording 
 of  providences  is  not  the  leaft  por- 
 tion of  God's  praife,  of  our  duty,  of 
 pofterity's  patrimony.' 
 
 Texts, 
 a  Cor.  xii.  7,  8,  9.  There  -was 
 given  to  me  a  thorn  in  the  fiejh :  for 
 this  thing  I  bcj'ought  the  Lord  thrice 
 that  it  might  depart  from  vie  ;  and  he 
 faiduntome,  my  grace  is  ftifficient  for 
 thee,for7nyJire)igthis  made perfe^  in 
 ■weaknefst 
 
 197 
 
 Difpojitms,  &c. 
 
 I  Corinthicms  KV  57.  But  thanks 
 be  to  God,  whogiveth  us  the  vidlory 
 through  our  Lord  Jcfus  Chrift. 
 
 X  Corinthians  xii.  9.  Mofl  gladly 
 therefore  will  1  rather  glory  in  my 
 infirmities,  that  the  power  of  Chrift 
 may  reft  upon  me. 
 
 Jafnes  iv.  5,  6.  The  fpirit  that 
 dwelleth  in  us  lufteth  to  envy  :  but 
 he  giveth  more  grace. 
 
 Obfervations  of  God's  Providences. 
 
 Texts. 
 
 Jrb  V.  17.  Lo  this  me  havefearch- 
 ed,  fo  it  is.  hear  thou  it,  and  know  it 
 for  thy  goad. 
 
 Job  xhi.  s.  1  have  heard  of  thee  by 
 the  hearing  of  the  ear,  but  now  mine  eye 
 fieth  thee,  ^ 
 
 Difpofiticns,  8zc. 
 Pfalm  xxxiv.  8,  9.  O  tafte  and  fee 
 that  the  Lord  is  good  ;  blefled  is  the 
 man  that  trufteth  in  him  :  fear  the 
 Lord,  ye  his  faiVits.  Pfal.  xlviii.  8,  9. 
 As  we  have  heard,  fo  have  we  (een 
 in  the  city  of  our  Lord  :  we  have 
 thought  of  thy  loving-kindnefs,  O 
 God. 
 
 § .  8.  The  Breathings  of  the  Spirit  in  others  and  my  own  Soul. 
 
 Experiences 
 1648. 
 
 MAT  7.  This  day  one  felt  many 
 fweetiraprefllons  of  God's  Spi- 
 rit in  his  heart,  fometimes  melting,  & 
 Sometimes  chearing  his  foul  in  the 
 publick  ordinances  of  the  word  and 
 facranients  :  this  could  not  but  be 
 the  breathings  of  Chrift, 
 
 §.  9.  The 
 
 Experiences. 
 1648. 
 
 J17  L  r  I .  or  thereabouts,  one  gave 
 me  a  relation  of  her  fad  dcler- 
 tion  thus  :  That  one  night  as  (he 
 fat  by  the  fire,  flie  thought  (he  faw 
 tie  ground  open,  and  a  gulf  of  fire 
 appearing;  whereupon  (he  cried,  lam 
 damned,  1  am  damned :  If  at  any 
 time,  (he  faw  any  fire,  fhe  fuppofed 
 that  the  muftgointoit,  &  that  the  de- 
 vils would  fetch  her  into  it.  Once 
 wringing  her  hands,  (he  cried  out,  O 
 what  was  I  born  into  tliis  world  for  ? 
 One  ftanding  by,  anfwered,  to  glorify 
 God;to  whom  fhe  replicd.you  fay  true, 
 for  God  (hall  be  glorified  in  my  dam- 
 nation :  if  any  offered  to  pray,or  read; 
 flic  ufually  cried  out.it  was  too  late  to 
 pray 
 
 Texts. 
 
 Cant.  i.  5.  I  am  come  into  my  gar' 
 den,  my  fijier,  my  fpoufe,  I  have  ga- 
 thered my  myrrhe  with  my  fpice  ;  I 
 have  eaten  w;v  honey-comb  with  my 
 honey,  I  have  drunken  my  wine  with 
 my  milk. 
 
 Withdraivifjgs  of  Chrijl  from 
 
 Texts. 
 
 Job  xiii.  »4,  a(S.  Wherefore  hide]} 
 thou  thy  face,  and  holdejt  me  for  thy 
 enemy  ?  Thou  writeji  bitter  things  a- 
 gainj}  vie. 
 
 Pfalm  Jxxxviii.  14,  15,  kJ,  18. 
 Lord,  why  cafiefl  thou  off  my  foul  ?  Why 
 hidefl  thou  thy  face  from  me?  I  am 
 
 affliBed^  and  ready  to  die; while 
 
 J  fuffer  thy  terrors,  I  am  diJlraBed, 
 thy  fierce  wrath  goeth  over  me,  thy 
 terrors  have  cut  me  off.  Lover  and 
 friend  hajl  thou  put  far  from  jne, 
 and  mine  acquaintance   into  darknefs. 
 
 Prov.  xviii.  14.  The  fpirit  of  a 
 man  will  fufiain  his  infirmity  ;  but  a 
 ■wounded  fpirit  who  can  bear  F 
 
 Uaiah 
 
 Difpofitions,  Sec. 
 Pfahn  IxK-KiK.  15.    BlefTcd   is  the 
 people  that  know  the  joyful  found  ~ 
 they    fhall    walk,    O  Lord,    in    the 
 light  of  thy  countenance. 
 
 Cant,  V.  I.  Eat,  O  friends,  drink, 
 yea  drink  abundantly,  O  beloved. 
 
 the  SouL 
 
 Difpofitions,  Sec. 
 Pfalm  Ixxvii.  s,  <S.  7.  lo.  I  have 
 conlidered  the  days  of  old,  th« 
 years  of  ancient  times  :  I  call  to  re- 
 membrance my  fbng  in  the  night; 
 I  commune  with  my  own  heart,  anJ 
 m}'  fpirit  made  diligent  fearch. 
 Will  the  Lord  caft  off  for  ever, 
 and  will  he  be  favourable  no  more* 
 And  I   faid.   This  is  my  infirmity, 
 
 Jfai'ah  I.  10.  Who  is  among  you 
 that  feareth  the  Lord,  that  obeyeth 
 the  voice  of  bis  fervant,  that  walk- 
 eth  in  darknefs  and  hath  no  light  ? 
 Let  him  tnift  in  the  name  of  the 
 Lord,  and  ftay  upon  his  God. 
 
 ft   Cerihthians  xii,  8,  y,   For   tin's 
 tiling; 
 
ipS 
 
 EXPERIENCES. 
 
 Expcnencii. 
 pray  for  licr,  and  t'ley  (houlJ  not  read 
 that  p'.iic  word  of  God  by  her,  for  it 
 b.-longcd  fiot  to  her.  At  laft  God  ap- 
 peared, &  Ihe  felt  marvelous  comforts. 
 
 §.  10 
 
 ExpertcMCCS. 
 
 OCTOBER  14.  One  tliat 
 t  )ok  notice  of  the  flipperi- 
 ntfs  of  his  heart  in  the  very 
 aft  of  performance  :  '  Sometimes 
 it  nilly  ftejls  away  after  idle 
 and  windiing  imaginaciAis  :  Some- 
 times it  lets  in  vain  thoughts  of 
 I'raife,  Vain-glory,  &c.  Sometimes 
 It  raifcth  up  many  good  and  ho- 
 ly motions,  meditations,  defires  and 
 SfTecflions,  which  yet  are  nothing 
 to  the  prefent  performance  ;  and 
 therefore  come  not  from  the  Spi- 
 rit of  grace,  but  from  Satan .'  O 
 cheating,  cozening  heart  1 
 
 Texts.  Difpofitms,S(c. 
 
 Ifuiah  liv.  6.  Jn  a  little  rvrath  thing  I  befought  the  Lord  thrice, 
 J  hid  my  face  from  thee  for  a  mo-  that  it  might  depart  from  me  ; 
 mtnt,  ^c.  and    he  (aid  unto  me,    My  "race  is 
 
 fufiicient  for  ihec. 
 
 .  Deceits  of  Heart-beguiling. 
 
 Texts, 
 
 Jer.  xvii.  9.  The  heart  is  (deceitful 
 dove  all  things,  and  defperately  -wick- 
 ed, ivho  can  know  it  ? 
 
 Rom.vii.  zi,  ii,  13  I  find  then  a 
 law,  that  -when  I  would  do  good,  evil 
 is  prefent  with  me  :  for  I  delight  in 
 tiK  law  of  God  after  the  inward  man; 
 but  J  fee  another  law  in  my  niemters, 
 "warring  ogainfl  the  law  of  my  mind, 
 md  bringing  r)ie  into  captivity  to  the 
 law  of  fin,  which  is  in  my  members. 
 
 Difpoftions,  &c. 
 
 Gen.  XV.  1 1.  And  when  the  fowls 
 came  down  upon  the  carcafcs,  A- 
 braham  drove  them  away. 
 
 Mat.  xxvi.  41.  Watch  and  pray, 
 that  ye  enter  not  into  temptation  : 
 the  fpirit  indeed  is  willing,  but  the  flelh 
 is  weak. 
 
 Rom.  vii.  14,  as-  O  wretched 
 man  that  I  am,  who  fhall  deliver 
 me  from  the  body  of  this  death  ?  t 
 thank  God  through  Jelus  Chrift  our 
 Lord :  So  then,  with  my  mind  I 
 myfclf  fcrve  the  law  of  God,  but 
 with  my  flcfh  the  law  of  fin. 
 
 I  Pet.  iv.  7.  Be  ye  therefore  (b» 
 ber,  and  watch  unto  prayer. 
 
 J  had  gathered  more  Experiences  ;  but  that  all  Offence^  though  bvt  taken ^  may  be  re- 
 moved, let 'thefefuffice. 
 
 CHAP.     VIL       SECT.     I. 
 
 Of  the  Nature  of  EVIDENCES. 
 
 THE  fcrlptures  fet  out  the  ways  of  dif- 
 covering  things  fpiritual  by  fight  and 
 by  taftc  :  by  talle,  experience  is  meant; 
 and  by  fight,  faith  and  aflurance  of  faith 
 is  intended  :  Peter  fpeaks  of  ta/ling  that 
 ihe  Lord  is  gracious,  1  Pet.  ii.  3.  and  Mo- 
 fes  by  faith  faw  him  who  is  invifblcy  Heb. 
 Xi.  27.  David  joins  both  together,  0  tajle 
 and  fee  that  the  Lord  is  good :  bleffld  is 
 the  man  that  irujleth  in  him,  Pfal.  xxxiv. 
 8.  AV^e  have  done  with  tafting  ;  the  next 
 is  feeing,  which  I  call  afTurance,  or  evi- 
 dence :  would  we  know  what  thcfe  evi- 
 dences are  ?  I  look  on  them  as  '  inherent 
 and  habitual  obfervations  of  the  Spirit's 
 agings  in  the  foul  j'  of  which  the  beloved 
 
 apoflle  fpeaks  fo  often.  Hereby  ive  knoiu 
 that  we  know  him,  if  we  keep  his  command- 
 7nents.  IVe  know  that  we  have  paffed  from 
 death  unto  life,  becaufe  we  love  the  bre- 
 thren :  by  this  we  know  that  we  love  the 
 children  of  Cod,  when  we  love  God  and  keep 
 his  commandments.  Thcfe  things  have  I 
 written  unto  you  that  believe  on  the  name 
 of  the  Son  of  Cod,  that  ye  may  know  that 
 ye  have  eternal  life,  i  John  ii.  3.  and  iii. 
 14.  and  V.  2.  13.  And  the  apoltle  Paul, 
 Now  we  have  received,  not  the  fpirit  of  the 
 world,  but  the  Spirit  which  is  of  God,  that 
 ive  might  know  the  things  that  arc  freely 
 given  to  us  of  Cod,  i  Cor.  ii.  i2. 
 
 SECT. 
 
EVIDENCES, 
 
 199 
 
 SECT.     II. 
 
 Of  the  gathering  of  Evidences. 
 
 NOW  for  the  Evidences,  it  is  our  du- 
 ty I.  To  gather  them.    2.  To  keep 
 them.     3.  To  improve  them. 
 
 For  the  gathering  of  them,  obferve  we 
 I.  A  right  leafon.     2.  The  right  way. 
 
 I.  Seafons  muft  be  obferved  ;  for  when 
 thick  mifts  furround  us,  and  black  clouds 
 eover  us,  we  cannot  fo  well  judge  either 
 of  our  felves,  or  of  our  own  concernments  : 
 David  in  defertion  refufeth  to  be  comfort- 
 ed, Pfal.  Ixxvii.  he  fpilt  all  the  cordials  and 
 phyfic  that  was  brought  him,  he  was  not 
 only  void  of  comfort,  but  refufed  it : 
 •  What  ?  bring  me  promifes'  (will  a  foul 
 then  fay)  '  you  may  as  well  carry  them  to 
 one  in  hell  \  What  ?  are  thefe  the  evidences 
 of  God's  love  ?  I  fee  no  fuch  Lhing,  here's 
 nothing  but  fcruples,  and  doubts,  and 
 flaws :'  O  how  apt  is  fuch  an  one  at  fuch 
 a  time,  to  forfake  his  own  mercy,  Jon.  ii. 
 8.  to  take  Satan's  part,  to  plead  againft  his 
 own  title,  his  own  interefi:,  in  tije  befl: 
 things  he  can  have  interefi  in.  Now  there- 
 fore, if  we  will  draw  a  book  of  evidences, 
 it  is  good  to  obferve  times  and  fuch  preci- 
 ous opportunitiesof  comforts  and  refrefli- 
 ings  as  God  vouchfafeth  upon  us. 
 
 2.  The  right  way  mufl:  be  obferved,  and 
 that  confifls  in  eying,  i.  The  precious  pro- 
 mifes of  Ghrift.  2.  The  inward  graces  un- 
 to which  thofe  promifes  are  made.  3.  The 
 truth  of  thofe  graces  written  in  our  hearts. 
 4,  The  teftimony  of  the  '  Spirit,  witnelung 
 with  our  fpirits,  that  we  are  the  children 
 of  God.' 
 
 I.  We  muft  eye  the  precious  promifes, 
 and  yet  not  fo  as  we  muil  clofe  with  them, 
 or  reft  on  them  alone,  without  feeking  for, 
 or  clofing  with  Chrift  in  thofe  promifes  ; 
 the  promife  is  but  [as]  the  cafket,  and 
 Chrift  [as]  the  jewel  in  it;  the  promife  is 
 but  [as]  the  field,  and  Chrift  [as]  the  pearl 
 hid  in  it,  and  to  be  chiefly  look'd  at ;  the 
 promifes  are  the  means  by  which  we  are 
 
 affured,  not  the  things  on  which  we  are 
 to  reft  :  it  were  folly  for  a  man  to  think 
 he  hath  an  intereft  in  an  heirefs'  lands,  be- 
 caufe  by  forae  means  or  other  he  hath  got 
 the  writings  of  her  eftate  into  his  hands; 
 all  know  that  the  intereft  of  her  lands  goes 
 with  her  perfon,  and  with  relation  of  mar- 
 riage to  her,  otherwife,  without  a  title  to 
 herfelf,  all  the  writings  may  be  juftly  fetch- 
 ed out  of  his  hands  again  :  fo  it  is  with  the 
 promifes,  they  hang  all  upon  Chrift,  and 
 without  him,  there  is  no  intereft  to  be  had 
 in  them. 
 
 2.  AV'e  mufl  eye  the  inward  graces  ta 
 which  the  promifes  are  made,  not  that  we 
 muft  be  too  much  carried  away  with  the 
 figns  of  Chrift  in  our  hearts,  and  not  after 
 Chrift  himfelf ;  as  pleafures  that  are  law- 
 ful in  themfelves,  may  be  unlawfully  ufed, 
 when  our  thoughts  and  intentions  are  too 
 long,  or  too  frequent,  or  too  vehement  in 
 them  ;  fo  as  to  deaden  the  heart  either  to  the 
 prefent  delighting  in  God,  or  purfuing  af- 
 ter him  with  the  joint  ftrength  of  ourfo^Is, 
 as  our  only  chiefeft  good  ;  fo  an  immode- 
 rate recourfe  unto  figns,  barely  confidered 
 as  fuch,  is  as  unwarrantable,  when  there- 
 by we  are  diverted,  and  taken  off  from  a 
 more   conftant    a<5\ual   exercife    of  daily 
 thoughts  of  faith  towards  Chrift  immedi- 
 ately, as  he  is  fet  forth  to  be  our  righteouf- 
 nefs ;  and  yet  the  minds  of  many  are  fo 
 wholly  taken  up  with  their  own  hearts, 
 that,  as  thePfalmift  fays  of  God,  Chrift  is 
 fcarce  in  all  their  thoughts :  let  thefe  confider, 
 what  difhonour  this  will  be  to  Chrift,  that 
 his  train  and  favourites,  our  graces,  fiiould 
 have  a  fuller  court,  and  more  frequent  at- 
 tendance from   our  hearts   than  himfelf, 
 who  is  the  King  of  glory  :  now  to  recitfy 
 this  error,  the  way  is  not  wholly  to  rejedt 
 all  ufes  of  fuch  evidences,  but  to  order 
 them  rightly;   as  thus, 
 
 I.  Let  not  the  ufe  of  graces  go  before,, 
 but  follow  after  an  addreis  of  faiih  firlt  re- 
 newed, and  ads  of  faith  firft  put  forth  up- 
 on Chrift  hipifelf.     Thus  whenfoever  we 
 
 wouid 
 
EXTERIENCES. 
 
 200 
 
 would  go  down  Into  our  own  hearts,  and 
 take  a  view  of  our  graces,  let  us  be  fure 
 firft  to, look  wholly  out  of  ourfelves  unto 
 Chrift,  as  our  juAification,  and  to  clofe 
 with  him  immediately,  as  if  we  had  no  pre- 
 fent  or  by-paft  grace  to  evidence  our  being 
 in  him  ;  and  if  then,  whiles  faith  is  thus 
 immediately  clafping  about  Chrift,  we  find 
 either  prefent  or  by-paft  graces  coming  in, 
 as  handmaids,  to  attend  and  witnefs  to 
 the  truth  of  this  adherence  unto  Chrift, 
 this  will  derogate  nothing  from  Chrift's 
 honour,  or  the  d^flrine  of  free-grace. 
 
 2.  '  Let  us  in  the  clofure  of  all,  begin 
 afrefh  to  aft  faith  upon  Chrift  immediate- 
 ly, with  a  redoubled  ftrength.'  As  faith 
 fliould  give  a  leading  to  the  ufe  of  graces, 
 fo  the  fight  of  our  graces  fhould  be  as  a 
 back-door  to  let  faith  in  again,  to  converfe 
 with  Chrift  :  even  as  at  the  facrament,  the 
 elements  of  bread  and  wine,  are  but  out- 
 ward figns  to  bring  Chrift  and  the  heart 
 together,  and  then  faith  lets  the  outward 
 elements  go,  and  clofeth  and  treats  imme- 
 diately with  Chrift  :  fo  grace  is  an  inward 
 fign,  and  whiles  men  make  ufe  of  it,  only  as 
 of  a  bare  fign  to  let  them  come  into  Chrift, 
 and  their  rejoicing  is  not  in  it  originally, 
 but  in  Chrift  ;  their  confidence  is  not  up- 
 on it,  but  upon  Chrift  :  there  is  no  danger 
 at  all  in  making  fuch  ufe  of  figns;  for  thus 
 we  make  our  graces  fubordinate  and  fub- 
 fcrvient  to  faith,  whilft  it  makes  Chrift  its 
 j^/pha  ajid  Omega,  the  beginning  and  the 
 end  of  all.  I  know  it  is  ftrongly  objected 
 againft  Chriftians,  That  many  forget,  and 
 feldom  ufe  an  intire,  immediate  clofe  with 
 Chrift,  whiift  in  the  mean  time  the  ftream 
 of  their  moft  conftant  thoughts  and  deep- 
 
 eft  intentions,  are  ever  running  upon  their 
 graces,  and  the  gracious  workings  thereof 
 in  duties  towards  Chrift ;  others  on  the  con- 
 trary run  all  on  Chrift,  dcfpifing  the  graces  of 
 the  Spirit,  becaufe,  fay  they,  ChrijHs  all  in 
 all  to  the/n :  fo  that  if  we  alk  fuch,  Have  you 
 any  grace,  change  of  heart  ?  ^c.  '  Tufh, 
 what  do  you  tell  them  of  repentance,  ho- 
 linefs,  i;c.  they  have  Chrift,  and  that  is 
 fufficient ;  they  have  the  fubftance,  and 
 what  ftiall  they  now  do  with  ftiadows  of 
 ordinances,  duties,  graces?  they  have  all 
 in  Chrift,  what  fliould  they  look  for  evi- 
 dences, from  any  graces  inherent  in  them- 
 felves  ?'  O  let  thofe  mourn  over  themfelves, 
 that  have  with  much  affeftion  been  feeking 
 after  Chrift's  benefits,  peace  of  confcience, 
 holinefs  of  heart  and  life,  but  have  not 
 fought  firft  and  laft  to  embrace,  and  have  the 
 perfon  of  the  Lord  Jefus  Chrift  himfclf:  and 
 let  fuch  tremble,  who  in  advancing  Chrift 
 himfelf,  and  free-grace,  will  needs  abolidi 
 and  defpife  thofe  heavenly  graces  which 
 fiow  from  him  unto  all  the  eledl  *  :  The 
 law  of  Cod  is  written  on  the  heart  ofChriPy 
 Heb.  X.  7.  with  Pfal.  xl.  8.  And  if  ever 
 he  wraps  us  up  in  the  covenant  of  grace. 
 He  will  "write  his  law  on  our  hearts  aljOy 
 Heb.  viii.  10.  The  right  way  for  both, 
 is  to  order  their  evidences  aright ;  and  by 
 this  courfe  graces  will  have  their  due,  and 
 the  life  of  faith  will  ftill  be  aftually  main- 
 tained and  kept  upon  wing,  in  its  full 
 ufe  and  exercife  towards  Chrift  alone  for 
 juftification. 
 
 ^teji.  *  Why  would  not  fome  men  have 
 grace  or  fanftification  an  evidence  :' 
 
 j'ln/w.  In  fome  it  aiifeih  from  their  lufts, 
 which  they  have  a  mind  to  live  quietly  in. 
 
 •  Siicli  as  truth,  jtiftkf,  chaiity.  tempcrana,  liumility,  and  the  l.kc. — TholL  pcrlJins,  who  thuik  meanly,  or 
 fpcak  cor.tcmptibly  of  tlicfe  txccllfnt  virtuts,  oiij>|it  to  remember,  that  the  pradicc  of  them  is  folcnirly  required 
 by  our  .Saviour:  that  they  are  Urongly  recomuitnJeJ  by  his  eximple  :  that  they  are  made  by  Chrilt  hiniklf,  as 
 the  only  tell  of  our  love  to  him,  and  tounteo  not  only  as  the  bri^lUcft  ornament  of  our  nature,  but  as  the  chief 
 glory  cf  God  iiimfelf ;  and  thcief'ore  they  ought  to  confider,  that  n  >  f  .undiitfa  in  the  faith,  no  foiemnity  of  wor- 
 fnip,  no  cxttir.al  obfcvvaiices,  no  fljilies  of  dc^•oti')n,  nu  pretended  in.vard  m;niifeftations,  no  zc;il  lio*  wartn  foe- 
 vcr  for  fublkk  matters,  can  ever  compcnl'atc  for  the  want  of  thcfc  ilTcntial  ingredients  of  the  f^Mritual  lite. 
 
 dcfirous 
 
EV  I  D  E 
 
 defirous  to  keep  their  peace,  and  yet  un- 
 willing to  forfake  their  lulls  ;  and  hence 
 they  exclude  this  witnefs  of  water  or  fanc- 
 tification,  to  teftifie  in  the  court  of  con- 
 fcience ;  in  others,  I  think,  it  doth  not 
 arifc  from  want  of  grace  ;  but  becaufe  the 
 Spirit  of  grace  and  (anflification  runs  very 
 low  in  them  ;  it  can  fpeak  little,  and  that 
 little  very  darkly  and  obfcurely  for  them, 
 therefore  they  have  no  great  mind  that  it 
 Ihould  be  brought  in  as  any  witnefs  for 
 them ;  others  I  think  may  have  much 
 grace,  yet  for  a  time  they  caft  it  by  as  an 
 evidence  unto  them,  becaufe  they  have 
 experience  how  difficult  and  troublefome 
 it  is  to  find  this  evidence,  and  when  'tis 
 found,  how  troublefome  to  read  it,  and 
 keep  it  fair,  and  thereby  to  have  con- 
 ftant  peace  and  quietnefs  :  and  hence  a- 
 rife  thofe  fpeeches,  '  Why  do  you  look 
 to  your  fanflification  ?  It  is  a  blotted  evi- 
 dence, you  may  have  it  to-day,  and  lofe 
 it  to-morrow,  and  then  where  is  your 
 peace?'  Thefemen,  becaufe  they  feel  not 
 that  meafure  of  fanctification  they  would, 
 do  therefore  vilific  and  deny  that  they  have; 
 becaufe  ihey  feel  a  law  of  Jin  hi  their  mem- 
 bers, leadtJig  them  aivay  captive,  there- 
 fore they  will  not  take  notice  of  the  law 
 of  their  minds,  whereby  that  inner  man 
 delights  in  the  law  of  God,  and  mourns 
 bitterly  under  the  body  of  death,  by  which 
 they  might  fee  with  Paul,  that  there  is  no 
 condemnation  to  fuch,  Rom.  viii.  i.  But 
 I  fhall  propofc  one  thing  to  confcience  : 
 Suppofethou  wert  now  lying  on  thy  death- 
 bed, comforting  thyfclf  in  thy  ele£led  and 
 juftified  eftate;  fuppofe  the  Spirit  of  God 
 flioxild  now  grapple  with  thy  con(cience,and 
 tell  thee,  Ij  thou  art  jujlified,  then  art  thou 
 fanctified,  2  Thcff.  ii.  13,  Is  it  thus  with 
 thee?  What  wilt  thou  anfwer?  If  thou 
 layell,'  Thou  art  not  fan^ified,'  the  word 
 and  Spirit  will  bear  witnefs  againfl  thee, 
 and  fay,  *  1  hou  art  not  then  juflified  :' 
 If  thou  fayeft,  '  Thou  knoweft  not,  thou 
 lookeft  not  to  fanftilication,  or  the  fiuits 
 
 N  C  E  S. 
 
 of  the  Spirit ;'  they   will 
 
 then  canft   thou  know 
 
 ele<51ed  or  juflified  ?'    For  it  is  a 
 
 2or 
 
 reply,  '   How 
 
 or    fay    thou  srt 
 
 truth  as 
 
 clear  as  the  fun,  *  None  are  juflified,  but 
 they  are  fanftified,  and  if  they  are  not 
 fanflified,  they  are  not  juflified  :'  O  blefs 
 God  for  any  little  meafure  of  fan<ftificati- 
 on,  fo  it  be  in  fincerity;  do^not  fcorn  or 
 fecrctly  defpife  this  Spirit  of  grace,  know- 
 ing that  without  it  thou  (halt  peridi,  but 
 if  thou  hafl  it,  thou  hail  an  evidence  of 
 thy  part  in  Chrifl  ;  furely  grace  is  *  the 
 image  of  Chrifl  flamped  upon  the  foul,' 
 and  they  who  reflefting  upon  their  fouls, 
 fee  the  image  of  Chrifl  there,  may  be  fure 
 that  Chrifl  is  theirs;  Chrifl  hath  given  all 
 himfelf  to  thofe,  to  whom  he  hath  given 
 this  part  of  himfelf.  Upon  the  view  of  thy 
 ^evidences,  fay,  '  All  thofe  great  and  hea- 
 venly things  could  not  be  in  my  foul,  were 
 not  Chrifl  and  his  Spirit  there ;  this  rich 
 and  glorious  furniture  could  not  be  in  my 
 foul,  were  not  the  king  of  glory  there ; 
 the  flowers  of  this  gnrden  would  not  fraell 
 fo  fweetly,  did  not  the  wind  blow  upon 
 them.' 
 
 3.  We  mufl  eye  the  truth  of  thofe  graces 
 thus  written  in  our  hearts ;  there  is  a  great 
 deal  of  counterfeit  grace  in  the  world  ;  a 
 true  Chriflian  can  have  nothing,  as  difcern- 
 able  to  others,  but  an  hypocrite  may  have 
 and  do  for  the  outward  lemblance  as  much 
 as  he  ;  it  is  good  therefore  to  try  the  truth 
 of  our  graces,  and  herein  the  rife,  manner 
 and  end  of  our  motions  carry  much  ma- 
 nifeflation  in  them.  But  of  this  more 
 largely  in  the  duties  of  Self-examination, 
 and  Receiving  of  the  Lord's  fupper. 
 
 Only  in  this  place,  I  think  it  mofl  fui- 
 table  to  add  a  little  further  concerning  this 
 truth  of  graces,  as  (f .)  1  here  is,  and  may 
 be  truth  of  grace,  though  not  perfecSlion 
 of  grace  ;  and  hence  it  is  that  we  may  have 
 infallible  affurance;  but  for  any  perfeft 
 certainty  in  degree,  it  cannot  be  attained 
 in  this  life.  One  [viz.  Dr.  Crifp]  arguing 
 againfl  univerfal  obedience  as  an  evidence. 
 
 Dd 
 
 be- 
 
202  EVIDE 
 
 becaufe  no  man  could  perform  it,  or  if  it 
 fhould  be  limited  to  purpofe  of  heart,  yet 
 none  hath  fuch  a  conftant  piirpofe,  be- 
 caufe of  many  corrupt  fuggeftions  and  con- 
 cuffions  within,  by  lufts;  herein  he  fliew- 
 eth  his  error ;  for  we  look  not  for  perfec- 
 tion of  grace,  but  only  for  truth  ;  the  Icaft 
 grace  difcovered  in  the  foul  that  is  fincere 
 and  upright,  tho'  it  be  not  grace  to  fatisfie 
 the  defire  of  a  Ghriftian,  yet  it  ought  to  be  a 
 fure  evidence  to  confirm  his  judgment  of 
 his  intereft  in  Ch^jft.  It  is  obferved  that  ma- 
 
 '  ny  c.f  God's  children  may  make  fad  wounds 
 for  themfelves,    in  not  diftinguilhing  be- 
 
 -  tween  the  truth  and  elfcnce  of  grace,  and 
 the  degree  of  grace;  wheteas  the  fcripture 
 makes  them  blelled  that  hunger  and  thir/}, 
 yea  it  doth  often  defcribe  the  godly  by  their 
 defires,  andfeeking  of  his  face  ;  now  this 
 error  is  the  more  faflned  upon  them.becaufe 
 when  they  read  in  books  of  the  nature  and 
 property  of  any  grace,  they  are  not  able 
 to  find  it  in  fuch  a  vigorous  and  powerful 
 manner  in  themfelves;  whereas  they  ought 
 to  know  it  is  one  thing  to  fpeak  of  grace 
 in  idea,  in  fc,  '  in  its  own  nature  and 
 definition',  another  thing  to  fpeak  of  it  as 
 infuhjedoy  *  as  the  fubje6l  partakes  of  it;' 
 for  foit  is  much  debilitated.  We  do  not 
 argue  afiurance,  from  perfeiftion  of  grace, 
 from  a  full  and  perfe6t  obedience  unto 
 God's  law,  but  only  from  the  truth  and 
 Uncerity  of  grace,  with  many  defe<^s  that 
 are  wallied  away  by  Chrift's  blood.  (2.) 
 The  fcriptiue  attributes  bleffednefs  and  fal- 
 vation  to  feveral  graces;  and  we  cannot 
 deny,  but  that  all  the  graces  to  which  thofe 
 promifesare  annexed  are  good  and  proper 
 evidences  :  thus  fometimes  fear  of  God, 
 fometimcs  poverty  of  fpirit,  fometimes 
 hungering  and  thirfiing  after  righteouf- 
 ne/s,  fometimes  Repentance,  fometimes 
 Love,  fometimesPatience,  fometimes  Faith, 
 is  a  fign  or  evidence.  And  if  a  godly  man 
 can  find  any  one  of  thcfe,  or  the  like  in 
 bimfelf  in  truth  or  finccrity,  he  may  con- 
 clude of  his  falvation  and  juAificatioji^ 
 
 NC  E  S. 
 
 though  he  cannot  fee  all  thefe  in  himfelf ; 
 and  many  times  the  people  of  God  per- 
 ceive one  evidence  in  themfelves,  when 
 they  cannot  fee  another  ;  in  this  cafe  fup- 
 pofe  doubts  and  temptations  arife  about 
 the  truth  of  this  or  that  evidence,  yet  1  may 
 argue  from  that  which  is  more  known  to 
 that  which  is  lefs  known;  I  may  proceed 
 from  thofe  that  are  more  eafy  to  thofe 
 that  are  more  difficult :  if  I  can  but  fay, 
 here  is  one  evidence  in  truth  or  finceri- 
 ty,  I  may  afiliredly  gather  all  the  reft 
 are  there,  becaufe  of  the  harmony  and 
 connexion  of  graces.  (3.)  As  faith  is  the 
 root  of  all  other  graces,  and  fo  in  fome 
 fenfe  more  hidden  than  they  arc,  as  the 
 root  of  the  tree  is  more  hidden  in  the  earth, 
 than  the  body  of  the  branches,  yet  if  we 
 confider  faith  as  an  inward  grace  planted  in 
 our  hearts,  as  well  as  any  other  fan(ftifying 
 grace  which  fprings  therefrom  ;  and  as  the 
 condition  of  the  covenant  exprefl'ed  direct- 
 ly in  the  conditional  promifes,  all  other 
 graces  being  only  brought  in,  as  accom- 
 panying faith,  and  flowing  from  faith,  faith 
 Ihewing  itfeif  by  them  ;  in  thefe  refpefts 
 there  cannot  be  a  moredireft,  certain,  and 
 infallible  evidence  than  faith.  This  is  fo 
 fure  a  way  of  trial,  that  the  apoftle  him- 
 felf directs  us  thereunto,  Prove  yourfelves 
 whether  ye  be  in  the  faith,  2  Cor.  xiii.  5. 
 If  we  would  know  ourlelves  to  be  fuch  as 
 are  not  adokimoi,  to  be  *  difallowed  or  re- 
 jected,' there  is  no  better  way  to  know  it 
 than  by  our  faith  :  a  weak  believer  inqui- 
 ring how  he  may  know  that  he  (hall  be 
 faved,  the  apoflle  anfwers  his  doubt,  not 
 by  afcending  or  dcfcending  hither  or  thi- 
 ther, but  by  looking  10  his  faith,  for  if 
 thou  believcfi  with  thine  heart  in  the  Lord 
 Jefus,  thou  JhaU  be  faved,  Rom.  x,  9. 
 
 ObjeSi.  *  But  the  efpecial  aCt  of  faith  is 
 to  look  wholly  out  of  our  felves  unto 
 Chrift,  as  if  we  had  no  grace  within  us  : 
 and  the  reafon  why  fome  mifiake  eviden- 
 ces is,  becaufe  Chrift  without  us  is  no 
 more  looked  upon.' 
 
 Anfw. 
 
EVIDENCES, 
 
 20' 
 
 Anfw.  The  foul  of  man  hath  two  kinds 
 of  a6ts  or  workings  ;  the  former  are  diredl 
 afts,  fuch  as  go  immediately  to  their  ob- 
 jedl ;  as  when  by  faith  I  take  Chrift,  and 
 adhere  to  him  ;  the  latter  are  reflex  a6ls, 
 which  are  only  in  reafonabie  fubjefts,  and 
 this  is  when  a  man  doth  perceive  or  difcern 
 thofe  dlreft  afts  in  him,  as  when  I  perceive 
 that  I  do  thus  adhere  to  Chrift:  :  now  our 
 evidence,  certainty  or  aflurance  is  properly 
 in  this  latter  way,  when  we  know  that  we 
 believe,  and  therefore  this  afTurance  is  cal- 
 led by  fome  fhnfus  fidei,  *  the  feeling  or 
 perceiving  of  faith.' 
 
 Object,  *  But  what  is  this  reflex  a6l  but  an 
 human  teftimony,  which  is  fubjeft  to  falfe- 
 hoods  and  delufions  ?  and  how  incongru- 
 ous is  that  to  witnefs  the  things  of  God  V 
 
 Anfix).  An  human  teftimony  may  be  an 
 introduftory  preparation  to  believe  that 
 which  is  divine.  2.  The  feeling  of  faith 
 is  efficiently  from  the  Spirit  of  God,  and 
 fo  it  is  not  a  mere  human  fenfe  or  difcern- 
 ing,  but  divine  and  infallible,  even  as  faith 
 is;  in  this  refpeft  we  fear  no  delufion,  for 
 as  the  Spirit  of  God  cannot  externally  wit- 
 nefs any  thing  that  is  falfe,  fo  neither  can 
 it  inwardly  in  the  foul  of  a  man  perfuade 
 that  which  is  falfe. 
 
 Object.  '  How  is  it  then  that  the  faints 
 are  ufually  fo  full  of  doubtings?' 
 
 Anfw.  Becaufe  there  is  nothing  in  us 
 perfe£l  in  this  life;  in  all  our  honey  there 
 is  fome  gall.  Such  an  afllirance  as  excludes 
 all  doubting  is  only  proper  to  the  glorifi- 
 ed :  not  but  that  God  is  able  to  give  us 
 perfeft  grace^  and  perfeft  afliirance,  but 
 he  may  do  what  he  pleafeth  with  his  own, 
 and  accordingly  he  hath  thought  good  in 
 this  life  to  exalt  imputed  righteoufnefs  ra- 
 ther than  inherent. 
 
 0bje6i.  *  To  what  purpofe  then  is  aflTu- 
 rance  by  the  fenfe  and  evidence  of  imper- 
 fea  grace  ?  doth  not  this  derogate  from 
 that  relying  ad  of  faith,  and  from  the  pro- 
 mife  of  grace,  as  if  they  were  not  enough  ?' 
 
 Anfw.  No,  in  no  wife;  we  prefer  faith 
 
 Dd 
 
 of  dependance  and  adherence,  and  belief 
 in  the  promife,  as  a  more  noble  and  ex- 
 cellent way  ;  and  yet  the  evidence  of  gra- 
 ces in  us  is  not  in  vain ;  for  it  hath  pleafed 
 God  to  multiply  thofe  things  which  may 
 confirm  our  faith.  Thus,  although  every 
 word  of  God  hath  immutable  verity  in  it, 
 yet  he  confirmed  it  alfo  with  an  oath,  af- 
 ter the  manner  of  men,  to  end  all  thofe 
 controverfies,  which  diffidence  and  diftruft 
 may  raife  between  God  and  us,  Heb.  vi.  6. 
 And  although  God  hath  given  us  his  pro- 
 mife, and  nothing  can  be  furer  than  that, 
 yet  he  addeth  fervants  to  feal  and  confirm 
 his  promife  to  us;  fo  although  we  do  well, 
 chiefly  to  depend  and  rely  immediately  on 
 Chrift;  yet  there  is  great  ufefulnefs  of  the 
 reflex  aft  of  faith,  and  of  all  other  eviden- 
 ces. For,  (4.)  Wemufteye  the  teftimony 
 of  the  Spirit,  witnefling  with  our  fpirit,  that 
 we  are  the  children  of  God,  Rom.  viii.  16. 
 As  God  hath  fet  up  a  frame  of  holinefs 
 in  every  believer,  fo  he  hath  given  unto  us 
 the  earnefl  of  the  Spirit ^  2  Cor.  v.  5.  The 
 graces  of  the  Spirit  are  a  real  earneft  of  the 
 Spirit,  yet  they  are  not  always  an  eviden- 
 tial earneft,  therefore  an  earneft  is  often 
 fuperadded  to  our  graces. 
 
 There  is  a  threefold  work  of  the  Spirit. 
 
 1.  To  convey  and  plant  grace  in  the  foul. 
 
 2.  To  aft  and  helpus  toexercife  the  graces 
 which  are  planted  there.  3.  Tofliine  upon 
 and  enlighten  thofe  graces,  or  to  give  an 
 earneft  of  thofe  graces. 
 
 This  laft  work  the  Spirit  fulfils  two 
 ways.  1.  By  arguments  and  inferences, 
 which  is  a  mediate  work.  2.  By  pre- 
 fence  and  influence,  which  is  an  immediate 
 work. 
 
 Thefe  the  apoftle  calls  Witnefs-bearing, 
 
 1  John  v.  8.  the  Spirit  brings,  in  the  wit- 
 nefs of  the  water,  and  of  the  blood,  which 
 is  his  mediate  work ;  but  befides  and  a- 
 bove  thefe,  he  gives  a  diftinft  witnefs 
 of  his  own,  which  is  his  immediate  work, 
 and  is,  in  a  way  of  peculiarity  and  tran- 
 fcendency,  called,  The  witnefs  of  the  Spi- 
 
 2  rit : 
 
2  04 
 
 EVIDENCES, 
 
 rit :  Concerning  both,  is  that  of  the  apo- 
 /lle  :  We  have  received  not  thefpirit  of  the 
 Ivor  Id,  hut  the  Spirit  which  is  of  God,  that 
 •we  may  know  the  things  that  are  freely 
 ^ivenus  of  God,  i  Cor.  ii.  I2.  The  things 
 freely  given  us,  may  be  received  by  us,  and 
 
 yet  the  receit  of  them  not  known  to  us ;   furance  of  Faith.) 
 
 evidence,  which  is  faith  ;  the  fpirit  within 
 thee  faith.  Thy  Jin  is  forgiven  thee,  and 
 faith  receiveth  it,  and  fits  down  fatisfied  ; 
 now  here  is  thy  evidence,  if  thou  haft 
 only  thefe  two,  thou  haft  thy  portion, 
 thou  needeft  no  more.     (Dr.  CrispV  y^f- 
 
 therefore  the  Spirit,  for  our  further  con 
 folation,doth,  as  it  were,  put  his  hand  and 
 feal  to  our  rcccits  :  whence  he  is  faid,  To 
 Jealus  up  unto  the  day  of  redemption^  Eph. 
 iv.  30.  * 
 
 Queft.  *  But  how  may  a  man  difcern  be- 
 tween the  teftimony  of  the  Spirit,  and  the 
 illufion  of  Satan  V 
 
 Anfw.  I  anfwer,  There  is  ever  an  har- 
 mony and  fwcet  accord  between  the  in- 
 ward and  outward  teftimony,  between  the 
 Spirit  of  God  and  tlie  word  of  God,  and 
 therefore  we  may  difcern  the  teftimony  of 
 the  Spirit  by  the  word.  Thus  in  the  old 
 teftament,  all  revelations  were  to  be  ex- 
 amined by  the  word,  Deut.  xiii.  i.  liaiah 
 viii.  20.  And  in  the  new  teftament  our 
 Saviour  tells  us.  That//"*?  Spirit  (hall  lead 
 you  into  all  truth,  John  xvi.  13.  How'fo  ? 
 For  hefhall  not  /peak  of  himfelf,  but  what 
 he  flmll  hear,  thatfhallhefpeak  :  And  what 
 is  that  which  the  Spirit  heareth  ?  is  it  not 
 that  which  is  already  contained  in  the 
 fcriptures  ? 
 
 Obje&.  '  Nay  then  (fay  fome)  the  credit 
 of  the  voice  of  the  Spirit  muft  depend  up- 
 on the  word,  but  this  muft  not  be  allow 
 
 Sol.  I  anfwer,  i .  In  this  way,  what  pro- 
 fane perfon  is  there  in  the  world,  who 
 may  not  conclude  for  himfelf,  if  he  will 
 but  force  upon  himfelf  this  perfuafion, 
 •  That  the  Spirit  faith  it,  and  I  believe  it  :* 
 2.  The  revealing  and  receiving  evidence, 
 /.  e.  The  word  of  the  Spirit,  and  fubfcrip- 
 tion  of  faith,  do  not  lay  the  ground  of 
 perfect  peace,  except  there  come  in  alfb 
 the  evidence  of  inherent  qualiHcations. 
 For  the  better  underftanding  of  this,  ob- 
 ferve,  That  the  evidence  of  the  Spirit  is 
 either  mediate,  when  it  enables  the  foul 
 to  frame  a  fyllogifm,  wherein  the  Minor, 
 /c.  the  diftate  of  the  confcience  fo  far 
 maketh  to  this  evidence  as  our  graces  are 
 witnefted  to  by  the  Spirit,  i  Cor.  ii.  12. 
 Or  immediate,  which  is  indeed  without 
 any  fuch  difcourfe  of  our  confcience,  and 
 wherein  our  fpnit  is  merely  pafTive  or  re- 
 ceptive ;  it  is  an  a<rt  of  irradiation  or  im- 
 prelfion  of  God's  love,  or  (as  fome  call  it) 
 a  tranfcript  of  the  decree  of  GoJ's  ele<flion 
 fet  upon  the  confcience  ;  thefcripture  calls 
 this  efpecially,  a  feal  of  the  Spirit,  which 
 imports  the  mere  pafTivenefs  of  the  heart  to 
 it,  as  of  the  wax  to  the  feal  ;  and  this  ev'i- 
 
 ed,  that  any  thing  ftiould  be  of  fuch  credit    dence  is  folitary,  without  reference  to  in 
 
 as  to  give  credit  to  the  Spirit.'  (Dr.CaispV 
 Jffurance  of  faith.) 
 
 Sol.  I  anfwer,  Why  not  ?  the  fcrip<- 
 ture  we  know  is  already  known  and  receiv- 
 ed as  the  word  of  God,  and  therefore  what 
 Cometh  after  it,  muft  needs  borrow  credit 
 from  it  :  indeed,  the  truth  of  what  the 
 Spirit  fpeaketh  doth  not  depend  upon  the 
 ■word,  yet  the  credit  of  it  doth. 
 
 ObjeSl.  *  But  there  is  no  more  evidences 
 
 herent  graces;  yet  howfoever  it  excludes 
 them  not,  nor  comeih  in  till  that  mediate 
 evidence  precede,  Eph.  i.  13.  Hence  I  in- 
 fer, the  mediate  teftimony  of  the  Spirit, 
 that  ordinarily  concludes  for  hie  6"  i7/^, 
 'for  this  or  that  man,'dothnot  fpeak  accor- 
 ding to  the  word, but  where  a  text  of  fcrip- 
 turehath  ^.quicunque  '  a  whofoever'  for  the 
 proportion,  and  a  work  of  the  fanftifying 
 Spirit  for  the  alfumption  ;    as   thus,    the 
 
 (fay  they)  fave  only  the  revealing  evidence,    fcripture  ia\i\\,They  that  repent  and  believe, 
 the  Spirit   of  Chrift,  and   the    receiving    they  that  are  kd  by  the  Spirit  of  God,are 
 
 the 
 
E  VI  D  E  N 
 
 the  fbns  o/Godt  Mark  i.  15.  Rom.  viii.  14. 
 Hereupon  the  renewed  and  famfiified  con- 
 fcience  faith,  'I  do  repent  and  believe,  I 
 am  led  by  the  Spirit :  therefore  I  am  the 
 child  of  God.'  Now  this  conclufion  dedu- 
 ced, if  afterwards  the  immediate  teftimo- 
 ny  of  the  Spirit,  manifefted  by  a  heavenly 
 impreffion  and  irradiation  upon  the  foul, 
 comes  in  with  his  atteftation  to  confirm  it, 
 we  may  not  doubt  either  of  this  or  the  for- 
 mer teftimony,  becaufe  now  they  both 
 fpeak  according  to  the  word  and  work  of 
 grace  In  the  heart :  the  ground  of  all  this 
 is  in  the  nature  of  this  teftimony  of  the 
 Spirit,  which  is  rather  an  atteftation  than 
 a  teftimony;  a  fecondary,  not  firft  depo- 
 nent :  is  not  this  rightly  concluded  (fo  far 
 as  it  implies  the  immediate  tefiimony) 
 fiom  that  of  *  Rom.  viii.  16.  The  Spirit 
 witnejjeth  with  our  fpirit  ?  where  we  have 
 two  witnefles  joining  together  their  tefti- 
 monies  to  aftert  this  truth,  *  that  we  are 
 the  fons  of  God  ;'  Two,  I  fay,  viz  *  our 
 fpirit,'  and  the  '  Spirit  of  God  :'  the  wit- 
 nefs  of  our  fpirit,  *.  e.  of  our  renewed 
 confcience,  is  the  firft  ;  the  Spirit  of  God 
 is  the  fecond  :  his  work  is  not  Martureitty 
 but  Summartureifi,  to  witnefs  together 
 •with  our /pirit  i  i.e.  To  confirm  and  ra- 
 tify what  that  hath  alferted  ;  fo  that  indeed 
 the  evidencing  of  this  teftimony  of  the  Spi- 
 rit, is  after  the  teftimony  of  our  own  con- 
 fcience ;  if  this  do  not  firft:  fpeak  and  con- 
 clude, that  other  of  the  Spirit  fpeaks  not  at 
 all :  now  the  teftimonyiJof  the  confcience 
 is  the  conclufion  of  the  pradlical  fyllogifm, 
 and  the  certainty  of  this  conclufion  depends 
 xipon  the  verity  of  the  afl\imption  which 
 jnentioneth  the  work  of  grace  in  the  heart: 
 
 C  E  S.  205 
 
 fo  then  let  it  be  the  care  of  the  chriftian, 
 to  make  good  the  verity  of  the  afifumption, 
 that  he  may  truly  fay,  '  I  do  repent,  I  do 
 believe,  I  am  led  by  the  Spirit ;'  and  this 
 fhall  not  only  afford  him  comfort  by  the 
 conclufion,  but  alfo  (when  the  immediate 
 teftimony  of  the  Spirit  comes  in  with  his 
 atteftation  to  confirm  it)  it  will  affure  him, 
 that  he  is  not  mifled  by  the  fuggeftion  of 
 Satan,  but  guided  by  the  Spirit  in  this 
 point  of  affurance  :  *  Surely  (will  he  fay) 
 this  is  the  Spirit  of  God,  for  now  he  fpeaks 
 according  to  the  word  of  God,  and  accord- 
 ing to  the  work  of  his  own  grace  within  me.' 
 
 SECT.     III. 
 
 0/  the  keeping  of  Evidences. 
 
 IF  in  eying  the  promifes,  and  graces,  and 
 truth  of  thofe  graces  written  in  our 
 hearts,  the  Spirit  fhall  come  in,  and  iTiine 
 upon  our  graces,  either  mediately  by  way 
 of  argument  from  fan£lification,  or  more 
 immediately  by  way  of  prefence,  then  la- 
 bour to  keep  our  evidences  clear  and  fair  ; 
 maintain  that  which  we  have  gotten,  and 
 keep  it  as  the  beft  treafure  under  heaven. 
 Chriftians,  we  had  need  to  preferve  our  e- 
 vidences  clear  and  bright,  that  they  may 
 be  feen  and  read  upon  all  occafions. 
 
 But  how  fhould  we  keep  thus  our  evi- 
 dences ? 
 
 i.  Hearken  to  the  word,  and  hearken 
 to  the  Spirit,  and  hearken  to  our  own  con- 
 fciences.  "What  fay  all  thefe  to  our  fouls  ? 
 Ex.  gr.  The  word  faith  thus,  Whofoever 
 loves  the  brethren,  he  is  tranjlated  from 
 death  to  lifey  i  John  iii.  14.  now  doth  thy 
 confcience  tell  thee,  that  *  fo  do  I,  in  truth, 
 and  fincerity  V  Then  here  is  the  word  and 
 
 *  I  know  fome  by  our  fpiiit,  underOand  the  gift  of  regeneration,  and  that  God's  Spirit,  by  or  in  that  gift 
 which  he  benoweth  on  us,  witncffeth  with  and  to  our  fpirits.  q.  d.  The  Spirit  of  God  bearcth  witnefs  unto  us. 
 with  thcfe  gifts  and  graces  that  are  the  fruit  of  the  fame  Spirit;  fo  that  in  tliis  fenfe  he  fpeaks  not  immedi- 
 attly.  but  mediately  by  and  with  our  fpirits,  being  enlightened  and  fanrtificd.  For  my  part  I  niail  not  con- 
 tend ag.iinft  this  expofition  ;  and  the  rather,  becaufe  I  grant  that  the  teftimony  which  is  by  the  effefls  and  fruits  of 
 God's  Spirit,  is  the  ordinary,  fafe  and  lure  way  ;  yet  as  I  dare  not  dcnv  the  immediate  telUmony^  fo  neither  dare  I 
 •xclude  it  out  of  hu  text. 
 
 thy 
 
2o6 
 
 EVIDENCES, 
 
 thy  confclence  for  thee  ;  and  doth  the  Spi- 
 rit come  in,  and  witnefswich  thyconfcience 
 that  it  is  fo  indeed  ?  then  it  is  well  with  thy 
 foul,  thou  keepeft  thy  evidences  to  pur- 
 pofe. 
 
 2.  Be  daily  renewing  onr  faith  in  Chrifl:, 
 efpecially  that  a(ft  of  faith,  by  which  our 
 fouls  knit,  or  tie  themfelves  to  Chrifl:  for 
 falvation  :  caufe  your  fouls  every  day  in 
 folemn  manner  to  a6l  that  part :  put  forth 
 this  primitive  aft  of  faith  in  our  fouls ; 
 the  daily  exercife  of  this  will  increafe  and 
 llrengthen  the  di\jjne  habit  of  faith  in  the 
 
 ,  foul,  and  make  the  foul  fenfible  of  every 
 a6l  of  it.  By  frequent  believing  we  fhall  feel 
 
 .  at  our  very  hearts-root  that  we  do  believe, 
 and  fo  ive  fhall  have  thevjitnefs  in  our- 
 felves  that  we  are  in  ChriJ},  i  John  v.  lo. 
 we  fhall  knowingly  carry  in  our  hearts 
 the  counterpart  of  all  the  promifes. 
 
 3.  Perform  all  thofe  duties  and  exercifes 
 of  religion,  which  God  hath  ordained  for 
 this  very  purpofe :  As,  i .  Reading  the  word, 
 Thefe  things  write  we  unto  you,  that  your 
 
 joy  may  be  full,  I  Johni.  4.  2.  Hearing  the 
 word;  for  therefore  is  theminiflry  of  Chrifl:, 
 to  give  knowledge  of  falvation  to  his  peo- 
 ple by  the  remiffion  of  their  fins,  Luke  i. 
 77.  3.  The  facraments ;  for  they  are  ^/^<? 
 feals  of  the  righteoufnefs  of  faith,  Rom.  iv. 
 II.  4.  Prayer  :  Afk,  and  you  fhall  receive, 
 that  your  joy  may  be  full,  John  xvi,  24. 
 To  this  purpofe  is  God's  promife,  I  will 
 bring  my  people  to  my  holy  mountain,  and 
 7nake  them  joyful  in  my  houfe  of  prayer, 
 Ifa.  Ivi.  7. 
 
 4.  Maintain  holinefs  and  purity  of  life. 
 The  effe£l  of  righteoufnefs  is  quietnefs,  and 
 afjurance  for  ever,  Ifa.  xxxii.  17.  and  to 
 him  that  ordcreth  his  converfation  aright, 
 
 ^  will  //hew  the  fahation  of  Cod,  Pfal.  1.  23. 
 The  faints,  while  they  keep  their  lincerity, 
 enjoy  affurance;  for  the  Spirit  of  God, 
 which  is  in  them,  fJ}eds  abroad  the  love  of 
 God  in  their  hearts,  enabling  them  to  cry^ 
 
 Jhha  father :  and  bear  witnefs  with  their 
 fpirits  that  they  are  the  children  of  God,  Ro. 
 viii.  15,  16.  But  when  they  fall  into  wil- 
 ful tranfgreflions,  and  grieve  the  Spirit  of 
 God,  afl'urance  is  gone.  This  made  Da- 
 vid, after  his  foul  fins  to  cry  out  fo  vehe- 
 mently. Make  me  to  hear  joy,  and  glad- 
 tie  fs.  Re  (lore  me  to  the  joy  of  thy  falvati- 
 on.  O  take  heed  of  fpotting  our  evi- 
 dences, of  defiling  our  evidences  by  any 
 finful  acls. 
 
 5.  Take  heed  of  yielding  to  any  bafe 
 doubts  or  fears,  or  objeftions  of  Satan  and 
 our  own  hearts ;  deny  not  the  work  of 
 grace  in  us,  \t'\k.  we  grieve  the  Spirit  of 
 God :  if  any  fliall  yield  fo  flavifhly  to  the 
 mifgivings  of  their  own  hearts,  or  to  the 
 temptations  of  Satan,  that  they  (hall 
 conclude  againft  themfelves,  '  they  have 
 no  faith,  no  love,'  though  all  other  Chrif. 
 tiars  can  fee  thefe  in  them,  what  difho- 
 nour  is  it  to  God,  and  to  the  Spirit  of 
 Godr  What,  hath  God  written  thy  name  in 
 heaven  ?  and  wilt  thou  attempt  to  raze  it 
 out ;  and  to  write  thy  name  on  the  doors  of 
 hell?  fy  upon  thefe  injurious,  if  not  blaf- 
 phemous  thoughts.  What  fliall  a  dark 
 humour,  a  melancholy  thought  prevail  on 
 thy  foul  more  than  the  word,  and  more 
 than  the  teflimony  of  thy  own  confcience 
 enlightened  by  the  Spirit  ?  Take  heed  of 
 this,  as  of  a  great  pride  in  thy  heart :  what, 
 to  yield  more  to  a  flurdy,  dark,  unfubdu 
 ed  humour,  than  to  evidence  itfclf?  O 
 take  heed  !  O  hearken  not  to  what  fear 
 fays,  or  to  what  humour  fays,  or  to  what 
 Satan  fays,  or  to  what  the  world  fays  ;  but 
 hearken  to  what  the  truth  itlelf  fays,  and 
 hearken  to  what  confcience  fays,  when  it 
 is  enlightened  by  the  Spirit.asingood  times, 
 when  we  are  at  the  beft;  f  Hearken  to  thefe, 
 and  fo  get  our  hearts  aud  wills  overpower- 
 ed with  the  evidence,  and  yield  and  fub- 
 jeft  ourfelves  unto  it. 
 
 6.  Keep  the  graces  of  the  Spirit  in  con- 
 
 tin- 
 
 I  Get  aloic,  aiij  iiucllioii  with  thyfclf.  bring   thy  heart  to  the  bat  of  trial,  force  it  to  anfvvcr  the  interrogatoric-s 
 
 put 
 
tinual  exercife  upon  all  occafions  ;  habits 
 are  not  felt  immediately,  but  by  the  free- 
 nefs  and  facility  of  their  a6ls ;  the  fire  that 
 lieth  flill  in  the  flint,  is  neither  ken  nor 
 felt ;  but  when  you  fmite  it  and  force  it 
 into  aft,  it  is  difcerned.  Many  queftion 
 their  evidences,  they  know  not  whether 
 they  have  repentance,  or  faith,  or  love, 
 or  joy  ;  but  if  tliey  were  more  in  the  ac- 
 ting of  thefe,  they  would  eafily  know. 
 Chriftians,  draw  forth  an  object  for  godly 
 forrow,  or  faith,  or  love,  or  joy,  and 
 lay  your  hearts  flat  unto  it,  and  take 
 pains  to  provoke  it  unto  fuitabie  acti- 
 on. Sometimes  grief  for  fin  is  in  us, 
 when  we  think  there  is  none,  it  wants  but 
 flirring  up  by  fome  quickening  word ; 
 the  like  we  may  fay  of  love,  and  of  every 
 grace  :  how  can  we  doubt  whether  we  love 
 God  in  the  very  aft  of  loving  ?  or  whether 
 we  believe  in  the  very  aft  of  believing  ?  If 
 we  be  afl"ured  whether  this  facred  flame 
 be  kindled  in  our  hearts,  blow  it  up,  get 
 it  into  a  flame,  and  then  we  fliall  know  : 
 believe,  till  we  feel  that  we  believe  ;  and 
 love,  till  we  feel  that  we  love  ;  for  grace 
 exercifed  both  brings  and  maintains  certain 
 comfort:  It  maybe  with  a  Chriflian  in 
 his  feelings,  as  with  theworft  man  living, 
 but  he  may  thank  his  own  negligence,  his 
 own  diilnefs,  his  not  ftirring  up  the  graces 
 of  God's  Spirit  in  him  ;  O  therefore  it  is, 
 that  he  hangs  the  wing  [is  difcouraged] 
 upon  every  petty  crofs,  upon  every  petty 
 occafion  :  labour  to  have  an  heart  ready 
 to  exercife  grace  fuitabie  to  every  conditi- 
 on, for  then  grace  will  refleft  fweetly,  then 
 we  fhall  maintain  and  continue  our  com- 
 fort?. The  foul  that  is  befl  furnKhed  with 
 grace,  when  it  is  not  in  a6lion,  is  like  a 
 lute  well  ftringed  and  tuned,  which,  while 
 it  lieth  flill,  doth  make  ncv  more  mufick 
 
 EVIDENCES.  207 
 
 than  a  common  piece  of  wood  ;  but  whea 
 it  is  taken  up,  and  handled  by  a  fldlful  la- 
 tenift,  the  melody  is  moil:  delightful. 
 
 SECT.     IV. 
 
 0/  the  improving  of  Evidences . 
 
 FO  R  improving  of  Evidences  ,  wc 
 mufl:  endeavour  to  produce  that 
 fruit,  that  frame,  that  difpofition  of  heart 
 which  the  Lord  requires,  direfts,  and  looks 
 for  in  fuch  a  cafe;  as,  the  admiring  of  God's 
 unfearchable  grace  in  Chrift;  Jefus;  a  fo- 
 ber,  moderate  and  felf-denying  ufe  of  our- 
 evidence-comfbrts ;  a  fiducial  pleading  of 
 all  the  precious  promifes  of  the  gofpel  ;  a 
 chearful  bearing  of  crofl'es ;  a  holy  con- 
 tempt of  creature-comforts ;  a  bold  ap- 
 proaching to  the  throne  of  grace  upon  all 
 ©ccafions;  a  valiant  adventuring  for  ChrilT; 
 longings  for  the  appearing  of  the  Lord  Je- 
 fus; a  confident  contefl:  with  fin,  a  cou- 
 ragious  refifting  of  temptations :  I  may  add, 
 humility,  love  to  God,  fear  of  offending, 
 zealous  labours  to  advance  Chrifl:  in  the 
 power  of  grace,  e^rc.  all  which  are  the 
 fruits  of  legible  evidences  in  true  Chrifli- 
 an hearts  :  and  our  evidences  thus  improv- 
 ed, then  is  the  whole  bufinefs  chriflianly 
 managed  indeed.  But  of  thefe  in  the  next 
 feftion. 
 
 SECT.     V. 
 Of  the  fanSiification  of  Evidences,  in  their 
 feveral  ufes. 
 
 THE  fanftification  of  evidences  is  ms- 
 nifefted  (as  we  faid)  by  feveral  dif- 
 pofitions.  To  enlarge  myfelf :  No  fooner 
 is  the  foul  fettled  in  its  fcripture-perfuafi- 
 ons,  and  Spirit-perfuafions,  that  God  hath 
 tranflated  it  unto  Chrifl:,  but  immediately 
 there  follows, 
 
 I.  A  deep  admiring  of  God's  unfearch- 
 able grace  in  the  Lord  Jefus  Chrifl  :  *  hath 
 
 put  to  it;  fct  thcconaions  of  tlie  pofpfl.  and  qualifications  of  the  (iints  on  one  fide;  and  thy  performance  of 
 thafe  cond.nons  and  the  (jualificatiofls  of  thy  foui  en  ;hc  ether  fide,  and  then  jndgc  how  near  they  rtfcmblc. 
 3,ul:r  i  Lvctlafimi  Reft,  ""    *  ■' 
 
 the 
 
2o8  EV  ID  E 
 
 the  LorJ  afTured  me  that  I  am  his  ?  O  my 
 foul,  (land  amazed  at  this  cndlefs,  bound- 
 lefs  love  of  the  Lord  ;  it  is  of  his  grace  that 
 ever  I  did  bethink  myfelf  of  the  danger  of 
 my  finful  courfe  I  was  formerly  in  ;  it  is 
 of  mere  grace  that  the  Lord   Chrift  died 
 for  my  fins,  and  rofe  again  for  my  juflifi- 
 cation  ;    it  is  of  his  fpecial  grace,  that  the 
 Spirit  of  Chrift  (hould  thus  whifper  to  my 
 fpirit,  *  Thy  fins  are  forgiven  thee.'  O  the 
 bountifulnefs  and  love  of  God  to  man  ! 
 O   I  am  fwallow^d  up  in  this  depth  !  It 
 is  a  myftery  which  may  aftonifli  angel?, 
 an  orient  pearl  which  out-fliines  all  the 
 fparkling  jewels  of  the  whole  creation.' 
 "When  the  Jews  heard  of  the  proclamation 
 of  king  Cyrus,  by  which  they  were  fet  free 
 fiom  their  long  and  tedious  captivity,  they 
 were  rapt  with  joy,  they  were  like  to  men 
 that  rather  dreamed,  Pfal.  cxxvi.  i.  than 
 pofielfed  the  things  that  their  fouls  longed 
 after  :  how  much  more  will  aflurance  that 
 we  are  fet  free  from  the  perpetual  bondage 
 of  fin,  and  rcftored  to  the  everlafiing  free- 
 dom  of  righteoufnefs  and  life,   make  us 
 wonder  at  the  infinite  wifdom,  and  un- 
 fpeakable  goodnefs  of  our  heavenly  father  ? 
 The  faints  confidering  the  goodnefs  of  God 
 towards  man  in  his  creation,  brake  forth 
 into  holy  admiration,  Lord,  ivhat  is  man, 
 that  thou  art  mindful  of  him  ?  Pfal.  viii.  4, 
 5.  The  prophet  calling  to  mind  long  after, 
 •what   God  had  done  for  his  foul,  cannot 
 pafs  it  over  without  fervent  praife,  What 
 /hall  I  render  unto  the  Lord,  Jor  all  his  be- 
 nefta  towards  me?  Pfal.  cxvi.  1 2.  How  much 
 more  ought  and  will  that  man  that  is  allur- 
 ed of  Gtid's  favour  and  love  towards  him, 
 for  ever  admire  the  mighty  power,   un- 
 fpeakablc  goodnefs  and  rich  mercy  of  God, 
 who  hath  delivered  him  from  the  pit  of 
 hell,  from   the  power  of  Satan,   from  the 
 curfe  of  the  law,  and  from  the  waiting  for 
 of  all  the  wicked  devils  and  damned  fpirits, 
 and  withal,  '  hath  tranflated  him  into  the 
 kingdom  of  his  dearcft  Son  ?'  O  needs  mull 
 
 iV  C  E  S. 
 
 his  heart  be  inflamed  with  love,  and  enlarg- 
 ed in  praifes  ? 
 
 2.  A  fober,  moderate  and  felf-denying 
 ufe  of  evidence-comforts;  I  fpeak  not  here- 
 in againft-  the  frequent  a<5\ings  of  graces, 
 or  againft  the  fimply  looking  on  them,  or 
 comforting  ourfelves  in   them,  efpecially 
 under  fad  hours;  but  againft  the  exceffive, 
 over-flowing,  over-loving  way  of  evidence- 
 comforts,  againft  the  abufes  thereof:  which 
 may  be  in  thefe  particulars  ;  as,   i.  When 
 we  pore  more  frequently  upon  the  comfoi  is 
 of  our  own  gracious  aftings  than  upon  Jefus 
 Chrift  and  his  death;  when  we  live  too 
 much  upon  the  fight  of  a  new-created  birth 
 in  ourfelves,  and  the  image  of  the  fecond 
 Adam,  though  indeed  we  have  Chrift  him- 
 felf  to  live  on.     2.    When  we  wonder  fo 
 much  at  what  is  done  in  ourfelves  by  the 
 grace  of  Chrift,  that  we  begin  to  make  a 
 mixture  of  felf  therewith,  '  and  immediate- 
 ly we  fit  down  and  write  of  ourfelves,  an- 
 hundred  inftead  of  fifty.'     3.    AVhen  we 
 think  graces  and  comforts  fb  rooted   in 
 ourfelves,  that  we  negle<^  God  and  Chrift 
 for   the  upholding,  encreafe  and  exercife 
 of  them.     4.    AVhen  we  reft  upon,  and 
 too  much  confide  in  the  power  of  inherent 
 grace,  former  revelations,  and  witnefi>es  of 
 God's  Spirit,  which  are  all  but  creatures, 
 a£ls  of  God  upon  us,  and  in  us ;  and  there- 
 fore in   doing  thus,  we  make  an   idol    of 
 Inherent  grace,  and   put  that  truft  in  it, 
 which  we  Ihould  repofe  in  the  Lord  alone; 
 and  fo,  as  ihe  Lord  Ipeaketh,  IVe  go  a  -whor- 
 ing after  our  own  heart,    Num.    xv.  ^g. 
 Now  all  ihefe  flow  from  the  corruption  of 
 our  nature,  and  not   from  the  nature  of 
 aifurance  ;  the  product  of  true  evidences, 
 is  a  praifing  of  God  for  them,  and  a  com- 
 forting ourfelves  in  them,  as  in  the  fruit 
 of  his  eternal  and  imchangeablclove:  Our 
 rtjjicing  is  this,  even  the  tejlimony  of  our 
 con/cience,  that  in  Jimplicity  and  godly  fin- 
 cerity,  we  have  had  our  ccnvtrjaiion  in  the 
 world,   I  Cor.  i.   12.   but  not  a  making  of 
 them  the  only  or  chief  grounds  of  our 
 
 hope 
 
EVID 
 
 hope  and  comforts,  for  God  in  this  cafe 
 may  leave  us  to  ourfelves,  That  no  fiefh 
 (hoiild  rejoice  in  his  prefencCy  i  Cor.  i.  19. 
 
 3.  A  fiducial  pleading  of  all  the  preci- 
 ous promifes  of  the  gofpel :  '  And  hath 
 the  Lord  indeed  given  me  a  kifs  of  his 
 mouth,  a  fure  fign  of  his  love  ?  Why  then, 
 O  my  foul,  arife,  and  lay  hold  on  all  the 
 promifes,  which  God  of  his  mercy  in  Chrift 
 doth  offer  in  the  gofpel :  be  not  difmayed 
 by  reafon  of  thy  unworthinefs,  for  the 
 promife  is  of  grace  freely  offered,  and  free- 
 ly given,  to  them  that  be  moft  unworthy 
 in  their  own  eyes :  thou  art  unworthy  of 
 the  leaftcrum  of  mercy,  but  of  the  riches 
 of  his  grace  God  hath  given  thee  the  pro- 
 mifes of  higheft  advancement,  if  thou  wilt 
 but  embrace  them.  /  -will  be  a  father  un- 
 to you .,  and  ye  Jhall  be  my  fons  and  daugh- 
 ters, faith  the  Lord  Almighty.  2  Cor.  vi,i8. 
 And  it  Jloall  b^  in  the  place  where  it  was 
 faid  unto  them,  Te  are  not  my  people,  that 
 there  they  jhall  be  called.  The  children  of  the 
 living  God,  Rom.  ix.  26.  He  that  over- 
 come th  Jhall  inherit  all  things,  and  I  will 
 be  his  God,  and  he  Jhall  be  fny  Jon,  Rev. 
 xxi.  7.  Surely,  Lord,  I  will  lay  hold  on 
 thefe  promifes,  I  will  yet  draw  nigher  to 
 thee,  and  put  my  trufl:  in  thy  mercy  ;  I 
 will  henceforth  flee  to  the  throne  of  grace, 
 to  get  my  title  made  furer  and  furer  to  my 
 confcience.  0  Lord,  I  believe,  help  thou 
 my  unbelief.'  Thus  the  foul  pleads  with 
 God,  and  God  is  well-pleafed  with  fuch 
 pleadings  ;  the  foul  is  aflured  of  falvaiion, 
 and  yet  prayeth  in  the  midft  of  afTurance, 
 *Who  am  I,Lord,that  thou  (houldeft  make 
 fuch  ample  and  i\et  promifes  unto  thy 
 poor  fervant  ?  Of  thy  free  mercy,  and  ac- 
 cording to  thine  own  heart  hafl  thou  fpo- 
 ken  all  thefe  great  things,  to  make  thy  fer- 
 vant know  them  ;'  and  now,  0  Lord  God,  e- 
 Jtablifh,  I  befeech  thee,  the  word  that  thou 
 hajljpoken  concerning  thyjervant,  2  Sam. 
 vii.  25.' 
 
 4.  A  cheerful  bearing  of  croffes :  hence 
 Paul  eyeing  that  objeft  of  affurance,  that 
 
 ENCES.  209 
 
 weight  of  glory,  he  counts  all  his  af- 
 fiicfions  light  and  momentary,  2  Cor.  iv. 
 ly.  he  fung  in  the  dungeon,  and  reckon- 
 ed it  a  fpecial  favour  to  be  a  fufferer  for 
 Chrift  ;  the  fire  of  divine  love  fo  inflames 
 Chriftians  in  this  condition,  that  much  wa- 
 ter of  perfecution  cannot  quench  it ;  yea, 
 fuch  is  the  nature  of  this  fire,  that  it  feeds 
 on  thofe  waters,  and  grows  more  fervent 
 by  that  which  would  quench  it  :  no  won- 
 der ;  it  is  but  a  light  affliction,  but  it  cauf- 
 eth  unto  us,  a  more  excellent  and  eternal 
 weight  of  glory  ;  and  part  of  this  glory, 
 the  Chriftian  now  receiveth  afore-hand,, 
 as  earneft  of  the  whole :  this  makes  him. 
 to  rejoice  (even  in  the  midft  of  croffes  and 
 loffes)  with  a  joy  unfpeakable  and  glori- 
 ous :  and  hence  it  is  that  a  Chriftian  de- 
 ipifeth  the  fufferings  for  the  joys,  yea,  the 
 fufFerings  are  fo  overcome  by  the  joy?,  that 
 the  fufferings  do  not  turn  his  joys  into  fad- 
 nefs,  but  his  affurance  turns  the  fadnefs  of 
 his  fufferings  into  joys,  for  he  rejoiceth  in 
 his  fufferings,  Phil.  ii.  J  7. 
 
 5.  An  holy  contempt  of  creature  com- 
 forts :  this  is  another  fruit  of  affurance,  it 
 will  make  a  man  endeavour  to  rid  himfelf 
 from  fuch  feculent  matters  here,  to  con- 
 temn them,  to  trample  them  under  his  feet, 
 and  out  of  the  greatnefs  and  goodnefs  of 
 his  fpirit,    ambitioufly  to  long  after  the 
 prefence  of  the  Lamb.  Do  I  fpeak  or  write 
 to  the  denizens  of  heaven  .'  '  Tell  me  then, 
 you  that  carry  the  evidences  of  heaven  in 
 your  hands  and  hearts,  is  it  not  thus  with 
 you  ?  Hath  not  God  wrought  your  hearts 
 to  this  frame  and  divine  difpofition  V   if 
 not,  he  will  do  it  firft  or  laft;  for  citizens 
 of  heaven  fet  not  much  by  the  beft  things 
 on  earth,  when  they  are  themfelves,  and 
 afl  like  their  Saviour.  It  was  a  good  fpeech 
 of  an  emperor,  whatfoever  he  himfelf  was, 
 *  You  (faid  he)  gaze  on  my  purple  robes,  . 
 and  golden  crown,  but  did  you  know  what . 
 cares  are  under  them,  you  would  not  take 
 them  up  from  the  ground  for  them;'  but 
 fuppofe  there  had  been  no  cares,  but  plea^i 
 Ec  fure 
 
E  VID  ENC  E  S. 
 
 210 
 
 fure  in  them,  yet  Mofes  when  he  had  this 
 afliu-ance  of  faith,  He  refufsd  to  be  called 
 the  [on  of  Pharaoh's  daughter y  choojing  ra- 
 ther to  fuffer  a{Jiit}io>i  loith  the  people  of 
 Cod,  than  to  enjoy  the  pie  a  fur  es  of  Jin  for 
 afeajon  ;  efieeming  the  reproach  of  Chrif} 
 greater  riches  than  the  treafures  of  Egypt; 
 for  he  had  rtfpe£l  unto  the  recompence  of 
 the  reivardy  Heb.  xl.  25,  16. 
 
 6.  A  bold  approaching  unto  the  throne 
 of  grace  upon  all  occaiions:  becaufe  we 
 are  alfured,  therefore  we  beg  any  thing  of 
 God  with  greater  afSance:  '  Prayer  is  no- 
 'thing  elfebut  the  ftream  and  river  of  faith, 
 and  an  iffue  of  the  defire  of  that  which  we 
 ■joyfully  believe.'     Our  Saviour  knew  that 
 kis  fheep  Jhould  never  perifh,  and  yet  he 
 prayeth,    Holy  Father,  keep  them  in  thy  . 
 name^  John  xvii.  28.  and  xix.  1 1.     Paul 
 knew  aflTuredly,    that  the  L'-.rd  would  de- 
 liver him  from  every  evilruork,  yet  with-^ 
 out  ceafing  he  prayeth  to  be  delivered  from 
 evil,  2  Tim.  iv.   18.    AlTurance  adds  fer- 
 veiicy  to  prayer  ;  the  firmer  our  faith,  the 
 more  free  is  our  accefs  with  boldncfs  and 
 confidence   to   the  throne  of  grace,  the 
 more  fervently  and  boldly  can  we  pray, 
 Jbba,  Father  :  afRirance  hearkcneth  what 
 the  Lord  fpeaketh,  and  fpeaketh  back  again 
 in  fervent  groans  and  defires;  it  hath  the 
 promife  of  God,  and  therefore  is  bold  to 
 pray,  and  will  not  keep  filence,  2  Sam.  vii. 
 27.    Thou,  0  Lord  of  ho/is,  God  of  Jfrael, 
 hafi  revealed  to  thy  fervant,  faying,  I  will 
 hitild  thee  an  houfe,  therefore  hath  thyfer- 
 vant  found  in  his  heart  to  pray  this  prayer 
 7iiito  thee  :  nay,  aflurance  puts  on  the  foul 
 rg  a(k  any   thing  it  wants;  thefe    be  the 
 times  when  the  Spirit  raoveth  the  waters, 
 therefore,   *   Now,  faith  afiurance,  cart  in 
 your  petition,  and  whatfoever  grief  it  hath 
 in  it,  you  (laall  be  cured  of  it.'     Now  the 
 king  holds  out  his  goljen  fcepter,   '  And 
 therefore,   faith  a.Turance,  let  the  queen 
 come  in  boldly  with  her  requeft,  though  it 
 be  for  a  kingdom  ;'  yea,  this  king  hkcs  it 
 beft,  if  frji  we  feek  a  kingdom,  and  the 
 
 righteoufnefs  infeparahly  annexed  to  it,  for 
 then  we  Jhall  have  all  other  things  with  it, 
 Matth.  vi.  33. 
 
 7.  A  valiant  adventuring  for  Chrifi.  Is 
 a  man  aflTured  of  God's  love  in  Chrift  ?  fuch 
 a  one  fears  not  any  troubles,  he  knows  all 
 comes  thro'  his  Father's  hands,  and  that 
 man  and  devil  cannot  do  what  they  would, 
 and  therefore  he  goes  on  comfortably  '  to 
 day,  to  morrow,and  to  the  end  ;'  he  is  like 
 one  of  David's  worthies,  or  like  David  him- 
 felf,  that  having  got  experience,  fears  no- 
 thing ;  he  walks  up  and  down  the  world 
 like  a  giant,  higher  by  head  and  rtioulders 
 than  moft  men,  he  holds  in  his  hand  a 
 ftrong  (hield  that  the  devil  himfclf  cannot 
 pierce,  but  it  quencheth  his  fiery  darts  : 
 he  gets  a  vi(flory  againft  the  world  by  his 
 faith,  and,  Samfon-like,  breaks  all  bands 
 of  temptation  as  ftraw,  he  leaps  over  a 
 hall,  breaks  a  bow  offleel,  lays  heaps  up' 
 on  heaps. 
 
 8.  An  earneft  longing  for  ^ht  appear- 
 ing of  the  Lord  Jefus  :  as  he  adventures 
 and  conquers  in  life,  fo  he  can  think  of 
 death  without  any  prevailing  fear  ;  he  can 
 fay  with  Paul,  /  dejire  to  be  dijfolved,  and 
 to  be  with  Chrif},  Phil.  i.  23.  and  with 
 Stephen,  Lord  Jefus,  receive  ?)iy  fpirit, 
 Afts  vii.  ^^,  and  with  the  fpoufe  in  the 
 Canticles,  ch.  viii.  14.  Come  away,  ?ny  be- 
 loved, and  be  thou  like  a  roe  or  a  young 
 hart  upon  the  mountains  offpices.  It  is  the 
 voice  of  afTurance,  *  My  life  is  hid  with 
 thee,  O  Chrift,  and  therefore  appear  quick- 
 ly, my  life,  my  Jefus,  that  I  may  quickly 
 appear  with  thee  in  glory ;  let  the  day  of 
 gladnefs  quickly  come,  wherein  both  foul 
 and  body,  even  my  whole  fclf,  may  eter- 
 nally enjoy  thee:  I  cannot  be  flill  put  off 
 with  thefe  taftes  and  carnells,  my  love  and 
 longing  is  rather  inflamed  by  them  to  the 
 fruition  of  thee ;  The  very  voice  of  thefe 
 earncfts  is,  Come :  yea,  they  fcarce  know 
 any  other  language  but  Come ;  therefore 
 again  and  again  they  fay  Come ;  yea  after 
 they  have  faid  Come,  as  if  that  were  not 
 
 enough. 
 
E  V  I  D  E 
 
 enough,  they  fay,  Come  quickly ;  and  now, 
 what  can  the  foul  fay  more  to  her  Lord  ? 
 only  as  before  fhe  ftill  faid,  ComCy  fo  now 
 will  fhe  ftill  fay.  Amen;  even  fo,  Amen 
 and  Amen. 
 
 9.  A  loathing  of  fin,  indignation  for  fin, 
 conteft  with  fin,  and  a  continual  watch  a- 
 gainfl:  the  baits  and  allurements  of  fin  :  how 
 can  it  be  conceived  that  a  man  fhould  be 
 
 N  C  E  S, 
 
 21 
 
 firmity,  fins  of  forgetfulnefs,  inconfidera- 
 tion,  paffion,  pettilhnefs,  inordinate  fear, 
 whereto  there  is  no  advifed  confent,  snd 
 thefe  may  fiand  with  afiurance.  And  2. 
 There  are  foul  fins,  enormous  crimes  (not 
 to  fpeakof  fins  wilfully  committed  with  full 
 confent,  delight  and  contentment  to  the 
 utter  cxtinguifhing  of  the  Spirit  of  grace, 
 which  fliall  never  befal  them  that  are  called 
 
 aflured  of  the  pardon  and  forgivenefs  of  according  to  the  purpofe  of  God  :)  and 
 many  fins,  but  it  will  work  a  greater  loath-  thofe  fins  hinder  affurance,  fo  that  the  fin- 
 ing and  deteftation  of  fin,  unfeigned  abafe-  ner  cannot  for  the  prefent  lay  aiflual  clairu 
 ment  for  former  weaknefs,  and  continual  to  any  one  privilege  of  grace  formerly  ea- 
 watchfulnefs,  to  keep  himfelf  pure  for  the  joyed  :  I  deny  not  but  he  may  fiill  retain 
 future,  that  he  lofe  not  his  comfort,  nor    his  right  and  title  to  eternal  life,  but  he  is 
 
 di(l\onour  God,  who  hath  done  fo  great 
 things  for  him  ?  It  is  Satan's  cavil  againft 
 the  taints,  that  *  Afiurance  begets  fecurity :' 
 affuredly,  if  it  be  true  affurance,  it  will 
 through  Chrift  mortify  our  luft,  and  quick 
 
 in  this  condition  fufpended  from  aduai 
 claim,  until  he  rife  again  by  repentance, 
 and  fo  recover  not  a  new  right  and  title, 
 l>ut  a  new  claim  by  virtue  of  the  old  title. 
 10.  A  contagious  refifting  of  doubts. 
 
 en  us  to  more  fincere,  fettled  and  conftant    fcruples,  temptations;  not  but  that  doubts 
 
 obedience  ;  nor  is  it  poffible  that  a  Chri- 
 ftian  (hould  hold  his  afiurance  any  longer, 
 than  whiles  he  follows,  cherifhes,  and  feeds 
 in  himfelf  this  heavenly  affeftion, 
 
 Objed.  But  fome  may  objeft,  Jfivefay 
 tve  have  no  fin,  ive  deceive  our/elves,   i 
 
 will  come  after  afiurance  :  we  fee  the  fun 
 is  one  day  bright,  and  the  next  day  is  co- 
 vered :  evidences  may  be  loft,  thoiigh  in- 
 tereft  be  continued  :  yet  afliirance  and  e- 
 vidences  rightly  improved  and  fan<5lified  to 
 us,  may  help  us  againft  all  the  fiiakings, 
 
 John  i.  8.  Who  can  fay  his  heart  is  clean  ?  and  flii\rerings,  and  doubtings  of  the  foul 
 
 Prov.  XX.  9.     There  is  no  man  jitjl,  that  and  of  theirown  nature  they  do  refift  them: 
 
 Jinneth  not,  Eccl.  vii.  20.    *  And  how  can  hence  the  beft  cure  and  remedy  of  doubt- 
 
 thefe  twoftand  together,  fin  and  afiurance  ?'  ings,  is  to  perfeft  and  ftrengthen  our  afiiir- 
 
 Sol.  I  anfwer,  grofs  fins,  grievous  fins,  ance;  the  more  purely  the  fire  burns,  the 
 
 are  not  compatible  with  the  hope  and  afiTur-  lefs  fmoke  it  hath ;  when  the  light  and  heat 
 
 ance  of  a  Chriftian,  efpecially  reigning  fins  of  the  fun  are  grcateft,  then  the  clouds  and 
 
 committed  with  delight,  or  indulgence  ; 
 and  yet  fuch  fins,  as  we  call  infirmities, 
 blemifties,  remainders  of  original  corrup- 
 tion, under  which  the  regenerate  muft  la- 
 bour fo  long  as  they  live  :  Thefe  are  not 
 altogether  incompatible  with  afiurance,  nor 
 
 mifty  vapours  are  feweft :  afiiarance  and 
 doubting  are  like  a  pair  of  fcales,  where  the 
 weight  of  the  one  bears  away  the  other. 
 
 Queft.  I.  *  But  howfliould  afi^irancebe 
 ftrengthened  ?' 
 
 Anfio.   1.  Go  we  to  God,  for  God  who 
 
 do  they  hinder  the  lively  workings  of  faith,    gave  itcan  ftrengthen  it:  every  grace  depend 
 
 inreceivmgthe  promifes;  it  isgood  there-  ""  
 
 fore  to  diftinguiih  betwixt  fins,  which  ad- 
 minifter  matter  of  humiliation,  and  fuch 
 as  may  give  occalion  to  the  foul  to  quefti- 
 on  its  regenerate  eftate  :  as  i.  There  are 
 fins  of  fimple  ignorance,  unavoidable  in- 
 
 upon  him,  not  only  for  birth,  but  alio  for 
 complement ;  his  ftrength  muft  lead  us  on 
 from  ftrength  to  ftrength,  and  therefore  '\i 
 we  would  have  ftrong  afiurance,  we  muft 
 go  to  a  ftrong  God,  and  beg  of  him  for  it ; 
 fay,  *  O  Lord,  my  knowledge  is  dim ;  ligh- 
 E  e  i  tea 
 
ai2 
 
 ten  that  candle,  open  mine  eyes  yet  more 
 and  more,  that  I  may  fee  thy  truth  ;  my 
 alFents  many  times  fliake,  but  do  thou  e- 
 ftablifli  and  confirm  my  heart  in  thy  truths; 
 my  embracings,  applications,  are  very 
 trembling,  and  broken,  and  interrupted, 
 but  do  thou  guide  my  eye  to  look  upon  my 
 Saviftur,  and  do  thou  guide  my  hand  to 
 lay  hold  on  him,  do  thou  enable  my  will 
 and  affections  to  embrace  all  the  goodnefs 
 of  thyfelf,  of  thy  Chrift,  of  thy  word ;  my 
 faith  is  but  weak,  but  Lord,  I  would  have 
 more  faith,  even  full  aflurance  of  faith, 
 and  thou  canfl  work  it,  O  do  it  for  thy 
 weak  fervant.' 
 
 2.  Be  in  the  way  of  ftrength  :  there  are 
 ways  in  which  God  doth  reveal  his  arm, 
 i.  e.  his  ordinances ;  he  that  is  too  good 
 for  the  ordinance*,  will  ever  be  too  weak 
 in  his  faith.  One  thing  (could  David  fay) 
 J?ave  I  dejired  of  the  Lord,  that  1  may  dwell 
 in  the  houfe  of  the  Lord  all  the  days  of  my 
 life,  Pfal.  xxvii.  4.  and  to  what  end  ?  that 
 Jviay  behold  the  beauty  of  the  Lord,  and  en- 
 tjuire  in  his  temple :  what  this  beauty  is,  he 
 liimfelf  expounds.  We  thought  of  thy  loving 
 hindnejs  in  the  midj}  of  thy  teryiple,  Pfalm 
 xlviii.  9.  The  loving  kindnefs  of  God, 
 his  mercy  and  countenance  upon  his  own 
 fervants,  that  is  the  Lord's  beauty,  that 
 is  it  which  makes  him  amiable  to  his  own 
 ^people. 
 
 3.  Let  affurance  know  its  privileges,  and 
 then  it  will  grow  ftronger.  Te  are  a  cho- 
 fcn  generation,  a  royal  priefthood,  an  holy 
 nation,  a  peculiar  people,  i  Pet.  ii.  9.  They 
 who  defcended  from  the  blood  of  Abraham 
 had  more  privileges  than  others ;  and  have 
 not  they  greater  who  come  of  the  blood 
 of  Chrift  ?  The  pricfts  of  the  law  had  An- 
 gular exemptions  ;  and  kings,  of  all  men 
 are  moft  highly  privileged ;  and  do  believers 
 come  fliort,  who  are  not  prophane,  civil, 
 typical  priefts,  but  royal  prieAs  I  who  are 
 
 EVIDENCES, 
 
 not  priefts  only,  nor  kings  only,  but  both 
 kings  and  priefts  :  a  royal  priefthood,  an 
 holy  nation,  a  peculiar  people.  If  we  did 
 once  throughly  know  our  privileges,  the 
 grants  of  favour,  the  free  accefs,  the  fm- 
 gular  acceptance  we  have  with  God  in  and 
 through  the  Lord  Jefus  Chrift,  how  might 
 we  keep  down  our  fears,  and  our  doubt- 
 ings,  and  with  fulleft  eagernefs  embrace 
 our  God,  our  Chrift,  our  promifes  ? 
 
 4.  Obferve,  and  call  to  mind  our  for- 
 mer experiences  of  God's  favour  and  love  : 
 I  will  remember  (faith  David)  the  years  of 
 the  right  hand  of  the  moj}  High,  Pf.  Ixxvii. 
 10.  i.  e.  the  years  and  times  of  my  life, 
 wherein  I  had  fweet  experiences  of  God's 
 mercies  and  love  :  why,  what  of  that  ?  he 
 tells  you,  Becaufe  thou  hafl  been  my  help, 
 therefore  in  the  fhadow  of  thy  wings  will 
 I  rejoice,  Pfalm  Ixiii.  7.  But  of  this -point 
 in  the  laft  chapter. 
 
 Queft.  2.  *  But  what  if  after  all  thefe 
 means  ufed,  no  fun  appears,  our  evidences 
 are  quite  loft,  God  fufpends  all  comforts.' 
 
 Anfw.  In  fuch  a  cale,  we  muft  endea- 
 vour to  live  above  evidences,  by  working 
 the  foul  to  clofe  with,  and  depend  upon 
 an  abfolute  promife :  to  this  purpofe,  it 
 pleafeth  the  Father  of  mercies,  fometimes 
 to  convince  and  perfuade  the  foul,  that  he 
 will  fupply  what  is  wanting,  heal  backflid- 
 ings  freely,  work  both  will  and  deed  fully, 
 whereby  he  fuftains  the  foul  in  life,  and 
 raifeth  it  up  as  it  were  from  the  grave  of 
 defpair  and  dilmal  diftrefs.  Thus  David 
 expe(fUd  to  receive  his  aflurance,  when  he 
 cried.  Why  art  thou  caji  downi  0  my  foul  ? 
 
 Hope  thou  in  God,  for  1  floallyet  praife 
 
 him  for  the  help  of  his  countenance,  Pfalm 
 xlii.  5,  12.  And  if  at  our  iirft  converfion, 
 when  we  had  nothing  but  the  offer  of  free 
 grace  to  look  upon,  Ave  caft  ourfelves  on 
 God,  why  not  now,  when  our  affurances 
 
 wholly  fail? 
 
 §.  VI. 
 
EVID  ENC  E  S, 
 
 213 
 
 §.  VI.  The  evidences  of  a  weak  unworthy 
 Servant  ofChrifl  laid  down  according  to 
 the  rules  afore-mentioned. 
 
 THE  life  of  all  we  have  fald,  is  Prac- 
 tice :  Hence  I  make  bold  to  lay  down 
 the  evidence  of  a  poor  creature,  not  wor- 
 thy to  be  named,  much  lefs  to  have  his 
 name  written  in  the  book  of  life. He 
 
 gives  them  thus : Wherein  howfoever 
 
 he  fpeaks  in  the  firfl  perfon,  as  intending 
 them  for  his  own  ufe  ;  yet  he  defires  to 
 corrcft  himfelf  therein  as  Paul  did,  Never- 
 ihelefs  I  live,  yet  not  I,  but  Chriji  liveth 
 in  mcy  Gal.  ii.  20.  On  every  evidence  he 
 defires  this  to  be  written,  and  thus  to  be 
 underftood,  /  live,  yet  not  I. . 
 
 I.  The  Texts  j      a.  The  graces   to  which promifes  are  made  j  or  my  1      3-   The  truth 
 containing  pro-    j  particular  evidences.  !  of   thcfe    graces 
 
 mifes.  1  examined. 
 
 4.    The    Te- 
 
 ftimony     of  the 
 Spirit  : 
 
 I.    John  iii.  Si  8. 
 
 i  Pet.  i.  13. 
 z.    Johni.ii,i&. 
 
 z  Pet.  i.  3,  4. 
 3.  Gal.    ii.  20. 
 
 4.  Fla.  cxix.  5,  7 . 
 
 5.  Pfalm  cxix.  5  , 
 128. 
 
 6.  3,  Cor.  vii.  10. 
 
 7.  Ezek.ix.  4.  6, 
 I'la.  cxix.  135. 
 a  Pet.  ii.  7,  8. 
 
 £.  Rom.  X.  I. 
 
 f.  John  iv.  19. 
 Pfa.  cxix.  i6j. 
 I  John  iii-  10, 
 14.  ijohniv.  7. 
 
 10.  Rom.  vii.  13. 
 Cal.v.   17. 
 
 1 1.  Pfa.  xix.  n, 
 
 12.  I  John  iii,  3. 
 RcT.  XV.3. 
 
 After  Ads  of  Faith  firft  put  forth  upon  Chrift  him- 
 ftlf,  and  clofing  with  him  immediately,  as  if 
 I  had  no  prefent  or  by-paft  grace  to  evidence 
 my  being  in  him.  I  now  brins;  in  thefe  graces 
 or  workings  of  the  Spirit  of  Chrift  in  me,  as 
 hand -maids  to  attend,   and    to   witn^ft    to   the  truth 
 
 of  this   adherence   unto    Chrift,  which  I    call  my 
 
 evidences. 
 
 I.  My  converfioD  from  corruption  to  Cbriltianity' 
 the  time  whereof  (I  blefs  God)  I  remember. 
 
 2-  My  dcfire  and  endeavour  to  rely  on  the  promifes 
 of  Chriil,   both   for  this  life  and  that    to  come. 
 
 3.  My  experience  that  1  could  a<fl  faith,  and  lay  hold 
 and  reft  upon  the  promifes  of  God  in  divers  cales  and 
 conditions. 
 
 4.  The  chief  aim  and  bent  of  my  heart,  which  for 
 the  main  is  God-ward  and  Chrift-ward. 
 
 J.  My  refpeft  to  ail  God's  commandments,  defir- 
 ing  that  I  would  give  up  mylelf  wholly  to  God,  to  do 
 all  his  will. 
 
 6.  My  renewed  repentance  for  all  my  often  failings, 
 and  fins  committed  againfl  Gcd. 
 
 7  •  My  grief  for  the  fms  of  the  times  and  places  where 
 I  lived. 
 
 8 .  My  carnefl  dcfire  and  prayer  to  God  for  Ifrael, 
 and  for  all    I   know.    That  they  might  be  faved. 
 
 9.  My  love  to  God  in  Chrift,  to  his  word,  fcrvices, 
 faints,  and  all  things  that  belong  to  him. 
 
 10  My  ftnfe  and  feeling  of  the  fight  and  combat  be- 
 tween the  flefli  and  the  Spirit. 
 
 1 1 .  My  watch  to  ftrive  againft  fecrct  fin,  or  evil 
 thoughts,  which  no  eye  fees,  as  well  as  againfl  publick, 
 notorious,  Icandalous  fins. 
 
 12.  My  defire  after  Chrifl  for  his  holinefs,  as  happi- 
 nefs  i  taking  him  for  my  king  and  buiband,  as  for  my 
 Jcfus  and  Saviour. 
 
 See  in  the  duty 
 of  Self-examina- 
 tion and  receiv- 
 ing of  the  Lord's 
 fupper. 
 
 Which  is  ei- 
 ther by  argu- 
 ments and  infer- 
 ences from  the 
 word  and  work 
 of  grace  in  the 
 heart,  or  by  pre- 
 fcnce  and  influ- 
 ence, manifefted 
 by  an  heavenly 
 impreUion  and  ir- 
 radiation upon  my 
 foul. 
 
 13.  My 
 
2^4 
 
 E  VI  D  E  N  C  E  S, 
 
 I.  The  Texts  1      l.  The  graces  to  which  prom jfcs  are  made; or  my  par- 
 itainine     pro-     licular  cvidcncf  s. 
 
 conta 
 miies. 
 
 j       }.   The  truth 
 j  of  tliefc  graces. 
 I 
 
 4-  The  teOl- 
 mony  of  the  Spi- 
 rit: 
 
 »3.     M.;t.    X.    39. 
 
 Mark   x.    ii. 
 Liikeix.  2}ii4- 
 14   Pftlm  Ixxxix. 
 IS. 
 
 Ilaiah    xii.    3. 
 
 John  XV.    II. 
 
 Rom.  xiv.  17. 
 
 Gal.    V.  ^^. 
 
 I  Pet.  i.  8. 
 1$.  Mai.  iv.   X, 
 
 Eph.  iv.  I  J, 
 
 X   Pet.  iii.   18. 
 
 16.  Pfa.  cxix.  <J7. 
 Heb.  xii.  7,  8. 
 II. 
 17-  Col.  ii.  X. 
 Heb.  vi.  II. 
 
 19. 
 Heb.  X.  IX. 
 a  Cor. V.  17. 
 Gal.  V.  ax. 
 Rom.  viii.  ij, 
 \6. 
 
 i9.Pfa.  xxvH.14. 
 
 Pfalm  xl.  I . 
 
 tp.  P(a.  xxviii.  6. 
 
 i'f.lxvi.  18,  19. 
 
 Pf.  cxvi.    I,  X. 
 
 ao.  X  Tim.  iv.  8. 
 
 Rev.  xxii.  xo. 
 
 ai.Phi.i.io,  II. 
 
 a  X.  Pfalm  cxxxix. 
 
 xj,  14. 
 13.  Rom.  vii.  X4. 
 
 Rom.  viii.  13. 
 
 Gal.  V.  17. 
 
 Col.  iii.  4,    5, 
 8.9. 
 
 Tit.  ii.  II,  n. 
 
 I  J.  My  wjllingners  to  fiiffcr  (hame  and  dilgrace,  and 
 (if  my  heart  deceive  me  not)  perfecution  and  dealli 
 for  Cl.rirt  my  Saviour. 
 
 14.  The  unfpeakable  joy  of  God's  Spirit,  which 
 Sometimes  I  have  felt  in  and  after  ordinances ;  and  ef^ 
 pecially  once,  when  fi-r  the  fpace  of  two  days  I  was  car- 
 ried away  into  an  extafie  and  ravifhmcnt  :  This  was 
 when  I  began  to  fee  fpiritual  things,  and  upon 
 which  followed  more  dcfire  and  endeavours  after 
 grace. 
 ^ij.  My  fenfible  growth  in  the  meafures  of  God's 
 fanflifying  graces,  as,  in  knowledge,  and  faith,  and 
 hope,  and  praitnt  expeftation  of  God's  prcfence  and  af- 
 fiftancc  in  all  things  to  come. 
 
 16.  My  patience  under  i  nfirmitics  and  affliflions, 
 with  an  earneft  dcfire  that  I  may  be  bettered  by  my  af- 
 fliftions. 
 
 17.  My  afTurancc  of  faith,  si'd  of  my  fpiritnal  fafe- 
 ly,  which  is,  I.  Both  by  the  evidences  of  internal 
 vifion  or  reflexion,  for  I  know  that  I  believe,  as  cer- 
 tainly as  I  know  that  I  live  :  And  x.  By  application 
 of  the  promifes  of  the  gofptl.  And  3.  By  the  effcfts 
 and  fruits  growing  from  the  root  of  grace  :  And  4. 
 By  the  teftimony   of  God's   Spirit,   which    fometimes 
 
 (after  prayer    efpccially)  hath  fiiggened    to    my  fpitit 
 that  I  am  God's  child. 
 
 18.  A  defirc  to  wait  upon  God,  if  at  any  time  he 
 delay  to  hear  prayers. 
 
 19.  The  returns  of  my  prayers  which  many  a  time 
 God  hath  gracioufly  made  fcnfible  and  known  to  my 
 foul. 
 
 xo.  My  fincere  and  hearty  longing  for  the  time  of 
 reftoring,  and  for  the  appearing  of  Chrift,  who  it  my 
 chiefeft  treafiire,  and  my  All  in  All. 
 
 XI.  My  confcience  hath  born  witnefs  with  me, 
 that  my  heart  was  fincere  towards  God. 
 
 xi.  I  reft  not  in  the  approbation  of  men,  iinlefs  I  can 
 approve  my  heart  unto  God. 
 
 X3.  Bcfidesthefe  and  the  like,  I  may  fetch  ((ay  fbme 
 divines)  as  good,  if  not  better  evidences  ftom  morti- 
 fication, in  denying  myfclf,  in  overcoming  my  paflions, 
 in  crucifying  my  corruptions,  as  from  any  graces 
 whatfocver. 
 
 But,  O  my  foul,  reft  not  in  thefc  inward  graces  of 
 the  Spirit ;  now  when  all  is  done,  begin  again  to  aft  faith 
 upon  Chrift  immediately  with  a  redoubled  ftrcngth. 
 
 His  evidences    thus  gathered  in,  the  prime  and  efpecial 
 work  of  the  foul  is  the  keeping  and  improving  of  c- 
 vidcnccs  in  their  fcveral  ufes.  But  of  that  before,  Sc^. 
 I      },  4.  And  thus  much  ofcvidcnces. 
 
 See  in  the  duty 
 of  Stlf-cxarrina- 
 tionand  receiving 
 of  the  Lord's  fup- 
 per. 
 
 This  is  either 
 hy  arjioment  ard 
 inference  from 
 the  word  <?:  work 
 of  grace  in  the 
 heart,  or  by  pre- 
 fnce  and  inflir., 
 ence  of  the  Spi- 
 rit, manifefledby 
 an  heavenly  im- 
 prefTion  and  irra- 
 diation upon  the 
 foul,  by  a  fwcct 
 motion  &  feeling 
 ofGod'sgoodncfs, 
 and  pardog,  and 
 mercy,  and  faving 
 prefence  to  me, 
 without  any  refer- 
 ence to  inherent 
 graces,    - 
 
 CH  A  p 
 
C   215   ) 
 
 CHAP.     VIII.       SECT,     I. 
 Of  the  Nature  and  Kinds  of  ME  D  IT  AT  10  N. 
 
 MEditation  *  is  a  deep  and  earneft 
 mufing  upon  fome  point  of  Chrifti- 
 an  inftruftion,  to  the  ftrengthening  us  a- 
 gainft  the  flefh,  world  and  devil,  and  to 
 the  lending  us  forward  toward  the  king- 
 dom of  heaven  ;'  or,  *  Meditation  is  a  fted- 
 faft  bending  of  the  mind  to  fome  fpiritual 
 matter,  difcourfing  of  it  with  ourfelves, 
 till  we  bring  the  fame  to  fome  profitable 
 ifTue.' 
 
 Now  this  meditation  is  either  fudden^  or 
 fet  ;  occaJionaU  or  folemn,  and  delibtrate. 
 
 1.  Sudden,  occafional,or  external  medi- 
 tation arlfeth  from  fuch  things  as  God,  by 
 his  providence  offers  to  our  eyes,  ears 
 and  fenfes.  When  I con/ider  the  heavens, 
 the  work  of  thy  fiugers ,  the  moon  andftars 
 which  thou  haji  ordained :  U'hat  is  man, 
 that  thou  art  mindful  of  him,  or  the  fon  of 
 man  that  thou  vifiteft  him  ?  Pfalm  viii.  3, 
 4.  This  meditation  of  David's  was  occa- 
 fional. 
 
 2.  Deliberate,  fet,  or  folemn  meditation 
 arifeth  out  of  our  own  hearts,  when  pur- 
 pofely  we  feparate  ourfelves  from  all  com- 
 pany', and  go  apart  to  perform  this  exer- 
 cife  more  throughly,  making  choice  offiich 
 matter,  time  and  place  as  are  mofl  requi- 
 fite  thereunto.  Now  this  meditation  is 
 double,  for  it  is  either  converfant  about 
 matters  of  knowledge,  for  the  finding  out 
 of  fome  hidden  truth,  or  about  matters 
 of  affeflion,  for  the  enkindling  of  our 
 love  unto  God  :  The  former  of  thefe  two 
 we  leave  to  the  fchools  and  prophets ;  the 
 Jatrer  we  fhall  fcarch  after,  which  is  both 
 of  large  ufe,  and  fuch  as  no  Chriflians  can 
 rejeft  as  unnecefTary,  or  over-difficult. 
 
 $.2.  The  circumfhintials  of  Meditation. 
 
 THE  circumflantials  of  our  meditati- 
 on, are  Time  and  Place  j  I  fhall  add 
 
 to  thefe  (though  I  cannot  call  it  a  circum- 
 ftance)  the  Subjedl-matter,  which  by  way 
 of  preparation  to  the  duty,  we  may  take 
 notice  of. 
 
 1.  For  the  Time  :  no  time  can  be  pre- 
 fcribed  to  all  men  ;  for  neither  is  God 
 bound  to  hours,  neither  doth  the  contrary 
 difpofition  of  men  agree  in  one  choice  of 
 opportunities  ;  fome  find  their  hearts  mofl 
 in  frame  in  the  morning;  others  learn  wif- 
 dom  of  their  reins  in  the  night  feafon  ;  o- 
 thers  find  Ifaac's  time  the  fitteft  time,  -who 
 iv£nf  out  in  the  evening  to  meditate.  Gen. 
 xxiv.  61.  No  practice  of  others  can  pre- 
 fcribe  to  us  in  this  circumfi:ance,it  is  enough 
 that  we  fet  apart  that  time  wherein  we  are 
 aptefl  for  that  fervice. 
 
 2.  For  Place  :  we  judge  folitarinefs  and 
 folitary  places  fittefl:  for  meditation,  efpe- 
 ciallyfor  fet  and  folitary  meditation  :  thus 
 we  found  Jefus  meditating  alone  in    the 
 mount,  John  Baptifl  in  the  defert,  David 
 on  his  bed,  Daniel  in  his  houfe,  Ifaac  in  the 
 field.  '  The  bridegroom  of  our  foul,  the 
 Lord  Jefus  Chriff  is  bafhful,  faith  Bernard, 
 and  never  comes  to  his  meditating  bride  in 
 the  prefence  of  a  multitude  :'  hence  was  the 
 fpoufe's  invitation,  Ccme,  my  beloved,  let 
 us  go  forth  into  the  field:  let  us  lodge  in  the 
 villages.   Let  us  get  up  early  to  the  vine- 
 yards, let  us  fee  if  the  vine  flourifh,  whs' 
 ther  the    tender  grape   appear,   and    the 
 pomegranates  bud  forth  ;  there  luill  I  give 
 thee  my  loves.  Cant.  vii.  11,12.   AVe  muft 
 in  this  cafe  abandon  worldly  fociety,  both 
 outward  and  inward;  many  fequeflerthem- 
 felves  from  the  vifible  company  of  men, 
 who  yet  carry  a  world  within  them  ;  both 
 thefe  focieties  are  enemies  to  this  medita* 
 tion. 
 
 3.  For  the  jmatter  of  our  meditation,  it 
 
 mull 
 
2i6  M  E  D  I 
 
 muft  be  divine  and  fpintual ;  viz.  God's 
 word,  or  fome  part  thereof:  itiswoful  to 
 think  how  fome  meditate  on  fin,  contrary 
 to  God's  word,  ftudying  to  goto  hell  with 
 the  leaft  noife  in  the  world  ;  others  bend 
 their  thoughts  only  with  the  fearch  of  na- 
 tural things ;  as,  the  motion  of  the  hea- 
 vens, the  reafon  of  the  ebbing  and  flo\ving 
 of  the  feas,  the  kinds  of  fimples  that  grow 
 out  of  the  earth,  and  the  creatures  upon  it, 
 with  all  their  qualities  and  operations  ;  but 
 in  the  mean  whij£,  the  God  that  made  them, 
 the  vilenefs  of  tneir  nature,  and  the  dan- 
 ger of  their  fin,  the  multitude  of  their  im- 
 perfections, the  Saviour  that  bought  them, 
 the  heaven  that  he  bought  for  them,  6c. 
 areas  unregarded  as  if  they  were  not.  The 
 matter  of  our  meditation  muft  be  fome- 
 thing  divine  ;  /  remember  thee  on  my  bed^ 
 and  meditate  on  thee  ;  liuill  meditate  of  all 
 thy  works,  and  talk  of  all  thy  doings,  Pfal. 
 Ixiii.  6.  Ixxvii.  12. 
 
 §.3.  Of  occajional  Meditation. 
 
 OCcafional  meditation  arifeth  from 
 fuch  things  as  God  in  his  providence 
 offers  to  our  eyes,  ears,  or  fenfes.  Exam- 
 ples of  this  fort  are  infinite :  for  a  tafle, 
 take  thefe  few : 
 
 1.  Upon  our  firfl  awaking  in  themorn- 
 inT,  meditate  how  the  Lord  can  at  the  lafl 
 day  as  eafily  raife  up  our  dead  bodies  from 
 the  dufl,  as  he  hath  now  awaked  us  out  of 
 fleep;  and,  as  now  we  rife  from  the  grave 
 our  bed,  fo  then  we  mufl  arife  from  that 
 bed  our  grave. 
 
 2.  Upon  fight  of  the  morning-fky,  me- 
 ditate. That  if  one  fun  make  fo  bright  a 
 morning,  what  a  fhining  morning  will 
 that  be,  when  Chrift  the  fun  of  right  eouf- 
 nefs  ftiall  appear,  attended  with  all  his 
 bright  angels,  archangels,  cherubims,  fe- 
 raphims,  bodies  and  fouls  of  faints  ?  AVhen 
 there  ftiiall  be  as  many  funs  on  a  day,  as 
 there  are  flats  on  a  bright  winter's  night. 
 
 3.  Upon  the  occafions  of  the  day,  me- 
 ditate, how  the  Lord  feeih  us,  and  undei- 
 
 r  Ar  J o  N. 
 
 flands  all  our  ways:  the  eyes  of  the  Lord 
 run  to  and  fro  throughout  the  -mhole  earth, 
 to  Jhexv  himfelf  ftrong  in  behalf  of  them, 
 ivhofe  heart  is  pcrfe6l  towards  him,  2 
 Chro.  xvi.  9.  And  therefore  we  fliould  do 
 all  things  as  in  the  awful  prcfence  of  God. 
 4.  Upon  our  particular  callings  we  may 
 accordingly  meditate ;  as 
 
 1.  A  magiftrate,  thus;  *  As  I  judge  o- 
 thers,  fo  will  the  Lord  judge  me  ;  it  will 
 not  be  long  ere  death  arreft,  and  I  muft  go 
 without  bail :  methinks  1  hear  that  found 
 in  mine  ears,  Pfal.  Ixxxii.  6.  /  have  Jaid, 
 ye  are  gods,  but  ye  fhall  die  like  men.'' 
 
 2.  A  minifter,thus ; '  The  time  I  have  to 
 fpend  is  not  mine,  but  the  peoples ;  me- 
 thinks while  I  idle  it  away,  I  hear  them 
 crying  after  me.  To  your  clofet,  and  there 
 pray  for  us  that  we  perifh  not ;  ftudy  for 
 \is,  that  we  may  learn  of  you  how  to  walk 
 in  his  paths  ;/6r  if  weperifh,  and  you  will 
 not  give  warning,  then  mufi  our  blood  be 
 required  at  your  hands,  Ezek.  iii.  18. 
 
 3.  A  tradefman,  thus;  '  AVhat  is  that 
 balance  in  my  ftiop,  but  a  meryiento  of  dif- 
 tributive  and  communicative  juflice  ?  if 
 my  dealings  be  not  juft  to  a  point  or  pin. 
 I  ihall  then  be  weighed  in  God's  balance, 
 and  be  found  too  light.  Pro.  xi.  i.  A  falfe 
 balance  is  an  abomination  to  the  Lord,  and 
 fo  is  a  true  balance  without  true  dealing 
 with  all  men.' 
 
 4.  An  hufbandman,  thus ;  '  As  I  fow  m 
 fpring,  fo  I  reap  in  harveft ;  and  God  hath 
 faid,  Ne  that  foweth  iniquity,  fmll  reap 
 vanity,  Prov.  xxii.  8.  but  they  that  fow 
 in  tears  fhall  reap  in  joy,  Pfbl.  cxxvi.  5. 
 Lord,  whiles  I  fow  in  tears,  give  me  April 
 fliowers  of  repentance,  that  when  the  har- 
 vefl  comes,  and  the  angels  muft  reap,  they 
 may  gather  me  into  thy  barn  in  heaven. 
 
 5.  A  foldier,  tlnis  ;  *  What  trade  is  this 
 I  follow  ?  what  devices  are  thefe  1  carry 
 about  to  mur.ther  afar  off?  whole  image 
 do  I  bear  in  this  killing  difpofition,  but 
 his,  whofe  true  title  is,    The  deftroyer  ? 
 
 I  had 
 
MEDITATION. 
 
 iiy 
 
 I  had  need  to  look  about  me  that  I  be  in  a 
 righteous  caufe ;  I  am  fure,  all  the  titles 
 of  God  found  of  mercy  and  gracious  re- 
 fpefts  to  man  ;  God  the  Father  is  his  Ma- 
 ker and  Preferver,  God  the  Son  his  Savi- 
 our and  Redeemer,  God  the  holy  Ghoft, 
 hisSanflifier  and  Comforter:  O  Lord,  that 
 my  enemies  may  be  thy  enemies,  and  my 
 caufe  thy  caufe,  or  that  I  may  leave  this 
 calling.' 
 
 5.  Upon  night  approaching,  meditate, 
 That  feeing  our  days  are  determined,  and 
 the  number  of  our  months  are  with  the  Lord, 
 and  our  bounds  are  appointed  xvhich  ive 
 cannot  pajs,  Job  xiv.  5.  that  one  day  more 
 of  our  limited  time  is  gone  and  paft,  and 
 "we  are  now  nearer  to  our  end  by  a  day, 
 tjian  we  were  in  the  morning.' 
 
 6.  Upon  occafion  of  lights  brought  in, 
 meditate,  *  If  the  light  of  a  poor  candle  be 
 fo  comfortable,  which  is  nothing  but  a  lit- 
 tle inflamed  air  gathered  about  a  moiflen- 
 ed  fnufF,  what  is  the  light  of  that  glorious 
 fun,  the  great  lamp  of  heaven  ?  but  much 
 more,  what  is  the  light  of  that  infinitely 
 refplendent  fun  of  righteoufnefs  who  gave 
 that  light  to  the  fun,  and  that  fun  to  the 
 world  V 
 
 7.  Upon  the  fight  of  a  bright  /ky  full  of 
 flars,  meditate,  '  How  worthy  a  fcience  it 
 is  to  fee  and  obferve  thefe  goodly  fpangles 
 of  light  above  our  heads,  their  places,  qua- 
 lities, motions?  But  the  employment  of  a 
 Chrifiian  is  far  more  noble,  heaven  is  open 
 unto  him,  and  he  can  look  beyond  the 
 vail,  and  fee  farther  above  thofe  ftars  than 
 it  is  thither,  and  there  difcern  thofe  glo- 
 ries, that  may  anfwer  to  fo  rich  a  pave- 
 ment :  I  fee  indeed  thofe  glittering  glori- 
 ous ftars  with  my  bodily  eyes  ;  but  I  fee 
 withal,  by  the  eyes  of  my  faith,  that  this 
 is  but  the  floor  of  that  goodly  fabrick,  the 
 outward  curtain  of  that  glorious  taberna- 
 cle ;  I  fee  within  that  incomprehenfible 
 light,  which  none  can  fee,  and  not  be  blef- 
 fed :  how  many  are  thefe  ftars  before  mine 
 €yes !  but  Oh !  what  millions  of  pure  and 
 
 f 
 
 majeftical  angels?  what  millions  of  happy 
 and  glorified  fouls?  how  many  manfions 
 of  my  Father  (one  of  them  being  my  own) 
 do  I  fee  by  faith  ?  Come  down,  no  more, 
 my  foul,  after  thou  haft  once  pitched  up- 
 on this  heavenly  glory;  or,  if  this  flefti 
 force  thy  defcent,  be  unquiet  till  thou  art 
 let  loofe  to  immortality.' 
 
 Thus  from  our  uprifing  to  our  down- 
 lying,  we  may  upon  every  objeft  prefent- 
 ed  to  our  fenfes,  frame  a  fudden  or  occa- 
 fional  meditation. 
 
 §.   4. 
 
 D 
 
 0/  deliberate  meditation,  and  the 
 parts  thereof. ' 
 Eliberate  meditations  arife,  and  are 
 wrought  out  of  our  own  hearts  : 
 now  every  fuch  meditation  confifts  of  thefe 
 p«rts,  viz.  the  Entrance,  the  Proceedings, 
 and  the  Conclufion. 
 
 I.  The  entrance  is  either  Common,  or 
 Proper. 
 
 1.  The  common  entrance  is  fome  ftiort, 
 yet  pithy  prayer,  that  God  may  guide  and 
 direfl  us  therein,  by  the  gracious  affiftance 
 of  his  holy  Spirit. 
 
 2.  The  proper  and  particular  entrance, 
 is  the  choice  of  fome  theme  or  matter,  and 
 fettling  ourfelves  on  that  which  we  have 
 chofen. 
 
 II.  The  proceedings  of  our  meditation 
 are  in  this  method,  (i.)  To  begin  in  the 
 underftanding.  (2.)  To  end  in  the  afiec- 
 tions. 
 
 I.  Concerning  that  part  which  is  in  the 
 underftanding ;  it  is  good  to  keep  that 
 courfe  which  the  common  places  of  natur- 
 al and  artificial  reafon  do  lead  us  unto  ; 
 as,  to  confider  the  matter  of  our  medita- 
 tion, I.  In  its  defcription.  2.  In  its  diftri- 
 bution.  3.  In  its  caufes.  4.  In  its  cfFedts. 
 5.  In  its  Ubi.  6.  In  its  properties.  7.  In 
 its  oppofites.  8.  In  itscomparaies.  9.  In 
 its  fcriptural  teftimonies.  Only,  in  thefe 
 heads,  obferve  thefe  cautions. 
 
 (i.)  That  we  be  not  too  curious  in  pro- 
 fecuiion  of  thefe  logical  places;  the  end  of 
 f  this 
 
2l8 
 
 MEDITATION. 
 
 this  duty  is  not  to  praflife  logic,  but  to 
 cxercife  religion,  and  to  kindle  piety  and 
 devotion.  Befides,  every  theme  will  not 
 aiford  all  thefe  places ;  as,  when  we  me- 
 ditate of  God,  there  is  no  room  for  caufes 
 or  comparifons  ;  it  will  therefore  be  fuf- 
 ficient  if  we  take  the  moft  preg.nant  and 
 voluntary  places. 
 
 (2.)  That  if  we  flick  in  the  difpofition 
 of  any  of  thefe  places  (as  of  meditating  of 
 fin,  we  cannot  readily  meet  with  material 
 and  formal  caufes)  we  rack  not  our  minds 
 ,  too  much  with  tne  inquiry  thereof,  but 
 quietly  pafs  over  to  the  next. 
 
 2.  Concerning  that  part  which  is  in  the 
 affection,  it  is  good  to  follow  that  courfe 
 which  the  common  places  of  rhetorick  do 
 lead  us  unto:  thefe  are  fix,  viz.  1.  A  re- 
 lidi  of  what  we  have  meditated  on.  2.  A 
 complaint  bewailing  our  wants  of  this  re- 
 li(h.  3.  A  wi(h  of  the  foul  for  what  it 
 complaincih  to  want.  4.  A  confelTion  of 
 our  inabilities  to  effefl  what  we  wi(h.  5.-. 
 A  petition  for  the  fupply  of  our  inabilities. 
 6.  A  confidence  of  obtaining  what  we  pe- 
 tition for. 
 
 III.  The  conelufion  of  the  work  con- 
 tains thefe  parts  :  i.  A  thankfgiving.  2.  A 
 recommendation  of  our  fouls  and  ways  to 
 God. 
 
 I  (hall  add  no  more,  but  only  wifh  the 
 foul,  thus  concluding,  to  lift  up  the  heart 
 and  voice  to  God,  in  finging  a  Pfalm  an- 
 fwerable  to  its  difpofition,  and  matter  me- 
 ditated on ;  and  by  this  means  fliall  the  foul 
 clofe  up  itfelf  with  much  fweetnefs  and  fpi- 
 litual  contentment. 
 
 §.  5.  j4n  example   of  the   Soul's   love  to 
 Chrijl, 
 
 AFter  entrance  by  prayer,  and  choice 
 of  this  theme,  the  foul  may  proceed 
 thus: 
 
 I.  Defcrlption.  O  my  foul,  what  is  this 
 foul's  love  to  Chrift,  whereof  thou  ftudi- 
 eft  ?  Mt  is  a  fpiritual  fire  kindled  from  a- 
 bove  in  the  hearts  of  his  darlings,  towards 
 
 their  bridegroom  the  Lord  Jefus  Chrifl.* 
 *  Or,  it  is  a  fparkle  of  that  fire  of  the  holy 
 Ghoft,  flruck  into  the  tinder  of  our  fouls, 
 which  immediately  fmokes,  and  fends  up 
 the  flame  thitherward,  whence  it  firfl  had 
 its  rife.'  Or,  '  it  is  the  foul's  reft  or  repofal 
 of  itfelf  in  the  bofom  of  Chrift,  with  con- 
 tent unfpeakable  and  glorious,  being  per- 
 fuaded  of  her  intereft  in  that  fong  of  the 
 fpoufe,  1  am  my  well-beloved' s, and  tny  well' 
 beloved  is  mine,  Cant.  vi.  3.'  This,  O  ray 
 foul,  is  the  nature  of  thy  love  to  Chrift. 
 
 II.  Di/lribution.  There  is  a  twofold 
 love,  one  of  Defire,  which  is  an  earneft 
 longing  after  that  which  we  believe  would 
 do  us  much  good,  if  we  could  attain  to  it; 
 another  of  Complacency,  when,  having  at- 
 tained that  which  we  defire,  we  hugg  and 
 embiaceit,  and  folace  ourfelves  in  the  frui- 
 tion of  it :  Now  the  firft  of  thefe  lovesis  an 
 introdudion  to  the  fecond,  and  both  of 
 them  (in  relation  to  Chrift)  iifue  from  a 
 proporr>nable  a6t  of  faith  precedent,  i. 
 ThatafteCtionate  longing,  and  thirfty  love, 
 wherewith  vvc  pant  and  gafp  after  Chrift, 
 proceeds  from  the  firft  adfs  of  faith,  where- 
 by we  afllnt  to  allgofpel-promifes,  as  true 
 and  good  in  themfelves,  and  better  imto 
 us  than  any  thing  in  the  world,  could  we 
 but  once  be  aflured  that  they  belong  unto 
 us.  That  other  love  of  complacency,  when 
 with  the  Pfalmift,  ive  return  unto  our  rej}^ 
 hecaufe  the  Lord  hath  dealt  bountifully  with 
 us,  Pfalm  cxvi.  7.  when  fweetly  we  repofe 
 ourfelves  in  the  lap  of  our  Saviour  with 
 content  tmfpeakable,  and  full  of  glory,  it 
 proceeds  from  the  laft  a(fl  of  faith,  where- 
 by we  are  aftually  perfuaded  by  thofe  wel- 
 come whifpers  of  the  Spirit  of  adoption, 
 that  certainly  Chrift  is  our  Saviour,  and 
 that  our  debts  are  cancelled  to  the  very  laft 
 mite;  only  obferve,  'O  my  foul!  thefe 
 two  things  of  this  love.  1 .  That  'tis  fub- 
 je(5t  to  all  variations  or  changes,  cbbings 
 and  flowings  of  that  perfuafion;  fomctimes 
 in  a  violent  temptation,  or  in  a  fenfible  dc- 
 fcrtion,  our  perfuafion  fails,  and  lb  this 
 
 love 
 
love  of  complacency  is 
 or  it  falls  back  into  that  thirfly  anxious 
 love  of  defire.  2.  That  this  love  of  com- 
 placency admits  of  degree?,  proportion- 
 able to  the  degrees  of  our  perfuafion ;  if 
 that  be  clear  and  flrong,  this  love  is  more 
 chearful  and  pleafant ;  if  that  be  weak 
 and  obfcure,  this  love  is  more  cold,  with 
 many  fears  and  jealoufies ;  whence  this 
 love  of  complacency  may  not  unfitly  be 
 fubdivided  into  an  ordinary,  and  heroi- 
 cal  love ;  ordinary  love  proceeds  from  a 
 .weak  degree  of  that  lafl:  aft  of  faith  ;  he- 
 roical  love  fpringeth  from  a  more  eminent 
 and  tranfcendent  pitch  of  perfuafion,  con- 
 cerning our  own  reconcilirtion  in  particu- 
 lar: it  is  called  ordinary,  becaufe  mod: 
 Chriftians,  though  effcftually  called,  do  or- 
 dinarily feel  but  fuch  a  timorous  love  in 
 ttiemfelves  ;  it  is  called  heroical,  becaufe 
 it  is  conftantly  only  in  fuch,  as  either,  be- 
 fides  the  evidence  of  the  word  and  Spirit, 
 have  had  fome  fpecial  revelation  to  put 
 them  out  of  all  doubt,  concerning  their 
 eAate  to  God-ward ;  or  in  fuch  as  by  a  cer- 
 tain clofe  walking  with  God,have  been  long 
 exercifed  in  a  Chriftian  courfe,  have  often 
 entertained  Chrifl;  Jefus  at  fupper  in  their 
 hearts,  and  habituated  themfelves  unto  a 
 more  familiar  acquaintance  with  that  holy 
 Spirit,  which  brings  all  the  good  news  from 
 heaven,  to  thofe  diligent  fouls  which  care- 
 fully wait  for  it. 
 
 III.  Caufcs.  But  whence  is  this  love,  O 
 my  foul  ?  The  apof^le  is  plain,  JVe  love 
 him,  becaufe  he  firfi  loved  us,  i  John 
 iv.  13.  When  the  Spirit  of  God  in  the 
 promifes  lets  in  fome  intimation  of  God's 
 love  into  the  foul,  then  fhe  loves  him  a- 
 
 MEDITATION,  ^uy 
 
 either  llupified,    kindnefs,  take  a  commiflion  from  me,  go 
 
 to  that  humble,  thirfly  foul ;  go  and  pro- 
 fper,  and  prevail,  and  fettle  my  love  eHec- 
 tually  upon  him ;  I  command  thee  to  do 
 it  :'  It  may  be  at  the  firft  vifit,  the  poor 
 foul  cries  out,  •  What,  I  love  ?  What,  I 
 mercy?  will  Chrifl:  Jefus  accept  of  me?  Oh, 
 I  am  the  worfl  of  finners  ;  could  I  pray,  or 
 perform  duties  as  fome  others  do,  I  might 
 have  fome  hopes  of  mercy;  but  what  ?  is 
 it  poifible  that  the  Lord  of  heaven  fliould 
 love  me  ?'  '  Yes,  thee,  even  thee,  faith  the 
 Lord  :  go  out  my  loving  kindnefs  to  that 
 poor  foiil,break  open  the  doors  of  that  wea- 
 ry, weltring  heart,  knock  off  thofe  bolts  of 
 carnal  reafon,  and  all  bafe  arguments,  and 
 clear  and  warm  that  broken,  bruifed, hum  ■ 
 bled  foul,  and  tell  him  from  me,  that  his 
 fifls  are  pardoned,  his  fighs  and  prayers  are 
 heard,  and  he  fhall  be  laved ;  I  charge  thee 
 to  do  the  work  before  thou  comeft  in  a- 
 gain  :'  Here,  O  my  fouf.  is  the  immediate 
 caufe,  God's  love  thus  afie£ling  the  heart, 
 it  breeds  a  love  in  the  heart  to  God  again  : 
 I  drew  themy[d.\i\\GoA,ivith  the  cords  of  a 
 man,  even  with  the  hnnds  oflovCfHoL  xi.4. 
 IV.  Effift^s.  And  what  are  theefFefts,  O 
 my  foul !  of  this  love  ?  O  this  love  hath 
 many  holy  gracious  effcfts,  it  will  make 
 the  foul  to  rejoice  in  Chrift's  prcfence,  to 
 grieve  in  his  abfence,  to  pleafe  Chrifl  in  all 
 things,  to  defire  union  with  Chrifl,  tho' 
 it  never  fee  a  good  day,  though  it  have  no 
 other  wages ;  to  bellow  readily  and  free- 
 ly any  thing  it  hath  on  the  Lord  Jefus 
 Chrifl ;  to  deny  itfelf,  or  any  thing  that 
 may  come  in  competition  with  Chrifl,  to 
 part  with  her  Ifaac's,  her  dearefl  things, 
 fa   count  all  things  as  dung  and  lofs,  that 
 
 gam  :  that  exprelTion  of  the  Pfalmifl.   The  fhemay  win  ChriJl^PhW.  iii.  8.  to  be  con- 
 
 Lord  will  command  his  loving  kindnefs  in  '  '  ' 
 
 the  day-time,  P film  xlii.  8.  is  pertinent  to 
 
 this ;  it   is  a  phrafe  taken  from  kings  and 
 
 princes,  and  great  commanders  in  the  field, 
 
 whofe  words  of  command  fland  for  laws; 
 
 fo  the  Lord  fends  out  his  loving  kindnefs, 
 
 faying,  '  Go  put,  my  everlafling  love  and 
 
 tent  with  nothing,  but  love  again  from 
 the  party  beloved,  to  be  ever  and  anon 
 thinking  and  mufing  on  the  Lord  Jefus 
 Chrifl,  to  be  ordinarily  and  frequently 
 fpeaking  of  Chrifl.  Love  is  full  of  elo- 
 quence in  the  praifes  of  her  beloved,  fo  is 
 the  foul's  love  to  the  Lord  Jefus  Chrifl.  O 
 F  f  2  how 
 
2,20 
 
 how  that  fpoufe  of  Chrifl  runs  on  in  a  de- 
 fcription  of  his  rarities  and  tranfcenden- 
 cies,  My  beloved  is  'white  and  ruddy,  the 
 chitfeji  among  ten  thcufand  {.or, zs,  it  is  more 
 elegantly  in  the  original,  He  is  an  enjign- 
 bearer  among  ten  thoufand)  He  is  alto- 
 gether lovely,  or  he  is  all  entire,  he  is  all 
 compofed  of  loves  ?  Betwixt  thofe  verfcs 
 [lo.  and  16]  there's  a  defcription  of 
 Chriftjfoftuffed  [fo  filled  up]  with  choiceft 
 delicacies  of  expre(rion,that  thou  canft  not 
 match  it,  O  my  foul !  out  of  any  of  thofe 
 poets  which  ha^  flown  higheft  in  amor- 
 ous inventions;  at  lafl:  Ihe  concludes  with 
 a  triumphant  epiphonema,  This  is  my  be- 
 loved, and  this  is  7ny  friend,  0  daughters 
 cf  Jerufalem,  Cant.  v.  10.  16.  Nay  love 
 will  make  the  foul  not  only  fpeak  but  do 
 any  thing  for  the  Lord  Jefus  Chrifl :  O 
 then  fhe  cries,  *  How  may  I  pleafe  Chrifl 
 better  ?  what  duty  mufl  I  do  ?  and  what 
 fins  raufl  I  avoid  ?  if  there  be  any  of  the 
 bed-chamber  of  the  bridegroom,  teil  me  I 
 IJefeech  you,  how  may  I  hear,  and  pray 
 and  walk,  and  approve  my  heart  to  my 
 Chrifl  and  king,  that  nothing  may  difpleafe 
 him.'  Laftly,  love  will  make  the  foul  fuf- 
 fer  for  Chriil,  and  to  rejoice  in  fuch  fuf- 
 ferings,  A£ls  v.  41.  It  is  a  fire  that  much 
 ivater  of  perjecution  cannot  quench  ;  nay 
 it  feeds  on  thofe  waters,  and  grows  hotter 
 by  them  :  as  oppofition  rifeth  againfl  it,  fo 
 it  rifeth  againfl:  oppofition,  yea,  it  rifeth 
 
 MEDITATION. 
 
 by  it,  until  it  rife  above  It. 
 
 V.  Oppofites.  Now  what  are  the  con- 
 traries to  this  love  of  Chrifl,  but  an  hatred 
 of  Chrifl  ?  One  would  wonder  there  fliould 
 be  fuch  a  thing  in  the  world,  as  hatred  of 
 Chrifl  :  but  why  then  fliould  the  apoflle 
 threaten,  If  any  man  love  not  the  Lord  Je- 
 fus  Chrifl,  let  him  be  Anathema,  Marana- 
 tha?  2  Cor.  xvi,  2'2./.  e.  If  any  man  hate 
 Chrifl,  let  him  be  accurfed  with  all  manner 
 of  execrations  or  curfes  in  the  mofl  de- 
 fperate  manner,  expe<fling  due  vengeance 
 from  the  Lord,  ivhen  he  cometh  luith  his 
 holy  millions,  to  execute  judgment  upon  ally 
 and  to  convince  all  that  are  ungodly,  Jude 
 14,  15.  No  queflion  there  is  a  world  of 
 wicked  men,  that  are  under  this  curfe;  I 
 fpeak  not  of  poor  Indians  *,  and  other  fa* 
 vages  of  the  unchriftian  world,  whofe  fouls 
 are  overclouded  with  the  blackefl  mifls  of 
 irreligion,  that  the  prince  of  darknefs  can 
 pofTibly  inwrapihem  in,who  come  into  the 
 world,  not  knowing  wherefore,  and  go  out 
 of  the  world,  not  knowing  whither  *  :  an 
 heavy  cafe,  which  cannot  be  fufficiently 
 bewailed  with  an  ocean  of  tears  and  blood; 
 but  of  thofe  that  live  within  the  paradife 
 of  the  chrifiian  church,  that  have  nothing 
 to  diflinguifli  them  from  thofe  Indian  mif- 
 creants,  but  an  outward  conformity,  out- 
 ward formalities,  the  charity  of  other  men, 
 and  their  own  flight  imaginations:  as,  1. 
 All  open  enemies,  grofs,  hainous  and  grie- 
 
 •  Since  our  Au'.l.or's  days  many  nations  of  the  Indians  have  been  convcited  to  the  ChrilVian  rdi^ioii  :  So  that 
 the  cafe  (thanks  be  to  God)  is  altered;  and  we  can  now  indulge  ourfclves  in  charitable  hopes  concerning  many 
 of  them,  inftcai  of  giving  way  to  harfh  and  gloomy  fears  about  their  Hate  in  another  world.  It  muft  be  ac- 
 knowledged, however,  that  there  are  ftil!  many  parts  of  the  world  fitting  in  daikmfs  and  in  the  region  and  fni- 
 dow  of  death  :  But  what  is  our  duty  in  this  occafion  ?  What  ought  the  thoughts  of  their  mifery  to  lead  us  unto  ? 
 Surtly  not  to  rej  >ice  in  their  misf)rtuncs,  but.  out  of  hearty  pity,  to  pray  our  gracious  God  to  fend  forth  th« 
 liMit  of  the  glorious  gofpcl  among  them;  to  difpcl  their  ignorance,  reform  their  corrupt  lives,  and  favc  them  at 
 lall ;  and  to  be  thankful  to  our  God.  for  the  gofpcl  of  Chrift,  (fa  fuU  of  bleinngs)  which  wc  ourftlvcs  tnjoy 
 in  fo  great  purity  and  plenty. 
 
 O  B  R  I  T  A  I  N,  praife  thy  mighty  God, 
 And  make  his  honours  known  abroad ; 
 He  bid  the  ocean  round  thee  flow: 
 >Jot  bars  of  brafs  could  guard  thee  fb. 
 
 But  he  hath  nobler  works  and  ways 
 
 To  call  the  B  R  ITONS  to  his  praifc. 
 
 To  all  the  ifles  his  laws  are  fhown  ; 
 His  gofpcl  through  the  nation  known  ; 
 He  hath  not  thus  rcvcaPd  his  word 
 To  every  land :  Praife  ye  the  Lord. 
 
 Watts. 
 
 vous 
 
M  ET>  ir  A 
 
 vous  Tinners,  fwearers,  blafphemers,  drun- 
 kards, railers  againfl:  God,  his  minifters, 
 his  people,  thefe  and  the  like  love  fin  more 
 than  Chrift,  they  love  the  devil  more  than 
 Chrift.  2.  All  fawning  hypocrites,  that 
 profefs,  it  may  be,  a  marvellous  affection- 
 ate love  unto  the  Lord  Jefus  Chrift,  but 
 they  are  inward  haters  of  Chrift. 
 
 VI.  Comparifon.  But  to  inflame  thy  love, 
 O  my  foul,  upon  Chrift,  conlider  where- 
 unto  it  is  like,  or  to  what  it  may  be  com- 
 pared :  the  fcripture  hath  defcribed  the 
 out-goings  of  fuch  a  foul,  i .  By  the  parch- 
 ed ground  :  My  foul  thirfieth  for  thee,  my 
 fiefh  hngeth  for  thee,  in  a  dry  and  thirfiy 
 land,  -where  no  water  is,  Pfalm  Ixiii.  i. 
 2.  By  the  pantings  of  a  chafed  hart;  As 
 the  hart  panteth  after  the  water-brooks,  Jo 
 panteth  my  foul  after  thee,  0  God,  Pfalm 
 xlii.  1,2.  3.  By  the  longings  of  a  teeming 
 woman;  I  have  longed  for  thy  falvation, 
 
 0  Lord,  and  thy  law  is  my  delight,  Pfalm 
 cxix.  174.  4.  By  the  fainting  and  fwoun- 
 ing  of  one  that  is  in  good  earneft  fick  of 
 love ;  /  charge  you,  0  daughters  of  Jerufa- 
 lem,  if  you  find  my  beloved,  that  ye  tell  him 
 
 1  am  fick  of  love,  Cant.  v.  8.  Such  fouls 
 are  commonly  caft  into  an  agony,  into 
 pangs  of  love,  that  love  Chrift  indeed. 
 
 Yll.Teftimony.  And  doth  not  the  fcrip- 
 ture exprefs  the  loves  of  the  foul  to  the 
 Lord  Jefus  i  If  God  be  your  Father,  faid 
 Chrift  to  the  Jews,  then  will  ye  love  me. 
 Joh.  viii.  42.  And  Thy  name  is  as  ointment 
 poured  forth,  therefore  do  the  virgins  love 
 thee;  and,  we  will  remember  thy  love  more 
 than  wine ;  the  upright  love  thee,  Cant.  i. 
 3,  4.  IVe  love  him,  faith  the  apoftle,  be- 
 caufe  he  loved  usfirfi,  i  John  iv.  1 9.  /  will 
 Icve  thee,  faith  David,  0  Lord  my  firength, 
 Pfal.  xviii.  i.  I  will  caufe  thoje  that  love 
 me,  faith  Wifdom,  to  inherit  fubflance, 
 Prov.  viii.  21.  He  that  hath  my  command- 
 ments and  keepeth  them,  he  it  is  that  lov- 
 eth  me,  and  he  that  lovethme,Jhallbe  lov- 
 ed of  my  Father,  and  I  will  love  him,  and 
 J  willmanifefl  myfelf  unto  him.  John  xiv. 
 
 r  I  O    N.  22t 
 
 2  r .  Look  upon  me,  faith  David,  and  be  mer- 
 ciful unto  me,  as  thou  ufefi  to  do  unto  thofe 
 that  love  thy  name,  Pfalm  cxix.  132. 
 
 Thus  for  information  of  judgment, 
 now  for  the  ftirring  up,  O  my  foul  !  of 
 thy  affections. 
 
 I.  Kelifh.  O  divine  love !  O  the  pleafures^, 
 O  the  joys  of  this  love  1  O  honey  and  fweet- 
 nefs  itfelf !  it  is  the  love  of  Chrift  that  fets 
 a  price  on  all  other  duties;  the  leaft  fervice 
 (even  a  cup  of  cold  water,  or  a  widow's 
 mite)  if  it  have  but  a  grain  of  this  love  in 
 it,  is  a  moft  acceptable  facrifice  to  God ;  it 
 is  love  to  Chrift  that  hath  the  promifes  of 
 this  life  and  that  which  is  to  come  :  /  will 
 caufe  thofe  that  love  me  to  inherit  fubfiance t 
 and  1  will  fill  their  treafures,  Prov.  viii.  2 1. 
 Yea,  there  is  a  crown  of  life,  which  the  Lord 
 hgth promifedto  them  that  love  him,  Jam.  i. 
 i2.lt  is  love  to  Chrift,  that  by  Chrift  aflures 
 to  us  all  the  glorious  privileges,  flowing 
 from  Chrift,  as  reconciliation,  adoption, 
 forgivenefs  of  fins,  juftification,  righte- 
 oulnefs,  wifdom,  fanCtification,  redempti- 
 on, pofteffion  of  all  things.  All  things  are 
 yours,  whether  Paul,  or  Apollo,  or  Cephas^ 
 or  the  world,  or  life,  or  death,  or  things 
 prefent,  or  things  to  come, all  are  yours,  and 
 you  are  ChriJl's,andChriJ}  is  God's,  I  Cor. 
 iii.  22,  23.  O  who  can  think  of  this  love 
 of  Chrift,  and  not  be  raviftied  therewith  J 
 had  I  a  thoufand  hearts  to  beftow  on  Chrift, 
 they  were  all  too  little,  they  were  never 
 able  to  love  him  fufficiently ;  it  is  the  Lord 
 Jefus  that  is  all  ftrength,and  allwifdom,and 
 all  honour,  and  all  beauty ;  the  fountain 
 of  all  graces,  and  virtues,  and  qualities  in 
 men  :  whatfoever  grace,  or  virtue,  or  qua- 
 lity is  in  us,  they  are  but  fo  many  rays  that 
 come  from  this  Sun  of  right eoufnefs  ;  he  is 
 fairer  than  the  children  of  men,  and  grace 
 eminently  is  poured  into  his  lips,  Pf.  xlv.  2. 
 
 ll.Complaint.  But  alas!  where  is  my  foul? 
 how  dull  is  my  underftanding  ?  how  dead 
 my  affeClions  ?  how  «arelefs,  how  pcevifti 
 is  my  foul,  in  a  bufinefs  which  concerns  it 
 fo  much  ?  how  prejudicate  is  my  opinion? 
 
 bow 
 
 1 
 
222        '  ME  DITJiri 
 
 how  vain  are  my  conceits?  O  my  foul ! 
 how  ignorant  art  thou  of  the  incomparable 
 worth,  and  delightful  fweetnefs  that  is  in 
 the  Lord  Jefus  ?  how  fecure  and  fleepy, 
 and  fcnfelefs  art  thou  ?  O  this  hard  heart 
 of  mine  !  thou  canft  mourn  for  lofles  and 
 crofTes  of  this  life,  but  for  the  lofs  of  Chrift, 
 thou  canft  not  mourn  one  jot :  didft  thou, 
 
 0  my  foul,  truly  affeft  Chrift,  the  pillow 
 would  be  wartied  with  thy  tears  for  thy 
 want  of  Chrift,  and  for  thy  want  of  aftur- 
 ance  :  wo,  and  alas,  that  my  mind  is  tak- 
 en up  with  a  confluence  of  worldly  lufts, 
 worldly  cares,  and  ^vorldly  defires  !  O  it 
 is  this  that  quencheth  the  conjugal  love  of 
 my  foul  to  her  bridegroom  ;  my  loves  are 
 iiow  become  very  adulterous  loves  :  wo 
 and  alas,  that  /  have  loved  the  world,  and 
 the  things  that  are  in  the  luorld,  i  John 
 ii.  15.  that  I  have  followed  my  bafe  lufts, 
 and  adulteries,  and  abominations;  that  in- 
 ftead  of  loving  Chrift,  I  have  loathed  him, 
 and  whipt  him,  and  fcourged  him,  and 
 crucified  him,  and  preferred  the  vileft  luft 
 (any  fm  whatfoever)  before  the  Lord  Jefus. 
 
 \And  now  lam  mufing  of  this  love  of  Chrift, 
 alas,  I  feel  it  not,  or  if  I  feel  a  little,  little 
 love  of  defire,  yet  I  have  no  fenfe,  no  tafte, 
 no  relifh  of  that  love  of  complacency ;  there 
 is  no  fuch  fire,  no  flames  in  my  breaft  to- 
 wards the  Lord  Jefus. 
 
 in.  Wijlying.  And  yet,  O  that  I  could 
 love  the  Lord  Jefus  !  O  that  he  had  my 
 heart  ?  O  that  now  I  could  bid  adieu  to 
 all  other  lovers  !  O  that  the  Father  of  love, 
 and  the  Spirit  of  love  would  ftrike  one 
 fpark  of  love  from  the  promife,  to  kindle 
 it  in  the  heart  of  this  poor  creature !  O  that 
 
 1  felt  a  dilatation  of  my  dclires  after  Chrift ! 
 that  God  would  ftrttch  them,  and  widen 
 them  to  the  \umoft,  that  I  might  love 
 Chrift  with  all  my  heart,  Ibul  and  might! 
 O  that  I  were  even  fick  of  love  !  O  that  I 
 were  caft  into  the  melting  pangs  of  a  divine 
 Chrillian  love !  O  my  foui,  confider  the 
 want  of  Chrift,  and  the  worth  of  Chrift  ! 
 O  confider  the  benefits  of  Chrift's  death, 
 
 0  iY. 
 
 the  fweetnefs  of  Chrift's  promifes,  the  plea- 
 fantnefs  of  his  commands,  the  precioufncfs 
 of  his  graces,  and  above  all,  the  infinite- 
 nefs  of  his  love,  and  thou  canft  not  but 
 love  him  !  confider  that  foul  ravifhing  text, 
 Cod  who  is  rich  in  mercy,  for  his  great 
 love  wherewith  he  loved  us,  even  when  we 
 were  dead  in  Jin s,  hath  quickened  us  toge- 
 ther with  Chrift,  and  hath  raiftd  us  up  to- 
 gether, and  tnadc  us  fit  together  in  heavenly 
 places  in  Chrifl  Jefus ;  that  in  the  ages  to  come 
 he  might  fhew  the  exceeding  riches  of  his 
 grace,  in  his  kindncfs  towards  us  through 
 Chrift  Jefus,  Eph.  ii.  4.  &c.  and  thou  canft 
 not  but  cry  out  with  the  ardency  of  affeciili- 
 on,  with  the  ftrength,  the  zeal  of  love,  O  ! 
 To  him,  unto  him  that  loved  us,  and  wajlj- 
 ed  us  from  our  Jins  in  his  own  blood,  and 
 hath  made  us  kings  and  priefts  unto  Cod, 
 and  his  Father,  To  him  be  glory  and  domi- 
 nion for  ever  and  ever.  Amen.  Rev.  i.  5,  6. 
 
 IV.  Confeffion.  O  my  foul,  thefe  are 
 fweet  motives :  but  alas,  how  dull  is  thy 
 underftanding,  how  dead  thy  affe(ftions  ? 
 I  clearly  fee  there  is  no  ftrength  at  all  in 
 thee.  O  how  cold,  and  weak,  and  faint, 
 and  heartlcfs  are  thefe  thy  wifhes  !  O 
 Chrift  !  I  would  love  tliee,  but  I  cannot ; 
 I  find  no  ability  in  myfelf  to  love  thee  ;  I 
 am  no  more  able  to  love  thee,  than  cold 
 water  is  able  to  heat  itfelf.  O  where  be 
 thofe  fcalding  [thofe  ardent]  affef^ions  to 
 Chrift  Jefus,  which  holy  men  have  felt  in 
 all  ages,  and  ftriven  to  exprcfs  in  their  fo- 
 liloquies  .^  O  where  is  this  holy,  conftanr, 
 conjugal  love  I  O  where  are  thofe  fwell- 
 ings,  and  throwings,  and  wreftlings  which 
 others  have  felt  in  their  bowels  ?  O  where 
 be  thofe  holy  fits,  thofe  pangs  of  love, 
 thofe  love- trances,  thofe  feraphical  flames  of 
 conjugal  afle(5lion,  which  made  the  fpoufe 
 cry  out,  /  am  fick  of  love?  Cant.  ii.  5. 
 Alas,  I  feel  a  diftemper  in  my  alfeftions  ; 
 I  find  it  not  fo  eafie  to  love  Chrift,  as  ma- 
 ny men  think  ;  furcly  it  is  a  very  hard  and 
 difficult  thing  to  love  the  Lord  Je!us. 
 
 V,  Petition.  Come  then,  bleifed  Lord, 
 
 and 
 
M  E  D  I  TA  T  10  N. 
 
 and  {hew  thy  own  felf  to  me,  /  befeech 
 thee  if  1  have  found  grace  in  thy  fight, 
 fhe-d)  me  the  way  that  I  may  knoiv  thee :  I  be- 
 feech thee  JJjeiv  me  thy  glory ,  Exod.  xxxiii. 
 13.  18.  Give  me  the  fpirit  of-voifdom  and  re- 
 velation in  the  knoiuledge  of  Chrifi,  Eph.  i. 
 17.  Let  me  fee  thy  beauties  and'glorious  ex- 
 cellencies, and  by  this  means  blow  my  love 
 into  a  pure  flame,  yea  advance  it  to  a  de- 
 gree of  angelical  fublimity.    Surely,  Lord, 
 I  cannot  love  what  I  fee  not,  and  there- 
 fore anoint  mine  eyes  with  thy  eye-falve, 
 that  I  may  fee  thy  lovelinefs,  and  love  thee 
 with  my  beft  loves:  O  kindle,  inflame,  and 
 inlarge  my  love  that  it  may  reft  largely  in 
 thee ;  inlarge  the  crany  which  the  Spirit 
 haih  bored  through  the  flefli  into  my  fpirit 
 that  I  may  largely  fee  thee,  and  fo  largely 
 love  thee  J  inlarge  ihe  arteries  and  conduit- 
 pipes,  by  which  thou  the  Head  and  Foun- 
 tain of  love  floweft  into  thy  members,  that, 
 being  abundantly  quickened  and  watered 
 with  the  Spirit  of  love,  I  may  abundantly 
 love  thee ;  and  do  not  only  come  much, 
 but  come  often  into  me,  and  let  my  fpirit 
 often  be  one  fpirit  with  thee,  in  commu- 
 nicative and  fruitive  unions ;  for  fuch  oft- 
 en unions  with  thy  Spirit,  will  make  my 
 fpirit  more  fpirkual,  and  the  more  fpiritual 
 (lie  is,  the  more  will  flie  love  thee,  the  God 
 of  all  fpirits.    BleflTed  Lord,  wilt  thou  love 
 the  image,  and  fliall  not  the  image  much 
 more  love  the  pattern  ?  0  that  I  were  fick 
 of  love  !  that  my  underftanding,  will  and 
 affeftions  were  all  overflown,   overcome 
 and  amazed,  that  my  faintings  were  in- 
 flamed towards  thee,  and  even  melted  into 
 thee  !  O  fweet  Jefus,  touch  my  foul  with 
 thy  Spirit,  that  virtue  may  go  out  of  thee 
 into  me,  and  draw  me  unto  thee;  let  the 
 favour  of  thy  ointments,  whofe  very  breath 
 is  love,  be  ever  in  my  noftrils :  *  Give  me 
 flaggons  of  the  new  wine  of  the  kingdom,' 
 which  may  lift  up  my  foul  above  my  felf  in 
 my  loves ;  give  me  to  forget  the  low  and 
 bafe  loves  of  this  world,  and  by  an  hea- 
 venly exccfs,  tranfport  me  into  an  heavenly 
 
 223 
 
 love,  that  I  may  embrace  Chrift  who  is  the 
 Lord  from  heaven  with  a  love  like  himfelf: 
 
 0  give  me  to  believe ;  for  faith  and  love 
 grow  together,  and  the  flronger  my  faith, 
 the  greater  will  be  my  love. 
 
 VL  Confidence.  And  this  (fweet  Jefus) 
 
 1  am  fully  perfuaded  thou  wilt  do  ;  /  be- 
 lieve^ Lord,  help  my  unbelief ,-  furely  thou 
 art  God,  who  canft  not  lie,  and  thou  haft 
 promifed,  that  the  upright  fhall  love  thee. 
 Cant.  i.  4.  O  how  rtiould  I  but  believe  thee  > 
 and  now  thou  haft  in  fome  fweet  meafure 
 convinced   me,    now  thou   beginneft   to 
 warm  my  heart,  and  to  caft  me  into  a  love- 
 trance;  now  that  my  fpirits  are  fome  what 
 raifed,  my  heart  in  fome  fort  inlarged,  my 
 mind  in  fome  meafure  fixed  upon  thee ;  I 
 make  bold.  Lord,  to  conclude  with  this 
 fpiritual  Epithalamium,    BleJJed  Lord,    I 
 «m  thine,  only  thine,  ever  thine,  all  that 
 I  am  is  at  thy  command,  and.  all  that  I 
 have  is  at  thy  difpofing ;  be  pleafed  to  com- 
 mand both  it  and  me  ;  I  know  whatfoever 
 I  adventure  or  lofe  for  thy  fake,  I  fliall  re- 
 ceive with  infinite  advantage  in  thy  blefl^ed 
 felf.  I  dare  truft  my  Lord  with  the  beft 
 thing  that  ever  he  gave  me,  my  precious 
 foul.     O  my  bleeding  heart  and  broken 
 fpirit  doth  languifti,  in  a  thirfty  love,  pant- 
 ing and  gafping  after  thee,  my  blcfl^ed  Sa- 
 viour :  O  let  me  tafte  how  gracious  thou 
 art,  by  fome  real  experiments  in  my  own 
 heart,  fmile  upon  me  from  heaven,  anfwer 
 me  with  fome  aflfuring  whifpers  of  the  Spi- 
 rit of  adoption ;  Kifs  me  -with  the  kiffes  of 
 thy  mouth,  for  thy  love  is  better  than  -wine. 
 Cant.  i.  2.  O  let  me  bathe  my  foul  in  the 
 delicious  intimacies  of  a  fpiritual  commu- 
 nion with  thee  my  God,  that  I  may  for  e- 
 ver  adhere  unto  thee  with  a  fincere  con- 
 ftancy,  and  reft  in  thee  with  a  love  of  com- 
 placency :  for  I  itt\,  I  find  my  foul  caft 
 into  a  longing  fweat  for  thee,  and  nothing 
 can  fatisfie  the  importunate  longing  of  my 
 perplexed  foul,  but  thy  own  felf;  for  thou 
 art  my  Lord,  my  love,  my  life  ;  and  thou 
 art  altogether  lovejy,  O  my  dear  Jefus ! 
 
 Omy 
 
224  M  E  D  I  r 
 
 O  my  dearen:  hufband  !  O  thcfe  holy  fits! 
 O  thcfe  fweei  pangs  of  love  grow  upon  me 
 apace  !  Upon  a  fudden,  my  king,  my  Sa- 
 viour, I  am  even  Jick  of  love  ! 
 
 Conclufion.  And  now,  O  my  foul,  return 
 unto  thy  reft,  for  the  Lord  hath  dealt  boun- 
 tifully with  thee,  Pfal.  cxvi.  7.  The  rea- 
 fon  of  thy  love  is  Chrift's  love  ;  Thou  lovef} 
 him  hecaufe  he  ^rf}  loved  thee.     Is  it  thus, 
 
 0  my  foul  ?  hath  the  Lord  Chrifl:  indeed 
 difcovered  his  will,  to  take  thee  for  his 
 fpoufe  ?  What,  he  that  is  fo  holy,  to  mar- 
 ry fuch  an  impure  wretch  as  thou  art  ?  O 
 how  ftiould  this  but  melt  thee  into  a  flame 
 of  love?  What  ftif^ings  of  love  fliouldft 
 thou  now  feel  in  thy  bowels  ?  How 
 fhouldft  thou  now  value  him,    and  prize 
 
 'liim,  and  praife  him  ?  How  fhould  thy 
 g,lory  no-w  fing  praijes  to  him,  and  not  be 
 
 Jilent  P  How  fhouldfl:  thou  admire  and 
 wonder,  that  thou  could  ft  endure  to  be 
 without  Chrift  fo  long  ?  that  thou  couldft 
 fo  flightly  think  of  Chrift  heretofore  ?  O 
 my  foul,  henceforth  cling  to  thy  Saviour, 
 go  out  of  thyfelf,  and  creep  to  him,  and 
 affe6l  not  only  union,  but  very  unity  with 
 him;  bathe  thyfelf  hereafter  again  and  a- 
 gain,  many  and  many  a  time  in  thofe  de- 
 licious intimacies  of  thy  fpiritual  marriage: 
 nnd  to  that  purpofe,  O  my  foul,  if  fome- 
 limes  thy  love  to  thy  Saviour  fhall  cool, 
 '  O  then  fweet  Saviour,  look  upon  me  in 
 mercy  ;  one  look  of  thine  will  awaken 
 my  love,  and  make  me  weep  bitterly,  that 
 
 1  have  loved  thee  fo  little,  whom  to  love 
 iufficiently,  my  beft  and  mightieft  loves 
 are  moft  infufficient :  prevent  my  fecking 
 with  thy  feeking,  be  thou  prefent  with  me 
 in  thy  providence  and  power,  when  thou 
 feemeft  to  be  far  from  me,  in  the  tafte  of 
 thy  fweetnefs  and  fruition  of  thy  loves ; 
 :ind  then  when  I  have  regained  thee,  I  will 
 hold  more  hardly,  and  keep  more  faftly, 
 and  love  thee  more  vehemently,  by  thy 
 power  affifting  :  and  provide  a  ftock  of 
 toves  in  the  fummcr,  againft  winter,  if  it 
 return  any  more ;  come,  Lord  Jcfus,  and 
 
 JT  1  0  N. 
 
 be  as  the  roe  on  the  mountains  :  my  life 
 is  hid  with  thee,  O  appear  quickly,  that  I 
 may  quickly  appear  with  thee  in  glory, 
 and  in  the  happinefs  of  a  confummate  mar- 
 riage :  even  fo  come  Lord  Jefus,  come 
 quickly.  Amen,  Amen.  Rev.  xxii.  2c. 
 Pfalm  xviii.  to  ver.  7.' 
 
 §.  6.  Another  Example  :  Of  Eternity. 
 
 AFTER  entrance  by  prayer  and 
 choice  of  this  theme,  the  foul  may 
 proceed  thus  : 
 
 L  Defcription.  O  my  foul,  what  is  this 
 eternity  whereof  thou  ftudieft  ?  *  It  is  the 
 intire  and  perfeft  poftcflion  of  a  life  (toge- 
 ther and  at  once)  that  never  ftiall  have  end  ; 
 The  defcription  may  be  imperfe£\;  and  no 
 wonder  :  for  how  can  that  be  defined, 
 which  hath  no  bounds  or  limits  ?  whatfo- 
 ever  is  faid  of  eternity,  comes  infinitely 
 fliort  of  it;  no  words  can  utter  it,  no  fi- 
 gures number  it,  no  time  can  meafure  it. 
 Eternity  is  of  this  nature,  that,  take  from  it 
 what  you  will,  it  isftill  the  fame;  it  is  nei- 
 ther increafed  by  addition,  nor  diminiftied 
 by  fublhaftion.  What  is  eternity  ?  *  It  is 
 a  circle  running  back  into  itfelf,  whofe 
 center  is  always,  and  circumference  with- 
 out all  end.'  What  is  eternity  ?  '  It  is  a 
 duration  always  prefent,  it  is  one  perpe- 
 tual day  which  is  not  divided  into  that 
 which  is  paft,  and  that  which  is  to  come.' 
 What  is  eternity  ?  *  It  is  an  age  of  ages, 
 never  expiring,  but  always  like  itfelf,  with- 
 out all  change.'  What  is  eternity  f  '  It  is 
 a  beginning  without  beginning,  middle  or 
 ending,  always  beginning.'  And  this,  O 
 my  foul,  is  Eternity. 
 
 II.  Dijiribution.  There  is  a  two-fold 
 eternity,  an  eternity  of  wo,  and  an  eterni- 
 ty of  joy.  I.  Of  wo  :  O  wo  that  never 
 ihall  have  end  !  The  worm  Jlmll  not'  die^ 
 the  fire  Jlmll  not  he  quenched^  Ifa.  Ixvi.  24. 
 Afterathoufandthoufsind  millions  of  years, 
 there  are  ftill  as  many  more  to  come,  and 
 when  thofe  many  more  are  come  and  gone, 
 the  woes  are  yet  as  far  from  the  luft  as 
 
 they 
 
'MEDITATIO  N.  225 
 
 they  were  at  the  firft :  it  is  now  above  is  the  efficient,  but  fin  the  meritorious 
 four  thoufand  years  fince  Efau,  who  hated  caufe  of  this  wo,  The  "wages  of  Jin  is  death, 
 Jacob,  was  cafl into  this  pit  of  woes,and  yet    Rom.  vi.  23. 
 
 the  number  of  his  years  of  torments  are  2,  Eternal  joy  is  from  him  :  the  Father 
 as  many  as  at  the  firft  day  of  his  torment,    beftows   it,   the  Son  merits  it,    the  holy 
 
 2.  Of  joy  :  O  joy  above  all  the  joys  in  har-    Ghoft  feals  and  applies  it :  God  hath  given 
 veft !    iTa.  ix.  3.  they  are  the  joys  of  hea-    thee  a  Saviour,   O  my  foul,  to  give  this 
 ven  f:   there  joys  the  underflanding,  by  a    eternal  joy  to  thee,  and  God  hath  given 
 perfeifl  knowledge  of  God,   [the  beft  and    thee  faith  whereby  thou  mayeft  attain  to 
 moit  perfeiH:  being]  and  by  the  [infinitely    this  Saviour  ;  and  God  hath  given  thee  his 
 tranfporting,  and  transforming]  vifion  of    word,  whereby  thou  mayefl  attain  to  this 
 God;  there  joys  the  memory,  by  a  per  fedl    faith:    lookup,  therefore,  to  him  as  the 
 remembrance  of  all  things  pall,  [efpecially,    beginner  and  finiiher  of  this  eternity,  and 
 of  all  good  thoughts,  words,  and  deeds ;    whilft  thou  magnifiefl  the  author,  be  ravi- 
 which  muft  needs  afford  unfpeakable  de-    Ihed  with   the  glory  of  the  work;  there 
 light   to   the  refle(fling  foul,  in  the  future    is  nothing  that  is  good  that  is  notcompre- 
 world,    fince  we  know  that  the  remem-    bended  herein;   In  thy prefence  is  fulneCs 
 brance  of  any  goo'd    thought,  word,   or    of  joy,  and  at  thy  right  hand  are  pleafures 
 deed  affordeth  fuch  a  vaft  pleafure  even  in    j[or  evermore ,  Pfal.  xvi.  i  i. 
 this  life;]  there  joys  the  will,  by  enjoying  all       IV.  Effe6ls.  What  are  the  effe^s,  O  my 
 manner  of  good  without  fear  of  evil.     In    foul,  of  this  eternity  ? 
 this  joy  there  is  no  corruption,  no  defe6l7        i-  Of  eternity   in   hell,  thefe  amongfl 
 \  no  old  age,  but  folemn  glory,  and  con-    others  ;  *  heavy,  heavj,  mod  fad  and  heavy 
 tinual  folemnity;    there  is  an  everlafting    thoughts,'  when  the  damned  fhall  confi- 
 fpring,    there   is  always  the  flower,  and    der   their   doom,   Go  ye  into  everlafiing 
 grace  of  youth  and  perfefl:  health  :    With  fire,  then /hall  they  call  their  deep  thoughts 
 thee  is  the  fountain  of  life,  and  in  thy  light    on  time  pafi,  and  eternity  to  come. 
 fhallvjefee  light,  Pfal.  xxxvi.  9.   [There,         i.  For  the  time  part,  they  fliall  remera- 
 perfeft  happinefs  endureth  forever:    for    her,  '  That  fometimes  they  lived,  at  leaft 
 heaven,  as  itis  an  exceeding,  fo  it  is  zneter-    fome  of  them,  in  a  glorious  Golhen,    en- 
 naliveight  of  glory.  And  this  is  that  which    lightened  with  the  faireft  noon-tide  of  the 
 crowns  the  joys  of  heaven,  and  banifiieth    gofpel   that  ever  the  fun  faw,  and  that 
 all  fears  and  trouble  from  the  minds  of  the    they  heard  many  a  powerful  fermon,  any 
 blefied.]  one  pafl!age  whereof,  had  they  not  fuffered 
 
 ^  III.  Caufes.  Whence  are  thefe  two  eter-    fatan  to  blindfold  and  baffle  them,  might 
 
 nities,  O  my  foul,  but  from  Him  that  is    have  been  unto  them  the  beginning  of  the 
 
 only  eternal  ?  new  birth  ;  that  many   times  they  were 
 
 I.  Eternal  wo  is  from  him,  For  he  hath    told  of  this  danger  by  God's  faithful  mini- 
 
 prepared  Tophet  of  old,  Ifa.xxx.  33.  God    iters;    that    they  had  many  calls  and  of- 
 
 t  The  chid- ingredients  of  the  happinefs  of  heaven,  fo  far  as  the  fcnpiurc  hath  ihcuglulit  to  rcVcal  it  to  us  arc. 
 m77  iTc  ,  °"/  ."^"rl'^^Se.  and  the  height  of  our  love,  and  the  perpetual  focicty  and  fricnd(hip  of  all  the 
 bkncd  .nhab.t.nts  of  thofc  glorious  manfions  ;  and  the  joyful  concurrence  of  all  thefb  in  chcarful  expullfons  of  o,-a- 
 titi^de,  in  the  .nceflant  prailcs  and  admiration  of  the  fountain  and  author  of  all  this  h;,ppinefs.— -  And  if  there 
 -were  no  other,  as  there  may  be  ten  thoufand  more  for  any  thing  I  can  tell,  yet  generous  and  virtuous  minds  will 
 eafily  undct  land  how  great  a  pleafure  there  is  in  the  improvement  of  our  knowledge,  and  the  cxercifeof  love  •  and 
 in  a  grateful  and  perpetual  acknowledgment  of  the  grcateft  benefits.  Qr   Tx'lotfon 
 
 n'l"  !,^|-  t*;'"!""*  of  heaven  thefe  t«o  things  Ihall  be  recorxiled  which  never  met  together  in  any  fenliul  or 
 worldly  delight,  long  and  full  enjoyment,  and  yet  a  fredi  and  perpetual  pUalurc.  Jilhifon. 
 
 G  g  fers 
 
226 
 
 fers  of  falvatlon, 
 
 many  a  time  cried  behind  them, 
 
 M  ED  ITATJ  0  N. 
 
 and  the  Spirit  of  God    ms.&c.  i.e.  'All  theftarsofhcaven,ftiIIsof 
 
 This  is 
 the  way,  ivalk   in   it  ;     that    fometimes 
 they  were  half  i>erruaded  to  be  Chriftians, 
 and  they   were  near  falvation,  and  they 
 had  a  golden  opportunity  for  it ;  but  alas! 
 they  revolted  agaiiji,  and  perferred  their 
 lufts,  and  parted  by  thefe  offers  and  op- 
 portunities  with   an    inexpiable   negleO:, 
 and  horrible  ingratitude,  and  now  they  ly 
 drowned  and  damned  in  that  lake  of  fire 
 and  brimftome,    which  they  might  have 
 fo  eafily  and  fo  often  efcapcd.'     O  what  a 
 fliriek  will  this  caufe  in  hell  ?  whiles  at 
 every  of  thefe  con fi derations  the  worm  of 
 cbnfcience  (hall  give  them  a  deadly  bite,  e- 
 ven  to  the  heart  ?  That  the  memory  of 
 things  here  on  earth,  remains  ftill  with  all 
 fpirits  in  the  world  of  hell,  is  manifeff,^©^, 
 remctnber  that  thou  in  thy  life- time  re- 
 ceived]} thy  good  things,   and  Lazarus  e- 
 vil ;  norv  therefore   he    is  comforted,  and 
 thou  art  tormented,  faid   Abraham  to  that 
 rich  man  in  hell,  Luke  xvi.  25. 
 
 2.  For  eternity  to  come,  they  fhall 
 conlTder,'  that  this  eternity  is  another  hell 
 in  hell  ;'  might  they  endure  thofe  horrible 
 pains,  and  extreme  horrors  no  more  mil- 
 lions of  years,  than  there  are  creatures 
 both  in  heaven  and  earth,  they  would 
 'comfort  themfelves  with  this  thought,  My 
 mifery  will  at  laft  have  an  end  ;  but  this 
 word  eternity;  it  rents  their  very  hearts  in 
 pieces,  it  rents  their  very  throats  with  hide- 
 ous roarings,  it  gives  a  new  life  to  their 
 tinfuffcrable  forrows.  O  my  foul,  doft 
 thou  not  tremble  at  this  confideratlon  ?  I- 
 jnagine  thou  heareft  Judas  roaring  in  hell's 
 flames,  '  1  have  now  fuffered  above  one 
 thoufand  fix  hundred  years,  fince  I  be- 
 trayed Ghrift,  and  through  the  extremi- 
 ty of  torment,  I  have  thought  thefe  one 
 thoufand  fix  hundred,  to  have  been  a 
 thoufand  thoufand  thoufand  thoufand 
 years :  O  when  will  be  an  end  of  thefe 
 fufferings  ?'  M'hen  ?  Couldft  thou  teW/hl- 
 las  c(^li,J}illas  roris,  undas  aquaeifiuyni- 
 
 dew,  drops  of  rain,  fleeces  of  fnow,  flowers 
 of  the  fpring,  colours  of  flowers,  fruits  of 
 the  earth,    grains  of  corn,  leaves  of  trees, 
 beafls  of  the  field,  motes  of  the  fun  fly- 
 ing in  the  air,  hairs  on  thy  head,  fand  on 
 the  fea-fl:iore,  piles  of  grafs  growing  on  the 
 earth  ;  and  fhouldft  thou  add  to  thefe,  all 
 the  thoughts  of  men,  the  motions  and  mu- 
 tations of  all  the  creatures,  and  number 
 all  thefe  by  all  the  additions  and  multipli- 
 cations of   arithmetick,    enough    to   fill 
 volumes   reaching  from  earth   unto  hea- 
 ven, as  yet  thou  haft  not  meafured   the 
 length,  the  middle  of  eternity  !'  O  Judas, 
 here  is  thy  lot,  thou  haft  fryed  in  hell  a- 
 bove  a  thoufand  years,  thou  muft  be  tor- 
 mented in  thofe  flames,  a  hundred  thouf- 
 and years,  ten   hundred  thoufand  years,  a 
 thouland  million  of  years  of  ages^  and  when 
 all  thofe  years  and  ages  are  gone  and  paft, 
 thou  art  as  far  from  the   end  of  thy  tor- 
 ments as  thouwert  at  the  beginning,  when 
 thou    hangedft  thyfelf  and    firft    wentft 
 down  to  hell.     O  my  foul,  here's  a  medi- 
 tation able  to  ftartle  thee  from  the  fleep  of 
 fin  ;  no  queftion,  at  thefe  thoughts^  Judas, 
 and  all   the  damned  in  hell  take  on  with 
 infinite  anguidi  and  inraged  indignation  : 
 fience  comes  that  horrible  hatred  and  per- 
 petual    blafphemies    which    the   damned 
 utter  againft  God  :  O  how  they  tear  their 
 hair,  and  bite  their  nails,  and  gnafli  their 
 teeth,  and  dig  furioufly  into  the  very  foun- 
 tain of  life,  defirous   (if  they  could  do  it 
 pollibly)  to  (pit  out  their  very  bowels.   O 
 my  heart,  well  mayeft    thou  tremble  in 
 the  midft  of  this  meditation  !  O  eternity  f 
 eternity  !  eternity  ! 
 
 2.  Of  eternity  in  heaven ;  thefe,  a- 
 mongft  others,  are  the  efle(fts,  rowzing, 
 raifing,and  moft  ravilhing  thoughts,  when 
 the  blelfed  ftiall  con fider  their  doom,  ComCt 
 ye  blefjed  of  my  Father-,  inherit  the  king- 
 dom  :  Then  ftiall  they  caft  their  thoughts 
 on  time  paft  and  eternity  to  come. 
 
 I .  For  time  paft.     They  fhalJ  remem« 
 
 ber. 
 
MEDITATION.  227 
 
 per,    'That    fometimes    they  were    in    '  as  they  fhould  notfurpafs  the  brlghtrcfs 
 
 of  the  fun,  but  the  fun  behig  the  mofl: 
 glittering  thing  in  the  world,  he  takes  a 
 refemblance  towards  expreffing  their  in- 
 comparable glory  :'  But  to  heighten  this 
 glory,  obferve  the  auxefis,  it  (liall  be  for 
 ever,  i.  e.  for  eternity,  or  for  ever  and 
 ever,  /.  e.  for  eternity  and  eternity  ;  or, 
 as  the  Latins,  inperpetuas  ceternitatei,^ox 
 *  perpetual  eternities:'  If  one  eternity  be 
 without  end,  what  are  two  ?  What  are 
 ten  ?  What  are  an  hundred  ?  What  are 
 infinite  ?  O  what-a  life  is  this  that  know- 
 e"^*'  no  end  ?  AVhat  a  glory  is  this  th^t 
 never  fadeth  ?  AVhat  a  love  is  this  that 
 never  cooleth  ?  What  a  joy  is  this  that 
 never  ceafeth  ? 
 
 V.  Oppofites.  Why  then,  O  my  foul,dofl 
 thou  fet  thy  refl  on  this  fide  Jordan  ? 
 What  are  thofe  few  fliort  pleafures  thou 
 here  enjoyeft  ?  AVhat  is  this  brittle  life 
 on  which  depends  eternal  blifs  or  wo  ? 
 AVhat  is  earth  to  heaven  ?  What  a  mi- 
 nute to  eternity  ?  If  any  thing  be  contrary 
 to  eternity,  what  is  it  but  this  punOilioof 
 time  we  have  here  to  fpend  ?  This  brittle 
 life?  What  is  it  but  an  ell,  a  fp?.n,  an  inch, 
 a  point  ?  O  dear  penny-worth,  to  buy  the 
 merry  madnefs  of  one  hour,  with  ages  of 
 pangs  infinite  and  eternal !  O  dearelt  bar- 
 gain that  ever  was,  to  fell  away  heaven, 
 our  everlafting  inheritance,  with  Efau, 
 for  a  fip  of  momentany  pleafure.  [Oh  ! 
 vain  and  foolifli  fouls  !  that  are  fo  little 
 concerned  for  eternity  ;  that  for  the  trif- 
 flesoftime,  and  the  pleafures  of  fin  wliich 
 are  but  for  a  feafon,  can  find  in  their  hearts 
 to  forfeit  an  everlafting  felicity.]  I  fee 
 this  world  and  the  other  are  mere  oppo- 
 fites ;  my  life  is  fo  fliort,  and  eternity  fo 
 long,  that  I  cannot  tell  what  is  moie  con- 
 trary than  thefe  two  :  My  life  is  nothing 
 but  a  now,  this  inflant  is  properly  my 
 own,  I  cannot  promifeto  myfelf  any  thing 
 future,  and  therefore  my  life  and  eternity' 
 areas  contrary  as  may  be.  [Onmyprcfcnt 
 
 con- 
 
 troubles,  in  forrows,  in  ficknelTes,  in  con- 
 tempt of  others,  in  dangers  by  fea  and 
 land  ;  that  fometimes  they  were  ready  to 
 periih,  and  to  call  away  their  fouls  by 
 this  or  that  fin,  but  that  God  flill  held 
 his  fpecial  hand  over  them,  and  gave  them 
 grace,  and  brought  them  into  the  port  and 
 haven  of  fecuritj'^,  where  is  no  fhadow  of 
 miferies,  [neither  ficknefs,  nor  fin,  nor 
 death,  but  all  is  health,  and  peace,  and 
 purity,  and  life  immortal  : — They  fliall 
 alfo  remember,  and  look  back  with  plea- 
 fure, on  all  their  pious  thoughts  towards 
 God  and  their  Saviour,  and  on  their  ex- 
 preflions  of  love,  defire,  hope,  and  truft  in 
 him  ;  on  all  their  inward  and  outward 
 afts  of  juftice  and  charity  towards  man  ; 
 on  all  their  pure  and  chafle,  on  all  their 
 humble  and  felf- denied  tlioughtsand  deeds, 
 with  reference  to  themfelves.]  O  what 
 ravifhing  of  fpirit  will  the  foulsof  thejuA 
 be  cafl:  into  at  their  recalling  of  time  pad:  ! 
 Now  that  the  memory  of  things  here  be- 
 low remains  ftill  with  the  fpiritsof  the  juft 
 made  perfeft,  is  manifeft  [from  fcripture,] 
 Rtmember  me  ivhen  thou  conicj}  into  thy 
 kingdom^  faid  the  good  thief  to  Chrill, 
 Luke  xxiii.  42.  [and  it  is  alfo  manifeft 
 from  reafon  ;  for  memory,  or  confciouf- 
 nefs,  being  efi^ential  to  the  human  foul,  it 
 may  as  foon  ceafe  to  be,  as  ceafe  to  re- 
 member, or  lofe  the  remembrance  of  things 
 part  ;  The  foul  therefore,  the  immortal 
 ibul,  mujl  and  -will  in  another  ftate  call  to 
 remembrance  things  paft,  and  remember 
 them  much  better  than  it  doth,  or  can  do, 
 now.'] 
 
 2.  For  eternity  to  come,  they  fhall  con- 
 fider,  that  the  joy  they  enjoy  they  ftiall 
 enjoy  for  ever  :  They  that  be  ivife  floall 
 flnne  as  the  brightnefs  of  the  firmament  s 
 and  they  that  turn  many  to  right eoufnefs, 
 as  the  fiars  for  ever  and  ever.  They  fhall 
 Jhine  :  how  ^as  the  firmament,  as  thefiars, 
 Dan.  xii.  9.  or  as  //;t/«/7,  faith  our  Saviour, 
 Matth.  xiii.  45.  Kot  fo,  faith  Chryfoftom, 
 
 Gg2 
 
228 
 
 MED  I  r^i  r  J  o  N. 
 
 condufl,  in  this  moment  of  life,  an  eternity 
 of  happinefs  or  mifery  depends.] 
 
 VI.  Compari/ons.  But  to  what  fhall  1 
 compare  this  eternity  ?  Js  a  drop  of -wa- 
 ter is  unto  the  fea,  and  a  gravel  Ji one  is  in 
 comparifon  of  the  fan  d^  fo  are  a  thoifand 
 years  to  the  day  of  eternity^  Eccl.  viii.  9. 
 Nay,  if  we  multiply  a  thoufand  years  a 
 thoufand  times,  it  would  not  amount  to 
 the  leaft  fradion  of  the  numberlefs  num- 
 ber of  eternity.  They  fay,  that  the  eighth 
 celeftial  orb  or  fphere  is  moved  wondrous 
 leifurely,  for  though  it  be  daily  wheeled 
 about  by  the  rapid  qjotionof  the  Primum 
 mobile^  '  the  firfl:  mover,'  yet  it  finifheth 
 not  its  own  proper  circuit,  but  once  in 
 thirty  fix  thoufand  years ;  and  this  fpace 
 of  time  they  call  the  great  year,  or  Plato's 
 year  :  But  compare  this  with  eternity,  and 
 it  will  appear  but  as  a  moment,  a  very 
 nothing  at  all :  To  what  then  mayeft  thou 
 compare  this  eternity  ?  O  my  foul,  '  it  is 
 like  an  orb  every  way  round  and  like  it- 
 felf;  or  like  a  wheel  that  turns  and  turns, 
 and' doth  never  ceafe  turning;  or  like 
 3  year,  continually  wheeling  about,  which 
 turns  again  to  the  fame  point  whence  it  be- 
 gan, and  Hill  wheels  about  again  ;  or  like 
 an  ever- running  fountain,  whither  the 
 ,  waters,  after  many  turnings,  flow  back  a- 
 gain,  that  they  may  always  flow  ;  or  like 
 a  fnake  bowed  back  into  itielf  orbicularly, 
 holding  the  tail  in  her  mouth,  which  in  its 
 end  doth  again  begin,  and  never  ceafeth  to 
 begin  ;  or  like  a  ring,  or  a  globe,  or  like 
 a  fphere,  or  like  the  circuit  of  the  moon 
 without  all  end.' 
 
 VII.  Ti^/wo«/Vj.Isnotthefcripture,  O 
 jny  foul,  frequent  in  the  mention  of  eterni- 
 ty ?  Thefe  Ojallgo  into  everlafting  puniPo- 
 ment,  but  the  righteous  into  life  eternaly 
 Trtatth.  XXV.  46.  Their  worm  Pmll  not  die, 
 their  fire  Pmll  not  be  quenched  :  Depart 
 from  ?ne,  ye  curfed,  into  everlafling  fre, 
 Mark  ix.  44,  46,  48.  Matth.  xxv.  4^. 
 IVhcfoever  drinketh  of  the  water  that  Ifljall 
 give  him,fl}all  never  thirflj  but  the  water 
 
 that  I  fhall  give  him,  fljall  be  in  him  a  well 
 of  water  (pringing  up  into  eternal  life, 
 John  iv.  14.  We  know  that  if  our  earthly 
 houfe  of  this  tabernacle  were  diffolved,  we 
 have  a  building  of  Cod,  an  hoife  not  made 
 with  hands,  eternal  in  the  heavens,  2  Cor. 
 V.  I.  Surely  he  Poall  not  bemoved for  ever, 
 the  righteous  fmll  be  in  ever laf}ing  remem- 
 brance, Pfa.cxii.  6.  They  that  be  wife  fhall 
 flnneas  thebrightnefs  of  the  firmament ;  and 
 they  that  turn  many  to  righteoufnefs,  as 
 the  ftars  for  ever  and  ever,  Dan.  xii.  3. 
 
 Thus  far,  O  my  foul,  for  the  infor- 
 mation of  thy  judgment  :  Now  for  the 
 flirring  up  of  thy  aIic6lJons. 
 
 I.  Relifh.  O  eternity,  whether  of  joys 
 or  woes  !  O  that  thou  wert  written  in  a 
 book,  that  thou  wert  graven  with  an  iron 
 pen  and  lead  in  the  rock  for  ever !  Job  xix. 
 22,  23.  O  that  my  heart  were  the  book  ! 
 that  my  meditation  were  the  iron-pen  and 
 lead  !  and  that  this  word  Eternity  werefo 
 imprinted  and  engraven  in  my  heart,  that 
 I  might  flill  have  it  in  my  mind,  when 
 pleafure  fawneth,  when  lufl  provoketh, 
 when  the  flefh  rebelleth,  when  the  Spirit 
 faileth  !  O  eternity  how  is  it  I  forget  thee  ! 
 [confider,  O  my  foul,  that  thou  art  an  im- 
 mortal fpirit.  Thy  body  dies,  but  thou,  thou 
 muft  live  for  ever.  O  !  do  nothing  now, 
 but  what  thou  mayeft  with  pleafure  look 
 back  upon  a  million  of  ages  hence.]  O  my 
 foul  be  enablifhcd,and  fay  with  David,  my 
 heart  is  fixed,  0  God,  my  heart  is  fixed, 
 Pfalm  Ivii.  7.  Set  thyfelf  in  a  fure  place, 
 and  ftand  a  while  ;  and  ftanding,  admire  at 
 this  eternity  which  always  ftands,  and  ne- 
 ver pafl!eth  away  ;  and  that  thou  mayeft 
 tafte  and  relilh,  that  thou  mayeft  be  affec- 
 ted and  moved  with  this  eternity, 
 
 I.  Confider  the  never-dying  worm,. and 
 the  everlafting  fire.  O  the  bitternefs  of 
 this  eternity  !  there's  a  man  in  the  fire, 
 and  a  worm  at  his  heart  ;  the  fire  burns 
 him,  and  the  worm  bites  him,  yet  neither 
 of  thefe  makes  an  end  of  him  ;  there  he 
 roars,  and  yells,  and  howls,  and  cries,  O 
 
 \1Q 
 
wo  is  me  for  ever  !  A  man 
 broad  is  the  ivay,  and  many  there  are  that 
 walk  hell-ward.     It  were  enough   indeed 
 to  make  all  tremble,  though  there  were  but 
 one  amongft  all  the  fons  of  Adam  to  fuf- 
 fer  eternally  ;  but  that  Helljhould  enlarge 
 herjelf,    and   open     her    month     "without 
 TTieafurey  and  their  glory  and  their  multi- 
 tude and  their  pomp  Pjould  defcend  into  it, 
 Ifaiah  v.  14.  That   there  fhould  be  mil- 
 lions of  men  of  the  fame  flelh  and  blood 
 that  I  am,  chained  together  in  hell,  where 
 one  roars   and   another  anfwers,  and  all 
 bear  this  burden,  Wo,  and  alas  for  ever  1 
 In  one  nook  of  hell,  there's  a  lamentable 
 fhreek,  Wo  for  ever,  in    another  corner 
 far  remote  there's  another  fearful  fhreek, 
 Wo  for   ever  ;  in  all  the  corners  of  the 
 fmoky  vaults  there's  a  cry,   or  an  echo  of 
 this  cry,    For  ever,  for  ever,  for  ever, 
 for  ever.     O  my  foul,  how  is  it  thou  canft 
 fleep  in  the  night,    or  be  merry  in  the  day, 
 whilft  thou  thinkeft  attentively,  or  conll- 
 derert  throughly  of  this  meditation  ?  Lefs 
 matters  have  fometimes  put  men  out  of 
 their  wits,  and  bereaved  them  of  their  lives. 
 [Oh  that  I  might  avoid  thefe  wicked  cour- 
 fes  of  impiety,  injuftice  and  intemperance, 
 that  lead  down  to  death  and  eternal  perdi- 
 tion !  Oh   that   I  would  now    mind  the 
 things  that  belong  unto  my  peace  before 
 they  be   for  ever  hid  from  mine   eyes  .' 
 O  wretched  man,  dareft  thou  to  live  one 
 moment  longer   in  fin  who   knowefl  not 
 but  the  next  moment  may  be  thy  laft !  ] 
 
 2.  Gonfider  the  eternity'of  Joys:  It 
 may  be  the  former  confideration  is  too  le- 
 gal, and  it  will  notfuit  every  fpirit  fo  well. 
 *  Every  thing  is  received  according  to  the 
 receiver  ;  a  legal  fpirit,  fay  fome,  doth  re- 
 lilh  and  favour  moft  of  thofe  arguments 
 which  are  drawn  from  hell ;  but  an  evan- 
 gelical fpirit  doth  beft  reliQi  them  that  are 
 drawn  from  heaven.'  Come  then,  O  my 
 foul,  and  in  the  clofe  of  this  meditation 
 dwell  on,  and  confider  only  the  fweetnefs 
 of  this  eternity  :    But  how  fliould  1  con- 
 
 M  ED  ITyi  T  I  O  N.  229 
 
 faid  I  !  alas,    fider  of  this  eternity  ?  For  fine e  the  begin' 
 
 ning  of  the  world  men  have  not  heard,  nor 
 perceived  by  the  ear,  neither  hath  the  eye 
 feen,  0  God,  befides  thee,  ivhat  he  hath  pre- 
 pared for  him  that  ivaiteth  for  him,  Ifaiah 
 Ixiv.  4.  When  Chrift  fhall  come  again,  he 
 {hall  be  admired  of  his  fainfs,  2  Theff.  i. 
 10.  And  why  admired;  but  becaufe  fome- 
 ihing  (hall  be  feen  then   that  was  never 
 thought  of  before  ?  The  faints  cannot  think 
 there  is  fo  much  glory  in  Jefi:s  Chrift,  as 
 then  they  ftiall  find,  and   therefore  they 
 iliall  ftand  admiring  at  him ;  but  yet  be- 
 caufe the   Lord  is    pleafed    to  let  out  a 
 beam  of  this  light  unto  us  in  his  blefifed 
 word,  go  on,  O  my  foul,  as  the  Lord  fhail 
 ,  enable  ;  forget  a  while  thy  oxvn  people,  and 
 thy  father's  houfe,  go  out  of  this  fleih  and 
 world,  and,  by  a  deep,  and  fad,  and  ferious 
 meditation  get  into  heaven  ;  and  to  make 
 way  for  entrance,  lift  up  your  heads,  0  ye 
 gates,  and  be  ye  lift  up,  ye  everlafting  doors, 
 that  a  mortal,  miferable  wretchmay  enter  in . 
 When   Paul  was  caught  up  into  para- 
 dife,  he  heard  unfpeahable  words.  And  now 
 by  contemplation  lam  in  heaven, methinks 
 I  fee  Invifible  fights;  what  happin'efs.is  here 
 of  faints  ?  I  Ihall  reduce  all  to  thefe  heads, 
 (i.)    Their  Duty;  and  (2.)  their  Glory  ; 
 which  laft  Spears  efpecially  in  their  Joy, 
 and  in  the  Objedl  which  they  fee  and  enjoy. 
 I.  The  duty  of  thefe   faints  confifts  in 
 the  keeping  of  a  perpetual  fabbath  ;  con- 
 fider it,  O  ray  foul,  in  thefe  particulars. 
 I.  They  are  exercifed  in  the  higheft  em- 
 ployments that  any  creature  can  be  exer- 
 cifed in:  Hearken  the  high  praijes  of  God 
 are  in  their  mouths ;  befides  the  high  con-  ' 
 templation  of  God  and  of  the  Trinity  are 
 in  their  minds  ;  they  are  always  finging^ 
 praifes  to  God,  and  to  him    that  fits  upon 
 the  throne,  [for  all  his  works  of  wonder, 
 for  the  effefts  of  that  infinite  goodnefs, 
 and     admirable     wifdom,    and   almighty 
 power  which  are  clearly  feen  in  the  crea- 
 tion and  government  of  the  world,  and 
 
 of  all  the  creatures  in  it 
 
 particularly  for 
 his 
 
230  M  E  D  I  r  A 
 
 his  favours  to  mankind,  for  the  benefit 
 of  their  beings,  for  the  comfort  of  their 
 lives,  and  for  all  his  merciful  providences 
 towards  them  in  this  world  :  But  above  all 
 .  for  the  redemption  of  their  fouls  by  the 
 death  of  his  Son,  for  the  free  forgivenefs 
 of  their  fins,  for  the  gracious  nfliftance 
 ofhisholy^Spirit,  and  for  condu(51ing  them 
 lafely  through  all  the  fnares  and  dangers, 
 the  troubles  and  temptations  of  this  world 
 to  the  fccure  poirelTion  of  that  glory  and 
 happinefs  which  they  then  (hall  be  par- 
 takers of,  and  are  bound  to  praife  God 
 for  to  all  eternity.]  Pfal.  cxlxix.  6.  Sure- 
 ly this  is  the  higheft  employment,  for  this 
 
 '  isthehighcft  glory  that  God  hath,  not  only 
 from  his  works  here,    but  from  all  the 
 
 ■  councils  of  his  wifdom  about  the  great  my- 
 fiery  of  redemption,  from  all  his  works  in 
 heaven,  and  from  all  the  communications 
 of  himfelfto  the  faints  in  heaven  ;  the  end 
 of  all  that  God  does  in  the  world  is  for  his 
 glory,  and  the  end  of  all  that  God  docs 
 in  heaven,  is  for  theadlual  working  of  the 
 fouls  of  his  faints  upon  himfelf. 
 
 2.  The  hearts  of  faints  are  always  up 
 and  fit  for  thefe  high  praifes  of  God,  they 
 are  not  fometimes  enlarged,  and  fometimes 
 llraightencd ;  no,  no,  their  fouls  are  al- 
 ways up,  always  upon  the  higliefl  pin,  cn- 
 
 •"    flamed  with  heat  continually. 
 
 3.  There  is  no  intermillion  of  thefe  high 
 praifes  of  God ;  the  faints  continue  day  and 
 night,  they  go  not  to  duty,  and  break  olF 
 again ;  and  go  again,  and  break  off  again  ; 
 no,  no,  there's  no  other  employment  here, 
 there's  nothing  elfein  heaven  to  fpend  one 
 j-noment  of  that  time  in  to  all  eternity. 
 
 4.  There  is  no  wearincfs  in  thefe  faints, 
 though  they  are  praifing  of  God  millions 
 of  years,  yet  they  are  as  freHi  at  the  end 
 of  them  as  at  the  firft  moment  j  O  eterni- 
 ty !  O  eternal  duty  ! 
 
 II.  The  glory  of  thefe  faints  is  both  in 
 
 their  fouls  and  bodies,  but  becaufe  their 
 
 bodies  are  not  yet  in  heaven,  let  pafs,  O 
 
 '  n  y  foul,  that  glory,  and  confidcr  the  glo- 
 
 r  I  o  N. 
 
 ry  of  thefe  fouls  of  faints  ;  in  each  foul 
 there  is,  the  underflanding,  will  and  affec- 
 tions :  for  the  affeflions,  confidcr  only 
 their  joy  ;  for  the  underflanding  and  will, 
 coniider  their  objefl  they  fee,  which  is,  the 
 vificn  of  God;  and  the  objeft  they  enjoy, 
 which  is  \)c\t  fruition  of  Cody  that  relates  to 
 the  underflanding,  this  to  the  will. 
 
 (i.)  For  the  joy  of  faints,  it  is  a  pure 
 joy  without  any  mixture  of  forrow  or  fin  ; 
 it  is  a  fpiritual  joy,  flowing  efpecially  from 
 this,  that  God  is  their  portion;  it  is  a  full 
 joy,  for  they  *  joy  in  God,  they  joy  in  the 
 glory  of  God,  they  joy  in  the  communica- 
 tion of  God  to  them,  they  joy  in  the  glory 
 of  one  another  ;  look  how  many  faints  are 
 in  heaven,  fo  many  joys  have  the  faints; 
 for  they  rejoice  in  every  one's  happinefs 
 as  their  own,  this  doubles  and  trebles  and 
 multiplies  their  joys :  O  it  is  a  full  joy ; 
 but  that  which  is  more  than  all  the  reft, 
 it  is  a  divine  joy,  for  it  comes  from  God, 
 and  k  is  in  God,  and  it  is  with  God.  i. 
 It  comes  from  God  being  caufed  by  the 
 Spirit  of  God.  2,  It  is  in  God,  and  that 
 is  another  manner  of  joy  than  is  in  meat, 
 or  drink,  or  in  the  creature.  3.  It  is  with 
 God,  it  is  the  fame  joy  that  God  him- 
 felf hath;  carnal  hearts  rejoice  in  fenfual 
 things,  but  God  rejoiceth  not  in  thefe 
 things  they  rejoice  in  ;  now  the  faints 
 in  heaven  are  exercifed  in  the  fame  joy 
 that  God  himfelf  hath;  the  beams  of  their 
 joy  are  mingled  with  the  beams  of  God's 
 joy.  O  glorious  joy !  and  yet  the  happi- 
 nefs  of  faints  confills  not  in  this  joy,  for 
 the  enjoyment  of  God  is  above  this  enjoy- 
 ment; proceed  then,  O  my  foul,  wade  fur- 
 ther, and  bathe  thyfelf  in  thefe  delicious 
 rivers  of  their  heavenly  paradife. 
 
 (2.)  For  this  vifion  of  God,  the  under- 
 Handing,  or  the  mind  of  faints  fee  God  ; 
 in  this  happinefs  of  heaven  'are  inclofed 
 thefe  particulars. 
 
 I.  The  faints  know  God,  for  feeing  is 
 put  for  knowing,  i  Cor.  xii.  12.  No-j)  we 
 fee  through  a  glafs  darkly  y  but  then  face  to 
 
 face  i 
 
MEDITy^riO  N, 
 
 face ;  novj  we  know  i,t  part,  but  then  fh all 
 rue  kno'O)  as  ive  are  known.  Every  fainjt  in 
 heaven  underftands  all  things,  and  knows 
 all  perfons  (o  far  as  it  may  any  way  con- 
 duce to  his  happinefs ;  there  is  no  fim- 
 plicity,  no  (hallownefs  in  heaven,  all  the 
 faints  there  have  (harpnefsof  wir,  confor- 
 mity with  God  in  knowledge,  which  is  in- 
 deed the- very  image  of  God. 
 
 2.  The  faints  underftand  fo  clearly  as 
 that  they  need  no  help  of  faith ;  no  help 
 of  means  to  fee  thofe  glorious  things  of 
 heaven,  except  that  means  we  call  the  light 
 of  glory.  Indeed  there  is  a  light  in  hea- 
 ven above  all  the  brightnefs^of  this  world, 
 a  light  that  would  dazle  the  eye  of  man, 
 and  dim  it;  hence,  in  this  frail  condition, 
 no  man  can  fee  God,  and  live;  when  God, 
 or  but  an  angel  appeared,  how  were  men 
 affrighted  ?  but  in  heaven,  the  fouls  of  the 
 juft  are  elevated,  and  enabled  to  fee  with 
 joy  thofe  things  that  are  manifefted,  /;/  thy 
 light  /hall  we  fee  light,  Pfal.  xxxvi.  9.  It 
 is  called  the  inheritance  of  the  faints  in 
 light.  Col.  i.  12. 
 
 .  The  faints  in  this  light  fee  not  only  the 
 attributes  of  his  God,  mercy,  jufllce,  truth, 
 and  wifdom ;  but  the  very  limple  pure 
 eflence  of  God  ;  which  yet  is  not  feparated 
 from  his  attributes ;  there  is  a  clear  vilion 
 on  their  part,  and  a  clear  manifeflation  on 
 God's  part;  both  are  from  God,  to  make 
 them  able  to  fee  him,  and  to  be  willing  to 
 be  feen  of  them  :  and  thus  God  Ihews  him- 
 felf,  not  darkly,  as  to  the  patriarchs  of  old, 
 not  terribly,  as  on  mount  Sinai ;  not  afar 
 off,  as  to  Balaam ;  not  for  a  fhort  time,  as 
 in  the  transfiguration  ;  the  faints  new  dwell 
 upon  the  contemplation  of  him,  they  have 
 time  enough  to  take  a  full  view  of  him, 
 even  eternity  itfelf. 
 
 (3.)  For  the  fruition  of  God,  the  will  of 
 the  faints  enjoys  God.  In  this  happinefs  of 
 heaven  are  involved  thefe  things. 
 
 1 .  The  faints  have  God,  and  they  know 
 they  have  God  by  a  reflex  afV. 
 
 2.  As  they  know  they  have  God,  fo  they 
 
 231 
 
 make  what  ufe  they  will  of  all  the  attri' 
 butes  of  God,  and  of  all  that  is  in  God ; 
 they  have  as  much  ufe  as  they  will  of  the 
 wifdom  of  God,  and  of  the  power  of  God, 
 and  of  the  mercy  in  God,  as  one  friend  u- 
 fually  fays  to  another,  '  Make  ufe  of  all  I 
 have  as  your  own  ;'  fo  God  bids  the  faints 
 make  ufe  of  all  his  riches,  and  glory,  and 
 excellency,  as  they  will. 
 
 3.Astheymakeufeof  God,fothey  have 
 the  fweet  and  comfort  of  what  they  ufe  ; 
 hence  God  is  faid  to  give  us  all  things  rich- 
 ly to  enjoy,  i  Tim.  vi.  17.  He  gives  the 
 things,  and  he  gives  the  comfort  with  it ; 
 he  gives  himfelf  to  the  faints  in  glory,  the 
 ufe  of  himfelf  and  the  comfort  of  himfelf 
 in  tlie  ufe  thereof. 
 
 4.  As  they  enjoy  God.fo  they  enjoy  them- 
 felves  in  God,  they  live  in  God  continually; 
 the  fi(h  doth  not  more  truly  live  in  the  wa- 
 ter, and  move  in  the  water,  than  the  fouls 
 a(  faints  do  live  in  God,  and  move  in  God ; 
 Tour  life  is  hid  with  Chrifi  in  God,  Col.iii.  3." 
 The  life  of  faints  upon  earth  is  an  hidden 
 life,  and  it  is  hid  in  God,  but  in  heaven  ic 
 is  a  revealed  life,  and  revealed  in  God,  and 
 enjoyed  in  God.     Such  a  fpeech  is  that  of 
 Chrift,  Enter  into  your  mafier's  jcy.  Mat. 
 XXV.  23.  it  enters  not  into  you,but  ye  mufl 
 enter  into  it ;  and  what  is  it?    Tour  maf- 
 ter'sjoy ;  not  only  that  joy  that  your  maffer 
 gives,   but  the  fame  joy  that  your  mafler 
 has,  it  is  your  maker's  own  joy  that  yoii 
 muft  enter  into,  and  that  you  fhall  live  in. 
 So,Iwas  in  the  fpirit  on  the  Lord's  day,{-m\\. 
 John,  Rev.  i.  10.  it  is  not  faid  the  fpirit 
 was  in  hiwyhut  he  was  in  the  fpirit ;  lurely 
 this  was  a  beginning  of  the  glorious  con- 
 dition of  the  faints  of  God ;  they  are  in 
 the  Spirit  of  God,  not  only  God  in  them, 
 but  they  in  God.    And  this,  O  my  foul,  is 
 the  fpiritual  part  of  heaven,  doth  it  not  re- 
 lilh  ?  0  tajie  and  fee  that  the  Lord  is  good  / 
 O  here  is  the  pure,  fpiritual,  quinteflential 
 joys  of  heaven  !  the  faints  are  fo  fwallow- 
 ed  up  in  God,  as  that  they  cannot  any  fur- 
 ther mind  themfelves,  but  altogether  God  ; 
 
 way 
 
232  M  E  D  I 
 
 nay  rheir  minds,  and  wills,  and  affefiions, 
 are  all  fet  on  God  and  nothing  elfe.     i. 
 Their  minds  are   fo  immediately  fet  on 
 God,  as  if  they  were  wholly  emptied  of 
 the  creature,  and  had  nothing  to  do  but 
 with  an 'uncreated  good,  even  God  himfelf. 
 2.  They  will  not  any  thing  to  thcmfelves 
 nor  to  any  creature,  but  all  to  God  ;  O 
 their  wilUs  wholly  taken  up  Vv'ith  God.    3. 
 Their  affections  are  wholly  fet  on"  God  ; 
 they  rejoice  in  the  Lord  ahvays,  and  again 
 rejoice  in  the  Lord,  Pfalm.  iv.  4.    They 
 love  the  Lord  -ojill  all  their  heart,   and 
 ivith  all  their  foul,  and  with  all  their  mindy 
 Mat.  xxii.  37.  an(^though  they  love  them- 
 felves,  yet  fo  as  that  they  love  thcmfelves 
 for  God  :  in  this  world  we  love  God  for 
 ourfelves,  which  is  but  a  natural  love,  or 
 for  himfelf,  which  is  a  gracious  love  ;  but 
 in  heaven  the  faints  love. themfelves  for 
 God,  which  is  a  glorious  love.     And  in 
 this  kind  of  love  of  God,  and  enjoyment 
 of  thcmfelves  in  God,  the  faints  are  raviHa- 
 ed  with  God,  and  are  in  a  kind  of  extafie 
 eternally.     *  O  the  fweetnefs  of  this  eter- 
 nity !  O  blefled  eftate  of  faints  in  the  king- 
 dom of  heaven  !  O  glory  not  to  be  expref- 
 fed,  even  by  thofe  who  are  glorified  i  There 
 is  that  perpetual  fpring,  which  through  the 
 frefli  and  fwcct  breathings  of  the  Spirit  of 
 God,  fhall  flouridi  ever;  there  is  time,  if 
 it  be  time,  always  after  one  fort,  not  di- 
 ftinguiflied  into  evening  and  morning,  but 
 continued  with  a  fimple  eternity.     O  e- 
 ternity  of  joys,  worthy  of  continual  fongs 
 of  faints  and  angels  to  celebrate  thy  praife ! 
 O  eternity  of  joys  i  how  (hould  1  extoll 
 thee,  delire  thee,  love  thee,  and  hate  all 
 this  world  for  thee  !'  [O  blclfed  time !  -when 
 all  tears  Jhall  be  wiped  from  our  eyes,  and 
 
 r  A  T  I  O  N. 
 
 death  and  forrow  Jhall  be  no  more :  when 
 mortality  Hiall  \>q  fw allowed  up  of  life,  and 
 we  (hall  enter  upon  the  polTeflion  of  all 
 that  happinefs  and  glory  which  God  hath 
 promifed,  and  our  faith  hath  believed, 
 and  our  hopes  have  raifed  us  to  the  expec- 
 tation of;  when  we  (hall  be  eafed  of  all 
 our  pains,  and  refolved  of  r.ll  our  doubts, 
 andbe  purged  from  all  our  fins,  and  be  freed 
 from  all  our  fears,  and  be  happy  beyond 
 all  our  hopes,  and  have  all  this  happinefs  fe- 
 cured  to  us,  beyond  the  power  of  time  and 
 change  :  when  we  fhali  know  God,  and  o- 
 ther  things  without  ftudy,  and  love  him  and 
 one  another  without  meafure,  and  ferve 
 and  praife  him  without  wearinefs,  and  o- 
 bey  his  will  without  the  lead  reluclancy  ; 
 and  iliall  ftill  be  more,  and  more  delight- 
 ed in  the  knowing,  and  loving,  and  prai- 
 fing,  and  obeying  God  to  all  eternity.] 
 
 II.  CG7uplaint.  But  alas  !  where  is  my 
 love,  my  longing  after  this  eternity  >  what 
 little  taQe  and  favour  have  I  of  this  fweet- 
 nefs? My  foul,  what  dulnefs  and  heavinefs 
 is  this  that  hangs  upon  thee  ?  How  hath 
 the  world  bewitched  thee  that  thou  art  be- 
 come fo  carnal,  fo  corporeal,  fo  fenfelefs 
 of  fpiritual  things  ?  Thy  thoughts  run  af- 
 ter riches,  and  they  are  uncertain  ;  thou 
 art  ambitious  after  honours,  and  they  are 
 flippery  ;  thou  art  in  love  with  pleafures, 
 and  their  end  is  fudden,  and  there  is  bit- 
 ternefs  in  the  end  ;  thou  art  daily  conver- 
 fing  with  men,  but  death  (hall  dilfolve-all 
 knots  of  friendfliip  with  others.  O  pre- 
 pofterous  care  !  what,  all  on  the  world  *  ? 
 and  now  Eternity  is  thy  meditation,  (on 
 which  thou  Ihouldft  tafie  largely,  and  be 
 affefted  deeply)  art  thou  now  all  a  mort  ? 
 O  what  dulnefs,  what  drowfmefs,  what  fe- 
 
 •  When  we  come  to  die,  and  etcrnhy  (hall  prefcnt  itfflf  to  our  ferious  and  waking  thoughts,  then  things 
 will  put  on  another  face,  and  thofe  things  which  we  valued  fo  n-ucli  In  this  life  wiU  then  appear  to  be  nothing 
 worth  ;  but  thofe  things  which  we  negleftcd,  to  be  of  iniiniie  conce-rDroent  to  us,  and  worthy  to  have  been  the 
 care  and  endeavour  of  our  whole  lives.  And  if  we  would  conf.der  thelc  things  in  time,  while  the  opportunities 
 of  life  and  health  arc  before  us,  we  might  bt-  convirctd  at  s  cheaper  rate,  and  come  to  be  fatisficd  ot  the  vanity 
 of  this  world  before  wc  dcfpaircd  of  the  happincls  of  the  olhtr, — T  i  l  l  o  r  s  o  n . 
 
 curity 
 
M  E  D  I 
 
 cnr'ity  is  this  ?  if  thou  hafl:  in  thee  any  fpark 
 of  that  heavenly  fire  firfl:  breathed  into  thee 
 by  the  Spirit  of  God,  awake,  awake,  O 
 my  foul,  away,  away  with  this  dull,  fenfelefs 
 fecurity,  and  confider  there's  but  a  ftep  be- 
 tween thee  and  Eternity  of  joys.  What 
 haft  thou  rot  feen  ?  haft  thou  not  heard  ? 
 and  when  all  is  done,  art  thou  fo  carelefs 
 of  thy  home,  fo  fenfelefs  of  fpiritual  de- 
 lights ?  A  gracious  heart  takes  not  the  things 
 of  heaven  as  guefles  and  imaginary  things, 
 but  looks  upon  them  as  certain,  fubftantial 
 realities ;  and  this  is  a  fign  of  grace,  O  my 
 foul,  if  thou  art  able  to  look  at  the  things 
 of  heaven,  as  the  only  real,  fubftantial, 
 ■excellent  things,  and  fo  as  to  darken  all 
 the  things  of  the  world.  Carnal  men 
 look  upon  thefe  heavenly  things  as  con- 
 ceits and  imaginations,  they  have  not  faith, 
 nor  do  they  know  within  themfelves  that 
 there  are  fuch  things,  but  the  faints  kno-w 
 "ivithin  themfelves,  that  they  have  a  bet- 
 ter and  an  enduring  fuh fiance,  Heb.  x.  34. 
 Luke  xvii.  21.  the  kingdom  of  heaven 
 is  within  them,  and  therefore  they  are  u- 
 fually  quick  and  a6Hve,  and  lively,  and 
 cheerful  in  their  fervices  or  fufPerings.  O 
 my  foul,  how  fhould  I  bewail  thy  wants  ? 
 Doft  thou  doubt  whether  there  bean  hea- 
 ven or  whether  thou  haft  a  God  and  a  Sa- 
 viour there  ?  Oh  far  be  it  from  thee  this 
 atheifm,  wo  to  thee  if  thou  believeft  not ; 
 but  O  thou  of  little  faith,  doft  thou  be- 
 lieve there  is  fuch  an  happinefs,  and  an  hap- 
 pinefs  for  thee,  and  yet  thou  defirefl  it 
 not,  and  yet  thou  delighteft  not  in  it  ?  A- 
 las,  how  weak  and  unbelieving  is  thy  belief? 
 How  cold  and  faint  are  thy  defires  ?  Tell  me 
 what  fuch  goodly  enterir.inment  haft  thou 
 met  withal  here  on  earth  that  was  worthy 
 to  withdraw^  thee  from  thefe  heavenly  joys  ? 
 Or  what  caufe  of  diflike  findeft  thou  a. 
 bove  ?  Oh  nohej  my  foul,  it  is  only  thy 
 milerable  drowfinefs,  only  thy  fecurity. 
 Oh  what  (hall  I  fay  ?  AVhat  aileth  thee,  O 
 my  foul  ?  As  Jonathan  faid  to  Amnon, 
 •why  art  thou  lean  from  day  to  day^  being 
 
 H 
 
 TAT  I  O  N.  233 
 
 the  king's  fon  ?  So,  "why  art  thou  heavy,  O 
 my  foul,  and  why  walkcft  thou  fo  dum- 
 pilhly  in  the  ways  of  God,  being  the  King 
 of  heaven's  fon  ? 
 
 III.  Wifj.  O  that  I  could  mind  this  eter- 
 nity !  that  I  could  tafte  or  reliftn  this  eter- 
 nity !  that  I  were  fitted  and  prepared  for 
 eternity !  0  that  I  -were  -wife,  that  I  un- 
 derflood  this,  that  I  confidtred  my  latter 
 end!  Deut.  xxxii.  29.  0  that  new  while 
 it  is  called  to  day,  while  it  is  the  accepted 
 time,  and  the  day  of  falvation,  2  Cor.  vi. 
 2.  I  had  a  diligent  and  intent  eye  upon  this 
 Eternity  ?  O  that  I  could  ftill  realbn  thus, 
 What  if  I  endure  hunger  and  thirft-,  emp- 
 tinefs  and  injuries,  ficknefs  and  poverty  ? 
 What  if  I  were  beaten  with  rods,  or  fuf- 
 fered  fjipwreck  P  what  if  I  were  floned  to 
 death  ?  1  Cor.  xi.  23.  all  thefe  are  nothing 
 to  that  eternity  of  woe?.  On  the  contra- 
 ry. What  if  I  had  Crefus'  riches,  Solo- 
 n?Dn's  wardrobe,  Belfhazzar's  cup-board, 
 Samfon's  ftrength,  Abfalom's  beauty  ?  What 
 if  an  angel  Jhould  take  me  up  into  an  ex' 
 ceeding  high  rnountainy  and  fhew  me  all 
 the  kingdoms  of  the  world,  and  the  glory 
 of  them,  and  fay  unto  me,  All  thefe  will 
 I  give  thee  ?  all  thefe  are  nothing  to  e- 
 ternal  glory.  O  Lord,  that  I  could  wait 
 and  long  for  thy  falvation  !  O  that  I  could 
 mind  the  things  above  !  O  that  my  eyes, 
 like  the  eyes  of  thy  firft  martyr,  could  by 
 the  light  of  faith  fee  but  a  glimpfe  of  hea- 
 ven !  O  that  my  heart  could  be  rapt  up 
 thither  in  defire  !  O  that  I  could  fee  hea- 
 ven with  a  difcerning,  experimental,  fpi- 
 ritual,  fixed,  believing  eye  1  O  that  my 
 mind  were  raifed  to  look  after  that  com- 
 munication of  God  that  I  Pnall  have  here- 
 after !  O  that  my  converfation  were  in  hea- 
 ven !  O  that  my  foul  were  at  this  very  time 
 and  moment  to  receive  the  influence  of 
 heaven's  joys  into  it !  How  then  fhould  I 
 trample  upon  thefe  poor  vanities  of  the 
 earth  !  how  willingly  fhould  I  endure 
 all  forrows,  all  toiments  !  how  fcorn- 
 fuUy  fhould  I  pafs  by  all  pleafures,  all 
 h  pomps ! 
 
234  MED  n  A 
 
 pomps  1  how  fliowld  I  be  in  travail  of  my 
 tliirolution  !  O  when  fhall  this  day  come 
 that  I  ("hall  perform  that  duty,  and  partake 
 of  the  glory  of  the  faints  ?  "When  fhall 
 this  day  come,  that  I  fhall  poffefs  that  pure, 
 and  fpiritual,and  full,  and  divine  joy  which 
 comes  from  God,  and  is  in  God,  and  is 
 u-ith  God  ?  When  fhall  this  day  come  that 
 1  fhall  have  *  the  vifion  of  God,  and  the 
 fruition  of  God  ;'  when  lliall  I  fee  God, 
 and  enjoy  God,  and  enjoy  myfelf  in  God  ? 
 Oh,  wh;n  fhall  this  day  come,  that  I  fhall 
 enter  into  thefe  confines  of  eternity,  and 
 folace  myfelf  in  God  ?  ^s  the  hart  panteth 
 after  the  "jjater-brooks,  fo  panteth  my  joul 
 after  thee,  0  God :  my  foul  thirfteth  for 
 Cod,  for  the  living  God :  0  when  fhall  [ 
 come  and  appear  before  God  F 
 
 IV.  Confejfion.  I  defire  Lord,  but  alas,  how 
 weakly,  how  dully,  how  heartlefly  ?  I  am 
 not  able,  *  Not  fufficlcnt  of  myfelf  to  think 
 any  thing  as  of  myfelf,  but  my  fufJiciency 
 is  of  God  :'  it  is  nature  that  pullsjme  from 
 this  holy  meditation  ;  nature  favours  itfelf, 
 loves  the  world,  abhors  death  and  eternity 
 in  another  world  :  it  is  my  mifery  that  I 
 dote  on  nothing,  or  on  fin,  that's  worfethan 
 nothing;  how  long  fhall  thefc  vanities  thus 
 befot  me  ?  How  long  flo all  thefe  vain  thoughts 
 lodge  within  me  ?  Jer.  iv,  15.  Why  Lord  ? 
 there  is  no  flrength  in  me,  I  can  neither  will 
 nor  do  ;  //  is  thou  only  muji  work  in  me 
 both  to  will  and  to  do  (both  to  meditate  on, 
 and  to  prepare  for  eternity)  of  thy  good 
 will  and  plea fure,  Phil.  ii.  13, 
 
 V.  Petition.  To  thee,  Lord,  I  make  my 
 moan,  to  thee  I  tender  my  humble  petiti- 
 on, and  pour  out  my  foul :  O  give  me  a 
 tafte  and  relilh  of  this  eternity  ;  O  give  me 
 *  this  water,  that  I  need  thirft  no  more ;' 
 O  give  me  fuch  a  tafte  or  reliih  of  this 
 ■water,  that  it  may  be  in  me  a  well  of  wa- 
 ter Springing  up  into  eternal  life :  O  in- 
 
 ri  o  N. 
 
 flame  my  foul  with  a  love  of  thefe  thoughts, 
 with  a  longing  defire  after  this  eternity  of 
 joys.  O  let  me  not  always  be  thus  dull 
 and  brutifh,  but  thoi:  that  haft  prepared  e« 
 ternity  for  me,  prepare  my  foul  for  eter- 
 nity *  ;  teach  me  fo  to  carry  on  this  earth, 
 that  I  be  not  fhut  out  of  thofe  eternal  man- 
 fions  in  heaven;  open  my  eyes  that  I  may 
 fee  ;  draw  afide  this  vail,  that  I  may  know 
 what  eternity  i: ;  give  me  fo  to  live  as  one 
 that  labours  for  eternity,  contends  for  e- 
 terniry,  fuffers  for  eternity,  [lives  for  eter- 
 nity ;]  let  me  never  be  fo  foolifh  as  to  fet- 
 tle myfelf  on  vanity,  and  to  negletft  this 
 eternity  that  never  Ihall  have  end.  Oh  fa- 
 ther of  glory,  give  me  thefpirit  of  wifdom 
 and  revelation  in  the  knovjledgeofChrif^f 
 that  the  eyes  of  my  underjranding  being  in- 
 lightened,  I  may  know  what  is  the  hope  of 
 thy  calling,  and  what  the  riches  of  the  glo' 
 ry  of  thy  inheritance  is  in  the  faints,  Eph. 
 i.  17,  18.  Lord,  here  is  the  fummary  of 
 my  fuit,  that  I  may  know,  not  only  the 
 inheritance  of  the  faints,  hutthe  inheritance 
 in  the  faints,  and  the  glory  of  the  inheri- 
 tance,and  the  riches  of  the  glory;  nor  would 
 I  have  my  underftanding  to  know  this, 
 but  I  defire  that  the  eyes  of  my  underjiand- 
 ing  ?nay  be  inlightened ;  and  let  this  come 
 from  *  the  knowledge  of  Chrifl,  from  the 
 fpirit  of  wifdom  and  revelation,  and  from 
 the  Father  of  glory.*  O  Lord,  my  mean- 
 ing is,  and  my  prayer  is,  that  I  may  find 
 fome  experimentaljfweet  and  fpiritual  good 
 in  myfelf  as  the  beginning  of  that  eternal 
 good  which  I  expedl: ;  others  may  know 
 what  this  eternity  is  in  fermons,  in  books, 
 in  the  written  word  ;  but  the  faints  only 
 know  in  themfelves  that  they  have  a  bet» 
 ter  and  enduring  fubf lance,  Heb.  x.  34.  O 
 Lord,  that  I  may  know  in  myfelf  what  this 
 eternity  is,  that  I  may  know  it  by  that  ex- 
 perimental fweetnefs  of  the  beginning  of 
 
 ♦  There  cannot  be  a  better  preparation  for  death  and  eternity,  than  a  good  life.     Whofocvcr  therefore  lives 
 well,  that  is,  -whofocver  lava  God  and  bis  nngbbour,  is  prepared  for  eternity, 
 
 glory. 
 
M  E  D  IT^r  10  N,  z^s 
 
 find  in  myfelf,  and  what  is    thee  ;  he  owes  it,  bccaufe  he  hath  promi- 
 
 ^lory,  that  I 
 
 glory  begun  but  grace  and  holinefs  ?  thou 
 feeft,  Lord,  that  it  is  no  ftrange  favour  that 
 I  beg  of  thee,  it  is  no  other  than  that  which 
 thou  haft  richly  bcftowed  upon  all  thy  va- 
 liant martyrs,  confefTors,  fervants  from 
 the  beginning,  who  never  could  fo  chear- 
 fiilly  have  embraced  death  and  torments, 
 if  thro'  the  midfl  of  their  flames,  and  pains 
 they  had  not  feen  their  crown  of  glory. 
 IVe  faint  fiot  in  fufferings ,  becaufe  we  look 
 at  things  that  are  not  feeuy  2  Cor.  iv.  i6. 
 Why  Lord,  one  drop  of  heaven  within  me 
 would  darken  all  the  glory  of  the  world 
 without  me  ;  O  let  me  fee  heaven  in  the 
 reality  of  it  with  a  clear,  fpiritual,  fixed 
 eye ;  let  into  my  heart  one  fweet  and  fav- 
 ing  thought  of  eternity,  and  then  when 
 thou  wilt.  Lardy  let  thyfervant  depart  in 
 peace.  My  times  are  in  thy  hand,  I  am 
 no  better  than  my  fathers ;  my  life  is  a 
 bubble,  a  fmoke,  a  fhadow,  a  thought,  I 
 know  there  is  no  abidingin  this  thorough- 
 fair  :  oh  fufFer  me  not  to  be  fo  mad,  as 
 while  I  pafs  on  the  way,  to  forget  the  end  ; 
 it  is  that  other  life  that  I  muft  look  after ; 
 with  thee  it  is  that  I  muft  continue  ;  Oh 
 let  me  never  be  fo  fpiritually  foolifh  as  to 
 fettle  myfelf  on  what  I  muft  leave,  and 
 negleft  eternity.  I  have  feen  enough  of 
 this  earth,  and  yet  I  love  it  too  much. 
 Oh  let  me  fee  heaven  another  while,  and 
 love  it  fo  much  more  than  the  earth,  by 
 how  much  the  things  there  are  more  wor- 
 thy to  be  loved.  Oh  God,  look  down  on 
 me,  and  teach  me  to  look  up  to  thee,  and 
 to  fee  thy  goodnefs  in  the  land  of  the  li- 
 ving ;  thou  that  boughteft  heaven  for  me, 
 guide  me  thither ;  and  for  thy  mercy's 
 lake,  in  fpight  of  all  temptations,  enlight- 
 en thou  my  foul,  direft  it,  crovi'n  it,  that 
 fo  at  laft  I  may  do  that  duty,  and  receive 
 that  glory  of  thy  faints,  in  joying,  feeing, 
 and  enjoying  God  to  all  eternity. 
 
 VL  Confidence.  Behold,  O  my  foul, 
 and  do  not  merely  crave,  but  challenge 
 this  favour  of  God,  as  that  which  he  owes 
 
 fed  it,  and  by  his  mercy  he  hath  made  his 
 gift  his  debt :  is  there  not  a  promife  made, 
 BleJJed  is  the  people  that  know  the  joyful 
 found,  they  Jhall  walk  in  the  light  of  thy 
 countenance,  (9  I,o;\'/,  Pfal.  Ixxxix.  15.  and 
 is  it  not  an  experience  tried,  I  fat  down  un- 
 der  his  fhadow  with  great  delight,  and  his 
 fruit  was  fweet  to  my  tafie,  .G^nt.  ii.  3. 
 O  what  is  this  but  the  tafte  of  eternity  ? 
 What  is  this  but  a  glimpfe  of  unfpeakable 
 joy  i  O  Lord,  let  me  tafle  this  fweetnefs 
 by  fome  real  experiments  in  my  own  heart ! 
 give  me.  Lord  :  what  wilt  thou  give  ?  give 
 me  a  fpiritual  eye  that  I  may  look  at  this  e- 
 ternity  as  a  fpiritual  thing  ;  a  carnal  heart 
 looks  at  it  carnally  ;  Oh  the  flalhes  of 
 joy  to  have  a  crown  and  a  kingdom  !  but 
 a  fpiritual  heart  looks  at  eternity  fpiritually. 
 O  give  me  to  look  to  heaven  with  a  right 
 eye,  and  in  a  right  manner  to  look  at  the 
 fph-itual  part,  and  fpiritual  excellency  in 
 heaven,  which  confifts  in  *  the  vifion  of 
 God,  and  fruition  of  God  ;  in  the  image 
 of  God,  and  communion  with  God :'  O 
 give  me  thus  to  fee,  and  to  know  the  rea- 
 lity of  this  eternity.  Give  me  Lord,  what 
 wilt  thou  give  ?  Give  me  an  heavenly  prin- 
 ciple that  will  carry  me  heaven-ward :  the 
 church  is  compared  to  pillars  offinoke  that 
 afcend  upward  to  heaven,  Cant.  iii.  6.  tho* 
 the  church  be  black  and  dark  in  regard  of 
 her  infirmities,  yet  fhe  hath  a  principle  to 
 carry  her  upward  to  heaven  :  and  the 
 faint  sare  compared  to  eagles  that  flie  aloft 
 towards  heaven,  though  their  bodies  are 
 not  there,  yet  their  hearts  and  fouls  are 
 there  :  why,  Lord,  my  treafure  is  in  hea- 
 ven, Oh  let  my  heart  be  there  !  Oh,  where 
 fhould  it  be  but  there?  Is  not  heaven  the 
 place  and  center  of  my  heart  ?  and  have 
 not  all  things  in  nature  a  principle  to  carry 
 them  to  their  proper  place  ?  Experience 
 tells  me  that  as  the  place  of  fire  is  on  high, 
 fo  fire  hath  a  principle  to  carry  it  on  high, 
 and  as  the  place  of  earth  is  below,  fo  earth 
 hath  a  principle  to  carry  it  below:  and  if  the 
 ft  h  2  place 
 
23^  MED  IT  A  T  I 
 
 place  and  center  of  my  heart  be  in  heaven, 
 mufl  it  not  have  a  principle  to  move  natu- 
 rally thither  ?  O  the  confciences  of  many 
 tell  them  their  fonis  work  downward  to 
 Vanity  and  fenfuality  :  But,  O  Lord,  let 
 my  foul  work  heaven-ward  !  O  Chrift,  let 
 my  foul  move  towards  thee  !    though  I 
 have   weights  of  corruption  that  would 
 weigh  me  down,  yet  give  me  and  affure 
 me  of  that  principle  that  does  work  to  hea- 
 ven.  Give  me,  Lord  ;  what  wilt  thou  give 
 me  ?  give  me  fome  beginnings  of  eter- 
 nal life  wrought  in  me  here,  give  me  the 
 £rfl;-fruits  of  heaven.  The  Scripture  faith, 
 that  whom  he  hat^jiijiified,  them  he  hath 
 glorifitd,  Rom.  viii.   30.  /.  e.  they  have 
 the  glory  of  heaven  begun  in  them  :    Why 
 Lord,  give  me  this  earned  ;    give  me  an 
 heart  enlarged  with  God's  image  ;  now  is 
 the  image  of  God  begun,  and  in  heaven 
 the  image  of  God  ihall  be  renewed  :  Oh 
 give  me  this  image,  give  me  righteoufnefs 
 and  holinefs,  for  that  is  the  image  of  Cod, 
 Eph.  iv.  24.  give  me  thy  prefence,  give 
 me  the  vifions  of  God,    and  fruitions  of 
 God  ;  fuch  things  are  in  heaven  ;    and,  as 
 the  earneft  of  my  inheritance,   give  me 
 the  firfl  fruits,  give  me  fome  acquaintance 
 of   thy  blefled  Self  in  every   ordinance; 
 let  there  be  a  ftronger  union  betwixt  God 
 and  my  foul ;  let  me  enjoy  God  in  the 
 creature,  and  God  in  the  ordinances,  and 
 God  in  all  things ;  yea,  let  me  enjoy  God 
 in  myfelf,   and  myfelf  in  God  :    O  let  the 
 fabbaths  be  my  delight  as  a  beginning  of 
 that  eternal  fabbath  that  I  rtiall  keep  in  hea- 
 ven :  and  thus  before  I  go  into  heaven,  let 
 heaven  come  into  me  :    let  me  talle  of  e- 
 ternity  by  thele  real  experiments  in  my 
 own  foul.   And  now  Lord,  that  thou  haft 
 in  fome  fweet  meafure  afliired  me,  in  that 
 thou  begin neft  to  warm  my  heart,  and  to 
 perfuade  my  foul  that   I  have  a  right  and 
 intereft    to  this   eternity ;    how  (hould  I 
 but  grow  bold  and  confident  ?    Chear  up, 
 O  my  foul,    chear  up  my   love,    Chrift's 
 fair  one,  *  for  lo  the  winter  is  alraoftpaft, 
 
 O  N. 
 
 and  the  time  of  the  finging  of  birds  Is  al- 
 nioft  come.*    It  is  but  a  while,  and  I  fhall 
 be  free  from  the  body  of  fin  and  death  ;   it 
 is  but  a  while,  and  the  image  of  God  fliall 
 be  made  perfe£l  in   me  ;  it  is  but  a  while, 
 and  I  fhall  behold  the  bleffed  face  of  God, 
 and  fiiall  live  to  the  praife  of  that  blefled 
 God  without  any  intermiffion,  and  fhall 
 join  with  thofe  bleffed  creatures,  that  are 
 eternally  bleffing  and  praifing  God  ;  thofe 
 taftes  thou  haft  formerly  had,  affure  thee 
 of  this.     Believe  it,  believe  the  promifes  ; 
 be  content  to  venture  all  thofe  great  things 
 of  eternity  upon  that  bare  word  of  God, 
 Pfal.   Ixxxix.    15.  Cant.  ii.  3.  and  iii.  6. 
 Rom.  viii.   30,  Eph.  iv.  24.    What?  doft 
 thou  believe!  furely  this  one  work  of  God 
 to  make  thee  clofe  wiih  the  promife,  and 
 to  venture  all  on  the  promife,  doth  of  it- 
 fdf  intereft  thee  in  this  eternity  ;  for  this 
 is  an  immediate  work  of  the  Spirir,it  is  from 
 a  divine  principle  to  be  able  to  do  this  ; 
 and    yet  ftay  not  here  ;    prefs  on,    O  my 
 foul,  and  do  not  only  believe  a  tafte,  but 
 a  hearty  draught  of  eternity  ;  thefe  tafles 
 are  but  earnefts,  but  there  is  a  promile  of 
 everlafting  fruition  :  hath  he  not  given  his 
 word  for  eternal  life,  John  iii.  16,  for  an 
 eternal  inheritance,  Heb.  ix.  15.  for  ever- 
 lafiing  righteoufnefs,  Dan.  ix.  24.  for  an 
 inheritance  incorruptible,   undefiled,    and 
 that  fadeth  not  away,  1  Pet.  i.  4.  Awake, 
 arife,  O  my  foul,  and  lay  hold  on  the  promi- 
 fes of  this  blefled  Eternity  ;  be  not  dil'mayed 
 by  reafon  of  thy  unworthinefs,  for  the  pro- 
 mife is  of  grace,  freely  offered,   and  freely 
 given  to  them  that  be  unwoi  ihy  in  their  own 
 eyes.     Chrift  hath  purchafed  righteoufnefs 
 and  everlafting  life  ;  believe  in  him,  and  live 
 to  all  eternity.  Omy  foul,  why  art  thou  dull 
 and  iluggilli,  wherefore  doft  thou  not  put 
 forth  thyfelfro  embrace  and  receive  this  pro- 
 mife of  eternity  ?  '  God's  promifes  are  ever 
 certain,  never  lefs,  but  rather  more  in  accom- 
 plilhment  than  in  tender;'  why  doft  thou 
 notcaft  thyfelf  upon  thisbleffed  ifrue,IfGod 
 be  *  merciful;  I  am  eternally  i"  It  is  the  fure 
 
 pro- 
 
M  E  D  ITAT  I  O  N.  iij 
 
 given  thee  a  view  of  them,  admire  at  this  f 
 2.  Break  forth  into  praifes,  join  with 
 thofe  blefled  elders,  that  fell  down  before 
 the  lamb,  having  all  harps  in  their  hands 
 and  golden  vials  full  of  odours,  and  who 
 fung,  Worthy  art  thou  -who  ivafi /lain,  and 
 haji  redeemed  us  unto  God  by  thy  bloody  to 
 receive  honour,  and  blejjing,  and  glory,  Rev. 
 V.  8,  9.  Make  melody  with  all  thofe  crea- 
 tures in  heaven,  and  on  earth,and  under  the 
 earth,and  in  the  fea,who  {zy^BleffingJoonourj 
 
 promlfe  of  God,  That  he  that  ielieveth 
 hath  eternal  life,  John  iii.  16.  therefore  if 
 I  believe,  I  am  already  a  free  denizon  of 
 the  new  Jerufalem  ;  Eternity  of  joys  is 
 already  referved  for  me  :  why  Lord,  I 
 believe,  come  glory,  come  eternity,  and 
 welcome  glorious  eternity,  eternal  glory. 
 Conclujion,  Return  unto  thy  rej},  0  my 
 foul,  for  the  Lord  hath  dealt  bountifully 
 ivith  thee,  Pfalm  cxvi,  7.  And  yet  before 
 thy  rell,  I .  Dwell  a  little  in  admiring  at  the 
 
 goodnefs  of  God,  at  the  infinite  treafures   glory,  and  power  be  unto  him  tBatfitteth  u- 
 of  the  riches  of  the  glory  of  the  grace  of  pon  the  throne,  and  unto  the  Lamb  for  ever 
 
 God  towards  the  children  of  men  !  After 
 the  apoftle  had  fpoken  of  glorification,  he 
 cries  out.  What  Poall  ive  fay  to  thefe 
 things  P  Rom.  viii.  30,  31.  Now,  O  my 
 foul,  thou  haft  been  difcourfing  of  eternity, 
 what  doft  thou  fay  to  thefe  things  ?  0  the 
 height,  and  depth,  and  length,  and  breadth 
 of  the  loving' kindnefs  of  the  Lord  !  Hoxu 
 unfe  arch  able  are  his  7nercies !  and  his 
 grace  pafl  finding  out !  0  how  great  is  thy 
 goodnefs  which  thou  haf}  laid  up  for  them 
 that  fear  thee,  which  thou  haft  wrought 
 before  the  fons  of  men  I  if  ever  God 
 wrought  about  any  thing,  it  was  about  the 
 communication  of  his  goodnefs  to  man; 
 This  was  the  work  of  God,  and  great  de- 
 fign  of  God  from  all  eternity ;  Nay,  the 
 chief  of  the  deep  infinite  councils  of  God, 
 and  the  works  of  the  wifdomof  God  have 
 been,  and  yet  are  exercifed  about  this;  O  my 
 foul,  admire,  admire  !  if  in  any  part  of  this 
 Meditation  thou  haft  had  a  true  fpiriiual 
 fight  of  the  riches  of  the  goodnefs  of  God, 
 in  the  way  of  his  communication  of  hap- 
 pinefs  and  glory  to  the  children  of  men  ;  if 
 thou  haft  feen  into  the  great  delign  of  God, 
 into  the  deep  ^councils  of  the  wifdom  of 
 God;  ifthe  Lord  hath  in  fomefweetmeafure 
 laid  open  his  heart  to  thee,  and  brought 
 thee  into  the  treafures  of  his  riches,  and 
 
 and  ever, ^tv.v.  13.  Be  raifed,  be  en- 
 larged, O  my  foul  !  is  there  not  caufe  ? 
 why  Chrift  was  the  Lamb  fain  for  thee  i 
 and  Chrift  by  his  blood  hath  redeemed  thee 
 unto  God.  O  the  incomparable  love  and  fa- 
 vours of  the  Lord !  Was  it  ever  found  that  a- 
 ny  king  or  potentate  fliould  adopt  the  blind, 
 the  lame,  the  deaf,  the  dumb,  to  fuccced 
 ^im  in  his  inheritance  ?  and  fhall  fuch  an 
 one  as  I  (the  vileft,  the  worft  of  finners) 
 inherit  everlafting  life,  a  crown  that  never 
 withereth,  a  durable  treafure,  which  can 
 never  fade  \  O  what  fhall  I  give  unto  the 
 Lord  for  this  eternity  .^  My  foul,  rejoice 
 thou  in  the  Lord,  and  blefs  his  holy  name : 
 Now  begin  that  hallelujah  on  earth,  which 
 in  heaven  thou  flialt  fing  more  fweetly  to 
 all  eternity,  Hallelujah  !  and  again  Hal- 
 lelujah !  Amen  Hallelujah  I 
 
 And  now,  O  my  foul,  give  up  thyfelf  to 
 God,  andrepofe  thyfelf  wholly  on  thy  ma- 
 ker and  redeemer  ;  be  abundant  in.  lervice, 
 there  fhall  not  be  one  tear,  nor  one  figh, 
 iTor  one  prayer  loft.  Wait  patiently  on 
 God,  for  the  full  pofTeffion  of  this  eternity,, 
 and  walk  chearfully  in  the  way  that  he 
 leads  thee  thereunto.  Say  at  the  parting  of 
 this  meditation,  O  Lord,  O  eternity  *  it- 
 felf !  O  thou  firftand  hii\,j^lpha  and  OmegUy 
 without  beginning   and  without  all  er.d,  I 
 
 •   Our  auth  )i  muft  be  i  nderrtood  here  as  invoking  God  almighty  by  the  name  of  Eternity,  and  not  as  addref- 
 fmg  himlcif,  like  the  pocis,  to  eternity  iticlf, 
 
 recom- 
 
a^S  rhe  LIFE  of  F Aim. 
 
 Tecommend  my  foul,  my  ways  to  thee  ;    for  eternity  through  Chrift  thy  only  Son, 
 take  me  to  thy  keeping,  and  prepare  me    my  only  Saviour,  Pfal.  xvi.  8. 
 
 CHAP.     IX.       SECT.     I. 
 Of  the  Nature   of  the  Ufe  of  FA  17  H. 
 
 TO  live  by  faith,  'is  by  faith  in  Chrift 
 to  aflent  and  adhere  unto  and  to 
 poflefs  the  whole  word  of  God  as  our  own 
 in  all  eftates  and  conditions,  refting  quietly 
 upon  his  gracious  and  faithful  promife,  and 
 yielding  ourfelves  unto  his  good  pleafure,in 
 fincere,  univerfal,  and  conftant  obedience  :' 
 Or,  to  live  by  faitli^'is  to  feed  upon  the  fe- 
 vcral  promifes  of  God  made  in  his  word.and 
 to  apply  them  toourownfelves,accordingto 
 our  needs,  and  fo  to  uphold,  comfort  and 
 encourage  ourfelves  againft  all  temptati- 
 ons, and  unto  every  good  duty.'  This  life 
 of  faith  is  a  very  heaven  upon  earth,  a 
 fweet  fanftuary  to  any  hunted  foul  ;  here- 
 by our  hearts  will  be  cheared,  our  life 
 will  be  fweet  to  us,  God  will  be  glorified, 
 and  the  glory  of  his  truth  will  be  mightily 
 advanced.     O  bleffed  duty  ! 
 
 f.  2.  Of  the  Manner  of  this  Life  of  Faith 
 in  general. 
 
 OU  R  dlreftions  for  this  life  of  faith 
 are  either  general  or  particular. 
 In  general,  that  we  may  live  by  faith, 
 we  muft  endeavour  two  things. 
 
 I.  To  get  matter  for  our  faith  to  work 
 upon. 
 
 II.  To  order  our  faith  aright  in  the 
 work. 
 
 I.  That  we  may  provide  matter  for  our 
 faith  to  work  upon,  we  muft:  obferve  three 
 things,  (i.)  That  we  ftore  up  all  the  good 
 promifes  of  God,  and  our  own  experien- 
 ces fesfonably  :  It  is  good  to  lay  up  in  a 
 good  time  aforehand.  (2.)  That  we  lay 
 in  promifes  of  all  kinds :  We  had  better 
 leave  than  lack  ;  it  is  the  wifdom  of  a 
 man,  that  he  may  not  live  feebly  and  poor- 
 
 ly, but  to  have  fomewhat  to  fpare,  (3.) 
 That  we  fo  lay  them  up  that  we  may  have 
 them  at  hand  :  It  is  folly  to  fay,  I  have  as 
 good  provifion  as  can  be,  but  I  have  itnot 
 here  :  Let  the  word  of  God  divell  in  you 
 p\enteoiiJly  and  richly  in  all  ivifdom.  Col. 
 iii.   16. 
 
 II.  That  we  may  order  our  fahh  a- 
 rightin  the  work,  obferve  thefe  directions. 
 
 1.  Take  pofteflion  of  the  promifes,  and 
 value  them  as  our  own.  The  prophet,  re- 
 cording a  promife  in  Ifaiah  liv.  17.  adds 
 thus,  This  is  the  heritage  of  the  fervants 
 of  the  Lord.  So  that  there's  no  godly  man 
 or  woman  but  is  a  great  heir.  W'henfo- 
 ever  they  look  into  God's  book,  and  find 
 there  any  promife,  they  may  make  it  their 
 ovi^n  :  juftasan  heir  that  rides  over  divers 
 fields  and  meadows,  he  faith,  this  meadow 
 15  my  heritage,  and  this  corn-field  is  my 
 heritage  :  and  then  he  fees  a  fair  houfe, 
 and  faith,  this  fair  houfe  is  my  heritage  ; 
 and  he  looks  upon  them  with  another  man- 
 ner of  eye,  than  a  ftranger  that  fliall  ride 
 over  thofe  fields  :  So  a  carnal  heart  reads 
 thofe  promifes,  but  merely  as  ftories,  not 
 as  having  any  intereft  in  them  ;  but  a  god- 
 ly man  every  time  he  reads  the  fcripture 
 (remember  this  note  when  you  are  read- 
 ing the  fcriptures)  and  there  meets  with 
 a  promife,he  ought  to  lay  his  hand  upon  it, 
 and  fay,  this  is  a  part  of  my  heritage  ;  it  is 
 mine,  and  I  am  to  live  upon  it. 
 
 2.  Expert  nothing  from  the  promife 
 but  that  which  is  fuitable  to  the  nature  of 
 it  :  To  this  purpofe  fome  promifes  are 
 abfolute,  which  God  hath  fimply  deter- 
 mined to  accomplifli  ;  as  the  promife  of 
 the   MeiTiah,  Ifaiah  vii.  14.    and  of  the 
 
 calling 
 
The  LIFE  oj 
 
 calling  of  the  Gentiles,  Rom.  xi.  26.  Some 
 promifes  are  conditional,  which  God  will 
 accomplifh  in  his  own  time,  and  in  his  own 
 manner  and  meafure  ;  in  a  word,  they 
 are  no  further  promifed  than  God  feeth  in 
 wifdom  to  be  moft  meet  for  his  glory, 
 and  our  good  ;  as,  all  temporal  blelfings, 
 lefs  principal  graces,  and .  the  meafure  of 
 all  fanftifying  graces  :  now  in  all  thefe 
 expeft  nothing  from  them,  but  that  which 
 is  fuitable  to  the  nature  thereof. 
 
 3.  That  done,  then  eye  that  particular 
 good  in  the  promife  which  we  (land  in 
 need  of,  and  fet  God's  power  and  faith- 
 fulnefs  and  wifdom  awork,  to  bring  it  a- 
 bout ;  forinftance,  thou  art  in  perfecuiion, 
 and  either  thou  wouldft  have  deliverance 
 out  of  it,  or  comfort  and  refreshment  in 
 it  :  In  this  cafe  fee  all  this  in  the  promife 
 (referring  the  order,  and  time  and  man- 
 ner to  God)  and  then  fet  God's  power  and 
 faithfulnefs  awork  that  can  do  it,  and  his 
 wifdom  awork  to  contrive  it,  which  way 
 he  knows  beft  :  This  is  the  meaning  of 
 that  text.  Commit  thy  ways  unto  the  Lord, 
 trujl  in  him,  and  he  /hall  bring  it  to  paCs, 
 Pfalni  xxxvii.  5.  and  cafi  your  care  upon 
 the  Lord,  for  he  caret h  for  you^  i  Pet.  v.  7. 
 
 4.  By  faith  wait  upon  God,  in  that  way 
 he  hath  appointed ;  it  is  true,  God  will 
 work  that  good  for  us,  yet  we  muft  ufe 
 the  means,  and  meet  God  in  the  courfe 
 of  his  providence,  otherwife  we  live  not 
 by  faith,  but  tempt  God,  and  throw  away 
 his  promifes  and  all. 
 
 5.  Set  it  down  and  conclude,  that  God 
 will  do  whatfoever  he  hath  promifed,  and 
 
 FAITH. 
 
 n9 
 
 we  (hall  receive  it  in  the  ways  of  his  pro- 
 vidence :  This  is  the  very  work  of  faith 
 itfelf,  thus  it  draws  fap  and  virtue  from 
 the  promife,  when  it  concludes.  That  ac- 
 cording to  the  good  in  the  promife,  it  is 
 lure  to  be  done. 
 
 6.  But  imagine  the  Lord  delays  and 
 doth  not  fuddenly  accompliai,  then  muft 
 faith  take  up  its  (land,  and  (lay  rill  it  come. 
 He  that  believethy  maketh  not  hajle ;  the 
 vijion  is  for  an  appointed  time]  and  there- 
 fore -wait  for  ity  Ifaiah  xxviii.  1 6.  fo  the 
 Pfalmift,  As  the  eyes  of  a  fervant  look 
 to  the  hands  of  his  maj}er,  and  the  eyes 
 of  a^  maiden  to  her  mi/lrefs,  fo  cur  eyes 
 wait  upon  the  Lord  our  God,  until  he  have 
 mercy  upon  us,  Pfalm  cxxxiii.  2.  not  un- 
 til ive  ivill,  nor  until  we  fee  it  fit,  but 
 until  He  will  have  mercy  upon  us. 
 
 7.  Imagine  further  that  the  Lord  not  on- 
 ly  delays,  but  feems  to  frown,  and  to  fay, 
 fiewillnot  hearrin  this  cafe,  labour  with  an 
 holy  humility  to  contend  with  our  God,and 
 by  ftrong  hand  to  overcome  him,  for  the 
 Lord  loves  to  be  overcome  thus,  f  When 
 Jacob  wredled  withGod,  Let  we  ffo,faith  the 
 Lord;  I  will  not  let  thee  goSzit\\]2iCoh,  Gen. 
 xxxii.  6,  So  do  we  catch  the  Lord  Jefus,  and 
 ftrive  with  him,  and  leave  him  not,  till 
 we  have  thofe  comforts  he  hath  promifed, 
 and  which  we  have  begged  :  Surely  this 
 is  the  glory  and  viftory,  and  triumph  of 
 faith,  when  the  Lord  is  fain  to  lay  down 
 his  weapons,  and  to  yield  himfelf  as  con- 
 quered. Thy  name  fhall  no  more  be  called 
 Jacob,  but  Ifrael,  becaufe  thou  hafi  prevail- 
 edwith  Cody  Gen.  xxxii.  28. 
 
 t  )^' *"' J  "°'  ""f^S''''^  'I'^lpo'J  ^•■^'g'^'y  alters  his  meafures  and  conduft.  becaufe  of  our  importunity.     No  r 
 
 ™Vft  ?.  thU    t3    r'"    7  r  """"'"^  tJ'erefore  of  our  author,  when  he  faith,   The  lord  Icles  to  he  overcome,. 
 
 ?  r\      ■  Tw-    °''r  u"  •'";:"'' '""f«  and  importunate  in  our  re^uefts  for  fpiritual  and  divine  things  be* 
 
 ^r    r  ^e  r  Tlr  V""",?l   °"''""'"  l"^  ^^'"^  ^"^  *^'^-  ""''  -akes  usfit  to  rec'l^ive  and  enjoy  them"'  And 
 
 therefore  God.  who  loves  all  hu  creatures,  but  particularly  mankind,  and  who  knows  how  ,o  make  tt^m  happy  has 
 
 he  bater  to  accommod  te  h.mfelf  to  our  weak  capacities,  has  thought  fit  to  f.gnify  bis  readincfs  to  beOow  al  oooi 
 
 Two 
 
240 
 
 Two  caxuions concerning  promifes,  and 
 the  life  of  faith,  are  mainly  to  be  obferved 
 in  the  general. 
 
 I.  That  not  barely  the  promifes,  but  the 
 perfon  of  Chrift,  is  the  objefl  of  faith  : 
 We  are  not  to  reft  on  the  promifes  alone, 
 but  to  clofe  with  Chrift  in  thofe  promifes ; 
 and  therefore  in  receiving  of,  or  having 
 recourfe  unto  a  promife,  we  are  firft  to 
 feck  out  for  Chrift  in  It,  as  being  the  foun- 
 dation of  it,  and  fo  to  take  hold  of  the 
 promife  in  him  :  Thus  Philip  directs  the 
 eunuch.  Believe  on  the  Lord  Jefus,  Ac>s 
 viii.  31.  The  promife  is  but  the  cafket, 
 and  Chrift  the  jewtl  in  it ;  the  promife  but 
 the  field,  Chrift  is  the  pearl  hid  in  it,  and  to 
 be  chiefly  look'd  at  :  Thus  it  is  faid,  the 
 promifes  of  pardon  are  not  as  pardons  of 
 aprince,  which  merely  contain  an  expref- 
 fjon  of  his  royal  word  for  pardon  ;  but 
 God's  promifes  are  made  in  his  Son,  and 
 .  are  as  if  a  prince  fliould  offer  to  pardon  a 
 traitor,  upon  marriage  of  his  child,  whom 
 in,  and  with  that  pardon  he  tenders  :  The 
 reafon  hereof  is,  becaufe  Chrift  is  the  grand 
 promife,  in  whom  all  the  promifes  are 
 Tea  and  Amen,  2  Cor.  i.  20. 
 
 2.  That  promifes  in  things  temporal  and 
 fpiritual  (not  abfolutely  necefl^ary  to  falva- 
 tion)  are  not  univerfal,  but  indefinite,  /.  e. 
 he  makes  fuch  promifes,becaufe  fometimes, 
 though  not  ahrays,  he  grants  accordingly. 
 For  inftance,  that  promife  of  healing  the 
 Jick,  cannot  be  univerfal,  for  it  might  then 
 be  fuppofed  that  fick  men  ftiould  never  die, 
 feeing  the  elders,  James  v.  15.  may  at  all 
 fuch  times  of  danger  of  death,  ftill  come 
 and  pray  with  them  ;  but  we  all  know  it 
 is  appointed  for  all  ?n(n  once  to  die,  Hcb. 
 ix.  17.  the  manner  thereof  is,  that  prayer  is 
 an  ordinance  to  which  God  hath  made  fuch 
 a  gracious  promife,2nd  he  often  doth  rcftore 
 the  fick  at  their  prayers;  and  therefore  up- 
 on every  fuch  particular  occnfion,  we  are 
 to  rely  upon  God  for  the  performance  of 
 i\  by  an  aft  of  recumbency,  tho'  we  cannot 
 with  an  aft  of  full  aifurance,  the  promife 
 
 The  LIFEof  F.^ITH, 
 
 not  being  imiverfal,  but  indefinite.  Of  like 
 nature  are  all  other  promifes  of  things  tem- 
 poral or  things  fpiritual,  not  abfolutely 
 neceflary  to  falvation  ;  as  long  life,  riches, 
 honour,  afliirance  of  evidence  to  them  that 
 fear  him  ;  the  tenor  and  purport  of  which 
 promife  is  not  as  if  abfolutely,  infallibly, 
 and  univerfally  God  doth  always  perform 
 thefe  to  thofe  that  arc  truly  qualified,  with 
 the  conditions  fpecificd  in  thdfe  promifes  ; 
 the  contrary,  both  fcripture,  inftances,  and 
 common  experience  ihews,  they  are  there- 
 fore indefinitely  meant,  and  fo  to  be  un- 
 derftood  by  tis ;  becaufe  whenever  God 
 doth  difpenfe  any  fuch  mercies  to  any  of 
 his,  he  would  do  it  by  promife  :  and  he  re- 
 quires anfweiably  an  a6t  of  faith  fuitable 
 to  that  his  meaning  in  the  promife  ;  that  as 
 he  Intended  not  in  fuch  promii'es,  an  ab- 
 folute,  infallible,  univerfal  obligation  of 
 himfelf  to  the  performance  of  them  to  all 
 that  fear  him ;  fo  the  afl  of  faith,  which 
 a  man  is  to  put  forth  towards  this  promife, 
 In  the  application  of  It  for  his  own  parti- 
 cular, is  not  required  to  be  abfolute,  in- 
 fallible perfuafion  and  aifurance,  that  God 
 will  beftow  thefe  outward  thijigs  upon 
 him,  having  thefe  qualifications  in  him,  but 
 only  an  Indefinite  a<5>,  as  I  may  call  it,  of 
 recumbency  and  I'ubmiirion,  cafting  and 
 adventuring  ourfelves  upon  him  for  the 
 performance  of  it  to  us,  not  knowing  but 
 he  may  in  his  outward  dilpenfationsmake 
 it  good  to  us;  }et  with  fubmllfion  to  his 
 good  pleafure,  if  othcrwife  he  difpofe  it ; 
 and  if  he  grant,  to  confider  then,  That 
 whatfoever  we  have,  it  is  not  by  a  mere 
 providence,  but  by  virtue  of  a  promife. 
 
 §.   3.  Of  the  nianner  of  this  life  of  faith  in 
 particular,  as  in  temporal  evils. 
 
 1>j  particular,  that  we  may  live  by.  faith, 
 obferve  we,    i.  The  promifes.  2.  The 
 extrcifes  of  faith  concerning  the  promifes. 
 And  both  thefe  are' confiderable  either  in 
 regard  of  ourfelves,  or  of  others. 
 
 I.  In  regard  of  ourfelves,  and  therein  we 
 
 ihall 
 
The  LIFE  of 
 
 /ball  confider  matters  Temporal,  Spiritual, 
 Eternal. 
 
 Things  temporal  are  either  Evil,  or 
 Good. 
 
 W't  fhall  begin  firft  with  Temporal  Evils; 
 and  concerning  them,  i.  Give  you  the 
 promifes  :  and  2.  The  excrcife  of  faith  in 
 refpeft  of  thefe  promifes. 
 
 I.  The  promifes  that  concern  temporal 
 evils  have  reference  to  thofe  evils,  either  in 
 General,  or  in  Special. 
 
 (i.)  Evils  general,  are  a"ffli(flions  and 
 dangers,  concerning  which  we  have  pro- 
 mifes, fome  to  Prevent,  fome  to  Qualifie, 
 and  feme  to  Remove  thefe  afBiftions. 
 
 I.  The  promifes  to  prevent  afHiftions, 
 you  may  read  in  the  word,  and  they  are 
 thefe,  and  the  like,  Pfalm  xci.  lo.  Pfalm 
 cxxi.  7.  Job  V.  19.  Zech.  ii,  5.  where  the 
 Lord  promifeth  to  be  a  ivall  of  fire  to  his 
 people  ',  (not  of  flone  orbrafs,  faith  Theo- 
 doret)  that  it  may  both  fray  afar  off,  and 
 keep  off  too  at  hand,  protecl  them,  and  de- 
 flroy  their  enemies. 
 
 2.  The  promifes  to  qualifie  evils,  are 
 thefe,  and  the  like;  Pfal.  ciii.  13,  14.  Ifa. 
 xlix.  13,  14.  15-  Hof.  xi.  8,  9.  In  this  Jaft 
 promife,  God  imitates  parents,  faith  Theo- 
 doret,when  any  mifery  is  upon  their  child, 
 their  bowels  yearn  more;  never  fits  the  child 
 fo  much  upon  the  mother's  lap,  never  lies 
 fo  much  in  her  bofom,  as  when  he  is  fick  : 
 fo  the  fpoufe  being  fick  of  love,  /,  e.  in 
 fome  mifery,  Ch?-ift  flnyeth  her  -with  flag- 
 gcns^  comforts  her  -with  apples,  his  left 
 hand  is  'under  her  head,  and  his  right  hand 
 doth  embrace  her.  Cant.  ii.  5,  6.  where  we 
 mny  read  God's  compaffion  to  his  chil- 
 drtn  in  their  calamities,  that  he  narrowly 
 obferves  every  one  of  them  ;  Thou  tel- 
 lejt  mywanderings ,  Plalm  Ivi.  8.  yea,  he 
 niaKes  lo  precious  a  reckoning  of  their 
 griefs  and  forrr)ws,  that  not  a  tear  talis  to 
 the  ground,  but  he  keeps  it,  pieferves  it, 
 as  precious  liquor,  in  his  bottle;  put  7ny 
 ttars  in  thy  bottle :  yea,  he  kteps  them  in 
 memoryr  he  notes  them  and  writes  them 
 
 I 
 
 FAITH.  241 
 
 in  his  book,  as  if  he  would  chronicle  our 
 tears  for  everlafling  remembrance;  y/r^ 
 they  net  in  thy  book  ?  2  Cor.  iv.  17.  Is 
 there,  or  can  there  be  any  richer  or  fuller 
 exprefTion  of  TuJly,  than  there  is  in  the 
 Greek  ;  where  there  is  both  an  elegant 
 Antithefis,  and  double  Hyperbole,  beyond 
 Engli/hing,  Kath'  uperbolen  eis  uperbclen, 
 for  affliction^  glory  ;  for  light  afflieiion^ 
 heavy,  malfie,  fubilantial  glory,  a  -weight 
 of  glory  ;  for  momentany  affliSlion,  eter- 
 nal glory  ;  nay,  the  apoftle  aads  degrees  of 
 comparifon,  yea,  goes  beyond  all  degiecs, 
 calling  it  more  excellent,  far  more  excel- 
 lent,2Ln  hyperbole,  hyperbole  exceeding  ex- 
 cejfive,  eternal  -weight  of  glory. 
 
 3.  The  promifes  to  bear  them,  or,  in 
 due  time  to  remove  them,  are  thefe,^and  the 
 like;  Pfal.  xxxvii.  24.  Jer.  xxix.  1 1.  J\';c. 
 vii.  8,  9.  Pfal.  xcvii.  1 1.  as  fure  as  harvtfl 
 follows  feeding,  fo  to  the  righteous,  com- 
 *fort  follows  mourning,  John  xvi.  20.  i 
 Cor.  X.  13. 
 
 (2.)  Evils  fpecial,  are  ilcknefs,  poverty, 
 famine,  war,  captivity,  witchcraft,  poHef- 
 fion,  opprelTion. 
 
 I.  For  ficknefs,  we  have  promifes,  fome 
 to  Prevent,  fome  to  Qualifie,  and  fome  to 
 Remove  Sicknefs.  (i.)  The  promiles  to 
 Prevent,  are  thefe, and  the  like;  Exod.  xv. 
 26.  Deut.  vii.  15,  Pfal.  xci.  10.  (2.)  Pro- 
 mifes to  Qualifie  ficknefs,  are  thefe,  and  the 
 like,  Pfal.  xli.  3.  Heb.  xii.  6,  7,  8.  (3.) 
 Promifes  to  Remove  fickneis,  are  thefe  and 
 the  like ;  Exod.  xxiii.  25.  Deut.  vii.  15. 
 Ifa.  xl.  31. 
 
 2.  For  poverty,  we  may  flore  up  thefe 
 promifes,  Pfalm  xxiii.  throughout,  Pfalm 
 xxxv.  9,  10.  Pfalrn  xxxvii.  25.  Heb.  xiii. 
 15.  The  wicked  indeed  may  have  more  a- 
 bundance  than  the  chriUian ;  but  here's  the 
 dilference.  1  he  wicked  hath  iill  by  a  pro- 
 vidence,[he  chriflian  hath  all  by  a  promife; 
 and  this  diflindion  the  poor  chrifiian 
 would  not  part  with  for  a  world  of  gold. 
 
 3.  For  famine,  we  inay  ftore  up  thefe 
 promiies,  Job  v.  19,  20.  Pfalm  xx^iiii.  18, 
 
 *  19. 
 
-42  ^^''^  LIFE 
 
 19,  Prov.  X.  a,  3.  Pfalm  xxxvii.  i8,  19. 
 Ifa.  xli.  17,  18.  Some  martyrs  being  cart 
 into  prifon,  and  denied  neceffary  food, 
 they  had  faith  to  return  this  anfwer,  *  If 
 men  will  give  us  no  meat,  we  believe  God 
 will  give  us  no  ftomach.'  When  Chrift  was 
 an  hungered,  and  Satan  tempfs  him  to 
 command  ftones  to  be  made  bread,  he  an- 
 fwered,  Man  fhall  not  live  by  bread  alone ^ 
 but  by  every  word  that  proceeds  out  of  the 
 mouth  of  God,  Matth.  iv.  4.  q.  d.  A  man 
 may  feed  on  a  promife,  he  muft  depend 
 on  God's  allowance,  and  when  provilion 
 iails,  then  not  to  diftrufl:  the  provifion  of 
 God,  is  a  notableVial  of  faith. 
 
 4.  For  war,  we  may  gather  up  thefe 
 promifes,and  the  like,  Job  v.  20.  Prov.  iii. 
 24,  25,  26.  Jer.  xxxix.  17,  18. 
 
 5.  For  captivity,  gather  in  thefe  pro- 
 Tnifes,  and  the  like,  Deut.  xxx  3,  4.  which 
 very  promife  Nehemiah  fueth  out,  Neh. 
 i.  9.  Pfal.  cvi.  46.  Ezek.  xi.  16. 
 
 6.  For  witchcraft  or  polfeffion,  confider 
 that  promife,  Numb,  xxiii.  23. 
 
 7.  For  oppreffion,  we  have  thefe  pro- 
 mifes,  Pfalm  xii.  5.  Pfalm  Ixviii.  5.  Pfalm 
 cxlvi.  7,  8,  9. 
 
 II.  For  the  exercife  of  faith  concernmg 
 thefe  promlfes,  that  we  may  live  by  them, 
 
 go  to  Meditation,  and  Prayer,   i.  For 
 
 meditation,  and  the  matter  of  it,  confider 
 thefe  things,and  let  your  faith  feed  on  them. 
 
 ( 1 .)  That  all  affliction  comes  from  God  ; 
 Shall  there  be  evil  in  a  city,  and  the  Lord 
 hath  not  done  it  F  I  form  the  light,  and  I 
 create  dar hie fs  ;  I  make  peace,  and  I  cre- 
 ate evil :  I  the  Lord  do  all  thefe  things, 
 Amos  iii.  6.  Ifa.  xlv.  7.  /  know,  0  Lord, 
 (faith  David)  that  thy  judgments  are  right, 
 and  that  thou  in  thy  faithfulnefs  haji  af- 
 jiieied  me,  Pfalm  cxix.  75. 
 
 (2.)  That  as  God  fends  it,  fo  none  can 
 deliver  us  out  of  it  but  God  alone  ;  0  our 
 Cod,  wilt  thou  not  judge  them  P  We  have  no 
 might  againfi  this  great  company  that  Com- 
 eth again fi  us,  neither  know  we  what  to  do, 
 but  our  eyes  are  upon  thee,  i  Ghr.jyi.  I2. 
 
 ofF^ITH. 
 
 This  meditation  draws  the  heart  from  car. 
 nal  repofe  in  means  or  friends  ;  it  expels 
 vexatious  and  diflrafting  cares,  and  preferv- 
 eth  from  the  ufe  of  unlawful  means  of  de- 
 liverance ;  The   horfe  is  prepared  againfl 
 the  day  of  battle,  but  fafety  is  of  the  Lord. 
 (3.)  That  the  caufe  of  all  miferies  and 
 forrows  is  fin,  and  therefore  'tis  time  for  us 
 to  examine  our  ways,  to  humble  ourfelves, 
 and  fet  upon  reformation  :  Jthoui^ht  onmy 
 ways  (faid  David,  Pfalm  cxix.  59.)  and 
 turned  my  feet  unto  thy  tefiimonies.  When 
 ManafTes  was  in  ?.ffli(ftion,  He  befought  the 
 Lord  his  Cod,  and  humbled  himfe  If  greatly 
 before  the  Cod  of  his  J  at  hers,    2  Chron. 
 xxxiii.  12.  Surely  it  is  meet  to  be  faid  un- 
 to God,  I  have  born  chajiifement,   I  wilt 
 not  offend  any  more  :  that  which  I  fee  not 
 teach  thou  me  ;   if  I  have  done  iniquity,  I 
 will  do  no  more.  Job  xxxiv.  31,  32.     1  he 
 end  of   chaftifement,    is   amendment  of 
 life,  whence  it  receives  the  name  of  cor- 
 rection, which  fignifieth,  to  fetaright   or 
 Jlraight. 
 
 (4.)  That  God  now  trieth  our  faith,  pa- 
 tience, contentation,  and  meeknefs  of  Ipi- 
 rit :  he  hath  faid  unto  Crolfts,  *  Go  ye  to 
 fuch  a  man,  not  to  weaken  his  faith,  or 
 to  wafi:e  any  grace  of  the  Spirit,  but  to 
 purge  him,  refine  him,  try  him,  exercife 
 him,  to  breed  the  quiet  fruits  of  righte- 
 oulnefs,  to  confirm  his  patience,  to  fup- 
 
 port  his  hope,  etc' Hence  God's  fer- 
 
 vants  by  their  faith  have  been  enabled  to 
 fay,  /  will  bear  the  indignation  of  the 
 Lord,  becaufe  I  have  finned  againfi  hitn^ 
 until  he  plead  7ny  caufe,  and  execute  judg- 
 ment for  me,  Micah  vii.  9.  And  if  he  fay 
 thus,  /  have  no  pleafure  in  thee :  behold, 
 here  am  I,  let  him  do  to  me,  as  feemeth  good 
 to  him,  2  Sam.  xv.  26.  This  meditation 
 makes  the  heart  willingly,  freely,  and  con- 
 flantly  to  refign  itfelf  to  the  good  pleafure 
 of  God  in  all  things.  - 
 
 (5.)  That  'tis  God's  will,  after  we  have 
 gone  to  the  promife,  to  ufe  all  lawful 
 means  of  help  which  God  in  his  providence 
 
 affords  ^ 
 
24? 
 
 The  LIFE  of  FAITH.  .^^ 
 
 wicked  Jhall  not  reji  upon  the  lot  of  the 
 righteous  :  Thou  baft  laid,  Tet  a  little 
 while,  and  the  indignation  JJoall  ceafe : 
 Thou  haft  faid,  In  a  little  wrath  I  hid  my 
 face  from  thee  for  a  moment,  but  with  e- 
 verlafling  kindnefs  wilt  I  have  mercy  on. 
 theey  faith  the  Lord  thy  Redeemer y  Pfalni 
 xii.  5.  Ifaiah  x.  25.  and  liv.  8.  O  thefe  are 
 thy  promifes,  Lord  make  them  eiFeftual 
 to  my  poor  fouK 
 
 (5.)  For  concluGon,  tell  \vfe  the  Lord, 
 whatever  becomes  of  us,  we  will  truft  in 
 him  ;  Though  thou  Jhouldfl  fay  me,  yet 
 will  I  truf  in  thee.  Job  xiii.  18.  For  what 
 time  I  am  afraid y  I  will  truf}  in  thee, 
 Pfalm.  Ivi.  3. 
 
 Thefe  are  the  a6ls  of  faith  by  which  it 
 puts  forth,  and  exercifeth  itfeif  in  time  of 
 afflidlions. 
 
 a/Tords  ;  but  in  point  of  dependence,  that 
 we  folely  reft  on  God's  promifes:  faith 
 coupleth  the  means  and  the  end,  butlook- 
 cth  to  the  promifer  (whofe  truth,  and  wif- 
 dom,  and  power,  and  mercy  never  fails) 
 and  not  to  the  probability  of  the  thing 
 promifed  ;  Abraham  againfl  hope,  believed 
 in  hope.  That  what  God  had  promifed,  he 
 •was  able  to  perform,  Rom.  iv.  18,  21. 
 
 (6.)  That  the  promifes  are  in  Chrift,  Tea 
 and  Amen,  and  therefore  fet  it  down  and 
 conclude,  that  God  will  do  whatfoeverhe 
 hath  promifed,  and  we  fliall  receive  it  in 
 the  way  of  his  providence;  it  may  be  not 
 yet ;  what  then  ?  He  that  believes  will  not 
 make  hafle:  Ifa.  xxviii.  26.  Daniel  waited 
 feventy  years  for  deliverance  out  of  cap- 
 tivity in  Babylon,  and  may  not  we  wait  fe- 
 venty weeks,  feventy  days? 
 
 2.  For  prayer,  and  the  parts  and  man- 
 ner of  it,  obferve  this  method  : 
 
 (i.)  Lay  open  our  forrows  before  the 
 Lord,  pour  out  our  complaints  into  his 
 bofom  ;  lam  the  man  that  hath  feen  afflic- 
 tion by  the  red  of  thine  anger ;  thou  hafl 
 brought  me  into  darknefs,  but  not  into  light, 
 Lam.  iii.  22.  Lord,  how  am.  I  befet  with 
 miferies  !  how  do  my  forrows  increafe  dai- 
 ly !  how  are  they  increafed  that  trouble  me! 
 Pfalm  iii.  i.  Pfalm  xxxviii.  r8. 
 
 (2.)  Confefs  our  fins  with  hatred,  and 
 godly  forrow ;  /  will  declare  my  iniquity, 
 J  will  be  fbrry  for  my  fins,  Hofea  v.  15. 
 For  want  of  this,  God  threatened  the  If- 
 raelites,  /  will  go  and  return  to  my  place ^ 
 till  they  acknowledge  their  offence,  and  fee  k 
 my  face  :  in  their  affiidion  they  will  feek 
 me  early. 
 
 (3.)  Importune  the  Lord,  anddire6V\ve 
 our  fupplications  to  our  God  ;  Lord,  how 
 long  wilt  thou  look  on  ?  0  refcue  my  foul 
 from  their  defirudion,  my  darling  from  the 
 lions;  look  upon  mine  affli£iion,  and  rny 
 tears,  for  I  am  brought  very  low,  Pfalm 
 XXXV.  17. 
 
 (4.)  Then  prefs  we  the  Lord  with  his  pro- 
 mifes; Lord,  thou  haft  faid.  The  rod  of  the    cerning  which.  Pro.  i. 
 
 §^.  4.  Of  the  manner  of  this  life  of  faith  itt 
 temporal  bleffings.  <. 
 
 Concerning  temporal  bleffings,  or  good 
 things,  confider  we,  I  The  promifes. 
 IL  The  exercife  of  faith  in  thofe  promifes. 
 
 L  Promifes  that  concern  temporal  blef- 
 fings, have  reference  to  thofe  bleffings,  ei- 
 ther in  General,  or  in  Special. 
 
 (i.)  The  general  promifes  are  thefe,  and 
 the  like,  i  Tim.  iv.  8.  Pfalm.  xxxiv.  8,  9. 
 and  Ixxxiv.  ii.  Phil.  iv.  19.  i  Cor.  iii.  21. 
 all  things  are  yours,  we  are  heirs  of  ithe 
 world. 
 
 (2.)  The  fpecial  promifes  have  a  relati- 
 on, fome  to  our  name,  fome  to  our  bo- 
 dies, fome  to  our  eftates,  fome  to  our  cal- 
 lings. 
 
 I.  Thofe  promifes  that  have  a  relation 
 to  our  good  name,  are  liich  as  thefe,  i 
 
 Sam.  ii.  30.  Prov.  iii.  16.  Prov.  iv,  8.  and 
 xiv.  19.  Ifa.  Ivi.  3,  4,  5. 
 
 2.  Thofe  promifes  that  have  a  relation 
 to  our  bodies,  are  either  for  long  life,  con- 
 cerning which,  Deut.  v.  16.  33.  Prov.  iii. 
 I,  2.  or  for  health,  concerning  which,  Pro. 
 iii.  8.  Pfalm  ciii.  3,  4,  5.  or  for  fafety,  con- 
 33.  Job  i.  18.  Hof. 
 ii. 
 
244 
 
 rhe  LIFE  of  FAIT  R, 
 
 ii.  18.  Job  V.  23.  or  for  peace,  concerning    frugal ;  it  fhakes  ofFidlenefs,  takes  the  op 
 
 ■which,  Lev.  xxvi.  6.  Pfalm  xxix.  11.  and 
 xxxvii.  1 1 .  Pro.  xvi.  1 6,  or  for  fleep,  concer- 
 ning which,  Job  xi,  19,  Pro.  iii.  24.  or  for 
 food,  concerning  which,  Pf.  xxxvii.  3.  Pf. 
 cxi.  5.  Joel  ii.  26.  or  for  raiment,  concern- 
 ing v.'hich,  Dent.  X.  18.  Matth.  vi.  25.  xxx. 
 32.  or  for  pofterity,  the  fruit  of  the  body, 
 concerning  which,  Deut.  vii.  12,  13,  14. 
 
 3.  Thofe  promifes  that  have  a  relation  to 
 ©ur  eftates,  are  thefe,  Job  xxii.  24,  25. 
 Prov.  viii.  18,  19.  Pfal.  xxxviii.  5. 
 
 4.  Thofe  promifes  that  have  a  relation  to 
 cur  calling,  are  either  for  plenty,  concern- 
 ing which,  Prov.  «L.  4.  and  xii.  1 1.  and  xiii. 
 3.  and  xxviii.  19.  or  for  prote^l^ion,  con- 
 cerning which,  Pialm  xci.  1 1 .  or  for  promo- 
 tion, concerning  which,  Prov.  xii.  24.  and 
 xxii.  29.  or  for  good  fuccefs,  concerning 
 which,  Prov.  xii.  14.  Ifa.  Ixv.  21.  23.  I 
 deny  not  but  the  wicked  may  enjoy  all 
 thefe  temporal  blelTmgs  by  a  general  pro- 
 vidence, but  only  the  jufl  have  a  fpiritual 
 right  to  them ;  they  only  have  them  as 
 rewards  of  their  righteoufnefs,  as  teftimo- 
 nies  of  God's  love  and  care  over  them,  and 
 by  virtue  of  a  promife. 
 
 II.  For  the  exercife  of  faith  concerning 
 thefe  promifes,  obfcrve  that  we  may  live 
 by  them,  either  in  the  want  of  thefe  tem- 
 poral mercies,  or  in  the  enjoyment  of  them. 
 
 1.  In  the  wane  of  them,  go  we  to  Me- 
 ditation, and  Prayer. 
 
 1.  For  meditation,  and  the  matter  of  it, 
 confider  thefe  things  : 
 
 ( I .)  That  faith  in  this  cafe  doth  ranfack, 
 and  fan  the  foul  narrowly  to  find  out  and 
 remove  whatfoever  doth  offend :  If  thou 
 return  to  the  Almighty,  thou  Jhalt  be  built 
 
 portunity,  hufbands  thriftily,  and  obfervcs 
 God's  providence  in  all  affairs;  otherwile 
 we  live  not  by  faith,  but  tempt  God,  and 
 throw  away  his  promifes  and  all. 
 
 (3.)  That  faith  prefer ves  from  the  ufe 
 of  all  unlawful  means :  the  believer  con- 
 fults  ever  what  is  juft,  not  what  is  gain- 
 ful ;  or  what  msy  be  compaffed  by  honert 
 courfes,  not  what  may  be  gained  by  fraud, 
 deceit,  cozensge,  or  the  like  carnal  dealings : 
 Better  is  a  little  luith  righteoufnefs,  than 
 great  revenues  xvithout  right,  Pro.  xvi.  8. 
 (4.)  That  faith  leans  upon  the  provi- 
 dence of  God,  who  will  keep  back  nothing 
 from  us,  but  ^  hat  is  iiUrtful  and  pernici- 
 ous :  here's  a  fwtet  a(fl;  of  faith,  it  fubmits 
 to  God's  wifdom,  and  refls  on  providence, 
 after  the  ufe  of  all  lawful  means  ;  and  this 
 maintains  a  Chtiilian  in  fome  meafure  of 
 contentment. 
 
 2.  For  prayer,  and  the  parts  or  manner 
 of  it,  obferve  this  method. 
 
 (i.)  Confefs  our  iins,  efpecially  thofe 
 fins  which  upon  fearch  we  are  perfuaded 
 hinder  profperity :  *  O  Lord,  I  have  thought 
 on  my  ways,  and  I  find  this  or  that  fin  in 
 my  bofom,  this  or  that  corruption  hath 
 gotten  head,  and  hinders  thy  blelhngs  :  O 
 Lord,  liow  ihould  1  expecft  needful  things  I 
 What  have  1  to  do  with  thy  promifes,  that 
 have  committed  fuch  and  fuch  iins  V 
 
 (2.)  Importune  the  Lord  for  his  tempo- 
 ral blelfings,  at  leaft  fo  far  as  he  feeth  ihem 
 to  be  for  our  good,  and  for  the  glory  of 
 his  great  name  :  thus  Bildad  tells  Job,  ch. 
 viii.  5,  6,  7.  //  th'-ju  ivouldjl  feek  unto 
 God  betimes,  and  make  thy  fupplication  to 
 the  Almighty,  furely  now  he  would  awake 
 
 up,  thou  fhalt  put  iniquity  far  from  thy  for  ihiC,  and  makj  the  habitation  of  thy 
 tabernacles  :  then  fmlt  thou  lay  up  gold  as  righteoufnefs  profperous  :  though  thy  begin- 
 dufl,  and  the  gold  of  Ophir  as  the  Jiones  of  nirig  was  fnatl,  yet  thy  latter  end  fbould 
 
 the  brooks,  Job  xxii.  23,  24.  This  advice 
 faith  digefis,  and  labours  the  reformation 
 of  what  is  amifs,  and  whatfoever  hinders 
 the  promife. 
 
 (2.)  That  faith  is  painful,  provident  and 
 
 greatly  encreafe.  Thus  Jabez  prayed,  Oh 
 that  thou  wouldft  blefs  me  indeed,  and  eu' 
 large  my  conji,  etc.  i  Chron.  iv.  10.  and 
 God  granted  him  that  which  he  requefted. 
 In  like  manner  was  Jacob's  prayer,  JfGod 
 
 xvill 
 
The  LIFE 
 
 vjill  he  ivith  me,  and  will  keep  me  in  this 
 ivay  that  I  go,  and  ivill  give  me  bread  to 
 eat,  and  raiment  to  put  on,  fo  that  I  come 
 again  to  my  father's  houfe  in  peace,  then 
 JJmll  the  Lord  be  my  God,  Gen.  xxviii.  20, 
 21.  And  thus  may  we  importune  the 
 Lord,  and  make  our  fupplication  to  the 
 Almighty. 
 
 (3.)  Then  prefs  the  Lord  with  his  pro- 
 mifes  as  with  fo  many  arguments :  Lord, 
 thou  haft  faid,  Godlinefs  hath  the  promife 
 of  the  life  that  now  is,  as  well  as  that 
 which  is  to  come.  Thou  haft  faid.  Fear 
 the  Lord,  ye  his  faints,  for  there  is  no  want 
 to  them  that  fear  him,  &c.  O  thefe  are 
 thy  promifes,  make  them  good  to  us  as  it 
 ftands  beft  with  thy  wifdom. 
 
 2.  In  the  enjoyment  of  thcfe  temporal 
 blelTings,  go  we  to  Meditation  and  Prayer. 
 
 I.  For  meditation,  and  the  matter  of 
 it,  confider  thefe  things. 
 
 (i.)  Faith  in  profperity,  keeps  the  heart 
 in  a  holy  temper  and  difpofition,  i.  e.  in 
 humility,  meeknefs,  tendernefs  and  com- 
 paffion  towards  others,  in  thankfulnefs,  o- 
 bedience,  and  in  the  fear  of  the  Lord.  Sa- 
 tan himfelf  could  reply  to  the  Lord,  Doth 
 Job  fear  God  for  nought,  haft  thou  not  made 
 a  hedge  about  him?  Job  i.  13.  in  this  cafe, 
 faith  will  remember  man  of  his  duty,  and 
 perfuade  him  to  be  10  much  the  more  fer- 
 viceable,  as  God's  mercies  are  more  plen- 
 tiful upon  him. 
 
 (2.)  That  faith  makes  a  man  heavenly- 
 minded  in  the  ufe  and  pofteffion  of  a  prof- 
 peious  eftate  ;  as  it  receives  all  earthly 
 bleffings  from  God,  fo  it  winds  and  pulls 
 up  the  foul  to  God  again  ;  and  if  it  be 
 rightly  confidered,  profperity  is  the  fitteft 
 feaibn  for  heavenly  contemplation  ;  the 
 jcfs  trouble  lies  upon  our  eftate,  the  more 
 liberty  we  have  to  think  of  heavenly 
 things-:  howfoever,  faith  confiders  thefe 
 things  as  pledges  of  God's  love,  as  parts  of 
 our  child's  portion,  and  fo  it  makes  us  look 
 at  the  better  part,  thofe  never-fading  rich- 
 es which  God  hath  referved  in  heaven  for 
 
 of  FAIT R.  245 
 
 all  that  fear  him. 
 
 (3.)  That  faith  breeds  a  godly  jealoufie 
 and  fufpicion,  left  the  heart  fhould  be 
 drawn  away  with  the  pleafmg  delights  of 
 things  tranfitory,  for  by  grace  it  is  that  we 
 are  made  confcious  of  our  own  weaknefs, 
 and  of  the  fnare  that  is  in  every  creature 
 to  take  and  intangle  us:  profperity  isplea- 
 fing,  but  dangerous  ;  a  man  may  quickly 
 furfeit  of  fweet  meats.  This  makes  the 
 waking  believer  circumfpefl  and  watchful, 
 and  jealous  and  fufpicious  of  his  own 
 heart,  left  he  mifcarry  in  profperity,  con- 
 fidering  there  is  a  fnare  in  it. 
 
 (4.)  That  faith  minds  a  change,  even 
 when  our  mountain  feems  ftrongeft  :  The 
 thing  I  greatly  feared  (faith  Job,  chap.  iii. 
 25.)  is  come  upon  me,  and  that  which  I 
 was  afraid  of  is  come  unto  me ;  by  this  it 
 appears,  that  Job  always  thought  upon  a 
 change  :  '  There  is  no  wind  (faith  the  pro- 
 verb) that  may  not  blow  rain,  if  God  fo 
 pleafe.'  Riches  have  their  wings,  and  take 
 their  flight  like  an  eagle  \  now  faith  minds 
 this,  and  prepares  for  this;  The  prudent 
 man  forefeet h  evil,  and  hideth  himfelf  Pro. 
 xxii.  5.  and  xxvii.  12. 
 
 2.  For  prayer,  and  the  manner  of  it, 
 obferve  this  method  : 
 
 (i.)  Confefs  and  acknowledge  God's 
 mercy,  both  in  his  promifes  and  perfor- 
 mances ;  fay,  '  Lord,  thou  haft  proinifed, 
 that  no  good  thing  wilt  thou  withhold  from 
 them  that  walk  uprightly  :  and  fur  el  y  thou 
 art  true  in  thy  layings,  I  believe  by  vir- 
 tue of  thy  promife  I  enjoy  this  land,  and 
 thofe  goods,  ^c.  I  have  nothing.  Lord, 
 but  merely  of  free-grace,  and  by  virtue  of 
 a  promife.' 
 
 (2.)  Pray,  and  importune  the  Lord  for 
 fanctification  of  profperity,  and  for  God's 
 blelTmg  upon  the  means:  the  more  we 
 profper,  the  morcearneft  Ihould  ihepra)'- 
 ers  of  faith  be;  for  of  ourfclves  we  have  no 
 power  to  wield  a  good  eftate  well,  no  abi- 
 lity to  preferve  or  keep  it ;  in  greateft 
 wealth  we  iy  open  to  many  temptations. 
 
246 
 
 rhe  LIFE 
 
 and  if  we  pray  not  earneftly  that  God  may 
 fanftifie-all  his  temporal  bleflings  to  us,  we 
 iliall  cool  in  grace. 
 
 (3.)  Praife  God  for  his  mercies,  and 
 devote  ourfelves  unto  him  from  whom  we 
 have  received  all:  What  jhall  I  render  un- 
 to  the  Lord  (faith  David)  for  all  his  mer- 
 cies towards  me  ?  I  ivill  take  the  cup  of 
 falvation,  and  call  upon  the  name  of  the 
 Lord,  Pfalm  cxvi.  12,  13.  Men  look  for 
 thanks  for  a  fmall  kindnefs,  and  fhall  not 
 we  magnifie  God  for  all  his  favours  and 
 loving-kind nefs  towards  us  ?  0  praife  the 
 Lord,  blefs  the  Lord,  0  my  foul !  Pf.  ciii.  i . 
 
 §.  5.  Of  the  manner  of  this  life  of  Faith 
 in  fpiritual  evils . 
 
 THINGS  fpiritual  are  either  Evil,  or 
 Good. 
 'We  fliall  begin  with  fpiritual  Evils ;  and 
 concerning  them,    i.  Give  you  the  pro- 
 mi  fes ;  and,  2.Theexercife  of  faith  inre- 
 fpeft  of  ihofe  promifes. 
 
 Evils  fpiritual  arife  either  from  the  de- 
 vil, or  the  flefh,  or  the  world,  or  from 
 m'an,  or  God,  or  from  ourfelves. 
 
 1.  Thofe  evils  that  arife  from  the  de- 
 vil, are  temptations  of  feveral  forts,  and 
 the  man,  whofe  heart  is  upright,  fhall  find 
 ftrength  enough  againfl:  every  temptation  : 
 to  that  purpofe,  confider  thefe  promifes, 
 Mat.xvi.  18.   iCor.x.  13.  i  Joh.  v.  18. 
 
 2.  Thofe  evils  that  arife  from  the  flefh, 
 are  lulls,  or  temptations  of  uncleannefs  ; 
 and  for  ftrength  and  ability  againft  fuch  a 
 temptation,  confider  thefe  promifes,  Prov. 
 ii.  10,  II.  16.  Ecclef.  vii,  26.  i  ThefF.  v. 
 23,24. 
 
 3.  Thofe  evils  that  arife  from  the  world, 
 are  covetoufnefs,  cares,  evil  company,  &c. 
 and  for  ftrength  againft  fuch,  confider 
 thefe  promifes,  2  Cor.  vi.  17,  18.  Gal.  i. 
 4.  1  John  V.  4.  Heb,  xiii.  5.  there  are  five 
 negatives  together  in  the  original  that 
 ftrongly  affirm ;  q.  d.  I  tell  thee,  I  will  ne- 
 ver,never,  never,  never,  never  forfake  thee. 
 
 4.  Thofe  evils  that  arife  from  wf«,  are 
 
 of  FAITH, 
 
 either  oppofitions  againft  truth,  concern- 
 ing which,  Mar.  x.  19.  Afts  xviii.  9,  10. 
 or,  oppofitions  againft  goodnefs,  Matth. 
 V.  10.  I  Pet.  iii.  14.  or,  oppofition  againft 
 both:  and  fo  they  fall  either  on  our  good 
 name,  concerning  which,  Pfal.  xxxvii.  6. 
 where,  howfoevcr  thy  innocency  be  at 
 fome  times  covered,  as  it  were,  with  a  thick 
 and  dark  raift  of  (lander  and  opprefTion, 
 yet  the  Lord  will  in  his  good  time  fcatter 
 and  dilfolve  the  mift,  and  fo  make  thy  in- 
 nocency apparent  to  the  world  ;  yea,  he 
 will  make  thy  righteoufnefs  as  evident  as 
 the  fun  when  it  arifeth,  yea,  as  noon  day 
 when  it  is  at  higheft,  and  fhines  brighteft, 
 Pfalm  Ixviii.  13.  Mat.  v.  11,  12.  i  Pet.  iv. 
 14.  etc.  or,  they  may  fall  on  us,  in  re- 
 fpeft  of  our  liberty,  concerning  which, 
 Pfalm  Ixix.  32,  33.  and  cti.  19,  20.  Rev. 
 ii.  20.  or,  they  may  deprive  us  of  our 
 goods,  concerning  which,  2  Chro.  xxv.  9. 
 Matth.  xix.  29.  Hab.  iii.  17,  18.  or,  they 
 may  take  away  life,  concerning  which, 
 Mat.  X.  39.    John  xii.  25.  Rev.  xiv.  13. 
 
 5.  Thofe  evils  which  arife  from  Gody 
 are  defcrtions ;  and  for  comforts  againft 
 them,  confider  thefe  promifes,  Ifa.  xlix. 
 14,  15,  16.  and  liv.  7,  8.  and  1.  10. 
 
 6.  Thofe  evils  that  arife  from  ourfelves ^ 
 are  fins  and  infirmities,  and  they  are  ei- 
 ther fpiritual  blindnefs,  concerning  which, 
 Luke  iv.  18.  1  John  ii.  27.  Ifa.  xxxv.  4, 
 5.  or,  fpiritual  lamenefs,  concerning  which, 
 Ifa.  xxxv.  6.  and  xl.  31.  or,  heavinefs  of 
 mind,  concerning  which,  Ifa.  xxxv.  i,  2. 
 Jer.  Ixvi.  12,  13,  14.  or,  weaknefs  of  me- 
 mory, concerning  which,  John  xiv.  26.  or, 
 fears  of  lofing  God's  love,concerning  which, 
 Ifa.  xl.  15.  and  liv.  10.  Jer.  xxxiii.  20. 
 Pfalm  Ixxxix.  33,  34,  35.  John  xiii.  r. 
 Rom.  xi.  29.  or,  fear  of  falling  away  from 
 God,  concerning  which,  fee  the  impoffi- 
 bility  in  regard  of  God,  2  Tim.  ii.  19.  in 
 regard  of  Chrift,  Luke  xxii.  32.  in  regard 
 of  the  holy  Ghoft,  John  xiv.  \6.  Eph.iv. 
 30.  in  regard  of  the  promifes,  Pfalm  xciv. 
 14.   1  Coji.  i.  8,  9.  or,  indifpofition,  dil- 
 
 tra(flion. 
 
The  LIFE  of  FAITH. 
 
 tra(f^ion,  defefls  in  our  beft  performances, 
 concerning  which,  Numb,  xxiii.  21.  Cant, 
 ii.  14.  or  particular  falls,  daily  frailties  and 
 infirmities,  concerning  which,  Ifa.  Iv.  7. 
 Jer.  iii.  i.  Pfalm  xxxvii.  24.  and  cxlv.  14. 
 Hofea  xiv.  4.  i  John  i.  9. 
 
 2.  For  the  exercifing  of  faith,  concern- 
 ing thefe  promifes,  that  we   may  live  by 
 them,  go  we  to  Meditation,  and  Prayer. 
 I.  For  Meditation,  and  the  matter  of  it, 
 confider  we  thefe  things. 
 
 (i.)  That  of  ourfelves  we  cajinot  refift 
 thefe  fpiritual  evils;  all  our  comfort  is, 
 that  neither  the  devil,  nor  the  world,  nor 
 the  fleili,  nor  fin  can  oppofe  any  further 
 than  God  will  give  them  leave  ;  not  the 
 devil  himfelf  An  tempt  whom  he  will,  TiOr 
 when  he  will,  nor  how  he  will,  nor  how 
 long  he  will,  but  in  all  thefe  he  is  confined 
 by  the  providence  of  God.  A  legion  of  de- 
 vils could  not  enter  into  a  Gadarene  hog 
 till  Chrift   had    given  them  leave  :  Satan 
 could  not  touch  one  bleat   pertaining  to 
 Job,   till  he  had  obtained  liberty  ;  nor  af- 
 ter lay  a  finger  on    his  body,  until  his  li- 
 berty was  renewed  ;   O  meditate  on  God 
 and  his  power,  who  hath  all  our  enemies  in 
 a  chain  ;  as  for  ourfelves  we  have  no  abi- 
 lity to  refift  any  of  thefe  evils. 
 
 (2.)  That  faith  fortifies  the  foul  againft: 
 all  oppofitions ;  the  more  they  rage,  the 
 more  faith   heartens  the  foul  to  believe, 
 and  to  keep  clofe  under  the  fliiadow  of  the 
 Lord's  wings  ;  as  the  child  affrighted,  clings 
 fafter  to    the  mother;  fo   the  poo):  foul 
 purfued  by  the  devil,  or  world,    or  fleOi, 
 or  man,  or  God,  or  our  own  corruptions, 
 it  runs  toChrift,  the  everlaftingrock,  and 
 in  his  name  refills  all  thefe  evils,  and  in 
 his  name  gets  the  victory. 
 
 (3,)  That  in  the  moft  forcible  tempefts, 
 which  God,  devil  or  man  raifeth  againft  us 
 (when  to  prefentfenfe  and  feeling  all  fight 
 and  hope  of  the  grace  and  goodnefs  in 
 Chrift  Jefus  is  loft)  then  faith  tells  the 
 heart,  that  a  calm  is  at  hand.  The  laft  temp- 
 tation wherewith  Satan  fet  upon  Chriil, 
 
 ■47 
 
 was  the  moft  furious,  and  when  he  cotiU 
 not  prevail  thereby,  he  departed  for  afea- 
 Jon  :  the  Lord  will  not  fuflfer  us  to  be  temp- 
 ted above  meafure.  This  faith  aftures  us 
 of,  and  perfuades  us  quietly  to  wait  for 
 the  iffue. 
 
 2.  For  prayer  and  themanner  of  it,  ob- 
 ferve  this  method. 
 
 (i.)  Confefs  our  fins  of  former  igno- 
 rance, vanity  of  mind,  felf-confidence,  fo- 
 litary  mufings  on  the  temptations  of  Sa- 
 tan, mifinterpreting  of  the  Lord's  doings, 
 6'c.  which  fet  open  the  foul  to  all  other 
 fpiritual  evils  :    *  O  my  God,  I  have  dife- 
 fteemed  thy  mercy,  diftrufted  thy  promif- 
 es, harboured  thoughts  of  unbelief,  eirc. 
 and  fo  have  expofed  my  foul  to  the  moft 
 violent,  horrible,  and  fiery  temptations  of 
 the  world,flefti,devil,and  my  own  lufts :  my 
 foul,  which  fliould  have  been  raviftied  with 
 the  joys  of  heaven,  and  with  the  kifi:es  of 
 Cferift,  is  continually  peftered  and  afi^ailed 
 with  the  black  and  hellifii  thoughts  of  a- 
 theifm,  blafphemy,  and  foul-vexing  fears  ; 
 jny  heart  trembleth,   my  ftrength  faileth, 
 my  life  isfpent  with  grief,  my  fpirit  with- 
 in me  is  overwhelmed,  and  prevailing  fears 
 fo  tyrannize  over  me,  that  I  cannot  fpeak, 
 ■  I   am   fore  wounded    and   broken,   I   go 
 mourning  and  defolate  all  the  day  long.' 
 
 (2.)   Importune  the  Lord   for  pardon 
 of  fin,  and  for  help  againft  all  oppofitions: 
 Pardon,  O   Lord,   my  yielding  to    the 
 temptations  of  the  devil,  or  fieili,  or  world, 
 or  fin  ;    pardon,  O  Lord,  the  infidelity' 
 doubtings,dejeaednefs,infirmities,  and  car- 
 nal exceflive  fears  of  thy  poor  fervant :  and 
 for  the  future,  deliver  my  foul  from  the 
 fnares,  ftrengthen  me  in  the  combat  againfl 
 all  mine  enemies :    arife,  O   Lord,  difap« 
 point  Satan,  caft  him  down,  deliver  my 
 foul  from  the  wicked  one  ;  O  be  thou  my 
 ftrength  in  my  trouble,  for  I  fly  unto  thee 
 for  help  and  for  fuccour.' 
 
 (3.)  Then  prefs  the  Lord  with  his  pro- 
 mifes, as  with  fo  many  arguments:  'Lord^ 
 thou  haJft  (aid,  TAat  the  gates  oj  helljhal] 
 
 nat 
 
248  The  LIFE 
 
 iiot  prevail  agatnj}  us, :  that  "vjhofo  pleafith 
 Cod  fnall  cfcape  the  Jlravge  -woman  :  that 
 ivhofoevev  is  born  of  God  ox>ercovieth  the 
 luorld  '.  that  if  %ve  fuffer  for  right eoufnefs 
 fake,  happy  are  ive  :  that  in  a  little  wrath 
 J  hid  my  face  for  a  moment,  but  with  ever- 
 lafling  kindnefs  wHl  I  have  mercy  on  thee  : 
 that  a  good  man  though  he  fall  he  fh all  not 
 be  utterly  cafl  down,  for  the  Lord  uphold- 
 eth  him  with  his  hand.  O  thefe  are  thy 
 golden,  fweet,  precious  promifes;  now 
 Lord,  make  them  good  to  my  foul,  iet 
 me  draw  the  fweet,  and  juice  and  virtue 
 from  every  of  thefe  promifes ;  let  not  a 
 word  of  thefe  promifes  fall  to  the  ground, 
 let  me  have  my  Inare,  and  part  and  porti- 
 on in  thefe  comfortable  promifes,  through 
 the  Lord  Jefus.' 
 
 §,  An  appendix  of  the  manner  of  this  life 
 of  faith,  in  oppofitions  again/}  truth  and 
 goodnefs,  and  more  particularly  again  ft 
 our  good  name,  whereby  an  unvjorthy 
 fervant  of  Chri ft  fometimes  found  abun- 
 dance of  fpiritual  comfort. 
 
 HIS  innocency  being  fometimes  over- 
 fhadowed  wiih  a  thick  and  dark  mill: 
 of  (landers,  reproaches,  and  defamations, 
 he  endeavoured,    i.  To  review  the  pro- 
 mifes ;  and,  2.  To  aft  his  faith  on  them. 
 I.  The  promifes  were  thefe,  Pfa.  xxxvii. 
 5,  6.  Matth.  V.  10,  II,  12.   I  Pet.  iii.  14. 
 and  iv.  14.  Pfal.  Ixviii.  13.  Tho' you  have 
 lien  among  the  pots,  yet  fhall  ye  be  as  the 
 win^s  of  a  dove  covered  with  filver,  and 
 her  feathers  with  yellow  gold.  q.  d.   Tho' 
 hitherto  you  have  been  as  fo  many  abjefts 
 caft  into  the  ends  of  tlie  earth,  as  thrown 
 amongft  black  and  fmouky  pots,  opprelfed 
 with  mighty  calamities,  yet  the  time  is  at 
 hand  that  ye  Ihall  be  made  white  as  doves ; 
 your  innocency  and  happincis  (hall  appear, 
 and  your  white  fliall  be  intermixt  with  the 
 colour  of  pure  and  yellow  gold  ;  /.  e.  you 
 fhall  come  to  the  top  of  ihe  highcli  Icliciiy, 
 and  ye  11  all  be  freed  from  llander  and  ob- 
 tain illuftrious  glory. 
 
 of  FAITH. 
 
 2.  In  the  aftings  of  his  faith,  he  endea- 
 voured I.  To  meditate.  2.  To  pray. 
 I.  His  meditations  were  thffe, 
 ( r .)  That  we  know  not  how  to  prevent 
 it.  Men  may  llander,  and  men  will  llan- 
 der fo  long  as  the  world  lalls  ;  only  we 
 have  thefe  promifes  for  comfort,  and  it  is 
 the  Lord  who  promifeth,  and  if  he  pleafe, 
 he  can  hide  us  from  the  fcourge  of 
 tongues  ;  or  if  he  pleafe,  he  is  able  to  rc- 
 ftore  us  double  to  our  lliame.  Job  v.  21. 
 Ifa.  Ixi.  7. 
 
 (2.)  That  true  faith  will  fortifie  the 
 foul  againft  all  reproaches  ;  There  is  an 
 encouraging  voice  of  the  Lord  to  this  end, 
 Ifaiah  li.  7.  Hearken  unto  me, ye  that  know 
 right  eoufnefs,  the  people  in  whofe  heart  is 
 my  law  :  fear  ye  not  the  reproach  of  wc«, 
 neither  be  ye  afraid  of  their  revilings. 
 
 (3.)  That  if  the  wicked  reproach  more 
 and  more,  yet  it  is  the  duty  of  v-hrilVians 
 to  exercife  patience.  Experience  of  their 
 vanities,  and  God's  gracious  dealings  with 
 us,  will  fortifie  our  hearts  -.  Fear  not  thou 
 worm  (thou  poor  defpicable  thing)  /  will 
 help  thee,  faith  the  Lord  thy  Redeemer^ 
 Ifaiah  xli.  14,  and  as  for  thy  reproachers, 
 their  doom  is  before,  Behold  all  they  that 
 are  incenfed  ugaiijfi  thee  fhall  be  afhamtd 
 and  confounded  :  they  fhall  be  as  nothings 
 and  they  that  Ji rive  with  thee  fhall  periflj, 
 ver.  1 1 . 
 
 (4.)  That  faith  makes  the  foul  circum- 
 fpeft,  and  in  this  cafe  doth  ranfack  and  fan 
 the  foAil  narrowly,  to  find  out  what  is  the 
 matter,  and  rile  of  thofe  flandtrs  and  re- 
 proaches :  If  ye  fujfcr  for  right  eoufhcfs 
 fake,  happy  are  ye,  i  Pet. iii.  14.  it  mull 
 be  lor  rlghteoufnefs  fake,  or  there  is  no 
 blelling  upon  it ;  and  fo  the  apoftle  adds, 
 Tou  ynuft  have  a  good  tonfcience,  that 
 whereas  they  Jptak  txnl  of  you  as-  jf  evil 
 doers, they  may  be  afhamcd  that  fal fly  ac- 
 cu/e  your  good  convcrjation  in  ChriJ}  :  for 
 it  is  In  tttr,  if  tht  will  of  Cod  be  /c.  that  ye 
 I'ufffr  for  wcli-doi/ig,  than  fot  evii-doingy 
 V.  lO,  17.  \V  e  are  ordinarily  more  impa- 
 tient 
 
The  LIFE  of  FAITH. 
 
 249 
 
 tlent  at  uodeferved,  than  defcrved  fuffer- 
 ings;  but  it  is  better,  faith  the  apoftle,  fo  to 
 fuffer,  than  otherwife.  Let  none  of  you  fuf- 
 fer  as  a  murderer y  a  thief,  an  evil  doer,  but 
 if  any  man  fuffer  as  a  Chriflian,  let  him 
 not  be  apjamed,  but  let  him  glorify  God 
 on  this  behalf,  i  Pet.  iv.  15,  16. 
 
 (5.)  That  true  faith   efteems  all  fuch 
 (landers  as  the  mofl:  honourable  badges  of 
 innocency  that  pofTibly  can  be.     If  mine 
 adverfary  Jljould  -write  a  book  again/i  me, 
 furely  I -would  take  it  upon  my  (boulder,  and 
 bind  it  as  a  cro-wn  to  me,   Job  xxxi.  35, 
 36.  *  I  rejoice,  (aid    Luther,   that   Satan 
 fo  rages  and  blafphemes,  it  is  likely  that  I 
 do  him  and  his  kingdom  the  more  mifchief.' 
 *  And  they  that  reproach  me,  faid  Auftin, 
 do  againfl:  their  wills  increafemine  honour 
 both  with  God  and  good  men.'  The  more 
 the  dirty  feet    of  men  tread  and  rub  on 
 the  figure  graven  in  gold,  the  more  luftre 
 they  give  it :  fo  the  more  caufelefs  afper- 
 fions  the  wicked  cart:   on  the  godly,   the 
 more  bright  do  they  rub  their  glory  :  And 
 hence  was  that  choice  ofMofes,  rather  to 
 fuffer   afflidion   "with    the  people  of  God, 
 than  to  enjoy  thepleajures  of  fin  for  afeafon; 
 efleeming  the  reproach  0}  Chrift greater  rich- 
 es than  the  treafures  of  Egypt,  Heb.  xi.  25. 
 II.  For  prayer,  his  method  was, 
 (i.)  To  complain  to  the  Lord,  as  fome- 
 times  David  did,  Pfalm  Ixix.  19.  Thou,0 
 Lord,    hafi  known  my  reproach,   and  my 
 fjame,  and  my   dijhonour  :    mine  adver- 
 faries  are  all  before  thee.    Reproach  hath 
 broken  my  heart,  and  I  am  full  of  heavi- 
 nefs  :  and  I  looked  for  fome  to  take  pity, 
 but  there  -was  none,  and  for  comforters, 
 but  I  found  none. 
 
 (2.)  To  perition  to  the  Lord,  as  other- 
 whiles  David  did.  Let  me  not  be  afham- 
 ed,  0  Lord,  for  1  have  called  upon  thee, 
 let  the  -wicked  be  ajhamed,  and  let  them  be 
 filent  in  the  grave  :  let  the  lyittg  lips  be 
 put  to  f Hence,  -which  fpe ah  grievous  things 
 proudly  and  cont!:mptuoufLy  againfl  the 
 righteous.     0  how  great  is  thy  goodnefs. 
 
 Kk 
 
 •which  ihcu  hafl  laid  up  for  them  that  trufl 
 in  thee  before  the  Jons  of  men  !  Thou  [halt 
 hide  them  in  the  fecret  of  thy  prefence, 
 from  the  pride  of  men,  thou  fhalt  keep 
 them  fecret  ly  in  a  pavilion  from  the  fir  if e 
 of  tongues,  Pfalm  xxxi.  1 7.  ^r.  Thus, 
 Lord,  I  beg  at  thy  hands,  or  if  other- 
 ways,  thou  knoweft  it  beft  in  thy  wif- 
 dom  ;  Let  them  alone,  and  let  thtm  cutfe, 
 it  may  be  the  Lord  will  look  on  my  affiiclion, 
 and  thou  Lord  wilt  requite  good  for  their 
 curfing  this  day,  2  Sam.  xvi.   i  i,  12. 
 
 (3.)  To  prefs  the  Lord  with  his  graci- 
 ous promifes  :  as  thus ;  Thou  haft  faid, 
 Bleffed  are  ye  when  men  floall  revile  you, 
 and perfecute you,  and  fhallfay  all  manner 
 of  evil  againft  you  falfly  for  my  name's 
 fake,  Matth.  v.  11.  y^nd  if  ye  fuffer 
 for  right eoufiefs  fake,  happy  are  ye  :  ^nd 
 if  ye  be  reproached  for  the  natne  ofChrif}^ 
 happy  are  ye,  i  Pet.  iii.  14.  Thefe  are  thy 
 gulden  promifes,nowLord  make  them  good 
 to  my  foul,let  me  draw  the  juice,and  fweet, 
 and  virtue  from  every  of  thefe  promifes; 
 let  not  a  word  of  thefe  promifes  fall  to  the 
 ground,  but  let  me  have  mypart,  andfliare, 
 and  portion  in  them. 
 
 (4.)  To  pray  to  the  Lord  to  forgive  all 
 his  enemies  that  trefpalTed  againft  him,  as 
 fometimes  Chrift  did,  Father,  forgive  them, 
 for  they  know  not  what  they  do,  Matth.  vi. 
 12.  Surely  in  thefe  two  things  there  is 
 much  matter  of  comfort,  i.  That  our 
 hearts  are  well,  and  not  ill-affcfled  to  any 
 man.  2.  That  going  alone  we  can  hum- 
 ble ourfelves,  and  pray  for  the  authors  of 
 all  the  reproaches  and  flanders  that  are  un- 
 juftly  caft  on  us. 
 
 §.  6.  Of  the  Manner  of  this  Life  of  Faith 
 in  fpiritual  Blefftngs,  as  derived  to  us 
 from  God,  and  Cht  ifly  and  the  Spirit 
 ofChrifl. 
 
 Concerning  fpiritual  bleflings,  or  good 
 things,  confider  we,  I.  The  promifes; 
 II.  The  exercile  of  faiih  in  rcfpe^l:  of  thefe 
 promifes. 
 
 I.  The 
 
250  The  L 1 FE  of  FA  I T  H. 
 
 I.  The  promifes  are  of  fuch  blefTings  as 
 arife  either  from  God,  from  Chrift,  or 
 from  the  Spirit  of  Chrift. 
 
 I.  From  God  proceeds  his  love  of  us, 
 prefence  with  us,  and  providence  over  us. 
 
 1.  Concerning;  his  love  of  us,  we  have 
 thefe  promifes,  Deut.  vii.  7,  8,  13.  Ifaiah 
 liv.  8.  Jer.  xxxi.  3.  Hofea  ii.  19.  and 
 xiv.  4.  John  iii,  16.  Eph,  ii.  4.  i  John 
 iv.  19. 
 
 2.  Concerning  his  prefence  with  us,  we 
 have  thefe  promifes,  Gen.  xxvi.  24.  and 
 xxviii.  15.  Exod.  iii.  12.  Jolhuai.5.  Jer. 
 i.  8,  I  Chro.  xxviii.  20,  Ifa.  xli.  I0.  Mat. 
 xxviii.  20.  Rev.  ii,  1. 
 
 3.  Concerning  his  providence  over  us, 
 we  have  thefe  promifes,  Pfalm  xxxiv.  7. 
 and  xci.  11,  12.  Job  xxxvi.  7.  Zech.  ii. 
 8.  whence  (He  that  toucheth  you,  toiicheth 
 the  apple  of  mine  eye)  obferve,  that  the 
 Lord,  to  exprefs  the  tendernefs  of  his  love, 
 names  the  tendereft  part  of  the  body,  nay 
 the  tendered  piece  of  the  tendereil:  part. 
 The  chrijlal  humour,  as  the  philofophers 
 call  it. 
 
 '  II.  From  Chrift  we  have  promifes,  i. 
 Of  the  perfon  of  Chrift,  2.  Of  the  benefits 
 that  flow  from  Chrift. 
 
 1.  Of  the  perfon  of  Chrift,  in  Gen. 
 ii.  15.  where  was  the  firft  promife,  and  the 
 foundation  of  all  other  promifes,  becaufe 
 God  intended  to  makegood  every  promife 
 in  Chrift. 
 
 2.  Of  the  benefits  that  flow  from  Chrift, 
 whether  Redemption,  Vocation,  Juftifi- 
 cation,  Reconciliation,  and  Adoption. 
 
 (i.)  Concerning  Redemption,  we  have 
 thefe  promifes,  Tit.  ii.  14.  Eph.  i.  7.  Gal. 
 Jii.  13.  Heb.  ix.  12. 
 
 (2.)  Concerning  Vocation,  we  have 
 thefe  promifes,  Afls  ii.  39.  Rom.  viii.  20. 
 
 (3.)  Concerning  Juftification,  we  have 
 thefe  promifes,  Ifa.  liii.  11.  A'5ts  xiii.  39. 
 Rom.  viii.  33. 
 
 Now  this  Juftification  confifts  of  two 
 parts  :  i.  In  not  imputing  fin.  2.  Im- 
 puting righteoufnefs. 
 
 1.  For  not  imputing  (or  forgiving)  fin, 
 we  have  thefe  promifes,  Pfalm  xxxii.  2. 
 Jer.  xxxi.  34.  Ifaiah  Iv.  7.  Jer.  xxxiii.  8. 
 Hither  tend  all  thofe  metaphors,  Ifaiah 
 xliii,  25.  and  xliv.  22.  and  xxxviii.  i8. 
 Micah  vii.   19. 
 
 2.  For  imputing  righteoufnefs,  we  have 
 thefe  promifes,  Rom.  v.  19.  i  Cor.  i.  30. 
 Rom.  X.  4.  Ifa.  Ixi.  lO.  Gal.  iii.  6.  This 
 phrafe  is  ufed  ten  times  in  one  chapter, 
 Rom.  iv.  3,  5,  6,  8,  9,  10, 1 1,  12,  23,  24. 
 
 (4.)  Concerning  Reconciliation,wehave 
 thefe  promifes,  2  Cor.  v.  18,  19.  Eph. 
 ii.  14,  16.    Col.  i.  21,  22. 
 
 (5.)  Concerning  Adoption,we  have  thefe 
 promifes.  Gal.  iii.  26.  John  i.  12.  Rom. 
 ix.  26.  Gal   iv.  4>  5,  7. 
 
 III.  From  the  Spirit  of  Chrift,  we  have 
 promifes,  i.  Of  the  Spirit  hi  mfelf.  2-  Of 
 the  operation  of  the  Spirit. 
 
 1.  Of  the  Spirit  himlelf,  in  Joel  ii-  28, 
 29.  A(51:s  ii.  17,  18.  John  xiv.  16, "17. 
 Eph.  i.  13.  Gal.  iii.  14. 
 
 2.  Of  the  operation  of  the  Spirit,  and 
 that,  (i.)  In  general,  as  Sanftiucation. 
 (2.)  In  fpecial,  as  Spiritual  Graces,  and 
 Spiritual  Duties. 
 
 1.  Concerning  San^iification,  we  have 
 thefe  promifes,  Mic.  vii.  19.  Jer.  xxxi. 
 33,  34.    Heb.  viii.  10.  and  x.  16.    i  Thef. 
 
 23- 
 
 I  John  i.  7.  Rev.  i.  5. 
 
 Concerning  Grace  and  Duties,  we  fliall 
 handle  them  anon. 
 
 II.  For  the  exercife  of  faith  concerning 
 the  promifes,  that  we  may  live  by  them, 
 go  we  to  Meditation,  and  Prayer. 
 
 I.  For  meditation,  and  the  matter  of  it, 
 confider  thefe  things : 
 
 (i.)  That  faith  (confidering  the  privi- 
 leges of  God's  children)  admires  and  a- 
 dores,  0  how  great  is  thy  goodnefs  which 
 thou  hajl  laid  up  for  thtm  that  fear  thee, 
 which  thou  haft  wrought  for  them  that  truj} 
 in  thee,  before  the  forts  of  men  !  How  ex- 
 cellent is  thy  loving  kindnefs,  0  Lord,  there- 
 fore the  children  of  men  pit  their  trujlun 
 
 der 
 
The  LIFE  of 
 
 dtr  thejhadoiv  of  thy  -jjings,  Pfal.  xxxi. 
 19.  and  xxxvi.  7. 
 
 (2.)  That  faith,  in  confideration  here- 
 of, refts  upon  God,  and  Chrifl,  and  the 
 Spirit  of  Chrifl:,  to  receive  whatfoever  may 
 be  pood  and  profitable  to  the  foul :  Pfalm 
 xxiii.  I.  The  Lord  is  ?ny  fhepherd,  I floall 
 not  want.  Ifa.  xl.  ii.  He  (hall  lead  bis 
 flock  like  a  Jhepherd,  he  Puill  gather  the 
 liWibs  with  his  arm,  and  carry  th.em  in  his 
 bofoin,  and  fyall  gently  lead  thofe  that  are 
 with  young.  What  can  they  want,  who 
 have  God  for  their  Father,  Chrift:  for  their 
 Saviour,  tlie  Spirit  for  their  fan6tifier  ? 
 Thou  Ifrael  art  my  fervant,  Jacob  whom  I 
 have  choCen,  the  feed  of  Abraham  my  friend: 
 thou  whom  I  have  taken  from  the  ends  of 
 the  earth,  and  called  thee  from  the  chief 
 men  thereof,  and  fat d  unto  thee,  Thou  art 
 my  fervaut,  I  have  chnjen  thee,  andnot  caj} 
 thee  away  :  fear  thou  not,  for  I  am  with 
 thee  ;  be  not  difmayed,  for  lam  thy  Cod  :  / 
 will  Jirengt hen  thee,  yea,  I  will  help  thee, 
 yea,  I  will  uphold  thee  with  the  right 
 hand  of  my  righteoufnefs,  Ifa.  xl.  8,  9,  10. 
 
 (3.)  That  faith  hereupon  fets  an  high 
 price  upon  Chrifl,  upon  God  in  Chrirt,  u- 
 pon  the  Spirit  of  Ghrill:  :  thefe  promifes 
 are  more  worth  than  kingdoms,  empires, 
 the  whole  world,  which  made  holy  David 
 fay.  In  the  multitude  of  my  thoughts  with- 
 in me,  thy  comforts  delight  my  foul,  Pfal. 
 xciv.  19.  ^.  d.  I  have  multitudes  of  thoughts, 
 fome  running  this  way,  forae  running 
 that  way,  fome  on  this  pleafure,  fome 
 on  that  profit,  but  my  foul  is  only  comfort- 
 ed in  the  thoughts  of  thee  :  pleafures,  pro- 
 fits, honours,  all  are  vain  and  empty, 
 and  nothing  is  to  be  reftcd  on,  to  be  de- 
 lighted in,  but  Jefus  Ghrill ;  yea  there's  a 
 full  concent  in  Jefus  Chriil  ;  lee  the  world 
 be  filled  with  trouble  and  (orrow,  even 
 now  faith  carries  a  merry  iieari. 
 
 (4.)  Fairh  in  thefe  promifes  doth  great- 
 ly inlarge  the  heart  towards  God,  and  ftir- 
 rethuptoan  earncft  ftudy of holinefs j  ifa 
 chrifiianbe  muchin  the  meditation  of  God's 
 
 FAITH,  251 
 
 fingular  goodnefs  in  ChriH:,  it  will  even  con- 
 ftrain  him  to  yield  up  himfelf  wholly  ♦^o" 
 God,  in  al!  manner  of  godly  converfation  : 
 P;al.  xxvi.  2,  3.  Examine,  0  Lord,  and 
 prove  me,  try  my  reins  and  my  heart  ;  for 
 thy  loving  kindnefs  is  before  mine  eyes, 
 and  I  have  walked  in  thy  truth.      •>»■ . 
 
 (5.)  Faith  ever  runs  to  thefe  promifes  in 
 all  llrairs,  and  here  ir  finds  comfort  :  na- 
 ture teacheth  man  and  beaft  in  tro'.ibies  and 
 ftorms  to  make  to  a  Cielter  ;  the  child  runs 
 to  the  arms  of  the  mother,  the  birds  to 
 their  nefis,  the  conies  to  the  rock,  Prov. 
 XXX.  26.  fo  mufi  the  foul  have  a  fancl'iary, 
 an  hiding  place,  when  danger  and  trou- 
 ble comes,  now  where  can  it  take  npalnrer 
 and  fafer  refuge,  than  with  God  and  Chrift, 
 and  the  Spirit  of  Chrifl  ?  indeed  God  it 
 dares  not  look  at,  but  in  Ghrill;  and  the 
 Spirit  proceeds  not  but  from  Chrifl,  to 
 Chrift  therefore  it  runs  immediately  ;  it  is 
 Ghrift,  who  of  God  is  made  unto  us  wif 
 dom,  and  righteoufnefs  and  fanfiificaiion 
 and  redemption,  \  Cor.  i.  30.  '  Come,  faith 
 faith,  let  us  out  to  Ghrill,  and  if  he  re- 
 ceive us  not  prefently,  let  us  flay  a  little; 
 he  is  full  of  bowels  and  tendernefs  towards 
 poor  finners,  he  keeps  open  houfe  for 
 all  comers,  he  invites  all,  entertains  all, 
 old  finners,  young  finners,  great  finners, 
 \^h  finners  ;  his  promife  is  fure  too  ;  him 
 that  cometh  unto  me,  I  will  in  no  wife  cafi 
 out,  John  vii.  37.'  Tims  faith  takes  the 
 believer  off  from  felf,  civil  life,  eftate, 
 friends,  and  hangs  the  foul  alone  upon 
 that  true  friend,  the  Lord  Jefus  Chrifl, 
 who  hath  manifefted  the  greatnefs  of  his 
 love  to  poor  finners,  by  dying  for  tJ  em, 
 and  fending  his  Spirit  to  fancUfie  and  com- 
 fort them,  John  xv.  13. 
 
 2.  For  prayer,  and  the  manner  of  it, 
 obferve  this  method  : 
 
 I.  Gonfefs  and  acknowledge  God's  mer- 
 cies both  in  his  promifes  and  performan- 
 ces :  Say,  Lord,  thou  hall  faid,  /  will  love 
 thee  fretly  :  And  I  will  be  with  thee,  eoen 
 to  the  end  of  the  world.  lie  that  toucheih 
 K  k  2  yout 
 
2  ^2 
 
 ne  LIFE  o/Fy^ITH. 
 
 you,  toucheth  the  apple  of  mine  eye.  And  all 
 is  yours,  and  ye  are  Chrijl's,  and  ChriJ} 
 is  Cod's,  And  I  ^vill  pray  the  Father,  and 
 he  JJoall  give  you  another  Comforter, that  he 
 may  abide  with  you  for  ever,  etc.  Hof.  xiv. 
 4.  Mat',  xxvlii.  20.  i  Cor.  iii.  22,  23  Joh. 
 xiv.  1 6.  Surcl}',  Lord,  thou  art  true  in  thy 
 fayings;  I  believe  by  virtue  of  this  and 
 that  promife,  I  have  the  love,  and  pro- 
 mife,  and  providence  of  God,  I  am   re- 
 deemed, called,  juflified,  reconciled,  adop- 
 ted by  Chrifl ;  I  have  the  Spirit  of  Chrift, 
 I  am   ran6\ified  in   fome  meafure  by  that 
 Spirit,  I  have  all  this  of  free  grace,  and  by 
 virtue  of  a  promffe, 
 
 (2.)  Pray  for  this  increafe  of  faith,  and 
 for  a  fufther  and  further  fight  of  this  be- 
 lief: *  Give  me,  gracious  Father,  to  be- 
 lieve as  thou  hall  promifed  ;  create  in  mf 
 the  hand  of  faith,  and  make  it  ftronger  and 
 flronger,  that  I  may  effeiflually  receive 
 ■what  \i\  mercy  thou  reacheft  forth  ;  and 
 then  give  me  the  fpirit  of  revelation,  that 
 I  may  difcern  truly  what  thou  hafl  given 
 me,  that  my  lips  may  fing  of  thy  praife  all 
 the  day  long.' 
 
 (3.)  Praife  God  for  his  mercies,  and 
 quietly  reft  in  the  promifes:  '  O  Lord, 
 thou  haft  freely  loved,  and  redeemed,  and 
 fanflified  my  foul ;  O  how  fhould  I  praife 
 thee,  how  fliould  I  advance  and  fet  thee 
 up  on  high  ?  Salvation,  and  glory,  and 
 honour,  and  praife  be  given  to  thy  name, 
 etc.  I  praife  thee  for  my  eleflion,  voca- 
 tion, juftification,  fanflification,  etc.  but 
 above  all,  for  the  fountain  of  all,  the 
 Lord  Jefus  Chrift ;'  It  is  my  Chrift  juf- 
 tifies,  and  ray  Chrift  fanflifies  :  Lord,  thou 
 haft  given  Chrift  for  my  wifdom  and  fanc- 
 tification,  as  well  as  for  righteoufnefs  and 
 redemption  :  Lord,  thou  haft  appointed 
 Chrift  to  be  the  beginner  and  finilher  of 
 my  holinefs,  and  furely  he  will  not  leave 
 that  vvork  imperfc'^l,  whereunto  he  is  or- 
 dained of  the  Father  ;  were  the  progrefs 
 of  this  building  committed  to  my  care  and 
 overfight,  there  might  be  caufe  of  fear, 
 
 but  fince  thou  haft  laid  all  upon  Chrift, 
 my  only  and  all-fuflicient  Redeemer  ; 
 Lord,  encreafe  my  faith,  that  I  may  hold 
 him  faft  and  be  fafe,  and  fo  at  laft  I  may 
 fing  Hallelujahs  to  thee  in  heaven  for  ever. 
 
 §.    7.  Of  the  manner  of  this  life  of  faith 
 in  rpiritual  graces. 
 
 THE  operation  of  the  Spirit  in  gene- 
 ral, we  told  you  was  Sanftification  ; 
 now  the  operation  of  the  Spirit  in  fpecial 
 appears  in  Spiritual  Graces,  and  Spiritual 
 Duties. 
 
 Spiritual  graces  we  fliall  confider  in  their 
 Kind?,  and  Degrees. 
 
 And  of  them  both  give,  (I.)  The  pro- 
 mifes. (IL)  T  he  exercife  of  faith  in  refpeft 
 of  thofe  promife?. 
 
 I.  The  kinds. of  graces  are  thefe,  Know- 
 ledge, and  Faith,  and  Hope,  and  Joy,  and 
 Love,  and  Fear,  and  Obedience,  and  Re- 
 pentance, and  Humility,  and  Meeknefs,and 
 Patience,  and  Righteoufnefs,  and  Upright- 
 nefs,  and  Peace  of  Confcience,  and  Zeal, 
 and  Perfeverance  ;  fixteen  graces  in  num- 
 ber :  concerning  which  the  Lord  hath  made 
 gracious  promifes, 
 
 (i.)  Of  them,  to  give  them. 
 
 (2.)  To  them,  to  reward  them. 
 
 The  \f}  grace  is  Knowledge,  and  we  find 
 fome  promifes.  Of  it,  Pial.  xxv.  14.  Jer. 
 xxxi.  34.  Ifa,  ii.  2,3.  Mic.  iv.  i,  2.  Eph. 
 iii.  5.  Rev.  xxi.  23.  2.  To  it,  as  Prov, 
 iii,  14.  Pf.  xci.  14.  2  Pet.  i.  2.  Pro.  iii.  18. 
 
 The  2d  grace  is  Faith,  and  we  Hnd  fome 
 promifes,  i.  Of  it,  as  Eph.  ii.  8.  John  vi. 
 37.  obferve  here  thefe  promifes  of  affur- 
 ance,  the  higheft  meafure  of  faith,  Pfal.l. 
 23.  Ezek.  xxxiv.  30.  Ifa.  Ix.  16.  Pf.  xcvii. 
 1 1.  2.  To  it,  as  2  Chr.  x.  20.  Pro.  xxix. 
 25.  Ifa.  xxvi.  3.  Ads  X.  43.  Rom.  xviii. 
 4.  Aftsxiii.  39.  Joh.  i.  12.  vii.  38.  iii.  16, 
 36.  V.  24.  vi.  47. 
 
 The  3</ grace  is  Hope,  and  we  find  fome 
 promifes,  i.  Of  it,  as  Pf.  Ivi.  5.  Prov.  iv. 
 32.  Job  xiii.  15.  2.  To  it,  as  Pfalra  xl.  4. 
 Rom.  iv.  8,  22.  viii.  24. 
 
 The 
 
The  LIFE  of  FA  IT  H. 
 
 The  /\th  grace  is  Joy,  and  we  find  fome 
 promifes,  i.  Of  it,  as  Pf.  xxxvi.  8,  9.  Ixiv. 
 10.  Ixviii.  3.  xcvii.  ii.cxvlii.  15.  Ifa.  xii. 
 2,  3.  XXXV.  throughout.  Ivi.  /.Ixvi.  13,14. 
 John  xvi.  22.  Rom.  xiv.  18.  2.  To  it,  Pf. 
 Ixxxix.  15,  16. 
 
 The  ^tb  grace  is  Love,  efpeciaily  of  God, 
 and  we  may  find  fome  promifes,  r.  Of  it, 
 as  Cant.  i.  4.  Deut.  xxx.  6.  2.  To  it,  as 
 Pf.  xci.  14.  cxlv.  10.  Pro.  viii.  21.  Deut. 
 vii.  9.  I  Cor.  viii.  3.  ii.  9,  xo.  Jam.  i.  12. 
 and  ii.  5. 
 
 The  6th  grace  is  Fear,  and  we  find  fome 
 promifes,  i.  Of  it,  as  Jer.  xxxii.  39,  40. 
 Hof.  iii.  5.  2.  To  it,  as  Pf  ciii.  11.  xxxi. 
 19.  cxlvii.  ir.  Mai.  iii.  16,  17. 
 
 The  jth  grace  is  Obedience,  and  we  find 
 fome  promifes,  i.  Of  it,  as  Ezek.  xi.  19, 
 20. xxxvi.  26,27 .  2.  To  it,  as  Deut.xxviii. 
 1.  to  14. 
 
 The  Zth  grace  is  Repentance,  and  we 
 find  fome  promifes,  i.  Of  it,  as  Afts  v.  30, 
 31.  Ezek.  xi,  19,  xx.  43.  xxxvi.  31.  2. 
 To  it,  as  Mai.  iii.  7.  2  Chro.  vii.  14.  Ifa. 
 i.  16,  17,  18.  Job  iii.  27,  28.  Jer.  iv.  14. 
 
 The  c)th  grace  is  Humility,  and  we  find 
 fome  promifes,  i.  Of  it,  as  2  Cor.  x.  4, 
 5.  Gal.  v.  22.  2.  To  it,  as  Prov.  xv.  53. 
 xxii.  4.  Jam.  iv.  6.  i  Pet.  v.  5.  Ifa.  Ivii. 
 15.  Matth.  V.  3. 
 
 The  10//;  grace  is  Meeknefs,  and  we 
 find  fome  promifes,  i.  Of  it,  as  Ifa.  xi.  6, 
 7,  8.  Gal.  V.  22,  23.  2.  To  it,  as  Pfalm 
 xxxvii.  II.  cxlvii.  6.  Ifa.  xxix.  9.  Pfalm 
 XXV.  3.  Zeph.  ii.  3.  Mat.  v.  5.  xi.  29.  Pfal. 
 cxlix.  4. 
 
 The  I  ith  grace  is  Patience,  and  we  find 
 fome  promifes,  i.  Of  it,  as  James  i.  5.  2. 
 To  it,  as  Heb.  x.  36,  James  v.  1 1. 
 
 The  i2th  grace  is  Righteoufnels,  and  we 
 find  fome  promifes,  i.  Of  it,  as  Rev.  xix. 
 7,  8.  2.  To  it,  as  Pf.  xi.  7.  Ifa.  xxxii.  17, 
 18.  Pro.  xiv.  32.  Pf  cxii.  6.  Mat.  xxv.  46. 
 
 The  I  gM  grace  is  Uprightnefs,  or  fin- 
 cerity  of  heart,  and  we  find  fome  promifes, 
 I.  Of  it,  as  Jer.  xxxi.  53. 1.  5.  2.  To  it, 
 as  Pf.  Ixxxiv.  II.  Pro.  xiv.  11.  Pf.  cxii.  2. 
 
 253 
 
 2  Chro.  xvi.  9.  Pfalm  cxii.  4.  Ixxxiv.  11. 
 xxxvii.  37.  xv.  I,  2.  Gen.  xvii.  i,  2.  i 
 Chro.  xxix.  17.  Prov.  xii.  22.  xxxviii.  18. 
 
 The  I  ^th  grace  is  Peace  of  confcience y 
 and  we  find  fome  promifes,  i.  Of  it,  as 
 John  xiv.  27.  Gal.  vi.  16.  Ifa.  Ivii.  19.  liv. 
 10.  2.  To  it,  as  Phil.  iv.  7. 
 
 The  15//;  grace  is  Zeal,  and  we  find  fome 
 promifes,  1.  Of  it,  as  Jer.  xx.  9.  2  Cor- 
 vii.  II.  2.  To  it,  as  Num.  xxv.  12,  13. 
 Rev.  iii.  10,  20. 
 
 The  i6th  grace  is  Perfeverance,  and  we 
 find  fome  promifes,  i .  Of  it,  as  Pf  Ixxxix. 
 28.  Prov.  xii.  3.  Ifa.  xlvi.  4.  2.  To  it,  as 
 Maith.  x.  22-  Rev.  ii.  26. 
 
 The  degrees  of  graces  follow,  and  we 
 find  (bme  promifes,  i.  Thereof,  as  Ifa.  xii  v. 
 3,  4.  Mai.  iv.  2.  Pf  Ixxxiv.  7.  Pro.  iv.  18. 
 2.  Thereto,  as  Rom.  xiii.  1 1.  2  Pet.  i.  8. 
 
 II.  For  the  exercife  of  faith  concerning 
 thefe  promifes,  that  we  may  live  by  them, 
 go*we  to  Meditation,  and  Prayer. 
 
 I.  For  meditation,  and  the  matter  of  it, 
 confider  thefe  things : 
 
 (i.)  That  of  ourfelves  we  have  no  abi- 
 lity to  attain  any  of  thefe  graces :  every 
 one  can  fay,  I  purpofe  well,  but  the  que- 
 ftion  is,  whether  they  build  not  on  their 
 own  firength  :  many  a  man,  efpeciaily  in 
 time  of  his  ficknefs,  danger,  difgrace,  will 
 make  fair  promifes  of  amendment,  but 
 when  the  rod  is  removed,  all  is  forgotten  r 
 what  may  be  the  reafon  ?  he  fiands  on  his 
 own  feet,  he  prefumes  to  go  alone  of  him- 
 felf,  and  by  his  own  ftrength,  and  then  no 
 marvel  if  he  falls  and  catcheth  many  a 
 knock :  if  we  will  have  any  of  thefe  graces, 
 then  deny  we  ourfelves  :  /  ivill  keep  thy 
 Jlatutes,  faid  David,  Pfalm  cxix.  8.  but 
 immediately  upon  his  refolution  he  cries, 
 0  forfake  me  not  utterly  :  Purpofe s  thus 
 grounded,  bring  forth  holy  performances, 
 but  of  ourfelves  we  can  expeft  nothing. 
 
 (2.)  That  God's  Spirit  will  infufe  thefe 
 graces,_  and  the  increafe  of  thefe  graces  in- 
 to them  that  believe:  many  would  fain 
 have  knowledge^  and  faith  and  hope  and 
 
254  The  L  I FE  of 
 
 joy,  drc.  but  they  exercife  not  their  faith 
 to  believe  God  and  his  promifcs :  I  knew 
 a  man  inChrifty  could  Paul  fay  concern- 
 ing his  revelation,  2  Cor.  xii.2.  So,  1  know 
 a  man  in  Chrift  off  and  on,  unftayed,  dif- 
 mayed  at  his  manifold  flips,  (Irong  corrup- 
 tions, little  prevailings  againft  them,  and 
 (when  all  came  to  all)  he  could  find  no 
 help  till  he  went  to  a  promife,  and  by  faith 
 believed^ that  God  would  aid  and  aflifl^,  and 
 do  the  whole  work  for  him ;  it  is  good  to 
 believe  that  (according  to  his  promi(e)  God 
 will  fan6\ifie  our  natures,  enable  us  to  ho- 
 linefs,  and  beftow  all  his  graces  on  us. 
 
 (3.)  That  foi^the  degrees  of  thefe  gra- 
 ces, it  is  neceffary  to  improve  them;  gra- 
 ces improved,  are  the  ready  way  to  have 
 them  increafed  :  God  ever  beftows  the 
 greateft  meafure,  where  he  finds  a  care  to 
 put  them  forth  to  advantage  :  JVhofoever 
 hath,  to  him  Jhall  be  given,  and  he  floall 
 have  more  abundance y  Matth.  xiii.  12-  As 
 men  increafe  their  fubflance  by  labour, 
 and  learning  by  diligence,  fo  he  that  im- 
 proves graces,  lliall  more  and  more  abound 
 in  them. 
 
 2.  For  prayer  and  the  parts  of  it,  ob- 
 fcrve  this  method  : 
 
 (i.)  Confefs  and  acknowledge  our  ina- 
 bilities :  O  Lord,  I  have  no  grace  by  na- 
 ture, I  have  no  power  tocleanfe  my  own 
 heart :  O  Lord,  I  have  defaced  thine  i- 
 mage,  but  I  cannot  repair  it ;  I  may  fay 
 with  the  apoflle,  JVhen  I  would  do  well, 
 evil  is pre/cnt  luith  tne,  Rom.  vii.  21.  But 
 I  find  no  means  lo  perfeft  what  I  defire  : 
 I  am  not  able  to  crawl  about  the  doing  of 
 that  which  is  good  :  O  when  fhall  I  be  fet 
 at  liberty,  that  I  might  do  the  work  of 
 God,  and  run  the  race  of  his  commnnd- 
 ments  !  O  that  I  had  knowledge,  and  faith, 
 and  hope,  and  joy,  and  love  ! 
 
 (2.)  Look  wc  up  to  the  power,  and 
 grace  and  truth  of  God,  and  prefs  him 
 therewith :  Lord,  I  have  heard  of  thy 
 power,  thou  art  God  almighty,  who  col- 
 lelt  the  things  that  are  not,  as  if  they  were; 
 
 F^ITH. 
 
 thou  canfl,  if  thou  wilt,  work  in  me  thefe 
 graces,  and  crente  them  in  me,  as  thiOu 
 didft  glorioufly  create  them  in  Adam,  the 
 firft  man  :  Lord,  I  have  heard  alfo  of  thy 
 grace  and  truth,  thou  art  as  faithful  to 
 keep,  as  free  to  make  thefe  fweet  precious 
 promifes;  thy  grace  is  unfearchable,  ti^iy 
 word  purer  than  filver  feven  times  refined  : 
 O  then  make  good  thy  promifes,  I  prefs 
 thee  with  thy  power,  grace  and  truth  : 
 O  replenifli  me  with  thy  graces,  give  me 
 knowledge,  and  faith,  and  hope,  <i:;c. 
 
 (3.)  Look  we  on  the  promifes,  and  prny 
 by  them,  or  turn  them  into  prayers :  faith 
 hearkeneth  what  the  Lord  fpeaketh,  and 
 (peaketh  back  again  in  fervent  groans  and 
 defires  to  whatfoeverit  hearkeneth  :  hence 
 we  can  make  no  prayer  in  boldnefs,  faith 
 or  comfort,  but  for  things  proiuiied,  and 
 in  that  manner  as  they  arepromifed.  Thus 
 Jacob  (Gen.  xxnii  9.)  and  David  (2  Sam. 
 vii.  27.  err.)  prayed  by  a  promife,  and 
 thus  Uiould  we  pray  by  a  promife,  and  then 
 we  may  be  fure  we  pray  according  to  his 
 will.  In  want  of  other  rhetorick  and  ora- 
 tory, let  us  urge  God  with  this  repetition  : 
 *  Lord, thou  hafl:  promifed,  Lord,thou  haft 
 promifed  ;'  Thou  haft  made  many  f\veet 
 precious  promifes  of  graces,  and  of  de- 
 grees of  graces :  thou  haft  faid,  The  fecret 
 of  the  Lord  is  with  them  that  fear  him; 
 and,  all  that  the  Father  giveth  me,  Jhall 
 come  unto  me ;  and,  the  righteous  hath  hope 
 in  his  death  ;  and,  the  righteous  j/jai'l  be 
 glad  in  the  Lord,  and  pJull  truj}  in  him  ; 
 z^diythey  (bail go  fr^m  ftrength  to  jireiigth; 
 every  one  of  them  in  Zion,  appearing  hi  fere 
 GodyViA.  XXV.  14.  John  vi.  ^7.  Pro.  xiv. 
 32.  Pf?Im  Jxxxiv.  7.  O  make  thei'e  pro- 
 mifes effectual  to  me,  blow  upon  my  gar- 
 den, that  thefpices  (thefe  graces)  may  flov) 
 out. 
 
 §.8.  OJ  the  manner^  of  this  life  of  Faith 
 in  /pi ritual  duties. 
 \   S  fpirltuai  graces,  fo  (piritual  duties, 
 Jr\  are  of  the  operaiion  of  God's  Spirit: 
 
 nosv 
 
The  LIFE  of  FAITH, 
 
 now  the  Duties  are  tweni}',  concerning    Pfalm  xli 
 which  we   fhall  give  (L)    The  promKcs. 
 (II.)  The  excrcife  of  faith  in  refped  of 
 the  promifes. 
 
 The  i/?  duty  is  Prayer,  to  which  are 
 affixed  thefe  promifes,  Pfalm  v.  3.  x.  17. 
 Ixv.  2.  1.  15.  xii  ijy  (eye.  Prov.  xv.  29. 
 Zech.  xiii.  8,  9.  Rom.  viii.   13.  James  v. 
 
 The  2^  duty  is  Praifes,  to  which  are  af- 
 fixed thefe  promifes,  i  Sam.  ii.  30,  PfaJm 
 I.  23.  Ixvii.  5,  6.  ^ 
 
 The  3^  duty  is  Preaching,  to  which 
 Mat,  xxviii.  20.  John  v,  25.   . 
 
 The  4tb  duty  is  Reading  the  word,  to 
 which  Pfalm  xix.  8.  Prov.  i.  4. 
 
 The  ^th  duty  is  Loving  the  word,  to 
 which  Pfalm  cxix.    165.  and  cxii.  i. 
 
 The  6th  duty  is  Waiting  on  the  word, 
 to  which  Prov.  viii.  34,  35. 
 
 The  7i/j  duty  is  Hearkening  to  the  word, 
 to  which  Ifa.  Iv.  2,  3,  Ads  v.  20.  xx.  22. 
 xiii.  26. 
 
 The  8fh  duty  is  Sacraments  of, (r.)Bap- 
 tifm,  to  which  A6ts  ii.  38.  xxii.  i6.  1  Pet. 
 iii.  2 1 . 
 
 (2.)  Lord's  Supper,  to  which  Ifaiah  xxv- 
 6.  Prov.  ix.  5,  6.  Matth.  xxvi.  26. 
 
 The  gt/j  duty  is  A  lawful  oath,  to  which 
 Jer.  xli.  16.  Pfalm  xv".  4. 
 
 The  10/^  duty  isFafting,  to  which  Jam. 
 iv.  9,  ^c.  Mar.  vi.  18. 
 
 The  nth  duty  is  Meditation,  to  which 
 Pfalm  i.  2.  Prov.  xiv.  22.  Phil.  iv.  8,  9. 
 
 The  nth  duty  is  Self-examination,  to 
 which  I  Cor.  xi.  31,  Gal.  vi.  4. 
 
 The  13/^  duty  is  Sandification  of  the 
 Lord's  day,  to  which  Ifaiah  Iviii.  13,  14. 
 Ivi.  2.  Jer.  xvii.  26. 
 
 The  14//' duty  is  Watch fulnefs,  to  which 
 Mat.  xxiv.  46,  47.  Luke  xii,  37,  6t.  Rev. 
 xvi.  15. 
 
 duty  is  Conference,  to  which 
 xvi.  13.  Mai.  iii.    16.  Luke 
 
 The  15^/7 
 Prov.  xii.  14 
 xxiv.  32. 
 
 The    16th   duty  is  Reproof,   to  which 
 Prov.  xxiv.  25.  xxviii.  23. 
 
 The  ijth  duty  is  Almfgiving,  to  which 
 
 ^5S 
 I,  2,  3.  Luke  xiv.  13,  6*<r. 
 The    18//^  duty  is  Seeking  of  God,  to 
 which  Pfalm  xxxiv.  10.  Ezra  viii..  22. 
 
 The  i(.jth  duty  is  Waiting  on  God,  to 
 which  Ifaiah  xl.  3i.lxiv.  4.  xlix.  23. 
 
 The  2Qth  duty  is  Delighting  in  God,  to 
 which  Pfalm  xxxvi.  4 
 
 II.  For  the  exercife  of  faith  concerning 
 thefe  promifes,  that  we  may  live  by  them, 
 go  we  to  Meditation,  and  Prayer. 
 
 I.  For  meditation,  and  the  matter  of  it, 
 confider  thefe  things : 
 
 '(i.)  That  God  deals  gracioufly  with 
 his  people  :  he  might  out  of  his  abfolute 
 fovereignty  over  us,  command  only,  and 
 we  were  bound  to  obey  in  every  of  thefe 
 Duties  ;  but  he  is  pleafed  (the  better  to 
 quicken  us  to  obedience)  to  annex  thefe 
 gracious  promifes. 
 
 (2.)  That  as  he  is  gracious  to  us,  fo  we 
 (liould  be  chearful  in  our  duties  to  him  : 
 thfe  chearfulnefs  of  fervice  is  the  very  fruit 
 of  faith  ;  By  faith  Jbel  brought  of  the 
 firfilings  of  his  flacky  and  of  the  fat  thereof y 
 an  offering  to  the  Lord,  Gen.  iv.  4.  By  faith 
 David  went  with  the  multitude  into  the 
 houfe  of  God,  ivith  the  voice  of  jcy  and  of 
 praife,  Pfa.  xiii.  4.  It  is  the  voice  of  faith, 
 I  will  fmg  and  give  praife  with  the  beft 
 members  I  have. 
 
 (3.)  That  to  make  us  chearful,  we  Ihould 
 roufe  ourfelves  to  awaken  to  the  work  of 
 our  God  :  *  arife,  O  my  foul,  why  fleepeft 
 thou?flir  up  thyfelfwith  readinefs  to  obey 
 the  charge  of  God  in  the  duties  prefcribed ; 
 look  on  the  faints  who  have  gone  before 
 thee ;  they  endured  imprifonment,  lofs 
 of  liberty,  fpoiling  of  their  goods,  hazard 
 of  life.  Thou  art  not  yet  called  to  fulier, 
 but  to  obey,  why  dofl  thou  delay,  or 
 goeft  forth  unwillingly  ?  wouldft  thou 
 reign  with  them,  and  not  labour  with 
 them  .'  receive  the  prize,  and  not  run  the 
 race  ?  divide  the  fpoil,  and  not  fight  the 
 battle  ?  look  on  the  promife  annexed  to 
 the  duty  :  I  [aid  not  unto  the  feed  of  Jacob, 
 Seek  me  in  vain,  faith  God,  Ifa.  xiv.  19. 
 O  my  foul,  arife,  contend  forward  towards 
 
 the 
 
i^f>  The  LIFE 
 
 the  mark,  heaven  Is  worth  all  thy  labour.' 
 (4.)  1  hat  to  remove  all  Remora's  the 
 Lord  hath  promifed  to  afliH:  ns  in  thefe  du- 
 ties by  his  own  Spirit  :  befides  the  pro- 
 mifcs  to  duties,  we  have  promifes  of 
 duties,  God  deals  with  us  (as  we  do  by 
 ■way  of  commerce  one  with  another)  pro- 
 pounding mercy  by  covenant  and  condi- 
 tion, yet  his  covenant  of  grace  is  always  a 
 gracious  covenant ;  for  he  not  only  gives 
 the  good  things,  but  helps  us  in  perform- 
 ing the  condition  by  his  own  Spirit;  he 
 works  our  hearts  to  believe  and  repent, 
 ibc.  and  he  gives  what  he  requires :  For 
 inftance,-in  one  place  he  commands,  Caji 
 ciivay  from  you  all  your  tranfgrejffions,  and 
 make  you  a  new  heart,  and  a  new  fpirit ; 
 and  in  another  place  he  promifeth,  /  will 
 fprinkle  clean  water  upon  you,  and  you 
 /hall  be  clean  from  all  your  filthinefs  : 
 A  new  heart  alfo  will  I  give  you,  and  a 
 new  fpirit  will  1  put  within  you,  Ezek. 
 xxxvi,  2<j,  26.  In  one  place  he  commands 
 them,  Circumcife  the  foreskin  of  your 
 hearts,  Deut.  x.  16.  and  in  another  place 
 Jie  promifeth,  That  he  will  circumcife  their 
 hearts,  Deut.  xxx.  6.  in  one  place  he  com- 
 mands us.  To  keep  his  commandments, 
 Eccl.  xii.  13.  in  another  place  he  promifeth 
 to  caufe  us,  To  walk  in  his  flatutes,  Ezek. 
 xxxvi.  27.  in  one  place  he  commands  us. 
 To  fear  him,  Eccl.  xii.  13.  and  in  another 
 place  he  promifeth.  To />«/  his  fear  into 
 our  hearts,  Jer.  xxxii.  40.  in  one  place 
 he  commands  us,  To  pray,  to  ask,  to  feek, 
 and  knock,  Matth.  vii.  7.  and  in  another 
 place  he  promifeth.  To  pour  upon  us  the 
 Spirit  of  grace  and  fupplication,  Zech. 
 xii.  10.  Thefe  promiles  and  duties  are  the 
 foundation  of  all  our  performances,  and 
 thofe  promifes  to  duties  are  the  rewards 
 of  his  free  grace  and  good  pleafure ;  we 
 do  not  by  working  caule  him  to  fulfill  his 
 promifes,  but  he  by  promifing  doth  en 
 able  us  to  perform  our  works,  and  fo  he 
 rewards  us  accordingly. 
 
 of  FAITH, 
 
 2.  For  prayer,  and  the  parts  of  it,  ob- 
 ferve  this  method. 
 
 (i.)  Acknowledge  the  ^oodnefs  and 
 free-grace  of  God  in  thefe  promifes ;  '  O 
 Lord,  why  fhouldft  thou  allure  me  to  that 
 which  lam  every  way  bound  to?  If  I  l.ad 
 none  of  thele  promifes,  I  have  already  in 
 hand  a  world  of  mercies,  which  do  infinite- 
 ly bind  me  to  duty  ;  and  wilt  thou  yet 
 add  this  and  that  promife,  to  this  and  that 
 duty  ?  O  miracle  of  mercies  !  O  thegood- 
 nefs  of  God  !' 
 
 (2.)  Bewail  our  own  dulnefs  and  floth 
 to  the  duty  ;  'And  yet,  O  Lord,  how  dull, 
 and  remifs,  and  llighty  am  I  in  the  prac- 
 tice of  this  or  that  duty  ?  thou  haft  faid, 
 Curjedis  the  man  that  doth  the  work  of  the 
 Lord  negligently,  Jer.  xlviii.  10.  and,  cur- 
 fed  be  the  deceiver,  that  hath  in  his  flock 
 a  male,  and  voweth  and facrificeth  unto  the 
 Lord  a  corrupt  thing,  Mai.  i.  14.  O  then 
 what  is  my  portion,  who  have  facrificed 
 that  which  is  torn  and  fick  unto  the  great 
 king,  and  Lord  of  hofts,  whofe  name  is 
 dreadful  among  the  heathen  ?  No  mar- 
 vel if  I  feci  no  power,  no  fweet  in  the  or- 
 dinances of  grace,  whilft  I  deal  partially, 
 hear  perfundlorily,  pray  coldly,  labour 
 not  to  feed  on  the  promile,  and  to  fuck 
 vigour  out  of  it  :  O  Lord,  thou  loveft  a 
 chearful  giver,  but  my  fervices  are  maimed, 
 and  corrupt,  and  dead,  and  fuperficial,  and 
 very  unchearful.' 
 
 (3.)  Importune  the  Lord  to  revive  and 
 quicken  our  dead  hearts  to  the  duty  ;  fo 
 prays  David,  Pfalm  cxliii.  10.  Teach  me 
 to  do  thy  will,  thy  Spirit  is  good,  lead  me . 
 into  the  land  of  uprightnefs  ;  fo  prays  the 
 church,  Cant.  i.  4.  Draw  me,  and  we  will 
 run  after  thee  :  and  fo  let  us  pray,  *  Give 
 me  a  chearful  heart  in  thy  fervice,  ani- 
 mate and  enliven  my  heart  by  thy.bleifed 
 Spirit,  give  me  to  do  what  thou  rcquireft, 
 incline  my  htart  to  thy  fiatutes,  and  not 
 to  covctoufnefs,  Pfalm  cxix.  T,^.^ 
 
 (4.)  Implore  the  alUftaiice  of  God's  Spi- 
 rit 
 
The  LIFE  cf 
 
 rit  to  every  good  duty,  beg  acceptance  of 
 our  perfons  and  performances  in  the  Lord 
 Jefus  Chrift,  prefs  him  with  his  promifes 
 to  fet  on  duties,  and  to  reward  duties  ;  and 
 whatever  duty  we  do,  prefs  him  with  thatef- 
 peciai  promife  belonging  unto  it:  Thus  if 
 we  meditate  and  pray,  and  pray  and  medi- 
 tate, we  may  live  by  faith,  in  reference  to 
 fpirituai  duties. 
 
 $•9-  ^f  *^^-  ^J^fi'^^f  of  this   Life  of 
 Faith  in  Things   eternal. 
 
 THings  eternal    are  either    Evil,    as 
 Damnation  ;  Goody  as  Salvation. 
 Concerning  both,  we  lliall  I.  Give  you 
 the  promifes  ;    and,   K.   The  exercife  of 
 faith  in  refpeft  of  thefe  promifes. 
 
 1.  Concerning  Damnation,  or  eternal 
 confufion,  we  have  thefe  promifes  againll 
 it,  Ifa.  xlv.  17.  Rom.  viii.  i. 
 
 2.  Concerning  Salvation,  we  have  thefe 
 promifes  for  it,  Rom.  vi.  23.  r  ThefT. 
 iv.  17.  God  hath  promifed  us  a  kingdom, 
 Matth.  XXV.  34.  An  heavenly  kingdjm, 
 Matth.  vii.  2l.  An  eternal  kingdom,  2  Pet. 
 i.  II.  A  cro-wn  of  life,  James  i.  12.  A 
 crown  of  righteoufnefs,  2  Tim.  iv.  8.  An 
 unacceffible  crcwn  of  glory,  1  Pet.  v.  4. 
 
 II.  For  the  exercife  of  Faith  concerning 
 thefe  promifes,  that  we  may  live  by  them, 
 go  we  to  Meditation,  and  Prayer. 
 
 I.  For  meditation, and  the  matter  of  it, 
 confider  thefe  things  : 
 
 (i.)  That  faith  in  the  precious  promifes 
 of  eternal  life  quiets  and  chears  the  heart 
 in  themidft  of  difcouragcments :  This  we 
 fee  in  the  lives  and  deaths  of  God's  faithful 
 (ervants,  Heb.  x.  34.  -who  took  joyfully  the 
 fpoiling  of  their  goods,  knowing  in  them- 
 felves,  that  they  had  in  heaven  a  better 
 and  an  enduring  fuhfiance. 
 
 (2.)  That  faith  ftrives  to  enter  into  the 
 polfeflion  of  this  kingdom,  by  degrees  : 
 Men  that  purchafe  an  inheritance  to  come 
 in  hereafter,  they  are  glad  if  any  part  fall 
 into  their  hands  for  the  pre  fen  t :  Fulnefs 
 of  glory  is  relerved  for  the  life  to  come, 
 but  the  beginnings  of  glory  (as  peace  of 
 
 LI 
 
 FA  IT H. 
 
 '^57 
 
 confcience,  joy  in  the  holy  Ghofl,  fancfli- 
 fication  of  the  Spirit)  are  vouchafed  here  ; 
 Grace  is  the  beginning  of  glory,  and  glory 
 is  the  perfeSiion  of  grace  ;  now  as  grace 
 grows,  fo  we  enter  upon  the  poffeflion  of 
 our  inheritance  ;  flence  lively  grace  covets 
 grace  more  and  more,  that  we  may  get 
 heaven  by  degrees,  and  by  parcels. 
 
 (3.)  Faith  earneAly  defires  and  longs 
 after  the  full  accomplifliment  of  glory, 
 Ourfelves  alfo  who  have  the  firj}  fruits 
 of^  the  Spirit,  even  we  ourfelves  groan 
 within  ourfelves,  waiting  for  the  adoptiony 
 to  wit,  the  redemption  of  the  body,  Rom. 
 viii.  23.  I  ayn  in  a  full  fir  ait  (faid  Paul) 
 betwixt  two,  having  a  defire  to  depart, 
 and  to  be  with  Chrifl,  which  is  far  better, 
 Phil.  i.  23.  Salvation  is  the  end  of  faith, 
 heaven  is  the  home  of  believers :  Now  all 
 would  be  at  home,  all  things  defire  per- 
 fection in  their  kind,  this  makes  the  be- 
 liever to  long  after  glory. 
 
 2.  For  prayer,  and  the  parts  of  it,  ob- 
 ferve  this  method  : 
 
 (i.)  Confefs  we  our  former  carelefnefs 
 to  enter  upon  this  inheritance  :  '  O  Lord, 
 I  have  flighted  thy  promifes,  I  ha^e  neglec- 
 ted the  motions  of  thy  holy  Spirit,  I  have 
 not  carefully  improved  the  gifts  received,  I 
 have  not  laboured  more  and  more  to  be  feal- 
 ed  with  the  promifed  Spirit :  Ah!  Lord,what 
 a  dwarf  am  I  in  holinels  and  fanc^tification  > 
 by  reafon  of   my   floth,    the  powers   of 
 grace  are  fo  enfeebled   that  I  can   fcarce 
 breath  or  figh,  or  crawl  in  the  way  to  hea- 
 ven: O  that  I  have  not  fo  earneftiy  fought, 
 as  I  might,  to  make  heaven  fure  to  mylclf, 
 that  I  have  not  entered  pofTeffion  thereof, 
 fo  far  as  in  this  life  is  given  me  of  grace.' 
 (2.)  Pray  that  the  Lord  would  ir.crcafe 
 our  faith,  feal  us  by  his  Spirit,  lead  us  in 
 the  way  of  peace,  caufe  us  to  grow  up  in 
 holinefs,  make  us  wife  to  prize  and  value  to 
 tafte  and  relifh  the  very  joys  of  heaven;  and 
 above  all, that  he  would  afTure  our  confci- 
 cnces  of  our  right  and  title  thereto  :  O  it 
 is  God  that  fealeth,  and  makes  us  to  read 
 
 the 
 
2KB 
 
 The  LIFE 
 
 the  feaiinj; :  it  is  God  that  promifeth  hca- 
 vrfn,  and  afTetfts  the  hcai  t  with  the  good- 
 rfrls  and  worth  of  the  thing  promiftd  ;  it 
 is  God  ihat,  by  the  pledges  of  his  favour, 
 tnd  earnefisof  his  Spirit,  doth  teftifie  our 
 adopti(ifi,  and  caufeth  us  certainly  to  ap- 
 prehend what  he  doth  teOify  ;  pray  then, 
 *  Who  am  I,  Lord,  that  thou  ftiouldefl  make 
 fuch  ample  and  free  promifes  to  thy  poor 
 fcrvant  ?  it  is  of  thy  free  mercy,  and  ac- 
 cording to  thine  o.vn  heart.  Wn^  now,  0 
 Cod,  eiiabltjli.  1  be  fetch  thee,  the  word  that 
 thou  haj}  fpoken  concerning  thy  ferz<anl,  2 
 Sam.  \ii.  25.  O  feal  unto  me  the  pro- 
 mifed  inheritance^^and  make  me  afTuredly 
 know  what  thofe  hopes  are  which  thou  haft 
 leferved  for  me  in  heaven :  of  thy  free- 
 grace  thou  calledft  me  to  this  hope,  there- 
 fore is  thy  fervant  bold  to  intrcat  the  fenfe 
 of  thy  love,  the  knowledge  of  this  hope, 
 the  increafe  of  grace,  the  aiTurance  of  thy 
 mercy.' 
 
 (3.)  Praife  God  for  his  promifes  of  eter- 
 nal life:  *  O  Lord,  thou  haft  looked  on 
 iTjy  bafe  eftate,  and  vi/ited  me  with  mercy 
 from  on  high ;  of  a  ftranger  and  foreigper, 
 ?hou  baft,made  me  a  free  denizen  of  the 
 New  jerufalcm  :  now,  I  fee,  I  read  it  in 
 ihy  precious  promifes,  that  my  name  is  re- 
 giftred  in  heaven  ;  an  eternal  weight  of 
 glory  is  referved  for  me ;  heaven  is  my 
 home,  my  hope,  my  inheritance:  O  where 
 Should  my  heart  be  but  where  my  treafure 
 is  ?  where  ftiould  my  thoughts  be,  but 
 where  my  hope  is  ?  Now  &11  glory,  and  ho- 
 nour, and  praile  be  given  to  my  God.  O 
 the  Incoroprchenfible  love  and  favour  of 
 ixiy  dear  Lord  !  what  a  mercy  is  this?  what 
 promifes  are  tbefc  ?  my  fpul  rejoiceth  in 
 thee  my  God,  my  fpirit  fliall  blefs  thy  name 
 tor  ever  and  ever.' 
 
 §.  \<j.  Of  the  manner  of  this  life  of  faith 
 in  regard  of  others. 
 
 WE  have  done  with  the  promifes  that 
 concern  ourfelves :  now  follow  fuch 
 fpecial  promifes  as  we  find  in  holy  writ 
 
 of  FAITH, 
 
 concerning  others;  and  they  have  reference 
 L  To  our  own  family,  II.  Godly  fociety 
 further  inlarged.  III.  The  church  of  Uirift 
 particular,  and  general. 
 
 I.  The  members  of  our  family  arc,  ei- 
 ther hufband  and  wife,  parent  and  child, 
 mafter  and  fcrvant. 
 
 1.  For  the  hufband  and  wife,  if  godly, 
 they  have  a  promife  from  the  Lord,  Ffalm 
 cxxviii.  Prov^  xxxi.  28.  and  xi.  16.  Job 
 V.  25. 
 
 2.  For  parent  and  child,  God  hath  made 
 a  gracious  covenant  with  them,  Gen.  xvii. 
 7.  9.  A<rrs  ii.  39.  Jer.  xxxii.  39.  Pro,  xx. 
 
 7.  Good  parents  (though  poor)  leave  iheir 
 children  a  good  patrimony,  for  they  have 
 laid  up  many  prayers  for  them  in  heaven, 
 and  they  leave  God's  favour  for  their  pof- 
 felTion,  and  his  promifes  for  a  fure  inheri- 
 tance, Pfalm  xxxvii.  25,  26.  cxii.  2.  xxv. 
 13.  xx:ivii.  29.  Prov.  xi.  21.  xiji.  22.  Ifa. 
 xliv.  3,  4.  liv.  13.  and  children,  obeying 
 their  parents,  have  thefe  promifes,  Ez.  xx. 
 12.  Eph.  vi.  2.  Jer.  xxxv.  18,  19.  Prov.  i. 
 
 8,  9.  and  vi.  20. 
 
 3.  For  mafter  and  fervanr,  they  have 
 fweet  promifes,  Prov.  iii.  33,  and  xiv.  j  i. 
 Job  viii.  1 6.  efpccially  the  iervant  that  is 
 truly  obedient,  Col.  iii.  23,  tj\.   i  Pet.  ii. 
 
 19.  here  confidcr  (1.)  Magiftratcs,  Deut. 
 xvii.  19,  20.  Pfalm  cxxxii.  18.  (2.)  Mini- 
 fiers,  Pfal.  cv.  15.  Rev.  ii.  i.  Ifa.  xlix.  4. 
 
 II.  Godly  fociety  (out  of  our  own  fami- 
 Jies)  hath  precious  promifes,  as,  Pro.  xiii. 
 
 20.  Mai.  xvi.  17.  Matth.  xviii.  20. 
 
 III.  The  church  of  (>hrtft,  whether  par- 
 ticular, as  publick  alfemblies,  hath  blelFcd 
 promifes,  Ifa.  xxxiii.  20,  21.  and  lix.  21^ 
 Matth.  xviii.  20.  i  Cor.  v.  4,  Rev.  ii.  i. 
 Pfalm  xxvi.  8.  and  cxxxiii.  3.  Mic.  iv.  4, 
 II,  12.  or  whether  general  and  univerfal, 
 it  hath  glorious  promifes,  as,  Mat.  xvi.  8. 
 If.  xxvii.  3.  Pfalm  cxxv.  2.  Zech.  ix.  16. 
 Here  comes  in  all  the  promifes,  ly/,  Of 
 calling  the  Jews,  as.  If.  lix.  20,  Rom.  xi. 
 23.  26.  Hof.  xiii.  14.  and  xiv.  2,  to  8,  idly. 
 Of  bringing  in  the  Gentiles,  as,  Ifai.  xlix. 
 
 22, 
 
The  LIFE  of  1 
 
 12 y  23.  Rev.  xx}.  24.  John  x.  16.  Ifa.  Ix. 
 3.  5.  8.  AOs  X.  14.  Eph.  ii.  12,  19.  "idly, 
 Of  the  deftruftion  of  antichrif>,  as,  2  Th. 
 ii.  8.  Rev.  xvii.  16.  and  xviii.  21.  where 
 each  word  hath  almoft  a  gradarion,  in  that 
 an  angel,  a  mighty  angel,  taketh  a  fione, 
 and  a  great  fio^ne,  even  a  miljloncy  which 
 he  letteth  not  barely  fall,  but  cafteth  into 
 the  fea,  whence  nothing  ordinarily  is  reco- 
 vered, much  lefs  a  milflone,  thruft  from 
 fuch  a  hand,  and  with  fuch  force. 
 
 Now  for  the  exercifing  of  faith  concern- 
 ing thefe  promifes,   that  we  roay  live  by 
 4hera,  go  we  to  Meditation,  and  Prayer. 
 I.  For  Meditation,  and  the  matter  of  it, 
 confider  thefe  things. 
 
 (i.)  That  v/e  have  had  the  performance 
 of  many  of  thefe  promifcs  in  hand  ;  and 
 this  may  perfuade  us  that  the  refidue  (ef- 
 pecially  of  the  church's  fiourifhing,  and  of 
 antichrilVs  downfal)  is  as  fure  as  that  part 
 already  accompli ilied,  which  we  fee  with 
 our  eyes:  experience  fliould  ftrengthen 
 faith,  and  breed  an  afTured  hope  in  God's 
 people,  of  the  Lord's  moft  glorious  appear- 
 ing, and  this  hope  fhall  not  make  us  afnam- 
 ed. 
 
 ( I.)  That  the  time  is  now  for  the  church's 
 reftoring,  and  for  bringing  in  more  king- 
 doms from  antichrifl:  to  Chrift  ;  what  elfe 
 mean  all  thefe  fliakings  in  all  the  kingdoms 
 of  the  world  at  this  time  ?  therefore  ftudy 
 we  this  time  of  God,  and  in  our  places 
 and  callings  work  with  providence,  now  we 
 have  a  feafon  to  help  up  ilie  church,  God's 
 holy  mountain. 
 
 a.  For  prayer,  and  the  parts  of  it,  obferve 
 this  method. 
 
 (i.)  Confefs  our  former  negleft  in  our 
 feveral  relations  ;  *  O  Lord,  I  have  not  done 
 my  duty  in  my  own  family,  nor  among  chrif- 
 
 tians  in  the  churches  of  ChriH:  ;  I  hav« 
 not  performed  my  vows,  ferved  my  gene  - 
 ration,  helped  onward  the  building  of  Zi- 
 on:  and  now.  Lord,  what  fhall  I  fay,  but 
 confefs,  to  thy  glory,  and  my  own  fliame 
 my  difrefpe^t  of  others  good,  or  of  the 
 communion  of  faints.' 
 
 (2.)  Pray  for  a  bleffing  on  others,  as  on 
 our  own  felves,  forget  not  our  relations 
 to  others  in  our  beft  prayers  ;  be  importu- 
 nate with  God  more  efpecially  for  Zion, 
 0  look  upon  Zion,  the  city  of  cur  Solemni- 
 ties, Ifa.  xxxiii.  20.  let  thine  eyes  fee  Jeru- 
 falem  a  quiet  habitation,  a  tabernacle  that 
 fhall  not  be  taken  down;  let  not  one  of  the 
 flakes  thereof  be  removedf  nor  any  of  the 
 cords  be  broken. 
 
 (3.)  Prefs  we  the  Lord  with  all  his  pre- 
 cious promifes,  either  to  our  families,  or 
 chriftian  focieties,  or  to  the  churches  of 
 Ghrifl :  we  have  a  promife  that  The  Lord 
 will  create  upon  every  dxvelling-place  of 
 mount  Zion,  and  upon  her  ajjhnblies,  a 
 cloud  and  fmoak  by  day,  and  the  flilning 
 of  a  flaming  fire  by  night,  for  upon  all  the 
 glory  fhall  be  a  defence,  Ifa.  iv.  5.  Now 
 Lord,  make  good  thy  word,  ^c. 
 
 Conclude  with,  *  I  believe,  that  whatfoe- 
 ver  God  hath  faid  in  any  of  thefe  refpefts, 
 he  will  fulfil  it  in  his  own  time  :  heaven  and 
 earth  fhall  pafs  away,  but  not  one  Jot,  one 
 title  of  God's  word  flj  all  fail,  Matlh.  v.  18. 
 It  may  be  for  the  prcfent,  things  feem 
 contrary,  yet  God  hath  faid  it,  (Should  a 
 foul  fay)  and  that's  enough  for  me  :  If  I 
 can  but  really  acknowledge  and  bclitve, 
 that  God  is  able  to  do  it,  he  will  then 
 fpeak  from  heaven,  as  he  did  once  on 
 earth.  According  to  your  faith,  be  it  unto 
 you,  Matth.  ix.  28,' 2{;.'  Ihusmuch  of 
 The  Life  of  Faith. 
 
 H 
 
 G  H  A  P.     X.       S  E  G  T.     L 
 
 Of  the  Nature  of  FAMILT-DUT lES, 
 
 Itherto  of  the  duties  which  concern    next  to  them  fucceed  Family  duties ;    and 
 every  man  in  his  own  particular  ;    they  are  fuch.  duties  as  ought  to  be  jointly 
 
 L  1  2  nr 
 
26o 
 
 FA  M  I  LT'D  U  r  I  E  S. 
 
 or  refpe^Vively  obferved  by  the  families  and 
 houfes  of  the  people  of  God.  This  is  im- 
 plied by  that  threat,  Jer.  x.  15.  Pour  out 
 thy  fury  upon  the  heathen  that  know  thee 
 not.  and  upon  the  families  that  call  not  on 
 thy  name ;  and  by  that  example  of  Jofhuah, 
 Chap.  xxiv.  15.  But  as  for  me  and  my  hcufe^ 
 •we  -willferve  the  Lord',  and  by  that  pro- 
 mife  of  God,  Jer.  xxxi.  r.  y4t  the  fame 
 time,  faith  the  Lord,  will  1  be  the  Cod  of 
 all  the  families  of  Ifrael,  and  they  Jloallhe 
 my  people. 
 
 §.  2.  Of  the  prepi^atives  to  Family-duties. 
 
 NO  \V  that  we  may  comfortably  carry 
 on  thefe  Family-duties,  obferve  we, 
 I.  Our  entrance  into  them.  II.  Our  pro- 
 ceedings in  them. 
 
 1.  For  entrance,  we  mufl  lay  a  good 
 foundation  for  traftablenefs  unto  re- 
 ligion in  thofe  that  belong  to  this  family, 
 as,  (I.)  In  the  governor.  (II.)  In  the  go- 
 verned. 
 
 I.  In  'he  governor  whofe  duty  it  is ; 
 •  (i.)  To  endeavour  in  a  fpecial  manner 
 for  knowledge  in  God's  word,  and  for  ho- 
 linefs  of  converfation  in  a  chrillian  walk- 
 ing; this  would  tend  much  to  the  prefer- 
 vation  of  his  authority,  -which  otherwife 
 would  be  flighted  and  dilVegarded,  thro' 
 an  aptnefs  in  inferiors  to  take  occafion 
 therefrom. 
 
 (2.)  To  marry  in  the  Lord,  1  Cor.  vii. 
 39.  and  then  to  live  challly  in  wedlock, 
 that  there  may  be  an  holy  feed,  Mai.  ii. 
 15.  Now  that  he  m<iy  ynarry  in  the  Lord, 
 1.  Let  piciy  be  the  mover  of  his  affe^lion  ; 
 and  perfonage,  parentage  and  portion  be 
 only  as  a  comfortable  acceffary,  confider- 
 able  in  a  fecond  place :  chriftianity  and 
 grace  is  the  chitf  golden  link  and  noble 
 tie,  which  hath  the  power  and  privilege 
 to  make  marriage  a  lovely  and  everlafting 
 bond,  2.  Let  him  ply  the  throne  of 
 grace  with  fervency  of  prayer ;  a  good 
 wife  is  a  more  immediate  gift  of  God  : 
 whence  Solomon   could  fay,  houfes  and 
 
 riches  are  the  inheritance  of  fathers,  hut 
 a  prudent  -wife  is  from  the  Lord,  Prov,  xix. 
 14.  Such  a  rare,  and  precious  jewel  is  to 
 be  fued  and  fought  for  at  God's  mercy- 
 feat  with  extraordinary  importunity  and 
 zeal ;  and  if  fhe  be  procured  at  God's  band 
 by  prayer,  he  fliall  find  a  thoufand  times 
 more  fweetnefs  and  comfort,  than  if  flie 
 be  ca(\  on  him  by  an  ordinary  providence. 
 3.  Let  him  obferve  and  mark  thefe  fix 
 points  in  his  choice  ;  as,  1.  The  report : 
 2.  The  looks:  3.  The  fpeech :  4.  The  ap- 
 parel. 5.  The  companions :  6.  The  educa- 
 tion :  Thefe  are  like  the  piiHbs,  that  (ht\r 
 the  fitnefs  and  godlinefs  of  any  party  with 
 whom  he  ought  to  marry. 
 
 3.  To  beware  whom  he  admits  to  dwtll 
 with  him,  that  they  be  tra(5table  to  religi- 
 ous courles :  See  David's  rtfolution  heie^ 
 in,  Pfalm  ci.  6,  7.  Mine  eyes  fl?all  be  «• 
 pon  the  faithful  of  the  land,  that  they  may 
 dwell  with  me  :  he  that  walketh  in  a  per- 
 feci  way  flnill  ferve  me ;  he  that  worketh 
 deceit,  fhall  not  dwell  within  my  houfe  ;  he 
 that  telleth  lies,  fhall  not  tarry  in  my  fight. 
 2.  In  the  governed  ;  whofe  duty  is  both 
 to  join  together  in  the  performance  of  Fa- 
 mily-duties with  their  governor,  and  to 
 fubmit  to  his  government,  Prov.  i.  8,  c. 
 My  fon,  hear  the  inftrutlion  cf  thy  fat  her  ^ 
 and  forfake  not  the  law  cf  thy  mother  ;  for 
 they  fhall  be  an  ornament  of  grace  unto  thy 
 head,  and  chains  about  thy  neck. 
 
 Thefe  preparatives  I  pin  upon  the 
 front  or  porch  of  this  family  :  now  to  the 
 family  duties  themlelves,  and  how  they 
 muft  be  exercifed. 
 
 I 
 
 3.  Of  the  duties  cf  governors  in  general. 
 N  the  proceedings  of  thefe  family  du- 
 ties, we  are  to  confider  the  Duties  I.  Of 
 the  governors.  II.  Of  the  governed. 
 
 I.  The  governors,  if  (as  it  is  in  mar- 
 riage) there  be  more  than  one  ;  as,  F/V/?, 
 The  chief  governor,  to  wit,  the  hufbaod  : 
 Secondly i  The  helper,    to  wit,  the  wife ; 
 
 both 
 
FA  M  I  LT^D  U  T  1  E  S. 
 
 261 
 
 both  thefe  owe  Duties  to  their  families, 
 and  Duties  to  one  another. 
 
 I.  The  Duties  they  owe  to  their  Fa- 
 milies, are  either  in  general,  to  the  whole, 
 or  in  particular,  according  to  their  feveral 
 relations. 
 
 1.  That  which  in  general  they  owe  to 
 the  whole  family,  is  either  to  their  bodies, 
 or  their  fouls. 
 
 ( I .)  To  their  bodies ;  concerning  which, 
 faith  theapoftle,  i  Tim.  v.  8.  He  that  pro- 
 videth  not  for  his  own,  ejpecially  for  thofe 
 of  his  own  hou/e,  he  hath  denied  the  faith^ 
 and  is  worfe  than  an  infidel.  Now  as  the 
 Spirit  of  God  chargeth  us  with  this  duty, 
 fo  he  fctteth  us  about  fuch  things  where- 
 by this  may  be  compalfed  ;  as,  i.  That  e- 
 very  one  fhould  have  fomehonell  and  good 
 calling,  and  walk  diligently  in  it  ;  Let  him 
 that  Jlole,  fieal  no  7nore,  faith  the  apoltJe, 
 but  rather  let  him  labour,  working  with  his 
 hands  the  thing  which  is  good,  Eph.  iv. 
 28.  2.  That  he  bear  a  low  fail,  and 
 keep  within  compafs;  remembring  that 
 of  Solomon,  He  that  is  de/pifed,  and 
 hath  afervant,  is  better  than  he  that  ho- 
 noureth  himjelfy  and  lacketh  hready  Prov. 
 xii.  9. 
 
 2,  To  their  fouls;  concerning  which, 
 fome  duties  they  are  to  perform  to  the  fa- 
 mily, and  fome  to  require  of  the  family. 
 
 I.  The  duties  they  mufl  perform  to  them 
 are 
 
 1.  To  provide  that  they  may  live  under 
 the  publick  miniftry,  for  otherwife,  how 
 ftiould  they  be  brought  into  the  fheep-fold 
 of  Ghrift,  if  they  hear  not  the  voice  of 
 the  chief  fliepherd  fpeaking  unto  them 
 by  thofe  whom  he  hath  fent  ? 
 
 2.  Tooverfee  the  ways  of  their  families, 
 that  they  ferve  God  ;  and  as  in  all  other  du- 
 ties, fo  efpecially  in  fanftifying  the  Sab- 
 baths :  to  this  the  very  words  in  the  fourth 
 commandment  do  bind  all  raaflers  of  fa- 
 milies; Remember  thou,  and  thy  fon^  and 
 thy  daughter,  thy  man  fervant  and  thy 
 vfSid ;    Where  the  Lord  fpeaks  by  name 
 
 to  the  governors,  as  if  he  wotrld  make 
 them  overfeers  of  this  work  of  fanclifying 
 his  fabbaths. 
 
 3.  To  fet  their  houfe  in  order  for  the 
 fervice  of  God,  to  oifer  prayers  and  praif- 
 es  to  the  Lord  morning  and  evening.  To 
 tills  purpofe,  pray  continually  (faith  the  a- 
 po(He)  I  Their,  v.  17.  which  wemuftnot 
 iinderfland  of  uninterrupted  and  inceifant 
 pouring  out  of  prayers,  as  the  Maffalians 
 or  Euchitas  did ;  but  of  morning  and  even- 
 ing prayers,  the  apodle  here  fpeaking  in 
 reference  and  in  analogy  to  the  continual, 
 or  daily  (acrifices.  This  was  David's  prac- 
 tice, Evening  and  fncrning,  and  at  nocn 
 will  I  pray,  and  cry  aloud,  and  he  /hall 
 hear  tny  voice ;  Pfal.  Iv.  17.  and  this  was 
 Job's  pra^ice,  who  fent  for,  and  fandified 
 his  fons  and  daughters,  and  rofe  up  early 
 in  the  nforning,  and  offered  burnt-offerings 
 according  to  the  number  ofthe?n  all:  thus 
 difl  Job  continually,  Jobi.  5.  And  this  was 
 Abraham's  pra<^Hce  wherefoever  he  came,. 
 to  build  an  altar  to  God,  Gen.  xii.  17.  and 
 xiii.  4.  and  xxi.  33.  where  God  iiiould 
 be  worlhipped  jointly  of  him  and  his  fa.- 
 mily :  and  this  was  Chrifl's  pradice  for 
 himfe If  and  his  family,  Mat.  xiv.  19.  and 
 xxvi.  30.  John  xvii.  i. 
 
 4.  To  inftruft  their  families  privately  ia 
 matters  of  religion,  that  they  may  not  on- 
 ly profefs,  but  feel  the  power  of  religion 
 in  their  lives  and  converfations  t  this  du- 
 ty hath  thefe  fpecials  belonging  to  it; 
 
 (i.)  A  familiar  catechizing  of  them  in 
 the  principles  of  religion  ;  thus  were  parents^ 
 commanded  ofold,  Deut.  vi.  7.  Thou Ooalt 
 teach  theje  words  diligently  unto  thy  chil. 
 dren,  and  Jh alt  talk  of  them  when  thou/it- 
 tefi  in  thine  houfe,  and  when  thou  walkeji 
 by  the  way,  and  when  thou  lie/}  doxon,  and 
 when  thou  rifeji  up,  Deut.  vL  7. 
 
 (2.)  A  daily  reading  of  fcripturesin  their 
 hearing,  direOing  them  to  mark  and  to- 
 make  ufe  of  them  :  fo  Timothy  was  train- 
 ed up  by  his  parents,  and  that  from  his 
 childhood,  2  Tina.  iii.  15. 
 
 (3)  A 
 
262 
 
 FA  M  1  LT-D  U  T  I  E  S, 
 
 (3,)  A  careful  endeavouring  that  they 
 Bfiay  profit  by  the  publick  mlniftry  :  to 
 this  end,  I.  They  muft  prepare  them  10 
 hear  the  word,  by  conHdering  God's  or- 
 dinances, promifes  and  their  own  necefu- 
 ties.  '2.  They  mufl:  remember  them  to 
 look  in  the  word  for  a  ChriO,  and  for  com- 
 munion with  Chrift.  3.  They  muft  ex- 
 amine them  after  the  ordinances,  what  they 
 have  learned,  and  whatufe  they  can  make 
 of  it ;  thus  Chrift,  after  he  had  preached  a 
 parable  to  his  difciples,  be  faid  unto  them, 
 Know  ye  not  this  parable^  and  hoiu  then 
 ivi/l  ye  know  all  parables  ?  Mark  iv.  13. 
 and  then  he  expands  the  parable  to  them. 
 
 II.  The  duties  they  are  to  require  of 
 the  family,  are  both  carefully  to  frequent 
 the  publick  miniftry,  and  diligently  to  be 
 converfant  in  the  private  worftiip  of  God, 
 and  conftantly  to  pra6\ife  all  holy  and 
 Chriftian  duties  comprifed  briefly  in  the 
 commandments  of  God  ;  and  they  are  to 
 require  thefe  things,  not  only  by  telling 
 them,  calling  on  them,  catechifing  them, 
 admonifhing  them,  but,  if  they  be  negli- 
 gent, by  correfting  them. 
 
 Now  this  corrcftion  muft  be  miniftred 
 in  Wifdom,  and  in  Patience. 
 
 r.  In.Wifdom,  whofe  property  it  is  to 
 find  out  the  right  party  that  ccmmitted 
 the  fatilt,  to  confider  of  what  fort  and  na- 
 ture the  fault  is,  to  weigh  circumrtances  of 
 age,  difcretion  and  occalions  ;  and  to  look 
 to  the  mind  of  the  doer,  whether  negli- 
 gence or  mere  fimplicity  brought  him  to  it. 
 
 2.  In  Patience,  whofe  property  it  is  to 
 make  the  fault  manifeft  to  the  offender 
 that  his  confcience  may  be  touched  there- 
 "with  ;  to  hear  what  the  offender  can  fay 
 in  his  own  defence,  and  accordingly  to  al- 
 low or  difallow;  to  avoid  bitternels,  which 
 fooner  will  harden  the  heart,  than  reform 
 the  manners  of  the  offender:  thefe  rules  be- 
 ing obferved,  and  the  heart  lifted  up  in 
 prayer  to  God  for  dirc6lion  and  blelting, 
 this  corre£\ion  is  neceflary,  as  is  evident  in 
 Cen.xxx.  2.  Pro.  xxiii.  14.  and  xix.  18. 
 
 Thefe  are  the  duties  that  governors  owe 
 to  their  families  in  refpeft  of  their  fouls; 
 to  correct  them,  catechize  them,  admonilh 
 them,  call  on  them,  read  to  them,  pray 
 for  them,  <bc.  only  with  thefe  limitations. 
 
 1.  That  they  prefume  not  above  their 
 callings  :  this  was  Paul's  exhortation,  That 
 no  man  take  this  honour  to  himfelf,  but  he 
 that  is  called  of  God  as  was  Aarony  Heh. 
 V.  4,  The  honour  here,  is  the  honour  of 
 th^  publick  miniftry,  except  that ;  and  I 
 know  not  but  that  every  governour  of  a 
 family,  who  hath  fpecial  abilities,  utter- 
 ance, memory,  may  read  fcriptures,  repeat 
 fermons,  pray,  teach  and  inftru(ft  out  of 
 fcriptures,  1  Pet.  iv.  10.  Thus  Jacob  faid 
 to  his  houihold,  Put  away  the  Jhange gods 
 that  are  among  you.  Gen.  xxxv.  2.  And 
 without  all  C6ntradi(^icn,  (ahh  the  apoftle, 
 the  lefs  is  blcj/cd  of  the  better ^  Heb.  vii.  7. 
 And  if  the  women  would  learn  any  things 
 let  them  ajk  their  husbands  at  home^  1  Cor. 
 xiv..  35.  Thus  Oiigen  (Horn.  9.  on  Lev.) 
 would  have  the  word  expounded  in  chri- 
 ftian  families  ;  and  Auffin  faith,  *  That 
 which  the  preacher  is  in  the  pulpit,  the 
 fame  is  the  houlholderin  the  houfe.' 
 
 2.  That  they  prefume  not  above  their 
 gifts  :  this  was  Paul's  exhortation  to  every 
 man,  Not  to  think  of  himfelf  more  highly 
 than  he  ought  to  think,  but  to  think  foberly^ 
 according  as  God  hath  dealt  to  every  man 
 the  mcafure  of  faith,  Rom.  xii.  3.  Yet  I 
 deny  not  but  in  fome  cafes  they  may  law- 
 fully depute  or  fubftitute  fome  one  in  the 
 family,  whom  they  judge  fitteft  unto  the 
 fervice  and  employment,  which  they  them- 
 felves  fliould  ordinarily  perform,  as  in 
 cafe  of  old  age  and'  weaknefs  of  body; 
 Thus  Samuel  being  old  made  his  fons 
 judges,  I  Sara.  viii.  i.  Or  in  want  of  good 
 
 utterance  or  expreffion  of  what  is  to  be 
 faid;  thus  Aaron  was  Mofes  his  fpokef- 
 man,  and  inflead  of  a  mouth,  Exod.  iv. 
 16.  Or  in  want  of  a  boldnefs  and  audaci- 
 ty, ariling  from  a  confcioufnefs  of  weak- 
 nefs :    thus  the  good  centurion  fcnt  the 
 
 elders 
 
FA  M  I  L-i 
 
 cWers  of  the  Jews  to  Chrift  to  intercede 
 for  him,  Luke  vii.  3.  Or  in  cafe  that  a 
 minifter  of  the  gofpel  do  fojourn  in  one's 
 family,  as  Archippus  did  in  Philemon  his 
 houfe,  Philem.  2.  Or  incafe  of  neccflary 
 abfcnce ;  thus  the  apoftle  Paul  made  Ti- 
 raothy  his  deputy  to  the  chriftian  Thefia- 
 lonians,  i  ThefT.  iii.  1,2.  Or  in  cafe  the 
 Lord  hath  beftowed  more  of  his  gifts  and 
 graces  to  one  than  another  :  I  know  not  in 
 this  cafe,  but  that  we  may  covet  earneJJly 
 the  bef}  gifts  in  other-j,  as  well  as  in  our 
 ownfelves,  1  Cor.  xii.  31. 
 
 §.  4.  Ofths  duties  of  parents  to  their  chil- 
 dren. 
 THE  duties  in  particular  which  gover- 
 nours  owe  to  the  family,  according 
 to  their  relations,  are  either  as  parents  to 
 their  children.or  as  mafters  to  their  fervants. 
 
 The  duties  of  parents  to  their  children, 
 are  cither,  L  To  their  bodies,  or,  IL  To 
 their  fouls. 
 
 L  The  duties  of  parents  to  the  bodies 
 of  their  children,  are  in  many  particulars, 
 but  may  be  all  comprifed  under  this  one 
 head,  '  A  provident  care  for  their  tempo- 
 ral good ;'  and  this  extendeth  itfeJf  to  all 
 times,  as,  (i.)  To  their  infancy.  (2.)  To 
 their  youth.  (3.)  To  the  time  of  parents 
 departure  out  of  this  world. 
 
 (i.)  '^I'he  firft  age  of  a  child  is  his  infan- 
 cy ;  and  the  firil  part  of  its  infancy,  is 
 while  it  remaineth  in  the  mother's  womb: 
 here  the  duty  lies  principally  upon  the  mo- 
 ther, to  have  an  efpecisl  care  of  it,  that  it 
 
 --^D  U  r  IE  S,  26$ 
 
 may  be  fafely  brought  forth.  Why  was 
 the  charge  of  abjiainimy  from  ivine^Jlrong 
 drink,  and  unclean  things,  given  to  Ma- 
 noah's  wife,  but  becauie  of  the  child  fhe 
 had  conceived  ?  Judg.  xiii.  4. 
 
 The  next  degree  of  a  child's  infancy,  is 
 while  it  is  in  the  fwaddling-band,  and  re- 
 main a  fucking  child  ;  in  this  alfo  the  care 
 more  efpecially  lies  on  the  mother,  whofe 
 duty  it  is  to  take  all  pains  (he  poffibly  may, 
 for  the  education  of  her  child  ;  and  efpe- 
 cially to  give  her  child  fuck,  if  flie  be 
 able  thereto:  this  not  only  nature,  but 
 fcripture  feis  forth  ;  ( i .)  By  confequence. 
 Gen.  xlix.  25.  Hof.  ix.  14.  i  Tim.  v.  10. 
 (2.)  By  example,  Gen.  xxi.  7.  1  Sam.  i, 
 23.  Pf.  XX.  9.  (3.)  By  grant,  the  word 
 giving  it  as  a  ruled  cafe  not  to  be  denied. 
 Gen.  xxi.  7.  Cant.  viii.  i.  Luke  xi.  27. 
 
 [The  neglect  of  this  duty,  (which  hath 
 now  become  a  reigning  fault  among  the 
 pooter  as  well  as  among  the  richer  fort) 
 is  a  thing  very  unnatural  f,  and  attended 
 with  feveral  great  inconveniencies  :  (i/?,) 
 Strange  milk ;  which  is  very  difagreeabie  to 
 the  child,  and  with  which  to  be  fure  the 
 child  fucks  in  the  natural  infirmities  of  the 
 nurfe,  together  with  a  great  deal  of  her  na? 
 tural  inclinations,  and  irregular  paffions  4, 
 which  many  times  flick  by  the  child  for  a 
 long  time  after  :  and,  which  is  worfe  than 
 all  this,  itfometimes  happens  thatfomefe- 
 cret  difeafe  of  the  nurfe  is  conveyed  to  the 
 child  *t.  {2dly,)  A  fhamefuland  danger 
 ous  negle^  of  the  child,  efpecially  by  luch 
 nurfes  as  make  a   trade  of  it,  of  whom 
 
 f  It  fcems  to  me  veiy  u., natural,  tliat  a  woman  thjt  has  fed  a  child  as  part  of  herfclf  fjr  nine  months,  flioulj 
 have  no  deHre  to  nurie  it  fanhcr,  when  hiought  to  light  and  bcfoe  hcreyts,  aiul  when  by  us  cry  it  implores  her 
 alfidiicc  and  tiie  c(aze  of  a  mother.  Do  n  >t  the  very  cruellcrt  of  brutes  tend  their  younj;  ones  wiih  aL  the  care  and 
 delight  imagina'^l'' ?  For  low  can  fhe  be  called  a  mothtr  that  will  not  nurfe  hir  younp  ones?  How  un  neicifiil 
 is  it  to  fee  a  mother,  tjs  foon  as  ihe  is  delivered,  turn  off  her  innocent.  Under,  and  helplcls  infant,  and  give  it  up  to- 
 a  ttrangtrto  nouriih  ? ^Spectator. 
 
 \  Many  infbnccs  may  be  produced- from  good  authorities  and  daily  experience,  that  children  aOually  lock  in 
 the  feveral  palTioos  and  depraved  iucUnations  of  tl.tir  nurfes,  as  auger,  ra^licc,  fear,  melancholy,  (adncfs,  dcfirc,. 
 •nd  averfion. The  fcve  thither. 
 
 •f  How  many  chiliien  do  e  fee  daily  brought  into  fits,  confumptions,  rickets,  <irf,  merely  by  fucking  thek 
 Burfv-S  when  in  a  paflioaor  for^  j        ,  Jbe  fimc  /i/t'w. 
 
 there 
 
0,64- 
 
 FA  M  1  L  T-D  U  T  I  E  S, 
 
 there  are  great  numbers,  (^sdly,)  An  e-  fure  that  they  be  under  the  promlfe  or  co- 
 flrangement  and  weakening  of  natural  af-  venant  themfelves  :  If  God  in  Chrift  be 
 fedion  on  both  fides  ;  both  on  the  part  of    their  God,  they  may  have  a  comfortable 
 
 the  motlier  and  of  the  child :  Which  what  a 
 gicat  lofs  this  muft  prove  to  both  of  them, 
 is  eafy  to  fee.] 
 
 2.  The  fecond  age  of  a  child  is  its  youth, 
 from  the  time  it  begins  to  be  of  any  dif- 
 cretion,  till  it  be  fit  to  be  phced   forth  : 
 
 hope,  that  God  Mill  be  the  God  of  their 
 feed,  according  to  the  promife,  1  will  be 
 thy  Gody  and  the  Cod  of  thy  feed,  Gen. 
 xvii.  y.  ■ 
 
 The  next  degree  of  a  child's  infancy  is 
 when  it  is  born  ;  And  the  duty  of  parents 
 
 Now  the  duty  of  parents  at  this  time,  is  then  is,  to  give  up  their  children  unto  God, 
 (i.)  Tonourifli.  (2.)  To  nurture  their  caHing  them  into  the  hands  of  his  provi- 
 children.  dence,  into  the  arms  of  his  mercy,  begging 
 
 Under  nouridiment  arecomprifed  food,  for  them  a  gracious  acceptation  with  God  ; 
 apparel,  recreation,  means  for  recovery  of  and  to  tender  them  to  the  ordinance.  The 
 health  whenthe^are  fick  ;  in  which  if  pa-  facrament  of  baptifm,  to  get  the  fealof  the 
 rents  provide  not  for  their  children,  they    covenant  fet  upon    them,    to  get   them 
 
 "     '        '       "'         mark'd  out  forfalvation. 
 
 2.  The  fecond  age  of  a  child.is  its  youth: 
 Now  the  duty  of  parents  to  their  children 
 at  this  time,  is  to  train  them  up  in  triie 
 piety,  To  bring  them  t4p  in  the  nurture  and 
 admonition  of  the  Lord,  Eph.  vi.  4.  To 
 this  end, 
 
 1.  When  children  begin  to  read,  let 
 them  read  the  holy  fcriptures  ;  fo  was 
 Timothy  trained  up  from  a  child,  2  Tim. 
 vii.  3,  15.  and  thus  will  children  fuck  in 
 religion  with  learning. 
 
 2.  Let  children  be  catechized  conflant- 
 ly  from  day  to  day  ;  only  with  this  ca- 
 veat, that  parents  deal  with  their  children, 
 as  ikilful  nurfes  and  mothers  do  in  feeding 
 their  children,  i.  c.  not  to  give  them  too 
 much  at  once  :  Overmuch  dulls  a  child's 
 underftanding,  and  breeds  wearifomnefs 
 to  it ;  it  is  moft  luitable  to  give  them  pre- 
 cept upon  precept,  precept  upon  precept,  line 
 upon  line,  line  upon  line,  here  a  little,  and 
 there  a  little,  Ila.  xxviii.  10.  Thus  ihall 
 they  learn  with  eafe  and  delight,  and  in 
 time  a  great  meafure  of  knowledge  will  be 
 gained  thereby. 
 
 3.  Let  parents  declare  to  their  children, 
 the  admirable  woi4i.s  that  God  in  former 
 
 are  worfe  than  infidels :  And  under  Nur 
 ture,  are  comprifed  good  manners,  a  good 
 calling,  frequent  admonition,  reprehen- 
 fion,  correaion,  the  lad  remedy,  which 
 may  do  good  when  nothing  elfe  can,  Prov. 
 xix.  18.  and  xxiii.  13,  (ic.  and  xxix.  17. 
 
 3.  The  lafi  time  to  which  parents  pro- 
 vident care  extendeth  itfelf,  i&  the  time  of 
 .their  departure  out  of  the  world,  and 
 then  they  are  to  fet  their  houfe  in  order, 
 and  to  leave  their  ellates  to  their  child- 
 ren. 
 
 IL  The  duty  of  parents  to  the  fouls  of 
 their  children  extends  itfelf  alio  to  nil  times, 
 as  (i .)  To  their  infancy.  (2.)  To  their 
 youth.  (3.)  To  the  time  of  parents  depar- 
 ture out  of  this  world. 
 
 1.  The  firft  age  of  a  child  is  his  in- 
 fency  ;  and  the  firft  part  of  its  infancy,  is 
 while  it  rcmaineth  in  the  mother's  womb. 
 Now  the  duty  of  parents  at  that  time  are 
 thefej  I.  That  they  pray  for  their  child- 
 ren :  Thus  did  Rebekah,  while  the  chil- 
 dren were  quick  in  her  womb,  Gen.  xxv. 
 22.  I'hofe  parents  that  negleft  this  duty 
 to  their  children,  confider  not  rightly  that 
 they  are  conceived  in  fin  :  2.  '1  hat  they 
 make  (uie  (fo  much  as  in  them  lies)  that 
 
 their  children  be  born  under  the  promife  times  hath  done  for  his  church,   efpccially 
 
 or  under    the  covenant,  in  refpe(^t  of  the  fuch  works  as  he  hath  done  in  their  tunc  : 
 
 fpiritual  part  of  it:    How?  13y  making  Outward  fenfibie  things  do  beft  work  upon 
 
 ^  children. 
 
inftances  in  the  holy  fcriptures)  will  be  far 
 better  than  filling  their  heads  with  fright- 
 ful ftories  of  witches,  ghofts,  and  appari- 
 The. common  entertainment  which 
 
 tions: 
 
 parents  give  their  children  in  their  younger 
 
 FAM  1  L  r^D  U  r  I  ES.  26s 
 
 children,  and  therefore  this  direction  was  '  Lord,  fliall  I  thus  punifh  my  own  fin  in 
 given  underthelaw,  JoHiuaiv.  6,  2i.[And  mine  own  child?  flialll  thus  perfecute  the 
 the  entertaining  their  young  minds  with  corruptionsof  mine  own  anceftors  ?  How 
 fuch  pleafing  relations  of  the  providence  then  mayeft  thou  bedifpleafed  with  mefor 
 of  God,  (of  which  there  are  a  great  many    the  too  carnal  conception  of  my  own  child? 
 
 It  may  be,  I  then  lay  in  fome  lin,  or  I  aflced 
 it  not  of  thee  by  prayer  :  Be  merciful  to 
 me,  O  Lord,  and  in  thy  good  time,  fhew 
 thou  pity  on  me,  and  on  my  child  !' 
 6.  As  children  grow  in  years,  and  in  the 
 years;  the  bad  impreflions  whereof  are  knowledge  of  Ghrift,  and  of  juftification  by 
 hardly  worn  out  afterwards,  when  they  Chrift,  let  parents  train  them  up  in  the  exer- 
 Gome  to  be  men  ;  infomuch  that  they  are  cifeofaIlduties,as,  prayer,  meditation,  Ctlf- 
 many  times  in  fear  vj/jsrefto  fear  is,  and  examination,  watchfulnefs,  andall  means 
 often  frightened  with  they  can't  tell  what.]  public  and  private:  [Efpecialiy  let  them  breed 
 4.  Let  parents  be  to  their  children  a  good  them  up,  ( i .)  To  a  ferious  and  unaffefted 
 pattern  in  piety,  leading  them  to  Cbrift,  Piety  and  Devotiojj  towards  God,  flill  and 
 by  their  examples  :  This  will  take  place  quiet,  real  and  fubftantial,  without  much 
 with  children,  more  than  all  precepts  or  iliew  and  noife.  (2.)  To  JuJHce  and 
 paternal  inftru£\ions  :  But  as  forme,  (faid  charity  :  To  defraud  and  opprefs  no  man, 
 Jofhuah,  chapter  xxtv.  15.)  and  my  houfe,  tobe  as  good  as  their  word,  and  to  perform 
 ^e -will  ferve  the  Lord:  He  fets  himfelf  9II  their  promifes  and  contrafts.  And  alfo 
 firft,  as  a  guide  to  the  reft.     [And  indeed,    to  pity   and  compallionare  the  diftreft 
 
 without  a  good  example,  the  beft  inftruc 
 tions  will  fignify  very  little,  and  the  great 
 force  and  efficacy  of  them  will  be  loft. 
 With  what  reafon  can  ft  thou  expert  that 
 thy  children  (hould  follow  thy  good  inftruc- 
 tions,  when  thou  thyfelf  giveft  them  an  ill 
 example  ?  AVhenever  yoti  fwear,  or  tell  a 
 lie,  or  are  paifionate  and  furious,  or  come 
 drunk  into  your  family,  you  weaken  the 
 authority  of  your  commands,  and  lofe  all 
 reverence  and  obedience  to  them,  by  con- 
 tradirting  your  own  precepts.] 
 
 5.  Let  parents  reprove  and  corrert  their 
 children  for  fin  J  and  pray  thar  the  Lord 
 may  fanftify  this  correction  unto  them  : 
 Confider  this,  0  ye  parents  ;  Do  you  ob- 
 ferve  fuch  and  fuch  fins  in  your  children  ? 
 enter  into  your  own  hearts,  examine  your- 
 felves,  whether  they  come  not  from  you 
 
 and  to  wifti  well  unto  all  men,  more  ef- 
 pecialiy to  the  people  of  God,  and  to  do  all 
 menall  the  good  that  lies  in  their  power.  In 
 order  to  cherifi-i  and  preferve  this  goodnefs 
 and  tendernefs  of  nature  in  them,  let  them 
 bekeptas  much  asispofiibleout  of  the  way 
 of  bloody  fights  and /pe^acks  ofcruelty,and 
 reftrained  from  all  cruel  and  barbarous 
 ufage  of  creatures  under  their  power  ;  o- 
 therwife,  their  hearts  will  be  hardened  and 
 alienated  from  the  pity  and  compaffion  of 
 human  kind  infenfibly  and  by  degrees.  (3.) 
 To  modefiy  and  chaftity  in  heart, -fpeech, 
 and  behaviour;  and  to  ftand  in  as  much  awe 
 of  God  and  their  own  confciences  in  pri- 
 vate, as  of  a  thoufand  witnefles  :  and  toyo- 
 hriciy  and  Temperance  in  all  their  ani- 
 ons.] If  all  this  be  done,  the  world  to  come 
 may  reap  the  benefit  of  their  education 
 
 Confider  how  juftly  the  hand  of  God  may  fuch  children  as  you  bring  up,  fuch  pa- 
 be  upon  you  ;  and  when  you  are  angry  rents  will  they  be,  when  you  are  gone,  to 
 with  your  children,  have  an  holy  anger  their  children  ;  and  fuch  children  Ihall 
 with  your  own  felves,  and  ufe  this  or  the  they  have,  who  are  parents  in  the  next 
 like  meditation  with    your  own   fouls  ;    generation,  isc.  You   then  are   the  very 
 
 ^^  "^  making, 
 
2<^,6 
 
 FA  MILT-DUTIES. 
 
 making,  or  marring  of  the  world  :  but  on 
 iVie  contrary,  if  this  be  negle6^ed,  [that  is, 
 if  you  take  no  care  to  train  up  your  fa- 
 milies in  the  fear  and  love  of  God,  and 
 in  the  praftice  of  their  duty,  you  will  lay 
 the  foundation  of  an  infinite  mifchief ;  for 
 if  no  care  be  taken  of  perfons  in  their 
 younger  years,  they  will  almoft  neceflarily 
 be  bad  afterwards,  in  all  relations ;  unduti- 
 ful  children,  flothful  and  unfaithful  fer- 
 vanls,  fcandalous  members  of  the  church, 
 unprofitable  to  the  common-wealth,  difo- 
 bedient  to  governors  both  ecclefiafticaland 
 civil ;  and  in  a  word,  burthens  of  tlic  earth, 
 and  fo  many  plagues  of  human  fbciety  f. 
 Oh  what  an  infinite  train  of  evils  doth  the 
 neglcft  of  the  right  education  of  children 
 and  fervants  draw  along  with  it !  Confider 
 this,  you  carelefs  parents,*  and  heads  of  fa- 
 milies ;  Confider  it  for  your  own  fakes ; 
 confider  it  for  the  fake  of  your  children 
 and  fervants  ;  and  confider  it  for  the  fake 
 ofpofierity.  If  you  ftill  negle6V  your  fa- 
 milies,ihink  how]  the  rich  man  fiiall  rife  up 
 againft  you  in  the  day  of  judgment  and 
 Condemn  ybu  ;  for  he  being  in  hell,  had  a 
 care  of  his  father's  houfe,  that  they  might 
 be  forewarnedjhe  defired  Abraham  to  fend 
 Lazarus  to  his  brethren  to  teflify  to  them 
 that  they  came  not  to  that  place  of  torment-, 
 but  you  will  not  admonifh  your  children, 
 you  will  not  teach  them  Mofes  and  the 
 prophets  ;  you  will  not  fliew  them  the 
 danger  of  God's  heavy  difpleafure  hang- 
 ing over  their  heads ;  you  will  not,  whilfl 
 you  live,  lead  a  good  example  before 
 them  :  O  you  may  fear  that  ycur  chil- 
 dren fliall  be  furies  of  hell  to  torment 
 you.  Now  the  Lord  open  your  eyes,  to 
 forefee,  and  fly  thefe  judgments  to  come. 
 
 3.  The  laft  time  to  which  the  duty  of 
 parents  extends  itfelf,  is  the  time  of  their 
 departure  out  of  the  world,  and  then  they 
 
 owe  to  their    children  two   duties,   good 
 dire<^ion,  and  faithful  prayer. 
 
 1.  For  Direction  :  When  parents  ob- 
 ferve  their  time  to  draw  near,  it  is  their 
 duty  then  efpecially  to  recommend  fome 
 wife  and  wholfome  precepts  unto  their 
 children,  the  better  to  direft  them  in  their 
 Chriftian  courfe  ;  fo  did  Ifaac,  and  Jacob, 
 Gen.  xlix.  i.  ijc.  and  David,  i  Kings  ii. 
 2,3.  I  Chron.  xxviii.  9.  The  words  of 
 a  dying  parent  are  efpecially  regarded,  and 
 make  a  deeper  impreflion. 
 
 2.  For  Prayer  :  Then  is  the  mof^  pro- 
 per time  for  parents  to  pray  and  blefs  their 
 children.  As  they  commend  their  own 
 fouls  into  God's  hand?,  fo  let  them  com- 
 mend their  children  to  God's  grace  ;  God's 
 providence  and  promifes  are  the  bell  in- 
 heritance in  the  world  ;  and  if  parents  in 
 their  prayers  leave  thefe  to  their  children, 
 they  can  never  want  any  thing  that  is 
 good.  O  the  faithful  prayers  of  parents 
 for  their  children,  efpecially  when  they 
 are  leaving  their  children,  and  going  to 
 God,  muft  needs,  in,  for  and  through 
 Chrift;  prevail  mightily  with  God. 
 
 §.  5.  Of  the  Duties  of  Majlers  to   Ser- 
 vants. 
 TH  E  duty  of  mafUrs  to  their  fervants 
 is  either  to  their  bodies,  or  to  their 
 fouls. 
 
 I.  The  duty  of  mafters  to  the  bodies 
 of  their  fervants  confifts  in  thefe  particu- 
 lars ;  viz.  In  a  due  provifion  offood  for 
 them,  Prov.  xxxi.  15.  and  xxvii.  27.  In  a 
 wife  care  for  their  clothing,  Prov.  xxxi. 
 21.  In  a  well  ordering  of  their  labour,  fo 
 as  they  may  be  able  to  undergo  it :  In 
 their  eafe,  reft  and  intermilfion  from  labour 
 at  feafonable  times  :  In  paying  them  fuf- 
 ficient  wagesi  Deut.  xxiv.  14,  15;  In  a 
 careful  preferving   of   their  health,  and 
 
 •J   Dr.  TlLLOTSON. 
 
 uHng 
 
FA  MIL  r^D  U  r  T  E  S. 
 
 ufing  means  for  their  recovery  in  cafe  of 
 ficknefs,  Matth.  viii.  6.  and  that,  not  of  the 
 fervant's  wages,  but  of  the  mafter's  own 
 charge,  other  wife  they  undo  not  the  heavy  • 
 burden,  Ifa.  Iviii.  6.  but  rather  lay  burden 
 upon  burden. 
 
 2.  The  duty  of  mafters  to  the  fouls  of 
 their  fervants,  confifls  in  thefe  particulars ; 
 viz.  In  teaching  them  the  principles  of  re- 
 ligion, and  all  duties  of  piety :  *  in  caufing 
 them  to  go  to  the  publick  miniftry  of  the 
 word  and  worihip  of  God :  in  taking  ac- 
 count of  their  profiting  by  the  publick  and 
 private  means  of  edification  :  in  praying 
 for  them  ;  and  as  they  obferve  any  grace 
 wrought  in  them,  in  praifing  God  for  it, 
 and  praying  for  theencrcafe  ofit :  nothing 
 fo  much  wins  a  fervant's  heart,  or  the  af- 
 feftions  of  any  gracious  heart,  as  the  edi- 
 fying of  it  in  grace. 
 
 §.  6.  0/  the  duties  of  the  husband  and  wife. 
 
 THE  duties  which  the  chief  governor 
 and  his  helper  owe  to  one  another, 
 are  either  common  and  mutual,  or  proper 
 and  peculiar  to  each  feverally. 
 
 The  common  mutual  duties  betwixt 
 man  and  wife,  are  either  i.  fuch  as  are  of 
 hiecejfity  to  the  being  of  marriage ;  as  Ma- 
 trimonial unity  ^  Mat.  xix.  6.  Tit.  ii.  5.  and 
 Matrimonial chajiity,  Mai.  ii.  15. or  2.  fuch 
 as  conduce  to  the  well-being  of  marriage  ; 
 as  Loving  affedion  of  one  another  ,•  and 
 Providential  care  of  one  for  another. 
 
 The  former  duties  prefuppofed,  there 
 ought  to  be, 
 
 I .  A  fweet,  loving  and  tender-hearted 
 pouring  out  of  their  hearts,  with  much  af- 
 fe<5lionate  dearnefs  into  each  others  bofoms. 
 This  mutual  melting-heartednefs,  being 
 preferved  fre(h  and  fruitful,  will  infinitely 
 Iweeten  and  beautifie  the  marriage-flate. 
 Now  for  the  prefervation  of  this  love,  let 
 
 267 
 
 them  confider  (i.)  The  compaflionate  and 
 melting  compellations  which  Chrifl:  and  bis 
 fpoufe  exchange  in  the  Canticles,  My  fair 
 one^  TJ^y  love^  my  dove,  my  undefiled,  my 
 ivell-belovedy  the  chief  of  ten  thoufand :  fuch 
 a  fervent  an4,chafte  love  as  this,  all  mar- 
 ried couples  (hould  refemble  and  imitate. 
 (2.)  The  command  of  God  to  this  purpofe, 
 Hufbands  love  your -wives,  Eph.v.  25.  and 
 wives  (or  young  women)  love  your  huf 
 bands,  Tit.  ii.  4.  Methinks  this  charge  oft 
 remembred,  fliould  ever  beat  back  all  heart- 
 vifing  and  bitternefs,  all  wicked  wifhes  that 
 they  had  never  met  together,  that  they 
 had  never  feen  one  another's  faces :  when 
 the  knot  is  tied,  every  man  fiiouid  think 
 his  wife  the  fitteft  for  him,  and  every  wife 
 fhould  think  her  hufband  the  fittefl  for  her 
 of  any  other  in  the  world. 
 
 2.  A  provident  care  of  one  for  another ; 
 which  extends  to  the  body  ;  Ao  man  hat' 
 eth'his  own  ftefh,  but  nourifheth  and  che- 
 rifheth  it,  Eph.  v.  29.  and  to  the  good 
 name ;  Jo/eph  was  not  willing  to  make 
 Mary  a  publick  example,  Mat.  i.  19.  and 
 to  the  goods  of  this  world  ;  in  which  if 
 thefe  fall  out  any  crofs  providence,  they 
 are  both  to  join  with  Job's  Spirit,  The  Lord 
 hath  given,  and  the  Lord  hath  taken,  etc. 
 Job  i.  21.  But  efpecially  to  the  foul;  in 
 praying  togetli^r,  for  and  with  one  ano- 
 ther ;  in  taking  notice  of  the  beginning 
 and  leaft  meafure  of  grace,  and  approving 
 the  fame;  in  conferring  about  fuch  things 
 as  concern  the  fame,  mutually  propound- 
 ing queflions,  and  giving  anfwers  one  to 
 another;  in  maintaining  holy  and  religious 
 exercifesin  the  family,  and  betwixt  their 
 own  felves,  in  Airrlng  up  one  another  to 
 hear  the  word,  to  receive  the  facraments, 
 and  cohfcionably  to  perform  all  the  parts  of 
 God's  publick  woribip :  in  cafe  tiie  one 
 prove  unconverted,  let  the  other  wait,  and 
 
 •  If  the  feeds  of  true  piety  be  (own  in  them,  wc  ftall  reap  the  fruits  of  i:  :  rnd  if  this  be  ncvlra-d.  wc  JhaU 
 fi,fr<T  by  It.  If  ourcnildren  and  lervantsbcnot  taught  to  fear  and  reverence  God,  how  can  we  expert  ttuc  they 
 (hould  reverence  and  regard  us r  Ti  L LOT 5  ON.  ' 
 
 ^^"12  pray. 
 
268 
 
 FA  M  I  LY  >D  U  r  I  E  S. 
 
 pray,  and  expe^  God's  good  time  :  or  in 
 cafe  the  one  be  a  babe  in  Chrift,  or  weak 
 in  Chriflianity,  let  the  other  deal  fairly, 
 lovingly,  meekly,  and  let  our  Lord  Jefus 
 his  tender-heartednefs  to  fpiritual  young- 
 lings, teach  us  mercy  this  way,  who  is  faid 
 to  gather  the  lamhs  -with  his  arms,  arid  to 
 carry  them  in  his  bofom,  and  gently  to  lead 
 thofe  that  are  with  youngs  Ifai.  xl.  ii. 
 
 II.  The  proper  and  peculiar  duties  to 
 each  feverally,  are 
 
 T.  Of  the  hufband,  whofe  duty  it  is, 
 
 I.  That  he  dearly  love  his  wife. 
 
 II.  That  he  wifely  maintain  and  manage 
 Hs  authority  ov^  her. 
 
 For  the  former,  confider,  i.  The  mat- 
 ter i  a.  The  manner  of  his  love. 
 
 I .  The  matter  of  it  is  a  dear  love,  aTpe- 
 clal  love,  and  a  more  fpceial  than  that  com- 
 mon mutual  love  to  one  another :  no  quel  li- 
 on the  wife  is  to  love  her  hufband,  and  a  bro- 
 ther, to  love  his  brother,  and  a  friend  to 
 love  his  friend,  but  more  efpecially,  or, 
 with  a  more  fpecial  love  is  the  hufband  to 
 love  his  wife.  To  this  purpofe  flie  is  called, 
 The  wife  of  his  bofom,  to  fliew  that  Ihe 
 ou^ht  to  be  as  his  heart  in  his  bofom.  He 
 niuft  love  her  at  all  times,  he  muit  love  her 
 in  all  things-,  love  muft  fet  on  and  fweet- 
 en  his  fpecch,  carriage,  aflions  towards 
 her;  lovemuft  fliewitlelf  in  his  commands, 
 reproofs,  admonitions,  inftruftions,  autho- 
 rity, familiarity  with  her;  the  rife  of  which 
 love  muft  not  be  from  her  beauty,  nobili* 
 ty,  or  becaufe  ftie  contents  and  pleafeth 
 her  hufband  ;  but  efpecially  becaufe  Ihe  is 
 his  fifler  in  the  profeffion  of  Chriftian  reli- 
 gion, and  an  inheriter  with  him  of  the 
 kingdom  of  heaven  ;  becaufe  of  her  graces 
 and  virtues,  as,  ModefTy,  Chaf^ity,  Dili- 
 gence, Patience,  Temperance,  Faithfulnefs, 
 Secrecy,  Obedience,  etc.  becaufe  flie  bears 
 and  brings  him  forth  children  the  heirs  of 
 his  name  and  fubflance,  and  the  upholder 
 of  his  family  :  and  becaufe  of  the  union 
 and  conjunction  of  marriage.  Love  grow- 
 ing of  beauty,  riches,  lull,  or  any  other 
 
 flight  grounds,  is  but  a  blaze,  and  foon  va- 
 nifheth;  but  if  grounded  on  thefeconfidera- 
 tions,  and  efpecially  on  this  union  of  mar. 
 riage,  it  is  lading  and  true:  the  want  here- 
 of is  the  fountain  of  ftrife,  quarrelling, 
 debate,  which  converts  the  paradife  of  mar- 
 riage into  an  hell. 
 
 2.  For  the  ryiamier  of  this  love,  the  apo- 
 ftle  gives  it  thus,  Hujhands,  love  your  own 
 wives,  even  as  Chriji  aljo  loved  the  churchy 
 Eph.  v.  25.  Now  the  love  of  Chrili  to 
 his  church,  is  commended  to  us  in  thele 
 particulars : 
 
 (i.)  In  the  caufe  of  his  love,  which  is 
 his  love  :  He  Jets  his  love  on  you,  becauj'e 
 he  loved  you,  Deut.  vii.  7,  8.  his  lovearofe 
 wholly  and  folely  from  himfelf,  and  was 
 every  way  free  :  fo  ihould  htilbands  love 
 their  wives,  though  there  be  nothing  in 
 wives  to  move  them,  but  merely  becaufe 
 they  are  wives. 
 
 (2.)  In  the  order  of  his  love :  Chrift  be- 
 gan it  to  the  church,  before  the  church 
 could  love  him  :  and  as  a  wall  is  firft  fmit- 
 ten  on  by  the  fun- beams,  before  it  give  a 
 ref]e<flion  of  its  heat  back  again  :  fo  the 
 church  is  firft  heated  and  warmed  at  heart 
 by  the  fenfe  of  Chrift's  love,  before  flie 
 love  him  again  :  We  love  him  becauje  he 
 loved  us  fir  ft  y  I  John  iv.  19.  Becaufe  of 
 the  favour  of  thy  ointments,  therefore  do 
 the  virgins  love  thee.  Cant.  i.  2.  fo  (liould 
 hufbands  begin  to  love  their  own  wives: 
 1  know  fome  wives  prevent  their  hufbands 
 herein,  and  there  may  be  reafon  for  it  ; 
 but  the  greater  is  their  glory.  This  pat- 
 tern of  Chrifl  ihould  rather  flir  up  the 
 hufband  to  go  before  them. 
 
 (3.)  In  the  truth  of  Chrift' s  love  :  this 
 was  manifeitcd  by  the  fruits  thereof  to  his 
 church  ;  He  gave  himfelf  J  or  it,  that  he 
 might  fan6iify  it,  and  cltanfe  it,  and  pre 
 fent  it  to  himfelf  a  glorious  church,  not 
 having  fpot  or  wrinkle,  Eph.  v.  25,  26,  27. 
 So  muf^  hufbands  love  their  wives  in  truth 
 and  in  deed,  by  guiding  them  in  the  way 
 of  UfC;  and  path  that  is  called  holy,  for  this 
 
 IS 
 
FA  M  I  LT-D  TJ  r  I  E  S, 
 
 269 
 
 is  the  trucft  charafter  of  a  fincere  love. 
 
 (4.)  In  the  quality  of  his  love  :  Chrift's 
 love  is  an  holy,  pure,  and  chafte  love,  as 
 he  himfelf  is,  fo  is  his  love,  fuch  muft  be 
 the  love  of  hulbands,  an  holy,  pure  and 
 chafte  love.  Away  with  all  intemperate, 
 excefTive,  or  any  ways  exorbitant  polluti- 
 ons of  the  marriage-bed!  from  which,if  the 
 fear  of  God,  imitation  of  Chrift,  love  of 
 purity,  awfulnefs  of  God's  all-feeing  eye 
 cannot  draw,  yet  that  flavifh  horror,  leH 
 God  (hould  punifh  fuch  a  couple  with  no 
 children,orwith  mis(hapen  children, or  with 
 idiots,  or  with  prodigious  wicked  children, 
 or  with  fome  other  heavy  crofs,  one  would 
 think  fhould  be  able  to  affright  them. 
 
 (5.)  In  the  continuance  of  Chrift' s  love  : 
 having  loved  his  oivny  he  loved  thern  unto 
 the  end,  John  xiii.  i.  His  love  is  a  con- 
 ftant  love,  an  everlafting  love  :  no  provo- 
 cations or  tranfgreffions  could  ever  make 
 him  forget  his  love ;  Thou  haft  played  the 
 harlot  with  many  lovers,  yet  return  unto 
 me,  Jer.  iii.  i.  Such  muft  be  the  Love  of 
 hulbands,  a  firm  Love,  an  inviolable  Love: 
 the  ground  of  it  muft  be  God's  ordinan- 
 ces, and  the  fupport  of  it  muft  be  an  in- 
 violable refolution,  that  no  provocation 
 fhall  ever  change  it,  or  alter  it.  Hulbands 
 muft  pafs  by  all  infirmities,  endeavouring 
 in  love  to  redrefs  them,  if  poffibly  they 
 can,  or  if  not,  to  bear  with  them. 
 
 II.  The  fecond  duty  of  an  hufband,  is, 
 Wifely  to  maintain  and  manage  his  autho- 
 rity :  Now  the  managing  of  it  confifts  in 
 two  things,  (i.)  That  he  tenderly  refpeft 
 her.  (2.)  That  he  carefully  provide  for  her. 
 
 I.  He  muft  tenderly  refpeil  her,  Ezek. 
 xxiv.  1 6.  as  his  wife,  companion,  yoke- 
 fellow, as  his  very  delight,  and  the  defire 
 of  his  eyes,  and  never  be  bitter  againj} 
 her.  Col.  iii.  i^.  This  bitternefs  ordinari- 
 ly turneth  the  edge  of  his  authority :  if 
 therefore  any  matter  of  unkindnefs  arife, 
 (asfometimes  certainly  will)  then  muft  he 
 carefully  with  all  lenity,  gentlenefs  and 
 patience  quiet  all,  and  never  fuffer  himfelf 
 
 nor  his  wife  to  fleep  in  difpleafure  :  Z^' 
 not  the  fun  go  down  upon  your  wrath  i 
 Eph.  iv.  26.  Or  if  he  (hall  have  occafion 
 to  reprove  her,  he  muft  keep  his  words 
 until  a  convenient  time,  and  not  do  it  in 
 prefence  of  others,  and  then  utter  them 
 in  the  fpirit  of  meeknefs  and  love.  Surely 
 if  fhe  be  not  corrected  by  a  word  of  wif- 
 dom  and  difcretion  ;  iTie  will  never  amend 
 by  threats,  oranyhafty,  rigorous  carriage: 
 and  if  /he  once  begin  to  lofe  her  fhame- 
 facednefs  in  the  prefence  of  her  hufband, 
 it  is  likely  there  will  be  often  brawlings 
 and  quarrels  betwixt  them,  and  the  houfe 
 will  be  full  of  difquietnefs :  it  is  beft  there- 
 fore to  deal  wifely  with  her,  to  admonirti 
 her  of^ten,  to  reprehend  her  feldom,  never 
 to  lay  violent  hands  on  her  ;  and  if  fhe  be 
 dutiful,  to  cherifh  her,  that  flie  may  fo 
 continue;  if  way  ward,  mildly  to  fufferher, 
 that  fhe  wax  not  worfe. 
 
 2.  He  muft  carefully  provide  for  her  / 
 to  this  purpofe  he  is  called  her  head,  and 
 faviour,  as  Chrift  is  the  head  of  his  church , 
 Eph.  V.  23.  And  the  Saviour  of  the  body  ; 
 the  head  (you  know)  is  the  fountain  of 
 motion,  quickening,  life,  fenfe,  and  light- 
 fomenefs  to  the  body  ;  fo  fhould  the  huf- 
 band be  as  the  well-fpring  of  livelinefs,light- 
 fomenefs,  light-heartednefs  to  his  wife  r 
 fhe  hath  forfook  all  for  him,  and  therefore 
 fhe  fhould  receive  from  him  a  continual 
 influence  of  chearful  walking,  and  com- 
 fortable enjoying  of  herfelf.  And  a  Savi- 
 our (you  know)  both  provides  for,  and 
 proteds  the  favcd  :  Chrift  thus  faved  his 
 church,  he  is  every  way  a  fufficient  Savi- 
 our, able  perfedly  to  Jave,  even  to  the 
 very  uttermof} ;  Heb.  vii.  25.  He  fave? 
 Ibul  and  body,  he  faves  from  all  manner 
 of  mifery,  from  the  wrath  of  God,  the 
 curfe  of  the  law,  the  venom  of  all  outward 
 croffes,  the  tyranny  of  Satan  ;  the  fting  of 
 death,  the  power  of  the  grave,  the  tor- 
 ments of  hell,  or  if  fm  be  the  greateft  evil, 
 (as  indeed  it  isj  he  will  lave  his  people 
 frQm  their  Jins  :  Mat.  i.  m,    I  cannot  fay 
 
 thus 
 
FA  M  I  L  r-  DUTIES, 
 
 270 
 
 thus  of  the  hufband  ;  yet  an  hufband  car- 
 rieth  a  refemblance  of  Chrift,  and  is  after 
 a  manner  a  Saviour  to  his  wife,  to  protect 
 her,  and  to  provide  for  her.  David  com- 
 pares her  to  a  vine,  Pfalra  cxxviii.  3.  in- 
 timating, that  as  a  vine  is  underpropped 
 and  raifed  by  fome  tree  or  frame  near  to 
 which  it  is  planted,  fo  is  the  wife  r^^ifed  to 
 the  height  of  iionour  by  vertue  of  her  re- 
 lation to  her  hufband  ;  by  his  weahh  is 
 fhe  enriched  ;  by  his  honour  is  flie  digni- 
 fied :  he  is  under  God  and  Chrifl,  all  in 
 all  to  her.  In  the  family  he  is  a  King,  to 
 govern  and  aid  her  ;  a  Prieft,  to  pray  with 
 her,  and  for  her>a  Prophet,  to  teach  and 
 inftru^  her ;  a  Saviour  to  provide  for  and 
 prote£l  her  to  his  utmoft,  if  not  to  the  ut- 
 moji,  which  indeed  is  proper  and  peculiar 
 to  the  Lord  Chrift. 
 
 II.  The  duties  proper  to  the  wife  are 
 thefe. 
 
 1 .  That  fhe  be  in  fubmifTion  to  her  hus- 
 band. 
 
 2.  That  fhe  be  an  helper  to  him  all  her 
 days. 
 
 I .  Wives  mujl  be  in  fuhje6iion  to  their 
 oxvn  hujhands  :  Sarah  obeyed  Abraham,  and 
 called  him  Lord'.  Gen.  iii.  16.  Eph.  v.  22. 
 2  Pet.  iii^  I,  6.  But  here's  a  cafe  of  con- 
 fcience. 
 
 I .  What  if  her  hufband  be  a  fon  of  Be- 
 lial, an  enemy  to  Chrift?  raufl  fhe  then 
 
 yield  fubjeftion  ? Yes,  becaufe  in  his 
 
 office  her  hufband  is  as  in  ChriA's  ftead : 
 the  church  is  compared  to  a  lily  among 
 thorns.  Cant.  ii.  a.  fhe  remains ///y //^£' ; 
 white,  foft,  pleafant,  and  amiable,  though 
 flie  be  joined  with  thorns^  which  are  prick- 
 ly and  fharp:  fo  a  wife  mufl:  be  meek, 
 mild,  gentle,  obedient,  tho'  fhe  be  match- 
 ed with  a  crooked,  perverfe,  prophane  and 
 wicked -hufband  :  flie  mufl  in  this  cafe  re- 
 move her  eyes  from  the  difpofition  of  her 
 hufband's  perfon  to  the  condition  of  his 
 
 place,  a  nd  by  vertue  thereof  (feeing  he 
 beareth  Chrifl's  image)  be  fubjeft  unto  him 
 as  unto  Chrifl. 
 
 2.  What  if  her  hufband  command  things 
 contrary  to  Chrifl  ?  mufl  flie  therein  be 
 fubjeft  ? — No:  Submit,  <bc.  pph.  v.  22. 
 How  ?  as  unto  the  Lord:  if  fhe  fubmits  to 
 things  contrary  to  Chrifl,  fhe  fubmits  not 
 as  to  the  Lord.  Confcientious  wives  muft 
 remember  they  have  an  hufband  in  hea- 
 ven, as  well  as  on  earth,  betwixt  whom 
 there  is  a  greater  difference,  than  betwixt 
 heaven  and  earth,  and  therefore  in  cafe 
 they  bid  contrary  things,  they  muft  pre- 
 fer God  before  man,  Chrifl  before  all  men. 
 
 2.  Wives  muji  be  helpers  to  their  hup- 
 bands.  Gen.  ii.  8,  10.  Now  this  helpful- 
 nefs  confifls  in  thefe  things. 
 
 (i.)  That  fhe  be  careful  to  preferve  his 
 perfon,  in  ficknefs  or  health,  in  adverfity 
 or  profperity,  in  youth  or  old  age. 
 
 A  mofl  memorable  and  famous  pattern 
 for  this  purpofe,  is  recorded  by  f  Vives: 
 '  A  young,  tender,  and  beautiful  maid 
 was  matched '  (as  he  reports)  to  a  man 
 flricken  in  years,  whom  after  marriage  fhe 
 found  to  have  a  very  fulfom  and  difeafed 
 body,  full  of  many  loathfome  and  conta- 
 gious difeafes;  yet,  notwithftanding,  out 
 of  fenfe  and  confcience,  that  by  God's 
 providence  flie  was  become  his  wife,  fhe 
 mofl  worthily  digefled  all  with  incredible 
 patience  :  friends  and  phyficians  advifed 
 her  by  no  means  to  come  near  him,  and  for 
 their  parts  they  utterly  forfook  him ;  but 
 fhe  (pafTing  by  with  a  loving  difdain,  thofe 
 unkind  difluafions)becoines  to  him  in  their 
 flead.  Friend,  Phyfician,  Nurfe,  Mother, 
 Sifler,  Daughter,  Servant,  every  thing,  any 
 thing  to  do  him  good  any  manner  of  way. 
 At  lafl,  by  extraordinary  expence,  and  ex- 
 cefTive  charges  about  him,  fl^e  came  to 
 fome  want  of  fome  neceffaries,  whereup- 
 on fhe  fold  her  ring,  'chains,  richefl  attire. 
 
 fLib.  ».de  ChtifllanaFoem.  Fag.  $60. 
 
 plate, 
 
FA  M  I  L  r~ 
 
 plate,  and  cholceft  jewels  :  and  when  he 
 was  dead,  and  friends  came  about  her,  ra- 
 ther to  congratulate  her  happy  riddance, 
 than  to  bewail  her  widowhood,  flie  not 
 only  abhorred  all  fpeeches  tending  that 
 way,  but  protefted,  if  it  were  poffible,  ftie 
 would  willingly  redeem  her  hufband's  life 
 with  the  lofs  of  her  five  deareft  children.' 
 "Whence  it  appears  that  this  worthy  woman 
 was  wedded  to  her  hufband's  foul,  not  to 
 his  body,  feeing  no  infirmity  or  deformity 
 thereof,  could  cool  or  weaken  the  ferven- 
 cy of  her  love. 
 
 (2.)  That  fhe  learn  and  labour  to  fore- 
 cafl,  contrive  and  manage  houihold-afFairs, 
 and  bufinefs  within  doors,  as  tbey  fay; 
 for  which  fee  a  right  noble  glorious  pattern 
 in  Prov.  xxxi. 
 
 (3.)  That  fhe  help  her  hufband,in  fetting 
 forward  the  rich  and  royal  trade  of  grace, 
 in  ere6lingand  eftablifhingChrift's glorious 
 kingdom  in  their  houfe,  and  efpecially  in 
 their  own  hearts  :  this  is  that  one  necefla- 
 ry  thing,  without  which  their  familyis  but 
 Satan's  feminary,  and  a  nurfery  for  hell ; 
 this  will  marvelloufly  fweeten  all  reproach- 
 es caft  upon  them  by  envenomed  tongues  : 
 this  will  fweetly  fealunto  them  their  afTur- 
 ance  of  meeting  together  hereafter  in  hea- 
 ven. Where  the  hufband  and  wife  per- 
 form thefe  and  the  like  duties,  there's  an 
 happy  family,  there's  a  college  of  quiet- 
 nefs;  where  thefe  are  neglefted,  we  may 
 term  it  an  hell. 
 
 Thus  much  of  the  duties  of  governors : 
 we  come  now  to  the  governed. 
 
 §.  7.  Of  the  duties  of  children  to  parents. 
 
 DUTIES  of  children  to  parents,  are 
 either  inward,  as,  Love  and  Fear ; 
 or,  outward,  as,  Reverence,  Obedience, 
 Recom  pence. 
 
 I.  The  inward  duties  which  children 
 owe  to  their  parents,  are  Love  and  Fear  : 
 Love,  like  fugar,  fweetens  Fear ;  and  Fear 
 like  fait,  feafons  Love ;  there  rauft  be  a 
 Loving- fear,  and  a  Feariiig-love»     Hence 
 
 D  U  T  lES.  271 
 
 the  fear  of  a  child  is  oppofed  to  the  fear  of 
 a  flave;  for  a  child's  fear,  being  mixed 
 with  love,  hath  a  refpeft  to  the  offence 
 which  the  parent  may  take ;  but  a  flave's 
 fear,  which  is  ordinarily  mixed  with  ha- 
 tred, hath  refpeft  to  nothing  but  the  pu- 
 ni/hment  which  his  mafter  may  inflift  up- 
 on  him.  This  love-like-fear  is  fo  proper 
 to  children,  as  that  the  awful  refpeft  which 
 the  faints  bear  to  God,  is  called  a  Jifial 
 fear:  children  have  received  their  fub- 
 ftance  from  the  very  fubflance  of  their  pa- 
 rents, and  therefore  they  are  to  perforin 
 this  duty  of  love  and  fear  to  them. 
 
 II.  The  outward  duties,  or  the  mani- 
 feftation  of  this  love  and' fear  in  children, 
 appears, 
 
 I.  In  their  reverence  infpeech  andcar'^ 
 riage :  they  muft  give  to  their  parents  re- 
 verent and  honourable  titles,  meek  and 
 humble  fpeeches,  obeyfance,  as  becomes 
 their  age  and  fex :  thus  Jofeph  and  Solo- 
 mon bowed,  the  one  to  his  father,  the  o- 
 ther  to  his  mother.  Contrary  hereto  is; 
 mocking  and  defpifing  father  and  mother  ; 
 of  which  faid  Solomon,  The  eye  that  mock* 
 eth  at  his  father,  and  defptfeth  to  obey  hi^ 
 mother,  the  ravens  of  the  valley  fhall  pick 
 it  out :  a  phrafe  that  fets  forth  the  end  of 
 a  notorious  malefaftor,  that  is  hanged  in 
 the  air  till  the  ravens  pick  out  his  eyes ;, 
 Gen.xlviii.  12.  i  Kingsii.  19.  Pro.  xiii.17. 
 
 2.  In  their  obedience  to  their  com- 
 mands, inftruftions,  reproofs,  and  correc- 
 tions of  their  parents,  Eph.  vi.  i.  Prov.  i. 
 8,  9.  thereafon  is,  becaufe  of  God,  whom 
 the  Father  reprefents :  children  muft  re- 
 member, that  whatfoever  they  do  to  their 
 parents,  they  do  it  to  God  ;  when  they 
 pkafe  them,  they  pleafe  God ;  when  they 
 difobey  them,  they  difobey  God  ;  when 
 their  parents  are  juftly  angry  with  them, 
 God  is  angry  with  them ;  nor  can  they 
 recover  God's  favour  (though  all  the  faints 
 of  heaven  fhould  intreat  for  them)  till  they 
 have  fubmitted  themfelves  to  their  own 
 parents;  only  with  this  limitation,  that 
 
 thev 
 
272  lAMlL 
 
 they  fubmit  or  obey  them  in  the  Lord,  Eph. 
 vi.  f. 
 
 r.  In  their  Recompence  :  this  is  a  duty 
 whereby  children  endeavour,  as  much  as 
 in  them  lies,  to  repay  -what  they  can  for 
 the  parent's  kindnefs,  care  and  coft  to- 
 wards them,  in  way  of  thankfulnefs :  If 
 any  ividows  have  children  or  nephews^  let 
 them  learn  firfi  to  /hew  kindnefs  at  home, 
 and  to  requite  their  parents,  r  Tim.  v.  4. 
 In  ficknefs  they  tnuft  vifit  them,  in  time 
 of  mourning  they  mufl:  comfort  them,  in 
 want  they  mufl:  provide  for  them  ;  as  the 
 children  of  Jacob,  who  vifited,  comfort- 
 ed, and  went  ♦©  buy  food  for  thetr  fa- 
 ther. Gen.  xlviii.  i.  andxxxvii.  35.  and 
 xlii.  3.  In  time  of  danger,  they  mufl:  en- 
 deavour their  proteftion,  as"  David  did, 
 Let  my  father  and  mother  (faid  he  to  the 
 king  of  Moab)  I  pray  thee,  come  forth,  and 
 be  luith  you,  till  J  know  what  Cod  will  do 
 for  me.  And  ■  he  brought  them  before  the 
 king  of  Moab,  and  they  dwelt  with  him, 
 all  the  while  that  David  was  in  the  hold, 
 I  Sam.  xxii.  2,  4.  If  God  pleafe  to  take 
 'children  out  of  this  world  before  their  pa- 
 rents,and  their  parents  be  fuccourlefs,  they 
 muft,  as  they  can,  provide  for  their  well- 
 being  after  death  :  thus  Chrift  commend- 
 ed his  mother  to  his  difciple  John,  a  little 
 before  he  gave  up  the  ghoft,  Johnxix.27. 
 It  is  recorded  of  the  ftork, '  That  when  the 
 dames  are  old,  the  young  ones  ^ttdi  them  ; 
 and  when  through  age,  they  are  ready  to 
 famt  in  their  flying,  the  young  ones  help 
 them;  and  when  they  are  part  flying,  the 
 3'oung  ones  carry  them  on  their  weak 
 backs.'  Thus  natnrt  teacheth  children  their 
 duty,  how  much  more  fliould  grace  ? 
 §.8.  Of  the  duties  of  ft  rv  ants  to  their  ma- 
 Ms. 
 DUtiesof  fervants  to  their  mafters,  are 
 either  inward,  as.  Fear;  or  out- 
 ward, as,  Reverence,  and  Obedience. 
 
 I.  The  inward  duly  is,  Fear.  Servants, 
 be  J'ubjeifl  to  your  maflers  with  all  fear, and 
 account  them  worthy  of  all  honour,  i  Tet. 
 
 r^D  v  r  I E  s. 
 
 ii.  18.  I  Tim.  vi.  2.  So  proper  is  ttiis 
 fear  to  a  fervant,  as  where  it  is  wanting, 
 there  is  a  plain  denial  of  his'  mafler's  place 
 and  power  :  If  I  be  a  mafter,  where  is  my 
 fear?  faid  God,  Mai.  i.  6,  Obferve,  I 
 mean  not  an  exceffive,  flavifh  fear,  as  when 
 a  fervant  fears  nothing  but  the  revenging 
 power  of  his  mafter  ;  fuch  was  the  fear  of 
 that  unprofitable  fervant,  who  could  fay 
 to  his  mafter.  Mat.  xxv.  24,  25.  I  knew 
 that  thou  wert  an  hard  man,  and  I  was  a- 
 fraid :  but  I  mean  an  awful  fear  of  pro- 
 voking his  mailer's  wrath,  fo  as  it  makes 
 him  cart  every  way,  how  he  may  pleafe 
 his  mafter,  and  fuch  a  fear  draws  him  on 
 chearfuUy  to  perform  his  duty. 
 
 II.  Outward  duties  that  iflue  from  this 
 fear,  are  Reverence,  and  Obedience. 
 
 1.  Reverence,  which  is  manifefted  in 
 fpeech  and  carriage.  Thus  fervants  muft 
 give  reverend  titles  to  their  maflers,  as 
 Father,  Lord,  and  Mafler,  <bc.  They  muft 
 yield  obeyfance  to  them;  as  The  children 
 of  the  prophets,  when  they  faw  that  ths 
 fpirit  of  Elijah  re  (led  on  Elifha,  they  came 
 to  meet  him,  and  bowed  themfelves  to  the 
 ground  before  hitn,  2  Kings  ii.  15. 
 
 2.  Obedience,  which  hath  refpeifk  to  the 
 commands,  inftruftions,  reproofs  and  cor- 
 rections of  their  maflers,  i  Pet.  ii.  18,  19, 
 20.  But  here's  a  cafe  or  two  ofconfcience. 
 
 I.  *  How  far  mufl  they  obey ;  or  what  is 
 the  extent  of  fervants  obedience  to  ma- 
 fters  f  The  apoflle  anfwers;  Servants, 
 obey  in  all  things  your  maflers  according 
 to  the  fiefh,Co\.  iii.  22.  It  is  not  fufficient 
 that  fervants  perform  well  their  duties  in 
 feme  things,  they  muft  do  it  in  all  things  ; 
 yea,  in  .things  that  may  be  againft  their 
 own  mind  and  liking,  if  their  mafters 
 will  have  it  fo :  this  is  clear  in  the  ex- 
 ample of,Jc'>ab,  The  king  commands  hiin 
 to  number  the  people ;  Joab  declares  him- 
 felf,  thai  i.e  thinks  it  a  very  unmeet  thing, 
 JVhy  doth  my  Lord  the  king  delight,  faith 
 he,  in  this  thing  ?  2  Sam.  xxiv.  2,  <jc. 
 yet  againlt  his  judgment  he  yidds  to  the 
 
 king's 
 
FA  M  I  LT- 
 
 king's  peremptory  command.  The  king's 
 ■word  prevailed  again/}  Joab.  Lpok,  as  Pe- 
 ter, when  Chrifi  bid  him  lanch  out  into  the 
 deep,  and.  let  down  his  net  for  a  draught, 
 he  anfwered  and  faid,  Majler^  ive  have 
 toiled  all  the  night,  and  have  taken  nothing; 
 neverthelefs,  at  thy  -word  I  will  let  down 
 the  net,  Luke  v.  4,  5.  So  muft  fervants 
 fey,  when  they  have  a  peremptory  com- 
 mand, though  conirar}'  ro  their  own  judg- 
 ment:, this  or  that  in  all  humility,  I  fup- 
 pofe,  or  I  propoiind  to  you,  Neverthelejs, 
 at  your  word^  I  xvill  let  down  the  net,  I 
 will  do  as  you  pleafe. 
 
 2.  *  But  what  if  God  and  mafter  (hould 
 command  contrary  things?'  In  fuch  a  cafe 
 the  apoille  fetsdown  an  excellent  limitati- 
 on irt  t'-Ae^Q  four  phrafes,  i.  As  unto  Chrifl. 
 1.  As  the  fervants  of  Chrift.  3.  Doing  the 
 will  of  Corl.  4.  As  to  the  Lord ;  Eph.  vi. 
 5,  6,  7.  All  thefe  imply,  '  That  if  mafters 
 command  their  fervants  any  thing  con- 
 trary to  Chril},  they  may  not  yield  to  it :' 
 Upon  this  groimd  themidwives  of  the  He- 
 brew women,  would  not  kill  the  Hebrew 
 children,  They  feared  God  i^ahh  the  text,  Ex. 
 i.  17.)  and  did  not  as  the  king  commanded 
 them.  In  this  cafe  Jofeph  is  commended  in 
 not  hearkening  to  his  miftrefs,  and  the  fer- 
 vants of  Saul  are  commended  for  refufing 
 t,o  flay  the  Lord's  priefts  at  their  mailer's 
 command.  When  mailers  command  or 
 forbid  any  thing  againfl  God  and  Chrifl, 
 they  go  therein  beyond  their  commiffion, 
 and  their  authority  ceafeih,fo  that  fervants 
 may  fay,  We  ought  to  obey  Cod  rather  than 
 jnen,  A^s  v.  29. 
 
 3.  Obje^f.  But  feme  Anabaptiflsobjefl, 
 '  That  all  men  are  alike,  and  that  there  is 
 no  fuch  difference  as  betwixt  maflers  and 
 fervants,  ray,  it  is  exprefly  forbidden  to 
 be  fervants  of  men  ^   i  Cor.  vii.  23. 
 
 Sol.  I  anfwer,  to  be  a  fervant,  in  that 
 place,  is  not  fimply  to  be  in  mbjeaion 
 under  another,  but  to  be  fo  obfeqnious  to 
 man,  as  to  prefer  him  before  God  :  hence 
 the  apolUe  elfewhere  in  the  duties  of  fer- 
 
 N 
 
 DUTIES.  273 
 
 vants,  lays  down  this  antiihefis,  Kot  a^ 
 menpleafers,  but  as  the  fervants  of  Chrifi- i 
 again  ;  doing  fervice  as  to  the  Lord,  and 
 not  to  men,  Eph.  vi.  6,  7.  The  meaning  is, 
 that  we  mufl  do  duty  to  a  mafler,  not  as 
 merely  to  a  man,  but  as  to  one  in  Chriffs 
 flead.  Maflers,  by  virtue  of  their  of- 
 fice and  place,  bear  the  image  of  Chrid  ; 
 Chrifl  communicates  his  authority  unto 
 them,  and  fo,  in  performing  duty  to  maf- 
 ters,  we  perform  duly  to  Chrifl;  and  in  de- 
 nying duty  to  maflers,  we  deny  duty  to 
 Chrifl:  Thus  the  Lord  faid  to  Sannie?, 
 when  the  people  rejefted  his  government, 
 They  have  not  rejected  thee,  but  they  have 
 reje6ied  me,  that  I  fJjould  not  reign  over 
 them,  I  Sam.viii.  7.  Confider  this,  ail  ye 
 that  are  fervants,  tho'  maflers  fhould  nei- 
 ther reward  your  good  fervice,  nor  revenge 
 your  ill  fervice,  yet  Chrifl  will  do  both  : 
 this  is  your  prerogative  that  fear  God,above 
 alf  other  fervants  ;  others  may  ferve  their 
 maflers  with  fear  and  trembling,  in  fingle- 
 nefs  of  heart,  and  with  good  will,  but  on- 
 ly chriftians  and  faints  do  fervice  as  to 
 Chrifl,  and  this  makes  them  not  content 
 themfelves  with  doing  the  thing,  but.  to 
 endeavour  todoitafterthebeftmanner  they 
 can,  fo  as  God  and  Chrifl  may  accept  of  it. 
 I  have  now  run  through  the  fairily, 
 and  informed  you  of  the  duties  both  of 
 governors  and  governed.  Chriflians,  look 
 within  you,  look  jibout  you,  that  man 
 is  not  a  good  man  that  is  not  good  in 
 all  his  relations.  The  fame  God  that  re- 
 quires us  to  ferve  him  as  private  perfons, 
 requires  us  to  ferve  him  in  our  relations : 
 and  therefore  though  you  be  never  fo 
 careful  of  your  duty  in  the  former  refped, 
 yet,  *  you  may  go  to  hell  for  neglefling 
 your  duties  as  maflers,  fervants,  hulbands, 
 wives,  parents,  or  children  ;  nay,  T'U  fay  a 
 little  more,  that  though  you  (hould  be 
 good  in  one  relation,  yet  if  you  endeavour 
 not  to  be  good  in  every  relation,  30U  fhall 
 never  go  to  heaven  :  for  the  fame  God 
 that  commands  you  to  ferve  him  as  a  maf- 
 n  ter, 
 
274  <^fi^  TSTIA  N  SOC lETr. 
 
 ter,  commafitis  you  to  ferve  him  as  a  Fa-    keeps  the  whole  law,  and  yet  offends  in 
 Cier,  as  an  husband,'  etc.     And  he  that    one  point,  he  is  guilty  6f  all,  James  ii.  jo. 
 
 CHAP.     XI.     SEC  T.     I. 
 
 0/  the  'T reparatives  to  Chriflian  Sccietj. 
 
 Hitherto  of  fecret  duties,  and  private 
 duties,  fo  far  as  they  concern  every 
 man  in  his  own  particular,  and  in  his 
 own  family  :  now,  as  of  many  pariicu- 
 Jars  confifts  a  family,  (b  of  many  fami- 
 lies, may  confifl:  this  Chriftian  Society 
 we  are  ready  t<^' treat  of;  and  the  ra- 
 ther do  we  fall  upon  it,  becaufe  we  hold 
 it  a  Duty  to  keep  a  conftant,  indeared, 
 and  loving  correfpondence  with  the 
 f.iints,  to  communicate  v.ith  experi- 
 mental Chriftians  in  their  experiences  of 
 ChriJl:  v.orking  and  dwelling  in  them,  71? 
 f.xhort  one  another,  and  fo  much  the  more, 
 as  we  Jee  the  day  approaching,  Heb.  x. 
 ^A,  25. 
 
 ,  Now  that  we  mny  jointly  and  comfort- 
 ably carry  on  this  Duty,  obferve  we  I.  Our 
 entrance  into  it.  II.  Our  proceedings  in  it. 
 
 L  For  entrance  we  muft,  i.  Renounce 
 ail  finful  and  wicked  fociety.  2.  Enter- 
 tain fuch  graces  as  will  fitly  prepare  us 
 for  this  fociety. 
 
 J.  "We  mufl  renounce  and  difcharge  all 
 wicked  fociety:  2  Cor.  vi.  14,  15,  16.  For 
 -what  jellowjhip  hath  right eoufnefs  ivith 
 unrlghteoufnefs  ?  andxihat  communion  hath 
 light  with  darknejs  ?  And  what  concord 
 hath  ChriJ}  with  Belial?  or  what  part  hath 
 he  thai  believelh  with  an  infidel?  what  a- 
 .recmtnt  hath  the  temple  of  Cod  with  idols? 
 As  melted  gold  will  unite  itfelf  with  thefub- 
 llance  of  gold,  but  not  incorporate  itfelf 
 with  drofs ;  fo  if  God  by  his  Spirit  melts 
 the  heart,  and  fits  it  for  union  with  belie- 
 vers, then  he  fcparates  it  from  that  which 
 Is  hetei'ogcneous  and  difagreeing  to  it :  Pf. 
 XV.  I.  LordfWhofihill  dwell  in  thy  holy  hill  ? 
 laith  David  ;  iheanfweris  given,  Plal.  xv. 
 
 4.  /;/  whofe  eyes  a  vile  per fon  is  contemned, 
 but  he  honoureth  them  that  fear  the  Lord  : 
 Underftand  the  text  foberly  concerning 
 Contempt  of  a  vile  perfon.  David  would 
 not  have  us  to  deny  him  courtefies  and 
 civil  behaviour :  we  may  ear,  and  drink, 
 and  buy  and  fell,  and  (hew  kindr  efs,  and 
 pity  him,  and  pray  for  him,  and  carry 
 ourfelves  with  all  wifdom  towards  him, 
 though  he  be  without ;  but'  as  for  holy 
 communion  we  muft  fay  to  him  as  Peter 
 to  Simon,  ACis  viii.  21.  Thou  haft  neither 
 part  nor  fellowfioip  in  this  body  ;  or  as 
 Nehemiah  to  Sanballat,  Tobi^h  and  Ge- 
 (ham,.  You  have  no  portion,  nor  right,  nor 
 memorial  in  Jerufalem,  Neh.  2.  20. 
 
 2.  We  muff  entertain  and  abound  in  fuch 
 graces  as  will  fitly  prepare  us  for  this  Chri- 
 flian fociety,  and  they  are  fuch  as  thefe  : — 
 
 I.  Humility.  Humble  men  contend  nor, 
 cenfurenot,  quarrel  not,  difdain  not:  they 
 can  meet  with  unequal  refpe(5\s  of  age^ 
 fex,  ffate  and  parts ;  they  can  difcern, 
 even  women,  what  is  to  be  honoured,  and 
 if  there  be  not  always  fo  profound  a  judg- 
 ment, yet  many  times  there  is  iriore  holy, 
 and  more  fweet  affeflions :  they  have  not 
 the  faith  of  Chrifl  in  refpc(fl  of  perfons, 
 but  can  fay  to  the  poor  man  (if  he  be  of 
 the  poor  whom  God  hath  chofcn,  rich  in 
 grace,  and  an  heir  of  the  kingdom)  Sit  thou 
 herein  a  good  place,  they  can  prefer 
 grace  beforb  parts,  and  delight  jn  the 
 Iwcet  fcent  of  creeping  violets:  [that  is, 
 they  can  delight  in  the  excellent  virtues  of 
 the  loweft  people  :  they  will  honour  me- 
 rit even  in  the  perfon  of  one  in  rags  ;]  they 
 can  make  ufe  of,  and  improve  all  other 
 mens  gift*  j  For  in  honour  they  prefer  cue 
 
 ano' 
 
CHRISTIAN  SOCIETT.  275 
 
 and  hearts :  fo  the  fou!  q^  Jonathan  was 
 knit  to  the  foul  of  David, 
 
 another,  Rom.  xli.  lo.  and  fo  they  come 
 to  be  kindly  affe^tioned  one  to  another  in 
 brotherly  love  ;  they  can  fpy  out  graces  of 
 all  forts,  in  all  forts  and  ranks  of  people  : 
 they  obferve  the  fweet  sfFability  and  cour- 
 tefy  of  fome  great  ones,  the  honeft  dili- 
 gence and  patience  of  fome  poor  ones,  the 
 blufliing  modeftyand  humility  of  fome  fo- 
 lidly  learned,  the  chearful  aftivity  of  God's 
 worfhip  in  fome  illiterate,  that  love  Chrifl 
 in  fincerity,  though  they  cannot  difpute  for 
 him  :  feveral  forts  of  men,  have  fevcral 
 lurtres;  now  the  humble  learn  of  all,  and 
 fo  receive  much  benefit  in  communion 
 from  all.  This  grace  then  [of  /jumility} 
 gives  him  a  fitnefs  for  this  fociety. 
 
 2.  Acknowledgement,  and  the  prizing 
 of  others  gifts  :  it  is  faid  of  Apollos,  that 
 though  he  were  an  eloquent  man,  and  mighty 
 in  the  fcriptures,  yet  he  fo  far  acknowledg- 
 ed and  honoured  the  graces  of  Cod,  and  the 
 gifts  that  were  in  A  qui  la,  and  Prifcilla, 
 A6ls  xviii.  24,  25,  26.  (a  plain  couple,  an 
 handy«crafts-man  and  his  wife)  that  he  was 
 content  to  learn  of  them  :  O  let  not  breth- 
 ren envy  and  grudge  at  one  another,  but 
 acknowledge  and  prize  the  gifts  of  others 
 as  their  own  gifts. 
 
 3.  Self-denial:  Phil.  ii.  4.  Let  nothing 
 be  done  through  firife  or  vain-glory,  but 
 in  lowlinefs  of  mind,  let  each  efleem  ether 
 better  than  thernfelves  :  look  not  every  man 
 on  his  own  things,  but  every  man  alfo  on 
 the  things  of  others  :  how  goodly  is  it  to 
 fee  a  man  who  hath  parts,  and  gifts,  and 
 graces,  to  deny  himfelf,  and  all  for  the  e- 
 difying  of  the  body  ?  Paul  could  endeavour 
 to  pleafe  all  men  in  all  things.  Not  feek- 
 ing  his  own  profit,  but  the  profit  of  many y 
 \  Cor.  X.  33.  He  hath  a  true  publick  fpi- 
 rit„  that  prefers  the  [good  of  the]  body  of 
 Chrift,  before  his  own  private  [interefl:]  ; 
 that  can  deny  htmfelf,  fo  that  God  may 
 be  glorified. 
 
 4.  Love  :  a  grace  of  fuch  ufe  and  influ- 
 ence, that  without  love  there  can  be  no 
 Chriflian  fociety  i  it  is  love  that  joins  hands 
 
 >f  n 
 
 I  Sam.  xvut.  r. 
 For  Jonathan  loved  him  as  his  own  foul. 
 Love  diipofeth  men  to  all  fplritual  offices, 
 to  ptay  together,  fing  together,  talk,  or  con- 
 fer together;  on  the  contrary,  all  the  gifts 
 in'the  world,  how  excellent  foevej-,  are  no- 
 thing worth  without  love  :  Though  I  fpake 
 with  the  tongues  of  men,  and  avgels ;  Though 
 
 1  had  the  gifts  of  all  prophecy,  and  undcr^ 
 fland  all  myftcries,  and  all  knowledge,  and 
 have  not  love,  lam  nothing.  I  Cor.  xiii.  1,2. 
 
 5.  Jmiablene/l,  facility,  or  condefcenft- 
 on  :  rugged  ftones  unhewen  and  unfquar- 
 ed,  cannot  fitly  ly  and  join  together  in  one 
 building  ;  fowre,  harlh  and  fullen  fpirits, 
 are  not  fit  for  fociety  :  if  there  be  a  Na- 
 bal,  who  is  fuch  a  fon  of  Belial,  that  nri 
 man  can  fpeak  to  him,  he  may  not  be  en' 
 tertained  :  I  know  there  are  fome  good 
 mgn  of  an  harlh  and  rigid  difpofition,  who 
 make  many  a  poor  Chrillian  to  flartle  back, 
 though  he  came  with  «  rcfolution  to  con- 
 fult  and  learn  fomething  of  them :  but  there 
 is  in  fome  others  (whom  I  always  prefer) 
 an  alluring  facility,  that  doth  call  in  the 
 modefl:  and  blulliing,  who  would  other- 
 wife  ftep  back  :  now  this  fweet  difpofition 
 for  gaining  of  fouls  unto  the  liking  and  re* 
 Ihhing  of  the  good  ways  of  God,  is  a  com- 
 mendable grace. 
 
 6.  Sobriety  of  fpirit,  in  the  fufpending 
 of  all  rafiinefs  of  cenfures,  and  a  patient 
 bearing  with  fome  errors  and  offences, 
 which  unavoidably  will  fometimes  fall  out : 
 the  apdftle  had  refpeft  unto  this,  when  he 
 admonifiied  the  Goloflians,  chap.  iii.  13.  /o 
 forbear  one  another,  and  to  forgive  one  a* 
 not  her,  if  any  man  have  a  quarrel  againjl 
 any,  or  a  matter  of  complaint  (as  the  word 
 fignifieth)  even  as  Chriji  forgave  you.  How 
 quarrellous  are  fome  men  ?  How  loud  and 
 fhrill,  and  thunder-ftormy  in  their  com- 
 plaints .'  on  the  contrary,  heavenly  fouls 
 refolve  to  do  good,  and  to  fufler  evil;  fiich 
 was  David's  carriage  towards  Shimei,  when 
 Shimei  curfed  him ;  Come  cut  thou  bloody 
 
 2  nian 
 
276 
 
 CHRISTIAN  SOCIETY. 
 
 man, thou  man  of  Belial :  David  faid  no  more, 
 but  Let  him  curfcy  becaufe  the  Lord  hath  faid 
 unto  him,  curje  David,  2  Sam.  xvi.  17. 
 
 7.  Innocency,  harmlefnefs ,  or  inoffenjive- 
 nefs  of  converfation  :  nothing  more  de- 
 ftroys  Chriftian-fociety,  than  frequent  ly- 
 ing, flatteries,  whifpering,  feoffs,  calum- 
 nies, and  invented  flanders  :  hence  James 
 calls  the  tongue,  An  unruly  evil,  full  of 
 deadly  poifon  ;  and  if  this  mernber  be  not 
 tamtd,  all  religion  is  in  vain,  James  iii.  8. 
 i.  26.  and  confequently  all  religious  fociety. 
 
 8.  An  holy  coveting  of  excellent  gifts 
 emulation  ordinarily  engenders  (Irife,  and 
 overthrows  Chriftian- fociety ;  but  this  ho- 
 ly contention,  this  fpiritual  emulation, 
 this  zeal  after  more  perfeiftion  of  gifts  and 
 graces,  the  apofl-Je  enjoineth,  Covet  ear- 
 neflly  the  be/t  gifts,  i  Cor.  xii.  31.  q.  d. 
 affeft,  emulate,  be  zealous  after  a  further 
 growth  or  improvement. 
 
 g.  JVi/dotn  ;  both  to  difcern  where  the 
 rich  treafure  lies,  and  tto  be  able  to  draw 
 it  forth :  there  lies  many  times  a  great  deal 
 of  fpiritual  wealth  in  (bme  obfcure  and  ne- 
 glected Chriftians,  which  many  fupercili- 
 ouE  an  J' conceited  profeflTors  dopafsbyand 
 negleft.  One  would  not  think  what  dex- 
 terity ia  fcriptures,  what  judgment  in  con- 
 troverfies,  what  fervency  and  expreffions 
 in  prayer,  what  acquaintance  with  God 
 and  his  providence,  what  flrength  of  faith, 
 ^  what  patience,  meeknefs,  moderation,  con- 
 tentednefs,  heavenly-mindednefs  may  be 
 now  and  then  found  out  and  difcovered 
 in  plain  people,  that  have  plain  carriage, 
 and  plain  fpeech :  here  then  is  the  neceflary 
 life  of  wifdom,  to  difcover  thofe  gifts  and 
 graces  ;  and  when  we  find  fuch  a  vein,  to 
 dig  it,  and  draw  it  forth  :  do  you  obferve 
 one  of  great  dexterity  in  fcriptures  f  pro- 
 pound to  him  (ome  difficult  place  where 
 you  were  lain  to  make  a  fland.  Do  you 
 obferve  one  well  ftudied  in  con  trover  fies  ? 
 delire  him  to  untie  a  knot,  where  you  have 
 been  a  great  while  looking  for  an  end.  Do 
 you  obferve  one  acquainted  with  cafes  of 
 
 defertion  and  foul-clouds  ?  learn  of  him 
 what  experiments  he  hath  collefted  and 
 which  was  his  way  out  of  the  mifl.  Do 
 you  obferve  one  powerful  in  prayer  ?  get 
 him  to  commend  your  (uits  with  you  un- 
 to God.  All  men  would  be  dealt  with  in 
 the  proper  way  wherein  they  are  verfed 
 and  wherein  they  excel. 
 
 \.%.  Of  a  mutual  exchange  of  gifts  and 
 graces. 
 A  Fter  the  preparatives,  we  come  to  the 
 jl  A.  duties  themfelves  ;   which  confif}, 
 
 1.  In  a  mutual  exchange  and  imparting 
 of  gifts  and  graces. 
 
 2.  In  a  mutual  ferviceablenefs  to  the  bo- 
 dies and  fouls  of  one  another. 
 
 3.  In  a  mutual  walking  together, and  hold- 
 ing of  hands  in  the  ordinances  of  Chrill. 
 
 I.  There  muft  be  in  Chrillian-focitiyy 
 '  a  mutual  exchange  and  imparting  of  gifts 
 and  graces :'  God  hath  difpenfed  variety  of 
 gifts  unto  his  people;  as  Job  was  exem- 
 plary for  patience  and  uprightnefs;  Mofcs 
 for  faithfulnefs  and  meeknefs  ;  Jofiah  for 
 tendcinefs  and  af\ivity  in  the  caufe  of  re- 
 formation ;  Timothy  for  minifterial  dili- 
 gence and  care  of  the  flock  :  The  gift  of 
 Chrifl:  is  grace,  according  to  meafure  ;  he 
 meafures  to  one  fuch  gifts  ;  to  another 
 fuch,  to  another  fuch  and  fuch,  as  he  pleaf- 
 eth  :  Unto  every  one  of  us  is  given  grace 
 according  to  the  menfure  of  the  gift  of 
 Chrijl,  Eph,  iv.  7.  God  gave  the  Spirit 
 without  meafure  unto  Chrifl,  but  we  have 
 it  according. to  our  fcaniling,  and  as  be 
 pleafeth  to  honour  and  eniruft  us  :  To  one 
 is  given  the  word  of  kuotvledge,  to  another 
 faith,  to  another  prophecy,  to  another  the 
 difcerning  (/f  Jpirits,  to  another  divers 
 kinds  of  tongues  :  Thus  every  mj^n  hath 
 ,  his  proper  gift  of  God,  One  after  this  man- 
 ner, and  another  .after  that :  1  Cor.  xii. 
 8.  and  i  Cor.  vii.  7.  One  hath  quicknefs 
 of  parts,  but  not  fo  folid  a  judgment  ;  a- 
 nother  is  folid,  but  not  fo  ready  and  pre- 
 fential  j  one  hatli  a  good  wit,  another  a 
 
 good 
 
C  RKIST  IAN  SOCIETY. 
 
 2/7 
 
 good  memory,  a  third  a  good  utterance  ; 
 one  is  zealous,  but  ungrounded ;  ano- 
 ther well-principled,  but  timerous  ;  one 
 is  wary  and  prudent,  another  open  and 
 plain-iiearted  ;  one  is  trembling  and  mel- 
 ting, another  chearful  and  full  of  joy  : 
 Now  thus  God  freely  gives,  and  mod  wife- 
 ly difpofeth,  that  we  may  be  engaged  to 
 ufe  his  bounty  to  each  others  help  :  The 
 knowing  Chriftian  is  to  impart  to  him 
 that  is  weak  in  gifts,  and  the  zealous 
 Chriftian  that  hath  fewer  notions,  is  to  im- 
 part his  warmth  and  heat  to  his  knowing 
 friend  :  The  Chriftian  that  hath  collefled 
 experiences,  or  found  out  methods  for  the 
 advancement  of  holinefs,  muft  not  deny 
 fuch  knowledge  to  the  body  ;  Chriftians 
 muft  drive  an  open  and  free  trade,  they 
 muft  teach  one  another  the  myftery  of  god- 
 linefs  :  Tell,  your  experiences,  and  tell 
 your  conflifts,  and  tell  your  comforts, 
 'make  all  that  you  have>  the  body's,  and  all 
 that  the  body  hath,  your's  :  fome  fay,  the 
 art  of  medicine  was  thus  perfedled,  as  any 
 one  met  with  an  herb,  and  difcovered  ihe 
 virtue  of  it  by  any  accident,  he  would  poft 
 it  up  in  fome  publick  place,  and  fo  the 
 phyfician's  flciil  was  perfected,  by  a  collec- 
 tion of  thofe  experiments  and  receits.  M'e 
 muft  one  day  account  how  we  have  laid 
 out  our  knowledge,  our  utterance,  our 
 fpirit  of  prayer,  our  ability  of  difcerning, 
 our  experience  of  God,  our  tafte  of  the 
 promifes,  our  inlargements  after  prayer, 
 our  improvements  by  conference,  our 
 comforts  after  private  humiliation,  our 
 flrengthening  by  facraments,  or  what  elfe 
 may  be  inftanced  in  for  the  ufe  of  others; 
 how  we  got  rid  of  fuch  a  luft,  how  we 
 mafter'd  fuch  a  temptation,  how  we  at- 
 tained to  fuch  a  facility  in  this  or  that 
 duty  ;  and  there  muft  be  this  commerce 
 among  them  thatarein  this  heavenly  part- 
 nerfliip. 
 
 §•  3'  Of  mutual  ferviceablenefs  to  the  bo- 
 dies and   Souls  of   one  another, 
 THere  muft  be  in  thisChriftian-fociety, 
 a  mutual  ferviceablenefs  :  (i.)  To 
 the  Bodies.  (2.)  To  the  fouls  of  one  ano- 
 ther. 
 
 1 .  To  the  Bodies  of  one  another  :  The 
 primitive  Chriftians  excelled  in  this  care, 
 they  put  their  eftates  (by  reafon  of  the  per- 
 fecution)  into  a  common  flock,  K€t.s  iv.  32, 
 34,  35.  that  all,  even  the  pooreft  fort,  tliat 
 in  thofe  hard  and  uncertain  times  gave 
 their  names  to  Chriftianity,  might  be  tend- 
 ed and  looked  on  with  equal  care  and  re- 
 fpecl :  I  know  fome  have  ftretched  this 
 too  far  to  make  it  a  leading  cafe  and  bind- 
 ing example  ;  but  thus  far  it  holds,  that  if 
 thenecelTity  of  the  faithful  call  for  it,  even 
 all  that  we  have  muft  be  ferviceable  in 
 order,  and  in  due  refpefts  : The  cata- 
 logue runs  thus;  i.  The  publick  ftate 
 wherein  we  live  we  muft  provide  for.  2. 
 Ourfelves.  3.  Our  wives.  4.  Our  parents^ 
 5.  Our  children  and  family.  (>.  Thehouf- 
 hold  offaidi.  7.  Our  kindred.  8.  Our  near- 
 eft  neighbours  and  common  friends.  9. 
 Our  countrymen.  10.  Strangers.  11.  Ene- 
 mies. It  is  truly  an  acceptable  fervice  to 
 God,  and  a  glorious  miniftry  to  tend  the 
 Lord's  poor  and  fick  ;  therefore  Paul 
 fometimes  took  upon  him  the  fellowfhip 
 of  the  miniflring  to  the  faints,  as  he  was 
 defired  by  the  churches  of  Macedonia, 
 whom  he  commends  for  their  charity,  and 
 whofe  example  he  wills  the  Corinthians  to 
 follow,  2  Cor.  viii.  4, 7.      ■.      ;,  ; 
 
 2.  To  the  fouls  of  one  another,  and  this 
 feveral  ways  : 
 
 I.  Jn  watching  over  one  another:!  know 
 we  have  enemies  that  malicioufly  watch 
 over  us  for  our  baitings,  but  it  is  the  part 
 of  a  friend  to  watch  over  his  companion 
 for  good  ;  we  are  apt  enough  to  ncgleft 
 our  own  watch,  we  had  need  either  to 
 have  prying  enemies,  or  faithful  friends 
 to  make  us  know  ourfelves. 
 
 2.  /» 
 
27^ 
 
 2. 
 
 CH  RISriAN  SOCIETT. 
 
 In  admonifhing  and  reproving  thof&   ciety,  and  would  be  glad  to  fit  down 
 
 that  fall:  This  is  a  great  diit}'',  but  much 
 negle(fl€d.  Reverend^Mr.  Bolton,  f  fpeak- 
 ing  of  that  grave  and  religious  judge  Ni- 
 cholS'Cwho  defired  him  fometimes  to  deal 
 plainly  with  him)  confefTed,  after  the 
 judge's  death,  *  that  he  was  grieved  at  his 
 heart  that  he  had  done  no  more  in  that 
 kind.'  O  count  not  admonitions  an  un- 
 neceflary  meddlingjwe  may  through  a  fool- 
 ifh  humour  to  be  efteemed  peaceable  and 
 quiet,  fuffer  many  to  mifcarry  and  be  lofl. 
 3 .  In  recovering  thofe  that  are  fallen y 
 through  a  fpiri^  of  meehiefs  \  Gal.  vi.  r, 
 5 .  Brethren^  if  any  man  be  overtaken  with  a 
 faulty  ye  -who  are  fpiritualy  reftore  fitch 
 an  one  in  the  fpirit  of  meeknefs,  confider- 
 '".^  ^h'f^^f^^fi  '^^"  ^^  ^U°  tempted.  Chrif- 
 tians  fhould  not  triumph  over  them  that 
 
 inong  the  difclples  of  ChriT:.  It  was  pro- 
 phefied  of  Chrill,  A  hruifed  reed  Jhall  he 
 not  breahy  and  a  fmoking  fire  fhafl  he  not 
 quench y  Ifaiah  xlii.  3.  It  (liould  be  thus 
 with  Chriftians,  they  rtiould  not  quench, 
 but  rather  encourage  the  (moking  flax  into 
 a  flame;  Do  you  perceive  a  poor  foul  to 
 liflen  after  Chrift,  and  to  hearken  if  fome 
 word  of  comfort  may  be  let  fall  >  open 
 yourfelves  to  him,  and  kt  him  in  to  the 
 pleafures  and  ravilhments  of  the  king's 
 chambers.  Take  heed  of  making  any  one 
 go  back,  or  grow  out  of  love  with  the 
 order  and  government  of  Chrifl's  family. 
 
 6.  In  fiirring  up  the  fpirit s  and  gifts 
 of  one  another  :  Confider  one  another,  faith 
 the  apoflle,  to  provoke  unto  love  and  to  good 
 works ;  not  forfaking  the  affimbling  of  our' 
 
 are  on  the  ground,  and  thrown  down  by  felves  together y  but  exhorting  pne  another^ 
 
 temptation,  but  rather  they  fliould  fit  by 
 them  on  the  fame  flat,  an<l  mourn  with 
 them,  and  for  them,  and  feel  fome  of  their 
 weight. 
 
 4.  In  infiru6ling  the  ignorant y  dull,  and 
 lefs  capable  :  To  this  purpofe  we  fliould 
 rather  keep  a  flow  pace,  than  willingly 
 outgo  the  young  and  tender  lambs  :  O 
 defpife  them  not  here!,  with  whom  we 
 fliall  have  eternal  company  in  heaven  ;  it 
 may  be,  they  can  reach  no  higher  than  the 
 very  principles  of  religion,  without  which 
 they  could  not  be  fafe  :  yet  if  they  know 
 and  can  fay  any  thing  of  God  in  Chrift 
 Jefus,  or  if  they  would  fain  hear  of  him, 
 be  not  too  high  for  their  fociety  ;  neglect 
 not  the  rear  of  the  Chriftian  army,  but 
 drive  with  their  infirmity  or  unfitnefs, 
 whatfoever  it  be. 
 
 5 .  /;;  encouraging  weak  beginners  ;  bid 
 them  welcome  that  Hand  upon  the  thref- 
 liold,  that  linger  in  the  porch  of  this  fo- 
 
 Heb.  X.  24,  25.  A  mean  perfon  by  aiding 
 a  queftion,  may  lay  the  firil  ftone,.  where- 
 upon a  goodly  frame  of  excellent  and  rich 
 difcourfe  may  be  reared.  Chriflians  raufl: 
 quicken  one  another  in  the  ways  ofgodli- 
 nefs;  as  the  iron  fliarpeneth  iron,  as  rub- 
 bing of  the  hands  makes  both  warm,  and 
 as  live-coals  make  the  reft  to  burn,  fo  let 
 the  fruit  of  fociety  be  mutual  fliarpening, 
 warming  and  enflaming. 
 
 7.  In  raifing,  c hearing,  comforting  the 
 deje£led  and  difinayed  fpirit.  How  did 
 the  martyrs  in  their  prilons  fet  one  ano- 
 ther at  liberty  from  the  bondage  of  fears  I 
 how  did  holy  Bradford's  fweet  and  chear- 
 fui  company  make  the  very  dungeons 
 lightfome,  and  palace-like  to  his  fellow- 
 prifoners  ?  An  unbelieving  heart,  oppref- 
 fed  many  times  with  foolilh  cares  and  fears 
 doth  fometimes,  by  a  word  duly  fpoken, 
 or  by  a  promife  applied  in  the  feafon  oif 
 it,  feel  the  load  quite  taken  away. 
 
 Tiollen^s  Quartior  novinima.  Page  iCj. 
 
 §.  4.  Of 
 
C  H  RISTIAN  SOCIETT. 
 
 $.4.  Of  a  mutual  ivalkin{>  together,  and 
 holding  hands  in  the  Ordinan-ces  of 
 Chrifl. 
 
 THere  mnfl:  be  in  Chriftian-fociety,  A 
 mutual  walking  together  in  the  or- 
 dinances of  Chrin:,  as, 
 
 I.  In  hearing  the  word,  by  quickening 
 *  one  another  unto  it,  by  helping  the  ne- 
 gligent to  apply  it,  by  taking  forth  the  fe- 
 veral  portions  belonging  to  the  feveral 
 conditions  and  neceffities  of  each,  by  pray- 
 ing for  one  another,  that  it  may  be  ufeful 
 and  feafonable  to  all. 
 
 "2.  In  the  facraments,  joying  in  one  ano' 
 ther,  beholding  their  order  and  ftedfajlnefs 
 of  faith  in  Chrifi,  Col.  ii.  5.  How  iliould 
 they  but  rejoice  together  in  the  love  of 
 God,  feeding  at  the  fame  table  as  thofc  that 
 lliall  meet  and  fit  down  with  Chrift  in  his 
 kingdom  of  glory  ?  How  Ihould  they  but 
 behold  their  order  and  ftcdiaftners  of  faith, 
 now  renewing  their  covenant  of  love  a- 
 mong  themfelves,  and  laying  down  all 
 grudges,  rancour,  prejudice,  xmcharitable- 
 nefs,  furmifes  forChrilt's  fake,  and  giving 
 the  right  hand  of  fellowdiip,  cordially  and 
 unfeignedly  to  one  aiyother,  as  thofe  that 
 find  themfelves  to  be  all  retainers  to  the 
 fame  mafter,  and  provided  for  with  the 
 fame  care,  and  purchafed  by  the  price  of 
 the  fame  blood. 
 
 3.  In  prayer  for  and  "With  each  ether'. 
 In  primitive  times,  they  ufed  to  tranfaft 
 one  anothers  affairs  in  the  court  of  heaven 
 by  prayer.  Pray  always,  faid  Paul,  with 
 all  prayer  and  fupplication  for  all  faints, 
 and  forme,  Eph.  vi.  18,  19.  and,  pray  one 
 for  another,  faid  James,  ch.  v.  16.  that  ye 
 may  be  healed ;  q.  d.  if  the  heart  rankles 
 or  if  there  beaay  fallings  out,  any  differ- 
 ences and  jarrings  among  Chriltians,  let 
 them  meet  together,  and  humbly  acknow- 
 ledge where  the  fault  lies,  and  make  up 
 the  matter  before  God,  who  is  both  a 
 witnefs  ot  their  mutual fincerity,and  is  only 
 able  to  fearch  the  bottom  of  the  wound, 
 and  to  cure  it.    Sometimes  Ghriflians  have 
 
 .  275^ 
 known  bleffed  experiments  of  this,  and 
 can  tell  when  a  probatum  efi  was  written 
 upon  it. 
 
 4.  In  fafling  for  the  affiiSiing  and 
 humbling  of  the  foul ;  fo  Ezra  and  his  men, 
 and  Efther  and  her  maids,  maintained 
 communion  together  :  fuch  falling  days, 
 are  foul-feeding  days,  and  foul-curing  days; 
 fome  difeafes,  fome  lufls  will  go  out  no 
 other  ways. 
 
 5.  In  muhial  bejvoanings,  confeffionsy 
 and  opening  of  our  fores  and  wounds  ;  it 
 may  be  when  the  apoftle  faith,  Confefs  your 
 
 faults  one  to  another,  he  means  more  than 
 acknowledgement  of  offences,  whereby  a 
 man  hath  finned  agalnft  his  brother  ;  viz» 
 that  Chriftians  (hould  alfo  bewail  their 
 failings,! nfirmities,  deadnefsjunfavourinefs, 
 coldnefs,  narrownefs,  unfruitfulnefs,  to 
 one  another,  to  fee  whether  others  have 
 been  in  the  fame  cafe,  and  what  courfe 
 they*  took,  and  what  remedy  they  pro- 
 cured. Many  fouls  may  perifh  through 
 too  much  refervednefs  and  modefiy. 
 
 6.  In  holy  Conference  :  This  indeed  Is 
 it  that  might  mucii  improve  the  meeting  of 
 Chriftians.  In  the  Prophets  time  when 
 proud  fcorners,  and  prophane-fpirited  men 
 talked  vainly  and  did  even  what  they  filled, 
 then  they  that  feared  the  Lord  met,  and 
 
 fpake  often  one  to  another,  Mai.  iji.  i6. 
 no  doubt  they  fpakeof  God  and  biscoun- 
 fels,  of  his  works  and  ways,  of  his  provi- 
 dence and  goodnefs,  of  the  bafenefs  of  a- 
 theifiical  thoughts  concerning  GoJ  : 
 would  Chriftians  thus  meet  and  exchange 
 words  and  notions,  they  might  build  up  one 
 another,  they  might  heat  and  infiame  one 
 another,  they  might  flrengthen  and  encour- 
 age one  another,  as  the  brethren  did  Paul, 
 I  The/f.  V.  II.  Andhave  we  notanexprefs 
 command  for  this  duty  of  conference  ? 
 Thus  fhall  ye  fay  every  one  to  his  brother, 
 and  every  one  to  his  neighbour.  What 
 hath  the  Lord  anfvtred  ?  and  what  hath 
 hefpoken  ?  Jer.  xxiii.  35. 
 
 And  now  I  am  fallen  on  this  duty,  give 
 
 me 
 
itSo  CHRISTIAN  SOCIETT. 
 
 me  leave  to  lay  down  fome  experiments 
 and  proceedings  of  (bmeChrinians  as  wil- 
 lingly  joined  themfelvci  in  a  Chriftian  fo- 
 ciety,  and  by  God's  bleiring  tliereby  Iwect- 
 ly  improved  themfelves. 
 
 §.5.  Of  fome  orders  to  which  fome  Chri- 
 Jitans  fuhfcrihed  before  conference. 
 
 IN  this  conference  of  ChrKVians, 
 1 .  Some  orders  were  made,  to  which 
 all  fubfcribed. 
 
 2.  Some  queftions  were  propounded,  to 
 which  all  anfwered. 
 
 I.  The  orders  were  thefe  ; 
 
 (i.)  That  every  A^'^ednefday.  efpecially 
 during  winter,  -we  will  meet  for  confer- 
 ence about  foul-affairs. 
 
 (2.)  That  if  any  difference  in  opinion 
 {Imll  arife  amongft  us,  we  will  fully  debaf:, 
 and  then  fubmit  to  the  judgment  of  the 
 focicty,  as  it  (hall  be  made  good  out  of  the 
 word . 
 
 (3.)  If  we  obferve  any  of  the  fociety  to 
 fall  into  any  fin  or  fcandal,  he  that  ob- 
 ferves  it  fhall  firlt  warn  the  party  thereof; 
 ,  nnd  if  he  offend  again  in  the  lame  kind, 
 the  obferver  fhall  then  join  with  himfelf 
 one  or  two  more  to  warn  the  Hime  party ; 
 and  if  be  will  not  hear  them,  the  ob(erver 
 or  any  other  fhall  then  acquaint  the  fociety 
 at  our  next  meeting;  and  if  he  will  not 
 hear  them,  that  then  he  be  excluded  till  he 
 repent,  and  be  voted  for  his  admiflion  a- 
 gain. 
 
 (4.)  That  whatfoever  is  fpoken  amongfl: 
 us  (the  telling  whereof  may  tend  to  the 
 prejudice  of  any  one  of  lis)  fhall  be  kept 
 fecrct,  upon  pain  of  undergoing  fuch  cen- 
 fure  as  the  major  part  of  the  company 
 fliall  think  fit. 
 
 (5.)  That  for  admiffion  of  any  into  our 
 fociety,  we  will  not  be  too  llri(^t  nor  too 
 large;  not  too  ftrirt  in  excluding  any,  in 
 whom  we  have  any  good  hopes  of  finceri- 
 ty,  and  real  defire  to  increale  their  know- 
 ledge, and  mutual  love,  though  they  may 
 be  but  weak  in  gifts,  Rom.  xiv.  I.  nor  too 
 
 large  in  admitting  fuch,  who  may  be  either 
 heretical  in  opinion,  i  Theff.  iii.  6.  or  ;«- 
 ordinate  in  life.  Tit.  iii.  10.  And  by  this 
 rule,  thofe  that  are  to  be ^d mitred  fliall 
 be  voted  by  the  major  part  of  us. 
 
 (6.)  That  for  better  regulating  of  this 
 fociety,  we  will  have  a  modeintor.  And 
 what  further  orders  we  or  any  of  us  Oiall 
 hereafter  think  upon,  we  /hall  propound 
 the  fame  to  the  fociety  at  our  next  meet- 
 ing ;  and  the  fame  thall  be  conhrmcd  or 
 annulled,  as  it  fhall  be  agreed  by  the  ma- 
 jor vote  of  our  fociety.  > 
 
 (7  )  That  the  moderator  fhall  propound 
 the  quelKion  and  matter  of  our  diIi,.Hirfc 
 the  week  before  it  be  diicuffcd;  :ind  ai  e- 
 very  meeting  begin  with  pvayer,  and  end 
 with  thanklgiving. 
 
 §.  6.  Of  fome  queftions  of  pracficul  divini- 
 ty, ivhich  at  the  conference  were  pro- 
 pounded a^jd  anjwtrcd. 
 
 THE  queftions  propounded  were  of 
 fcveral  forts. 
 
 I.  Choice  heads  of  practical  divinity. 
 
 II.  Wholefome  cafes  of  confcience. 
 IIL  Some  controverted  points. 
 
 The  queflions  of  the  firfl  jtort,werc  thefe 
 and  the  like  : 
 
 §.  I.  JVhat  was  the  happinefs  of  mjn's  conr 
 dition  in  the /Lite  of  innocency  ? 
 I.GOD  made  m>.n  in  his  own  image, 
 Gen.  i.  26,  27.  ix.  6.  Eccl.  vii.  29.  Eph.  iv, 
 24.  2.  Man  was  wonderfully  and  fearful- 
 ly made,  Pfalm  cxxxix.  14.  3.  ]\Ian  was 
 made  Lord  of  all  the  creatures.  Gen.  i.  26. 
 28.  Pf.viii.  6.  4.  Man  had  a  perfe6l  know- 
 ledge of  God,  Rom.  i.  19,  20.  and  of  the 
 creatures,  Gen.ii.  19.  5.  Man  had  fweet 
 and  immediate  communion  and  conference 
 with  God,  Gen.i.  28,  dt-.  iii.  8.-  6.  Man 
 was  placed  in  paradife.  Gen.  ii.  15.  7.  Man 
 was  made  a  little  lower  than  the  angels, 
 PI",  viii.  5.  8.  Man  laboured  without  pain, 
 Gen.  iii.  17.  9.  Man  lived  without  fin  or 
 ihamc,  Gen,  i.  51.  ii.  25.     10.  Man  was 
 
 crowned 
 
CHRIST  I A 
 
 crowned  with  glory  and  dignity,  Pfal.  viii. 
 5.  I  Cor.  xi.  7.  II.  Man  was  God's  de- 
 light, Prov.  viii.  31.  12.  Man  had  a  pof- 
 fibility  not  to  die,  Gen.  ii.  17.  and  iii.  19. 
 Man  had  a  free  choice  of  good  and  evil, 
 not  neceffitated  to  either,  Gen.  ii.  16. 
 §.2.  IVhat  are  the  miferies  of  man  in  the 
 Jiate  of  nature  ? 
 I. HE  is  impure  in  his  conception,  Pf.  Ii. 
 5.  2.  He  is  born  in  iniquity,  Pfalm  li.5. 
 3.  He  is  defiled  with  fin  in  the  whole  na- 
 ture, Ifa.  Ixiv.  6.  Ezek.  xyi.  6.  Rom.  vii. 
 24.  4.  His  thoughts  are  corrupted  with 
 fin,  Gen.  vii.  5.  Eph.  iv.  17,  18.  5.  All 
 the  members  of  his  body  and  powers  of 
 his  foul  are  defiled  with  fin,  2  Pet.  iii.  2. 
 14.  6.  His  members  are  fervants  to  un- 
 ,righteoufnefs  and  to  iniquity,  Rom.  iii.  13. 
 16.  vi.  19.  7.  He  his  fpiritually  blind.  Rev. 
 iii.  17.  Jer.  x.  14.  i  Cor.  ii.  14.  Eph.  v. 8. 
 8.  His  mind  is  fet  on  evil  works,  Eph.  iv. 
 18.  Col.  i.  12.  9.  His  will  lufteth  after 
 evil,  Rom.  viii.  7.  10.  His  heart  is  deceit- 
 ful and  defperately  wicked,  Jer.  xvii.  9. 
 
 11.  His  affeftrons  are  inordinate,  Ifa.  lix. 
 7.  12.  He  hatha  defiled  confcience.  Tit. 
 i.  15.  13.  He  hath  an  unfatiable  defire  af- 
 ter fin.  Job  xiv.  4.  XV.  16.  14.  He  is  full 
 of  fin,  Prov.  xxii.  15.  Rom.  i.  24.  vii.  5, 
 74.  2  Pet.  ii.  19.  15.  He  is  dead  in  fin, 
 Eph.  ii.  i,  2.  \6.  His  civil  aflions  are  fin, 
 Prov.  xxi.  4.  17.  His  beft  fervices  are  fin. 
 Pro.  XV.  8,  9,  28,  29.  18.  He  is  unable  to 
 any  good,  Ro.  iii.  12.  vii.  19.  viii.  8.  2  Cor. 
 iii.  5.  Rev.  iii.  17.  19.  He  is  hated  of 
 God,  Pf.  V.  5.20.  He  is  feparatcd  from  all 
 fellowfhip  with  God,   Ifa.  lix.  2.  Eph.  ii. 
 
 12.  21.  He  is  under  God's  curfe.  Gal.  iii. 
 10.  Deut.  XX.  16,  17,  18.  22.  He  is  with- 
 out Chrift,  Eph.  ii.  12.  and  out  of  the 
 communion  of  faints,  Eph.  ii.  12.  He  is  a 
 bond-flave  of  Satan,  John  viii.  34,  44.  2 
 Cor.  iv.  4.  Eph.Ji.  2.  Heb.  ii.  \^.  24. 
 He  is  a  child  of  wrath,  Eph.  ii,  3.  25.  He 
 is  fubjeft  to  nil  the  calamities  and  curfes 
 of  this  life,  Deut.  xxviii.  15.  16,  etc.  26. 
 His  life  is  Ihort,  and  vain,  and  full  of  toil 
 
 O 
 
 iv  sociErr,  ^s'r 
 
 and  care,  Gen.  iii.  19.  Eccl.  v.  14.  Pfalm 
 ciii.  13,  15.  27.  He  is  liable  to  death, 
 Rom.  V.  12.  vi.  23.  Gen.  iii.  19.  Deut. 
 xxx.  28.  Pf.  Ixxxix.  48.  28.  He  is  guilty 
 of  damnation,  Rom.  v.  17,  18.  viii.  6. 
 2  Their,  ii.  11,  12.  29.  He  fhall  not,  as 
 fuch,  inherit  the  kingdom  of  heaven,  i 
 Cor.  XV.  50.  2  Their,  i.  9.  30.  He  is  an 
 enemy  to  his  children,  Deut.  xxviii.  18. 
 
 §.  3.  What  means  hath  God  app^ointed  to 
 come  out  of  this  miTerable  flate  ? 
 I.  WE  mufl:  enquire  after  the  means 
 of  falvation,  Luke  iii.  i6,  12.  A6ls  iii.  37, 
 xvi.  29,  30.  2.  We  muft  lay  hold  on  fea- 
 fons  and  opportunities  of  grace  offered, 
 John  xii.  35.  3.  "We  mufi  hearken  to, 
 and  entertain  the  motions  of  God's  Spirit, 
 Revel,  iii.  18,  20.  4.  We  mufi:  ferioufly 
 confider  of  our  own  ways.  Hag.  i.  5.  Luke 
 XV.  20.  5.  We  muftgo  to  God  by  Ghrift, 
 John  xiv,  6.  X.  9.  6.  We  mufl:  fearch  the 
 fcriptures,  Deut.  xvii.  19.  Ifa.  Iv.  i,  2,3. 
 John  V.  29.  7.  We  mufl  wait  on  the 
 word  preached,  John  v.  24.  A£ls  xxvi.  18. 
 Rom.  X.  14,  17.  I  Cor.  i.  18,  21.  i  Pet. 
 i.  23.  I  John  iv.  6.  8.  We  mufl  fee  our 
 fin,  Rom.  ii.  20.  Gal.  ii.  10,  have  a  fenfe 
 and  feeling  of  fin.  Mat.  xi.  28.  Aftsii.  37. 
 9.  We  muft  confels  our  fins,  Pro.  xxviii. 
 
 13.  I  John  i.  9.  10.  We  mufl:  be  griev- 
 ed for  fin,  Ifa.  Ivii.  15.  Mat.  v.  14.  James 
 iv.  9, 14.  Zech.  xii.  10.  i  Cor.  vii.  10.  n. 
 We  muft  be  inftant  in  prayer,  Ads  viii. 
 22.  Rom.  X.  13.  2  Their,  i.  i/,  12.  Heb. 
 iv.  16.  12.  AVe  mufl:  endeavour  after  re- 
 generation, John  iii.  3,5.  and  mortificati- 
 on. Mat.  vii.  13.  Rom.  viii.  13.  13.  We 
 muft  confider  the  curfe  due  to  us  for  fin, 
 Ezek.  xviii.  28.    Gal.  iii.  10.    Col.  iii.  6. 
 
 14.  We  muft  remove  all  lets  and  impedi- 
 ments that  hinder  converfion,  Deut.  xii. 
 8.  f:ph.  iv.  17.  15.  We  muft  confider 
 that  by  fin  we  had  an  hand  in  crucifying 
 Chrifl,  Zech.  xii.  10.  A6ts  ii.  ■>^6,  37.  16. 
 We  muft  judge  ourfelves,  that  we  be  not 
 judged,  I  Cor.  xi.  31.  ij.  We  muft 
 o  for- 
 
-b'2  CHRISTIAN 
 
 forfake  our  ways  and  thoughts,  and  turn 
 to  the  Lord,  Ifa.  Iv.  7.  Joel  ii.  13.  A(f\s 
 ii.  38.  18.  We  muft  avoid  evil  focie- 
 ty,  2  Cor.  vi.  17,  <bc.  19.  We  muft 
 defire  after  Chrift  and  his  righteoufnefs, 
 Matth.  V.  6.  Rev.  iii.  18.  xxi.  6.  20.  We 
 mud  believe  on  the  Lord  Jefus,  John  iii. 
 15.  vi.  35,  65,  Afts  xvi.  31.  Gal.  iii.  22. 
 Eph.  ii.  8.  21.  We  muft  rell  on  God's 
 promifes  in  Chrifl:  forconverfion,  If.  xliii. 
 45.  xliv.  21,  <bc.  Ezek.  xxvi.  26.  dc 
 22.  We  muft  deny  ourfeives,  Matth.  xv. 
 24.  Luke  xiv.  26.  23.  We  muft  be  doers 
 of  the  word,  and  not  hearers  only,  Jam.  i. 
 2z.  ■* 
 
 §.  4.  What  are  the  Jigns  of  a  found  and  Jin- 
 cere  humiliation  ? 
 I.  A  Sorrow  for  fin,  becaufe  God  hates 
 It,  Pf.  Ii.  4.  2.  A  breaking  of  the  heart 
 out  of  pure  love  to  God,  Rom.  ii.  4.  3. 
 A  forrow  for  fin,  becaufe  it  crucified 
 Chrift,  Zech.  xii.  to.  4.  A  free  acknow- 
 ledgement of  our  unworihinefs,  in  great- 
 trt  fulnefs  of  our  worldly  felicity,  Gen. 
 xxxii.  10.  5.  A  fuffering  of  forrow  to  abide 
 "on  the  foul,  and  not  putting  it  oft'  by 
 worldly  comforts,  Ifa.  Iviii.  j;,  6.  Joel  ii. 
 13.  6.  A  mourning  for  lefTer  fins,  as  well 
 iis  for  greater  ;  for  the  evil  that  cleaves  to 
 a  man's  beft  works,  as  for  his  other  evil  ac- 
 tions, Ja.  ii.  JO.  7.  A  fubmiffion  to  God's 
 will,  let  him  do  what  he  plealeth,  Jofh.  x. 
 15.  2  Kings  XX.  lo.Jer.  X.  19.  8.  A  throw- 
 ing of  the  foul  (being  affrighted  with  the 
 threats  of  the  law,  and  accufaiions  of  his 
 own  confcience)  wholly  upon  Chrift  and 
 his  promifes,  Luke  xiii.  12.  Afts  xvi.  31. 
 y.  A  hatred  againft,  and  fhunning  of  all 
 fin.  Job  xlii.  6.  Pf.  cxix.  1 13.  2  Cor.  vii. 
 II.  10.  A  leaving  of  all  fin,  and  doing 
 the  contrary  good  things,  Ifa.  Iviii.  6,  cirr. 
 Mic.  vi.  8.  II.  The  feven  marks  of  god- 
 ly forsow  laid  down,  in  2  Cor.  vii.  1 1. 
 
 SOCIETY. 
 
 dinance  for  that  very  purpofe,  Jer.xxiii.20. 
 
 2.  Attendance  unto,  and  hearing  of  the 
 word  powerfully  preached,  2  Kin.xxii.19. 
 
 3.  A  fight  and  fenfe  of  our  fins,    Ezra  ix. 
 
 6.  Pf.  xxxi.  9,  10.  xxxviii.  3,  4,  17,  18. 
 Jer.  xxiii.  9,  err.  4.  A  confideraiion  of  the 
 fins  of  our  prophets,  Jer.  xxiii.  9.  5.  A 
 confideration  otChrift  crucified  for  and  by 
 our  fins,  Zech.  xii.  10.  Adis  ii.  37.  6.  A 
 confideration  of  the  hardnefs  of  others 
 hearts,  much  more  of  our  own,  Mark  iii.  5. 
 
 7.  Prayer  for  contrite  fpirits,  Pfalm  Ii.  10. 
 
 8.  A  remembrance  of  our  afHi<ffion  and 
 mifery,  Jofti.  vii.  5.  Lam.  iii.  19,  20.  9. 
 A  confideration  of  God's  withdrawing  his 
 comfortable  prefence  from  us.  Lam.  i.  {6. 
 10.  A  confideration  of  God's  infinite  love 
 and  grace  to  our  fouls,  Joel  ii.  13.  Rom. 
 ii.  4.  1 1.  A  confideration  of  the  death  of 
 God's  faints,  who  are  as  the  pillars  of  the 
 places  where  they  live  and  abide.  If.  xxxviii. 
 2.  Ivii.  I.  12.  A  confideration  of  God's 
 judgments  on  others,  who  have  been  har- 
 dened in  fin,  Heb.  iii.  8,  6t.  13.  An  ac 
 tuaiing  of  our  faith  in  refpedf:  of  the  pre] 
 cious  promifes  of  foftening  hearts,  Ezek. 
 xi.  19.  xxxvi.  26. 
 
 ob- 
 
 ^.5.  What  means  hath  Cod  appointed  for 
 brokennefs  of  heart  ? 
 I .  A  N  eyeing  of  the  word  as  it  is  an  or- 
 
 §.  6.  What  are  the  means  both  for  tht 
 taining  and  increajing  of  faith  ? 
 I.  THE  preaching  of  the  word,  John 
 iv.  42.  V.  24.  Ads  xiii.  48.  xiv.  22. 
 xvi.  14,  32,  34.  A£\sxviii.8.  Rom.  i.  16, 
 (be  X.  8,  14,  17.  Eph.  i.  13.  2.  The  in- 
 fluence and  afTiftance  of  the  Spirit  concur- 
 ring with  the  word,  i  Cor.  ii.  4,  5.  3.  A 
 forfaking  of  our  own  legal  righteoufnefs, 
 Romans  iii.  25.  ix.  30,  circ  Phil  iii.  8,  9. 
 4.  Godly  conference  with  others,  John  iv. 
 7,  29,  30.  Affs  xvii.  2,4.  5.  Dueadmini- 
 llration  of  the  facramcntsof  [i.]  Baptifm, 
 Rom.  iv.  Ii.  Heb.  X.  22,  23.  [2.J  The 
 Lord's  fuppcr,  i  Cor.  x.  4,  16.  Gal.  iii.  i. 
 6.  Fervent  prayer  apd  wreftling  with  God, 
 Luke  xvii.  5.  xxii.  32.  Eph.  iii.  16,  ^c.  i 
 ThefT.iii.  10.  7.A  coiTiplainingof  ourown 
 unbelief,  Markix.  23^24.  8.  Experiences 
 
 of 
 
CHRISTIAN  SOCIETr 
 
 of  God's  former  dealings,  i  Sam.  xvii.  37.    human   rcafon,    Rom 
 
 28 
 
 aCor.i.  10.  9.  A  confiderationofthefaith- 
 fulnefs  of  God  in  his  promifes,  Heb.  xi.  1 1. 
 10.  A  drawing  nigh  to  God  with  an  heart 
 fprinkled  from  an  evil  confcience,  Heb.  x. 
 22,  23.' 
 
 §.  7.  lf^/}at  are  the  fiy^ns  of  a  true  jujii- 
 fyin^  Faith  ? 
 I.  THE  blefled  fruits  of  the  fpirit,  Gal. 
 V.  22,  23.  I  Tim.  ii.  15.  vi.  11.  2.  All 
 the  graces  linked  together  in  that  golden 
 chain,  2  Pet.  i.  5,  6,  7.  3.  A  love  of 
 Chi-ifl:,  John  xvi.  17.  2  Tim.  i.  13.  Phile. 
 
 5.  I  Pet.  i.  8.  I  John  v.  i.  4.  A  love  of 
 the  faints,  Eph.  i.  15.  Col.  i.  4.  5.  A  love 
 and  peace  with  the  brethren,  Eph.  vi.  23. 
 
 6.  A  love  and  hope  of  falvation,  i  Theff. 
 V.  8.  7.  A  joy  unfpeakable  and  full  of 
 glory,  I  Pet.  i.  8.  Rom.  v.  i,  2.  8.  A  pa- 
 tience in  waiting  for  the  promifes,  Ifaiah 
 xxviii.  16.  Heb.  vi.  12,  15.  9.  Patience 
 in  enduring  affliction,  2  Theff".  1.  4.  Jam. 
 i.  3.  Rev.  iii.  10.  ro.  Hope  in  God,  i 
 Cor.  xiii.  13.  i  Pet.  i.  21.  ir.  Repen- 
 tance from  dead  works,  Heb.  vi.  i.  12. 
 Righteoufnefs,  peace,  and  charity  out  of  a 
 pure  heart,  i  Tim.  ii.  15.  2  Tim.  ii.  22. 
 13.  A  heart  weaned  from  the  world,  1 
 John  V.  4j  5.  14.  Refiflance  of  Satan,  and 
 his  fiery  darts  of  temptation,  Eph.vi.  16. 
 1  Pet.  v.  9.  15.  A  confidence  in  Chrift, 
 without  being  afliamed,  Rom.  x.  12.  2 
 Tim.  i.  12.  16.  A  firm  refolution  to  cling 
 to  Chrift,  maugre  all  difcouragements, 
 Matth.  XV.  28.  Rom.  viii,  35,  36.  17.  A 
 relying  upon  God's  power,  when  all  world- 
 ly means  fail,  Rom.  iv.  18,  ^c.  18.  A  re- 
 lying on  mercy,  not  upon  merit,  Rom.  iv. 
 5.  Phil.  iii.  9.  19.  A  throwing  ourfelves 
 on  God,  though  he  frown  on  us,  Job  xiii. 
 15.  20.  A  purie  heart,  and  a  good  con- 
 fcience, Rom.  v.  I.  1  Tim.i.  5,  19.  Heb. 
 X.  22.  21.  A  fanflified  life,  or  pure  con- 
 verfation,  A6\s  xv.  9.  andxxvi.  18.  Heb. 
 xi.  7.  James  ii.  17,  etc.  22.  Obedience 
 to  God  in  things  contrary  to,  or  above 
 
 XI.  7,  8,  ir.  23. 
 Fervent  and  hearty  praj'er,  Rom.  v.  i,  2. 
 Eph.  iii.  12.  James  i.  6.  Mark  ix.  24.  24. 
 A  contempt  of  the  world  in  refpe£t  of  the 
 heavenly  inheritance,  Heb.  xi.  24,  i}c.  25. 
 The  feal  cf  God's  Spirit,  which  is  the 
 earneft  of  God's  inheritance,  Eph.  i.  \-^,<bc. 
 I  John  v.  6.  26.  A  glorifying  of  God  for 
 his  grace  and  truth,  and  infinite  power  in 
 overcoming  all  natural  difficulties,  and  per- 
 forming what  he  promifeth,  though  never 
 fo  contrary  to  the  courfe  of  nature,  Rom. 
 iv.  20.  27.  An  affeniing,  clofing  with, 
 and  embracing  the  promifes  afar  off,  as  if 
 they  were  already  performed,  Heb.  xi. 
 13.  28.  A  difregard  and  defiance  of  the 
 tyranny  of  man,  Pfalm  Ivi.  4,  ir.  29.  A 
 fenfeof  our  own  infidelity,  and  an  earneft 
 defire  of  the  increafe  of  our  faith,  Mark 
 ix.  24.  ,  30.  A  true,  real,  and  cordial  con- 
 feftiiMi  of  faith,  John  xx.  28.  A<^sxix.  18. 
 Rom.x.  10.  31.  Aconftancy  in  our  holy 
 profeffion,  2  Cor.  i.  24.  32.  An  earneft 
 longing  after  the  coming  of  Chrift,  2  Cor. 
 V.  7,  S.  , 
 
 §. 
 
 8.  What  are  the  Motives  to  Evangeli' 
 
 cal  Repentance  ? 
 
 I.  SIN  laid  open  before  us,  to  the  con- 
 vi6tion  of  confcience,  Afts  ii.  37,  38.  2. 
 A  confideration  of  God'sjudgments  threat- 
 ened, Ezek.  xviii.  30.  Jonah  iii.  4,  5,  Jer. 
 iv.  3,  4.  andvi.  26.  and  xxvi.  4,  Amosiv. 
 12.  Luke  xiii.  3,5.  Rev.  ii.  4,  5,  r6.  3. 
 A  confideration  of  the  Lord's  chaftifements 
 and  corrections  on  us.  Lam.  iii.  19,  20. 
 Rev.  iii.  19.  4.  A  fear  of  the  enemy 
 prevailing  againft  us  and  over  i:s,  Judges 
 X.  9, 10,  15,  16.  2  Chron.  xii.  5,  6.  Jer. 
 vi.  26.  5.  A  fearof  God's  removing  the 
 candleftick  from  us,  Rev.  ii.  5.  6,  A 
 confideration  of  the  great  judgment-day, 
 Afts  xvii.  30,  31.  7.  A  confideration  of 
 God's  mercies  and  grace,  Hofea  vi.  i.  Jer. 
 xviii.  8.  Joelii.  i3.Zech.i.3.  8.Acon- 
 fideration  of  God's  patience  and  goodnefs, 
 Rom.  ii.  4.  2  Pet.  iii.  9.  9.  Aconfiderati- 
 O  o  2  on 
 
:8. 
 
 CHRISTIAN  SOCIETY. 
 
 en  of  God's  travailings  after  our  foul's  fal- 
 vatlon,  Ezck.  xxxiv.  ii.  lo.  The  ap- 
 proaching  of  God's  kingdom,  or  of  the 
 beauty  of  religion,  Matth.  ili.  r.  4.  Mark 
 i.  15.  Acls  xvii.  30.  Ezek.  iii.  10,  i  r.  1 1. 
 A  cohfi deration  of  the  promifts  of  rernilTi- 
 on  upon  our  repentance,  Ifaiah  Iv.  6,  7. 
 Ezek.  xviii.  21,  22.  A6ts  iii.  19.  12.  A 
 conlideration  of  the  promife  of  life  upon 
 our  repentance,  Ezek.  xviii.  32,  38.  13. 
 A  conlideration  of  the  promife  of  God's 
 communion  and  fellowfliip  with  us,  Ifaiah 
 Ivii.  15.  14.  A  confideration  of  Ghrifl  cru- 
 cified for  us,  Zech.  xii.  10,  u.  15.  A 
 confideration  9f  God's  former  dealings 
 with  us  in  mercy,  Hofea  xii.  3,  4,  5,  6. 
 1 6.  A  hope  and  belief  of  God's  acceptance 
 when  we  come  to  him,  Jer.  iii.  22.  17. 
 The  publication,  of  Chrift's  marriage  v.ith 
 our  poor  fouls,  Jer.  iii.  14.  18.  A  confi- 
 deration of  thofe  comforts  that  awaitrepen- 
 tance,  Matth-.  v.  4.  Luke  xv.  7.  17,  18. 
 
 §.9.  What  a^-e  the  fi gnu  of  true  and  evan- 
 gtlical  repentance  P 
 I.  AN  abhorring  of  fin,  and  of  ourfelves 
 for  fin.  Job  xlvii  6.  Amos  v.  15.  2.  A 
 godly  fhame  for  fin,  Ezra  ix.  6.  Jer.  iii. 
 24,  25.  and  xxxi,  \g.  Ezek.  xvi.  61,  62. 
 3.  A  mourning  for  fin,  becaufe  God  is  of- 
 fended, I  Sam.  vii.  2.  Pfalm  xxxi.  4.  Zech- 
 xii.  10,  I,  2.  4.  Sorrow  mingled  with 
 hope,  Ezra  x.  i,  2.  5.  Serious  carefulnefs, 
 6.  Judicious  clearing.  7.  Holy  indignati- 
 on. 8.  Filial  fear.  9.  Eager  defire.  10. 
 Godly  zeal,  2  Cor.  vii.  11.  11.  Impartial 
 revenge  on  ourfelves  for  fin,  2  Cor.  vii. 
 II.  12.  Works  meet  for  repentance,  Mat. 
 iii.  8.  A6>s  xxvi.  ?o.  Ifaiah  i.  16,  17.  Hof. 
 xii.  6.  13-  A  forfaking  of  fin,  Ezek.  xiv. 
 6.  and  xviii.  28,  33.  Rom.  vi.  6.  Heb.  vi. 
 1.  Ifaiah  xxx.  22.  14.  Self-denial,  Luke 
 XV.  19.  15.  A  Juftifyingof  God,  or  giv- 
 ing him  the  glory,  Hof.  xiv.  1,2.  Luke 
 vii.  29.  16.  A  difefteem  of  all  worldly 
 helps,  Jer.  iii-  23.  17.  A  fubmilTion  to  all 
 offices  of  humility  upon  fenfe  of  fin,  Luke 
 
 vii-  37.  38.  18.  A  dear  love  to  God's  mi- 
 nifters,  whom  God  hath  made  inflruments 
 of  our  repentance,  Afts  xvi.  14,  15.  19. 
 An  endeavour  after  this  work  on  ourfelves, 
 to  work  it  on  others,  Pfalm  li.  13.  Ezekiel 
 xviii.  30.  20.  An  earnefl  longing  after 
 Chrift's  coming  to  judgment,  i  ThelT.  i. 
 9,  10. 
 
 §.  10.  Ho\v  may  a  believer y  redeemed  by 
 Chrijl^  acknowledge  his  thankfulnefs  to 
 Chriji  ? 
 
 I.  BY  a  continual  remembrance  of  God's 
 goodnefs  to  us,  Plalm  ciii.  i,  2,  3,  4.  2. 
 By  telling  others  what  Chrift  hath  done  for 
 our  fouls,  Pfa.  xxxiv.  3,  4.  Eph.  i.  3.  3. 
 By  walking  holiiy  and  without  blame  be- 
 fore Chrilf  in  love,  Pfalm  cxvi.  8,  9.  Eph. 
 i.  4.  Phil.  i.  II.  Col.ii.  6,7.  4.  By  rejoic- 
 ing in  God  through  our  Lord  Jefus  Chrifl, 
 Pfalm  xxxiv.  2.  and  Ixiii.  7.  Eph.  v.  1 1.  5. 
 By  calling  on  God,  and  paying  our  vows, 
 Pfalm  cxvi.  12,  13.  6.  By  endeavouring 
 the  converfion  of  others,  Pfalm  li.  12,  13. 
 7.  By  adminiilring  to  the  neceffity  of  the 
 faints,  Heb.  xiii.  16.  8.  By  finging  of 
 pfalms,  making  melody  in  ourheans  unto 
 the  Lord,  Eph.  v.  19,  20.  9.  By  worthily 
 receiving  the  lacrament  of  the  Lord's  fup- 
 per,  I  Cor.  xi.  24,  25.  10.  By  lovii^g  the 
 Lord  Jefus  Chrifi,  Cant.  i.  3.  Luke  vii.  47. 
 I  John  iv.  19-  II.  By  denying  ourfelves 
 and  highefl  excellencies  in  refpeft  of  Chrift, 
 Rev.  iv.  JO.  12.  By  a  publick  profeflion 
 of  Chrift's  fovercignty,  Phil.  ii.  11.  13. 
 By  fuffering  willingly  for  the  name  of  the 
 Lord  Jefub,  i  Peter  iv.  14.  16. 
 
 §.  II.  What  are  the  figns  of  a  Jincere  love 
 to  Chrij}? 
 I .  UPRIGHT  walking  with  God,  Cant, 
 I.  3.  John.  xiv.  15.  21.  23.  Eph.  i.  4.  i 
 John  XXV.  15.  2.  A  fainting  and  languifliing 
 defire  after  Chrift,  Cant.  iii.  i,  to  4.  and 
 v.  8.  3.  A  love  to  the  members  of  Chrift, 
 I  John  iv.  12.  20.  4.  A  hating  of  evil, 
 Pfalm  xlvii.  10.     5.  A  relieving  of  the 
 
 poor 
 
CHRISTIAN  SOCIETT.  285 
 
 us  to  an  humble  acknowledgement  of  our 
 fins,  Job  xiii.  23,  to  the  end.  Hofea  v.  15. 
 Pfalm  XXX.  7.  3.  To  prevent  fpirltual 
 pride  in  us,  2  Cor.  xii.  7,8.  4.  To  make 
 us  pray  earneftly  to  him,  Pfalm  iii.  7,  8. 
 and  xiii.  i,  and  Ixxviii,  i,  2,  3.  and  Ixxxviii. 
 
 2,  2,  3,  6c.  5.  To  exercife  our  faith  in 
 his  name,  Ifaiah  v.  10.  6.  To  make  us 
 feek  him  in  the  ufe  of  all  means,  Cant.  iii. 
 I,  <bc.  and  v.  6,  8.  7.  To  make  us  prize 
 him,  and  highly  to  efteem  of  him.  Cant- 
 V.  8.  and  viii.  i.  8.  To  make  us  hold 
 him  more  furely  when  once  we  have  found 
 him.  Cant.  iii.  4.  9.  To  ftir  up  and  ex- 
 ercife in  us  all  our  fpiritual  graces,  Cant. 
 V.  6,  7,  8,  6c. 
 
 §.  14.  What  are  the  means  for  the  recovery 
 ofChrijVs  comfortable  pre/ence  ? 
 I.  A  fearch  after,  and  an  acknowledg- 
 ment of  thofe  fins  which  caufed  his  with- 
 dra^'ings,  Pfalm  xxxii.  4,  5.  Lam.  iii.  40, 
 50.  2.  An  hearty  bemoaning,  ftaame,  and 
 repenting  for  fin,  Jer.  xxxi.  18,  6c.  Pfalm 
 xxxiv.  iS.  Ifaiah  Ivii.  15.  3.  A  waiting 
 upon  God  in  the  ufe  of  his  ordinances, 
 Pfalm  xxvii.  13,  6c.  Cant.  i.  8.  Ifaiah  viii. 
 
 17.  Lukexxiv.  32.  i  John  i.  3,  4.  4. 
 A  diligent  enquiry  after  Chrift,  Cant.  iii. 
 
 3,  4.  5.  A  moaning  and  weeping  for  his 
 lofs  till  he  be  found,  John  xx.  11,  13,  6c, 
 6.  A  drawing  nigh  to  God  in  the  duty  of 
 prayer.  Lam.  iii.  ^7.  Pfalm  li.  12.  and  cxlv. 
 
 18.  James  iv.  8.  7.  A  preffing  of  God  in 
 prayer  with  his  word  and  promifes,  Pfalm 
 cxix.  49,  50.  8.  A  due  receiving  of  Chrift 
 in  the  Lord's  fupper,  i  Cor.  x.  16.  g.  A 
 feeding  upon  Chrift  fpiritually  by  a  true 
 and  lively  faith,  John  vi.  56.  Ifaiah  1.  10. 
 10.  A  recourfe  to  our  former  experiences 
 Pfalm  Ixxvii.  7,  6c.  11.  An  hope  that  for 
 all  this  we  fiiall  enjoy  Chrift,  Pfalm  xliii. 
 5.  12.  A  liftening  and  fubmitting  to  the 
 voice  of  his  Spirit,  Rev.  xxx.  20.  ij.  A. 
 walking  in  his  ftatutes  and  keeping  his  corn- 
 
 poor  members  of  Chrift,  Matth.  xxv.  45. 
 
 1  John  iii.  17.  6.  A  full  afturance  of 
 faith,  Cant.  vi.  iii.  Rom.  viii.  38,  39.  7. 
 A  difefteem  of  all  things  in  comparilbn  of 
 Chrift,  Mat.  x.  27.  Phil.  iii.  8.  8.  A  con- 
 quering of  all  difficulties  and  difcourage- 
 mentsfor  Chrift,  viii.  6,  7.  Rom.  viii.  35. 
 
 2  Cor.  V.  14.  9.  A  heart  and  tongue  en- 
 larged in  the  praifes  of  Chrift,  Cant.  v.  10. 
 to  the  end.  10.  All  the  fruits  of  the  Spi- 
 rit, Gal.  v.  22.  II.  A  contemplation  of 
 Chrift's  love,  and  defires  after  further  fenfe 
 of  it,  Eph.  iii.  17,  to  19.  12.  A  refl4efnefs 
 of  the  foul  in  the  non-enjoyment  of  Chrift, 
 Cant.  iii.  i,  to  4.  13.  A  contentednefs  10 
 fuffer  cenfures,  difgraces,  and  death  for 
 Chrift,  Cant.  v.  6,  7,  8.  Afts  xxi.  13.  14. 
 A  rejoicing  in  Chrift,  whom  we  love,  Pfalm 
 V.  II.  John  xiv.  28.  15.  A  patient  wait- 
 ing for  Chrift's  appearing,  2  Thelf.  iii.  5. 
 
 §.  12.  What  are  the  caufes  in  us  of  Chrifi's 
 •withdrawing  from  us  ? 
 1.  Covenant-breaking,  Deut.  xxxi.  16. 
 6c.  2.  Idolatry,  or  fpiritual  whoredom, 
 Deut.  xxxi.  16,  6c.  Pfalm  Ixxviii.  58.  60. 
 Hofea  V.  3,  4,  6.  3.  The  pride  of  our 
 hearts,  Hofea  v.  5,  6.  4.  Hypocrify  in 
 God's  fervice,  Hofea  v.  6.  5.  Infidelity 
 or  frowardnefs  of  heart,  Deut.  xxxii.  20. 
 6.  Leaving  our  firft  love,  Rev.  ii.  4,  5.  7. 
 Carnal  fecurity,  Pfalm  xxx.  6,  7.  Cant.  v. 
 3.  8.  Carelefnefs  of  accepting  the  feafons 
 of  grace,  whether  Chrift  draw  near  in  or- 
 dinances, or  in  inward  difpofitions,  Cant. 
 V.  3,  6.  9.  A  preferring  of  the  creature 
 before  Chrift,  Ifaiah  Ivii,  17.  10,  A  wea- 
 rinefs  of  God's  ordinances,  Jer.  xxxiii.  38, 
 39.  Mai.  iii.  7.  11.  A  withdrawing  from 
 God  in  the  duties  of  our  obedience,  Deut. 
 xxxii.  20.  2  Chron.  xv.  2.  Hofea  v.  4.  6. 
 
 §.13.  What  are  the  caufes  for  -which  Chrift 
 on  his  part  withdraws  himfelf  from  us  ? 
 1 .  TO  try  us  what  is  in  our  hearts,  Deut. 
 
 xxii.  20.  2  Giiron.  xxxii.  31.    2.  To  bring 
 
 mandinents,  Lev.  xxvi.  3.  11,  6c. 
 
 §15^ 
 
286 
 
 CHRISTIAN  SOCIETT. 
 
 "§•  '5'  ^f  "^^^f  -^/e  is  Chrift  to  a  believer 
 already  jujlified  ? 
 I.  CHRIST  is  wifdom  and  fanif^ification 
 unto  us,  I  Cor.  i.  30.  2.  Chrift  is  the  fa- 
 tisFjftion  of  all  our  defires,  John  vi.  35. 
 3.  Chrift  is  our  example  in  forgiving  of 
 others,  Eph.  iv.  32.  Col.  iii.  12,  <bc.  ,4. 
 Chrift  is  our  example  in  fuffering  injuries 
 with  patience,  Heb.  xii.  3.  i  Peter  ii.  21. 
 5.  Chrift  is  our  example  in  holinefs,  i  Pet. 
 i.  15,  ^c.  6.  Chrift  is  our  example  in  love, 
 Eph.  V.  I,  2.  7.  Chrift  is  our  example  in 
 mecknefs,  lowlinefs,  humility,  Matth.  xi. 
 29.  Johnxiii.  i<,  eirc.  Phil.  ii.5.  8.  Chrift 
 is  the  way  and  means  of  our  accefs  to  God 
 the  Father,  Romans  v.  2.  Heb.  x.  19,  20. 
 9.  Chrift  is  both  the  reprefenter  and  the 
 granter  of  our  requefts,  doing  for  us  what- 
 foever  we  defire  in  his  name,  John  xiv.  13, 
 ^c.  Rev.  viii.  3.  10.  Chrift  is  our  confo- 
 lation  in  fufterings,  2  Cor.  i.  5.  11.  Chrift 
 is  our  continual  joy,  Rom.  v.  11.  12.  Chrift 
 is  the  death  of  fin  in  us,  Rom.  viii.  10.  i 
 Cor.  XV.  57.  Heb.  ix.  14.  13.  Chrift  cru- 
 cifies the  world  in  us,  Gal.  vi.  14.  14. 
 Chrift  is  our  freedom,  the  end  of  the  law 
 for  righteoufnefs,  Rom.  viii.  2.  x.  4.  Gal. 
 V.  I.  ij.  Chrift  is  our  life,  the  very  life 
 of  grace  in  us,  John" xiv.  6.  Rom.  viii.  n. 
 Gal.  ii.  20.  Eph.  iii.  17.  16.  Chrift  makes 
 interceflion  for  us,  Rom.  viii.  34.  Heb.  vii. 
 25.  I  John  ii.  1.  17.  Chrift  is  our  upholder 
 in  temptations,  Heb.ii.i8.  81.  Chrift  is  our 
 harbenger  for  heaven,  John  xiv.  2,  3.  19. 
 Chrift  is  our  mafter,  Matth.  xxiii.  8,  lO. 
 our  Lord,  Romans  i.  4,  9.  our  head, 
 Eph.  iv.  15.  our  mafter  and  Lord,  John 
 xiii.  13.  20.  Chrift  is  our  inabler  to  do  all 
 things,  Phil.  iv.  13.  21.  Chrift  is  both  the 
 author  and  finiOier  of  our  faith,  Heb.  xii. 
 2.  22.  Chrift  is  our  Saviour,  yea,  faiva- 
 tionitfelf  to  us,  Rom.  v.  9,  lo.  1  ThefT. 
 V.  9.  2  Tim.  ii.  11,  6^.  23.  Chrift  isour 
 very  being,  the  food  and  foul  of  our  fouls, 
 John  vi.  55.  A6ls  xvii.  28.  24.  Chrift  is 
 our  All  in  All,  Col-  iii.  n. 
 
 SECT.     VII. 
 
 Of  Jome  quejlions  or  cafes  of  confcience^ 
 ruhich  at  the  conference  were  propound- 
 ed and  anfvered. 
 
 THE  queftions   concerning  cafes    of 
 confciencc,  were  ihefe  and  the  like  : 
 §.  I.  Whether  a  believer  may  profit  more ^ 
 or  be  more  intent  in  publick,  cr  in  fe- 
 cret  prayer  ? 
 
 IT  was  anfwered.  That  this  cafe  might 
 better  be  refolved  by  experience  than  fcrip* 
 ture  ;  and  accordingly  fome  preferred  pu- 
 blick prayer  for  thefe  reafons :  1,  Becaufe 
 in  publick  they  are  ftirred  up  by  others ; 
 but  in  private  or  fecret  prayer,  they  had 
 none  others  to  join  with  them.  2.  Becaufe 
 in  publick  they  that  exercifed  had  more 
 excellent  gifts,  which  exceedingly  tend  to 
 their  edification  ;  but  in  fecret  they  found 
 themfclvcs  weak,  and  dull,  and  dead-heart- 
 ed ordinarily. 
 
 Others  anfwered  otherwife,  and  prefer- 
 red fecret  prayer  on  thefe  grounds  :  i.  Be- 
 caufe in  fecret  they  could  confefs  morein- 
 largedly  and  feelingly  their  own  fins,  than 
 others  could  do  it  for  them  in  publick,  to 
 whom  they  were  not  particularly  known. 
 2.  Becaufe  in  fecret  they  had  fewer  occa- 
 fions  of  diftraftion,  than  in  publick,  and 
 confequently  they  keptclofer  to  Gcd  in  the 
 duty.  3.  Becaufe  they  found  by  experi- 
 ence that  in  fecret  their  hearts  were  more 
 up ;  and  when  they  themfelves  were  to 
 perform  in  publick,  the  fociety  whom  they 
 joined  with  did  ordinarily  more  ftraitcn 
 them.  4.  Becaufe  in  fecret  they  could 
 take  more  pains  with  their  heart;  as  in 
 midft  of  prayer  to  proftrate,  or  by  break- 
 ing off'  to  meditate,  i;c.  which  convenient- 
 ly they  could  not  do  in  publick. 
 
 In  conclufion  this  Cafe  was  refolved. 
 That  fome  believers  may  pro^t  more,  or 
 be  more  intent  in  pubJick,  others  in  private: 
 and.  the  reafon  rendered  was,  becaufe  the 
 Spirit  that  helps  us  to  pray,  is  a  free  agent, 
 and  works  diverfly  in  the  hearts  of  his  peo- 
 ple. 
 
C  H  RISriAN  SOC  lETT,  -87 
 
 5.  An  hatred  of  the  occafions  of  evil,  Jude 
 23.  6.  A  refolution  to  relinquUh  fin, 
 Plalm  xvii.  3.  Prov.  xxviil.  13.  Luke  xv. 
 17,  18.  I  John  i.  9.  7.  A  weak  apprehen- 
 ,     _        .^  .  Hon   of  the  promifes  of  God  concerning 
 
 yet  grow  in  grace?  and  iffo.  What  are    forgivenefs,  Pfalm  xxxi.    22.    8.  An    im- 
 
 after  Chrift  and  falva- 
 
 ple,  to  fliew  the  diverfity  of  his  gifts,  and 
 his  diverfe  manner  of  working. 
 
 §.  2.  Whether  a  Chrijiian  in  his  own  ap- 
 
 prehenfion  decaying  in  grace^   may  not 
 
 yet  grow  in  grace  P  and  iffo.  What  are 
 
 the  reafons  of  his  wrong  apprehenjions  ? 
 
 T  O  the  firll  queftion  it  was  anfwered 
 
 affirmatively  ;  as  in  cafe  of  temptation,  Pf. 
 
 Ixxiii.  21,  be.  or  in  a  fpiritual  defertion, 
 
 Pfalm  li.  12.  Ixxxviii.   Ifa.  xlix.  14. 
 
 To  the  fecond  queftion  thefe  reafons 
 were  given  in  ;  i.  The  negleft  of  Self-ex- 
 amination. 2.  The  want  of  God's  lively 
 ordinances.  3.  A  too  much  eying  of  our 
 affliftions.  4.  A  too  much  pcu-ing  upon 
 fin,  without  any  thoughts  of  Chrift  or  free 
 grace.  5.  The  want  of  the  light  of  God's 
 amiable  countenance.  6.  The  infenilble- 
 nefs  of  grace,  which  is  of  a  fpiritual  nature, 
 and  not  fo  eafily  to  be  perceived.  7.  A 
 prefent  deadnefs  or  dulnefs  of  fpirir.  8.  A 
 
 portunate  enquiry 
 
 tion,  upon  fenfe  of  fm,  Afts  ii.  37.  xiii. 
 
 12.  xvi.  30.  9.  An  hunger  and  defire  after 
 Chrift,  Pfalm  xlii.  i,  2.  cvii.  9.  cxlv.  19^ 
 Mat.  v.  6.  10.  A  precious  eft'eera  of 
 Chrift,  John  viii.  42.  Phil.  iv.  7,  8.  i  Pet, 
 ii.  (yyj.  1  r.  A  love  of  the  word,  Pfaira 
 cxix.  103.  John  x.  4,  27.  1  Pet.  ii.  2.  12. 
 A  fpiritual  joy  in  the  word,  Pfalm  cxix.  jy, 
 
 13.  A  receiving  of  the  word  with  all  readi- 
 nefs,  A(5ls  xvi.  14.  xvii.  11.  14.  A  longing 
 defire  to  keep  God's  commandments,PiaIm 
 cxix.  5.  15.  A  forrow  that  others  keep 
 not  God's  law,  Pfalm  cxix.  136.  2  Pet  ii.  8» 
 \6.  A  love  of  the  brethren,  Pfalm.  xvi.  3. 
 cxxxvii.  6.  I  John  iii.  14.    17.  A  fpiritual 
 
 inifapplying  of  fome  one  or  more  places   joy  in  the  churches  deliverance,  Pfalm  IxviiL 
 
 of  fcripture,  as  Hebrews  vi.  6,  be.  9 
 Weaknefs  of  knowledge,  or  want  of  judg- 
 ment in  fuch  experimental  paftages,  efpe- 
 cially  in  the  beginning  of  chriftianity.  10. 
 The  diftemper  of  the  foul,  efpecially  in 
 defertion,  when  as  in  the  diftemper  of  the 
 body,  a  man  thinking  or  fpeaking  idly,  we 
 fay  it  is  not  he,  but  his  ficknefs;  fo  it  is 
 in  this  cafe. 
 
 In  conclufion,  thefe  reafons  were  ap- 
 proved ;  but  we  agreed,  That  all  the  fuc- 
 ceeding  anpLuers  or  reColutions  JJjould  be 
 proved  out  of  God's  holy  word. 
 
 §.3.  What  figns  of  true  grace,  though  for 
 the  prejent  bat  fmall  or  weak  grace  P 
 I.  A  Willingnefs  to  be  admoniftied,and 
 to  have  our  fins  difcovered,  Job  xiii.  23. 
 Pf.  cxli.  5.  2.  A  confideration  of  our  fins, 
 with  endeavours  to  turn  to  our  God,  Pfal. 
 cxix.  ^9.  Lam.  iii.  40.  3.  A  feeling  fin  to 
 be  a  burden,  Matih.  xi.  28.  and  a  forrow 
 for  fin,  Zech.  xii.  10.  4.  A  loathing  of 
 our  fins,  Ezek.  xjucvi.  31.  2  Cor.  vii.  11. 
 
 3.  cvi.  5.  Ifaiah  Ixvi.  10.  Ixi.  10.  18.  A  re- 
 verence and  fear  of  God,  Heb.  xii.  28. 
 and  trufting  in  God,  Prov.  xxx.  5.  19. 
 A   delight  in  doing  well,  Prov.  xxi.    I5. 
 
 20.  An  hatred  of  evil  affemblies  and  wick- 
 ed fociety,  Pfalm  xxvi.  4,5.  cxxix.  21,  be. 
 
 21.  A  holy  defpair  in  ourfelves,  thro'  our 
 own  abilities  to  attain  heaven,  Ezra  ix. 
 6.  Luke  XV.  17.  22.  A  poverty  of  fpirir^ 
 and  purity  in  heart,  Mat.  v.  3.  8.  Mark 
 ix.  24.  23.  An  holy  endeavour  after  growth 
 in  grace,  Phil.  iii.  13.  2  Pet.  iii.  18.  24. 
 A  continual  conflia  betwixt  ftefti  and  fpi- 
 rit,  Rom.  vii.  22,  be.  25.  A  competent 
 meafure  of  fpiritual  knowledge,  Afts  xxvi. 
 18.  Col.  iii.  10.  26.  A  careful  endeavour 
 after  perfeverancc,  Pfalm  cxix.  ui,  be. 
 John  viii.  31.  Gal.  iii.  3.  27.  The  unutte- 
 rable fighs  and  groans  of  the  fpirit  in  prjy- 
 er,  Rom.  viii.  26.  28.  A  fenfe  and  bewail- 
 ing of  the  hardnefs  of  our  hearts,  Ifniah 
 xliii.  17.  29.  A  pure  love  of  God,  and  de- 
 fire to  fear  his  name,  Neh.  i.  11.  Pfalm 
 XvUi.  I.  L'aiah  xxvi.  8,  p.  Rom.  viii.  28. 
 
Ji88 
 
 CHRISTIAN  SOCIETT. 
 
 %o.  A  godly  converfation,  Pfalm  xvi.  8. 
 J.  23.  Aflsii.  25. 
 
 § .  4.  Whether  is  a  Chrifiian  alivays  hound 
 to  reprehend  an  offender  ?    or  in  what 
 cafes  may  he  forbear  ? 
 IT  is  anfwered,   that  a  Chriftian  is  not 
 bound  ever  to  reprove,  but  he  may  forbear 
 in  fuch  cafes  as  thefe  ;   i.  When  the  party 
 offending  is  a  fcorner,  and  we  perceive  he 
 \vill  but  feoff  at  it,  Prov.  ix.  8.  xxiii.  p. 
 Mat.  vii.  6.   2.  When  the  offender  fins  of 
 infirmity,  Gal.  vi.  12.     3.  When  the  of- 
 fended is  not  able  to  convince  the  offend- 
 er that  it  is  a^n.  Job  vi.  25.   Titus  i.  9. 
 
 4.  When  there  is  no  hopes  to  prevail  in 
 refpe(ft  of  the  evil  times.     Amos  v.    13. 
 
 5.  When  the  offences  are  fmall,  and  but 
 little,  Prov.  xix.  11.  xx.  3.  6.  When  we 
 Jcnow  not  certainly  whether  the  fuppofed 
 offence  be  a  fin,  or  not,  Jofhua  xx.  16. 
 7.  V/hen  the  reprehender  is  faulty  in  the 
 fame  thing,  Mat.  vii.  3,  idrc  8.  When  the 
 party  offending  is  not  capable  of  reproof, 
 as  in  cafe  a  man  be  an  idiot,  or  drunk,  or 
 in  the  height  of  hispaflion,  i  Sam.  xxv. 
 36,  ^T.  9.  When  our  reproof  may  breed 
 fome  diffention,  or  imminent  and  dange- 
 rous difturbance ;  as  in  cafe  it  be  amongft 
 rude,  boiftrous  and  defperate  company. 
 Mat.  vii.  6.  10.  When  the  offender  is  ob- 
 ilinately  and  wilfully  bent  to  go  on  in  fin, 
 Mark  xiv.  60,  61.  xv.  4,5. 
 
 §.  5.  How  may  we  know  whether  we  pro- 
 fit by  affliSiions  ? 
 We  may  know  by  thefe  figns :  i.  If  by 
 affliction  we  come  to  be  fenfible  of  God's 
 heavy  difpleafure,  Deut.  xxxi.  17.  Rurh 
 i.  13.  Micah  vi.  9.  i  Cor.  xi.  37.  2.  If 
 by  atflidtion  we  are  drawn  to  learch  our 
 ways,  I  Kings  viii.  38.  Ezra  ix.  14.  Pfalm 
 xxxii.  4,  <bc.  Lamentations  i.  5.  iii  39, 
 eirc.  3.  If  by  afflirtions  we  are  found- 
 ly  and  fincerely  humbled,  2  Kings 
 xxii.  19,  'be.  Job  i.  20.  i  Pet.  v.  6,  4.  if 
 ©ur  alBidtions  work  on  us  to  ninkc  our 
 jjeace  with  our  God,  Ifaiah  xxvii.  5.  Hofca 
 
 v.  15.  5.  If  by  affliflions  we  be  drawn  to 
 make  and  pay  vows  of  better  obedience, 
 Pfalm  Ixvi.  13,  <bc.  6.  If  in  our  affli(ftions 
 we  refl  upon  God,  2  Chron.  xiv.  11.  and 
 wait  on  God,  Pfalm  xxxvii.  7,  34,  Micah 
 vii.  9.  7.  If  in  our  afiliftions  we  mind  the 
 promifes,  and  roll  ourftlves  on  them,  i 
 Sam.  XXX.  6-  Pfalm  cxix.  74.  8.  If  in 
 our  afflictions  we  clear  God  when  he 
 is  judged,  Pfalm  cxix.  74.  9.  If  for 
 our  affliftions  we  blefs  God  in  his  af- 
 flicting hand,  Job  i.  2  r .  10.  If  by  afflidi- 
 ons  our  graces  are  ftirred  up  and  exercifed. 
 Job  xiii.  15.  Pfalm  xlii.  5.  Jer.  xxxi.  16. 
 Rom.  v.  3.  2Cor.i.  10.  Heb.  x.  34.  Ja. 
 i.  3.  II.  If  by  our  afflictions  our  prayers 
 become  more  fervent,  Neh.  i.  3,  <bc.  Pfal. 
 Ixxvii.  2.  and  cxvi.  3.  and  cxlii.  4,  <bc.  12. 
 Jf  in  our  afflidlions  we  gather  in  fome  ex- 
 periences of  God's  love  and  help,  Pfalm 
 xxxiv.  4(1.  and  xlvi.  \6,  be.  13.  If  in 
 our  afflidions  we  fubmit  willingly  and 
 chearfully  to  God's  good  will  and  pleafure, 
 Levit.  xxvi.41.  I  Sam.  iii.  18.  14.  If  in 
 our  afflictions  we  look  more  at  the  hand  of 
 God  that  ftrikcs,  than  at  the  inftrumenr, 
 I  Samuel  iii.  8.  and  xvi.  11.  15.  If  in 
 our  affliction  we  rejeCt  all  worldly  finful 
 hopes  and  unlawful  means  of  deliverance, 
 and  reft  only  on  God,  1  Cor.  i.  8,  9.  Heb. 
 xi.  25,  26.  16.  If  in  prefent  afflictions 
 we  gather  affurance  of  deliverance  from 
 former  experiences,  i  Sam.  xvii.  37, 
 Pfalm  Ixxvii.  9,  <bc.  2  Tim.  iii.  11.  17. 
 If  by  afflictions  we  find  corruptions  to 
 weaken,  and  to  be  mortified,  Ifaiah  xxvii. 
 9.  18.  If  our  afflictions  beget  affurance 
 of  our  adoption,  Htb.  xii.  8.  Sanftificati- 
 on,  Heb.  xii.  6,  be.  Glorification,  Matth. 
 V.  12.  2  Cor.  iv.  17.  2Pct.  ii.  8. 
 
 §.  6.  How  fjoidd  a  Chrifiian  fortify  him- 
 ft  If  again] t  all  the  Reproaches  of  wicked 
 Men? 
 \.  LET  him  confider  the  command  of 
 
 God  in  thi^  cafe,  Matth.  v.  44.    Rom.  xii. 
 
 19.   I  Pet.  iii.  9.    z.  Let  him  look  or.  re- 
 proach 
 
C  HRISTIAN  SOCIETT. 
 
 preaches  as  the  very  hand  of  God,  2  Sam. 
 xvi.  II.  3.  Let  him  confider  what  an 
 honour  it  is  to  fufFer  reproaches  for  Chrift, 
 A<5tsv.  41.  4.  Let  him  eye  the  blefled- 
 nefsof  thofe  that  are  reproached  forChrifl:, 
 Matth  V.  II,  6c.  2  Tim.  ii.  12.  i  Pet. 
 iii.  14.  and  iv.  14.  5.  Let  him  confider 
 it  is  as  the  lot  of  God's  fervants  to  fuffer 
 reproaches,  2  Tim.  iii.  12.  6.  Let  him 
 confider  that  in  his  reproaches  he  fuffers 
 vith  and  for  Chrift,  John  xv.  20.  7. 
 Let  him  confider,  that  though  the  wicked 
 reproach,  yet  God  will  in  his  time  jiaftifie 
 and  approve,  PfahTi  xxxvii,  33.  and  cxlvii. 
 II.  8.  Let  him  confider,  that  the  Lord 
 in  due  time  will  both  clear  his  fervants 
 and  puniih  the  reproachers,  Micah  vii.  8, 
 6c.  9.  Let  him  fet  before  him  the  ex- 
 amples of  Chrift,  his  apoftles,  and  pro- 
 phets, Ifaiah  liii.  7.  Matth.  v.  12.  John 
 XV.  18.  I  Cor.  IV.  13.  1  Pet.  ii.  21.  10. 
 Let  him  pray  with  fervency  and  faith,  Job 
 xvi.  20.  Pfalm  cix.  i,  6c.  i  Cor.  iv.  13. 
 ir.  Lethim  befureto  keep  a  clear  confci- 
 cnce  within,  1  Pet.  iv.  15.  12.  Lethim 
 refer  the  ififue  of  all  unto  God,  2  Sam. 
 iii.  39.  13.  Let  him  exercife  that  heavenly 
 duty  of  the  life  of  faith,  and  faften  it  on 
 thefe  promifes,  Pfalm  xxxvii-  6.  and  Ixviii. 
 13.  Ifaiah  Ixi.  7.  1  Peter  i.  7.  and  iii.  14. 
 andiv.  14. 
 
 §.  7.  Whether   a  true    believer   may    not 
 fometimes  doubt  ?  and  what  are  the  fe- 
 ver a  I  caufes  of  doubting  ? 
 IT  was  aniwered,  that  without  contro- 
 verfie,  and  as  the  following  texts  will  e- 
 vince,  a   true  believer  may  doubt  of  his 
 falvation  ;  and  the  caufes  are  thefe  : 
 
 1 .  The  profperity  of  the  wicked,  Pfalm 
 xxxviii.  17.  and  Ixxiii.  2,  <bc.  and  xii.  13. 
 2.  His  own  want  of  neceflary  provifions 
 for  this  life.  Numb.  xx.  3,  6c.  3.  Suf- 
 penfion  of  divine  favour.  Job  xiii.  24. 
 Pfalm  Ixxvii.  7,  6c.  4.  Imminent  dan- 
 gers and  fears,  Exod.  xiv.  10,  6c.  Matth. 
 viii.  25,  6c.  and  xiv.  30,  6c.  5.  Ap- 
 prchenfions  of  God's  denying  his  prayers, 
 
 289 
 
 Pfalm  xxii.  \y6c.  <5.  The  3ffll<f\ing  hand 
 of  God  lying  fore  on  his  foul,  Pfalm  cxvi. 
 
 10,  6c.  Lam.  iii.  17,  18.  7.  Miftaken 
 apprehenfions  and  weakncfs  of  judgment, 
 Marth.  xiv.  26.  Mark  vi.  49,  6c.  Luke 
 24.  37.  8.  Relapfes  or  re-infnarements in- 
 to former  fins,  Pfalm  Ii.  8,  12.  9.  The 
 littlenefs  or  fmallnefs  of  faith,  Matth.  xiv. 
 30.  Mark  ix.  24.  10.  A  poring  on,  or 
 ftudying  too  much  the  life  of  ienfe,  Luke 
 i.  18,  20.  John  XX.  5.  II.  A  want  of  the 
 true  underftanding  of  fome  divine  myfte- 
 ries,  John  vi.  60.  12.  A  diftrufting  of 
 God's  promifes  upon  human  reports,  iNum. 
 xiii.  32,  33.  xxxiv.  i,  6c. 
 §.  8.  What  are  the  cures  or  remedies  of 
 
 doublings  incident  to  believers  ? 
 ^  FAITH  in  the  Lord  Jefus  Chrift,  Rom. 
 xi.  20.  xiv.  23.     2.  A  wary  and  filial  fear, 
 Heb.  iv.  I.   3.  A  hope  in  God,  Pfalm  xiii. 
 
 11.  and  waiting  on  God,  Ifa.  viii.  17.  Jer. 
 xiv.*i9,  22.  4.  Earneft  prayer:  i.  Againfl: 
 doubting.  Mat.  xxi.  21,  6c.  Mark  ix.  24. 
 Luke  xvii.  5.  xxii.  32.  2  Cor.  xii.  i,  8, 
 6c.  and,  2.  To  have  our  doubts  refolvcd. 
 Judges  vi.  y].,6c.  5.  A  depending  on  the 
 faithfulnefs  of  God  and  his  promifes,  Heb. 
 X.  23.  xi.  II.  6.  A  ftriving  to  keep  down 
 the  life  of  fenfe,  Matth.  vi,  28,  6c.  7.  A 
 recalling  to  mind  the  Lord's  difpenfations 
 in  our  former  afflictions,  Lam.  iii.  18,  6c. 
 8.  A  recalling  to  mind  God's  former  love 
 to  our  fouls.  Pfa.  xx.  i,  6c.  Lam.  iii.  22, 
 24.  9.  Diligence  in  the  ule  of  all  means, 
 Pfalm  Ixxiii.  17.  Cant.  iii.  i,  6c.  10.  A 
 trufting  in  God's  name,  making  him  our 
 flay  and  fupport,  Pfa.  Ixxiii.  26.  Ifa,  1.  10. 
 §.    9.  What  are  thefe  hindrances  that  ob- 
 
 ftru£l  the  grovjth  of  Chr  Iftianity,  or  the 
 
 fpreading  of  the  kingdom  of  ChriJ}  ? 
 
 \Vant  of  a  pious  and  powerful  mini- 
 
 ftry,  Prov.  xxix.  18.  Rom.  x.  14,  6c.    2. 
 
 Kegligence  of  the  miniftry  in  place,    Jer. 
 
 i.  21,  6c.  Ezek.  xxxiv.  4,  6c.    3.  A  (can- 
 
 dalous  and  vicious  miniftry,   i  Sam.  ii.  17. 
 
 Jer.  xxiii.  i,  6c.  Mai.  ii.  8.  Mar.  xxiii.  13, 
 
 4.  The  deceits  and  fophiftry  of  falfi?  pro- 
 
 P  P  phcts, 
 
CL()0 
 
 CHRISTIAN  SOCIETY, 
 
 phcts,  Jer.  xxvii.  14.  xxviii.  15.  Ezekiel 
 xiii.  6,  etc.  2  Ptt.  ii.  18.  5.  A  prefuming 
 to  teach  others  without  God's  call,  Jerem. 
 xxiii.  32.  6.  A  defpiiing  of  the  miniftry  of 
 the  gofpel,  Mark  vi.  3.  John  viii.  57.  7. 
 Envy. and  railing againft  the  word  andmi- 
 niflry,  A(fts  xiii.  45,  etc.  8.  Perfecution 
 of  God's  meflengers,  A6ts  xii.  i,  etc.  9. 
 Ambitious,  faftious,  and  malicious  fpirits, 
 3  John  10.  10.  Fomenters  of  divifion  a- 
 mong  the  people  of  God,  Rom,  xvi.  1 7,  etc. 
 2  Pet.  ii.  3.  II.  Enemies  of  the  truth  and 
 power  of  godlinefs,  2  Tim.  iii.  6,  12.  The 
 evil  example  of  fuperiors,  i  Sam. ii.  23,34. 
 I  Kings  xiv.  i6^ohn  vii.  47,48.  13.  Se- 
 ducing fpirits,  1  Kings  xii.  27,  etc  A6ls 
 xiv.  19.  XX.  30,  I  Tim.  iv.  r.  14.  Scan- 
 dalous profeffors,  Htb.  xii.  14,  etc.  15. 
 Evil  fociety,  Pfalm  xviii.  26.  Prov.  iv.  14, 
 etc.  16.  Confpiracy  of  the  wicked,  Afts 
 xix.  29,  34.  17.  Satan  and  antichrift, 
 Zech.  iii.  i.  2  Cor.  iv.  4.  Rev.  viii.  10,  etc. 
 
 18.  Broaching  and  fomenting  of  errors, 
 and  efpecially  of  idolatry,  i  Kings  xii.  30. 
 A<f^s  xix.  27,  etc.  2  Pet.  ii.  2.  Rev.  ii.  20. 
 
 19.  Miftakein  the  matters  of  falvation,Hof. 
 iv.  6  John  vi.  66.  20.  A  profanation  of 
 holy  things,  i  Sam.ii.  17.  21.  A  preferring 
 carnal  things  before  Ghrift,  Matt,  viii-  34. 
 xix.  22.  Adsxix.26.  22.  Obflinacy  and 
 unbelief,  Jer.  xliv.  16.  Mat.  xiii.  58.  Heb. 
 iii.  19.  iv.  2.  23.  Slavifh  fear,  John  Ix. 
 22.  24.  Abufe  of  chrillian  liberty,  i  Cor. 
 viii.  9,  etc.  25.  A  giving  offence  in  things 
 merely  indifferent,  Rom.  xiv.  13.  i  Cor. 
 X.  32,  etc.  26.  Perfecution  of  the  church, 
 Afls  viii.  I,  etc.  Rev.  xi.  7. 
 
 §.  10.  What  are  the  means  to  preferve  uni- 
 ty and  amity  amongfi  chrijlians  ? 
 Frequent  and  fervent  prayer,  Pf.  cxxii. 
 6.  John  xvii.  1  i .  Rom.  xv.  5,  etc  Jam.  v. 
 \6,  2.  Pithy  and  pious  exhortations,  Ro. 
 xii.  10,  iC.  I  Cor.  i.  10.  i  Theff.  v.  13. 
 I  Peter  i.  8.  iv.  8.  3.  Thefpiritof  meek- 
 nefs  and  lowlinefs,  of  long-fuffering  and 
 forbearing  one  anotlier  in  love,  John  xiii. 
 
 14,  etc,  Rom.  xii.  10.  xv.  i,  tic.   Eph.  iv. 
 
 2,  ^,  Phil.  ii.  3.  4.  A  not  rendering  evil 
 for  evil,  1  Pet.  iii.  8,  etc.  5.  A  reftoring 
 fuch  as  are  fallen,  in  the  fpirit  of  meek- 
 nefs.  Gal.  vi.  i,  etc.  6.  A  moderate  re- 
 prehenfion  of  fuch  as  are  contrary-minded, 
 2  Tim.  ii.  24,  etc.  7.  A  flightingof  flan- 
 derous  reports,  Prov.  xxv.  23.  8.  A  quel- 
 ling of  the  fpirit  of  pride,  Prov.  xiii.  10. 
 9.  A  feafonable  vifit  of  the  brethren,  with 
 whom  we  have  had  fpiritual  commerce, 
 A£ts  XV.  36.  10.  Meetings  and  conferen- 
 ces about  differences  that  have  fallen  out, 
 A£ts  XV.  6.  II.  A  ready  fubmiflion  to  the 
 judgment  of  one  another,  according  to  the 
 word,  Eph.  V.  21.  12.  An  endeavour  to 
 fpeak  the  lame  things,  and  to  be  of  one 
 mind,  i  Cor.  i.  10.  Phil.  ii.  2.  13.  A  do- 
 ing all  things  in  charity,  i  Cor.  xvi.  14. 
 14.  A  rcadiiiefs  to  forgive,  as  Chrift  for- 
 gave us,  Mat.  xviii.  33.  Eph.  iv.  32.  15. 
 A  fpirit  of  wiidom  and  difcretion,.  Prov. 
 xix.  II.  Eccl.  vii.  9.  16.  A  mortifying  of 
 lufts,  and  fubduingof  palTions,  1  Cor.  iii. 
 
 3,  James  iv.  i.  17.  A  loving  carriage  and 
 deportment  of  the  outward  man,  Pro.  xv. 
 I.  xxv.  23.  18.  A  chearful  admifllon  of 
 the  Nveak  into  Chriftian  fociety,  and  bear- 
 ing with  their  infirmities,  Rom.  xiv.  i.  xv. 
 I.  rThelf.  v.  14.  19.  An  avoiding  of  fuch 
 as  caufe  divifions  amongft  chrilfians,  Rom. 
 xvi.  17.  20.  An  avoiding  of  all  ill  fpcech- 
 es  one  againft  another,  1  Pet.  ii.  i,  21. 
 A  not  thinking  too  highly  of  ourfelves,  but 
 foberly,  according  to  the  mealure  of  faith 
 God  hath  given  us,  Rom.  xii.  3,  etc  1  Cor.  . 
 iv.  6.  22.  A  delire  to  do  to  others,  as  we 
 wilh  others  to  do  to  us.  Mat.  vii.  »2.  23. 
 A  fludy  to  be  quiet,  and  not  to  meddle 
 with  another  man's  bufinefs,  i  ThcfT.  iv.  7. 
 24.  A  folemn  cntring  into  covenant  with 
 God,  and  with  one  another,  Jer.  1. 5.  25. 
 A  confideration  of  the  command.  Be  of 
 the  fame  mind  one  "with  at:oiher,  Rom.  xii. 
 
 J  6.  26.  A  confideration  that  -we  all  knoiv 
 4iut  in  part, and  therefore  that  -wejhouldbear 
 iviih.  one  another's  infirmities,    1  Cor.  xiii. 
 
 9- 
 
CHRISTIAN  SOCIETY. 
 
 291 
 
 9.  27.  A  confideration  that  a  paffionate, 
 peevilh,  and  froward  profe/Tor  is  feldom 
 acquainted  with  the  truth  as  it  is  in  JeCus, 
 Pfalm  XXV.  9.  Prov.  xi.  2.  and  xxvii.  20. 
 Ifaiah  xxviii.  9.  Rom.  xvl.  17.  James  i. 
 21.  26.     28.  A  confideration  that  unity 
 
 1.  Anfwered,  That  they  are  to  repent, 
 as  appears,  Job  xlii.  6.  Jer.  xxxiii.  ig. 
 Rev.  ij.  5.  iii.  3. 
 
 2.  The  grounds  or  reafons  are  thefe  fol- 
 lowing, I.  Becaufe  God  looks  for  repen- 
 tance from  them,  Zech.  vi.  6.    2-  Becaufe 
 
 in  judpment  is  the  promife  and  blelTing  of   God  commands  them  to  repent,  Rev.  il. 
 another  life,  and  that  unity  in  afFedUon  is    5.    16.  and  iii.   3.   19.     3,  Becaufe  it  is 
 
 our  prefent  duty,  Eph.  iv.   13.  Phil.  iii. 
 15,  iyc. 
 
 SECT.    viir. 
 
 Of  fame  queftions  or  controverted  points, 
 •which  at  the  conference  were  propound- 
 ed and  anfivej-id, 
 
 TH  E  queftions  of  controverted  points, 
 were  thefe  and  the  like  : 
 
 § .  I .  Whether  -doth  God  fee  fin  in  believers 
 fo  as  to  he  offended  at  it  ?  and  how  may 
 it  appear  ? 
 
 IT  is  anfwered  affirmatively,  that  God 
 doth  fee  fin  in  his  faints,  as  appears  by  thefe 
 texts,  Exod.  iv.  14.  i  Sam.  iii.  12,  <bc. 
 2  Sam.  xii.  9,  ^c.  Pftilm  cxxxv.  14.  Jer. 
 XV.  17,  be.  Rev.  ii.  4.  13,  ^■c.  though  not 
 in  reference  to  their  juftification,  yet  in 
 reference  to  their  converfation  and  fan<51:i- 
 fication,  which  is  but  in  part.  2.  This 
 appcareth,  i.  From  the  Lord's  complain- 
 ing againft  believers  for  fin,  Ifaiah  i.  2, 
 ibc.  Jer.  ii.  5,  <bc.  2.  From  his  threats 
 if  they  do  not  repent,  2  Sam.  vii.  14. 
 Pfalm  Ixxxix.  30,  6'c.  Ifaiah  i.  20.  Rev. 
 ii.  5.  16.  and  iii.  8.  3.  From  his  chalHfe- 
 mentsof  them  for  fin,  2  Sam.  xii.  i^.  Pf. 
 Ixxiv.  and  x!ix.  8.  Amos  iii.  2.  Jer.  xxx. 
 15.  Luke  i.  22.  4.  From  God's  withdraw- 
 ing the  comforts  of  his  Spirit  for  fin,  Pfa. 
 11.  12.  5.  From  the  prayers  of  believers 
 to  God,  for  the  hiding  of  his  face  from 
 their  fins,  and  removing  of  his  anger  for 
 their  fins,  Pfalm  vi.  16.  and  xxxii.  5,  be. 
 and  11.  9.  6.  From  the  Lord's  reproving 
 of  hi?  people  for  their  fins,  2  Sam.  xii.  7, 
 br.  Mat.  xvi.  23. 
 
 §.2.  Whether  are  believers  to  repent  of  their 
 fins  ?  and  upon  what  ground  ? 
 
 God's  pleafure  that  we  (hould  (tt\  the 
 bitternefs  of  fin,  as  well  as  the.fwect  of 
 fin,  Jeremiah  ii.  19.  4.  Becaufe  believers 
 fin  as  well  as  others,  i  Kings  vlii.  46.  i 
 John  i.  10.  5.  Becaufe  in  believers  there 
 is  a  proclivity  and  difpofition  to  all  fin, 
 Pfalm  Ii.  5.  Rom.  vii.  24.  6.  Becaufe  re- 
 pentance is  a  means  for  diverting  of  judg- 
 ments from  a  land  or  a  perfon,  2  Chron. 
 vii.  14.  Joelii.  13.  7.  Becaufe  repentance 
 is  a  means  for  obtaining  mercies,  Judges 
 XX.  26.  Neh.  i.  9.  8.  Becaufe  repentance 
 is  anieans,  way  or  qualification  to  pardon, 
 I  Chron.  vii.  14.  and  falvation,  2  Cor.  vii. 
 10.  9.  Becaufe  repentance  is  a  neceffary 
 fruit  of  faith,  Zech.  xii.  10.  Afls  xix.  18. 
 10.  Becaufe  after  repentance  we  may  ex- 
 pert comfort,  Pfalm  cxxvi.  5,  6,  Mat.  v. 
 4.  2  Cor.  vii.  9.  13.  II.  Becaufe  that 
 therein  we  fliall  give  God  the  glory  of  his 
 juftice,  Pfalm  Ii.  4.  Rev.  xvi.  9. 
 
 §.3.  Whether  are  believers  to  pray  for  par- 
 don of  fin  ?  and  what  are  the  reafons  ? 
 
 1.  Anfwered,  That  believers  are  to  pray 
 for  pardon,  as  may  appear  from  thefe  fcrip^ 
 tures.  Num.  xiv.  9.  2  Sam.  xxiv.  10.  Dan. 
 ix.  19.  Pfalm  XXV.   11.  Mat.  vi.  12. 
 
 2.  The  reafons  are  thefe,  and  the  like, 
 I.  Becaufe  Chrift  taught  his  difciples  fo  to 
 pray,  Mat.  vi.  12.  2.  Bctaufe  believers 
 have  renewed  infirmities.  Num.  xiv.  11. 
 19.  3.  Becaufe  God  is  ready  to  pardon 
 them  that  pray  for  it,  Pfalm  Ixxxvi.  5.  4. 
 Becaufe  God  hath  promlled  to  pardon  the 
 fins  of  his  faints,  2  Chi-on.  vii.  14.  Jer. 
 xxxiii.  3.  8.  5.  Becaufe  whatloever  we 
 read  in  icripture  of  pardon,  it  is  always  in 
 reference  to  fins  paft,  Ifaiah  .xlii.  25,  Jer. 
 
 P  P  2  xxxiii. 
 
292 
 
 CHRISTIAN  SOCIETY, 
 
 xxxiii.  8.  Pfalm  Ixxix.  8,  ^c.  6.  Becaufe 
 yet  ihe  judge  hath  not  folemnly  pronounc- 
 ed ihe  fentence  of  pardon,  neither  will  he, 
 till  at  the  laft  day,  Afts  iii.  19. 
 
 §.4.  Whether  is  it  the  duty  ofChriJliam 
 to  obferve  the  Lord's  day,  now  being  the 
 fir  ft  day  of  the  week,  as  a  Chrijiian  Sab- 
 bath ?  and  what  grounds  for  it  ? 
 Anfwered,  That  it  is  their  duty ;  and 
 proved  from  Mark  xvi.  2.  John  xx.  19.  26. 
 A£Is  i.  I,  6c.  and  xx.  7.   i  Cor.  xvi.  1,  2. 
 Rev.  i.  10. 
 
 2.  The  groni^s  are  thefe,  and  the  like, 
 I.  Becaule  Chi  in-  as  that  day  did  perfect 
 the  work  of  redemption  for  our  eternal 
 reft-  Matth.  xxviii.  i,  etc.  2.  Becaufe 
 Chrift  did  appear  to  his  difciples  upon  that 
 day  more  efpecially,  John  xx.  19,26.  3. 
 Becaufe,  as  it  is  obferved  generally,  the 
 holy  Ghoft,  as  that  day  did  fall  upon  the 
 apoftles,  being  met  together  in  one  place, 
 Afts  ii.  I.  4.  Becaufe  on  that  fame  day 
 the  apoftles  ordinarily  difpenfed  the  word, 
 •facraments,  and  other  ordinances,  A6ls 
 XX.  7.  I  Cor.  xvi.  I,  2.  5.  Becaufe  fuch 
 things  as  are  named  the  Lord's  in  fcripture, 
 are  ever  of  the  Lord's  inftitution  ;  as.  The 
 word  of  the  Lord,  i  Tim.  vi.  3.  The  cup 
 xi.  27.  The  flipper  of 
 30.  and  fo  The  Lord's 
 6.  Becaufe  God  doth 
 feem  to  honour  the  firfl  day  of  the  week 
 above  any  other  day,  as  appears  by  his 
 great  works  done  upon  that  day  ;  viz.  In 
 ihe  creation  he  made  that  day  the  Eri\ 
 fruits  of  lime ;  and  in  it  he  created  the 
 higheft  heavens,  the  place  of  the  eternal 
 fabbath  ;  and  in  it  he  brought  forth  the 
 light  of  the  world;  anfwerable  to  which  is 
 the  day  of  Chrift's  refurreftion,  wherein 
 the  fun  of  righteoufnefs,  the  true  light  of 
 the  world  rofe  up,  and  became  the  firft- 
 fruits  of  them  that  fleep,  and  by  virtue 
 thtrcof  will  bring  all  his  faints  into  eternal 
 fcft,  Gen.  i.   i,  etc.  compared  with  Mai, 
 
 iv.  2.   John  i. 
 Q,  etc. 
 
 9.    I  Cor.  XV.  20.  Heb. 
 
 IV. 
 
 cfthe  Lord,   1  Cor. 
 the  Lord,   I  Cor.  xi. 
 day,  Revel,  i.  10. 
 
 §.5.  Whether  may  not  Chrifiians  lawfully 
 Jing  David's,  or  Mofes'  Pfalms,  and 
 how  may  it  appear  ? 
 
 1.  Anfwered  affirmatively  ;  Ephef.  v. 
 19.  where,  under  thofe  three  heads  of 
 Pfalms,  and  Hymns,  and  Spiritual  Songs, 
 David's  pfalms  are  contained. 
 
 2.  This  is  proved  by  precepts,  patterns 
 and  reafons.  i.  By  precepts,  Eph.  v.  19. 
 Col.  iii.  16.  James  v.  13.  2.  By  patterns  : 
 I.  Of  Chrift  himfelfand  his  apoftles,  Mar, 
 xxvi.  30.  2.  Of  Paul  and  Silas,  A6>s  xvi. 
 25.  3.  Of  the  churcjj,  Rev.  xv.  3.  By 
 reafons,  as  ; 
 
 I.  Becaufe  the  people  of  God  have  ufed 
 the  very  fame  words  of  David's  pfalms  in 
 finging,  2  Chron.  xv.  i  3.  compared  with 
 Pfalm  cxxxvi.  and  Ezra  iii.  1 1.  compared 
 with  Pfalm  cxviii,  and  R-ev.  xv.  4.  com- 
 pared with  Plalm  Ixxxvi.  9.  and  Exodus 
 XV.  2.  compared  with  Pfalm  cxviii,  14.  2. 
 Becaufe  Paul  directing  to  fing  pfalms,gives 
 the  very  fame  word  or  title  as  David  gives 
 in  his  pfalms,  James  V.  13.  compared  with 
 Pfalm  xcv.  2.  3.  Becaufe  David's  pfalms 
 were  indited  by  the  Spirit  of  God,  as  well 
 as  any  others  thatconfeifedly  may  befung, 
 2  Sam.  xxiii.  2- 
 
 §.  6.  Whether  admitting  of,  or  joining 
 with  fcandalous  Perfons  in  the  Sacra- 
 ment  of  the  Lord's  Supper,  and  not  en- 
 deavouring to  keep  them  back,  whiles 
 fuch,  be  not  fin  in  the  JJmitters  and 
 Joiners  ?  And  how  may  it  appear? 
 
 1.  Anfwered  affirmatively,  That  it  is 
 fin,  I.  In  the  admitters,  Matth.  vii.  6. 
 2.  In  the  joiners,  i  Cor.  v.  11.  2  Thelf. 
 iii.  6. 
 
 2.  This  appears  to  be  fin,  I.  In  the 
 admitters,  by  thefe  grounds,  r.  Becaufe  it 
 is  againft  the  command  of  keeping  un- 
 clean perfons  from  fuch  like  holy  thing, 
 l^umb,  ix.  <5,  7.   2  Chron.  xxiii.  19-     2. 
 
 Becaufe 
 
CHRISTIAN  SOCIETT, 
 
 293 
 
 Becaufe  Chrift  caft  out  the  man  that  came 
 \vithout  his  wedding-garment,  Matth. 
 xxii.  II.  3.  Becaufe  this  was  the  practice 
 of  the  apoftles,  i  Cor.  v.  3,  etc  i  Tim- 
 i.  20. 
 
 II.  In   the  joiners,   by  thefe  grounds, 
 I.  Becaufe  they  are  forbidden  exprefly  to 
 
 join  withfuch,  2  Thef.  iii.  14.  2.  Becaufe 
 fcandaious  perfons  ought  to  be  cenfured, 
 and  fo  to  be  elleemed  of  the  Joiners,  as 
 heathens  and  publicans,  Marth.  xviii.  i  7. 
 
 III.  In  both  admitters  and  joiners,  by 
 thefe  grounds,  i.  Becaufe  God  hath  for- 
 bidden us  to  eat  with  fuch,  i  Cor.  v.  1 1. 
 2  Their,  iii,  6.  2.  Becaufe  by  this  means 
 their  fins  would  become  ours,  i  Cor.  v.  6, 
 7.  Gal.  V.  9,  6'cr.  3.  Becaufe  the  ordi- 
 nance of  the  Lord's  fupper  is  defiled  there- 
 by ;  which  is  not  to  be  underftood  fimply 
 in  itfelf,  but  in  foine  fort,  i.  e.  to  them 
 who  are  fcandalous,  and  to  them  who 
 join  with  fuch  as  they  know  to  be  fcanda- 
 lous :  And  this  appears,  i.  In  that  the 
 temple,  which  had  a  facramental  fignificati- 
 on  of  Chrift,  was  polluted  by  the  coming 
 of  profane  perfons  into  it,  Ezek.  xxiii.  38, 
 39.  2.  In  that  the  facrifices  of  old  were 
 defiled  by  profane  perfons,  Hag.  ii.  1 1,  etc. 
 3.  In  that  the  profane  are  as  fwine  which 
 trample  the  pearls  under  their  feet,  Mar. 
 vii.  6.  See  thefe  proofs  enlarged  in  Gelaf- 
 pie's  Aaron's  Rod  blofibming,  book  3d. 
 chapter  15. 
 
 §.  7.  In  fuch  a  cafe,  -what  is   the  duty  of 
 Admitters    and  Joiners,   to  keep  thcm- 
 felves  blamelefs,  and  the  ordinance  un- 
 defiled  ? 
 
 1.  It  is  the  duty  of  admitters, 
 I.  To  eye  and  obferve  the  flock  over 
 which  God  hath  given  them  charge,  Ads 
 XX.  17,28.  2.  If  any  be  obferved,  or 
 brought  jn  as  offenders,  it  is  their  duty, 
 I.  Toadmoniili  them  once  or  twice,  Tit. 
 iii.  10.  2  Thelf.  iii.  15.  2.  If  that  pre- 
 vail not,  to  fufpend  them,  1  Cor.  v.  11.  2. 
 Their,  iii.  6,   14,  etc,    3.  If  ihat  prevail 
 
 not,  then  to  excommunicate  them  by  the 
 lefler  excommunication,  Matth.  xviii.  17. 
 I  Cor.  V.  4,  5.  2  Cor.  ii,  6.  4.  If  that 
 prevail  not,  then  (in  fome  cafes)  to  excom- 
 municate them  by  the  greater  excommuni- 
 cation, I  Cor.  xvi.  22^  Gal.  i.  8,  9.  \ 
 John  V.  16.  This  is  only  when  a  man  is 
 vifibly  irrecoverable,  or  hath  committed 
 the  fin  againll  the  holy  Ghoft  ;  the  cafe  of 
 Julian  the  apoftate,  whom  the  church 
 would  not  pray  for,  but  prayed  againfl. 
 
 II.  It  is  the  duty  of  joiners,  i.  To  eye 
 and  obferve  one  another's  converfation,  fo 
 much  as  they  may,  Heb.  x.  24.  and  iii.  12, 
 etc. 
 
 2.  If  upon  obfervation  they  find  any 
 faulty,  then,  i.  The  fcandal  being  pri- 
 vate, it  is  the  joiners  duty,  I.  To  admonish 
 privately  betwixt  him  and  the  offender 
 alone,  Matth.  xviii.  i^.  2.  If  that  be  not 
 effeftual,  then  to  take  one  or  two  more 
 witli  him,  Matth.  xviii,  16.  3.  If  that  be 
 not  effectual,  then  to  tell  it  to  the  churcb,^ 
 Matth.  xviii.  17.  4.  If  the  church  be  cor- 
 rupt, and  ncgle<5l  its  duty,  he  is  then  to 
 mourn  for  it,  1  Cor.  v.  2. 
 
 2,  The  fcandal  being  publick,  it  is  the 
 joiners  duty  immediately  to  bring  it  to 
 the  church,  i.  Cor.  v.  i.  2  ThefT.  iii.   14, 
 
 IT  was  the  defire  of  fome  precious  men,. 
 That  I  fhould  revife  this  queftion  about 
 joining  with  the  wicked  in  the  fupper  of 
 the  Lord.  For  my  own  part,  I  am  fully 
 fatisfied,  that  the  mind  of  God  is  clearly- 
 delivered  in  it;  and  yet  left:  any  may  think 
 that  I  am  fingular  in  this,  I  have  lately  con- 
 fulted  V  ith  thofe  divines,  to  whom  high^ 
 if  not  highefl  refpe6t  is  given  in  the  con- 
 troverfies  of  this  nature  ;  viz.  Mr.  Ruther- 
 ford, and  Mr.  Gelafpie,  to  whom  I  may 
 join  the  late  aflembly  of  divines  convecn- 
 ed  at  Weftminfter  ;  and  if  you  would 
 know  their  opinions,  confult  but  the  ai> 
 thors,  as  I  have  cited  them,  where  you 
 may  find  them  at  large. 
 
 ThequdUon  is,  Whether  admitting  of» 
 
 01 
 
294  CHRIST  I A 
 
 or  joining  with  fcandalons  perfons  in  the 
 facrament  of  the  Lord's  fupper,  and  not  en- 
 deavouring to  keep  them  back,  whiieft 
 fuch,  be  fin  in  theadmitters  and  joiners  ? 
 And  how  may  it  appear  ? 
 
 It  is  anfwcred  affirmatively.:  i.  That  it 
 is  fin. 
 
 I.  In  the  admitters,  Matrh.  vii.  6.  See 
 Rutherford's  divine  Hght  of  Church  go- 
 vernment, page  254.  and  fee  Gelafpie's 
 Aaron's  Rod  bloflbming,  page  548,  549, 
 etc. 
 
 II.  In  the  joiners,  1  Cor.  v.  1 1.  2  ThefT. 
 iii.  6.  See  Rutherford's  Divine  Right 
 of  Church  Go^rnment,  page  238,  240, 
 250,  268,  256,  357.  and  fee  Gelafpie's 
 Aaron's  Rod  blofTomiAg,   page  424,   ac. 
 
 I.  This  appears  to  be  fin  ;  i.  In  the  ad- 
 mitters, by  thefe  grounds:  (i.)  Becaufe 
 of  the  command  to  keep  unclean  perfons 
 from  holy  things,  Numb.  v.  2.  ix  6,  7. 
 2  ChrOn.  xxiii.  19.  See  Rutherford's  Di- 
 vine Right  of  Church  Government,  page 
 241,  242.  See  Gelafpie's  Aaron's  Rod 
 bloflbming,  p.  96.  (2.)  Becaufe  of  Chrift's 
 
 "cafiing  out  the  man  that  came  without 
 his  wedding-gartnent,  Matth.  xxii.  11. 
 See  Gelafpie's  Aaron's  Rod  bloflx>ming,  p. 
 510.  (3.)  Becaufe  of  the  pradice  of  the 
 apoftles,  who  cafl:  out  the  fcandalous 
 from  the  Lord's  fupper,  i  Cor.  v.  3,  etc. 
 fee  Ruth.  Divine  Right  of  Church  Govern- 
 ment, page  238,  240,  268,  346.  Gelafpie's 
 Aaron's  Rod  blofi^oming,  page  239.  and  for, 
 I  Tim.  i.  20.  fee  Ruth.  Divine  Right  of 
 Church  Government,  page  354,  355.  Ge- 
 lafpie's Aaron's  Rod  bloflbming,  page  189. 
 
 II.  In  the  joiners,  bj'  thefe  grounds:  I. 
 Becaufe  they  are  forbidden  exprcfly  to 
 join  with  fuch,  2  ThefT.  iii.  14.  Ruth.  p. 
 250,  360.  Gelafp.  p.  281,  282.  (2.)  Be- 
 caufe fcandalous  perfons  oupht  to  be  cen- 
 fured,  and  fo  to  be  efleemed  of  the  join- 
 ers as  heathens  and  publicans,  Matth.  xviii. 
 ly.  Ruth.  p.  303,  306,  223,  233.  Gelaf- 
 pic,  p.  295,  296,  351,  361,  364. 
 
 III.  In   both  admitters  and  joiners,  by 
 
 N  SOCIETT, 
 
 thefe  grounds;  (r.)  Becaufe  God  hath  for- 
 bidden us  to  cat  with  fuch,  i  Cor.  v.  11.  2 
 Thefl".  iii.  6.  Ruth.  p.  238.  240,  250,  268, 
 3.56,  357.  Gelafp.  p.  424,  427.  428,  429. 
 (2.)  Becaufe  by  joining  with  fuch  in  the 
 Lord's  fupper,  their  fin  would  become 
 ours,  I  Cor.  vi.  7.  Gal.  v.  9^  10.  Ruth.  p. 
 238,  239,  240,  339,  345,  349,  373.  Gel. 
 p.  116,  117,  286.  (3.)  Becaufe  the  ordi- 
 nances of  the  Lord's  fupper  is  defiled  there- 
 by, which  we  underfland  not  fimply  in  it- 
 fclf,  but  in  fome  fort ;  /.  e.  It  is  defiled  to 
 them  who  are  fcandalous,  and  to  them 
 w  ho  join  with  fuch  whom  they  know  to 
 be  fcandalous  :  and  this  appears  ; 
 
 1.  In  that  the  temple,  which  had  A  facra- 
 mental  fignification  of  Chrift,  was  pollut- 
 ed by  the  coming  of  profane  perfons  into 
 it,  lizck.  xxiii  38,  39,  Ruth.  p.  452,  453, 
 Gelafpie,  p.  546,  547. 
 
 2.  In  that  the  I'acrifices  of  old  were  de- 
 filed by  profane  perfons,  Haggai  ii.  11, 
 6c.  Ruth.  p.  272.  Gelafpie,  p.  547. 
 
 3.  In  that  the  profane  are  as  fwine  which 
 trample  the  pearls  under  their  feet,  Matth. 
 vii.  6.  Rutherford,  p.  254,  255,  638.  Ge- 
 lafpie, 548,  549.  It  is  confeffed  that  the 
 word  is  a  pearl,  and  yet  the  profane  may 
 hear  the  word,  and  inltead  of  defiling  it, 
 (if  the  Lord  fee  good)  be  converted  by  ir, 
 Ifaiah  ii.  3,  4-  xi.  4,  s,(^>  7-  but  the  Lord's 
 fupper  is  fuch  a  pearl  as  they  can  make  no 
 ufeof  it,but  pollute  it  to  their  own  deftruc- 
 tidn  ;  no  more  than  dogs  and  fwine  can 
 make  ufe  of  pearls  to  feed,  but  only  to 
 trample  on  them  :  the  Lord's  fuppei  is 
 fuch  a  thing  as  is  ordained  only  for  thofe 
 who  have  faving  grace,  and  not  for  dogs. 
 
 I  hope  thefe  two  witneffes  (if  they  be 
 thoroughly  peruftd)  will  fatisfy  the  fcru- 
 pulous  :  but  befides  thofe  two  .worthy 
 pillars,  ovu-  ownaflbmbly  of  divines  affirms 
 t^his  truth,  who  groundiDg  the  fufpenfion 
 of  fcandalous  finneis  from  the  facrament, 
 though  not  yet  cafl  out  of  the  church, 
 they  gnve  in  thefe  proofs:  i.  'Becaufe 
 the  ordinance  itfelf  mult  not  be  profaned.' 
 
 2.  *Be- 
 
BEARING 
 
 2.  '  Becaufe  we  are  charged  to  withdraw 
 from  thofe  that  walk  diforderly.'  3.  *  Be- 
 caufe of  the  great  fin  and  danger,  both  to 
 him  that  comes  unworthily,  and  alfo  to 
 the  whole  church.'  The  Scriptures  from 
 which"  the  afTembly  did  prove  all  this,  were 
 Matth.  vii.  6.  2  The/T.  iii.  6,  14,  15.  i 
 Cor.  xi.  27.  to  the  end;  compared  with 
 Judc,  verfc  23.1  Tim.  v.  22.  fee  Gelafpie's 
 Aaron's  Rod  blolToming,  page  339.  I  have 
 
 the  WORD.  2^s 
 
 no  more  to  fay,  but  the  Lord  lead  us  into 
 all  truth,  and  give  us  grace  to  walk  hum- 
 bly and  obediently  to  every  truth  revealed : 
 j^ndas  many  as  be  per  fed,  let  them  be  thus 
 minded :  and  if  any  be  other-wife  minded t 
 God  foall  reveal  it  in  his  due  time  :  Ne- 
 verthtUfs,  -whereto  -we  have  already  'at' 
 tained,  let  us  -walk  by  the  fame  rule,  let  us 
 mind  the  fame  things,  Phil.  iii.  15,  etc. 
 
 CHAP.     XII. 
 
 Of  the  Hearing  of  the  Word. 
 
 S  E  C  T.     I. 
 
 Of  the  neceffity  of  preparation  to  the  hear- 
 ing of  the  -word. 
 Itherto  of  duties  in  reference  to  our 
 fplritual  ethicks  and  oeconomicks  : 
 now  follow  our  divine  Politicks ;  viz  : 
 fuch  Duties  as  have  reference  to  publick 
 or  church  aflemblies  :  and  they  are  either. 
 Hearing  the  iu  or d  preached,  or  receiving 
 the  facraments. 
 
 I.  For  our  right,  holy  and  confcionable 
 ^  importment,  in  and  about  the  Hearing  of 
 the  -word,  we  muft  look  to  our  preparati- 
 on before  we  hear,  our  carriage  in  hear- 
 ing, and  our  behaviour  afterwards. 
 
 I.  For  preparation,  it  is  of  fuch  neceflity, 
 that  the  want  and  neglefl  of  it,  is  the  caufe 
 that  the  word  to  many  becomes  the  favour 
 of  death  unto  death ;  and  to  fome  profef- 
 fors,  even  of  good  hearts  and  afFe(fi:ions, 
 but  a  dead  letter,  without  any  life  or  power 
 in  it.  Is  it  not  a  general  complaint  of 
 the  bcft  Chriflians,  that  they  are  ordinarily 
 pofTcired  with  much  deadnefs  of  heart,  and 
 dulnefs  of  fpirit  at  thefe  holy  exercifes  ? 
 alas,  their  zeal  and  fervency,  which  fhould 
 be  quickened  and  inflamed  at  every  fermon, 
 is  dull  and  benumbed  with  fenfelefnefs  and 
 fatiety  ;  they  do  not  tremble  at  divine 
 comminations,  and  denouncements  of 
 God's  judgments  againft  fin  ;  ihey  are  not 
 
 fo  refreflied  with  the  gracious  promifes  of 
 life  and  falvation   as  they  ought   to  be  ;, 
 they  do  not  enjoy  and  reap  the  thoufandth 
 part  of  that  delight,   comfort  and  benefit, 
 as  they  well  might,  by  the  minifiry  of  the 
 word ;    they  do   not  with  that  chearful- 
 nefs  receive,  with  that  fweetnefs  tafie  or 
 relifh,  with  that  life  and  vigour  digeA  the 
 food  of  life  ;    they  do  not  fo  clearly  fee 
 and  difcern   the  infinite  beauty  of  the  fa- 
 cred  majelly  reprefented  unto  them,   or 
 that  glorious  grace  fjiining  unto  us  in  the 
 face  of  Chrill  Jefus;  their  hand  of  faith 
 doth  not  with  that  feeling  and  faftnefs  lay 
 hold  upon  and  clafp  about  the  rich  trea- 
 fures  revealed  in  the  gofpel ;  and  why  ? 
 becaufe  their  hearts  are  not  purged  and 
 prepared  for  hearing.     This  duty  then  is 
 of  great  neceffity,  and  fpeclal  ufe  for  all 
 thofe  which  look  for  benefit  or  bieffing  by 
 the  preaching  of  the  word  :  Take  heed  how 
 ye  hear,  faith  Chrift,  Luke  viii.   18.  and. 
 Take  heed  to  thy  foot,  faith  the  preacher, 
 -when  thou  goefl  to  the  houfe  of  Cod,  and 
 be  more  ready  to  hear,  than   to  offer  the 
 facrifice  cf fools  :  for  they  confider  not  that 
 they  do  evil,  Eccl.  v.  i. 
 
 But  underftand  we  aright :  God  would 
 not  have  us  make  an  idol  of  preparation, 
 as  if  therefore  'God  draws  nigh  to  us,  be- 
 caufe we  are  prepared  j    no,  no;    though 
 
296 
 
 preparation  in  ordinary  courfe  is  a  means 
 10  find  God,  5'et  doth  Gpd  fometimes 
 hide  himfelf  when  his  people  are  prepared  ; 
 lie  would  .have  us  know,  that  if  he  be 
 found  of  us  at  all,  it  is  of  mere  mercy ; 
 he  is  not  bound  in  jufltce  (fetting  alide  his 
 promife)  to  reward  this  preparation  ;  'tis 
 but  our  duty,  and  he  can  efpy  in  it  mat- 
 ter enough  of  difpleafure,  but  ordinarily 
 the  godly  find  God  according  to  their  pre- 
 paration :  and  hereto  the  current  of  the 
 Scripture  bears  witnefs,  They  that  feek  the 
 Lord  /halt  praife  him :  open  your  gates, 
 and  the  king  of  glory^Jhall  come  in.  If  any 
 vian  open  to  me,  1  'will  come  in  to  him. 
 If  thou  prepare  thine  heart,  and  ftretch 
 cut  thy  hands  towards  him,  then  /halt 
 thou  lift  up  thy  face  "without  fpQt '.  Pfalm 
 xxii.  26.  and  xxiv.  7.  Rev.  iii.  20.  Job  xi. 
 
 §.  2.  OJ  the  manner  of  preparation  to  hear 
 the  -word. 
 
 THE  manner  of  this  preparation  con- 
 fifts  in    thefe  particulars:     (i.)  In 
 prayer.  (2)  In  meditation.  (3.)  In  exami- 
 nation.    (4.)  In  purging  or  cleanfing  our 
 hearts.     (5.)  In  a  right  difpofition  of  our 
 ^  hearts. 
 
 I.  In  Prayer  :  If  thou  crie/}  after  knoiv 
 ledge,  and  lifte/l  up  thy  voice  for  under- 
 fiayiding  ;  then  (halt  thou  under  [land  the 
 fear  of  the  Lord,  and  find  out  the  know- 
 ledge of  God,  Prov.  ii.  3,  5.  Chrift  bids  us 
 pray  for  our  daily  bread,  and  a  blefling  up- 
 on it;  much  more  fhould  we  pray  for  a 
 blclTing  upon  our  fpiritual  food,  tor  man 
 doth  not  live  by  bread  only,  but  by  every 
 word  that  proceedeth  out  of  the  mouth  of  the 
 Lord,  doth  man  live,  Deu.  viii.  3.  Mat.  iv.  4. 
 Now  the  particulars  we  are  to  pray  for,  are 
 thefe : 
 
 •  I.  For  the  minifter,  that  God  would  0- 
 pen  unto  him  a  door  of  utterance,  to  /'peak 
 the  my  J}  erics  of  Chr  if}  :  and  that  he  may 
 make  it   manife/i   as    he   ought  to  /peak : 
 
 *  Dircfthim,  Lord  ((hould  every  foul  fay) 
 
 R  EAR.  ING  the  WO  R  D. 
 
 that  he  may  fpeak  fitly  to  me,  fomewhat 
 for  my  underftanding,  fomewhat  for  my 
 atieflions,  fomewhat  to  help  me  againd 
 fuch  or  fuch  a  temptation,  Col.  iv.  3,  4.' 
 (2.)  For  the  congregation,  *  that  Chrift 
 may  ride  with  triumph  in  the  midft  of  them, 
 that  fome  may  be  converted,  others  may 
 be  confirmed  and  ftri.ngthened  in  their 
 mod  holy  faith.'  (3.;  For  ourielves,  'that 
 through  God's  afTiliance  we  may  hear  pro- 
 fitably, and  be  bleffed  in  the  hearing  ;'  that 
 God  would  help  us  in  our  preparation, 
 meditation,  examination,  in  the  purging 
 of  our  hearts,  and  putting  them  into  a 
 right  difpofition  and  frame :  Open  thou 
 mine  eyes,  faid  David,  that  I  may  fee  the 
 wonder/ul  things  contained  in  thy  taw,  Pf. 
 cxix.  18. 
 
 2.  In  Meditation  :  I  thought  onmyways^ 
 faid  David,  and  turned  my  feet  unto  thy 
 ie/iimonies,  Pfal.  cxix.  59.  he  firft  looked 
 over  his  ways,  before  he  would  fet  his  feet 
 into  God's  ways.    Now  the  matter  of  our 
 meditation,  is,    i.  *  Who  we  are,  to  hear 
 God's  word  :  alas,  poor  handfuls  of  duft 
 and  aflies,  bafe  and  vile ;  thus  Abraham 
 and  Job  in  their  converfes  with  God  con- 
 fefs  :    and  this  confideration  will  ftir  up 
 our  humility  and  repentance  in  us.  2.  In- 
 to whofe  prcfence  we  come:    is  it  not  in- 
 to the  prefence  of  an  high,  and  holy,  and 
 powerful  God  ?    Is  it  not  the  Lord,  a  per- 
 fon  both  of  greateft  place,  and   lupreme 
 authority  ?   This   confideration   will    fv-r- 
 ther  our  reverence  and  refpefl   of  God. 
 AVhen  Job's  eyes  did  fee  God,  he  abhorred 
 him/elf  in  du/i  and  a/lies,  Job  xli.  16.     3. 
 By  whofe  adlltancc  we  come  ;   we  have  no 
 ftrength  of  our  own  to  do  any  good,  nor 
 is  there  any  thing  in   us,  that  can  procure 
 favour  and  acceptance  with  God  ;  we  mud 
 therefore  by  faith  depend  upon  Chrilt  for 
 aflifiance   and  acceptance  :  this  conlidera- 
 tion  will  liir   up  oui  humility  and  faith. 
 4.   With  what  affcifiious  we  come;   if  we 
 come  to  purpofe,  \vc  mult  come  '.\  ith  in- 
 ward I'piritual  aiiedions,  with  wiiiingnefs, 
 
 chear- 
 
HEARING  the  WORD, 
 
 chearfulnefs,   reverence,  repentance,  love, 
 humility  and  faith.     5.  To  what  end  we 
 
 come;  whether  it  be  to  God's  glory,   and 
 our  own  foul's  good.' 
 
 3.  In  Examination,  let  usfearch  and  try 
 our  ways  :  commune  ivitb  your  own  hearts. 
 Lam.  iii.  40.  and  then  offer  to  Cod   the 
 facrifice  of  righteoufnefs,  Pfalm  iv.  4,  5. 
 Now  the  matter  of  examination  is,  i.  The 
 general  frame  and  temper  of  our  hearts, 
 whether  they  be  in  a  better  or  worfe  tem- 
 per than  formerly.    2.  The  fpecial  occafi- 
 ons,  for  which  our  fouls  at  fuch  or  fuch  a 
 time  defire  to  meet  God  :  It  is  the  com- 
 plaint of  fome,  I  am  weak  in  knowledge  ; 
 of  others,  I  want  fuch  and  fuch  graces ;  of 
 others,   I  am  like  to  encounter  fuch  and 
 fuch  temptations;  of  all  thefe  we  are  to 
 examine  ourfelves,  that  we  may  accord- 
 ingly receive  fupply.    3,  Our  fins,  that  w& 
 may  have  them  flain  by  the  fword  of  the 
 Spirit  in  the  miniftry  of  the  word.  4.  Our 
 graces,  that  we  may  have  them  Hrength- 
 ened  and  nourifhed  by  the  fpiritual  food 
 of  our  fouls.   But  the  handling  of  thefe  at 
 large,  I  fliall  leave  to  the  Receiving  of  the 
 Lord's  Supper. 
 
 4.  In  the  purging  or  cleanfing  of  our 
 hearts^  i.  From  fin  ;  Lay  apart  allfilthinefs 
 and  fuperfluity  of  naughtinefs,  and  receive 
 •with  meeknefs  the  ingrafted  word,  xvhich 
 is  able  to  fave  your  fouls.  Jam.  i.  21.  with 
 which  agrees  that  parallel  place.  Wherefore 
 putting  away  all  malice,  as  new-born  babes 
 defire  the  fincere  milk  of  the  word,  i  Pet. 
 ii.  I,  2.  As  it  is  with  the  body,  when  the 
 ftomach  is  foul  and  clogged  with  bad  hu- 
 mours, we  (hould  firft  purge  it,  before  we 
 feed  it,  otherwife  whatfoever  we  eat,  will 
 but  nourifh  and  incrcafe  the  corrupt  hu- 
 mours; fo  when  the  foul  is  fluffed  or  clog- 
 ged with  fin,  whatfoever  is  heard  in  the 
 miniftry  of  thcMord,  will  but  be  abufed  by 
 it,  and  wrcfled  to  the  deftru(ftion  of  it.  2. 
 From  worldly  cares  and  thoughts,  which 
 may  draw  away  the  heart :  The  cares  of 
 the  worldf  faith  Ghrift:,  do  choak  the  feed  of 
 
 aq 
 
 297 
 
 the  word.  Mat.  xiii.  22.     When  Abraham 
 went  up  to  the  mount  to  facrifice,  he  left 
 his  fervants  in  the  valley ;  and  when  we 
 go  up  to  the  mount  where  God  appears, 
 we  fliould  leave  all  our  fervile  affe^ions, 
 and  worldly  thoughts  in  the  valley;  or  if 
 any  enter,  weftiould  do  by  them  as  Abra- 
 ham did  by  the  birds  that  would  have  eat- 
 en up  his  facrifice,  chafe  them  away.     It 
 is  faid,  that  in  the  temple,  tho'  there  was 
 much  flefh  for  facrifice,  yet  there  was  not 
 one  flie  appeared  ftirring  :  O  that  it  might 
 be  fo  with  us,  that  not  one  thought  might 
 arife  upon  our  heart,  unfuitable   to  the 
 place  or  work  at  hand  :  but  this  is  the  mi- 
 fery,  we  have  not  fpiritual  hearts  in  tem- 
 poral employments,  and  therefore  we  have 
 carnal  hearts  in  fpiritual  employments,  the 
 lefs  of  the  fabbath  in  the  week,   the  more 
 of  the  week  we  find  in  the  fabbath. 
 
 5.   In   a  right  difpofition  of  our  hearts  i 
 ■\Ve  muft  have  hearts  feafoned,  (i.)  With 
 Sofrnefs,  for  if  the  heart  be  not  foft,  and 
 flexible,  the  power  of  the  word  will  not 
 make  any  print  or  deep  impreflion  upon  it;, 
 all  holy  admonitions,  reproofs  and  inftruc- 
 tions  will  be  but  as  arrows  fliot  againft  a 
 flone  wall.  (2.)  "With  Humility.  For  them 
 that  be  meek  will  he  guide  in  judgment,  and 
 teach  the  humble  his  way,  Pi',  xxv.p.  The 
 proud  heart  is  fo  fwelled  with  the  wind  of 
 vanity  and  vain-glory,  of  felf-love  and  o- 
 ver-weening  conceit,  that  there  is  left  no 
 room  in  it  for  the  precious  treafures  of  fa- 
 ving  grace  to  enter.    (3.)  With  Honefty  ; 
 for  honefl  hearts   are  the  profitable  and 
 faithful  hearers,  Luke  viii.  15.  refembled 
 by  the  good  ground  ;   hearts  that  have  no 
 manner  of  purpofe  to  live  and  continue  in 
 any  one  known  fin  ;  hearts  ready  and  rt- 
 folved   to  ferve  and   pleafe  God  in  all  the 
 ways  of  his  commandments,  and  that  fin- 
 cerely  and  continually.  (4.)   With  Faith  ; 
 for  this  makes  the  word  fink  and  foak  into 
 the  foul  with  power  and  profit :  the  old 
 Jews  heard  the  word,  but  it  profited  them 
 not,  becaufe  it  was  not  mixed  with  faith 
 
 in 
 
1^9^ 
 
 HEARING  the  WORD. 
 
 in  them  that  heard  it,  Meb.  iv.  2.  Faith 
 animates  and  inrpites  the  promifes  of  the 
 gofpel  with  fuch  a  fovereign  fweetnefs,  that 
 they  are  able  to  raife  ns  from  the  depth  of 
 fears,  yea  to  put  us  into  a  paradife  of  fpi- 
 ritual  pleafures,  and  polfcfTion  of  heaven, 
 ds  it  viere  already.  (5.)  With  Teachable- 
 nefs  :  Sacrifice  and  burnt- offerings  thou 
 ivouUjJnotS-iWrt  David,  hut  wine  ears  hajl 
 thou  prepared,  Pfalm  xl.  6.  qd.  *  Thou 
 haft  boared  new  ears  in  my  heart,  that  I 
 can  now  reverently  attend  unto,  rightly 
 conceive,  and  witli*an  holy  greedincfs  de- 
 'vour,  as  it  were,  the  myfleries  of  grace.' 
 
 6.  With  opennefs  or  rcadinefs  to  receive 
 'every  truth  that  God  (hall  teach  us  :  It  is 
 faid  of  the  Bcreans,  That  they  received 
 the  word  with  all  readinefs  of  mind,  A(fls 
 xvii.  II.  When  there  is  fuch  an  holy  (lif- 
 pofition  in  us  as  to  receive  both  in  judg- 
 ment and  praiTtice  whatfoever  God  fliall 
 reveal  to  us  out  of  his  holy  word,  this  is 
 a  precious  difpofition. 
 
 Thus  much  of  Preparation,  before  we 
 hear:  '  What  follows,  but  that  we  open 
 our  hearts  and  hands  ?  Surely  the  windows 
 of  heaven  will  be  fet'  wide  open,  that  all 
 manner  of  fplritual  comforts,  all  the  blef- 
 fmgs  of  peace  and  happinefs,  may  in  abun- 
 dance be  fhowered  down  upon  us;  the 
 rich  trcafury  of  everlafUng  glory  and  im- 
 mortality fliali  be  now  unlocked  to  us,  and 
 we  may  delight  ourftlvcs  amidfl  thcfe  hea- 
 venly pearls,  and  golden  pleafures,  joys 
 that  no  heart  can  comprehend,  but  that 
 which  is  weaned  from  all  worldly  pleafures, 
 and  fet  apart,  and  fandified  for  all  holy 
 fervices  and  bufinefs  of  heaven.' 
 
 §.  3.  The  duties  of  the  Soul  in  hearing  the 
 iTord. 
 
 OUR  duties  in  hearing,  confift  in  thefe 
 particulars ; 
 I.  That  we  fet  ourfclves  in  God's  pre- 
 fence  whiles  we  srr  hearing  the  word,  and 
 that  we  conlidor  ir  is  God  we  have  to  deal 
 withal  in  this  bullnefs,  and  not  man,  and 
 
 that  it  is  God's  word,  and  not  man's: 
 Tins  was  the  great  commendation  of  the 
 ThefTalor/ians,  chap.  ii.  13,  That  they  re- 
 ceived the  word  as  the  word  of  God ;  and 
 it  is  the  exprefs  faying  of  our  Saviour, 
 Lukex.  16,  He  that  htareth you,  heareth 
 me  :  The  Lord  himfclf  is  prelcnt  in  a  fpe- 
 cial  manner,  wheie  his  word  is  preached  ; 
 Surely  the  Lord  is  in  that  place,  as  Jacob 
 faid  of  Bethel,  Gen.  xxviii.  16.  Now  this 
 apprehenHon  of  God's  prefence  in  the  af- 
 femblies  of  his  people,  will  preferve  our 
 hearts  from  roving  and  wandring  thoughts: 
 J  hate  vain  thoughts,  but  thy  law  do  1  love^ 
 Pfalm  cxix.  113,  yea,  it  will  keep  us  in 
 that  awful  and  reverent  difpofition  that  is 
 meet  for  the  majefly  of  heaven. 
 
 2.  That  we  diligently  attend  to  that  we 
 hear  ;  thus  all  the  people  were  very  atten- 
 tive  to  hear  Chrijt,  Luke  xix.  48.  or  as  it 
 is  in  the  original.  They  hanged  upon  him  to 
 hear  him:  tliey  io  carried  themlelves,  as  if 
 their  ears  and  minds  had  been  tied  to 
 his  very  tongue  :  Look,  as  a  prifoner  will 
 hearken  to  the  fentence  of  a  prince,  every 
 word  he  fpeaks  being  life  or  death  ;  or  as 
 the  lervants  of  Beuhadad,  when  they 
 were  in  their  enemies  power,  obferved 
 diligently  if  any  word  of  comfort  would 
 come  from  the  king  of  Ifrael,  and  they  did 
 haliily  catch  at  it  ;  fo  (hould  we  with  all 
 diligence  and  attention  hearken  to  the 
 good  word  of  God. 
 
 3.  That  we  labour  to  underfland 
 M'bat  we  hear  ;  to  this  purpofe,  Chriji  cal- 
 led to  the  multitude  and  faid,  Hear  and 
 under/land,  Mat.  xv.  10.  Now  the  me^ns 
 to  underfland  the  word  are  thefe,  1. 
 '  Come  to  the  word  with  a  willing  mind 
 to  learn  ;'  though  the  eu.iuch  underflood 
 not  what  he  read,  yet  becaufe  he  had  a 
 mind  to  learn,  the  Lord  provided  for  him, 
 and  we  know  what  a  comfortable  fuccefs 
 Philip's  fermon  had  with  him  :  Men  love 
 to  teach  willing  (cholars,  fo  doth  God 
 when  we  come  viih  willing  and  ready 
 minds  to  be  taught  of  him.     2.  Be  well  ac- 
 
 Quainf. 
 
HEARING 
 
 quainted  with  the  grounds  and  principles 
 of  Chriftianity  ;  it  is  the  want  of  this  that 
 makes  men  dull  in  underftandinir ;  they 
 that  are  not  firft  well  nourlfhed  with  milk, 
 will  not  be  fit  to  receive  and  diged  ftronger 
 meat;  if  the  foundation  be  not  well  laid,  it  is 
 in  vain  to  build.  3.  Walk  according  to  the 
 light  revealed  ;  a  good  underftan ding  have 
 all  they  that  do  his  commandmcfits,  Pfalm 
 cxi.  10.  If  we  employ  well  the  little  know- 
 ledge we  have,  there  is  a  proniife  to  give 
 us  more. 
 
 4.  That  we  hear  the  word  with  all  fpiritual 
 fubjefbion.as  that  word  which  hath  power  to 
 command  the  foul  and  confcience  :  God  to 
 thispurpofe  looks  into  a  congregation,  to 
 fee  what  hearts  will  yield  ro  his  word  ;  the 
 Spirit  of  God  hovers  over  the  congregati- 
 on, and  here  it  waits  and  there  it  expe^ls. 
 
 the  WORD.  299 
 
 6.  That  in  hearincr,  we  look  to  our  af- 
 fc£lions,  that  they  be  rightly  exercifcd  : 
 Thus  Jofiah  his  heart  is  faid  to  melt  at  the 
 reading  of  the  law,  2  Chron.  xxxiv.  27. 
 Thus  the  Jews  at  Peter's  ferraon  were 
 pricked  in  their  hearts,  and  faid.  Men  and 
 brethreuyivhat  (hall  ive  do  ?  Afls  ii.  37. 
 Thus  the  hearts  of  the  two  difciples  that 
 went  to  EmmaviS,burned  -within  them,when 
 ChriJ}  opened  to  them  ihejcriptures,  Luke 
 xxiv.  32.  Now  the  means  to  flir  up  thefe 
 afFefftions,  are,  i.  A  belief  of  the  word, 
 as  that  which  is  undoubtedly  true  ;  God 
 cannot  lie,  Titus  i,  2.  Aor  will  he  change 
 his  mind.  Numb,  xxiii.  19.  2.  A  love  to 
 the  word,  for  its  purity,  perfeiflion,  ufe- 
 fulnefs,  and  wonderful  benefits  to  us.  3, 
 An  appropriation  of  the  word  unto  our- 
 felves ;  for  that  which    afFeifts  us,  is  that 
 
 to  this  man  it  comes,  and  knocks  at  the  *v/hich  moft  nearly  concerns  us;  without 
 
 door  of  his  heart,  to  that  man,  and  the  o 
 thcr  man  it  goes,  faying.  Open  your  hearts, 
 you  everlafiing  doors,  that  the  king  of 
 glory  mUy  come  in  :  Surely  novv^  fhould 
 we  fay,  '  thefe  are  God's  teilimonies,  this 
 is  the  word  the  rainilter  of  God  fpeaks 
 to  me  in  God's  ftead,  I  muf\  give  account 
 of  it,  and  therefore  I  will  fubmit  myfelf 
 to  it.' 
 
 5  That  we  hear  the  v/ord,  with  ap- 
 plication of  it  to  our  own  hearts  and  lives; 
 Hear  this,  and  know  it  for  thyfelf,  Job  v. 
 27.  So  did  Chrifl's  difciples  when  our  Sa- 
 X'iour  told  them,  that  one  of  them  (hould 
 betray  him.  They  were  exceeding  forrow- 
 ful,  and  began  every  one  of  them  to  Jay, 
 Lord,  is  it  I P  Matth.  xxvi.  21,22.  As  no 
 plaifter  can  do  the  patient  any  good,  un- 
 lefs  it  be  applied  ;  and  as  no  meat  is  able 
 to  do  us  good,  unlefs  it  be  eaten  and  digeft- 
 ed,  no  more  can  the  word  preached  profit 
 lis  unlefs  it  be  mixed  with  faith,  one  princi- 
 pal work  whereof  is  to  apply  thofe  things 
 that  are  delivered  in  the  word,  and  thisis 
 the  meaning  of  the  prophet.  Hearken  dili- 
 gently unto  me,  and  eat  ye  that  which  is 
 good,  Ifaiah  Iv.  2. 
 
 aqi 
 
 this  means  of  quickening  our  hearts,  they 
 remain  dead  and  fenfelefs,  and  the  word 
 becomes  utterly  unprofitable.  4.  A  con- 
 flderation  of  the  nature  of  the  word,  which- 
 ever requires  and  calls  for  fuitable  hearts 
 and  afie<^fions  ;  it  is  a  pure  word,  Pfalm 
 cxix.  140.  and  therefore  we  mufl  cleanfe 
 and  purify  our  hearts  for  the  receiving  oF 
 ir,  it  is  fpiritual  and  heavenly,  Rom.  vii,  14. 
 and  therefore  we  mufl  labour  for  fpiritual 
 and  heavenly  minds  to  enter^ain  it.  Jam. 
 iii.  17.  It  is  a  word  of  power  and  au- 
 thority, the  very  voice  of  Chriff,  and  there- 
 fore our  hearts  mult  fubmit  and  floop  to 
 receive  it  with  meeknejs  and  trembling  of 
 heart,  Jam.  i.  21.  It  is  a  furewcrd,  2  Ytt. 
 \.  19.  A  faithful  word.  Thus  \.  g.  A  vi- 
 fijH  that  will  not  lie,  Ifaiah  Ixvi.  2.  Hebv 
 ii.  3.  and  therefore  we  muft  embrace  it 
 with  faithful  and  believing  hearts,  without 
 which  the  word  cannot  profit  us  at  all, 
 Heb.  iv,  2. 
 
 7.  That  above  all  other  affccflions,  we 
 make  fure  to  delight  in  the  word  :  It  is 
 faid  of  Chrjfl's  hearers,  that  they  heard 
 him  gladly,  Mark  xn.  37.  and  it  is  noted 
 for  an  efpecial  iign.  of  grace,  to  hear  the 
 
 word 
 
300  HEARING 
 
 word  with  delight ;  /  rejoiced  at  thy  word 
 (faid  David)  as  one  that  findeth  grtat 
 Ipo'th,  Pfalm  cxix.  162. 
 
 ^ej}-  I.  But  whether  may  not  unre- 
 generate  men  have  a  delight  in  God's  or- 
 dinances ? 
 
 J}ipiu.  I  anfwer,  i.  Mofl:  of  them  have 
 no  delight  at  all  in  God's  ordinances :  To 
 •whom  Jlmll  I /peak,  and  give  warning,  that 
 they  may  hear  ?  behold^  their  ear  is  wi- 
 circumcifedy  and  they  cannot  hearken  :  be- 
 hold, the  word  of  the  Lord  is  to  them  a  re- 
 proach, they  have  no  delight  in  it,  Jer.  vi. 
 10.  and  if  tiiis  b^our  cafe,  if  we  can  hear 
 fweet  gofpel-preaching,  the  free  offer  of 
 Jefus  Chrilt,  with  all  his  glories  and  excel- 
 lencies, to  poor  finners,  to  vile,  loft,  un- 
 done fouls,  and  are  no  whit  taken  there- 
 with ;  wo  to  our  fouls,  can  we  fleep  away 
 fuch  a  fermon  ?  can  we  (light  or  negleft 
 fuch  gofpel  offers  ?  nay, do  we  attend  them 
 toldly  ?  have  we  no  heart-riflngs  ?  no 
 ftirrings  and  workings  ?  no  longings  and 
 defires  ?  and  thus  we  pafs  fermon  after 
 fermon,  and  fabbath  after  fabbath  ?  O  then, 
 we  are  wholly  dead  unto  the  life  of  grace, 
 Jefus  Chrilt  as  yet  hath  not  given  us  his 
 true  light,  no  work  of  converfion  doth  at 
 all  appear  in  us  :  The  end  which  Jefus 
 Chrifl:  had  in  fending  out  preachers,  was 
 todifcover  his  love  to  poor  periling  fin- 
 ners, that  fo  they  might  be  affe«ftcd  with 
 him,  and  long  after  him,and  if  we  have  no 
 fuch  relilfi,  our  condition  is  fad. 
 
 2.  Some  unregenerate  men  may  have 
 fome  delight  in  the  word  :  They  feek  me 
 daily,  faid  God,  and  delight  to  know  my 
 ways,  as  a  nation  that  did  right eoufnefs 
 and  forfook  not  the  ordinances  of  their  God; 
 they  ask  of  me  the  ordinances  of  jujHce, 
 they  take  delight  in  approaching  to  Cod, 
 Ifaiiih  Iviii.  2.  The  fecond ground  received 
 the  word  with  j-^y,  Matth.  xiii.  20,  and 
 Herod  heard  John  Bapti/t  gladly,  Mark  vi. 
 20.  Ungodly  men  may  delight  in  God's 
 word,  as  in    thefe  cafes  ; 
 
 I.   When  the   ordinances  are  a  lead- 
 
 the  IVORD. 
 
 ing  way  unto  fome  end  that  fuits  with 
 corrupt  nature  :  Thus  Jehufliewed  abun- 
 dance of  zeal  in  deflroying  the  houfe  of 
 Ahab,  and  the  idolatry  of  Baal,  that  there- 
 by he  might  efiablifh  the  kingdom  to  his 
 pofleriiy,  and  get  himfelf  a  great  name  ; 
 Come  with  me,  and  fee  my  zeal  for  the 
 Lord,  2  Kings  x.  16.  He  was  fo  full  of 
 vain-glory,  that  he  could  not  hold  in,  but 
 was  forced  to  burfl  out. 
 
 2.  When  the  manner  of  difpenfation  of 
 the  ordinances  doth  fuit  with  their  difpo- 
 fition  :  An  underflanding  judicious  man 
 may  love  preaching  that  isjudicious  and  un- 
 derftanding;  a  man  of  meeknefs  may  deliglit 
 in  a  fermon  of  peace,  peace;  a  temperate 
 man  may  like  a  fermon  that  is  tartand  bit- 
 ter againfi:  drunkennefs,  uncleannefs ;  the 
 liberal  man  may  delight  in  fevere  preach- 
 ing againll  covetoufnefs  ;  as  a  man  muli- 
 cally  alicdted,  may  delight  in  flnging  of 
 pCalms,  becaufe  thefe  things  fuit  with  their 
 difpofitions  :  The  gifts  of  minifters  may 
 have  an  affefling  pleafingnefs  ;  they  may 
 exprefs  their  mindsin  fuch  fit  terms,  or  fo 
 pathetically,  or  they  may  have  fuch  a  grace 
 in  utterance,  asmay  afledt:  Lo,  thou  art  unto 
 them  as  a  very  lovely  Jong,  of  one  that  hath 
 a  pleafant  voice,  and  can  play  well  on  an 
 inftrumcnt ;  for  they  hear  thy  words,  but 
 do  them  not,  Ezek.  xxxiii.3a. 
 
 3.  When  there  is  a  common  work  of 
 the  Spirit  of  God  upon  them  for  a  time  ; 
 They  may  talh  of  the  heavenly  gift,  and 
 be  made  partakers  of  the  holy  Ghoft  .•  thty 
 may  tafle  the  good  word  of  God,  and  the 
 pow.rs  of  the  world  to  come,  and  yet  fall 
 away,  Heb,  vi.  4,  5.  But  this  work  is  ra- 
 ther a  work  upon  them,  than  in  them,  a 
 forced  work,  not  natural,  rather  a  flaili, 
 than  a  fire  of  afledion  ;  the  affedtioiis  are 
 lifted  up,  they  cannot  be  altered  and  chan- 
 ged, a(5ted  only  by  an,  outward  principle  ; 
 the  experience  that  the  Spirit  hath  forci- 
 bly and  powerfully  wrought  on  them,  not 
 by  an  oucwaid  and  inward  principle  alfo, 
 both  by  the  Spirit  of  God,and  fuitablenefs 
 
 of 
 
HEARING  the  WO  RD. 
 
 ofaffe£Vion  to  that  which  is  good  ;  It  was 
 otherwife  with  David,  /  delight  to  do  thy 
 ivill,  0  God :  yea,  thy  law  is  within  my 
 hearty  Plalm  xl.  8.  and  otherwife  with 
 Paul,  Rom.  vii.22.  I  delight  in  the  law 
 of  Cod  after  the  inner  man  ;  Till  the  law 
 of  God  be  within  us,  we  cannot  from  with- 
 in taltethe  fweetnefs  of  God's  ordinances: 
 in  true  and  foltd  delight,  there  muft  be  a 
 fuitablenefs  betwixt  the  heart  and  the  or- 
 dinances; therefore  faith  the  wife  man, 
 It  is  joy  to  the  juft  to  do  judgment^  Prov. 
 xxi.  15.  Thejuftice  that  isin  him,  is  fuit- 
 able  to  the  judgment  to  be  done  by  him, 
 and  this  makes  the  joy.  Hence  it  follows, 
 that  fo  much  grace,  lb  much  delight  :  were 
 we  more  holy,  fpiritual,  heavenly,  as  the 
 ordinances  are,  we  fhoiild  be  more  affec- 
 ted therewith.  Thus  it  is  not  with  the 
 wicked,  they  have  no  fuch  delight. 
 
 ^tefl.  2.  Why  is  the  word    fo  brim 
 full  of  comfort  to  the  dear  faints  of  God.' 
 
 Anfw.  Becaufe  in  the  word  they  have 
 communion  withGod.who  is  the  God  of  all 
 confolation;  and  with  theSpiritofGod,who 
 is  called  the  Comforter  :  Now  as  a  man 
 thatwalksamongft  perfumes,  mud  needs 
 fmell  of  the  perfume;  fo  they  that  converfe 
 with  the  God  ofall  joy  muft  needs  be  filled 
 withall  joy ;  and  therefore  David  calls  God 
 his  exceeding  joy,  Pfa.xliii.  4.  Thefaintsgo 
 to  the  word,  as  one  that  goes  to  hear  news 
 of  a  friend,  they  look  upon  the  ordinances, 
 as  that  whereby  they  have  to  do  with  God, 
 and  therefore  it  is  precious  and  fweet  to 
 them.  No  wonder  ;  can  a  man  who  is  cold 
 come  to  the  fire  and  not  be  warmed  ?  Can 
 he  that  is  in  the  dark  come  into  the  open 
 air  and  not  be  enlightened  ?  God  is  the 
 fpring  of  all  comfort,  and  therefore  fure 
 their  hearts  mull  needs  be  comforted  that 
 meet  with  God  in  the  ordinances ;  on  the 
 contrary,  if  they  meet  not  with  God,  if 
 they  mifs  of  their  communion  with  the 
 Lord  Jefus  Chriit,  then  is  comfort  afar  off: 
 But  we  muft  argue  againll  a  general 
 truth,  from  a  particular  temptation.    The 
 
 30t 
 
 pofition  will  fland,  that  God's  word  is 
 brim-full  of  comfort  to  God's  people,  the* 
 every  experiment  comes  not  up  to  it. 
 
 §.  4.  The  Duties  required  after  Hearing. 
 
 THe  duties  required  after  hearing  the 
 word,  are  thefe  ; 
 
 1.  That  we  carefully  remember,  and 
 keep  that  which  we  have  heard  ;  Prov. 
 iv.  21.  My  fony  let  thine  heart  retain  my 
 wordSy  keep  them  in  the  midf}  of  thine 
 heart.  As  a  man  that  hath  a  jewel  will 
 be  careful  to  lock  it  up  in  his  fafeft  cheft, 
 fo  fhould  we  keep  the  word  in  our 
 hearts,  in  the  midft  of  our  hearts.  Many 
 hear  the  word  deflroully,  bur,  as  we 
 fay,  it  goes  in  at  one  ear,  and  out  at 
 the  other  ;  it  flays  not  for  any  after-ufe, 
 but  a  little  prefent  admiration  :  Others 
 hear,  and  the  word  fmites  them  a  little  on 
 their  confciences,  and  wounds  them,  and 
 one  would  think  fome  good  thing  would 
 be  wrought  on  them,  but  they  go  away, 
 and  the  motion  dies,  like  unto  mettals 
 which  are  foft  and  pliable  whilft  they  are 
 in  the  fire,  but  fhortly  after  they  become 
 harder  than  before.  Take  eaniefl  heed 
 to  the  things  which  we  have  heard,  lefi  at 
 any  time  we  fhould  let  them  flip  ,-  or,  let 
 them  run  out  as  a  leaking  vefjel,  for  fo  the 
 original  bears  it,  Heb.  ii.  i. 
 
 2.  That  we  meditate  and  feriou fly  think 
 of  what  we  have  heard;  meditate  upon  thefe 
 things  (faid  Paul  to  Timothy,  chap,  iv. 
 ^S-)  Z^"^^  thyfelf  wholly  to  them,  that  thy 
 profiting  may  appear  to  all  :  Thus  Mary 
 pondered  the  words  of  the  angel  in  her 
 heart t  Luke  ii.  1 9.  and  David  meditated  all 
 the  day  en  God's  law,  Pfalm  cxix.  97. 
 Meditation  is  as  the  bellows  of  the  foul 
 that  doth  kindle  and  inflame  holy  affections: 
 Meditation  is  of  a  feparating  and  fettling 
 nature,  it  feparates  heavenly  thoughts  from 
 earthly,  for  it  often  goes  over  with 
 thoughts,  and  at  laft  fettles  the  heai  t  on 
 fuch  thoughts  as  thefe  ;  '  O  this  is  the 
 word  of  God,  this  is  the  law,  the  procla- 
 mation 
 
30.1 
 
 H  EARING 
 
 mation  of  the  great  king,  whereby  I  muft 
 be  judged  :  This  may  be  ihe  laft  fermon 
 that  ever  I  (hall  hear  whiles  I  live,  fuch  a 
 gale  of  God's  Spirit  may  never  be  offered 
 to  me  again  ;  I  will  be  wife  therefore,  and 
 give  way  to  the  Spirit  of  God,  I  will  not 
 beat  it  back  again,  but  yield  to  the  blcfied 
 motions  of  the  Spirit  that  this  day  have 
 been  made.' 
 
 3.  That  we  repeat  what  we  have  heard, 
 and  confer  of  it,  and  examine  the  fcrip- 
 tures  about  the  truth  of  it ;  My  tongue 
 (faith  David,  Pfa.  cxix.  \y2.)Jhall  fpeak  of 
 thy  word,  for  all  thy  commandment i  are 
 righle-jufncfi  ;  andT««  (l^all  lay  up  thefe 
 miy  words  in  your  hearts  (faith  God,)  and 
 you Jl}all  teach  thtm  your  children, /peaking 
 'of  them  when  thou  fittcft  in  thy  houfe,  Deut. 
 xi.  18.  This  is  it  for  which  the  noble 
 Bereans  are  commended  to  us.  They 
 fearched  the  fcriplures  daily,  concerning 
 the  things  that  were  delivered  by  Paul,  Ads 
 xvii.  1 1,  &c.  A  man  that  comes  into  a 
 pleafant  garden  will  not  content  himfelf 
 with  the  prefent  fcent  only,  but  will  carry 
 fom'e  of  the  flowers  away  with  him  :  So 
 after  we  have  been  in  the  garden  of  fpices, 
 and  have  felt  the  favour  of  ChrLil's  oint- 
 ments in  church  aflemblieSjlct  us  take  fome 
 of  the  flowers  away  with  us  and  fmell  of 
 r  them  again  and  again.  Repeatiiig,  con- 
 ferring, examining  the  word,  is,  as  the 
 pounding  of  fpices  that  will  make  them 
 imell  more. 
 
 the  WORD, 
 
 4.  That  we  put  in  pra<flice  whatfoever 
 we  hear  ;  Be  ye  doers  of  the  word,  and  not 
 hearers  only,  deceiving  your  own  fouls. 
 James  i.  22.  we  mull  do  it,  we  mufl  bring 
 it  nearer  to  us,  that  it  may  be  an  in^sraf- 
 ted  word  in  our  underflanding  and  affec- 
 tions, that  it  may  be  written  in  our  fouls, 
 and  in  the  tables  of  our  hearts,  that  it  may 
 be  incorporated  and  naturalized  into  our 
 inward  man,  that  fo  we  m.iy  fpeak  and 
 think,  and  do  nothing  but  that  which  is 
 divine  ;  and  in  fo  doing,  obfcrve  we  this 
 frame  of  fpirit,  to  be  quick  and  fpeedy  a- 
 bout  it  ;  /  made  ha  fie  and  prole  figed  not 
 the  time,  to  keep  thy  comtnandnitnts,  Pfa. 
 cxix.  60.  This  fpeedy,  this  immediate  put- 
 ting of  the  word  into  pradVice,  is  of  much 
 advantage  to  the  hearer  ;  the  aflcc^iions 
 of  the  heart  are  then  lively  and  quick, 
 which,  with  delays,  die  and  decay  fud- 
 denly. 
 
 5.  That  (when  the  word  is  heard,  and 
 we  are  returned  home)  we  pray  again  for 
 a  blelhng  on  that  we  have  heard,  and  as 
 our  memories  will  bear,  let  us  turn  the 
 word  into  prayer,  efpecially  the  he;ids  or 
 principal  parts  of  it:  Prayer  mufl  be  the 
 Alpha  and  Omega,  the  beginning  and  end- 
 ing of  this  fpiritual  duty  ;  we  mufl  pray 
 in  preparation,  and  pray  in  conclullon,  and 
 prjy  always.  And  thus  much  concerning 
 our  duties  before,  in,  and  after  the  hear- 
 ing of  the  -word,  Luke  xxi.  36. 
 
 CHAP.     XIII.     SECT.     I. 
 Of  the  Two  Sacraments  of  the  New  Teftament, 
 
 THE  next  duty  of  a  Chriflian,  as  it  of  our  initiation  or  invefling  into  the  glo- 
 
 hath  reference  only  to  the  publick,  riousftate  ofChriflianity;  The  Lord's  Sup- 
 
 or  church  affemblies,  is,  '  a  right  receiving  per  is  the  facramcnt  of  our  continuance  in 
 
 of  the  facraments,'  which  are  two,  Baptifm  Chrirt,  of  our  confirmation  in  fpiritual  life, 
 
 and  the  Lord's  fuppcr  :  baptifm  is  the  fa-  and  the  power  of  grace  already  planted 
 
 cratnent  of  our  incorporation  into  Ghrifl:,  within  us :  by  Baptifm  wc  are  waihed,  we 
 
 are 
 
The  LO  RD's  SUTTER, 
 
 are  fanf^ified,  we  are  juftified  in  the  name 
 of  the  Lord  Jefus,  and  by  the  Spirit  of  our 
 God  :  by  the  Lord's  Supper  we  grow  in 
 fpintual  (Irength,  we  lay  better  hold  by  the 
 hand  of  faith,  upon  the  merits  and  mer- 
 cies of  Chrift  ;  we  feel  more  fonndly  and 
 fcnflbly  the  power  and  virtue  of  his  blood, 
 we  fee  more  clearly,  and  are  more  fully  and 
 fcdlnpjy  afcertained  of  the  forgivenefs  of 
 our  llns ;  concerning  the  former,  it  is  to 
 little  piirpofc  to  giveany  direflions,  becaufe 
 .infants  (who  only  in  our  days  are  baptiz- 
 ed) are  merely  fubje£ls  receptive,  rot  ac- 
 tive, and  To  hr  as  concerns  the  parents,  in 
 relation  to  their  infants,  we  have  difpatch- 
 ed  elfewhere.  [See  page  263.]! 
 § .  2 .  Of  duties  in  general,  he/ore  vjs  receive 
 -^  the  Lord's  /upper . 
 
 I  SHALL  now  therefore  proceed  to 
 the  fecond  facrament :  and  for  a  right 
 receiving  of  the  Lord's  /upper,  there  are 
 duties  of  neceffity  required  before,  in,  and 
 after  the  facrament. 
 
 My  meaning  is  not  to  fpeak  of  the  ha- 
 bitual difpolJtions,  but  of  the  actual  difpo- 
 litions  of  the  heart,  in  reference  to  which — 
 Before  facrament,  the  duty  is  /el/exami- 
 vation,  i  Cor.  xi.  28.  Let  a  man  examine 
 himfelf,  and  fo  let  him  eat  of  this  bread,  and 
 drink  r./ this  cup.  Of  this  felf-examinati- 
 on,  we  have  fpoken  before;  but  in  refer- 
 ence to  this  facrament  we  fhall  handle  it 
 more  fully,  and  fo  confider  of  it,  (i.)  In 
 its  fubje<fV.     (2.)  In  its  ohjeft. 
 
 1.  In  the  fubjeft-m.atter,  or  the  nature 
 of  thisfelf-examination  :  *  Self-examinati- 
 on is  a  holy  work  of  the  foul,  whereby  it 
 cafts  its  eye,  and  refKifis  upon  itfelf,  and 
 looks  through  itftlf,  and  tnkes  a  true  fcant- 
 ling  and  eftimate  of  its  fpiritual  cftate;'  for 
 inftance,  *  I  find  fuch  and  fuch  fins  forbid- 
 den in  the  word,  fuch  and  fuch  graces 
 required  in  the  word,  whereupon  com- 
 paring my  prefent  condition  with  the 
 Icriptures,'  I  examine,  *  Am  not  I  guilty 
 of  thefe  fins  ?  do  I  pr^(5\ife  thtfc  duties? 
 or  am  I  polfeired  of  thefe  graces  V  The 
 
 confcience  being  thus  clofely  and  fincerely 
 examined,  it  will  return  a  true  anfwer  to 
 every  queftion,  whence  it  will  be  eafy  to 
 give  a  true  cenfure  of  our  fpiritual  eftate 
 or  condition. 
 
 2.  For  the  obyeft  of  our  examination, 
 it  is  generally  our  fins,  and  our  graces. — 
 Of  which  in  order. 
 
 §.3.  0/the  manner  of  exa?mning  our  fins 
 before  the  Lord's  fupper. 
 
 FOR  the  right  examining  of  our  fins, 
 obferve  we  thefe  rules  : 
 
 1.  Procure  we  a  double  catalogue  of  our 
 fins,  the  one  before,  the  other  fince  our 
 converfion :  Let  us  fearch  and  try  our  ways 
 (faith  Jeremiah)  and  then  turn  again  to  the 
 Lord,  Jer.  iii.  40.  If  we  will  not,  we  may 
 be  fure  God  will  :  Thou  inquire^  after 
 mine  iniquity  (faith  Job,  ch.  x.  6.)  and 
 /e  arc  he/}  after  my  fin, 
 
 2.  Confefs  we  our  fins:  "bring  we  them 
 out,  as  they  brought  the  vejfels  of  the 
 temple,  by  number  and  "weight,  Ezra  viii. 
 34.  Aaron,  confefllng  for  the  people,  he 
 •was  to  confefs  all  the  iniquities  of  the  chil- 
 dren of  Ifrael,  and  all  their  tranfgre/fions 
 in  all  their  fins.  Lev.  xvi.  2  l .  As  three  make 
 all,  fo  here's  three  alls  to  make  up  a  right 
 confeflion  ;  not  only  mufV  be  confe/fed  All 
 their  iniquities,  and  all  their  /ins,  but  all 
 their  tranfgrejfions  in  all  their  /ins  :  q,  d. 
 Aaron  mult  number,  and  Aaron  muft  ag- 
 gravate their  fins,  by  laying  out  how  many 
 tranfgrcflions  were  wrapped  up  in  their 
 feveral  fins. 
 
 3.  Labour  we  for  grief  and  forrow  of 
 heart  for  fin,  otherwife  all  is  to  no  pur- 
 pofe  :  /  -will  declare  my  in-quity  (iaith 
 David,  Pfalm  xxxviii.  18.)  I -will  be  forry 
 
 /or  my  /in  :  his  confeflions  were  dolorous 
 confelfions;  he  felt  fin,  and  this  wrought 
 upon  him,  as  an  heavy  burden,  they  are  too 
 heavy  /or  tne,  Pfalm  xxxviii.  4.  there's  no- 
 thing in  the  world  can  make  an  heart  more 
 heavy,  than  when  it  feels  the  weight  and 
 heavinefs  of  fin. 
 
 4-  JutJgc 
 
304  The  LO  RD's 
 
 4.  Judge  we  and  condemn  ourfelves  for 
 our  fin  :  this  is  that  duty  inftanced  in  by 
 the  apoftle,    i  Cor.  xi.  31.   If  nue  would 
 
 judge  oUrJelves  ive  Jhould  not  be  judged:  0 
 Lord,  I  am  tiot  worthy  (could  the  centuri- 
 on fay)  that  thou  fhoulde^i  come  under  my 
 roof',  but,  O  Lord,  I  am  not  worthy 
 (fhould  every  one  of  us  fay)  that  I  fhoruld 
 come  to  thy  table. 
 
 5.  Pray  for  mercy,  pardon,  and  accep- 
 tance in,  for  and  through  the  Lord  Jefus 
 Chrift. 
 
 §.4.  Of  examination  of  the  wants  of  graces, 
 that  Jhould  be  feelingly  in  us. 
 
 FO  R  the  right  examining  of  our  graces, 
 obferve  we  this  threefold  fearch  or 
 fcrutiny  of,  ( r .)  The  wants,  (2.)  The  truth, 
 {3.)  The  growth  of  our  graces. 
 
 I.  That  we  may  rightly  examine  the 
 wants  of  our  graces,  pradife  we  thefe  par- 
 ticulars: 
 
 1.  Procure  we  a  catalogue  of  graces, 
 fcich  as  that  is  Gal.  v.  22,  23.  Love,  joy, 
 peace,  long-fuffcring,  gentlentfs,  goodne/s, 
 faith,  mecknefs,  temperance ;  or  fuch  as  that 
 in  2  Pet.  i.  5,  6,  7,  8.  Jdd  to  your  faith, 
 virtue  ;  and  to  virtue,  knowledge  ;  and  to 
 knoivledge,  temperance ;  and  to  temperance, 
 patience  ;  and  to  patience,  godlinefs  ;  and 
 to  godlinefs,  brotherly  kindnefs ;  and  to 
 brotherly  kindnefs,  charity  :  if  thefe  things 
 be  in  you,  and  abound,  they  will  make  you 
 that  you  fhall  neither  be  barren  nor  unfruit- 
 ful in  the  knowledge  of  our  Lord  Jefus  Chrifi. 
 
 2.  This  catalogue  procured,  fet  we  the 
 fame  before  us,  and  confider  which  of  thefe 
 graces  wc  have,  and  which  of  thefe  graces  we 
 want;  I  know  it  is  a  queftion,  '  Whether 
 all  graces  are  not  fo  connex'd  and  chained 
 together,  that  one  of  them  cannot  be  fe- 
 vered from  another  ?  But  howfoever  we 
 may  diltinguilh  quantum  ad habitum  et  ac- 
 tum: [with  regard  to  habit  and  aff]  in  re- 
 fpedt  of  habit,  we  grant  they  are  always 
 connexed  and  chained  together,  but  not 
 in  refpeift  of  adi  or  exercife :  jddd  grace 
 
 SUTTER. 
 
 to  grace,  faith  the  apoftle,  q.  d.  a  Chrifli- 
 an  at  firft  doth  not  exercife  all  graces;  but 
 as  a  man  lives  firft  the  life  of  a  plant,  then 
 of  fenfe,  then  of  reafon,  though  all  were 
 radically  there  at  firft  :  fo  it  is  in  graces, 
 there  are  many  forms  that  Chriftians  go 
 through,  as  fcholars  at  fchool  do :  the  firft 
 form  is  to  teach  them  their  fms  and  miferies, 
 and  fo  they  go  to  fchool  to  the  law,  and  are 
 fet  to  ftudy  it ;  and  then  after  they  have 
 learned  that  IcITon  throughly,  they  are  led 
 up  higher,  to  have  iheir  faith  drawn  out, 
 and  to  be  exercifed  about  free-grace,  and 
 about  Chrifi,  his  perfon,  and  union  with 
 him,  and  about  the  art  and  way  of  draw- 
 ing virtue  from  him,  and  doing  all  in  him  : 
 nay  after  this,  though  a  believer  in  his  con- 
 verfion  hath  the  fubftance  of  all  thefe  taught 
 him,  yet  he  goes  over  them  again  through- 
 out his  whole  life  ;  and  fometimes  his 
 thoughts  dwell  more  about  the  emptinefs 
 of  his  own  right eoufncfs,  fometimes  about 
 that  fulnefs  that,  is  in  Chrifi,  fometimes  a- 
 bout  the  I'piritual  llricinefs  he  ought  to 
 walk  in  ;  and  this  is  to  add  grace  unto  grace : 
 nay,  there  may  be  addition  concerning  one 
 and  the  fame  grace,  as  when  a  man's  grace 
 and  the  fruits  thereof  grow  bigger,  and 
 more  plentiful,  when  there  are  new  degrees 
 of  the  fame,  for  example,  for  Faith,  when 
 from  a  man's  cafling  hiuil'elf  upon  Chrift, 
 he  comes  to  find  fweetnefs  in  Chriff,  and 
 from  that  grows  up  to  an  ajfurance  of  faith : 
 fo  for  Prayer,  when  we  find  our  prayers 
 to  grow  better ;  w  hen  more  fpii  itual  cor- 
 ruptions are  put  into  our  confelhons,  and 
 ftronger  grounds  of  faith  are  put  into  our 
 deprecations,  or  petitions  for  pardon ;  when 
 we  have  more  enlargednefs  to  thankfulncfs, 
 more  zeal  to  pray  for  the  churches,,  when 
 we  go  to  pray  with  all  prayer  and  fuppli- 
 cation  in  the  Spirit,  Eph.  vi.  18.  So  for 
 Obedience,  *  when  we  abound  more  and 
 more  in  the  work  of  the  Lord,'  as  it  is  faid 
 of  the  church  of  Thyatira,  that  thtir  laj} 
 works  were  more  than  their  firjl.  Rev.  ii. 
 J9.  when  as  the  boughs  are  laden,  and  we 
 
 are 
 
The  LO  RD's 
 
 are  filled  with  the  fruits  of  righteoufheCSy 
 Phil.  i.  1 1 .  This  is  to  add  grace  unto  grace, 
 or  one  degree  of  grace  unto  another.  Now 
 if  in  this  fenfe,  there  be  an  addition  of 
 graces,  or  an  addition  of  degrees,  examine, 
 what  is  the  grace  ?  or  what  is  the  degree 
 of  any  grace  that  we  want  ? 
 
 3.  Pray  we  fervently  for  a  fupply  of  thofe 
 wants  in  this  ordinance  :  imagine  we  faw 
 Chrift  compafTed  with  all  his  privileges,  and 
 promifes,  and  pardons,  and  mercies,  and 
 merits;  imagine  we  heard  him  fay,  *  Come 
 hither  poor  fouls,  you  that  are  fenfible  of 
 your  wants,  and  of  your  fpiritual  poverty, 
 there  i*^  in  me  bowels  of  compafTions,  and 
 pardons  in  flore  ;  it  is  I  that  am  your  wif- 
 dom,  righteoufnefs,  fanflification,  and  re- 
 demption ;  what  is  it  you  want  ?  what  is 
 it  you  would  have  me  do  for  you  ?  iball 
 not  thefe  fugared  words  of  your  Saviour 
 melt  your  hearts,  and  bring  you  low  on 
 your  knees :  *  O  Lord'  ((hould  the  foul 
 fay)  '  I  beg  of  thee  faving  knowledge,  ju- 
 ftifying  faith,  fincere  repyitance,  fervent 
 Jove :  O  Lord,  I  would  fain  have  affurance 
 of  pardon,  ftrength  of  faith,  power  againft 
 feme  fpecial  luft,  healing  virtues,  to  lance 
 my  bloody  iffues  :  O  Lord,  that  thou 
 wouldft  beftow  on  me  meeknefs,  or  tem- 
 perance, or  patience,  or  obedience,  or  quick- 
 nirgs  in  thy  Spirit :  Lord,  that  a  pardon 
 might  be  fealed  for  all  my  fins,  that  I  might 
 receive  the  virtue  of  thy  death,  the  com- 
 forts of  thy  Spirit,  the  mortifying  of  fuch 
 and  fuch  a  luft  :  Lord,  that  my  unclean 
 heart  may  be  fan(51ified,  that  I  may  be  ena- 
 '  bled  with  more  ftrength  to  perform  fuch 
 a  duty  :  O  Lord,  upon  this  very  errand, 
 and  for  this  very  end  do  I  now  come  to 
 thee,  for  help  in  this  or  that  particular  do 
 I  now  come  to  thy  ordinances :  and,  O 
 Chrift,  I  befeech  thee,  fupply  all  my  wants, 
 and  let  me  draw  virtue  from  thee  :'  if  thus 
 we  would  pray,  and  come  to  Chrift,  then 
 would  Chrift  out  of  his  bowels  and  mercies, 
 anfwer  our  fouls :  *  Receive,'  would  he  fay, 
 *  the  grace  you  feel  the  want  of  j "receive  my 
 
 Rr 
 
 SUTTER.  305 
 
 Spirit,  receive  power  againft  lufts,  receive 
 ftrength  to  obedience,  receive  all  the  gra- 
 ces of  my  Spirit,  for  I  am  all  in  all  to  you.* 
 4.  Raife  and  roufe  we  up  our  fouls,  and 
 go  we  to  the  ordinances,  with  ftrong  ex- 
 pectations to  receive  the  benefits  and  gra- 
 ces v»'e  have  prayed  for  ;  never  any  came 
 to  Chrift  to  be  healed,  but  they  came  with 
 a  ftrong  expectation  to  receive  health  ;  if 
 a  leper  came,  he  came  with  e%pe6\ation  ot 
 cleanfing ;  if  a  blind  man  came,  he  came 
 with  expeftation  of  feeing  ;  if  a  lame  man 
 came,  he  came  with  expectation  of  walk- 
 ing,  and  we  never  read  that  any  coming 
 with  fuch  expectation,  was  turned  empty 
 away  :   the  cripple  aflcing  an  alms  of  Pe- 
 ter and  John,  they  faid  to  him.  Lock  onus, 
 and  then,  faith  the  text,  he  gave  heed  un- 
 to them,  expetling  to  receive  Jbmethtng  of 
 them,  ACls  iii.  4.     i^  we  would  come  to 
 »the  facrament,  with  our  eyes  on  Chrift,  to 
 his  graces  and  promifes,  Of  his  fulne/s  (for 
 he  is  full  of  grace,  a  fountain   over/low- 
 ing) w^'T^o^/^ra'Cf /I'^^r^cf/cr^r^cd',  Joha 
 i.    1(5.  Say  then,  Chnft  hath  promifcd  to 
 give  in  the  facrament  his  body  and  blood, 
 the  benefits  of  his  death  and  precious  blood- 
 ftied  ;  he  hath  prcmifed  to  leal  pardons,  to 
 manifeft  himfclf,  to  give  power  againft  luft, 
 I  will  now  therefore  go  to  this  facrament, 
 with  a  particular  expectation  of  fuch  and 
 fuch  a  blefling  as  my  foul  ftands  in  need  of. 
 §.  5.  Examination  of  the  truth  of  our  gra- 
 ces, and  fir j}  0}  our  converfion. 
 OU  R  fins  and  want  of  graces  thus  ex- 
 amined, the  foul  is  in  good  meafure 
 prepared,  yet  becaufe  the  Lord  Jdus  ab- 
 hors to  be  food  to  nourifii,  where  he  was 
 not  feed  to  beget,  it  concerns  all  who  de- 
 fire  to  talie  of  the  fealing  power  of  the 
 fecond  facrament,  firft  to  prove  the  fealing 
 power   of  the  former   facrament,  before 
 they  come  to  be   nouriiiied  as  faints,   let 
 them  know  whether  they  are  begot  and 
 made  faints :    and  to   that  end  they  muft 
 examine  further,  (i.)  The  truth  of  their 
 graces.     (2.)  The  growth  of  their  graces. 
 
 I.  For 
 
3o6  "The  LO  RD's 
 
 I.  For  the  truth  of  their  graces,  it  is 
 good  to  begin  with  the  beginning;  and 
 firft  to  examine  their  Gonverfion,  and  fe- 
 ccndly,  the  individual  companions  of  their 
 converfibn,  as  their  Knowledge,  and  Faith, 
 and  Repentance,  and  Love,  and  Obedi- 
 ence, and  Defires  after  this  ordinance. 
 
 I.  For  Gonverfion  :  a  man  may  by  fuch 
 marks  as  thcle,  try  and  confider  whether 
 he  be  truly  and  (bundly  converted  or  not. 
 I.  If  he  haih  turned  from  Satan  in  all 
 fins,  and  turned  unto  God   in  all  duties, 
 if  he  hath  left  all  grols  fins,    as  Lyif7g, 
 fwearing,  ufury,  d£unkennefs,  loicleannefst 
 •  and  the  like.  (Ezek.  xv.  5,  &c.)  in   prac- 
 tice and  in  aftion,  and  all  frailties  and  in- 
 -  firmities,  at  leaft  in  allowance  and  affefVi- 
 on,  fo  that  with  watchful  rcfiftance,  and 
 earneft  groanings  of  fpirit,  he  llrive  and 
 pray  againft  them,  and  be  humbled  and 
 kept  in  awe  by  them,  and  that  he  perform 
 obedience   to  all  God's    commandments, 
 though  not  in  ptrfe6lIon  or  height  of  de- 
 gree, yet  in  truth  anJ  fincertty  of  heart. 
 
 •2.  If  he  be  willing  in  all  his  purpofts, 
 defires,  endeavours  and  a61:ions  to  fethim- 
 felf  in  the  prefince  of  God,  and  in  them  to 
 be  wholly,  uniefcrvedly  andintirely  guid- 
 ed by  his  -word,  i^falm  xvi.  8.  Gal.  vi.  16. 
 3.  If  he  can  with  an  holy  comfort ,  and 
 hwnhk  triumph,  think  upon  death,  the  law 
 
 SUTTER. 
 
 that  he  infinitely  prefer  them  before  gold^ 
 honours,  pleafureSy  yea,  the  whole  world, 
 Pfalm  i.  2.  and  xix.  10. 
 
 7.  If  he  would  not  change  his  prefent 
 flation,  though  never  fo  bafe,  poor,  andne- 
 gleSied  in  the  world  {yet  accompanied  with 
 the  ftate  of  grace,  and  Ghriftianity)  for 
 the  mofi  rich  and  glorious  ejiate  of  the 
 greateft  man  upon  earth  where  thzre  is  no- 
 thing  but  profanenefs  and  unregeneration  ; 
 if  all  this  whole  great  world  about,  were 
 turned  into  gold,  honour,  and pleafures,  and 
 in  refpc£l  of  the  comfort  of  grace,  it  were 
 dung,  vanity,  nothing,  Heb.  xi.  25,  26. 
 
 8.  If  he  would  not  be  in  the  fiate  and 
 cafe  he  was  before,  though  he  then  thought 
 that  good  enough,  for  any  worldly  good, 
 for  ten  thoufand  worlds,  Phil.  iii.  7,  8,  9. 
 
 9.  if  he  be  truly  humbled  with  conli- 
 deration  of  the  long  time  of  his  profane- 
 nefs and  impenitency,  and  very  ferry  he 
 began  nofooner,  nor  made  greater  haite  in- 
 to the  royal  and  glorious  Aate  of  chrilliani- 
 ty,  Jer.  xxxi.  19. 
 
 10.  If  thofe  finful  pleafures  and  va7iities 
 be  mofl  tedious,  irkfhme  and  dijUjltful 
 unto  him,  which  formerly  he  purfued  with 
 greedinefs  and  delight,  Rom.  vi.  21. 
 
 11.  If  he  mourn  for  the  abomination  of 
 the  times ;  grieve  at  the  wicked  cfAirfes  of 
 others,  and  be  very  glad,  and  heartily  j oy- 
 
 the  Q,reat  judgment,  hell,  and  thofe  endlejs   ful  when  godlinefs  and  Jincerity  gets  the 
 ■   ■      •  '"  tipper-hand,  and  when  any  one  is  convert- 
 
 ed, Pfalm  cxix.  136.  2  Pet.  ii.  7. 
 
 12.  If  to  the  power  of  his  gifts  at  all  oc- 
 cafions,  he  be  Hill  plotting,  working  and 
 labouring  the  converflon  of  others,  with 
 zeal  and fincerity,  ijpecially  thofe  that  are 
 nearefi  about  him,  any  ways  depend  upon 
 him,  and  belong  to  his  charge,  Ezek.  xviii. 
 
 3°-        .  .       .  ■ 
 
 §.0.  Examination  of  knowledge. 
 
 NO  W  for  the  individual  companions 
 of  found  Gonverfion  ;  we  muft  en- 
 quire within  ourfelves  for  thofe  graces  of 
 knowledge,  faith,  repentance,  etc. 
 
 The  firll  of  thefe  graces  which  every 
 
 wor- 
 
 torments,  1  John  iv.  17,  18. 
 
 4.  If  be  lovingly  hunger  and  third  after 
 fpiritual  nouniXxment,  the  growth  in  grace 
 by  the  word,  facraments,  Chriflian  confir- 
 ence,fan£iifying  the  fabbath,  and  all  other 
 godly  exercifes,  both  publick  and  private, 
 I  Peter  ii.  2. 
 
 5.  If  truly  and  heartily  he  love  and  long 
 after  the  coming  of  Chriji,  and  love  fuch  as 
 are  true  chrifiians,  and  that  becaiife  they 
 make  confcience  of  fin,  and  ferve  God  with 
 fiqglenefs  and  fincerity  of  heart,  Titus  ii. 
 13,  I  Joh-n  iii.  14. 
 
 6.  If  his  chief  delight  and  be  ft  comfort 
 ke  in  holy  duties  and  heavenly  things y  and 
 
The  LORD'S 
 
 worthy  and  fit  receiver  muft  neceflarily 
 find  in  himfelf,  is  Knowledge ;  and  by  fuch 
 marks  as  thefe,  he  may  try  and  con  Oder, 
 whether  his  knowledge  be  a  faving  and 
 fanftifying  knowledge  or  no. 
 
 I.  If  it  beget  humility  and  lowlinefs  of 
 mind  ;  if  the  fight  of  God's  purity,  ma- 
 jcfly,  juft  indignation  and  vengeance  a- 
 gainlt  iin  ;  if  the  fenfe  of  his  own  blind- 
 nefs,  vanity,  inward  filthinefs,  and  natural 
 corruption,  make  him  willingly  entertain 
 humility,  and  a  lowly  conceit  of  himfelf. 
 
 2.  If  it  be  dravm  into  praftice,  and  join- 
 ed with  converfion  of  the  heart  from  fin 
 unto  God,  and  with  reformation  of  life 
 from  evil  to  good,  otherwife  knowledge 
 without  practice  will  increafe  the  guilt  of 
 confcience,  and  the  damnation  in  hell, 
 Deut.  iv.  6.  Pfalm  cxi.  lo.  John  viii.  5,6. 
 
 3.  If  it  be  edged  and  fliarpened  with  a 
 longing  defire  and  infatiable  thirft  after 
 more  of  thofe  rich  and  faving  treafures : 
 there  ifTues  from  out  of  the  fan<ftuary  lua- 
 ters  of  life,  (fee  their  increafe)  firft  to  the 
 ancles,  then  to  the  knees,  then  to  the  loins, 
 afterwards  a  river  that  no  man  could pafs: 
 Jfive  have  once  iafted  ho%v  fiveet  the  Lord 
 is,  there  will  be  a  defire  to  increafe  more 
 and  more,  Ezek.  klvii.  i  Pet.  ii.  2,  3. 
 
 4.  If  it  be  difFufive  and  communicative 
 of  itfelf,  if  it  (bine  round  about,  and  work 
 all  the  good  it  can  in  all  places:  The  lips  of 
 the  righteous  feed  many  :  the  lips  cf  the 
 •wife  difperfe  knowledge,  but  the  heart  of 
 the  foolifh  doth  not  fo.  Pro.  x.  21.  It  is  as 
 new  wine  in  velfels,  dcfirous  to  vent;  not 
 to  purchafe  a  little  vain-glory,  or  profane 
 praifes,  but  to  work  fpiritual  good,  and 
 for  the  converfion  of  others. 
 
 If  it  beget  a  reverence  of  that  great 
 
 majefty  and  love,  to  that  holy  truth  it 
 knows  and  apprehends  in  the  word,  and 
 an  holy  eflimation  of  it  above  all  poflelh- 
 ons,  Counting  all  things  but  lofs,  for  the 
 excellency  of  the  knowledge  of  Chrift  Jefus 
 our  Lord,  Jer.  ix.  24.  Plalm  cxix.  ^-j,  98. 
 Phil.  iii.  8. 
 
 SUTTER.  307 
 
 6.  If  by  it  the  foul  knows  God  in  Chrill, 
 and  knows  Chrift  as  his  own  Saviour,  and 
 knows  the  power  of  his  refurreSlion,  and 
 the  fcllovjflnp  of  his  fujferings,  being  made 
 conformable  unto  his  death,  John  xiv.  17. 
 Phil.  iii.  10. 
 
 7.  If  by  it  the  foul  knows  the  things  gi- 
 ven it  of  God,  and  efpecially  the  inhabita- 
 tion o^  the  Spirit  of  ChriJ},  John  xiv.  17. 
 2  Cor.  xiii.  5. 
 
 8.  If  it  extinguifh  or  greatly  dull  the  fa- 
 vour of  earthly  things,  and  makes  the  foul 
 heavenly-minded,  favouring  of  fpiritual 
 things,  2  Gor.  ii.  14. 
 
 §.7.  Examination  of  faith. 
 
 A  Second  grace  which  every  worthy  re- 
 .  ceiver  mud  find  in  himfelf,  is  Faith  ; 
 and  by  fuch  marks  as  thefe,he  may  try  whe- 
 ther bis  faith  be  a  true  and  jufiifying  faith. 
 I.  If  it  fprung  in  the  heart  by  the  pil- 
 1)lick  miniftry  of  God's  holy  word,  Rom. 
 X.  14.  if  the  heatt  was  broken,  and  bruifed, 
 and  brought  to  an  holy  defperationiWhere-- 
 by  it  wholly  renounced,  difclaimed,  and 
 difav owed  itfelf,  G-2.\.  iii.  24.  as  unworthy 
 of  life,  of  breath,  or  being:  ifthen  it  be- 
 gan to  lift  up  its  eyes  upon  the  precious 
 promifes  of  falvation,  revealed  in  thegof- 
 pel,  and  fiiining  glorioufly  in  the  face  of 
 Chrid :  and  if  laflily  it  perceived  fome 
 glimpfes  of  comfort,  hopes  of  pardon  in 
 the  blood  of  Chrift,  whence  arofe  an  hun- 
 gering defire,  and  longing  thirft  after  the 
 mercies  of  God,  and  merits  of  Chrift  Jefus; 
 and  fo  it  caft  itfelf  with  ftrong  cries  and 
 prayers  into  the  arms  of  Chrift  liis  blefied 
 Redeemer. 
 
 If  it  grow  and  daily  fpring  up  to- 
 
 wards height  of  afiurance,  anA  fuinefs  of 
 perfuafion,  Rom.  viii.  38.  Ordinarily  faith 
 is  weak  at  firft,  full  of  many  doubts  and 
 diftraflions,  fears  and  trembling?,  but  af- 
 ter long  experience  of  our  own  fincerity, 
 godly  life,  and  good  confcience,  it  grows 
 up  in  time  and  by  leifure  to  be  a  firong 
 faith,  Rom.  iv.  20,  21. 
 
 3.  If  it  purifie  the  heart,  AOs  xv.  9. 
 R  r  2  For- 
 
3C^8 
 
 The  LO  RD's  SV  T  T  E  R. 
 
 Formalifts  may  watch  over  their  open  out- 
 ward anions,  but  true  believers  fet  them- 
 felves  with  fpecial  care,  and  all  good  con- 
 fcience,  to  bridle  and  bring  under  all  wick- 
 ed ftirrfngs  of  the  heart:  The  dejire  of  the 
 righteous  is  only  good,  Prov.  xi.  23.  /•  e. 
 the  main  flreams  of  hisdefires,  the  courfe 
 and  current  of  his  heart  is  to  godlinefsand 
 goodnefs,  though  fometimes  his  corrupt 
 nature  and  Satan's  boiflerous  temptati- 
 ons, do  unawares  and  violently  carry  his 
 thoughts  another  way,  for  which  he  fends 
 out  many  a  prayer  for  pardon  and  purging. 
 
 4.  If  it  bring  fvth  a  true  and  thorough 
 Evangelical  repentance,  Zechariah  xii.  10. 
 Where  God's  comfortable  favour  fhines, 
 and  is  fhed  into  the  heart,  it  immediately 
 melts  and  refolves  into  tears  of  forrowand 
 grief  for  former  rebtllions,  and  makes  un- 
 feigned and  refolutevows,  for  ever  after, 
 by  God's  grace  to  throw  out  of  his  heart 
 and  life,  thofe  fins  which  have  grieved  fo 
 good  a  God. 
 
 5.  If  it  beget  in  him  whom  it  poflefTeth, 
 aSanc^ification  of  all  parts,  both  in  foul 
 and  body,  iho'  not  in  perfeftion,  2  Cor, 
 i.  12.  If  theunderftanding  be  enlightened 
 with  knowledge  in  the  great  myfteries  of 
 godlinefs ;  if  the  will  be  bent  with  the  befl 
 things ;  if  the  memory  be  a  ftore-houfe  of 
 heavenly  treafures :  if  the  flream  of  our 
 affeftions  be  turned  from  the  world  to- 
 wards God's  glory  and  good  caufes  ;  if  the 
 heart  be  weaned  from  lufls,  and  fain  in 
 love  with  eternal  pleafures  and  heavenly 
 things  ;  if  the  conference  be  watchful  to  dif- 
 covcr,  and  fenfible  to  feel  the  approach 
 aad  prickings  of  the  lead  fin,  <bc. 
 
 6.  If  it  ivork  by  love,  Firft  towards  God 
 and  Chrift,  in  that  all  his  fins  are  remitted, 
 and  he  is  eternally  beloved  of  God  in 
 Chrift.  2.  Towards Chriftians,  in  that  the 
 faving  graces  of  God's  Spirit  (hine  in  them. 
 3.  Towards  himfelf,  with  relation  unto 
 God,  and  refervation  of  his  glory.  4.  To- 
 wards kindred,  friends,  not  fo  much  be- 
 caufe  they  are  of  the  fame  blood,  as  be- 
 
 caufe  of  the  mutual  intereft  they  have  in 
 the  blood  of  Chrift.  5.  Towards  enemies, 
 becaufe  of  the  precious  command  of  Chrift, 
 Gal.  V.  6.  Pf.  xvi.  3.  i  John  iii.  i4.'Mat. 
 v.  44. 
 
 7.  If  it  caufe  a  forfaking  the  world  :  no 
 man  can  do  this  if  it  be  hisfweet  fin,  until 
 his  foul  have  received  by  the  hand  of  faith, 
 from  the  Spirit  of  God,  an  afiiirance  of  an 
 immortal  crown  in  the  heavens,  fealed  un- 
 to him  by  the  blood  of  Chrift  :  but  then 
 how  willingly  doth  he  bid  the  world  fare- 
 wel  ?  how  refolutely  doth  he  caft  out  of 
 his  affections  all  greedy  thoughts,  and  ex- 
 cefTive  defires  of  earth  and  earthly  trea- 
 fures? Hcb.  xi.  23.   I  John  v.44,  5. 
 
 8.  If  it  fpeak  comfort  in  diflrefs,  joy  in 
 tribulation,  glorying  in  affli^ions  :  faith 
 teacheth  that  God  cafts  us  in  the  fire,  not 
 to  burn  us,  but  to  refine  us,  and  make  us 
 more  orient  in  his  fight :  this  is  the  beaten 
 path  to  heaven,  cries  faith,  which  all  the 
 glorious  faints  have  trodden  before  us, 
 Ro.  v.  I.  AClsv.  41.  2Tim.i.  12.  Rom. 
 viii.  18.   I  Pet.  i.  7. 
 
 9.  If  it  will  maintain  achriftian  in  fome 
 meafure  of  fufficiency  and  contentment 
 in  all  eftates  :  The  juji  Jlmll  live  by  Jaithy 
 Gal.  ii.  20.  not  by  friends,  money,  earthly 
 hopes,  or  helps,  <bc.  If  it  makes  a  man 
 lay  hold  on  God's  promiCes,  and  work  an 
 inward  truft  in  God's  never-failing  provi- 
 dence, fo  as  he  will  leave  the  fuccefs  of 
 all  his  labours  to  the  Lord. 
 
 §.8.  Examination  and  Repentance. 
 
 A  Third  grace  which  every  worthy  re- 
 ceiver muft  find  in  himfelf,  is  repen- 
 tance ;  and  by  fuch  marks  as  thefe,  he 
 may  try  whether  his  repentance  be  found 
 and  fincere  repentance. 
 
 I .  If  it  be  ajhamed  of  fin  :  not-  as  a 
 thief  is  afliamed,  which  fliame  arifeth  from 
 the  effe<ftof  fin,  as  puniflimcnt  or  difgrace; 
 but  as  a  fon  is  alhamed  (whence  it  is  cal- 
 led a  filial  ihame)  out  of  a  fight  of  the 
 filth  and  loathfomnefs  of  fin  ;  the  impeni- 
 tent glory  in  theii  fliame,  but  the  truly 
 
 pe- 
 
The  LO  RD's  SUTT  ER. 
 
 309 
 
 penitent  are  afliamed  of  fuch  glorying,  as 
 of  every  fin,  Jer.  xxxi.  19.  vi.  15.  viii.  12. 
 Eiek.  xvi.  61,  6^.  Ezra  ix.  6.  Zeph.  iii.  5. 
 
 2.  If  it  mourn  for  Jin  :  thus  David 
 mourned  (not  for  the  punirtiment,  he  is 
 •willing  to  bear  it,  but)  for  fin,  as  it  was 
 fin.  I  deny  not  but  forrow  may  be  godly, 
 even  for  judgments,  and  then  our  trial 
 will  be  if  we  can  mourn  rather  for  fpirit- 
 ual  judgments  than  for  temporal ;  and  ef- 
 pecially  if  we  can  feel  and  bewail  hardnefs 
 of  heart,  mourning  becaufe  we  cannot 
 mourn  as  we  ought,  Pfalm  xlii.  3  li.  3,  4. 
 2  Sam.  xxiv.  10,  17.  Ifaiah  Ixiii-  17. 
 
 3.  J/  it  caufe  a  great  mournings  at  leaf} 
 fo  great  as  our  mourning  would  be  for  out- 
 ward loffts :  Thus  Zachary,  ch.  xii.  10, 
 be.  inftanceth,  the  Spirit  of  God  (hould 
 caufe  them  to  mourn,  as  in  the  family  one 
 would  mourn  for  the  lofs  of  their  only  Con, 
 or  as  in  the  common -weal  the  fubjedts 
 would  *  mourn  for  the  lofs  of  a  moft  wor- 
 thy prince.' 
 
 4.  If  it  refi  not  "without  cleannefs  :  true 
 repentance  is  not  water,  but  washing,  nor 
 every  wafiiing,  but  fuch  as  maketh  clean  ; 
 could  a  man  weep  his  eyes  our,  yet  if  he 
 weep  not  his  fins  out,  what  is  he  better  ,' 
 Sorrowing  after  a  godly  fort,  what  care- 
 fulnefs,  what  clearing  hath  it  wrought  ?  If 
 1  have  done  iniquity,  I  will  do  it  no  more, 
 Ifaiah  i.  16.  Job  xxxiv.  32.  2  Cor.  vii.  11. 
 
 5.  If  it  bring  forth  fruits  meet  for  re- 
 pentance, Mat.  iii.  8.  This  was  the  fum  as 
 of  John's,  fo  of  Paul's  preaching,  that 
 Jew  and  Gentile  fhould  repent,  and  turn 
 to  God,  and  do  works  worthy  amendment  of 
 life,  A(^s  xxvi.  20.  nay,  it  is  the  very  fum 
 of  the  gofpel,  to  mourn,  to  be  comforted, 
 that  they  might  be  called  trees  of  righteouf- 
 nefs,  the  planting  of  the  Lord,  that  he 
 might  be  glorified,  Ifaiah  Ixi,  3. 
 
 6.  If  it  beflirred  up  by  th^  fenfe  of  God's 
 goodnefs :  So  that  nothing  more  fires  a 
 man  to  abafe  himfelf  in  the  fenfe  of  his 
 own  vilenefs,  than  to  feel  and  find  the 
 gracious  goodnefs  and  readinefs  of  God 
 
 in  Chrift,  to  (hew  him  mercy  ;  He  feareth 
 the   Lord  and  his  goodnefs,   Hofea  iii.   5. 
 
 7.  If  the  fame  fpiritual  means  affwage 
 it,  that  firfl  raifed  it  in  the  heart :  repen- 
 tance that  can  be  healed  by  fports,  merry 
 company,  ifc.  was  never  found  ;  it  is  the 
 voice  of  the  church.  Come,  and  let  us  re- 
 turn unto  the  Lord,  for  he  hath  torn,  and  he 
 will  heal  us,  he  hath  fmitten,  and  he  will 
 bind  us  up,  Hofea  vi.  i,  2. 
 
 8.  If  it  be  joined  with  afecret  trufl  in 
 the  acceptation  of  God  in  Chriff  :  If  no  mi- 
 fery  can  beat  thy  foul  from  inWard  affi- 
 ance, or  hope  of  mercy ;  if  in  the  very 
 difquietnefs  of  the  heart,  the  defire  of  the 
 foul  be  to  the  Lord;  if  he  be  never  fo 
 much  cafl  down,  yet  he  waits  upon  Cod  for 
 the  help  of  his  countenance,  Pfalm  xxxviii . 
 9.  xlii.  5,  II.  and  in  fome  meafure  con- 
 demn the  unbelief  of  his  own  heart,  and 
 ftipports  himfelf  with  the  hope  of  the  ne- 
 ver-failing companions  of  God  in  ChrifV, 
 wherein  it  differs  from  the  repentance  of 
 Cain  and  Judas. 
 
 §.9.  Examination  of  love  to  the  brethren. 
 \^  Fourth  grace  which  every  worthy 
 ^JL  receiver  muft  find  in  himfelf,  xslove 
 to  the  brethren-,  and  by  fuch  marks  as 
 thefe,  he  may  try  whether  his  love  be  a 
 true  love. 
 
 1 .  If  it  be  to  the  Saints  as  Saints  ;  not  be- 
 caufe they  are  rich,  learned,  wife,  but 
 merely  becaufe  they  have  God's  image  u- 
 pon  them :  Love  one  another  with  a  pure 
 heart,  i  Pet.  i.  22.  Love  mufl  be  pure, 
 not  mixt,  and  then  it  is  pure,  when  it 
 fprings  from  no  other  fountain  but  grace 
 and  holinefs,  and  love  of  God  in  Chrifl. 
 
 2.  If  it  be  to  the  faints  above  others: 
 others  may  have  love  and  honour  accord- 
 ing to  their  relations,  qualities,  worths ; 
 but  true  love  beftows  its  Benjamin's  por- 
 tion (the  fpecialty  and  choice  of  its  affec- 
 tions) upon  the  faints,  1  Pet.  ii.  17.  Rom. 
 xii.  10, 
 
 3.  If  it  be  to  all  the  faints,  Philem.  v^if  it 
 
 love 
 
3 TO  The  LO  R  D's 
 
 love  grace  In  rags,  as  well  st^  in  robes;  if 
 it  love  the  abfent,  as  well  as  prefent ;  if  it 
 love  for  the  truth's  fake  thofe  be  never 
 faw,  yet  this  hinders  not  the  difference  of 
 degrees  •of  love,  which  by  the  fpecial  pro- 
 vidence of  God  fome  chriftians  may  have 
 to  others,  in  fome  fpecial  eminency  of  re- 
 fpe(f\s. 
 
 4.  If  it  extends  as  to  all  faints,  fo  to  all 
 times,  as  well  in  adverlity,  difgrace,  temp- 
 tation, ficknefs,  <ifc.  as  in  profperity, 
 health,  good  eftimation,  ^'C 
 
 5.  If  it  delight  in  the  fellow/hip  0/ /ciints: 
 fuch  as  find  no  ne^d  of,  nor  delight  in  the 
 fociety  of  faints,  may  doubt  their  conditi- 
 on, and  be  humbled  for  it,  Pfalm  xvi.  3. 
 cxix.  63, 
 
 6.  If  it  caufe  forbearance  of  one  ano- 
 ther, Forgi uene/s  of  one  anothefy  Gal.  iii. 
 13,  14.  If  in  cafe  the  perfon  injuring  de- 
 fires  no  reconciliation,  yet  the  perfon  in- 
 jured is  willing  to  let  fall  all  wrath,  malice, 
 or  defire  of  revenge.  Gal.  iii.  13,  14. 
 
 7.  If  it  make  a  foul  to  honour  them 
 that  fear  the  Lord,  Pfalm  xv.  4.  This  ho- 
 nour hath  in  it,  (i.)  An  eftiraation  of 
 them,  as  the  only  excellent  people  in  the 
 world,  Pfalm  xvi,  3.  (2.)  A  free  acknow- 
 ledgment of ,  their  juft  praifes  in  all  places 
 for  their  grace,  3  John  6.  (3.)  A  willing 
 propofing  of  them  as  examples  to  imitate, 
 I  Theff.  i.  7,  8.  (4.)  An  holy  endeavour 
 to  cover  their  infirmities,  taking  things 
 in  the  beft  part  and  fenfe,  i  Pet.  iv.  8. 
 (5.)  An  apology  for  them  againft  the  re- 
 proaches and  fcorns  of  the  world. 
 
 §.  10.  Exatnination  of  obedience. 
 
 A  Fifth  grace  which  every  worthy  re- 
 ceiver raufV  find  in  himfelf,  is  obedi- 
 ence :  and  by  inch  marks  as  thefe  he  may 
 try  whether  his  obedience  be  true. 
 
 I.  If  it  arife  out  of  love  to  Cod  in  Chrifi 
 Jefus  ;  if  it  be  voluntary  and  not  con- 
 flrained  ;  if  the  heart  be  inffamed  with 
 the  fct)fc  of  God's  love  in  ChriA  ;  and  if 
 it  be  humbled  when  it  hath  done  its  beft, 
 that  it  can  bring  no  more  glory  to  God, 
 
 SXJ  TT  E  R. 
 
 John  xiv.  15.  Jofli.  xxii.  5, 
 
 2.  If  it  be  in  all  things,  with  all  refpeft 
 to  all  God's  commandments;  if  as  Noah, 
 ■we  walk  with  God,  i.  e.  if  in  a  fettled  even 
 courfe  of  obedience,  we  keep  dofe  to  him 
 all  the  days  of  our  life,  Pialm  cxix.  12. 
 John  XV.  14.  Gen.  vi,  9. 
 
 3.1fitfubmit  againft  profit,  p-leafure, 
 credit,  liberty,  eafe,  eirc.  if  it  prefer  God's 
 commandments^/'<J7^e"  all  things,  yea  above 
 life  itfclf  Heb.  xi.  8.  Afts  v.  29.  Mat. 
 xvi.  25. _ 
 
 4.  If  it  obey  the  commandments  of  fait  h^ 
 as  well  as  life,  fubmitting  to  the  Lord 
 by  believing,  as  by  doing,  yielding  to  the 
 gofpel  as  to  the  law,  Rom.  xvi.  26.  and 
 X.  16. 
 
 §.  II.  Examination  of  our  defire s  after 
 this  ordinance. 
 Sixth  grace  which  every  worthy  re- 
 ceiver muft  find  in  himfelf,  is  *  holy 
 deOres  after  this  holy  ordinance  ;'  and  by 
 fuch  marks  as  thele  he  may  try  whether 
 bis  deflres  be  holy. 
 
 1 .  If  they  carry  the  foul  after  Chrift, 
 Fellowdiip  with  Chrift,  Communion  with 
 Chrift,  a  Fruition  of  Chrifi  and  bis  bene- 
 fits, Pfalm  xlii.  i,  2.  John  vii.  37,  38. 
 
 2.  If  they  fpring  from  any  fenfe  of  the 
 want  of  Chrift,  or  from  fenfe  of  former 
 fweetnefs  or  goodnefs  in  Chrift,  found  in 
 the  ufe  of  the  ordinances. 
 
 3.  If  tliere  accompany  them  an  holy 
 kind  of  impatience  in  the  want  of  the  or- 
 dinance :  When  jhall  I  come  and  appear 
 before  God  ?  Pfalm  xlii.  2. 
 
 4.  If  nothing  but  Chrift  will  content 
 the  foul  :  If  Chrift  be  defired  for  himfelf, 
 and  not  for  any  bafe  ends :  If  the  foul  be 
 content  with  Chrifi,  tho'  he  be  caft  into 
 prifon  and  baniftiment. 
 
 5.  If  there  follow  a  great  and  fweet 
 contentment  in  the  ufe  of  the  ordinances ; 
 if  (as  it  was  with  Sara"fon  drinking  of  the 
 water  that  God  fent  him  out  of  the  hol- 
 low of  the  jaw)  our  fpirits  come  again 
 and  revive  upon  it ;  fo  that  fomeiimes  the 
 
 hcurt 
 
heart  is  filled  with  ftrange  extafies,  with 
 cxcefs  of  fpiritual  pleafures,  with  an  hea- 
 venly kind  of  fatisfaftion,  contentation 
 and  delight,  Judges  v.  iy.  Pfalm  Ixiii.  5. 
 Jer.  xxxi.  25. 
 
 6.  If  there  follow  after  the  ordinatice 
 holy  vows  and  wiQies  of  infinite  and  eter- 
 nal thankfulnefs ;  as  alfo  a  growth  and 
 fpringing  up  as  among  the  grafs,  or  as  ivil- 
 Joivs  by  the  water- courfes,  Pfalm  Ixiii.  4, 
 5.  Ifa.  xliv.  3.  I  Pet.  ii.  2, 
 
 ■§.   12.   Examination    of   the   Growth    of 
 Graces. 
 
 THe  truth  of  graces  thus  found  out ; 
 In  the  laft  place,  examine   we  the 
 growth   of  graces  :    True  grace  is    ever 
 growing  grace,  Mark  iv.  27.  and  if  a  man* 
 grow,  it  will  appear  by  thefe  figns  : 
 
 1.  By  his  outward  appearance  ;  not  that 
 he  can  fee  himfelf  grow,  but  that  he  may 
 difcern  it  (as  the  corn  that  fprings  and 
 grows  up)  after  fome  time,  when  he  is 
 grown  in  knowledge  and  faith,  ebc.  or  if 
 he  cannot  find  a  growth  upward  in  joy, 
 peace,  triumph  of  fpirit,  yet  let  him  fee  if 
 he  grow  not  downward  in  humility,  hun- 
 gering, mourning,  zeal  ;  and  let  him  fee 
 if  all  grace  be  not  more  and  more  rooted, 
 and  confirmed  in  him. 
 
 2.  By  his  appetite  to  his  fpiritual  food  : 
 young  men  have  better  ftomachs  than  old 
 men,  becaufe  they  are  growing;  and  a 
 gracious  (pirit  hath  ever  an  appetite  or  de- 
 fire  after  fpiritual  dainties^  2  Pet.  ii.  1 ,  2. 
 
 3.  By  his  fphitual  flrength;  a  Chriflian 
 is  at  firft  w^ak,  but  if  he  grow,  he  is 
 Aronger  and  ftronger,  till  at  lafl:  he  can 
 wreftle  with  a  fpiritual  enemy,  with  lufls, 
 and  corruptions,  powers  and  principalitifs, 
 arid  get  the  raaftery  over  them.  To  this 
 duty  of  examination,  others  add  excita- 
 tion, as  thus,  There  muf}  be  a  new  excit- 
 i"g  of  faith,  and  repentance,  and  love,  and 
 ofdejires  aftet-  the  ordinances  ;  but  of  that 
 more  fully  in  the  ordinance  itfelf.  Rom. 
 xiv.  I.  -Eph.  vi.  12. 
 
 The  LORD'S  SUTT  ER.  311 
 
 §.13.  Vf  the  duties  in  the  facrament,  of 
 
 the  exercife  of  repentance. 
 
 THUS  far  of  the  duties  before  the  fa- 
 crament :  now  follow  the  duties  in 
 the  time  of  the  facr anient  ;  viz.  The  ex- 
 ercife of  our  graces,  I  mean  fuch  graces  as 
 are  fuitable  to  the  quality  and  nature  of 
 the  facrament,  as  Repentance,  and  Faith, 
 and  Thankfgiving,  and  Love,  and  Charity. 
 
 The  firft  of  thefe  graces,  which  muft  be 
 flirred  up  or  exercifed,  is,  Repentance : 
 and  this  will  be  afluated,  if  we  confider 
 God's  love  in  Chrift,  and  Chrift's  forrows 
 and  fulferings  for  fin  :  there  are  many 
 things  in  the  ordinance,  which  if  but  look- 
 ed upon  with  the  eye  of  faith,  will  open 
 all  the  fprings  of  true  fpiritual  forrow,  or 
 repentance  in  the  foul ;  but  we  name  only 
 thefe  two  particulars : 
 ^  I.  Here  is  a  difcovery  of  the  love  and 
 fweetnefs  of  God  in  giving  his  Son  to  die 
 for  us.  God  fo  loved  the  world,  that  he 
 gave  his  only  begotten  Son,  John  iii.  i6. 
 enough  to  caufe  us  to  mourn  that  ever  we 
 offended :  *  O  that  God  flnould  be  more 
 tender  to  us,  than  to  his  Son,  not  fparing 
 his  Son  that  he  might  fpare  us;  give  him 
 to  die,  that  we  might  lice:  pour  out  the 
 curfe  upon  him,  that  the  blerfing  might  be 
 poured  upon  us :  who  can  think  on  this, 
 and  withhold  from  tears  !' 
 
 2.  Here  is  reprefented  to  us  the  fuffer- 
 ings  and  breakings  of  Chrift,  enough  to 
 break  our  hardelt  hearts :  confider  them, 
 ( I.)  In  themfelves:  what  breakings,  wound- 
 ings,  fcourges,  crownings,  piercings  did  he 
 endure  in  his  body  ?  what  conilifts,  firug- 
 gles  with  the  wrath  of  God,  terrors  of  hell  ? 
 what  weight,  burden,  wrath  did  he  under- 
 go, when  his  foul  was  heavy  unto  death^ 
 when  he  drank  that  bitter  cup,  that  cup 
 mingled  with  curfes,  which  if  man  or  an- 
 gel had  but  fipt  of,  it  would  have  funk 
 them  into  hell  I  nay,  it  made  him  who  was 
 God  as  well  as  man,  fan6\ified  with  the 
 Spirit,  fupported  with  the  Deity,  comfort- 
 ed by  angels,  fweat  fuch  a  fwear,  as  never 
 
312  The  LORD'S 
 
 man  fwate,  Drops,  very  clods  of  blood. 
 
 2.  In  the  meriting  caufe  of  all  our  good, 
 the  procurers  of  all  our  peace,  falvation. 
 He  "wasTuoundedy  that  we  might  be  healed; 
 Jcourged  that  ive  might  be Jolaced;  he -was. 
 Jlcjittf  but  not  for  himfelf;  he  luas  woundid 
 for  our  tranfgreffions , broken  for  our  tninpti- 
 iieSfthe  chaflifcment  of  our  peace  "was  upon 
 him,  and  with  his  flripes  we  are  healed, 
 Dan.  Ix.  1 6.  Ifa.  liii.  5,  8. 
 
 3.    As  the  efiefts  of  our  fin,  as  thofe 
 things  our  fins  brought  upon  him,   and 
 this  muft  needs  melt  and  thaw  our  icy  flo- 
 ry  hearts  :    *  If^was  I  ((hould  every  foul 
 fay)  who  was  the  traytor,  murderer,  Ju- 
 das,  Herod,  Pilate;  they  were  my  fins 
 which  were  the  bloody  inftruments,    to 
 flay  the  Lord  of  glory:  Lord,  I  have  fin- 
 ned,and  thou  fufFeredft,'twas  I  that  ate  the 
 fowre  grapes,  and  thy  teeth  were  fet  on 
 edge:'  this  confideration  muft   needs  fill 
 the  heart  with  forrow  :  They  fhall  look  up- 
 on him  whom  they  have  pierced  %  and  how 
 then  ?  They  fljall  mourn,  and  be  in  bitter- 
 'nefs  of  foul,as  one  is  in  bitternejs  for  their 
 firjl-born,  Zech.  xii.   10.     O  how  fhould 
 we  look  upon  Chrift,  as  wounded,  fconrg- 
 ed,  pierced  for  ns,and  not  be  afFefVed  with, 
 affli(5led  for  our  lins,  the  caufe  of  it  ?  '  If 
 thou  wilt  be  conformable  to  Chrift  (faith 
 Bernard)  as  thou  beholdeft  here  a  broken, 
 bleeding  Chrift,  fo  labour  to  behold  him 
 with  a  broken,  bleeding  heart :'  O  who  can 
 with  the  eye  of  faith  look  upon  a  broken 
 Chrift,  but  with  a  broken  heart  ?  a  wound- 
 ed Chrifi:,  but  with  a  wounded  fpirit?  a 
 bleeding  Chrifl:,  but  with  a  bleeding  foul? 
 God  hath  made  in  nature  the  fame  organ 
 for  feeing  and  weeping;  and  in  grace  he 
 who  fees  clearly,   weeps  thoroughly  ;  The 
 eye  will  nfftii  the  heart,  Larn.  iii.  5.    *  O 
 Chrift,  that  my  eye  Ihould  affeft  my  heart ; 
 that  whiles  I  behold  Chrill  aiedding  his 
 blood  for  my  fins,  my  heart  would  melt 
 out  at  my  eyes,  and  Ihed  tears  foi  thofe 
 fins  for  which  I  fee  Chrifi  fhcd  his  blrod  : 
 That  1  could  turn  the  facrament  of  the  fup- 
 
 SU  TTER. 
 
 per  into  a  baptifm  of  tears,  that  I  could 
 walh  and  baptize  myfelf  with  tears  of  re- 
 pentance.' 
 
 §.14.  Of  the  exercife  of  faith. 
 
 TH  E  fecond  grace,  which  in  time  of 
 facrament  muft  be  aftuated  and  ex- 
 ercifed,  is  faith ;  then  fhould  a  communi- 
 cant fpeak  to  his  faith,  as  Deborah  to  her 
 foul,  Awake,  awake,  Deborah,  awake, 
 awake,  utter  a  fang  :  Judg.  v.  12.  *  So  a- 
 wake,  awake,  O  my  faiih,  befiir,  and  rouze 
 up  thyfelf,  to  receive  Chrift  in  this  facra- 
 ment.' 
 
 But  how,  or  in  what  manner  is  faith  to 
 be  a6luated,  and  fet  on  work  in  the  ufe  of 
 the  facrament  ? 
 
 In  the  facrament  wemuftconfider  three 
 things:  i.  Sacramental  reprefentations.  2. 
 Sacramental  offers.  3.  Sacramental  pro- 
 mifes;  all  which  are  in  the  words  of  infii- 
 tution  :  In  the  night  that  he  was  betrayed, 
 he  took  bread,  and  brake  it :  he  took  the  cup, 
 and  gave  it,  faying.  Take,  eat,  this  is  my 
 body  which  is  given  for  you  :  and  drink  ye 
 all  of  this,  for  this  is  my  blood  of  the  New 
 Tefiametit,  which  is  Jhed  for  you,  and  for 
 many,  for  the  remiffion  of  fins,  Mat.xxvi. 
 28.  Mark  xiv.  22.  Luke  xxii.  19.  i  Cor. 
 xi.  23,  24.  I.  He  took  the  bread,  and  brake 
 it,  and  the  cup,  and  gave  it, 2  there  is  the 
 RepreCentation  :  2.  He  bad.  Take,  and  eat, 
 drink  of  this,']  there  is  the  offer.  3.  He  faid. 
 This  is  my  body,  which  is  given  for  you  : 
 this  is  my  blood  which  is  fhed  for  many  for 
 the  remiffion  of  jins~\  there  is  the  promife  : 
 now  upon  every  of  thefemuft  our  faith  be 
 bufifd  and  fet  on  work  :  as  thus  in  order; 
 For  facramental  reprefentations  : 
 I.  In  tiie  breaking  of  bread,  and  pour- 
 ing out  of  the  wine,  there  is  repfefenta- 
 tion  of  Clirift's  death  and  paffion,  both  of 
 his  body  bioken  a.nd  wounded,  and  his 
 biood  poured  and  ii.cd. 
 
 I.  Of  hio  b.^ly  bioken  and  wounded: 
 He  was  wounded  for  our  tranfgref/tons ,  and 
 with  his  [iripes  we  are  healed,  Ifa.  liii.  5, 
 
 6. 
 
the  LORD'S  SUTTER. 
 
 What  fwcet  comfort  may  faith   fetch    facrament  with  much  comfort. 
 
 sn 
 
 6 
 
 hence  ?  Look  now  upon  the  wounds  of 
 Chrirt.as  healing  wou  nds, as  a  city  of  refuge, 
 whither  thy  foul  purfued  by  the  avenger 
 ofblood,  may  fly  for  fafety  and  famfluary  : 
 indeed  I  am  a  grievous  finner,  *  I  have 
 wounded  my  confcience  with  my  tranf- 
 greflions,  but  behold  my  Saviour  here 
 wounded  for  my  tranfgrefT:ons :  I  may 
 well  have  a  troubled  confcience  for  the 
 wounds  my  tranfgreffions  have  made  there- 
 in ;  yet  my  confcience  needs  not  fink 
 in  a  defpondency  of  fpirit,  whiles  I  look 
 at  the  wounds  of  Chrifl :'  here  are  wounds 
 for  wounds,  healing  wounds  for  ftab- 
 bing  wounds,  curing  wounds  for  kill- 
 ing wounds  :  O  what  comfort  is  here  for 
 faith  in  the  wounds  of  Chrifl  crucified,  the 
 nails,  the  fpear,  the  wounds,  all  preach  un- 
 to faith  a  reconciled  God,  that  Ca^  is  in 
 Chrijl  reconciling  the  \oorld  to  himfelf: 
 the  Lord's  bowels  are  laid  open  by  thefe 
 wounds,  fb  as  through  them,  we  may  fee 
 the  tender  bowels  of  his  mercy,  and  fo  as 
 through  them,  mercy  flows  from  thofe 
 bowels  imro  us:  0  my  dove,  that  art  in 
 the  clefts  or  holes  of  the  rock.  Cant.  ii.  14. 
 Some  of  the  ancients  underflocd  by  thefe 
 ckfts  of  the  rock,  the  wounds  of  Chrifl, 
 in  which  the  dove,  the  church,  lies  and 
 fheltcrs  herfelf :  this  is  one  work  of  faith 
 in  the  facrament ;  when  it  {'ces  thefe  clefts 
 of  the  rock  opened,  like  a  dove  to  betake 
 herfelf  thereunto  for  flieltcr,  fecurity  a- 
 gainfl  all  fears  that  wrath  and  guilt  may 
 put  their  confcience  to  :  do  any  fears  of 
 wrath  trouble  thee  ?  doth  any  guilt  of  con- 
 fcience difquiet  thee  ?  why  now  for  thy 
 comfort,  behold  the  holes  in  the  rock, 
 where  thou  maycfl  (belter  :  Dwell  now  in 
 the  rock,  and  be  like  the  dove  that  makes 
 her  neji  in  the  fides  of  the  boles  mouth, 
 Jeremiah  xlviii.  28.  See,  and  fully  be- 
 lieve thy  peace  to  be  with  God  through 
 Chrifl,  and  look  upon  him  broken  and 
 wounded  for  thy  tranfgrefTions  :  faith  thus 
 aftuated,  cannot  but  fend  the  foul  from  the 
 
 S  f 
 
 2.  Of  the  blood  poured  and  fl^ed:  and 
 what  is  to  be  done  now  when  I  fee  this  blood 
 in  the  facrament,  but  to  adtuate  my  faith, 
 and  apply  this  blood  to  myfelf  ?  Chrift's 
 blood  is  a  reconciling  blood,  Ilom.  iii.  25. 
 A  jufiifying  blood,  Rom.  v.  9,  A  pacify- 
 ing bloody  Col.  i.  20.  A  pardoning  bloody 
 Eph.  i.  7.  A /an&ifying  Hood.  Hcb.  xiii. 
 I  2 .  A  purging  blood  from  dead  works,  f  feb. 
 ix.  14.  A  cleanfing  blood,  j  John  i.  17.  A 
 mortifying,  crucifying  blood.  Gal.  vi,  14. 
 A  blood  that  fels  prifcners  free,  Zech.  ix. 
 \l.  A  blood  that  makes  men  kings  and 
 priefls.  Rev.  i.  5,  6.  Afftening,  mollify- 
 ing blood,  that  makes  the  heart  tender,  a 
 fiefjly  heart,  Zech.  xii.  10.  Goats  blood, 
 fome  fay,  breaks  the  adamant,  which  nei- 
 ther iron  nor  fire  can  do ;  but  furely  the 
 Wood  of  this  Lamb  breaks  the  adamant 
 heart  of  a  man,  which  nothing  elfe  can 
 break:  it  is  a  quickening  blood,  that  brings 
 life  and  flrength  with  it;  it  is  a  life-bood, 
 blood  fuJl  of  fpirit,  that  fills  the  foul  with 
 excellent  vigour  to  holy  performances, 
 Heb.  xiii.  20,  2 1 .  Now  what  a  deal  of  com- 
 fort may  faith  draw  from  all  this.''  *  True, 
 my  perfon  is  unrighteous,  but  O  Chrifl, 
 thy  blood  is  juflifying  blood  ;  my  heart 
 is  unclean,  but  thy  blood  is  fantftifying 
 blood ;  my  lufls  are  many  and  mighty,  but 
 thy  blood  is  mortifying  blood ;  my  heart 
 is  wondrous  hard,  but  thy  blood  isfoften- 
 ing  blood;  my  heart  is  exceeding  dead, 
 but  thy  blood  is  quickening  blood  ;  in  this 
 bloc)d  of  thine  I  believe,  this  blood  of  thine 
 I  thirflily  drink  down  ;  this  blood  of  thine 
 I  heartily  apply,  with  a  comfortable  expec- 
 tation of  all  thefe  blefTed  benefits:  be  of 
 good  cheer,  O  my  foul,  here  is  pardoning 
 blood  againft  thy  guilt,  fan<ftifying  blood 
 againfl  the  pollutions  of  thy  nature,  cru- 
 cifying blood  againfl  thy  lufls,  fofcening 
 blood  againfl  thy  hardr.cfs,  quickening 
 blood  to  help  thee  againfl  thy  deadnefs. 
 
 2.  For  facramental  oflers,  in  the  words, 
 Take,  eat,  drink,'}  Chrifl  himfelf  is  offered 
 
 with 
 
3T4  ne  LORD'S 
 
 with  all  his  benefits  :  here  then  muft  faith 
 annate  itfelf,  and  fet  itfelf  on  work,  ftriv- 
 ing  with  all  its  might  to  take  Chrift,  to  eat 
 and  drink  ChrilV  offered  :  when  Chrift  is 
 offered  to  us,  the  aa  of  faith  then  is  that 
 ofthePfalmift,  Li/tup  your  heads,  0 ye 
 
 gates 
 doors 
 
 and  he  ye  lift  up,  ye  everlafting 
 and  why  muft  thefe  gates  and  doors 
 be  lift  up  ?  that  the  king  of  glory  may  come 
 in,  Pfalm  xxiv.  /•  Chrift  makes  offer  to 
 come  into  our  hearts,  and  therefore  we 
 muft  open  the  gates,  we  muft  lift  them  up, 
 even  from  off  the  kooks,  that  fair  and  foul 
 way  be  made  for  ready  entrance.  If  a  great 
 man,  efpecially  a  king,  comes  to  a  man's 
 houfe,  he  will  not  only  open  the  fmall 
 wicket,  his  little  door,  but  he  fets  open 
 his  great  gates,  he  throws  them  wide  open, 
 to  make  fpacious  way  for  his  entrance  ;  fo 
 if  thus  it  be,  that  Chrift  in  the  facrament 
 offers  himlelf  to  come  to  us,  let  our  faith 
 bufily  beftir  itfelf  in  widening  the  paflage, 
 and  opening  our  hearts  lo  make  Chrift 
 way,  let  us  ftrive  with  might  and  main, 
 '  to  ftretch  open  our  hearts  to  luch  a 
 breadth  2nd  largenefs,  as  a  fit  way  may  be 
 made  for  the  king  of  glory  to  come  in,  let 
 us  hafttn,  open,  clafp,  imbrace,  welcome 
 and  receive  Chrift  offered  to  us.' 
 
 3.  For  facramental  promifes  ;  This  is 
 my  body  -which  is  given  for  you ;  this  is 
 mv  blood -which  is /bed  for  you,  for  remifl- 
 on  of  fins  :  Here's  a  precious  promife  of 
 Chrift's  body  and  blood,  which  mny  abun- 
 dantly fet  faith  on  work  :  for  underftand- 
 ing  whereof,  1  Ihall  propound  fonie  que- 
 
 ftions;  as  ,     t,    j         j 
 
 6>.vc'/?.  I.  What  is  meant  by  Body  and 
 BWd? 
 
 SV  "PT  ER, 
 
 Godhead,  which  makes  his  manhood  me- 
 ritorious. (2.)  The  Manhood  affumed  into 
 the  Godhead,and  hypoftatically  united  to  it. 
 
 2.  His  Merit,  which  is  L«/ro«,  the  price 
 and  worthinefs,  and  excellency  of  his  per- 
 fon  and  fufferings:  Chrift's  death  was  it 
 that  merited  man's  falvation,  that  there 
 might  be  an  infinite  fatisfa^tion  for  an  in- 
 finite debt. 
 
 3.  His  Virtue,  which  is  the  powei-  and 
 efficacy  of  his  Godhead,  by  which  he  freed 
 Both  himfelf  and  all  believers  from  death 
 and  imputations  of  fin. 
 
 4.  His  benefits  both  of  grace  and  glory. 
 All  thefe  are  included  in   the  body   of 
 
 Chrift,and  in  the  blood  of  Chrift  ;  viz.  The 
 whole  perfon  of  Chrift,  God  and  man.w  ith 
 his  merits,  and  virtue,  and  benefits,  into 
 which  we  are  incorporated,  and  made  conr 
 forts,  and  joint-fellows  with  him  in  his 
 divine  nature,  2  Pet.  i.  4.  yet  mention 
 is  made  efpecially  of  the  manhood  and 
 body  of  Chrift. 
 
 1 .  Becaufe  we  could  not  be  partakers  of 
 his  divine  nature,  but  by  means  of  his 
 manhood ;  for  the  flefh  of  Chrift  is  tht; 
 conduit  that  conveys  the  graces  of  the  God- 
 head, and  the  graces  of  the  Spirit  of  Chrift 
 into  our  fouls  ;  they  are  given  by  the  Spi- 
 rit to  Chrift's  manhood,  without  meafure, 
 that  fo  they  might  be  derived  to  us  in  mea- 
 fure  by  the  fame  Spirit,  which  otherwife 
 than  by  this  body  we  could  not  receive. 
 
 2.  Becaufe  Chrift  performed  thofe  parts 
 of  the  work  of  man's  redemption  in  his 
 body,  or  human  nature,  which  were  not 
 compatible  to  the  Deity,  or  divine  nature; 
 and  therefore  mention  is  made  more  efpe- 
 cially of  Chrift's  body,  which  is  fymboli- 
 
 Bv  the  body  of  Chrift,  and  by  the  blood    cally  in  the  facrament,  and  really  thefoul. 
 o/cirr/?,  we  mean  whole  ChrifV.  God  and        -     ^n^   rhJc  K^rr^rc  .nntK^r  nn^ftinn  . 
 
 man,  as  he  is  Mediator,  Chrift  himfelf  cru- 
 cified, with  all  the  benefits  and  graces  flow- 
 ing from  hira  :  in  all  which  obferve  thefe 
 four  things; 
 
 1.  The  perfon  of  Chrift,  God  and  man; 
 io  which  perfon  are  two  natures;  (i.)  The 
 
 2.  And   this  begets  another  queftion 
 
 *  How  fhould  the  body  or  blood  of  Chrift, 
 
 thus  undcrftood,  be  in  the  foul  of  a  man  ?' 
 
 We  anfwer.  In  thefoul  there  is  a  double 
 nature:  i.  /^n  huynan  nature ,  as  it  is  natur- 
 al, defiled  with  fin.  2.  AChri/tianinivard 
 naturCf  animated  by  the  Spirit  of   Chrift, 
 
 \vhicti 
 
The  LOR  D's  SUTTER. 
 
 which  we  call  //.<?  imvard  matt,  the  new 
 man,  which  is  ran(ftiMecl  by  regeneration. 
 Far  the  Firft,  the  human  narure.as  it  is  na- 
 tural, it  is  not  in  ChriO,  nor  isChrifl  in  ir ; 
 it  hath  no  heing  or  exigence  in  grace,  or 
 in  Chrifl:,  but  is  altogether  void  and  defli- 
 tute  of  fpiritual  life ;  and  hence  it  is  called 
 the  natural  man.  the  old  tnan,  the  flejhly 
 carnal  man.  For  the  Second,  the  Chrifti- 
 sn,  inward  nature,  it  is  upholden  in  the 
 children  of  God,  by  things  anfwerable  to  its 
 nature  ;  and  to  this  inner  fpiritual  nature, 
 indeed  the  Lord  offers  in  his  facrament, 
 Chrift's  hody  and  blood,  as  its  own  proper 
 food ;  Chrift  therefore  is  in  the  foul  fpi- 
 ritually,  in  the  fpiritual  part  of  it;  it  is 
 the  inn^fr  man,  the  fpiritual  nature  that  re- 
 ceives Chrijl's  body  and  blood. 
 
 3.  Our  next  queftion  follows,  '  How  is 
 faith  here  to  be  exercifed  for  the  drawing 
 down  of  Chrift's  body  and  blood  Into  our 
 fouls  ?'      For  anfwer  of  which, 
 
 I.  Faith  looks  upon  Chrlft  as  the  trea- 
 fury  and  common  (lock  of  grace,  in  whom 
 dwells  all  fulnefs,  all  our  fulnefs:    faith 
 looks  on  him  as  the  univerfal  principle  of 
 life, and  the  root  ofholinefs  :  God  gave  not 
 him  the  Spirit  in  meafure,  no.  It  pleafed 
 the  Father  that  in  hitn  all  fulnefs  Jhould 
 dwell,  Col,  i.  16.  There  is  in  him  fulnefs, 
 and  all  fulnefs;  whatfoever  is  to  be  required 
 in  a  Mediator  is  fully  in  him,  yea,  in  him 
 doth  ail  fulnefs  dwell :  he  is  not  like  a  full 
 veflel,  that  now  is  full,  and  anon  is  empti- 
 ed, it  dwells  in  him,  it  is  an  inhabitant,  a 
 refident,  and  a  permanent  fulnefs,  fo  that 
 Giirift  is  full,   and  ever  fhall  be  full  to  the 
 brim  ;  there  is  in  him  a  fulnefs  of  merit, 
 for  our  juftification,  and  a  fulnefs  of  Spi- 
 rit, and  habitual  graces  for  our  fanctifica- 
 tion,  In   him  are   hid  all  the  treafures  of 
 ivifdom   and   knowledge,    Col.    ii.  2.  vaft 
 heaps,  for  fome  pieces  of  filler  and  gold, 
 are  not  treafures  ;  all  the  treafures,  all  the 
 heaps  of  knowledge  and  wifdom  that  are 
 in  the  world,  all  are  in  him,he  is  all  in  all. 
 2.  Faith  calls  its  eye  on  thepromife  for 
 
 S  f 
 
 15 
 
 the  conveyance  of  Chrifl,  and  grace  from 
 Chrifl  :  faith  works  by  virtue  of  the  pro- 
 mife ;  where  there  is  no  promif?,  there  can 
 be  no  faith,  and  therefore  faith  difcovers 
 the  promife,  That  of  his  fulnefs  we  fhall 
 receive  grace  for  grace ,-  that  his  body  is 
 given  for  us,  that  his  blood  is  fljcd  for  us, 
 and  for  many,  for  the  remiffion  of  fins  ^ 
 John  i.  r6.  Hence  the  fchools  admit  of  a 
 double  fulnefs,  i.  e.  Of  abundance,  and  re- 
 dundance :  the  promife  fpeaks  not  only  of 
 the  fulnefs  of  abundance  in  Chrifl,  where- 
 by he  is  fufficiently  full  in  himfelf.but  alfo 
 of  a  fulnefs  oF  redundance,  by  which  he 
 overflows  and  fills  all  his  faints:  he  is  the 
 well-head  or  fountain,  which  is  not  only 
 full  itfelf,  but  fprlngs  and  flows  over  to  the 
 filling  of  the  ftreams  below  it. 
 
 3.  Faith  looks  upon  this  ordinance,  as 
 ,^an  inflrument,  a   means  which  God  hath 
 fet  up  for  the  conveying  of  Chrifl,  and 
 nourifhment  from    C  hrifl :    in  Zachariah, 
 ch.  iv.  12.  we  find  mention  of  two  olive- 
 branches,  which  through  two  golden  pipes , 
 emptied   the  golden  oil  out  of  themfelves^ 
 Zech.  iv.  4,  T2.     We  may  thus  interpret 
 Chrifl  is  the  olive-branch,  and  the  olive- 
 tree,  and  from  v;hom  comes  all  the  golden 
 oil  of  grace  and  fpiritual  comfort,  and  he 
 it  is  that  empties  it  out  of  himfelf  into  our 
 hearts;  but  how?  it  is  by  his  ordinances, 
 they  be   the  golden  pipes,  by  which  this 
 golden  oil  is  conveyed  unto  us:  Chrifl  doth 
 not  immediately  empty   the  oil  into  our 
 hearts,  but  firfl  into  the  golden  pipes  of 
 his  ordinances,  and  fo  thro'  them  into  us, 
 4.    Faith  being  Heeled  by  fuch  confide- 
 rations  as  thcfe,it  goes  over  to  Chrifl,  and, 
 by  virtue  of  the  promife,  draws  down  his 
 body  and  blood  into  the  foul ;  this  there- 
 fore is  the  main  work  to  awaken,    and   to 
 aftuate  our  faith,    to  fet  it  to  M'oik  upon 
 Chrift,  and  fo  to  draw  forth  the  efficacy  of 
 Chrifl  in  the  facrament :  '  Lord,  I  believe 
 that  thy  body  was  given  for  me,  thy  blood 
 filed  for  me :  and  for  the  remiilion  of  ma- 
 ny fins :  Lord,  I  chearfulJy  and  gladly  be- 
 %  licvc 
 
3i6  ne  LORD'S 
 
 lieve  that  I  am  now  partaker  of  thy  body 
 and  blood,  and  that  my  fins  are  pardoned 
 in  thy  blood  :  I  believe  that  Chrift  is  mind 
 his  death  is  mine,  his  refurreftion  is  mine, 
 remiiliori  of  fins  is  mine,  pardon  and  hea- 
 ven are  mine  :  Lord,  I  accept,  I  believe 
 this  fcaled  pardon  of  my  fins ;  Lord,  I  be- 
 lieve that  all  Chrifl,  whole  Chrift  is  mine 
 from  top  to  toe  ;  Lord,  I  believe  his  per- 
 fon  is  mine,  his  Godhead  is  mine,  his  man- 
 hood is  mine;  Lord,  1  believe  his  merit  is 
 
 1  mine,  his  virtue  is  mine,  his  benefits  both 
 of  grace  and  glory  are  mine  ;  Lord,  I  be- 
 lieve that  in  Chiiil^all  fulncfs  dwells,  and 
 '  that  of  his  fulnels  we  (hall  receive  grace 
 for  grace  :  Lord,  I  believe  that  thro'  this 
 ",  golden  pipe  of  the  Lord's  fupper,  I  (liall 
 receive  the  golden  oil  of  grace  from  Chrift, 
 row  be  it  to  me  according  to  my  faith ; 
 Lord,  I  bellevejhclp  thou  my  unbelief  :0 
 <:ome  down  into  my  foul,  and  fill  it  full  of 
 the  Lord  ChriO,  of  the  body  and  blood  of 
 Chrid.'  In  this  manner,  as  one  faid  of  the 
 tree  of  Chrift's  afcenfion,  though  the  fruit 
 were  high,  and  above  our  reach,  yet  if  we 
 touch  him  by  the  hand  of  faith, and  tongue 
 of  prayer,  all  viill  fall  down  upon  us: 
 fo  here,  if  we  can  but  touch  him  with  the 
 hand  of  faith,  though  a  palfie  hand,  tho' 
 
 ••  a  weak  and  trembling  hand,  if  we  can  go 
 to  him  with  a  praying  heart,  Chrift  can 
 withhold  nothing  from  us. 
 
 By  the  way,  this  may  difcover  to  us 
 where  the  fault  is ;  when  we  return  home, 
 our  faith  never  the  more  firengthened,our 
 hearts  never  the  more  warmed,  our  graces 
 never  the  more  nourifhed,  our  corrupti- 
 ons never  the  more  weakened,  our  afiTur- 
 ance  never  the  more  heightened,  it  is  a 
 ilirewd  fign  faith  did  not  play  its  part  in 
 the  mount :  faith  was  intrufied  in  this  em- 
 ployment, to  go  over  to  Chrift  for  thefe 
 and  the  like  benefits,  but  thy  faith  did  fail 
 in  the  undertaking  ;  therefore  God  Cuf- 
 pends  the  beftowing  of  thefe  benefits,  be- 
 caufe  thou  fufpendeft  thy  faith.  M'ell 
 then,  if  thou  fee  not  the  fruit  and  benefit 
 
 SU  TT  ER. 
 
 thou  expefteft,  to  come  into  thy  foul  \^ 
 the  ufe  of  this  ordinance,  charge  thy  faith 
 with  it,  and  bewail  the  weaknefs  of  it  j  and 
 for  the  future,  put  it  to  its  burden,  let  it 
 have  its  full  and  perfeft  work,  and  thou 
 wilt  then  find  the  comfort  and  fruit  of  it; 
 never  did  faith  touch  Chrift  in  any  ordi- 
 nance, but  virtue  came  from  him. 
 §.  15.  Of  the  exercife  of  Thank  [giving. 
 
 THE  heart  being  warmed,and. growing 
 hot  with  the  fenfe  of  God's  good- 
 nefs,  a  man  ftiould  then  break  out  and 
 give  vent  to  his  heart,  in  magnifying  the 
 mercy  of  God  for  the  death  of  Chrifl,  and 
 the  fruit  thereof  communicated  to  us. 
 Now  this  duty  of  praife  and  thankfgiving 
 is  actuated, 
 
 1.  By  our  private  ejaculations :  Onrfouh 
 fhould praife  him, and  all  that  is  vjithinus 
 fhould  praife  his  holy  name,  Pfalm  ciii.  i, 
 
 2.  efpecially  our  affediions  of  joy  and 
 love  fliould  tafte  largely  of  God.  We 
 ftiould  to  this  purpofe,  now  and  then  caft 
 up  fuch  a  dart  as  this  to  heaven,  IVe praife 
 theCi  0  Cod,  me  acknowledge  thee  to  be  the 
 Lord,  etc. 
 
 2.  By  our  publick  and  joint  praifes : 
 minifters  and  people  (hould  both  lift  up 
 their  voices  with  (Jlory  to  Cod  on  high,  on 
 earth  peace,  good-will  towards  men. 
 
 3.  By  our  finging  of  pfalms  :  Thus 
 Chrift  and  his  apoftles,  after  the  celebra- 
 tion of  the  Lord's  (upper,  they  fung  an 
 hymn  or  pfalm  :  and  fome  fay,  it  was  one 
 of  David's  pfalms,  which  was  to  prefent 
 purpofe  (the  Jews  at  their  paflbver  ufcd 
 the(e  pfalms,  Pfalm  cxiii.  to  cxix.  which 
 they  called  the  great  Allclujah)  but  others 
 fay  it  was  a  pfalm  compofed  by  Chrift 
 himfelf,  containing  the  myftery  of  his 
 pa(rion  :  hovvfoever,  we  learn  our  dut)', 
 as  at  other  times,  fo  at  this  efpecially,  to 
 fing  unto  God  a  great  Allelujah. 
 
 4.  By  our  obedience,  by  devoting  and 
 giving  tip  ourfelves  to  Chrift  to  be  at  the 
 will  of  him  who  is  our  i'overeign  Lord. 
 The  proof  and  life  of  thankfgiving,  is, 
 
 thanks- 
 
The  LORD'S  SUTTER, 
 
 thanks-doing  ;  the  life  of  thankfulncfs,  is 
 the  good  life  of  the  thankful  :  Do  we 
 praife  God  for  his  excellency  ?  that  lhi61Iy 
 is  the  objc(5l  of  praife.  Or  do  wc  thank 
 God  for  his  goodnefs  ?  that  ftrictly  is  the 
 obje^  of  thankfgiving  :  O  then  \et  it 
 appear  that  we  acknowledge  God  in 
 Chrift  to  be  fuch  a  one  as  we  fay  in  our 
 t)raifes  ;  and  that  we  ftand  hound  and  be- 
 holden to  him  indeed,  as  we  fay  in  our 
 thanks.  Let  us  carry  ourfelves  in  our 
 life  towards  him  as  to  God,  who  only 
 is  excellent,  who  only  is  God,  our  God, 
 the  God  of  our  life  and  falvation. 
 §.  1 6.  Of  the  Exercife  of  Love  and  Mercy. 
 
 OU  R  love  muft  be  actuated, 
 I.  In  refpeft  of  all  men,  not  only 
 by  doing  them  good,  as  we  have  oppor 
 tunity  ;  but  if  they  be  wicked,  by  pitying 
 their  fouls,  and  by  unfeignedly  defiring, 
 even  at  this  facrament,  the  convcrfion  of 
 them.  Gal.  vi.  lo. 
 
 2.  In  refpeft  of  our  enemies,  by  for- 
 giving and  forgetting  all  injuries,  by  pray- 
 ing for  them,  as  Chrift  hath  commanded, 
 Col.  iii.  13.  Matth.  v.  44. 
 
 3.  In  refpecft  of  the  faints,  by  delight- 
 ing in  them  as  the  moft  excellent  of  the 
 earth,  the  only  true  worthies  of  the  world, 
 worthy  for  ever  of  the  flower,  and  .fervency 
 and  dearnefs  of  our  moft  melting  afledli- 
 ons  and  intimate  love,by  fympathizing  with 
 them  in  their  felicities  and  miferies.  Rejoice 
 with  them  that  rejoice y  and  mourn  vjith 
 them  that  mourn,  Pf.  xvi.  3.  Rom.  xii.  15. 
 
 Our  mercy  muft  be  exercifed  to  the 
 poor,  according  to  their  neceffities,  and 
 our  abilities  ;  only  with  this  caveat,  that 
 we  give  in  faith  and  chearfulnefs,  and 
 fpiritual  difcretion,  in  preferring  the  faints. 
 §.  17.  Of  Examination  after  the  Sacra- 
 ment, and  the  Refult,  if  not  a  good  Day. 
 THus  far  of  the  duties  both  before 
 and  at  the  time  of  the  Lord's  fup- 
 per  :  Now  follow  the  duties  after  the  facra- 
 ment, and  they  arc  thefe,  viz.  Examina- 
 tion, Thankfulnefs,  acd  Obedience. 
 
 317 
 
 I.  A  man  isferioufly  and  faithfully  to 
 confider  after  he  hath  been  at  the  Lord's 
 fupper,  what  entertainment  and  welcome 
 God  hath  given  him  ?  What  comfort? 
 What  encreafing  of  faith  and  grace  ? 
 What  quickening  ?  What  refrcftiment  ? 
 What  aflTurance  ?  What  friendlhip,  and 
 what  communion  with  Chrift  ?  What  vir- 
 tue he  hath  found  to  flow  out  of  Chrift 
 into  his  foul  ? 
 
 Now,  If  upon  fuch-  examination,  a 
 man  hath  found  no  joy,  no  comfort,  no 
 enlargement,  no  communion  with  nor 
 anlwer  from  Chrift  :  but  on  the  contrary, 
 his  heart  full  of  deadnefs,  hardnefs,  dul- 
 nefs,  unfruitfulnefs,  then  two  things  are 
 to  be  done  : 
 
 1.  Let  fuch  a  one  fufpefl  hlmfelf  that 
 fome  mifcarriage  hath  been  in  him,  either 
 ifl  his  preparations  to,  or  in  his  perfor- 
 mance of  the  duty  ;  and  let  him  labour  ta 
 find  out  where  the  failure  was ;  what  it 
 was  that  hindered  the  efficacy  of  thatblef- 
 fed  facrament,  and  having  found  out  what 
 hindered,  let  him  judge  himfelf  for  it,  and 
 be  ferioufly  humbled  therefor  :  If  he  can 
 but  do  thus,  he  needs  not  be  ovcrmucli 
 difmayed,  becaufe  this  is  one  fruit  of  the 
 life  of  Chrift,  which  was  undoubtedly  re- 
 ceived in  the  facrament  ;  if  he  have  not 
 that  which  he  would  have,  yet  he  hath 
 that  which  was  worth  the  going  for  :  Let 
 him  conftrue  this  humiliation  as  a  fruit  of 
 going  to  the  facrament,  and  be  thankful 
 for  that. 
 
 2.  Let  him  endeavour  by  after-pains 
 in  prayer  and  humiliation,  to  quicken  and 
 awaken  the  efficacy  of  the  facrament  :  Sa- 
 craments do  not  always  work  for  the  pre- 
 fent,  but  the  efficacy  may  come  afterwards; 
 the  a<ftions  of  God  are  of  eternal  effi* 
 cacy,  though  he  put  forth  that  efficacy 
 in  fuch  times  and  feafons  as  he  fees  good. 
 Phyfick  doth  not  always  work  when  it  is 
 taken,  but  fometimes  afterwards:  thus  alio 
 it  may  be  with  the  facrament,  when  a  com- 
 municant humUcd  forhisunpro^tablenefs 
 
 m 
 
!^i8  rhe   lord's 
 
 in  the  duty,  endeavours  by  after-diligence 
 and  humiliation,  to  quicken  and  put  life 
 into  it,  it  may  work  then.  What  hinders 
 but  it  may  be  in  the  cafe  of  the  Lord's 
 fupper  as  in  the  facrament  of  baptifm  ? 
 the  efficacy  and  force  of  baptifm  doth  not 
 prefently  appear,  no  not  prefently  upon 
 the  years  ofdifcretion  ;  many  a  one  lives 
 vicioufly  in  a  finful  courfe,  a  fwearer,  a- 
 dulterer,  gjrc.  yet  afterwards  when  God 
 gives  a  man  the  heart  to  be  touched  with 
 the  fenfe  of  fin,  and  he  begins  to  beftir 
 lumfelf,  to  feek  God  by  faith  and  repent- 
 ^  ance,  the  Lord  th?n  quickens  his  baptifm, 
 and  makes  it  as  powerful  and  efficacious 
 as  if  it  had  been  adminiftred  that  very 
 day  :  So  in  this  cafe,  poffibly  a  man  hath 
 been  at  the  Lord's  table,  and  hath  more 
 than  once  been  an  unworthy  receiver,  yet, 
 if  he  (hall  once  come  to  be  humbled  for 
 ihat  unworthinefs,  God  will  rnake  facra- 
 ments,  fo  often  received  unprofitably,  to 
 become  efficacious  unto  him  :  if  then  we 
 have  mifcarried  in  our  preparations,  and 
 difpofitions  fo  as  we  have  found  no  bene- 
 fit, no  comfort,  yet  here  is  a  remedy  and 
 help.  Take  this  courfe  by  after-diligence, 
 and  after-humiliation,  to  fetch  life  into 
 the  ordinances  in  which  we  are  dead,  and 
 which  was  dead  unto  us. 
 §.   1 8.  Of  Thanhjoivhig,  if  a  good  Day. 
 
 IF  upon  examination  we  find  that  we 
 were  refrelhed,  had  our  hearis  enlar- 
 ged, had  virtue  from,  and  communion 
 M'irhChrifl,  then  muft  follow  Thankful- 
 nefs,  and  Obedience. 
 
 I.  Thankfnlnefs  :  Return  home  npw, 
 as  with  thy  heart  full  of  benefits,  of  the 
 Lord,  fo  with  ihy  heart  full  of  praifes  to 
 the  Lord  :  Angels  employments  are  mofl: 
 fuitablc  to  angels  food;  fhall  we  blefs  God 
 for  a  crumb  and  not  for  a  Chrilt  ?  other 
 mercies  are  but  crumbs,  in  comparifon  of 
 this  rich  mercy,  and  Ihall  our  hearts  fa- 
 vour them  fo  much,  and  not  rt4iih  thefe  ? 
 %vhat's  corn  and  wine  to  this  ?  *  This  is  a 
 mercy  in  which  all  other  mercies  arc  fold- 
 
 cd  up  :  Chrift  doth  eminently  Contain  all 
 other  mercies,  and  in  the  want  of  all, 
 Chrid  enjoyed  isan  exceeding  great  reward; 
 nay,  all  mercies  are  not  only  folded  up  in 
 him,  and  intailed  to  him,  but  he  fweeten*i 
 and  fan(ftifies  every  mercy  :  Let  us  return 
 home,  as  full  of  the  blefling  from  on  high, 
 fo  full  of  praifes  to  the  moft  High  :  Thank- 
 fulnefs  is  the  great  grace  to  be  exerclfed 
 in,  and  thankfulnefs  is  the  great  grace  to 
 be  exerclfed  after  ;  and  therefore  while 
 the  prefent  fenfe  of  this  mercy  warms  our 
 hearis,  let  the  heat  of  it  burft  forth  into 
 thankfulnefs  towards  God  ;  it  is  the  mofl: 
 fuitable  fervice,  and  the  mofl  fuitable  time 
 to  return  it. 
 
 §.19.  Ofobeditnceandfruitfulnefsinour 
 lives. 
 
 THe  fecond  thing  required  in  fuch  a 
 cafe  is  Obedience,  i.  Get  we  our 
 hearts  now  farther  fei  againft  fin  :  let  our 
 fouls  fay,  *  Hath  God  been  fo  gracious  to 
 renew  and  confirm  my  pardon,  and  ffiall 
 I  again  diihonour  him  ?  Hath  he  wiped  off 
 my  former  fcores,  and  ftiall  I  run  on  a- 
 freHi  to  offend  him  ?  Hath  he  taken  off 
 my  former  burden,  and  caft  it  on  the  back 
 of  his  dear  Son,  and  fliall  I  again  lay 
 more  load  on  him  ?  Hath  he  fpoken  peace 
 tome  in  his  ordinance,  and  jh  all  I  again 
 return  to  folly  ?  No,  far  be  it  from  me  : 
 /  have  wafhed  my  feet,  how  fhall  I  again 
 defile  them  ?  I  have  put  off  my  coatj  hoiu 
 fhall  I  again  put  it  on  ? 
 
 2.  Get  we  our  hearts  further  flrength- 
 ened  to  fervice  :  in  this  ordinance  is  a 
 mutual  fealing  of  covenants  between  God 
 and  us  :  he  feals  to  the  firft  part  of  the 
 covenant,  Pardon,  Mercy,  Grace,  and 
 we  muft  fesl  to  the  fecond  part  of 
 it,  Service,  Subje($tion,  Obedience.  God 
 gives  Chrifl  to  us,  and  we  are  to  give 
 ourfelvcs  back  agnin-to  Chrifl.  As  there 
 is  matter  of  bounty  from  God  to  us,  fo 
 there  is  matter  of  duty  from  us  to  God  : 
 There  war  never  any /bul,  to  whom  God 
 faid  in  this  ordinance,  /  am  thine,  whofe 
 
 heart 
 
T  RA  r  E  R.  3/9 
 
 heart  die!  not  echo  again  to  the  fame  God,  fervice.  And  thus  much  concerning  our 
 Lord,  lam  thine.  Let  us  then  labour  to  duties  before^  in,  and  after  the  Jacrament 
 get  pur  hearts   further   ftrengthened   to    of  the  Lord's  fupper. 
 
 CHAP.    XIV. 
 
 Of  T  RA  r  E  R. 
 
 S  E  C  T.     I. 
 
 Of  Preparation  to  Prayer. 
 
 Hitherto  of  all  the  duties  in  reference 
 only  to  Secret,  Private  or  Publick  Or- 
 dinances ;  now  follow  fuch  duties,  as  have 
 reference  jointly  to  all  three,  and  they  ?.re 
 cither  Ordinary,  as  Praying,  Reading  the 
 Word, and  Suffering;  or  Extraordinary, 
 asFafting,  and  Feafllng. 
 
 The  firft  of  thefe  duties  is  Prayer,  in 
 which,  as  in  the  former,  there  is  required 
 fome  things,  i.  Antecedent.  2.  Conco- 
 mitant.    3.  Subfequent. 
 
 1 .  There  is  fomething  required  before, 
 viz.  Preparation  ;  now  this  preparation 
 confifts  partly  in  removing  impediments, 
 and  in  ufing  the  means. 
 
 1^  The  impediments  to  be  removed  are 
 thefe:  (i.)  We  muft  lay  afide  all  carnal 
 thoughts  and  worldly  cares,  which  might 
 diAraft  our  minds  :  Keep  thy  foot  luhen 
 thou  goefi  to  God's  houfe,  faith  Solomon, 
 Eccl.  V.  I.  q.  d.  Jook  with  what  affection 
 and  difpofition  thou  comeft  to  God  in 
 prayer.  (2.)  We  muft  putoffour  iTioes, 
 /.  c.  remove  our  pollutions  and  corrupt 
 affedlions,  as  carnal  lufts,  anger  and  doubt- 
 ing: /  will  that  men  pray  every  vjhere, lif- 
 ting up  holy  hands,  -without  "wrath  and 
 doubting,  iTim.ii.8.  (3.)  We  muft  avoid 
 furfeiting  and  drunkennefs,  which  makes 
 the  heart  dull  and  heavy :  Take  heed  to 
 yourfelves,  left  at  any  time  your  hearts  be 
 overcharged  "with  furfeiting  and  drunken- 
 nefst  and  the  cares  of  this  -world,  Luke 
 xxi.  34,  35.  With  ordinary  prayer  we 
 muft  join  a  moderate  diet,  and  with  extra- 
 ordinary, f^fting.     (4.)  We  nauft  caft  o& 
 
 our  fins:  I xvill  -ivafh  my  hands  in  inno- 
 cency,  andfo  -will  I compafs  thine  altar,  0 
 Lord,  Pfalm  xxvi.  6.  (5.)  We  muft  draw 
 off  from  prayer,  from  refting  in  it,  or  truft- 
 ing  upon  it;  a  man  may  pray  much,  and 
 inftead  of  drawing  high  to  God,  or  injoy- 
 ing  fweet  communion  with  Chrift,  he  may 
 draw  nigh  to  prayer,  his  thoughts  may  be 
 more  upon  his  prayer,  than  upon  God  to 
 ^vhom  he  prays  ;  and  he  may  live  more  u- 
 pon  his  cufhion,  than  upon  Chrift  :  but 
 when  a  man  indeed  draws  nigh  to  God 
 in  prayer,  he  forgets  prayer,  and  remem- 
 bers God,  and  prayer  goes  for  nothing, 
 but  Chrift  is  all. 
 
 2.  The  means  to  be  ufed,  are  prayer, 
 and  meditation. 
 
 I.  Prayer:  a  little  eating  prepareth  a 
 weak  ftomach,  and  fetteth  an  edge  upon 
 the  appetite  to  eat  more  :  to  this  purpofe 
 David  prayed  before  prayer.  Let  ?riy  pray- 
 er be  Jet  forth  before  thee  as  incenfe,  and 
 the  lifting  up  of  my  hands  as  an  even- 
 ing facrifice  :  fet  a  watch,  0  Lord,  before 
 my  mouth,  keep  the  door  cfmy  lips,  Pfalni 
 cxli.  2,  3. 
 
 2.  Meditation,  (i.)  On  our  own  unwor- 
 thinefs,  that  fo  we  may  pray  in  humility : 
 J  am  lefs  than  the  leaf}  of  all  thy  mercies, 
 faid  Jacob,  Gen.  xxxii.  10.  0  my  God,  I 
 am  afhamed  and  confounded  to  lift  up  mine 
 eyes,  faid  Ezra,  ch.  ix.  6.  (2.)  On  the  glo- 
 rious majefty  of  God  our  father:  he  that 
 fpeaks  to  God,  muft  remember  that  God 
 is  in  heaven,  Eccl.  v.  2.  nay,  what  is 
 prayer,  but  a  coming  before  God,  an  ap- 
 proaching to  God,  and  a  meeting  of  God  i 
 ih  prayer  we  have  to  do  with  God,  and 
 
S20  T    Ryi 
 
 this  will  teach  us  to  fpeak  to  him  in  reve- 
 rence. (3.)  On  the  mediation  and  inter- 
 ceflion  of  our  Saviour  Chrift,  which  is  the 
 very  ground  of  our  faith  in  prayer :  IVhat- 
 foever  ye  (loall  ajk  in  my  name,  that  Iivill 
 do.  (4.)  On  the  promifes  of  God  in  Chrift, 
 made  to  our  prayers :  Thou  0  Lcrd  of  hofts, 
 God  of  Ifrael,  haft  revealed  to  thyfervanty 
 faying,  I  will  build  thee  an  houfe,  there- 
 fore hath  thy  fervant  found  in  his  heart  to 
 pray  this  prayer  unto  thee,  2  Sam.  ii.  27, 
 <bc.  And  deliver  me^  I  pray  thee,  faith 
 Jacob,  from  the  hands  of  my  brother  Efau  : 
 
 .  tkou  faidfl,    I  wtli  furely  do  thee  goody 
 Gen.  xxxii.   11,  12.    Such  promifes  have 
 
 .  we  all,  Ask,  and  ye  f:all  have  \  feek,  <bc. 
 Mat.  vi.  6. 
 §.  2.  General  duties  of  the  foul  in  prayer. 
 
 TH  E  duties  in  prayer,  are  either  in- 
 ternal or  external :  the  former  are 
 the  duties  of  the  foul,  the  latter  are  the  du- 
 ties of  the  body. 
 
 I.  The  duties  of  the  foul  we  Qiall  con- 
 fider  in  general ;  and  in  particular  : 
 
 The  duty  in  general  is  to  pray  ;  and 
 that  I.  In  truth  :  2.  By  the  Spirit :  3.  In 
 the  name  of  Chrift. 
 
 I.  In  Truth,/,  e.  in  fincerity  and  up- 
 rightnefs  of  heart:  The  Lord  is  nigh  unto 
 all  them  that  call  upon  him  in  fincerity  and 
 in  truth.  Pfalm  clxv.  18.  Hence  two  faults 
 are  to  be  avoided.  (i.)  Praying  with 
 feigned  lips,  this  is  to  pray  with  an  heart 
 and  an  heart,  as  all  hypocrites  do  :  but 
 'tis  otherwife  with  the  faints :  Hear  the 
 right,  0  Lord,  attend  unto  my  cry,  give 
 ear  to  my  prayer,  that  goeth  not  out  of 
 feigned  lips,  Pfalm  xvii.  i.  (2.)  Praying 
 with  wandering  thoughts,  ariling  partly 
 from  theflefh,  and  partly  from  the  fuggef- 
 tions  of  Satan  :  the  fpeech  of  the  mouth 
 muft  not  go  before,  but  always  follow  af- 
 ter the  conceit  of  the  mind  ;  many  times 
 as  a  mufician's  fingers  will  run  over  a  fong 
 which  be  hath  been  ufed  to  play,  although 
 his  mind  be  otherwife  occupied  ;  To  mciny 
 in  prayer  will  run  over  that  form  of  words 
 
 r  E  R. 
 
 that  they  have  been  ufed  to  utter,  though 
 their  minds  be  roving  about  other  matters: 
 fuch  a  prayer  is  called  Lip-labour  :  O  let 
 the  abfurdity  of  the  fault,  breed  in  us  a 
 loathing  of  It ;  do  our  minds  wander  ia 
 prayer  ?  endeavour  we  to  join  in  onefpeech, 
 the  prayer  of  the  mouth,  and  the  fpeech  of 
 the  heart,  both  which  found  in  God's  cars, 
 and  then  confider  whether  we  would  make 
 fuch  a  fpeech  (I  fay  not  with  Malachi,  To 
 our  Prince,  but)  to  any  man  whom  we  re- 
 gard,which  yet  we  are  not  afiiamed  to  offer 
 unto  the  Lord  :  I  will  not  deny  in  fuch  a 
 cafe,  if  we  be  grieved  for,  and  fhive  and 
 prayagainft  fuch  wandering;  this  infirmi- 
 ty, through  God's  mercy,  and  the  inter- 
 celTion  of  Chrift-,  lliall  not  be  imputed  unto 
 us :  it  is  good  to  dlftinguifli  of  the  caufe 
 whence  thefe  wandering  thoughts  may  ariff; 
 if  they  come  from  weaknefs  in  ourfelvc?, 
 or  from  the  temptations  of  fatan,  the 
 Lord  will  confider  this,  and  deal  mercifully 
 with  us;  but  if  they  arife  from  mere  ne- 
 gligence, or  voluntary  admitting  of  loofe 
 thoughts,  that  is  our  fin,  and  we  had  need 
 to  repent  and  mourn  for  it. 
 
 2.  By  tlie  help  of  the  Spirit :  //  is  the 
 Spirit  that  helps  our  infirmities,  faith  Paul, 
 for  lue  knoiu  not  what  we  ft^ould  pray  for 
 as  we  ought,  but  the  Spirit  itfelf  maketh 
 interceffion  for  us,  with  groanings  which 
 cannot  be  uttered,  Rom.  viii,  26.  q.  d. 
 when  we  put  forth  the  graces  of  the  Spirit 
 in  us,  then  the  Spiritcomesand  helps,  and 
 what  comes  from  us  now,  it  comes  from 
 the  breathings  of  the  Spirit.  This  helping 
 of  the  Spirit,  is  very  einphatical  in  the  o- 
 riginal ;  as  a  man  taking  up  an  heavy 
 piece  of  timber  by  the  one  end,  cannot 
 alone  get  it  \ip,  till  fome  other  man  .takes 
 it  up  at  the  other  end,  and  lb  helps  him  : 
 fo  the  poor  foul  th:U  is  a  pulling  and  tug- 
 ging with  his  own  lieaTt,  he  finds  it  heavy 
 and  dull,  like  a  log  in  a  diich,  and  he  can 
 do  no  good  with  it,  till  at  Inft  the  Spirit  of 
 God  comes  at  the  other  end,  and  trikcs  the 
 heavicfl:  end  of  the  burthen,  and  lb  helps 
 
 the 
 
tfie  foul  to  lift  it  np.  In  our  prayers  we 
 fliould  eye  the  Spirit  of  God,  we  fhould 
 caft  our  fouls  upon  the  afliftance  of  the 
 Spirit,  we  fliould  prefs  the  Lord  with  this 
 promife,  *  Lord,  thou  haft  faid,  that  thy 
 Spirit  helps  our  infirmities,when  we  know 
 not  what  we  pray  for,  nor  how  to  pray 
 for  any  ^hing  as  we  ought :  now  make 
 good  this  word  of  thine  to  my  foul  at  this 
 time,  let  me  have  the  breathings  of  the  Spi- 
 rit of  God  in  me;  alas,  the  breathings  of 
 nan,  if  it  come  from  gifts  and  parts,  thou 
 wilt  never  regard,  except  there  be  the 
 breathings  of  the  holy  Ghoft  in  me. 
 
 ^eft.  But  how  fliould  we  know  whe- 
 ther the  Spirit  of  God  comes  in,  or  not  ? 
 JnfiV.  We  may  know  by  this :  the  Spi- 
 rit of  God  carries  unto  God,  and  it  makes 
 the  prayer  fweet  and  delightful,  it  leaves 
 a  favour  behind  it :  O  the  breath  of  the 
 Spirit  of  God  is  a  fweet  breath,  and  it  makes 
 fweet  prayers ;  it  never  comes  into  the  foul, 
 but  after  it  hath  done  any  work  it  came  for, 
 it  leaves  a  fweet  fcent  behind  ;  as  civit  that 
 is  put  into  a  little  box,  though  you  fhould 
 take  out  the  civit,  yet  there  will  be  a  fweet 
 favour  left  behind ;  fo  though  the  Spirit  of 
 God  in  refpe£l  of  the  prefent  afliflance, 
 "withdraws  itfelf,  yet  it  leaves  a  fweet  fa- 
 vour behind  it. 
 
 3.  In  the  name  of  Chrifi :  for  Whatfoever 
 you  afk  the  Father  in  my  name^  that  ivill  I 
 doy  John  xiv.  13.  There  is  a  neceflity  of 
 praying  in  Chrift's  name,  i.  In  regard  of 
 admiffion  :  2.  In  regard  of  afTiftance  :  3. 
 In  regard  of  acceptance  : 
 
 I .  In  regard  of  admiffion  :  God  is  a  con- 
 fuming  fire,  and  we  are  dried  ftubble,  there 
 is  no  approaching  to  him,  but  in  Chrift,  in 
 •whom  ive  have  accejs  tuith  bolduefe  to  the 
 throne  of  grace  :  God  will  not  look  plea- 
 ilngly  on  us,  if  we  come  without  Chrift,  he 
 is  no  throne  of  grace  without  him ;  it  is  Chrift 
 who  makes  that  which  was  a  bar  of  juftice,  a 
 bench  of  mercy ;  in  him  we  have  admilRon  : 
 do  we  fall  upon  the  duty  of  prayer  ?  do  it 
 not  in  the  ftrength  of  man,  but  in  the  ftrength 
 
 T 
 
 T  E  R.  321 
 
 of  chrift:  fay,  *  Lord,  I  come  alone  in  the 
 
 merits  of  Ciirift,  to  partake  of  the  merits 
 of  the  Lord  Jefus  :  I  have  endeavoured  to 
 prepare  myfelf  through  thy  grace,  but  I 
 look  not  for  admilTion  through  my  pre- 
 parations or  difpofitions,  but  through  the 
 blood  and  mediation  of  Jefus  Chrift. 
 
 2.  In  regard  of  affiftance:  we  pray,  but 
 we  have  no  ftrength  to  do  it  without  Chrift; 
 we  might  as  well  be  fet  to  move  mountains 
 as  to  pray  without  the  ftrength  of  Chrifl: 
 Without  me,  faith  Chrift,  jcw  can  do  nothings 
 John  XV.  5.  Without  union  with  Chrift, 
 without  communion  with  Chrift,  we  can 
 do  nothing ;  from  Chrift  we  muft  have 
 both  operating  and  cooperating  ftrength  : 
 both  inherent  and  affiftant  ftrength ;  other- 
 wife  though  we  have  grace,  we  fhall  not 
 be  able  to  perform  any  work,  nor  exercife 
 oi^r  own  graces ;  it  is  he  that  muft  work 
 all  our  works  in  us  and  for  us,  the  inherent 
 work  of  grace  within  us,  and  the  required 
 works  of  duty  for  us:  and  bleffed  be  that 
 God,  who  hath  given  to  us  what  he  requir- 
 eih  of  us,  and  hath  not  only  made  precepts 
 promifes,  but  promifes  performances. 
 
 3.  In  regard  of  acceptance  :  our  works, 
 they  are  not  only  impotent,  but  impure 
 too,  as  they  come  from  us ;  it  is  Chrift  that 
 muft  put  validity  into  them  ;  it  is  Chrift 
 that  muft  put  his  own  odours  on  them,  it  is 
 Chrift  that  muft  put  both  fpirit  and  merit 
 into  them,  his  grace  to  work,  and  his  blood 
 to  own  them,  for  whatever  comes  from 
 his  Spirit,  it  is  prefented  through  his  me- 
 rits :  here  is  great  comfort ;  do  we  look 
 over  cur  performances,  and  wonder  that 
 ever  God  fhould  accept  them  ?  fo  much 
 deadnefs,  fo  little  life,  fo  much  coklnefs  ? 
 confider  then,  that  God  looks  upon  them, 
 not  as  ours,  but  as  Chrift's,  in  whom  not 
 only  our  perfons,  but  our  performances 
 are  accepted  ;  Chrift  gives  us  his  Spirit, 
 and  is  willing  to  own  what  we  prefent  by  his 
 Spirit,  and  God  is  willing  to  own  whatever 
 is  prefented  to  him  by  Chrift  his  Son.  To  this 
 purpofe  there  vjas  given  ic  Chrift  much  in- 
 t  cenfe 
 
322  T  RA 
 
 cenfe  that  he  fhould  offer  it  'with  the  pray- 
 ers of  all  faints  upon  the  golden  altar,  which 
 was  before  the  throne,  and  the  fmoke  of  the 
 incenfe'ivhich  came  with  the  prayers  of  the 
 fainiSy  afcended  up  before  God  out  of  the 
 angel's  hand.  Rev.  viii.  3,  4.     This  angel 
 is  Chrift,  this  incenfe  his  merits,  the  ming- 
 ling of  the  prayers  of  the  faints  with  this 
 incenfe  is  the  fupplying,  or  covering  of  the 
 defeats  of  their  prayers  with  the  merits  of 
 Chrift,  and  the  afcending  of  this  Incenfe  and 
 their  prayers  before  God,  is  his  acceptance 
 of  them  thus  co\*ered  with  Chrlft's  merits, 
 and  the  reafon  why  the  prayers  afcended 
 wasbecaufe  the  incenfe  afcended  ;  that  was 
 iheir  vehiculum,    the  pillar  of  fmoke  in 
 which  they  mounted  up  to  heaven  :  this 
 rightly  confidered,  it  will  caufe  us  in  every 
 petition  put  up,  to  think  ourfelves  fo  much 
 beholden  to  Chrift,  that  we  ftiall  be  ready 
 to  fay  in  our  hearts,  when  any  petition  is 
 granted,  I  may  thank  Jefus  Chrift  for  this. 
 But  what  is  it  to  pray  in  Chrift's  name  ? 
 '    I  anfwer,   i.  To  pray  in  Chrifl^s   name^ 
 js  to  pray  with  reliance  upon  the  grace,  fa- 
 vour and  worthinefs  of  the  merits  of  Chrift, 
 in  whom  ive  have  believed,  and  have  ac- 
 cefs  with  confidence,  by  the  faith  of  him, 
 Eph.  iii.  1 3 .  Chrift's  faiisfaflion  is  the  ground 
 of  our  intercellion  ;  *  becaufe  Chrift's  blood 
 hath  purchafed  this  (we  pray)  therefore,  O 
 Lord,  grant  this.' 
 
 2.  To  pray  in  Chrijl's  name,  is  to  pray 
 from  his  command,  and  according  to  his 
 will ;  as  when  we  fend  another  in  our  name, 
 we  wifh  him  to  fay  thus.  Tell  him,  I  fent 
 you,  and  that  I  defire  fuch  a  thing  of  him  ; 
 fo  when  we  take  thofe  things  which  the 
 Lord  puts  into  our  mouths,  Hofea  xlv.  3. 
 and  defire  thofe  things  only  that  the  Lord 
 commands  us  to  feek,  whether  abfolutely 
 or  conditionally,  this  is  to  pray  in  his  name. 
 3,  To  pray  in  Chrift'' s  name,  is  to  pray 
 for  his  ends,  for  the  fake  and  ufe  of  Chrift : 
 thus  the  phrafe  is  ufed.  To  receive  a  pro- 
 phet in  the  name  of  a  prophet,  Mat.  x.  41. 
 i.  e.  fox  this  end  and  reafon,  becaufe  he  is 
 
 r  E  R. 
 
 a  prophet.      Now  let  Chriftians  obferve, 
 
 when  they  would  have  any  thing  of  Cod, 
 
 to  what  ufe  and  end,  and  for  whofe  fake 
 
 it  is.     Tou  afk,  and  have  not,  becaufe  you 
 
 afk  amifs,  to  fpend  it  on  your  lufls,  James 
 
 iv.  3.A  luft  is  properly  fuch  a  defire  (chough 
 
 for  lawful  things)  wherein  a  man  muft  have 
 
 a  thing,  becaufe  it  pleafeth  him  :  Give  us 
 
 water  that  we  may  drink,  (was  the  brutifh 
 
 cry  of  Ifrael,  Exod.  xyii.  2.)  not  that  we 
 
 may  live  to  him  thai  gives  it ;  holy  defires 
 
 or  prayers,  oppofed  unto  lulls,  are  fuch 
 
 defires  of  the  foul  left  with  God,  with  fub- 
 
 milTion  to  his  will,  as  may  beft  pleafe  him 
 
 for  his  glory. 
 
 §.3.  The  particular  duties  of  the  foul  in 
 prayer. 
 
 THE  duties  of  the  foul  in  particular, 
 are  fuch  as  are,  in  the  mind,  and  heart. 
 L  In  the  mind,  two  things  are  required, 
 viz.  knowledge  and  faith. 
 
 L  Knowledge  of  God  to  whom  we  pray, 
 and  2.  Knowledge  of  that  for  which  we  pray. 
 
 1.  IVe  mufi  know  and  acknowledge  Jc 
 fus  ChriJ}  whom  he  hath  fent :  Chrift  told 
 the  Samaritans  ;  Te  wor/hip  ye  know  not 
 what,  John  iv.  24.  far  be  it  from  Chrifti- 
 ans thus  to  do :  without  this  knowledge 
 we  fliall  wander  into  will-worfliip,  and  iu- 
 perftiiious inventions;  Jnd  therefore  know 
 thou  the  God  of  thy  fathers  ((aid  David  to 
 Solomon)  and  ferve  him  with  a  perfe^l 
 heart,  2  Chron-  xxviii.  9. 
 
 2.  ^r<f  mu/i  know  and  under  ft  atid  what 
 we  pray  for,  otherwife  we  are  fubjeft  to-, 
 our  Saviour's  reproof,  Tou  afk  you  know 
 not  what,  Matth.  xx.  22.  Two  forts  of 
 men  are  here  condemned,  i.  Thofe  that 
 pray  in  an  unknown  tongue.  2.  Ihofe 
 who  pray  in  a  known  tongue,  but  under - 
 ftand  not  what  they  pray. 
 
 II.  Faith,  and  that  either  more  general^ 
 or  more  fpecial. 
 
 1.  Faith  more  general,  '  is  fuch  a  ftitb, 
 as  apprehv;nds  the  main  promife  of  the  gof- 
 pel  concerning  falvation  by  Chrift.' 
 
 2.  Faith  more  fpecial,  *  is  fuch  a  faith 
 
 as. 
 
T  RA 
 
 as  apprehends  the  precious  promifes  made 
 to  our  prayers,  whereby  we  are  perfuaded 
 that  our  particular  req«.iefl;s  (hall  be  grant- 
 ed unto  us,'  only  with   this  diftinftion  ; 
 
 *  in  matti^rs  fpiritual,  necedary  to  falvati- 
 on,  we  are  to  afk  abfolutely,  as  being  per- 
 fuaded that  God  hath  fubordinated  our 
 falvation  to  his  own  glory  ;  and  we  are  to 
 believe  abfolutely,  that  the  Lord  will  grant 
 them  unto  us ;  yea  it  is  a  good  fign,  if  we 
 dedre  any  faving  grace,  that  the  fame  grace 
 is  begun  in  us  :  but  in  matters  temporal 
 or  fpiritual,  not  neceflary  to  falvation,  we 
 are  to  alk  them  conditionally,  fo  far  forth 
 as  they  may  (land  with  God's  glory,  and 
 the  good  of  ourfelves  and  our  brethren, 
 and  we  are  to  believe  that  he  will  fo  far 
 forth  grant  them  :'  thus  our  Saviour  pray- 
 ed in  the  like  cafe,  0  my  Father,  if  it  he 
 pojjible,  let  this  cup  pa fs  from  me,  neverthe- 
 lefs,  not  as  I  lui/l,  but  as  thou  zuilf,  Mat. 
 xxvi.  39. 
 
 2.  In  the  heart,  three  things  are  requi- 
 fite,  I.  Humility.  2.  Reverence.  3.  Ar- 
 dency of  fpirit. 
 
 I .  Humility,  which  is  derived  ab  humo, 
 
 *  from  the  ground,'  intimating,  that  when 
 we  pray,  we  fhould  humble  ourfelves, 
 as  it  were  to  the  ground  :  thus  the  Ghri- 
 IHans  in  the  eaftern  churches  were  wont 
 to  cafl:  themfelves  down  to  the  ground 
 when  they  called  upon  God :  thus  Abra- 
 ham acknowledged  himfelf  but  dufjt  andafh- 
 c'j,  Gen.  xviii.  27.  Thus  Jacob  cow/t;^^ 
 himfelf  lefs  than  the  leaf}  of  all  God's  mer- 
 cies,  Gen.  xxxii.  10.  Thus  David  profef- 
 fcd  that  he  would  he  vile  before  the  Lord, 
 2  Sam.  vi.  22.  Thus  Ifaiah  cried  out,  / 
 am  a  man  of  unclean  lips,  and  I  dwell  in 
 the  midj}  of  a  people  of  unclean  lips,  Ifai. 
 vi.  5.  Thus  Ezra  prayed,  0  ?ny  God,  I 
 am  ajhamed,  and  blu(h  to  lift  up  my  face 
 to  thee,  my  God,  for  our  iniquities^  are  in- 
 creafed  over  our  head,  and  our  trefpafs  is 
 grown  up  unto  the  heavens.,  Ezra  ix.  6. 
 Thus  the  centurion,  Lord,  1  am  not  wor- 
 thy that  thou  floQuldfi  come  under  my  roof: 
 
 r  E  R.  zn 
 
 thus  the  woman  of  Syrophenicia,  con fef- 
 fetli  herfelf  a  dog  in  comparifon  of  the  If- 
 raelitcs ;  and  thus  the  prodigal,  received 
 to  favour,  confcflcth  himfelf  unworthy  t9 
 be  called  a  fan  :  here's  a  cloud  of  witneffes 
 concluding  chat  humility  in  the  heart  is 
 requifite  in  prayer. 
 
 2.  Reverence  of  the  mrjefty  of  God: 
 Serve  the  Lord  with  reverence,  and  re* 
 joice  with  trembling.  Pfalm  ii.  ii.  The 
 bleffed  angels beinp;  in  God's  prefence,  and 
 founding  forth  his  praiie,  are  defcribed,  as 
 having  fix  wings,  whereof  two  pair  ferve 
 to  cover  their  faces  and  their  feet,  hereby 
 betokening  their  wonderful  reverence  of 
 God,  Ifaiah  vi.  2.  How  much  more  ihould 
 we,  who  inhabit  thefe  houfesof  clay,  fub- 
 jecl  to  infirmities,  and  corrupted  with  fin, 
 be  ftrickeu  with  an  awful  reverence  of  Al- 
 mighty God  ?  Did  we  confider  ourfelves  to 
 be  in  the  midft  of  angels,  before  the  God 
 of  angels,  performing  the  like  exercife  as 
 the  angels,  how  would  this  flrike  us  with 
 a  reverence  of  this  great  King  of  heaven  ? 
 
 '^.Ardency  or  fervency  of  fpirit ',  this 
 gives  wings  to  our  prayers,  and  caufeth 
 them  to  afcend  before  God  ;  this  fets  on 
 work  all  the  graces  of  God's  Spirit,  and 
 the  more  fervent  the  prayer  is,  the  more 
 they  are  intended,  a<fluated,  increafed  : 
 I  mean  not  thus  of  every  fervency;  there 
 is  a  fervency  of  faith,  and  a  fervency  of 
 mere  natural  defires  :  in  this  latter,  thers 
 is  no  holinefs,  no  fire  of  the  fpirit,  but  in 
 the  former  there  is  ;  vvhen  Chrifl  lived  u- 
 pon  earth,  many  came  to  him,  and  fome 
 were  exceedingly  importunate  tobe  healed, 
 or  to  have  devils  caft  out,  etc.  now  if  he 
 anfwered  their  requefls,  his  ufual  phrafe 
 was,  Be  it  unto  thee  (not  according  to  thy 
 importunity  and  fervency,  but)  according 
 to  thy  jaith ;  q.  d'  *  I  heed  not,  I  regard 
 not  this  clamour  and  earneffnefs,  if  it  be 
 only  out  of  mere  natural  defires,  but  if  it 
 be  out  of  faith  ;  if  befidcs  fenle  of  need, 
 you  have  in  you  a  true  hope  of  mercy, 
 then  be  it  unto  thee  according  to  that ;  this 
 T  t  2  fer- 
 
324  5' 
 
 fervency  is  fet  out  In  the  word  by  divers 
 fjgnificant  phrafes;     Sometimes  it  is    cal- 
 led a  crying  unto  the  Lcrd :    thus  Mojes 
 cried    unto   the    Lord,     Exod.    viii.     12. 
 and  Samuel  cried  unto  the  Lord,    I  Sam. 
 vii.  9.    and  Elijah  cried  unto  the  Lord, 
 1    Kings  xvii.    20.    and  Ifaiah  cried  un- 
 to the  Lord',  2  Kings  xx.  11.  fometimes  a 
 crying  mightily  :  let  man  and  heaji  be  co- 
 vered with  fackcloth, and  cry  mightily  unto 
 God:    Jonah  iii.  8.  fometimes  a  lifting  up 
 cf  our  prayers  ;  iv  here  fore  lift  up  thy  pray- 
 er for  the  remnant  that  is  left,  faid  Heze- 
 kiah  to  Ifaiah  :   If.  xxxvii.  4,  Sometimes 
 a  pouring  forth  of\ur  fouls  before  the  Lord 
 like  'jjater,  0  wall  of  the  daughter  of  Zi- 
 cn,  pour  out   thy  heart  like  water  before 
 '-'He  face  of  the  Lcrd:  Lam.  ii.  19.  Thus  the 
 Jfraeliies  drew  water,  and  poured  it  out  be- 
 fore the  Lord,and  failed  on  that  day  ,and  faid 
 there,  IVe  have  finned  againf?  the  Lord,  i 
 ■  Sam.  vii.  6.  Sometimes  a  groaning  infpirit, 
 or,  groans  of  the  fpiiit ;  The  fpirit  itfelf 
 waketh  intercefflon  for   us  with  groanings 
 luhich  cannot  be  uttered:    Rom.  viii.  26. 
 Sometimes   a  praying  exceedingly  j    Col. 
 iv.  12.  Sometimes   a  praying  fervently; 
 1  Thelf.  iii.  10.  Sometimes  Ilriving  with 
 God,  hhw  I  befeech  you,  brethren,  for  the 
 Lord  Jefus  Chrifl's  fake,  and  for  the  love 
 sf  the  Spirit,  that  you  f hive  together  with 
 me  in  your  prayers  to  Cod  for  me  :    Rom. 
 XV.  30.  Sometimes  a  wreftling  with  God, 
 Thus   Jacob  wreftled  with  a  man,    /.  e. 
 with  God  in  the  form  of  a  man,  until  the 
 breaking  of  the  day  :  Gen.  xxxii.  24.   All 
 thcfe  phrafes  do  fet  forth  the  excellency, 
 the  neceffity  of  this  ardency,  fervency  of 
 prayer  required  in  the  text. 
 §.4,  The  duties  of  the  body  in  prayer. 
 
 THUS  far  of  the  duties  of  the  foul 
 in  prayer  ;  as /or  bodily  exercife  of 
 itfelf,  it  profiteth  little ;  but  if  joined  with 
 the  foul,  it  is  of  great  importance  ;  There- 
 fore glorife  Cod  in  your  body,  and  in  your 
 fpirit,  for  both  are  Cod's,  i  Tim.  iv.  8. 
 1  Cor.  vi.  20. 
 
 RATER, 
 
 The  duties  of  the  body  may  be  reduced 
 to  thefe  two  heads:  i.  The  gefture  of  th 
 body.  2.  The  fpeech  of  the  mouth. 
 
 Concerning  the  firft  ;  in  pviblick  prayer 
 
 we  are  to  follow  the  cuftom  of  the  church 
 
 wherein  we  live,  if  it  be  without   fcandal 
 
 and   fuperftition  :    in   private  prayer,  we 
 
 may  take  our  liberty,  ib  that  our  gefture 
 
 be  correfpondcnt  to  the  affections  and  dif- 
 
 pofitions  of  the  foul.  In  fcripture  we  read 
 
 of  thcfe  feveral  geftures :  (i.)  Standing, 
 
 which  is  a  token  of  reverence  and  lervice, 
 
 2  Kings  V.  25.   I  Sam.  xvi.  21.  i  Kings 
 
 X.  8.  Job  xxix.  7,  8.  Gen.xviii.  22.     2 
 
 Chron.  xx.  5.  Pfalm  cxxxiv.  i.  Luke  xviii. 
 
 13.  Mark  xi.  25.  (2.)  Kneeling,  which  is 
 
 a  token  of  our  humility  and  earneftnefs 
 
 in   prayer,  Pfalm  xcv.  6.  2  Chr.  vi.   13. 
 
 Dan.  vi.  10.  A<Sls  vii.  60.  ix.  40.  xx.  36. 
 
 Luke  XX.  41.  (3.)  Proteftation,  or  falling 
 
 on  the  ground,  or   falling  on  the  face,  a 
 
 gefture  of  the  grcateft  humiliation,  tho* 
 
 not  ufed  among  us  in  thefe   parts   of  the 
 
 world.  Numb.  xvi.  22.    Jo(h.  v.  14.  Ez. 
 
 ix.  8.  xi.  1 3.  Matth.  xxvi.  39.  (4.)  Sitting, 
 Lying,  W^aiking,  Riding,  Journeying,  in 
 fome  cafes,  2  Sam.  vii.  18.  i  Kings  xix. 
 4.  Ifa.  xxxviii.  2.  Pfalm  vi.  6.  Gen.  xxiv. 
 26.  2  Chron.  xviii.  31.  (5.)  Uncovering 
 of  the  head  in  men,  covering  of  the  head 
 in  women,  which  is  a  token  of  fubjection, 
 I  Cor.  xi.  7,  10.  Rev.  iv.  10.  (6.)  Lifting 
 up  and  cafting  down  of  the  eyes,  the  for- 
 mer being  a  token  of  faith,  the  latter  of 
 deje<ftion  and  humiliation,  Pfalm  cxxiii.  i. 
 Matth.  xiv.  19.  John  xi.  41.  xvii.  i.  Luke 
 xviii.  13.  (7.)  Lifting  up  or  llretching  forth 
 of  the  hands ;  exprefling  humility  and 
 earneft:  aftedlion  ;  and  knocking  them  on 
 the  breaft,  which  betokens  guilt,  and  ear- 
 neft dellre  of  pardon,  Exod.  ix.  33.  Pfal. 
 cxliii.  6.  I  Kings  viii.  22.  Pfalm  cxliii.  2. 
 Lam .  iii.  4 1 .  Luke  xviii.  1 3 .  Luke  xxiii.  48. 
 Concerning  the  fecoud  ;  viz.  The  voice 
 or  fpeech  of  the  mouth  ;  it  is  neceffary  in 
 church  or  family,  and  moft  convenient  in 
 private :  flow  the  voice  ufed  in  prayer,  is 
 
 ci- 
 
T 
 
 either  Inarticulate,    or  articulate. 
 
 I. The  inarticulate  is  that  which  is  uttered 
 in  fighing,  groaning,  and  weeping:  Lord,  all 
 my  defire  is  before  thee',  and  my  groaning  is 
 not  hid  from  thee,  faith  David,PI.  xxxviii.  9. 
 and  Hezekiah  profefleth,"77;<2/  he  did  chatter 
 like  a  crane  or  a  fwallow ;  and  did  mourn 
 like  a  dove,  Ifaiah  xxxviii.  14.  Jlnd  the 
 Spirit  himftlf  maketh  intercejjion  for  us 
 vjith  groanings  ivhich  cawiot  be  uttered^ 
 Rom.  viii.  26. 
 
 2.  The  articulate  voice,  is  the  external 
 fpeech  itfelf,  whereby  the  prayer  is  expref- 
 fed,  wherein  three  things  are  confiderable, 
 I.  Quantity.  2.  Quality.  3.  Form. 
 
 1.  For  Qiiantity,  we  muft  not  affect 
 prolixity,  as  if  for  multitude  of  words  we 
 looked  to  be  heard  j  When  ye  pray^  ufe 
 not  vain  repetitions,  as  the  heathen  doy 
 Mat.  vi.  7.  The  heathen  thought  that  their 
 gods  did  not  always  hear,  as  being  other- 
 wife  employed  (foElias  told  Baal's  priefls) 
 and  therefore  they  ufed  to  repeat  the  fame 
 things  often,  that  if  they  did  not  hear  them 
 at  one  time,  they  might  hear  them  at  another 
 time  ;  thus  Chriftians  muftnot  pray,  they 
 mull  not  lengthen  their  prayers,  as  con- 
 ceiving that  either  God  hears  not,  or  that 
 he  will  hear  for  the  length's  fake  ;  but  on 
 theotherfide,where  there  is  variety  of  good 
 matter,  uttered  with  the  attention  of  mind, 
 and  vigour  of  affection,  there  the  longer 
 we  continue  in  prayer,  the  better  it  is. 
 
 2.  For  Qiialiiy,  we  need  not  be  curious 
 in  refpedl  of  the  ftile,  God  looking  to  the 
 heart  rather  than  the  fpeech :  as  it  is  not 
 the  loudnefs  of  a  preacher's  voice,  but  the 
 weight  and  holinefs  of  the  matter,  and  fpi- 
 rit  of  the  preacher  that  moves  a  wife  and 
 intelligent  hearer  ;  fo  not  gifts,but  graces  in 
 prayers  are  they  that  move  the  Lord  :  the 
 reafon  is,  prayer  moves  not  God  as  an  ora- 
 tor, but  as  a  child  moves  his  father : 
 two  words  of  a  child  humbled  and  crying 
 at  his  father's  feet  will  prevail  more  than 
 penned  orations :  it  is  the  meaning  of  the 
 Spirit  that  God  looks  unto,  more  than  the 
 
 RATER.  325 
 
 exprellions,  for  the  groans  are  faid  to  be 
 unutterable,  Rom.  viii.  26.  yet  muft  we 
 not  be  more  carelefs  and  negligent  for  the 
 manner  of  fpeech,  than  we  would  be,  if 
 we  were  to  fpeak  to  a  mortal  man.  If  ye 
 offer  the  blind  for  facrifice,  is  it  not  evil  ? 
 and  if  ye  offer  the  lame  and  Jick,  is  it  not 
 evil  ?  off'er  it  now  unto  thy  governor,  will 
 he  be  plea  fed  with  thee,  or  accept  thy  per- 
 fon?  faith  the  Lord  of  hof}s,Mz\.  i.  8. 
 
 3.  For  the  Form  :  we  are  not  tied  to 
 any  fet  form,  nor  are  we  fo  tied  to  con- 
 ceived prayer,  as  that  it  muft  be  with- 
 out all  ftudy  or  meditation,  either  againft 
 the  inftant,  or  in  former  times :  a  man 
 may  conceive  a  prayer  ex  tempore,  and 
 yet  without  en thufiafms,  or  extraordinary 
 revelations  ;  viz.  by  the  help  of  his  former 
 fludies  and  meditations  :  and  that  I  may 
 alford  fome  help  that  way,  I  fhall,  in  con- 
 clufion  of  this  chapter,  lay  down  a  direc- 
 tory for  prayer,  together  with  a  form  of 
 prayer  (tho'  broken)  in  fcripture-phrafes. 
 §.5.  Duties  after  Prayer. 
 
 TH  E  Duties  Subfequent,  which  fol- 
 low after  prayer,  are  thcfe  : 
 I .  Quietly  to  reft  in  the  good-will  and 
 pleafure  of  God,  not  doubting,  but  the 
 Lord  hath  heard  our  prayers,  and  in  good 
 time  (hall  grant  that  which  fhall  be  mofl 
 for  his  glory,  and  our  good  ;  and  this  is 
 the  meaning  of  the  word  Amen,  wherewith 
 we  feal  up  our  prayers. 
 
 2.  Diligently  to  ufe  all  good  means  for  the 
 obtaining  of  our  fuits  ;  as,  if  I  pray  for 
 faith,  or  any  other  fpiritual  grace,  I  muft, 
 befides  prayer,  ufe  all  good  means  care- 
 fully, which  the  Lord  hath  ordained  for 
 the  begetting  and  increaling  of  thofe  graces 
 in  us,  as  hearing  the  word  preached,  re- 
 ceiving the  facrament,  reading  the  M'ord, 
 and  meditating  on  it,  otherwife,  our  pray- 
 ers are  a  tempting  of  God,  as  if  he  muR: 
 grant,  not  by  means,  but  by  miracles. 
 
 3.  Carefully  to  look  after  our  prayers, 
 and  to  caft  up  our  comings  in,  and  gain- 
 ings by  prayers,  otherwife  we  are  like  fool- 
 
 iib 
 
^i6  T  R 
 
 ifh  venturers,  who  have  a  great  flock  a  go- 
 ing, but  look  not  after  their  returns  :  In 
 the  morning  I  ivill  dire5l  7ny  prayers ,  and 
 look  up,  Pfalm  V.  3.  There  are  two  mili- 
 tary words  in  the  verfe,  David  would  not 
 only  pray,  but  marfhal  up  his  prayers, 
 put  them  in  array  ;  and  when  he  had  done 
 fo,  he  would  be  as  a  fpy  upon  a  tower, 
 to  fee  whether  he  prevailed,  whether  he 
 got  the  day  :  for  the  better  unfolding  this 
 myftery  of  grace,  I  fhall  propound  and  give 
 anfwer  to  fome  queries  or  cafes  of  confci- 
 ence,  as ; 
 
 1 .  Suppofe  Ihave.prayedy  how  Jhall  I  af- 
 .Juredly   know   that'  God  hears,  and  will 
 
 •anfwer  in  his  oxvn  time  ? 
 
 2.  Suppofe  the  thing  1  dejired  Jhall  not 
 he  anfwered,  how  may  lajjhredly  know  that 
 Vod  notwithftandingdoth  hear  my  prayers? 
 
 3.  Suppofe  after  prayer,  I  ohferve  all  I 
 can,  and  I  can  by  no  means  difcern,  that 
 either  God  will  anfwer,  or  doth  hear  my 
 prayers,  what  flmll  1  do  then? 
 
 4.  Suppofe  the  thing  I  defire  is  anfwer^ 
 ed,  how  may  I  ajfuredly  know  it  was  at 
 my  prayers,  or  out  of  comtnon  providence  ? 
 
 5.  Suppofe  that  others  jointed  with  me  in 
 thofe  prayers  mxv  anfwered,  how  fhall  I 
 know  that  my  prayers  had  an  hand  in  ob- 
 taining thofe  anf  vers,  as  well  as  any  others? 
 
 6.  Suppofe  I  am  affured  upon  former 
 nbfervations,  that  God  hath  heard,  and  an- 
 fwered my  prayers   in   their  particulars, 
 
 what  mufl  I  do  then  ? 
 
 §.  6.  The  fir fl  cafe  :  Suppofe  I  have  prayed, 
 how  may  I  ajfuredly  know  that  God 
 hears,  and  will  anjwer  in  his  own  time  ? 
 
 WE  may  refolve  this  cafe,  by  fome 
 obiervations,   before   Prayer,    in 
 Prayer,  and  after  Prayer. 
 
 I.  Before  Prayer  :  when  God  prepares 
 the  heart  to  pray,  when  he  pours  upon  a 
 man  a  fpirit  of  gnice  and  fupplication,  a 
 praying  dilpofition  ;  when  he  puts  in  mo- 
 tives, fuggefts  arguments  and  pleas  unto 
 Cod,  as  materials  for  prayer  j  all  which 
 
 jr  E  R. 
 
 you  fhall  find  to  come  in  readily  and  of 
 themfelves  ;  and  that  likewife  with  a  quick- 
 ening heat  and  enlargement  of  affedfion, 
 with  a  lingering  and  longing  and  reftlef- 
 nefs  of  fpirit  to  pour  out  the  foul  unto 
 God  :  this  is  a  lign  that  God  lends  his  ear, 
 and  will  return  anfwers  :  Thou  wilt  prepare 
 their  heart,  thou  wilt  caufe  thine  ear  to  hear, 
 Pf.  X.  27.  q.  d.  Thou  fcfhioneft  the  heart, 
 and  compofefl  it  into  a  praying  frame, and 
 that  is  a  fign,  Lord,  that  thou  meaneft  to 
 hear. 
 
 2.  In  prayer  ;  as,  (r.)  When  God  draws 
 nigh,  and  reveals  hfmfelf  to  thy  foul  in 
 and  upon  fuch  and  fuch  a  particular  peti- 
 tion, when  God  fmiles  upon  thee,  wel- 
 comes thee,  falls  about  thy  neck  and  kif- 
 feth  thee  ;  when  no  fooner  thou  comeft  in- 
 to his  prefence  to  inquire  of  him,  but  he 
 fays,  here  lam,  as  the  promife  is,  Ifa.  Iviii. 
 9.  this  thou  art  to  obferve  as  a  fign  that 
 he  hears  thy  prayer,  and  accepts  both  thee 
 and  it  ;  Hear  me  fpeedily,  faith  David,  and 
 that  I  may  know  thou  hearefi  me,  draw 
 nigh  unto  my  foul,  Pfal.  Ixix.  ly,  i8.  (2.) 
 When  God  doth  put  a  reftlefs  importunity 
 into  the  heart  maugre  all  difcouragements, 
 for  this  or  that  mercy,  and  when  this  im» 
 portunity  is  joined  with  a  fubje^tion  to 
 God's  will,  and  runs  along  with  it,  then 
 hath  God  ftirred  it  up,  and  then  look  for 
 fomething  to  come;  you  know  the  para- 
 ble how  the  unjufl  judge  heard  the  widow 
 for  her  importunities  fake,  Luke  xviii,  5. 
 So  when  God  puts  this  importunity  into 
 the  heart,  it  is  a  fign  God  means  then  to 
 hear  and  anfwer. 
 
 3.  After  prayer  :  this  will  appear  in  fe- 
 veral  particulars ;  as, 
 
 I  .When  God  quiets  and  calms  the  heart 
 after  prayer,  by  fpeaking  fomething  to  the 
 heart,  though  what  is  fpoken  be  not  al- 
 ways difcerned  ;  as  when  you  fee  an  ear- 
 ned or  importunate  fuitor  going  in  to  a 
 great  man,  exceeding  anxious,  but  com- 
 ing out  very  chearful,  contented,  and 
 quiet  in  fpirit,  you  would  conceive  that 
 
 cer- 
 
certainly  fomcthing  hath  been  faid  to  him, 
 which  gave  him  encouragement :  fo  when 
 thou  goeft  to  God,  and  haft  been  impor- 
 tunate in  a  bufinefs,  and  thy  defires  were 
 exceedingly  up  for  it,  and  then  thou  rifcft 
 up  with  thy  mind,  calmed  and  fatisficd, 
 and  thou  feeleft  theanxioufnefs,the  follici- 
 tude  of  thy  heart  about  the  thing  taken  off 
 and  difpelled  ;  this  is  a  good  fign  that  God 
 hath  heard,  and  will  return  anfwer  to  the 
 full:  whenHanna  out  of  much  bitternefs, 
 and  with  ftrong  defires  had  poured  out  her 
 foul  unto  the  Lord,  it  is  faid,  'That  Jhe  look- 
 ed no  more  fad,  I  Sam.  i,  18.  And  then 
 God  gave  her  a  fon,  a  fon  of  her  deilre. 
 
 2.  When  God  gives  an  obedient,  de- 
 pendent heart, in  walking  before  him,  when 
 that  confideration  ftill  comes  in  a  curb  un- 
 to fin ;  if  I  regard  iniquity  in  my  hearty 
 God  will  not  hear  me,  Pi".  Ixvi.  18.  When 
 God  doth  ftill  after  praying,  keep  the  foul 
 in  a  more  obedient  frame  of  Ipirit ;  when 
 he  keeps  thee  from  ufing  all  means,  i;c.  it 
 is  a  fign  that  God  hath  heard  thy  prayers, 
 and  thou  flialt  have  returns:  David  pray- 
 ing for  his  life,  Hear  my  prayer,  0  Lord, 
 give  ear  to  my  fupplications ;  in  thy  faith- 
 fulnefs  anfwer  me,  and  in  thy  righteoufnefs, 
 Pfalm  cxliii.  i.  Prefently  after,  he  prays 
 for  holinefs,  knowing  that  fin  would  e- 
 ntrvate  and  fpoil  all  his  prayers,  Cauje  jne 
 to  know  thy  way,  wherein  1  Jhould  walk, 
 teach  me  to  do  thy  -will,  ver.  8. 
 
 3.  When  God,  after  prayer,  ftrengthen- 
 eth  the  heart  to  wait  and  expert  for  the 
 mercy  defired,  when  a  man,  after  prayer, 
 begins  to  wait,  rather  than  pray  (though 
 he  prays  ftill)  becaufe  he  looks  now  God 
 ihould  perform  ;  in  this  cafe,  and  at  this 
 time  he  may  look  for  fome  good  anfwer 
 from  God  :  David  having  prayed,  fays  to 
 his  foul.  Wait  on  the  Lord,  be  of  good  cour- 
 age, and  he  will  fir  engi  hen  thy  heart:  wait 
 Ifayy  on  the  Lord,  Pfal.  xxvii.  14. 
 
 "PRATER.  3^7 
 
 §.7.  The fecond  cafe i  Suppofe  the  thing  I 
 
 defire  fijall  not  be  anfwered,  how  may  I 
 ajfuredly  know  that  God  notwithfand- 
 ing  doth  hear  my  prayer  ? 
 
 WE  may  refolve  this  cafe,  if  i.  we 
 obferve  thefe  particulars. 
 
 1.  Whether  thy  prayer  was  framed  in  a 
 right  manner  ?  didft  thou  not  pray  abfo- 
 lutely  for  fuch  bleffings  as  were  never  abfo- 
 lutely  promifed?  if  fo,no  woiider  thy  pray- 
 er is  denied  ;  or  didft  thou  pray  conditi- 
 onally (as  Chrift  prayed,  If  it  be  poffible, 
 etc.)  then  thy  prayer  may  be  heard,  and 
 yet  the  things  denied  ?  for  otherwife  Chrift 
 had  not  been  heard,  when  yet  the  text 
 fays.  He  was  heard  in  that  he  feared,  Hcb. 
 V.  7. 
 
 2.  Whether  there  be  not  a  refervatiot* 
 in  that   denial,  for  fome  greater  mercy, 
 
 ^whereof  that  denial  was  the  foundation  ? 
 If  we  had  many  of  our  defires,  we  fhould 
 be  undone  :  if  the  child  had  lived  for  whijch- 
 David  fo  earneftly  prayed,  he  would  but 
 have  been  a  living  monument  of  his  owa 
 fliame  ;  God  therefore  denied  his  prayer^ 
 but  after  he  gave  him  a  Solomon. 
 
 3.  AVhether  God  doth  not  anfwer  thee 
 fiill  according  to  the  ground  of  thy  pray- 
 er ?  Now  the  ground  and  intent  of  thy 
 prayer,  is,  after  God's  glory,  the  churches 
 good,  thy  own  particular  comfort ;  it  may 
 be  God  denies  the  particular  mercy  thou 
 defireft,  and  yet  he  anfwers  the  ground  of 
 thy  prayer,  his  glory  fhall  be  advanced,  his 
 church  preferved,  thy  comfort  made  up 
 (even  for  that  prayer  of  thine)  fome  other 
 way. 
 
 4.  Whether  God  yields  not  far  to  give 
 thee  fatisfa(ftion,  as  if  he  were  tender  oF 
 denying  thee  ?  So  the  Lord  anfwered  A- 
 braham,  when  praying  for  Ifhmael,  0  Jet 
 JJhmael  live  in  thyfght !  God  went  as  far 
 in  anfwering  his  requeft  as  might  be,  / 
 have  heard  theey  faid  God,  and  I  have 
 bleffed  him,  and  Iwilhnake  him  fruitful, 
 and  multiply  him  exceedingly,  and  he  Jliall 
 yeget  twelve  princes  i  but  my  covenant  I 
 
 iuil£ 
 
328  T  R  A  r  E 
 
 -will  ejlahlijh  vj'ith  Ifaac,GeT\.  xvii.  i8,20. 
 
 5.  Whateffefts  that  denial  hath  upon 
 thy  heart  ?  as 
 
 (i.)  W,heiher  thy  heart  be  enlarged  to 
 acknowledge  God  to  be  holy  and  righte- 
 ous in  his  dealings  with  thee,  end  thine 
 own  unworthinefs  the  caufe  of  his  deny- 
 ing thee  ?  /  cry  in  the  day  time,  faid  Da- 
 vid, but  thou  heareft  not :  yet  thou  art  ho- 
 ly, 0  thou  that  inhahitejl  the  praifes  of  If- 
 raely  Pfalm  xxii.  2,  3. 
 
 (2.)  Whether  God  fills  thy  heart  with 
 holy  contentment  ii^the  denial  ? 
 .  (3.)  Whether  thou  canft  be  thankful  to 
 God  out  of  faith,  that  God  hath  ordered 
 all  for  the  bell,  though  he  hath  denied 
 thee? 
 
 (4.)  Whether  thy  heart  be  not  difcou- 
 raged,  but  thou  canft  pray  ftill,  at  Icall  for 
 other  things  ?  it  moves  ingenuous  natures 
 to  fee  men  take  repulfes  and  denials  well, 
 and  fo  it  moves  God  :  now  if  the  cafe  be 
 thus,  if  upon  obfervation  thou  canil  fay, 
 that  thy  prayers,  though  denied,  were  con- 
 ditional [if  God  will]  that  thou  perceiveft 
 a  refervation  in  God's  denial,  for  fome 
 greater  mercy  ;  that  God  anfwered  thee  at 
 leaft,  according  to  the  ground  of  thy  pray- 
 ers, that  God  yielded  far  to  thee ;  as  if  he 
 were  loath  to  deny  thy  prayers  ;  that  thou 
 feelcft  fuch  effects  of  denial  upon  thy  heart, 
 as  thefe:  i.  An  inlargement,  to  acknow- 
 ledge God  holy  and  righteous.  2.  An  ho- 
 ly contentment  in  the  denial.  3.  A  thank- 
 ful heart.  4.  An  heart  not  difcouragcd 
 howfoever.  Surely  then  God  hears,  or 
 God  hath  heard  thy  prayers,  although  the 
 particular  fuits  are  not  accomplilhed. 
 
 R. 
 
 ings?  fpy  no  returns  of  thy  prayers  ?   it  is 
 then  thy  duty, 
 
 1.  To  examine  what  is  the  caufe;  and 
 if  the  fault  be  in  our  prayer,  becaufe  ive 
 did  ajh  amifs,  Jam.  iv.  3.  we  muft  endea- 
 vour by  God's  gmce  to  amend  ;  or  if  the 
 fault  be  in  ourlelves,  becaufe  we  are  im- 
 penitent, we  muft  repent,  and  then  re- 
 new our  praters  unto  God, 
 
 2.  To  perfiftand  perfcvere  in  our  pray- 
 ers, without  fainting  :  continue  inflant  in 
 prayer,  as  Hanna,  and  David,  and  Daniel, 
 and  Bartimeus,  and  that  importunate  wi- 
 dow, Luke  xviii.  i.  Rom.  xii.  12. 
 
 3.  To  expeftthe  Lord's  leifure  ;  I  "wait- 
 ed patiently  for  the  Lord,  faith  David,  and 
 he  inclined  unto  me  and  heard  my  cry,  Pf. 
 xl.  I. 
 
 4.  To  reft  in  the  good  will  and  pleafure 
 of  God ;  Let  him  do  what  feemeth  him 
 good ;  Who  can  tell  but  God  in  time  may 
 give  thee  a  iign  of  his  good  will  towards 
 thee,  and  that  he  hath  heard  thy  prayers  ? 
 howfoever  it  is  the  Lord  that  gives  or  de- 
 nies, let  him  do  what  he  pleafe. 
 
 §.  9.  The  fourth  cafe  ,-  Suppofe  the  thing  I 
 defire  is  anfwered ;  how  may  1  affured- 
 ly  know  it  was  by  my  prayers,  and  not 
 out  of  common  providence  ? 
 
 WE  may  refolve  this  cafe  by  giving 
 thefe  dire(flions  to  the  foul,  where- 
 by it  may  be  inabled  to  difcern  when  and 
 how  things  prayed  for,  come  in  by  pray- 
 er; as 
 
 1.  From  the  manner  of  God's  perfot- 
 
 §.  ^.rhe  third  cafe  :  Suppofe  after  prayer, 
 I  obferve  all  I  can,  andean  by  no  means 
 difcover,  that  either  God  will  anfwer  or 
 hear  my  prayers y  What  flmll  I  do  then  ? 
 
 WE  may  refolve  this  cafe  by  laying  o- 
 pen  the  duties  appertaining  to  fuch 
 a  foul :  canft  thou  not  difcern  God's  deal- 
 
 mance;  when  God  gives  any  thing  in  an- 
 fwer to  prayers,  he  often  difcovers  a  more 
 than  ordinary  hand  of  providence  in  it;  as 
 ( I .)  By  bringing  it  to  pafs  through  many 
 difficulties ;  Thus  Peter  was  delivered  out 
 of  prifon  at  the  prayers  of  the  church,  A£ts 
 xii.  6,  10.  and  we  find  i.  He  was  fleeping 
 between  two  foldiers,  if  they  had  waken- 
 ed, he  had  been  difcovered.  2.  He  was  in 
 chains,  but  they  fell  off".  3.  The  keepers 
 ftood  before  the  doors,  but  they  minded 
 
 him 
 
T  R  A 
 
 him  not.  4.  When  one  watch  is  paft, 
 he  pafFeth  quietly  tlirough  another.  5. 
 When  both  thofe  were  pafl,  an  hon  gate 
 flies  open  of  its  own  Second  ;  now  fuch 
 difficulties  are  there  in  many  bufinelfes, 
 which  yet  in  the  end  are  accomplilhed  by 
 prayer ;  iron  chains  fall  olF,  iron  gates, 
 enemies  hearts,  fly  open  of  their  own  ac- 
 cord, and  though  not  in  that  miraculous 
 manner,  by  the  means  of  an  angel,  yet  no 
 lefs  wonderful. 
 
 (2.)  By  facilitating  all  means,  and  cau- 
 fjng  them  to  confpire  to  accompliQi  the 
 thing  prayed  for  ;  thou  haft  wind  and  tide, 
 and  a  fair  day,  and  all  the  way  paved  and 
 plain  before  thee  ;  there  falls  out  a  great 
 conjunction  and  meeting  of  many  circum- 
 ftances  together  to  cffeftit,  which  had  in- 
 fluence into  it,  wherefore  if  any  one  had 
 
 329 
 
 T  E  R, 
 
 it  was  done. 
 
 *(4-)  By  doing  above  wb.Tt  was  deflred 
 with  addition  of  other  mercies;  Co  Solo- 
 mon alked  Wifdom,  and  God  gave  him 
 more  than  he  afked,  Peace,  riches,  and  ho- 
 nour,  1  Kings  iii.  12,  13.  When  prayers 
 are  anfwered,  ufually  mercies  come  thick; 
 the  thing  we  prayed  for,  comes  not  alone. 
 
 (5.)  By  adding  fome  fpecial  circumftan- 
 ces,  as  a  token  of  God's  fpecial  hand  in  it, 
 fuch  a  token  as  a  man  himfelf  often  takes 
 notice  of,  yea,  and  others  alfo  often  take 
 notice  of  it ;  Shew  me  a  token  for  good, 
 faith  David,  that  others  that  hate  me  may 
 fee  it,  and  he  a/J}a?ned,  Pfalm  IxxKvi.  r/. 
 So  when  Abiaham  and  Ifaac,  and  Abra- 
 ham's fervant  had  prayed  for  a  wife  for 
 Ifaac;  fee  by  what  a  token  God  (hewed 
 that  he  had  heard  their  prayers;  Rebekah 
 
 been  wanting,  haply  the  thing  had  not  been   ^^vas  the  firft  that  came  out,  and  if  J}?e  he 
 
 done  ;  thus  when  Krael  went  out  of  Egypt 
 (which  was  the  accompliihment  of  their 
 prayers)  their  cry  came  up  unto  Cod,  faith 
 the  text,  Ex.  ii.  23.  how  were  all  things 
 facilitated?  the  Egyptians  that  detained 
 them  came  and  intreated  them  to  go  out. 
 Rife  up,  and  get  you  forth  among/}  7ny  peo- 
 ple, faid  Pharaoh  ;  yea,  they  were  urgent 
 upon  the  people,  that  they  might  fend  thetn 
 >cut  of  the  land  ;  yen,  they  hired  them  to  go 
 cut  with  their  jewels  of  filver,  and  jewels 
 of  gold,  and  raiment,  and  Pharaoh  parts 
 himielf  lovingly  and  fairly  with  them, 
 and  defires  their  prayers,  Blefs  me  alfo ; 
 yea  to  fhew  there  was  no  refiftance,  the 
 text  faith,  A  dog  did  not  move  his  tongue. 
 Exodus  xii.  13,  33,  6r.  xi.  7.  the  brute 
 creatures  did  not  di(}urb  them,  though  at 
 midnight,  when  thefe  creatures  ufe  to  be 
 moft  obftreperous  through  noifes,  efpeci- 
 ally  at  travtllers. 
 
 (3.)  By  bringing  it  to  pafs  fuddenly  and 
 imexpeCtedly  ;  as  the  return  of  the  capti- 
 vity of  Babylon,  which  was  the  conduHon 
 of  many  prayers,  was  done  in  a  trice;  they 
 were  as  men  in  a  dream,  Pfalm  cxxvi.  i. 
 ti'.ey  could  fcarce  believe  it  was  fo,  wlicn 
 
 the  woman  appointed  for  Ifaac  (prays  the 
 fervant)  let  her  offer  me  drink,  and  my 
 camels  aljb,  and  thtrehy  fyall  I  know  thou 
 hafi  P}ewed  kindnefs  to  my  viafler.  Gen, 
 xxiv.14.  and  God  gave  him  the  token,  and 
 therefore  the  fcxsz\-\\.  bowed  at  it,and  wor- 
 pnpped  the  Lord-,  if  we  take  notice  of  the 
 lign,  it  was  fuch  as  argued  in  her  a  kind, 
 courteous  difpofition,  which  therefore,  it 
 may  be,  he  fingled  out  as  a  token  of  a  meet 
 wife,  efpecially  to  be  looked  at  in  the  mar- 
 riage choice. 
 
 2.  From  the  time,  wherein  the  thing 
 prayed  for  is  accompliOied  :  God,  who 
 doth  all  things  in  weight  and  meafure, 
 fl;ews  his  wifdom  and  love  as  much  in  the 
 feafon,  as  in  giving  the  thing  itftlf ;  God 
 confidcreth  all  times  of  thy  life,  and  flill 
 chufeth  the  befl  and  fittcfl  to  anfwer  thy 
 prayers  in :  In  an  acceptable  time  have  7 
 heard  thee,  faith  God,  Ifa.  xlix.  8.  as, 
 
 (i.)  It  may  be  at  the  very  time  when 
 thou  art  moft  inftant  and  earnert  in  pray- 
 er :  IVhilcS  they  are  yet  fpcahing,  faith 
 God,  I  will  hear,  Ifa.  Ixv.  24.  a  time  cul- 
 led out  on  purpofe,  that  rhey  iright  reft 
 affured  it  was  an  anlwer  to  iLeir  prayers, 
 U  u  2.  At 
 
330  T  R.^ 
 
 2.  Ai  that  time  when  thou  haft  moft 
 rircd,nnd  when  thy  heart  is  moft  fitted  for 
 mercy,  /.  e:  when  thy  heart  is  moft  fuhdu- 
 ed,  and  thy  lufts  mortified,  for  then  thou 
 art  fitteft  to  relilh  his  goodnefs  alone,  and 
 rot  to  be  drawn,  away  with  the  carnal 
 fweetnefs  that  is  in  the  thing;  Thou  wilt 
 prepare  thine  heart,  thou  wilt  cau/e  thine 
 ear  to  hear,  Pfal.  x.  17.  thou  wilt  prepare 
 thine  heart  in  taking  it  off  from  the  thing 
 delircd.in  making  it  quieted  and  contented 
 with  God  in  the  things  and  thou  wilt  hear~\ 
 this  is^he  fitteft  time. 
 
 3.  From  the  efFe(flsupon  thy  heart  that 
 prayeft  ;  as 
 
 (i.)  If  the  thing  granted  by  thy  prayers, 
 «iraw  thy  heart  more  neaV  imto  God  : 
 things  granted  out  of  ordinary  providence 
 only,  do  increafe  our  lufts,  and  are  fnares 
 to  us;  but  if  thou  findeft  God's  dealings 
 with  thee,  to  be  a  kindly  motive  to  caufe 
 thee  to  mourn  for  fin,  and  to  be  a  re- 
 ftraint  again  ft  fin,  it  is  a  i]gn  it  was  a  fruit 
 of  thy  prayer  :  Awny  from  me  ye  -workers 
 of  iniquity  y  (faith  David)  God  hath  heard 
 the  voice  of  my  weeping,  Pfalm  vi.  8.  or, 
 
 (2.)  If  thou  findeft  God's  dealings  with 
 thee,  to  be  a  kindly  motive,  to  caule  thee 
 to  lejoice  in  God,  more  than  in  the  thing 
 obtained,  it  is  a  iign  it  was  a  fruit  of  thy 
 prayer.  Hanna  bk  (frng  God  for  \^Qx  child, 
 My  heart  rejoiceth  in  the  Lord,  faith  fhe, 
 I  Sam.  ii.  i.  She  rejoiceth  not  fo  much 
 in  the  gift  as  in  the  giver,  not  fo  much  in 
 her  chfld,  as  in  his  favour  that  anfwered 
 her  prayer. 
 
 (3.)  If  the  mercy  obtained  by  thy  prayer, 
 inlarge  thy  heart  with  thankfulnefs  :  felf- 
 love  makes  us  more  forward  to  pray,  than 
 to  give  thanks,  for  nature  is  all  of  the  crav- 
 ing and  taking  hand,  but  where  grace  is, 
 there  will  be  no  eminent  mercy  gotten  with 
 much  ftruggling,  but  there  will  be  contin- 
 ual, particular  thankful  remembrance  of  it 
 a  Ions  while  after,  with  much  inlargcment; 
 '  Great  blellinps  won  with  prayer,  are  worn 
 wUh  thankfulnefs  /  fuch  a  man  will  not 
 
 r  E  R, 
 
 a(k  new,  but  withal,  he  will  give  thanks 
 for  old  :  thankfulnefs  of  all  duties  proceeds 
 from  pure  grace,  therefore  if  thy  fpirit  ftirs 
 thee  to  it,  it  is  a  fign  he  made  the  prayer  : 
 fee  Manna's  fong  when  ft^e  had  her  clefire, 
 I  Sam.  ii.  i. 
 
 (4.)  If  the  mercy  gotten  by  thy  prayer, 
 doth  incourage  thee  to  go  to  God  another 
 time,  to  pray  again  more  confidently  and 
 fervently,  it  is  a  fign  thou  haft  gotten  the 
 former  mercy  that  way  ;  The  Lord  hath 
 heard  7ne,  faith  David,  and  I  will  call  up- 
 on him  as  long  as  I  live,  Pfalm  xi.  6.  2. 
 
 5.  If  the  thing  obtained  by  thy  prayer^ 
 doth  make  thee  careful  to  perform  thy 
 vows  made  in  prayer:  I  will  pay  thee  my 
 vows,  faith  David,  which  rny  lips  have  ut- 
 tered, and  my  mouth  hath  fpokcn,  whtn  I 
 was  in  my  trouble  ;  and  the  leafon  follows, 
 becaufe  that  verily  Cod  bath  heard  me, 
 when  I  cried  to  hitn,  Pfalm  Ixvi.  13,  14. 
 So  Eliphaz  in  Job  doth  connect  and  hang 
 thefe  two  together,  Thou  /halt  make  thy 
 prayer  to  him,  and  he  /hall  hear  thee,  and 
 thou  flialt  pay  thy  vows,  Job  xxii,  27. 
 
 6.  If  the  thing  granted  by  thy  prayer 
 prove  a  real  and  liable  mercy;  if  the  curfe 
 be  taken  out,  and  it  have  few  thorns  and 
 vexations  in  it ;  When  the  blejfing  of  God 
 maketh  rich,  he  addtth  no  j or  row  with  it, 
 Prov.  X.  12.  It  may  be  the  heart  was  put 
 to  fome  trouble  in  the  deferring,  but  'tis 
 recompenfed  by  the  more  fettled,  conftant, 
 unmixt  Iweetnefs  in  the  cnjo\  ing. 
 
 7.  If  the  mercy  obtained  brings  with  it 
 afFurance  of  God's  love,  and  an  evidence 
 of  his  favour  ;  I  need  nr^t  make  that  a  fign, 
 for  when  this  comes  with  a  mercy,  it  car- 
 ries its  own  evidence  ;  you  will  then  know 
 well  enough  thai  it  is  the  fruit  of  prayer. 
 §.    10.  The  fifth  cafe  ;  Suppofe  that  others 
 
 join  with  me  in  thsfc  prayers  now  an- 
 fwered, howfhould  I  know  that  my  pray- 
 ers had  an  hand  in  obtaining  ihoje  an- 
 fwers,  as  well  as  any  others  ? 
 
 W£  may  relolve  this  cafe  by  thefe  ob 
 fervations ;  as 
 
 I. If 
 
*?  R^r  E  R. 
 
 T.  If  thy  heart  did  fympathize  and  ac 
 
 31 
 
 cord  in  the  fame  holy  nffecftion  with  thofe 
 others  in   praying,  then   it  is  certain  thy 
 voice  hath  helped  to  carry  it ;  Jf  two  of 
 you  Jhall  agree  on  earth,  faith  GhriA,  Mat. 
 xviii.  19.  as  touching  any  thing  that  they 
 Jhall  ask,  it  Jhall  he  done  J  or  them  of  my 
 father  who  is  in  heaven:  if  tvjo  of ycu  Jhall 
 agree  (the  word  is  Jumphonejoftn')  q.  d.  if 
 you  harmonioufly  agree  to  play  the  fame 
 tune  (for  prayers  are  mufick  in  God's  ears, 
 and  fo  called,  melody  to  God,  Eph.  ii.  29.) 
 if  you  agree  not  only  in  the  thing  prayed 
 for,  but  in  your  affe^ions,  for  it  is  theaf- 
 feflions  that  make  the  confort  and  melo- 
 dy ;  if  the  fame  holy  affections  were  touch- 
 ed and  flruck  by  God's  Spirit  in  thy  heart, 
 that  was  in  others,  then  didft  thou   help 
 to  make  up  the  confort,  and  without  thee 
 it  had  been  imperfe<fl ;  yea  without  thee 
 the  thing  might  not  have  been  done,  for 
 God  fometimes  ftands  upon  fuch  a  number 
 of  voices  (as  when  he  named  ten  perfons 
 in  Sodom)  and  fo  one  voice  may  caft  it. 
 
 2.  If  thy  heart  be  filled  with  joy  in  the 
 accomplifhment  of  what  wasprayeJ  for,  it 
 is  an  evident  argument  that  thy  prayers 
 did  move  the  Lord  to  effe£\  it,  as  well  as 
 the  prayers  of  others.  When  good  old 
 Simeon  faw  his  prayers  anfwered  in  fend- 
 ing the  Meffiah  into  the  world,  he  was  e- 
 ven  -willing  to  die  thro'  joy,  and  thought 
 he  could  never  die  in  a  better  time  ;  L.rd, 
 now  letteji  thou  thyfervant  depart  in  peace, 
 according  to  thy  word,  Luke  ii.  29. 
 
 3.  If  the  thing  concern  others,  and  thy 
 heart  be  thankful  for  a  blefTmg  on  others, 
 prayed  for  by  thee  with  others,  it  is  a  fign 
 thy  prayers  had  fome  hand  in  it .-  thus  Paul 
 prayed  for  theTheiralonians,and  when  Ti- 
 mothy came,  and  brought  him  good  tidings 
 of  their  faith  and  charity,  he  was  not  only 
 comforted,  but  in  his  ravirtiment  he  cries, 
 I'/hat  thanks  can  we  render  again  to  Cod 
 J'or  you  ?   I  Theff.  iiL  6,  7,9. 
 
 4.  If  the  thing  concern  thyfelf  which  was 
 prayed  for  by  others,  helping  thee  in  their  « 
 prayers,  wbatcaufe  hafl  thou  bui  to  think 
 
 U" 
 
 it  was  granted  tor  thy  own  prayers,  and 
 not  for  theirs  only  ?  It  may  be  indeed  that 
 God  heard  thee  the  fooner  through  the 
 help  of  their  prayers :  /  know  this  Jlmll 
 turn  to  my  falvation,  thro''  your  prayers , 
 faid  Paul,  Phil.  i.  \^.  But  if  God  Airs  up 
 thy  heart  to  pray  for  ihylelf,  as  well  ag 
 others  pray  for  thee,  then  God  that  gave 
 thee  an  heart  to  pray,  hath  heard  thy  pray- 
 ers alfo,  and  hath  had  a  refpe<5l  to  thee  as 
 well  (if  not  more  than)  to  others,  becaufe 
 it  concerneth  thyfelf  efpecially,  as  being  a 
 more  fpecial  mercy  to  thee  than  to  others. 
 §.  1 1,  The  Jixth  cafe  :  Suppofe  I  am  affur. 
 ed  on  former  obfervation,  that  Cod  hath 
 heard  and  anfwered  my  prayers  in  their 
 particulars,  what  mufi  I  do  then  ? 
 
 WE  may  refolve  this  cafe,  by  laying 
 open  the  duties  appertaining  to 
 fuch  a  foul ;  art  thou  now  allured  of  the 
 anfwer  and  return  of  thy  prayers,  it  is 
 thy  duty  then 
 
 1.  To  be  thankful  to  God  for  his  good- 
 nefs:  BleJJldhe  the  Lord  (faith  David)  be- 
 caufe he  hath  heard  the  voice  of  my  Juppli- 
 cations,  Pfalm  xxviii.  6. 
 
 2.  To  love  God  the  more,  and  refolve 
 with  confidence  to  call  upon  him  fo  much 
 the  more  ;  /  love  the  Lord  becaufe  he  hath 
 heard  the  voice  of  my  fuppHcation  ;  becaufe 
 he  hath  inclined  his  tar  to  me,  therefore  I 
 will  call  upon  him  as  long  as  I  live,  Pfa!ra 
 cxvi.  1,2. 
 
 3.  To  have  fuch  a  deportment  and  de- 
 meanour ever  after  as  is  fuitabletofuch  who 
 have  commerce  and  intercourfe  with  God  ; 
 as.  To  depart  from  fin,  to  apply  our  hearts 
 to  obedience,  and  to  pay  all  our  vows  :  a- 
 way  from  me,  ye  workers  of  iniquity,  God 
 hath  heard  the  voice  of  my  weepjng:  and 
 I  will  pay  thee  my  vows  wiiich  my  lips 
 have  uttered, /cr  Cod  hath  heard  me,  Plal. 
 vi.  8.  Ixiii.  i  3,  14,    19. 
 
 §.    12.   A  direSlijry  for  prayer. 
 
 Promifed  in  conciiifion  of  this  chapter, 
 
 to  lay  down  a  directory,  and  a  broken 
 
 or  interrupted  fcripture  form  of  prayer  ; 
 
 for  the  former,  i  Ihall  draw  ihis  Icheme^ 
 
 u  2  In 
 
33  2 
 
 TROVER. 
 
 In  prayer  obfcrve  wc 
 
 f.  Tl.e  Preface  to  it,  wliicli  confifts  of  (i  )  A  Dc- 
 ffription  of  God.  and  that  both  by  his  Attributes  and 
 Promifis. 
 
 (i.)  A  cravin;»  of  Aud\er.<c  and  Acceptance. 
 
 IF.  Tlic^Prt)7j  of  it,  vvliich  arc  three,  namely,  Con- 
 fcjjhn.    Vctillon,   Th.iidf^ivir.g. 
 
 (I.)  Cciiifcffion  of  i\n,  and  that  of  three  kirid«,  (i.)  Of 
 the  finof  ourfirrt  Parents;  (i.)  Original  Pollution,  (3) 
 Of  a£^ual  TraiifgitlTKins. 
 
 In  confcllion  of  actual  Tranfgnffions, 
 
 (1  )  Confefs  we  our  tranfgrclhons  in  thought,  word, 
 ar.d  deed,  before  and  fiiire  convcrfion. 
 ^  (1.)  Confefs  we  our  fins  againll  ligiit  of  knowledge, 
 checks  of  conliience,  long  forbearance  of  God,  tender 
 mercies,  tenifyinj;  judgments,  rtrong  purpofes,  frequent 
 proniilcs,   multiplied  vowf. 
 
 (3  )  Confefs  we  the  i'>l^  of  our  age,  fcx,  conftitution, 
 '  relations,  &c. 
 
 (4.)  Confefs  we  oiirfecrct.  op;  n,  bof  ^m  lufls,  1.  Againft 
 the    Law  of  God  ;  2,.  Againll  the  gofpcl  of  CiiriO,  as, 
 
 OurnotthirdingufttrCluirt;  our  not  relying  on  Chrill; 
 our  grieving  Goti's  Spirit ;  oiir  continued  impenitency. 
 
 (j.)  ConKfs  we  our  fins,  in  their  feveral  aggravations ; 
 by  circum (lances  of— 
 
 I.  T/.'f  Perfin  i.gahij} '.vboyn  they  are  committed :~i. 
 -The  N:n>:hr  of  them  ;  —  3     t  lie  T'uDe,  Place,  Manner,  dec. 
 
 (6  )  Confcis  wc  the  juJgnierit  and  condemnation  we 
 dclei  ve  for  fin  ; — To  wtiich  is  ann-jied  humiliation,  or 
 iDOUtning  for  (in. 
 
 (II.)  i'etition  ;  and  that  i.  for  ourfclves  ;  z.  for  others. 
 
 (1.)  For  oitrfcives  ;  and  this  fort  of  petition  includes 
 ■  in  it  two  things,  namely,  frr^:.tio'i,  and  (kpreo.U'wn. 
 
 1.  PrecatiOn,  and  that  t'ortlieP;  following  things,  viz. 
 
 (i.)  Pardon  of  fin,  and  that, for  his  names  fake,  his 
 
 promife  lake,  his  mercies  fake,  Cbriii's  fake.  (1.)  Sea- 
 Jin"  of  ilis  pardon  to  ( ur  confciences.  (3.)  Peace  of 
 ccnfcience  and  joy  in  the  holy  GhoU.  (4.)  Juftifying  and 
 
 hvely  faith,  (j.)  Repentance  unto  life.  {6.)  Saving 
 knowledge.  (7.)  Love  to  God,  faints,  enemies,  (a.) 
 Lively  hope,  ardent  zeal,  filial  fear,  &c.  (s>)  Growth 
 in  grace.  (10.)  For  means  conducing,  as.  The  word 
 preached,  The  fjcraments.  The  Sabbaths.  (11)  Pu- 
 rifying, and  power  againft  fin.  (ix.)  A  blelTing  on  our 
 outward  callings.  (13.)  Sandlifying  ot  all  aifliftions  to 
 us  or  others. 
 
 X.  Deprecation,  and  that, 
 
 (i.)  Agoinfl  all  evil;  of  fin  efpccialiy;  againft  the  devil, 
 and  all  his  aflaults,  again(l  the  world  and  all  its  tempta- 
 tions, againrt  pur  own  flcfh,  with  all  the  lufls  of  it,  againft 
 our  darling  corruptions,   Deiilali  fins. 
 
 (1.)  Againft  all  judgments,  either  National,  or  Per- 
 (bnal.  National,  as  \V'ar,  Famine,  Ptftilencc,  and  the 
 like.  Perf)nal,  as  bodily  diicjfcs,  lib-f.  and  inward  Ter- 
 rors of  Confcience,   and  Spiritual  Dcftrtion. 
 
 (3.)  Agaitill  the  fting  of  Jeatli  and  horror  ;)f  the  grave. 
 
 I.  Petition  fjr  others,  (1.)  All  belonging  to  God's  e- 
 hd^ion,  though  as  yet  uncalled,  as,  Je^s,  Pagaiii,  Infi- 
 dels, Profane  or  ignorant  Chriftians,  Perfccuti  rs  then\- 
 felves.  (z.)  All  in  the  bolbni  of  the  cliurch,  either  in 
 foreign  CO"  lilies  ;  or  in  our  own  nation,  as  tl  c  ni-gi- 
 ftracy,  the  miniftry,  the  commonalty.  (3.)  .\\\  alBic- 
 tcd  in  foul  or_  body. 
 
 (III.)  Thai.kfaivin^,  and  that  fjr  blcllings  Ipiritual,  and      v 
 temporal. 
 
 I.  Spiritual  bl.flings,  fiich  as  are  (i.)  Election,  witli 
 all  the  golden  chains  of  graces  hanging  tiicreon  ;  as  re- 
 demption, vocation,  jnditication,  fandlification,  hope  of 
 glory,  (i.)  The  wi  rd,  facr-iments,  S.bbaths,  ordinances, 
 labours  of  the  learned.  (3.)  Power  over  fin,  S^tan,  cur 
 own  fclves. 
 
 i.  Temporal  blelHngs,  fijch  as  are  (i.)  Creation;  (z.) 
 Continual  prcfcrvation  ;  (3  )  Life,  health,  peace,  prof- 
 perity,  plenty,  idrc.  (4.)  Deliverance  from  jiidgmcnis 
 national,  and  pcrfonal.  ($•)  Viftory  over  the  church's 
 enemies. 
 
 SECT.     XIII. 
 
 §.  I .  A  Form  of  Prayer  in  Scripture-phrafe. 
 
 IN  this  form  obferve,   1.  //  Defcription 
 of  Cod. 
 
 O  God,  the  God  of  the  fpirits  of  all  flefli. 
 "VVho  haft  created  the  heavens,  and  (Iretch- 
 fd  them  out,  who  hall  fpread  forth  the  earth 
 and  thai  which  cometh  out  of  it,  who  giv- 
 cft  breath  \mto  the  people  upon  it,  and 
 fpiiii  to  iliem  that  walk  therein.  VV^ho 
 haft  formed  the  mountains,  and  created 
 the  wind,  and  declareft  unto  man  what  is 
 his  thoughts,  who  makeft  the  morning 
 darknels,   and  treadeft  upon  ihe  highelt 
 
 places  of  the  earth.  Who  art  cloathed 
 with  honour  and  majefty.  Who  covereft 
 thyfelf  with  light,  as  with  a  ganncnt,  who 
 layeft  the  beams  of  thy  chambers  in  the  wa- 
 ters, who  makeft  the  clouds  thy  chariot?, 
 who  walkert  upon  the  wings  of  the  wind. 
 Who  haft  mealured  the  waters  in  the  hol- 
 low of  thy  hand,  and  melted  out  heaven 
 with  thy  fpan,  whocomprehendeft  the  duft 
 of  the  earth  in  a  meafure,  anj^weigheft  the 
 mountains  in  Icales,  and  the  hills  in  a  bal- 
 lance.  Who  giveft  the  fun  for  a  light  by 
 day,  and  the  ordinances  of  the  moon  and 
 of  the  ftars  for  a  light  by  night,  who  divid- 
 ed the  lea  when  the  waves  thereof  rore. 
 
 A\ho 
 
T  R  .^  r  E  R. 
 
 333 
 
 who  madeft  the  feven  ftars  and  orion,  and 
 turneft  the  fliadow  of  death  into  the  morn- 
 ing, and  makefl:  the  day  dark  with  night. 
 Who  haft  built  thy  ftories  in  the  heaven, 
 and  haft  founded  thy  troop  in  the  earth, 
 who  calleft  for  the  waters  of  the  Tea,  and 
 poureft  them  out  upon  the  face  of  the 
 earth,  Numb.  xvi.  22.  Ifa.  xlii.  5,  Amos 
 iv.  13.  Pfalm  civ.  1,2,  3.  Ifaiah  xlii.  12. 
 Jer.  xxxi.  36.  Amos  v.  8.  ix.  6. 
 2.  A  begging  of  audience. 
 Look  doivn  from  heaven  thy  holy  habita- 
 tion :  have  then  rejpe£i  unto  the  prayer  of 
 thy  fvrvants,  to  hearken  to  the  cry,  and  to 
 the  prayer  inhich  thy  fervants  pray  before 
 thee  this  day.  Let  our  prayer-  be  ft t  forth 
 before  thee  as  incenfey  and  the  liftino  up 
 of  our  hands  as  a  morning facri fie  e^  Deut. 
 xxvi.  15.      I  Kings  viii.  28.  Pfal.  cxli.  2. 
 
 3.  A  confellion  of  the  fins  of  our  firft  pa- 
 rents, and  of  our  original  pollution. 
 Weconfefs,  O  Lord,  thou  createditour 
 
 firft  parents  in  thine  own  image,  and  brenth- 
 edit  into  their  noltrils  the  breath  of  life, 
 but  the  ferpent  beguiled  them,  and  they 
 did  eat  of  the  forbidden  fruit ;  whereby  ajl 
 mankind  (being  then  in  their  loins)  alfo 
 finned,  and  now  come  Ihort  of  the  glory  of 
 God.  And  befidcs  that  fin  which  is  imputed 
 to  us,  we  find  in  us  inherent  a  proclive  dif- 
 polition  to  all  manner  of  evil  -,  wearerifen 
 up  in  our  Father's  Head  an  increafe  of  fin- 
 ful  men,  to  augment  yet  the  fierce  anger 
 of  the  Lord  towards  us.  We  know,  Lord, 
 that  in  us,  that  is  in  our  flelh,  dwelleth  no 
 good  thing,  for  though  to  will  be  prefent 
 with  us,  yet  how  to  perform  that  which  is 
 good  we  find  not.  We  fee  another  law 
 in  our  members  warring  againft  the  law  of 
 our  minds,  and  bringing  us  in  captivity  to 
 the  law  of  fin  W'hich  is  in  our  members.  O 
 wretched  men  that  we  are,  who  li.all  deli- 
 ver us  fmm  the  body  of  this  death  ?  Gen. 
 i,  26.  and  iii.  6.  Rom.  iii.  23.  Numb. 
 xxxii.  14.     Rom.  vii.  18,  23,  24. 
 
 4.  A  Confeflion  of  actual  IranfgrefTions 
 in  Thought,  Word,  and  Deed. 
 
 And  yet,  O  Lord,  to  fill  up  the  meafure 
 of  our  condemnation,  to  this  fin  original  we 
 have  added  fin  actual :  luho  can  fay  I  have 
 made  my  heart  clean  ?  I  am  pure  from  my 
 fin  ?  finners  we   are  by  imputation,  hav- 
 ing the  fin  of  our  firft  parents  charged  u^ 
 pon  us  ;  finners  by  real  communication, 
 being  heirs  to  our  forefathers  corruption, 
 and  finners  by  aftual  commiffion.      We 
 have  finned  in  thought ;  our  fouls  which 
 fhould  have  been  feafoned  with  fweet  me- 
 ditations on  thygoodi^efs  and  mercy,  and 
 grace  and  heavenly  things,  they  are   and 
 have  been  peftered  and  afTailed  with   the 
 black   and   hellifh    thoughts    of    atheifnT, 
 defpair,  difcontent,  blafphemy,  and  foul- 
 vexing  fears.     O  what  a  world  of  ignor-' 
 ance,    vanity  of  mind,  difefleem    of  thy 
 mercy,  limeroufnefs,  difcontent,  unbelief, 
 mifinterprecing    the    Lord's  doings,   felf- 
 chnfidence   and    folitary  mufings   on  the 
 temptations  of  Satan  have  neftled  in   our 
 hearts  \  thou.  Lord,  feeft  that  thewicked- 
 nefs  of  man  is  great  upon  earth,  and  that 
 every  imagination  of  the   thoughts  of  his 
 heart  is  only  evil  continually.      A\''e  con- 
 fefs  Lord,  we  have  finned  in  word  ;  our 
 tongues  which  fhould  have  been  as  trum- 
 pets to  have  founded  thy  praife,  they  have 
 been  deeply  guilty  of  blafphemy,  murmur- 
 ing, fw^earing,  forfwearing,  lying,  flander- 
 ing,  railing,    reviling,  brawling,   fcoffing, 
 boafiing,  difcoveringcf  fecrets,  defence  of 
 fin,  flattery, giving  ill  counsel, fowing  feeds 
 of  difcord    amongft    neighbours,   foolijh 
 jefting,  idle  words,  finful  lilence,  raih  cen- 
 furings  ;  behold,  ho-iv  great  a  matter  a  little 
 fire  kindUth,  the  tongue  is  a  fire,  a  world 
 of  iniquity  ;  it  hath  defiled    our     v:hole 
 bodies^  and   hath,  fet   on    fire    the  courfe 
 of  nature y   and  it  is  fit  on  fire  of  hell^ 
 O  Lord,    if  of  every  linful  word,  and  of 
 every  itile  word  we  muft  one  day  give  ac- 
 count, what  a  fearful  account  have  we  to 
 make  ?  If  we  juflifie  ourfelves,  our  own- 
 mouths  ivill  condemn  us,   the  heaven  fiiali 
 reveal  our  iniquity,  and  the  earth  f hull  rife 
 
 up 
 
334  "P  RJ  \ 
 
 up  again  ft  us.  We  confefs.  Lord,  we  have 
 finned  In  deed  :  witncfs  our  worldlinefs 
 and  covetoufnefs,  and  pride,  and  malice, 
 and  lulls,  and  lukewarm nefs,  and  impati- 
 ency,and  difcontentednefs,  and  vain-glory, 
 and  felf-love  :  O  the  wrongs  we  have 
 done,  O  the  goods  we  have  ill  gotten,  and 
 the  time  we  have  mifpent,  and  the  fabbaths 
 we  have  profaned  !  O  the  pollutions, 
 dillempers,  eftrangednefs  from  God  in 
 our  fouls !  O  the  villanies,  vanities,  and 
 rebellions  of  our  whole  life  !  O  Lord,  we 
 may  as  well  number  the  ftars  as  our  fins, 
 but  thou  knoweft%hem  all,  thou  haft  fet 
 our  iniquities  before  thee,  our  fecret  fins  in 
 the  light  of  thy  countenance.  Pro  v.  xx.  9. 
 Gen.  vi.  5.  Jarresiii.  5,  6.  Matth.  xii.  36. 
 Job  ix.  20.  XX.  27.  Pfalm  xc  8. 
 5.  Confeflion  of  fins  before  and  fince  Con- 
 verfion. 
 
 E  R.  - 
 
 to  this  day  innumerable  fins  pafs  by  us 
 that  we  take  no  notice  of,  fo  thac  we 
 cannot  but  with  holy  David  complain. 
 Who  can  undcrdand  his  errors  ?  Lord 
 cleanfe  us  from  our  fecret  faults,  Job  xv. 
 16.  Pfalm  xxxviii.  4.  and  xix.  12. 
 6.  A  Confcffion    of  fins  againft  Light  of 
 
 Knowledge, Checks  ofConfcience,Vows, 
 
 Promifes,  Law,  Gofpel,  drc. 
 
 But  O  the  aggravation,  that  we  ftiould 
 fin  againft  knowledge,  that  we  fliould  a- 
 bufe  the  good  gifts  of  God,  and  turn  his 
 grace  into  wantonnefs,  that  we  fhould  fin 
 againft  our  covenant  many  a  time  renew- 
 ed ;  that  we  Ihould  grieve  that  good  Spi« 
 rit  of  God  whereby  we  are  fealed  unto  the 
 day  of  redemption  ;  that  we  ihould  wrong 
 the  bleffed  name  of  God,  his  word,  re- 
 ligion, and  pi  ofedion  of  godlinefs ;  that  in 
 the  land  of  uprightnefs  wefiiould  deal  un- 
 
 And  however  thou  haft  been  pleafed  of  juftly,  and  not  behold  the  majefty  of  the 
 
 thy  rich  mercy  in  Chrift,  to  tranflate  fome 
 of  us  from  darknefs  to  light,  yet  Lord, 
 how  infinitely  did  we  fin  before  our  con- 
 verfion  ?  O  our  omiflions  of  good  duties 
 in  that  gracelefs  time,  which  were  as  large 
 as  the  duties  enj,oyned  in  all  thy  com- 
 mandments !  O  the  aftual  fins,  and  grofs 
 iniquities,  and  hainous  crying  crimes  we 
 then  committed  with  all  manner  of  greedi- 
 nefs  !  O  we  cannot  but  fay  out  of  our 
 own  experiences,  abominable  and  filthy 
 is  man,  who  drinketh  iniquity  like  water. 
 For  our  iniquities  are  grown  over  our 
 head,  and  as  an  heavy  burden  they  are  too 
 heavy  for  us  to  bear.  But  that  which  in- 
 finitely adds  to  our  fins,  how  have  we 
 finned  fince  converfion  by  our  many  re- 
 lapfes,  and  frailties  and  falls  ?  Alas,  Lord, 
 our  profitable  and  plcafing  fins  in  former 
 times  have  broken  in  upon  us  again  and 
 again,  and  notwiihfianding  we  have  con- 
 felfed,  and  prayed,  and  promifed,  yet 
 ilili  we  have  relapfed  and  backlliddcn  ;  in 
 our  holy  things  we  have  been  pcftercd  with 
 wanderings  and  diltraftions  of  heart,  with 
 coldiiefs  and  dulnels,  and  unprofitablcntfs, 
 
 Lord  :  this  makes  our  fins  become  exceed- 
 ing finful.  We  confefs  Lord,  we  have 
 finned  againft  the  law,  we  have  broke 
 all  the  commandments,  from  the  firft  to 
 thelaft;  and  now,  O  our  God,  what  (hall 
 we  fay  after  this  ?  We  confefs,  Lord,  we 
 have  finned  againft  the  gofpel  ;  we  are 
 aftiamed  of  the  gofpel  of  Chrift,  though 
 it  be  the  power  of  God  unto  falvation 
 to  every  one  that  belicveth.  We  have  not 
 thirfted  after  Chrift,  our  fouls  have  not 
 panted  after  him,  as  the  hart  that  pants 
 afier  the  water  brooks.  We  havenotloved 
 the  Lord  Jefusin  fincerity.we  have  not  con- 
 fidcred  him  as  the  fwcetnefs  of  our  hearts, 
 and  the  life  of  our  fouls.  We  have  not  coun- 
 ted all  things  lofs  and  dung  for  the  excel- 
 lency of  the  knowledge  of  Chrift  Jefus  our 
 Lord.  We  take  no  pains  to  know  him, 
 and  the  power  of  his  relurrc^Vion,  arid  the 
 fellowlhip  of  his  fulfcrings,  or  to  be  made 
 conformable  to  his  death.  We  hide  as  it 
 were  our  faces  from  him,  and  will  not 
 have  him  to  reign  over  us.  We  have  not 
 believed  the  promifes  of  falvation,  not  re- 
 lied upon  Chrift  for  juftification,  fanclifi- 
 
 cation. 
 
cation,  and  falvation 
 
 none  of  us  that  ftirreth  up  himfelf  to  take 
 hold  of  thee.  And  howfoever  Lord,  thou 
 hafl:  given  fpace,  to  repent  of  ail  our  abo- 
 minations that  we  have  committed,  yet  we 
 have  not  repented.  AVe  confefs  not  our 
 tranfgreffions  unto  the  Lord,  that  thou 
 mighteft  forgive  the  iniquity  of  our  fin. 
 Thou  haft  indeed  ftricken  vis,  but  we  have 
 not  grieved,  thou  hafi  con  fumed  us,  but  we 
 have  refufed  to  receive  corre<!^ion,  we  have 
 made  our  faces  harder  than  a  rock,  and 
 have  refufed  to  return.  But  above  all,0  the 
 infolencies,  and  outrages,  and  excefTes,  and 
 tyrannies  of  our  bofom  fins,  of  our  dar- 
 ling delights  :  thefe  are  they  that  rage,  and 
 tyrannize  it  over  us  more  than  any  of 
 the  reft.  Thefe  are  as  our  right  hands, 
 and  right  eyes,  and  we  are  loath  to  cut 
 them  off,  or  pluck  them  out,  Jude  iv. 
 Eph.  iv.  30.  Ifaiah  xxvi.  10.  Ezra  ix.  10. 
 Romans  i.  16,  Pfalm  xlii.  i.  Eph.  vi.  24. 
 Phil.  iii.  8,  10.  Ifa.  liii.  3.  xiv.  7.  Rev.  ii. 
 21.  Pf.  xxxii.  5.  Jer.  v.  3.  Mat.  v.  29,  30. 
 
 7.  An  accufing,  judging,  and  condemn- 
 ing ourfelves. 
 
 And  for  all  thefe  fins,  thou  our  God  haft 
 punifhed  us  lefs  than  our  iniquities  deferve. 
 It  is  of  the  Lord's  mercies  that  we  are  not 
 confumed,  and  becaule  his  com -vi (lions  fail 
 not.  If  thou  (houldcft  lay  judgment  to  the 
 line,  and  righteoufnefs  to  the  plummet, 
 thou  mighteft  make  thy  anger  and  jealoufie 
 to  fmoakagainft  us,  and  all  thecurfes  that 
 are  written  in  thy  book  thou  mighteft 
 lay  upon  us,  and  blot  out  our  name  from 
 under  heaven.  Thou  mighteft  make  ihv 
 arrows  drunk  with  blood,  and  thy  fword 
 might  devour  Ileih  from  the  beginning  of 
 revenges.  Thou  mighteft  give  us  our  por- 
 tion with  the  wicked  that  are  turned  into 
 hell,  and  all  the  nations  that  forget  God, 
 Ezra  ix.  13.  Lam.  iii.  22.  Ifaiali  xxviii. 
 17.  Deut.  xxix.  20.  xxxii.  42.  Pfi  ix.   17. 
 
 8.  Humiliation,  or  mourning  for  lln. 
 
 '  But,  Lord,  thou  haft  faid,  if  we  con- 
 fefs GUI  fins,  tliou  art  faithful  and  juft 
 
 T  RA  r  E  R.  355 
 
 O  Chrift,  there  is    to  forgive  us  our  fins,  and  to  cleanfe  us 
 from  all  unrighteoufnefs.    Thou  haft  pro- 
 
 mifed,  he  that  covereih  his  lins  ftiail  not 
 profper,  but  he  thatconfefteth  and  forfak- 
 eth  his  fins  fhall  have  mercy.  Thou  haft 
 proclaimed,  Return, thou  backfliding  Ifrael, 
 faith  the  Lord,  and  I  will  not  caufe  mine 
 anger  to  fall  upon  you,  for  I  am  merciful, 
 faith  the  Lord,  and  I  will  not  keep  anger 
 for  ever;  only  acknowledge  thy  iniquity 
 that  thou  haft  tranfgrefted  againft  the  Lord 
 thy  God.  Thou  haft  threatened,  I  will 
 go  and  return  to  my  place  till  they  acknow- 
 ledge their  oiFence,  in  their  aftliftion  they 
 will  feek  me  early.  Thou  haft  fweetly  en- 
 couraged, Helooketh  upon  men,  and  if  a- 
 ny  fay,  1  have  finned,  and  perverted  that 
 which  was  right,  and  it  profited  me  not,  he 
 will  deliver  his  foul  from  going  into  the 
 pit,  and  his  life  fliall  fee  light.  And,  O 
 Lord,  in  reference  to  thefe  fayings,  and 
 promifes,  and  proclamations,  and  threats, 
 and  encouragements,  we  emboK'en  our- 
 felves to  acknowledge  our  M'ickednefs,  and 
 the  iniquities  of  our  fathers.  Lord,  we  ly 
 down  in  our  fhame,  and  our  confufion  co- 
 vereth  us,  we  cannot  but  fay.  We  have  fin- 
 ned againft  the  Lord  our  God,  we  and  our 
 fathers  from  our  youth,even  unto  this  day, 
 and  we  have  not  obeyed  the  voice  of  the 
 Lord  our  God.  And  O  that  now  we  would 
 go  and  feek  the  Lord,  as  the  children  of 
 Ifrael  and  Judah  together,  going  and  weep- 
 ing, aficing  the  way  to  Zion,  with  ou  r  faces 
 thitherward.  This  is  a  time  of  mourning, 
 and  our  fins  have  given  us  occalion  of  fo'r- 
 row.  O  that  we  were  on  the  mountains 
 like  doves  of  the  valleys,  all  of  us  mourn- 
 ing, every  one  for  our  iniquity.  AVhy 
 Lord,  this  is  thy  promife,  A  new  heart 
 will  I  give  you,  and  a  new  fpirit  will  I  put 
 within  you,  and  I  wiii  take  away  the  flony 
 heart  out  of  your  fleih,  and  I  vi!]  give  you 
 an  heart  of  liefh.  O  make  all  cr.rmen  like 
 David's  this  day,  let  them  ear  afbes  like 
 bread,  and  mine  le  their  drink  with  very 
 weeping.     O  laal.e  all   our  women  Mke 
 
 Marys 
 
336 
 
 Marys  and  Marah's  this  diy,  and  let  their 
 maids  meet  them  as  with  the  voice  of  doves, 
 tabering  upon  the;r  breads.  O  let  us  take  to 
 us  words,  and  turn  to  the  Lord,  and  fay  to 
 him,  takeaway  all  iniquity,  and  receive  us 
 gracioufly,  fo  will  we  render  the  calves  of 
 onr  lips  :  Afhur  (hall  not  fave  us,  we  will 
 rot  ride  upon  horfes,  neither  will  we  fay  any 
 more  to  the  work  of  our  hands,  ye  are  our 
 gods.  It  is  true,  Lord, vi'e  have  many  a  time 
 idolized  the  creature,  and  abufed  the  Crea- 
 tor ;  we  have  many  a  time  crucified  Chrift, 
 and  trod  under  foot  the  blood  of  the  Lamb; 
 but  if  Chrift  would  but  look  on  us  as  he  did 
 on  Peter,  then(hould  we  look  upon  Chrift 
 whom  we  have  pierced,  and  mourn  for  him 
 as  one  thatmourneth  for  his  only  fon,and 
 be  in  bitternefs  for  him,  as  one  that  is  in  bit- 
 ternefs  for  his  firfl-born  :  then  fliould  we 
 make  a  great  mourning  as  the  mourning 
 of  Hadadrimmon,  in  the  valley  of  Megid- 
 don.     Why,  Lord,  help  us  to  mourn  for 
 our  fins,  and  when  thou  hafl:  caft  us  down, 
 and  humbled   us  to  purpofe,  then  lift  us 
 up  again.  Surely  thou  art  nigh  unto  them 
 that  are  of  a  broken  heart,  and  faveft:  fuch 
 as  be  of  a  contrite  fpirit.     When  men  are 
 caft  down,  then  ftialt  thou  fay,  there  is  lift- 
 ing up,  and  thou  flialt  fave  the  humble  per- 
 fo'n.    To  this  purpofe  thou  haft  promifed, 
 they  that  fow  in  tears,  lliall  reapin  joy,  he 
 that  goeth  forth  and  weepeth,  bearing  pre- 
 cious feedjrtiall  doubtlefs  come  again  rejoic- 
 ing, bringing  his  flicaves  with  him.  And  to 
 this  purpofe  was  Chrift  anointed  to  preach 
 good-tidings  unto  the  meek,  to  bind  up 
 the  broken-hearted,  to  proclaim  liberty  to 
 the  captives,  and  the  opening  of  the  pri- 
 fon  to  them  that  are  bound  ;  to  comfort 
 all  that  mourn,  to  appoint  unto  them  that 
 mourn  in  Zion,  to  give  unto  them  beau- 
 ty for  allies,  the  oil  of  joy  for  mourning, 
 and  the  garment  of  praife  for  the  fpirit  of 
 heavinels.  And  is  it  not  thine  own  faying, 
 I  dwell   in  the  high  and  holy  place,  with 
 him  alfo  that  is  of  a  contrite  and  hum- 
 •blc  fpirit,  to  revive  the  fpirit  of  the  hum- 
 
 T  RAY  E  R. 
 
 ble,  and  to  revive  the  heart  of  th.?  contrite 
 ones  ?  O  for  a  dram  of  this  reviving  to  our 
 poor  drooping  fouls!  i  John  i.  ix.  Prov. 
 xxviii.  13.  Jcr.  iii.  12.  Hofea  v.  15,  Job 
 xxxiii.  27,  28.  Jcr.  xiv.  20.  iii.  25.  1.  t^, 
 5.  Ezek.  vii.  16.  xxxvi.  26.  Pfalm  cii.  9. 
 Nah.  ii.  7.  Hof.  xiv.  2,  3.  Zach.  xii.  10. 
 Pfalm  xxxiv.  18.  Job  xxii.  29.  Pf.  cxxvJ, 
 5,  6.  Ifn.  Ixi.  I,  2,  3.  Ivii.  15. 
 §.2.  The  Ct  con  d  part  of  prayer  is  petition 
 for  burfelves,  and  others. 
 We  petition  for  pardon  of  fins,  for  his 
 name's  fake,  Chrift's  fake,  for  his  promife 
 fake,  and  for  his  mercies  fake. 
 
 O  that  we  might  liave  our  requeft,  and 
 that  God  would  grant  us   the  thing  that 
 Me  long  for.  Even  that  it  would  pleaiehim 
 to  cover  our  iniquities,  and  caufe  our  fin? 
 to  be  blotted  out  from  before  him.     Dear 
 Father,  we  are  fure  nothing  can  hinder 
 mercy  from  us  but  fin,  O  pardon  our  fins 
 for  thy  names  fake,  oh  pardon  our  iniqui- 
 ty, for  it  is  great.  And  to  this  end  ;  O  look 
 on  Ciuift  that   Lamb  that  takes  away  the 
 fins  of  the  world.     It  is  he  that  bears  our 
 iniquities.     It  is  he  that  once  appeared  to 
 put  away  fin  by  the  lacrifice  of  himfelf. 
 It  is  he  that  by  himfelf  purged  our  fins.  It 
 is  he  that  bare  our  fins  on  the  tree  in  his 
 own  body.  It  is  he  that  loved  us  and  wait- 
 ed us  from  our  fins  in  his  own  blood.  It  is 
 he  that  is  the  propitiation  for  our  fins,  and 
 not  for  ours  only,   but  alfo  for  the  fins  of 
 the  whole  world.    It  is  he  that  was  wound- 
 ed for  our  tranfgreftions,  that  was  bruifed 
 for  our  iniquities,  the  chaftifement  of  our 
 peace  was  upon  him,  and  with  his  ftripes 
 are  we  healed.     O  then  for  his  fake,  and 
 in  his  blood  wadu  us  thoroughly  from  our 
 iniquities,    and  cleanfe  us  from  our  fin. 
 And  to  this  end,  remember  thy  promifes  : 
 Thou  haft  faid,  I  will  cleanfe  you  from  all 
 your  iniquity  whereby  you  have    finned 
 againft  me,  I  will  pardon  all  your  iniqui- 
 ties whereby  you  have  finned,  and  where- 
 by you  have  tranfgrelled  againft  me.  Thou 
 haft  faid,  I,  even  I  am  he  that  biotieth  out 
 
 thy 
 
T  RA  r  E  R. 
 
 thy  tranrgreffions  for  my  own  fake,  and 
 will  not  remember  thy  fins.  Thou  haft 
 faid,  I  have  blotted  out  as  a  thick  cloud 
 thy  tranfgreffions,  and  as  a  cloud  thy  fins. 
 Thou  haft  faid,  I  will  forgive  their  iniqui- 
 ty, and  I  will  remember  their  fins  no  more. 
 ,  Thou  haft  faid,  Gome  now  and  let  us  rea- 
 (bn  together,  though  your  fins  be  as  fcar- 
 Ict,  they  {hall  be  as  white  as  fnow,  though 
 they  be  red  like  crimfon,  they  fhall  be  as 
 wool.  And  thy  prophets  have  faid,  who 
 is  a  God  like  unto  thee,  that  pardoneft  ini- 
 quity, and  pafleft  by  the  tranfgreffions  of 
 the  remnant  of  thy  heritage,  thou  retain- 
 eft  not  thy  anger  for  ever,  becaufe  thou 
 dclighteft  in  mercy.  We  prefs  thee,  Lord, 
 with  thy  own  precious  promifes  :  have  we 
 nothing  of  our  own  to  bring  thee  but  fin  ? 
 "Why  thou  haft  a  Son,  that  thou  lookeft 
 upon,  whom  thou  haft  fet  forth  for  our 
 propitiation:  would  we  have  a  pledge  of  thy 
 undeferved  favour?  Why  thou  haft  given 
 thy  only  begotten  Son,  thatwhofoevcr  be- 
 licveth  on  him  fliould  not  perifii,  but  have 
 everlafting  life  :  do  we  require  further  af- 
 I'urance  of  thy  unfpeakable  kindnefs  ?  why 
 thou  haft  made  large  promifes,  and  enter- 
 ed into  covenant  with  us,  that  ftiall  never 
 fail  on  thy  part.  Dear  Father,  thou  waft 
 pleafed  to  wait  long  for  our  converfion 
 when  we  went  aftray,  and  wilt  thou  not 
 much  more  have  mercy  upon  us  now  wc 
 pray  unto  thee  ?  Thou  haft  commanded 
 us  to  forgive  our  brethren  till  feventy  times 
 feven  times,  if  they  fin  and  repent ;  and 
 ftiall  our  God  require  fomuch  of  us(whofe 
 compaflions  are  not  as  the  drop  of  a  buc- 
 ket to  the  ocean,  if  compared  with  thy 
 mercies)  and  wilt  thou  not  much  more 
 deal  tenderly  with  us,  who  have  finned 
 indeed  often,  and  many  a  time,  but  now 
 defire  to  repent  us  ?  AVhen  we  excufed 
 our  difobedience,  and  charged  our  faults 
 upon  thee,  thou  fetft  thy  love  on  us  ;  but 
 how  much  more  now,  Lord,  when  we  ac- 
 cule  ourfelves,  and  pray  for  thy  mercy  ? 
 Good  Lord,  mifery  is  the  obje(5t  of  mer- 
 
 X 
 
 cy  ;  the  greater  our  diftref;,  the  more  glo- 
 rious will  be  the  grace  of  God  in  our  de- 
 liverance ;  if  thou  wilt  be  merciful  to  our 
 fins,  then  ftiall  thy  glory  appear,  and  oiir 
 hearts  (liall  be  en  flamed  with  thy  love,  we 
 fhall  walk  in  thy  fear,  and  our  tongues  ftial! 
 fing  of  thy  goodnefs.  Yea,  our  tongue 
 fliali  fing  aloud  of  thv  righteoufnefs.  Job 
 vi.  8.  Neh.  iv.  5.  Pfalm  xxv.  11.  John  i. 
 29.  Ifa.  liii.  ri.  Heb.  ix.  26.  i.  3.  r  Per. 
 ii.  24.  Rev.  i,  5.  1  John  ii,  2.  Ifa.  liii.  5. 
 Pfalm  H.  2.  Jer,  xxxiii.  8,  Ifaiah  xliii,  2^. 
 xliv.  22.  Jer.  xxxi.  34.  Ifa.  i.  18.  Micah 
 vii,  j8.  Rom.  iii.  25.  John  iii.  i6.  Luke 
 xvii,  34.  Neh.  v.  9.  Pfalm  Ii.  14. 
 
 2.  Forfealing  of  this  pardon  in  ourcon- 
 fciences. 
 
 And  for  aflurance  hereof  to  our  fouls, 
 O  (hew  us  the  falvation  of  God.  Seal  up 
 the  afliirancc  of  pardon  in  our  hearts  and 
 c<8nfciences  by  the  gracious  teftimony  of 
 thy  holy  Spirit ;  O  let  thy  Spirit  teftify 
 it  to  us,  and  perfuade  us  hereof,  and  con- 
 firm it  unto  us  by  his  feal  and  earneft.  ^t 
 is  thy  Spirit  that  bears  witnefs  with  our 
 fpirit  that  we  are  the  children  of  God.  Wc 
 defire  thy  Spirit  to  teftify  it  to  us,  and 
 with  us ;  O  give  us  the  teftimony  of  a  re- 
 newed confcience  enlightened  by  thy  Spi- 
 rit, and  directed  by  thy  word,  whereby  we 
 miay  come  to  know  what  God  hath  wrought 
 in  us.  Give  imto  us  the  fpirit  of  adopti- 
 on, whereby  we  may  with  confidence  and 
 comfort  cry,  Abba  Father.  Give  us  joy 
 in  the  holy  Ghoft,  and  the  anfwer  of  a 
 good  confcience  towards  God.  Pfal.  1.  23. 
 2  Cor.  i.  22.  Rom.  viii.  16.  i  Cor.  ii.  12. 
 Rom.  viii.  15.  xiv.  17.  i  Pet.  iii.  21. 
 3.  For  juftifying  and  lively  faith. 
 
 Give  us  even  that  gift  of  God,  a  foul- 
 faving  and  juftifying  faith.  O  that  we 
 could  roll  ourfelves  upon  the  Lord,  anJ 
 ftick  faft  unto  his  mercy  !  we  have  found 
 a  rich  treafure  of  promiles  in  thy  wort! 
 for  the  pardon  of  our  fin,  only  cteate 
 in  us  the  hand  of  faith,  that  we  may  tfteft- 
 ually  receive  what  in  mercy  thou  reach- 
 X  eft 
 
338- 
 
 eft  Coith :  O  we  are  of  little  faith.  In- 
 creafe  it,  Lord,  though  it  be  but  as  a  grain 
 of  muftard-feed.  Work  in  us  not  a  dead 
 faith,  but  that  which  may  be  rich  in  good 
 works,  fallowing  after  peace  with  all  men, 
 ajid  holinefs,  without  which  none  (hall  fee 
 God.  And  becaufe  our  righteouCnefs  is 
 fo  impvne,  even  as  .menftruous  rags,  O 
 clothe  us  with  the  robes  of  Ghrifl's  righte- 
 oufncfs,  that  we  may  be  found  in  him, 
 not  having  our  own  righteoufnefs,  which 
 is  of  the  law,  but  that  which  is  through 
 the  faith  of  Chrift,  the  righteoufnefs  which 
 is  of  God  by  faith^k  Eph.  ii.  8.  Mat.  vi. 
 '  39.  vii.  20.    James  ii.  20.     Heb.  xii.  14. 
 
 iPhil.  iii.  9. 
 
 4.  For  repentance  unto  life. 
 *  Give  us  repentance  ;  it  is  thine  own 
 word,  thai  unto  us  God  hath  raifed  up  his 
 Son  Jefus,  and  fent  him  to  blefs  us  in  turn- 
 ing every  one  of  us  from  our  iniquities. 
 O  that  we  could  draw  this  virtue  from 
 Chril\  !  Oh  that  our  heads  were  waters, 
 and  our  eyes  fountains  of  tears,  that  we 
 might  weep  day  and  night  for  our  fins  ! 
 oh  that  all  the  night  we  might  make  our 
 beds  to  fwim,  that  we  could  water  our 
 couches  with  our  tears.  That  we  could 
 repent  in  fackclodi  and  a(hes.  Oh  that 
 thef  e  were  fuch  hearts  in  us  that  we  might 
 repent,  and  recover  ourfelves  out  of  the 
 fnare  of  the  devil.  Oh  that  we  could  lay 
 our  fins  to  our  hearts,  that  we  could  re- 
 pent us  of  our  wickednefs,  faying,  M'hat 
 have  we  done  ?  Oh  that  we  could,  as  E- 
 phraim,  bemoan  ourfelves  thus,  Thou  haft 
 chaftifed  us,  and  we  were  chaftifed,  as  a 
 bullock  unaccuftomed  to  the  yoke,  turn 
 thoii  us,  and  we  (hall  be  turned,  thou  art 
 the  Lord  our  God.  Surely,  after  we  are 
 '  turned,  we  fliall  repent,  and  after  we  are 
 inftrufted,  we  fliall  fmite  upon  our  thigh, 
 we  (hall  be  adiamed,  yea,  even  confound- 
 ed, becaule  we  bear  the  reproach  of  our 
 youth.  Oh  that  remembring  our  ways, 
 and  all  our  doings  whereby  we  have  been 
 defiled,  we  could  loath  ourfelves  in  our  own 
 
 T  RAT  E  R, 
 
 fight  for  our  iniquities-,  and  for  our  abo- 
 minations, AiSts  iii.  26.  Jer.  ix.  i.  Pf.  vi. 
 6  Matth.  xi.  21.  2  Tim.  ii.  26.  Jer.  viii. 
 6.  xxxi.  18.  Ezek.  xx.  43. 
 
 5.  For  faving  knowledge. 
 Give  us  faving  knowledge  ;  give  us  thy! 
 Spirit  of  truth,  vho  will  guide  us  into  alf 
 truth.     liicline  our  ears  to  wifdom,  and 
 our  hearts  to  underftanding,  that  we  may 
 cry  after  kno  .v  )<  dge,  and  lift  up  our  voice 
 for  underftan oin^j.  that  we  may  underftand 
 the  fear  of  the  Lord,  and  find  the  know- 
 ledge of  God,  that  we  may  be  enabled  to 
 cry  unto  thee,  our  God,  we  know  thee. 
 Haft  thou  not  promifed,  faying,  After  thofe 
 days  r  will  put  my  law  in  their  inward  parts, 
 and  write  it  in  their  hearts,  and  will  be  their 
 God^  and  they  (hall  be  ray  people  ;  and 
 they  fliali  teach  no  more  every  man  his 
 neighbour,    and  every   man   his  brother, 
 faying,  know  the  Lord,  for  they  fiiall  alii 
 know  me  from  the  leaft  of  them  unt»j  the 
 greateft  of  them  ?  Oh  that  thou  v/ouldeft 
 give  us  this  knowledge,  that  thou  wouldeft 
 fill  us  with  this  knowledge  as  the  waters- 
 cover  the  fca.     That  thou  wouldeft  give 
 unto  us  the  fpiritof  whdom  and  revelation 
 in  the  knowledge  of  Chrift,  that  the  e\  es 
 of  our  underitanding  being  enlightened, 
 we  may  know  what  is  the  hope  of  his  cal- 
 ling, and'  what  the  riches  of  the  glory  of 
 his  inheritance  is  in.  the  laints.     Dear  Fa- 
 ther, is  not  thy  fecret  with  the  righteous  ? 
 is  not  the  fecret  of  the  Lord  revealed  to 
 them,  that  fear  him  ?  O  then  give  us  this 
 unftion  from  the  holy  One,  that  we  may 
 know  all  things.     John  xvi.  13.  Prov.  ii. 
 2.    Jer.  xxxi.  33,  34.    Heb.  ii.  14.   Eph. 
 i.  17,  i3.     Prov.  xxxiii.  2.     Pfalm  xxv. 
 14.      I  John  ii.  20. 
 
 6.  For  love  to  God,  faints,  enemies. 
 Give  us  a  love  of  God,  and  of  all  things 
 that  belong  to  him  :  jhou  haft  faid,  thou 
 wilt  circumcife  our  hearts,  and  the  hearts  of 
 our  feed,  to  love  the  Lord  our  God  with  all 
 ourhenrt,  and  with  all  our  foul,  that  we  may 
 live.  Set  us  on  fire,  burn  us,  make  us  new, 
 
 and 
 
an^  transform  us,  that  nothing  befides  riiee 
 may  live  in  us :  O  wound  very  deeply  our 
 hearts  wirfi  the  dart  of  thy  love,  and  that 
 (becairfe  o-ur  fins,  which  are  many,  are 
 forgiven  us)  wt  may  love  thee  not  a  little, 
 but  much.  Wilt  thou,  Lord,  lo\'ethei- 
 mage,  and  rtiall  not  the  image  much  more 
 love  the  pattern  ?  O  that  we  -were  Tick  of 
 love ;  that  our  underllandings,  wills,  and 
 affeiTtioQS  were  all  ovevjflown,  overcome  and 
 amazed,  that  our  faintings  were  enflamed 
 towards  thee,  and  even  melted  imo  thee  ! 
 O  fweet  Jefus,  touch  o\ir  fouls  with  thy 
 Spirit,  that  virtue  may  go  out  of  thee  into 
 us,  and  draw  us  unto  thee :  let  the  favour  of 
 thy  ointments,  whofe  very  breath  is  love, 
 be  ever  in  our  noftrils ;  give  us  the  flag- 
 gonsof  thenew  wine  of  the  kingdoni .which 
 may  lift  up  our  fouls  above  ourfelves  in 
 our  loves,  that  we  may  forget  the  low  and 
 bafe  loves  of  this  world,  and  by  an  heaven- 
 ly excefs  may  be  tranfported  into  an  hea- 
 venly love,  that  we  may  embrace  Chrift, 
 who  is  the  Lord  from  heaven,  with  a  love 
 like  himfelf :  nor  do  we  defire  only  the 
 pleafurtTs  of  love,  and  joys  of  thy  union  ; 
 but  that  we  may  become  generative  and 
 fruitful;  far  be  it  from  us  to  love  thee  like 
 an  harlot,  and  not  like  a  wife  :  O  let  us 
 defire  union  with  thee,  and  to  bring  forth 
 fruit  unto  thee  ;  we  will  not  ceafe  to  cry 
 unto  thee,  give  vis  children,  or  elfe  we 
 die :  give  us  even  fruits  of  thy  Spirit  which 
 may  refemble  thee,  and  be  pledges  to  us 
 of  thy  union  with  us.  And  that  we  may 
 bring  forth  fruits  wholly  thine,  and  not 
 ?.nothers  befides  thee,  O  burn  and  confume 
 whatfoever  would  grow  one  with  our  fouls 
 befides  thee  :  O  let  the  fire  of  thy  Spirit 
 fo  wholly  turn  our  fouls  into  a  fpiritual 
 fire,  that  the  drofs  of  the  fle(li„  and  the 
 world,  being  wholly  confumcdjAve  may  be 
 fpiritual,  and  fo  bring  forth  fruits  only  to 
 the  Spirit.  But  alas,  fometimes  it  is,  that 
 the  ointments  of  love  are  not  feen  or  felr, 
 and  then  our  love  cools;  and  if  fo^  O  then, 
 fweet  Saviour,  look  upon  us  in  mercy  ; 
 
 X 
 
 r  E  R.  339 
 
 one  look  of  thine  will  awaken  our  loves> 
 and  make  us  weep  bitterly  that  we  loved 
 thee  fo  little,  Avhora  to  love  fuA'ciently, 
 our  befl:  and  mightieft  loves  are  moft  in- 
 fufficient.  Prevent  our  feeking  with  thy 
 feeking,  be  thou  prefent  with  us  in  thy 
 providence  and  power,  when  thou  fcemeft 
 to  be  far  off  us  in  the  tafte  of  thy  fweetncfs, 
 and  the  fruition  of  thy  loves  :  and  then 
 when  we  have  regained  thee,  we  will  hold 
 more  hardly,  and  keep  more  faftly,  and 
 love  the  more  vehemently,  and  provide  a. 
 flock  of  loves  in  the  fummer  againft  the 
 winter  if  it  return  any  more.  And  give 
 lis  alfo  to  love  one  another,  as  Chrift  hath 
 loved  us.  Make  our  love  to  abound  yet 
 more  and  more  towards  all  men,  efpecial- 
 ly  them  that  are  of  the  houiliold  of  faith. 
 Yea  Lord,  caufe  us  to  love  our  very  ene- 
 mies, to  blefs  them  that  curfe  us,  to  dt> 
 ^od  unto  them  that  hate  lis,  and  to  pray 
 for  them  tliat  defpitefully  ufe  us,  and  pei- 
 fecute  us,  Deut.  xxx.  6,  Luke  vii.  47. 
 Cant,  v.  8.  Luke  viii.  46.  Cant.  i.  3. 
 Hof  iii.  I.  John  vi.  38.  Gen.  xxx.  i. 
 Rom.  vii.  4.  Luke  xxii.  6r,  62.  Haiiih 
 Ixv.  I.  Cant.  ii.  3.  iii.  4.  John  xiii.  34. 
 Phil.  i.  9.  Gai.  vi.  10.  Matth,  v.  44. 
 7.  For  ardent  zeal,  patience,  perfeverance, 
 and  all  other  graces. 
 
 Give  us  a  zeal  after  God,  and  his  truth, 
 good  caufes,  and  good  men.  Let  us  not 
 reft  contented  with  a  lukewarm  profeiTion, 
 being  neither  cold  nor  hot :  but  make  our 
 fouls  to  break  for  the  longing  that  they 
 have  to  thy  judgments  at  all  times.  O  that 
 we  were  fervent  in  Spirit,  zcaloufly  affec- 
 ted always  in  evei-y  good  thing.  O  that 
 the  zeal  of  thy  houfe  might  even  eat  us 
 up.  And  that  our  zeal  might  provoke 
 very  many.  O  that  thy  word^were  in  our 
 hearts  as  a  burning  fire,  that  we  were  weary 
 with  forbearing,  and  that  we  could  not  (lay, 
 Rev.  iii.  i6.  Pfa.  cxix.  20.  Rom.  xii.  11. 
 John  ii.  17.     2  Cor.  ix.  2.     Jer.  xx.  9. 
 
 Give  us  the  grace  of  patience;  thou  haft 
 
 foretold  us,  that  in  the  world  we  Iliailhave 
 
 X  2  tri- 
 
340  T  RA  r  E  R, 
 
 tribulation.  And  through  much  tribulation 
 v.e  muft  enter  into  the  kingdom  of  God. 
 Make  us  therefore  run  with  patience  the 
 race  that  is  fet  before  us,  looking  unto  Je- 
 fus  the  Author  and  Finiflier  of  our  faith, 
 who  for  the  joy  that  was  fet  before  him 
 endured  the  crofs,  defpifing  thefliame,  and 
 is  fet  down  at  the  right  hand  of  the  throne 
 of  God.     O  help  us  to  confider  him,  that 
 hath  endured  fnch  contradiftion  of  linners 
 againft  himfelf,  led  we  be  wearied  and  faint 
 in  our  minds.    Let  us  not  think  it  flrange 
 concerning  the  fi^y  trial.    But  rather  re- 
 joice in  as  much   as  we  are  partakers  of 
 Chrift's  fufferings,  that  when  his  joy  fnall 
 be  revealed,  we  may  be  glad  alfo  with  ex- 
 ceeding joy.     O  teach  us  to  reckon  with 
 ©urfelves  that  the  fufFerings  of  thisprefent 
 time  are  not  worthy  to  be  compared  with 
 ihe  glory  which  fhall  be  revealed  in  us. 
 Haft  thou  not  faid,  that  if  we  be  reproach- 
 ed for  the  name  of  Chrift,  happy  are  we  ? 
 O  therefore  that  it  may  be  given  to  us  in 
 the  behalf  of  Chrif}-,  not  only  to  believe 
 on  him,  but  alfo  to  fulfer  for    his  fake. 
 Help  us  to   deny  ourfelves,  and  to  take 
 up  our  croft  daily,  and  follow  our  Saviour, 
 Johnxvi.  33.  A<Sls  xiv.  22.  Heb.  xii.  i.   i 
 Pet.  iv.  12,  13.  Rom.  viii.  18.    i  Vet.  iv. 
 14.  Phil.  i.  19.  Lukcix.  23. 
 
 Give  us  perfeverance  ;  and  to  this  end 
 make  tis  to  build  on  thy  promifes ;  thou 
 haft  faid,  the  fteps  of  a  good  man  are  or- 
 cered  by  the  Lord.  Though  he  fall,  he 
 iliall  not  utterly  be  caft  down,  for  the 
 Lord  upholdeth  liim  with  his  hand.  Thou 
 haft  faid,  to  your  old  age  I  am  he,  and  even 
 to  hoar  hairs  will  I  carry  you,  I  have  made, 
 and  I  will  bear,  even  I  will  carry,  and  I 
 will  deliver  you.  For  this  God  is  our  God 
 lor  ever,  he  will  be  our  guide  unto  death. 
 O  give  us  one  heart,  and  one  way,  that 
 we  may  fear  thee  for  ever,  and  make  thou 
 an  everlafting  covenant  with  us,  that  thou 
 wilt  not  turn  away  from  us  to  do  us  good; 
 and  put  thy  fear  in  our  hearts  that  we 
 may  not  depart  from  thee,  iiclp  u?,  Lord, 
 
 to  hold  faft  the  profeiTion  of  our  faith  with- 
 out wavering.  Confirm  us  unto  the  end, 
 that  we  may  be  blamelefs  in  the  day  of  the 
 Lord  Jefus  Chrift,  Pfalm  xxxvii.  23,  24. 
 Ifa.  xlvi.  4.  Pfalm  xlviii.  14.  Jcr.  xxxii. 
 39,  40.  Heb.  X.  23.  Rom.  xi.  29. 
 
 Give  us  all  other  faving  graces  :  a  live- 
 ly hope  that  he  may  fave  us  :  yea  in  thefe 
 times  let  us  with  Abraham  againft  hope 
 beheve  in  hope.  A  joy  in  the  holy  Ghoft, 
 thou  haft  faid,  light  is  Ibwn  for  'he  righ- 
 teous, and  gladneis  for  the  upright  in 
 heart.  A  filial  fear,  becaufe  thou  takeft 
 pleafure  in  thofe  that  fear  thee.  In  that 
 day  when  thou  ma  keft  up  thy  jewels,  they 
 fhall  be  thine,  and  thou  wilt  fpare  them 
 as  a  man  fpareth  his  fon  that  ferveth  him. 
 Humility,  and  lowlinefs  in  fpirit ;  cafting 
 down  imaginations,  and  every  high  thing 
 that  exaheth  itfelf  againft  the  knowledge 
 of  God.  Meeknefs  of  mind,  that  the. wolf 
 may  dwell  with  the  lamb,  and  the  leopard 
 may  ly  down  with  the  kid,  the  calf,  and 
 the  young  lion,  and  the  fatling  together, 
 whilft  a  little  child  may  lead  them.  Peace 
 of  confcience,  and  peace  of  God,  that  may 
 keep  our  hearts  and  minds,  that  may  guard 
 or  garrifon  our  whole  foulf,  Rom.  viii. 
 24.  iv.  i8.  Pfalm  xcvii.ii.  cxlvii.  11.  Mai. 
 iii.  17.  2  Cor.  x.  4.  Ifa.  xi.  6,  7.  Phil, 
 iv.*7. 
 
 8.  For  growth  in  grace. 
 
 And  for  our  further  aflurance,  O  give  an 
 increafe  and  growth  to  all  thefe  graces ; 
 O  do  thou  guide  us  continually,  and  fatis- 
 fie  our  fouls  in  drought.  O  make  full 
 our  bones,  that  we  may  be  like  a  watered 
 garden,  and  like  a  fpring  of  water,  whofe 
 waters  fail  not.  O  let  the  Sun  of  Righte- 
 oufnefs  arife  with  healing  in  his  wings, 
 that  we  may  go  forth,  and  grow  up  as 
 calves  of  the  Ifall.  O  that  thou  wouldeft 
 make  our  path  as  the'path  of  the  juft,  even 
 as  the  Ihining  light,  that  Hiineth  more 
 and  more  unto  the  pcrfed  day.  O  that 
 thou  wouldeft  be  to  us  as  dew  unto  If- 
 lael;  that  we  might  grow  as  the  lily,  and 
 
 cafk 
 
T  RA 
 
 caft  forth  our  roots  as  Leb&non,  that  our 
 branches  might  fpread,  and  our  beauty  be 
 as  the  olive-tree,  and  our  fmell  as  Lebanon . 
 Haft  thou  not  faid,  I  will  pour  water  upon 
 him  that  is  thirfty,  and   floods  upon  the 
 dry  ground,  I  will  pour  my  fpirit  upon  thy 
 feed,  and  my  bleffing  upon  thy  offspring 
 and   they  fhall  fpring  up   as  among  the 
 grafs,   as  willows  by  the  water-courfes  i 
 O  put  into  our  hearts  their  ways,  who  go 
 from  ftrength  to  ftrength,   every  one  of 
 them  in  Zion  appearing  before  God,  Ifa. 
 Iviii.    I.   Mai.  i.  2.  Prov.  iv.  18.  Hof.  xiv. 
 5,  6.  Ifa.  xliv.  3,  4.  Pfal.  Ixxxiv.  5,  6,  7. 
 9.  For  purifying,  and  power  againfi  Jin. 
 Nor  pray  we  only  for  remiilion,  but 
 cleanling:  not  only  for  pardon  and   fenfe 
 of  pardon,  but  for  purifying,  and  power, 
 againft  fin,  and  deliverance  from  fin.  Ho- 
 ly God,  thou  hafl:  promifed,   that  he  that 
 is  left  in  Zion,  and  he  that  remaineth  in 
 Jerufalem  (hall  be  called  holy,  evcji  every 
 one  that  is  written  among  the  living  in  Je- 
 rufalem, when  the  Lord  ihall  have  wafhed 
 away  the  filth  of  the  daughters  of  Zion, 
 and  (lT;all  have  purged  the  blood  of  Jerufa- 
 lem  from  the  raidft  thereof  by  the  fpirit 
 of  judgment  and  by  the  fpirit  of  burning. 
 Holy  God,   thou  hall  promifed,  that  thou 
 wilt  put  thy  law  in  our  inward  parts,  and 
 write  it  in  our  hearts.   Holy  God,  it  is  thy 
 promife,  the  firft  promife,  and  the  foun- 
 dation of  all  otner  promifes,  that  the  {tt^ 
 of  the   woman  fiiould  bruife  the  ferpent's 
 head  ;  that  Chrift  fhould  break  the  power 
 and  i^iominion  of  Satan.     O  that  having 
 thefc  promifes  we  could  live  by  faith,  that 
 we  could  refl  upon  God  and  belitve,  that 
 God  of  his  free  grace  in  Chrift  will  purge 
 us  from  the  filthy  remainders  of  fin,  S^id 
 renew  us  more  and  more  after  his  own  i- 
 mage  in  righteoufnefs  and  holinefs;  fure- 
 ly  Lord  thou  haft  faid  it,  and  therefore  it 
 13  no  prefumption,  but  true  obedience  to 
 alfure  oui  lelves  of  whatfoever  thou  haft 
 promifed,  and  entered  into  bond  and  cove- 
 nant freely  to  give.     He  that  beiieveth  oa 
 
 r  E  R.  341 
 
 thee,   as  the  Scripture  faith,   out  of  his 
 belly  IhalJ   flow    rivers   of  living  water. 
 Chrift  is  a  fountain  of  grace,  ever  flowing, 
 and  ever  full,    and  of  his  fulnefs  we  re- 
 ceive grace  for  grace ;    there  is  no  grace 
 but  from  Chrift,  and  no  communion  with 
 Chrift  but  by  faith  ;    O  therefore  that  we 
 could  embrace  him  by  faith  for  our  fanc- 
 tificiltion,  that  fo  we  might  be  filled  with 
 the  gift  of  his  grace  in  our  meafure.     It  is 
 Chrift  is  our  wifdom  and  fandlification,  as 
 well  as  righteoufnefs  and  redemption  ;  it 
 is  Chrift  who  took  upon  him  our  nature, 
 and   fanftified  it  by  his  holy  Spirit,    that 
 we  being  made  one  with  him  might  receive 
 the  felf-fame  fpirit,  tho'  in  meafure,  to  fanc- 
 tifie  us.     O  that  our  Jefus  would  juftifie 
 our  perfons,and  fanflifie  our  natures,  and 
 enable  us  to  thofe  duties  of  holinefs  that 
 he  requires,  that  he  would  make  us  unto 
 liitri  a  kingdom  of  priefts,  an  holy  nation, 
 Ifaiah  iv,  3,  4.  Jer.  xxxi.  33.  Gen.  iii.  15. 
 Heb,  X.  38.  Eph.  iv.  24.  John  vii.  38.   i. 
 16.   I  Cor,  i.  30.  Exod.  xix.  6. 
 10.  ^gainj}  all  evil  of  Jin ,  the  -world,  flejh 
 and  devil. 
 O  Lord,  we  have  many  potent  enemies 
 that  daily  war  againft  us,  the  world,  flefti 
 and  devil ;    and   our  ftrength  is  too  weak 
 to  vanquhh  the  allurements  of  this  world, 
 to  reprefs  the  luftsof  our  rebellious  hearts, 
 to  defeat  the  policies  of  Satan,  much  more 
 to  change  and  cleanfe   our   own  hearts  ; 
 but  Lord  thou  haft  promifed,    O  help  us 
 to  believe,  that  God  will  aid,  affilt  and 
 blefs  us  in   our  endeavours,    yea  and  do 
 the  whole  work  for  us.  Grant,  Lord,  that 
 we  may   not  love   the  world,    t:  at  our 
 hearts  may   not  be  overcharged  with  fur- 
 fciting  and  drunken nefs  and  the  cares  of 
 this  life.     Grant  Lord,  that  mc  may  not 
 fuffer  fin  to  reign  in  our  mortal   bodies, 
 that  we  ftiould  obey  it  in  the  iufts  thereof ; 
 neither  fuffer  us  to,  yield  our  members  as 
 inftruments  of  unnghteouinefs  unto  fin, 
 but  unto  God,    as    thofe  :iiat  are  alive 
 from  the  dead,  that  being  riow  made  free 
 
 from. 
 
542       ^  T  RAT  E  R, 
 
 from  fin,  and  become  the  fervants  of  God,    ing  of  a  Haming   fire  by  night 
 
 .M'e  may  have  ovir  fruit  unto  iiolinefs,  and 
 ilie  end  everlafting  life.  Grant,  Lord,  that 
 \vt  may  be  fobcr  and  vigilant,  becaufe  our 
 •advei"fary  thedevilasa  roaring  lion  walkcth 
 aboutjteeking  whom  he  may  devour.  Omake 
 nsftrongintheLord,andin  the  power  of  hi« 
 ■might,  that  we  may  be  able  to  fland  againft 
 all  the  wiles  offatan:  why,  Lord,  we  wreftle 
 not  againfl:  flefli   and  blood,    but  againft 
 principalities  and  powers,  againfl  the  rul- 
 icrs  of  the  darknefs  of  this  world,  againft 
 fpiritualwickednefs  in  high  places.  O  there- 
 fore ftrengthcn  us  that  wemayftand,  hav- 
 ing the  girdle  of  Vuth,  the  breaft-plate  of 
 righteoufnefs,  the  fhield  of  faith,  where- 
 with we  may  be  able  to  quench  all  tht  fiery 
 darts  of  the  wicked,  i  John  ii.  15.  Luke 
 xxi.  34.    Rom.  vi.  12,  13.    1  Pet.  v.   8. 
 Eph.  vi.  10,  12,   14,   15,   16. 
 II.  /Igaiuji  all  evil  pwnJJmient,  national 
 or  perfonal. 
 Thou  haft   plagued  our    nation  ;    the 
 ftout  hearted  are  fpoiled,    they  have  Ilept 
 their  fleep,  and  none  of  the  men  of  might 
 have  found  their  hands.     O  heal  the  land. 
 Let  no  evil  befal  us,  neither  let  any  plague 
 come  nigh  our  dvVellings.     Our  fouls  are 
 among  lions,  our  foul  alfo  is  fore  vexed, 
 but  thou,  O  Lord,  how  long  ?    2  Chron. 
 vii.  14.  Pfalm  Ixxvi.  5.  xci.  10.  vi.  3 
 
 for  upon 
 all  the  glory   fhall  be  a   defence.     iNow, 
 Lord,  mal^e  good  thy  word,  and  look  u- 
 pon  Zion  the  city  of  our  folenmities,  let 
 thine  eyes  fee  Jerufalem  a  quiet  habitati- 
 on, a  taberrtacle   that  fhali  not  be  taken 
 down,  let  not  one  of  the  ftakes  thereof  be 
 removed,  or  any  of  the  boards  be  broken. 
 Ifa.  xlix.  16,  17.  xxvii.  3.  iv.  5. 
 13.    For  all  that  belong  to  God's  election, 
 though  uncalled  as  yet. 
 Call  home  the  Jews,  thou  haft  revtealcd 
 that  they  (hall  be  graffed  in  again  and  thoti 
 ait  able   to  graif  them    in   again,  as  it  is 
 written,  There  fhalicome  out  of  Zion  the 
 deliverer,  and  Ihall  turn  away  ungodiinefs 
 from  Jacob.     O  that  thou  wouldeil  raife 
 up  the  tabernacle  of  David  that  is  fallen, 
 and  clofe  up  the  breaches  thereof,  and  be 
 gracious   to  the   remnant  of  Jofcph.    O 
 that  as   a  ftiepherd    feeketh  out  his  fiock 
 in  the  day    that  he    is  among  his  Iheep 
 that    are    fcattcred,    fo    thou    wouldeft 
 feek  out  thy    flieep,   and   deliver    th  em 
 out  of  all  places  where  they  have  been 
 fcattcred  in  the  cloudy  and  dark  day,  and 
 bring  them  to  their  own  land,  and    feed 
 them  upon  the  mountains  of  Ifrael  by  the 
 rivers,  and  in  all  the  inhabited  places  of  the 
 country  :  Bring  in  the  Gentiles  ;  thou  hail 
 promifed,  I  will  lift  up  my  hand  to  the 
 
 12.    tor  the  catholick  militant  church  of  Gentiles,  and  fet  up  myftandard   to  the 
 
 y^/  ■    /)  *  a..M.»>.kl.A  »   k«   J        *-Kj>«**        /^-v   n  1  1  L<k»<*^»        *L«>h«M  i..^»^f%        m  .^ 
 
 Chrijl 
 
 *■  And  as  we  pray  for  ourfelves,  fo  for 
 the  catholick  church  of  Chrift.  Let  thy 
 delight  be  to  mount  Zion,  grave  her  on 
 the  palms  of  thy  hands,  let  her  walls  be 
 continually  before  thee,  let  her  builders 
 make  halle,  and  caufe  her  deftroyers,  and 
 fuch  as  would  lay  her  wafte,  to  depart 
 from  her.  Thou  haft  faid,  I  the  Lord  do 
 keep  it,  I  will  water  it  every  moment  ; 
 left  any  hurt  it,  I  will  keep  it  night  and 
 day.  And  we  have  a  promife,  that  the 
 Lord  will  create  upon  every  dwelling-place 
 of  mount  Zion,  and  upon  her  aficmblies 
 a  cloud,  and  fmoke  by  day,  and  the  fliin- 
 
 people,  and  they  ftiall  bring  their  fons  in 
 their  arms,  and  their  daughters  ftiall  be 
 carried  upon  their  ftioulders.  It  is  pro- 
 phefied  that  the  days  ftiall  come  (even  the 
 laft  days)  when  the  mountain  of  the  Lord's 
 houfe  fliall  be  eftablilhcd  in  the  top  of  the 
 mountains,  and  fliall  be  exalted  above  the 
 hlfls,  and  all  nations  ftiall  ftow  unto  it. 
 Yea,  Lord,  the  Gentiles  ftiall  come  to  thy 
 light,  and  the  kings  to  the  brightnefs  of 
 thy  rifing  ;  the  abundance  of  the  lea  (hall 
 be  converted  unto  thee,  the  forces  of  the 
 Gentiles  ftiall  come  unto  thee.  Nay,  is  it 
 not  at  hand  ?  Who  are  thele.  Lord,  that 
 fty  as  a  cloud,  and  as  the  doves  to  tlicir 
 
 win- 
 
windows  ?  O  the  matter  of  rejoicrng,  O 
 the  bleffcd  day  is  at  hand  !  fing  -O  barren, 
 thou  that  didil:  not  bear,  break  forth  into 
 finging,  and  cry  aloud  thou  that  uidft  nor 
 travail  with  child  ;  for  more  are  the  chil- 
 dren of  the  dcfolaie,  than  the  children  of 
 the  married  wife.     Enlarge    the  place  of 
 thy  tent,  and   let  them  ftretch   forth  the 
 curtains   of   thy    habitations,    fpare  not, 
 lengthen  thy  curtains,   and  ftrengthen  thy  ' 
 flakes.     BlefTed   God,  haften  thefe  times, 
 accomplifh  the  prophecies,   bring  on  the 
 days  when  violence  fnall  be  no  more  heard 
 in  our  land,  nor  wafting,   nor  deftruOion 
 in  our  borders  ;  when  ihou  (halt  call  our 
 walls  falvation,  and  our  gates  praife,  wlien 
 the  fi*n  lliall  be  no  more  our  light  by  day, 
 neither  for  brightnefs  fhall  the  moon  give 
 light  unto  us,  but  the  Lord  fhall  be  unto 
 us  an  everlafting  light,  and   our  God  our 
 glory.  Rom.  xi.  23,  26.  Amos  ix.  11.  v. 
 15.  Ezek.  xxxiv-.  12,  f^.  I/^.  xlix.  23.  ii. 
 2.  Ix.  3,5,  8.  liv.  i.lx.  ig,  19. 
 14.  Againft  the  Churches  incurable  Ene- 
 mies. 
 Confume    antichrift  with  the  Spirit  of 
 thy  mouth,    and  deftroy    him    with    the 
 brightnc-is  of  thy  conning,  even  him  whofe 
 coming  is  after  the  working  of  Satan  with 
 all  power    and  figns,  and  lying  wonders. 
 We  blefsthee,  Lord,  for  that  thou  haft  be- 
 gun his  downfal,  we  befeech  thee  at  laft 
 bring  in  thofe   ten  horns  of  the  beaft  that 
 may  hare  the  whore,  and  make  her  defo- 
 late  and  naked,  that  they  may  eat  her  flefh, 
 and  burn  her  with  fire.    Haften   the   ruin 
 of  all  other  the  churches  enemies,  now  it 
 is  that  Gog  and  Magog   are  gathered  to 
 the  battle,  and  the  number  of  them  is  as 
 the  ("and  of  the  fea  ;  Lord,  they  are  gone 
 upon  the  breadth    of  the  earth,  and  ihcy 
 have  compalfed  the  camp  of  the  faints  a- 
 bout,  and  the  ht  loved  city  ;  O  let  fire  come 
 down  from  God  out  of  heaven  and  devour 
 them,  I  Thc(r.  ii.  8,   Rev.  xvli.  16.  xx.  8. 
 15.  For  the  Reformed  Churches  abroad, 
 and  at  home. 
 
 "PRATER.  343 
 
 Look  tenderly  on  t^efe  wefVeriT church' 
 
 es,  Germany,  the  Palatinate,  Bohemia,  6"c. 
 Thine  heritage,  O  Lord,  is  unto  thee  as  a 
 fpeckled  bird,  the   birds  round  about  hef 
 are  againft  her.     Many   paftors  have  de- 
 voured thy  vineyard,  they   have  trodden, 
 thy  portion  under  foot,  they  have  made 
 thy  pleafant  portion  a  defolate  wildernefs; 
 they  have  made  ir  defolate,   and    being 
 defolate,  it    mourns  unto  thee:     Awake,^ 
 awake,  put   on   ftrength,    O   arm  of  the 
 Lord,  awake  as  in  the  antient  days,  in  the 
 generations  of  old  ;  art  thou  not  it  that 
 hath  cut  Rahab,  and  wounded  the  dra- 
 gon ?  Art  not  thou  it  that  hath  dried  the 
 fea,  the  waters  of  the  great  deep,  that  hath 
 made  the  depth  of  the  fea  a    way  for  the 
 ranfomed   to  pafs    over  ?  Take  pity   on 
 Scotland,   Ireland,  6c.    Shew  thy  marvel- 
 lous loving-kindnefs,  O   thoii  that  faveft 
 by  ihy  right  hand,  them  which   put  their 
 truft   in  thee,    from  thofe  that   rife    up 
 againft  them  :    keep    them  as   the  apple 
 of  thine  eye,  hide  them  imder  the  fiiadow' 
 of  thy  wings.    Preferve  that  little  flock, 
 to  whom  thou  haft  promifed,  and  referved 
 the  kingdom.    Have   mercy  on  miferable, 
 finful  England  ;  dear  Father,  haft  thou  ut- 
 terly rejected  Judah  i  Haih  thy  foul  loath- 
 ed Zion  ?    VV^hy  haft  thou  fmitten  us,  and' 
 there  is  no  healing  for  us  ^  We  looked  for 
 peace,  and  there  is  no  good,  and  for  the 
 time  of  healing,    and  behold  trouble  ;  we 
 acknowledge,0  Lord,  our  wickeonels,  and 
 the  iniquity  of  our  (arhers,    for  we  have 
 finned  againft  thee,  do  not  abhor  us,  for 
 thy  name's  fake,  do  not  difgrace  the  throne 
 of  thy  glory,    remember,  break    not    thy 
 covenant  with  us.  O  Lord,  hear,  O  Lord, 
 forgive,  O   Lord,  hearken  and  do,  defer 
 not  for  thine  own  fake,  O   our  God  :  O 
 that  ever  it  (Imuld  be  laid   of  England, 
 God  hath  forfaken  his  houlc,  he  hath  left 
 his  heritage,  he  hath  given  the  Jenrly  belo- 
 ved of  his  foul  into  the  hands  of  her  ene- 
 mies.   Look  down  from  iieavtn,  and  be- 
 hold from  the  habitation  of  thy  holinefs,. 
 
 and 
 
344  T  RAT  E  R. 
 
 and  of  th}'  glory,  where  Is  thy  zeal  and  thy 
 ftrength,  the  founding  oi^thy  bowels,  and 
 of  thy  mercies  towards  us  ?  Are  they  re- 
 trained ?  Doubtlefs  thou  art  our  father, 
 though 'Abraham  be  ignorant  of  us,   and 
 
 with  the  bread  of  tears,  and  given  them 
 tears  to  drink  in  great  meafure.  And  yet 
 thou  hafl  faid,  that  howfoever  two  parts 
 in  the  land  fliall  be  cut  off  and  die,  yet  a 
 third   part  ftiall  be  left  therein,  and  thou 
 
 Ifraeladsnowledge  us  not,  thou,  Lord,  art    wilt  bring  the  third  part  through  the  fire. 
 
 our  Father,  and  our  Redeemer,  thy  name 
 is  from  everlafting,  Jer.  xii.  9,  cJrc.  Ifuiah 
 li.  9,  10.  Pfalm  xvli.  7,  8.  Luke  xii.  32. 
 Jer.xiv.  19,  20,  21.  Dan.  ix.  19.  Jer.  xii. 
 7.  Ifa.  Ixiii.  15,  16. 
 
 16.  For  Magiftracy,  Miniftry,  People. 
 
 •  Blefs  the  magiAracy,  and  provide  for 
 us  out  of  all  the  people  able  men  fuch  as 
 fear  God,  men  of  truth,  hating  covetouf- 
 nefs.    And    that    judgment  may  not  be 
 
 and  wilt  refine  them,  as  filrer  is  refined, 
 and  wilt  try  them  as  gold  is  tried  ;  they 
 fliall  call  on  thy  name,  and  thou  wilt  hear 
 them,  thou  flialt  fay,  it  is  my  people,  and 
 they  fliall  fay,  the  Lord  is  my  God.  Lord, 
 fo  it  is,  that  a  third  part  of  the  land  is  now 
 in  the  fire,  and  thou  art  refining  them  as 
 filver  is  refined,  and  thou  art  trying  thein 
 as  gold  is  tried  ;  afk  now,  and  fee  whether 
 a  man  doth  travel  with  child  ?  Wherefore 
 
 turned  into  gall,  nor  the  fruit  of  righteouf-  then  (may  we  fty  with  Jeremy)  do  I  fee  e- 
 
 nefsintohernlock;  givecourage  toourrul-  very  man  with  his  hands  on  his  loins  as  a 
 
 ers  that  they  may  execute  jullice  truly  in  woman  in  travail,  and  all  faces  are  turned 
 
 thegates.  Blefs  theminiftry,  let  their  words  into  palenefs  ?  Alas  for  the  day  is  great^fo 
 
 be  upright,  words  of  truth  ;  as  goads,  and  that  none  is  like  it,  it  is  even  the  time  of 
 
 as  nails"  fattened  by  the  matters  of  the  af- 
 lemblies,  which  are  given  from  one  fliep- 
 herd.  Set  watchmen  upon  our  walls,  that 
 fliall  never  hold  their  peace  day  nor  night, 
 thofe  that  make  mention  of  the  Lord  let 
 them  not  keep  filence,  nor  give  him  reft  till 
 he  cftablitti,and  make  Jerufalem  a  praife  in 
 the  earth.  And  O  let  their  doflrine  drop 
 as  the  rain,let  their  fpeech  dittill  as  the  dew, 
 as  the  fmall  rain  upon  the  tender  herb,  and 
 as  the  ttiowers  upon  the  grafs,  to  open 
 the  blind  eyes,  and  to  bring  out  the  prifon- 
 ers  from  the  prifon,  and  them  that  fit  in 
 darknefs  out  of  the  prifon-houfe.  Blefs 
 all  from  Dan  to  Beerfheba,  call  them  thy 
 holy  people,  the  redeemed  of  the  Lord,' 
 Exod.xviii.  21.  Amos  vi.  12.  Ecclcf.  xii. 
 10,  II.  Ifa.  Ixii.  6,  7.  Deut.  xxxii.  2.  Ifa. 
 vX\\.  7.  Ixii.  12. 
 
 17.  For  all  afBi£led  in  Soul,  or  Body. 
 
 Behold  the  tears  of  fuch  as  are  oppref- 
 fed,  and  have  no  comforter.  O  Lord, 
 thou  haft  at  this  time  efpecially  laid  af- 
 fli6\ion  on  the  loins  of  many  of  thy  fer- 
 vants,  and  haft  made  them  drink  of  the 
 wine  of  aftonifliment,  thou  haft  fed  them 
 
 Jacob's  trouble,  but  he  fliall  be  faved  out 
 of  it.  Bletted  be  God  for  this  promife  ; 
 thou  mayeft  indeed  lift  the  houfe  of  Ifrael 
 amoi.g  all  nations,  like  as  corn  is  fifted 
 with  a  five,  but  the  leaft  grain  fhall  not 
 fall  upon  the  earth.  Dear  father,  look  to 
 thy  afflifled  ones,  and  fpeak  to  them  as 
 once  to  Ephraim  ;  is  Ephraim  my  dear 
 fon,  is  he  a  pleafant  child  ?  for  fince  I  fpake 
 againft  him,  I  do  earneftly  remember  him 
 ftill,  therefore  my  bowels  are  troubled  for 
 him  ;  I  will  furely  have  mercy  upon  him, 
 faith  the  Lord.  Come,  Lord,  and  take  a- 
 way  thy  wrath,  make  good  thy  promife, 
 that  the  Lord  our  God  in  the  midft  of  us 
 is  mighty,  he  will  fave,  he  will  rejoice  over 
 us  with  joy,  he  will  reft  in  his  love,  he  will 
 joy  over  us  with  finging,  O  Lord,  prepare 
 us  for  the  worft  of  evils,  for  death  the 
 king  of  terrors.that  it  may  not  come  upon 
 us  as  afnare:  O  make  us  to  know  our  end, 
 and  the  meafure  of  our  days,  that  we  may 
 know  how  frail  we  are  ;  teach  us  to  num- 
 ber our  days,  that  we  may  apply  ourhearts 
 unto  wifdom.  Come,  Lord  Jefus,  and  be 
 as  the  roe  on  the  tops  of  the  mountains, 
 
 our 
 
«ur  life  is  hid  with  thee,0  appear  quickly, 
 that  we  may  quickly  appear  with  thee  in 
 glory  ;  thou  haft  given  us  fome  earnefts 
 of  thy  love,  and  the  very  voice  of  thefe 
 earnefts  is  come,  come  Lord  Jefus,  come 
 quickly.  And  is  it  not  thy  promife,  fure- 
 Jy  I  come  quickly  ?  O  honey,  and  fweet- 
 nefs  itfelf  to  the  foul  that  loves,  and  longs 
 for  the  coming  of  Chrift,  for  her  perfect 
 happinefs,  and  confummate  marriage.  A- 
 men,  Even  fo,  Gome,  Lord  Jefus.  A- 
 men,  and  Amen,  Eccl.  iv.  i.  Pfal.  Ixvi.  1 1. 
 Ix.  3,  ibc.  Ixxx.  5.  Zach.  xiii.  8.  Jer.  xxx. 
 6,  7.  Amos  ix.  9.  Jer.  xxxi.  20.  Zeph.  iii. 
 15, 17.  Job  xviii.  14.  Pfalm  xxxix.  4.  xc. 
 12.  Rev.  22.  20. 
 
 ^.  The  third  part  of  prayer ^  is  Thanhf- 
 giving  for  Blejpngs  Spiritual,  and  Tem- 
 poral. 
 
 WE  blefs  God  for  our  election,  with 
 all  the  golden  chain  of  graces  hang- 
 ing on  ir. 
 
 *  We  give  thanks  to  God,  and  the  Fa- 
 ther of  our  Lord  Jefus  Chrift,  whereby  we 
 are  beloved  for  the  Father's  fake,  and  for 
 that  golden  chain  of  graces  hanging  there- 
 on, having  predeflinated  us  to  the  adop- 
 tion of  children,  by  Jefus  Chrift  to  himfelf, 
 according  to  the  good  pleafure  of  his  will. 
 Having  accepted  us  in  the  beloved,  in 
 whom  we  have  redemption  through  his 
 blood  ;  having  given  us  the  forgivenefs 
 of  our  fins,  according  to  the  riches  of  his 
 grace ;  having  quickened  us  who  were  dead 
 in  trefpafles  and  fins  :  Walking  in  times 
 paft  according  to  the  courfe  of  this  world, 
 according  to  the  prince  of  the  power  of 
 the  air,  the  Spirit  that  now  worketh  in  the 
 children  of  difobedience  :  But  God  who  is 
 rich  in  mercy,  for  his  great  love  where- 
 with he  loved  us,  even  when  we  were  dead 
 in  fins,  hath  quickened  us  together  with 
 Chrift  :  And  hath  raifed  us  up  together,  and 
 made  us  fit  together  in  heavenly  places  in 
 Chrift  Jefus,  that  in  the  ages   to  come  he 
 
 "P  RAT  E  R:  345 
 
 might  fhew  the  exceeding  riches  of  his  grace 
 
 xunous,'   Col.  i.  3.   Rom.  xi.  28.    Eph.  i. 
 5,6y7.  ii.  I,  6c. 
 
 2.  We  blcfs  God  for  his  word,  facra- 
 ments,  fabbaths,  labours  of  the  learned, 
 
 *  Thou  haft  ftiewed  thy  word  unto  Jt- 
 cob,  thy  ftatutes  and  thy  judgments  unto 
 Ifrael ;  Thou  haft  not  dealt  fo  with  all 
 nations,  and  as  for  thy  judgments  they 
 have  not  known  them  :  Thou  haft  beea 
 pleafed  by  the  fooliflinefs  of  preaching,  to 
 favethem  that  believe, 'by  preachingat  the 
 firft  or  fecond  rebound,  by  lively  voice,  or 
 printed  fermons,  Pfalm  cxlvii.  19,  20.  i 
 Cor.  i.  21. 
 
 3.  We  blefs  God  for  any  power  over 
 fin,  Satan,  or  our  own  corruptions. 
 
 We  acknowledge  Lord  to  thy  glory, 
 th9t  all  our  Jirength  is  in  thee,  and  in  the 
 poiv-er  of  thy  might,  Eph.  vi.  10. 
 
 4.  We  blefs  God  for  our  creation,  pre- 
 fervation,  life,  health,  peace,  deliverance, 
 viftories. 
 
 '  We  blefs  thee  for  our  creation  after 
 thine  own  image,  for  our  prefervation,  by 
 thy  loving  kindnefs  and  truth,  for  our 
 life  once  and  again  redeemed  from  deftruc- 
 tion  ;  for  our  health  once  and  again  reftor- 
 ed;  for  our  liberty,  profpeiity,  peace^in  our 
 walls  and  palaces  ;  for  our  food  and 
 raiment  convenient  for  us  ;  for  deliver- 
 ance from  judgments  national  and  per- 
 fonal;  for  a  little  moment  didft  thou  for- 
 fake  us,  but  with  great  mercies  haft  thou 
 gathered  us  :  For  all  the  viftories  over 
 thine  and  thy  churches  enemies  ;  wel!  may 
 we  fing.  The  Lord  is  our  ftrength  and  cur 
 fong,  and  he  is  become  our  fiilvation  ;  He 
 is  our  God,  and  wcwill  pitparehim  an  ha- 
 bitation, our  fathers  Cod,  and  we  will  ex- 
 alt him  :  Awake,  awake,0  my  foul,  awake, 
 awake,  utter  a  fong  :  Give  rharks  unto 
 the  Lord,  call  upon  iiis  name^  make  known 
 his  deeds  among  the  people  ;  fing  unto 
 him,  fing  pfaims  unto  him,  and  talk  of 
 y  all 
 
346                    READING  the  WORD. 
 
 all  his  wondrous  works  ;  glory  in  his  natne.  Lord  God  of  Ifrael  for  ever  and  ever,  and 
 
 Jet  the  heart  of  them  rejoice   that  feeirrhe  let  all  the  people    fay  Amen,  praHed  be 
 
 Lord  :  Let  the  heavens  be  glad,  and  let  the  God,  Gen    i  27.  Yi-A.  x).  11.  ciii.  4.  Jer. 
 
 earth  rejoice,  and  let  men  fay  among  the  xxx.  17.    I'f^lm   cxxii.  7.   Prov.   xxx.  8. 
 
 nations,  The  Lord  reigneth:  Ogive  thanks  Ifaiah  liv.  7.  Exod  xv.  2.    Judgesv.  12.   I 
 
 unto  the  Lord,  for   he  is   good,    for    his  Chron.  xvi.  8,  9,  jo,  31,  34,36. 
 mercy  endureih  for  ever  :  Blelfed  be  the 
 
 Of 
 
 CHAP.    XV. 
 Reading  the  Scrtptures, 
 
 SECT.     L 
 Of  the  Nature  of  reading  the  Scriptures, 
 IV hat  it  is. 
 
 THE  fecond  duty  in  reference  both  to 
 fecrer,  private  and  publick  ordinan- 
 ces, is  reading  the  holy  fcriptures,  which  is 
 nothing  elfebut  a  kind  of  holy  conference 
 with  God  wherein  we  enquire  after,  and  he 
 r.eveals  unto  us  himfelf  and  his  will  :  when 
 we  take  in  hand  therefore  the  book  of 
 fcriptures,  we  cannot  otherwife  conceive 
 of  ourfelves  than  as  (landing  in  God's  pre- 
 fence,  to  hear  what  he  will  fay  unto  us : 
 So  much  the  prophet  feems  to  imply.when 
 he  exprelleth  his  confulting  with  God's 
 word,  by  that  phrafe  of  going  into  the  fanc- 
 luary  of  God.  Pfalm  Ixxiii.  17.  /.  e.  in 
 going  in  unto  God  ;  as  going  into  the  fanc- 
 tuary  is  termed,  2  Sam.  vii.  18.  So  by 
 reading  the  word  we  come  in  unto  God, 
 we  ftand  in  the  prefence  of  God  to  en- 
 quire at  his  mouth. 
 
 §.  2.  Of  fit  times  andfeafons  for  reading 
 the  Scriptures. 
 
 THere  is  a  feafon  to  every  purpofe  ««- 
 //(fr/^f/z^Wjfaith  Solomon,  Ec.  iii.  1. 
 The  obfervation  whereof  not  only  adds 
 vxzct  to  every  good  aftion,  but  many 
 times  facilitates  the  work  itfelf  we  have 
 in  hand  :  Now  the  Times  and  Seafons 
 moft  convenient  to  this  duty  of  Reading 
 
 the  Scriptures,  are  (befides  the  fabbath) 
 left  to  chriftian  wifdom  ;  only  we  have 
 general  commands  to  be  frequent  and  dili- 
 gent in  meditation  of  the  word,  Jofli.  i.  8, 
 Plalm  cxix.  97.  and  the  particular  times 
 may  be  either  uncertain  and  occafional,  or 
 con/iant  and  fct. 
 
 For  the  firft,  we  may  have  occafions  to 
 read  the  fcriptures,  torefolve  us  in  doubts, 
 to  comfort  us  in  affli£\ions,  to  direct  us 
 in  matter  of  advice,  to  guide  us  in  our 
 way,  to  aflill  us  in  temptations,  Pfa.  Ixxiii. 
 17.  cxix.  50,  24,  105.  Eph.  vi.  17.  Such 
 or  the  like  occafions  may  make  us  to  have 
 recourfe  to  the  word  Extraordinarily. 
 
 For  the  fecond,  refpeft  mufl  be  had  both 
 to  order  and  proportion  ;  for  the  former, 
 viz.  Order,  godly  men  have  accuflomed 
 to  begin  the  day  with  religious  exercifes, 
 as  with  prayer,  Pfal.  v.  3.  Iv.  17.  Ixxxviii. 
 13.  Now  although  prayer  and  the  reading 
 of  the  word  be  two  diftinft  exercifes,  yet 
 they  mutually  help  one  another,  and  con' 
 fequently  are  fit  to  be  joined  together : 
 And  as  we  muft  thus  begin  the  day,  fo  it  is 
 very  fit  to  clofc  up  the  day  with  the  fame 
 duties  :  The  evening  was  David's  time, 
 Pfal.lv.  17.  and  Ifaac's  time,  Gen.  xxiv. 
 63.  For  the  latter,  v^z.  Proportion  of  time 
 to  be  allotted  for  this  exercife,  it  muft  in- 
 differently refpeft  both  the  duty,  that  we 
 read  all  fcripture,  and  the  perfon  that  un- 
 dertakes it  \  for  more  time  is  required  of 
 
 huf- 
 
hufbands,  parents,  ma{>l(trates,  minifters, 
 than  of  others  ;  though  all  muft  fet  apart 
 fome  time  for  this  duty;  but  that  I  may 
 in  general  commend  the  praflice  of  thi§ 
 order  and  proportion  to  all,  I  (hall  com- 
 pofe  a  kalendar,  to  (lievv  how  we  may 
 read  all  the  fcriptures  over  in  a  year. 
 
 J.  3.  Of  the  Manner  of  preparation  before 
 the  readini^  of  the  Scriptures. 
 
 THerc  is  a  double  preparation  needful, 
 as  r.  To  the  undertaking.  2.  To 
 the  performance  of  the  duty,  i.  For  the 
 undertaking  of  the  work,  we  had  need  to 
 be  prepared  with  a  firm  and  conftant  re- 
 folution  before  we  go  about  it,  partly  be- 
 caufe  of  the  fluggininefs  of  our  carnal 
 natures  to  holy  duties,  and  of  our  uncon- 
 ftan<;y  and  unftedfaflncfs  in  perfifting  and 
 going  through  with  them  to  the  end  ;  and 
 partly  becaufe  we  know  how  dangerous  it 
 is  to  put  one's  hand  to  the  plough  and  look 
 back,  Luke  ix.  62.  Now  the  grounds  u- 
 pon  which  our  hearts  muft  be  fettled  in 
 the  firmnefs  of  fuch  refolution,  rnuft  be 
 drawn, 
 
 ir  From  the  fenfe  of  our  own  blind- 
 nefs  and  ignorance,  who  of  our  felves 
 have  not  the  knowledge  nor  underftand- 
 ing  of  a  man,  as  Agur  acknowledgeth, 
 Prov.  XXX.  3. 
 
 2.  From  afTurance  that  this  is  the  means 
 ordained  by  God  to  help  us  out  of  ignor- 
 ance :  IVe  have  a  more  Jure  word  of  pro- 
 phecy y  "whereunto  ye  do  well  that  ye  take 
 heedy  as  unto  a  light  that  fhineth  in  a  dark 
 
 READING  the  WORD.  347 
 
 the  f}ii4y  of  the  holy  fcriptures)  muft  be 
 more  particularly  prepared  to  the  work 
 itfelf. 
 
 1 .  By  cicanfing  the  heart  of  all  fuper.. 
 fluity  and  naughtinefs,  James  i.  21.  of  all 
 worldly  thoughts  and  cares,  of  all  unquiet 
 paflions  of  anger,  fear,  joy,  forrow,  «^c. 
 
 2.  By  awing  the  heart  with  due  rever- 
 ence of  God  before  whom  we  ftand,  be- 
 caufe he  can  find  us  out  in  all  our  failings, 
 as  knoxving  cur  very  thoughts  afar  off", 
 much  more  having  all  our  ways  before 
 him,  Pfa.  cxxxix.  2.  cxix.  178.  and  being 
 one  who  will  not  forgive  our  wilful  tranf- 
 greflions ;  Such  confideraiions  will  caufe 
 us  to  receive  the  word  with  that  trembling 
 of  heart  which  God  (o  much  refpeifts,  Ifa. 
 Ixvi.  2. 
 
 3.  By  ftirring  up  in  ourfelves  a  fpiri- 
 ti:al  appetite  to  the  word,  fuch  as  Job 
 found  in  himfelf,  who  e/ieemed  the  words 
 of  his  mouth  more  than  his  neceffary  food ; 
 and  David  in  himfelf.wAo  opened  his  mouthy 
 and  panted,  and  longed  for  his  command- 
 ments,  Pfalm  cxix.  131.  which  appetite 
 arifeth  both  from  the  fenfe  of  our  empti« 
 nefs  (for  the  full  foul  loaths  the  honey-comby 
 Prov.  xxvi.  7.)  and  from  the  fitnefs  of 
 the  word  to  fupply  unto  us  whatfoeverwe 
 want  and  hunger  after,  as  being  the  food 
 of  our  fouls. 
 
 4.  By  awaking  our  faith  ;  and  to  this 
 purpofe  we  muft  confider,  that  it  is  the 
 word  of  him  that  fpeaketh  righteoufnefs, 
 whofe  faithfulnejs  is  to  all  generations  ; 
 and  that  God  hath  made  it  his  power  to 
 
 place y  until  the  day  dawn,  and  the  day-fiar  falvation,  mighty  through  him  to  caf}  down 
 
 Jirong  holds y  and  hath  promifcd  //>«/  // 
 (hall  not  return  empty ^  but  fhall  fitrely  exe- 
 cute that  for  which  it  was  fcnt,  Ifaiah  xlv. 
 ig.  Pfalm  cxix.  90.  Rom.  i.  16.  2  Cor.  x. 
 5.  Itaiah  Iv.  ]o,  ir. 
 
 5.  By  foftening  the  heart,  and  making 
 it  pliable  ;  and  to  this  purpofe  we  miill 
 cafl  alide  our  wills  Jind  wifdoms,  vvhich 
 fliffens  our  hearts  againil  God's  counftis, 
 and  ftek  after   the  fpirit   of  tendeinefs, 
 
 .vl.ich 
 
 arrfe  in  our  hearts y  2  Pet.  i.  19 
 
 3.  From  the  delight  which  we  may  find 
 in  the  ule  of  it  :  This  delight  drew  holy 
 David  to  the  continual  meditation  of  it, 
 Plalm  cxix.  96,  97.  the  fweetnefs  of  the 
 word  aridng  out  of  its  fuitablenefs  to  his 
 fan^lified  nature,  overcame  David. 
 
 2.  A  man's  heart  (being  thus  confirmed, 
 with  a  full  purpofe  and  fettled  refolutiorr 
 to  undertake  and  continue  conitactly  in 
 -  Yy2 
 
34« 
 
 REDING  the  WORD. 
 
 ■which  is  called,   The  opening  of  the  hearty 
 A(fts  xvi.  14. 
 
 6.  By  lifting  up  the  heart  unto  God 
 in  prnyer,  to  open  our  eyes,  to  enlarge  our 
 hearts^  to  incline  our  hearts  to  his  tefti- 
 monies,  to  keep  them  to  the  end,  and  (ac- 
 cording to  his  promife)  to  fend  his  Spi- 
 rit, and  to  lead  us  into  all  truth,  Pf.  cxix. 
 18,  32,  36,  112.  John  X4V,  16,30.  Some 
 fliort  effeiSlual  prayer  to  this  purpofe,  to 
 clofe  up  our  meditations  in  this  prepara- 
 tion of  ourfeives  to  the  reading  of  the 
 word,  reprefenting  unto  God  our  depend- 
 ance  on  him  alofte,  to  profper  us  in  the 
 ufe  of  his  own  ordinance,  feldom  returns 
 without  a  gracious  anfwer 
 
 ing  our  evidences  and  directions,  which 
 ■we  and  our  children  mufl  obferve,  that  we 
 may  do  them,  John  v.  39.  Deut.  xxix.29. 
 3.  7'hat  we  keep  ftill  Jefus  Chrift  in  our 
 eye,  in  the  peruial  of  thefcripture,  as  the 
 cnd,fcopcand  fubflance  thereof:  what  are 
 the  whole  fcriptures,  but  as  it  were  the 
 fpiritual  fwadling-clothes  of  the  holy  child 
 Jefus  ?  I.  Chrift  is  the  truth  and  fubftance 
 of  all  the  types  and  fliadows.  2.  Chrift  is 
 the  fubftance  and  matter  of  the  covenant 
 of  grace,  under  all  adminiftrations  there- 
 of; under  the  Old  Teftament,  Chrift  is 
 vailed  :  imder  the  new  covenant,  revealed. 
 3.  Chrift  is  the  centre  and  meeting- place 
 of  all  the  promifes,  for  in  him  all  the  pro- 
 
 §.  4.  Of  the  necejjary  duties  in  reading  of   mifes  of  God  are  yea  and  amen,  2  Cor.  i 
 
 the  fcriptures. 
 
 TH  E  duty  now  fallen  upon  it  is  good 
 for  proiiting  to  obferve  thefe  parti- 
 culars : 
 
 1 ,  That  in  the  beginning  of  our  reading 
 in  the  Bible,  or  of  each  book  in  the  Bible, 
 we  view  and  read  over  fomeanalytical  table, 
 that  fo  we  may  better  mark  the  drift  and 
 fcope  of  the  holy  Ghoft,  and  that  we  may 
 with  fingular  eafe  and  delight  remember 
 the  fame  :  to  that  purpofe  I  have  added 
 fuch  a  table  towards  the  end  of  this  chapter 
 which  may  well  ferve  for  the  purpoied 
 ends. 
 
 2.  that  ive  attend  diligently  to  what  vje 
 read:  now  there  is  a  good  rcafon  to  this 
 attention,  i.  Becaufe  of  the  authority  and 
 wifdom  of  him  that  fpeaks ;  ^  child  mu[i 
 hear  his  father,  Prov.  iv.  I.  and  a  fubjeft 
 muft  attend  reverently  to  the  words  of  a 
 ruler,  Jobxxix.  21.  yet  none  of  them  is 
 our  Potter  as  God  is,  llaiah  Ixiii.  4.  nor 
 made  us,  as  he  did,  Pfalm  c.  3.  nor  con- 
 sequently can  challenge  fuch  refpe^  from 
 us  as  he  may.  2.  Becaufe  of  the  matter 
 or  fubjefl  which  the  fcriptures  handle,  not 
 only  for  the  weight  and  importance  of 
 thof'e  high  myfteries  which  are  therein  re- 
 vealed, but  for  the  great  intereft  which  we 
 ouifeives  have  in  tbofe  things,  as  coaiain- 
 
 20.  4.  Chrift  is  the  thing  lignified,  fealed 
 and  exhibited  in  the  facraments  of  the  old 
 and  new  Teftament.  5.  Scripture-genealo- 
 gies ufe  to  lead  us  on  to  the  true  line  of 
 Chrift.  6.  Scripture  chronologies  are  to 
 difcover  to  us  the  times  and  leafons  of 
 Chrift.  7.  Scripture-laws  are  our  ichool- 
 mafter  to  bring  us  unto  chrift,  the  moral 
 by  correcting,  the  ceremonial  by  direcJling. 
 8 .  Scripture-golpel  is  Chrift's  light  whereby 
 we  know  him,  Chrift's  voice,  whereby  we 
 hear  and  follow  him  ;  Chrift's  cords  of 
 love  whereby  we  are  drawn  into  fweet 
 union  and  communion  with  hin^;  yea,  it 
 is  the  power  of  God  unto  falvation,  unto  all 
 them  that  believe  in  Chrijl  Jefus,  Rom.  i. 
 16.  and  therefore  think  of  Chrift  ftill  as 
 the  very  fubftance,  marrow,  foul  and  fcope 
 of  the  whole  fcriptures. 
 
 4.  That  we  obferve  fome  fpecial  pafta- 
 ges,  where  we  find  things  reprefented  un- 
 to us,  cither  more  weighty  in  themfelvcs, 
 or  more  proper  to  ourfeives,  for  our  parti- 
 cular ufe  and  occafions.  I  deny  not  but  all 
 God's  teftimonies  are  wonderful  in  them- 
 fclves ;  all  of  them  pure ;  all  profitable  to 
 give  underftanding  ;  and  to  cleanfe  our 
 way  ;  and  to  make  the  man  of  God  per- 
 fe(^t  to  every  good  work,  Pfal.  cxix.  129, 
 140,  130,9.    2  Tim.  iii.  16.    Yet  there 
 
 arc 
 
READ  I  NO  the  WO  R  D, 
 
 are  fome  things  in  fcripture  more  impor- 
 tant than  others,  and  more  ufeful  than  o- 
 thers,  for  fome  perfons,  times  and  occafi- 
 ons :  and  to  this  pnrpofe,  I  have  in  the  end 
 of  this  chapter  compofed  fome  heads,  or 
 common  places,  for  obfervation  of  fuch 
 profitable  things. 
 
 5.  That  we  approve  and  affent  to  that 
 we  read,  both  becaufe  it  is  the  truth  of 
 God,  and  becaufe  till  our  judgment  ap- 
 prove it,  we  cannot  believe  it,  nor  poflibly 
 bring  our  hearts  to  yield  to  it  true  and  fin- 
 cere  obedience  :  It  is  true,  that  every  god- 
 ly man  at  all  times  gives  his  affent  to  every 
 truth  of  God  revealed  unto  him,  yet  that 
 affent  is  not  alike  firm  at  all  times,  becaufe 
 the  evidence  by  which  he  acknowledgeth 
 it,  is  not  alike  clear  at  all  times;  but  when 
 It  (hines  to  us  clearly,  when  men  clearly 
 difcern  the  glory  and  beauty  of  thofe  hea- 
 venly myfteries.and  tafte  of  the  goodnefs  of 
 tiiem,  they  cannot  but  ravilh  readers  with 
 admiration, yea  tranfport  them  with  firong 
 and  heavenly  affedions  of  love,  joy,  and 
 de/ire,  Pfa.  cxix.  97,  iii,  131,  162.  Ob- 
 ferve,  that  it  happens  fometimes  fuch  fpi- 
 ritual  raptures  may  feize  on  a  man,  even 
 V'hile  he  is  reading  the  fcriptures  ;  as  the 
 dilciples  hearts  burned  within  them,  vjhilji 
 our  Saviour  talked  with  them  going  to  Em- 
 tnausyhvikG  xxiv.  32.  Andif  fo,  then  the 
 heart  opens  itfelf  to  clofe  with  and  draw 
 in  that  ravilhing  obje(5t,  which  will  necef- 
 farily  inforce  the  foul  to  make  a  paufe ; 
 and  thefe  paufes  rather  further  than  hinder 
 us  in  our  work  ;  for  a  godly  fpirit  quick- 
 ened by  fuch  fweet  refrefhings,  receives  in- 
 creafe  of  alacrity,  and  is  thereby  flrength- 
 ened  to  go  on  with  much  greater  life,  to 
 the  end  of  this  holy  exercife. 
 
 §.  5.  Of  duties  ajter  reading  the  fcriptures , 
 
 ^~^  H  E  end  of  fludying  the  fcriptures  is 
 not  only  knowledge,  but  pra<ftice  ; 
 wherefore  after  we  have  read  any  part  of 
 the  fcriptures,  our  fpecial  care  muft  be, 
 I.  To  recount  and  revolve  in  our  minds 
 
 349 
 
 thofe  things  we  have  read,  and  ferioufly  to 
 meditate  on  them. 
 
 2.  To  fearch  out  the  true  fenfe  and 
 meaning  of  the  words,  together  with  the 
 fcope  unto  which  they  are  direfled,  and  if 
 our  own  underflanding  be  too  weak,  we 
 may  do  well  to  make  ufc  of  other  men'a 
 writings  or  conference. 
 
 3.  To  fingle  out  and  apply  what  is  of 
 more  fpecial  ufe  to  ourfelves  in  fuch  fort, 
 as  if  we  were  fpecially  named  in  any  pre- 
 cept, reproof,  promife,  commination,  con- 
 folation,  or  the  like  ;  which  is  the  moft  ef- 
 feftual  means  to  awaken  and  flir  up  affec- 
 tions, and  to  fet  on  our  endeavours,  as 
 manifelily  appears  in  good  Jofiah  his  ex- 
 ample^  2  Chron.  xxxiv.  20,  &c. 
 
 4.  To  work  thofe  things  upon  our  hearts, 
 till  they  warm  our  afiedions  :  this  is  beft 
 do-ne; 
 
 I.  By  appropriating  them  unto  our 
 felves  ;  for  that  which  affefts  us,  is  that 
 which  moft  nearly  concerns  us. 
 
 2.  By  believing  what  we  read  as  un- 
 doubtedy  true  ;  thus  David  believed,  Pfa. 
 cxix.  138,  151,   160. 
 
 3.  By  loving  thofe  counfels  of  God 
 which  we  embrace  by  faith,  for  their  puri- 
 ty, perfection,  righte.oufnefs,  and  efpeci- 
 ally  for  the  ufefulnefs  and  wonderful  be- 
 nefit of  them  to  ourfelves,  in  quickening 
 the  fpirit  fvc\  giving  wifdom,  in  converting 
 the  foul,  Pfalm  cxix.  63,  98,  99.  xix.  7. 
 Thefe  eminent  excellencies  of  the  word, 
 cannot  choofe  but  make  thefe  heavenly 
 counfels  precious  in  our  eyes,  and  bring 
 the  foul  to  delight  in  them  exceedingly. 
 
 5.  To  advife  about,  and  to  refolve  up- 
 on the  means  to  bring  all  into  pradlice,  e- 
 fpecially  for  thofe  duties  which  are  laid  be- 
 fore us  in  reading  the  word,  or  (ome  part 
 of  the  word  at  fuch  a  particular  time. 
 
 6.  To  examine  our  ways,  how  near  they 
 come  up  to  the  1  ule,  or  come  Ihort  of  it  ; 
 that  on  the  one  fide  we  may  be  encourag- 
 ed in  conforming  our  practice  to  the  Jaw, 
 and  willial  rejoice  in  the  grace  of  God, 
 
350 
 
 READ  ING  the  WO R  D. 
 
 working  in  us  with  thankfulnefs ;  and  on 
 the  other  fide,  that  we  may  be  humbled 
 and  grieved  for  our  failings,  and  driven 
 to  feek  ,unto  Chrift  to  make  up  our  peace, 
 and  then  look  better  to  our  ways  for  time 
 to  come,  as  David  doth,  Pfalm  cxix.  131, 
 132.  I33»  ^f^' 
 
 ^.  6.  j4  kalendar  purpofed  to  Jhew  how  we 
 may  read  over  the  fcripture  Jeveral 
 •ways  once  in  a  year. 
 
 IN  reading  the  fcripture,  we  fpake  of  a 
 proportion  of^time  to  be  allotted  for 
 this  exercife ;  and  that  we  may  fo  propor- 
 tion our  reading  with  our  time,  that  we 
 read  all  the  bible  or  fcriptures  over  in  a 
 year,  I  had  compofed  a  kalendar,  fliewing 
 how  we  might  right  read  it  over  feveral 
 ways. 
 
 I.  By  reading  every  day  three  chapters 
 or  more  in  the  old  Teftament,  and  two 
 or  more  in  the  New.  2.  By  reading  three 
 chapters  a  day,  and  fome  more  of  the 
 Pfalms.  3.  By  reading  ftriflJy  three  chap- 
 ters a  day,  of  thofe  that  edifie  moft.  4.  By 
 reading  two  chapters  a-day,  moft  of  the 
 old  Teftament,  and  all  of  the  New.  5.  By 
 reading  only  one  chapter  a  day  out  of  fuch 
 books  as  are  principal,  and  a  rule  for  the 
 reft  :  but  every  private  Chriftian  may  with 
 a  little  induftry  find  out  this,  or  fome  o- 
 ther  kalendar  more  beneficial  to  him  ;  and 
 therefore,  (not  to  fwell  this  book  needlef- 
 ly)  I  (hall  leave  it  to  him  ;  only  with  this 
 note,  that  after  all  thefe  forms,  it  were  not 
 unprofitable,  if  he  read  at  leaft  every  mor- 
 ning a  pfalm,  and  every  evening  a  chapter 
 of  thofe  that  edifie  moft  in  their  order, 
 which  is  now  the  conftant  ufe  of  a  weak 
 Chriftian  in  his  family-duties. 
 
 ^.   7.  Of  heads  or  common  places  of  obfer- 
 vations  for  profitable  things. 
 
 I  Declared  before  (Se(ff.  4.)  that  in  read- 
 ing of  the  fcripture,  it  were  good  for 
 our  profiting  to  obferve  fome  fpecial  palla- 
 ges,  where  we  find  things  rcprefen ted  unto 
 
 us,  either  more  weighty  in  thefnfelves,  or 
 more  proper  to  ourftlves,  for  our  particu- 
 lar ufe  andoccafions;  and  to  that  purpofc 
 I  (hall  now  compofe  fome  heads  or  com- 
 mon places  for  obfervation  of  fuch  profit- 
 able things  :  fome  I  know  herein  advifc 
 thefe  four  points:  i.  That  every  Chrifti- 
 an following  this  dirc6Vion,  fliould  make  a 
 little  paper-book  of  a  ftieet  or  two,  and 
 write  on  the  top  of  every  leaf,  the  title 
 that  he  would  obferve  in  his  reading.  2. 
 That  he  would  obferve  fuch  places  as 
 ftare  him  in  the  face,  that  are  fo  evident, 
 that  the  heart  cannot  look  off  them.  3, 
 That  he  fet  down  under  each  title,  on- 
 ly the  book,  chapter  and  verfe,  and  not 
 the  words,  for  that  would  tire  him  in  the 
 end  ;  only  when  he  hath  done  his  quarier- 
 taflc,  or  years-tafk,  then  he  may  write  out 
 thechoiceft  things,  as  he  thinks  good.  4. 
 That  he  look  not  at  the  profit  of  this 
 courfe  the  firft  week  or  month,  but  let 
 him  confider  how  rich  it  will  make  him 
 at  the  year's  end  ;  furely  after  he  hath  ga- 
 thered them,  he  would  not  fell  his  collec- 
 tions for  a  great  price,  if  it  were  but  for  the 
 good  they  may  do  him  in  the  evil  day, 
 when  it  (hall  come  upon  him  :  of  thefe  I 
 fliall  give  you  the  experience  of  a  weak 
 Chriftian,  the  unworthieft  fervant  of  Chrift, 
 in  the  following  fe<Stion  and  paragraphs. 
 §.8.  Common  places  ohjtrved  by  one  in  his 
 private  reading  of  the  fcriptures. 
 
 PLACES  that  in  reading  he  found  re- 
 buke of  corruption  in  his  nature  or 
 practice. 
 
 Numb.  xiv.  11.  2  Chron.  xxxii.  26.  Pf. 
 cxix.  7S'  Ifaiah  Ivi.  11.  Ivii.  17.  lix.  11, 
 etc.  Jer.  vi.  13.  Ezek.  xxxiv.  2,  etc.  Hofea 
 vii.  10.  Mark  vii.  21,  etc.  Luke  xii.  15. 
 Romans  vii.  23,  etc.  Ephef.  v.  4.  i  Pet.  ii. 
 I.  Rev.  ii.  5.  iii.  J 5,  ,16,  17,  19. 
 
 2.  Places  that  hold  forth  comtortsagainft 
 the  burden  of  his  daily  infirmities,  inward 
 
 temptations  and  afftidtions  of  Ipirit. 
 
 Gen  XV.  i.  Exod.  xxxiv.  6  7.  Plal.  xviii. 
 6.   xxiii.  Ay  ^^^'  xxxiv.  18.  xlii.   5,  11. 
 
 Hofea 
 
READ  TNG  thf  WO  RD.  351 
 
 Korea  VI.  r,'2.  Micah  vii.  ip.  Luke  xvii.  19.  Daniel  vi.  23.   ZecF.  H.  8.  Mai.  iv.  2. 
 
 4.  John  xvii.  19.  Rom.  vi.   14.  xvl.  20.  Mati..  2j.x.  30.  xi.  28.  xxviii.  20.  Luke 
 
 1  Cor.  X.  13.  2  ThefT.  iii.  3.  i  Tim.i.  15.  xl.  13.  xix.  10.  xxi.  18.  John  i.  12,  16,29. 
 
 Heb.  iv.  15,  16.  1  Pet.  V.  10.  i  John  i.  9.  x.  28.  iii.  16,  17.  xiv.  16,  17.  xvii.  17,  ip, 
 
 ii.   I,   12.  v.   18.  24.  Afts  xiii.  39.   xxvii.  34.  Rom.  iv.  5", 
 
 .     3.  Places  thnt  eft.ib]iili  his  heart  againft  viii.  30,  33.  x.  4.    i  Cor.  i.  30.    2  Cor.  v. 
 
 the  fear  of  falling  away i  Kings  19,  2r.  Gal.  iii.  13.  iv.  4,  5,  6.  Eph.  i.  3, 
 
 vi.  13.  Job  viii.    20.  Pfalm  xv.  5.  xvi.  8.  4»  6,  7.  ii.  14.  16.  Phil.  iii.  21.  Col.  i.21. 
 
 xxxiii.  24,  27,  28,  31.  Ixxxix.  33,  etc.  iii.  4,    r  ThefT.   v.   23,  24.  i  Tim.  i.  15. 
 
 xciv.  14.  Ifa.  liv.  10.  Jer.  xxxi.  3.  xxxiii.  Tit.  ii.  14.  Heb.  i.  3.  ix.  12,  26.    i  John 
 
 20,  21,  25,26.  xxxii.  39.  etc.  Hof.  ii.  19,  i.  7«  "•  2.  iii.  i,  2,5.  Rev.  i.  5,  13. 
 
 20.  Luke  xxii.  32.  John  vi.  39.   xiii.  i.  7.    Places    containing   fvveet    palTages 
 
 ?iiv.  16.  xvii.  22,  23,  26.  Rom.  viii.  35,    which  melted  his  heart. Gen.  xxii. 
 
 .39.  xi.  29.  I  Cor.  xviii.  9.  Eph.  i.  13,  14.  i,  to  20.  xxiv.    2,  to   53.  jcxxiii.    1,  ro 
 
 iv.  30.   Phil.  i.  6.     I  Their,  v.  23,  24.    2  >2.  xliii.  i,  to  31.  xliv.    throughout,  xlv. 
 
 Their,  iii.  3.  Heb.  xiii.  5.    i  Pet.  ii,  6.     i  throughout,  xlviii.   i.  to  12.  1.    i.  to  12. 
 
 John  iii.  9   v.  4.  Deut.  v.  22.  to  30.  Judges  vii.  9.  to  23. 
 
 4.  Places  that  directed  him  in  his  par-  Ruth  ii.  i.  to  14.  iii.   throughout.  1  Sam. 
 
 ticular  calling Job  xxxiii.  23,  24.  Ifa.  xvii.    22,  to    the  end.  xviii.   /,   to  8.  xx. 
 
 xlix.  4,  5.  1.  4.  Iii.  II.  Iviii.  i.lxii.  1,  6,  7.  th.x)ughout.xxiv.  i,  to  20.  xxv.  14,  1036. 
 
 Jer.  XV.  19.xxiii.22.  xlviii.  10,  Ez.  iii.  1,  2  Sam.  xv.  10.  to  the  end.  Ifaiah  Ivii.  15. 
 
 i8,  19,  20,  21.  xxxiii.  2,  3,  4,  5,  6,  7,  8,  to  20.  Jer.  xxxi.  18,  19,  20.  Jonah  ii.    i, 
 
 9.  xxxiv.  10.  Mai.  ii.  7.  Matih.  x.  16,  17,  to  8.  Mark  ix.  14.  to  25.  John  ii.  i,  to  46. 
 
 A£ts  XX.  20,  21,  23.    I  Cor.  i.  5.  xiv.  i,  8.  Places  that  in  reading  the  fciiptures 
 
 12.  2  Cor.  iv.  5,  6,  7.vi,  3,  4,5,  6yy.  xii.  he  found  fenfible  comfort  in. —  Exod.  xiv. 
 15.  Phil.  ii.  3.  I  Their,  i.  2,  3,  4,  5,  6,  7,  13.  xix.  4,  5.  xxiv.  lo.  11,  17.  x.\xiv.  6,  7, 
 8,  9,  TO,  1 1,  12,  13,  17.  iTim.  i,  4.  iv.12.  8.  Numb.  xiv.   18.  Deut.  v.  29.  x.  15.  1 
 
 5.  Promifes   that  comfort  him  againft  Sam.  xxx.  6.  2  Sam.  xii.  13.  2  Kings  xx.  5. 
 
 outward  crofTes. Exod,  iv,  31.  xxiii.  2  Chron.  ii.  12.  xv.  4.   xx.  21,  22,  27,  28. 
 
 25.  Judges  xiii,  23.  2  Chron.  xxv.  9.  Pfa.  Job  v.  n.  17,  18.  19  xxxiii.  25.  26.  Prov. 
 
 xxiii.  I,  2.  xxxvii.  25.  cxjx.  165.  Prov.  i.  iii.  12.  Pfalm  xxvii.  13,  14.  xxxi.  7.xxxvii. 
 
 33.  iii.  8,  10,   Ifaiah  Iviii.  8,  Dan.  vi.  16.  1,  108,  32,  33,  34.  Ivii.  throughout,  cxix. 
 
 Luke  xxi.  18.  John  xvi.  33.  Rom.  i.  17.  2  103.  cxxxviii.  7,  8.  cxxxix.  17,  Ifaiah  xxix. 
 
 Cor.  iv.  17,  18.  2Tim.  ii.  12.  Heb.  xiii.  5,  19.  xxx.  18,  19.  xl.  i.  2,  xlii.  3.  xlviii,  18. 
 
 6.   I  Peter  iii.   14,   15,  16,  17,  18.  iv.  12,  xlix.  2,  13, 14, 15,  16.  Iii.  9.  liv.  7,  8,  9,  10. 
 
 13,  14,  15,  16,  19.  Rev.  ii.  10.  Iv.  7.  xvii.  15, 16,  18.   Jer.  i.  9.  xxxi.  3.  9. 
 
 6.  Places  that  hold  forth  his  privileges  20.  Hofea  vi.  i,  2.  xi.8.  Micah  vii.  i8,  19. 
 in  Chrift,  above  all  the  wicked  in  the  world.  20.  Matih.  v.  11,  12.  x.  26,  28,  29,  30,31, 
 
 Gen.  iii.  15.  vii.  i»  23.  xii.  3.  xv.  6.  32.  Mark  ii.  17.    Luke  vi.  22,  23.    Rom. 
 
 xxvi.  4.  xxviii.   14.  xxxii.  28.  Exo.  ix.  4,  viii.  18,  31,  32.    2  Cor.  vii.  6.   Eph.  v.  8. 
 
 5,  6.   Numb,  xxiii.  21.  xxiv.  5,  6.    Deut.  Col.  i.  13.  iv.  3.    2  Tim.  iii.  n.    Heb.  x. 
 
 xxvi.  18,  19.  xxxiii.  29.  i  Sam.  xii.  22.  2  15,  36,  37,  38.  xii.  5,  6,  7,  8.  James  v. 
 
 Chro.  XV.  4.  xvi.  9.  Job  v.  19.  to  27.  Pfa.  20.  i  John  iii.  12,  13. 
 
 xxii.  7.  xxxiii,  18,  19.  xxxiv.  4,  5,  6,  7,  8.  9.  Places  hard  tobeunderllood,  of  which 
 
 etc.  Ifaiah  ix.  6.  xl,  31.  xii.  10.  14,  15,  16,  he  defired  and  endeavoured  after  rcfoluti- 
 
 17,  I  8.  liii.  It.  liv.  1 1,  12,  13,  14,  16,  17.  on,  as  (amongft  the  reft)  all  the  titles  of 
 
 Jeremiah  xxxiii.  8.  Lam.  iii.  32.  Ezek.  xi.  the  Pfalms,  efpecially  of  thcfc  Pfalms,  iii, 
 
 iv. 
 
S52 
 
 HEADING  the  WORD, 
 
 IV,  V,  Vl,  Vl'l,    Vll'  XXM,  XXX,  XXXIV, 
 
 xxxviii,  xxxix,  v.,  ^  x..,  xivi,  1,  liii,  Ivi,  Ivit, 
 Ix,  Ixxii,  Ixxxviii,  xc,  xcii,  cxix,cxx,  etc. 
 
 lo.  .Other  fevcral  heads  hath  he  noted 
 in  his  private  little  book,  which  only  I  (hall 
 fet  down  for  others  imitation:  as  (i.) 
 Places  that  hold  forth  experiences  (or  the 
 word  written  in  our  hearts)  as  the  beft 
 commentary.  (2.)  Places  that  hold  forth 
 divers  points  of  religion,  that  a  Chriflian 
 may  infallibly  reft  on,  'and  live  and  die  in 
 the  aflurance  of  them.  (3.)  Places  that 
 juftifie  a  precife  refpe£l  of  the  leaft  (in. 
 (4.)  Places  that  (hew  the  godly  have  fuffer- 
 -ed  all  forts  of  crolTes,  reproaches  and 
 flanders.  (5.)  Choice  fentences,  or  me- 
 morable fayings.  (6.)  Promifes  of  the 
 churches  flouri(hing  in  the  laft  times. 
 
 But  above  all,  thofe  which  concern  our 
 own  particular,  I  efteem  moft  precious, 
 and  of  fingular  ufe. 
 
 §.9.  Of  the  ufe  ofthefe  colle^ions, 
 
 THE  firft  head  was,  Places  that  in 
 reading,  he  found  rebuke  of  cor- 
 ruption in  his  nature  or  praflice  :  the  ufe 
 hereof  is  to  open  his  eyes,  and  to  let  him 
 lee  the  anatomy  of  his  corruptions,  and 
 plainly  to  perceive  what  things  are  in  his 
 nature,  that  God  hath  a  quarrel  againft ; 
 fo  that  now  it  is  time,  that  as  fuch  a  one 
 is  guided  by  the  finger  of  God  to  know  his 
 corruptions,  fo  he  (hould  go  to  the  Spirit 
 of  God  for  mortification. 
 
 The  fecond  head  was,  Places  that  hold 
 forth  comforts  againft  the  burden  of  his 
 daily  infirmities,  inward  temptations,  and 
 alfliaions  of  fpirit :  The  ufe  hereof  is, 
 when  fuch  a  particular  temptation  comes, 
 to  eye  the  promifes,  and  to  betake  the 
 foul  unto  the  Lord  for  fuccour  promifed: 
 this  is  the  voice  of  faith,  *  Be  of  good  cou- 
 rage, here  is  a  word  of  comfort,  and  there 
 is  help  enough  in  heaven  ;  the  devil  may 
 thruft  fore  at  thee,  but  he  (hall  not  get  the 
 vi6>ory,  for  God  is  with  thee  \  no  quefti- 
 on  but  for  thefe  fins  the  Lord  beftows  on 
 thee  a  pardon  of  couife,  only  be  vigilant 
 
 and  watchful  at  all  times,  in'  »fl'  place?, 
 upon  all  occalion",  againft  all  fins,  with 
 all  the  degrees  thereof,  efpecially  againft 
 fins  of  conftitution,  calling,  company,  cor- 
 rupt education  :'  indeed,  this  is  the  pro- 
 perty of  faith,  both  to  reft  on  the  pro- 
 mifes, and  to  keep  waking,  for  nothing  is 
 more  wifely  fearful  than  faith,  nor  more 
 cautelous  and  circumfpeft  than  holy  fear. 
 
 The  third  head  was,  Places  that  eftablKli 
 hisheartagainft  the  fear  of  fallingaway:  the 
 ufe  hereof  is,  in  cafe  of  any  fuch  doubt,  to 
 learn  and  think  upon  thefe  precious  places, 
 that  we  may  be  fettled  in  believing  our  per- 
 feverance.  This  will  encourage  and  quic- 
 ken us  in  our  Chriftian  courfe,  ftabiilh  us 
 in  well-doing,  and  hearten  us  againft  the 
 greateft  difficulties :  their  objection,  who 
 fay,  The  doftrine  of  afTurance  of  not  fal- 
 ling away,  doth  fet  open  a  door  to  all  li- 
 centioufnefs,  is  moft  falfe  ;  for  the  more 
 afliirance  of  falvation  in  a  man's  foul,  the 
 more  fear  and  trembling  in  a  man's  courfe; 
 he  who  is  beft  allured,  hath  moft  power  of 
 God's  Spirit,  and  the  ftronger  the  Spirit 
 of  God  is  within,  the  more  holinefs  and 
 fruits  of  grace  are  without. 
 
 The  fourth  head  was.  Places  that  di- 
 rected him  in  his  particular  calling  :  the 
 ufe  hereof,  is  to  confider  the  feveral  texts, 
 as  the  crowing  of  cocks,  which  ring  in  his 
 ears  :  When  wilt  thou  arife.'  why  tarrieft 
 thou  folong  ?  why  ftirreft  thou  (o  flowly  ? 
 See  how  the  fun  rejoiceth  as  a  giant  to  lun 
 his  race,  why  then  doft  not  thou  Iharpen 
 thyfelf  to  the  work  which  God  hath  laid  on 
 thee  ?  it  may  be  thou  mectel^  with  many 
 troubles,  difgraces,  oppofitions;  but  what 
 then  ?  is  not  this  God's  command  ?  is  not 
 this  a  fervice  to  the  Lord  Jefus  ?  doth  not 
 the  Lord  alfift  ?  and  is  not  he  pay-maftcr 
 fufficient  ?  it  may  be  thy  labour  is  in  vain, 
 thy  work  is  without  fruit ;  and  what  then  ? 
 Is  not  thy  labour  thy  duty  :  and  good  iuc- 
 cefs  God's  work,  what  haft  thou  to  do 
 with  thoughts  about  the  blclfing  and  fuc- 
 cefsof  thy  labours.'  look  thou  to  thy  duty, 
 
 view 
 
REAT>  ING 
 
 view  the  texts  well,  and  obey  them,  and 
 leave  the  bleffing  of  thy  endeavours  to  the 
 good  will  and  pleafure  of  God  :  lay  afide 
 all  care  of  the  event,  and  roll  thy  burthen 
 upon  the  Lord,  who  will  fuftain  thee  : 
 Thus  thcfc  texts  cry  upon  him  to  fubmit 
 to  God's  dircOion,  and  to  depend  therein 
 upon  his  help  and  alliftance.  This  is  the 
 double  duly  we  all  owe,  r.  Toaskcounfel 
 at  the  word,  and  to  follow  the  determi- 
 nation of  it ;  for  a  true  heart  is  ever  obe- 
 diential, fubjeftingitfelf  to  the  will  ofGr>d, 
 as  the  ru4e  of  holinefs,  acknowledging  Lis 
 fovereignty,  fubfcribing  to  his  wifdom  as 
 moft  abfoiuie,  and  to  his  ways  as  moft 
 true,  juft,  and  merciful.  2.  To  put  over 
 all  our  bufinefs  into  God's  hands,  in  a  man- 
 ner out  of  our  own,  trufting  in  him  for 
 ability  to  work,  and  for  good  fuccefs  to 
 come  by  them. 
 
 The  fifth  head,  is,  Promifes  that  com- 
 forted him  againft  outward  crofles  :  the 
 ufe  hereof,  is,  to  live  by  faith  in  afdifti- 
 ons  ;  for  then  is  faith  in  thefe  promifes  the 
 only  ftay  and  fupport  of  the  heart:  /  had 
 fainted,  unU/s  I  had  believed  tv fee  the  good- 
 nefs  of  the  Lord  in  the  land  of  the  living  : 
 this  is  my  comfort  in  mine  afftioiion,  for 
 thy  "word  hath  quickened  jne,  Pfalm  xxvii. 
 13.  cxix.  49,  50.  In  daily  and  lighter 
 trials,  a  man  of  a  mild  and  patient  tem- 
 per, may  hold  up  the  head  ;  but  when 
 one  deep  calleth  unto  another,  and  the 
 waves  flow  over  our  head,  when  nature 
 yieldeth,  and  the  heart  fainteth,  then  to 
 fland  faft,  and  be  of  good  courage,  is  the 
 only  property  of  faith,  which  is  grounded 
 upon  the  rich  mercy  of  God  made  over  to 
 us  in  thefe  precious  promifes.  I  cannot 
 deny,  butdiftrult  many  times  wrings  from 
 a  chriftian  fuch  voices  as  thefe.  Were  it  a- 
 ny  thing  but  this,I  could  bear  it ;  but  now 
 if  in  confcience  of  his  impotency,  he  will 
 feek  to  Chrift  to  make  him  able,  and  he 
 will  fallen  himfelf  upon  him  by  a  true  and 
 lively  faith  in  thefe  promifes,  he  may  find 
 Ihengih  enough,  through  his  might,  whcre- 
 
 .  .;  Z  z 
 
 the  WORD,  353 
 
 by  to  bear  that  comfortably,  which  other- 
 wife  be  may  find  mofl  intolerable.  Faith 
 drives  a  man  out  of  himfelf,  as  not  able  to 
 bear  the  leafl  crofs  as  he  ouglu,  and  thro' 
 the  power  of  God,  it  enableth  him  to  bear 
 that  beft  with  which  God  is  pleafed  to  try 
 him . 
 
 The  fixth  head,  is,  Places  that  hold  forth 
 his  privilege  in  Chrif>,  above  all  the  wick- 
 ed in  the  world  :  the  ufe  hereof  is,  i.  To 
 believe  and  to  rejoice  in  them  :  All  thefe 
 privileges  are  mine,  will  a  foul  fay,  the 
 Lord  ha,th  given  them  for  my  portion,  how 
 then  fliould  I  glory  in  God,  triumph  over 
 death,  fin,  and  hell,  through  my  Saviour? 
 2.  To  live  unto  him  who  hath  bellowed 
 them  on  the  foul  :  And  now,  O  Ifrael, 
 (after  all  his  kindnefs)  what  doth  the  Lord 
 require  of  thee,  but  to  fear  the  Lord  thy 
 God,  and  to  love  him  and  ferve  him  with 
 all'thy  heart,  and  to  keep  his  command- 
 ments ?  Deut.  X.  12,  13.  Oh  (faith  the 
 foul)  how  fliould  I  now  think  much  of 
 Ghrifl  ?  and  fpeak  much  of  Chrifl  ?  and 
 converfe  much  with  Chrifl  ?  and  do  much 
 for  Chrifl  ?  and  fuffcr  much  for  the  Lord 
 Jefus  Chrifl  I  and  if  I  cannot  do  much, 
 how  fnould  I  defire  and  will  to  do  much, 
 which  is  accepted  as  if  I  did  it  ?  how 
 fliouId  I  continually  go  to  him,  to  enable 
 me  to  do  more,  than  of  myfelf  I  can  do  ? 
 na}'^,  how  fhould  I  mourn  and  lament  for 
 what  I  have  not  done*,  either  through  want 
 of  ability  or  will  ?  this  is  the  ufe  of  fuch 
 glorious  privileges,  to  believe  in  Chrifl, 
 and  to  live  unto  Chrifl,  2  Cor.  viii.  12. 
 
 The  feventh  head,  was,  Places  contain-r 
 ing  paffages  that  even  melted  his  heart: 
 the  ufe  hereof,  is  to  call  fuch  paffages  to 
 remembrance  in  times  of  mourning,  only 
 be  fure  that  our  affeflions  prove  fpiritual, 
 and  not  merely  natural :  I  make  no  quef- 
 tion  but  David's  longing  after  God,  Pfalm 
 Ixii.  I,  2.  his  panting  after  the  word,Pfalm 
 cxix.  140.  his  delight  in  the  fweetnefs  of 
 it,  Pfalm  cxix.  103.  his  trembling  at  God's 
 prelence,    Pfalm  cxix.   120.  his  grief  for 
 
 the 
 
354 
 
 the  breach  of  his  law,  Pfalm  cxlx.  136. 
 •were  fpiritual  affefVions ;  for  they  were 
 raifed  by  fpiritual  objefts,  foit  is  good  for 
 us  tofee  10  our  affeftions that  they  be  raif- 
 ed by  fpiritual  obje(51:s,  and  then  they  prove 
 fingularly  ufeful ;  it  may  be  indeed  that 
 when  a  chriftian  perufeth  over  again  the 
 feme  texts,  he  fhall  not  have  the  like  ope- 
 ration as  before  :  all  the  goldly  fhall  find 
 by  their ovvn  experience,  that  thofe  inftruc- 
 tions,  reproofs  and  confolations,  which 
 at  fome  times  awaken,  wound  and  revive 
 their  fpirits,  at  another  time  move  them 
 nothing  st  all^  fometimes  the  fpiritual 
 fcnfe  is  benumbed,  and  they  hear  only  by 
 the  hearing  of  ihe  ear,  Job  xlii.  5.  but  at 
 other  times,  when  thofe  fenfesare  awaken- 
 ed, they  tafte,  and  fee,  and  feel  the  fame, 
 and  confequently  are  affefled,  as  Job  was 
 in  that  place,  chap.  xlii.  5.  fo  if  at  any  time 
 we  find  thefe  meltings  flirred  in  us  by  a 
 fpiritual  object,  and  that  they  are  anfwer- 
 able  to  God's  dealings  with  us,  then  we  can 
 rejoice  or  mourn  feafonably,when  God  calls 
 us  to  either,Ecclef.  vii.  14.  I  take  this  to  be 
 an  holy  and  happy  ufemadeof  thofe  places. 
 Now  the  eighth  head,was.  Places,  that  in 
 reading.he  found  fenfiblecomfort  and  ravl- 
 fliingofheart  in:  Theufehereof  isnot  only 
 for  prefent,  but  whiles  he  lives  in  any  dif- 
 trefs,  for  then  he  may  have  recourfe  to  thefe 
 places,  astofomany  wells  of  joy  ;  and  if,  in 
 this  grief,  one,  or  two,  or  ten  will  not  com- 
 fort him,  yet  it  may  pleafeGod  that  fome 
 of  them  w  ill  have  fpirit  and  life  in  them  ; 
 befidcs,  it  cannot  but  marvellouflyeftablifti 
 his  faith,  when  he  remembers  in  how  many 
 tliftincfl:  places  of  Scripture  the  Lord  was 
 pleafed  to  comfort  his  foul. 
 
 The  ninth  head,  is.  Places  hard  to  be 
 underflood,  of  which  he  defired  and  en- 
 deavoured after  refolution  :  the  ufe  here- 
 of is  fpecified  in  the  very  title  itfelf ;  and 
 the  refolution  of  the  hard  texts  cited  (viz. 
 (hofe  titles  of  fevcral  Pfalms)  was  by  in- 
 duftry  found  out  thus. 
 
 Pfalm  iii.  The  title  is,  A  Pfalm  of  David, 
 
 READING  the  WORD, 
 
 •when  he  fled  from  Abfalom  his  fon. 
 
 In  which  three  things  are  contained,  r. 
 The  author  thereof,  David  king  of  Ifrael, 
 who  compofed  it.  2.  The  kind  of  the 
 Pfalm  ;  which  word  [Pfalm]  is  a  word 
 generally  applicable  to  all  thofe  fpiritual 
 hymns,  without  particular  application  to 
 the  ceremonies  of  perfons,  time,  or  man- 
 ner of  finging,  as  many  others  are  :  It  was 
 ufually  delivered  to  the  whole  quire,  o» 
 the  fabbaths  and  feflival  days,  to  be  fung 
 by  voice,  and  to  be  fitted  to  the  inflruments 
 ufed  to  be  played  upon  in  the  temple. 
 3.  The  expreffion  of  the  time,  and  occafi- 
 on  of  the  compofing  thereof;  /".  e.  when 
 he  fied  from  Abfalom  :  the  fiory  is  fee 
 down,  2  Sam.  xv.  Many  were  the  troubles 
 wherewith  this  good  king  was  affiifted,  ef- 
 pecially  after  his  fin  in  tije  matter  of  Uriah, 
 but  never  any  fo  grievous,  as  to  be  driven 
 out  of  his  own  kingdom  by  his  own  fon, 
 and  his  fubjecls  to  fall  away  from  him, 
 and  to  follow  his  enemy,  that  fought  his 
 life  and  throne. 
 
 Hereupon  he  makes  his  forrowful  com- 
 plaint to  God  in  this  Pfalm,  and  appoints 
 it  to  be  fung  in  the  church  for  his  owncom- 
 fort,  and  infiru<Stion  to  himfelf  and  the 
 whole  church,  in  fuch  times  of  calamities. 
 
 And  to  this  his  pathetical  moan,  he  joins 
 this  word  Selah,  as  a  note  of  the  attention 
 of  the  mind,  and  fiop  or  paufe  in  the  fong.. 
 
 For  underfianding  the  meaning  and  \\{& 
 of  the  word  Selah,  note,  that  Selah  is  an  He- 
 brew word,  and  lignifiesas  much  as  Amen, 
 for  eveXffernper,  in  fempiternum,  in  feculoi 
 <i2C.  eis  ton  aiona,  in  aeternum. 
 
 Hierom  oblerves,  that  the  Jews  ufed 
 one  of  thefe  three  words  at  the  conclulion 
 of  their  writings  or  fentences,  or,  in  the 
 end  of  their  prayers,  Amen,  Selah,  or  Sa- 
 lem, which  figniries,  peace  :  and  'tis  noted 
 to  be  a  word  to  exprefs  an  affirmation,  or 
 giving  afient  to  that  which  is  prayed,  or 
 (aid,  as  Amen  is,  or  elfe  it  imports  a 
 wi(h,  vow  or  delire  that  the  thing  ipoken 
 be  cirtain  or  may  be  loj?  ever,  /.  e.  that  it 
 
 may 
 
READ ING  the  IVO R  D. 
 
 ^55 
 
 may  be  performed  :  and  it  is  to  be  noted, 
 that  it  is  ufually  placed,  when  fome  fpeci- 
 al  thing,  worthy  atter'tion  or  obfervation, 
 is  fpoken  or  delivered,  or  fome  defire  to 
 be  performed,  whether  it  be  in  the  end,  or 
 in  any  fentence  of  the  Pfalm,  prayer,  eirc. 
 that  by  ^  little  flop  or  paufe  of  the  breath, 
 the  matter,  worth  or  excellency  of  the 
 thing  may  better  be  confidered :  and  you 
 fliall  not  find  it  in  any  part  of  the  Scrip- 
 ture, faving  in  the  Pfalms,  and  the  prayer 
 of  the  prophet  Hab?kkuk,  ch.  iii.  3.  where- 
 upon it  is  obfervedby  Drnfius  and  others, 
 to  be  a  word  of  note,  ufed  in  thofe  ditties 
 and  mufick,  to  make  a  Hop  or  ftay,  that 
 the  matter  uttered  may  be  better  minded 
 of  the  hearers,  either  to  affirm  it  by  their 
 aflent,  or  to  defire /the  performance  of 
 what  is  fung  by  that  interraiilion,  which 
 feems  to  be  moll:  probable,  becaufe  the 
 Greek  tranfla'tors  of  the  Hfbrew  Bible  ex- 
 prefs  the  word  Selah^  by  the  Greek  word 
 Diaflima,  which  fignifies  a  flop  or  inter- 
 miffion,  and  Cq}  comrs  to  be  ufed  in  the 
 Pfalmody,  and  is  rithmi  commutatio,  a 
 change  of  the  note,  or,  vicijjltudo  canendi^ 
 or,  as  fome  lay,  alterlus  fenfus  exordium. 
 
 Pfalm  iv.  To  the  chief  tnufician  on  Ne- 
 ginoth,  a  Pfalm  of  David. 
 
 The  meaning  is  this,  The  kingly  pro- 
 phet David  compofed  this  Pfalm,  and  de- 
 livered it  to  be  fung  and  played  in  the 
 congregation  to  him  that  was  the  chief  o- 
 ver-feer,  mafter,  and  fet  over  the  reft  of 
 that  mufick  or  confort,  upon  the  inftru- 
 ment  called,  Neginoth,  which  founded  by 
 playing  on  with  the  hand  :  to  underftand 
 this  the  better,  we  may  obferve,  that  fome 
 inftruments  ufed  in  the  JewiHi  temple  were 
 pneumaiica,  windy,  fuch  as  founded  by 
 breath,  and  motion  of  the  fingers,  as,  or- 
 gans that  are  blown  by  bellows,  and  all 
 hollow  inftruments,  as,  trumpets,  rams- 
 horns,  cornets,  (isc.  fuch  as  the  priefts  and 
 Levites  ufed  in  the  holy  ordinances,  from 
 the  Hebrew  word  Nechiloth,  which  ligni- 
 fieth,  bored  through  or  holloiu. 
 
 Z  z 
 
 Others  were  pulfatilia,  fuch  as  were 
 played  upon  with  the  fingers  only,  either 
 by  a  quill,  or  otherwife  ;  as  the  harp,  dul- 
 cimer, <bc.  and  bad  firings  and  of  this 
 fort  was  the  inftrument  in  the  title  of  this 
 pfalm,  called  Neginoth ;  now  to  every  one 
 of  thefe  feveral  kinds  of  inftruments,  there 
 was  one  who  excelled  therein,  appointed 
 overfeer,  or  chief  of  the  confort,  and  to 
 direft  thofe  under  him  in  the  fong,  as  there 
 was  of  fuch  as  were  the  fingers  alfo  for  the 
 fong:  hence  it  is  that  the  pfalm  being  com- 
 mitted to  be  fung  to  tlie  mafter  of  that  or* 
 der,  'tis  faid,  To  the  chief  mufician,  cr,  to 
 him  that  excelleth  :  a  pfalm  of  David. 
 
 Pfalm  V.  To  the  chief  mufician  upon  Ne- 
 chiloth, a  pfalm  0/  David, 
 
 The  title  of  this  pfilm  may  be  under- 
 ftooc'  by  that  which  is  faid  in  the  title  of 
 the  fourth  pfalm,  differing  in  nothing  but 
 in  the  name  of  the  inftrument,  which  were 
 one  of  thofe  that  were  hollow,  and  found; 
 ed  by  breath,  as  the  Hebrew  word  fhews, 
 as  afore,  <i:;c.  Some  of  the  Hebrew  writers 
 fay,  it  was  a  mufical  inftrument,  whofe 
 found  was  like  the  buzzing  of  bees,  or,  ia 
 regard  of  the  multitude  ol  them  which  are 
 like  an  army  for  number,  and  for  that  the 
 mafter  of  that  quire  was  appointed  to  pray 
 for  all  Ifrael,  as  for  all  the  armies  of  the 
 Ifraelites  againft  the  armies  of  their  enemies 
 that  came  againft  them  in  multitude  and 
 noife,  like  a  fwarm  of  bees ;  thereupon  he 
 gives  the  title.  Super  exercitus  pfalmus 
 Davidis,  <Sc.  but  unproperly,  the  title  hav- 
 ing no  conformity  with  the  fubftance  of 
 the  pfalm,  nor  is  it  approved  by  our  inter- 
 preters, 6-c.  but  the  firft  followed. 
 
 Pfalm  vi.  To  the  chief  mufician  on  Ne- 
 ginoth upon  Sheminith,  a  pfalm  of  Da- 
 vid. 
 
 The  meaning  of  this  title  may  be  un- 
 derftood  by  that  which  is  faid  afore  in  the 
 fourth  pfalm,  faving  that  here  is  added,  up- 
 on Sheminith,lihat  is,  it  was  played  with  the 
 eighth  tune,  note,  or  flrain,  and  fung  with 
 a  very  clear  and  high  voice  j  we  may  bet- 
 2  ter 
 
35^> 
 
 R  EA  D  I  NO  the  WO  R  D, 
 
 tcr  nnderftand  it  by  what  is  faid,  i  Chr.  xv. 
 
 1 1 .  Mattithia,  Eliphakh,  and  others  were 
 fet  over  the  bafe  and  tcnov,  which  is  the  She- 
 mhiith,  or  the  eighth,  or  Diapfan,  as  mu- 
 ficians'caUit  fo,  tiie  meaning  is;  this  pfalm 
 was  to  be  ordered  by  the  chief  mufician  of 
 that  confort,  to  be  fung  and  played  upon 
 the  inftrument  Neginolh,  with  the  highcft 
 and  utmort  ftrain  of  found  and  voice,  or 
 inftrumcnt  often  firings. 
 
 Pfalm  vli.  Shiggaion  of  David,  -which 
 he  fang  unto  the  Lord,  concerning  the 
 ivords  of  Cufo  the  Benjamite. 
 This  was  a  pf^m  of  David,  fung  accor- 
 ding to  an  ordinary  fong,  the  beginning 
 whereof  was  Shiognio?j,  for  'tisufual  with 
 us  alfo  to  make  fongs  to  be  fung  according 
 to  the  tune  of  feme  others  that  were  made 
 before. 
 
 Tremellius  and  fome  others,  from  the 
 Hebrew  word,  which  [\c;a\^ts  errare,  <bc. 
 titles  it,  Ode  erratica,  a  wandering  fonnet, 
 becaufe  it  is  mixt,  and  confifts  of  divers 
 forms  anddiliinctions  of  voice  and  found, 
 in  playing  artificially  joined  to  complete  the 
 mufick,  as  we  fee  refembled  in  prick  fong. 
 And  where  it  is  faid,  Concerning  the  words 
 cfCuJh,  it  (hews  the  occafion  of  the  pfalm, 
 namely, "I'hai  \shen  David  was  moft  un- 
 julUy  Ilandercd  by  his  enemies,  and  efpe- 
 ciallyby  Culh,  etc.  he  makes  his  complaint 
 to  God  in  this  pfalm,  defiring  him  to  re- 
 venge his  innocency,  etc.  and  to  be  deli- 
 vered from  the  perfccution  of  Saul  and  his 
 flatterers,  fuch  as  this  Culh  was  ;  [lVords~\ 
 \.  e.  Jcciifutions,  etc.  Who  this  Culh  was, 
 is  doubtful.    Hierom  aiiirms  it  to  be 'Saul, 
 and  gives  his  reafons  for  it:  others,  which 
 I   think  is  more  probable,  think  it  to  be 
 lome  courtier  of  Ethiopia,  whom  Saul  en- 
 tertained in  his  court,  and  was  his  fpccial 
 favourite,  as  if  he  had  been  of  his  family 
 or  Itock  ;  for  Culh  is  the  name  of,  and  ta- 
 ken for  Ethiopia  ;  this  man,  for  hatred  a- 
 cainlt  David,    and  flattery  towards  Saul, 
 Valfly  accufcd  him  to  Saul,  and  pradlifcd 
 all  the  mifchief  he  could  againft  him. 
 
 Pfalm  viii.  To  the  chief  mufician  upon  Git- 
 
 tith,  a  pfalm  of  David. 
 The  title  of  this  pfalm  is  diverfly  given, 
 fome  thos.  To  the  chief  Mufician,  pro  t'.r- 
 cularibtts,  for  wine-preffes  ;  as  if  it  was  a 
 prayer  for  fruitfulnefs  of  that  fri  it.     O- 
 thers,  that  it  was  compofed  by  David  in 
 the  city  of  Gath,  when  he  was  banifhed  : 
 others,  that  that  kind  of  inflrument  was 
 invented  and  ufcd  there :  that  which  is  moll 
 probable  and  agreeable  with  the  fcripture, 
 is,  1  hat  Gittith  was  an  inflrument  which 
 Jediithun  and  his  poOerity,  being  chief  of 
 the  third  clafs,  or  order  of  mufi«.ians,  uf- 
 ed  to  play  upon,  tlie  cuftody  whrreof  was 
 committed  to  Obtd-Edom  the  Gittite,  and 
 his  family,  that  was  of  the  poflerity  of  Je- 
 duthun  ;  who  for  liimielf  and  his  brethren, 
 for  his  time,  minifli  ed  and  ufed  them  in  the 
 holy  fervice,   i  Chron.  xvi.  37,  38. 
 
 Pfalm  ix.  To  the  chief  mufician  on  Muth- 
 
 Labben,  a  pfalm  of  David. 
 71f«//;-L^/'t'<77  was  the  beginning  of  a  tune, 
 after  which  this  pfalm  was  to  be  fung  by 
 the  quire,  which  contains  a  thpnl-: /giving 
 for  his  vicflory,  and  for  the  death  of  Goli- 
 ah,  the  champion  of  the  Phililtines  agai-nfl 
 Ifrael ;  therefore  fome  read  the  ritle  thus, 
 Magi^lro  Syniphoniae  de  jnorte  illiui  bella- 
 toris,  i.  e.  Goliah,  etc.  which  typically  is 
 applied  to  Chrifl,  as  a  fong  of  joy  of  the 
 church  and  faints  of  God,  for  Chrifl's  tri- 
 umphant victory  over  the  tyranny  of  Sa* 
 tan,  and  his  kingdom  of  lin,  and  death  : 
 fome  divide  the  words,  and  make \.1f://,6 
 labben  two  diflin(n:  words,  arid  make  the 
 fenfe  to  be  this,  t^i^ori,  fuper  mortem  fi- 
 ///,  Pfalmus  David,  as  if  David  had  made 
 it  for  the  death  of  his  fon,  as  Selden  ;  which 
 fenfe  Auflin  miflikcs,  and  yields  his  rcalbns 
 for  the  former,  arguing  from  the  fubflance 
 of  the  pfalm,  in  that  he  mourned,  and  re- 
 joiced not  for  his  Ion's  death,  therefore  the 
 lirfl  fenfe  is  bell. 
 
 Pfalm  xvi.  The  title  is,  Michtam  of  Da- 
 vid, i.  e.  /^golden  or  excellent  pfalm. 
 The  meaning  is,  it  is^  a  pfalm  made  by 
 
 Da- 
 
READING 
 
 David,  "to  be  fung  after  a  certain  tune, 
 named  Michtam,  well  known  among  the 
 Jews,  which  for  the  excellency,  is  compar- 
 ed to  gold,  the  beginning  of  which  tune 
 was  Michtam  ;  or  elfe  it  is  taken  for  a  mu- 
 fical  inftrument  of  fpecial  efteem  amongfl: 
 them . 
 
 Pfalm  xxii.  To  the  chief  mnjician  on  Ai- 
 jeleth  Shahar :  i.  e.  The  hind  of  the 
 morning. 
 
 Some  take  Jijeleth  Shahar,  to  be  the 
 name  of  fome  common  fong,  or  to  be  the 
 beginning  of  fome  ordinary  tune,  accor- 
 ding to  which  this  pfalm  was  fung  ;  tliat's 
 the  Geneva  note,  which  may  be  fo  ;  but 
 Tremellius,  Lyria,  and  divers,  take  it  to 
 be  otherwife,  and  better  as  1  think,  who 
 interpret  thofe  words,  in,  or  at  the  dawn- 
 ing of  the  day,  as  you  would  fay,  between 
 break  of  the  day  and  fun-riling;  becaufe, 
 at  thit  time,  the  comfortable  light  or  flaine 
 .of  tl^e  day  begins  to  break  forth. 
 
 The  meaning  of  the  title  being  this,  Da- 
 vid made  this  pfalm,  and  appointed  it  to 
 be  fung  in  the  church  by  tr.e  priefls  and 
 Levites  every  morning,  fo  foon  as  the  day 
 brake  out  ;  at  which  time  it  was  by  the 
 law  and  cuitom  their  duty  toexercife  their 
 minirtry  in  the  quire,  and  to  ling  pfalms, 
 1  Chron.  ix.  3;^.  which  fervice  the  Lord 
 would  have  to  be  done  by  the  churchy  that 
 rheir  faith  and  espc(!T:arion  of  Chrift  might 
 daily  be  renewed  and  had  in  memory;  the 
 prophecy  of  whole  kingdom  and  fuiFerings 
 are  rcprelented  in  this  pfalm,  looking  (as 
 the  day  fprings  from  on  high)  that  Chrift 
 ftiould  vilit  them. 
 
 Plalm  XXX.  Title,  l4 pfalm  or  fong  of  Da- 
 i.'id,  at  the  dedication  of  the  houfe  of 
 David,  which  he  compofcd  to  bje  fung 
 at  the  dedication  oj  his  hou/e. 
 
 AVhich  title  iheweth  the  occafion  of  this 
 fong,  and  time  when  it  wns  ufed,  which 
 was  at  fuch  a  time  as  he  had  built  and  fi- 
 nilhed  his  honfe  of  cedar  upon  mount  Zi- 
 on,  which  many  good  authors  think  pro- 
 bable, and  follow. 
 
 the  WORD.  357 
 
 Or  elfe,  when  he  was  returned  to  his 
 houfe  again  in  fafety,  after  Abfalom  in 
 his  rebeiiion  had  profaned  it,  and  defiled 
 it  by  his  incefluous  wickednefs  with  his  fa- 
 ther's concubines;  and  fo  to  purge  it  from 
 all  uncleannefs,  he  dedicates  it  to  the  Lord, 
 praying  him  to  fanflifie  and  make  it  holy  a- 
 gain,  that  it  might  be  blelTed  and  acceptable 
 to  himfelf,  2  Sam.  xvi.  22.  which  is  the 
 opinion  of  learned  Tremellius,  and  the 
 matter  of  the  pfalm  ferves  to  imply  as  much; 
 for  it  was  a  cuftom  prefcribed  by  the  law, 
 Deut.  XX.  5.  that  whofoever  had  built  a 
 new  houfe,  he  lliould  dedicate  it  unto  the 
 Lord,  fever  it  from  wickednefs  and  finful 
 abufe,  or  (as  you  would  fay)  make  God 
 the  landlord  thereof. 
 
 And  this  dedication  imports  three  things. 
 (i .)  That  the  builder  fl-sould  devote  it  un- 
 tq^God,  to  teflify  that  he  would  ufe  it  to 
 holinefs,  and  not  to  profane  or  finful  uf- 
 es.  (2.)  To  teftify  his  thankfulnefs  for 
 the  work  finilhed.  (3.)  To  offer  prayers 
 and  lacrifices,  that  God  might  continue  and 
 confer  his  blefTings  upon  them  in  it. 
 
 Plalm  xxxiv.  A  pfalm  of  David,  -when  he 
 changed  his  behaviour  before  Abime- 
 lech,  and  he  departed.. 
 
 The  title  (hews  the  occafion  of  the  pfalm, 
 rather  than  the  ceremony  thereof:  the  flo- 
 ry  is  (tt  down,  i  Sam.  xxi.  13.  the  fum 
 is,  David  flying  from  Saul  to  Achiih,  king 
 of  Gath,  who  h. re  is  called  i^bimelech,  for 
 his  fafety,  but  being  drfcovered  by  thofe 
 about  the  king,  and  thereby  in  fome  dan- 
 ger, he  changed  his  behaviour,  mutavit 
 gefluni  fuu?n,  fome  vultum,  meaning  that 
 out  of  policy,  to  free  himfelf,  he  feigned 
 a  diftemper,  as  if  he  had  been  mad  before 
 Abimelech,  who  after  fent  him  away,  and 
 fo  he  elcaped  the  danger  he  feared,  and 
 thereupon  makes  thib  plalm  of  thankfgiv- 
 ing  for  his  dcli\  erance  :  and  it  is  to  be  not:- 
 ed,  touching  the  name  of  the  king,  that 
 here  he  is  called  Abimelech.  which  was  a 
 common  name  to  all  the  kings  of  ihat  coun- 
 try, as  Pharaoh  was  to  the  Egyptians,  Ce- 
 
 i'ajT' 
 
338 
 
 READING  the  WORD. 
 
 iar  to  the  Romans ;  and  in  Samuel  he  is 
 called  Achifh  king  of  Gath,  which  was  his 
 •more  proper  name. 
 
 Pfalm  xxxviii.  Title,  A  pfalmof  David 
 to  bring  to  remembrance. 
 
 A  pfalm  which  David  made  to  be  fung 
 by  the  quire  upon  the  Sabbath,  after  the 
 Lord  had  afflifted  him  with  ficknefs,  and 
 grievous  chaftifements,  to  puthimfelf  (and 
 others  of  God's  children  in  like  cafe)  in 
 remembranceof  his  fin,  which  caufed  them ; 
 (which  fome  think  was  the  matter  of  Uri- 
 ah) and  to  admonifli  him  of  God's  good- 
 nefs,  who  had  4|pl'vered  him  from  thofe 
 punishments,  and  pardoned  his  fin. 
 
 Some  apply  this  to  the  agonies  of  Chrift ; 
 and  his  powerful  victory  over  fin,  death,  <bc. 
 
 Pfalm  xxxix.  Title,  To  the  chief  mufi- 
 cian,  even  to  Jeduthun,  a  pfalm  of  Da- 
 vid, \_Magifiro  Symphmiae  Jeduthun. 
 
 This  pfalm  was  compofed  by  David, 
 and  appointed  to  be  fung  and  played  on 
 inftruments  to  Jeduthun,  even  to  Jedu- 
 thun, i.  e.  To  that  excellent  mufician, 
 who  for  the  excellency  of  his  (kill,  was  the 
 chief  of  his  order,  and  father  to  thofe  of 
 his  fiock,  which  prophefied  with  a  harp,  to 
 give  thanks  and  praife  to  the  Lord,  as  i 
 Chron.  xxv.  3. 
 
 Pfalm  xlii.  Title,  To  the  chief  mufician, 
 Ma/chily  for  the  fons  of  Kcrah. 
 
 A  pfalm  committed  to  the  fons,  i.  e.  po- 
 ftcrity  of  Korah,  of  whom  it  feems  Heman 
 was  chief,  for  the  third  clafs,  or  order  of 
 thefe  muficians,  to  whom  the  holy  fcrvice 
 belonged,  i  Chron,  xxv.  5.  All  thefe  were 
 vndcr  the  hand  of  the  father,  viz.  Heman, 
 who  fung  in  the  houfe  of  the  Lord,  with 
 cymbnls,  pfalterics  and  harps,  <bc.  that  it 
 might  not  only  be  kept,  but  fung  by  them 
 in  the  tune  beginning  with  the  word  Maf- 
 chil,  that  both  the  fingers  and  hearers  might 
 be  infirufted  in  the  matter  thereof,  accor- 
 ding to  the  fignification  of  the  word. 
 
 Some  think  the  pfalm  was  made  by  the 
 fons  of  Korah,  after  his  rebellion  againft 
 Mofes  J  to  whom,  after  their  repentance, 
 
 <bc.  God  gave  the  fpirit  of  prophecy,  where- 
 by they  made  divers  pfalms,  whereof  this 
 was  one,  and  therein  foretold  things  to  come 
 of  Chrifi,  <bc.  which  conceit  Augufiine  mif- 
 likes,  neither  doth  it  agree  with  the  matter 
 of  the  pfalm  ;  befides,  the  Hebrew  letter 
 Lantech,  being  prefixed  to  note  the  dati\ie 
 cafe,  ff  evvs  it  was  made  by  David,  for  them 
 to  aft  by  their  mufick,  and  not  of  them  ; 
 and  that  David  in  his  baniihmerrr,  to  fhew 
 his  grief  and  zeal  for  the  houfe  and  tem- 
 ple, and  to  quicken  his  f  .ith  and  confidence 
 in  God  for  his  comfort,  made  this  pfalm 
 for  his  own  and  the  churches  inllruftion 
 in  the  like  calamity,  and  delivered  it  to 
 Heman  and  his  fons,  to  beufed  in  the  fong. 
 Pfalm  xlv.  Tide,  To  the  chief  mufician, 
 
 Shopyannim.,  for  the  fons  of  Korahy 
 
 Mafchil,  a  fang  of  loves. 
 Shofhannim,  wps  an  inftrument  amongfl: 
 the  Jews,  which  had  fix  f>rings,  according 
 to  the  lily  that  hath  fix  leaves  or  ftem?, 
 thereby  called  Hexachorda,  upon  which 
 inftrument  this  pfalm  was  delivered  by  Da- 
 vid to  be  fung  to,  and  played  to  by  Korah 
 and  his  pofl:erity  ;  it  begins  with  the  word 
 Mafchil  (as  afore)  i.  e.  To  give  inJ}ru£iion 
 to  God's  people  touching  the  fpiritual  mar- 
 riaoe  and  love  betxveenChrifi  and  his  church, 
 whereofSoloraon's  marriage  with  Pharaoh's 
 daughter  was  a  figure  and  type ;  and  like- 
 wife  to  ftiew  the  perfeft  love  that  OLight 
 to  be  between  the  hufband  and  wife ;  hence 
 called,  A  fong  of  loves,  not  unlike  to  So- 
 lomon's Canticles  :  and  fome  put  this  dif- 
 ference between  a  fong  and  a  pfalm,  that, 
 where  no  inllrument,  but  the  voice  only 
 is;  this,  the  contrary  :  the  fong  is,  when 
 the  infirument  begins,  and  the  voice  fol- 
 lows; a  pfalm,  when  the  voice  or  ditty  be- 
 gins, and  the  inftrument  follows.    - 
 
 Pfalm  xlvi.  Title,  To  him  that  excelleth 
 
 upon  /Jlamoth,  or  the  chief  mufician, 
 
 for  the  Jons  of  Korah,  upon  Alamoth. 
 Some  underfiand  this  Alamoth,  to  be  the 
 tune  of  a  fong  ;  I  take  it  otherwile,  after 
 the  bell  expofitions,  to  be  meant  of  an  in- 
 
 ftrumcnt, 
 
READING  the  WORD. 
 
 359 
 
 Urument,  not  a  tune,  the  meaning  being 
 thus  much,  a  pfalm  committed  by  David 
 to  be  fung,  and  to  him  that  was  chief  of 
 the  Tons  of  Korah,  to  be  played  upon  the 
 in ftrument  called  y//aw(?/^;  for,  i  Ghron. 
 XV.  10.  it  is  exprefly  faid,  that  Zachariah 
 played  with  pfalteries  upon  Alamoth,  and 
 then  they  played  firfl  upon  that  inftrument, 
 and  fo  then  fung  the  pfalm  or  ditty. 
 Pfalm  I.  Title,  A  Pfalm  of  Afaph, 
 Some  think  it  is  fo  called, for  that  Afaph 
 was  the  author  of  it,  having  the  gift  of  pro- 
 phecy, which  is  but  a  weakreafon,  becaufe 
 all  the  reft  were  indeed  endued  with  a  pro- 
 phetical fpirit  as  well  as  he.  Auguftine  and 
 other  learned  divines,  take  it  to  be  fo  called, 
 not  for  that  Afaph  made  it,  but  becaufe  it 
 was  committed  to  him  and  his  pofteriiy  to 
 be  the  fiRgers  thereof,  i  Ghron.  xxv.  2. 
 Pfalm  liii.  Title,  To  the  chief  Mufician 
 
 upon  Mahalath  Mafchil. 
 Hierom  thinks  Mahalath  to  fignifie  a 
 tune  of  the  whole  quire  or  company  of 
 fingers,  and  that  David  committed  it  to  be 
 fung  by  the  whole  company  of  Levites, 
 6'c.  But  others  better  take  it  to  be  an  in- 
 ftrument, fuch  as  was  made  to  found  by 
 breath  and  blowing,  by  reafon  of  the  hol- 
 lownefs  thereof;  the  reft  is  expounded 
 before. 
 
 Pfalm  Ivi.  Title,   To  the  chief  Mufician 
 upon  Jonah,  Elem  Rechokim,  Michtam 
 of  David,   when  the   PhiliJ}ines  took 
 him  in  Gath. 
 The  words  of  this  title  in  the  original, 
 have  a  double  fignification.  and  may  be 
 interpreted  either  metaphorically,  a  dumb 
 dove,  for  fo  Jonah  fignifieth  ;  in  a  far  or 
 firange  country ;  fo  Jerom  :  or  more  pro- 
 perly, for  a  foul-fuffering  violence  in  a  far 
 country-,  for  howibever  ufually  the  firft 
 word  is  interpreted,  Columba,i\  dove,  yet  it 
 is  taken  alfo   in  the  other  fenfe  properly, 
 and  in  its  natural  fignification  for  foul- fuf- 
 fering  violence  ;  in  both  which  fen/es  Da- 
 vid applieth  this  title  to  himfelf  in  his  great 
 diftrefs :  Fop  David  by  a  metaphor,  com- 
 
 pareshimfelf  to  dumb  doves  in  a  far  coun- 
 try ;  becaufe  when  he  was  driven  out  of 
 Judea,  his  own  country,  by  Saul  that 
 foug-ht  his  life,  and  from  the  worlhip  of 
 God,  and  forced  to  flie  to  Gath  amongfl 
 the  Philiftines,  yet  with  patience,  meeknefs 
 and  filence,  efcaping,  he  neither  fought 
 revenge,  though  it  was  in  his  power, 
 nor  (hewed  any  impatience,  but  betook 
 himfelf  in  filence  unto  God,  as  if  he  had 
 been  dumb,  and  mourning  like  a  Dovej 
 and  we  may  apply  this  Pfalm  to  Chrift, 
 of  whom  he  was  a  type. 
 
 Or,  which  is  better  approved  by  Junius, 
 he  referreth  it  (which  fenfe  the  words  like- 
 wife  bear)  to  the  foul-fufFering  violence, 
 enclofed  by  a  band  or  multitude  of  Phili- 
 ftines, enemies  both  to  him  and  his  God. 
 Some  read  the  wwds.  To  the  ma/ier  of 
 the  harmony,  which  is  all  one  in  fenfe,  aj,. 
 7<f  him  that  excelleth,  or  chief  mufician-, 
 Michtam  of  David',  i.  e.  The  excellency 
 of  this  pfalm  is  as  precious  as  gold. 
 
 Pfalm  Ivii.  Title,  To  the  chiefmufician, 
 Altafchith  Michtam   of  David,  whetr 
 he  fled  from  Saul  in  the  cave,  or  into 
 the  cave. 
 The  general  notes  on  this  title  intimate, 
 that  the  words  are  either  the  beginning  of 
 the  fong,  Deftroy  not,   or  elfe  words  ut- 
 tered by  David  in  his  extremity,   ftaying 
 and  bridling  his  palfion,  cSrc.     Michtam  of 
 David',  as  if  hefhould  fay,  This  was  the 
 golden  or  excellent  fonnet  which  David 
 compofed  and  delivered  to  the  Levites  to 
 be  fung,  and   after  the  tune  of  the  pfalm 
 beginning  with  Altafchith,  when  he  was  ia 
 fome  wonderful  fear  and  danger  of  death 
 in  the  csive  of  Adul/am  ox  En-gedi,  whither 
 he  was  driven  by  Saul,  and  To  compalTed 
 about  by  his  guard,  that  he  faw  nothing 
 but  death  >n  the  cave,   or  deftrufiion   if 
 he   came    out,   and   thereupon   prayeth, 
 that  he  would  not  Deftroy,  i.  e.  fuffcr  hint 
 to  be  deflroyed,  which  was  the  occalion  of 
 this :  See  the  ftory,  i  Sam.  xxii.  xxiv. 
 Pfalm  ix.  Title,  To  the  chief  Muficiaft 
 
36o  R  KA  D  IKI  G  the  WO  R  D. 
 
 upon  ^huJhan-Ediith,  Michtam  of  Da-  was  the  beginning  of  a  fong,  after  which 
 vid,  to  teach  when  he  Jtrove  -with  Aram  he  would  have  the  Pfalm  lung,  as  fome 
 "'  '        •  ^     /f--;-    '/.L.L    -.i„..    think,  or  eife  fome  inftrument  to  which 
 
 he  would  have  the  tune  of  it  played  and 
 fung  ;  and  for  the  excellency  of  the  mat 
 
 Naharaim,   and   Aram   Zobah,  when 
 
 J  cab  returned  and  fmote  of  Edom  in 
 
 the  valley  of  Salt,  twelve  thou/and. 
 
 Shu(han-Kduth   is   either  the   name  of 
 
 fomeinftrument  to  he  played  upon  in  fing- 
 
 ter  contained  therein,  would   have  them 
 preferved  for  a  form  of  complaint  unto 
 
 ing  this  pfalm,  or  the  beginning  of  fome  the  church,  in  any  private  or  lingular  di- 
 
 fong  fo  called  according  to  the  tune  where-  fliefs  (as  in  this  I'faim)  or  in  the  time  of 
 
 with  David  would  have  this  pfalm  fung;  aHUaion,  or  in  perfecution  of  church  or 
 
 or  Michtam,  i.  e.  an  excellent  fong  which  common-wealth,  as  in  the  next. 
 
 may  be  fung  either  upon  the  inftrument 
 
 or  tune  Shiijlmn-Edulh,  or  that  oi  Alichtarn. 
 
 Some  titles  havie  it  jnagiftrofymphoyiice  in 
 
 hexachorda,  and  then  it  fignifiesan  inftru 
 
 And  it  is  to  be  noted,  that  fome  fkilful 
 in  the  holy  tongue,affirm  the  Hebrew  word 
 Mahalach  to  be  of  divers  fignifications  ; 
 fignifying  both  a  mulical  inftrument,  or  a 
 
 ment  offerings,  upon  which  David  would  quue  and  company  of  muhcians,  or  in- 
 have  this  Pfalm  played,  to  teftifie  unto  the  firmity  ;  according  to  every  of  Mhich  ac- 
 whole  church  his  faith,  and  the  benefit  of  ceptations  it  may  be  taken  in  this  place, 
 his  viftory  given  him  by  God,  againft  the  and  applied  to  the  inftrument  fo  called,  to 
 Aramites  of  Mefopotamia,  and  the  other  be  lung  by  the  whole  company  of  the  Le- 
 Aramites  that  inhabited  Zobah,  for  which  vites,  as  well  by  voice  as  playing,  in  times 
 caufe  the  word,  in  teftimoniiim,  is  put  in  of  afflidrion  of  that  people  or  oihers; 
 that  title;  for  further  explication  of  the  Pfalm  xc.  T\i\e,  A  prayer  of  AUfes  the 
 words  declaring' the  time  and  occafion  of  man  of  Cod,  \.  t.  A  Pfalm  of  prayer 
 
 the  making  this,  fee  the  ftory,  2  Sam.  viii.  made  by  Mofes. 
 
 and  I  Chron.  xviil.  It  is  thought  this  Pfalm  or  prayer  was 
 
 Pfalm  Ixxii.  Title,  A  Pfalm  for  Solo-    made  by  IMoles  for  hmiftlf  and  the  people, 
 
 7non,  or  of  Solomon.  at  fuch  time  as  the  fpies  came  back  from 
 
 Kot  that  Solomon  made  it,  or  was  the    viewing  the  land  of  Canaan,  murmuring 
 
 writer  thereof,  but  that  it  concerned  him,    and  bringing  an  ill    report    thereof,    for 
 
 or  was  compofed  on  his  behalf  by  his  fa-    which  the  Lord  threatened  that  they  ihould 
 
 ther  David,  when  being  ready  to  die  he    not  enter  into  the  land  of  promife. 
 
 commends  his  fon  Solomon,  created  king,        Pfalm  xcii.  Title,  A  Pfalm  or  fong  for 
 
 *r.(^^A     ^-r  the  labbath  day. 
 
 to   UOU,    ■LiC.  .       '  i  \         r 
 
 Pfalm  Ixxxviii.  Title,  A  Pfalm  or  fong  This  Pfalm  was  made  to  be  fung  and 
 for  the  fons  ofKorah,  to  the  chief  run-  ufed  in  the  fervice  of  God  in  the  alfembly.. 
 fician  upon  Mahalach-Leannoth,  Ma-  upon   the  fabbath  day,  when   the   people 
 fchil  of  Neman  the  Ezra  hit  e.  met  for  the  publick  exercifes  of  the  church. 
 Heman  and   Ethan  were  brothrt-s,  en-  Some  Hebrew  writers  lay,  it  was  made 
 ducd  with  an  excellent  fpirit  of  prophecy  by  Mofes,  in  ctkbration  of  the  memory 
 and  wifdom,  wherein  they  were  compared  of  the  creation  ;  there  is  no  Author  there- 
 with Solomon,  i  Kings  iv.  31.  Heman  was  of  exprcired  in  the  title.                               _ 
 the  Author  that  compoled  and  made  this  This  Plalm  for  the  labbath,  and  cxui, 
 Vfilm     and  Ethan   the  next  PHilm,    and  cxiv,  cxv,  cxvi,  cxVii,  Pfalms,  which   the 
 commuted  them  to  be  fung  and  played  to  Jews  call   their  Hallelujah,  or  Praifes  of 
 the  fons  of  Korah,  to  the  chief  of   that  God,  were  fung  at  the  paifover,  and  are 
 company, upon  JNIahalach  Leannoth, which  the  pfalms  or  hymns  which  are  mentioned 
 *  in 
 
READING 
 
 Sn  the  gofpel,  which  were  fung  during  the 
 celebration. 
 
 Pfalm  cxlx. 
 In  this  cxix  Pfalm,  we  find  nolefsthan 
 ten  feveral  names  or  appellations,  whereby 
 Divid  expreiFeth  God's  revealed  will;  fome- 
 times  he  calls  it  God's  Law,  fometimeshis 
 "Way,  fometimcs  his  Word,  fometimes  his 
 Precepts,  Ibmetimes  his  Commandmenis, 
 fometimes  his  Judgments,  fometimes  his 
 Statutes,  fometimes  his   Promifes,  fome- 
 times  his   Righteoufnefs,    fometimes  his 
 Teftimonies;  but  above  all,  notable  it  is, 
 that  there  is  not  oneverfe  (excepting  one, 
 viz.  ill.)  in  this  long  Pfalm,  containing 
 according  to  the  Hebrew   alphabet,  two 
 and  twenty  oftonaries,  where  we  may  not 
 find  one  or  more  of  thefe  ten  words  or 
 names;  hence  we  may  gather,  if  David 
 were  fo  exaft  throughout  the  Pfalm,  that 
 in  every  diviflon,  according  to  the  letters 
 22.  and  in  every  fubdiviflon,  every  verfe 
 beginning  with  the  (elf- fame  letter,  he  flill 
 makes  mention  of  fome  one  or   more  of 
 thefe,  fo  many  appellations  :  O  then,  how 
 were  his  affections  inkindled,  how  was  his 
 love  inflamed  towards  God's  holy  word  ! 
 Pfalm  cxx.The  Title,  Afong  of  degrees. 
 The  title  of  this  Pfalm  hath  more  relati- 
 on to  the  ceremony  and  manner  of  ring- 
 ing, than   to  the  matter  and  contents  of 
 the  Pfalm,  and  I  do  not  find  fo  many  dif- 
 ferent opinions  touching  the  reafon  of  the 
 title  in  any  other,  as  in  this. 
 
 Some  luppofe  this  and  the  14.  others 
 next  following  to  be  fo  called,  for  that 
 they  were  fung  in  fome  high  and  eminent 
 place:  fome  refer  it  to  the  extenfion  or 
 lifting  up  of  the  voice  in  finging,  or  rifing 
 of  the  tune,  that  they  might  be  better 
 heard  of  the  people  ;  fo  Calvin  :  fome,  that 
 they  were  fung  by  the  priefts  and  Levites, 
 after  the  form  and  melody  of  fome  known 
 and  erteemed  fong,  beginning  with  this 
 title:  fome  latter  expofitors  conceive  no- 
 thing to  be  meant  hereby,  but  the  excel- 
 lency of  the  pfalms  above  the  rcfl,  becaufe 
 
 A  a 
 
 the  WORD.  36 f 
 
 thofe  places  are  accounted  chiefelh  where- 
 unto  we  doafcend  by  Degrees;  therefore 
 the  word    is   ufed   in  the  plural   number 
 [Degrees]  as  being  choice  epigrams,  as  one 
 would  fay,  Moft  excellent  fonnets;  btcaufe 
 the  Hebrews  ufe  to  exprcfs  the  fuperlative 
 degree  or  excellency  of  a  thing,  by  fub- 
 flantives  of  the  plural  number,  as  here,  /i 
 forg  of  degrees,  i.  e.  an  excellent  fong;  fo 
 the  Canticles  of  Solomon,  caJled  A  Son  ft 
 of  fongs,  i.  e.  excellent ;  fo  the  Lc^   is 
 called,  the  God cf  gods,  Deul.  x.  18.  Lord 
 of  lords,  Revel,  xix.  16.  i.  e.  without  all 
 comparifon,  above  all  other  Gods  or  Lords: 
 Daniel  called  him,  A  7naH  ofdefires,  chap. 
 ix.  23.  /'.  e.  to  be  efleemed  or  defired  a- 
 bove  others;  in  this  fenfe  Junius  takes  it ; 
 others  think  they  were  compofed  for  pfalms 
 of  thankfgiving,  at  the  return  of  the  Jews 
 frjjm  their  captivity  in  Babylon ;  and  in 
 that  Jerufalem  was  fituated  amongft  hills, 
 whencefoever  they  came,  they  mult  rife  or 
 afcend  to  come  at  it,  as  they  do  that  climb 
 up  an  hill ;  thefe  fongs  therefore  were  ap- 
 pointed to  be  fung  at  evfry  afcent  and 
 cleft,  as  the  places  they  went  up  did  ari!"e; 
 and  for  this  caufe  called  Pfalms  of  degrees. 
 Carolus   Siggonius  de  rep.  Hebreeorum 
 (whofe  judgment  is  more  to  be  approved, 
 as  more  agreeable   to  the    truth)  under- 
 flands  them  to  be  fo  called,  for  that  they 
 were  fung  by  the  priefts  and  Levites,  up- 
 on the  feveral  flairs  that  went  out  of  the 
 great  court  or  porch  where  the  people  were, 
 into  the  higher  or  inner  part  of  the  temple, 
 whither  none  but  the  pi  lefts  might  come; 
 and  in  ISehemiah  ix.  4.  mention  is  made 
 of  the  flairs  iu  her  cot  the  Levites  flood  in 
 the  folemn  fiafls,  crying  unto  Cod,  etc. 
 ■     For  Solomon  in  building  the  temple  of 
 Jerufalem,  made  certain  terrefies,  ftairs  or 
 (teps  rifing  one  above  another,  2Chr.ix.i  i. 
 by  which  the  priefts  and  Levites  went  up 
 from  that  outward  and  great  open  court  or 
 room  adjoining  to  the  temple,  2  Chr.  iv.  9.  ' 
 where  the  people  prayed,  brought  and  at- 
 tended thefacrifice,  called,  Johnx.  29.  So. 
 a  lomcn'i 
 
,h62                       R  EylD  IJSi  G  the  WO  R  D. 
 
 lomon's  porch,  or  the  court  of  the  people,  other   ftrange    nations   and    tongues,    to 
 
 becaufeit  was  open  to  all  the  people,  into  an  whom  we  and  our  language  is  unknown 
 
 higher  room  or  place  in  the  temple,  called,  and  unheard  of. 
 
 The  inner  court,  or  Lord's  houfe,    2  Chro.  Again,  where  in  fome  titles  it  is  faid  to 
 
 xxiv.  2  1.  or  Atrium  Saccrdotale,  becaufe  he  fung  after  fuch  a  tune,  is  no  more  but 
 
 none  but   the  priefts  mufl  enter  thither:  as  in   our  Pfalms  it  is  faid.  This  is  to  be 
 
 now  upon  every  feafl-day,  the  Levites,  or  Jung  after  or  according  to  fuch  a  Pfalm, 
 
 they  of  them  appointed  for  the  fong,  fung  becaufe  neither  their  nor  our  pfaltns  have 
 
 thefe  15  Pfalms,  upon  each  flair  one,  be-  for  every  feveral  pfalm  a  feveral  tune,  but 
 
 ing  in  number  15,  as  they  went  up  into  the  tune  of  one  is  and  may  be  referred  to 
 
 that  court  of  the  temple,  making  a  paufe  another. 
 
 upon  each  (lair,  from  whence  they  had  the  Thus  much  of  fuch  hard  places  in   the 
 
 title  of  P/^/wj  of  degrees.  pfalms,  as  the  weak  ChriiVian  fpoken  of, 
 
 ThisceremonySvas  ufed  then  asan  out-  defired  and  endeavoured  after  refolution 
 
 ward  means  of  preparation  to  the  worflnip-  in:  for  other  difficult  places  of  fcripture, 
 
 ping  of  God,  to  admoniih  all  people  to  do  becaufe  they  would  too  much  enlarge  this 
 
 it  with  chcarful  hearts  renewed  and  lifted  book,  I  purpofely  omit  them. 
 
 up  to  him  by  faith,  from  whence  Cyprian 
 obferves,  that  in  the  church-liturgy  of  his 
 time,  the  deacon  called  upon  the  people  to 
 lift  up  their  hearts  unto  God,  ufing  this 
 fpeech,  Surfum  corda. 
 
 Obfervation. 
 
 §.  TO.  Of  the  analyfis  of  the  -whole  Bible ^ 
 and  efpecially  (as  in  thefirft  place)  of 
 the  Old  Tef lament. 
 
 IN  reading  of  the  fcripture  (Section  4,) 
 we  fpake  of  an  analytical  table,  that  fo 
 
 It  may  be  obferved,  that  in  titles  many  we  might  the  better  mark  the  drift  and 
 
 things  feem  ftrange,  and  hard  unto  us,  be-  fcopeof  the  holy  Ghofl,  and  that  we  might 
 
 caule  we  know  not,  nor  do  the  latter  Jews  with  lingular  eafe  and  delight  remember 
 
 of  thefe  times  thcmfelves  know,the  particu-  the  fame  :  To  this  purpofe  1  have  annex- 
 
 lar  inflrumcnt,  form  of  fingingjor  the  tunes  ed  this  analyfis,   i .  Of  the  whole  Bible.  2. 
 
 ufed  /;/  fpecie,  whether  they  be  the  fame  Of  the  feveral  parts  of  it. 
 
 that  we  ufe  in  thefe  days ;  or  fome  refem-  The  whole  is  divided  into  two  Tefia- 
 
 blance  of  ours,  in  refpeft  of  the  playing  ments,  the  Old  and  the  New. 
 
 by  the  hand,  or  by  breath ;  as  decern- 
 chorda^  an  inllrument  of  ten  firings,  is 
 a    refemblance  of  the    lute  we  ufe,    <bc. 
 
 I.  The  old  Tedament  Chrift  divides  in- 
 to (i.)  the  Law,  and  (2.)  the  Prophets. 
 I.  The  law  which  is  in  the  pentateuch 
 
 Cymbals,  of  our  cornets,  <bc.   otherwife    or  Five  Books  of  Mofes,  comprehended  in 
 we  know   no  more  of  theirs,    than   our    this  verfe, 
 fongs,  tunes  or  inflruments  are  known  to 
 
 Genefis,  Exod.  Levit.  Numb,  and  Deuteron. 
 
 Wherein  is,  i.  The  objeft  of  the  Law,  to 
 v.'hom  it  was  delivered,  viz.  To  the  church,  in 
 its  original,  in  Geneds. 
 
 2.  The  promulgation  of  the  Law,  which  was 
 delivered  cither  jointly,  as  the  Law  ccclefialHcal 
 and  civil,  in  Exodus :  or  feverally,  as  the  Law 
 ecclelialHcal  and  civil,  in  Leviticus  j,  and  the  Law 
 political,  in  Numbers. 
 
 5.  The  repetition  of  the  Law,  after  once  de- 
 livered, in  Deuteronomy. 
 
 II.  The  proplicts  ;  which  are 
 
 (l .)  Hidorical,  declaring  time  part,  as  Jofliua, 
 Judges,  Ruth,  Kings,  Chronicles,  Ezra,  Nehe- 
 miali,   ElHier. 
 
 (2.)  Dogmatical,  inflruding  for  faith  and  lik 
 
 pre- 
 
READ  ING  the  WO  R  D. 
 
 prefenl,  as  Job,  David,  Proverbs,  Ecclefiafies, 
 Canticles. 
 
 (3.)  Prophetical,  foretelling  things  to  come, 
 as  Ifaiah,  Jeremiah,  Lamentations,  Ezekiel,  Da- 
 niel, Hofea,  Joel,  Amos,  Obadiah,  Jonah,  iMicah, 
 Nahum,  Habakkuk,  Zephaniah,  Haggai,  Zaclm- 
 riah,  Malachi. 
 
 As  for  Efdra,  Tobit,  Judith,  and  the  reft  of 
 thofe  books  commonly  called  Apocryphal,  tho' 
 they  be  not  ofdivine  infpiration,  yet  they  may  and 
 ought  to  be  read  by  all  Chriftians,  as  containing  a 
 variety  of  good  diredions,  and  giving  great  light 
 into  fome  places  of  the  Bible,  by  letting  us  know 
 the  ftate  of  religion  in  thofe  times. 
 
 SECT.     XL 
 
 §.   I.  Of  the  Pentateuch  or  Booh  of  the  Lamj. 
 
 G  E  N I  S  I S  treats  of  the  church,  to  whom 
 the  law  was  to  be  delivered. 
 
 Genefis  contains  i. The  creation  of  the  church  ; 
 and  therein 
 
 1 .  Oi  the  great  world  in  which  it  was  to  live, 
 chapter  r. 
 
 2.  Of  the  leffer  world,  man,  of  which  it  was 
 to  be  his  happinefs,  ch.  2.  hismifery,  ch.  3, 
 
 If.  The  coniHtution  of  the  church,  which 
 muft  be  confidered  as  it  was  in  two  worlds  : 
 
 1.  The  old  world  before  the  flood  ;  wherein 
 confider  the  propagation  of  (in,  and  puniHament, 
 chap.  4.  the  confervation  of  the  church,  chap.  5. 
 tlic  condemnation  of  the  wicked  world  foretold, 
 ch.  6.  executed,  ch    7. 
 
 2.  The  new  world  after  the  flood,  in  the  ages 
 of  four  men, 
 
 1 .  Noah ;  in  whom  confider  his  deliverance 
 from  the  deluge,  cha.  8.  his  blefling  from  God, 
 ch.  9.  his  poftcrity,  as  united,  ch.  10.  as  difperf- 
 ed,  out  of  which  God  chufe  his  church,  ch.  11. 
 
 2.  Abraham;  in  wiiom  confider  his  vocati- 
 on in  the  former  part  of  chapter  J2.  His  pere- 
 grination (i.)  Into  Egypt,  in  the  latter  part  of 
 ch.  12.(2.)  Into  Canaan,  ch.  13.  His  dealings  or 
 actions  I.  With  Lot.  ch.  14.  2.  With  God,  who 
 pro'.nifed  himifliie,  c.  ij.Cavehima  child,  c.  16. 
 and  made  his  covenant  with  him  :  Of  wliich  cove- 
 nant confider,  i.  The  form,  ch,  17.  2.  The  fruit, 
 I.  On  God's  part,  iii  the  communication  of  his 
 counfcls  and  fecrets,  ch.  18.  his  benefits,   in  dc- 
 
 A  a 
 
 S6: 
 
 livering  Lot,  ch.  19.  Succoiuing  Abraham,  c  20« 
 Giving  him  ifaac,  chip.  21.  2.  On  Abraham's 
 part,  who  is  commended  for  his  obedience  and 
 faith,  in  offering  up  ifaac,  chap.  22.  for  his  love 
 and  jufHce  in  burying  Sarah,  ch,  23.  for  his  pro- 
 vidence and  piety  in  marrying  llaac,  chap.  24. 
 
 3.  ifaac;  in  whom  cor.fider  his  iffue  or  kind- 
 red, ch.  25.  Lis  travels  and  troubles,  chap.  26. 
 His  prophecies  concerning  the  flate  of  the  church 
 in  his  two  fons,  ch.  27,  ^ 
 
 4.  Jacob  ;  in  whom  confider  his  peregrination, 
 I.  Into  Mefopotamia,  v.'here  note  his  journey 
 thither,  ch.  28,  His  arrival  and  marriage,  chap. 
 29.  His  riches  and  children,  ch,  30.  2.  Into 
 Canaan,  where  note  hjs  journey  thither,  and  ar- 
 rival there,  c.  31.  His  congrefs  with  Efau,  c.  32, 
 
 33.  His  progrefs  with  grief  in  Dinah's  rape,  ch. 
 
 34.  Rachel'sdeath,  ch.  35,  36.  Jofeph's  felling, 
 ch.  37.  Judah's  inceft,  ch.  38.  3.  Into  Egypt, 
 whither  went  (i.)His  fons  Jofeph,  in  whom  his 
 A,ffli(flion,  ch.  39,40.  Dignity  and  preferment, 
 c.  4T.  The  other  brethren,  ch.  42,43,  44.  (2.) 
 Himfelf ;  wherein  note  his  fending  for  by  Jofeph, 
 chap.  45.  Travelling  thither,  chap.  46.  Abode 
 there  ;  where  his  conferring,^^  ch.  47.  Blefling,  ch. 
 48.  Prophefying,  ch,  49.  Dying,  ch.  50. 
 
 §.  2.  EXODUS  treats  of  the  laivgh'wg  to 
 the    church   generally  Ecclefiaflical  atid   Po- 
 litical together.  » 
 Exodus  contains,     I.  The  deliverance  of  the 
 
 people  to  whom  the  law  was  to  be  given,  ch.  i. 
 
 1 .  The  occafion  of  it,  The  tyranny  of  the 
 Egyptians. 
 
 2.  Inftrument  by  whom  efFe(5ted  (Mofcs)  of 
 whofe  Birth,  chap,  2,  Calling,  chap  3.  Aflifiant, 
 Aaron,  ch.  4.  Sayings  to  the  King  of  Egypt,  ch. 
 5,  6.  Signs  which  he  wrought  in  Egypt  confirm- 
 ing his  calling,  ch.  7.  Confounding  the  Kiiig,  ch. 
 8,  9,  10,  1 1. 
 
 3.  Deliverance  itfdf,  wherein  the  people's  de- 
 parture out  of  F.gypt,  ch,  12.  Ratification  of  it 
 by  figns  and  obfervations,  ch.  13.  their  pafTagc 
 through  the  Red-fea,ch.  14.  Thankfgiving  after 
 they  went  over,  ch.  15. 
 
 4.  Coifequents  of  their  deliverance,  i.  Pro- 
 vifion  of  vi-tuals  and  necuiraries.  Quails  and 
 Manna,  ch.  16.  2.  Defence  and  protedion  from 
 their  enemies  Amaltkitcs,  chap.  17.  3.  Admi- 
 a  2  niftia- 
 
>6|  READIN 
 
 niftratioD  of  jufticc  by  Jethro's  counfcl,  ch.  i8. 
 II.  The  delivery  of  the  law  itfelf  unto  the 
 j^cople  ;  wherein  coufidcr,  i.  How  it  was  given 
 by  Cod  (i.)  The  preparation  before  it,  ch.  j^. 
 (2.)  Parts  or  kinds  of  it,  i.  Moral,  in  2  tables, 
 ch.  20.  2.  Judicial,  ch.  21,  22,  23.  3.  Ce- 
 remonial, fearts,  ch.,  24.  Tabernacles  and  inflru- 
 iDcnts,  ch.  25,26,27.  Priefts  and  their  garments, 
 ch.  2P,  to  5  r.  JI.  How  it  was  taken  and  obey- 
 ed by  the  people,  i.  Moral  law,  (i.)  Their  tranf- 
 greflion  in  the  golden  calf,  ch.  32.  (2.)  Reconci- 
 liation to  God  by  Mofes 'sprayer,  c.  33.  (3.)  Re- 
 iHtution  of  the  law  by  the  finger  of  God,  ch.  54. 
 2.  Ceremonial ;  wherein  is  fet  down  the  building 
 ot  the  tabernacle,  fiSWi  3  j,  to  the  end. 
 
 ^.5.  LEVITICUS  treats  of  holy  ohfcrvations 
 and  perf'j}u. 
 
 1.  Sacrifices,  or  offerings  ;  i.  their  Sorts  or 
 kinds,  diftinguifhed  by  their  matter,  of  which 
 Amvialia,  or  living  creatures,  ch.  I.  iKaniniaHa^ 
 pr  inanim-.Uc  creatures,  ch.  2.  Occafion  for  which 
 :hcy  were  1.  CJood  things  from  God,  ch.  3.  2. 
 £vil  things  from  men,  ch.  4,  5.  2.  Rites,  ch.  6,7. 
 
 ]I.  Perfons,  and  thcfe  i.  Publick,  viz.  the 
 pricils  their  Confccrating  to  their  office,  ch.  8. 
 Execution  of  liieir  office,  ch.  9.  tranfgreffion  in 
 tlicir  olhce,  ch.  10. 
 
 2.  Private,  in  refpcd  of  their  fandificatlon. 
 
 ( 1 .)  Particular,  of  one  man;  where  obferve  the 
 
 ways  whereby  he  is  polluted viz.  (a)  eating, 
 
 ch.  II.  (b)  child-bearing,  ch.    12.  (c)  leprolle, 
 chapters  13,  14,  (d)  Jlux,  ch.  15. 
 
 (2.)  Common,  of  the  whole  church. 
 )/?,  In  things  necelFary,  about  which  confider 
 (l.;The  laws  which  concern  either  Purification  for 
 fins  ordinary,  ch.  16.  extraordinary,  ch.  17,  or 
 information  of  their  lives;  (a)  Oeconomical,  about 
 marriage,  ch.  i8<  (b)  Political,  about  their  car- 
 ri.jges,  chapters  19,  20.  (c)  Ecclcfiaflical ;  which 
 laws  confider  either  perfons,  ch.  21.  or  things, 
 ch.  22.  or  times,  as  days,  chap.  23,  24.  years, 
 ch.  2J.  (2.)  Obligation  of  thefe  laws,  by  pro- 
 mifes  and  ihreatcnings,   ch.  25. 
 
 2dly,  In  things  voluntary,  ch.  27. 
 
 \,  4,  NU MBERS.  Of  the  lanvj,for  niofi 
 i'art,  political,  occafioned  by  the  Tjinjtering  of 
 
 G  the  WO  R  D. 
 
 the  people  for  then  journey  toCanaan. 
 
 Numbers.  This  flory  contains, 
 
 I.  Their  preparation  to  the  journey,  whcrctn 
 note  I.  their  mullcring,  or  numbering,- which  was 
 either  civil,  of  the  people  that  were  i' umbered, 
 ch.  I.  ordered,  ch.  2.  or  facred,  of  the  prieffs 
 that  were  numbered,  ch,  3.  ordered,  ch.  4.  2. 
 Laws  given  them,  which  are  either  common  to 
 all,  about  fandity  in  things  necc/Tary,  chapter  5. 
 things  voluntary,  chap.  6.  or  particular,  for  the 
 laity  ;  viz.  The  tribes,  chap.  7.  ind  the  clergy  ; 
 viz.  the  prielfs  and  Levitcs,  chap,  8.  3.  Manner 
 of  their  fandification  and  order,  ch.  9.  their  pro- 
 grefs  or  journey. 
 
 II.  Their  journeys,  which  are  di^mguifhed  by 
 a  flory  of  eight  murmurings  of  the  people,  i.  for 
 the  tedioufnefs  of  their  journey,  ch.  11.  2.  for 
 loathforanefs  of  the  manna,  ch  11,  3.  for  the 
 emulation  of  Miriam,  and  Aaron  againli  Mofes, 
 ch.  12.  4.  for  the  fedition  of  the  Ipies,  who 
 murmured,  ch.  13.  were  plagued,  ch  14.  re- 
 conciled, chap,  15.  5.  fcr  the  conipiracy  of  the 
 three  Levites,  Korah,  Dathan,  and  Abiram,  ch. 
 
 16.  6.  for  the  indignation  of  the  people  ai  the 
 former  judgments  ;  wherein  their  murmuring,  ch. 
 
 17.  their  reconciling  perfons,  cha.  18.  manners, 
 ch.  19.  7.  for  want  of  water,  chap.  20.  8.  for 
 wearifbmnefs  of  the  way,  ch.  21. 
 
 J II.  Their  {Ration  or  abode  when  they  came 
 to  Canaan,  which  hath  two  ftories  that  concern, 
 
 1.  The  people  who  were  to  inlK:rit,  conii- 
 dercd  in  a  fixfold  manner,  (i.)  as  conquerors  of 
 their  enemies,  ch.  22.  (2.)  as  encouraged  by  ma- 
 gic arts,  Balaam,  chapters,  22,  23,  24.  (3,)  as 
 difordefed  with  idolatry  and  fornication,  ch.  2J. 
 (4.)  as  reconciled,  and  again mu!tered,c.  26.  (5.) 
 furnifhcd  with  a  new  prince,  c.  27.  (6.)  inilrut'ted 
 about  facred  things,  either  neceffary,  chapters- 
 28,  29.  or  voluntary,  ch.  30. 
 
 2.  The  inheritance  itlelf  confidercd,  i.  In  a 
 part  of  it,  as  conquered,  chap.  31  as  dilpofcd, 
 ch.  32.  wliere,  by  digreflion,  theirjourneys  are 
 reckoned  all  together,  chapter  33.  2.  In  the 
 whole,  wherein  are  letdown,  \Ji,  The  bounds  or 
 divilion  of  the  land,  chap.  34.  idly,  the  Law, 
 concerning  the  inheritance  of  the  pricfts,  ch,  35. 
 of  thep;;ople,  ch.  36. 
 
 S.  DEU^ 
 
T.EAD  ING  the  IFO R  D. 
 
 Z(>5 
 
 of  the  parliament,  cha.  23.    (,^.)  Death  of  Jo/liua, 
 §.   Z>  EUTE  R  0  NO  M  T  is  a  repetithfiofthe    chap.  24. 
 
 (^.  2.  JUDGES:  Story  of  the  Jews  under  the 
 Government  sf  Judges. 
 Judges  contains 
 I.  The  occafion  of  that  government,  ch.  r,  j. 
 ir.  Narration  of  the  peoples  Hate,    ( i .)  Under 
 Governors,  Othniel,  Ehud,  Shamgar,  cha.  3.  De- 
 borah, cha.  4,  5.  Gideon,  ch.  6,  7,  8.  Abimelech, 
 ch.  9.  Jephtha,  ch.  10, 11, 12.  Sampfon,  ch.  13.  to 
 i6.     (2.)  Without  Governors  ;  wherein  of  their 
 nwni^rou^  fins  and  civil  wars,  ch.  17. 
 
 Lan.0. 
 
 I.  Preparation  of  the  people  to  receive  the  law 
 by  Mofes,  (i.)  by  a  rehearfal  of  God's  blciiings 
 to  them  in  peace,  ch.  i .  (2.)  Good  fuccefs  which 
 they  had  in  war,  chap.  2,3.    (3.)  Council,  chap. 
 
 4'    5- 
 
 II.  Promulgation  of  the  Law  given  to  the  peo- 
 ple, chap.  6,  7.  8,  9,  10,  n.  (i.)  By  the  pro- 
 pounding of  it;  (2.)  By  the  expounding  of  it  : 
 oamely, 
 
 \Ji,  The  Moral  Law  Generally,  and  Specially, 
 chap.  12,  13. 
 
 2fl'/v,  The  Ceremonial  Law,  cha.  14,  15,  16. 
 
 3r//)',  The  Judicial  Law,  as  it  was  either  Com- 
 mon to  all,  cha.  16.  or  Singular,  for  priefts,  ch. 
 28.  for  people,  cha.  19.  for  war,  cha.  20.  for  civil 
 juftice,  ch.  21.  to  ch.  27. 
 
 in.  Confirmation  of  the  Law  after  it  was  given 
 (l.)  By  figns,  chap.  26.  (2.)  By  promifes,  and 
 threateaings,  cha.  28.  (3.)  By  renovation  of  the 
 covenant,  chap.  29,  30.  (4.)  By  the  elcdion  of  a 
 new  captain,  cha.  31.  (5.)  By  prophecies,  chap. 
 
 32,  33- 
 
 IV.  Conclufion  of  all,  by  the  death  ofMofcs, 
 
 chap.  34. 
 
 Hitherto  of  the  Law  :  Now  of  the  prophets, 
 which  p.re  either  Hidorical,  callc"d  the  Anterior 
 proplicts  :  or  Doctrinal,  called  Hagiogfaphae  ;  or 
 Prophetical,  called  Pollerior  propliets. 
 
 SECT.     XIL 
 
 §.  I.  Of  prophets  Hijhrkal.  JOS  HUA. 
 Jofliua  contains 
 
 I.  His  calling  to  the  Government,  ch  r. 
 
 II.  His  a^5ts  in  his  Government : 
 
 1.  Intimeofwar;  where  note  (i.)  The  fend- 
 ing of  the  (pics,  ch.  2.  (2.)  Their  miraculous 
 paffi.^e  over  Jordan,  with  the  confequents,  ch.  3, 
 4.  5«  (3  )  The  bclieging  and  winning  of  Jericho, 
 ciiap.  6,  7.  (4.)  Winning  of  Ai,  cha.  8.  (5.) 
 Covenanting  with  the  Gil-)eonites  ignorantly,  ch. 
 9.  (6)  Vi^^fory  over  five  kings,  ch.  10.  (7.) 
 Battle  with  the  remnant  of  the  Canaanites,  ch.  1 1 . 
 (8.)  all  repeated,  ch.  13. 
 
 2.  In  time  of  peace  ;  where  note  (r.)Divifion 
 of  the  Land,  cha.  13.  to  21.  (2.)  Difmiflion  of 
 the  Tranf-jordiani,  cha.  22.   (3.)  Gelebratioa 
 
 \.  3.  RUTH  a  Moab'ttijh  'wanan  ;  Of  her 
 
 Piety. 
 
 Ruth   contains 
 
 I.  Her  converfion,  ch.  i . 
 
 II.  Her  converfation,  ch.  2. 
 
 III.  Her  marriage,  ( I.)  procured,  ch.  3.  (2.) 
 Celebrated,  ch.  4. 
 
 §.  4.  Hitherto  of  the  State  of  the  Je^jJs  under 
 JUDGES. 
 Now  under  kings  till  the  captivity. 
 
 I.  As  the  kingdom  was  united,  in  books  of  Sa- 
 muel, where  kings  are  (1.)  by  Eledion,  i  Sam. 
 (2.)  Succelfion,  2  Sam. 
 
 II.  As  it  was  divided,  in  the  books  of  Kings, 
 under  Solomon,  i  Kings.    Other  kings  ;  2  Kings. 
 
 III.  As  it  was  in  both  ftates,  more  fully  con- 
 fidered  in  the  books  of  Chronicles. 
 
 §.5.    FirJ}  Book  of  SAMUEL. 
 
 Jews  ftate  under  kings  Eleft. 
 
 1  Samuel  contains 
 
 I.  The  time  of  change  of  Government  in  Sa- 
 muel's days  ;  w.hofe  birth  isdefcEibcd^  ch.  1.  and" 
 part  of  ch.  2. 
 
 II.  Occafion  of  the  change  ;  viz.  wickcdnefs, 
 (l.)  Of  tisc  fons  of  Eli,  which  is  threatened,  ch. 
 2,  3.  punillicd,  ch.  4,  5,6,  7.  and  (2.)  of  Sa- 
 muel's, fon,.  ch.  8. 
 
 III.  Story  of  the  kings;  (i.)  Saul;  i/?.  Of 
 whole  eledion,  as  he  was  called,  ch.  9.  confir- 
 medby  inauguration,  ch.io.  Byconfcntofihepeo- 
 ple.ch.ii.  By  refignationofSanuK-l,ch7  12.  2d/yy 
 Of  Saul's  rejedion  ;  with  the  true  caufe  of"  ir^ 
 ch.  13,14,15.  (2.)  David;  i.  his  pollerity, 
 viz.  his  vocation  w  I1I5  kingdom,  ch.  16.  his 
 
 viilory. 
 
366 
 
 READING  the  WO  R  D. 
 
 vi<5bory,ovcr  Goliah,  ch.  17.  (2.)  David' adver- 
 fity  ;  viz.  \Ji,  His  exile  and  banifhment,  (a)  the 
 caufe  ofit,ch.  18.  (b)  the  kinds  of  it,  viz.  in  his 
 own  country,  ch.  19,  20.  out  of  his  own  country, 
 amon^lY  Philiftines,  ch.  2 1 .  amongft  Moabites,  ch . 
 22.  2^/v,  David's  perfecutions  ;  wherein  (i.)  the 
 grievoufnefs  appears  both  by  the  diverfity  of  places 
 whither  he  fled,ch.  23,  to  27.  and  by  the  flight 
 to  his  enemies  with  whom  he  lived,  ch.  27,  to  30. 
 (2.)  The  end  of  them,  ch,  31. 
 
 §.  6.  Second  Book  of  SAMUEL;  under  the 
 
 Succefjive  kings. 
 
 2  Samuel  contains 
 
 I.  The  tidings  oi''  Saul's  death,  ch.  i. 
 
 II.  The  unlawful  Succefibrof  Saul,  Iflibofheth, 
 whofe  promotion,  ch.  2.  Dejection,  ch.  3,  4. 
 
 III.  The  true  fucceflbr  (David)  whofe  inaugu- 
 ration.ch.  5.  his  good  government,(i  .)In  religious 
 things.ch.  6,  7.(2.)  In  war,  ch.  8.(3.)  in  political 
 things,  ch.  9,  10.  his  bad  government,  where 
 J.  His  fins  committed,  ch.  11.  2.  Confefled,  ch. 
 12.  3.  Punifhed  with  judgments  internal  and  ex- 
 ternal, ly?,  Internal,  or  domelHck  punifliments, 
 as  Amnon's inceft,  ch.  13.  and  Abfalom's  Sedition; 
 "whereof  the occafion,  ch.  14.  Beginning,  ch .  15. 
 progrefs,  ch.  16.  Iflue,  ch.  17,  18,  19.  '2.dly, 
 External  and  publick,  i.  The  kinds  of  it,  as,  Se- 
 dition of  Zeba,ch.  20.  and  famine,  ch.  21.  2. 
 The  events  of  it,  Good,  as,  Thankfgiving,  ch. 
 22.  Prophecy,  ch.  23.  Evil,  ch.  24. 
 
 §.7.  KINGS.Tivo  Books  treat  of  the  kiugdotn 
 
 as  divided. 
 
 I   Kings  contains 
 
 I.  The  Incrcafe  of  the  kingdorH  under  Solo- 
 mon, wherein  (i.)  His  inltitution  to  be  king, 
 ch.  I.  (2)  Confervation  in  the  kingdom,  ch.  2, 
 3.  (3.)  Adminiflration  of  it :  wherein  his  glorying 
 in  his  family,  chap.  4.  Buildings,  chap.  5,  to  9. 
 Riches,  ch.  10. 
 
 II.  Decreafe  :  i.  OccaI>on  or  caufe,  r/::.  Sins 
 of  Solomon,  and  juftice  of  God,  ch.  11.  2.  Be- 
 ginners of  it,  as  authors  of  the  divihon,  Reho- 
 boam  and  Jeroboam,  ch.  12,  13,  14.  Their 
 fucceffors,  whofe  reigns  are  handled  briefly,  ch. 
 15.  more  largely,  from  ch.  J  5.  to  the  end  of 
 the  book. 
 
 §.  8.  Secojid  Book  of  KING  S ,-  of  the  Decreafe 
 of  the  Kingdoms  of  Ifrael  and  Judah. 
 2  Kings  contains 
 
 I.  Their  continuance  or  defe(flion  together, 
 (i.)Ofthe  Kings  of  ifrael  apart, as  Ahaziah.ch.  i. 
 Joram,  chap.  2, 109.  Jehu.ch.  9,  10.  JoaOi,  ch, 
 11,12.  Jchoaz  Joas,  cha.  13.  (2.)  Ofboili 
 kingdoms  together,  ch.  14.  to  18. 
 
 II.  A  fpccial  ftory  of  the  defeflion  of  the 
 kingdom  of  Judah,  (i.)  Their  decay,  ch.  18.  to 
 22.  (2.)  Their  repair,  chap.  22,  23.  (3.)  Their 
 final  dcftru«5lion,ch.  24,  to  the  end. 
 
 §.  9.    Firf  CHRONICLES. 
 I    Chronicles   contains 
 
 I.  The  beginning  of  the  kingdom  of  Ifrael,  i. 
 Genealogie  ol  the  world  from  Adam  to  Jacob, 
 ch.  I.  2.  Particularly  of  the  nation  of  ifraeHtes 
 in  twelve  tribes,  ch.  2,  to  9,  II.  The  adminiftra- 
 tionofthe  kingdom,  i.  Under  Saul,  ch.  9,  10. 
 2.  Under  David,  whofe  entrance  and  a(!ts  arc 
 defcvibed. 
 
 I.  David's  entrance  into  his  kingdom,  his  inau- 
 guration, ch.  II.  His  followers,  chap.  11,  12. 
 Care  of  religion,  chap.  13.  Confirmation  in  his 
 kingdom,  chap.  14.  2.  David's  ads,  (i.)  In  the 
 progrefs  of  his  reign,  his  good  ads,  for  religion 
 and  God's  fervice,  ch.  15,  16,  17.  War,  ch.  18, 
 19,  20,  21.  his  evil  ads,  chap.  21,  (2,)  To- 
 wards the  end  of  his  reign,  in  his  old  age,  fuch  as 
 if.  His  courfes  again  for  religion,  ch,  22,  to  26. 
 2dly,  His  order  for  the  common-weal,  cha.  27. 
 3d'/)',  The  parliament  a  little  before  his  death, 
 and  events  of  it,  ch.  28,  29. 
 
 §.  \o.  Second  CHRONICLES. 
 2  Chronicles  contains 
 I.  The  Increafe  of  the  kingdom  under  Solo- 
 mon,(i  .)His  virtues,ch.  l.(2.)His  buildings  both 
 facred,  ch.  2,  to  7.  and  civil,  ch.  8.  (3.)  His  con- 
 dition and  death,  chap.  9.  II.  The  decreafe  in 
 the  reign  of  Rchoboam,  ch.  10,  il,  i'2.  Abia, 
 ch.  13.  Afa.ch.  14,  15,  16.  Jofaphat,ch.  17,  18, 
 19,  20.Joram,ch.  2  i.  /Ihaziah,  ch.  22.  Joafli,  ch. 
 23,  24.  Amaziah,ch.  25.  Uzziah,ch.  26.Jotham, 
 ch.  27.  Ahaz,  ch.  28.  Hezekiah.ch.  29,  to  ^3. 
 Manafleh,  Amnon,  cha.  33.  Jofiah,  ch.  34,  35. 
 Jelioahaz,Jehoiakijii,Jehoniah,  Zedechiali,ch.  36. 
 
 §.   II. 
 
READ  INC  the  IFO  R  D. 
 
 367 
 
 §.  II.  EZRA,  of  the  Ret  urn  of  the  pcfh 
 from  Babylon. 
 I.  Ofthe  m.innerof  it,  chap.  1,2.  II.  Of  the 
 end  of  it  ;  viz.  Reftoring  of  religion  and  govern- 
 menc,  ch.  5.  III.  Of  the  hindrance,  i.Raifedby 
 the  Samaritans,  ch.  4.  By  the  governors  of  the 
 land  of  Canaan,  ch.  5.  2.  Removed  by  Cyrus, 
 ch.  6.  and  by  Ezra,  of  whofe  journey,  cha,  7,  8. 
 Reformation  which  he  wrought,  ch.  9,  10. 
 
 §.  12.  NE  HE  MI  AH  treats  of 
 I.  The  repair  of  the  buildings,  i.  Thecaufes 
 of  it,  ch.  1,2.  2.  The  work  itfelf  which  was 
 begun,  ch.  3.  hindred,  cha.  4,  j,  6.  iinilhed,  cha. 
 7.  II.  Reformation  political  and  ecclefiailical, 
 chap,  7.  to  14. 
 
 §.  13.  ESTHER  contains  a /lory  of  a  tiiira- 
 culous  deliverance  of  the  Je~vs. 
 
 T.  The  means  of  it,  wz.  Efther  cha.  i,  2.  II. 
 The  manner  of  it.  i .  The  greatnefs  of  the  dan- 
 ger, ch.  3,4.  2.  The  Degrees  of  the  deliverance, 
 ij},  The  interceiTion  of  the  queen,  ch.  5.  2dly, 
 Fruftrating  the  advice  of  Haman,  cha.  6,  7.  3^77;', 
 Confirmation  of  the  deliverance,  i .  Revoking  the 
 decree,  cha,  8.  2.  Punifliing  adverfaries,  chap.  9. 
 3.  Peace  of  the  Jews,  ch.  10. 
 
 Hitherto  of  the  Books  Legal  and  Hiflorical : 
 Kow  of  the  books  Dogmatical,  or  Sapiential,which 
 concern  either  a  fingular  fubjed:,  as  Job;  or  a 
 common  fubjedl,  as  David's  pfilms  ;  Soioraon's 
 proverbs,  Ecclefiaftes,  Canticles. 
 
 SECT.     XTII. 
 
 Of  Prophets  Dogmatical^ 
 Job  contains 
 
 I.  A  dialogue  ;  i .  The  occafion.  Job's  prof- 
 perity,  chap.  i.  Job's  adverfity,  ch.  2.  Job's  (in, 
 ch.  i{.  2.  The  forts,  and  foobferve  the  fpeech- 
 cs  of  ly?,  The  d  fputants,  Eliphaz,  cha.  4,  5. Job, 
 ch.  6,  7.  Bildad,  ch.  8.  Job,  ch.  9,  10.  Zophar, 
 ch.  II.  Job,  chap.  12,  13,  14,  Fliphaz,  chap.  15. 
 Job,ch,  16,  i7.Bildad,ch.r8.Job,.ch.  19.  Zophar, 
 ch.  20.  Job,  ch.  21  Eliphaz,  ch.  22.  Job,  chap. 
 23,  24.  i^ildad,  ch.  25.  Job,  ch,  26,10  32.  'idly. 
 The  moiicrators,  i.  Ellhu,  ch.  32,  33.  2,  God, 
 ch.  34. 1041. 
 
 II.  An  Epilogue,  ch.  4 2t 
 
 §.   2.  The  P  SAL  M  S  are,  by  the  Hebrews  di- 
 vided into  jive  books. 
 
 I.  From  Pfalm  i.  to  the  end  of  Pfalm  41.  con- 
 cluded with  Amen  and  Amen. 
 
 II.  From  Pfalm  42.  to  the  end  of  Pfalm  72. 
 fliut  up  with  Amen  and  Amen. 
 
 III.  From  Pfalm  73.  to  the  end  of  Pfalm  87. 
 clbfed  with  Amen  and  Amen. 
 
 IV.  From  Pfalm  90.  to  the  fnd  of  Pfalm 
 106.  ending  with  Amen,  Hallelujah, 
 
 V.  From  Pfalm  107.  to  the  end  of  Pfalm  150. 
 concluding  with  Hallelujah. 
 
 This  divifion  feems  to  arlfe  from  the  peculiar 
 clofe  of  thefe  five  Pfalms.  Others  divide  them 
 into  two  parts,  viz.  fome  direfled  from  man  to 
 God,  as  the  praying  and  thankfgiving  pfalms  ; 
 fome  direfted  from  God  to  man,  as  the  exhorta- 
 tory,  confolatory,  didadlical,  prophetical  Pfalms. 
 
 ^  3.  PROVERBS  contains  rules  of  life. 
 I.  General,  about  piety,  wherein  i.  What  we 
 muft  do,  chapters  i,  2,  3,  4.  2.  What  we  muft 
 avoid,  ch.  5,  to  10.  II.  Special,  and  fo  the  life 
 of  man  is  informed  by  all  fort  of  rules,  pohtical, 
 oeconomical,  moral,  ch.  10.  to  the  end. 
 
 §.  4.  ECCLESIASTES  treats 
 I.  Of  the  vanity  of  all  earthly  things,  proved  by 
 Solomon's  obfervations  in  his  own  el  late,  ch.  i,  2.. 
 and  conditions  ofall  forts  of  men,  ch.  3,  to  10.  W. 
 Rules  to  be  obferved  ia  this  vain  life  of  ours,  ch, 
 10,   II,  I2» 
 
 §.   J.  CANTICLES.  Defcriptionofihelovt 
 
 'tivi.^t  Chrif  and  his  Church.. 
 In  fpeeches  ( i . )  'Twixt  Chrift  and  church,  ch.  i . 
 (2.)  Church  and  Chridjch.  2.  (3.)  Church,  ch   3,. 
 (',.)  Chrift,  ch.  4,  (5.)  Church,  cli.  5.  (6.)  Church, 
 and  Chrift,  ch.  6.     (7.    Church,  chapters  7,8. 
 
 Thefe  are  the  books  dogmatical :  Now  follow, 
 prophets,  four  greater,  and  twelve  Itfler, 
 
 SECT.     XIV. 
 §.    I.  Of  prophets  prophetical. 
 
 I S  A I A  H  conti  liiis  prophecies 
 1..  Legal,   I..  Reproving  and  corrc(5liiig  fins^  of 
 the  Jews,  chapters  i.  to  11.     With  comfort  to 
 
36S  REy^DING  the  TFORD. 
 
 the  eleit,  cli.  II- to  12.  2.   Threatening,   ijl,  by  Ghridin  vifions,fromch.  40,  to  the  end, 
 Enemi-s  of  God's  people,  the  particular  nations 
 
 threatened,  ch,  23,1028.    The  general  ufes  of  §.  5.    DAN/EL  conlaim 
 
 thcfe  threatenings,  ch.  24,  to  27.    2dly,  ifraehtes,  I.  Anhlftory  of  the  thin;;s  done  in  the  kingdoms 
 
 ch.  28.     3.//)',  Jews  themfelves,  whofe  captivity  both  of  the  Babylonians  and  Perfians,  ch.  i.  toy. 
 
 IS  denounced  with  mixed  comforts  in  Chrift,  ch,  |I,    A  prophecy    of  things  to  be  done  ;     i. 
 
 29,  to  36.      11.  Hidotical,  chapters  36,  to  49.  Many  calamities  to  be  executed,  ch.  7,  to  12.    2. 
 
 III.  Evangelical,  (i.)  concerning  their  Deliverance  Final  deliverance  and  glory  of  the  clcfl,    ch.  12. 
 from,  and  prefervation  in  captivity,  chapter  49, 
 
 to  50.    (2.)  Kingdom  of  Chrift,  about  which  he 
 
 makes  eight  fermons  orfpeeches.     i.  Of  Chrilt, 
 
 chapters  40,  50,  Jl.      2.  Of  God,  ch,  p.      3. 
 
 Of  the  prophets  expounding  i.  the  ftory  of  Chrill, 
 
 53.  and  2.  the  fruit  of  his  kingdom,  ch.  54.    4. 
 
 Of  God,  promifingi  ch.  4J.    Exhorting,  chapters 
 
 56,  57.    5.  Of  the  prophets  reproving  hypocrify,     Confbhuion,  ch,  11,  to  14 
 
 chapters  58,  59.     Exciting  the  church,  ch.  60. 
 
 6.  Of  Chrift,  chapters  61,  62.    7.  Of  the  church, 
 
 cIiaptcKs  63,  64,  65.    8.  Laftlyof  God,  ch.  66. 
 
 §.  6.    HOSE  A  is 
 I.  Parabolical ;  and  fo   the  prophecy  is  pro- 
 pounded, cha.  I.  Applyed,  ch,  2.  Repeated,  ciia. 
 
 3.  II.   Plain;    and   fo  is   cither,     i.   A  com- 
 mination  or  inve<5live,  in  three  fermons  i.  in  cha{). 
 
 4.  2    in  chap,  j,  6,  7.  3.  in  chap.  8,  9,  10.    2. 
 
 ^.  2.  JEREMIAH  contains 
 I.  A  prologue  concerning  the  prophet's  calling, 
 ch.  1.  II.  Sermons  i  concerning  the  Jews  cither 
 in  Judea,  in  the  reign  of  Jofiah,  ch.  2,  to  21. 
 Zedechiah,  ch.  21,  to  25.  Jechoiachim,  chap- 
 iters 25,  26,  27.  Zedechiah  again,  ch.  28,  to 
 25.  Jechoiachim  again,  ch.  3J,  36.  Zedechi- 
 ah again,  ch.  37,  to  43.  Or  in  Egypt,  ch.  43, 
 to  46.  2.  Concerning  the  enemies  of  the  Jews, 
 ch.  46,  to  52.  111.  An  epilogue hiftorical,  ch,  52. 
 
 §.3.  LAMENTATIONS  eontahis 
 The  mournings  of  the  church,  ch,  i .      Prophet, 
 ch.  2.   Church,  ch.  3.    Prophet,  ch.  4.   Church, 
 
 ch.  J. 
 
 ^.4.  EZE KIEL  contains 
 I.  The  preface^  which  concerns  i.  God,  and 
 his  majefty,  ch.  i.  2.  The  prophet  and  his  fear- 
 fulnefs,  ch.  2.  bis  conlirmution,  ch.  3.  II. 
 Prophefies  thetiifclves,  which  contain  i.  Objur- 
 gation, or  reproof  of  the  impiety  of  the  Jews, 
 with  their  judgments,  in  17  fermons  from  ch,  4, 
 to  25.  2.  Comminations  againft  the  enemies  of 
 the  Jews,  in  8  fermons  from  ch.  25,  to  34.  3. 
 I'xhortations  and  encouragements  to  the  Jews, 
 to  repentance  and  hope  of  delivery  in  fix  fermons 
 from  ch.  34,  to  40.  4.  Cohfolations  in  one 
 -conunued  prophecy  of  their  fpiritaal  deliverance 
 
 §.   7.    JOEL    contains 
 I.  A  commination  of  famine,  ch.  i. 
 exhoitation  to  repentance,  ch.  2.     III. 
 folation  to  penitents,  ch  3 . 
 
 ir.  An 
 A  con- 
 
 §.  8.  AMOS  contains  ' 
 1.  A  commination  againft  i.  Enemies  of  God's 
 people,  ch.  I.'  2.  Againft  Jews  and  Ifraelites, 
 and  that  i.  in  plain  words,  againlt  their  idolatry, 
 chap.  2.  their  \-ioIence,  chap.  3.  their  indignity, 
 pride,  inhumanity,  luxury,  cha.  4,  5,  6.  2.  In  a 
 threefold  type,  chap.  7,  8,  9.  II.  A  confolation, 
 from  the  1 1  verfe  of  the  9  ch.  to  the  end. 
 
 §.  9.  OB  AD  I  AH 
 I.  Doth  teflify  to  ver.  12.   2.  Dehorts  to  ver.  17. 
 3 .  Comforts,  to  the  end  of  the  chapter. 
 
 §.  10.  JONAH 
 Firft,  Dcfcribes  the  two  callings  of  Jonas,  i/?, 
 in  the  manner  of  it,  ch.  i,  2. /A,  the  effect  of  it, 
 prayer,  ch.  2.  Second,  His  fermons  to  the  Ninc- 
 vites  and  their  repentance,  ch.  3.  The  efFeift  of 
 their  repentance  in  Jonah,  chap.  4. 
 
 §.  II.  IM  I C  A H  contains  Five  Sermons. 
 (i.)  Threatening againft  the  whole  kingdom,ch. 
 I,  2,  (2,)  Threatening  againft  the  magiftratcs,  ch. 
 
 3.  (3.)  Confolations  in  God  and  the  MeHias,  cha. 
 
 4,  5,  (4.)  Comnaination,  ch,  6.  (5.)  Confolation 
 
 again,  ch.  7. 
 
 §.   .2. 
 
R  EJD  JNG  the  WO  R  D. 
 
 %^'9 
 
 ^.  12.  NAHUM 
 He  threatens  dellrudion  to  the  Aflyrlans,  which 
 13  I.  Propounded,  ch.  i.     2.  The  means  (hew- 
 ed, ch.  2.     3.  The  caufe  of  tlicir  fins,  cb.  3. 
 
 §.  13.  HABAKKUK 
 Contains,  (i.)  A  dialogue  betwixt  God  and  the 
 prophets,  chapters  i,  2.     2.  A  prayer,  ch.  2. 
 
 S.M^.ZEPHANIAH 
 Contains  three  fermons,  viz,  ( i .)  A  comminati- 
 dn.ch,  I.  (2.)  An  exhortation,  ch.  2.  (3.)  A  "liX" 
 ture  of  both,  ch.  3. 
 
 §.  15.  HAGGAI 
 
 Firfl,   Exhorts  to  build  the  ten^ple,    ch.    I. 
 
 Secondly,    Comforts  with  prophecy  of  Ghrift's 
 kingdom,  ch.  2. 
 
 §.  1 6.  Z  £  CHAR  I  AH  contaita 
 I.  Types  and  vifions,  ( 1 .)  Hortatory,  generally 
 to  all  the  people,  chapters  1,2.     Specially  un- 
 to the  priefts,  chapters  3,  4.    (2.)  Monitory,  ch, 
 J',  6.    (3.)  Confolatory,  chap.  6.    U.  Speeches 
 and  fermons  (T.)Do<flrinal,  of  things  prefent,  about 
 God's  fervice,  chapters  7,  8.    (2.)  Prophetical, 
 of  things  that  concern  Chrift's  incarnation,  chap- 
 ters 9,  10.    Chrift's  paffion,  chapters  11,  12,  J  3. 
 §.  17.  MALACHT 
 (i.)  Chides  for  perfidioufncfs  in  God's  fervice, 
 ch.  I.  for  pollution  of  marriage  and  blafphemy, 
 ch,  2.     (2.)  Comforts  in  the  promife  of  Chrift, 
 ch.  3.  and  of  Chrift  his  forerunner,  ch.  4. 
 
 SECT.     XV. 
 
 §.  I.  The  New  Teftament  contains  books  i. 
 Hiftorical ;  viz.  Four  Kvangciifts,  and  A(fls.  2. 
 Do<Slrinal;  in  epiftle?  of  Paul,  James,  Peter,  John, 
 Jude.      3.  Prophetical,  in  the  Revelation. 
 
 The  books,  for  memory's  fake,  are  comprifed 
 in  thefc  four  verfes. 
 
 Matthew,  Mark,  l-uke,  John,  and  Adts  ;  tbefe 
 
 are  books  hilforical : 
 EpilHes,  Rom,  Cof.  Gal.  Ephef.  Philip.  Colof. 
 
 teach  dochincs  all : 
 Joyn  Thv'fT.  Tmiotl\,  Tit,  Phil,  and  Heb. 
 Hcb.  )'-'^    ='  •  •■/"•'•'    Cr:->r^  deny. 
 
 Bb 
 
 To  doflrines  (HII,  Jamcj,  Pot.  John,  Jude ; 
 
 Except  Revel,  'tis  prophecy. 
 Of  books  hUlorical.     MATTHEIV  fpeah 
 ofChrift. 
 
 I,  In  his  perfon,  as  of  his  birth,  ch.  i.  his  e- 
 ducation,  ch.  2. 
 
 II.  His  office,  I,  In  his  preparation  unto  his 
 office  in  his  forerunner  John  Baptift,  ch.  3.  and 
 in  himfelf,  who  was  baptized,  ch.  3,  Tempted, 
 ch.  4.  2.  Execution  of  his  office,  (i.)  Prophe- 
 tical in  teaching,  whofe  doftrine  is  briefly  ex- 
 pounded, chapters  5,  6,  7,  and  largely  expound- 
 ed and  confirmed  ;  and  fo  he  i/?,  Teacbeth,  and 
 confirmeth  by  miracles  of  all  forts,  ch.  8,  to  19. 
 •idly.  Reproves,  and  confuteth  the  doftrloe  of  the 
 fcribes  and  pharifees,  ch.  19,  to  24.  3<//v,  Fore- 
 tells and  prophefies  the  detlruftion  of  Jerufalem 
 and  of  the  world,  chapters  24,  2  J.  (2.)  Sacerdo- 
 tal, in  his  paflion,  and  facrifice  for  the  fins  of  the 
 world,  chapters  26,  27.  (3.)  Regal,  in  refpeft 
 of  the  beginning  and  manifelhition  of  it,  ch.  28. 
 
 §.2.  MARK  treats 
 I.  Of  Chrift's  life,  and  herein  i.  of  his  fore- 
 runner, ch.  I.  2,  Of  his  fayings  and  doings, 
 ( I .)  Before  his  transfiguration,  and  fo  reports  both 
 his  oracles,  ch.  2.  and  miracles,  ch.  2,  to  9.  (2.) 
 In  his  transfiguration,  ch.  9.  (3.)  After  it,  and 
 that  before  lie  entred  the  city,  ch.  10,  In  his 
 entrance,  his  difputation,  ch,  12.  His  prediction, 
 ch.  13.  H.  Of  Ghrift's  death,  where  (i.)  An- 
 tecedents before  it,  ch.  14,  (2,)  Manner  of  it, 
 ch.  15.     (3.)  Confequents  after  it,  ch.  16. 
 
 §.  3.  LUKE  treats 
 
 I.  Of  Chrift's  life  i .  Private,  wherein  ( i .)  Con- 
 ception, ch.  I.  (2.)  His  birth  and  educ  ition,  ch. 
 5.  2.  Publick,  in  preaching  the  gofpel,  whcie(i,) 
 His  preparation  to  it,  ch.  3.  (2)  Performance 
 of  it ;  and  that  either  alone,  by  teaching,  ch,  4.  by 
 doing,  ch.  5.  Or  with  others;  viz.  hisapoftles, 
 wloom  he  calls  and  inftrucfls,  chapters  6-  7,  8, 
 fendeth,  ch.  9.     Seventy  difciples,  ch.  10. 
 
 II.  Of  Ghrift's  death: 
 
 I.  Antecedents  of  it ;  where  confider  the  things 
 he  did,  and  fpake,  (i.)  In  his  journey  to  Jerufa- 
 lem, where  he  taught  o{  inward  worfliip  of  Cod, 
 viz.  prayer,  ch.  11.  Faith,  ch.  12.  Repen- 
 tance, in  caufes  moving  to  it,  ch.  13.  Hinder- 
 b  ing 
 
370 
 
 READING  the  WORD. 
 
 ingofit,  ch.  1.4.  Effeifls  of  it,  ch.  15.  And 
 of  outward  worfhip,  where  i.  What  we  muft  a- 
 void,  172.  Abufc  of  riches,  ch.  16.  Scandal,  ch. 
 17.  2.  What  we  muft  do,  ch.  18.  (2.)  When 
 he  came  to  Jcrufalem,  how  he  was  received,  ch. 
 19.     Difpiited,  ch.  20.      Propheficd,  ch.  21. 
 
 2.  Tenor  of  his  death,  chapters  22,  23. 
 
 3.  Confequents  after  it,  ch.  24. 
 
 ^.  if.  JOHN  treats 
 I.  Of  Chrift's  Perfon,  ch.  i.  II.  Of  his  office  ; 
 which  lie  performed  in  his  journey  to  three  feafts : 
 I .  Of  the  pafTover  1 .  In  Cana  from  whence  he 
 Jent  out,  ch.  2.  (2.)  While  he  abode  at  the 
 fcaft,  ch.  ^.  (3.)^  his  return  by  Samaria,  ch» 
 4.  2.  Of  pentecoft,  where  he  cured  the  palfie, 
 ch.  5.  and  fed  the  people,  ch.  6.  3.  Of  taber- 
 nacles, where  note  (i.)  His  coming  to  Jerufalem, 
 ch.  7.  (2.)  His  abode  there,  his  difputation, 
 ch.  8.  Works,  ch.  9.  Sermon,  ch.  10.  (3.) 
 His  departure  thence,  ch.  ij.  4.  To  the  cele- 
 bration of  the  true  paffover,  about  his  death, 
 where  note, 
 
 i/?.  What  went  before  it,  viz.  ( i .)  His  deeds, 
 -as  his  entrance  to  the  city,  ch.  12-  And  wafh- 
 ing  his  difciples  feet,  ch.  13.  (2.)  His  fpeeches. 
 At  fupper-time,  ch.  14.  As  they  went  to  the 
 garden,  fome  monitory,  ch.  15.  Some  confolato- 
 ly,  ch.  t6.  Some  fupplicatory,  ch.  17. 
 idly,  The  manner  of  it,  ch.  18,  19 
 
 20.  (3.)  Whither  he  came,  viz.  (i.)  To  Jc- 
 rufalem, and  what  befel  him  there,  chapters  21, 
 22,  23.  2.  To  Ccfarea,  and  what  was  done  un- 
 der Felix,  ch.  24.  Feftos,  ch.  25.  Agrippa, 
 ch.  26.     (3.)  At  Rome,  chapters  27,  28. 
 
 SECT.     XVI. 
 
 §.    I.  Of  the  books  docirinal.     Epljile  to  the  RO- 
 M  A  NS  treats  of 
 (r.)  Juftification,  chapters  1,  2,  3,  4,  5.  (2.) 
 Sanflification,  ch.  6,  7,  8.  (3.)  Predcftination,  ch. 
 9,  10.  II.  (4.)   Good  works,  ch.  J2,  to  16. 
 
 §.  2.  l.CORINT  H  lANS. 
 
 I.  He  reproves  (i.)  For  fchifms  and  faiflions, 
 and  hearkening  to  ambitious  teachers,  ch.i,  2,  3, 
 4.  (2.) inceft  and  fornication,  ch.  5.  (3.)  Going 
 to  law,ch.  6. 
 
 II.  He  difputeth  about  (i.)  Marriage,  ch.  7. 
 (2.)  Things  indifferent,  ch.  8,  9,  10.  (3.)  Sacra- 
 ment of  the  fupper,  ch,  11.  (4)  Right  ufe  of 
 fpiritual  gifts,  ch.  12,  13,  14.  (5.>  Refurreflion, 
 ch.  15. 
 
 III.  Heconcludeth  about  collefl'ons,  and  mat- 
 ters of  falvation,  ch.  16. 
 
 §.  3.  II.  CORINTH  I A  NS. 
 
 I.  He  apologizeth  for  himfelf  againfl  divers  a- 
 fperfions,  chapters  1,2,  3,4,  5. 
 
 II.  He  exhorteth  them,  (i  )  to  a  holy  life,  and 
 
 3r//v,  Confequents  of  it;  viz.  his  appearance    patience,  fliunning  needlefs  fociety  with  the  wick 
 
 to  his  difciples,    converfing  in  Judea,    ch.  20. 
 Fifhing  in  Galilee,  ch.  2J. 
 
 §.  5.  ACTS,  Ahiforyoftheapofjlcs. 
 I.  A  general  one  of  all,  viz.  (i.)  Of  their  af- 
 fembling,  ch.  i.  (2.)  Of  their  gifts,  chap.  2. 
 (3.)  Of  their  fayings,  ch.  3.  II.  A  fpecial  (i.) 
 Peter  with  John  and  others,  chapters  4,  j-  (2.) 
 Stephen,  chapters  6,  7-  I3-  Philip,  ch.  6.  (4.) 
 Peter  alone,  if.  His  miracles,  ch.  9.  Cidly, 
 Dodrine  propounded,  ch.   10.     Defended',  ch. 
 
 11.  ^dly,  Imprifonmcnt  and  deliverance,  chap. 
 
 12.  (5.)  Paul,  and  his  travels,  i/?,  W  ith  Barnabas, 
 chapters  13,  14.  idly.  With  Silas,  i.  ofwhofc 
 Departure,  whereof  the  firft  council  at  Jcrufalem, 
 ch.  15.  2.  His  abode  i.  In  Afia,  ch.  16.  2. 
 In  Crecia,  ch.  17.  3.  Return,  ch.  18.  o^dly. 
 For  the  Ephefians,  where  (i.)  From  whence  he 
 
 Vitux,  18,  to  23.     (2.)  By  what  place,  ch.  19, 
 
 ed,  ch.  6.  (2.)  to  avoid  judging  ill  of  him,  ch.  7. 
 (3.)  to  mercy  and  liberality,  ch.  8,  9.  (4.)  to 
 fincere  refpe<5t  of  him  and  his  apoftlefhip,  cha.  10. 
 II,  12. 
 
 III.  Concludeth,ch.  13. 
 
 §.  4.  G  ALATIA  NS. 
 (i.)He  reproves  their  backfliding,  ch.  i.    (2.) 
 Treats  of  juftification,  ch.  2,  3,  4.    (3.)  Exhorts 
 to  good  works,  ch.  5,  6. 
 
 §.  9.  E  P  H  E  S  I A  N S  treats 
 (i.)  Of  matters  of  faith,  ch.  i,  2,  3.    (2.)  of 
 works,  ch.  4,  5,  6. 
 
 §.   6.  PH ILIPP  lA  NS. 
 I.  Narration,  (i.)  of  his  love  to  them,  2.  His 
 Afflictions,  3.  His  Dcfire  of  death,  ch.  i. 
 
 II.  He 
 
READ  ING  the  1F0 R D. 
 
 r  II.  He  exhorts  i.  to  love  and  humility,  ciia. 
 2.  (2.)  To  warinefs  and  progrefs,  a/Turancc  and 
 fantflity,  ch.  3. 
 
 III.   He  concludes  with  particular  exhortations 
 and  with  general  commendations,  ch.  4. 
 
 §.7.  COLOSS  lANS  treati 
 Of  matters  of  faith,  ch.  i,  2.  and  life,  ch.  3,  4. 
 
 §.  8.  I.  THESS  ALONIANS  treats 
 (i.)  Of  their  converfion,  ch.  i,  (2.)   Of  the 
 means  of  it,  ch.  2.  (3.)  Of  the  fruits  of  this  love 
 to  them,  and  care  for  them,  ch.  3.  (4.)  Diredi- 
 ons  for  dieir  lives,  ch.  4. 
 
 §.9.11.  THESSALONIANS. 
 ( I.)  He  comforts,  ch.  i.  (2.)  Heprophefieth, 
 ch.  2.  (3.)  He  exhorteth,  ch.  3. 
 
 §.  10.  I.  TIMOTHY. 
 (l.)  He  confutcth  the  erroneous  do(5tors,ch.  r. 
 (2.)  He  exhorteth  about  prayer  and  apparel,  c.  2. 
 (3,)  Informeth  concerning  the  duty  of  biHiops 
 and  deacons,  ch.  3.  (4.)  Prophelieth  of  the  laft 
 and  evil  times,  ch.  4.  (5.)  Ordereth  church-go- 
 vernors, ch.  5.  (6.)  Taxeth  fevcral  abufes,ch.  6. 
 
 §.  II.  n.  TIMOTHY. 
 (i.)  He  exhorteth  him  to  perfeverance,  i/?. 
 In  the  duties  of  his  calling,  ch.  i.  2dly,  In  Chri- 
 ftian  warfare,  ch.  2.  (2.)Prophefieth,  ch.  3.  (3.) 
 Chargeth  about  preaching,  and  fo  concludeth, 
 chap.  4. 
 
 §.    12.  TITUS. 
 He  treats  of  miniflers,  ch.  i.  and  hearers,  ch. 
 
 §.  13.  HEBREWS  treats 
 I.  OfChrift,  and.fo  (i.)  of  his  perfon,  in  his 
 divine  nature,  ch.  i .  in  his  human  nature,  ch.  2. 
 
 (2.)  his  office,  I.  of  a  prophet,  ch.  3,,^.  2.  of  a 
 pried,  ch.  5.  to  10.  II.  Of  the  duties  of  chrifli- 
 ans,  and  fo  of  faith,  ch.  ii.  and  of  a  holy  life, 
 chap. 12,  13. 
 
 §.14.  J  A  M  E  S  treat! 
 (l.)  Of  patience,  right  hearing  the  word,  and 
 true  religion,  ch.  i.  (2.)  of  love,  and  juflificati- 
 on  by  works,  ch.  2.  (3.)  of  the  tongue,  and  wif- 
 dom,  ch.  3.  (4.)  of  contentions,  and  prefumpti- 
 on,  ch.  4.  (5,)  of  opprcflion,  and  fwearing,  and 
 prayer, .and  admonition,  ch.  j. 
 
 §.    15.  \.  P  E  T  E  R  hath  in  it  a  matter 
 (r.)  Ofconfolation,  chap,  i,  to  13.  verfe.  (2.) 
 Exhortation,  from  verfe  13.  of  the   i  chap,    to 
 8  verfe  of  3.  chap,    (3.)  Dehortations,  from  8 
 yerfe  of  3  ciiap.  to  the  end  of  3  chap. 
 
 And  in  thefe  are  again  handled,  (i.)  Exhor- 
 tation, 4  ch.  to  12  verfe.  (2.)  Confolation  from 
 12  yerfe  to  the  end  of  4  ch.  (3.)  Dehortation  im- 
 plicitely,  with  the  conclufion,  ch.  5*. 
 
 §.  16.  n.  PETER 
 (i.)  Exhorts  to  holinefs,  ch.  i.  (2.)  Threa- 
 tens wicked  teachers  and  apoftates,  ch.  2.    (3.) 
 Prophefieth  of  the  day  ofjridgment,  ch.  3. 
 
 §.17.  FirJ}  epiJileofSt.  J  0  H N treats 
 (i.)  Of  the  benefits  of  Chrirt,  ch.  i.  (2.)  of 
 the  office  of  Chridians  in  love,  ch.  2,  3,  4.    and 
 faith,  ch.  5. 
 
 § .  1 8 .  Of  the  Book  prophetical.  REV  E  LA  TION 
 contains,  (i.)  Hiftory  of  the ftate  of  the  church 
 then,  chap,  i,  2,  3.  (2.)  Myftery  of  prophecy 
 I.  of  the  world,  ch.  4.  to  10.  2.  Of  the  church 
 I.  in  her  battles,  ch.  10.  to  17.  (2.)  in  her  vi(5to- 
 
 ries,  cha.  17.  to  21.    (3.)   Triumphs  and  eternal 
 
 glory,  ch.  21.  to  22. 
 
 CHAP.     XVI.       SECT.     I. 
 Of  the  Suffering  of  Saints, 
 
 Hitherto  of  Doing,one  chapter  I  would    caufe  of  the  times  into  wh'ch  we  are  cz(t ; 
 add  of  Suffering ;  and  the  rather  be-    or,  howfoever,  be  the  times  what  they  will, 
 
 B  b  b  2  we 
 
SAINTS   SUFFERINGS. 
 
 37a 
 
 vre  cannot  expea  but  that  God  will  fome- 
 times  be  honoured  by  the  fufferings  and 
 affliaions  of  faints.     There  is  a  ftria  and 
 near  dependence  and, conneaion  betwixt 
 Cbnlli'anity  and  the  crofs,  and  that  from 
 the  pleafureand  providence  of  God,  and 
 difpcnfoiion  of  things  under  the  gofpel : 
 Ch'-i*^  iiath  fo  ordered  it,  that  we  fhould 
 no^  ferve  the  Lord  our  God  of  that  which 
 coHs  us  nothing,  but  that  true  Chriaian 
 piety    fhould    bring    fufferings   upon   us. 
 Thiscourfe  of  divine  oeconomy  is  fo  ge- 
 reral  and  without  exception,  that  the  apo- 
 ftle  is  clear,  Heb>;cii.  6,  7,  8.     IV^om  God 
 loveth,  he  chajicmth,  andfcourgeth  every 
 fon   -whom   he  recdveth ;    if  you   endure 
 '.hcijhmng,   God  dtakth  ivith you  as  with 
 
 liiould  feek   God's  honour,  but   that   we 
 fliould  feek  it  in  his  own  way  ;  whiJe  God 
 is    plcafed  to    offer    us    opportunities   of 
 doing,  while  we  fee  his  mind  in  improving 
 us   thus,  kt  us  follow  it  on  wirh  all  our 
 might,  let  no  opportunity  lllp,    do  to  the 
 utmoft  that  we  can  for  God  ;  but  wljen 
 we  fee  his  mind  to  Jay  us  aHde,  and  to 
 ufc  us  in  another  way,   a]dK>iigh  it  be  jn 
 a  way  of  affliaion  and  grievous  luiTerings, 
 let  us  now  be  as  willing   to  yield  to  God 
 in  this,  as  in  the  former  way.     And  for 
 our  help  therein  I  fliall  direa,   i.  How  10 
 prepare  for  fufferings  before  they  come.   2. 
 How  to  carry  in  fulferings  when  they  arc 
 come.  3.  What   to  do,  and  how  to  carry 
 when  fufferings  and  affliaians  are  gone. 
 
 I071S,  for  ivhatfon  is  he  ivhotn  the  father  ^ 
 
 chahe»eth  not  ?    hat  ij  ye  he  -without  chaf-  §.2.  Of  the  manner  of  preparation  for  fuf 
 
 tifement,  iv hereof  all  are  partakers,  then  Jerings  before  they  come, 
 
 are  ve  bj'lhrds,  and  not  fins.    Words  of  a  \7t7Hat  ?  are  we  now  at  eafe  ?  are  thefc 
 
 hrce  uniimited  latitude,  which  I  cannot  \V     fun-lhme  days  of  peace  ?  finely  we 
 
 difcern  anyway  in  the  world  to  foften,  fo  fhould  confider  of  the   days  of   darknefs 
 
 as  thcv   may  be  fupportable  to  him  that  which  may  be   many.     Oftiimes    we  are 
 
 hath  no  changes,  that  hath  enjoyed  an  age  thinking  of,  and  feeking  after  great  thir.gs 
 
 of  an  uninterrupted  continued  profperity,  when   we   ftiould  be   preparing   to  fuffer 
 
 without  ever  having  the  crofs  on  his  OaouI-  hard  things.     Be  not  deceived,  the  clouds 
 
 ders    When  this  text  is  fet  down  as  an  a-  feem  to  gather,  and  'lis  time  for  us  to  pre 
 
 phorifm  of  divine  obfervation  under  the 
 kincdom  of  Chrift,  as  an  a.xiom  of  gofpel- 
 providcnce,  there  will  be  no  fafety  in  di(- 
 putinfT  or  labouring  to  avoid  the  literal 
 iiTiportance  of  it. '  Fis  true  indeed  under  the 
 old  te!\ament,  we  find  not  any  fuch  otco- 
 nomy,  but  promifes  of  a  long  and  happy 
 jife,  in  a  temporal  Canaan,  to  God's  fei- 
 vams  ;    but  under  the  gofpel  it  is  quite 
 
 pare.  Now  this  preparation  coniills  m  tbcfe 
 particulars. 
 
 I.  Make  we  account  of  affliaions:  do 
 not  fay,  I  ftiall  never  be  removed  ;  altho' 
 we  know  not  what  particular  affliaions 
 ftiall  befal  us,  yet  make  an  account  that 
 an  afdiaing  condition  will  be  our  portion.. 
 Thus  did  the  apoAle,  Aas  xx.  22,  i^. 
 Andnoiu  I  go  bound  in  the  fpirit  unto  Jeru- 
 
 cdrVtra'ry  •  through    wuch    tribulation  lue  falem,   not  knowing  the  things  that  "fhatl 
 viufi  enter  into  the  kingdom  of  God.  Our    befal  n^e   there,   favethat^  the   holyGhoft 
 
 way  to  Zion  is  through  the  valley  of  Baca, 
 v.'e  cannot  follow  Chrilt,  and  be  hisdifciples 
 but  upon  thefe  terms,  y^ll  that  ivill  live 
 vodlyin  Chrift  Jcfus  mujl  jufferperfecuti- 
 t;,  Aas  xiv.  22.  Pfalm  l.xxxiv.  6.  Matth. 
 xvi.  24.  2  Tim.  iii.  la.  And  therefore, 
 as  we  have  learned  what  to  do,  let  us  learn 
 how  to  fufTtr  i  it  is  not  duty  only  that  we 
 
 ivitnejjeth  in  every  city,  faying  that  bonds 
 and  affliaions  abide  me.  If  is  otir  wifdom 
 thus  to  make  account  of  affliaions,  that 
 when  they  corae  they  may  be  no  other  than 
 were  expeaed  before.  As  it  is  reported 
 of  Anaxagoras,  that  when  news  csme  to 
 him  of  the  death  of  his  fbn,  and  it  was 
 thought  he  would  have  been  much  trou- 
 bled 
 
SAINTS    SU 
 
 tied  at  It,  he  anfwered  only  thus,  I  knew 
 that  I  begat  one  mortal:  fo  when  any 
 troubles  befal  us,  we  fnould  entertain 
 them  with  thefe  thoughts,  I  knew  my  con- 
 dition to  be  an  af/iifted  condition:  I  en- 
 tred  upon  the  ways  of  godlincfs  upon 
 thefe  terms,  to  be  willing  to  be  in  an  af- 
 fli:fted  condition,  this  is  God's  ordinary 
 way  towards  his  people,  it  is  God's  mercy 
 th:u  it  is  no  worfe,  I  expecft  yet  greater 
 trials  than  thefe. 
 
 2.  Let  xis  deny  ourfelves,  and  fo  take 
 up  the  crofs  :  where  felf  is  renounced, 
 the  crofs  is  eafily  born  ;  it  is  felf  that 
 makes  the  crofs  pinch.  ISow  there  is  a  (ix- 
 fold  felf  that  in  this  cafe  muft  be  denied. 
 I.  Self-opinion,  we  muft  be  willing  lo  ly 
 quietly  under  the  truth,  to  be  convinced 
 and  to  be  guided  by  it.  2.  Selfcounftls, 
 and  Self-reafonings,  we  mufi:  take  heed  of 
 conferring  with  liedTi  and  blood,  as  it  was 
 the  care  of  Paul,  immcdintely  I  conferred 
 not  with  fit'fh  and  blood.  Gal.  i.  1 6.  fure- 
 ly  if  he  ha.d,  he  would  have  been  in  dan- 
 ger. 3.  Self-excellencies,  our  parts,  our 
 privileges,  our  credits,  and  allthofe  things 
 that  are  great  in  our  own  eyes,  and  that 
 make  us   great  in  the  eves  of  the  world. 
 
 4.  Self-will,  we  muft  not  think  it  fo  grie- 
 vous a  thing  to  have  our  wills  croJfcd, 
 we  mivft  not  expeft  to  i.'ave  our  conditi- 
 ons brought  to  our  wills,  and  therefore 
 it  is  our  wifdom,  whatlbevcr  our  conditi- 
 ons be,  that  we  bring  our  wills  unto  them. 
 
 5.  Self-comforts,  thofe  that  give  liberty  to 
 themfelves  to  fatisfy  them  (elves  to  the  ut- 
 moft,  altho'  in  lawful  comforts,  they  will 
 t>e  unfit  to  futFer  hardftiip,  when  Cod 
 ftiall  call  them  thereunto,  i  fear  that  neck 
 (faid  Tertiillian,)rhiit  is  i  led  tc  pearl-chains, 
 that  it  Will  not  give  irfelf  to  the  fword.  6. 
 Self-ends,  we  niuft  aim  at  God,  and  not 
 St  ourfelves  in  all  our  ways ;  and  then 
 how  tafie  will  it  be  for  us  to  bear  crolfes, 
 conlldering  that  God's  ends  do  go  on,  tho' 
 our  ends  be  crofted  ? 
 
 3.  Be  we  fuie  to  lay  a  good  foundation 
 
 FFE  RINGS  373 
 
 in  a  thorough-work*  orhumiliation.  The 
 feed  that  fell  upon  the  ftony  ground  wi- 
 thered, and  although  for  a  while  it  was  re- 
 ceived with  joy,  yet,  when  tribulation  and 
 perfecution  a  role,  hy  and  by  he  was  of- 
 ftrtded,  Matth.  xiii.  2r.  Mark  the  expref- 
 fion,  by  and  by,  he  was  prefently  offend- 
 ed, and  all  becaufe  there  was  no  depth  of 
 earth,  there  was  not  a  thorough-work  of 
 humiliation.  Sooie  think  the  burthens  of 
 afflictions  great,  becaufe  they  never  fek 
 what  the  weight  and  burthen  of  fin  meant; 
 but  that  foul  which  conftantly  exercifeth 
 itfelf  in  the  work  of  humiliation  for  fin, 
 which  burthens  itfelf  with  the  weight  of 
 its  fins,  and  is  willing  to  ly  under  fin  for 
 further  breaking  of  fpirit ;  that  foul  (I  fay) 
 w  ill  be  able  to  endure  crofles,  and  to  ftand 
 under  fore  afflictions. 
 
 4.  Be  we  careful  to  preferve  our  inward 
 peace  with  God  and  our  own  confclences. 
 If  vapours  be  not  got  into  the  earth,  and 
 ftir  there,  all  the  Itorms  and  tempefts  a- 
 broad  can  never  make  an  earth- quake  ;  fo 
 where  there  is  peace  within,  all  troubles 
 and  oppofitions  without  cannot  ftjske  the 
 heart.  Having  peace  with  God,  we  glory 
 in  tribulations,  Rom.  v.  1,3.  ^Ve  are 
 not  only  patient  under  them,  but  we  glory 
 in  them,  O  then  let  that  time  that  God 
 gives  us  yet  any  refpite  from  afflictions  be 
 fpent  in  making  up  our  peace  with  God, 
 let  us  now  labour  to  get  clearer  evidences, 
 and  deeper  fenfe  of  his  love  ;  then  Ihall 
 we  fufter  any  thing  for  God,  O  then  we 
 fliall  go  through  fire  and  water,  then  fliall 
 we  triumph  with  the  apoftle,  Rom.  viii. 
 38,  39.  I  am  perfuaded  that  neither  life, 
 nor  death,  nor  principalities,  nor  povjers, 
 nor  things  prefent,  nor  things  to  come  [halt 
 ever  he  able  tofeparate  me  from  the  love  of 
 God  in  Chrijt  Jefus , 
 
 5.  Labour  we  to  fee  more  into  the  ful ' 
 nels  of  all  good  in  God.  The  Lord  told 
 Abvaham,  that  he  was  God  all-Jufficienty 
 Gen.  xvii.  i .  as  the  only  means  to  lirength- 
 en   him   againil  whatlbevcr  evils  he  was 
 
 like 
 
?74 
 
 SAINTS    SUFFERINGS. 
 
 •like  to  meet  withal.  In  God  is  all  the  ex- 
 cellency, beauty,  comfort,  anu  good  of 
 the  creature  in  a  moft  eminent  and  glori- 
 ous manner,  and  God  take  infinites  delight 
 in  communicating  himfelf,  in  letting  out 
 his  goodnefs  to  his  creature;  and  if  fo, 
 what  is  the  lofs  of  any  thing  to  me,  when 
 I  fee  where  I  can  have  it  made  up  ?  What 
 is  any  bitternefs,  when  I  fee  fuch  infinite 
 fweetnefs  to  fweeten  all  ?  When  tempefls 
 come  upon  mariners,  and  they  be  in  nar- 
 rowfeas  where  they  wantfea-room,  there  is 
 danger,  but  if  they  have  fea  room  enough, 
 there  is  no  fear  >  thus,  if  we  are  acquainted 
 with  the  infinite  fulnefs  of  good  in  God, 
 we  ftiould  fee  ourfelves  fafe  in  the  rnidft 
 of  all  tempefts,  we  fhould  feel  our  fpirits 
 quiet  under  the  foreft:  affli6lions. 
 
 6.  Do  we  humbly  and  chearfully  fub- 
 mit  to  our  prefent  condition  tvhatfoever 
 it  is.  Many  cart  about  in  their  thoughts 
 what  they  (hall  do  hereafter,  if  troubles 
 fliould  befal  them,  and  yet,  in  the  mean 
 time,  they  negle£l  the  duties  of  their  pre- 
 '  fent  condition  :  furely,  if  we  would  go  on 
 humbly  and  patiently  in  the  performance 
 of  the  duties  that  God  now  calls  for,  they 
 would  prepare  us  for  whatfoevcr  duties 
 (hould  be  required  hereafter.  Mr.  Bilney 
 the  martyr  ufed  to  put  his  finger  in  the 
 candle  to  prepare  him  for  the  burning  of 
 his  whole  body  ;  a  patient  bearing  of  lefs 
 troubles,  for  the  prefent,  will  prepare  the 
 heart  for  the  bearing  of  greater  afterwards. 
 7.  Be  we  often  renewing  our  refignations 
 of  all  unto  the  Lord.  Let  us  renew  our 
 covenant  with  him  to  be  at  his  difpofe,  that 
 fo  when  any  trouble  comes  at  any  time, 
 this  refignation  of  heart  and  renewal  of 
 covenant  may  be  frefli  upon  our  fpirits. 
 Experience  tells  us  that  fometimes  imme- 
 diately after  a  day  of  folcmn  humiliation, 
 the  fo\il  thinks  it  could  then  do  or  fufFer 
 any  thing;  but  in  a  little  time  after  (except 
 this  to  be  renewed  again)  the  heart  grows 
 drolfy  and  cleaves  to  prefent  things,  and 
 iViingles  itftlf  with  them  again;  the  often 
 
 renewing  of  this  keeps  the  heart  very  loofe 
 from  the  creature. 
 
 8.  Lay  we  up  provifion  againft  an  evil  day. 
 There  is  a  three- fold  provifion  we  fhould 
 treafure  up  to  prepare  us  for  afflictions. 
 I.  We  (liould  treafure  up  the  confolations 
 of  God  that  he  affords  upon  occalion,  that 
 at  any  time  we  feel  in  the  performance  of 
 duties,  in  the  exercife  of  graces,  in  the  ufe 
 of  ordinances.  2.  We  Ihould  treafure  up 
 the  experiences  of  God's  ways  towards  us, 
 and  his  gracious  dealings  with  us  in  for- 
 mer fi:raights.  3.  We  Hiould  treafure  up 
 foul-fupporting,  foul-quickening,  foul  re- 
 viving, foul-comforting  promifes,  and  that 
 of  feveral  kinds,  fuitable  to  feveral  afflic- 
 tions, for  we  know  not  what  kind  of  af- 
 fliftions  we  may  meet  withal. 
 
 9.  Labour  we  much  to  flrengthen  every 
 grace ;  it  is  firong  grace  that  is  fufFering 
 grace  ;  a  firong  wing  will  fly  againfl  the 
 wind,  but  fo  will  not  every  wing.  It  is 
 true  a  candle  will  hold  light  in  the  houfe, 
 but  if  we  go  abroad  in  the  air,  there  is 
 need  of  a  torch,  there  mufl  be  a  flronger 
 light  there ;  weak  grace  may  ferve  our 
 turn  to  uphold  us  now,  but  in  time  of  af- 
 flidlions  it  had  need  to  be  flrong  ;  a  little 
 grace  will  be  foon  fpent  then,  as  a  candle 
 is  foon  fpent  when  it  fiands  in  the  wind. 
 
 10.  Set  much  before  us  the  example  of 
 Jefus  Chrifi,  and  God's  people,  who  have 
 endured  very  hard  things.  In  the  exam- 
 ple of  Chrirt,  confidcr  i.  Who  it  was  that 
 fuffered,  he  was  the  fon  of  God,  the  glory 
 of  the  father,  God  blefled  for  pver  ;  when 
 we  fufFer,  nothing  but  bafe  worms  trodden 
 uiider  foot  do  fufFer.  2.  What  he  fufFer- 
 ed  ;  even  the  wrath  of  God,  and  curfe  of 
 the  law,  he  was  made  a  curie  in  the  ab' 
 ftraft,  as  the  fcripture  fpeaks,  which  was 
 another  manner  of  thing  than  any  of  our 
 afflictions.  3.  Foj-  whom  he  fuflered  ;  it 
 was  for  us  vile  worms,  wretched,  finful 
 creatures,  who  are  encpiies  to  him  ;  we 
 fufFer  for  God  who  is  infinitely  bleilcd,  to 
 whom  we  owe  all  we  are  or  have.  4.  How 
 
 freely 
 
SAINTS   SUFFERINGS. 
 
 freely  he  fuffered  ;  it  was  of  his  own  ac- 
 cord, hi  >  own  free  grace  moved  him  to  ir, 
 he  laid  down  his  life,  none  could  take  it 
 from  him  ;  but  for  us,  it  is  not  in  our  li- 
 berty whether  we  will  fuffer  or  no,  we  are 
 under  the  power  of  another.  5.  How 
 meekly  he  fuffered  ;  he  was  as  a  fheep  be- 
 fore the  fhearer,  his  fuiferings  no  way  dif- 
 quieted  his  fpirit,  but  ftiil  it  kept  in  a  fweet 
 quiet  frame  in  the  midft  of  all.  Thus  fet 
 we  Chrifl;  before  us,  let  thefe  meditations 
 be  meat  and  drink  unto  us.  In  the  ex- 
 ample of  God's  fuffering  faints,  confider 
 what  precious  choice- fpiri ted  men  they 
 were,  how  holy,  how  fpiritual,  how  hea- 
 venly ;  what  are  we  in  comparifon  of  them? 
 conHder  what  they  did,  what  they  endured 
 for  the  Lord  Jefus  Chrift.  To  this  pur- 
 pofe  there's  a  notable  chapter,  Hch.  xi. 
 Read  and  conlider  ;  is  it  not  enough  for 
 us  that  we  have  fuch  a  cloud  of  ivituejfes^ 
 fuch  a  noble  army  of  martyrs  before  us 
 and  with  us  ? 
 
 Thus  of  preparations  for  affliction  be- 
 fore they  come. 
 
 §•   3-  Of  the  manner  of  hearing  fufferings 
 when  they  come. 
 
 IF  any  will  come  after  me,  faith  Chrifl, 
 let  him  deny  himfelf  and  take  up  his 
 crofs,  and  follovj  me,  Mat.  xvi.  24.  This 
 crol's  is  fufferings  ;  in  which  condition  one 
 way  or  other  We  may  be  (if  God  fo  pleale) 
 continually  ;  the  foul  might  fay,  If  I  muft 
 bear  this  crofs,  I  hope  it  is  but  now  and 
 then  ;  nay  faith  Chrift,  Let  him  take  up 
 his  crofs  daily,  Luke  ix.  23.  But  if  every 
 day,  may  the  foul  fay,  I  hope  it  is  an  eafy 
 crofs.  Nay  faith  Paul,  it  is  a  killing  crofs, 
 1  die  daily,  i  Cor.  xv.  31.  Yet  may  the 
 foul  fay,  if  it  be  a  killing  crofs,  I  hope 
 there  are  rcfrelhings  fome  part  of  the  day. 
 Not  fo  neither  ;  For  thy  fake,  faith  David, 
 are  we  ki'lcd  all  the  day  hug,  Pfalm  xliv. 
 22.  /.  e.  In  regard  of  the  danger  of  death. 
 2.  In  regaid  of  fome  beginnings  that  we 
 fufftr.  3.  In  regard  of  our  willingncfs  to 
 uuUcrgo  it.     But  though  we  tie  not  thefe 
 
 375 
 
 aftual  fufferings  according  to  the  letter,  to 
 every  time  and  moment ;  yet  certainly 
 there  is  a  time  for  that  :  and  the  duties 
 that  concern  us  when  God  now  calls  us  to 
 fuffer  afrtiftions  are  thefe.  (i.)  That  we 
 be  willing  to  come  under  them.  (2.)  That 
 we  contentedly  fubmit  our  felves  and 
 quietly  behave  ourfelves  in  them.  (3.) 
 That  we  labour  to  improve  them. 
 §.  I.  We  muji  be  willing  to  cgme  under 
 fufferings. 
 
 IT  was  the  honour  of  the  three  children 
 in  Daniel,  ch.  iii.  28.  that  they  yielded 
 their  bodies  to  thofc  fiery  flames  they  were 
 cafl:  into.  Let  us  not  feek  to  put  off  fuf- 
 ferings by  diftinftions  ;  certainly  the  befl: 
 policy  in  dangerous  times  is  the  greatefl 
 purity.  The  Lacedemonians  were  wont 
 to  fay,  It  was  a  fhame  for  any  man  to  fly 
 in  rime  of  danger,  but  fora  Lacedemonian 
 it  was  a  fliamc  to  deliberate.  How  much 
 more  truly  may  this  be  faid  of  a  Ghriftian, 
 when  God  calls  him  to  fuffer  ?  he  fhould 
 before-hand  be  fo  refolved,  that  it  fliould 
 be  a  fhame  for  him  ever  to  deliberate.  And 
 yet  by  way  of  caution,  before  we  come 
 under  afflictions,  let  us  look  i.  That  our 
 caufe  be  good.  2.  That  our  call  be  clear. 
 3.  That  our  end  be  right. 
 
 1.  Look  that  our  caufe  be  good.  It  is 
 not  for  every  caufe  that  a  chriftian  Oiould 
 engage  into  luiferings.      Let  none  of  you 
 
 fuffer  as  a  murderer,  or  as  a  thief  or  as  an 
 evil  doer,  or  a  bufy-body  in  other  mens 
 matters,  i  Pet.  ix.  15.  to  fuffer  in  thefe 
 or  the  like  cafes  is  not  chriilian,  neithei- 
 will  it  be  comfortable. 
 
 2.  See  that  our  call  be  clear.  Chrifl  calls 
 not  all  to  martyrdom  ;  To  you  it  is  given 
 to  fuffer,  faith  the  apoftle,  Phil.  i.  29.  not 
 only  that  youlhouid  believe  in  Chrift,  but 
 aifo  fuffer  for  his  fake.  Afflidtionisa  gut  of 
 love,  even  as  faith  is;  'tis  grace  as  well  to 
 bleed  for  Chrilt,  as  to  believe  ii)  Ciuift. 
 Let  us  be  wife  therefore  to  clear  our  call : 
 for  example,  if  truth  f ulfei  s  by  our  fiiencc, 
 then  are  we  called  to  ipeak;  if  the  faving 
 
 of 
 
of  our  life  (Tiould  be  ChrilVs  denial,  then  he  had  recanted  for  fear  of  fiifFerlngs,  that 
 
 are  we  called   to  die;  if  we  are  before  a  yet  he  was  forced  to  fiiffer  ?  What  a  daik- 
 
 naagiftrate  for   the  name  of  Chrift,  Chrift  ning  was  it  to  his  fpirit,  to  his  caufe,  and 
 
 then  calls  us  not   to  be  aftiamcd   of  him  ;  to  his  good  name? 
 
 if  fin  and  fufFering  furround  us,  as  that  wc 
 are  neceffitated  to  take  the  one,  and  to 
 leave  the  other,  then  we  may  conclude 
 that  Chrift  calls  us  to  fufFering. 
 
 4,  WhaifocvcT  profperity  we  enjoy, 
 when  God  calls  us  to  fuffer  for  him,  it  ig 
 curfed  unto  u»:  If  we  blefs  ourfelves  in 
 our  name,  in  our  eftate,  our  liberty,  our 
 
 3.  Let  us  eye  our  end  in  all  our  fuffer-  life,  and  avoid  the  way  of  fufFering  that 
 
 ings ;  if  our  end  be  Self,  how  fliould  we  Cod  calls  us   unto,   we  deceive  ourfelves, 
 
 expe^l  comfort?     fome    have   died    that  for  there  is  no  bleffing  in  them,  they  are  all 
 
 their  names  might  live  ;    a  Roman  fpirit  accurfed  unto  us. 
 
 can  hold  to  fufFering  and  death  it  felf;  an  ,     5.  All  the  duties  of  religion    that  now 
 
 oppofing  fpirit  will  put  on  fome  to  die  ra-  we  perform  out  of  a  fufFering  condition 
 
 iher  than  yield  :%he  apoftle  hath  left  it  a  are  not  accepted  of  God.     We  mufl  not 
 
 clear  thing,   that  'tis  pofFible  to  give  one's  think  now,   having  avoided  fuffering  for 
 
 body  to  be  burnt,    i  Cor.  xlii.  3.  and  yet  God's  truth  that  becaufe  we  are  willing  to 
 
 to  want  true  divine  love.     One  may  (I  perform  duties,  therefore  God  now  accepts 
 
 wi(h  none  did)  fulFer  as  much  for  felfifli  of  us  ;  no  it  was  another  work  that  God 
 
 as  fublirne  refpe6Vs,  /.  <r.  for  his  own  glo-  called  us  unto,  a  work  of  fufFering,  and 
 
 ry.     O  let  us  mind  Chrift's  glory,  truth's  feeing  we  have  refufed  this,  do  what  we 
 
 propagation,  the  maintenance   of  equity  can,  God  calls  it  as  dung  in  our  facfs,  and 
 
 and  righteoufnefs  in    all  our  fufFerings  ;  he  regards  it  not  ;  this  is  a  fad  condition  ; 
 
 and  if  fo,  go  on,    fear  not,  flinch  not,  if  what  joy  can  fuch  a  man  have  of  his  life, 
 
 rwe  dra-jj  back,  his  foul  ivi/l  have  no  plea-  if  he  had  but  an  enlightened  confcience  ? 
 fure  in  us  ;  what?  are  we  fliy  of  the  ways        6.   What  intolerable  pride  and  delicacy 
 
 of  religion  becaufe  of  affli<Slion  ?    if  fuch  is  this  in  us  that  we  will  not  venture  the 
 
 thoughts  work  in  us  at  any  time,  takethefe  lofs  of  any  thing,  the  enduring  of  any 
 
 confiderations.  thing  for  God  and  his  truth?  the  leaft  truth 
 
 (f.)  At  what  low  rate  do  we  prize  the  of  God  is  more  worth  than    heaven  and 
 
 ways    of  God,  that  fuch  and  fuch  more  earth,   and  what  is  our  eafe,  our  name, 
 
 low  comforts  mul^  not  be  laid  down  for  our  liberty,  our  life  to  it  ? 
 them,  that  fuch  light  afflictions  muft  not         7-  How  vile  is  the  unbelief  of  our  hearts 
 
 be  endured  for  themaintainance  of  them  ?  who  dare  not  truft   God  with  our  name. 
 
 2.  Confider  if  Chrift  had  flood  on 
 fuch  terras  as  to  have  faid,  1  could  be  con- 
 tent indeed  that  thefc  poor  creatures 
 might  be  delivered  from  miferyt  but  feeing 
 fuch  grievous  jufferings  mufi  be  endured 
 for  their  deliverance,  let  them  perifh  for 
 me  I  am  not  vjilling  to  fave  them  on 
 fuch  hard  terms  as  theje  :  O  then  what  had 
 become  of  us  ? 
 
 7.  They  who  are  fo  Hi  y  of  fufFering,  may 
 be  forced  to  futFcr  in  fpight  of  their  henrts. 
 
 our  eftate,  or  liberty,  how  cnn  we  truft 
 God  with  our  fouls,  our  eternal  eflaie  ? 
 How  lightly  do  we  regard  the  faithfulnefs, 
 mercy,  goodnefs,  wifdom,  power  of  God, 
 working  for  his  people  in  their  fufFering 
 conditions  ?  Of  what  little  account  are  all 
 thofe  gracious  blclFed  promifes  of  God  to 
 us  in  this  condition  ?  Our  bafe  (hyncfs, 
 and  cowardice  of  fpirit  is  fuch,  as  if  there 
 were  no  God,  no  faithfulnefs,  no  mercy, 
 no  wildom,  no  power    to  help  its,   as  if 
 
 and  what  a  fad  thing  will  that  be  to  them  ?    there  were  no  promife  to  lupport  and  re- 
 AVhat  a  fad  thing  was  it  to  Granmer  after    llcve  us. 
 
 8.  How 
 
SAINTS 
 
 S.  How  little  love  is  there  in  our  hearts 
 to  God,  when  we  are  fo  (hy  of  any  thing 
 be    fuffered  for  God  ?    Love  rejoices 
 
 to      - 
 
 in  fuffering  for  the  beloved  :  *  The  avoid 
 ing  hell,  and  the   getting  heaven   are  no 
 great  things  (faith  Chryfoftom)  where  the 
 love  of  God  is.' 
 
 9,  What  is  the  ilTue  of  foul  apoftacy  ? 
 If  we  draw  back  from  pcrfecution,  we 
 draw  on  perdition.  Chrift  is  not  fo  fweet 
 in  his  dealings  with  martyrs,  but  he  is  as 
 dreadful  in  his  difcovery  to  apoflates.  Aflc 
 Spiia  how  doleful  a  condition  denying  is  ? 
 He'll  tell  you  that  he  could  feel  no  com- 
 fort in  his  heart,  that  there  was  no  place 
 there  but  full  of  bitter  torments  and  hide- 
 ous vexings  of  fpirit  ;  he'll  tell  you  of 
 God's  wrath  burning  in  him  like  the  tor- 
 ments of  hell,  and  that  his  confcience  was 
 affli(fled  with  pangs  unutterable. 
 
 10.  What  honour  fhould  God  have  in 
 the  world  ?  Where  would  there  be  any 
 witnefs  to  truth  againft  the  rage  and  ma- 
 lice of  the  devil  and  wicked  men,  if  all 
 fliould  do  as  we  do?  If  there  be  any  chrifti- 
 an  blood  left  in  us,  if  any  fpirit  worthy  of 
 our  profeluon,  O  be  we  alhamed  of  our 
 bafenefs  this  way,  and  be  not  fo  fliy  of 
 fufferings. 
 
 §.  2.  We  mufi  contentedly  fubmit  our fe Ives, 
 and  quietly  behave  our  felves  in  Suf- 
 ferings. 
 SEcing  we  are  now  under  an  ordinance 
 of  God,  take  heed  of  the  leaft  mur- 
 muring or  repining  againft  God  as  if  he 
 were  an  hard  mafter.  If  our  fpirits  at  any 
 time  begin  to  rife  in  fuch  workings,  let  us 
 charge  our  fouls  to  be  fllent  to  God  ,  it  is 
 a  fliame  for  a  Chriftian  not  to  be  well  {kil- 
 led in  that  art,  inftrufted  in  that  myfiery 
 of  Chriftian  contentation  ;  let  us  fay  with 
 our  Saviour  ;  Shall  not  I  drink  of  that 
 cup  which  my  Father  hath  given  me  to 
 drink?  It  is  the  cup  of  my  Father,  and 
 /hall  not  I  quietly  and  contentedly  drink 
 of  that  cup  ?  Mow  we  have  an  opportuni- 
 
 C  ( 
 
 STJ  FFE  RING  S.  377 
 
 ty  fo  manifeft  the  power  and  excellency 
 of  our  grace,  to  fliew  what  our  grace  can 
 enable  us  to  do  :  Strength  of  rtafon  will 
 go  far  in  quieting  and  calming  of  the  heart 
 under  afflidlions,  but  grace   furel}^  where 
 it  is  true,  will  go  farther  ;  it  will  teach  us 
 to  fubmit  ourfelves,  and  to  refign  our  fpi- 
 rits  unto  God,  to   be    willing  that  God 
 ftiould  deliver  us  when  he  will,  and  as  he 
 will,  and  how  he  will,  fo  that  our  wills  are 
 melted  into  the  very  ^vill  ofGod.     It  is 
 true  we  may  be   fenfible  of  it,  and  make 
 our  moan  to  God  concerning  it,  and  defire 
 to  be  delivered  of  it,  and  feek  it  by   all 
 good  and  honefl  and  lawful  means;  yet 
 we  muft  not  murm«rnor  repine,  we  mufl 
 not  fret  or  vex,  there  muft   not  be   any 
 tumiiltuoufnefs  or  unfettlednefs  of  fpirit 
 in  us,  there  muft  not  be  any  diflraain^ 
 f^ars  in  ourhearts,  nor  any  finking  difcour- 
 agements,  bafe  fliiftings,  rebelliQus  rifings 
 againft  our  God.    Now  that  we  may  attain 
 this  frame,  this  grace  of  contentment  and 
 quietnefs  of  fpirit,  obferve  thefe  directions. 
 I.  Be  we  humbled  in  our  hearts  for  the 
 want  thereof,  or  that  we  have  had  fo  lit- 
 tle of  this  grace  in  us  ;  there  is  no  way  to 
 fet  upon  any  duty  with  profit,  till  the 
 heart  be  humbled  for  the  want  of  the  per- 
 formance of  the  duty  before.    Many  men 
 when  ihey  hear  of  a  duty  that  they  Ihould 
 perform,  they  will  labour  to  perform   it, 
 but  firft  they  fiiould  be  humbled  for  the 
 want  of  it.  *  Oh  that  I  had  this  grace  of 
 contentment  (ihould  every  one  fay)  What 
 an  happy  life  might  I  live  ?  M  iiat  abun- 
 dance   of  honour    might  I  bring   to   the 
 name  of  God  ?  But  O  Lord,  thou  knowcit 
 it  is  far  otherwife  with  me,  I  feel  a  kind  of 
 murmuring,  and  vexing,  and  frttting  with- 
 in me,  every  little  crofs  puts  me  out  of 
 temper  and  frame  of  fpirit  :  Oh  the  boif- 
 teroufnefs  of  my  fpirit  !    What  a   deal  of 
 evil  doth  God  fee  in  my  heart  ?  Oh  the 
 vexing,  and  fretting,  and^murmuring,  and 
 repining  that  is  in  me  !' 
 
 2.  Pore  not  too  much  upon  our  fufTer- 
 c  ings. 
 
^78  SAINTS  SU  FFERINGS. 
 
 was.  Many  men  have  all  their  thoughts  of  God's  ways  towards  us,  ifpolTibly  we 
 taken  up  about  their  crolTes  and  affliflions,  can.  Should  our  friends  always  make 
 they  areever  thinking  or  fpeaking  of  them;  bad  interpretations  of  our  ways  towards 
 whenthey  awake  in  the  night, theii;  thoughts  them,  we  would  take  it  ill  It  is  ill  taken 
 are  orf  them,  and  when  they  converfe  wirh  of  the  Spirit  of  God  when  we  make  ill  in- 
 others,  nay  it  may  be  when  they  are  pray-  terpretation  of  his  ways  towards  us,  and 
 ing  to  God,  they  are  thinking  on  them,  therefore  if  we  can  make  any  good  inter- 
 Oh,  no  marvel  though  we  live  difcontent-  pretation  of  God's  ways  towards  us,  let  us 
 ed  lives,  if  our  thoughts  be  always  poring  make  it.  For  example,  If  any  atHi(.Tion 
 on  fuch  things,  we  fiiould  rather  have  orr  bcfal  us,  let  us  think  thus,  *  It  maybe  God 
 thoughts  on  thofe  things  that  may  comfort  only  intends  to  try  me  by  this  ;  it  m.ay  be 
 us.  It  is  very  obfcrvable  of  Jacob,  that  God  faw  my  heart  too  much  fet  upon  the 
 when  his  wife  died  in  child-birth,  his  wife  creature,  and  fo  intends^©  fliew  me  what 
 called  the  child^enoni,  that  is,  a  Jon  of  there  is  in  my  heart  ;  it  may  be  God  faw 
 ('arrows,  Gen.  xxxv.  18.  Now  Jacob  he  that  ifmy  eftate  did  continue  I  (houldfall 
 thought  with  himfelf,  if  I  (hould  call  this  into  fin,  and  fo  the  better  my  eftate  were, 
 child  Benoni,  every  time  that  I  name  him,  the  worfe  would  my  foul  be  ;  it  may  be 
 it  will  put  me  in  mind  of  the  death  of  my  God  intended  only  to  exercife  fome  grace 
 dear  wife,  which  will  be  a  continual  af-  in  me  ;  it  may  be  God  intends  to  prepare 
 Hiction  unto  me,  and  therefore  I  will  not  me  for  fome  great  work  which  he  hath 
 havetT)y  child  have  that  name;  and  fothe  for  me  to  do  ;'  thus  we  fliould  reafon. 
 text  faith,  that  Jacob  called  his  name  Ben-  It  is  ufual  witli  many  otherwife  to  inter- 
 jamin,  and  that  was  the  fon  of  my  right  pret  Gou's  dealings,  jiill  as  they  did  in 
 hand.  Now  this  is  to  (hew  us  thus  much,  the  wildernefs,  God  hath  brought  us  hither 
 that  when  afflictions  befal  us,  we  fhould  tojlay  us,  or  to  fall  by  the  /wordy  Numb. 
 not  give  way  to  have  our  thoughts  con-  xiv.  3.  This  is  the  worft  interpretation 
 tinually  upon  them,  but  rather  upon  thefe  that  polTibly  we  can  make  of  God's  ways : 
 things  that  may  ftir  up  our  thankfulnefs  Oh  why  will  we  make  theie  worft  inter- 
 to  God  for  his  mercies.  It  is  the  flmilitude  pretations  when  there  may  be  better? 
 ofBafil  :*  It  is  in  this  cafe  as  it  is  with  men  Love  thinketh  no  evil.  Love  is  of  that 
 and  women  that  have  fore  eyes;  now  it  is  nature  that  if  there  may  be  ten  inierpre- 
 not  fit  for  thof<Mo  be  always  looking  on  the  tations  made  of  a  thing,  if  nine  of  ihem  be 
 /ire,oron  the  beams  of  the  fun,butonfome  naught,  and  one  good,  love  will  take  that 
 things  that  are  fuitable,  upon  fuch  objecfts  which  is  good,  and  jeave  the  other  nine  ; 
 as  are  fit  for  one  that  haih  fore  eyes,  as  and  fo  though  there  might  be  ten  inter- 
 upon  green  colours,  or  the  like  :  So  men  pretations  prefented  to  us  concerning 
 or  women  that  have  weak  fpirits  muft  not  God's  ways  towards  us,  and  if  but  one  be 
 ever  be  looking  upon  the  fire  of  their  af-  good  and  nine  naught,we  ihouid  tal-;e  that 
 fiiOipns,  upon  thole  things  that  dtjecft  one  that  is  good,  and  leave  the  other  nine, 
 them  or  call  them  down,  but  they  are  to  Oh  retain  good  thoughts  of  God.  'fake 
 look  upon  thole  things  rather  that  may  heed  of  judging  God  to  be  an  hardmaffer, 
 be  fuitable  for  the  hcaUng  and  helping  of  make  good  interpretation  of  his  ways,  and 
 them.'  It  will  be  of  great  ufe  and  benefit  that  will  further  our  contentment  in  all 
 to  us  if  we  lay  it  to  heart,   not  to  be  por-  our  afflictions. 
 
 ing    always    upon   aliiidions,    but  upon  4.  Let  us  look  upon  all  our  affliiflions 
 
 Hiercies.  as  fanftificd    in  Chrift,  as   fanCfified  in  a 
 
 3.  Let  us  make  a  good  interpretation  mediator.    This  is  to  fee  all  the  Iting,  and 
 
 venom. 
 
SAINTS    SU 
 
 venom,  and  poifon  of  them  to  be  taken 
 out  by  the  virtue  of  Jefus  Chrift  the  me- 
 diator between  CJodand  man.  For  example. 
 Would  a  Chriftian  have  contentment  ? 
 fay  then,  AVhat  ismyaifliclion  ?  Is  it  po- 
 verty that  God  Arikes  me  withal  ?  Chrift 
 had  not  an  houfe  to  lay  his  head  in,  the 
 foxes  had  ho^es,  and  the  fowls  of  the  air 
 hadnef}s,hut  the  Son  of  man  had  not  an  hole 
 to  lay  his  head  in,  Matth.  viii.  20.  O  then 
 how  is  my  poverty  fancftified  ?  I  fee  by 
 faith  the  curfe,  and  fting,  and  venom  of 
 my  poverty  taken  out  by  the  poverty  of 
 Jefus  Chrift.  Chrift  was  poor  in  this 
 world  to  deliver  me  from  the  curfe  of  my 
 poverty.  Again,  arh  I  difgraced,  diihon- 
 oured  ?  is  my  good  name  taken  away  ? 
 Why  Chrift  had  diihonour  put  upon  him, 
 he  was  called  Belzehub,  a  Samaritan,  and 
 they  faid  he  had  a  devil  in  him,  Mark  iii. 
 22.  John  viii.  48.  All  the  foul  afperfions 
 that  could  be,  were  caft  upon  Chrift,  and 
 this  was  for  me,  that  I  might  have  the  dif- 
 •  grace  that  is  caft  upon  me  to  be  faniftified 
 unto  me.  Again,  am  I  jeered  and  fcofFed  at? 
 Why  fo  was  Jelus  Chrift  whenhewas  in  his 
 greateft  extremity;  ihey  could  ^utthorns 
 on  his  head,  and  a  reed  in  his  hand,  and 
 bovj  the  knee  before  him,  and  mock  him, 
 and  fay.  Hail  king  of  the  Jews,  Matth. 
 xxvii.  27.  How  then  may  I  attain  content- 
 ment in  the  midft  of  fcorns  and  jeers,  by 
 confidering  that  Chrift  was  fcorned,  and 
 by  acfting  faith  upon  that  which  Chrift  fuf- 
 fered  for  me  ?  We  fee  many  C  hriftians  lie 
 under  grievous  pains  and  extremities  very 
 chearfully,  and  fome  wonder  at  it;  why 
 this  is  the  way  that  they  get  it,  viz.  by  a6l- 
 ing  their  faith  upon  what  pains  Jefus 
 Chrift  fuffered  ;  Are  we  afraid  of  death  ? 
 Let  us  exercife  our  faith  upon  ♦^he  death 
 of  Chrift  :  Are  we  troubled  in  foul .'  Doth 
 God  withdraw  himfclf  ffom  its  ?  Let  us 
 exercife  our  fjith  upon  the  fufterings  that 
 Chriit  endured  in  his  foul  when  he  was  in 
 his  agony,  and  when  he  fwate   drops  of 
 
 Cc 
 
 F  FERING  S,  iy^ 
 
 blood.  And  this  will  bring  contentment  to 
 our  fouls. 
 
 5.  Let  us  fetch  ftrength  from  Chrift  to 
 bear  all  our  burdens.  Now  this  is  done 
 by  going  out  of  ourfelves  to  Jefus  Chrift, 
 and  by  a(fting  our  faith  upon  Chrift, and  by 
 bringing  the  ftrength  of  Chrift  into  our 
 fouls.  A  man  may  go  very  far  with  the 
 ufe  of  reafon  alone  to  help  him  to  content- 
 menr,but  when  rea(on  is  at  2k  non-plus, then 
 fet  faith  on  work  :  This  is  above  reafon* 
 It  would  be  a  ridiculous  thing  in  thefchools 
 of  philofophy  to  fay,  If  there  he  a  burden 
 upon  you,  fetch  ftrength  from  another  .•  for 
 another  to  come,  and  to  ftand  under  the 
 burden  they  would  eafily  grant,  but  that 
 any  one  ftiould  be  ftrengthened  by  another's 
 ftrength,  that  is  not'near  him  in  outward 
 view,  this  they  would  think  moft  ridicu- 
 \oi\s%  O  but  true  believers  find  content- 
 ment in  every  condition  by  getting  ftrength 
 from  another  ;  there  is  ftrength  in  Chrift, 
 not  only  to  fanftifie  us  and  fave  us,  but 
 to  fupport  us  under  all  our  burdens  and 
 aftliftions.  And  Chrift  expedls  that  when 
 we  are  under  any  burden,  that  we 
 fliould  z€t  ovir  faith  upon  him,  to  draw 
 virtue  and  ftrength  from  him.  O  fweet 
 confolation  !  If  a  man  have  a  burden  upon 
 him,  yet  if  behave  ftrength  added  to  him, 
 if  the  burden  be  doubled,  yet  if  his  ftrength 
 be  trebled,  the  burden  will  not  be  heavier. 
 but  lighter,  than  it  was  before  to  his  na- 
 tural ftrength  ;  fo  if  our  affiidions  be 
 heavy  and  we  cry  out,  *  Oh  we  cannot  bear 
 them!'  Yet  if  we  cannot  bear  them  with 
 our  own  ftrength,  why  may  we  not  bear 
 them  with  the  ftrength  of  Jefus  Chiift  > 
 Do  we  think  that  Chrift  could  not  bear 
 them  ?  or  if  we  dare  not  think  but  that 
 Chrift  could  bear  them,  Why  may  not 
 we  come  to  bear  them  ?  Some  may  quefti- 
 on,  Can  we  have  the  ftrength  of  Chrift  i 
 Yes  ;  that  very  ftrength  is  made  over  to  us 
 by  faith, for  fo  the  (criprure  faith  frequent- 
 ly. The  Lord  is  our  Jlrcngth,  God  is  our 
 c  2  Jiftngtby 
 
38o  SAINTS    S 
 
 J^rength,  and  Cbrifl  is  our  Jirength,  Pfal. 
 xxviii.  7.  and  xlii.  2.  and  cxviii.  14,  Ifa. 
 xii.  2.  Heb.  iii.  J 9.  And  therefore  is 
 ChrHl'^  ftrength  ours,  made  over  unto  us, 
 that  we  may  be  able  to  bear  whatfoevcr 
 Jics  Tipon  us.  This  was  Paul's  prayer  for 
 the  ColofTians.M^/  they  might  he  ftrengthe- 
 ned  "with  all  mighty  according  to  his  glori- 
 ous power  unto  all  patience  and  long-fuf- 
 fering  with  joy fulnefs.  Col.  i.  r  i .  i .  Here's 
 ilrengthening.  2. Here's flrengthening-iy/M 
 all  might.  3.  Here's  ftrcngthening  with  all 
 might  according  to  the  glorious  power  of 
 God  in  Chrifl.  ^.  Here's  the  end,  unto 
 what  ?  It  is  unto  all  patience  and  long  fuf- 
 fcring  with  joy  fulnefs.  Oh  you  that  are 
 now  under  fad  and  heavy  afHidlions  more 
 than  ordinary,  look  upon  this  fcripture,and 
 confiderhow  it  is  made  good  in  you, that 
 lb  you  may  with  comfort  fay,  Through 
 God's  mercy  I  find  that  ftrength  coming 
 into  me,  that  is  here  fpoken  of  in  this 
 icripture. 
 
 6.  Let  us  fetch  contentment  from  the 
 covenant,  and  from  the  particular  promifes 
 in  the  covenant  for  the  fupplying  of  every 
 particular  want.  There  is  no  condition 
 ihat  a  godly  man  can  be  in,  but  there  is 
 Ibme  promife  or  other  in  the  fcripture  to 
 help  him  in  that  condition  :  and  this  is 
 the  way  of  his  contentment  to  go  out  to 
 the  promife,  to  plead  the  promife,  to  fetch 
 from  the  promife  that  which  may  fupply. 
 Btithath  faith  warrant  to  believe  whatfoever 
 we  find  in  the  promife  literally  ?  I  dare 
 not  fay  fo,  but  howfoevcr  it  may  a<5l  upon 
 it,  and  believe  that  God  will  make  it  good 
 in  his  own  way.  But  I  am  in  affliOion,  and 
 here  is  a  promife  that  God  will  deliver  me 
 out  of  it,  1  aft  faith  upon  it,  but  I  am  not 
 delivered,  what  good  now  is  there  in  this 
 promife  to  me  ?  I  anlwer,  i.  Notwith- 
 llanding  our  non-deliverance,  yet  now  are 
 we  under  the  protection  of  Godmore  than 
 others  are.  2.  Notwithftanding  the  affiic- 
 tion  continues,  yet  the  evil  of  the  afflifti- 
 oji  is  now  taken  away.  3.  I^oiwithjftanding 
 
 UFFERINGS. 
 
 God  makes  ufe  of  this  aflfK^ion  for  other 
 ends, yet  he  will  m.ke  it  np  to  us  fomc  o- 
 ther  way,  which  fhall  be  as  eood.  q.  d. 
 Let  me  have  your  healrh  your  liberty,  your 
 life,  you  Ihall  not  lofe  by  it,  I  will  make 
 it  up  to  you  fomc  other  way. 
 
 7.  Let  us  by  faith  realize  the  glorious 
 things  of  heaven  to  us:  Faith  we  know,  is 
 the  fubfJance  of  things  hoped  for,  and  the 
 evidence  of  things  not  feen,  Heb.  xi.  r . 
 Faith  makes  the  kingdom  of  heaven,  and 
 the  glory  that  is  to  come  as  now  prelent : 
 Hence  the  martyrs  had  luch  contentment 
 in  their  fufferings  :  *  Tho'  we  have  but  an 
 hard  break-faft,  fay  fome,  yet  we  fhall  have 
 a  good  dinner,  we  (hall  prefently  be  in  hea- 
 ven.' *  Let  us  but  (hut  our  eyes,  faid  o- 
 thcs,  and  we  (hall  be  in  heaven  prefently.' 
 *lt  isbuta  little  cloud.'faid  Athanafius, and 
 it  will  be  prefently  over,'  We  faint  not, 
 faid  the  apoltle,  why  ?  Becaufe  theje  ligl>t 
 affli^ion}  that  are  but  for  a  moment  ^ 
 luork  foi  us  a  far  more  exceeding  and 
 eternal  weight  of  glory,  2  Cor.  iv.  16,  \y. 
 The  faints  in  their  afHicrions  fee  heaven  by 
 them,  and  that  contents  them.  As  the 
 mariners  though  they  were  troubled  before 
 they  could  lee  land, yet  when  they  come  nigh 
 the  fliore,  and  fee  fuch  a  land-mark,  that 
 contents  them  exceedingly  :  So  the  godly 
 though  they  may  be  tolled  in  the  midfl  of 
 waves  and  ilorms,  yet  feeing  the  glory  of 
 heaven  before  them,  they  content  them- 
 felves.  ,  One  drop  of  the  Iweetneis  of 
 heaven  is  enough  to  take  away  all  the 
 (bwre  and  bitter  of  all  the  aftiiftions  in  the 
 world. 
 
 8.  Pray  for  this  grace  of  contentment. 
 It  is  God's  gift  and  it  is  a  foul-bufinefs  ; 
 it  is  an  inward,  quiet,  gracious  frame  of 
 fpirit  ;  which  comes  not  fo  much  from 
 any  outward  arguments,  or  any  outward 
 thing,  as  from  the  difpofition  of  our  own 
 hearts  ;  that  contentment  that  comes 
 meerly  from  external  arguments,  will  not 
 hold  long;  if  it  be  habitual  and  conftant, 
 it  ever  comes  from  the  eracious  temper 
 
 of 
 
SAINTS  SU  FFERINGS. 
 
 3«t 
 
 of  a  man's  own  fpirit,  and  therefore  we 
 had  need  to  pray  that  God  would  create 
 in  us  dean  hearts,  and  that  he  would  re- 
 new right  fpirit  s  (or  conftant  fpirits,  a5  it 
 is  in  the  original)  within  us,  Pfalm  li.  lo. 
 All  the  rules  and  helps  in  the  world  will 
 do  us  little  good,  except  we  get  a  good 
 temper  within  our  hearts  :  you  can  never 
 make  a  Oiip  go  fleady  with  propping  of  it 
 without ;  you  know  there  muft  be  ballaft 
 within  the  fliip,  that  muft:  make  it  go 
 fteady  ;  and  fo  there  is  nothing  without 
 us  that  can  keep  our  hearts  in  a  fteady  con- 
 ftant  way  but  that  that  is  within  us ;  grace 
 is  within  the  foul,  and  that  will  do  it.  O 
 pray  we  to  God  to  create  this  chriftian  con- 
 tentation  within  us,  open  weour  hearts  un- 
 to God,  and  then  with  Hanna  we  fliall  come 
 from  prayer,  and  look  no  more  fad,  i  Sam. 
 i.  i8. 
 
 §.3.  How  we  muft  improve  fufferings . 
 AVE  mufl  not  only  be  contented  un- 
 der God's  affliifting  hand,  but  we  muft  la- 
 bour to  thrive  under  it  :  certainly  there  is 
 a  blelTmg  in  every  ordinance  of  God,  if 
 "we  have  wifdom  and  care  to  draw  it  forth, 
 and  to  make  it  our  own.  Auftin  (in  his 
 book  De  civitate  Dei,  I.  1.  c.  3^.)  cries 
 out  agairft  fuch  who  did  not  profit  by  af- 
 fliflions.  *  You,'  faith  he,  *  have  loft  the 
 profit  of  this  calamity.'  As  it  is  a  fign  of 
 great  wickednefs  to  turn  bleflings  into  cnrf- 
 es,  fo  it  is  a  fign  of  great  grace  lo  turn 
 curfes  into  bleifings ;  by  this  improvement 
 weiball  not  only  get  water,  but  honey  out 
 of  the  rock.  But  how  ftiould  we  improve 
 our  afBictions  ? 
 
 T.  Be  jealous  of  ourfelves,  left  that  our 
 futferings  ft\ould  pafs  away  iinfan£tified. 
 Be  we  more  afraid  of  the  affli£tion  leaving 
 of  us,  than  of  its  continuing  upon  us  ; 
 lay  out  our  ftrength  more  for  a  fan(flified 
 life  of  it,  than  for  deliverance  from  it,  that 
 we  may  fay  with  David,  //  is  good  for  me 
 that  I  have  been  ajfliSied,  that  I  might 
 learn  thy  flatuteSf  Pialm  cxix.  71. 
 
 2.  '  Labour  to  know  God's  mind  in  our 
 afBi(fl!ons.'  The  man  of  wifdom  fees  God's 
 name  upon  this  rod,  and  he  underftands 
 what  God  intends,  viz.  whether  he  fends- 
 them  for  fin,  or  for  fome  other  ends.  On- 
 ly obferve,  though  God  fends  afflifHons 
 fometimes  for  trial,  and  other  ends,  rather 
 than  for  fin,  yet  it  is  fin  that  makes  us  ca- 
 pable of  fuch  a  way  of  trial ;  were  we  not 
 finful,  God  would  not  deal  with  us  that 
 way,  therefore  it  is  good  in  all  to  be  hum- 
 bled for  fin.  But  here  two  queftions  are 
 to  be  difcufled. 
 
 1.  How  we  may  difcern  God's  ends  in 
 our  affliciions  ? 
 
 2.  If  it  be  rather  for  fin,  how  we  may 
 find  out  the  particular  fin  ? 
 
 For  the  firft,  '  God's  ends  in  affli^ling 
 us,  may  be  difcerned  thus. 
 
 \ .  If  the  affiidion  be  extraordinary,  and 
 come  in  an  extraordinary  way :  and  upon 
 examination  we  find  ourfelves  not  guilty 
 of  any  fpecial  evil  befides  daily  incurfions, 
 then  we  may  comfortably  hope  Cod's  in- 
 tentions are  not  fpecially  for  fin,  but  for 
 fome  other  end  j  fo  it  was  in  Job  and  Jo- 
 feph. 
 
 2.  We  may  know  from  the  work  of  the 
 affli^ion,  which  way  it  tends,  and  how 
 God  follows  it ;  whether  in  it  God  fettles 
 not  fin  upon  our  heart  for  humiliation  more 
 than  ordinary;  or,  whether  the  work  of 
 God's  Spirit,  be  not  rather  for  the  ftirring 
 up  of  the  exercife  of  fome  other  grace  : 
 for  God  in  his  dealings  with  hii  people  will 
 work  for  the  attaining  the  ends  he  aims  at. 
 
 3.  Much  may  be  learned  from  the  ifi'ue 
 of  an  affli<nicn  ;  when  God  comes  chiefly 
 for  trial,  in  the  iftue  his  grace  does  much 
 abound  towards  his  fervant?,  as  it  did  in 
 Jofeph  and  Job  :  what  honour  was  Jofeph 
 advanced  vtnto  ?  and  bow  bad  Job  (chap. 
 xlii.  10.)  given  him  thrice  as  much  as  he 
 had  before  ?  But  when  the  afflicHon  Ts  for 
 fin,  it  do'th  not  ufe  to.have  Inch  at:  ifTue ;. 
 it  is  well  if  the  finner  be  reftorcd  into  (\;cb 
 a  comfortable  condition  as  he  was  in  be- 
 fore i 
 
382  SAINTS   SUFFERINGS. 
 
 fore  :  when  David  was  arfii(^"lcd  for  his  Hn, 
 fome  fears  ftuck  by  him  after  his  delive- 
 rance, be  fcarce  ever  was  brought  into  that 
 comfortable  condition  he  was  in  before. 
 
 For  the  fecond,  If  the  affliction  be  for 
 Jin,  how  may  we  find  cut  the  particular 
 Jin  ?  I  anfwer, 
 
 1.  Look  what  fins  and  affli(ftions  the 
 word  hath  coupled  together;  although  e- 
 rery  fin  defervcs  all  kinds  of  affli(flions,  yet 
 the  word  joins  fome  fpecial  corre(flion  to 
 fpecial  tranfgrelTions ;  as  God  forts  feveral 
 promifes  to  fevejjjal  graces,  fo  he  forts  feve- 
 ral affiiftions  to  feveral  fins. 
 
 2 .  Confider  what  fins  and  afflictions  pro- 
 vidence couples  in  refpedl  of  fimilitude: 
 God  often  ftamps  the  likenefsof  thefin  up- 
 on the  judgment,  Judges  i.  7,  8. 
 
 3.  Enquire  at  the  mouth  of  God  by 
 prayer  and  humiliation,  as  David  did,  2 
 Sam.  xxi.  i.  and  as  Job  did.  Job  x.  2.  and 
 as  thofe  in  Jeremiah  did,  Jer.  xvi.  10,  11. 
 
 4.  Hearken  to  the  voice  of  confcience, 
 •that  is  God's  officer  in  our  fouls ;  efpeci- 
 ally  after  humiliation  and  feeking  of  God, 
 then  liften  to  the  voice  of  confcience  :  for, 
 as  it  is  with  an  officer  whom  you  would 
 have  fearch  the  records,  if  you  would  have 
 him  diligent  indeed  in  the  fiearch,  ji'ou  muft 
 give  him  his  fee,  elfe  he  will  do  the  work 
 but  flightly  ;  fo  we  mufi:  give  confcience, 
 God's  regifier  his  fee,  /.  e.  we  mufi  let  con- 
 fcience have  much  prayer  and  humiliation, 
 which  it  calls  for,  and  then  it  will  tell  us 
 God's  mind  more  fully. 
 
 5.  When  we  have  found  out  our  fins, 
 let  us,  I.  take  notice  of  God's  difpleafure 
 againfl:  us.  2.  Let  us  be  humbled  for  it. 
 3.  Let  us  fiir  up  our  hearts  againrt  it  with 
 indignation.  '  This  is  that  which  hath 
 caufed  me  all  this  wo,  that  hath  brought 
 upon  nic  all  this  trouble  and  fmart.'  As 
 the  Jews  took  hold  on  Paul  crying,  A(fts 
 xxi.  28.  Alen  of  Ifrael  help,  this  is  the 
 jnan  that  teacheth  every  where  again]}  the 
 people  :  fo  fiiould  we  take  hold  on  our  fin 
 that  we  have  found  out,  and  cry  to  the 
 
 Lord  ;  *  Help,  O  Lord,  this  is  that  fin, 
 that  hath  made  the  breach,  this  is  that  fin 
 that  hath  been  the  caufe  of  fo  much  evil 
 unto  me.  As  we  read  of  Antony  after  Ju- 
 lius Cefar  was  murdered,  he  brought  forth 
 his  coat  all  bloody  and  cut,  and  laid  it  be- 
 fore the  people :  '  Look  here,'  fays  he, 
 *  you  have  your  emperor's  coat  thus  bloo- 
 dy and  torn.'  Whereupon  the  people  were 
 prefently  in  an  uprore,  and  cried  out  to 
 flay  thofe  murderers:  thus  the  looking  up- 
 on our  afflidlions,  and  confidering  what 
 mifchief  fin  hath  done  us,  our  hearts  rtiould 
 be  raifed  to  Hy  upon  our  fin  with  indigna- 
 tion, and  not  be  fatisfied  without  the  deflruc- 
 tion  of  that  which  would  have  deflroyed  us. 
 
 6.  Let  us  promife  and  covenant  reform- 
 ation, and  begin  the  work  while  the  afflic- 
 tion is  on  us.  Do  fomething  now  prefent- 
 ly, do  not  put  off  all  till  the  fuifering  be 
 over,  till  we  be  recovered  or  delivered, 
 and  think,  then  I  will  do  ity  Pfalm  Ixvi. 
 1 4.  There  is  much  deceit  of  the  heart  this 
 way;  many  mifcarry  in  their  vows  to  God 
 upon  this  ground,  becaufe  they  put  offiall 
 till  they  be  out  of  their  affliflion  ;  for  by 
 that  time,  the  imprellion  that  was  upon 
 their  fpirits  is  abated,  their  hearts  are  cool- 
 ed, and  fo  the  duty  is  neglected,  where- 
 fore do  fomething  prelently,  and  be  always 
 in  doing,  till  that  which  was  vowed  be  ful- 
 ly performed. 
 
 7.  Let  every  affliction  drive  us  much  to 
 God  in  prayer.  James  v.  13.  Is  any  man 
 affliiied,  let  him  pray.  It  is  a  fimilitude 
 of  Chryfoftom's,  '  As  clouds  darken  the 
 heavens,  and  caufe  lowering  weather,  but 
 being  diflilled  into  drops,  then  fweet  fun- 
 fhine,  and  fair  weather  follows :  fo  for- 
 rows  and  cares  in  the  foul  cloud  .the  foul, 
 till  they  be  diflilled  in  prayer  into  tears, 
 and  poured  forth  before  the  Lord,  but 
 then  the  fwcet  beaVns  of  God's  grace  come 
 in,  and  much  bleffing  follows. 
 
 8.  Let  us  not  ccafe  to  feek  and  (vxc 
 till  we  have  foine  aflurance  that  we  have 
 made  our  peace  with  God  :  this  is  that  the 
 
 Lord 
 
Sy^lNTS   SUFFERI NGS. 
 
 Lord  looks  for  at  our  hands  in  all  our  crof- 
 fes,  and  the  chief  end  he  aims  at  in  afrtic- 
 ting  his  children,  to  caufe  them  to  feek 
 him  more  diligently,  and  to  get  better  affu- 
 rance  of  his  favour;  Ifaiah  xxvii.  5.  Let 
 him  take  hold  of  my  firength  (faith  God) 
 that  he  may  make  peace  with  me,  and  he 
 Jlyall  make  peace  -with  me.  This  is  done 
 thefe  three  ways.  i.  By  acknowledging 
 unto  God  freely  our  manifold  (ins,  and  fo 
 luftifying  him  in  his  judgments,  as  David 
 did,  Pfalm  xxxii.  5.  I faid,  I  will  confefs 
 my  tranfgrefflons  unto  the  Lord,  and  thou 
 fcrgavef}  the  iniquity  of  my  Jin.  Setah. 
 2.  By  praying  for,  and  feeldng  afTurance 
 of  his  favour  in  the  pardon  of  our  fins, 
 Ifaiah  xxvi.  16.  Lord,  in  trouble  have  thty 
 vijited  thee,  they  poured  cut  a  prayer  when 
 '  thy  chafiening  was  upon  them.  3.  By  for- 
 faking  our  fin  whereby  we  had  provoked 
 "  him,  Ifaiah  xxvii.  9.  By  this  Jhall  the  i- 
 niquity  of  Jacob  be  purged,  and  this  is  all 
 the  Jruit  to  take  away  his  Jin.  It  is  good 
 that  we  pra^life  all  thefe  three  ways,  and 
 never  ceafe  praftifing,  till  God  hath  allur- 
 ed us  that  he  is  at  peace  with  us. 
 
 9.  Let  us  now  (if  ever)  try,  exercife, 
 and  improve  our  faith,  wildom,  zeal,  pa- 
 tience, and  all  other  graces  of  the  Spirit. 
 
 I.  Let  us  try  our  graces  :  what  graces  ? 
 (i.)  Our  faith:  it  is  an  eafy  matter  to 
 truft  God  when  our  barns  and  coifers  are 
 full,  and  to  fay,  Give  us  our  daily  bread, 
 when  we  have  it  in  our  cupboards  :  but 
 when  we  have  nothing,  when  we  know 
 not  how  nor  whence  to  get  any  thing  in 
 the  world,  then  to  depend  upon  an  invili- 
 ble  bounty,  this  is  a  tr-ue  and  noble  a(ft  of 
 faith.  (2.)  Our  wifdom  :  Plato,  being  de- 
 manded how  he  knew  a  wife  man,  an- 
 fwered :  '  When  being  rebuked  he  would 
 not  be  angry,  and  being  praifed  he  would 
 not  be  proud.'  Our  difpolition  is  never  well 
 known  to  ourfelves,  until  we  be  crofTed. 
 (3,)  Our  zeal :  a  little  water  call  upon  the 
 fire  makes  it  burn  hotter  and  brighter ;  fo 
 (hould  our  alHiiftions  make  us  more  zea- 
 
 383 
 
 ous  and  fiery  for  God,  and  for  goodcaufes 
 and  for  good  men  :  the  wicked,  in  afflidi- 
 ons,  are  many  times  furious,  but  never 
 zealous,  they  are  often  like  wild  hearts  that 
 grow  mad  with  beatings,  if  crofies  or  loffes 
 ruih  in  upon  them,  they  fall  to  the  lan- 
 guage of  Job's  wife,  Curje  Cod  and  die  : 
 or,  to  that  of  the  king  of  Ifrael's  melTen- 
 ger,  2  Kings  vi.  33.  Why  Jhould  I  Jtrve 
 God  any  longer  ?  (4.)  Our  fincerity  :  thus 
 was  Job's  fincerity  difcovered  by  Satan's 
 malice  ;  after  all  his  lofles  he  fays  no  more 
 but,   The  Lord  giveth,  and  the  Lord  taketh 
 
 In  all  this  Job  did  not  Jin  with  his 
 
 lips.  (5.)  Our  patience:  when  it  is  calm 
 weather,  the  fea  is  quiet,  and  flill  as  any 
 river,  but  let  the  winds  arife  once,  and  we 
 {hall  fee  a  difference  :  for  then  the  fea 
 foams  arid  rages,  and  cajleth  out  mire  and 
 dirl.  We  are  that  indeed  which  we  are 
 in  temptation;  if  we  cannot.abide  a  draw- 
 ing plaiAer  to  drain  away  corrupt  blood 
 and  humours,  how  fiiould  we  abide  cut- 
 ting of  joints  and  members  ?  how  pulling 
 out  eyes,  which  repentance  muft  do? 
 
 2.  Let  us  exercife  our  graces :  affl'(5H- 
 ons  give  opportunity  for  this,  it  calls  forth 
 whatfoever  grace  there  is  in  the  heart  to 
 the  exercife  of  it.  The  apoftle  fpeaking 
 of  faints-fufferings,  faith  thus,  Rev.  xiii. 
 10.  Here  is  the  patience  and  faith  of  faints, 
 i.  e.  Here  is  matter  for  their  patience  and 
 faith  to  be  exerciled  about;  this  calls  for  the 
 working  of  their  patience  and  faith  ;  and 
 fo  for  other  graces,  as,  Humility,  Self- 
 denial,  Love  to  God,  Meeknefs,  waiting 
 on  Chrifl,  loving  our  enemies,  not  refill- 
 ing of  evil,  fervent  prayer.  O  what  migh- 
 ty prayers,  and  lively  ilirrings  of  fpirit  are 
 there  many  times  in  ailliiflions  ?  Ifa.  xxvi. 
 i  6.  They  poured  out  a  prayer  when  thy 
 chafiening  was  upon  than  ,  our  prayers 
 do  but  drop  out  before,  now  they  are 
 poured  out.  And  this  is  it  that  many  times 
 makes  God  to  alHift  us,  becaufe  God  de- 
 lights much  to  fee  the  exercife  of  our  grac- 
 es :    when   Ipices   are   beaten,  then   they 
 
 fend 
 
3^4 
 
 SAINTS  SU  FFERI NG  S 
 
 fend  forth  their  fragrant  fmell ;  fo  when 
 God's  fervants  are  in  afHicflions,  then  their 
 graces  fend  forth  their  fweetnefs  in  the 
 oftivenefs  of  them  :  grace  is  ever  better 
 for  wearing. 
 
 3.  Let  us  improve  our  grace?.  John  xv. 
 2.  Every  branch  in  me  (faith  Chrift)  i/jat 
 beareth  fruit,  he  purf^eth  it  that  it  may 
 bring  forth  more  fruit.    This  is  the  end  of 
 Chrift's  purging  us,    that  we  may  be  more 
 fruitful ;  as  vines  are  made  more  fruitful 
 by  pruning,  fo  are  God's  people  by  the 
 prnning-knifc  of  affliftions :  now  they  find 
 more  peace,  mone  alfurance,  more  ftrength 
 than  ever  they  did  before  :    never  fuch 
 fweet  joy,  never  fuch  full  aflurance,  never 
 frrh  ufe  of  faith,  and  patience,  and  love, 
 as  in   the  foreft  and  longeft  afHidlions :  is 
 it  thus  with  us  now  .'    O  this  may  be  a 
 fweet  feal  to  our  fouls  of  their  finccrity 
 erer  after  afflictions.     God's  people  never 
 thrive  fo  much  in  grace,  as  when  they  are 
 watered  in  their  own  tears  ;  ManafTes  his 
 chain  was  more  profitable  to  him  than  his 
 crown.     '  There  is  a  great  deal  of  differ- 
 ence (could  Luther  fay)  between  a  divine 
 jn  outward  pomp,  and  a  divine  under  the 
 crofs :  they  that  areaflii£ted  do  better  un- 
 derftand  fcripture  ;   but  thofe  that  are  fe- 
 cure  in  their  profperity,  read  them  as  ver- 
 fes  in  Ovid.'     But  what  graces  muft  we  im- 
 prove ?  I  anfwer,  every  grace,  only  I  fhall 
 inftance  in  thefe.     (i.)  Our  Ipiritual  wif- 
 dom.  To  this  purpofe  God  is  laid  to  open 
 the  ears  of  men  even  by  their  affliSiions, 
 Job  xxxiii.  16.      We  are  beft  inftrudled 
 when  we  are  affli(fted  :   //  is  good  for  me 
 that  I  have  been  affli^ed,  faith  David,  that 
 J  might  learn  thy  Jtaiutes,  Pfal.  cxix.  72. 
 Algerius,  a  martyr,  could  fay,  'that  he  re- 
 ceived more   light  in  the  dark  dungeon, 
 than  ever  he    received  before   in   all   the 
 world.'     And  Luther  proftlfed,  *  that  he 
 never  underflood  fome  of  David's  Pfalms 
 till  he  was  in  afriidtion  :  when  all  is  done, 
 faid  he,  tribulation  is  the  plaineft  and  mofl 
 flncere  divinity.'     Prayer,  reading,  medi- 
 
 tation, and  temptations  make  a  divine.  (2,) 
 Our  patience.  To  this  purpofe,  We  rejoice 
 in  tribulation,  faid  the  apoftle,    Rom.  v.  3. 
 knoiving  that  irihulati'-^n  bringeth  forth  pa- 
 tience. My  brethren,  faith  James,  ch.  i.  23. 
 count  it  exceeding  joy  tvhen ye  fall  into  di- 
 vers temptations,  knowing  that  the  trial  of 
 your  faith  bringetb  forth  patience.      The 
 malice  of  our  enemies  both  proves  and  im- 
 proves our  patience.  See  it  exemplified  in 
 David,  when  Shimei  curfed,  and  cad  flones 
 at  David,  and  called  him  murtherer,  and 
 wicked  man;  poor  afflifted  David  was  fo  far 
 from  revenging  it,  or  fuffering  others  to  re- 
 venge it,  that  he  makes  that  very  thing  an 
 argument  of  his  patience  which  was  the  ex- 
 ercife  of  it.     Behold  my  fon,  fahh  he,  -who 
 came  forth  of  my  bowels,  feeketh  my  life, 
 hoiu  much  more  may  this  Benjamite  do  it  ? 
 1  Sam,  xvi.  12.  (3.)  Our  faith.     To  this 
 end  God  afHifts  us  that  oUr  faith  may  in- 
 creafe  :  as  it  is  faid  of  the  palm-tree,  that 
 it  groweth  higher  and  ftronger,  and  more 
 and  more  fruitful,  by  how  much  the  more 
 weight  it  hath  hanging  upon  it;  or,  as  it 
 is  faid  of  the  lion,  that  flie  feems  to  leave 
 her  young-ones   till  they  have  almoft  kil- 
 led themfelves  with  roaring  and  howling, 
 but  at  lafl:  galp  ihe  relieves  them,  where- 
 by they  become  the  more  couragious;  fo 
 it  pleafeth  the  Lord  fometimes  to  leave  his 
 children.  Out  of  the  depths  have  I  cried  unto 
 //"ff,  faith  David, Pf.  cxxx.  i.  and  then,  and 
 not  till  then,  it  follows,  the  Lord  heard  me. 
 The  Lord  faw  him  finking  all  the  while, 
 yet  lets  him  alone  till  he  was  at  the  bottom, 
 and  then  hearing  him,  David  is  ftronger  in 
 faith.    This  is  the  height  of  faith,  and  the 
 worth  of  faith  ;    to  have  a  llrong  confi- 
 dence in  God,  even  in  the  worft  of  affiic- 
 tion,  this  is  thank-worthy  :  hopeinaflate 
 hopelefs,  a  love  to  God  when  there  is  no- 
 thing but  fignsof  his  heavy  difpleafure.hea- 
 venly-mindednefs  when  all  worldly  affairs 
 draw  contrary-way,  is  the  chief  praife  of 
 faith.    What  made  our  Saviour  fay  to  that 
 woman  of  Canaan,  0  woman,  great  is  thy 
 
 faiths 
 
SAINTS   SUFFERINGS. 
 
 385 
 
 faith,  Matth.  xv.  28.  but  this,  in  that  nei- 
 ther his  filence,  nor  his  flat  denial  could 
 filence  her  ?  fuch  a  faith  had  Job,  ch.  xiii. 
 15.  Though  he  kill  me, yet  ivill  I  truj}  in 
 him.  Here  is  faith  to  the  purpofe  ;  to  love 
 that  God  who  croireth  us,  to  kifs  that  hand 
 which  ftrikeih  us,  to  truft  in  that  power 
 which  kills  us,  this  is  the  honourable  proof 
 of  a  Chriftian,  this  argues  faith  indeed. 
 
 8.  Be  we  thankful  to  God  for  our  af- 
 flictions :  thus  Job  was,  notwithftanding 
 he  was  bereaved  of  his  eftate,  of  his  chil- 
 dren, and  in  a  great  meafure  given  up  in- 
 to the  hands  of  Satan,  yet  he  bleifeth  the 
 Lord,  The  L'jrd  giveth,  and  the  Lord  tak- 
 €th  away,  blejjed  he  the  name  of  the  Lord, 
 Job  i.  2 1.  And  this  is  the  meaning  of  the 
 pro-phet,  Ifaiah  xxiv.  15,.  Wherefore  glo- 
 rify ye  the  Lord  in  the  fires,  even  the  name 
 of  the  Lord  God  of  Ifrael  in  the  ijles  of  the 
 fea.    And  thus  advifeth  the  apoflle,  i  Pet. 
 
 i  V .  16.  If  any  manfuffer  as  a  Chriftian,  let 
 him  not  be  afhamed,  but  let  him  glorify  God 
 on  this  behalf.  And  a  little  time  before,  T^jj"^ 
 be  reproached  for  the  name  oj  Chrift,  happy 
 are  ye,  for  the  Spirit  of  glory,  and  of  God 
 rtflethonyou.  As  Noah's  dove  hovered  over 
 the  water,and  found  no  place  to  refl  her  foot 
 on, until  flie  returned  to  the  ark;  fo  doth 
 the  Spirit  of  God,as  it  were,  hover  over  the 
 fouls  of  men,  it  wanteth  reft,  and  when 
 it  fees  a  foul  that  fufFers  for  the  truth, 
 there  it  lights,  there  it  refts,  The  Spirit  of 
 God  and  of  glory  there  refteth  upon  you.  A 
 Chriftian  is  more  bound  to  be  thankful  for 
 the  opportunity  of  exercifing  one  grace, 
 than  for  all  the  profperity  in  the  world  : 
 now  there  are  fome  graces  that  cannot  be 
 exerciled  but  only  in  afflidtion  ;  the  faints 
 in  heaven  never  exercife  patience,  and  with- 
 out affliction  the  faints  on  earth  have  no 
 opportunity  to  exercife  patience :  but 
 what  ?  have  we  the  opportunity  of  exer- 
 cifing that  grace  that  we  had  not  before  ? 
 be  we  thankful  to  God. 
 
 9.  Let  usvjith  joy  draw  out  of  the  wells 
 cj  falvation,  Ifa.  xii.  3.     Let  us  comfort 
 
 P 
 
 ourfelves  in  our  fuffering  condition  :  we 
 fliould  not  only  be  thankful,  but  joyful. 
 Methinks  I  hear  fome  futfering  faint  figli 
 and  fay,  What  ?  Is  it  nothing  to  you,  all 
 ye  that  pafs  by  ?  I  weep  fore  in  the  night, 
 and  my  tears  are  on  my  cheeks  ;  among  all 
 my  lovers  there  is  none  to  comfort,  all  my 
 friends  have  dealt  treacheroufly  with  me, 
 they  have  heard  that  I  figh,  and  there  is 
 none  to  refrcfj  me.  I  Ji and  for  Chrifl, 
 but  there  is  none  fJands  by  me,  I  own  him, 
 but  none  owns  me,  Lara.  i.  2,  12.  Bleed- 
 ing Chriftian,  bear  up,  though  men  for- 
 ftke  thee,  yet  Chrift  will  own  thee  ;  tho' 
 men,  as  fwallow-fliallow  friends,  do  leave 
 thee  in  the  winter  of  afflictions,  yet  Chrift: 
 as  a  conftant  friend,  abides :  it  is  thy  glo- 
 ry that  thou  fuflereft  for  Chrift,  rejoice  as 
 Paul  did,  in  thy  fuflTerings,  fith  in  them 
 ihonfillefi  up  that  which  is  behind  of  the 
 affii£iions  of  Chrift,  Col.  i.  24.  Know  this 
 for  thy  comfort,  that  if  thou  fufferejl  with 
 him,  thouflmlt  alfo  reign  with  him,  2 Tim. 
 ii.  12.  In  the  mean  while,  what  fweetnefs 
 doft  thou  feel  from  Chrift  ?  It  is  thy  pri- 
 vilege, and  furely  thou  mayeft,  I  hope  thou 
 doft  expeCl  more  than  ordinary  fweetnefs 
 from  thy  Saviour,  feeft  thou  not  heaven 
 clear  over  thee  ?  doth  not  Chrift  lead  thee 
 gently,  the  cup  in  thy  hand,  tho'  it  tafte 
 bitter  to  the  flefli,  doth  not  thefpirit  make 
 it  fweet  ?  What's  that  in  the  bottom  of 
 thy  bloody  cup  ?  Is  it  not  love  "i  are  not 
 thy  draughts  of  fufferings  fweeter  and 
 fweeter  ?  What  glory  Is  that  which  refts 
 upon  thee  ?  Is  not  Chrift  with  thee  in  the 
 fire,  and  doth  not  he  pafs  with  thee  thro' 
 water  ?  In  this  thy  ftorm  of  wind  and  rain, 
 ■doth  not  the  fun  fliine  ?  '  Ah  no,  I  luffer 
 for  Chrift,  and  yet  I  am  without  Chrift ; 
 could  I  but  have  his  prefcnce,  I  fliould 
 flight  pcrfecutions ;  did  he  fmile,  I  fliould 
 laugh  at  my  foes  frowns;  were  I  but  In  the 
 light  of  him,  I  could  fing  in  this  darknefs; 
 xlld  I  but  enjoy  the  Icaft  of  his  love,  I  could 
 triumph  in  the  flame  of  their  wrath  ;  but, 
 alas,  alas,  wo,  etc'  Stay,  O  foul,  Ipeak 
 d  d  not 
 
386 
 
 SAINTS   SUFFERINGS. 
 
 not  out  thy  forrows  too  fpeedily,  Chrift 
 cannot  be   long   away,   hark!    he  comes 
 leaping  over  the  mountains,   fee  how  the 
 clouds  fly  away  ;  furely  the  fun  will  fliine 
 prefently,  he  cannot  be  long  away  ;  thy 
 very  fins  ftiall    not,    therefore    thy  fuf- 
 ferings  cannot  feparate  between  him  and 
 thee  •    Why  fay  eft  thou,  0  Jacob,  and  fpeak- 
 '  eft,  0  Ifraei,  my  ivay  is  hid  from  the  Lord: 
 hafl  thou  not  heardy  haft  thou  not  knoivn 
 the  everlafting  God,  the  Lord,  the  Creator 
 of  the  ends  of  the  earth  ?  He  faint  eth  noty 
 he  giveth  power  to  the  faint,  Ifa.  xli.  27, 
 28.  Sing,  ye  fufFerers,  rejoice,  ye  prifoners 
 of  hope  ;  the  Lor^  whom  ye  look  for,  and 
 long  after,  he  is  with  you,  he  cannot  be 
 aSfent  from  you  ;  Chrill  is  in  your  prifon 
 (though  it  may  be  you  are  not  aware  of 
 it)  however,  caft  not  away  your  co^jfidence, 
 for  he  that  flmll  come  wilt  come,  and  will 
 not  tarry.  Now  the  juftfmli  live  by  faith, 
 ('tis  fpoken  to  fufferers)  But  if  any  man 
 draw  back,  my  foul  Jlo all  have  no  pleafure 
 in  him,  Heb.  x.  35»  37.  S^- 
 .   But  that  I  may  draw  out  many  argu- 
 ments for  your  comfort,  confider  oF  thefe 
 particulars. 
 
 I.  Chrifl:  is  efpecially  prefent  with  his 
 fuffering  faints.  Thus  run  the  promifes,  / 
 •will  be  luith  him  in  trouble,  and  will  deliver 
 him.  Fear  not,  0  Ifraei,  when  thcupaffeft 
 through  the  water,  I  will  be  with  thee ; 
 when  thou  waikeft  through  the  fire,  thou 
 (halt  not  be  burned,  ncitherjhall  the  flame 
 kindle  upon  thee,  Ifa.  xliii.  i,  2.  Oh  what 
 fweet  promifes,  what  flaggons  of  wine  are 
 thefe  to  comfort  the  diflreffed  foul.  As 
 Cicfar  faid  to  the  trembling  mariners,  *  Be 
 not  afraid,  for  you  carry  Cefar:'  fo  may 
 1  fay  to  poor,  perfecuted,  afflicted  Ghrifti- 
 ans,  •  Be  not  afraid,  for  he  that  is  your 
 king  is  in  you,  for  you,  with  you.'  Upon 
 this  ground  David  comforted  his  foul,  Tho' 
 I  walk  through  the  valley  of  the  fl^adow  of 
 Heath,  I  will  fear  no  evil,  for  thou  art 
 with  me,  thy  rod  and  thy  fiaff  comfort  me, 
 Pfalra  xxiii.  4.   When  Paul  was  bereaved 
 
 of  his  fight,  then,  as  forae  conceive,  he 
 was  rapt  into  the  third  heaven,  and  heard 
 thofewords/rorw  Chrifl  not  ft  to  be  uttered, 
 2  Cor.  xli.  4.  When  Stephen  was  at  the 
 bar,  and  the  ftiower  of  fiones  was  ready  to 
 fall  upon  his  head,  then  hefaw  heaven  it- 
 felfopen,  and  the  Son  of  man  flanding  at 
 the  right  hand  of  Cod,  Ads  vii.  ^j.  When 
 the  three  children  were  in  the  furnace, 
 Chrift  was  there  to  make  the  fourth,  / 
 faw  four  men  loofe  walking  in  the  midft  of 
 the  fire,  and  the  form  of  the  fourth  is  like 
 the  Son  of  Cod,  Dan.  iii.  25. 
 
 2.  Chrift  is  not  only  prefent,  but  fup- 
 portingly  prefent  with  his  in  their  fuffer- 
 ings.  Thou  art  with  me,  faith  David,  thy 
 rod  and  thy  flaff  comfort  me,  Pfalm  xxiii. 
 4.  Though  all  men  forfook  Paul  when  he 
 was  to  anfwer  before  Nero,  Notwithfland^ 
 ing,  faith  Paul,  Chrift:  the  Lord  ftood  bymcy 
 and ftrengthened  ?ne,  2  Tim.  iv.  16,   17. 
 
 3.  Chrift  gives  his  faints  cordials  fuitable 
 to  their  fufferings.  They  fh  all  put  you  out 
 of  the  fynagogue ,  faith  Chrift,  and  kill  you, 
 John  xvi.  2.  I.  They  f Jail  excommunicate 
 you;  now  as  fuitable  to  this  Chrift  told 
 them  that  he  went  to  prepare  manf ions  for 
 them  in  his  Father's  houfe,  Joh.  xiv.  2.  2. 
 They  fjall  kill  you,  now  as  fuitable  to  this 
 Chrift  tells  them  that  their  lives  fiiould  be 
 as  fure  as  his  ;  becaufe  1  live,  ye  fJ^all  live 
 ^Ift  John  xiv.  19.  Thus  Chrift  hath  fuit- 
 able cordials ;  if  men  frown,  he  iiaih  fmiles ; 
 if  men  difgrace,  he  hath  honours  ;  if  you 
 lofe  perifhing  riches,  he  hath  durable  un- 
 fcarchable  riches.  Whatlbever  you  fufter 
 lols  in,  he  will  make  it  up. 
 
 4.  Chrift  fympathizeth  with  his  fuffer- 
 ing  faints.  In  all  their  affliction  he  was  of- 
 flUled,  and  the  angel  of  his  prefence  faved 
 
 th.ni,  Ifa.  Ixili.  9.  Chriftians,  fuffer  when 
 and  where  you  will,  Chrift  fuffers  then,  and 
 there  with  you.  Had  perfecutors  eyes,  they 
 would  fee  this,  and  'they  would  be  afraid 
 of  this.  '  If  we  peri(h,  Chrift  perilheth 
 with  us,'  could  Luther  fay,  Sulfering-faints ! 
 Chrift  fo  loves  you,  as  thathefufters  with 
 
 you; 
 
SAINTS  SUFFER  INGS. 
 
 you  ;  are  you  in  dungeons  ?  ChriA  is  there 
 too  :  are  you  with  Job  on  the  dung-hill  ? 
 Chrift  there  fits  by  you  ;  every  drop  of 
 blood  that  you  bleed,  goes  to  the  heart 
 of  Jefus  Chrift  :  the  baptifm  of  affliction 
 wherewith  ye  are  baptized  is  Ghrift's.  Count 
 not,  call  not  that  yours,  which  is  his; 
 furely  he  rather  fufFers  in  you,  than  you 
 for  him  ;  or  if  you  will  fay,  you  fufFer  for 
 him,  yet  know  he  fympathizeth  with  you 
 in  thofe  fufferings. 
 
 5.  Chrift  ordereth  all  the  fufferings  of 
 his  faints  for  quality,  quantity,  and  dura- 
 tion,    (r.)  For  quality,  Chrift   orders  to 
 fome  mockings,  bonds,  imprifonments  ;  to 
 others   floning,  fawing,  killing    with    the 
 fword  ;  Chrift  tells  Peter  Ify  'what  death  he 
 fhould  glorifie   him,   John  xxi.  19.     (2,) 
 For  quantity,  Thou  telle/}  my  tvanderin^s, 
 Pf  Ivi.  8.  he  means  the  wanderings  whilft 
 he  was  perfecuted,  fuch  wanderings  as  the 
 apollle  means,  They  ivandred  about  in  Jlieep 
 Jkins,  and  goats  JkinSy  being  deft itute,  of- 
 fiidedy    tormented,  Heb.    xi.   37.     David 
 mufl  not  wander  a  ftep  more  than  Chrift 
 would  :  nor  Ihall  faints  weep  a  tear,  nor 
 bleed  a  drop,  nor  bear  a  ftripe  more  than 
 Chrill  will  number  out.    (3.)  For  durati- 
 on, he  orders  that  too  ;  Te  Jloall  have  tri- 
 bulation ten  days.    The  Gentiles  (hall  tread 
 the  holy  city  under  foot  forty  two  months. 
 The  ivitnejfes  floall  ly  in  the  ftreets  three 
 days,  and  an  half  Revel,  ii.  10.  xi.  2,  9. 
 So  many  days,  months,  years,  Ghrift  orders 
 all. 
 
 6.  Chrifl:  often  gives  to  his  faints  moil: 
 glorious  vifions  in  their  grievous  fuffer- 
 ings :  was  it  not  thus  with  John,  and  Ste- 
 phen I  and  how  many  martyrs  have  fpoke 
 of  fpiritual  vifions,  vifits,  incomes  which 
 they  have  had  in  prifons,  the  like  unto 
 which  they  never  found  nor  felt  at  other 
 times?  We  give  our  rings,  jewels,  chains, 
 net- works  to  our  children  if  they  be  in  pains, 
 which  we  lock  up  in  clofcts  and  cabinets  at 
 other  times ;  Chrift  gives  cabinet-comforts, 
 lockt  up,  and  unufual  difcoveries  to  his 
 
 387 
 
 members  in  prifons  and  dungeons,  of  which 
 many  have  had  fweet  and  gracious  expe- 
 riences. Rev.  i.  12.  A(fls  vli.  ^4,  5-5:. 
 
 7.  Chrifl  rewards  all  the  fufferings  of  his 
 faints.     To  you  that  have  continued  -with 
 me  in  my  temptation^  I  appoint  unto  you 
 a  kingdom,  as  my  Father  hath  appoint- 
 ed me,  Luke  xxii.  29,  30.  For  our  light 
 afftidion  which  is  but  for  a  moment  work- 
 eth  for  us  a  far  more  exceeding,  and  eter- 
 nal weight  of  glory,  2  Cor.  iv.  16,  17.    / 
 reckon  that   the  fufferings  of  this  prefent 
 time  are  not  worthy  to  be  compared  with 
 the  glory  that  Jhall  be  revealed  in  us,  Rom. 
 viii.    18.    And  bleffed  is  the  man  that  en- 
 dureth  temptations ,  for  when  he  is  tried,  he 
 ffmll  receive  the  crown  of  life.  Jam.  i.  12. 
 *  Tortures  are  but  tradings  with  God  for 
 glory,'  faid  Grotius.     And   *  perfecutors 
 arg  but  my  father's  goldfmiths  who  are 
 working  to  add  pearls  to  ^  the  crowns  of 
 faints,*  faid  Bernard.    Chriftians,  comfort 
 yourfelves  with  thefe  words. 
 
 D 
 
 §.  4.  Of  the  manner  how  to  carry  our f elves 
 when  fufferings  and  affliSlions  are  gone. 
 
 THE  duties  that  concern  us  when  af- 
 fi[i(flions  are  gone,  are  thefe, 
 (1.)  That  we  treafure  up  all  the  experi- 
 ences we  have  had  of  God,  and  of  our  own 
 hearts  in  the  time  of  our  affliflion  :  keep 
 we  them  fre/li  in  our  hearts,  and  work 
 them  upon  our  own  fpirits,  and  make  ufe 
 of  them  as  God  offers  occafion.  (2.)  What- 
 foever  we  wifhed  that  we  had  done  then, 
 be  fure  now  to  fet  about,  and  never  refl 
 till  it  be  done,  that  when  afilidion  comes 
 again,  it  may  not  find  it  undone,  if  it  doth, 
 it  will  make  the  affiidion  very  bitter  unto 
 us;  if  this  rule   were  well  obfcrved,  we 
 fhould  have  glorious  reformations.     (3.) 
 Be  we  careful  to  perform  the  vows  we  have 
 made  in  our  afliidlions.     Mofl  hypocrites 
 have  many  good  motions  and  purpofes,  and 
 feem  to  be  new  men  in  their  afffi^ions,  but 
 when  God's  hand  is  removed,  ihcy  return  to 
 their  old  bias  again,  yea  become  worfe  than 
 d  d  2  be- 
 
388 
 
 RELIGIOUS  FASTING. 
 
 before;  only  the  eleft  are  betcer  for  their 
 affiiftions  afterwards ;  Before  I  was  afflic- 
 ted, J  went  a/tray,  but  now  I  have  kept  thy 
 wordy  Pfalm  cxix,  6j.  (4.)  Take  heed  of 
 truftirtg  to  our  own  promifes  that  we  have 
 made  to  God  for  obedience,  rather  than 
 his  promifes  he  hath  made  to  us  for  aflirt- 
 ance.  (5.)  Often  call  ourfelves  to  account 
 after  the  afliiftion  is  over,  what  is  become 
 
 of  it  ?  how  was  it  with  me  then  ?  and  how 
 is  it  now  ?  have  I  more  peace  now  than  I 
 had  then  ?  and  how  comes  it  about  ?  hath 
 my  peace  grown  upon  good  grounds,  fo 
 as  that  it  may  hold  ?  I  had  workings  of 
 fpirit  then,  what  are  become  of  them  i 
 Have  I  been  faithful  to  God  and  my  own 
 foul  ? 
 
 Thus  much  of  the  fufferings  of  faints. 
 
 CHAP.     XVII.         SECT. 
 Of  T  reparatives  to  Fa  fling. 
 
 HI  T  H  E  R  T  O  x>f  duties  ordinary ; 
 now  follow  the  extraordinary,  Fart- 
 ing and  fealVmg :  but  becaufe  the  book  has 
 fwollen  bigger  than  I  had  purpofed  it,  and 
 that  much  of  the  extraordinary  is  contain- 
 
 to  God  according  to  his  will,  adding  feri- 
 ous  petitions  to  God  in  our  prayers,  in 
 that  behalf. 
 
 3.  When  we  awake  that  night,  let  not 
 our  thoughts  be  upon  worldly  bufinefs, 
 cd  in  the  ordinary  duties,  I  fliall  therefore  much  lefs  upon  any  wicked  thing,  but  let 
 deliver  in  a  few  words  what  I  have  to  fay  them  be  holy,  fuch  as  may  tend  to  the 
 of  thcle  duties.  .  furtherance  of  the  holy  adions  to  be  done 
 
 The  firlt  of  thefe   Is  farting,  in  which    the  next  day, 
 
 •there   is  required  fomething  Antecedent,        4.  Arife  early  the  day  of  our  fart;   this 
 
 Concomitant,  Subfcquent.  agrees  well  with  a  fafting-day  ;  it  is  pro- 
 
 I .  The  antecedent  or  preparation  there-    bable,  that  for  this  caufe  fome  lay  on  the 
 
 to,  conlifls  in  thefe  particulars.  ground,    2   Sam.  xii.    16.  others  in  fack- 
 
 1.  Take  but  a  moderate  fupper  the  night  cloth,  Joel  i.  13.  in  the  nights  of  their  farts, 
 before  ;  for  if  a  man  glut  himfelf  over  not  only  to  exprefs,  but  to  further  their 
 night,  he  will  be  more  unfit  for  the  duty  humiliation,  by  keeping  them  from  fleep- 
 of  humiliation  the  next  day.  ing  over  much  or  over  fweetly. 
 
 2.  Immediately  after  fupper,  all  fervile  5.  In  the  morning,  after  fome  renewing 
 works  of  our  calling  laid  alide,  begin  the  of  our  preparation,  and  prayer  for  God's 
 preparation,  and  continue  fo  long  as  we  fpiritual  grace  to  enable  us  to  fanclifie  a 
 can  conveniently  fit  up,  even  longer  and  fart  that  day,  apply  we  our  felves  to  the 
 latter  than  upon  other  days  :  From  even  to  main  work  of  the  day,  of  which  in  the  next 
 even  (hall ye  celebrate  your  Sabbath,  *  faith  feftion. 
 God,' Lev.  xxiii.  23.  and  therefore  f  then 
 fet  the  time  allotted  apart  for  that  holy 
 work,  propounding  to  ourfelves  the  end 
 of  our  intended  fart,  refolving  to  keep  it 
 
 ').  2.  Of  the  duties  required  in  fa  fling. 
 N  the  action  of  Farting  there  are  duties 
 .  inward,  and  outward. 
 
 •  I  fpeak  nrt  tl  is  in  reference  to  oi-.r  Lord's  day;  indeed  the  Icvcnth  Cay  labivil.  among  riic  Jens  bigan  at 
 evening,  and  fj  ended  the  next  day  evening,  according  to  tiie  bej;inning  and  ending  of  natural  diivs  from  the 
 creation  (as  it  is  fii.l,  Ti:c  evening  and  morning  made  the  firll  day)  but  mu-  Lord's  day  beginneth  in  the  morning 
 frurn  the  rcfurrc(ftion  of  ChriU  on  tiie  morning  on  that  day;  and  that's  not  without  a  mylkry,  that  the  legal  lab- 
 bath  began  with  daiknefs,   and  the  evangelical  began  with  light. 
 
 +   ThiW/'u;  haih  only  reference  to  this  occafional  fabbath  of  fdfting,  or  humiliation  for  fin. 
 
 '  I.  The 
 
RELIGldU  S 
 
 I.  The  inward  duties  are  general,  and 
 more  fpecial. 
 
 I.  The  duties  that  more  generally  con- 
 cern the  nature  of  the  day,  are  fuch  as 
 thefe  : 
 
 (i.)  In  the  true  fpiritual  fa  ft,  there  muft 
 be  fafting  from  fin,  or  the  forfaking  of  all 
 our  lins ;  for  while  we  abftain  from  law- 
 ful things,  we  are  acimoniflied  much  more 
 to  abftain  from  all  things  that  are  utterly 
 unlawful  at  all  times.  It  is  the  Lord's  com- 
 plaint, Behold,  ye  faft  for  firife  and  de- 
 bate, and/mite  ivith  thefiJJofivickednefs, 
 yejlxdl  not  faj}  as  ye  do  this  day,  Ifa.  Iviii. 
 4.  It  is  plain  the  Lord  will  endure  no  faft 
 of  thofe  that  goon  ftill  in  their  wickednefs. 
 
 (2.)  The  word  and  prayer  muft  be  ad- 
 ded :  I  jajled  and  prayed  before  the  God  of 
 keaveny  faid  Nehemiah  .•  And  they  flood  up 
 in  their  place,  and  read  in  the  book  of  the 
 law  of  the  Lord  their  God,one  fourth  part  of 
 the  day  ^and  another  fourth  part  they  confef- 
 fedandwor  [hipped  the  Lord  their  God,^t\\. 
 i.  4.  ix.  3.  But  whereas  prayer  is  a  daily 
 and  ordinary  exercife  of  the  faints,  it  is 
 manifeft,  that  by  prayer  coupled  with  faft- 
 ing, is  underftood  a  fpecial  and  peerlefs 
 kind  of  prayer,  wherein  two  things  are  re- 
 quired. I.  Fervency  of  defire  ;  now  we 
 mult  not  only  pray,  but  cry  unto  the  Lord, 
 Joel  i.  14.  yea  as  the  Ninevites  fpeak,  JVe 
 are  to  cry  anight ily  unto  him,  Jonah  iii.  8. 
 For  the  ufe  of  our  outward  abltinence,  is 
 but  the  wing  of  prayer,  wherewith  it  might 
 more  caiily  fty  up  to  heaven.  2.  In  fuch 
 a  prayer  there  ihould  be  an  alFurance  of 
 faith  :  the  Lord  hath  made  a  gracious  pro- 
 mife  in  many  places  to  this  ordinance,  2 
 Chron.  vii.  14.  lla.  Iviii.  8,  13.  Joel  ii.  18, 
 19.  and  let  all  tne  fafts  of  the  church  of 
 Chrift,  both  in  the  Old  and  New  Tefta- 
 meni,  be  lv)oked  at,  as  Judg.  xx.  23,  Ezra 
 ix.  6.  Lfth,  iv  16.  Afts  xiii.  2,  3.  and  it 
 will  appear,  that  the  end  of  their  fafts  (kept 
 in  any  meafure  of  truth  and  linceriiy) 
 was  a  feaft,  and  iheifTueof  their  mourn- 
 ing, great  rejoicing ;  all  which  may  ferve 
 
 Fyf  STING,  389 
 
 wonderfully  to  ftrengthen  our  faith  in  this 
 holy  performance. 
 
 (3.)  Works  of  mercy  muft  be  added  ;  Is 
 not  this  the  fa/i  that  I  have  chofen,  to  loofe 
 the  bands  of  wickednefs,  to  deal  thy  bread 
 unto  the  hungry,  to  bring  the  poor  that  are 
 caft  out,  into  thine  houj'e,  and  when  thou 
 feeft  the  naked,  to  cover  them  ?  Ifa.  Iviii. 
 6,7.  In  all  our  fafts  this  muft  be  obferv- 
 ed,  that  the  poor  may  have  the^ain  of  our 
 fafting ;  If  their  loins  and  bowels  blefs  us, 
 the  Lord  alfo  will  blefs  us  abundantly, 
 
 (4.)  We  muft  ever  in  thefe  days  of  hu- 
 miliation, renew  our  covenant  with  the 
 Lord  :  and  not  only  unfeignedly  purpofe, 
 but  faithfully  promife  amendment  of  life  ; 
 this  making,  renewing  and  keeping  our  co- 
 venant, is  the  life  and  fum,  and  the  one 
 moft  neceftary  thing  in  this  excellent  and 
 extraordinary  exercife  of  fafting  and  pray- 
 ei^ 
 
 2.  The  particular  duties,  wherein  we 
 muft  ferioufly  exercife  our  fouls  on  fuch  a 
 day,  are  thefe:  (i.)  In  a  right  furvey  and 
 full  comprehenlion  of  all  our  vilenefs,  ini- 
 quities, tranfgreftions,  and  ftns.  (2.)  In  a 
 right  apprehenlion  of  God's  dreadful  wrath 
 and  flaming  vengeance  againft  iin.  (3).  In 
 a  feeling  fenfe  of  our  own  unlpeakable, 
 and  inconceivable  milery  by  reafon  there- 
 of. (4,)  In  a  vile  and  bafe  conceit  and  ef- 
 teem  of  our  felves,  abhorring  ourfelves  in 
 diift  and  aOies.  (5,)  In  an  inward  for- 
 row,  renting  of  the  heart,  bleeoing  of  the 
 foul,  accompanied  with  an  outward  be- 
 wailing, with  a  plentiful  and  heart  pierc- 
 ing confefTion  of  all  our  fins  before  CJod's 
 gracious  throne.  (6.)  In  a  refblute  hatred, 
 diftike  and  averfion  in  the  will ;  in  an  im- 
 pregnable refolution  and  ftrong  reafoning 
 of  mind  ;  in  a  conftant  endeavour  and 
 watchful  oppofition  againft  iin.  (7.)  In  a 
 heart-grieving,  that  we  cannot  perform  all 
 thefe  more  heartily,  fincertly  and  loundly. 
 
 II.  The  outward  duties conlift  efpeciaiiy 
 in  outward  abftineuce  :  as, 
 
 I.  From  fleep,  whence  that  exhortation 
 
 ia 
 
590  RELIGIOUS 
 
 In  fomefenfe,  IVatch  unto  prayer j  Col.  iv. 
 2.    I  Peter  iv.  7* 
 
 2.  From  coftly  apparel,  from  ornaments 
 and  better  attire,  Exodus  xxxiii.  4,  5,  6. 
 Jonah  iii.  6. 
 
 3.  From  matrimonial  benevolence,  from 
 that  fociety  which  God  hath  faniftified  by 
 his  word  to  married  perfons,  i  Cor,  vii. 
 5.  Joel  ii.  16. 
 
 4.  From  bodily  labours  and  worldly 
 hufinefs.  Lev.  xvi.  29,  31.  xxiii.  32.  Joel 
 i.  14.  ii.  15. 
 
 5.  From  food  wholly;  and  yet  this 
 total  abflinence  Q[om  meat  and  drink  is  not 
 fo  ftriftly  required,  but  that  they  whofe 
 health  cannot  bear  it,  may,  in  cafe  of  true 
 neceflity,  take  fome  little  refrefliing,  left 
 otherwifethcy  hazard  and  hurt  their  health, 
 and  unfit  themfelves  for  the  fpiritual  ex- 
 crcife  and  duty  ;  indeed  we  have  no  exam- 
 ple in  this  cafe  propounded  in  fcripture, 
 yet  we  have  fufficient  ground  for  it,  Hof. 
 vi.  6.   Matth.  xii.  7. 
 
 6.  From  all  carnal  delights  and  pleafures 
 of  this  life,  Joel  ii.  16.  David  and  Daniel 
 would  not  anoint  themfelves  at  fuch  a 
 time,  I  Sam.  xii.  20.  Dan.  x.  3.  And  all 
 thefe  outward  duties  are  to  be  obferved, 
 I.  Partly  as  helps  to  our  humiliation,  in 
 renouncing  the  hindrances  thereof,  2. 
 Partly  as  figns  of  our  humiliation,  where- 
 by we  acknowledge  ourfelves  unworthy  of 
 thefe  delights.  3.  Partly  as  evidences  of 
 our  repentance,  in  that  by  way  of  godly 
 revenge  we  deprive  our  fenfes,  which  have 
 all  finned,  of  their  feveral  delights. 
 
 §.3.  Of  the  duties  after  fajivig. 
 
 WHEN  all  is  done  and  performed, 
 obferve  thefe  particulars ; 
 I.  Take  heed  of  inward  pride,  and  reft- 
 ing  in  the  performance:  fpiiitual  pride 
 is  that  worm  that  will  breed  in  the  bed: 
 fruits  of  the  fpirit,  that  poifon  which  the 
 devil  (the  hellitli  fpider)  will  luck  out  of 
 the  beft  Howers  in  God's  garden ;  and  if 
 he  can  but  prevail  over  us  to  be  felf-con- 
 
 F^  STING, 
 
 ceited  with  our  enlargements,  or  to  truft 
 to  that  fervice  we  have  done,  he  hath  what 
 he  looks  for,  and  deprives  us  of  all  the 
 comfort  of  our  humiliation  :  labour  there- 
 fore, as  much  as  we  can,  to  humble  our- 
 felves with  a  thorough  view  of  our  failings 
 in  the  beft  of  our  performances;  and  for 
 our  enlargements,  confider  we  the  foun- 
 tain of  them,which  is  not  any  ability  of  our 
 own,  but  the  good  Spirit  of  God,  breath- 
 ing when  and  where  it  lifteth,  and  fetting 
 out  our  flrait  hearts,  which  otherwife 
 would  be  utterly  clofed  and  fliut  up  ;  let 
 Chrirt:  have  the  glory  of  all  our  abilities, 
 who  hath  given  us  his  grace,  but  will  not 
 give  his  glory  to  another. 
 
 2.  Hold  the  flrength  which  we  have  got 
 that  day  as  much  as  we  can  ;  keep  we  flill 
 our  interelt  and  holy  acquaintance,  which 
 we  have  gotten  with  God,  and  with  the 
 holy  exercifes  of  religion  ;  unloofe  not  the 
 bent  of  our  care  and  affeflions  againfl  fin, 
 and  for  God  ;  it  is  a  corruption  of  our  na- 
 ture, and  it  is  a  policy  of  Satan  to  help  it 
 forward,  that  like  fome  unwife  warriors, 
 when  they  have  gotten  the  day  of  their  e- 
 nemies,  we  grow  full  of  prefumption  and 
 fecurity,  by  which  the  enemy  taketh  ad- 
 vantage to  recollecl:  his  forces,  and  com- 
 ing upon  us  unlocked  for,gives  us  the  foil, 
 if  not  the  overthrow  ;  we  are  too  apt,  af- 
 ter a  day  of  humiliation,  to  fall  into  a  kind 
 of  rcmilfnefs,  as  if  then  we  had  gotten  the 
 maftery ;  whereas  if  Satan  f^y  from  us,  if 
 fin  be  weakened  in  us,  it  is  but  for  a  feafon, 
 and  but  in  part,  and  efpecially  if  we  fiand 
 not  upon  our  watch,  Satan  will  take  oc- 
 cafion  to  returh,  and  fin  will  revive  in  us, 
 Lukeiv.  13.  Matth.  xii.  44. 
 
 3.  Wait  upon  God  for  return  ;  we  muft 
 not  prefume  that  prefently  upon  the  work 
 done,  God  mufl  grant  our  alking  ;  as  hy- 
 pocrites that  could  fay,  Ife  have  fufledand 
 thou  ha fl  not  regarded  it y  Ifa.  Iviii.  3.  we 
 may  and  mufi  expc<5l  a  gracious  hcaring,up- 
 on  our  unfeigned  humiliation,  All  things 
 •whdtfoever  ye  (hallajk  in  prayer  ^  believing^ 
 
 ye 
 
HOLT  FE 
 
 ye  fhall receive y  Mat.  xxi.  22.  but  as  for 
 when  and  how,  wemuft  wait  patiently  ;  it 
 is  true,  faith  fecureth  us  of  good  fuccefs, 
 This  is  the  confidence  that  we  have  in  him, 
 that  if  we  afk  any  thing  according  to  his 
 will,  he  heareth  us,  1  John  v.  14.  but  faith 
 neither  prefcribeth  unto  God  liow  ;  For 
 who  hath  directed  the  Spirit  of  the  Lord?  or 
 who  being  his  counfellor  hath  taught  him  ? 
 
 AS7ING,  391 
 
 Ifaiah  xl.  13.  nor  yet  doth  it  make  hafte. 
 Behold,  I  laid  in  Zion  a  foundation  fionCy 
 a  tried  ftone,  a  precious  corner-floney  a 
 fure  foundation  ;  he  that  helieveth  fijall  not 
 make  haft e,  Ifaiah  xxviii.  16.  Faith  waits 
 God's  Jeifure,  when  he  in  his  wifdom  fhall 
 judge  it  mod  feafonable,  that  is  the  time. 
 And  thus  much  of  our  duty  before,  in, 
 and  after  religious  fafting. 
 
 CHAP.     XVIII.         SECT.     I. 
 Of  the  Duties  before  Thankfgiving,  or  Feajiing. 
 
 THE  fecond  duty  extraordinary,  is, 
 Holy  Feafting  or  Thankfgiving ;  and 
 the  preparation  thereto  confifts  in  thefe 
 particulars : 
 
 1 .  In  ftirring  up  ourfelves  to  the  per- 
 formance of  this  duty  :  Blefs  the  Lord,  0 
 my  fouh  <^^d  ^^^  ibat  is  within  me,  blefs  his 
 holy  name  :  blefs  the  Lord,  0  my  foul,  and 
 forget  not  all  his  benefits y  Pfalm  ciii.  1,2. 
 
 2.  In  meditating  on  God's  undeferved 
 bounty  towards  us.and  of  our  own  unwor- 
 thinefs  to  God:  0  Cod  of  my  fathers, which 
 faidfl  to  me,  I  will  deal  well  with  thee  :  / 
 am  not  worthy  of  the  le aft  of  all  thy  mer- 
 cies, and  of  all  the  truth  which  thou  hufl 
 fl^ewed unto  thy  fervant,  Gen.xxxii.  9,  10. 
 
 3.  In  craving  theafliftance  of  God's  Spi- 
 rit (becaufe  of  ourfelves  we  are  unable) 
 to  open  our  lips,  that  we  may  fhew  forth 
 his  praife,  Pfalm  li.  17. 
 
 §.2.  Of  the  duties  required  in  thankfgiv- 
 ing. 
 IN  the  a£lion  of  Thankfgiving  there  are 
 duties  inward,  and  outward. 
 I.  The  inward  duties  are  c^-^r/i.  Thank - 
 fulnefs,  chara,  Chearfulnefs. 
 
 1 .  Thankftilnefs  of  the  foul,  which  im- 
 plies Mindfulnefs,  Acknowledgment,  Af- 
 fedlion. 
 
 (i.)  VVe  mufl:  mind,  and  therefore  we 
 are  often  ftirred  up  to  remember  God's  be- 
 nefits, Deut.  vi.  12.  viii.  i8.  xxxii.  i8. 
 
 Pfalm  ciii.  2. 
 
 (2.)  We  mufl:  acknowledge  God's  good- 
 nefs,  James  i.  17.  Deut.  viii.  18.  and  our 
 beholdednefs,  in  refpeft  of  own  nullity 
 and  unworthinefs,  1  Cor.  iv.  7.  i  Chron. 
 xviif  16. 
 
 3.  We  muft  prize  and  efteem  God's  be- 
 nefits, endeavouring  to  amplify  them,  in 
 refpecft  of  their  greatnefs,  excellency,  pro- 
 fit, necefiity,  fufficicncy,  acknowledging 
 therein  God's  wifdom,  power,  goodnefs, 
 fatherly  providence  and  bounty  towards 
 us,  Pf.  xvi.  5,  6.  Mark  vii.  37.  Rom.  viii. 
 28.  and  this  acknowledgment,  if  it  be  ef- 
 fc(flual,  will  work  afieftion  in  the  heart, 
 a  fenfe  of  God's  goodnefs  and  bounty  to- 
 wards us,  cauflng  us  to  love  God,  and  to 
 be  obfequious  towards  God  in  all  the  duties 
 of  thankiuinefs. 
 
 2.  Chearfulnefs  and  alacrity  of  fpirit ;  as 
 the  Lord  loves  a  chtarful  giver,  fo  a  chear- 
 ful  thankfgiveri  charis  ihanks,  comes  from 
 chairo,  to  rejoice;  charis  mufl;  be  meta 
 charas,  with  joy.  Phil.  i.  5.  James  v.  13^ 
 The  holyGboll  in  many  places  hath  joined 
 them  together,  J  will  be  glad  and  rejoice 
 in  thee,  J  will  fing  praife  unto  thy  name,  0 
 thou  mofi  high  :  rejoice  in  the  Lord  i  0 ye 
 righteous,  for  praife  is  comely  for  the  up- 
 right :  it  is  a  good  thing  to  give  thanks 
 unto  the  Lord,  and  to  fing  prai/ts  ur:to  thy 
 name,  0  rnoft  High  ;  for  thou  haft  made 
 me  glad  through  thy  work,  i  will  triumph 
 
 in 
 
!?92 
 
 HOLT  FEA  SriNG. 
 
 in  the  ivorks  of  thy  hands,  Pf.  ix.  2.  xxxiii. 
 1.  xcii,  I.  4, 
 
 II.  The  outward  duty,  is  to  exprefsour 
 inward  thankfulnefs  and  chearfulnefs :  our 
 thankfulnefs,  by  celebrating  and  prailing 
 the  name  of  God,  by  extolling  his  good- 
 refs,  by  recounting  his  mercies,  and  by  ex- 
 citing others  to  praife  the  Lord  :  our  chear- 
 fulnefs, by  making  a  joyful  noife  and  Ting- 
 ing unto  God  :  Sino  aloud  unto  God  our 
 
 §.  3.  Of  the  duties  after  thank  fgivhj'y, 
 
 THE  duty  after,  confifts  in  thefe  par- 
 ticulars : 
 
 1.  In  referring  the  benefits  and  gifts  re- 
 ceived, to  the  glory  of  God  the  giver,  in 
 the  good  of  his  church. 
 
 2.  In  feeking  to  glorify  God  who  hath 
 been  fo  gracious  unto  us,  in  bringing  forth 
 the  fruits  of  a  godly  life  :  Herein  is  my 
 
 Jlrength,  make  a  joyful  noife  unto  the  God    father  glorified,  that  ye  bear  much  fruit , 
 
 cf  Jacob  :  make  a  joyful  noife  unto  the  Lord,    John  xv.  8. 
 
 "  3.  In  honouring  the  Lord  with  our  fub- 
 
 ftance,  and  acknowledging  him  to  be  the 
 chief  Lord  of  all  we  poliefs,  Honour  the 
 Lord  %uith  thy  fubjiance,  and  with  the  firfi- 
 fruit  of  all  thy  increafe,  Prov.  iv.  9. 
 
 to  this  duty,  tranflatedby  Mr.  "VV.  B. 
 rll  praife  thee  with  my  fong, 
 the  nations  all  among  : 
 
 4.  To  heavens  high,  to  clouds  of  fky, 
 his  truth  and  mercies  throng. 
 
 5 .  Exalted  be  thy  name, 
 above  the  heavens  frame. 
 
 Let  earth  below  the  trumpet  blow 
 of  thy  renowned  fame. 
 
 PSALM  cl. 
 
 PRaife,  praife  the  Lord  moft  high, 
 within  his  fanduary, 
 In  topmoft  tower  of  his  great  power, 
 with  praife  him  magniiie, 
 
 2.  Praife  him  for  ads  renown'd, 
 with  excellency  crown'd ; 
 
 According  to  his  greatnefs,  do 
 praife  him  with  trumpet  found. 
 
 3.  O  praife  him  chcarfuliy 
 with  harp  and  pfaltery  : 
 
 4.  And  let  the  dance  his  praife  advance, 
 and  timbrels  melody. 
 
 Praife  him  with  joint  confents 
 of  ftringed  inltrumcnts. 
 
 5.  The  organs  bring,  loud  cymbals  ring, 
 each  one  his  piaiie  prefcnts. 
 
 6.  High  founding  cymbals  ring, 
 let  every  breathing  thing 
 
 The  praife  record  of  this  great  Lord, 
 and  Hallelujah  fing. 
 
 Hallelujah,  Hallelujah ;  Amen,  Hallelujah, 
 
 all  ye  lands,  ferve  the  Lord  -with  gladnefs, 
 come  before  his^refenceivith  finging,  Pfa. 
 Ixxxii.  I.  c.  I,  2.  To  this  purpofe  we  may 
 fing  the  pfalms  in  the  end  of  this  book,  or 
 Ibme  fuch  other. 
 
 SECT.  IV.     Of  Pfahnsfuitable 
 P  S  A  L  M  c.  To  the  tune.  Have  7?iercy,  dr. 
 
 AL  L  men  of  mortal  birth. 
 That  dwell  in  all  the  earth, 
 
 2.  Omake  a  noife  to  God  with  joys, 
 and  ferve  the  Lord  with  mirth. 
 
 •O  come  before  his  throne 
 with  finging  every  one  : 
 
 3 .  For  certainly  tlie  Lord  mofl  High 
 even  he  is  God  alone. 
 
 He  made  us,  and  not  \\t, 
 
 not  we  ourfelves,  but  he. 
 His  folk  and  flock,  and  paflure  ftock, 
 
 he  made  us  for  to  be : 
 
 4.  ^Vith  praife  come  to  iiis  gate, 
 and  to  his  courts  relate 
 
 His  laud  and  fame,  and  blefs  his  name, 
 
 his  honour  celebrate. 
 r .  For  God  is  good  for  ever, 
 
 his  mercy  faileih  never, 
 His  truth  doth  laft  all  ages  pad, 
 
 and  conftant  doth  perfever, 
 
 PSALMcviii.    Firft  part. 
 
 OGod,  1  fix  my  heart, 
 my  glory  bears  a  part, 
 And  as  my  tongue  fo  Ihall  my  fong 
 
 praife  thee  with  mufick's  art. 
 2.  Walk  harp  and  pfaltery, 
 
 right  early  walk  will  I ; 
 ".  Thypraifes,  Lord,  willl  record, 
 the  people  (landing  by. 
 
ULTIMA; 
 
 THE  .  - 
 
 LAST     THINGS, 
 
 In  Reference  to 
 
 The  Fir  ft  and  Middle  Things ; 
 
 OR,    CERTAIN 
 
 MEDITATIONS 
 
 O  N 
 Life,  Death,  Judgment,  HeD,  Chrift's  Sufferings,  and  Heaven. 
 
 Deut.  xxxii.  29.^  0  that  they  vjere  ■wtfey  that  they  underjlood  thisy  that  they  -would 
 
 conjider  their  latter  end. 
 Eccl.  vii.  38.  Whatfoever  thou  iakejl  in  hand,  remember  the  end,  and  thou  {halt  never 
 
 do  amifs. 
 
(   m  ) 
 
 L    I    F    Es     LEAS    E 
 
 Gen.  xlvii.  9.  Few  and  evil  have  the  days  of  my  life  be- en. 
 
 WHEN  Pharaoh  was  Egypt's  king, 
 Jofeph,  Pharaoh's  lleward,  and 
 Jacob,  Jofeph's  father^  there  was  a  great 
 famine  which  Pharaoh  had  dreamed,  Jo- 
 feph foretold,  and  Jacob  fuifered  :  God, 
 that  fent  Jofeph  to  Pharaoh,  brings  Jacob 
 to  Jofeph,  the  fame  providence  fo  difpo- 
 fing  of  all,  that  yet  fome  food  muft  be  in 
 Egypt,  when  nothing  was  found  in  all  the 
 land  of  Canaan:  thither  come  and  welcome, 
 as  you  may  fee  the  flory  :  Pharaoh  falutes 
 Jacob  with  this  queftion,  What  is  thy 
 age  ?  How  many  are  thy  days  ?  how  many  ? 
 alas,  but  few  :  what  are  they  ?  alas,  but 
 evil :  thus  we  find  Jacob  at  his  arithmetic, 
 the  bill  is  lliort,  and  the  number  is  but  a 
 cypher  :  will  you  hear  him  cad  his  ac- 
 counts ?  I.  They  are  days,  and  without 
 all  riile  of  fallhood,  by  fubftraftion  few,  by 
 addition  full  of  evil :  contrafl  all,  and 
 this  is  the  fum  of  all,  Fexv  and  evil  have 
 the  d-ays  cf?ny  life  been. 
 
 This  text,  briefly,  is  the  leafe  of  Jacob's 
 life  ;  God  the  chief  Lord  enriched  his  fub- 
 ftance.yet  limits  the  grant  of  his  time  :  will 
 you  queflion  the  leafe  ?  for  what  time  ?  no 
 more,  but  my  life,  faith  Jacob  ;  but  a  life? 
 what  years  ?  no  years,  but  days,  faith  Ja- 
 cob :  but  days?  how  many?  not  many, 
 but  few,  faith  Jacob  ;  but  few  ?  how  good  ? 
 not  good,  but  evil,  faith  Jacob  :  who  can 
 blaze  the  arms  of  life,  that  finds  not  in  it 
 crofs  and  croflet  ?  the  leafe,  but  a  lifcj  the 
 term,  but  days,-  the  number,  few,  the  na- 
 ture, evil,  nay  when  all  is  done,  we  fee  all 
 is  out  of  date  ;    the  days  are  not,  but  are 
 
 pafl,  they  have  been,    Fexv  and  evil  have 
 the  days  of  my  life  been. 
 
 Wc  mufl:,  you  fee,  invert  the  text,  and 
 begin  with  that  on  which  all  hangs ;  it  is 
 but  my  life,  faith  Jacob. 
 
 Life.']   T  T  TOuId  you  know  what  is  that  f 
 W      take  but  a  view  of  nature, 
 and  fcripture,   and  thefe  will  fufiiciently 
 defcribe  our  life. 
 
 I.  T^ature,  whofe  dim  eyes  fee  thus  far  : 
 what  is  it  ?  but  a  rofe,  faith  Tiferna?, 
 wfcich  if  you  view  in  its  growth,  the  cold 
 nips  it,  heat  withers  it,  the  wind  (hakes  it ; 
 be  it  never  fo  fair,  it  withers  ;  be  we  never 
 fo  lively,  immediately  we  die  and  peiiih. 
 A  rofe  ?  that  is  too  beautiful  ?  '  life  is  but 
 grafs,'  faithPlautus*, green  now,  withered 
 anon  ;  thus  like  the  llower  that  is  cut  in 
 fummer,  affoon  as  we  are  born,  death  is 
 ready  with  his  fcyth ;  afioon  as  we  are  dead, 
 angels  gather  in  the  harveft,  on  whofe 
 wings  we  are  carried  to  that  barn  of  hea- 
 ven: Grafs  ?  no,  faith  Philemon,  Life  is 
 no  better  than  a  counterfeit  pi61ure  ?  what 
 if  the  colours  be  fair,  and  the  refemblance 
 near  ?  the  fhadow  of  death,  and  the  cur- 
 tains of  our  grave  will  darken  all,  A  pic- 
 ture ?  that  is  too  honourable  ;  *  life  is' (a 
 worfe  refemblance) '  but  a  play,*faith  f  Luf- 
 cinius,  we  enter  at  our  birth,  and  a(ft  all 
 our  life  ;  prelently  there  is  an  exit,  or  a 
 back-return,  and  away  we  go,  ftnitting  all 
 up  with  a  iuddcn  tragedy.  A  play  ?  that 
 is  too  large.  Anonymus  being  asked  what 
 was  life  ?  '  he  iliews  himfelf  a  little,   and 
 
 Ut  hciba  llluit  -lis. 
 
 I  iccna  «ft  ludiis  quoque  vita.     Ltijcin, 
 
 E  e  e  2 
 
 hides 
 
39^  L  I  F  Ef 
 
 hides  himfelf  amain  *  ;'  his  meaning  was 
 this,  our  life  is  but  a  little  (hew ;  and  no 
 A)oner  are  we  feen,  but  immediately  are 
 we  hid  and  gone.  A  fhevv  ?  that  is  too 
 plcafaht ;  life  is  nothing  but  a  fleep,  faith 
 f  Philonius,  ^\ve  live  fecure,  and  dermice- 
 like  we  flumheraway  our  time;'  when  all 
 is  done,  as  if  all  this  were  too  little  ;  we 
 fleep  again,  and  go  from  our  (grave)  the 
 bed, to  (that  bed)  our  grave.  A  fleep?  that  is 
 too  quiet,  it  is  nothing  but  a  dream,  faith 
 Ariftophanes ;  all  our  worldly  pleafures 
 are  but  waking  dreams,  at  laft  death  rouz- 
 eth  our  fouls  th<kt  have  flept  in  fin,  then 
 lifting  up  our  heads  and  feeing  all  is  gone 
 we  awake  forrowing.  A  dream,  or  the 
 dream  of  a  ihadow,  faith  Pindar  ;  and  the 
 worft,  the  weakeft  dream  that  can  be  ima- 
 gined ;  fure  one  flep  further,  were  to  arrive 
 at  death's  door;  and  yet  thus  far  are  we 
 led  by  the  hand  of  nature  :  nay,  if  you 
 will  lower,  death  fucceeds  life,  and  *  life  is 
 but  the  image  of  death,'faith  :{:Cato.  Here  is 
 a  true  pifture  of  our  frailty,  life  is  like 
 death,  indeed  fo  like,  fo  near  together,  that 
 we  cannot  differ  each  from  other. 
 
 See  here  the  condition  of  our  life,  what 
 is  it  buta  rofe,  a  grafs,  a  piflure,  a  play, 
 a  fiiew,  a  deep,  a  dream,  an  image  of 
 death  ?  fuch  a  thing  is  life,  we  fo  much 
 talk  of. 
 
 Lye.  And  if  nature  give  this  light,  how 
 blind  are  they  that  cannot  fee  life's  frailty  ? 
 you  need  no  more  but  mark  the  deftinies 
 (as  poets  feign)  to  fpin  their  threeds ;  one 
 holds,  another  draws,  a  third  cuts  it  off: 
 what  is  our  life  but  a  threed  ?  fome  have 
 a  rtronger  twift,  others  a  more  flender  : 
 fome  live  till  near  rot,  others  die  when 
 fcarce  born  ;  there's  none  endures  long, 
 this  threed  of  life  is  cut  fooner  or  later, 
 and  then  our  work  is  done,  our  courfe  is 
 
 L  Ey^  S  E. 
 
 finiHied.  Are  thefe  the  emblems  of  our 
 life  ?  and  dare  we  truH:  to  this  broken 
 ftaff?  how  do  the  heathen  precede  us 
 chriftians  in  thefe  ftudies  ?  Their  books 
 were  skulls,  their  desks  were  graves,  their 
 remembrancer  an  hour-glafs.  Awake  your 
 fouls,  and  bethink  you  of  mortality  ;  have 
 you  any  privilege  for  your  lives .'  are  not 
 heathensand  chriftians  ofone father  Adam? 
 of  one  mother  earth?  The  gofpel  may 
 free  you  from  the  fecond,  not  the  firlt 
 death  ;  only  provide  j'ou  for  the  firft,  to 
 efcape  the  fecond  death.  O  men,  what  be 
 your  thoughts  ?  nothing  but  of  goods  and 
 barns,  and  many  years  ?  you  may  boafl 
 of  life,  as  Oromazes  the  conjurer  of  his 
 egg,  which,  he  faid,  included  the  felicity 
 of  the  world,  yet,  being  opened,  there 
 was  nothing  but  wind  :  think  what  you 
 pleafe,  your  life  is  but  a  wind,  which  may 
 be  ftopt  foon,  but  cannot  laft  long  by  the 
 law  of  nature. 
 
 But,  2.  as  nature,  fo  fcripture  will  in- 
 form you  in  this  point.  The  life  of  man 
 is  but  of  little  efteem  ;  what  is  it  but  a 
 Shrub  or  a  briar  in  the  fire  ?  ^i/s  the  crack- 
 ling of  thorns  under  a  pot,  fo  is  the  life 
 or  laughter  of  the  jool ;  mcmentany  and  va- 
 nity, Eccl.  vii.  6.  Nay,  a  flirub  were  fome- 
 thing,  but  oiu"  life  is  lefs,  no  better  than 
 a  leaf,  not  a  tree,  nor  (hrub,  nor  fruit, 
 nor  blofTom :  iVe  all  fade  as  a  haf 
 and  our  iniquities,  like  the  wind,  have 
 fiuept  us  avjay,  Ifaiah  Ixiv.  6.  Yet  a 
 leaf  may  glory  of  his  birth,  it  is  delcend- 
 ed  of  a  tree  :  life  is  a  reed,  fometimcs  bro- 
 ken, at  lead  fhaken,  fo  vain,  fo  infirm,  fo 
 unconftant  is  the  life  of  man  :  ll^hat  went 
 ye  out  to  fee  P  a  reedfjakcn  with  the  wind? 
 Matth.  xi.  7.  Nay,  a  reed  were  fomething, 
 our  life  is  bafer,  indeed  no  betterthan  a 
 rufK  or  flag.     Can  a  rufh  grow  without 
 
 •  Cum  parutnpcr  fe  oftcndinet,  mox  fc  abfcondit.    Rod.  u^gric. 
 jpiihus  jacesr     /'/ ■  »  \  Vita  ijuid  niG  rcortis  imago,  Cato, 
 
 f  Tu  qiiicftis  1  cuius;  ct  in  modum  g'iris  Cc- 
 
 nure 
 
L  I  F  Es 
 
 mire  ?  tho''  it  were  gretn  and  not  cut  down, 
 yet  Jhall  it   -wither  before  any  other  herb, 
 Job  viii.   II,  12.    What  fhall  I  fay  more  ? 
 what  (hall  I  cry  ?    a  rufla  ?    Jll  flefh  is 
 grafs,  and  the  grace  thereof  as  the  flower 
 ofthefitld;  the  grafs  withereth,  the  flower 
 fadeth  :  furely  the  people  is  grafs,  Ifai.  xl. 
 7.     I  am  defcended  beneath  jnfl  patience, 
 but  not  fo  low  as  the  life  of  man  ;  as  all 
 thefe  relemblelife,  fo  in  fome  meafure  they 
 have  life :  but  life  is  like  a  fmoke  without 
 any  fpark  of  life  in  it,  thus  cried  David, 
 My  days  are  confumed  like  fmoke,  and  my 
 bones  are  burnt  like  an  hearth,  PlaJm  cii. 
 3.    Yet  is  here  no  ftay,  the  fmoke  engen- 
 ders clouds,  and  a  cloud  is  the  fitteil:  re- 
 femblance  of  our  life  :  My  welfare  paffeth 
 away  as  a  cloud,  faith  Job,  and  our  life 
 (hall  pafs  away  as  the  trace  of  a  cloud,  and 
 come  to  nought  as  the  mifi  that  is  driven 
 away  with  the  beams  of  the  fun.  Job  xxx. 
 i^.     Neither  is  this  all,  clouds  may  hang 
 calm ,  but  life  is  like  a  tempeft,  it  is  a  cloud 
 and  a  wind  too ;  Remember  that  my  life 
 is  but  a  wind,  and  that  mine  eye  flmll  not 
 return  to  fee  pleafure,  Job  vii.  7.     Nay, 
 we  muft  lower,  and  find  a  weaker  element, 
 it  is  not  wind,  but  water,  faid  that  woman 
 of  Tekoah,  We  are  as  water  fpilt  upon  the 
 ground,  which  cannot  be  gathered  up  again, 
 2  Sam.  xiv.  14.   Yet  water  is  both  a  need- 
 ful and  neceffary  element;  life  is  the  leafl: 
 part  of  water,  nothing  but  a  foam,  a  bub- 
 ble: The  king  of  Samaria,  that  great  king, 
 is  deflroyed  as  a  foam  upon  the  water,  Hof. 
 X.  7.  I  can  no  more,  and  yet  here  is  fome- 
 thing  lefs,  *  a  foam  or  bubble  may  burft  in- 
 to a  vapour,'  and  what  is  your  life,  it  is 
 even  a  vapour  that  appear eth  for  a  little 
 time,  and  afterwards  vanifheth  arvay,  Ja. 
 iv.  14.  Lefs  than  this  is  nothing  ;  yet  life 
 is  fomcthing  lefs,  nothing  in  fubfla nee,  all 
 it  is,  it  is  but  a  fliadow,  IVe  are  fir  angers 
 and  fojourners  as  all  our  fathers  were;  our 
 
 LEASE.  397 
 
 days  are  like  a  fhadow  upon  the  earth,  and 
 there  is  none  abiding,  i  Chron.  xxix.  15. 
 See  whither  we  have  brought  our  life,  and 
 yet  ere  we  part,  we  will  down  one  ftep 
 lower  ;  upon  a  ftrict  view  we  find  neither 
 fubftance  nor  fliadow,  only  a  mere  nothing* 
 a  very  vanity,  behold,  thou  haft  ynade  my 
 days  as  an  hand-breadth,  and  my  age  is  as 
 nothing  in  refpe£i  of  thee ;  furely  every  man 
 living  is  altogether  vanity,  Pfalm  xxxix.  5. 
 
 Lo  here  the  nature  of  our  life  ;  it  is  a 
 Ihrub,  a  leaf,  a  reed,  a  rufh,  a  grafs,  a 
 fmoke,  a  cloud,  a  wind,  a  water,  a  bubble, 
 a  vapour,  a  fhadow,  a  nothing. 
 
 What  mean  we  to  make  fuch  ado  sbout 
 a  matter  of  nothing  ?  I  cannot  choofe  but 
 wonder  at  the  vanity  of  men,  that  run, 
 ride,  toil,  travel,  undergo  any  labour  to 
 maintain  this  life,  and  what  is  it  when  they 
 have  their  defire  which  they  fo  much  toil 
 fo>?  we  Jive,  and  yet  whilft  we  fpeak  this 
 word,  perhaps  we  die.  Is  this  a  land  of  the 
 living,  or  a  region  of  the  dead  ?  We  that 
 fuck  the  air  to  kindle  this  little  fpark,  where 
 is  our  ftanding  but  at  the  gates  of  death  ? 
 Pfalm  ix.  13.  Where  is  our  walk,  but  in 
 the  fhadow  of  death  ?  Luke  i.  fi).  \Vhat  is 
 our  manfion-houfe,  h\x\.the  body  of  death? 
 Rom.  vii.  24.  What  think  ye  \  *  Is  not 
 this  the  region  of  death,  where  is  nothing 
 but  the  gate  of  death,  and  the  (hadow  of 
 death,  and  the  body  of  death  ?'  f  Sure  we 
 dream  that  we  live,  but  fure  it  is  that  we 
 die ;  or  if  we  live,  the  befl  hold  we  have 
 is  but  a  leafe  :  God  our  chief  Lord  may 
 beflow  what  he  pleafeth,  to  the  rich  man 
 wealth,  to  the  wife  man  knowledge,  to  the 
 good  man  peace,  to  all  men  fomewhat : 
 yet  if  you  afic  who  is  the  kifor?  God. 
 Who  is  the  lefTee  .'  Man.  What  is  leaf- 
 ed ?  This  world.  For  what  term  ?  My 
 life.  Thus  Jacob  tells  Pharaoh,  as  the  text 
 tells  you  ;  Few  and  evil  have  the  days  of 
 my  life  been. 
 
 \  An  noit  &  kjcc  rcgb  mortis,  uH  ^arla  mortis,  umka  n.ortis,  ir  corpus  viortii.! 
 
 Tb£j 
 
398 
 
 L  1  F  Es 
 
 This  is  the  leafe,  and  now  you  have  it, 
 let  us  fee  vvha*-  ufe  you  will  make  of  it. 
 
 Ufe  I.  It  is  a  bad  life  fome  live;  Come, 
 fay  they,  nnd  let  us  enjoy  the  pleafurcs  that 
 are  prefent,  and  let  us  chearfully  ufe  the 
 creatures  as  in  youth,  let  us  fill  ourfelvts 
 ivith  coftly  vjtne  and  ointments,  and  let  not 
 the  flower  of  life  pajs  by  us,  "WiCd.  ii.  6, 
 7.  What  a  life  is  here  ?  Can  it  be  that  plea- 
 fures,  wine  and  ointments  (hould  have  any 
 durance  in  this  vale  of  mifery  ?  fuppofe  thy 
 life  a  continued  fcene  of  pleafures :  hadlt 
 thou  Dives'  fare,  Solomon's  robes,  David's 
 throne,  Crefus'  wealth  ;  livedft  thou  many 
 years  without  any  cares,  yet  at  laft  corries 
 death,  and  takes  awaj^thy  foul  in  the  midft 
 of  her  pleafures  :  alas,  what  is  all  thy  glo- 
 ry, but  a  fnufF  that  goes  out  in  flench  > 
 Couldfl:  thou  not  have  made  death  more 
 welcome  ;  if  he  had  found  thee  lying  on  a 
 pad  of  draw,  feeding  on  crufls  and  crumbs  ? 
 Is  not  thy  pain  more  grievous,  becaufe  thou 
 waft  more  happy  ?  Do  not  thy  joys  more 
 afflia  thee,  than  if  they  had  never  been  ? 
 O  deceitful  world,  that  grieveft  if  thou 
 croffeft,  aod  yet  to  whom  thou  art  beft, 
 they  are  moft  unhappy  ! 
 
 U/ez.  But  to  fpeak  to  you  who  have  paf- 
 fed  the  pikes  and  pangs  of  the  new  birth, 
 would  you  have  life  indeed,  and  enjoy  that 
 joy  of  life  which  is  immortal  ?  then  hear, 
 revive,  watch  and  awake  from  fin  :  were 
 'you  fometimes  dead  in  lin  ?  O  but  now 
 live  in  Chrift;  Chrifl  is  the  life,  John  xiv. 
 6.  M^ere  you  fometimes  dumb  in  your 
 dying  pangs  ?  O  but  now  abide  in  Chrift ; 
 Chriji  is  the  -word  of  life,  John  i.  1.  are 
 you  as  yet  babes  in  Chrift,  feeble  and  but 
 wenk  through  life's  infirmities  ?  why,  then 
 ufe  all  good  means,  eat  and  be  ftrong, 
 Chrift  is  the  bread  of  life,  John  vi.  48. 
 Here  is  a  life  indeed,  would  you  not  thus 
 live  for  ever  ?  Then  Believe  in  Cod,  and 
 in  Jefus  Chrift  -whom  he  hathfint,  and  this 
 is  life  eternal,  John  xvii.  3.  O  happy  life, 
 which  many  a  man  never  dreams  of  ?  So 
 muft  they  llrive  to  piotraft  this  brittle  life 
 
 LEASE, 
 
 which  but  adds  more  grief,  that  they  for- 
 get Chrift  ;  nay  they  forget  their  creed, 
 which  begins  with  true  life,  God,  and  ends 
 with  life  never  ending,  Life  cverlafiing. 
 Others  that  hope  for  heaven,  fix  not  their 
 thoughts  on  earth  ;  if  you  be  God's  fer- 
 vants,  lift  up  your  hearts  above,  for  there 
 is  Life,  and  the  Gqd  of  Life,  the  tree  of 
 Life,  and  the  well  of  Life,  the  Life  of  an* 
 gels,  and  the  life  everlafting. 
 
 One  fand  is  run,  and  the  text  is  leflen- 
 ed  ;  but  as  you  h£.ve  the  leafe,  foyou  may 
 now  expect  to  know  the  date  ;  the  lea(e 
 is  but  a  life,  the  date  lafts  but  days. 
 
 Days^  'VTOt  weeks,  nor  months,  nor 
 1\|  years ;  or  if  a  year,  the  beft 
 arithmetick  is  to  reduce  or  break  it  into 
 days;  fo  we  have  it  in  the  laft  tranflations, 
 The  days  of  the  year. 
 
 Here  then  is  the  fum,  a  year,  the  frac- 
 tion, days. 
 
 1.  A  year;  in  the  fpring  is  the  youth- 
 ful fpring  of  our  age;  in  the  fummer"  is 
 the  fitted  time  of  our  youth,  in  the  autumn 
 is  the  high  noon  or  middle  of  our  age, 
 when  the  fun  (which  is  our  foul)  rules  in 
 the  equinoctial  line  of  our  life ;  in  the  win- 
 ter we  grow  old  and  cold,  the  nips  of  froft 
 ftrip  the  tree  of  our  life,  we  fall  into  the 
 grave,  and  the  earth  that  nourilheth  us, 
 will  then  confume  us.  See,  what  is  man  ! 
 *  a  fpring  of  tears,  a  fummer's  duft,  an 
 autumn's  care,  a  winter's  wo  :'  read  but 
 this  map,  and  you  need  travel  no  further 
 to  enquire  of  life. 
 
 The  firft  quarter  is  our  Spring,  and  that 
 is  full  of  fin  and  mifery ;  the  infant  no 
 fooner  breathes,  but  he  fucks  the  poifon 
 of  his  parents :  in  Adam  all  finned,  and 
 fince  his  time  all  were  defiled  by  his  fin. 
 Is  it  not  nature's  rule,  that  '  every  man 
 begets  one  like  himfelf?'  And  is  it  not 
 God's  rule,  that  *  every  finner  begets  ano- 
 ther no  better  than  him(clf  ?'  How  may  a 
 foul  veft'tl  keep  fwccr  water  i'  or  how  may 
 an  earthly  finner  beget  an  heavenly  faint  ? 
 
L  I  F  Es 
 
 We  are  all  in  the  fame  ftate  of  fin,  and 
 fo  we  fall  into  the  fame  plunge  of  forrow  : 
 the  child  in  his  cradle  fleeps  not  fo  fecnre, 
 but  now  he  wakes,  and  then  he  weeps,  cold 
 ftarves  him,  hunger  pines  him,  fores  trou- 
 ble him,  ficknefs  gripes  him;  there  is  fome 
 punifhment,  which  without  fin  had  never 
 been  infiifted.  It  is  wonderful  to  confider, 
 how  nature  hath  provided  for  all  creatures ; 
 birds  with  feathers,  beads  with  hides,  fiflies 
 with  fcales,  all  with  fome  defence  ;  only 
 man  is  born  ftark  naked,  without  either 
 weapon  in  his  hand,  or  the  leaft  thought 
 of  defence  in  his  heart;  birds  can  flie,  bealls 
 can  go,  fifhes  can  fwim  ;  but  infant-man 
 as  he  knows  nothing,  fo  neither  is  he  able 
 to  tlo  any  thing  :  indeed  he  can  weep  as 
 foon  as  born,  but  not  laugh  (as  fome  ob- 
 fcrve)  till  forty  days  old  ;  fo  ready  are  we 
 born  to  wo,  but  fo  far  from  the  leaft  fpark 
 of  joy.  O  meer  madnefs  of^men,  that 
 from  fo  poor,  naked  and  bafe  beginnings, 
 can  perfuade  ourfelves  we  are  born  to  be 
 proud  ! 
 
 AnA  if  this  be  our  fpring,  what  think 
 ye  is  our  fummer  ?  Remember  not  the  Jin s 
 of  this  time,  prays  David,  Pfal.xxv.  7.  and 
 why  ?  Their  remembrance  is  bitter,  faith 
 Job,  ch.  xiii.  26.  If  mirth  and  melody 
 Ihould  never  meet  with  end,  this  were  an 
 happy  life  ;  Rejoice,  0  young  man,  in  thy 
 youth,  let  thine  heart  chear  thee  in  the  days 
 cf  thy  youth,  ivalk  in  the  ways  of  thine 
 heart,  and  in  the  fight  of  thine  eyes  ;  but 
 remember,  for  all  t-hefi  things  God  will 
 bring  thee  to  judgment,  Eccl.  xi.  9.  This 
 judgment  is  the  damp  that  puts  out  all  the 
 lights  of  comfort :  could  not  Solomon  have 
 given  the  reins,  but  he  muft  pull  again  at 
 curb  ?  Muft  youth  rejoice ;  But  for  all  this 
 remember,  what  a  bar  ftands  here  in  the 
 very  door  of  joy  ?  alas,  that  we  flionld 
 trifle  thus  with  toys,  which  no  fooner  we 
 enjoy,  but  in  grievous  fadnefs  we  repent 
 our  follies.  The  wife  man  that  gave  li- 
 berty to  his  ways,  what  cries  he  but  vani- 
 ty, and  after  vanity  of  vanities  j  and  at  lall 
 
 L  E  A  S  E,  399 
 
 all  is  vanity  ?  What  was  the  wifdom  of  Achi- 
 tophel  ?  a  vain  thing;  what  the  fwiftnefsof 
 Hazael  ?  a  vain  thing:  what  the  ftrength  of 
 Goiiah  ?  a  vain  thing :  what  the  pleafures  of 
 Nebuchadnezzar  ?  a  vain  thing  :  what  the 
 honour  of  Haman  ?  a  vain  thing  ;  what  the 
 beauty  of  Abfalom  ?  a  vain  thing  :  thus  if 
 we  fee  but  the  fruit  that  grows  of  fin,  we 
 may  boldly  fay  of  laughter.  Thou  art  mad: 
 and  of  joy,  what  is  this  thou  dofi  F  Eccl.  ii.  2, 
 And  if  this  be  our  fummer,  what  may 
 be    our   autumn  ?    an  hour  of  joy  ?     a 
 world  of  forrow  :  if  you  look  about  you, 
 how  many  miferies  ly  in  wait  to  enfnarc 
 you  ?   there  is  no  place  fecure,   no  ftate 
 fufficient,  no  pleafure  permanent ;  whither 
 will  you  go  ?  The  chamber  hath  its  care, 
 the  houfe  hath  its  fear,   the  field  hath  its 
 toil,  the  country  hath  its  frauds,  the  city 
 hath  its  factions,  the  church  hath  its  feCts, 
 the  court  hath  its  envy,  here  is  every  place  a 
 field  where  is  offered  a  battel :  or,  if  this  were 
 better,  confider  but  your  flates;  the  beggar 
 hath  his  fores,  the  foldier  hath  his  fears,  the 
 magiflratehathhistroubleSjthemerchanthis. 
 travels,  the  nobles  their  crofres,the  great  ones 
 their  vexations ;  here  is  every  ftate  a  fea  tof- 
 fed  with  a  world  of  tempefts.   Or  yet  if  this 
 were  happier,   bethink  a  little  longer  of 
 your  fleeting  joys,  the  fweet  hath  its  fowre, 
 the  crown  hath  its  care,  the  world  hath 
 its  want,  pleafure  hath  its  pain,  profit  hath 
 its  grief,  all  thefe  rauft  have  their  end  t 
 here  is  a  dram  of  fugar  mixt  with  an  ephah 
 of  bitter.     Is  this  manhood  that  is  fubjeft 
 to  all  thefe  miferies  ?  Nay,  what  are  thefe 
 in  comparifon  of  all  it  fuffers  ?  It  is  de- 
 formed with  fin,  defiled  with  luft,  outrag- 
 ed with  paffions,  overcarried  with  affecti- 
 ons, pining  with  envy,  burthened  with  glut- 
 tony,   boiling  with   revenge,    tranfporied 
 with  rage,  all  man's  body,  is  full  of  iniqui- 
 ty, and  bis  foul  (the  bright  image  of  God) 
 through  fin,  is  transformed  to  the  ugly 
 fhape  of  the  devil. 
 
 *  And  if  this  be  our  autumn,  what  I  pray 
 is  the  winter  i  then  our  fun  grows  low, 
 
 and 
 
i|.oo  L  1  F  FJi 
 
 and  we  begin  to  die  by  degrees  ;  (hew  roe 
 the  light  that  will  not  darken,  Ihew  mc 
 the  lower  which  will  not  fade,  fnew  me 
 the  fruit  which  will  not  corrupt,  fliew  me 
 the  {Tarment  which  will  not  wear,  fliew 
 me  the  beauty  which  will  not  wither,  fliew 
 ine  the  ilrength  which  will  not  weaken  : 
 Behold,  now  is  the  hour  that  thy  lights 
 fliall  darken,  thy  cheeks  wrinkle,  thy  il<in 
 be  furrowed,  thy  beauty  fade,  and  thy 
 flrcngth  decay.  Here  is  the  ambition  of 
 a  long  life ;  thy  leafe  lies  a  bleeding,  and 
 death  raps  at  the  door  of  thy  heart  to  take 
 pofTefTion  :  O  forcible  entry !  will  not  plca- 
 fures  delay?  cannot  riches  ranfom  ?  dares 
 notflrength  defie  !  ^neither  wit  nor  wealth 
 able  to  deceive  nor  bribe  ?  What  may  rent 
 this  houfe  that  the  foul  may  not  lodge  but 
 "one  night  longer  ?  Poor  foul !  that  dies 
 or  departs  in  unremedied  pangs :  our  fins 
 may  run  on  fcore,  and  repentance  forget 
 her  days  of  payment;  yet  our  leafe  fliall 
 end,  the  date  expire,  this  body  fuffer,  and 
 the  foul  be  driven  from  her  houfe  and  har- 
 bour. See  the  fwift  courfe  of  our  mortal 
 fun,  at  north  and  fouth,  in  our  mother's 
 woinb  and  tomb  both  in  one  year.' 
 
 JJfe. '  Confider  this  you  that  forget  God ; 
 you  have  but  a  year  to  live,  and  every  fea- 
 fon  yields  Ibme  occafion  to  tell  you,  you 
 mufi:  die.  In  childhood,  what  is  your  cheA 
 of  clouts,  but  aremembrance  of  your  wind- 
 hig  flieets  ?  In  youth,  what  is  your  mirth 
 and  mufick,  but  a  fummons  to  the  knell  ? 
 In  manhood,  what  is  your  houfe  and  en- 
 clofure,  but  a  token  of  the  coffin  .'  In  age, 
 what  is  your  chair  or  litter,  but  a  fliew  of 
 the  beer,  which  at  laft  fliall  convey  you  to 
 your  graves  ?  Man,  ere  he  is  aware,  hath 
 dreft  his  herfe  ;  every  feafon  adding  fome- 
 thing  to  his  folemnity.  Where  is  the  a- 
 dulierer,  murderer,  drunkard,  blafphemer  ? 
 Are  you  about  your  fins  i  look  on  thefe 
 objei^s ;  *  There  is  a  fun  now  fetting,  or 
 a  candle  burning,  or  an  hour-glafs  run- 
 ning, or  a  flower  decaying,  or  a  traveller 
 palling,  or  a  vapour  vanilhing,  or  a  lick 
 
 LEAS  E: 
 
 man  groaning,  or  a  ftrong  man  dying;  be 
 fure  there  is  fomething  pulls  you  by  the 
 fiteve,  and  bids  you  beware  to  commit 
 fuch  enormities  :  who  dares  live  in  fin, 
 that  confidcrs  with  himfelf  he  muft  die 
 foon  ?  And  who  will  not  confider,  that  fees 
 before  his  eyes  fo  many  a  remembrancer  ? 
 Alas,  we  muft  die,  and  howfoever  we  pafs 
 from  childhood  to  youth,  from  youth  to 
 manhood,  from  manhood  to  age;  yet  there 
 is  '  none  can  be  more  than  old  ;'  SeneSlu- 
 tern  tjemo  excedit.  Here  is  the  utmoft  of 
 our  life,  *  a  fpring,  a  fummer,  an  autumn, 
 a  winter  ;'  and  when  that  is  done,  you 
 know  the  whole  year  is  finiflied. 
 
 The  fum  is  a  year,  the  items  are  days. 
 And  what  days  can  ye  expe6\  of  fuch  a 
 a  year '  My  text,  in  relation  to  thefe  days, 
 gives  us  tvv'o  attributes,  the  firfi,  is,  few  ; 
 the  fecond,  is,  evil :  if  you  confider  our 
 days,  in  regard  of  the  fewnefs  (which  this 
 word  feems  rather  to  intimate)  you  may 
 fee  them  in  fcripture  brought  to  fewer^nd 
 fewer,  till  they  are  well  near  brought  to 
 nothing. 
 
 If  we  begin  with  the  beginning,  we  find 
 firft:,  that  the  firfl:  man  Adam  had  a  leafe 
 of  his  life  in  fee,  and  as  lawyers  fay,  '  To 
 have  and  to  hold,'  from  the  beginning  to 
 everlalVmg :  but  for  eating  the  forbidden 
 fruit,  he  made  a  forfeiture  of  that  eflate; 
 of  this  he  was  forewarned,  In  the  day  that 
 thou  eatcj}  thereof,  thou  [halt  die  the  death, 
 Gen.  ii.  17.  And  this  he  found  too  true, 
 Becaufe  thou  haft  tat  en  of  the  tree,  whereof 
 1  commanded  thee,  thou  fh alt  not  eat^vAizX. 
 then  ?  amongft  other  curfes  this  was  one, 
 T>uft  thou  art  J  and  to  dujl  thou  fhalt  re- 
 turn. Gen.  iii.  10.  After  him  the  Icngeft 
 life  came  fliort  of  the  number  of  a  thou- 
 fand  years  ;  The  days  of  Methufalem,  faith 
 Mofes,  luere  nine  hundred,  fixty,  and  nine 
 years,  Gen.  v.  27.  And  had  he  come  to 
 a  thoufand  which  never  was  attained  by 
 man  ;  yet  a  thoufand  years  are  but  one  day 
 with  God,  2  Pet.  iii.  8.  Yea,  but  as  ye- 
 fleiday,  i'aith  Mofes  ;  J  thoufand  years  in 
 
 Cod's 
 
L  I  F  Es    LEASE, 
 
 God's  fight  are  but  as  yefterday,  Pfalm  xc. 
 4.    But  what  fpeak  I  of  a  thoufand  years  ? 
 no  fooncr  came  the  flood,  but  the  age  of 
 man  (of  every  man  born  after  it)  was  Short- 
 ened half  in  half.     Thefe  are  the  generati- 
 ons of  S hem  (faith  Mofes)  Gen.  xl.  10.  to 
 wit,  Arphaxad,  and  Sclah,  and  Eber;  none 
 of  which  three  could  reach  to  the  number 
 of  five  hundred  years ;  the  longed  liver  was 
 Eber,  and  yet  all  his  days,  before  and  af- 
 ter his  firft-born  Peleg,  were  but  four  him- 
 dred,  fixty  and  four  years.  Gen.  xi.  16, 
 17.    Nay,  asif  half  a  thoufand  were  more 
 than  too  much,  you  may  fee  God  halfs  their 
 ages  once  again  :  Peleg  lives  as  long  as  a- 
 ny  man  after  him,  and  yet  his  days  were 
 neither  a  thoufand,  nor  half  a  thoufand, 
 nor   half  of  half   a    thoufand  ;    no,    no 
 more  than  two  hundred,   thirty  and  nine 
 years,  Gen.  xi.    18,   19.     But  this  was  a 
 long  life  too  :    if  we  come  to  arrive  at 
 the  time  of  Jacob,  we  (hall  find  this  little 
 time  well  near  halfed  again ;  when  he  fpttke 
 this  text,  he  tells  you  he  was  one  hundred 
 and  thirty  years  old ;  and  after  this  he  liv- 
 ed no  longer  than. feven teen  years  more; 
 fo  that  the  whole  age  of  Jacob. was  but  (fe- 
 venfcore  and  (even)  an  hundred,  forty  and 
 feven  years ,  Qcci.yXvXx.  28.    Nay,  to  leave 
 Jacob  a  while,  and  to  come  a  little  nearer 
 ourfelves,  in  Mofcs'  time  we  find  this  little 
 time  halfed  again  ;  he  brings  fevenfcore  to 
 fcventy  ;  The  days,  faith  he,  of  our  age 
 are  threejcore  years  and  ten,  and  though 
 men  be  fo  firong  that  they  come  to  four  [core 
 years,  yet  is  their  ffrength  then  but  labour 
 and  forroxv,  fo  foon  paffeth  it  away,  and  we 
 are  gone,  Pfal.  xc.   10.     Here  is  halfs  of 
 halfs,  and  if  we  half  it  a  while,  fure  we  Ihall 
 half  away  all  our  time  :  nay,  we  have  a 
 cuflom  goes  a  little  further,  and  tells  us 
 of  a  number  a  great  deal  Ihortcr,  we  are 
 fallen  from  feventy  to  feven,  in  life's  leafes 
 made  by  us.     Nay,  what  Ipeak  I  of  years, 
 when  ray  text  breaks  them  all  into  days  ? 
 Tew  and  evil  have  the  days  been ;   fo  our 
 former  tranflation,  without  any  addition 
 
 401 
 
 Fff 
 
 of  years  at  all  ;  and  if  you  mark  it,  our 
 life  in  fcripture  is  more  often  termed  days 
 than  years:  the  book  ofChronicles,  which 
 writes  of  mens  lives,  are  cnlled,  according 
 to^  the  interpretation;  IVords  of  days  .-  to 
 this  purpofe  we  read,  David  was  old,  and 
 full  of  days,  i  Ghron  xxiii.  i.  And,  in 
 the  days  ofJchora?n,  Edom  rebelled,  2  Chr. 
 xxi.  8.  So  in  the  New  Tellament,  In  the 
 days  of  Herod  the  king.  Mat.  ii.  i.  and, 
 In  the  days  of  Herod  the  king  of  Judah, 
 Luke  i.  5.  In  a  word,, thus  Job  fpeaks  of 
 us,  our  life  is  but  days,  our  days  but  a  fha- 
 dow:  IVe  know  nothing,  (faith  Job)  and 
 why  fo  ?  our  days  upon  earth  are  but  a 
 fhadoiv.  Job  viii.  9. 
 
 Lo  here  is  the  length  of  our  little  life, 
 it  is  not  for  ever ;  no,  Adam  loft  that  eftate, 
 and  he  that  lived  longeft  after  Adam,  came 
 f]K>rt  of  the  number  of  a  thoufand  years  ; 
 nay,  that  was  hailed  to  fomewhatlefs  than 
 hve  hundred,  and  that  again  halfed  to  lit- 
 tle more  than  two  hundred ;  Jacob  j^et 
 halves  it  again  to  a  matter  of  fevenfcore, 
 and  Mofes  halves  that  again  to  feventy,  or 
 a  little  more  ;  nay,  our  time  brings  it  from 
 feventy  to  feven  ;  nay,  Jacob  yet  brings  it 
 from  years  to  days,  Fexv  and  evil  have  the 
 days  of  the  year  of  my  life  been. 
 
 Ufe  I.  Teach  us,  0  Lord,  to  number  our 
 days,  that  we  Diay  apply  our  hearts  unto 
 wifdcm,  Pfalm  xc.  12.  IMofes'  arithme- 
 tick  is  worthy  your  meditation  ;  learn  of 
 him  to  number,  pray  to  God  your  teach- 
 er, think  every  evening  there  is  one  day 
 of  your  number  gone,  and  every  morning 
 there  is  another  day  of  mifery  coming  on  ; 
 evening  and  morning  meditate  on  God's 
 mercy,  and  your  own  mifery.  Thus  if 
 you  number  your  days,  you  fliall  have  the 
 lefs  to  account  for  at  that  day,  when  God 
 fliall  call  you  to  a  final  reckoning, 
 
 U/e  2.  But  miferabie  men,  who  are  not 
 yet  born  again,  their  days  run  out  without 
 any  meditation  of  this  kind  :  what  think 
 they  of  but  of  long  days  and  many  years  ? 
 And  were  all  their  days  as  long  as  the  days 
 
 of 
 
402  L  I  F  E*s 
 
 of  Joftiua,  when  the  fun  flood  ftlU  in  the 
 m\Al\  of  heaven,  yet  it  will  be  n-ght  at  laft, 
 and  their  fun  ftiall  fet  like  others.  True, 
 God  may  give  fomc  a  liberal  time,  but  what 
 enemies  are  they  to  themfelves,  that  of  all 
 their  days  allow  themfelves  not  one?  /fa- 
 tty wan  long  after  life,  and  to  fee  good  days, 
 let  hhn  refrain  his  tongue  from  evil,  and 
 his  lips  that  they  fpeak  no  guile,  2  Pet.  iii. 
 ID.  How  live  they  that  would  needs  live 
 fo  long,  and  follow  no  rules  of  piety  ? 
 Many  can  port  off  their  converfion  from 
 day  to  day,  fending  religion  before  them 
 to  thirty,  and  then  putting  it  off  to  for- 
 
 *  ty,  and  not  pleafed  yet  to  overtake  it,  pro- 
 mife  it  entertainment  at  thrcefcore;  at  lafl, 
 .death  comes,  and  allows  not  an  hour  *  : 
 in  youth,  thefe  men  refolve  to  referve 
 .the  time  of  age  to  fer\  e  God  in ;  in  age, 
 they  Oniffle  it'oft'  to  ficknefs ;  when  iick- 
 nefs  comes,  care  to  difpofe  their  goods, 
 ioathnefs  to  die,  hope  to  efcape  martyrs 
 that  good  thought.  O  miferable  men  !  if 
 you  have  but  the  leafe  of  a  farm  for  twen- 
 ty years,  you  make  ufe  of  the  time,  and 
 gather  profit ;  but  in  this  precious  farm  of 
 time,  you  are  fo  ill  hufbands,  that  your 
 leafe  comes  out  before  you  are  one  penny- 
 worth of  grace  the  richer  by  it.  Why  fland 
 ye  here  all  the  day  idle?  Mat.  xx.  6.  there 
 are  but  a  few  hours  or  days  that  ye  have 
 to  live;  at  laO;  comes  the  night  of  death, 
 
 ''  that  will  fhut  up  your  eyes  in  fleep  till  the 
 Jay  of  doom. 
 
 You  fee  now  the  term  of  our  leafe,  our 
 life  lafts  but  days.  And  although  we  live 
 many  days,  yet  in  this  thy  day,  faith  Chriil, 
 Luke  xix.  42.  and  give  us  this  day  our  daily 
 bread,  Matth.  vi.  I2.  fay  we,  as  if  no  day 
 could  be  called  thy  day,  but  this  day  :  If 
 there  be  any  more,  we  (hall  foon  number 
 them  ;  my  text  tells  you,  they  are  not  many, 
 
 LEASE. 
 
 but  few ;  Few  and  evil  have  the  days  of 
 my  life  been. 
 
 Few.]  /^Ur  leafe  is  a  life,  our  life  is 
 V^  but  days,  our  days  are  but 
 few,  the  Phoenix,  the  elephant,  and  the 
 lion  fulfill  their  hundreds  ;  but  a  man 
 dieth  when  he  thinks  his  fun  yet  lifeth,  be- 
 fore his  eye  be  fatisfied  with  feeing,  or  his 
 car  with  hearing,  or  his  heart  with  lufting  ; 
 Death  knocks  at  the  door,  and  often  \vill 
 not  give  him  leave  to  meditate  an  cxcufe 
 before  he  comes  to  judgment :  is  not  this 
 a  wonder,  to  fee  dumb  beafls  outfirip 
 .  man's  life  ?  the  phoenix  lives  thoufands, 
 fay  fome  ;  but  a  thoufand  years  are  a 
 long  life  with  man.  Methufalem,  (youfaw) 
 the  longefl  liver,  came  fliort  of  this  num- 
 ber ;  and  yet,  could  we  attain  to  fo  ripe 
 an  age,  what  are  a  thoitfand  years  to  tie 
 days  everlafting  ?  If  you  took  a  little  mote 
 to  compare  with  the  whole  earth,  what 
 great  difference  were  in  thefe  two  ?  and 
 if  you  compare  this  life,  which  is  fo  fhorr, 
 with  the  life  to  come,  which  fhall  never 
 have  end,  how  much  lefs  will  it  yet  appear  ? 
 As  drops  of  rain  are  unto  the  fea,  and  as  a 
 gravel  flone  is  in  comparifon  to  the  fandy 
 fo  are  a  thoufand  years  to  the  days  ever- 
 lafling,  Eccl.  xviii.  9.  But  will  you  have 
 an  exa<5l  account,  and  learn  the  jufl  num- 
 ber ?  It  was  the  arithmetick  of  holy  men 
 to  reckon  their  days  but  few  ;  as  if  the 
 fliortefl  cut  were  the  bed  account.  The 
 Hebrews  could  fubdufl  the  time  of  fleep  ; 
 which  is  half  our  life;  fo  that  if  the  days 
 of  men  were  threefcore  years  and  ten,  PC 
 xc,  10.  Here's  five  and  thirty  years  llruck 
 off  at  one  blow.  The  philofophers  could 
 fubdu^  the  time  of  weaknefs,which  is  moft 
 of  life,  fo  that  \i  vivere  be  valerc,  that  is, 
 if  that  be  only  a  true  life  which  enjoys  good 
 health;  here's  the  beginning  and  ending  of 
 
 •  At  thim  man  fiifpf£\s  himfflf  a  fool  ; 
 Kiir'"5  it  ^\  forty,  and  ref'rms  his  plan; 
 t^t  fifty  chides  l)is  infamous  delay, 
 ruQicj  his  prudent  purpofc  to  rtfolvc  ; 
 
 In  all  the  magnanimity  of  thotio|-,t 
 
 Rdolvcs ;  and  re-re(Mves  :  then  dies  tlie  finif . 
 
 Dr.  1  'c::!:^  'i  N  I  o  H  r  -T H  o  I'  G  H  T  s . 
 
 our 
 
LIFE'S    L 
 
 our  daysftruck  ofFat  a  fecondblow.  The 
 Fathers  could  fubduft  all  times  not  pre- 
 fent,  and  what  fay  you  to  this  account  ? 
 were  the  days  of  life  at  noon,  man  grown 
 to  manhood  ?  Look  ye  back,  and  the  time 
 part  is  nothing  ;  look  ye  forward,  and  the 
 time  to  come  is  but  uncertain  ;  and  if  time 
 pafl  and  time  to  come  Hand  both  for  cyphers, 
 what  is  our  life  but  the  prefent  ?  and  what 
 is  that  but  a  moment?  Nay,  as  if  a  mo- 
 ment were  too  much,  look  at  rcrrpture,and 
 you  will  fee  it  brought  to  a  lefler  pafs  :  Job, 
 for  his  part,  goes  about  tofubdufl  the  time 
 of  his  birth,  which  is  the  bud  of  life  ;  Let 
 the  (layperijh,{zn\\  he,  wherein  I 'Mas  bont; 
 nay,  let  H  not  be  joined  unto  the  days  of  the 
 year,  nor  let  it  come  into  the  count  of 
 months,  Job  iii.  6.  Solomon  could  fubduft 
 not  only  childhood,  but  the  time  of  youth 
 too,  which  is  the  flrength  of  life  :  Take  a- 
 •way  grief  out  of  thine  hearty  and  caufe  e- 
 vil^  to  depart  from  thy  fleflj  ;  for  child- 
 hood and  youth  both  are  but  vanity,  Etfcl. 
 xi.  10.  Paul  could  fubduft  the  time  of 
 fin,  which  is  the  joy  of  life,  She  that  lives 
 in  pleafure  (lives  not,  nay  flie)  is  dead 
 ivhile  floe  is  alive,  \  Tim.  v.  6.  Sum  all, 
 and  fuppofe  that  the  time  of  birth,  and , 
 childhood,  and  youth  f  and  Jin  were  gone, 
 to  what  an  epitome  were  man's  life  come? 
 Think  of  this  all  ye  that  travel  towards 
 heaven  ;  had  we  not  need  to  make  hafte, 
 that  mu(t  go  fo  long  a  journey  in  fo  (Won 
 a  time  ?  How  can  he  chufe  but  run,  that 
 remembers  his  days  are  few  ?  naj',  that  e- 
 very  day  runs  away  with  his  life  ?  The  ' 
 workman  that  fets  a  time  for  his  tafk,  he 
 lifiens  to  the  clock,  and  counts  the  hours, 
 not  a  minute  muft  pafs,  but  his  work  goes 
 onwards  :  How  then  do  we  negledt  our 
 time  while  we  fhould  ferve  God  ?  Work 
 'while  it  is  to  day,  faith  Chrift,  Johh  ix.  4. 
 and,  this. is  the  day  of  falvation,  faith  the 
 apoftle,  2  Gor.  vi.  2.  Would  you  know 
 your  talk  ?  you  muft  work  :  would  you 
 know  your  time  ?  it  is  this  day  :  a  great 
 talk,  a  Ihort  time  ;    had  we  not  need  with 
 
 Fff 
 
 EASE,  465 
 
 Mofes  to  number  our  days,  left  we  lofe  a 
 minute  ?  it  is  true,  of  all  numbers  we  can- 
 not Ikill  to  number  our  days :  We  can 
 number  our  flieep,  our  oxen,  our  fields, 
 our  coin  ;  but  we  think  our  days  are 
 infinite,  and  never  go  about  to  number 
 them.  The  faints  that  went  before  U4 
 cafl  another  account  ;  Mofes  had  his  ta- 
 bles, Job  had  his  meafures  ;  all  agree  both 
 for  meafure  and  number,  magnitude  and 
 multitude,  our  life  is  but  ftiori,  o»r  days 
 are  but  few.  Few  and  evil  they  have  been. 
 
 Give  me  leave  a  little  to  amplify  this 
 point  :  Would  we  throughly  know  the 
 rhortnefs  of  our  time,  the  fewnefs  of  our 
 days  ?  I  (hall  then  fet  before  you  the  mag- 
 nitude of  the  one,  and  the  multitude  of  the 
 other. 
 
 And,  I.  For  the  magnitude  of  the  time 
 of  our  relief:  A  man,  fay  the  philofophers, 
 is  Alicrocofmus ,  a  little  world  ;  little  for 
 goodnefs,  but  a  world  of  wickednefs.  Of 
 thi3  world,  if  you'll  have  the  dimenfions 
 according  to  the  rules  of  Geometricians, 
 the  length, breadth,  and  depth,  of  our  fl^.ort 
 life  :  Then  firfV,  for  our  length  from  eafl: 
 to  weil,  from  our  birth  to  our  burial.  I 
 need  not  to  take  fo  many  paces,  as  will 
 make  millepajpis,  a  mile  ;  our  little  life 
 bears  no  proportion  to  fuch  a  length  :  I 
 dare  not  fay,  as  Stobeus  relates,  '  that  our 
 life  hath  the  lafl  of  a  cubit's  length  ;'  for 
 that's  more  than  the  fcripture  will  af- 
 ford it;  It  is  but  a  fpan,  or  hand-breadth, 
 faith  David,  Pfalm  xxxix.  5.  that's  little  ; 
 nay,  Alcaeus  in  Carmine  Lyrico,  faith,  it  is 
 but  an  inch  long,  that's  lefs ;  nay,  faith  Plu- 
 tarch, *  all  our  life  is  but  a  prick,  a  point ;' 
 yet  lefs,  faith  Seneca,  It  is  a  point  that  we 
 live,  and  lefs  than  a  point  ;  that's  lefs  than 
 either  I  can  fay,  or  you  conceive.  What 
 is  it  ?  not  a  mile,  but  a  cubit,  but  a  fpan, 
 but  an  inch,  but  a  point,  nay.  Ids  than  that: 
 Here's  little  longitude  of  life.  Well,  but 
 our  latitude  is  perhaps  greater  :  No,  take 
 a  meafure,  if  you  pltafc,  from  one  pole  to 
 another,  as  we  Hand  betwixt  the  terms  of 
 2  life 
 
404  1j  I  F  E.' s' 
 
 life  and  death,  and  whcrefoever  we  are, 
 death  is   within  an    hand-breaili    of   our 
 life;  if  we  be  on  the  fca,  there's  but  a  thick 
 board  between  us  and  drowning  ;    if  on 
 the  land,  there's  but  a  fhoe-fole  between 
 us  and  our  grave  ;  if  we  Ileep,  our  bed  is 
 our  bodies  grave,  and  there's  but  a  Iheer, 
 perhaps  a  winding-lheet,    betwixt  us   and 
 it  :  when  we  are  awake,  our  body  is  our 
 grave,  and  there's  but  a  few   fkins  (as  (ay 
 phylicians)  betwixt  death  and  us.     What 
 is  it  ?  but  the  breadth  ot  hand,  of  a  board, 
 of  a  flioe-fole,  of  a  thin  ftieet,  of  a  fmall 
 ikin  ;  there's  Httle  latitude,  you  fee.   Well, 
 but  our  profoundity  may  help  all  this :  Go 
 to  further,  and  fee^hat  it  is.     I  (hall  not 
 Jcad  you  down   many    fteps,  for,  indeed 
 tliere  aienotmany  ftcps  to  lead  you  down. 
 Aw   one  word,  conie  to  the  centre  of  the 
 he^it  of  man  :  The  Grecians,  to  exprefs 
 the  fliallowntrs  of  this  life,  give  the  fame 
 name  to  the  heart,  that  they  do  to  death  ; 
 Kcar\%  the.heart,  the  author  of  life  ;   and 
 Kear  is  delliny,  the  worker  of  death  ;  to 
 {hew,  that  as  every  man  hath  an  heart,  To 
 death  hath  a  dart  for  every  man.     ChrilH- 
 ans !  Mortals!  conlider    your  magnitude 
 .  in  all    thefe  dimenlions ;  alas,   how    is  it 
 that   many  of  you   make   yourfelves  fo 
 great  ?   W  hat  mean  thofe  titles  which  you 
 take  upon  you  ?    Your  Greatnels,   Your 
 
 llighnefs,  Your — I  know  not  what.  O 
 
 conlider  the  mortality  of  your  bodies,  and 
 that  will  tell  you  thejuft  fcantling  of  your- 
 lelves. 
 
 2.  For  the  multitude  of  our  days  ;  He 
 was  branded  with  the  name  of  a  fool,  that 
 thought  he  had  many  years  to  live.  Mofes 
 tells  us.  The  days  of  our  years  are  threefiore 
 years  and  tc/i,  Pfa.  xc,  i  o.  But  now, as  you 
 heard,  we  value  our  life,  but  at  feven  years, 
 as  if  fix  years  we  had  to  labour,  and  to 
 do  all  we  had  to;  but  thefevenih  were  a 
 fabbath  to  re/}  -with  God,  Rev.  xiv.  13. 
 >Jay,  yet  the  fcripture  comes  fomewhat 
 lower,  and  bccaufe  a  plurality  might  caule 
 a  fecuriiy,  it  hcIlov;s  but  an  unity  upon 
 
 /.  EA  S  E, 
 
 our  years:  thus  Jacob,in  this  text,  reckons 
 of  a  great  number  of  one  year.  The  days 
 of  the  year  of  my   life  are  an  hundred 
 and  thirty  year,  Gen.  xlvii.  9.  nay,  Auftin 
 comes  (horter,   and  compares  our   life  to 
 a  quarter  of  a  year,  like  Jehoahafti  reign 
 which  laded  about  three  months  time,   2 
 Kings  xxiii.  31.  nay,  the  fcripture dcfctnds 
 from  months    to    days,    Few  and  evil  are 
 jny  days,  (aith  Jucob,   implying    that  this 
 life  is  but  a  few  days,  or  but  one  day,  as 
 fbme  would  have  it,  which  is  the  meaning 
 of  Chrift's   prayer,  Give  us  this  day   our 
 daily  bread,  Matth.  vi.  11.    And   yet  that 
 we  may  not  think  our  death  a  great  way 
 oif ;  the  fcripture  tells  us,  it  is  not  a  day 
 to  come  ;  no,  Boafl  not  of  to-niorroxu,  for 
 thou   kno-weft  not  -what  a  day  may    hrin-y 
 forth, 'Prov.  xxvii.  i.  Thy  day  is  this  pre- 
 fent  day,  and  therefore  faith   the  apollle, 
 To  day  if  ye  will  hear  his  voice,  Heb,  iii. 
 7.  nay,  to  (peak  farther,    this    day,  (aith 
 Job,  is  palt  already,  IVe  are  but  of  yejler- 
 day,  Job  viii.  9.  nay,  as  if  a  day  were"  too 
 long  for  the  life  ofman,Mofesre'embfesitto 
 the  ^r^i  that  grows  up  in  the  morning,and 
 is  cut  down  in  the  evening,  Pla  xc.  6.  and 
 Gregory  compares   it  to    Jonah's  gourd, 
 that  came  up  in  a  night,  and  perilhed  ere 
 the  day  was  come,  Jonah  iv.  10.  The  even- 
 ing and  the  morning    make  but  one  day, 
 Gen.  i.  5.  but  our  day  is  ofttimes  an  even- 
 ing  without  a  morning,    and   ofttimes  a 
 morning  without  an  evening.    2say,  yet 
 togo  lower,  as  if  half  a  day  were  more  than 
 our  life  could   parallel,  Mofes  compares  it 
 to  a  watch,  which  is  but  the  fourth  part  of 
 a  night,   Pfalm  xc.  4.  Yea,  and  as  if  this 
 were  longer  than    our   life  doth  lafl,  the 
 fcripture  calls  it  but  an  hour,  John  v.  25. 
 The  hour  is  coming,and now  is,  (aith  Chrift  ; 
 nay,  our  life  is  but  a  minute,  or,  if  we  can 
 fay  lefs,   a  moment,  7/;  ^  ntoirtent  they  go 
 down    to    the  grave,    faid  Job  ;   and,  i«  ^ 
 moment  f])all  they  die,  /aith  Elihu,  Job  xxi. 
 13.  and  xxxiv.  20.  And,<z  lying  tongue  is  but 
 for  a  wiwc-w/;  faith  Solomon,  Fro.  xii.  19. 
 
 9nd, 
 
L  1  F  E's 
 
 and,o«r  light  affiiSllonis  but  for  a  moment y 
 faith  Paul.  2  Cor.  iv.  17.  Lo,  here  the 
 length  of  our  little  life,  this  is  the  gradati- 
 ~  on  that  God  makes  of  it :  At  firfl,  a  matter 
 offoventvyearSjbut  thefe  were  tythed  from 
 feventy  to  feven,  this  number  again  was 
 made  no  number,  one  Jingle  year;  a  year  ? 
 nay^a  months  nay,  a  day^  nay, an  hour, nay, a 
 minute,  nay,  a  moment ;  ajpoon  as  we  were 
 horn,  we  began  to  draw  to  our  end,  Wifd. 
 V.  r3.  There's  but  one-  poor  moment 
 which  we  have  to  live,  and  when  that  is 
 fpent,  our  life  is  gone  :  How  ?  but  one, 
 and  a  moment  ?  One  is  the  leaft  number 
 that  is,  and  a  moment  the  fliorteit  time 
 that  ever  was  :  O  what  mean  men  to  plot 
 ,and  projedl  for  the  time  to  come,  as  if  this 
 life  would  never  be  done  ?  O  confider  of 
 thelittlenefs  of  the  time  that  thou  h;iU  to 
 live  !  O  confider  of  the  greatnefs  of  the 
 matter  that  depends  upon  it !  thy  body, 
 Jbul,  heaven,  and  hell,  all  hangs  on  this 
 threed  ;  a  fliort  life,  a  few  days.  Few  and 
 evil  have  the  days  of  my  life  been. 
 
 You  have  learned  Mofes'  Arithraetick 
 to  number  our  days,  practife  a  while,  and 
 you  will  find  this  ufe. 
 
 Ufe  (.  God  Ihortens  your  time,  you 
 that  arc  unregenerate,  left  you  defer  your 
 repentance.  It  is  faid  of  the  devil,  tliat  he 
 is  bujle,  becaufe  his  ii?ne  isjhort,  Rev.xii. 
 11.  and  are  you  worfe  than  devils  ?  Is  not 
 your  time  (horter  ?  and  yet  are  you  more 
 negligent?  How  do  you  give  way  to  that 
 old  lerpent  ?  He  delays  no  time  to  bring 
 yovi  to  hell,  and  you  negledr  all  times  to 
 get  you  heaven  :  What  is  your  lire  but  a 
 Jonah's  gourd,  fuddenly  I'prung  up,  and 
 by  and  by  withered  again,  and  gone  ?  what- 
 foever  ye  do,  your  wheel  whirls  about  a- 
 pace  :  In  a  word,  ye  die  daily,  and  you 
 all  know  thus  much,  that  you  have  every 
 one  of  .you  a  poor  foul  to  fave.  I  have 
 wonderedacmen.thatdelire  tune  after  time, 
 one  time  after  another  ;  why,  if  your  fouls 
 periiii,  the  day  will  come  foon  enough.  It 
 makes,  me  weep,  faid  one  of  a  better  Itamp, 
 
 J^  F.  y4  S  E,'  40 J 
 
 when  my  hour  glafs  is  bcfide  me,  and  I 
 fee  every  drop  of  fand  follow  other  fo 
 fpeedily.  Your  days  are  but  few,  and  yet 
 who  knows  whether  this  day  his  fun  may 
 fet  ?  Take  heed,  you  unregenerate,  if  death 
 comes  unawares,  it  is  the  price  of  your 
 fouls,  how  you  are  provided  I  W  ho,  alas ! 
 would  defer  to  be  good,  that  knows  not 
 how  foon  he  may  go  to  judgment  ?  The 
 enemy  keeps  a  daily  watch,  a  friend  pre- 
 pares for  your  welcome,  and  are  you  fuch 
 enemies  to  yourfelves,  that  never  are  pre- 
 pared to  welcome  death\' 
 
 Ufe  2,  But  to  fpeak  to  thee,  whofoever 
 thou  art  tliat  readeft,  regenerate,  or  un- 
 regenerate, the  bell  counfel  thou  canft 
 learn,  is  to  be  liill  in  a  readinefs;  think 
 every  day  thou  rifeft  to  be  the  day  of  thy 
 death,  and  every  night  thou  goefl  to  bed, 
 that  thou  art  laid  down  in  the  grave:  If 
 thou  fhouldeft  forget,  will  not  each  objedf 
 be  a  remembrancer  ?  Thy  (heets,  of  thy 
 winding-flieet ;  thy  coverings  of  thy  claf- 
 ping  dull  ;  thy  fleep  of  thy  death,  with 
 whom,  I  may  fay  truly,thou  (hakeA  hands 
 every  night:  who  can  forget  his  grave,  that 
 lies  him  down  in  his  bed  ?  And  who  then 
 would  not  fo  provide  himJHf,  as  if  every 
 night  he  went  to  his  grave  ?  Our  days  are 
 but  few,  and  the  night  will  be  ere:  long  that 
 we  die  indeed.  What  are  we  but  tenents 
 at  will  in  this  clay-farm  ?  The  foundation 
 of  all  the  building  is  but  a  fmall  fubflance,. 
 always  kept  cold  by  an  interccurfe  of 
 air;  the  pillar  is  but  a  little  breath,  the 
 ftrength,  fome  few  bones  tied  togethec 
 with  dry  firings,  howfoever  we  piece  and 
 patch  this  poor  cottage,  it  will  at  lalt  fall 
 into  the  Lord's  hands,  and  we  give  furren- 
 der  only  in  this  tenor,  few  and  evil  have 
 the  days  of  my  life  bi  en. 
 
 You  now  iee  the  time  of  out  leafe  to  the 
 full,  our  life  lafts  but  days,  our  days  are 
 but  .few  ;  who.  is  fo  fond  to  fettle  his 
 care  on  this  leafe,  that  fo  foon  is  expired  ;. 
 nay,  with  a  blafi  is  gone  out  \  The  man 
 that  is  wedded  to.  this  world,  enjoys  nei- 
 ther 
 
4c6 
 
 L  I  F  E's 
 
 ther  length  of  days,  nor  a  day  of  joy  ;  as 
 ^  he.  is  mortal,  fo  is  he  mifemblc  :  You  Hiall 
 fee  my  text  join  both  the  hands,  nothing 
 indeed  but  death  can  loofe  the  bonds,  the 
 days  of  my  life  are  few,  the  few  days  of  my 
 life  are  evil ;  few  in  number,  evil  in  nature ; 
 neither  many  nor  good,  but  few  and  evil. 
 
 Evil]  /^Ur  life  is  but  days,  our  days 
 
 y^  are  but  few,  our    few  days 
 
 but  evil  :  Into  what  a  fea  of  mifery  have  I 
 
 now  run-icd  fail  ?  Evil  life,  evil  days  ;  but 
 
 few,  yet  evil. 
 
 There  waits  on  our    f  Sin, 
 
 Life  \  Puniflimcnt. 
 
 Both  thefe  are  evil  :  Sin  as  the  father 
 plays  the  bankrupt*^  and  punifliment,  the 
 '  fon,  muft  pay  the  debt  :  Firft,  Luft  con- 
 ceives and  bti?tgs  forth  Jin  y  then  Jin  being 
 'Jinijhed,  brings  forth  death,  James  i.  i  ^. 
 f:lere  is  both  the  work  and  wages  ;  firft, 
 we  commit,  and  then  we  fufter  evil. 
 
 The  evils  we  commit  are  (ins,  and  fee 
 what  a  troop  of  enemies  march  about  us  ; 
 if  you  expe£l  the  battle  in  array,  what  fay 
 you  to  thofe  evils  original  ?  thefe  are  the 
 inheritance  which  we  have  from  our  firft: 
 parents:  It  is  the  fame  infedtion  thatdiftil- 
 led  from  them,  abides  in  us,  and  therefore 
 the  fame  punifliment  is  due  to  us,  that 
 fell  on  them.  O  the  flood-gate  of  evils  that 
 now  are  opened  !  Adam's  fin  is  ours  by 
 '  imputation,  we  are  twigs  of  one  root, 
 lireamsof  one  fountain,  and,  by  the  fame 
 rcafon,  partakers  of  one  fin.  And,  as  no 
 evil  is  alone,  fo  befides  that  imputed,  we 
 have  another  inherent,  this  is  the  proclive 
 difpolition  that  we  have  to  evil,  becaufe 
 of  the  lofs  of  thofe  powers  that  we  had  to 
 good.  *  Firft,  (as  Polanus  exprcfl^es  it)  the 
 iin  of  the  perfon  infecfted  the  nature,  and 
 now  the  fin  of  the  nature  infe<fls  the  per- 
 fon :'  is  not  the  mind  doubtful  of  the  ways 
 of  God  ?  Is  not  the  will  prone  to  all  man- 
 ner of  evil  ?  Are  not  the  afl't(flions  difor- 
 dered  in  their  adtions  ?  But  as  for  Good- 
 nefs,  and  Holinefspand  Virtue,  and  Grace, 
 
 LEASE. 
 
 and  Temperance,  andlnnocency,  all  thefe 
 ornaments  are  lofl ;  Adam  received  them 
 for  himfelf  and  us,  and  therefore  loft  them 
 from  us,  as  from  himfelf:  What  wonder, 
 if  we  being  fpoilcd,  nature  be  left  naked,  a 
 rotten  root  muft  needs  bear  rotten  branch- 
 es ;  and  if  the  firfl  man  be  infed^cd  with 
 fin,  what  follows,  but  a  corruption  of 
 the  whole  nature  of  man  ? 
 
 But  thefe  are  but  the  feeds,  what  fay 
 you  to  the  ofF-fpring  >  Evils  original  be- 
 get evils  a(5\ual,  and  fuch  are  they,  as  Auf- 
 tin  defines  them,  *  Whatfoever  ye  fay  or 
 do,  or  think  againfi  the  law  eternal.'  How 
 many  of  thefe  furies  haunt  us  !  our  faying, 
 doing,  thinking,  all  is  evil  that  is  againfl: 
 God's  command  :  His  will  is  the  rule  that 
 fliould  meafure  all  our  anions,  our  ac>ions 
 are  the  frame  that  fhould  be  meafurcd  by 
 his  will  ;  here  then  are  fins  material  and 
 formal,  the  actions  of  a  man  diverted  from 
 the  will  of  God  ;  and  if  all  thefe  be  evils, 
 how  many  evils  are  they  all  ? 
 
 Look  at  our  omillion  of  good  duties, 
 and  come  they  not  in  like  mores  in  the  fun.^ 
 How  many  alms  have  we  denied  ?  How 
 many  blefiings  have  we  refufed  .-'  How 
 many  fermons  have  we  neglected  I  How 
 many  fabbath-days  have  we  mifpent  ?  This 
 was  the  fin  of  that  rich  man,  of  whom 
 though  Lazarus  had  no  hurt,  yer,  becaufe 
 he  could  receive  no  good,  therefore  he 
 luas  tormented  in  that  fame,  Luke  xvi. 
 You  know  a  day  will  come,  when  a  bill  of 
 negatives  (hall  be  framed  againfi  the  wic- 
 ked, not  what  ye  have  done,  but  what  ye 
 have  not  done  :  /  ivas  hungry,  and  ye  gave 
 me  no  meat  ;  I  was  thirjiy.and  ye  gave  me 
 no  drink  ,•  /  ivas  a  J}r anger,  and  ye  lod- 
 ged  me  not ',  J  ivas  naked,  and  ye  clothed 
 me  not  ;  Jick,  and  in  pri/on,  and  ye  vijited 
 me  not.  Mat.  xxv.  42.  It  is  the  not  doing 
 your  duties  mu(\  incur  that  heavy  len- 
 ience. Depart  from  me  ye  curjed.  Mere 
 hormlefs  men  are  no  (it  members  for  God's 
 kingdom  ;  if  you  mean  to  avoid  evil,  you 
 mull  neglect  no  good  :  alas,  who   would 
 
 Hip 
 
L  I  F  E's 
 
 flip  any  occafion,  that  confiders  the  juft 
 reward  of  this  evil  of  omiffion. 
 
 But  thefe  are  not  half  the  count,  there 
 be  evils  of  commifTion  whereby  we  fight 
 againft  God,  and  provoke  his  juftice  againft 
 us :  Of  all  the  commandments  which  we 
 fliould  perform,  there  is  not  one  precept 
 which  we  have  not  broken  ;  Cod  himfelf! 
 is  dilLonoured,  his  worfl^ip  is  neg!e(fled,  his 
 name  is  blafphemed,  his  days  are  profaned : 
 If  we  go  any  farther,  parents  are  difobey- 
 ed,  injury  is  maintained,  adultery  is  com- 
 mitted, robbery  is  praflifed,  falfe  uitnefs  is 
 produced,  covetoufnefs  is  followed  :  Thus 
 is  the  manner  ofour  keeping  the  command- 
 ments from  the  firft  to  the  Iafl:,having  tranf- 
 greffed  againft  all.  Hide  thy  face  from 
 my  /ins,  arid  put  aivay  all  my  iniquities, 
 Pf.  li.  9.  We  had  need  to  pray,  Hide  them, 
 for  if  they  be  not  hid,  how  many  of  thefe 
 evils  will  rife  up  in  judgment  againft  us  ? 
 
 But  here  is  no  end  ;  there  be  evils  exter- 
 nal that  accompany  the  body,  and  whdt 
 part  of  the  body  is  not  pofTefTed  with  (bme 
 evil  ?  look  at  the  fenfes,  and  wherein  haft 
 thou  employed  thine  eyes,but  in  beholding 
 vanity  ?  Wherein  thine  ears,  but  in  he^rk- 
 ning  to  lies  ?  Wherein  thy  tafting,  touch- 
 ing, fmelling  but  ia  fenfual  pleafures  ? 
 And  as  the  fenfes,  fo  are  the  members  full 
 of  evil,  The  head  is  fick,  the  heart  deceit- 
 fuly  the  tongue  unruly,  the  teeth  as  fiuords, 
 the  jaws  as  knives,  the  hands  are  full  of 
 blood,  and  the  feet  fwift  to  fhed  hlood,  I  fa. 
 i.  5.  Jer.  xvii.  9,  James  iii.  8.  Prov.  xxx. 
 14.  Ifaiah  i.  15.  and  lix.  7.  Thus  from 
 the  foal  of  the  feet  to  the  crown  of  the 
 head,  there  is  nothing  vjhole,  but  wounds, 
 and  fwcllingSy  and  /ores  full  of  corruption, 
 Ifaiah  i.  6. 
 
 And  if  thefe  be  our  outward,  what  be 
 thofc  inward  evils  ?  ftiiould  I  thruft  my 
 hand  into  your  bofoms,  O  how  leproiis 
 fhould  1  pluck  it  out  again  !  that  under- 
 ftanding  creaced  fuil  of  light,  is  now  fo 
 blind  that  it  perceives  not  the  thinos  of  the 
 Spirit  of  Godf  neither  can  it  knovj  ihem. 
 
 L  E  A  S  E.  407 
 
 for  they  are  fpiritually  difcerned,  i  Cor. 
 ii.  14.  No  doubt  there  is  in  us  a  remain- 
 ing  fpark  of  nature,  and  that  is  the  light 
 of  reafon  which  makes  us  men;  but  if  you 
 look  at  this  reafon,  it  perceives  only  natu- 
 ral and  external  things;  it  can  perceive  thy 
 houfe  adorned,  thy  land  tilled,  thy  grounds 
 ftocked  ;  but  thofe  fpiritual  bleflings,  cele- 
 ftial  promifes,  eternal  privileges,  it  cannot 
 fee,  nor  fo  much  as  think  of:  what  are  ail 
 our  thoughts  but  vanity,  and  imagination 
 of  man's  heart,  but  only,  evil P  Gen.  viii. 
 21.  Neither  is  this  all,  God  framing  man'« 
 foul,  planted  in  it  two  faculties,  the  un- 
 derftanding  that  informeth,  and  the  will 
 thai  folioweth  ;  and  as  the  underftanding, 
 fo  is  the  will ;  it  receives  from  reafon  (her 
 counfellor)  fenfual  advice,  and  fends  forth 
 to  the  afFeftions  (her  courtiers)  injundllons 
 of  vanity;  here  is  a  counfellor  indeed,  what 
 is  it  but  reafon  without  reafon  ?  and  here 
 is  a  will  indeed  ;  what  is  it  but  a  flave  to 
 fin,  without  any  will  to  good  ?  Man  is  fo 
 holden  captive  by  theyoke  of  fin,  that  (as 
 Calvin  obferves,  Inftit.  book  ii.  chap.  4,) 
 of  his  own 'nature  he  can  neither  '  afpire 
 by  defire,  nor  travel  by  endeavour  to  any 
 goodncfs.'  I  fay  not,  but  (as  Bernard)  '  to 
 will  is  in  us  all ;'  but  to  will  evil  is  of  na- 
 ture, to  will  good  is  of  grace  :  away  then 
 with  our  abilities,  and  confefs  we  with  the 
 apoftle,  that  To  -will  is  prefent  -with  me, 
 but  I  find  no  means  to  perform  that  -which 
 is  good,  Rom.  vii.  18. 
 
 And  yet  this  is' not  all ;  take  a  view  of 
 thole  affea.ons  which  attend  the  will,  and 
 how  are  all  evil  \  It  is  God  Dionld  be  the 
 objea  both  ofour  will  and  affedions;  and 
 what  fay  you  \  do  you  love  him,  and  fear 
 him,  and  truft  in  him,  and  ferve  \\m  ?  your 
 fins  fay,  no:  we  can  do  nothing  that  good 
 IS,  but  we  run  upon  evil ;  fee  thine  anger 
 like  a  ferpent,  thy  defire  like  a  wolf,  thy 
 fear  like  an  hart,  thine  envy  like  a  viper, 
 all  thy  paffions  are  become  fenfual,  and  f- 
 very  man  is  a  beaj}  by  his  oivn  /c^owledrc. 
 Jer.  X.  14.  ^  ' 
 
 •    '  BleiTed: 
 
4o8  L  1  F  Es 
 
 BlcfTcd  God  !  what  a  world  of  evils  are 
 -within  us  ?   *  We  have  fmned,  O  Lord, 
 above  the  number  of  ihe  fands  of  the  feas, 
 our  tranfgreflions,  O  Lord,  are  multiplied, 
 our  offences  are  exceeding  mnny  :'  many 
 fure,  that  contain  thefe  dreams,  and  yet 
 how  many  are  the  rivulets  that  ilTue  from 
 them  ?  There  be  evils  of  weaknefs  agsinft 
 God  the  Father,  whofe  attribute  is  power; 
 there  be  evils  of  ignorance  againfl  God  the 
 Son,  whofe  attribute  is  wifdom  ;  there  be 
 evils  of  malice  againft  the  holy  Ghoft,  whofe 
 attribute  is  love.     Can  we  add  any  more  I 
 Mark  but  our  thoughts,  our  delights,  our 
 confents  to  evil :  or,  if  thefe  be  not  enough, 
 lee  a  fwarm  indeedthat  continually  alfault 
 .  us,  Anger,  Hatred,  Envy,  Diftruft,  Impsii- 
 ence.  Avarice,  Sacrilege,  Pride,  Defpair,Pre- 
 -  fumption,  Indevotion,  Sufpicion,  Conten- 
 tion, Derifion,  Exaftion,  (give  me  leave  to 
 breathe  in  the  numbring  of  thisbed-roll)Pcr- 
 jury,  Blafphemy,  Luxury,Simony,  Perplex- 
 ity, Incon(tancy,Hypocrify,Apoilacy;  here 
 is  a  number  numberlefs,  '  grofs  fms,  little 
 ilns,  known  fins,  hid  fins:'  Plldm  xix.  12. 
 ll'ho  can  undtrjland  his  error's  ?  0  Lord, 
 cle<infe  me  from  my  Jecret  faults.     The 
 days  of  life  are  few,  but  the  evils  God 
 knows  how  many  ;  he  that  would  number 
 them,  may  tell  a  ihoufand,  and  yet  not 
 tell  one  of  a  thoufand  :  can  the  proudeft 
 Pharifee  juftifie  himfelf?   Remember  the 
 fwarms  that  lurk  in  thy  venomcd  confci- 
 ence,  number  thy  wanton  words,  thy  car- 
 nal thoughts,  thy  unchriftian  geHures,  thy 
 outragious  fins,  and  come  they  not  in  by 
 troops  and  herds,  thicker  than  the  frogs 
 in  Egypt  ?    \\  ell  may  we  Hand  amazed  at 
 their  number,  and,  as  convifled  priloners, 
 cry  for  that  pfalm  of  mercy,  Lord,  have 
 mercy  on  us  molt  evil  wretched  linners. 
 
 Thus  you  lee,  beloved,  how  evil  be  our 
 days,  fith  every  day  we  do  evil :  then  to 
 -wander  no  further,  now  we  have  found 
 fuch  a  world  of  them,  will  you  fee  them  in 
 n  map  ?  Here  are  evils  original,  evils  adual, 
 
 LEASE. 
 
 evils  of  omidion,  evils  of  commiffion,  evils 
 of  the  body,  evils  of  the  foul ;  well  may 
 we  pray,  Deliver  us  from  evil :  what,  fo  ma- 
 ny evils  of  fin  ?  now  the  Lord  deliver  us. 
 life  I.  Rem.emher  yourlelves,  and  who 
 will  notfing  David's  burden,  Mine  iniqui- 
 ties have  gone  over  tnine  head,  and  as  a 
 weighty  burden,  they  are  too  heavy  for  we 
 to  bear  P  Pfal.  xxxiv.  4.     There  is  in  fin, 
 faith  Aufiin,  both  weight  and  number,  and 
 is  any  one  fo  dull  or  dead,  that  he  is  ien- 
 fibie  of  neither  ?  Go  ye  to  the  balance,  and 
 what  a  mafslies  upon  you  ?  enough,  zx)d 
 enough  again  to  fink  you  down  to  hell : 
 go  ye  to  the  count,  and  what  a  fwann 
 comes  upon  you  ?  a  million,  and  a  million 
 of  millions  to  keep  you  out  of  heaven  ; 
 when  all  your  fins  mufl:  be  called  to  ac- 
 count before  that  Judge  of  the  world,  what 
 account  ihall  be  given  of  this  account  that 
 is  endlels  ?  See  them  like  the  fiars,  only 
 thefe  fet  and  rife,  but  your  fins  rife,  and 
 never  fet;  fee  them  like  your  hairs,  only 
 thefe  ilied  and  loofe,  but  your  fins  grow  e- 
 ver  more  and  more  ;    fee  them  like  the 
 lands,  only  thefe  are  covered  with  the  floods 
 and  waters,  but  your  fins  lie  fiill  open,  and 
 are  ever  before  you  :  think  on  thefe  ftars, 
 thefe  hairs,  thefe  infinite  innumerable  fands 
 of  fins,  and  when  all  is  done,  let  your  tears 
 be  the  flood  to  hide  them  over.     Ir  wjs 
 David's  faying,  Every  night  wafh  I  my  bed, 
 and  -water  my  couch  with  my  tents,  Pf.  vi. 
 6.  If  your  days  be  evil,  let  not  your  ni^ht 
 fiip  without  repentance ;  go  not  to  bed,  but 
 beat  your  breaif ,  w  ith  the  publican  ;  ly  you 
 not  down,  but  withal  lift  np  your  voice, 
 Lord,    be  merciful  to  me  a  [inner :   how 
 (weet  a  reft  doth  that  night  bring,  whofe 
 fleep  is  prevented  with  the  confideration 
 of  our  fins?  Though  we  are  begirt  with 
 a  thoufand  devils,  thiswouldbe  as  the  watch 
 of  our  fouls,  and  the  lafe-guard  of  our 
 perfons. 
 
 But  I  mufi  fpeak  w'th  a  difference  :  I 
 ftand  over  fbine  of  you,  v,ho  are  fo  far 
 
 from 
 
LIFEs  LEASE, 
 
 from  *  iDaJhing  mo  ay  your  Jin  s  -with  tears, 
 that  I  fear  you  never  took  much  notice  of 
 the  multitude  of  your  fins :  fhould  I  tell 
 you  that  you  brought  fin  enough  with 
 you  to  damn  you,  when  you  firfl:  came 
 into  this  world  ;  fliould  I  tell  you,  that 
 you  have  every  one  committed  thoufands, 
 and  thoufands  of  thoufands  of  actual  fins, 
 and  yet  any  one  of  thofe  thoufands  is  e- 
 nough  to  fend  you  packing  to  hell :  you 
 would  think  thefe  ftrange  points;  but  if 
 .God  be  true,  there  is  no  fin  of  man,  either 
 original  or  a£lual,  either  of  omiffion  or 
 commifTion,  either  of  the  body,  or  of  the 
 foul,  which  without  repentance  will  not 
 produce  eternal  death  ;  and  therefore  in 
 God's  fear  take  notice  of  your  fins,  fet  be- 
 fore you  the  commandments  of  God,  and 
 thereto  comparing  your  life,  you  may  find 
 out  fuch  a  catalogue  of  your  fins  that  will 
 throughly  convince  you  of  your  damna- 
 ble eftate. 
 
 You  may  alk.  To  what  end  ftiould  we 
 be  fo  careful  to  find  out  our  fins  ? 
 
 I  anfwer  to  a  very  good  end,  both  in 
 refpedl  of  the  Unregencrate,  and  Regene- 
 rate. 
 
 I.  In  refpeft  of  the  unregenerate:  this 
 is  the  firft  ftep  of  repentance,  this  is  one 
 of  thofe  places  that  will  lead  you  towards 
 heaven.  You  may  be  fure  without  repen- 
 tance, no  heaven,  without  confefllon  no 
 repentance,  and  without  finding  out  fin, 
 there  can  be  no  confefTion.  It  were  good 
 therefore,  and  a  fingular  means  to  bring 
 you  outof  corruption  into Chriftianity,and 
 out  of  the  ftate  of  nature  into  the  king- 
 dom of  grace,  that  you  would  every  one 
 of  you  have  a  catalogue  of  your  fins.  If 
 you  will  not,  I  can  tell  you  who  will ; 
 there  is  an  adverfary  called  Satan  (the  ad- 
 vcrfary   of  mankind)  that  ftands  at  your 
 
 409 
 
 back,  and,  I  may  fay  figuratively,  with  a 
 fcroU  in  his  hands,  wherein  he  writes  down 
 your  fins;  not  a  day  paffeih  on,  but  he  can 
 eafily  tell  how  many  fins  you  have  commit- 
 ted all  day.  *  Lord,  that  men  would  think 
 on  it !  are  you  about  any    fin  ?    at   that 
 very  time  Satan  is  regifirating  the  a^,  ani 
 time,  and  place,  and  every   circumfiance; 
 now  wo,   wo  to  man,  that   lets  Satan  do 
 his  work  for  him  i    would  you   do   this 
 yourfelf,  would  you  but  ftudy  for  a  cata- 
 logue of  your  own  fins,  that  fo  you  might 
 confefs  them  to  God,  and  repent  you  there- 
 of,this  would  be  a  dafti  in  the  devil's  book, 
 fo  that  he  could  not  have  whereof  to  ao 
 cufe  you ;    but  if  flill  you  go  on  fecurely 
 in  fin,  and  never  go  about  to  call  your  fins 
 to  remembrance,  a  day  will  come,  wo  worth 
 the  day,  when  that  roaring  lion  (ball  fet  all 
 your  fins  and  tranfgreffionsin  order  before 
 you ;  then  fliall  you  read,  perforce  your  fins 
 original  and  aftual,  of  omiffion  and  com- 
 miffion,  of  your  bodies  and  fouls.  And  I 
 muft  tell  you,  herein  is  a  great  policy  of 
 Satan,  he  lets  you  alone  in  your  fecurity  a 
 while,  if  you  will  not  trouble  him,  he  will 
 not  trouble  you  ;  if  you  will  not  tell  your 
 own  fir^s,  neither  will  he  tell  you  of  them  ; 
 but  he  will  change  his  note,  at  furthefl:,when 
 your  few  evil  days  finifh ;  it  is  the  very 
 cafe,  as  many  creditors  deal  with  their  deb- 
 tors, while  they  have  any  doings,  as  they 
 fay,  and  are  in  trading,  they  will  let  them 
 alone,  in  policy  they  will  fay  nothing;  but 
 if  once  down  the  wind,  in  ficknefs,  po- 
 verty, difgrace,  or  the  like,   then  comes 
 ferjeant  after  ferjeant,  arreft  upon  arreft, 
 acHon  upon  aftion  :  jufl:  thus  is  Satan's 
 dealing  with  the  unregenerate  man  ;  if  yt)u 
 will  but  fin,  and  never  call  yourfelves  to 
 a  reckoning,  in  policy  he  will  fay  nothing, 
 but  when  the  fcore  is  full,  and  death  comes 
 
 *  When  I  fpeak  thus  of  tears  or  repentance,  I  argue  not  a  caufality  or  merit ;  only  I  infer  a  ncc.fljry  pref  nee 
 of  repentance  in  thofe  that  obtain  pardon  of  fin.  All  that  1  pofitively  affirm,  is  this,  that  repentance  is  the  means 
 or  way  which  God  hath  appointed  antecedently  to  pardon,  A£ls  iii.  19.  Jer.  iv.  14. 
 
 G  g  g  to 
 
4IO  L  I  F  E's 
 
 to  arrefl:  you,  then  will  he  bring  out  his 
 black  book  of  all  your  fins  comnniited  all 
 your  days.  *  O  I  tremble  to  fpeak  of  it  ! 
 then  fhall  your  fins  fall  as  foul  on  your 
 fouls,  as  ravens  on  the  fallen  fheep,  and 
 keep  you  down  for  ever  in  the  dungeon  of 
 defpair.*' 
 
 2.  In  refpe^l  of  the  regenerate;  that 
 you  have  ready  by  you,  or  by  heart,  a  ca- 
 talogue of  your  fins,  is  necelfary  in  many 
 refpe(fls. 
 
 1.  To  humble  you  :  for  no  fooner  fliall 
 the  poor  foul  look  on  all  the  fins  he  hath 
 committed,  both  before  and  after  his  re- 
 generation, but  confefling  them  in  prayer, 
 it  will  pull  down  jjys  heart,  and  make  the 
 
 '  wound  of  his  remorfe  to  bleed  afreili,  as 
 before;  and    therefore    this    catalogue  is 
 -  mofi  nccefi'ary  in  days  of  humiliation. 
 
 2.  It  is  necelfary  to  prepare  you  for  the 
 receiving  of  the  facrament  ;  for  indeed  I 
 would  have  none  to  prefume  to  tafle  on  that 
 Juppcr,  but  firft  to  view  over  all  his  fins, 
 and  to  confcfs  them  in  prayer  to  his  hea- 
 venly father:  there  be  many  that  in  con- 
 j'effion  look  on  their  fins,  as  they  do  on 
 the  fiars  in  a  dark  cloudy  night,  they  can 
 lee  none  but  tl>e  great  ones,  of  the  firfi  or 
 fccond  magnitude,  it  may  be  here  one  and 
 there  one  ;  but  if  they  were  truly  enlight- 
 ened, and  informed  aright,  they  might  ra- 
 ther behold  their  fins,  as  thofe  innumera- 
 ble fiars  that  appear  in  a  fair  frofiy  win- 
 ter's night;  they  are  many  and  many;  and 
 therefore  take  a  little  pains  in  compoJing 
 your  catalogue,  that  fo  you  may  confels 
 all  (at  leafl:  for  the  kinds)  before  you  pre- 
 fumc  to  come  near  the  table  of  the  Lord. 
 
 ^.  It  is  necelfary  in  times  of  defcrtion, 
 or  vifitation  :  yea,  if  the  Lord  fliall  pkafe 
 to  cxercife  you  with  any  crofs,  or  dilgrace, 
 or  difcountenance,  lofs  of  goods,  dileafe 
 of  body,  terror  of  foul,  or  the  like  ;  you 
 may  be  fure,  as  no  mifery  comes  but  for 
 fin,  fo  then  the  enumeration  of  your  fms 
 from  a  ble«ding  broken  heart,  is  the  prime 
 and  firfi  means  to  caufe  that  fun  of  mercy 
 
 LEAS  E. 
 
 to  break  through  the  clouds,  and  to  beget 
 a  clear  day;  alas!  our  days  are  evily 
 and  fure  we  have  as  good  reafon  as  ever 
 Jacob  had  to  confefs  it  :  for  my  part,  tho' 
 I  keep  my  catalogue  to  myfelf,  yet  in  the 
 general  I  cnnnot  but  confefs  to  you  all, 
 Kly  days  have  been  evil,  evil,  evil :  few 
 and  evil. 
 
 And  now  we  have  done  with  the  work. 
 It  refis  that  you  fliould  know  your  ages; 
 there  be  days  of  fin,  and  then  days  of  for- 
 row  ;  as  you  have  fpent  your  days,  fo  mufi 
 you  have  your  rewards ;  firfi  we  trcipafs, 
 and  then  we  pay  for  it ;  firfi  we  fin,  and 
 then  we  futfer  evil. 
 
 2. The  evils  that  we  fuffcr  may  be  ranged 
 in  this  order ;  firfi  evils  original  fill  up  the 
 fcene,  and  what  a  multitude  of  evils  do  en- 
 ter with  them?  No  Iboner  had  Adam  (in- 
 ned,  but  a  world  of  mileries  fell  on  man, 
 fo  that  as  the  infection,  in  like  manner  the 
 punilhment  difiils  from  him.  By  one  man 
 (faith  the  apofile)  entered  Jin  into  the 
 world,  Rom.  v.  i2.  \\  hat  ?  fin  alone  .'-  no 
 but  death  by  fin,  and  fo  death  ivent  over  all 
 men.  Infants  themfelves  bring  their  dam- 
 nation with  them  from  their  wombs ;  or  if 
 that  be  omitted,  how  many  are  the  mileries 
 of  this  life,  as  the  forerunners  of  that  judg- 
 ment ?  Look  at  the  raind,  and  what  think 
 ye  of  our  ignorance,  not  only  that  of  wil- 
 ful difpofition,  but  as  the  Ichools  difiin- 
 guiih,  of  pure  negation  ;  if  it  be  not  a  im, 
 what  is  it  but  a  puniihment  tor  fin  ?  that 
 our  underfianding  ihould  be  obfcured  and 
 darkened,  our  knowledge  in  things  natu- 
 ral wounded,  in  fupernatural  utterly  cx- 
 tinguiflied.  *  O  the  miferable  ill'ue  of  that 
 monfler  fin  !  but  as  evils  come  by  heaps, 
 fo  of  the  fame  parent  here  is  another  brood, 
 ignorance  and  forgetful nefs;  and  Is  not 
 this  a  mifery,  after  all  our  lime  and  fiudy 
 to  get  a  little  knowledge,  quickly  to -for- 
 get that  we  are  lo  long  a  learning  i  Man  in 
 his  whole  fiate,  before  the  fall,  could  not 
 forget  things  taught  him  ;  but  now,  as  the 
 hour-glafs,  we  receive  iu  at  the  one  ear 
 
 and 
 
L  I  F  E's    L  EASE, 
 
 and  it  goes  out  at  the  other ;  or  rather,    forms  of  his  own  deflriKflion 
 
 411 
 
 like  the  fieve,  we  always  keep  the  bran, 
 but  let  the  ilower  go,  fo  apt  are  we  to  re- 
 tain the  bad,  but  we  very  eafily  forget  the 
 good.  And  is  this  all  ?  nay  yet  more  evils; 
 fee  but  our  ajftc6\ions,  and  to  what  a  num- 
 ber of  infinite  forrov/s,  griefs,  anguilhes, 
 fufpicions,  fears,  malices,  jealoulies,  is  the 
 foul  of  man  fubjeift  ?  So  prone  are  we  to 
 thefe  miferable  paflions,  that  upon  any  oc- 
 calion  we  fall  into  them  ;  or  for  want  of 
 caufe  from  any  other,  we  begin  to  be  paf- 
 fionate  with  ourfelves  ;  why  liall:  thou,  O 
 Lord,  fet  me  again  ft  thee  I  I  am  become 
 irkfome  and  burdenfome  even  unto  mine 
 own  feif.  Job  vii.  20. 
 
 *  Alas,  poor  man,  how  art  thou  befet 
 with  a  world  of  raiferies  ?  and  yet,  as  if 
 all  thefe  fummed  vip  together,  could  not 
 make  enough  ;   look  at  the  body,  and  how 
 
 The  books  of  the  phyficians  tell  us  of 
 many  difeafes,  and  yet  many  are  the  dif- 
 eafes  which  their  books  cannot  tell  of; 
 we  fee  in  our  own  days,  molt  labour  of 
 new  ficknelTes,  luiknown  to  our  fathers ; 
 or  if  any  of  us  be  free  from  any  of  thefe, 
 yet  every  ones  body  nourhheth  the  caufes, 
 and  may  be  a  receptacle  of  a  thoufand  dif- 
 eafes. How  evil  is  fin,  that  incms  fo  ma- 
 ny evils  of  punhhment. 
 
 But  as  if  all  were  too  little  (becaufe  our 
 fins  are  fo  many)  if  you  will  number  any 
 more,  here  is  yet  another  reckoning,  *  E- 
 vils  original,  and  evils  adventitious,  evil* 
 of  neceffity,  and  evils  of  chance.'  '  "What 
 fhall  we  fay  of  thofe  innumerable  accidents 
 that  befal  a  man  :'  (fo  innumerable,  as 
 Auftin  obferves,  that  the  books  of  phyfici- 
 ans cannot  contain  them  all:)  as  heat,  and 
 
 many  are  its  fufferings  ?'    hi  the  fweat  of  cold,  and  thunder,  and  rain,  and  florms, 
 
 thy  face  Jhalt  thou  eat  thy  bread,  faid  God, 
 Gen.  iii.  19.  The  fpider  fpins  and  weaves, 
 and  waftes  her  very  bowels  to  make  her 
 net  ;  and  when  all  is  done,  to  what  pur- 
 pofe  ferves  it,  but  to  catch  a  file  .^  If  this 
 be  vain  work,  how  vain  is  man  in  his  fond 
 imitation  ?  The  birds  and  beafts  can  feed 
 themfelves,  without  any  pains,  only  man 
 toils  night  and  day,  on  fea  and  land,  with 
 bod}''  and  mind  ;  yet  all  is  to  no  purpofe, 
 but  to  catch  a  flie,  to  protra6l  a  life,  or 
 to  procure  fome  vanity.  And  yet,  as  if 
 mifery  had  no  mean,befides  onr  induftry, 
 how  is  this  body  fluffed  with  many  an  in- 
 firmity ?  All  the  ftrength  of  man  is  but  a 
 reed,  at  beft  (liaken,  perhaps  broken,  how- 
 foever  weakened  by  every  wind  that  blows 
 upon  it.  The  phyficians  diflincftion  of 
 temper  amentum  ad  pondus,  et  jujiitiam, 
 gives  us  thus  much  to  learn.  That  no  con- 
 iVitution  is  ever  fo  happy,  to  have  a  juil: 
 temper  according  to  its  weight  :  fome  are 
 too  hot,  others  too  cold,  all  have  fome 
 
 and  earthquakes,  and  poifons,  and  trea- 
 fons  and  robberies,  and  wars,  and  tumults, 
 and  what  not  ?  Go  v\  hither  you  will, 
 and  every' place  is  full  of  fome  of  thefe 
 evils ;  if  you  go  on  fea,  every  wave  threa- 
 tens you,  every  wind  fears  you,  every 
 rock  and  fand  is  enough  to  drown  you  : 
 if  you  go  on  land,  every  fiep  dangers  you, 
 every  wild  beaflfcares  you,  every  ftone  or 
 tree  is  enough  to  kill  you  :  if  you  go  no 
 whither,  you  cannot  be  without  danger; 
 Eli  was  fitting,  and  what  m.ore  fecure  ? 
 Yet  at  the  news  of  God's  ark  that  //  was 
 taken  by  the  Philiftines,  he  falls  down  back 
 •wards J  and  his  neck  was  broken^  i  Sam. 
 iv.  17.  Korah  was  flanding,  what  more 
 fure  ?  yet  aflbon  as  Mofes  had  made  an 
 end  of  fpeaking,  The  earth  opened  her 
 mouth  and  fw  a  I  lowed  him  and  his  family, 
 and  all  the  wen  that  were  with  him,  TS'um. 
 xvi.  32.  Indeed  Abfalom  was  riding,  and 
 what  way  more  ready  to  efcape  the  enemy? 
 yet,  As  the  mttle  carried  hityj  under  a  great 
 
 defeifts,  and  fo  are  difpofed  to  all  kind  of    cak,  his  head  caught  hold  of  the  oak,  and 
 
 infirmities  :  man  cannot  carry  himltlf,  but    he  was  taken  up  between  the  heaven  and 
 
 he  muft  needs  carry  about  with  him  many    the  earth,  and  the  mule  that  was  under  hivi 
 
 '^  -  ^  £  g  2  went 
 
412 
 
 L  1  F  Es 
 
 mient  axuay,  2  Sam.  xvlii.  9.  Whatfoever 
 we  do,  or  whitherfoever  we  go,  fo  long  as 
 we  do  evil,  thofe  evlh  will  meet  us.  Go 
 into  the  fhip,  there  is  but  a  board  betwixt 
 thee  and  the  waters ;  walk  on  the  ground, 
 there  is  but  a  flioe-fole  betwixt  thee  and 
 thy  grave;  take  a  turn  in  the  ftrccts,  and 
 fo  many  perils  hang  over  thee,  as  there  are 
 tiles  on  the  houfes ;  travel  in  the  country, 
 and  fo  many  enemies  are  about  thee,  as 
 thou  meeteft  beads  in  the  fields ;  if  all 
 thefe  places  be  fo  dangerous,  then  retire 
 to  thy  houfe,  and  yet  that  is  fubje(ft  to 
 fire,  or  water,  or  if  it  efcape  both,  it  may 
 fall  on  thy  head  :  whitherfoever  we  turn 
 ns,  all  things  about  us  feem  to  threaten 
 our  death.  Our  ^ys  are  evil  indeed,  and 
 who  is  it  that  is  cMcnipted  from  every  of 
 .  thefe  evils  ?  Sinners  are  correded,  good 
 men  are  chaflened,  there  is  none  efcapes 
 free. 
 
 To  fee  a  little  the  ftate  of  God's  own 
 friends  and  children :  was  not  Abel  mur- 
 dered by  his  brother  ?  Noah  mocked  by 
 his  fon  ?  Job  fcofted  by  his  wife  ?  Eli  flain 
 for  his  fons  ?  will  you  all  at  once  ?  take 
 one  for  all,  and  fee  Jacob  our  patriarch,  a 
 notable  example  of  extreme  infelicity  : 
 he  is  threatened  by  his  brother,  baniHied 
 from  his  father,  abufed  by  his  uncle,  de- 
 frauded of  bis  wife;  was  not  here  mifery 
 enough  to  break  one's  heart  ?  But  after 
 this,  for  another  wife's  fake,  fee  him  enter 
 into  a  new  fervice :  In  the  day  he  is  con- 
 Jwned  -with  heat,  in  the  night  with  frojl, 
 Genefis  xxxi.  40.  an  hard  fervice  fure  ! 
 nay  after  this  that  he  got  his  Rachel,  fee 
 then  a  divifion  betwixt  her  and  Leah,  two 
 fifters brawling  for  one  huiband,  yet  nei- 
 ther content,  after  both  enjoyed  him. 
 BlefTed  faint !  how  wafl:  thou  haunted  with 
 afflictions  ?  yet  after  this,  he  agrees  his 
 wives,  and  they  all  run  from  their  fa- 
 ther :  and  now  fee  a  frefh  purfuit :  behind 
 him  Laban  follows  with  an  hue  and  cry  ; 
 before  him  Efau  meets  him  with  400 
 me^ji :    to  go  forward   id  tolerable;  to  go 
 
 LEASE. 
 
 backwards  unavailable  ;  which  way  then  ? 
 It  was  an  angel  of  God,  nay  the  God  of 
 angels  that  now  mufl  comfort  him. 
 
 And  yet  again  after  liis  firft  entry  into 
 his  own  country,  his  wife  Rachel  dies,  his 
 dauglitcr  Dinah  is  raviflied,  his  fon  Reuben 
 lies  with  his  concubine  ;  and  if  the  defiling 
 of  a  wife  be  fo  great  a  grief  to  the  huiband, 
 what  forrow  and  fliame,  when  the  wicked- 
 nefs  is  committed  by  a  man's  own  fon  ? 
 what  can  we  more  ?  If  yet  his  heart  be  un- 
 broken, here's  another  grief  great  enough 
 to  match  all  the  reft  ;  his  fon,  his  Jofeph, 
 they  report,  is  loft  ;  and  what  news  hears 
 he  of  him,  but  that  he  is  torn  with  wild 
 beafts  ?  And  now  fee  a  man  of  miferies  in- 
 deed !  He  rents  his  deaths,  he  puts  fack- 
 cloth  about  his  loins,  hevjillnot  be  tomfort- 
 ed;  hut  fure  Iy,(^a\i\n  he,  I  ivill  godoiun  into 
 the  grave  unto  my  fon  mourning,  Genefis 
 xxxvii.  34,  35.  Alas  poor  Jacob  !  what 
 can  they  fay  to  comfort  him  \  To  com- 
 fort, faid  I  ?  Nay,  yet  hear  the  tidings  of 
 a  new  mifery  ;  a  famine  is  begun,  and  a- 
 nother  of  his  fons  is  kept  in  prifon  :  what 
 a  grief  is  here?  Another  in  prifon,  and 
 nothing  to  redeem  him  but  only  Benjamin; 
 here  is  the  lofs  of  fon  after  fon,  Jofeph  is 
 not,  and  Simeon  is  not,  and  now  ye  will 
 take  Benjamin,  all  thefe  things  are  againjl 
 me,  Gen.  xlii.  36.  \A''e  need  no  more,  if 
 Jacob  thus  number,  how  many  are  the  mi- 
 feries  he  did  daily  fulfer  ?  Would  you 
 have  thefum  ?  Hehimfclf,  the  beft  witnefs 
 of  himfelf,  affirms  it  to  Pharaoh,  evil,  evil. 
 Ttiv  and  evil  have  the  days  of  the  years 
 of  my  life  been. 
 
 So  miferable  is  our  life,  that  no  man  can 
 take  his  breath  before  Ibme  evil  or  other 
 do  feize  on  his  perfon  :  if  you  would  that 
 we  knit  up  all  in  one  bundle;  there  be 
 evils  original,  evils  adventitious,  evils  of 
 the  mind,  evils  of  the  body,  evils  thai  arc 
 common, evils  of  the  chofen  ;  we  had  need 
 pray  again,  deliver  us  from  evil.  What 
 fo  many  evils  of  fulicritig^  I  Now  the  Lord 
 deliver  us. 
 
 Vfi 
 
L  I  F  Es    LEASE. 
 
 Ufe  I .  What  Is  fweet  in  this  life,  which  fo 
 many  miferies  will  not  imbitter?  if  this  be  a 
 vale  of  rears,  where  is  the  place  to  pleafure  ? 
 If  tliis  life  be  aneftofcares,how  canft  thou 
 fettle  fo  great  a  vanity  as  fin  in  a  field  of 
 fuchmifery  as  the  world  ?  0  ye  pons  of  merit 
 how  long  •will  ye  blafpheme  mine  honour y 
 and  have  fitch  pleajtire  in  vanity,  and  feek 
 after  leafing  ?  Pfalm  iv.  2.  Were  men  not 
 mad  in  their  ways,  or  utterly  befotted  in 
 their  imaginations,  well  might  thefe  mi- 
 feries of  our  life  breed  their  neglefl  of  the 
 world.  Can  we  chufe  but  wonder  to  fee 
 how  bufily  thou  heaped  up  riches,  yet 
 knowefl:  not  who  ftiall  eat  the  grapes  of 
 thy  planted  vineyard  ?  God  gave  thee  a 
 countenance  erefted  towards  heaven,  and 
 mult  it  ever  be  grovelling  and  poring  on 
 the  earth  ?  God  gave  thee  a  foul  to  live 
 with  his  blefiled  angels,  and  wilt  thou  make 
 it  a  companion  fitter  for  no  other  than 
 brute  beads?  There  is  an  evil  Jicknefs, 
 faith  Solomon,  that  I  have  feen  undertime 
 fun;  and  what  is  that  ?  but  riches  refvrv- 
 ed  to  the  owners  for  their  evil,  Eccl.  v.  i  2. 
 See  here  the  jufl  judgment  of  a  righteous 
 God,  to  this  end  is  thy  riches,  thou  wouldft 
 live  at  eafe,  and  outlalt  many  years,  there- 
 fore thy  life  is  butmilerable,  and  thy  death 
 mufl:  be  fudden  :  thy  days  are  hut  feiu, 
 and  thy  few  days  evil. 
 
 U/e  2.  But  to  comfort  all  you  that  live 
 in  the  fear  of  God,  it  may  be  )''our  days 
 are  evil,  and  what  then  ?  this  is  to  make 
 trial  of  your  love  to  God,  and  a  trial  it  is 
 of  God's  love  to  you. 
 
 I .  It  makes  a  trial  of  your  love  to  God  : 
 certamly  if  you  have  but  a  fpark  of  this 
 love,  yovu-  days  cannot  be  fo  evil,  bur  in 
 the  midft  of  thofe  evils  you  fhall  find  fome 
 inward  confolations  that  will  fweeten  ail. 
 It  is  memorable,  how  Jacob  for  Rachel 
 ferves  Laban  feven  years,  but  yet,  faich 
 the  text,  they  feemed  to  him  hut  a  feiu 
 days,  for  the  love  he  had  to  her.  Nay  after 
 Laban  had  deceived  him  in  giving  him  blear- 
 eyed  Leah  inftead  of  beautiful  Rachel,  Ja- 
 
 4M 
 
 cob  then  ferves  him  another  feven  years 
 prentifhip  :  love  makes  the  heart  chcarful 
 in  the  word  of  fuiferings  :  though  Jacob 
 was  con  fumed  with  drought  in  the  day,  and 
 frofi  in  the  night,  Gen.  xxxi-  40.  which 
 many  and  many  a  time  made  his  reft  and 
 fleep  to  depart  from  his  eyes ;  yet  his  love 
 of  fair  Rachel  fweetens  all  his  labours. 
 Why  thus,  thus  will  it  be  with  you  that 
 wait  on  the  Lord  your  God.  What  tho* 
 miferies  come  upon  you  as  thick  as  hail- 
 ftorms  in  a  fharp  winter-day  ?  you  may 
 remember  you  have  a  better  mafier  thaa 
 Laban,  a  better  fervice  than  Jacob's,  a  fair- 
 er prize  than  Rachel :  who  is  your  mafter, 
 but  fuch  an  one  as  will  furely  keep  his  co- 
 venant, even  the  Lord  your  God  ?  What 
 is  your  fervice,  but  fuch  an  one  as  is  mod 
 glorious  and  honourable,  even  a  light  bur- 
 den, a  perfefV  freedom  ?  What  is  your 
 prize,  but  fuch  a  one  as  furpsfTeth  all  priz- 
 es whatfoever,  even  the  beauty  of  heaven, 
 the  beautiful  vifion  of  our  bleifed  God  ? 
 If  then  you  but  love  God  as  Jacob  did  Ra- 
 chel, what  matters  it  how  evil  your  few 
 days  be  ?  nay,  be  they  never  fo  evil,  and 
 were  your  days  never  fo  many,  yet  an 
 hundred,  a  thoufand  years  fpent  in  God's 
 fervice,  they  would  feem  but  a  few  days 
 for  the  love  ye  bear  to  him.  *  O  Lord, 
 work  in  us  this  love,  and  then  command 
 what  thou  wilt,  perfecution,  affliftion,  the 
 crofs,  or  death  ;  no  fervice  fohard  but  we 
 fliall  readily  obey  thee.' 
 
 2.  As  your  evils  of  fufferings  try  your 
 love  to  God,  fo  they  are  a  trial,  or  token 
 of  God's  love  to  you.  Our  light  afflicli' 
 on  which  is  but  for  a  moment,  cauf.th  un- 
 to us  a  far  more  excellent  and  an  eternal 
 weight  of  glory,  2  Cor.  iv.  17.  And  if  this 
 be  the  end,  who  would  not  endure  the 
 means  ?  O  divine  mercy  !  therefore  the 
 dugs  of  this  life  tade  bitter,  that  thereby 
 God  may  wean  us  from  the  love  of  this 
 world  to  attain  a  better  :  certainly  God  is 
 good  unto  us  in  tempering  thefe  'io  fitly  ;. 
 bitternefs    attends    thb    life,    that    thou 
 
 mayed 
 
414  ^-  ^  ^^'^ 
 
 maycfl:  figh  continually  for  the  true  ll-fe. 
 Wouldft  thou  not  run  thro'  dangers  for  a 
 kingdom  ?  wouldfl:  thou  not  fetch  a  crown 
 for  fear  of  a  thorn  ?  Nay,  who  would  not 
 go  to  heaven,  although  it  were  with  Elijah 
 in  a  whirlwind  ?  /  count,  faith  Paul,  that 
 the  ciffliLlious  of  this  life  are  not  ivorthy  of 
 the  glory  luhich  Jhall  be  pjewed  unto  us, 
 Rom.  viii.  i8.  Come  then  ye  that  thirfl 
 for  long  life,  believe  in  God, and  you  niall 
 have  life  eternal.  All  is  well  that  ends 
 well :  though  a  while  we  fink  in  miferies, 
 yet  at  laft  the  joys  of  heaven  will  refrefli 
 us;  then  fliall  we  live  in  love,  rejoice  in 
 hymns,  fmg  forth  in  praifcs  the  wonder- 
 ful works  of  our  Creator  and  Redeemer  : 
 this  is  that  life  of^hcaven,  and  when  our 
 
 '  lifecndshere.  Lord  grant  us  life  everlaHing. 
 Thus  far  have  you  fccn  the  ftate  of  our 
 
 -  life:  this  leafe  breeds  forrow,  but  the  rc- 
 verfion  is  our  joy;  no  fooner  fliall  this  life 
 expire,  but  God  will  give  us  the  purchafe 
 of  his  Son,  that  inheritance  of  heaven  ; 
 comfort  then  thy  foul  that  wades  through 
 this  fea  of  rniferics,  and  the  Lord  fo  aflift 
 lis  in  all  our  troubles,  that  he  lead  us  not 
 into  temptation,  but  deliver  us  from  evil. 
 Amen. 
 
 Have  been. 
 
 OUR  life  is  but  days,  our  days  are 
 but  few,  our  few  days  but  evil,  and 
 now  when  all  is  done,  we  lind  all  is  out 
 of  date.  Few  and  evil  have  the  days  of  my 
 life  been. 
 
 This  laft  word  Is  the  leafe's  expiration  ; 
 and  why  have  been  P'\  If  you  will  needs 
 know  the  rcafon. 
 
 The  time  that  is  part  is  belt  known  to 
 Jr^cob. 
 
 And  the  life  of  Jacob  is  but  as  the  time 
 that  is  part. 
 
 I.  The  time  that  is  pafl  is  befl  known 
 to  Jacob  :  old  men  can  tell  old  llories,  and 
 fomething  it  delights  them  to  remember 
 the  ftorms  gone  over  them.  W^e  all  know 
 how  many  years  we  have  lived.  How  great 
 raiferies  we  have  fuffered. 
 
 LEASE. 
 
 Jncob  tells  you,  as  yon  may  tell  each 
 other,  our  years  have  been  few,  our  few 
 yeras  have  been  evil.  To  make  this  good, 
 Have  they  not  been  few  ?  Let  me  alk  fome 
 old  man,  whofe  hairs  are  dipt  in  fnow, 
 whofe  golden  eiver  is  broken,  whoje  Jilver 
 cord  is  lengthened,  Y.cc\.  xii.  6.  How  many 
 be  thy  years  ?  It  may  be  thou  wilt  anfwer, 
 as  Mofts  gives  the  number,  a  matter  of 
 threefcore  years  and  ten  P  or  fourfcore 
 years,  Pfalm  xc  lo.  I  cannot  fay  but  it  is 
 a  long  time  to  come  ;  but  alas,  what  are 
 thcfe  fourfcore  years  now  they  are  gone  .' 
 Tell  me  you  that  have  feen  the  many 
 changes  both  of  moon  and  fun,  are  they 
 not  fwifdy  run  a\\'ay  ?  You  may  remem- 
 ber your  manhood,  childhood  ;  and  I  pray 
 what  think  ye  ?  was  it  not  yefterday  ?  is  it 
 not  a  while  fince  ?  who  will  not  wonder 
 to  fee  how  quickly  it  is  gone,  and  yet  how 
 long  it  was  a  coming  ?  The  time  to  come 
 fcems  tedious,  efpecially  to  a  man  in  hope 
 of  blifs,  the  time  now  pafl:  is  a  very  nothing, 
 efpecially  to  a  man  in  fear  of  danger:  go 
 down  tothofe  cafl-away  fouls  that  now  fuf- 
 fer  in  hell  flames;  and  what  fay  they  of 
 their  life,  but  Ajfoon  as  ive  were  born,  ive 
 began  to  dravj  to  our  end,  Wif.  v.  13.  Go 
 down  to  thofe  putrified  bodies,  and  find  a- 
 mongfl:  them  the  dufts  of  Adam,  Scth,  E- 
 nofli,  Kenan,  Mahalalecl,Jered,  Enoch,  Me- 
 tlmfalem,  every  one  of  whom  lived  near  to 
 the  uTimber  of  a  thoufand  years,  are  they 
 not  dead  ?  and  what  is  their  epitaph,  but. 
 They  lived  and  died  P  Gen.  v.  Tofum  up  all 
 in  one,  and  to  make  this  one  ferve  for  all, 
 Jacob  is  an  hundred  and  thirty  years  oldy 
 for  fo  you  fee  it  regiftred  in  God's  book, 
 Gen.  xlvii.  9.  Yet  now  being  demanded 
 to  tell  his  age,  he  anfwers  but  days,  and 
 his  days  are  but  few  ;  how  fliould  they  be 
 many  that  now  arc  gone  already  ?  thefe 
 few  days,  they  have  been. 
 
 2.  And  as  time  part  tells  our  days,  fo  it 
 counts  all  ourmilcries;  who  cannot  re- 
 member the  miferies  h&  doth  fuffer  ?  The 
 poor,  the  Tick,  the  baniflied,  the  imprifon- 
 
L  I  F  Es 
 
 cd,  the  traveller,  the  foldler,  every  one  can 
 write  a  chronicle  of  his  life,  and  make  up 
 large  volumes  of  their  feveral  changes. 
 AVhat  is  the  hiftory  of-  the  Bible  but  an 
 holy  brief  chronicle  of  the  faints  grievous 
 fulTerings  ?  fee  the  miferies  of  the  patri- 
 archs defcrlbed  in  the  books  of  Mofes  :  fee 
 the  wars  of  the  Ifraelltes  fet  down  in  the 
 books  of  Joiliua  :  fee  the  affliflions  of  Da- 
 vid in  the  books  of  Samuel:  Ezra,  Nehe- 
 miah,  Efther,  Job,  every  one  hath  a  book 
 of  their  feveral  calamities:  and  if  all  our 
 miferies  were  but  thus  abbreviated,  I fup' 
 pope  that  the  ivorld  would  not  contain  the 
 books  that  fhould  be  written.  There  is 
 no  man  fo  cunning  to  know  his  future 
 condition  ;  but  for  thofe  things  which  hcue 
 been,  every  one  can  read  them.  Look 
 then,  beloved,  at  the  time  now  pafl:,  and 
 will  you  not  fay  with  Jacob,  Tour  days 
 have  been  evil F  Evil  for  your  fins,  ande- 
 vii  for  your  fuiferings :  if  you  live  more 
 days,  what  do  you  but  increafe  more  evils  ?* 
 The  juft  man  fins  feven  times  a  day,  and 
 every  one  of  us  perhaps  feventy  times  fe- 
 ven times  :  do  we  thus  multiply  fins  ?  and 
 think  we  to  fubtra6t  our  forrows  ?  Think 
 but  of  thofe  ftorms  that  already  have  gone 
 over  our  heads,  famines,  fores,  fickneircs, 
 plagues;  have  we  not  feen  many  feafons 
 unfeafonable,  becaufe  we  could  find  no  fca- 
 fon  to  repentance  ?  Our  fprings  have  been 
 graves  rather  than  cradles^  our  fummeis 
 have  not  Ihot  up,  but  withered  our  gr.ds; 
 our  autumns  have  took  away  the  flocks  of 
 our  fheep,  and  for  our  latcft  harvefl,  the 
 heavens  themlelves  have  not  ceafed  weep- 
 ing for  us,  that  never  yet  found  time  to 
 weep  for  ourlelves.  And  as  this  procured 
 the  famine,  fo  famine  ufliered  the  pcfti- 
 lence.  O  the  miferies  miferable  that  at  this 
 time  fell  upon  us!  Were  not  our  ho'ifis 
 infetted  ?  our  towns  depopulated  ?  our 
 gardens  made. our  graves?  and  many  a 
 grave  a  bed  to  lodge  in  it  a  whole  family  ? 
 Alas,  what  an  hideous  noife  was  heard  a- 
 bout  us?  in  every  church  bells  toiling,  in 
 
 L  EA  S  E,  415 
 
 every  hamlet  fome  dying,  in  every  flreet 
 men  watching,  in  every  place,  every  where, 
 wailing  and  weeping,  or  groaning  and  dy- 
 ing. Thefe  are  the  evils  that  have  been, 
 and  how  fhould  we  forget  them  that  have 
 once  feen  them  with  our  eyes !  Call  to 
 mind  time  pafl-,  was  the  rule  of  Bernard  ; 
 and  what  better  rule  have  we  to  fquare  our 
 lives,  than  the  remembrance  of  thofe  evils 
 which  our  lives  have  fuffered  ?  Look  back 
 then  with  Jacob,  and  we  have  good  reafon 
 to  redeem  the  time  pafl,  becaufe  our  days 
 have  been  evil, 
 
 2.  But  there  is  yet  another  reafon  why 
 thefe  few  evil  days  have  been.  As  the  time 
 pafl:  is  beft  known  to  Jacob,  fo  the  life  of 
 Jacob  is  but  as  the  time  pafl.  Co  to  novj^ 
 faith  James,  ch.  iv.  13.  ye  that  fay  to  day 
 or  to  morrow  we  will  go  into  fuch  a  city, 
 and  continue  there  a  year,  and  buy  and  fell, 
 and  get  gain,  and  yet  ye  cannot  tell  what 
 Jhall  be  to  morrow.  It  is  a  meer  prefump- 
 tion  to  boafl  of  the  time  to  come :  can  any 
 man  fay  he  will  live  till  to  morrow  ?  Look 
 back  ye  that  trull  to  this  flaff  of  Egypt, 
 there  is  no  man  can  allure  you  of  this  day ;, 
 Man  knoweth  not  his  time,  faith  the  preach- 
 er, Ec.  ix.  12.  As  near  as  it  is  to  night,  it 
 may  be  before  evening  fome  one  of  us  may 
 be  dead,  and  cold,  and  titter  to  lodge  in 
 our  graves  under  earth,  than  in  our  beds 
 above  it ;  nay  afFure  yourfelves,  our  life 
 is  of  no  long  continuance  :  what  fpcak  we 
 of  to  morrow,  or  this  day  ?  we  are  not 
 fure  of  (that  leafl  of  time's  divifion)  a  ve- 
 ry hour:  Watch  therefore,  faith  our  Savi- 
 our ;  and  w  ill  you  knov/  the  reafon  :  for 
 ye  know  neither  the  day,  nor  the  hour  when 
 the  Son  of  man  will  come,  Mat.  xxv.  i  3. 
 The  man  with  ten  or  twenty  difhesiet  be- 
 fore him  on  his  fable,  when  he  hath  ull 
 intelligence  that  in  one  cf  thenj  is  poivon, 
 will  he  not  refufe  all,  left  in  eating  of  any 
 he  run  upon  the  hazard  of  his  lite  ?'  What 
 is  our  life  but  a  few  hours  ?  and  in  one  of 
 them  deiih  mufl  needs  come  ;  watch  then, 
 for  the  hour  is  at  hand,  and  wc  know  not 
 
 how^ 
 
4i6  L  I  F  E's 
 
 how  foon  it  will  feize  upon  us.    This  hour 
 the  breath  thou  drawelt  may  be  thy  infc(fti- 
 on,  this  hour' the  bread  thou  eatefl:  may  be 
 thy  poifon,  this  hour  the  cup  thou  taftcft 
 may  be   that  cup  that  muji  not  pafs  from 
 thee.     But  what  fpeak   we   of  this  hour, 
 feeing  it  is  come,  and  gone?  The  ("weetcft 
 ditty  that  Mofes  fung,  were  his  briefs  and 
 femibriefs  of  life,  and  what  is  it  but  a 
 watch  ?  Pf.  xc.  4.  What  is  it  but  a  fleep  ? 
 Pfalrn  xc.  5.     We  watch  when  it  is  dark, 
 we  fleep  when  it  is  night :  if  then  our  life 
 be  no  more  but    a   night-work,  what  is 
 truer  than  this  wonder,  our  life  is  done, 
 our  days  they  have  been  ? 
 
 You  may  think  we  go  far  to  prove  fo 
 ftrange  a  parado-*^  yet  Job  goes  further  ; 
 what  are  we  but  ofye/ierday,  for  our  days 
 upon  earth  are  but  a  Jhadoiv  ?  Job  viii.  9. 
 See  here  the  chronology  of  man's  frailty, 
 we  have  a  time  to  live,  and  when  is  it  think 
 you  ?  Not  to  morrow,  nor  to  day,  nor 
 this  hour,  nor  laft  night,  it  is  as  long  fince 
 as  yefterday  itfelf.  Are  not  we  flrangely 
 deceived  ?  What  mean  our  plots  and  pro- 
 jects for  the  time  to  come  ?  why,  our  life 
 
 *  is  done,  and  we  are  now  but  dead  men. 
 To  fpeak  properly,  in  the  midfl  of  life  we 
 
 •  be  in  death,  our  whole  life  being  truly  (if 
 not  paft,  yet)  as  the  time  paft  that  is  gone 
 and  vani (lied.  The  fimilitude  or  refem- 
 blance  will  run  in  thefe  refpe(fts. 
 
 The  time  pa  ft,  cannot  be  recalled,  but 
 fuddenly  is  vaniflied.  And  fo  is  our  life  : 
 can  we  recall  that  which  is  fled  away  ?  the 
 life  that  we  led  yefterday,  you  fee  it  is  gone ; 
 the  life  that  we  led  laft  night,  it  is  paft  and 
 done ;  the  life  that  we  led  this  morning,  it  is 
 row  a  going,  nay, it  is  gone  alfoon  as  we  have 
 fpoken.  iNicodemus'  faying,  according  to 
 the  flcfti,  was  true,  Hovj  can  a  wan  be  born 
 ivho  is  old  ?  can  he  enter  into  his  mother's 
 ruomb again,and be  born?  John  iii.  4.  How 
 Ihould  a  man  recall  what  is  paft  ?  can  he 
 receive  again  the  foul  once  given,  and  be- 
 gin to  live  ?  Man  never  fo  great  in  power, 
 and  fpreading  hiipfelf  like  a  green  bay-tree ; 
 
 LEASE. 
 
 a  tree  moft  durable,  a  bay-tree moft  flou- 
 rilhing  ;  a  green  bay-tree  that  is  moft  in 
 prime,  if  any  thing  will  ftand  at  a  ftay, 
 what  is  more  likely  ?  yet  he  pajjed  a-^ay, 
 (faith  the  Pfalmift)  and  lo  he  was  gone  s   I 
 fought  him,  but  he  could  not  be  found,  Pf. 
 xxxvii.  35,  36.  We  cannot  ftay  time  pre- 
 fent ;  how  ftiould  we  recall  time  paft  ?  See 
 here  the  man  on  whom  the  eyes  of  the 
 world  are  fixt  with  admiratipn,  yet  for  all 
 this  he  pafleth  without  flay,  he  is  gone 
 without  recall,   /  fought  him  ;  but  to  find 
 him  is  without  all  recovery.     Time  was 
 that  Adam  lived  in  paradife,  Noah  built 
 an  ark,  David  flew  Goliah,  Alexander  o- 
 vercame  the  world  ;  where  be  thefe  men 
 that  are  the  wonder  of  us  living  ?  we  all 
 know  they  are  long  fince  dead,  and  the 
 times  they  faw  ftiall  never  come    again. 
 How  fond  was  that  fi(ftion  of  Plato,  that 
 after  the  revolution  ofhis  tedious  year,  then 
 he  muft  live  again,  and  teach  his  fcholars 
 in  the  fame  chair  he  fate  in  ?  Our  faith  is 
 above  reafon,  for,  The  heavens  Jh all  pafs 
 away,  the  elements  fhall  melt  vjith  keat, 
 and  the  earth  with  the  works  therein  fmll 
 be  burnt  up,' 1  Pet.  iii.  10.      AA'here  then 
 is  the  life  of  Plato,  when  all  thefe  things 
 fliall  turn  to  nothing  ?  We  may  now  for 
 his  learning  praifc  him  where  he  is  not,  and 
 he  may  then  for  his  error  be  convinced  and 
 judged  where  he  is.      Is  there  any  man 
 with  Ikill  or  power  can  call  back  but  ye- 
 fterday ?   once,  onl}',  we  read  of  fuch  a 
 miracle,  but  it  was  only  by  the  hand  of 
 God  Almighty.      Hezekiah  was  fick,    2 
 Kings  XX.  and  to  confirm  the  news  that  he 
 muft  recover,  he  requires  a  fign,  l^'hatfmll 
 be  the  /ign  that  the   Lord  will   heal  mey 
 and  that  I  f)all  go  up  into  the  houfe  of 
 the    Lord   the  third  day  ?    This  was  no 
 temptation,  for  you  fee  how  the  prophet 
 gives  him  fatisfa(^\ion.  This  Jign  Jhalt.  thou 
 have  cf  the  Lord  ;  wilt  thou  that  the  Jha- 
 dow  go  forward  ten  degrees,  or  go  back 
 ten  degrees  F  llez.ekialvthinks  of  death,  and 
 the  prophet  reftores  his  life ;  not  only  a 
 
 time 
 
L  I  F  Es    L  EA  S  E. 
 
 time  of  fifteen  yecrs  to  come,  but  of  ten 
 degrees  now  gone,  and  thus  it  was  obferv- 
 ed  in  tiie  dial  of  Ahaz.  Tiiis  was  a  mira- 
 cle that  but  once  happened  fince  the  be- 
 ginning of  the  world.  He  then  that  fleeps 
 away  his  time  in  expcOation  of  Heze- 
 kiah's  fun,  may  fleep  till  his  death,  and 
 then  not  recall  one  minute  of  his  life  ;  as 
 the  time,  fo  oar  life ;  if  once  part:,  it  is  ir- 
 revocable, irrecoverable, 
 
 2.  And  as  it  cannot  be  recalled  again,  fo 
 
 fuddenly  it  is  vanilhed.     *  Nothing  makes 
 
 life  long,  but  our  hope  to  live  long  :  take 
 
 away  thofe  thoughts  of  the  time  to  come, 
 
 and  there  is  nothing  fwifter  than  the  life 
 
 that  is  gone.'     Suppofe  then  thou  hadfl: 
 
 lived  fo  long,  as  from  Adam  to  this  time  ; 
 
 as  Auftin  faith,  '  Certainly  thou  wouldft 
 
 think  thy  life  but  iliopt :'  and  if  that  were 
 
 ftiort,  which  we  think  fo  long;  how  long 
 
 is  our  life,  which,  in  comparifon  of  that,  is  fo 
 
 extremely  fhort  ?  The  time  once  pafi,  we 
 
 think  it  fuddenly  pad,  and  To  is  life  gon« 
 
 in  a  moment,  in  the  tv^inkling  of  an  eye, 
 
 fo  foon  indeed,  before  it  can  be  faid,  T/jts 
 
 it  is.     In  every  one  of  us  death  hath  ten 
 
 thoufand  times  as  much  as  life,    the  life 
 
 that  is  gone  is  death's,    and  the  life  yet 
 
 to  come  is  death's,  our  ftow  is  but  an  in-, 
 
 ftant;  yet  this  is  all  that  belongs  to  life, 
 
 and  all  the  life  which  any  of  us  all  is  at 
 
 once  poITefTed  of:  here  is  a  life  indeed,  that 
 
 fo  foon  is  vanifhed,  before  it  can  be  num- 
 
 bred  or  mcafured  ;  it  is  no  time  but  f7ovj, 
 
 yet  ftays  not  till  the  fyllable  »oiu  may  be 
 
 4^7 
 
 written  or  fpoken  :  what  can  I  fay  ?  the  life 
 that  I  had  when  I  began  to  fpeak  this  word, 
 it  is  now  gone  (ince  I  began  to  fpeak  this 
 word.     May  we  call  this  life  that  is  ever 
 pofling  towards  death  >  Do  we  what  wc 
 can,  and  could  we  do  yet  more,  all  we  do, 
 and  all  we  could  do,  were  to  no  purpofe 
 to  prolong  our  life  :  fee  how  we  ftore  this 
 ruinous  houfc  of  our  body  with  food,  with 
 raiment,  with  exercife,  with  lleep,  yet  no- 
 thing can  preferve  it  from  returning  to  ifs 
 earth  :  we  go,  and  we  go  fuddenly,  witnefs 
 thefe  two  Cefars,  who  put  off  themfclves 
 whilft  they  put  on  their  ihoes;  Fabius  (Hi- 
 ed Maximus  for  his  exploits,  and  Cluidta- 
 tor  for  his  delaying,  yet  could  not  delay 
 death,  till  notice  might  be  taken  he  was 
 fick  ;  but  how  many  examples  in  this  kind 
 have  we  daily  amongft  us?  You  know  how 
 fome  lately  have  gone  fafe  to  bed,  and  yet 
 in  the  morning  were  found  dead  and  cold  : 
 others,  in  health  and  mirth  laid  down  by 
 their  wives,  and  yet,  ere  midnight  found 
 breathlefs  by  their  fides.     What  need  we 
 further  inftances  ?  You  fee  how  we  go,  be- 
 fore we  know  where  we  are ;  the  life  that  we 
 had,  what  is  it  but  a  nothing?  the  life  that  we 
 have,  what  is  it  but  a  moment  ?  and  all  we 
 
 can  have,  what  is  it  but  a  fleeting  wind,begun 
 and  done  in  a  trice  of  time,  before  we  can  i- 
 magine  it.  In  a  word,  our  fun  now  lets 
 our  day  is  done;  afk  Jacob,  the  clock- keep- 
 er of  our  time,  the  text  tells  the  hour,  and 
 now  flruck,  you  hear  the  found  ?  our  days 
 are  gone,  Fein  and  evil  they  have  been. 
 
 CONCLUSION. 
 
 Ouafioned  by  the  Death  of  Charles  Bridgeman,  luho  decea/ed  about  the 
 age  of  Twelve,  in  the  Tear  of  onr  Lord,    1632. 
 
 He  -was  a  mo/i  pious  fin  of  a  mojl  pious  mother,  both  now  -with  God. 
 
 HERE  I  thought  to  have  finimcd  my    I  fpeak  of  him,  what  can  I  fay  of  his  flate 
 text  and  fermon  ;  but  here  is  a  fad    his  perfon,  his  birth,  his  life,  of  all  he  had! 
 acciuen  t  to  confirm  my  faying,  and  whilll    and  of  all  he  was,  but  that  they  have  been  i 
 
 II  h  h  Sweet 
 
4i8  L  I  F  F/s 
 
 Sweet  rofe,  cropt  in  its  blofTom  ;  no 
 fooner  budded,  but  blaftcd  ;  how  fliall  we 
 remember  his  days,  to  forget  our  forrows  ? 
 Ko  (boner  hath  he  learnt  to  fpeak,  but 
 (contrary  to  our  cullom)  he  betook  hun 
 to  his  prayers  ;  fo  foon  had  grace  quelled 
 the  corruption  of  his  nature,  that  being 
 yet  an  infant,  you  might  fee  hispionenefs 
 to  learn  ;  nay,  fometimcs  to  teach  them 
 this  duty,  who  waited  on  to  teach  him 
 his  devotion  :  not  long  after,  he  was  fet 
 to  fchool,  where  he  learned  by  book  what 
 before  he  had  learned  by  heart :  the  fweet 
 care,  good  difpofition,  lincere  religion, 
 which  were  in  this  child,  all  may  remem- 
 ber which  caft  but  their  eyes  upon  him. 
 ,*  O  God,  how  haft  mou  bereaved  us  of  this 
 gem  ?  Sure  it  is  (as  it  was  faid  of  another) 
 .for  this  caufe  only,  that  it  might  fliine  in 
 heaven.  But  this  was  but  the  beginning  of 
 bis  days,  now  they  are  pafl,  they  have  been.' 
 
 Go  a  little  further,  we  left  him  at  fchool, 
 but  how  learned  he  Chrifiy  and  him  cruet- 
 fitdP  I  (-or.  ii.  2.  this  was  the  knowledge 
 taught  him  by  the  Spirit  of  God  in  a  won- 
 derful manner;  Out  of  the  months  of  babes 
 and  fuckii}j<^s  hnfi  thou,  0  Cod,  ordained 
 ffrengthy  Pfalm  viii.  2.  I'o  conlider  again 
 his  religious  words,  his  upright  actions,  his 
 hearty  devotions,  his  fear  of  God,  all  then 
 concluded,  as  they  did  of  John,  JV^hat  inan- 
 ner  of  child  _P:)uU  this  be?  Luke  i.  66.  No 
 queftion  the  grace  of  God  was  with  him. 
 If  I  fliould  inftance  in  any  of  thcfe,  his 
 frequency  in  prayer,  his  reading  of  fcrip- 
 tures,  his.rcafoning  with  others  to  get  know- 
 ledge to  himfelf,  we  may  wonder  at  God's 
 power  in  this  child's  poor  weaknefs :  excufe 
 me  whiles  I  tell  nothing  but  truths,  and 
 1  hope  they  will  tend  to  our  own  inllruc- 
 lion.  *  In  the  morning  he  would  not  (lir 
 out  of  doors,  before  he  had  poured  out  his 
 prayers;  at  noon  he  would  not  eat  any 
 meat,  before  he  had  given  the  Lord  thanks ; 
 at  night  he  would  not  ly  down  on  his  bed, 
 befpre  he  had  kneeled  down  on  his  knees ; 
 we  n-,ay  remember  thofe  times,  when  forae- 
 
 LEASE, 
 
 times  that  he  had  forgotten  this  duty,  no 
 fooner  had  he  been  in  bed,  but  up  he  would 
 get  again,  and  fo  kneeling  down  on  his 
 bare  knees,  covered  with  no  garment  but 
 his  linens,  he  would  aik  God  forgivenefs 
 for  that  fin  of  forgttfulnefs ;  neither  have 
 his  brothers  efcaped  without  his  rcprchen- 
 fion  ;  for  had  they  eaten  any  meal  or  meat 
 without  a  grace,  his  check.was  ufual:  *  Dare 
 you  do  thus  ?  unlefs  God  be  merciful  un- 
 to us,  this  bit  of  bread  might  choak  us.' 
 The  wife  fentcnces,  the  religious  words, 
 which  often  dropt  from  his  mouth  like  ho- 
 ney, can  we  remember  them,  and  not  grieve 
 at  the  death  of  him  that  fpake  them  ?  What 
 comfort  had  we  in  thole  days  I  AVhat  for- 
 row  have  we  to  think  thofe  days  are  done  ? 
 they  are  gorte,  they  have  been. 
 
 Thus  he  lived  :  will  you  know  how  he 
 died?  I.  A  lingring  ficknefs  (tizcd  upon 
 him  ;  againft  which  to  comfort  him,  one 
 tells  him  of  poflellions  that  mufl  fall  to  his 
 portion  :  *  and  what  are  they  ?  (faid  he)  I 
 had  rather  have  the  kingdom  of  heaven, 
 than  a  thoufand  fuch  inheritances.'  Thus 
 he  minds  heaven  ;  and  God,  lo  minding 
 him,  prefently  lent  him  his  licknel's  that 
 fliould  fummon  him  thither.  And  now 
 how  ihould  I  repeat  his  words,  with  the 
 life  that  he  fpake  them  dying  \  iNo  foon- 
 er had  God  flruck  his  body  with  that  fatal 
 ficknefs,  but  heaiksand  needs  would  know 
 his  foul's  eflate.  *  1  have  heard  of  the  foul 
 (faid  he)  but  what  is  the  ioul  ?  the  mind  :' 
 He  queflions,  and  queflioninganiwers,  bet- 
 ter, I  fear,  than  many,  too  many  gray- 
 headed  amongft  us  ;  but  the  anfwer  given, 
 how  the  foul  confiflcd  of  the  will  and 
 undcrftanding,  he- fays,  *  he  is  fatisfied, 
 and  now  underflands  better  than  he  did 
 before.'  Another  comes  to  him,  and  then 
 he  begins  another  queflion  ;  now  he  knows 
 the  foul,  he  delires  yet  to  know  furrlicr, 
 
 *  How  his  foul  may  be  faved  ?'  O  blelfed 
 foul,  how  wifely  couldll  thou  queflion  for 
 tliine  own  foul's  good  !   the  anfwer  given, 
 
 *  By  faith  applying  Chriit's  merits :'  he  heard 
 
 it. 
 
L  I  F  E's    LEASE. 
 
 it,  and  had  it,  anon  telling  them,  "who  be- 
 fore had  taught  it  him.    Refolved  in  thefe 
 quertions,    he  queftions  no  further,    but 
 will  now  anfwer  them   that  go  aboitt  to 
 queftion  him  :  one  aflcs  him,  whether  he 
 had  rather  live  or  die  ?   He  gives  the  an- 
 fwer, and  not  without  Paul's  reafon,  I  de- 
 fire  to  die,  faid  he,  that  I  might  go  to  my 
 Saviour.    O  blelFed  Spirit,  how  didft  thou 
 infpire  into  this  child  ihy  wifdom  and  good- 
 neis  !   this  done»  his  pains  begin  again  to 
 artiift  him,  and  this  occafions  another  thus 
 to  queftion  him,  whether  he  would  rather 
 Aill  endure  thofe  pains, or  forfake his  Ghrifl:  ? 
 '  Alas !  (faid  he)  I  know  not  what  to  fay 
 as  a  child,  for  thefe  pains  might  Ibgger  a 
 ftrong  man ;  but  I  will  flrive  to  endure  the 
 beft  I  can.'    Upon  this  he  prefently  calls  to 
 mind  that  martyr,  Thomas  Bilney,  who 
 being  in  prifon,  the  night  before  his  burn- 
 ing, put  his  finger  in  the  candle,  to  know 
 how  he  would  endure  the  fire;  *  O,  (faid 
 he)  had  I  lived  then,  I  would  have  run 
 through  the  fire  to  have  gone  to  Chrift.* 
 Sweet  refolution  of  a  filly  child  !  who  can 
 hear,  and  not  wonder  ?  wonder,  and  not 
 delire  to  hear  that  he  may  wonder  ftill  ? 
 Blcffed  child,   hadft  thou  lived,    that  we 
 might  have  wondered  at  thy  wifdom  !  but 
 his  days  were  determined,  and  now  is  the 
 number  turned  to  this  poor  cypher,  they 
 are  not,  they  have  been. 
 ''    I  cannot  leave  him  yet,  his  ficknefs  lafls 
 lont^,   and  at  leafl  three  days  before  his 
 death,   he  prophelies  his  departure,    and 
 hov7  Itrange  a  prophecy  ?  not  only  that  he 
 muft  die,  but  foretelling  the  very'day ;  *  On 
 the  Lord's  day  (faid  he)  look  to  me.'    Nei- 
 ther was  this  a  word  of  courfe,  which  you 
 may  guefs  by  his  often  repetition  ;  every 
 d<iy  alking,  till  the  day  came  indeed, '  What, 
 is  Sunday  come?'  At  laft,  the  look'd  for 
 ^ay  came  on,  and  no  fooner  had  the  fun 
 beautified  that  morning  with  his  light,  but 
 he  falls  into  a  trance:  *  What,  think  ye, 
 meant  this  blefled  foul,  whileft  the  body 
 itfelf  ufed  fuch  an  a6\ion  ?  His  eyes  were 
 
 4(9 
 
 Hhh  2 
 
 fixed,  his  face  chearful,  his  lips  fmlling,  his 
 hands  and  arms  clafping  in  a  bow,  as  if  he 
 would  have  received  fome  blefled  angel  that 
 there  was  at  hand  to  receive  his  foul ;  but 
 he  comes  to  himff  If,  and  tells  them  how 
 he  faw  the  fwectef^  boy  that  ever  eyes  be- 
 held, and   bids  them,    be  of  good  cheat, 
 for  he  muft  prefently  go  with  him.'     One 
 fianding  near,  as  now  fufpe(^>ing  his  time 
 of  diffolution,  bids  him  fay,  *  Lord,  into 
 thy  hands  I  commend  my  fpirit:  yes,  (faid 
 he)  into  thy  hands,  Loijd,  I  commit  my 
 fpirit,  which  is  thy  due;  for  why?  thou 
 hafl  redeemed  it,  O  Lord  my  God  mofl 
 true,  Pfalm  xxxi,  5.'     Who  will  not  be- 
 lieve this  child  now  fings  in  heaven,  that 
 fo  foon  had  learned  this  David's  pfalm  on 
 earth  I  I  cannot  hold  mjTelf,  nor  will  I 
 hold  you  long;  but  how  may  I  omit  his 
 heavenly  ejaculations  ?  Beloved,  I  befeech 
 you  pardon  me  whilell  I  fpeak  bis  words, 
 and  I  will  promife  you  to  fpe?.k  no  word, 
 but  the  very  fame  formally  which  were  his 
 own  :  '  Pray,  pray,  pray,  nay,  yet  pray, 
 and  the  more  prayers  the  better  all  prof- 
 pers  :  God  is  the  bell  phyfician  ;  into  his 
 hands  I  commend  my  fpirit :  O  Lord  Je- 
 fus,   receive  my  foul.      Now  clofe  mine 
 eyes,  forgive  me,  father,  mother,  brothers, 
 fifler,  all  the  world.    Now  I  am  well,  my 
 pain  is  almofl  gone,  my  joy  is  at  hand  ;  O 
 Lord,  have  mercy  upon  me,  receive  my 
 foul  unto  thee.'     Where  ami  whilefl  f 
 fpeak  thefe  words  ?  Bleffed  faint,  now  thou 
 fingeft  in  heaven,  God  hath  bid  thee  wel- 
 come, theangels  arehugging  thee,  the  faints 
 rejoice  with  thee,  this  day  is  thecrown  fct  on 
 thyhead.thisdayis  thepalmof  vicloryin  thy 
 hand,  now  art  thou  arrajed  in  the  lliining 
 robes  of  heaven,  and  all  the  hoft  do  triumoli 
 at  thy  coronation.    Sweet  foul,  how  an)  [ 
 ravifhed  to  think  upon  thee  !  what  joy  ii 
 this  ?  the  patriarchs   falute  thee,   the  pro- 
 phets welcome  thee,  the  apolHes^hug  thee, 
 all  hands  clap  for  joy,  all  harps  warbie,  all 
 hearts  are  rnerry  and  glad.     O  thou  Crea- 
 tor of  men  and  angels,  help  us  all  to  heaven. 
 
 that 
 
420  DEATITs    y^RRESr. 
 
 that  when  our  days  have  been,  we  may  all  our  life  to  be  quite  extinguirtied  ;  nay,  be 
 
 meet  together  in  thy  blclTcd  kingdom.  not  deceived,  this  life  is  but  death,    the 
 
 '  I  have  done:    turn  back  by  the  fame  days  that  we  fpend,  they  are  part  and  done, 
 
 threcd  that  led  you  through  this  labyrinth,  few  and  evil  they  have  been.'     Thus  ends 
 
 and  you  ihall  have  in  two  words  the  fum  the  text  with  the  expir:  lion  of  our  leafe ; 
 
 of  this  whole  text.  yft  >s  not  all  done  :  when  we  loie  this  life, 
 
 The  time  of  our  leafe,  what  isitbut  our  we  have  another  freehold  prepared  in  hea- 
 
 life  ?  "What  is  this  life,    but  a  number  of  vcn,  and  this  is  not  leafed,  but  purchafed  ; 
 
 few  days  ?  What  are  fhefe  days,but  a  woild  not  for  life,  but  inheritance  ;  not  for  days, 
 
 full  of  evil  ?  But  a  life,  but  days,  but  few,  but  for  ever :    crofs  but  the  words  of  my 
 
 but  evil ;    can  we  add  any  more  ?     Yes,  text,  and  '  many  and  happy  (liall  rheages 
 
 life  is  life  how foever  we  live,  and  better  of  thy  life  be  in  heaven,  for  everand  ever." 
 
 you  think  to  have  a  bad  leafe  in  being,  than  Jmen. 
 
 D    E    A^  T    Hs      ARREST. 
 
 Luke  xii.  20.  T/?is  night  thy  foul  Jlmll  he  required  of  thee. 
 
 MAK's  body,  we  fay,  is  clofed  up  with- 
 _          in  the  eleiTiCnts,  his  blood  in  his  bo- 
 dy, his  fpirlrs  in  his  blood,  his  foul  in  his 
 fpirits,  and  God  or  Satan  in  his  foul.  AVho 
 holds  the  ponfeiTion  we  may  guefs  in  life, 
 but  then  it  is  moHapparentwhen  we  come 
 TO  death  :  the  tree  may  bend  caft,  or  wefl, 
 •or  north,  or  fouth  ;  but  as  it  falleth  fo  it 
 ileth  :  our  aircdlions  may  look  up  or  down, 
 towards  heaven  or  hell ;  but  as  we  die  we 
 receive  our  doom,  ond  then  whofe  we  are 
 (ball  be  fully  made  manifefl:   to  all  the 
 world.     There  is  a  parable  of  poor  Laza- 
 rus, Luke  xvi.  whofe  life  was  nothing  but 
 a  catalogue  of  mifcries,  his  body  full  of 
 jores,  his  mind  full  of  forrows  ;  what  fpec- 
 racle  could  we  think  more  pitiful,  whofe 
 bqil  dainties  were  but  broken  crumbs,  and 
 his  warmeil  lodging  but   the  rich  man's 
 gates  ?  here  is  a  parable  of  a  certain  rich 
 man,  who  enjoys,  or  at   leaft  purpofeth, 
 a   delicious  fare,    he    hath  lands,  v.   16. 
 iVuits,  V.  17 ■  buildings,  v.  iS.   and  if  this 
 be  the  inventory,  what  is  the  fum  ?  Sec  it 
 colle£\ed  in  the  verfe  fuccccding^  Soul,  thou 
 bafi  much  g-todi  laid  up  for  many  years  ; 
 
 noiv  live  at  eafe,  eat,  drink,  and  take   thy 
 pafiime.    Thefe  two  eftatcs,  thus  different, 
 how  ftiould  they  be  bui  of  divers  tenures  ? 
 No  man  can  jlrve  God  and xMarmnon,  Mat. 
 vi.  24.  See  Lazarus  dying,  and  tht  angch 
 carry  him  into  Abraham's  bofom.  See  this 
 rich  man  dying,  and  they  (that  is,  devils) 
 reqviire  his  foul.     God  receives  one,  and 
 his  foul  is  in  heaven  ;  fatan  takes  the  other, 
 and  drags  dow  n  his  foul  to  hell ;  he  is  com- 
 forted that   received    pains,  and  thou  art 
 tormented   that  was  full  of  eafe:  this  is 
 the  doom,  and  that  he  may  undergo  this 
 death  now  gives  the  fummons.  This  night 
 thy  Joul  flnill  be  required  of  thee. 
 
 The  text  we  may  chriften  Death's  Arreft; 
 it  is  we  that  otlend  his  majefty  of  heaven, 
 and  his  precepts  are  given  unto  death,  to  at- 
 tach our  fouls.  See  here  a  precedent,  a  rich 
 man  taken  on  a  fudden,  who  muff  inOant- 
 ly  appear  before   the  judge  of  heaven  : 
 when?    Tl-ds  night.     ^\  hat  ?   Thy  feul. 
 Why  ?  It  is  required.  Of  whom  ?  Of  thee. 
 Or  if  this  will  not  find  the  offender,  fee 
 yet  a  more  narrow  learch  ;    every  word  is 
 like  fome  dark  clofet,  therefore  we  will  o- 
 
 pen 
 
D  E^TH's 
 
 pen  the  windows  that  you  may  have  full 
 light.     This  text  is  death's  arrcrt,  which 
 as  it  muft  be  executed,  fo  it  admits  of  no 
 other  time  but  this.   This,  what,  this  day, 
 whilft  the  fun  gives  light  to  the  world,  and 
 the   light    gives    pleafure   to    the    eye  ? 
 this  -were   fome  comfort :    no,   but  then 
 fuddenly  whilft  all  alleep  fecurely,  not  this 
 Day,    but  This  Night.     And   what,  this 
 night  ?  Is  it  to  attach  the  body   of  fome 
 great perfonage,  whofe  looks  might  affVigh- 
 ten  officers  had  they  come  by  day  ?  no,  let 
 his  body  rot  in  dufl:,  whiKt  the  foul  muft 
 anfwer  his  defaults  ;    it  is   not  thy  body, 
 't4s  thy  Soul.     And  what  of  his  (bul  ?  Is 
 this  a  fubjecl  liable  to  arrefts  ?  neither  can 
 they  beg  it  at  his  hands,  or  will  he  yield  it 
 at  their  fair  intreaties  ?    No,    it  is  neither 
 begged   nor  inireated  ;    but  by  virtue  of 
 God's  writ  it  is  required.     And  how  re- 
 quired ?    Of  his  fureties  bound  for  his  ap- 
 pearing ?  He  bath   many  friends,  and  all 
 have,  or  would   have  entred  bonds ;    no^ 
 he  muft  go  without  bail  or  main-prize,  it 
 is  not  required  of  his  fureties,  "but  him- 
 feif ;  not  of  others,  but  0/  thee  is  thy  Jbul 
 this  night  required. 
 
 You  hear  the  text's  harmonj',  of  each 
 faring  we  will  give  a  touch,  and  firft  note 
 the  time.  This  night. 
 This.']"\^  O  other  but  This  ?  Were  it  a 
 J.  ^  fourthnight,  a  fcven-night,any 
 but  this  night,  and  his  griefs  wereleffencd  ; 
 the  news  is  more  heartlefs  in  that  it  comes 
 more  fudden.  You  may  obferve,  '  Then 
 are  the  greatefl  lofles  when  they  come  on 
 us  by  heaps,  and  without  fear  or  fufpicion 
 of  any  fuch  matter.'  Here  was  a  man 
 fwiming  in  his  fulnefs,  and  a  fudden  death 
 robs  him  of  all  his  t'  cafures.  To  give  j'ou 
 a  full  view,  fee  his  poffcifions,  and  how 
 great  was  the  lofs,  becaufe  of  the  fudden- 
 nefs,  This. night. 
 
 I.  Thofe  goods  whereof  he  boailed,  are 
 now  confifcate  ;  not  a  penny,  not  a  dram, 
 not  a  mite  fhall  be  left  him,  fave  only  a  to- 
 ken of  remembrance,  (I  mean  his  wiading- 
 
 ARRESr.  421 
 
 /heet)  which  he  carries  along  with  him  to 
 his  grave. 
 
 2.  *  His  goods  and  groiinds  both  were 
 took  from  him  at  his  death  :'  he  that  com- 
 manded fo  much  of  earth,  muft  now  have 
 no  more  earth  to  pleafure  him  but  a  grave : 
 what  a  change  was  this?  his  grounds  were 
 fertile,  and  they  brought  forth  plenteoufly, 
 but  a  blaft  of  death  hath  ftruck  both  ih# 
 fruit  and  the  ground  ;  and  nothing  is  now 
 left  him  but  a  barren  tomb. 
 
 3.  His  lands  and  houfesboth  went  toge- 
 ther. You  may  guefs  that  great  demeaf- 
 nes  muft  have  ftately  halls :  we  read  of  his 
 building,  and  efpeciallyof  his  barns  ;  when 
 thefe  wtre  too  little  for  his  ftore,  he  tells 
 us,  '  He  will  pull  them  down,  and  he  will 
 build  greater.'  He  never  thinks  of  any  little 
 room  in  the  bowels  of  the  poor.  Was  his 
 harveft  fo  great  that  his  barns  would  not 
 hold  it?  Whence  came  the  bleffing  but 
 from  God?  How  is  it  then  he  forgets 
 God  that  beftowed  this  bleffing  ?  It  is 
 written,  Lev.  xix.  9,  10.  When  ye  reap 
 the  harvcji  of  the  laud,  ye  Jhall  not  reap 
 every  corn  of  your  field,  neither  Pmlt  thou 
 gather  the  gleanings  of  the  harvejl.  How  ? 
 not  reap  it  ?  not  gather  it  ?  what  then  ? 
 why,  Thou  Pmlt  leave  them  for  the  poor ^ 
 and  for  the  fir  anger  :  I  am  the  Lord  your 
 God,  When  Ruth  came  to  glean  in  the 
 fields  of  Boaz,  that  good  mailer  commands 
 his   fervants.  Let  her  gather   among  the 
 
 fheaves,and  do  not  rebuke  her,  Ruth  ii.  15. 
 Had  this  worldling  been  fo  pitiful  to  the 
 poor,  his  barns  might  have  ftood,  himfelf 
 might  have  hved,  his  foul  have  been  faved> 
 But  now  what  a  ftrange  lot  happens  on 
 him  ?  his  halls,  Louies,  barns,  buildings, 
 all  run  round  in  a  dance  of  death  before 
 his  eyes. 
 
 4.  '  His  houfe  and  friends  both  left  him 
 when  death  came.'  The  parable  is  com- 
 mon :  A  man  hath  three  friends,  two 
 whereof  he  loved  moll  entirely,  the  third 
 he  made  no  account  of:  this  man  being 
 fcnt  for  to  come  before  the  king,  he  de- 
 ikes 
 
422  DEATH'S 
 
 fires  his  firft  friend  to  go  with  him  ;  but 
 he  could  not,    only  he   would  give   him 
 fomething  for  his  journey  :  he  defired  his 
 fecond  fritnd  to  go  with  him,  but  he  would 
 not,  only  he  would  bring  him  a  little  piece 
 of  his  way :  when  both  thcfe  forfook  him, 
 he  goes  to  the  lafl:,    which  before  he  ef- 
 teemed  leaft,  and  this  friend  was  the  party 
 that  went  with  him   to  the  king,  and  an- 
 fvvered  for  him   in  all  his  caul'es.     This  is 
 the   cafe  of    every  dying  man;     the  king 
 our  judge  fends  death  his  ferjeant  to  fum- 
 mon  you   to  your  judgment.     Come   to 
 your  firft  friends,  I  mean  your  riches,  alas 
 they  cannot  go  with  you,   but  give  you 
 a  flieetas  necellnry  for  your  journey:  come 
 ,  to  your  fecond  friehds,  I  mean  your  ac- 
 quaintance,   alas !     they  will  not  go  with 
 you,  but  bring  you  to  your  graves,  and 
 there  leave  you  to  yourfelves :    Come  to 
 your  laft   friends,    which  you  now  leafl: 
 think  of,    I  mean  your  confciences,  and 
 ypu  (hall  find  that  is  the  trueft  friend  that 
 will  go  with  you  to  the  judge,  and  anfwer 
 for  you  to  the  king,  and  either  acquit  you, 
 or  condemn  you  ;  bring  you  to  the  gates 
 of  heaven,    or  deliver  you  to  the  goal  of 
 hell.     Have  a  care  of  your  confciences,  if 
 you  mean  to  fpeed  well  at  this  day  :  how 
 
 ARREST, 
 
 piece  of  time,  which  tefore  by  months 
 
 and  years  he  laviQily  mifpent :  they  that 
 pafs  away  time  with  mirth  and  paliime, 
 Ihall  one  day  fee  to  their  grief  what  a  lofs 
 they  have  ;  now  we  revell  it  out,  dally  it 
 away,  ule  all  means  and  occafions  to  make 
 it  fliort  enough ;  but  when  this  golden 
 fliower  is  gone,  and  thofe  opportunities 
 of  falvation  loft  by  negligence,  then  we 
 may  wi(h,  and  wilh  again, '  Oh  had  we  a  lit- 
 tle time,  a  little  fpace  to  repent!'  imagine 
 that  this  worldling  (whom  now  you  muft 
 fuppofe  to  ly  frying  in  hell-flames)  were 
 difpenfed  with  for  a  little  time,  to  live  here 
 again  on  earth  arnongft  us ;  would  but 
 the  Lord  vouchfafe  him  one  hour  of  new 
 trial,  a  minute-feafon  of  a  gracious  vifita- 
 tion,  Oh  how  highly  would  he  prize,  how 
 eagerly  would  he  apprehend,  with  what 
 infinite  watching,  praying,  fafling,  would 
 he  improve  that  Ihort  time,  that  he  might 
 repent  him  !  I  know  not  how  effed^ually 
 this  may  work  on  your  hearts,  but  I  am 
 fully  perfuaded,  if  any  damned  creature 
 had  but  the  happinefs  to  hear  thisfermon, 
 you  lliouid  fee  his  very  htart  would  bleed 
 within  him  :  bleed,  faid  1  ?  nay,  break  and 
 fall  afunder  in  his  breafi  like  drops  of  wa- 
 ter.     Oh  with   what  inflamed  attention 
 
 blelfed  a  man  had  this  worldling  been,  if    would  he  hear  and  lifien  r    with  what  in 
 
 only  a  good  confcience  had  accompanied 
 him  to  the  judge  of  heaven  ?  but  now 
 when  death  fummons  him,  there  is  no 
 friend  to  folicite,  no  advocate  to  plead,  no 
 man  to  fpeak  one  word  in  his  foul's  behalf; 
 it  is  his  bad  confcience  keeps  him  company, 
 and  though  all  others  leave  him,  he  can 
 dcvife  no  means  to  fliake  this  from  him. 
 
 i;.  There  is  a  jewel  irrecoverable,  of 
 which  this  fudden  death  robs  him,  1  mean 
 his  time,  and  what  a  lofs  was  this?  All 
 his  goods,  grounds,  barns,  buildings,  were 
 they  more  worth  than  the  world  itfelf,  yet 
 were  they  not  able  to  reffore  one  minute 
 of  his  time  :  if  this  could  be  purchafed, 
 what  a  rate  would  he  give  for  a  little  re- 
 fpite  i    nothing  is  now  fo  precious  as  a 
 
 fatir:ble  giafping  would  he  Jay  hold  on 
 Chrifi  ?  with  what  fireaming  tears  would 
 he  water  his  cheeks,  as  If  he  would  melt 
 himfelf,  like  Niobe,  into  a  fountain  ?  *  Blef- 
 fed  God,  how  fond  are  foolilii  men  that 
 never  think  of  this  till  their  time  be  iofl  !' 
 \Ve  that  are  alive  have  only  this  benefit  and 
 opportunity,  and  if  we  negledl  it,  a  day 
 will  come  (we  know  not  how  foon)  that 
 we  ihall  be  pa  It  it,  and  cannot  recover  it, 
 no  not  one  hour,  if  we  would  give  a  thou- 
 fand,  ten  thoufand  worlds  for  it.  ^\  hat 
 can  I  fay  ?  reficft  on  yourfelves,  you  "that 
 have  fouls  to  fave  ;  you  have  yet  a  little 
 time,  and  the  time  prefent  is  that  time  : 
 what  then,  but  fo  ufc  it  now,  as  when  you 
 
 are 
 
B  EArHs 
 
 are  gone,  you  need  not  with  grief  to  wilh 
 you  iiere  again.  , 
 
 6.  Yet  more  lofs,  and  that  is  the  lofs  of 
 lofTes,  the  lofs  of  his  foul ;  his  riches, 
 lands,  houfes,  friends,  time,  and  all  were 
 nothing  to  his  foul.  This  is  that  paragon, 
 peer,  rofe  and  fpoufe  of  our  well-beloved 
 Chrill.  '  How  many  a  tear  fhed  he  to  fave 
 it  \  what  groans,  cries,  prayers,  tears  and 
 blood  poured  he  before  God,  that  he  might 
 redeem  it  from  the  jaws  of  Satan  !  and  is 
 this  loft  notwithftanding  all  this  labour  ! 
 O  fsveet  Jefus,  what  a  lofs  is  this  !  thou 
 waft  born,  lived,  died,  and  that  a  ftname- 
 ful  death,  the  death  of  the  crofs,  and  all 
 this  fuffering  was  to  fave  poor  fouls  :  yet 
 fee  a  foul  here  loft,  and  the  blood  of  God, 
 though  able,  not  effectual  to  redeem  it." 
 Whofe  heart  would  not  melt  into  blood, 
 that  but  knew  this  mifery  ?  Suppofe  you 
 could  fee  but  the  foul  of  this  wretched 
 worldling,  no  fooner  had  it  left  the  body, 
 but  immediately  it  was  feized  on  by  infer* 
 nal  fiends,  now  lies  it  on  a  bed  of  fire, 
 tortured,  tormented,  fcourged,and  fcorch- 
 ed  in  thofe  furious  flames ;  there  his  con- 
 fcience  ftings  him,  his  forrow  grips  him, 
 his  pain  fo  handles  him,  that  he  cries  and 
 rores,  *  Wo,  wo,  and  alas  for  evermore.' 
 Who  now  for  Oiadows  of  fliort  plcafures, 
 w  ould  incur  thefe  forrows  of  eternal  pains? 
 In  this  world  we  can  weep  and  wail  for  a  lofs 
 of  trifles;  an  houle,  a  field,  an  ox  took  from 
 us,  enough  to  cruciate  us  :  but  how  Iliall 
 we  bewail  the  lofs  of  a  foul,  which  no  foon- 
 er plunged  into  that  pit  of  horror,  but  it 
 fliall  feel  a  punifhment  without  pity,  mi- 
 fery without  mercy,  forrow  without  fuc- 
 cour,  crying  without  comfort,  torment 
 without  eafe,  a  world  of  mifchief  without 
 all  meafure  of  redrefs  ?  Such  is  the  Jofs  of 
 this  man's  filly  foul ;  whilft  he  was  cheer- 
 ing it  with  a  home-bred  folace,  Soul,  thou 
 haf}  much  g(^ds  laid  up  for  many  years  ; 
 God  whifpers  in  his  ears,  and  tells  him  o- 
 ther  news  :  what  ?  of  his  foul :  how  ?  it  is 
 required  ;    when  \    this  night :    a  fearful 
 
 ARREST.  423 
 
 found,  unlookt  for  me(rage,rpeedy  difpatch, 
 no  more  delays  nor  days,  only  this  night, 
 for  then  his  foul  muft  be  taken  from  him. 
 You  fee  all  his  lolTes ;  and  now  to  con- 
 traft  them,  there  is  one  grief  more  than 
 all,  that  all  is  loft  on  a  fudden.  Loires 
 that  come  by  fucceffion  are  better  born  with, 
 but  all  on  a  fudden  is  the  worft  of  all ;  yet 
 fuch  is  the  mifery  of  man  when  he  goes, 
 all  goes  with  him,  and  he  and  all  pafs  a- 
 way  on  a  fudden  :  ^s  in  the  days  of  Noah, 
 they  ate,  and  drank,  married,  and  gave  in 
 marriage,  and  hievj  nothing  till  the  flood 
 came,  and  took  them  all  aiuay  :  fo  is  the 
 coming  of  the  Son  of  man,  Matth.  xxiv„ 
 38.  iiow  many  have  been  thus  took  trip- 
 ping in  their  wickednefs !  Belfliazzar  in 
 his  mirth,  Herod  in  his  pride,  the  Philif- 
 tines  in  their  banqueting,  the  men  of  Zik- 
 lag  in  their  feafting,  Job's  children  in  their 
 druukennefs,  the  Sodomites  in  their  filthi- 
 nefs,  the  fteward  in  his  fecurity,  this  churl 
 in  his  plenty:  miferable  end,  when  men 
 end  in  their  fm.  *  Call  to  mind  this,  O 
 my  foul,  and  tremble ;  fleep  not  in  jfin, 
 left  the  fleep  of  death  furprize  thee  :  the 
 hour  is  certain,  in  nothing  but  uncertain- 
 ties ;  Certa  mors,  inctrta  hora ;  for 
 fure  thou  muft  die,  yet  thou  knoweft  not 
 on  what  day,  nor  in  what  place,  nor 
 how  thou  ftialtbedifpofed  when  death  mufl 
 be  entertained.  Do  you  not  feemoft  die, 
 while  they  are  moft  bufie  how  to  live  ?  he 
 that  once  thouphtbut  to  begin  to  take  his 
 eafe,  was  fain  that  very  night,  whether  he 
 would  or  no,  to  make  his  end  :  would  you 
 have  thought  this  ?  he  but  now  flourifh- 
 ed  like  a  green  bay-tree,  his  thoughts  full 
 of  mirth,  his  foul  of  eafe,'  but  I  paflTedby, 
 and  lo  he  was  gone.  Pfalm  xxxvii.  35,  39. 
 Gone,  whitiier  ?  his  body  to  the  grave, 
 his  foul  to  hell ;  in  the  midft  of  his  jollity, 
 God  threatens  deltru^^ion  ;  devils,  execu- 
 tion i  death,  expedition,  and  thus  like  a 
 fwan  he  fings  his  funerals.  There  is  that 
 faith,  /  have  found  re/?,  and  nozc  tviit  1 
 eat  continually  of  my  goads,  and  yet  he 
 
 knoiu- 
 
4H  DEATHS 
 
 knovjeth  not  what  time  (hall  come  upon  him, 
 and  that  he  mufl  leave  thofe  things  to  o- 
 thcrs,  and  die,  Eccl.  xi.  19.  The  higher 
 our  Babel-tower  of  joy  is  raifed,  the  near- 
 er it  is  to  ruin  and  confufion  ;  Sodom,  in 
 the  heat  of  their  fins,  had  that  Hiowcr  of 
 fire  poured  on  their  heads :  Nebuchadnez- 
 zar, in  the  height  of  his  pride,  became 
 luddenly  a  beaft,  that  ruled  before  as  a 
 king  :  Once  for  all,  here  was  a  man  folac- 
 ing,  finging,  warbling  out  pleafant  fongs 
 of  eafe  and  paftime  :  but,  O  the  mifery, 
 in  the  midA  of  his  note  here  is  a  fudden 
 ftop  ;  he  dreams"bf  longs  and  larges,  he 
 hears  of  briefs,  and  femi-briefs,  no  longer 
 a  day,  but  this  very  night,  and  then  fhall 
 thy  foul  be  taken  fhom  thee. 
 
 See  here  the  many  loifes  of  one  man, 
 *  his  goods,  his  ground,  his  houfes,  his 
 friends,  his  time,  his  foul,  and  all  on  a  fud- 
 den, whilft  the  word  isfpoken,  this  night.' 
 
 Ufe  I.  Oin*  neighbours  fire  cannot  but 
 give  warning  of  approaching  fiamcs.  Re- 
 member his  judgment,  thine  alfo  may  be 
 like-wife  :  unto  me  yefttrday,  and  unto  thcc 
 today,  Eccl.  xxxvii'i.  22.  Whofe  turn  is 
 next,  God  only  knows  who  knows  all.  Is 
 not  madnefs  in  the  hearts  of  men  ivhilcs 
 they  live?  Eccl.  ix.  3.  In  the  leaft  fuf- 
 picion  of  lofing  worldly  riches,  all  watch 
 and  break  their  ileep  ;  you  fhall  fee  men 
 work,  and  toil,  and  fear  and  care,  and  all 
 100  little  to  prevent  a  lofs ;  but  for  all  thefe 
 loffcs  which  arc  linked  together,  our  riches, 
 lands,  houfes,  friends,  time  and  foul,  and 
 all  we  have,  there  is  few  or  none  regards 
 them  :  O  that  men  are  fo  careful  in  trifles, 
 and  fo  negligent  in  matters  of  a  great  im- 
 portance !  It  is  ftoried  of  Archimedes, 
 that  when  Syrncufe  was  taken,  he  only 
 vas  fitting  fecure  at  home,  and  drawing 
 circles  with  his  compafs  in  the  dufl.  Thus 
 fome  we  have,  that  when  the  eternal  falva- 
 lion  of  their  louls  is  in  qutfiion,  they  are 
 handling  their  duft,  nothing  but  fuits  or 
 money-matters  are  their  daily  objefts  :  but, 
 iilas  L  what  will  your  goods,  or  grounds 
 
 AR  REST. 
 
 or  houfes,  or  friends  avail  you,  when 
 death  comes  ?  Where  did  ever  that  man 
 dwell,  that  was  comforted  by  any  of  thefe 
 in  that  lafl  and  foreft  conflift?  give  me  a 
 man  amongft  you,  that  fpends  the  fpan  of 
 his  tranfitory  life  in  grafping  gold,  gather- 
 ing wealth,  growing  great,  inriching  his 
 po([eriiy,  without  any  endeavour  or  care 
 to  treafure  up  grace  againft  that  fatal  hour; 
 and  1  dare  certainly  tell  him,  whenfoever 
 he  comes  to  his  death's-bed,  he  fhall  find 
 nothing  but  an  horrible  confufion,  cxtrem- 
 eft  horror  and  heavinefs  of  heart;  nay, 
 his  foul  fiiall  prefently  down  into  the 
 kingdom  of  darknefs,  and  there  ly  and  fry 
 in  evcrlafting  fires.  Xor  Ipeak  I  only  to 
 the  covetous,  though  my  text  feems  more 
 dire(fHy  to  point  at  them,  but  whofoever 
 thou  art  that  goefl  on  in  a  daily  courfe 
 of  iin,  in  the  fear  of  God  bethink  you  of 
 mortality  :  fome  of  you  may  think  I  fpeak 
 not  to  you,  and  "others  I  fpeak  not  to  you ; 
 the  truth  is,  I  fpeak  to  you  all,  but  to  you 
 more  efpecially  that  to  this  day  have  finned 
 with  dehght,  but  never  as  yet  felt  the  fmart 
 for  fin  upon  your  fouls  or  confciences;  O 
 beloved  I  this  is  it  1  call  for,  and  muft  call 
 for  till  you  feel  a  change,  a  thorough  change 
 in  you  :  would  but  fome  of  you  at  this 
 prefent  examine  your  confciences,  and 
 fay,  *  Whether  have  I  not  been  inordinate 
 in  drunkennefs,  or  Wantonnefs,  or  cove- 
 toulnefs  ?  whether  have  I  not  fworn  an  oath, 
 or  told  a  lie,  or  dilfembled  in  my  heart, 
 when  I  have  fpoken  ?  O  who  can  fay  a- 
 mongft  you,  I  am  clean,  I  am  clean  ?  and 
 alfure  yourfelves,  if  you  are  guilty,  you 
 mufl:  either  feel  heart's  grief,  or  you  can 
 never  be  provided  for  death's  difmal  arreff. 
 If  you  were  but  fcnfible  of  fin,  if  you  felt 
 but  the  weight  and  horror  of  God's  wrath 
 for  fin,  I  am  verily  peifuaded  you  would 
 nottakea  quiet  fleepin  your  beds  for  fear, 
 and  horror,  and  heavinefs  of  heart :  what 
 is  it  but  madnefs  of  a  man  to  ly  down  in 
 eafe  upon  a  feather-bvd,  pnd  to  lodge  in 
 his  boibm  that  deadly  enemy,  fin  •" 
 
 But. 
 
T>  EATH's 
 
 But,  horror  oF  horrors,  what  if  this 
 night,  vvhilfl:  you  fleep  in  your  fin,  death 
 fhould  arreft  you  on  your  beds  ?  This  I 
 tell  you  is  no  wonder,  are  not  fudden 
 deaths  common  and  ordinary  among  the 
 fons  of  men  ?  how  many  have  we  heard 
 that  went  to  bed  well  over  night,  for 
 ought  any  man  could  tell,  and  yet  were 
 found  dead  in  the  morning,  I  will  not  fay 
 carried  away  out  of  their  beds,  and  caft 
 into  hell-fire?  Whether  it  be  foor  no,  the 
 Lord  our  God  knows:  but  howfoever  it 
 is  with  them,  if  we,  for  our  parts,  com- 
 mit iin,  and  repent  not  thereof  by  crying 
 and  fobbing,  and  forrowing  for  fin,  it  may 
 be  this  night,  and  that  is  not  long  to,  you 
 may  fleep  your  laft  in  this  world,  and  then 
 {hall  your  fouls  be  hurried  by  devils  to 
 that  infernal  lake,  whence  there  is  no  re- 
 demption. '  O  beloved!  O  wretch,  who- 
 foever  thou  art  !  Cand  thou  pofllbly  fleep 
 in  fuch  a  cafe  as  this?  Canfl;  thou  go  to 
 bed  with  a  confcience  laden  with  fin  *? 
 Canfl:  thou  take  any  fleep  which  is  the 
 brother  of  death,  when  thou  lieft  now  in 
 danger  of  eternal  death  ?  Confider,  I  pray 
 what  fpace,  what  diflance,  how  far  off  is 
 thy  foul  from  death,  fron  hell,  from  e- 
 ternity  ?  No  morebut  a  breath,  one  breath 
 and  no  more;  no  more  but  a  ftep,  one 
 ftep,  and  no  more;  O beloved!  were  not 
 this  lamentable,  that  fome  one  of  us  that 
 row  are  flanding  or  fitting,  fliould  this 
 night  fleep  his  laft,  and  to  morrow  have 
 his  body  brought  to  be  buried  ;  yea,  and 
 before  to  morrow  morning  have  his  foul 
 (which  the  JLord  forbid)  caft  frorri  his  bed 
 of  feathers,  to  a  bed  of  fire  ?  And  yet, 
 alas!  alas!  if. any  of  us  this  night  die  in 
 his  fins,  or  in  a  ftate  unregcnerate,  thus 
 will  it  be  with  him  whofoever  he  be;  to 
 morrow  may  his  body  ly  cold  under  earth, 
 and  his  foul  lodge  in  hell  with  this  mifer- 
 able  rich  man,' 
 
 Ufe  2.  But  let  me  fpeak  to  you,  of  whom 
 J  hops  better  things  ;  it  is  good  counfel  for 
 you  all  to  expert  death  every  day,  and  by 
 
 I 
 
 A  R  R  E  S  T.,  425 
 
 this  means,  death  forefeen  cannot  poffibly 
 be  fudden ;  no,  it  is  he  only  dies  fuddenly, 
 that  dies  unpreparedly;  watch  therefore, 
 faith  our  Saviour,  be  ever  in  a  readiqefs: 
 and  finally,  that  this  rich  man  may  be  your 
 warning, you  that  tender  your  fouls,  learn 
 that  leflbn  of  our  Saviour;  Lay  not  up  for 
 yourftflves  treafiires  upon  earth,  -where 
 moth  and  ruji  doth  corrupt,  and  where 
 thieves  break  through  and  fieal :  but  lay 
 up  for  yourfelves  treafures  in  heaven, 
 where  neither  moth  nor  r-ufi  doth  corrupt ^ 
 and  where  thieves  do  not  break  ihrouc^h 
 nor  flealy  Matth.  vi.  rp,  20.  You  will  fSy, 
 What  treafures  are  thofe  ?  I  anfwer ;  thofe 
 treafures  are  thofe  flocks  of  grace  that  will 
 laft  for  ever  ;  it  is  that  circumjpe£l  walk- 
 ing, Eph.  V.  15.  that  fervency  of  fpirif^ 
 Rom.  xii.  1 1 .  that  zeal  of  good  works.  Tit. 
 ii.  14.  that  purity  which  John  makes  a 
 property  of  every  true-hearted  profefl~or, 
 I  John  iii.  3.  In  a  word,  it  is  the  work, 
 the  life,  the  power  of  that  prayer,  that  the 
 reft  of  our  life  hereafter  may  be  pure  and 
 holy:  thefe  are  heavenly  hoords  indeed. 
 *  O  that  we  would  treafure  up  fuch  provi- 
 fion  againft  the  day  of  calamity  !  if  while 
 it  is  called  to-day,  we  would  make  our 
 peace  wifli  this  heavenly  Highnefs,  by  an 
 humble  continued  exercife  of  repeniance; 
 if  in  this  time  of  grace  we  would  purchafe 
 God's  favour,  and  thofe  rareft  jewels  of 
 faith  and  a  good  confcience  ;  if  now  be- 
 fore we  appear  at  the  dreadful  tribunal, 
 we  would  make  God  and  his  angels  our 
 friends  in  the  court  of  heaven ;  O  then 
 how  blelfed  would  our  death  be  to  us  ? 
 Came  it  never  fo  fuddenly,  ftill  fliould 
 death  find  us  ready,  and  if  ready,  no  mat- 
 ter how  fuddenly,  yea  though  it  were  this, 
 this  night.* 
 
 I  have  ope  the  writ,  and  you  fee  when 
 it  muft  be  ferved,  this  night ;  but  in  this 
 quando,  there  is  both  fuddennefs  and  fad- 
 nefs  :  it  is  not  this  day,  but  this  night.  Let 
 this  end  this  day's  difcourfe,  and  the  next 
 day  we  will  lay  open  the  night's  dark  fad- 
 i  i  ncfs : 
 
426  DEATHS 
 
 nefs:  it  is  a  difmaltinie,Godgive  us  grace  fo 
 to  provide,  that  we  may  be  ready  with  oil 
 in  our  lamps,  and  enter  with  our  Saviour 
 'into  his  blefled  kingdom. 
 Night. 
 
 HE  fins  all  day,  and  dies  at  night,  and 
 wfiy  at  tiight  ?  This  you  know  is 
 frequent,  and  there  is  reafon,  *  Moil  are 
 begot  and  born,  and  therefore  die  at 
 night:'  but  we  muft  further  than  the  lifts 
 of  nature  ;  this  night  was  more  than  ordi- 
 nary, as  being  the  fitted  time  to  aggravate 
 his  grief:  weigh  but  the  circumftances. 
 
 I.  It  was  a  night  of  darknefs,  and  this 
 may  incrcafe  thehorrour  of  his  judgment: 
 think  but  what  a  f?^  feized  on  the  Egyp- 
 tians, when  fjo  power  of  the  fire  muj}  give 
 them  light,  nor  might  the  clear  flames  of  the 
 ftars  lighten  the  horrible  night  that  fell  up- 
 on them,  Wif. xvii.5.  The  hufband-men, 
 the  fhepherd,  the  workmen,  all  were  bound 
 with  one  chain  of  darknefs,  No  manfaiv  a- 
 nother^  tieitherrofe  up  from  the  place  luhere 
 he  -was  for  three  days,  Exod.  x.  23.  Was 
 not  this  fearful  darknefs?  You  may  guels 
 it  by  the  ciiefts,  they  were  troubled,  and 
 tcnificd,  and  fwooned,  as  tho'  their  own 
 fouls  ftiould  betray  them.  Whether  it  were 
 an  hiffmg  wind,  or  a  fioeet  noife  of  birds 
 among  the  fpreading  branches,  or  a  p leaf- 
 ing fall  of  waters  running  violently,  or  a 
 terrible  found  of  /tones,  or  the  running  of 
 fkipping  bea(isy  or  the  noife  of  cruel  beafls, 
 or  the  eccho  that  anfwereth  again  in  the 
 hollow  mountains,  thefe  fearful  things 
 made  them  tofuooon  for  fear,  Wifd.  xvii. 
 18.  And  if  thus  the  Egyptians,  how  was 
 it  v»ith  this  v/orldling  ?  a  darknefs  feized 
 on  him  that  engendred  a  thoufand  times 
 more  intolerable  torments.  This  was  the 
 image  of  that  darknefs  which  fhould  after- 
 ward receive  />/m,  "  and  yet  was  he  unto 
 himfelf  more  grievous  than  the  darknefs, 
 "VVifd.xvii.  2  r .  It  was  not  an  outward,  but 
 an  utter  darknefs,  not  only  to  be  not  feen, 
 but  to  be  felt  and  feared.  Imagine  then 
 what  vifions,  what  foimds,   what  lights, 
 
 ARREST. 
 
 what  fudden  fires  appeared  unto  him  ? 
 Unhappy  worldling,  look  round  about 
 thee;  although  it  be  dark,  heie  is  fame- 
 thing  to  be  feen  :  above  is  the  angry  judge, 
 beneath  is  the  burning  lake,  before  is 
 gloomy  darknefs,  behind  is  infallible  death, 
 on  thy  right  and  left  hand  a  legion  of  evil 
 angels  expelling  every  moment  to  receive 
 the  prey.  Here  is  a  fight  indeed,  able  to 
 break  the  very  heart-firings  of  each  feer. 
 If  fome  have  loft  their  wits,  by  means  of 
 fome  dreadful  fight ;  yea  if  the  very  fufpi- 
 cion  of  devils  have  caufed  many  men  to 
 tremble,and  the  hairs  of  their  heads  to  ftand 
 ftaring  upright;  what  then  was  the  fear  and 
 terror  of  this  man,  when  fo  many  dread- 
 ful, horrible,  hellilh  monfters  fiood  round 
 about  him,  now  ready  to  receive  him  ? 
 0  ye  fons  ofmen,flandin  awe  and  fin  not, 
 commune  with  your  own  hearts,  and  in 
 your  chamber,  and  be  ft  ill,  Pfalm  iv.  4. 
 Will  not  this  fear  you  from  your  fins  ? 
 Suppofe  then  you  lay  on  your  beds  of 
 death,  were  the  judge  in  his  throne,  your 
 fouls  at  the  bar,  the  accufer  at  your  el- 
 bows, and  hell  ready  open  to  fhut  her 
 mouth  upon  you  :  O  then,  how  would 
 you  curfe  yoiufeives,  and  bewail  your 
 fins  ?  "What  horrible  vifions  would  appear 
 to  you  in  the  dark  ?  horrible  indeed  ?  *  In- 
 fomuch  (faith  Cyril)  that  were  there  no 
 other  punilhment  than  the  appearing  of 
 devils,  you  would  rather  burn  to  afhes, 
 than  endure  their  fight.'  Good  God  !  that 
 any  Chrifiian  ihould  live  in  this  danger, 
 and  yet  never  heed  it  till  he  fees  its  terror. 
 How  many  have  gone  thus  fearfully  out 
 of  this  miserable  world  ?  I  know  not  what 
 you  have  feen,  but  there  are  very  few  who. 
 have  not  heard  of  many,  too  many,  in  this 
 cafe.  What  were  Judas's  thoughts,  when 
 he  ftrangled  himfeif  that  his  bowels  gullied 
 out  again  ?  what  were  Cain's  vifions,  when 
 he  ran  like  a  vagabond  roaring  and  crying, 
 Whofoever findeth  me flfall flay  me?  Gen. 
 iv.  14.  VV^hat  are  all  their  aifrights  that 
 cry  when  they  are  dying,  They  Ice  (piriis 
 
 and 
 
DEATH'S 
 
 and  devils  flying  about  them,  coming  for 
 them,  roaring  againft  them,  as  if  an  hell 
 entred  into  them,  before  themfelves  could 
 enter  it  ?  I  dare  inrtance  in  no  other  but 
 this  wretched  mifer :  "what  a  night  was 
 that  to  him,  when  on  a  fudden  a  darknefs 
 feized  on  him,  that  never  after  left  him  ? 
 Thus  many  go  to  bed,  that  never  rife  a- 
 gain,  till  they  be  wakened  by  the  fearful 
 found  of  the  laft  trumpet :  and  was  not 
 this  a  terror  ?  "Whofe  heart  doth  not 
 quake  ?  Whofe  flefh  doth  not  tremble  ? 
 Whofe  fenfes  are  not  aftonifhed  whilft  we 
 do  but  think  on  it  ?  And  then  what  were 
 the  fufferings  of  himfelf  in  his  perfon  r  He 
 might  cry,  and  roar,  and  wail,  and  weep, 
 yet  there  is  none  to  help  him  ;  his  heart- 
 ftrings  break,  the  blefled  angels  leave  him, 
 devils  ftill  expe^l  him,  and  now  the  judge 
 hath  pronounced  his  fenfenct,  This  night, 
 in  the  dark,  they  muft  feize  upon  him. 
 
 2.  Yet  this  was  not  all  the  horrour,it  was 
 a  night  both  of  darknefs  and  drowfinefs, 
 or  fecurity  in  fin.  He  that  reads  the  life 
 of  this  man,  may  well  wonder  at  the  fear- 
 ful end  of  fo  fair  beginnings:  walk  into 
 his  fields,  and  there  his  cattel  profper; 
 come  nearer  to  his  houre,and  there  his  barns 
 fvvell  with  corn  ;  enter  into  his  gates,  and 
 there  every  table  flands  richly  furniflied  ; 
 ftep  yet  into  his  chambers,  and  you  may 
 imagine  down-beds  curtained  with  gold 
 hangings ;  nay,  yet  come  nearer,  we  will 
 draw  the  curtains,  and  you  fliall  view  the 
 perfon  ;  he  had  toiled  all  day,  and  now 
 fee  how  fecurely  he  takes  jiis  reft  :  This 
 nighty  he  dreams  golden  dreams  of  eafe,  of 
 mirth,  of  paftime,  (as  all  our  worldly  plea- 
 (lires  are  but  waking  dreams)  but  ftay  a 
 Avhile  and  fee  the  iflue  :  juA  like  a  man, 
 who  ft^arting  out  of  fleep,  fees  his  houfe 
 on  fire,  his  goods'  ranfacked,  his  family 
 murdered,  himfelf  near  loff,  and  not  one 
 to  pity  him,when  the  very  thruffingin  of  an 
 arm  might  deliver  him  :  this,  and  no  other, 
 was  the  cafe  of  this  dying  mifer;  as  that 
 night,  while  his  fenfes  were  moft  drowlie, 
 
 lii 
 
 ARREST,  427 
 
 mofl  fecure,  death  comes  in  the  dark  and 
 arrefts  him  on  his  bed ;  '  Awake,  rich  cor- 
 morant !  what  charms  have  lulled  thee 
 thus  afleep  ?  Canfl  thou  dumber  whilil 
 death  breaks  down  this  houfe,  thy  body, 
 to  rob  thee  of  that  jewel  thy  foul  ?  What 
 a  deep,  dull,  drowfie,  dead  fleep  is  this  ? 
 O  fool  !  this  night  is  thy  foul  affaulted,  fee 
 death  approaching,  devils  hovering,  God's 
 juflice  threatening  ;  canfl  thou  yet  fleep  ? 
 and  are  thine  eyes  yet  heavy  ?  behold,  the 
 hour  is  at  hand,  and  thy  foul  raufl  be  de- 
 livered into  the  hands  of  thine  enemies  ;* 
 Heavy  eyes  !  he  Qeeps  ftill,  his  care  all  day 
 had  caff  him  into  fo  dead  a  fleep  this  nighty 
 that  nothing  can  warn  him  until  death  a- 
 wake  him.  That  thief  is  mofl  dangerotjs 
 that  comes  at  night,  fuch  a  thief  is  death, 
 a  thief  that  Heals  man;  which  then  is  mofl 
 bufie,  whilil  we  are  mofl  drowfie^  mofl 
 fecure  in  fin  :  hark  the  fluggard  that  lulls 
 himfelf  in  his  fins,  Tet  a  little  more  Jleep, 
 a  little  more /lumber,  is  not  his  deJ}ru6lioH 
 fiiddeit,  and  poverty  coming  on  him  like  an 
 armed  man?  Prov.  vi.  11.  Watch^  faith 
 our  Saviour,  for  ye  knoiv  not  nvhen  the 
 7nafter  of  the  houfe  cometh,  at  even,  or 
 at  midnight,  at  the  cock-cro-w,  or  in  the 
 morning,  left  coming  fuddenly  he  Jhould 
 find  you  Jleeping,  Mark  xiii.  35.  Was  not 
 this  the  wretchednefs  of  the  fooliih  vir- 
 gins ?  How  fwcetly  could  they  flumber  ? 
 how  foundly  could  they  fleep  until  mid- 
 night ?  They  never  awake,  nor  fo  much 
 as  dream  to  buy  oil  for  their  lamps ;  ima- 
 gine then  how  fearful  are  thofe  fummons 
 to  thefe  fouls :  behold  the  bridegroom^  g9 
 ye  out  to  meet  him.  Mat.  xxv.  16.  Sud- 
 den fears  of  all  others  are  mofl  dangerous : 
 was  it  not  a  fearful  waking  to  this  rich 
 man,  when  no  fooner  he  opened  his  eyes, 
 but  he  faw  death's  uglinefs  afore  his  face  i 
 What  a  fight  was  this  ?  at  his  door  enters 
 the  king  of  fear,  accompanied  with  all  his 
 *  bhorred  horrors,  and  flinging  dread  :  on 
 his  curtains  he  may  read  his  fins,  arrayed 
 and  armed  in  their  griflieft  forms,  and  with 
 2  their 
 
428  DEATH'S 
 
 their  fierieft  flings ;  about  his  bed  are  the 
 powers  of  darkncTs,  irnv  prefenting  to  his 
 view  his  damnable  ftate,  his  deplorable  mi- 
 fery  :  what  can  he  do  that  is  thus  befet 
 withfuch  a  world  ofwofulwork,  and  hcl- 
 lilh  rage  ?  His  tongue  faulters,  his  breath 
 fhortens.  his  throat  rattles,  he  would  not 
 watch,  and  now  cannot  refilt ;  the  cry  is 
 made,  the  mid-night  come,  God  founds 
 deftru6\ion',  and  thus  runs  the  proclama- 
 tion, This  night  fodrowfie,  thy  foul  muft 
 be  taken  from  thee. 
 
 ■     3.  And  yet  more  horrour  ;  it  was  a  night 
 of  drowfinefs  and  fadnefs.     How  is  he  but 
 fad,  when   he  fees  the  night  coming,  and 
 bis  laft  day  decayil^  ?  Read  but  the  copy 
 '.of  this  rich  man's  will,  and  fee  how  he 
 deals  all  he  hath  about  him;  he  bequeaths 
 "  bis  garments  to  the  moth,  his  gold  toruft, 
 his  body  to  the  grave,  his  foul  to  hell,  his 
 goods  and  lands  he  knows  not  to  whom  ; 
 Ji'hofe  jhall  theje  things  be  ?  Here  is  the 
 'fnan  that  made  fuch   mirth  all  day,  and 
 row  is  be  forced  to  leave  all  he  hath  this 
 ■night.   It  is  the  fruit  of  merry  lives  to  give 
 fsd  farewells.     You  that  fport  yourfelves, 
 and  fpoil  others,  that  rob  God  in  his  mem- 
 bers/and  treafure  up  your  own  damnati- 
 ons;   "will   not  death  make  forry   hearts 
 for  your  merry  nights  ?  A  night  will  come 
 as  fad  as  fadnefs  in  her  fterneft  looks,  and 
 then  what  a  lot  will  befal  you  ?    O  that 
 men  are  fuch  crnel  caitiffs  to  their  own 
 fouls  ?  Is  this  a  life,  think  ye,  fit  for  the 
 fcrvants  of  our  God,  revelling:  fwcaring, 
 drinking,  railing  ?  what  other  did  thismi- 
 fcr  ?  He  would  eat,  and  drink,  and  revel, 
 and  fmg,  and  then  came  fear  as  defolati- 
 on;  and  his  deftru£lion  on  a  fudden   as  a 
 "whiilwind.  If  this  be  our  life,  how  fliould 
 we  efcape  his  death  ?  Alas  for  the  filly 
 tnirth  that  now  we  pleafure  in  !  you  may 
 be  fure   a  night  will  come  that  muft  pay 
 for  all,  and  then  (hall  your  plcafures  va- 
 nilh,  your  griefs  begin,  and  your  numb«  »- 
 lefs  fins  (hke  fo   many  envenomed  flings) 
 xun  into  your  damned  fouls,  aad  pieice 
 
 ARREST. 
 
 them  through  with  everla fling  forrow  ;  a- 
 way  with  this  fond,  fooliili,  fottiQi  vani- 
 ty ;  The  end  of  mirth  is  heavinefs  ;  feith 
 Solomon,  Prov.  xiv.  13.     What  will  the 
 fons  and  daughters  of  pleafure  do  then  ? 
 all  thofe  fwcet  delights  fliall  be  as  fcourges 
 and  fcorpions  for  your  naked  fouls.  Then, 
 though  too  late,  will  you  lamentably  cry 
 out,  IV hat  hath  pride  profited  us  P  or  what 
 profit  hath  the  pomp  of  riches  brought  us  P 
 all  thofe  things  are  paffed  away  as  a  fm- 
 dow,  or  as  a  poft  that  paffeth  hy^  Wifd,  v. 
 8.  9.     Look  on  this  man  as  he  lies  on  his 
 bed  of  death,  here  is  neither  fmile  nor  dim- 
 ple ;     All   the    daughters    of   Jiiufick    are 
 brought  loiv,   Ecclef.  xii.  4.     His  voice  is 
 hoarfe,  his  lips  pale,  his  cheeks  wan,    his 
 noftrils  run  out,  hisej'es  (ink  into  his  head, 
 and  all  the  parts  and  members  of  his  body 
 now  lofe  their  office  to  adifl  him  ;  is  this 
 the  merry  man  that  made   fuch  paflime  ? 
 Sweet  God!  what  a  change  is  this;  Infitad 
 of  fweet  fnell,  tli^re  is  a  ftench ;  infiead 
 of  a  girdle^  a  rent ;  inftead  of  well-fct  hair^ 
 baldnefs  ;  injiead  of  beauty ^  burnings  Ifa. 
 iii.  24.    Inflead  of  mirth,  mourning  and 
 lamentation,  -weeping  and  ivailing,    and 
 gnafping  of  teeth.     Muft  not  fadnelsfeize 
 on  that  foul  which  incurs  this  doom?  Here 
 is  a  malefa<flor  ftands  at  bar,  indicted  by 
 the  name  of  fool,  charged  with   the  guilt 
 of  treafon,  condemned    by    the  judge  of 
 heaven,  and  this  night,  the  faddeft  that  e- 
 ver  he  faw,  is  that  fearful  execution,  that 
 his  foul  is  taken. 
 
 4.  And  yet  more  horrour  :  it  was  a  night 
 of  lin,  and  this  doth  incrcafe  the  forrow. 
 Bow  dear  in  the  fight  of  the  Lord  is  the 
 ^  death  of  his  faints,  Pfa.  cxvi.  13.  and  we 
 may  fay  on  the  contrary,  how  abominable 
 in  the  light  of  the  Lord,  is  the  death  of 
 the  wicked  ?  Was  not  this  a  grief  to  betook 
 thus  tripping  in  his  wickedncls?  even  now 
 whilft  he  was  bulily  plotting  his  enfe  and 
 paftime,  death  fland^  at  his  door,  and 
 over-hears  all  his  plots  and  proje(fls.  It  was 
 a  death  to  his  foul  to  be  took  in  his  fin  : 
 
 hear 
 
D  EATRs 
 
 Jiear  how  he  roars  and  cries,  '  O  that  I  had 
 lived  fo  virtuoudy  as  I  fhould  ;  had  I  cm- 
 graced  the  often  infpirations  of  God's  blef- 
 itA  Spirit ;  had  I  followed  his  laws,  obey- 
 ed his  commands,  attended  to  his  will, 
 how  fweet  and  plea  fan  t  would  they  now 
 be  unto  me?  "VVo  and  alas  that  I  had  not 
 forefeen  this  day,  what  have  I  done,  but 
 for  a  little  pleafure,  a  fleeting  vanity,  loft 
 a  kingdom,  purchafed  damnation  .■"  O 
 beloved  !  what  think  ye  of  yourfelves  whilft 
 you  hear  this  voice?  You  fit  here  as  fenfe 
 lek  of  this  judgment,  as  the  feats,  the  pil 
 lars,  the  walls,  the  duft;  nay,  as  the  dead 
 bodies  themfelves  on  which  you  tread  : 
 but  fuppofe,  and  it  were  a  blelfed  medi- 
 tation, you  that  are  fo  frefh  and  frolick 
 at  this  day,  that  fpend  it  merrily,  ufe  it 
 profanely,  fwearing,  revelling,  iinging, 
 dancing;  what  if  this  night,  while  yoi'i  are 
 in  your  fin,  the  hand  of  death  Ihould  ar- 
 reft  you  ?  Could  I  fpeak  with  you  on  your 
 death-beds,  I  am  fure  I  Ihould  find  you  in 
 another  cafe  :  how  ?  but  forrowing,  griev- 
 ing, roaring,  that  your  time  were  loii;  and 
 thefe  words  not  heedcd/vvhile  the  time  well 
 ferved  ?  how  would  you  te^r  your  hair, 
 gnaih  your  teeth,  bite  your  nails,  feek  all 
 means  poffibly  to  annihilate  yourfelves  ? 
 and  can  nothing  warn  you  before  death 
 feizeonyou?  take  heed,  if  you  go  on  in  iin, 
 the  next  ftep  is  damnation.  It  was  the  apo- 
 ftle's  advice:  Noxv  it  is  high  time  to  awake 
 out  of  jleepyfor  now  is  our  falvation  nearer 
 than  when  ive  believed,  Ro.  xiii.  1 1 .  If  this 
 wretched  man  had  obferved  the  prefent  time, 
 how  happy  had  he  been  this  hour  of  his 
 departure  ?  But  as  officers  takemalefaclors, 
 drinking  or  drabbing,  fo  is  he  neareft  dan- 
 ger, when  deepelt  in  the  mire  of  pleafure. 
 Look  at  thofe  that  are  gone  before  us,  and 
 which  of  them  thought  their  end  fo  near, 
 while  they  lived  fo  merry  ?  I  rauft  needs 
 tell  you,  ihei  e  is  a  fire,  a  worm,  a  fling,  a 
 dark nefs,  an  hell  provided  for  all  wicked 
 wretvhes,  and  there  moft  certainly  muft 
 you  be  tliis  night,  if  you  die  this  day  in 
 
 ARKESr.  42^ 
 
 your  natural  ftate  of  fin.  'Lord!  that 
 men  (hould  be  fo  ftraugely  bewitched  by 
 the  prince  of  the  air,  as  for  the  momen- 
 tary enjoyment  of  fome  glorious  miferies, 
 bitier-fweet  pleafures,  heart-vexing  riches, 
 defperately  and  wilfully  to  abandon  God, 
 and  to  caft  themfelves  head-long  into  the 
 jaws  of  Satan.'  Such  a  prodigious  madnefs- 
 feized  on  this  worldling,  he  fings,  he  re- 
 veils,  he  dallies,  then  dies.  Thusgreatefl 
 evils  arile  out  of  greateft  joys,  as  the  ears 
 with  vehement  founds,  and  the  eyes  with 
 brighter  objects;  fo  many  by  felicity  have 
 loft  both  their  fenfe  and  being.  Gallus  (as 
 Pliny,  book  vii.  ch.  23.  relates)  dies  ia 
 the  act  of  pleafure  ;  Ilhbofheth  dies  in  the 
 midft  of  fleep,  2  Sam.  iv.  7.  the  Ifraelites 
 die  in  their  day  of  luft,  Numbers  xi.  33,. 
 This  worldling  dies  in  that  night  of  fin,  e- 
 ven  then  on  a  fudden  his  foul  is  taken. 
 
 5.  And  yet  more  horrour,  it  was  anight 
 of  death,  and  this  was  the  worft  of  all ; 
 the  darknefs,  drowfinefs^  fadnefs,  fin,  all 
 were  nothing  to  this,  all  nothing  in  them- 
 felves, if  death  had  not  followed  :  this  is 
 that  moft  terrible  of  all  terriblcs,  as  Ari- 
 Itotle  calls  it ;  all  fears,  griefs,  fufpicions, 
 pains,  as  fo  many  fmall  brooks,  are  fwal.-  ■ 
 lowed  up,  and  drowned  in  this  ocean  of 
 mifery.  Now  rich  man  !  what  fayeft  thou 
 to  thy  barns,  buildings,  riches,  lands  ?  Do 
 thefe  pleafure  thee  in  this  thy  exfream  and 
 dying  agony  ?  Thoulieft  this  night  on  thy 
 departing  bed,  burdened  with  the  heavy 
 load  of  thy  former  trelpaffes  ;  pangs  com.e 
 fore  and  rtiarp  upon  thee,  thy  brealt  pants, 
 thy  pulfe  beats  ihort,ihy  breath  itfeiffmells 
 of  earth  and  rotten  nefs ;  whither  wilt  thou 
 go  for  a  little  eafe  or  fuccour  ?  What  help 
 canft  thou  have  m  thy  heaps  of  gold,  or 
 hoord  of  wealth?  ihould  we  bring  them 
 to  thy  bed,  as  we  read  of  one  dying, 
 *  Commanded  that  his  golden  veflels  and 
 filver  plate  fhould  be  fet  before  him,  whjcfi 
 looking  on,  he  prom.ifeJ  to  his  foul,  it 
 fliould  have  them  all,  on  condidon  or  his 
 itay  with  him  i  but  the  remedy  being  filly,. 
 
430  D  E  AT  H's 
 
 atlafl:  moft  defperatdy  he  commends  it  to 
 the  devil,  feeing  it  would  not  ftay  in  his 
 body,  and  Co  gave  up  the  ghoft.'  Alas, 
 thefc  trifling  treafures  can  no  more  deliver 
 thee  from  the  arreft  of  that  inexorable  fcr- 
 jeant,than  can  an  handful  of  dud.  Wretch- 
 ed men  f  what  fliail  be  your  thoughts  when 
 you  come  to  this  miferable  cafe  ?  Full  fad 
 end  heavy  thoughts,  Lord,  thou  knoweft  ; 
 you  may  lie  upon  your  beds,  like  wild 
 bulls  in  a  net,  full  of  the  fury  of  the  Lord  ; 
 In  the  morning  thou  Jloalt  Jay,  Would  God 
 it  were  evening ;  and  at  even  thou  fl^alt 
 fay,  IVould  God  it  were  morning  :  for  the 
 fear  of  thine  heart  wherewith  thou  fhalt 
 fear,  and  for  the  J^ht  of  thine  eyes  which 
 ihmi  (halt  fee,  Deut.  xxviii.  df.  Here  is 
 the  terrour  of  that  night  of  death,  when 
 you  may  wifla  with  all  your  hearts,  that 
 you  had  never  been  born,  if  the  Lord 
 once  let  loofe  the  cords  of  your  confcience, 
 what  account  will  you  make  of  crowns, 
 of  poileffions  ?  all  thefe  will  be  fo  far  from 
 healing  the  wound,  that  they  will  turn  ra- 
 ther into  fiery  fcorpions,  for  your  further 
 torments.  Now,  now,  now  is  the  difmal 
 lime  of  death,  what  will  you  do  ?  whither 
 will  you  go  ?  to  whom  will  you  pray  ? 
 The  angels  are  offended,  and  they  will 
 not  guard  you  ;  God  is  diflionoured,  and 
 he  will  not  hear  you  ;  only  the  devil  had 
 your  fervice,  and  only  hell  mufl  be  your 
 wages.  Confider  this  ye  that  forget  God, 
 left  ye  be  torn  in  pieces,  and  there  be  none 
 to  deliver  yen,  Pfalm  1.  22.  It  is  cruel  for 
 ■  your  fouls  thus  to  fuffer,  to  be  torn,  and 
 torn  in  pieces,  and  fo  torn  in  pieces  that 
 none  7nay  deliver  you.  Better  this  world- 
 ling had  been  a  worm,  a  toad,  an  adder,any 
 venomous  creature,  than  fo  to  live,  and 
 thus  to  have  died  ;  yet  hither  it  is  come, 
 his  ficknefs  is  remedilefs^  his  riches  com- 
 fortlefs,  his  torments  eafclefs,  iViUhcmuft 
 fuffer,  and  there  is  none  to  deliver,  he  is 
 torn,  torn  in  pieces,  and  none  may  deliver 
 him.  What  need  you  more,  now  we  are 
 come  to  this  period  ?  His  glafs  is  run,  his 
 
 AR  REST, 
 
 fun  is  fet,  his  day  is  finiflied,  and  now  this 
 night,  the  very  night  of  death,  his  foul  is 
 required,  and  is  received  of  him. 
 
 Lo  here,  the  difnal,  dreadful,  terrible 
 time  of  this  man's  departure,  it  was  in  the 
 night,  a  night  ofdarknefs,  drowfinefs,  lad- 
 nefs,  fin,  death,  and  dcftruftion. 
 
 Ufe  I.  Who  will  not  provide  each  day 
 againfl  this  fearful  night  ?  Howfoever  we 
 pafs  away  our  time  in  fin,  we  mufi  of  ne- 
 ceffity,  ere  it  be  long,  ly  gafping  for 
 breath  upon  our  dying-beds,  there  fhall 
 we  grapple  hand  to  hand  with  the  utmoft 
 powers  of  death  and  darknefs :  what  (hould 
 we  do  then,  but  fow  our  feed  while  the 
 feed-time  lafleih?  we  have  yet  a  day,  and 
 how  fliort  this  day  is,  God  only  knows : 
 be  fure  the  night  cometh  wherein  none  can 
 work,  John  ix.  4.  and  then  what  a  fearful 
 time  will  come  upon  us  ?  I  know  there  be 
 feme  that  dream  of  doing  good  in  another 
 world,  or  at  Icaft  will  defer  it  longer,  till 
 fome  time  hereafter;  fuch  vain  hopes  of 
 future  performances  have  undone  many  a 
 foul  :  /  mu/}  work  the  work  of  him  thai 
 fent  me,  while  it  is  day,  faith  our  Saviour  ; 
 John  ix.  4.  The  way-faring  m.an  travels 
 not  in  darknefs,  but  while  the  day  fhines 
 on  him,lhen  he  knows  he  is  under  the  pro- 
 tection of  the  laws,  the  light  of  the  fun, 
 the  bleffmg  of  heaven  ;  y^re  there  not 
 twelve  hours  in  the  day  P  if  any  man  walk 
 in  the  day,  he  ftumblcth  not,  becaufe  he 
 feeth  the  light  of  the  world  ;  but  if  a  man 
 walk  in  the  night  he  Jiumbleth,  becaiife 
 there  is  no  light  in  him,  John  xi.  9.  Do 
 good  then,  and  lay  hold  of  every  fcafon 
 which  may  get  you  to  heaven.  Let  the 
 whole  courfe  of  your  life  be  a  confciona- 
 ble  preparative  ngainlt  death.  Suppofe 
 every  day  your  laft,  as  if  at  night  you 
 (hould  be  called  to  account  before  that 
 high  and  great  tribunal :  in  a  word  what- 
 foever  you  think,  fpeak  or  do,  fay  thus  with 
 yourfclf,  '  Would  1  .do  thus,  and  thus, 
 if  I  knew  this  night  to  be  my  lafi  V  Who 
 
 is 
 
DEATHS    ARREST. 
 
 43 1 
 
 is  it  would  fin,  if  he  thought  at  that  in- 
 ftant  to  go  to  judgment  ? 
 
 Ufe  2.  But  if  we  negleft  the  day,  be  fure 
 the  night  will  conne  to  our  condemnati- 
 on :  where  be  thofe  wonders  that  fo  dazled 
 our  eyes,  while  the  day  fhone  on  them  ? 
 Where  is  Abfalom's  beauty,  Jezabel's  paint, 
 Saul's  perfonage;  nay,  where  is  this  wretch- 
 ed worldling?  he  had  a  day  to  work  out  his 
 own  falvation,  and  that  being  loft,  at  laft 
 came  night,  before  he  had  gone  two  fteps 
 towards  heaven.  0  beloved!  walk  while 
 ye  have  light ,  that  ye  may  be  the  children 
 of  the  lights  John  xii,  35.  You  may  be 
 fure  the  raeaneft  foul  that  hath  the  work 
 of  grace  upon  it,  death  is  to  him  no  night, 
 but  the  day-break  of  eternal  brightnefs. 
 This  may  make  us  in  love  with  the  since- 
 rity of  religion,  this  may  make  us  to  la- 
 bour, and  never  ceafe  labouring  till  we 
 have  gotten  out  of  the  ftate  of  nature  in- 
 to the  ftate  of  grace.  O  that  I  could  fay 
 of  every  one  of  you,  as  Paul  of  the  E-" 
 phefians,  Te  were  once  darhnefs,  but  now 
 are  ye  light  in  the  Lord,  Eph.  v.  8.  r<?  were 
 once  carnal,  but  now  are  ye  fpiritual ;  ye 
 luere  once  unregenerate,  but  now  are  ye 
 firji-fruits  dedicated  to  God.  *  If  it  were 
 thus  with  you,  then,  to  your  comfort, 
 upon  your  dying  beds  you  fhould  meet 
 with  a  glorious  troup  of  blelfed  angels, 
 you  flaould  feel  the  glorious  prefence  of 
 the  fweeteft  comforter,  you  ihould  fee  the 
 glorious  light  of  God's  fhining  counte- 
 nance, you  Ihould  have  a  night,  if  it  were 
 night,  turned  all  into  a  mid-day.'  Now 
 the  Lord  give  you  fuch  a  day,  whenfoever 
 you  die  ;  through  Chrift  our  Lord. 
 
 You  have  heard  the  time  of  death's  ar- 
 reft,  this  night.  Now  for  the  party  we'll 
 make  a  privy  fearch,  and  if  we  ftir  one 
 Word,  we  (hall  find  him  at  next  door,  it 
 is  thy  foul. J 
 
 Thy  Soul. 
 
 THE  party  under  nrreft,  is  the  rich 
 man's  foul.  No  warranty  could  pre- 
 vail, no  riches  fatisfie,  no  ihength  refcue, 
 
 death  now  demands  it,  and  there  is  none 
 can  redeem  it,  therefore  this  night  they 
 will  have  his  foul. 
 
 Obferv.  Every  man  hath  a  jewel  better 
 worth  than  a  world,  and  the  lofs  of  this 
 is  fo  much  more  dear,  by  how  much  it  is 
 more  precious.  What  profits  it  a  man  to 
 gain  a  world,  and  to  lofe  his  foul?  (faid  our 
 Lord  and  Saviour)  Matth.  xvi.  26.  Nay, 
 what  are  a  thou  fa  nd  worlds  when  the  foul 
 is  valued?  Give  me  leave  to  open  the  cabi- 
 net, and  you  fhall  fee  the  jewel  that  is  ar- 
 refted  ;  it  is  the  foul. 
 
 The  foul ;  what's  that  ?  It  is,  faith  Au- 
 ftin,  *  a  fubftance  that  is  created,  invifible, 
 incorporeal,  immortal,  moft  like  to  Cod, 
 as  bearing  the  image  of  its  Creator.'  Pleafe 
 you  that  we  illuftrate  this  defcription,  and 
 you  fhall  fee  how  every  word  fliews  forth 
 fome  excellencies,  as  the  glorious  luftres  of 
 this  glorious  pearl  the  foul. 
 
 I.  If  you  afk,  what  is  the  foul?  '77j  a 
 fubftance.  How  fond  were  the  opinion 
 of  fome  philofophers  ?  Dicearchus  would 
 have  it  to  be  nothing  \yox  et prceterea  ni- 
 hil^ and  how  many  of  us  are  of  this  opini- 
 on ?  Do  not  we  live  as  if  we  had  no  fouls 
 at  all  ?  The  Epicure  is  for  his  belly,  the 
 ambitious  for  his  body,  but  who  is  he  that 
 provides  for  his  foul  ?  Sure  we  imagine  it 
 to  be  nothing  valuable,  or,  how  fhould 
 our  eftimation  of  it  be  fo  grofs  and  vile, 
 to  prefer  the  body,  to  negleft  the  foul  ? 
 There  were  other  philofophers  went  a 
 pace  yet  further,  and  they  gave  it  a  being, 
 but  what  ?  No  better  than  an  accident, 
 that  might  live  or  die  without  death  of  the 
 fobjeft  ;  thus  Galen  calls  it,  krafis  hunio- 
 rum,  *  a  certain  temper  compoled  of  the 
 elements,  or  nothing  but  the  harmony  of 
 thofe  humours  in  the  body.*  Is  this  the 
 foul  ?  then  of  all  creatures  are  men  (fay 
 we)  Of  all  men  are  we  (faith  the  apoftle) 
 ?nDfi  mi/erable,  i  Cor.  xv.  19.  moft  un? 
 happy.  Look  at  beafts,  and  in  this  iefre(fV 
 we  and  they  are  even  ss  one  condition, 
 Eccl.  Ui.  19.  xi.  3.  Look  at  uees,  and  in 
 
 iheir 
 
4^2 
 
 tVieir  corruption  you  may  fee  the  like  con- 
 flituiion  both  of  us  and  them.  Look  at 
 ftones,  and  by  their  didblution  we  niay 
 argue  the  temper  of  comprfition  in  them 
 alfo;  Matth.  xxvii.  51.    If  then  our  foul 
 
 D  EATHs  y^RREST. 
 
 thing  whence  it  fprung)  but  that  God  fo 
 fudains  them  by  his  glorious  goodnefs,that 
 as  he  gave  the  firfl  being,  fo  he  would  con- 
 tinue that  he  gave,  What  have  we,  that  we 
 have  not  received?   I  Cor.  iv.  7.    Or  to 
 
 were  nothing  but   this  krafis  ;  not  only    fpeak  of  the  foul,  what  are  we  that  God, 
 
 men,  biit  beafts,  and  plants,  and  fioncs, 
 and  metals  have  a  foul  ;  far  be  it  from 
 your  thoughts,  whofe  fouls  are  prized  to 
 be  of  more  worth  than  a  world,  there  be- 
 ing nothing  in  the  world  that  may  give 
 a  recompenfe  for  our  fouls,  Mat.  xvi.  26. 
 Others  have  gone  a  little  further,  and  they 
 fuppofe  it   to  be  a  Subftance;  but  how  ? 
 
 and  God  only  hath  not  beflowed  upon  us  ? 
 our  parents  begot  our  bodies,  God  only 
 gave  our  fouls;  our  bodies  are  buried  a- 
 gain  in  (jhe  womb  of  our  common  mother, 
 but  our  fouls  return  to  God,  as  to  their 
 chiefert:  good.  So  immaterial  is  the  foul, 
 that  tieither  will  nor  underftanding  de- 
 pends on  the  dying  organ.     What  then  is 
 
 only  bodily  and  not  fpiritual ;  fuch  grofs    the  foul  ?   '  a  nothing,  an  accident,  a  bo 
 
 ■'.'.  _..t  <-i       T^-  i_/r _.-i.. ?_iM    I .  .1 
 
 conceits  have  man^idolaters  of  the  Deity, 
 as  if  this  our  image  were  of  God's  own 
 fubftance,  and  this  fubflance  nothing  elfe 
 but  a  bodily  being,  y^  JpJfif  (faith  our 
 Saviour)  hath  not  flefh  and  bones,  as  you 
 fee  me  have,  Luke  xxiv.  39.  It  is  the 
 body  is  the  flefh,  but  the  foul  is  the  fpirit ; 
 
 dy.  a  form  only  material  ?'  no,  but  on  the 
 contrary,  *  an  ens,  a  fubflance,  a  fpirit,  a 
 form,  a  fubftantial  being  of  itfelffubiifting.' 
 But  we!ll  afcend  a  little  higher,  it  is  a 
 Subftance  created,  not  traduced,  as  fome 
 would  have  it ;  I  muft  confefs  the  opinion 
 was  not  a  little  flrong,  that  as  our  bodies, 
 
 the  body  you  may  fee  and  handle,  but  the  fo  our  fouls  were  both  propagated  from 
 foul  is  not  feen,  not  handled  :  as  the  dif-  our  parents.  Tertullian,  and  the  fathers 
 ciples  then  did  err  in  fuppofing  a  fpirit  of  the  weft,  as  Jerom  witnefl:eth,were  mofl: 
 when  they  faw  his  body,  no  lefs  is  their  on  that  lide:  thereafon  of  this  opinion  was 
 crior,  in  fuppofing  a  body  where  is  on- 
 ly a  fpirit.  '  The  worft  foul  (fays  Au- 
 ftin)  is  better  than  the  beft  of  bodies.'  *  O 
 precious  foul,  (faith  Bernard)  efpoufcd 
 to  thy  God,,  endued  with  his  Spirit,  re 
 
 bccaufe  of  original  fin,  which  defiling  the 
 foul,  as  well  as  the  body  of  each  man 
 fprung  from  Adam,  they  could  fee  no 
 means  how  both  were  corrupted,  except 
 withal  the  foul  were  propagated.    But  are 
 
 deemed  by  his  Son,  what  art  thou,  whofe  not  our  fouls  as  the  angels?  and  therefore 
 
 being  is  froiu  heaven,  to  the  flefti?'  Others  if  our  fouls,  then  may  the  angels  beget 
 
 a-rain   have  palled  this  opinion,  and  they  one  another;  nay,  if  this  were  true,  what 
 
 call  it  a  form  ;  but  what  >  only  material,  foul  were   generated,  but   another   were 
 
 not  fubftantial,  and  fuch  as  are  the  fouls  corrupted:  for  the  rule  is  infallible, 'There 
 
 of  beads  that  die  with  their  bodies,  as  be-  can  be  no  generation  without  a  tranfmu- 
 
 ing  deduced  from  the  matter  of  fome  bo-  tation,'  and  fo  would  every  foul  be  fubjea 
 
 dies  pre-exiftent.     It  is  not  fo   with  the  to  corruption.     Concerning  that  objcai- 
 
 fouls   of  men,  which  though  for  a  while  on   of  original  fin  (:f  the  foul  were  not 
 
 they  are  knit  and  united  to^this  houfe  of  traduced  from  the  loins  of  Adam,  how 
 
 clay,  yet  may  they  be  feparated  from  it,  then  Ihould   that  fin  be  imputed   to-  our 
 
 and  fubfift  without  it ;  this  is  that  goodncfs  fouls  ?)  *  I  muft  confefs  the  queftion  is  in- 
 
 of  God,  that  as  our  fouls  are  intellcaual,  tricate,  (to  ufc  the  words  of  the  learned 
 
 fo  their  being  is  perpetual,  not  but  that  AN'hittaker,  in   his  borfk  concerning  origi- 
 
 our  fouls  might  die  (feeing  every  thing  that  nal  fin)  we  fiiould  rather  believe  it,  than 
 
 is  of  nothing  may  return  into  the  fame  no-  enquire  of  it,  and  we  may  better  enquire 
 
DEATH'S   ARREST, 
 
 of  it  than    underftand  it,  and  yet  more 
 eafily  underftand  it  than  exprefs  it.    But 
 fo  well  as  we  can,  we  (hall  untie  the  knot. 
 Firll,  then,  *  We  fay  it  is  a  fallacy  to  di- 
 ■  vide  foul  and  body,  for  not  the  foul  with- 
 out the  body,  nor  the  body  without  the 
 foul,  but  the  whole  man  finned  in  Adam,  as 
 the  whole  man  is  begot  of  Adam ;   fo  foon 
 therefore   as  the  foul  is  conjoined  to  the 
 body,  and  of  the  foul  and  body  is  confti- 
 tuted  whole  man,  that  man    being  made 
 now   a  member  of  Adam,  is  faid  to  fin 
 with  him,  and  to  derive  that  fin  from  him. 
 But  for  a  further  fatisfaftion,  although  the 
 foul  depend  on  God  according  to  its  fub- 
 flance,    yet    it   is  created  in   that  body 
 which  is  produced  of  the  parents :  thus, 
 in  fome    fort  we  may  fay  that  the  foul 
 is  begotten,  non  quoad  ejft?itiam,  /ed quoad 
 einai,  as   Ariftotle    fays,  God  only  gives 
 the  eflence,  but  to  exift  comes  from  the 
 parents.  What  is  the  foul,  but  a  form  of 
 the  body  ?   and    of  what  body  but  that'' 
 which  is  organical,   as  being  apt   for  the 
 foul  ?  This  aptnefs  then  whereby  it  is  pre- 
 pared for  the  form,  being  received  from 
 the  parents,  we  may  fay  of  the  foul,  that 
 thus  it  is  generated,  as  not   beginning  to 
 fubfift  before  the  body  is  prepared.'    This 
 is  true  in  fome  fort,  though  not  properly. 
 Confider  then  the  excellency  of  man's  foul, 
 which  is  not  born,  but  created,  and  how- 
 foever  now  it  is  befotted  with  lin,  yet  was 
 it  then  pure  and  undefiled,  as  the  untouch- 
 ed virgin  :  how  is  it  but  pure,  which  the 
 hands  of  God  have  made  ?  it  was  the  devil 
 that  caufed  fin,  but  all  that.God  made  was 
 good,   and  very   good,  Gen.    i.   31.  and 
 fuch  a  foul  hath  every  man.  •  It  is  created 
 by  God,  infufed  by  his  fpirit,  of  nothing 
 fnade  fomcthing,  and  what  fomething,but 
 an  excellent   work,  befitting  fuch  an  ex- 
 cellent workman  V 
 
 3,  And  yet  there  be  more  flairs  to  a- 
 fcend,  it  is.  Thirdly,  Invifible.  '  Hath  a- 
 ny  man  feen  God  ?  or,  hath  any  man  feen 
 God's  image,  which  is  the  foul,  and  lived  V 
 
 Kk 
 
 433 
 
 Subftances  ihat  are  more  pure,  aie  lefs  vi- 
 fible.    We  fee  but  darkly  through  a  glafs, 
 nay,    the  befl  eye  upon  earth  looks  but 
 through  a  httice,  a  window,  an  obfcuring 
 impediment,  mortal  eyes  cannot  behold 
 immortal   things;  how    then   fhould    this 
 corruptible  fight,  fee  a  fpiritual  fou!  ?  The 
 objefl  is  too  clear  for  our  weak  eyes,  our 
 eyes  are  but  earthly,  the  foul  of  an  heaven- 
 ly nature.     O  divine  Being !  not  only  hea- 
 venly, but  heaven  itfelf :  as  God  and  maa 
 met  both  in  Ghrifl,  fo.  heaven   and  earth 
 met   both  in  man  :  would  3-ou    fee   this 
 earth  .'  that  is  the  body,  Out  of  it  xvafi  thou 
 taken,  anditjto  it  muj}  thou  return,  G en. iv. 
 19.  Would  you  fee  this  heaven?  that  is 
 the  foul.  The  Cod  of  heaven  gave  it,  and 
 to  the  God  of  heaven  returns  it,  Eccl.  xii. 
 7.     The  body  is  but  a  lump,  but  the  foul 
 is  that  breath  of  life  :  of  earth  came  the 
 body,  of  God  was  the  foul;  thus  earth 
 and  heaven  met  in  the  creation,  and  the 
 man  was  made  a  living  foul.  Gen.  ii.  7. 
 *  the  fan<flified  foul  is  (as  Bernard  exprefies 
 it)  an  heaven  upon  earth,  where  the  fun  is 
 underflanding,  the  moon  is  faith,  and  the 
 fiars  gracious  affedlions :'   What  heaven  is 
 in  that  body,  which    lives  and  moves  by 
 fuch  a  foul?  Yetfo  wonderful  is  God's  mer- 
 cy to  mankind,  that  as  reafon  doth  pofiTefs 
 the   foul,   fo   the   foul  muft    polTefs  this 
 body.  Here  is  that  union  of  things  vjfible, 
 and  invifible;  as  the  light  is  fpiritual,  in- 
 corruptible, indivifible,  and   fo  united  to 
 the  air,  that  df  thefe  two  is   made  one, 
 without  confufion  of  either  ;  in  like  man- 
 ner is  the  foul  united  to  this  body,  one  to- 
 gether, diltinguifhedafunder;  jnly  here's 
 the  difference,  the  light  is  mofi  vifiblc,  the 
 foul  is  invifible,  ftie  is  the  breath  of  God, 
 the  beauty  of  man,  the  wonder  of  angels, 
 the  envy  of  devils,  that  immortal  fplendor 
 which  never  eye  hath  feen,  never  eye  mull 
 fee. 
 
 4.  And  yet  we  muft  up  another  flep,  it 
 is,  Fourthly,  Incorporeal ;  as  not  feen  with 
 a  mortal  eye,  fo  neither  clogced  with  a 
 k  "  b6- 
 
434  D  E  AT  H's 
 
 bodily  (hape  :  I  fay  not  but  the  foul  hath 
 a  body  for  its  organ,  to  which  it  is  fo  knit 
 and  tied,  that  they  cannot  be  fevered  with- 
 out much  foirow  or  ftrnggling  ;  yet  is  it 
 not  a  body,  but  a  fpirit  dwelling  in  it;  the 
 body  is  an  houfe,  and  the  foul  is  an  inha- 
 bitant ;  every  one  knows  the  houfe  is  not 
 the  inhaSitant,  and  yet  (O  wonder  !)  there 
 is  no  room  in  the  houfe  where  the  inhabi- 
 tant lives  not :  would  you  pleafe  to  fee 
 the  rooms?  '  The  eye  is  her  window,  the 
 head  is  her  tower,  the  heart  is  her  clofet, 
 the  mouth  is  her  hall,  the  lungs  her  pre- 
 fence-chamber,  the  fenfes  her  cinqueports, 
 the  common-fenfe  the  cuftom-houfe,  the 
 phantafie  her  mint,  the  memory  her  trea- 
 iury,  the  lips  are  hft-  two-leaved  doors  that 
 '  ihut  and  open,  and  all  thefe,  and  all  the 
 rcit,  as  the  motions  in  a  watch,  are  aCicd 
 '  and  moved  by  this  fpring,  the  foul.'     See 
 here  a  compolition  without  confufion,  the 
 foul  is  in  the  body,  yet  it  Is  not  bodily  ; 
 as  in  the  greatcll  world  the  earth  is  more 
 jblid,  the  water  lefs,  the  air  yet  leffer,  the 
 fire.leaft  of  all;  fo  in  this  little  world  of 
 man,  the  meaner  parts  are  of  grolfer  fub- 
 ibnce,  and  the  foul  by  how  much  more 
 excellent,  by  fo  much  the  more  fplritual, 
 and  wholly  withdrawn    from  all  bodily 
 being. 
 
 5,  And  yet  a  little  higher,  it  is,  Fifthly, 
 Immortal.  It  was  the  error  of  many  fa- 
 thers,(flccording  to  Scaliger)  '  That  bodies 
 and  Ibulsmufi:  both  die  till  doomfday,  and 
 then  the  bodies  being  raifed,  the  fouls  mufl: 
 be  revived.'  Were  this  true,  why  then 
 crys  Stephen,  Lord  Jefus,  receive  my  fpi- 
 rit, A6ls  vii.  19.  Or  why  fhould  Paul  /'r- 
 dijfohed,  that  he  might  be  -^ith  Chriji  ? 
 Phil.  i.  23.  Bleffed  men  are  but  men,  and 
 therefore  no  wonder  if  fubjeft  to  fome  er- 
 ror. Others  more  abfolutcly  deny  the 
 foul's  immortality  ;  We  are  born,  fay  they, 
 at  all  adventures f  and  vje  Jlnill  be  hereaf- 
 ter ^  as  though  we  had  never  been ;  why  fo? 
 for  the  breath  is  a  fmoke  in  our  noflrils^ 
 and  the  -words  as  a  fparh  raifed  Qui  of  our 
 
 AR  REST, 
 
 hearts,  -which  being  extinguifhedy  the  body 
 is  turned  into  afh.'s,  aud  the  fpirit  vanipj- 
 eth  a<ifoft  air,  Wifd.  i.  2,  3.'   What,  is  the 
 foul  a  fmoke  ?  and  the  fpirit  no  better  than 
 the  foft  vaniihing  air?  Wretched  men!  have 
 you  not  read  what  is  fpoken  of  God,  faying, 
 lam  the  Cod  of  Abraham,  and  the  Cod  of  /-  ^ 
 faac,  and  the  God  of  Jacob  ?  Now  God,  faith 
 Chrift,  is  not  the  Cod  of  the  dead,  but  of  the 
 living.  Mat.  xxii.  32.  Abraham,  Ifaac,  Ja- 
 cob,  they  are  not  dead  then  in  the  better 
 part,  their  fouls,  but  pafTcd  indeed  from  the 
 valley  of  death,  unto  the  land  of  the  liv- 
 ing. JVhofoever  liveth  and  belicveth  in  me^ 
 faith  our  Saviour,  fhali  never  die,  John 
 xi.  26.     Not  die,  againfl  fome  ;  never  die, 
 againft  others:  what  can. we  more  ?  only 
 live  and  believe  in  hira  that  redeemed  us, 
 ar>d  be  fure  his  promifes  ihall  never  fail  us ; 
 our  fouls  muft  live,  live  for  ever.     Sweet 
 foul,  blelTed   with  the    felicity  of  eternal 
 life!    here's  a  joy  unfpeakable,  that  this 
 foul  now  clogged  with  cares,  vexations, 
 griefs,  paffions,  Ihall  one  day  enjoy  thofe 
 joys  immortal,  not  for  a  day  or  two  (tho' 
 this  were  more  than  we  can  imagine)  but 
 through  all  eternity  ;  *  There  fhall  be  no 
 defefl,  nor  end  :'  after  millions  of  ages  the 
 foul  mufl   flill  live  in  her  happinefs  ;  it  is 
 not  of  a  perifliing,  but  an  everlafting  fub- 
 ftance. 
 
 6.  And  yet  the  perfeflion  of  the  foul 
 goes  higher  ;  it  is  moft  like  to  God.  So 
 fjrit  tranfcends  all  earthly  happinefs :  *  I 
 cannot  fay,  but  in  fome  fort  all  crea- 
 tures have  this  likcnefs ;  every  effefl  hath 
 at  Icaft  fome  fimilitude  with  its  caufe,  but 
 with  a  difference  ;  fome  only  have  a  being, 
 as  flones;  others  being  and  life,  as  plants; 
 but  man  above  all  hath  a  being,  life,  and 
 reafon,  and  therefore  of  all  other  moftlik^ 
 unto  his  Creator.' 
 
 7.  Can  we  any  more?  Yes,  onc-flcp 
 higher,  and  we  are  at  the  top  of  Jacob's 
 ladder  :  The  foul  is  not  only  like  Cod,  but 
 the  image  of  Cod.  I' cannot  deny,  but 
 there  is  fonae  appearance  of  it  in  the  out- 
 ward 
 
BEAT  H's 
 
 ward  man,  and  therefore  the  body,  in  fome 
 meafure,  partakes  of  this  image  of  the 
 Deity  :  it  was  man,  and  whole  man  that 
 was  corrupted  by  fin,  and,  by  the  law  of 
 contraries,  it  was  man,  and  whole  man  that 
 was  beautified  with  this  image.  Pleafe  you 
 to  look  at  the  body,  '  Is  it  not  a  little 
 world,  wherein  every  thing  that  God  made 
 was  good  ?  as  therefore  all  goodncfs  comes 
 from  him,  fo  was  he  the  pattern  of  all 
 goodnefs,  that  being  in  him  perfeftly,  which 
 only  is  in  us  partly.'  This  is  that  idea, 
 whereby  God  is  faid  to  be  the  exemplar  of 
 the  world  :  man  then  in  his  body  being  as 
 the  world's  map,  what  is  he  but  that  i- 
 mage,  in  which  the  builder  of  the  world 
 is  manifeft  ?  But  if  you  look  at  the  parts 
 of  his  body,  how  often  are  they  attributed, 
 (tho'  in  a  metaphor,  yet  in  rcfemblance) 
 to  his  Maker  ?  '  Our  eyes  are  the  image  of 
 his  wifdom,  our  hands  are  the  image  of 
 his  power,  our  heart  is  the  image  of  his 
 knowledge,  and  our  tongue  the  lively  f- 
 mage  of  his  revealed  will :'  God  therefore, 
 before  he  made  the  body,  faid.  Let  us 
 make  man  in  our  image,  Gen.  i.  26.  and 
 what  was  the  meaning,  but  that  foul  and 
 body  ftiould  both  bear  the  image  of  his 
 majefty  ?  '  Be  aftonilhed  then,  ye  men  of 
 the  earth,  ifthisduft,  this  clay,  this  body 
 of  ours  be  fo  glorious,  what  think  ye  of 
 the  foul,  whole  fubftance,  faculties,  quali- 
 ties, dignities,  every  way  reprefent  God's 
 omnipotent  eflence  ?  Look  on  this  glafs, 
 and  firft,  for  Subftance,  Is  the  foul  in  vilible? 
 why,  fo  is  God  ;  A'b  ?nan  hathfeen  God  at 
 any  time,  John  i.  18.  Is  the  foul  incorpo- 
 real ?  why  fo  is  God  ;  ive  ought  not  to  think 
 him  like  unto  Jilver,  gold,  07^  J} one  graven 
 ivith  art,  Afts  xvii.  29.  Is  the  foul  immor- 
 tal? why,fo  is  God;  He  is  King  of  kings, and 
 Lord  of  lords,  luho  only  hath  immortality, 
 I  Tim.  vi,  16.  Is  the  foul  fpiritual?  why, 
 fo  is  God  ;  God  is  a  Spirit,  and  they  that 
 Ivor  flip  hini,  m^'ft  iiorPoip  him  in  fpirit, 
 Joh.  iv.  24.  Is  the  ioul  one  eflence  ^.  why,  fo 
 is  God;  There  is  one  God  and  Father  of  all, 
 
 Kk 
 
 ARREST.  43^ 
 
 v)ho  is  above  all,and  thrd'  aU,nnd  in  yok  alU 
 Eph.  iv.  6.  See  here  the  lively  imsge  of 
 God  in  every  foul  of  mnn.  But  there  is 
 another  chara(ner  imprinted  in  every  facul- 
 ty, fo  that  not  only  the  fubftance,  but  the 
 powers  of  the  foul  bear  this  image  in  them: 
 as  there  is  one  God,  and  three  nerfons,  fo 
 there  is  one  foul  and  three  frcufties:  the 
 Father,  Son,  and  holy  Ghoft  are  but  one 
 God;  the  Underftanding,  Will,  and  Me- 
 mory are  but  one  foul;  the  Father  is  not  the 
 Son,  nor  the  Son  the  Ijoly  Ghoft  ;  fo  the 
 vmderftanding  is  not  the  will,  nor  the  will 
 the  memory  :  and  yet  the  Father  is  God, 
 the  Son  is  God,  and  the  holy  Ghoft  is  God ; 
 fo  the  underftanding  is  the  foul,  the  will 
 is  the  foul,  and  the  memory  is  the  foul. 
 I  dare  not  fay  but  there  is  fome  difference, 
 *  This  trinity  in  ns,  we  rather  fee  it  than 
 believe  it,  but  that  trinity  of  perfons  we 
 more  believe  it  than  fee  it :'  (Auftin  of  the 
 trinity  :)  howfoever  then  our  foul  is  no 
 proof  of  the  Godhead,  yet  is  it  a  true  figii 
 of  that  image  of  God  in  the  foul.  Nay, 
 yet,  (as  if  this  ftamp  were  of  a  deeper  im- 
 prcffion)  fee  the  dowry  of  God's  fpoufe,^ 
 and  who  wonders  not  at  the  qualities,  and 
 conditions  with  which  the  foul  is  arrayed  ? 
 The  king's  daughter  is  all  glorious  within^ 
 her  clothing  is  ofbroideredgold,  Pfal.  xlv. 
 13.  What  fay  you  to  that  heavenly  know- 
 ledge infpired  into  us  ?  God,  that  created 
 mzn,  filled  him  -with  knoiv ledge  of  under- 
 ftanding, and  fhexved  them  good  and  evU, 
 Ec.  xvii.  6.  What  fay  you  to  thofe  heavenly 
 impreflions  that  are  llampt  upon  us?  fuch 
 are  the  nevj  man's  marks,  which  after  God 
 is  created  in  righteoufnefs  and  true  holi- 
 nefs,  Eph.  iv.  24,  Thefe  make  the  foul 
 like  God,  and  God  loving  to  the  foul;  is 
 it  not  clothed  with  righteoufnefs  as  with  a 
 garment?  witnefs  the  integrity  of  Adam, 
 in  that  fweet  fubjeflion,  his  foul  to  the 
 Lord,  his  afteftions  to  the  foul,  his  body 
 to  the  affeftions,  the  whole  man  to  God 
 as  to  the  chiefeft  good  ;  and  as  truth  and 
 mercy  meet  together,  fo  righteoufnefs  and 
 k  2  ho- 
 
436  DEATH'S 
 
 holincfs  kifs  each  other  :  O  blefled  image  ! 
 hovv  nearly  doft  thou  refemble  thy  Crea- 
 tor ?  He  is  tlie  pattern  of  perfcflion,  and 
 we  bear  the  image  of  that  pattern,  Be  ye 
 holy,  for  I  am  holy,   i  Pet.  i.  15.    And  yet 
 again,  as  if  this   pidure  were  of  deeper 
 dye,  how  like  is  the  foul  to  its  Creator  in 
 her  full  dominion  over  all  the  creatures  ? 
 Thou  art  beautiful,  0  my  foul,  as  Tirzah, 
 comely  as   Jernfakm,  terrible  as  an  army 
 •with  banners.  Cant.  vi.  3.    What  is  it  will 
 not  ftoop  to  this  God's  vice-gerent  ?  Beafts, 
 and  birds,  and  ferpents,  and  things  of  the 
 tea  are  tamed^  and  have  been  tamed  of  the 
 nature  of  man,  James  iii,  7.  What  a  thing 
 is  this  foul  ?  (he  cajp  tame  the  wild,  com- 
 -mand  the  proud,  pull  down  the  lofty,  do 
 what  flie  will  by  compounding,  comparing, 
 .contemplating,  commanding.    O  excellent 
 nature!  that  litteft  on  earth,  canft  reach 
 to  heaven,  mayft  dive  to  hell,  nothing  be- 
 ing able  to  refill  thy  power,  fo  long  as 
 thou  art  fubjeft  to  that  power  of  God.    Is 
 ihis  the  foul?  Lo,  what  is  man  that  thou 
 art  7ni)idful  of  him  F  thou  haj}  jnade  him 
 to  have  dorninicn  in  the  works  of  thy  hands, 
 ihcu  haft  put  all  things  in  Jubje£lion  under 
 .his  feet,  Ffalm  viii,  6. 
 
 O  my  foul,  my  foul !  what  can  we  fay 
 of  fuch  a  creature?  To  fum  up  all;  fiie 
 fs  in  nature  a  fubftance,  created  by  God, 
 i'.ivifible  of  men,  incorporeal  with  angels, 
 immortal  through  grace,  mofl  like  to  God 
 in  a  way  of  ncarnefs,  and  bearing  his  i- 
 magc  in  the  glorious  ftamp  of  her  created 
 likenefs. 
 
 Is  this  the  darling  of  our  Lord  ?  where 
 then  is  the  rich  man  that  hath  loft  this 
 pearl  ?  He  that  could  tell  his  foul,  Soiily 
 thou  hajl  much  goods  laid  -v^  for  viany 
 years,  live  at  eafe,  eat,  drink  and  take  thy 
 ■paflime.  Now  on  a  fudden  his  foul  is 
 taken,  and  whofe  fl.^all  thofe  things  be  which 
 he  hath  provided  ?  The  lofs  of  all  lolles  is 
 the  lofs  of  a  foul^  without  which,  had  we 
 never  fo  much,  we  could  truly  enjoy  no- 
 thing: what,  truft   then  in  your  earthly 
 
 ARREST. 
 
 treafures?  What  ftay  in  fuch  broken  Aaves 
 of  reed  ?  One  day  yon  fliall  find  them  moft 
 deceitful,  leaving  your  naked  fouls  to  the 
 open  rpge  of  wind  and  weather,  to  the 
 fcourges   and  fcorpions  of  guiltinefs  and 
 fear  :  could  you  purchafe  a  monopoly  of 
 all  ''le  world,  had  you   the  gold  of  the 
 weft,  the  treafures  of  the  eaft,  the  fpices  of 
 the  fonth,  the  pearls  of  the  north,  all  is 
 nothing  to  this  incarnate  angel,  this  inva- 
 luable Joul.   O  wretched  worldling  !   what 
 haft  thou  done  to  undo  thy  foul?  Was  it 
 a  wedge  of  gold,   an  heap   of  filver,  an 
 hoard  of  pearl  to  which  thou  truftcft  ?  fee 
 they  are  gone,  and  thy  foul  is  required. 
 Alas,  poor  foul  !  whither  muft  it  go  ?  To 
 heaven  ?  to  its  Creator  ?  to  God  that  gave 
 it?  No;  there  is  another  way  for  wander- 
 ing finners  ;  Go  ye  into  everlafling  fire 
 prepared  for  the  devil  and  his  angels,  Mat, 
 XXV.  41.  Thither  muft  it  go  with  heavinefs 
 of  heart   into  a  kingdom  of  darknefs,  a 
 lake  of  burning,  a  prifon  of  horrible  con- 
 fufion  of  terrible  tortures  t    O  poor  foul? 
 what  a  mifery  is  this  ?  Darknefs,  burning, 
 confufion,  torments,  are   thefe    the   wel- 
 comes of  his  foul   to  hell?  A\'hat  meant 
 the  rich  man  in  his  unhappy  fore-caft  ?  He 
 propounded    to  his  foul  a  world  of  eafe, 
 of  pleafure,  of  paflime;  it  proves  far  o- 
 iherwife.     This  other  world  is  a  world  of 
 torments,   which,    like    infinite   rivers   of 
 brimftone,  feed  upon  his  foul  without  eafe 
 or  end.      What  avails  now  his  pompous 
 pride  at  his  doleful  funerals?  The  news  is 
 founded,  he  is  dead;  friends  muft  lament 
 him,  palling  peals  ringfor  him,  an  hear(e- 
 cloth  wraps  him,  a   tomb- 1 tone  lyes  over 
 him,  all  muft  have  mourning  fuiis,  and, 
 may  be,  rejoicing  hearts  ;  but  all  this  while 
 his  foul  is  going  to  judgment,  without  one 
 friend,  or  the  leail  acquaintance  to  !p.eak 
 in  his  caufe  :  O  that  his  foul  were  mortal^ 
 and  body  and  foul  to  be  buried  both  to- 
 gether in  one  grave  !  muit  his  body  die,and 
 his  foul  live?  in  what  world  or  nation  ?  in 
 what  place  or  region  ?  it  is  another  world, 
 
 anO' 
 
DEATHS 
 
 another  nation,  where  devils  are  compani- 
 ons, brimfione   the  fire,  horror  the  lan- 
 guage, and  eternal  death  the  foul's  eternal 
 life,  never  to  be  cured,  and  never  mult  be 
 ended.     *  O  my  foul,  faith  Bernard,  what 
 a  terrible  day  (hall  that  be,  when  thou  ftialt 
 leave  this  manfion,  and  enter  into  an  un- 
 known region  ?  who  will  deliver  thee  from 
 thefe  rampant  lions  ?  who  can  defend  thee 
 from  thofe  helliCh  raonfters?'  God  is  in- 
 cenfed,  hell  prepared,  juftice  threatened, 
 only  mercy  mufl  prevent,   or  the  foul  is 
 damned.  V4ew  this  rich  man  on  his  death- 
 bed, the  pain  flioots  through  his  head,  and 
 at  lafl  comes  to  his  heart,  anon  death  ap- 
 pears in  his  face,  and  fuddenly  falls  on  to 
 arreft  his  foul :  is  it  death  i  what  is  it  he 
 demands?  can   his  goods  fatisfy?  no,  the 
 world  claims  them  :  mufl  his  body  go  ?  no, 
 the  worms  claim  that :  what  debt  is  this, 
 which   neither  goods,  nor  body  can  dif- 
 charge  ? .  Habeas  am7nam  ejus   coram  wa- 
 bis  :  God's,  warrant  bids    letch  the  foul  * 
 O   miferable  news !    the  foul  committed 
 fin,  fin  morgaged  it  to  death,  death   now 
 demands   it ;    and    what  if  he  gain    the 
 world,  he  mufl:  lofe  his  foul  :  This   flight 
 thy  foul  Jha It  be  required  of  thee. 
 
 Ufe    I.  Anlmula  vagula,  blandula,  faid 
 dying  Adrian  ;    *  Pretty,  little,  wandering 
 foul,whither  goefl  thou  from  me?  wilt  thou 
 leave  me  alone,  that  cannot  live  without 
 thee  ?'    O  what  conflicts  fuffers  the  poor 
 foul  ?  when   this  time  is  come,  mufl  the 
 foul  be  gone  ?  help  friends,  pliyfick,  plea- 
 fure,  riches ;  nay,  take  a  world  to  reprive 
 a  foul ;   fo  different  are  the  thoughts  of 
 men   dying    from  them  living ;  now  are 
 they  for  their  pleafure,  or   profit,  the  bo- 
 dy or  the  world,  but  then  nothing  is  e- 
 ftermed  but  the  foul:    whai   can  we  fay  ? 
 but  if  you  mean  your  fouls  nuiit  be  fa.ed, 
 O  then  let  thefe  precious,  dear,  evcrlart- 
 ing  things  breathed  into  your  bodies  for  a 
 fnort  abode,  fcorn  to  in^d  on  earth,  or  a- 
 ny  earthly  things  :  it  is  mailer  of  a  more 
 heavenly  metal,  treafures  of  aa  hightf  tera- 
 
 ARREST.  437 
 
 per,  riches  of  a  nobler  nature,   that  mufl 
 
 help  your  fouls.  Do  you  think  that  ever 
 any  glorified  foul,  that  now  looks  God 
 almighcy  in  the  face,  and  tramples  under 
 foot  the  fun  and  moon,  is  fo  bewitched 
 as  was  Achan  with  a  wedge  of  gold  ?  No, 
 it  is  only  the  communion  of  faints,  the  fo- 
 ciety  of  angels,  the  fruition  of  the  Deity, 
 the  depth  of  eternity  which  can  only  feed 
 and  fill  the  foul.  So  live  then,  as  that 
 when  you  die,  your  fouls  may  receive  this 
 blifs,  and  the  Lord  Jefus  our  Saviour  re- 
 ceive all  our  fouls. 
 
 Ife  2.  I  mufl  end,  but  gladly  would  I 
 win  afoul  :  '  If-the  reward  be  fo  great,  as 
 you  know  it,  to  recover  a  fick  body,  which 
 for  all   that  mufl  die,  of  what  reward  is 
 that  cure  to  fave  a  foul,  which  mufl  ever, 
 ever  live  ?'0  fweet  Jefus  !  why  fheddefc 
 thou  the  mofl  precious  and  warmefl  blood 
 of  thine   heart,  but  only  to  fave  fouls  .* 
 Thou  wafi:  fcourged,  buffeted,  judged,  con- 
 demned, hanged  ;  was  all  this  for  us  ?   and 
 fnail  we  do  nothing  for  ourfelves  ?  *  What 
 is  it  thou  wouldfl  have  had,  if  thou  couldfl 
 wiih  it  good  ?    Not   thy   houfe,  nor  thy 
 wife,  nor  thy   children,  nor   thy  goods, 
 nor  thy   clothes,  but  no  matter  for  thy 
 foul:  I  befeech  you,  value  not  your  fouls 
 at  a  lefs  price  than  your  Jlioes  :  you  can 
 pleafe   the   fleih   with  delicates,  which  is 
 naught  but  worms  meat;  but  the  foul  pinea 
 for   want,  which    is  a  creature  invifible, 
 incorporeal,  immortal,  mofl  like  to  God  :' 
 (Auil.)  Are  we  thus  careful  of  pelf,  and  fo 
 carelefs  of  this  pearl  ?    Certainly,  *  I  can- 
 not chufe  but  wonder,  feeing   the  flreets 
 peopled  with  men   that  follow  fuits,  run 
 to  courts,  attend  and  wait  on  their  coun- 
 fellors  for  this  cafe,  and  that  cafe,  this  houfe, 
 or  that  land;  that  not  one  of  thefe,  nor  one 
 of  us  all  will  ride,or  run, or  creep,  or  go  to. 
 have  counfel  for  his  foul  !'  I  muflconfefs, 
 I  have  fometimes  dwelt  on  this  meditation ; 
 and,  beloved,  let  me  fpeak  homely  to  you; 
 beourcounfellors  in  this  town  every  week 
 foUicitedby  their  clients  ?  and  have  we  no. 
 
 clients. 
 
438 
 
 DEATH'S    ARREST. 
 
 clients  In  foul-cafes  ?  not  one  that  will 
 come  to  us  with  their  cafes  of  confci- 
 ence  ?  Sure  you  are  either  carelefs  of  your 
 fouls,  or  belike  you  have  no  need  of  par- 
 ticular inflru<ftions  :  O  let  us  not  be  fo 
 forward  for  the  world,  and.fo  backward 
 for  the  foul  !  yet,  I  pray  miflake  not ;  I 
 invite  y6u  not  for  fees,  as  noble  Terence, 
 when  he  had  petitioned  for  the  Ghriftians, 
 and  faw  it  torn  in  pieces  before  his  face, 
 gathered  up  the  pieces,  and  faid,  *  I  have 
 my  reward  ;  I  have  not  fued  for  gold,  fil- 
 ver,  honour  or  pleafure,  but  a  church:' 
 So  fay  I, '  In  the  midfi:  of  your  negleft,  I 
 have  not  fued  for  your  gold,  or  filver,  for 
 your  houfes  or  lands,  but  for  your  preci- 
 ous fouls;  and  if^J  cannot,  or  fhall  not 
 Avooe  them  to  come  to  Chrifl,  God  raife 
 up  fome  child  of  the  bride-chamber  which 
 'may  do  it  better;  if  neither  I,  nor  any  o- 
 ther  can  prevail,  O  then  fear  that  fpcechof 
 Eli's  fons,  ■  They  hearkened  not  unto  the 
 voice  6f  their  father^  becaufe  the  Lord 
 "Mould  Jlay  thenit  i  Sam.  ii.  25.  In  fuch 
 a  cafe,  Oh  that  my  head  ivere  full  of  wa- 
 ter, and  mine  eyes  a  fountain  of  tears,  that 
 J  might  weep  day  and  night  for  your  fins  ! 
 O  that  I  could  waftn  your  fouls  with  my 
 tears  from  that  filth  of  fm, wherewith  they 
 are  befmeared  and  defiled  !  O  that  for  the 
 falvation  of  your  fouls,  I  might  be  made 
 a  facrifice  unto  death!  but  the  Lord  be 
 praifcd,  for  your  fouls  and  my  foul  Chrift 
 Jefus  hath  died  ;  and  if  now  we  but  repent 
 Tis  of  our  fins,  and  believe  in  our  Saviour, 
 if  now  we  will  but  deny  ourfelves  and  take 
 up  his  crofs  and  follow  him  ;  if  now  w'e 
 will  but  turn  xmto  him,  that  he  may  turn 
 bis  loving-countenance  unto  us,  if  now  we 
 will  but  become  new  creatures,  and  ever 
 hereafter  walk  in  the  holy  path,  the  nar- 
 row way  which  leads  unto  heaven  ;  why, 
 then  may  our  fouls  be  faved.'  This  is'what 
 we  had  need  to  care  for,  not  fo  much  for 
 the  body  as  for  the  foul's  good.  To  this 
 purpofe,  faith  Hugo,  *  Why  clothe  we  the 
 body  in  filks,  which  muft  rot  in  the  grave, 
 
 and  adorn  not  the  foul  wi;h  faith  and  good 
 works,  which  one  day  mufl  appear  before 
 Cod  and  his  angels.'  O  think  of  this  day, 
 this  night,  this  hour  of  death,  for  then 
 muft  your  fouls  be  taken  from  you. 
 
 Thus  far  you  fee  the  rich  man's  arrefl : 
 Cod  enjoins  it,  death  ferves  it,  the  time 
 was  this  night,  and  the  party  is,  his  foul : 
 God  give  us  grace  to  provide  our  fouls, 
 that  when  death  arrefls,  we  maybe  ready, 
 and  then,  O  God,  have  thou  mercy  on  our 
 fouls. 
 
 Shall  be  required.^ 
 
 THE  original  is  apaitufi,  They  fhall 
 require  it :  wherein  you  have,  the 
 feijeants,  and  the  arrefl. 
 
 The  ferj cants,  They  ,-  and  the  arrefl  it- 
 felf,  They  require  his  fcul. 
 
 We'll  firft  take  a  view  of  the  Serjeants. 
 
 They  :  who  r  not  God,  he  knows  not 
 flnners,  whatlliould  he  do  with  a  drunken, 
 profane,  covetous,  fenfual  foul  ?  He  that 
 never  fo  much  as  thought  on  God  in  this 
 life,  will  God  accept  of  the  commending 
 of  his  foul  to  him  at  his  death  ?  no,  the 
 Lord  of  heaven  will  none  of  it :  he  that 
 forfook  God,  is  juflly  forfaken  of  God  : 
 fee  thetrue  weight  of  this  balance,  he  would 
 not  receive  God's  grace  into  his  foul,  and 
 God  will  not  receive  his  gracelefs  foul  into 
 heaven.  But  who  then  ^  will  the  angels 
 take  it  ?  No,  they  have  nothing  to  do  with 
 the  foul  of  a  dying  fmner  ;  the  angels  are 
 only  porters  for  the  fouls  of  the  jufl :  poor 
 Lazarus  that  could  neither  go,  nor  fit,  nor 
 fland  for  fores;  it  is  he  muft  be  carried  on 
 the  wings  of  angels ;  but  for  this  rich  man, 
 not  the  lowefl  angel  will  do  him  poorefl 
 fervice.  Who  then  ?  will  the  faints  receive 
 it  ?  no,  they  have  no  fuch  commilTion  to 
 receive  a  foul :  that  blind  opinion,  which 
 every  one  may  blufh  at,  that*  Saint  Peter 
 fl\ould  be  heaven's  porter,  and  that  none 
 may  go  in,  but  to  whom  he  will  open  :'  if 
 it  be  true,  why  may  not  a  faint  help  a  de- 
 parting foul  ?  Away  with  this  dreaming 
 folly  !  not  Peter,  nor  Paul,  nor  all  the 
 
 faints 
 
DEATH'S    ARREST, 
 
 faints  of  heaven  have  any  fuch  privilege  ; 
 if  God  will  not  hear  us,  what  will  our 
 prayers  do  to  faints  ?  Heaven  is  too  far  off, 
 they  cannot  hear,  or  were  it  nearer  they 
 will  not,  cannot  help.  It  is  God  miift  fave 
 us,  or  weperifli  ever.  Who  then  are  the 
 ferjeants  ?  not  God,  nor  faints,  nor  an- 
 gels :  no,  there  is  another  crew,  death  and 
 devils  ftand  in  a  readinefs,  and  they  are 
 the  parties  that  arreft  this  prifoner. 
 
 Stay,  what  would  death  have  ?  the  foul 
 cannot  die,  and  for  the  body,  no  matter 
 who  receives  it.  O  yes  !  there  is  a  death 
 of  the  foul,  as  well  as  of  the  body :  I  mean 
 not  fuch  a  death  whereby  it  may  be  anni-  * 
 hilated,  but  a  fecond  death  that  (hall  ever 
 accompany  it :  this  is  a  death  of  the  foul, 
 that  will  always  keep  it  in  death's  pangs. 
 But  not  to  fpeak  of  this  death,  there  is  a- 
 noiher  death  temporal,  that  fliall  fever  the 
 foul  and  body  each  from  other  :  thefe  two 
 twins  that  have  lived  together  fince  their 
 firft  efpoufal,  thefe  two  lovely  ones  that^ 
 were  made,  and  met,  and  married  by  the 
 hands  of  God,  thefe  two  made  one,  till 
 death  them  depart,  and  make  them  two 
 again,  now  is  their  rueful  rime  of  divorce : 
 when  death  comes,  he  gives  over  the  bo- 
 dy to  the  grave,  and  arrefts  the  foul,  to  ap- 
 pear in  prefence  before  God's  high  tribu- 
 nal. Such  a  bailiff  hath  now  laid  hands  on 
 this  rich  man's  foul,  when  he  leafl:  thought 
 on't,  death  comes  on  a  fudden,  and  arrefts 
 his  perfon.  '  O  wretched  worldling  !  who 
 is  this  behind  thee  ?  call  wc  t!  lis  God's  fer- 
 jeants? What  grim,  ugly,  monftrous  vif- 
 age  is  this  v«  fee  ?  have  ever  any  of  you 
 fcen  the  griily  pi«5lure  of  death  before  you  > 
 How  was  it  but  with  hollow  eyes,  open 
 fkull,  grinning  teeth,  naked  ribs,  a  few 
 bones  knit  together  with  dry  ftrings,  as  pre- 
 fentrng  to  your  eyes  the  moft  deformed  i- 
 mage  of  a  man  in  molds  ?  But  what's  that 
 in  his  hands?  an  hour-glafs  and  a  dart: 
 the  one  exprcfT.ng  the  decreadngs  of  our 
 life,  and  the  other  death's  ftroke,  that  he 
 gives  us  in  our  death.    Such  enriblems  are 
 
 439 
 
 inoft  fit  to  exprefs  mortality  :  and  imagine 
 fuch  a  thing  to  arrcft  this  rich  man,  would 
 it  not  terrific  him;  whilfl:  looking  back, 
 death  fuddenly  claps  him  on  his  (houl- 
 der,  away  he  muft  with  this  mefienger,  all 
 the  gold  and  pearl  of  eafl:  and  weft  cannot 
 flay  him  one  hour :  now  rich  man,  what 
 avails  all  thy  worldly  pleafure  ?  HadJ}  thou 
 in  thy  hands  the  reins  of  all  earthly  king- 
 doms ;  luert  thou  exalted  as  the  eagle,  and 
 thy  nefl  fet  among  the  fiars,  Obad.  i.  4. 
 yet  all  this,  and  whatfoever  elfe  thou  canft 
 imagine,  is  not  worth  a  button :  where  did 
 that  man  dwell,  or  of  what  cloth  was  his 
 garment,  that  was  ever  comforted  by  his 
 goods,  or  greatnefs,  in  this  lafl  and  forefl 
 conflift  ?  See,  worldling,  death  requires 
 thy  foul,  no  bribe  will  be  taken,  no  intrea- 
 ty  will  prevail,  no  riches  refcue,  nothing 
 at  all  redeem  death;  death  is  impartial.' 
 
 But,  O  horror  !  death  is  not  all,  fee  yet 
 more  ferjeants ;  devils  and  dragons  are  a- 
 bout  thy  bed,  and  thefe  are  they  that  will 
 hurry  away  thy  foul  to  hell.  How  ?  De- 
 vils ;  O  worldling,  flay  thy  foul,  and  ne- 
 ver yield  it !  better  to  die  a  thoufand  deaths^ 
 than  to  leave  itin  their  hands ;  but  alas,  thou 
 can  ft  not  choofe,  thy  laft  hour  is  come, 
 and  here  is  neither  hope  nor  help,  nor  place 
 of  any  longer  tarrying.  See  but  the  mi- 
 fery  of  a  miferable  foul !  what  f]\all  it  doT 
 whither  (liall  it  flie  from  thefe  damned  fu- 
 ries ?  would  they  take  it  and  tear  it  into 
 nothing,  it  were  fomewhat  tolerable  :  but 
 to  tear  it  in  pieces,  and  never  to  make  end 
 of  tearing,  to  give  it  torments  without  all 
 patience  or  refiftancc ;  this  is  that  load  which 
 it  cannot  bear,  and  yet,  O  extremity  !  it 
 ever,  ever  muft  be  born  :  think  on  this,  O 
 my  foul !  and  whilH  thou  haft  a  minute's 
 ftay  in  this  body,  call  upon  GoJ  to  prevent 
 this  arreft  of  devils ;  was  it  not  think  ye  a 
 terror  to  this  rich  man,  when  fo  many  hell- 
 hounds waited  for  his  foul  ?  We  read  in 
 the  lives  of  the  popes,  of '  one  man,  who 
 being  took  away  with  a  devil  through  the 
 air,  was  laid  fo  to  roar  and  yell,  that  ma- 
 ny 
 
440 
 
 D  EA  TH's 
 
 ny  miles  diAant  hU  noife  was  heard,  to  ma- 
 rya  man's  trembling.'  And  if  the  loul  had 
 but  the  organs  of  a  found,  what  a  fhrcek 
 Would  it  make,  being  feized  on  by  a  de- 
 vil r  witnefs  the  cries  of  many  defperate 
 fouls,  when  as  yet  they  are  fafe  in  their 
 beds,  h9w  do  they  roar  and  rage  ?  how 
 do  they' call  and  cry,  *  Help,  help  us,  fave 
 us,  deliver  us  from  thefe  fiends  about  us?' 
 Thcfe  are  thofe  evening  wolves  enraged 
 with  hellifti  hunger,  thefe  are  thofe  ramp- 
 ing lions  ever  ready  to  devour  our  fouls  ; 
 thefe  are  thofe  walkers  up  and  down  the 
 earth,  which  are  now  come  and  entred  in- 
 to this  rich  man's  lodging.  JVherefocver  the 
 deadcarcafe  is,  thither,  faith  our  Saviour, 
 luill  the  eagles  re/^,  Mat.  xxiv.  28.  and 
 whercfoever  a  damned  foul  is,  thither  with 
 alacrity  will  thefe  fpirirs  come.  O  how  they 
 '  flie  and  flutter  round  about  him  ?  what 
 lires  do  they  breathe,  to  enkindle  them  on 
 his  foul  ?  what  claws  do  they  open,  to  re- 
 ceive her  at  the  parting  ?  and  what  afto- 
 nilhment  is  that  poor  foul  in,  that  per- 
 ceives thefe  ferjeants  even  ready  to  clafp 
 her  in  their  burning  arms  ?  See,  O  cofmo- 
 polite,  what  thy  fin  hath  caufed  !  luft  hath 
 iranfported  thine  eyes,  blafphemy  thy 
 tongue,pride  thy  foot,  opprefiion  thy  hand, 
 covetoufnefs  thy  heart,  and  now  de.'ith 
 and  devils,  they  are  the  ferjeants  that  re- 
 quire thy  foul. 
 
 Ufe.  Refleft  thefe  thoughts  on  your  own 
 fouls,  and  confider  with  yourfelves  what 
 may  be  your  cafes ;  it  may  be  as  yet  thou 
 ilandeft  upright  without  any  changes,  hi- 
 therto thou  haft  feen  no  days  of  forrow, 
 but  even  'wajhedthy  fteps  luith  butter,  and 
 the  rock  hath  poured  thee  out  rivers  of  oil, 
 Deut.  xxxii.  13,  1 4-  Alas  !  was  not  this 
 the  cafe  of  this  poor  wretched  worldling  ? 
 yet  for  all  this,  you  fee  a  night  came  that 
 paid  for  all  ;  and  fo  it  may  be  with  thee  ; 
 *~a  day,  an  hour,  a  moment,  fays  Cafaubon, 
 is  enough  to  overturn  the  things  that  feem 
 to  have  been  founded,  and  rooted  in  ada- 
 mant-,' who  can  tell  whether  this  night,  this 
 
 ARREST. 
 
 ftorm  may  fall  upon  thee  ?  Art  thou  not 
 firangely  nailed  and  glued  unto  fenfe?  Art 
 thou  not  Ihipidlyfenfclefsin  fplritual  things, 
 that  for  pelf,  vanity,  dung,  nothing,  wiJt  run 
 headlong  and  wilfully  intoeafelefs,  endlefs 
 and  remedilefs  torments  ?  Yet  fuch  is  thy 
 doing,  if  thou  beeft  a  worldling,  to  get 
 riches  to  thy  body,  and  let  death  and  de- 
 vils have  thy  foul.  O  beloved,  confider 
 in  time,  and  feeing  you  have  fnch  a  terri- 
 ble example  fet  before  you,  let  this  world- 
 ling be  your  warning. 
 
 We  have  done  with  the  ferjeants,  but 
 what's  their  office  ?  to  beg  P  to  fue  ?  no, 
 but  to  force,  to  require,  thy  foul  is  required. 
 
 How  ?  required  ?  is  any  fo  bold  to  ap- 
 proach his  gates,  and  make  a  forcible  en- 
 try ?  Yes,  God  hfith  his  fpecial  bailiffs  that 
 will  fear  no  colours,  riches  car.i.ot  ranfom, 
 cadles  cannot  keep,  hollows  cannot  hide, 
 hills  nor  their  forts  prote<ft:  fits  Herod  on 
 his  throne  ?  there's  a  writ  of  remove,  and 
 the  worms  are  his  bailifTs  ;  is  Dives  at  his 
 table  ?  Death  brings  the  Mittimus,  and  de- 
 vils are  his  jailors;  fits  Lazarus  at  his  gates? 
 the  king  greets  him  well,  we  may  fay,  and 
 angels  are  his  keepers  :  poor,  rich,  good, 
 bad,  all  mult  be  ferved  at  the  king's  fuit  ; 
 no  place  can  privilege,  no  power  fecure, 
 no  valour  rcfcue,  no  liberty  exempt;  with 
 a  }ion  crnittas  propter  aliquam  libertatem, 
 runs  this  warrant :  O  rich  man  !  what  wilt 
 thou  now  do?  *  The  forrows  of  death  com- 
 pafs  thee,  and  the  floods  of  Belial  make 
 thee  afraid.'  A\  hat  ?  no  friends  to  help  ? 
 no  power  to  refcue,  is  there  no  other  way 
 but  yield  and  die  for  it  ?  O  mifery  I  enough 
 to  break  an  heart  of  brafs  again  :  imagine 
 that  a  prince  a  while  polfelled  fome  royal 
 city,  where,  if  you  walk  the  ftreets,  you 
 may  fee  peace  flourifliing,  wealth  abound- 
 ing, plcafure  waiting,  all  his  neighbours 
 offering  their  fcrvice,  and  promiling  to  af- 
 fift  him  in  all  his  nteds  and  aflairs  :  if  on 
 a  fuddcn  this  city  were  befieged  by  fbme 
 deadly  enemy,  who  coming,  like  a  violent 
 ftream,  takes  one  hold  after  another,  one 
 
 wall 
 
BEA7R's 
 
 wall  after  another,  one  caRlc  after  another, 
 and  at  laft  drives  this  prince  only  to  a  lit- 
 tle tower,  and  there  lets  on  him  ;  what 
 fear,  anguilh  and  mifery  would  this  prince 
 be  in  ?  If  he  looks  about,  his  holds  are  ta- 
 ken, his  men  are  (lain,  his  friends  and  neigh- 
 bours now  Hand  aloof  oit,  and  they  begin 
 to  abandon  him,  were  not  this  a  woful 
 plight  trow  you  ?  even  fo  it  fares  with  a 
 poor  foul  at  the  hour  of  her  departure  : 
 the  body,  wherein  Hie  reigned  hke  a  jolly 
 princefs,  then  droops  and  languifhes :  The 
 keepers  tremble,  the  Jirong  men  bow,  the 
 grinders  ceaje,  and  they  wax  dark  that  look 
 out  at  the  windows,  Eccl.  xii.  3.  no  won- 
 der, if  fear  be  in  the  way,  when  the  arms, 
 the  legs,  the  teeth,  the  eyes,  as  fo  many 
 walls  wherein  the  foul  was  invironed,  are 
 now  furprized  and  beaten  to  the  ground  : 
 her  lafl:  refuge  is  the  heart,  and  this  is  the 
 little  tower  whither  at  laft  fhe  is  driven  : 
 but  what  is  (lie  there  fecure  ?  No,  but  moft 
 fiercely  aflailed  with  a  thoufand  enemies^ 
 her  dearelt  friends,  youth,  and  phylick, 
 and  other  helps,  which  foothed  her  in  prof- 
 perity,  do  now  abandon  her:  what  will 
 Ihe  do  ?  the  enemy  will  grant  no  truce, 
 will  make  no  league,  but  night  and  day 
 affails  the  heart,  which  now  like  a  turret 
 flruck  with  thunder  begins  all  to  fliiver  ? 
 Here  is  the  woful  ftate  of  a  wicked  foul, 
 God  is  her  enemy,  the  devil  her  foe,  an- 
 gels hate  her,  the  earth  groans  under  her, 
 hell  gapes  for  her ;  the  reafon  of  all,  fin 
 flruck  the  alarm,  and  death  gives  the  bat- 
 tel ;  it  is  but  this  night,  a  minute  longer, 
 and  then  will  the  raging  enemy  enter  on 
 her:  Death  is  no  beggar  to  intreat,  no  fuitor 
 to  wooe,  no  petitioner  to  afk,  no  follicitor 
 to  crouch  and  crave  a  favour  :  *  She  runs 
 raging,  ruling,  charging,  requiring.'  Hark 
 this  man's  arreft.  Thy  foul  Jhall  be  requir- 
 ed: it  fliall  ?  Yes,  the  word  is  peremptory  : 
 what?  be  required?  Yes,  it  comes  with 
 authority.  Here's  a  fatal  requiring,  when 
 the  foul  (hall  be  forced  by  unwilling  ne- 
 celfity,  and  devils  by  force  hurry  her  to  her 
 
 LI 
 
 ARREST,  441 
 
 endlefs  fury.  Adieu,  poor  foul!  the  writ 
 is  ferved,  the  goal  prepared,  the  judgment 
 paft,  and  death,  the  executioner,  wUl  de- 
 lay no  longer  ;  This  night  thy  foul  f mil  kd 
 required  of  thee. 
 
 U/e  I.  But  to  whom  fpeak  I  ?  Think  of 
 it,  you  miferable  covetous,  *  that  join  houfe 
 tohoufc,  and  call  the  lands  after  your  own 
 names:'  You  may  trufl  in  your  wealth,  and 
 boafi  yourfelves  in  the  multitude  of  your 
 riches,  but  Jione  of  you  can  by  any  means 
 redeein  his  brother,  no,  nor  himfelf,  Plal. 
 xlix.  6,  7.  When  depth  comes,  I  pray, 
 what  compofition  with  the  Lord  of  hea- 
 ven >  could  ever  any  buy  out  his  damna- 
 tion with  his  own  coin  :  howfoever  you 
 live  merrily,  delicioufly,  go  richly;  yet 
 death  will  at  lafl  knock  at  your  doors,  and, 
 notwithflanding  all  your  wealth,  honours, 
 tearsand  groans  of  your  dearefl  friends,  win 
 take  you  away  ashisprifoners,  to  hisdark- 
 efl  dungeon.  Your  cafe  is,  as  with  a  man, 
 who  lying  fall  afleep  upon  the  edge  of  fome 
 flcep,  high  rock,  dreams  merrily  of  crowns, 
 kingdoms,  poffeffions;  but  upon  the  fud- 
 den,  flarting  for  joy,  he  breaks  his  neck,. 
 and  tumbles  into  the  bottom  of  fome  vio- 
 lent fea :  thus  is  your  danger  every  hour, 
 Satan  makes  you  a  bed,  lulls  you  afleep, 
 charms  you  into  golden  dreams,  and  you 
 conceive  you  are  wallowing  in  the  fea  of 
 all  worldly  happinefs;  at  lall  death  comes, 
 againfl  which  there  is  no  reliftance,  and 
 then  you  are  fuddenly  fwallowed  up  of  de- 
 fpair,  and  drowned  in  that  pit  of  eternal 
 death  and  perdition. 
 
 I  have  read  of  fome,  whom  in  fome  fort 
 we  might  parallel  with  this  rich  man  con- 
 cerning their  fearful  horrid  departure  out 
 of  this  miferable  world  :  yea  I  fuppofe  the 
 books  are  fo  working,  that  any  man  who- 
 foever  he  is,  that  would  but  read  them,  and 
 ponder  them  in  a  ferious  way,  they  would 
 certainly  work  in  him  much  matter  of  hu- 
 miliation, and  make  him  toflie  iln,  as  the 
 very  fling  of  a  fcorpion. 
 
 One  of  them  I  mean  to  fpeak  of,  was 
 J  an 
 
442  DEATH'S 
 
 an  Englilhnian.      Abbot  that  relates  the 
 ftory,  tells  indeed  of  two  in  one  year  that 
 died  thus  uncomfortably  ;  the  one  fo  ma- 
 ny ways  looking  homewards,  that  he  died 
 miferably  rich  ;    the  other  fo  lafliing  out- 
 ward, that  he  died  miferably  poor,  both 
 of  different  ways  of  life,  yet  both  of  un- 
 comfortable  paflages  out    of  the  world. 
 The  one  coming   to  his  death's-bed,  the 
 Author  reports  of  him,  that  '  fiifl  the  de- 
 vil prefcnted  himfclf  unto  him   to  be   his 
 phyfician,    and  after  Chrifl:  appeared    to 
 him   fitting  on   the  throne,    condemning 
 his  unprofitable  life,  and  bidding  him  fliift 
 tor  himfelf,  for  he  would  have  nothing 
 to  do  with  him.'     The  other,  of  whom  I 
 ',;ncan   to  fpeak,  a^if  he    would  prevent 
 Chrill,  condemned  himfelf  to  hell  for  ever 
 ,'ind  ever  :  *  Ofaid  he,  th»t  I  might  burn  a 
 long  time  in  that  fire,  fo  I  might  not  burn 
 ill  hell,  I  have  had,  faid  he,  a  little  plea- 
 inre,  and  now  1  muft  go  to  the  torments 
 of  hell  for  ever.      Then  praying  to  God 
 <as  he  was  prcfTed  by  others)  to  forgive 
 liim  his  fins,  and  to  have  mercy  upon  him, 
 he  would  add,  but  I  know  God  will  not 
 do.it,   I  mud;  go  to  hell  for  evermore.' 
 "Wiiatfoever  came  between  whiles,  this  was 
 iheclofe,  *  I  mull  be  burned  in  hell,  I  mufl 
 to  the  furnace  of  hell,  millions,  and  millions 
 of  ages.'     The  author  of  this  ftory  who 
 was  minifler  of  the  place  where  he  lived, 
 '    went  to  him,  offered  him  the  comforts  of 
 thegofpcl,  opened  to  him  the  promifes  of 
 the  largeft  fize,  fhewed  him  that  God  was 
 delighted  to  fave  fouls,  and  not  to  deftroy 
 ihem,  and   that  his  fwcet  promifes  were 
 without  exception  of  time,  place,  perfon, 
 or  fin,  except  that  againft  the  holy  Ghort, 
 which  he  allured  him  too,  was  not  com- 
 mitted by  him  :    and  what  was  tlie  iffue  ? 
 All  this  could  not  fallen  on  him,  but  ftill 
 he  would    anfwer,   *  Alas,    it  is   too  late, 
 I  muft  be  burned  in  hell.'     That  man  of 
 
 ARREST, 
 
 God,  the  fliepherd  of  his  foul,  feeing  hi-^ 
 fonl  in  this  danger,  came  to  him  again  and 
 again,  and  at  laft  fecluding  the  company, 
 lie  preffes  him  with  tears  in  his  eyes,  not 
 tocaft  away  that  foul  for  which  Chrifl  died ; 
 he  told  him,  that  Chrifl  rejected  none  that 
 did  not  rejeft  him  :  but  for  all  this  he 
 could  have  no  other  anfwer,  but  *  that  he 
 had  call  off  Chrifl,  and  therefore  muft  go  to 
 hell.'  The  minifler  replies,  yet  pray  with 
 me,  faith  he,  that  Chrili  woiild  come  again  ; 
 there  is  yet  an  hour  in  the  day,  and  if 
 Chrifl;  come,  he  can  and  will  allift  you  to 
 do  a  great  deal  of  work  on  a  fudden  :  no, 
 he  would  not  hear  of  that  ;  *  Former  coun- 
 fels  and  prayers  might  have  done  me  good, 
 faid  he,  but  now  it  is  too  late.' 
 
 O  horrour,  that  ever  any  foul  fliould 
 fuffer  thefe  conflicflsfor  fin  !  but  what  fins 
 were  they  ?    *  He  was,  faith   the  author, 
 no  fwearer,  no   whoremonger,  no  thief, 
 no  fcofferat  religion,  no  perjured  wretch, 
 no  willful  liar  ar  all,    only  drunkennefs, 
 and  negledl  of  mens  bodies,  (for  he  was  an 
 apothecary)  neglefl  of  prayer,  God's  word, 
 and  his  facraments,  fo  awaked   his  trem- 
 bling confcience,    that  he  was  forced  to 
 pafs  this  fearful  doom  upon    his  foul,    '  I 
 muft  be  burned  in  the  furnace  of  hell,  mil- 
 lions of  millions  of  ages  :'  and  at  laft,  the 
 Lord  knows,  in  idleneis  of  thought,  and 
 talk,  he  ended  his  miferable,  miferable  life. 
 The  other  I  mean  to  fpeak  of  was  an 
 Italian,  under  the  jurifdicftion  of  Venice, 
 called  Francis  Spira,  who  being  cxcclfively 
 covetous  of  money,  and  for  fear  of  the 
 world,  having  renoxmccd  the  truth,  which 
 before  he  profelTed,  he  thout^ht  at  laft  he 
 heard   a  direful   voice  fpeaking  to    him, 
 *  Thou   wicked  wretch,  thou  haft  denied 
 me,  thou  haft  broken  thy  vow :  hence,  a- 
 poftate,  and  bear  with  thee  the  fentcnceof 
 thy  eternal  damnation  :'    *  At  this  voice, 
 he  trembling  and  quaking,  fell  down  in  a 
 
 A  relation  of  the  fearful  cllatc  of  Francis  Spin. 
 
 f\^  con  ; 
 
DEATH'S    ARREST. 
 
 fwoon  ;  and  after  recovering  himfelf,  he 
 profcffed  that  he  was  captivated  under  the 
 revenging  hand  of  the  great  God  of  hea- 
 ven, and  that  he  heard  continually  that 
 fearful  fentence  of  Chrift  now  pafl  on  his 
 foul.  His  friends,  to  comfort  him,  pro- 
 pounded many  of  God's  promifes  recorded 
 in  fciipture  :  '  Oh  but  my  iin,  faid  he,  is 
 greater  than  the  mercy  of  God  :'  Nay,  an- 
 Ivvered  they.  The  mercy  of  God  is  above 
 all  (in  ;  God  would  have  all  men  to  be  fa- 
 ved  :  '  It  is  true,  faid  he,  he  would  have 
 all  men  that  he  hath  ele<fled,  to  be  faved  : 
 but  he  would  not  have  reprobates  to  be  fa- 
 ved, and  I  am  one  of  that  number  :'  After 
 this,  roaring  out  in  bitternefs  of  fpirit,  he 
 faid,  //  is  a  fearful  thing  to  fall  into  the 
 hands  of  the  living  God.  Thefe  troubles 
 of  mind  brought  him  to  a  diftemper  of  bo- 
 dy, which  the  phylicians  perceiving,  they 
 wilhed  him  to  feek  fome  fpirituai  comfort : 
 thofe  comforters  come,  and  obferving  the 
 diftemper  to  arife  from  the  fenfe  and  hor-" 
 rour  of  hell-pains  J  they  aflc  him,  whether 
 he  thought  there  were  any  worfe  pains 
 than  what  he  endured  ?  he  faid,  '  He  knew 
 there  were  far  worfe  pains;  yet  do  I  de- 
 fire  nothing  more,  faid  he,  than  that  I 
 may  come  to  that  place,  where  I  may  be 
 fure  to  feel  the  word,  and  to  be  freed  from 
 fear  of  worfe  to  come.' 
 
 As  on  this  manner  he  was  fpeaking,  he 
 obferved  (faith  ray  author)  divers  flies  that 
 came  about  him,  and  fome  lighted  on  him  ; 
 whereat  prefently  remembring  how  Beelze- 
 bub iignifies  the  God  of  flies ;  *  Behold, 
 faid  he,  now  alfo  Beelzebub  comes  to  his 
 banquet,  you  fhall  Ihortly  fee  my  end, 
 and  in  me  an  example  to  many  of  the  juf- 
 tice  and  judgment  of  God.'  Then  he  be- 
 gan to  reckon  up  what  fearful  dreams  and 
 vifions  he  was  continually  troubled  withal, 
 that  he  faw  the  devils  come  flocking  into 
 his  chamber,  and  about  his  bed  terrifying 
 him  with  ftrange  noifes  ;  and  that  thefe 
 were  not  fancies,  but  that  he  faw  them  as 
 really  as  the  flanders-by ;  and  that  befides 
 
 LI 
 
 44:^ 
 
 thefe  outward  terrors,  he  felt  continually 
 a  racking  torture  of  his  mind,  and  a  con- 
 tinual butchery  of  his  confcience,  being 
 the  very  proper  pangs  of  the  damned 
 wights  in  hell. 
 
 But  of  all  the  refl,  mofl;  defperate  was 
 that  laA  fpeech  of  his,  when  fnatching  a 
 knife  (as  intending  to  mifchief  himfelf,  but 
 flopped  by  his  friend)  he  roared  with  indig- 
 nation, *  I  would  I  were  above  God,  for  I 
 know  he  will  have  no  mercy  on  me  ;'  and 
 thus  living  a  long  while,  he  appeared  at 
 length  a  very  perfe<5V  anatomy,  exprefTuig 
 to  the  view  nothing  but  linews,  and  bones>. 
 vehemently  raging  for  drink ;  ever  pining, 
 yet  fearful  to  live  long  ;  dreadful  of  hell, 
 yet  coveting  death  ;  in  a  continual  torment, 
 yet  his  own  tormentor  ;  confiuning  him- 
 felf with  grief  and  horror,  impatience  and 
 defpair,  till  at  lafl  he  ended  his  miferable 
 miferable  life. 
 
 And  now,  beloved,  if  fuch  be  the  de- 
 parture of  a  finful  foul,  O  who  would  live 
 in  fin,  to  come  to  fuch  a  departure !  for 
 my  part,  I  dare  not  fay  thefe  parties,  thus 
 miferable  in  their  own  apprehenfions,  are 
 now  among  devils  in  hell :  I  find  the  au- 
 thors themfelves  incline  to  the  right  hand; 
 befides,  what  am  I,  that  I  fliould  fit  in  God's 
 chair  ?  only  this  I  fay,  that  their  miferable 
 deaths  may  very  well  give  warning  to  us 
 all ;  nor  need  you  think  much  at  mc  for 
 uttering  thefe  {terribilia)  terrible  frorics: 
 for  if  fonietimes  you  did  not  hear  of  God's 
 judgments  againfl  fin  ;  a  day  might  come, 
 that  you  would  mofl  of  all  cry  out  on  the 
 preacher  :  to  this  purpofe,  we  have  a  flory 
 of  a  certain  rich  man,  who  lying  on  his 
 death-bed,  *  My  foul  (faid  he)  I  bequeath 
 to  the  devil  who  owns  it,  my  wife  to  the 
 devil,  who  drew  me  to  my  ungodly  life,  and 
 my  chaplain  to  the  devil,  who  flattered  me 
 in  it.'  I  pray  God  I  never  hear  of  fuch  a 
 legacy  from  any  of  you  :  fure  I  had  better 
 to  tell  you  aforchand  to  prevent  it,  than 
 not  telling  you  to  feel  it.  And  let  this  be 
 for  my  apology  in  relating  thefe  flories. 
 1  2  -  U/e 
 
444  DEATH'S 
 
 Ufe  %.  But  for  a  fecond  ufe,  give  me 
 leave,  I  pray  you,  to  feparate  the  precious 
 from  the  vile :  now  then  to  fweeten  the 
 thoughts  of  all  true  penitents,  the  fouls  of 
 faints  are  not  required,  but  received.     Re- 
 joice then,  ye  righteous,  that  mourn   in 
 Sion  ;  what  though  a  while  ye  fuffcr  ?  death 
 is  a  goal-delivery  to  your  fouls,  not  bring- 
 ing in,  but  freeing  out  of  thraldom.    Here 
 the  good  man  finds  Iharpell  mifery,  the  e- 
 vil  man   fweetcft  felicity  ;    therefore  it  is 
 juft,  that  there  Ihould  be  a  time  of  chang- 
 ing turns :  the  rich  man's  table  Aood  fuJi 
 of  dclitates,    Lazarus  lacks  crumbs,    but 
 novj  he  is  comforted  and  thou  art  torment- 
 ed.    Wo  unto  you  that  laugh,  for  you  foall 
 moun:,  Luke  vi.  f*^.     Blejfed  are  you  that 
 iftourn,  for  you  fhall  rejoice,  Matth.  v.  4. 
 Idappy  Lazarus !  who  from   thy  beggary 
 and  loathfomc  fores  wert  carried  by  angels 
 into  Abraham's  hofom  :  happy  thief,  who 
 upon  thy  true  repentance,  and  unfeigned 
 prayer,  wert  received  from  the  crofs  into 
 .  rhe    paradife   of  thy  Saviour  :    happy  are 
 all  they  that  fufter  tribulation,  death  fhall 
 ioofe  their  foul  from  bonds  and  fetters,  and 
 inftead  of  a  bailiff  to  arrcif  them,  (hall  be 
 a  porter  to  conducl  them  to   the  gates  of 
 heaven  :  there  Ibalt  thou  tread  on  ferpents, 
 trample  on  thine  enemies,  fing  fweet  tro- 
 phies :    were  not   this  enough  ?  thy  con- 
 queft  fliall  be  crowned  by  the  hands  of  the 
 Seraphims,  triumphed  with   the  found  of 
 angels,  warbled  by  the  qiiire  of  fpivits,  con- 
 firmed by  the  King  of  kings,  and  Lord  of 
 holls.    Happy  foul !  thou  art  not  required 
 by  devils,  but  received  by  angels;  and  when 
 we  die,  Lord  Jefus,  fend  thine  angels  to 
 receive  our  fouls. 
 
 You  fee  now  death's  arreff,  and  what 
 remains  further,  fave  to  accept  of  fome 
 bail  ?  but  what  bail,  where  you  have  the 
 J<ing'scommandment  from  his  own  month  ? 
 This  requiring  is  not  of  any  other,  but 
 himfclf;  of  no  furety,  but  of  thee  (faith 
 God)  muft  thy  foul  be  required. 
 
 ARREST, 
 
 Oftheel 
 
 ONce  more,  you  fee,  I  have  brought 
 this  rich  man  on  the  ffage,  his  doom 
 is  now  at  hand,  and  death,  God's  mefllen- 
 gcr,  fummons  him  to  appear  by  requiring 
 of  his  foul ;  but  of  whom  is  it  required  ? 
 had  he  <';ny  furcties  to  put  in  ?  or  was  any 
 bail  fufficient  to  be  taken  for  him  ?  no,  he 
 mull  go  himfelf,  without  all  help  or  re- 
 medy, it  was  he  that  fmned,  and  it  is  he 
 mufl  pay  for  it ;  Of  thee  it  is  required. 
 
 How  ?  Of  thee  ?  Sure  death  miflakes  ; 
 we  can  find  thoufands  more  fit,  none  more 
 fearful ;  there  (lands  a  Saul,  near  him  his 
 armour-bearer,  behold  a  Judas ;  fuch  will 
 outface  death's  fury ;  nay,  rather  than  it 
 fail  in  its  office,  they  will  nnt  much  que- 
 flion  to  be  their  own  death's-men  :  but 
 this  Of  thee.,  who  art  at  league  with  hell, 
 in  love  with  earth,  at  peace  with  all,  is 
 mofl  terribly  fearful. 
 
 Stay  death  !  there  Hands  a  poor  Lazarus 
 at  the  gates,  like  Job  on  his  dung-hill,  his 
 eyes  blind,  his  ears  deaf,  his  feet  lame,  his 
 body  flruck  with  boils,  and  \\\sfoul  cheep- 
 ing rather  to  be  fir  angled  and  die,  than  to 
 be  in  his  bones.  Job  vii.  15.  Were  not  this 
 a  fit  objedl  for  death's  cruelty  ?  would  he 
 fpare  the  rich,  he  fliould  be  welcome  to 
 the  poor  :  but  death  is  inexorable,  he 
 muft  not  live,  nor  jhall  the  beggar  beg  his 
 own  death  for  another  :  Of  thee  it  is  re- 
 quired. 
 
 But  death,  yet  flay  thy  hand,  here's  a 
 better  furety  ;  what  needs  death  a  prefs, 
 when  he  may  have  volunteers?  'I'here 
 flands  an  old  man  as  ready  for  the  grave, 
 as  the  grave  for  him  ;  his  face  is  furrow- 
 ed, his  hairs  hoary,  his  back  bowing,  his 
 hammes  bending,  and  therefore  no  fong  is 
 fitter  than  old  Simeon's,  Lord,  now  letttfl 
 thou  thy  fervant  depart  in  peace,  Lv;ke  ii. 
 29.  Youth  is  loath,  but  age  is  merry  to 
 depart  from  mifery  :  let  death  then  take 
 him  that  (lands  neareft  death's  door:  no, 
 the  old  muft  die,  but  the  young  may;  he 
 muft  die  foon,  yet  be  fure  thou  ftialt  not 
 
 live 
 
D  EylTHs 
 
 live  long,  Of  thee  it  is  required. 
 
 Cannot  this  ferve  ?  let  death  yet  ftay  his 
 hand,  there  ftandsa  fervant  waiting  at  this 
 rich  man's  beck,  as  if  he  would  fpend  his 
 own  life  to  favc  his  maker's,  he  can  make 
 a  pageant  of  cringes,  a£l  a  whole  fpeech  of 
 flatteries,  every  part  owes  him  fervice, 
 feet  to  run,  hands  to  work,  head  to  crouch, 
 and  as  the  eyes  of  a  maiden  unto  the  hand 
 of  her  miflrefs,  fo  the  eyes  of  his  fervants 
 look  unto  the  hands  of  their  mafter:  but 
 where  be  thefe  attendants  when  death 
 comes  ?  was  ever  any  mafter  better  than 
 Chrill?  Were  ever  any  fervants  truer  than 
 his  apoftles  ?  yet  fee  their  fidelity  :  muft 
 their  Saviour  diei?  One  betrays  him,  ano- 
 ther forfwears  him,  ail  run  from  him,  and 
 leave  him  alone  in  the  midfi:  of  all  his  ene- 
 mies. What  then  is  the  truli  of  fervants  ? 
 the  rich  man  may  command,  and  go  with- 
 out, if  death  fhould  require  them,  they 
 would  not;  or  if  they  fhould  defire  death, 
 he  v/ill  not ;  his  arreft;  concerns  not  th^ 
 fervants,  it  is  for  the  mafter  himfelF,  he 
 that  commands  others,  now  death  com- 
 mands him  :  Of  thee  it  is  required. 
 
 Will  not  all  do  ?  Let  death  but  ftay  this 
 once  :  there  ftands  a  friend,  that  will  lofe 
 his  own,  to  fave  his  life  :  Greater  love  than 
 this  hath  no  man,  (faith  our  Saviourj  John 
 XV.  13.)  when  any  man  hejioixieth  his  life 
 for  his  friends.  Riches  may  perhaps  pro- 
 cure fuch  love,  and  getfome  friend  to  an- 
 fwer  death's  quarrel  which  he  owes  this 
 man  :  Jonathan  loves  David,  David  Abfa- 
 lom  ;  and  fure  it  was  a  love  indeed,  when 
 Jonathan  preferves  the  life  of  David,  and 
 David  widied  a  death  to  himfelf  in  the  ftead 
 of  Abfalom,  2  Sam.  xviii.  33.  0  my  fon 
 ylbfalom,  would  Cod  I  had  died  for  thee ; 
 0  Abfalom,  my  fon,  my  fon  :  But  M'here  be 
 any  friends  fo  refpeflive  of  this  worldling  ? 
 He  wants  a  Jonathan,  a  David  ;  upon  a 
 ftrift  enquiry  we  find  no  friend,  no  father, 
 no  fon,  neither  heirs  noraffigns  to  whom 
 he  may  beftow  his  lands.  But  what  if  he 
 had  friends  as  near  to  himfelf  as  himfelf; 
 
 .4  R  REST.  445 
 
 no  man  can  die  for  another ;  or  as  the 
 
 Pfalmift,  A'b  man  may  deliver  his  brother, 
 nor  make  agreement  unto  God  for  him  :  for 
 it  cofl  more  to  redeem  their  fouls,  fo  that  he 
 muf}  let  that  alone  for  ever,  Pfalm  xlix, 
 7,  8.  Should  tlie  poor  man  beg,  the  old 
 man  pray,  his  fervants  kneel,  his  friends 
 ly  at  death's  feet,  and  all  thefe  offer  up  alt 
 their  lives  for  this  rich  man's  recovery,  all 
 were  but  vain  ;  it  is  thy  foul  is  arrefted, 
 and  it  is  thy  felf  that  muft  yield  it :  Of  theo 
 it  is  required. 
 
 You  fee  there  is  no  way  but  one  with 
 him  :  to  conclude  then,  we'll  bid  him  his 
 farewel,  this  is  the  laft  office  we  can  do  this 
 rich  man,  and  fo  we'll  leave  him. 
 
 The  hour  is  come,  and  the  dawning  of 
 that  dreadful  day  appeareth  ;  now  he  be- 
 gins to  wilTi  that  he  had  fome  fpace,  fome 
 piece  of  time  to  repent  him ;  and  if  he  might 
 obtain  it,  O  what  would  he  do  ?  or,  what 
 would  he  not  do  ?  '  Relieve  the  weak,  vl- 
 fit  the  iick,  feed  the  hungry,  lodge  the 
 ftranger,  clothe  the  naked,  give  half  his 
 goods  to  the  poor,  and  if  he  had  done  any 
 wrong,  reftore  it  him  again  feven-fold  :' 
 But  alas  !  all  is  too  late,  the  candle  that 
 but  follows  him,  cannot  light  him  to 
 heaven ;  a  fudJen  death  denies  his  fuic, 
 and  the  increafing  of  his  licknefs  will  give 
 him  no  leifure  to  fulfill  thofe  duties :  what 
 cold  fweats  are  thofe  that  feize  upon  him  }^ 
 his  fenfes  fail,  his  fpeech  falters,  his  eyes 
 fink,  his  breaft  fwells,  his  feet  die,  his  heart 
 faints,  fuch  are  the  outvv^ard  pangs:  what 
 then  are  the  inward  griefs  ?  if  the  body  thus 
 fuffers  ;  what  cares  and  conflidls  alflid  the 
 foul  ?  Had  he  the  riches  of  Croefus,  the 
 empires  of  Alexander,  the  robes  of  Solo- 
 mon, the  fare  of  that  rich  man  that  lived 
 deliciouQy  every  day  :  what  could  they  do 
 in  the  extremity  of  thefe  pangs,  *  O  rich 
 man,  thou  couldft  tell  us  of  pulling  down 
 barns,  and  building  greater  ;  but  now  i- 
 magine  the  vait  cope  of  heaven  thy  barn^ 
 and  that  were  large  enough,  and  all  the 
 riches  of  the  world  thy  grain,  and  that  were 
 
 crop 
 
44^  D  E  AT  Hs 
 
 crop  enough  •  yet  all  thefe  cannot  buy  a 
 inimire  of  eafe,  now  tliat  death  will  have 
 thy  body,  hell  thy  foul.  O  dark  dungeon 
 of  imprifoned  men  !  whofe  help  wilt  thou 
 crave  ?  whofe  aid  wilt  thou  afk  ?  what  relcafe 
 cinft  thou  expeft  from  fuch  a  prifon  ?  The 
 difeafe  i^  paft  cure,  the  fickncfs  wants  re- 
 medy ;  alas !  what  may  recover  ;  now  the 
 heart-ftrings  break  afunder?  Thy  date  ex- 
 pires, thy  lafl  breath  goes,  and  now  is  thy 
 foul  and  body  required  of  thee. 
 
 I  have  hitherto  with  Nathan,  beat  Hnful 
 DAvid  on  a  Granger's  coat.  You  muft  give 
 me  leave  to  take  off  the  mafk,  and  fliiew 
 you  your  own  faces  in  this  glafs. 
 
 Ufe  I.  Believe  tlipu,  O  man,  who  read- 
 eft  this,  that  fliortly  there  will  be  two  holes 
 where  thine  eyes  now  ftand,  and  then  o- 
 thers  may  take  up  thy  fkuU,  and  fpeak  of 
 thee  dead,  as  I  have  done  to  thee  living  : 
 how  foon  I  know  not,  this  I  am  fure  of,  Thy 
 time  is  appointed^  thy  months  are  determin- 
 ed, thy  days  are  numbred,  thy  very  la  ft  hour 
 is  limited,  Jobxiv.  5.  14.  Pf.  xc.  12.  John 
 xi.  9.  And  what  follows,  but  that  thy  body 
 ly  cold  at  the  root  of  the  rocks,  at  the  foot 
 of  the  mountains  ?  Go  then  to  the  graves  of 
 thofe  that  are  gone  before  us,  and  there  fee ; 
 [See  what  ?  See  the  lowly  end  of  beauty, 
 flrength,  greatnefs,  power !  Where  now  are 
 the  haughty  fons  and  daughters  of  pride  ? 
 are  not  their  eyes  wafted,  their  mouths 
 corrupted,  their  bones  fcattered  ?  where 
 be  thofe  ruddy  lips,  lovely  cheeks,  fpark- 
 ling  eyes,  comely  nofe,  hairy  locks  i  are 
 not  all  gone  as  a  dream  in  the  night,  or  as 
 a  fliadow  in  the  morning  ?  Where  are  the 
 once  valiant  atchievers  of  feats  of  ftrength  ? 
 Their  power  is  gone;  their  nerves  unbrac- 
 
 ARREST. 
 
 ed  ;  their  bones  difmembered,  and  fcattered 
 
 in  the  grave  ?  Are  thefe  the  viri  itmnortales, 
 the  immortal  men,  that  braved  it  to  the  fkics, 
 that  thought  thcmfelves invulnerable  f,  that 
 carried  dtfolation,  terror,  death,  where'er 
 they  came;  are  thefe  the  mighty  fons  of 
 fame,  now  reduced  to  bones  and  afhes  ? 
 Where  now  lies  greatnefs  i  There  in  that 
 lowly  grave  :  all  are  now  blended  in  one 
 common  mafs:  there's  no diftinflion  now: 
 the  fair,  and  ugly;  the  weak,  and  ftrong; 
 the  poor,  and  rich;  the  mean,  and  great; 
 kings,  and  their  fubjecls ;  conquerors,  and 
 the  conquered  ;  all  lie  together,  all  are 
 mingled  into  commoa  duft.  *J  Alas  ! 
 that  we  neglect  thefe  thoughts,  and  fet  our 
 minds  wholly  upon  the  world  and  its  va- 
 nities !  we  are  careful,  fearful  and  immo- 
 derately painful  to  gee  tranfitory  riches, 
 like  children  following  butter-Hies ;  we  run 
 and  toil,  and  perhaps  mifs  our  purpofe  : 
 but  if  we  catch  them,  what  is  it  but  a  flic 
 to  befmear  our  hands .'  Riches  are  but 
 emptj',  and  yet  be  they  what  they  will  be, 
 all  at  laft  will  be  nothing.  Saladine,  that 
 great  Turk,  after  all  his  conquefts,  gets  his 
 ihirt  faftened  to  his  fpear  in  manner  of  an 
 enfign  i  this  done,  a  prieft  makes  a  procla- 
 mation ;  '  This  is  all  that  Saladine  carries 
 away  with  him,  of  all  the  riches  he  hath 
 gotten.'  Shall  a  Turk  lay  thus,  and  do 
 C;hriiHans  forget  their  duties  ?  *  Remember, 
 yourfelves,  ye  fons  of  earth,  of  Adam,  what 
 is  this  earth  you  dote  on .'  Be  fure  you  fliail 
 have  enough  of  it,  when  your  mouths  mult 
 be  filled  and  crammed  with  it,  and  (as  your 
 fouls  defire,  lo)  at  that  day  ftiall  your  bo- 
 dies turn  to  It.'  O  that  men  are  thus  giv- 
 en to  grafping  greedinefs  !  there  is  a  gene- 
 
 •  Wlicn  I  look  upon  the  tombs  of  tlie  great,  (lays  one)  every  moti-jn  of  envy  dies  in  me  ;  when  I  read  tlic 
 epitaphs  of  the  beautiful,  every  inordinate  dcfirc  goes  out  ;  when  I  nuct  with  tlic  grief  of  parents  upon  a  tonib- 
 flonc,  my  heart  melts  witli  comp.iffion  ;  when  I  fee  the  tomb  of  the  parents  tlicmltlvcs,  1  corfider  the  vinity  ot 
 grieving  for  ihofc  v\hom  we  mult  quickly  follow:  when  I  (ce  kings  lyin^  by  thofi  who  dcpofed  them,  when  [ 
 confid.r  rival  wits  placed  fide  by  fide,  or  the  holy  men  that  divided  the  world  with  their  eoniclh  and  difpuies,  I 
 rcflcO  with  furrow  and  allonilhuicnt  on  the  little  competitions,  fa<^i  ns  and  debates  of  mankind.  When  I  nad 
 the  fcvcral  dates  of  the  tombs,  of  fomc  that  died  ycrtcrday,  and  fims  fix  himdred  years  ago,  I  confidcr  that  great 
 day  when  wc  fliall  all  of  us  be  contemporaries,  and  make  our  appearance  together. 
 
 •f  That  is,  i/icapJilc  of  being  ■wounded. 
 
 ration, 
 
D  E  AT  Hs    All  R  E  S  T, 
 
 ration,  and  they  are  too  common  amongft 
 us,  that  we  may  preach  and  preach  (as 
 they  fay)  our  hearts  out,  yet  will  not  they 
 flir  a  foot  further  from  the  world,  or  an 
 inch  nearer  unto  God,  but  could  we  fpeak 
 with  them  on  their  death-bed,  when  their 
 confciences  are  awaked,  then  fhould  we 
 hear  them  yell  out  thofe  complaints,  What 
 hath  pride  profited  us  ?  or  ivhat  good  hath 
 riches  -with  our  vaunting  brought  us  ?  ^V'i^d . 
 V.  8.  Aflure  yourfelves,  this  day  or  this 
 night  will  come,  and  imagine  (I  pray)  that 
 the  ten,  twenty,  thirty,  forty  years  or 
 months,  or  days,  or  hours  which  you  have 
 yet  to  live,  were  at  an  end  ;  were  you  at 
 this  prefent  ftretched  on  your  beds  ;  wea- 
 ried with  flruggling  againll  your  wearied 
 pangs  ;  were  your  friends  weeping,  your 
 phyficians  parting,  your  children  crying, 
 your  wives  howling,  and  yourfelves  lying 
 mute  and  dumb  in  a  mofl  pitiful  agony. 
 
 Beloved  Chriftian  !  whofoever  thou  art, 
 flay  a  while,  I  pray  thee,  and  pra^life  this. 
 meditation  !  *  Suppofe  thou  now  feltcll  the 
 cramp  of  death  wrefting  thy  heartilrings, 
 and  ready  to  make  that  ruful  divorce  betwixt 
 thy  body  and  thy  foul ;  fuppofe  thou  liell 
 now  panting  for  breath,  fwiming  in  a  cold 
 fatal  fweat ;  fuppofe  thy  words  were  fled, 
 thy  tongue  flruck  dumb,  thy  foul  amazed, 
 thy  fenfes  frighted  ;  fuppofe  thy  feet  be- 
 ginning even  to  die,  thy  knees  to  wax  cold 
 and  fliflF.  thy  noftrils  to  run  out,  thine  eyes 
 to  fink  into  thy  head,  and  ail  the  parts  of 
 the  body  to  lofe  their  office  to  aflill:  thee  ; 
 upon  this  fuppofal,  lift  up  thy  foul,  and 
 look  about  thee,  (O,  1  can  tell  thee,  if  thou 
 livell  and  die  in  fin)  there  would  be  no 
 where  any  comfort,  but  a  world  of  ter- 
 ror and  perplexity :  look  upwards,  there 
 fliouldeft   thou  fee  the  terrible  fword  of 
 God's  jufticc  threatning,  look  downwards, 
 there  (houldefl  thou  fee  the  grave  in  ex- 
 pedtation  ready  gaping ;  look  within  thee, 
 there  fnouldeft  thou  feel  the  worm  of  con- 
 fcience  bitter  gnawing  :  look  without  thee, 
 there  fliouldeft  tliou  fee  good  and  evil  an- 
 
 447 
 
 gels  on  both  fides,  waiting  whether  of  them 
 fhould  have  the  prey :  now  alas !  then  would- 
 eft  thou  fay,  the  foul  to  depart  from  the 
 body  were  a  thing  intolerable,  to  continue 
 ftill  therein  were  a  thing  impoffible,  and 
 to  defer  this  departure  any  longer,  fuppo- 
 fing  this  hour  were  thy  laft  hour,  no  phy- 
 fick  could  prevail,  it  were  a  thing  unavoid- 
 able :  what  then  would  thy  poor  foul  do, 
 thus  invironed  with  fo  many  flraits  V  O 
 fond  fools  of  Adam's  feed,  that  neglefl  the 
 time  till  this  terrible  paffage  !  how  much 
 wouldft  thou  give,  if  thiis  it  were,  for  an 
 hour's  repentance?  At  what  rate  wouldefl 
 thou  value  a  day's  contrition  I  M^orldsare 
 worthlefs  in  refpeft  of  a  little  refpite,  a 
 fhort  truce  will  feem  more  precious  than 
 the  treafures  of  empires,  nothing  would 
 then  be  fo  much  efieemed  as  a  trice  of  time 
 which  before  by  months  and  years  thou  la- 
 vifhly  mifpent.     Think  on  thy  fins,  nay, 
 thou  couldfl  not  chufe  but  think,  Satan 
 ■"would  write  them  on  the  curtains  of  thy 
 bed,  and  thy  agalhed  eyes  would  be  forced 
 to  look  upon  them,  there  wouldeft  thou 
 fee  thoufands  committed,  not  one  confef- 
 fed,  or  thoroughly  repented,  then  too  late 
 thou  wouldefl  begin  to  willi,  *  O  had  I  led 
 a  better  life,  and  were  it  to  begin  again 
 O  then  would  I  fafl  and,  pray,  how  repent 
 how  live  !  certainly,  certainly,  if  thou  go- 
 efi  on  in  fin,  thus  would  be  thy  departure, 
 thy  carcafe  lying  cold  among  the  flones  of 
 the  pit,  and  thy  foul,  by  the  weight  of  fin 
 irrecoverably  finking  into  the  bottom  of 
 that  bottomlefs,  burning  lake.' 
 
 UJe  2.  But  to  prevent  this  evil,  take  this 
 ufe  of  advice  for  thy  farewel :  vvbilfl  yet 
 thy  life  lan:eth,  whilfl;  yet  the  Lord  gives 
 thee  a  gracious  day  of  vifitation,  ply,  ply 
 all  thofe  blclfed  means  of  falvation,  as 
 prayer,  and  conference,  and  meditation, 
 and  fermons,  and  facraments,  and  faflings, 
 and  watching?,  and  patience-,  and  faith,  and 
 a  good  confcience;  in  a  word,  fo  live,  that 
 when  this  day  or  night  of  death  comes,  ihou 
 mayeft  then  Hand  firm  and  fure :  as  yet 
 
 thou 
 
448 
 
 DOOMS-DAY. 
 
 thou  art  in  the  way  of  a  tranfitory  life,  as 
 yet  thou  art  not  entred  into  the  confines 
 of  eternity  :   if  now  therefore  thou  wilt 
 walk  in  the  holy  path,  if  now  thou  wilt 
 Hand  out  againd  any  fin  whatfoever,    if 
 now  thou  wilt  take  on  thee  the  yoke  of 
 our  Saviour  Ghrifl,  if  now  thou  wilt  aflToci- 
 atcthyftlf  to  that  fe£l  and  brotherhood  that 
 is  every  where  fpoken  againft  ;  if  now  thou 
 wilt  direft  thy  words  to  the  glorifying  of 
 God,  and  to  give  grace  unto  the  hearers  ; 
 if  now  thou  w  ilt  delight  in  the  word,  the 
 v/ays,  the  faints,  the  fervices  of  God  ;  if 
 now  thou  wilt  never  turn  again  unto  fol- 
 ly, or  to  thy  trade  of  fin,  though  Satan 
 fet  upon  thee  with  his  baits  and  allurements 
 to  detain  thee  in  i^s  bondage,  but  by  one 
 '    darling  delight,   one  minion- fin  :   then   I 
 dare  allure  thee,  dear,  right  dear  -ivill  he 
 -   thy  death  in  the  fight  of  the  Lord,  Pfalm 
 cxxvi.  15.   With  joy  and  triumph  wouldeft 
 thou  pais  through  all  the  terrors  of  death, 
 
 with  finging  and  rejoicing  would  thy  foul 
 be  received  into  thofe  facred  maniions  a- 
 bove.  O  happy  foul,  if  this  be  thy  cafe  I 
 O  happy  night  or  day,  whenfocver  the 
 news  comes,  that  then  mufi:  thy  foul  be 
 taken  from  thee ! 
 
 You  may  think  it  now  high  time,  that 
 v^'e  bid    this  farewel-fvmeral   text   adieu. 
 Then'  for  conclufion,  let  every  word  be 
 thy  warning.     Left  this  be  thy  time,  pro- 
 vide for  this  and  every  time;  left  the  flight 
 be  dreadful,  Do  notfleep,  as  do  others,  but 
 watch  and  be  fober,   i  Thefl".  v.  6.  left  thy 
 foul  fliould  fufter,  defire  the  fufterings  of 
 thy  God  to  fatisiie  ;    left  death  require  it 
 of  thee  by  force,  ofter  it  up  to  God  with 
 a  chearful  devotion  ;  and  \<:ii  this  of  thee 
 be  fearful,  who  haft  lived  in  fin,  correct 
 thefe  courfes,  amend  thy  ways,  and   the 
 blefling  of  God  be  with  thee  all  thy  life, 
 at  the  hour  of  death,  now,  henceforth, 
 and  for  ever,     y^ineu. 
 
 DO    O    M    S  -  D    A    Y. 
 
 Matth.  xvi.  27.  Then  Jlmll  he  reward  every  man  according  to  his  ivcrks. 
 
 TH  E  dependence  of  this  text  is  limit- 
 ed in  few  lines,  and  that  your  eyes 
 wander  no  further  than  this  verfe, 
 therein  is  kept  a  general  affize  ;  the  Judge, 
 officers,  prifoners  ftand  in  array ;  the  Judge 
 is  God,  and  the  Son  of  man  ;  the  officers, 
 angels,  and  they  are  his  angels ;  the  pri- 
 foners, men,  and  becaufe  of  the  goal-de- 
 livery, every  man.  If  you  will  have  all 
 together,  you  have  a  Judge,  his  circuit,  his 
 habit,  his  attendants,  his  judgments :  A 
 Judge,  the  Son  ofman\  his  circuit,  he  f mil 
 come  i  his  habit,  in  the  glory  of  his  Father -^ 
 
 his  attendants,  with  his  angels  :  what  now 
 remains,  but  the  execution  of  juftice  ?  Then 
 without  more  ado,  fee  the  text,  and  you 
 fee  all ;  the  fcales  in  his  hand,  our  works 
 in  the  fcales,  the  reward  for  our  w  orks,  * 
 of  juft  weight  each  to  other  ;  Then  fmll he 
 reivard  every  man  according  to  his  wcrks. 
 The  text  gives  us  the  proceeding  of 
 dooms-day,  which  is  the  lafl  day,  the  laft 
 feffions,  the  laft  affize,  that  muft  be  kept 
 on  earth,  or  is  decreed  in  heaven  ;  if  you 
 expe£l  flieriffs  or  judges,  plaintiffs  or  pri- 
 foners, all  are  in  this  verfe,  fome  in  each 
 
 •  Imean  not  an  arithmct'cal,  but  a  gtomttricnl  weight;  rewards,  tfpccially  of  luavcn,  arc  notcqral  according 
 «» juftice,  but  prcporliunablc  accord  ng  to  pronDiic. 
 
 word. 
 
DOOM 
 
 word.  T^en  is  time's  trumpet  that  pro- 
 claims their  coming.  He  is  the  judge  that 
 examines  all  our  lives.  Reward  is  the 
 doom, that  proceeds  from  him  in  his  throne. 
 Man  is  the  malefactor,  every  man  ftands 
 before  him  as  a  prifoner.  Works  are  the 
 indictments,  and  according  to  cur  works 
 mufl  go  the  trial  howfoever  we  have  done, 
 good  or  evil. 
 
 Give  me  yet  leave,  this  judge  fits  oh 
 trials  as  well  as  prifoners ;  it  is  an  high 
 court  of  appeal,  where  plaintiffs,  counfel- 
 lors,  judges,  all  mufl:  appear  and  ^nfwer. 
 Would  you  learn  the  proceedings  ?  There 
 is  the  term,  then;  the  judge,  />e :  the  fen - 
 tence,  Jhall  reward;  the  parties,  ei>ery 
 wan;  the  trial  itfelf,  which  you  may  find 
 in  all  to  be  jufl:  and  legal,  every  man  his 
 reward  according  to  his  works. 
 
 We  have  opened    the  text,  end  now 
 you  fliall  have  the  hearing. 
 Then.'] 
 
 THEN?  AVhen  ?  the  ahfwer  is  Ne»^ 
 gative,  and  Politive. 
 Firft,  Negative,  Then;  not  on  a  fudden, 
 or,  at  leaft,  not  at  this  prefent.  This  life 
 is  no  time  to  receive  rewards,  the  rain  and 
 fun  pleafure  both  the  good  and  bad  ;  nay, 
 oftentimes  the  bad  fares  beft,  and  God's 
 own  children  are  moft  fiercely  fined  in  the 
 furnace  of  affliftion  ;  The  earth  is  given 
 into  the  hands  of  the  wicked,  faith  Job, 
 chap.  ix.  24.  but,  If  any  man  xv  ill  follow 
 me,  he  mufi  take  up  his  crofs,  faith  our  Sa- 
 viour, Mat.  xvi.  24.  Joy  and  pleafure, 
 and  happinefs  attend  the  ungodly,  while 
 God's  poor  fervants  run  thro'  the  thicket 
 
 S-DAT, 
 
 449 
 
 forae  ifTue  of  time,  and  then  rtiall  wehave 
 our  rewards,  when  the  Son  of  inan  flm'l 
 come  in  the  glory  of  his  Father,    Let  this 
 admonifh  us  to  have  patience  in  all  our 
 expeftations :  what  is  it  to  fufFcr  a  while, 
 an  inch  of  time,  confidering  the  reward  is 
 great  indeed,  everlafting  in  durance  ?  Refl 
 in  the  Lord,  faith  David,  and  wait  pati- 
 ently  for    him  :  fret  not  thy/elf  for   him. 
 who  profpereth  in  his  way,  Pfalm  xxxvii. 
 10,  II.     And  will  you  know  the  reafon  ? 
 For  yet  a  little  while,  and  the  wicked  f mil 
 not  be ;  but  the  meek  fh all  inherit  the  earth, 
 and  fhall  delight  themfelves  in  the  abun- 
 dance of  peace,  Pfalm  xxxvii.  10,  11.  So 
 they  fhall  indeed,  if  only  they  will  expeft 
 a  little  time  ;  not  now,  but  then  ;  ftay  yet 
 a  little  while,  and  be  fure  anon  the  reward 
 fliall  be  given. 
 
 2.  But  to  anfwer  pofitively,  x\-\\%then\% 
 no  other  than  dooms-day,  and  when  that 
 fliall  be,  will  be  known  bert  by.  Conjec- 
 tures, and  Signs.  We  will  begin  with  the 
 former. 
 
 I.  Some  would  have  It  in  the  year 
 6000,  from  the  beginning  of  the  world ; 
 this  was  the  fen  tence  olf  Elias,  fay  the 
 Jews,  whofe  prophecy  thus  runs,  '  Two 
 thoufand  years  before  the  law,  two  thou- 
 fand  years  under  the  law,  and  two  thou- 
 fand years  under  the  gofpel ;'  how  untrue 
 this  founds,  any  one  may  guefs  that  con- 
 fiders  ;  in  the  firfl:  number  he  fails,  becaufe 
 it  was  too  little ;  in  the  fecond  number  he 
 errs,  becaufe  it  was  too  much  ;  and  if  E- 
 lias  fay  amifs  for  the  time  now  pafi,  how 
 fliould  we  believe  him  for  that  yet  to  come? 
 
 of  briars  and  brambles  to  the  kingdom  of    Others,  befides  teftimony,  produce  reafon 
 
 That  as  God  was  creating  the  world  fix 
 days,  fo  he  mufl  be  a  governing  it  fix  thou- 
 fand years  ;  here's  a  feeming  proportion, 
 but  upon  vihat  reafon  ?  Every  day,  fay 
 they,  mufl  be  a  thoufand  years  with  man, 
 becaufe  a  thoujand years  are  but  as  one  day 
 with  God,  Pfalm  xc.  4.  It  were  too  fri- 
 volous a  pains  to  repeat  any  more,  or  to 
 anfwer  thefe  :    '  Is  not  this  faciilege,  to 
 
 heaven  :  but,  Shall  not  the  Judge  of  all 
 the  earth  do  right?  Gen.  xviii.  25^.  A 
 time  fliall  come  when  both  thefe  mufl  have 
 their  change  :  Mark  the  upright,  and  be- 
 hold the  jufl',  for  the  end  of  that  man  is 
 peace ;  but  the  tranfgrcffors  fhall  be  de- 
 Jiroyed  together,  and  the  end  of  the  wicked 
 fhall  be  cut  off,  Pfal.  xxxvii.  37,  38.  The 
 e5c.-6l  of  things  is  befl  known  to  us  in 
 
 M  m  m 
 
 brealc 
 
450  DOOMS 
 
 break  into  God's  place,  and  pry  into  his 
 fanftuary  ?*  (fays  Salvian.)  Why  fliould 
 we  prefume  to  know  more  than  God  would 
 have  us?  Look  at  the  apoftles,  were  tiiey 
 not  God's  fecretaries  ?  Look  at  the  angels, 
 are  they  not  God's  heralds  ?  Look  at 
 Chrift  himftlf,  is  he  not  the  Son  of  God  ? 
 and  yet,  as  he  is  the  Son  of  man.he  fpenks 
 of  all,  Of  that  day  and  hour  knoweth  no 
 vian,  no  angel,  neither  the  Son,  hut  the  Fa- 
 ther only,  Mark  xiii.  32.  'It  is  not  for 
 ns  to  feek,  where  the  Lord  hath  not  a 
 tongue  to  (peak.'  A\'hyniould  we  know 
 more  than  other  men,  than  all  men,  than 
 angels,  than  Chrift  himfclf,  who  (as  man) 
 was  either  ignorant  of  it,  or,  at  leaA,  had 
 no  commiflion  to  ^-eal  it.  It  is  not  for 
 you  to  know  the  times  and  fcafons,  which 
 the  Father  hath  put  in  his  own  power,  A£ts 
 i.  7.  It  is  a  better  ufe  which  our  Saviour 
 makes,  Take  heed,  watch,  and  pray  -,  for 
 ye  know  not  when  the  time  is,  Mark  xiii. 
 33.  v^s  a  thief  in  the  night,  i  ThelT".  v.  2. 
 ib  isdoomS'day,  it  comes  fuddenlj',  it  will 
 come  Ihortly  :  would  you  needs  know 
 when  ?  Why  then  when  you  leail  imagine 
 fuch  a  matter,  then  when  worldly  honours 
 profit  nothing,  then  when  kindred  and 
 acquaintance  fail,  then  when  the  world 
 fliall  be  fet  on  fire,  then,  then  he  fl)all  re- 
 •ward  every  man  according  to  his  works. 
 
 But,  2.  If  conjectures  fail,  the  ligns  are 
 certain  ;  Thomas  Aquinas  tells  us  that  Je- 
 rom  reports  of  fifteen  miracles  for  fifteen 
 days,  which  he  writes  to  have  found  in  the 
 Hebrews  annals,  and  immediately  mull  pre- 
 cede the  Judge's  coming.  '  The  firft  day, 
 (faith  he)  the  fea  fliall  fwcU,  and  lift  up  her 
 wavesjatleafl:,  fifteen  cubits  above  the  height 
 of  the  highcft  hills.  The  fecond  day,  unlike 
 to  the  former,  the  fea  Chall  ebb  again,  and 
 the  waves  be  fallen  till  they  fcnrce  be  fcen. 
 The  third  day,  the  fea  raufl  return  to  its 
 ancient  courfe,  and  fo  abide  that  day  as  it 
 was  before.  The  fourth  day  (ca-monffers 
 (hall  appear  above  the  fea,  whole  bellow- 
 ing roars  fhall  fill  the  air  with  cries,  which 
 
 -Dyl  r, 
 
 God  alone  underflands,  and  men  fhall 
 tremble  at.  The  fifth  day,  all  the  fowls 
 of  the  air  (hall  f^ock  together,  and  meeting 
 in  the  fields,  fliall  there  chatter,  and  ftarve 
 for  fear  of  the  approaching  times.  The 
 fixth  day,  floods  of  fire  flTall  rife  up  againfl 
 the  firmament,  which  kindling  at  the  fall- 
 ing fun,  fhall  run  like  a  lightning  to  the 
 rifing  morn.  The  feventhday  all  fkrs  and 
 planets  fliall  fhoot  out  fiery  comets.  1  he 
 eighth  day,  there  fliall  be  a  general  earth- 
 quake, and  the  motion  fo  violent,  that  the 
 ground  fhall  hop,  and  the  living-creatures 
 not  fland  on  their  feet  that  walk  on  the 
 tottering  floors.  The  ninth  day,  trees  fhnll 
 fvveat  blood.  The  tenth  day,  all  the  Hones 
 of  the  earth  fliall  war  together,  and  with 
 a  thundering  noife  break  one  upon  ano- 
 ther. The  eleventh  day,  all  buildings  fhall 
 be  ruined,  and  all  the  hills  and  mountains 
 melt  into  dufl  and  powder.  The  twelfth 
 day,  all  beafls  of  the  field  ihall  come  fVoin 
 their  woods  and  dens,  and  fo  abfiaining 
 from  their  food,  fliall  roar  and  bellow  up 
 and  down  the  plains.  The  thirteenth  day, 
 all  graves  fhall  be  open,  from  the  riling  up 
 of  the  fun,  unto  the  going  down  of  the 
 fame.  The  fourteenth  day,  all  men  jhall 
 come  abroad,  and  fuch  a  diftraction  feizc 
 on  their  heavy  hearts,  that  they  fiiall  lofe 
 the  fptech  and  volubility  of  their  tongues. 
 And  the  fifteenth  (which  is  the  h'A  day) 
 the  living  men  Ihall  die,  and  the  dead  Ihall 
 live  again,  all  above  earth  be  chonged,and 
 thofe  in  their  graves  be  raifed  and  recover- 
 ed.' 
 
 I  will  not  fay  thcfe  things  are  certain  (I 
 leave  you  to  the  Author  that  recites  them) 
 but,  if  any  whit  true,  why,  blcllcd  Lord  ! 
 what  a  day  of  appearance  fhall  this  be  ? 
 I  know  nor,  faith  one,  what  others  may 
 think  of  it,  but  '  for  myftlf  it  makes  nic 
 tremble  to  confider  it :'  it  is  a  day  of  an- 
 ger and  wrath,  a  day  of  trouble  and  hca- 
 vinefs,  a  day  of  ohfcurity  and  darknejs,  a 
 dny  of  clouds  and  blacknejs,  a  day  of  the 
 trumpet  and  alarm  againjl  the  Jlrong  ci- 
 
 tieSf 
 
DOOM 
 
 ties,  and  agabij}  the  high  towers,  Zeph.  i. 
 15.  (Ghryfoftom,  Homil.  77.  on  Matt.)  I 
 will  but  run  through  the  figns,  as  we  find 
 them  in  God's  writ,  and  then  fee  if  your 
 hearts  will  fail  for  fear. 
 
 Then  (hall  the  fun  be  darkenerl,Mat.XKiv. 
 29.  Can  nature  fland  and  fufPer  a  gene- 
 ral ecllpfe?  WhenChrift  died  the  fun  could 
 difcolour  its  beauty,  and  fuit  itfelfin  black 
 toits  Maker's  condition;  and  now  man  dies, 
 the  fun  is  clad  again  in  mourning-robes. 
 Alas  !  what  can  it  do  but  mourn  i  God 
 lives,  but  mankind  dies  :  tho'  he  was  the 
 Greator,yet  we  are  the  creatures  for  whom 
 it  was  created  :  *  When  the  housholder 
 dies,  (fays  Ghryfofl:.  on  Matt,  xxiv.)  the 
 family  grieves:'  were  all  eyes  dry,  here  is 
 the  eye  of  the  world  weeps  itfelf  blind  to 
 fee  this  diiTolution  :  is  man  bereft  of  com- 
 palfion,  for  whom  the  fun  itfelf  under- 
 goes this  paffion  ?  Think  on  thofe  times, 
 when  darknefs  that  maybe  felt  fhall  fpread 
 over  all  the  earth  ;  how  fliould  plants  bu£^ 
 wither  ?  or,  hearts  of  the  field  but  wafte  ? 
 how  fliould  men  but  die,  when  they  flum- 
 bleat  noon-day?  Their  eyes  fliall  fail  them, 
 the  light  forfake  them  ;  miferable  men  ! 
 the  fun  Ihall  not  fliine  on  ihem,  becaufe 
 God  will  judge  them.     But  this  is  not  all. 
 
 Then  /hall  the  moon  not  give  her  light, 
 Matth.  xxiv.  29.  As  the  day  and  night  are 
 both  alike  with  God,  fo  the  day  and  night 
 {hall  be  alike  with  man  ;  the  fun  will  not 
 lend  it  luftre,  nor  can  the  moon  borrow 
 any  more  light :  but  what  ftrange  war 
 makes  this  confufion  of  nature  ?  The  fun 
 Ihall  look  black  ;  and  the  moon  be  turned 
 into  blood,  Joel  ii,  3 1 .  Here  is  a  new  moon, 
 and  fuch  a  change  as  before  was  never  feent 
 there  is  no  increafe,  no  full,  no  wane,  but 
 all  the  light  is  at  once  extinguifhed  :  un- 
 happy creatures  that  depend  upon  her  in- 
 fluence !  how  fliould  they  live,  when  Ihe 
 herfclf  wades  in  blood  ?  God  made  thele 
 '  lights  for  figns,  and  for  feafons,  for  days, 
 and  for  years:'  but  now  figns  arc  out,  fea- 
 fons part,  days  are  done,  years  aboliflied  ; 
 
 M 
 
 The  angel  hath  f-cocrn  by  him  that  liveth 
 for  ever  and  ever,  that  time  fhall  be  n^ 
 longer.  Rev.  x.  6.  Who  will  not  believe 
 that  hears  this  facred  oath  ?  was  it  a  man  ? 
 No,  an  angel :  did  he  fay  it  ?  No,  he  fwore 
 it:  How  ?  by  himfelf  ?  No,  it  was  by  him 
 that  lives  for  ever  and  ever :  jnd  what  ? 
 that  time  mufl  be  little  ?  Nay,  it  mufl  be 
 no  longer,  Time  Jlrall  be  no  more.  How 
 (hzW  it  be  no  more  ?  The  fun  is  disfigur- 
 ed, the  moon  difrobed,  both  eclipfed.  But 
 this  is  not  all. 
 
 Then  (hall  thejlars  be  (haken  :  the  pow- 
 ers of  heaven  shall  move,  and  the  lamps 
 of  heaven  ftiall  tremble;  thefe  were  God's 
 threats  againfl  the  Babylonians,  Ifaiah 
 xiii.  10.  For  the  Jlars  of  heaven,  and  the 
 planets  thereof  Jimll  not  give  their  light. 
 Againfl  the  Egyptians,  Ezek.  xxxii.  7.  / 
 will  cover  the  heaven,  and  make  the  flan 
 dark  over  thee  :  Againfl  all  his  enemies, 
 Joeliii.  15.  The  (iin  and  moon  f  jail  be  dark' 
 ened,  (but  not  they  alone,  for)  and  the 
 Jlars  themfelves  f>all  withdraw  their fjin' 
 ing :  but  what  fpeak  we  of  darknefs,  or 
 the  flats  not  ftaining  .^  they  fliall  not  only 
 dim,  but  down.  In  thofe  days,  faith  our 
 Saviour,  Mark  xiii.  15.  after  that  tribii^ 
 lation  the  fun  and  moon  fhall  darken,  and 
 the  far  s  of  heaven  fall  fall :  How  fall? 
 '  So  thick  (fay  expofitors)  that  the  firma- 
 ment fliall  feem  to  be  without  ail  manner 
 of  light.  I  cannot  fay  thefe  figns  fliall  be 
 real ;  whether  it  is  by  fubtratflion  of  tl^eir 
 light,  or  the  conceit  of  brain-troubled  iln- 
 ners,or  the  fall  of  fome  inflamed  vapours, 
 or  the  apoftafie  of  fome  enlightened  per- 
 fons  :  for  certain,  to  fpeak  literally,  there 
 fhall  be  fome  change  in  the  whole  order 
 of  nature :  Sun  and  moon,  Jlars  and  pla- 
 nets, all  mufl:  lofe  their  lights,  and  by  all 
 likelihood,  it  is  the  glory  of  the  judge  that 
 will  dazle  thofe  candles :  neither  is  this  all. 
 Then  (hall  the  elements  melt  :  The  fire 
 fhall  fall  down  from  heaven,  the  air  turn 
 itfelf  into  vapours,  the  fea  fwcll  above  all 
 clouds,  the  earth  be  full  of  yawning  clefts, 
 m  m  2  and 
 
452  DOOM 
 
 3nd  violent  tremblings,  2  Peter  ili.  i8.  A 
 fire,  fliall  firft  ufher  the  judge,  and  fuch  a 
 fire  as  Hiall  have  the  property  of  all  fires : 
 that  lire  in  its  fphere,  this  fire  on  earlh,  the 
 fearful  fire  which  torments  in  hell,  all  Ihall 
 meet  in  one,  and  according  to  their  feve- 
 ral  qualities,  produce  their  feveral  effefts : 
 *  The  jiifl:  fhall  be  refined  by  one  ;  the 
 wicked  Ihall  be  tormented  by  another  ; 
 the  earth  be  confumed  by  a  third  :'  There 
 is  no  creature  but  it  mufl  be  fuel  for  this 
 fire;  as  the  firfl  world  was  deflroyed  with 
 •water,  to  quench  the  heat  of  their  luft  ; 
 fo  mufl  this  be  deftroyed  with  fire,  to  warm 
 the  cold  of  our  charity.  But  not  the  fire 
 alone. 
 
 Then  JJo all  the  am  breed  'wonders  :  what 
 '-(hall  be  feen  but  lightnings,  whirl-winds, 
 corufcations,  blazing-fi:ars,  liafhing  thun- 
 -ders  ?  Here  a  comet  runs  rovmd  in  a  cir- 
 cuit, there  a  crown  compalTeth  that  comet ; 
 near  them  a  fiery  dragon  fumes  in  flames, 
 every  where  appears  a  (hooting  fire,  as  if 
 all  above  us  were  nothing  but  inflamed  air. 
 Yet  not  the  air  alone. 
 
 Thtn  Jhall  the  waters  roar^  Luke  xxl. 
 25.  Rivers  fliall  wax  dry  ;  the  fea  froth 
 and  foam,  and  fume  :  thofe  that  dwell 
 near  fhall  wonder  at  the  fwelling  tides ; 
 others  afar  off  fliall  tremble  at  the  roaring 
 noife:  what  threats  are  thofe  which  the 
 furges  murmur  ?  >Var  is  proclaimed  by 
 ,  noife,fet  on  by  blafls,  continued  by  ftorms, 
 the  floods  and  tides  fhall  run  over  all  the 
 plains,  the  fea  and  waves  fliall  mount  up 
 to  the  very  fkics  ;  now  would  they  war 
 with  heaven,  then  overwhelm  the  earth, 
 anon  will  they  fink  to  hell ;  and  thus 
 Ihall  they  rove  and  rage,  as  if  they  would 
 threaten  all  the  world  with  a  fecond  inun- 
 dation.   Nay  yet  again. 
 
 Then  fhall  the  earth  be  Jhaken  in  divers 
 places  (faith  Matthew,  ch.  xxiv.  7.)  in  all 
 places  (faitli  Joel,  chap.  i.  Jo.)  for  all  the 
 earth  Jlmll  trtmblebtjore  him.  Here  is  an 
 earih-quake  indeed  ;  not  fbme  part  of  the 
 land,  by  reafon  of  fome  cloiilered  wind, 
 
 S^D  A  r. 
 
 but  the  rocks,  mountains,  caflles,  cities ; 
 fome  countries  fhall  remove,  others  be 
 ruined  :  thus  all  the  earth  fhall  be  as  a 
 fwallowing  gulf,  that  all  things  here  fitu- 
 atcd,  may  be  then  devoured.  VV^hatcan  I 
 more  ? 
 
 Then  fhall  plants  ceafe  their  growth, 
 beafls  want  their  fenfe,  men  lo!e  thtir  rea- 
 fon :  were  this  but  little,  you  may  wonder 
 more. 
 
 The  Sybils  could  affirm,  That  nature 
 Jhould  both  ceafe  and  change  her  being  ;  the 
 trees  inflead  of  growth  fhall  fwcat  out 
 blood,  the  beafls  fliall  bellow  up  and  down 
 the  fields,  then  want  their  fenfe.  Men 
 fhould  have  disfigured  faces,  aflonilhed 
 hearts,  affrighted  looks ;  then  lofe  their 
 reafon:  nay,  what  marvel  then,  if  at  the 
 world's  end,  they  be  at  their  wits  end  ?  O 
 fearful  figns,  enough  to  move  flinty  flones! 
 if  this  be  the  term,  what  is  the  fuit,  the 
 bill,  the  doom,  the  execution  .'  A  trump 
 fliall  fummon,  death  will  arrefl,  God  mufl 
 have  appearance,  and  then  is  the  day  :  then 
 Jl:all  he  reward  every  tnan  according  to  his 
 works. 
 
 What  a  chaos  is  here,  when  the  world 
 mull  be  thus  turned  topfie  turvie  .'*  The 
 fun,  the  moon,  the  liars  ;  come  yet  a  little 
 lower,  the  fire,  the  air,  the  fea,  the  earth  ; 
 nay,  trees,  and  bealls,  and  men,  all  mufl 
 be  out  of  order  in  the  whole  courfc  of  na- 
 ture. 
 
 U/e  I.  "Who  can  read  or  hear  this 
 prognoftication  of  dooms-day,  and  not 
 wonder  at  the  figns  which  (hall  hang  over 
 our  heads  ?  We  fee  by  experiences  when 
 any  outragious  florm  happens  on  fea,  or 
 land,  how  wonderfully  men  are  difmaid, 
 how  flrangely  afloniflied  :  now  then, when 
 the  heavens,  the  earth,  the  fea,  the  air 
 fliall  be  wholly  diflcmpered  and  dilbrder- 
 ed;  when  the  fun  ll)all  threaten  with 
 mourning,  the  moon  wiih  blood,  the  ftars 
 with  their  falling;  yea,  when  all  the  hea- 
 vens (h.Tll  (brink  and  pafs  away  as  a  paper 
 IcioU,  who  then  dares  eat,  or  drink,  or 
 
 fleep, 
 
D  O  O 
 
 fleep,  or  take  a  minute's  reft  ?  Be  fure  thefe 
 days  {hall  come,  and  the  figns  fliall  pafs : 
 j^wake   ye    drunkards,  and   weep,  alt  ye 
 drinkers  of  nvine,  becaufe  of  the  new  tvine  ; 
 for  it  Jhall  be  pulled  from  your  mouths.  Gird 
 yourfelves,  and  lament  ye  priefis,  howl  ye 
 minifters  of  the  altar  :  alas  !  for  the  day, 
 for  the  day  of  the  Lord  is  at  hand,  and  as 
 defiru6iion  from    the    Almighty,  fhall  it 
 comey  Joel   i.  5.   xiii.  15.      What  are  ye 
 infenfible  of  thefe  figns  ?    The  impi  ifoned 
 thief  fears  at  the  news  of  the  aflize  :  and 
 is  the  finner  fo  impudent  that  he  fears  no- 
 thing ?  The  day  fhall  come  when  the  men 
 of  earth  fhall  fear,  and  be  fnll  of  fear  ;    e- 
 very  fign  fhall  breed  a  wonder,  and  every 
 fight   fliall   breed    a   wondrous    tenour; 
 men  fhall  hide  themfelves  in  the  caves  of 
 heafls,  and  the  hearts  feek  to  fave  them- 
 felves  in  the  houfes  of  men  :  where  then 
 fhall  the  wicked  ftand  when  all  the  world 
 fliall  be  thus  in  uprore  ? 
 
 Uje  2.    Yet  a  word  for  us  all,  we  have 
 all  warning,  and  we  had  beft  to  provide  ;*" 
 yet  the  weather  is  fair;   we  may  frame  an 
 ark  to  fave  us  from  the  fiood  ;  yet  are  the 
 angels  at  the  gates  of  Sodom;  yet  is  Jonas 
 in  the  ftrcets  of  Nineveh,  yet  the  prophet 
 wooes,  0  Judah,  how  fhall  lintreat  thee  ? 
 Hofea   vi.  4.  yet   the  apoftle  prays,  nay, 
 We  pray  you  in  Chriffsjiead,  that  ye  will 
 be  reconciled  unto  God,  2  Cor.  v.  20,    1o 
 conclude,  yet  the   bridegroom    flays   the 
 virgin's    leifure ;    Lord  that  they   would 
 make  fpeed,  feeing  the  joys  of  heaven  tar- 
 ry for  them.     This  term  is  at  hand,  and 
 is  it  not  time  to  petition  the  judge  of  hea- 
 ven ?  What  a  dangerous  courfe  is  it  never 
 to  call  to  mind  that  time  of  times,  until 
 we    fee   the   earth   flaming,    the   heavens 
 melting,  the  judgment  haltening,  the  judge 
 with   all  his  angels  coming  in  the  clouds, 
 to  denounce  the  laft  doom  upon  all  fiefh, 
 which  fhall  be  unto  fome  wo,  wo,  when 
 they  fhall  call  to  the  mountains  to  cover 
 them,  and  for  fliame  of  their   fins  hide 
 themfelves  (if  it  were  polfible)  in  hell-fire  : 
 
 M  S-D  ^  r.  453 
 
 if  we  have  any  fear,  this  fhould  move  fear  ; 
 if  we  have  any  care,  this  fhould  move  us 
 all  to  be  careful   indeed.     We  have  not 
 two  fouls  that  we  may  hazard  one,  neither 
 have  we  two  lives  that  we  may  truft  to  a- 
 nother,  but  as  thy  laft  day  leaves  thee,  fo 
 will  this  dooms-day  find  thee.  Who  would 
 not  but  accept  of  the  fatherly  fore-warn- 
 ing  of  Chrift  our  Saviour  ?    See  you  not 
 now  many  figns,  as  the  heralds  and  fore- 
 runners  of  his  glorious  coming  ?    The  a- 
 bounding  of  iniquity,  the  waxing  cold  of 
 charity,  the  rifing  of  nation  again/}  nati- 
 on, Mat.  xxiv.  7.  12.    Was  there  everlefs 
 love  ?  was  there  ever  more  hatred  ?  where 
 is  that  Jonathan  that  loves  David  as  his 
 own    foul  f    nay,    where  is  not  that  Joab, 
 that  can  embrace  freely,  but  carries  a  ma- 
 licious heart  toward  Abner  ?  fure  we  are 
 near  the  end  indeed,  when  charity  is  grown 
 thus  cold.     You  then  that  would  have  the 
 comfort  of  the  day,  take  thefe  figns  for 
 warnings,  provide  for  him  who  hath  thus 
 long  waited  for  you  ;  and  /eeing  you  look 
 for  fuch  things,  be  diligent  that  ye  may  be 
 found  of  him  in  peace,  without  fpot,  and 
 blame lefs,  2  Pet.  iii.  24.    Who  would  en- 
 danger their  fouls  for  a  little  fin  ?    Bufie 
 clients  heed  nothing  but  their  caufe,  and    . 
 if  you  would  recover  heaven,  be  fure  that 
 ye  mark  this  term.     The  time  draws  on, 
 now  the  writes  are  out,  anon   comes  the 
 judge,  and  then  is  the  day.    Then  he  fhall 
 reward  every  man  according  to  his  works. 
 You  fee  the  term,  and  now  you  may 
 expert  to  view    the  Judge:  the  term  is 
 then,  the  Judge  is  he.     Stay  a  while,  and 
 the  next  time  you  fliall  fee  him  in  his 
 judgment-feat.  He.'] 
 
 E  ?  Who  ?  If  you  look  at  the  fore- 
 going words,  you  may  fee  who  lie 
 is.  The  Son  of  man  flmll  come  in  the  glo-  ' 
 ry  of  his  Father,  and  i'  is  he  ihatfhiiH  re- 
 ward us  according  to  our  works  This  ti 
 tie  of  the  Sou  of  man,  denotes  unto  us  the 
 humiUtyofthe  Son  of  God;  whet  is  the 
 fon  of  man,  but  «ian  I    and  this  tells  us 
 
 how 
 
 H 
 
454  DOOMS 
 
 how  humble  he  was  for  us,  that  being  God 
 ■was  made  man,  or  the  Son  of  man,  which 
 isallone,  according  to  that,  Pfalm  viii.  4. 
 IVhat  is  man  that  thou  art  mindful  of  him y 
 or  thefon  of  man  that  thou  vifitejl  him  ? 
 
 It  is  X.\Vitfiod  is  the  judge  of  all,  Heb.xii. 
 23,  and  yet  it  is  as  true,  this  God  is  man, 
 A6ls  xvi.  31.  Cod  (faith  Paul)  will  Judge 
 the  "World,  but  it  is  by  that  man  ivhom  he 
 hath  ordained.  God  hath  the  power,  but 
 Cod  as  man  hath  only  the  commiflion.  He 
 (who  is  God)  hath  given  him  authority  to 
 execute  judgment,  and  would  you  know 
 the  reafon  ?  it  is  only  bccaufe  /»<?  is  the  Son 
 of  man,  John  v.  27.  In  a  word,  God  fhall 
 judge,  the  whole  trinity  by  prefcription, 
 Chrift  only  in  execution  :  the  Father 
 '  judgeth,  but  by  the  Son  ;  or,  as  the  cvan- 
 gclifl:  John,  The  Father  judgeth  no  w.an, 
 •  hut  hath  committed  all  judgment  to  the 
 Son,  John  v.  22. 
 
 But  becaufe,  as  man,  there  appears  in 
 him  a  double  form,  as  humbled,  as  glori- 
 fied; we'll  difcufs  thefe  queflions  which 
 refolve  all  doubts. 
 
 I.  AVhether  Chrifl:,  as  man,  or,  2. 
 AVhether  man  as  glorified,  fliall  appear  un- 
 to" us,  when  he  will  reward  us? 
 
 To  the  firft,  we  fay,  That  only  as  7nan 
 he  will  appear  our  judge,  who  as  rnan  ap- 
 peared when  himfilf  was  judged ;  what 
 better  reafon  to  exprefs  the  benefit  of  our 
 r  redemption,  than  fo  to  judge  us  as  he  did 
 redeem  us  ?  Was  he  not  man  that  fuffei^ed, 
 died,  and  M'as  buried  ?  and  is  he  not  man 
 that  one  day  fliall  come  to  judge  both  the 
 quick  and  the  dead?  'He  that  came  obfcurc- 
 ly  to  be  judged  by  the  unjufl,  fliall  then 
 anpear  openly  to  judge  all  thejuft:'  fays 
 /i'irtin,in  his  book  of  the  city  of  God.  The 
 ^  fame  man,  who  is  God  and  man,  (hall  be 
 our  judge  in  his  human  nature,  by  his  di- 
 vine povicr.  Thus  we  fay,  God,  who  is  the 
 Ancient  of  days,  hath  the  power  original  ; 
 bur  man,  who  is  the  Son  of  God,  hath  the 
 power  traduced;  and  therefore,  faith  Da- 
 niel, One  like  the  Son  of  man  ca^uc  with 
 
 -DAT. 
 
 the  clouds  of  heaven,  and  cami  to  the  An- 
 cient  of  days,  and  they  brought  him  near 
 before  him,  and  there  was  given  him  do- 
 minion, and  glory,  and  a  kingdom,  Dan. 
 vii.  13,   14. 
 
 Ufe.  Confider  this  ye  that  are  going  to 
 the  bar :  what  a  fight  will  this  be  to  the 
 faithlefs  Jews,  ftubborn  Gentiles,  wicked 
 Chriftians,  when  every  eye  fhall  fee  him, 
 and  they  alfo  who  pierced  him.  Rev.  i.  7. 
 '  This  is  the  man  ((hall  they  fay)  that  was 
 crucified  for  us,  and  again  crucified  by  us :' 
 Why,  alas  !  every  fin  is  a  crofs,  every  oath 
 is  a  fpear,  and  when  that  day  is  come,  you 
 muft  behold  the  man  whom  thus  you  do 
 crucify  by  your  daily  fins.  Sure  this  will 
 be  a  fearful  fight !  where  is  the  bloody 
 fwearer  that  can  tear  his  wounds,  and 
 heart,  and  blood,  and  all  I  at  this  day  of 
 doom  *  thofe  wounds  (hall  appear,  that 
 heart  be  vifible,  that  body  and  blood  be 
 feen  both  of  good  and  bad,'  and  then  fiiall 
 thai  fearful  voice  proceed  from  his  throne, 
 '  Ihis  was  the  heart  thou  piercedft,  -thefe 
 are  the  wounds  thou  razedlf,  and  this  is 
 the  blood  thou  fpilledff:'-  here  is  the  fear- 
 ful judgment,  when  thou  that  art  the  mur- 
 therer  fhall  fee  the  flain  man  fit  thy  judge  : 
 what  favour  canft  thou  expeclat  his  hands 
 whom  thou  hafi  fo  vilely  abufed  by  thy 
 daily  fins  ?  Be  fure,  the  Son  of  man  will 
 cctne,  as  it  is  written  of  him,  but  wo  unto 
 that  man  by  whom  the  Son  of  man  is  betray- 
 ed;  it  had  been  good  for  that  man  if  he  had 
 not  been  born,  Matth,  xxvi.  24. 
 
 To  the  fecond  queflion  we  anfwer. 
 That  as  Ghvifi  fliall  appear  in  *lie  form  of 
 man,  fo  this  man  (hall  appear  in  a  glori- 
 ous form  :  he  that  is  a  Mediator  between 
 God  and  man,  mull  both  interceed  for 
 man  to  God,  and  communicate  thofe  things 
 which  are  of  God  to  man  :  to  this  pur- 
 pole,  both  thefe  cflices  are  agrceabl-e  to 
 him,  in  that  he  participates  of  both  ex- 
 tremes ;  he  is  man  to  abide  the  judgments 
 \\\\c  from  God  ,  he  is 'God  to  convey  all 
 his  benefits  unto  man  :  as  then,  in  his  firfi 
 
 coinin". 
 
D  O  O  M 
 
 COmlng,  he  pleafed  God  by  taking  the  infii- 
 mities  of  man  upon  him;  fo  in  his  lecord 
 coming  will  he  judge  us  men,  by  appear- 
 ing in  that  glory  which  he  derives  from 
 God.  But  look  about  you,  who  is  this 
 judge  arrayed  in  fuch  a  majefty  ?  J  fire 
 devours  before  hirn,  and  behind  him  a 
 fiame  burns  «/>,  en  every  fide  the  people 
 tremble,  and  all  faces  fhall  gather  black- 
 jiefs,  Eccl.  ii.  3,  6.  Here  is  a  change  in- 
 deed, he  that  was  in  a  cratch,  now  iits  on 
 a  throne ;  then  Chrift  flood  like  a  Lamb 
 before  Pilate,  now  Pilate  flands  like  a  ma- 
 lefaftor  before  Chrift ;  he  that  was  once 
 made  the  footflool  of  his  enemies,  mufl 
 now  judge  till  he  hath  made  all  his  enemies 
 his  footjiool,  Pfalm  ex.  i.  Where  fliall 
 they  run  ?  and  how  fhall  they  feek  the 
 clefts  of  the  rocks,  and  hollow  places  ? 
 The  glory  of  his  majefty  kindles  a  flame, 
 while  the  heaven  and  earth  fioall  fiy  from 
 the  pre  fence  of  this  judge.  0  ye  heavens, 
 ivhy  do  ye  flee  away  ?  what  have  ye  done  ? 
 why  are  ye  afraid?  Rev.  xxi,  17,  It  is 
 the  majefty  of  the  judge  that  will  amaze 
 the  innocent,  the  greatnefs  of  whofe  in- 
 dignation, will  be  able  to  ftrike  all  the  hea- 
 vens with  terror  and  admiration  :  when 
 the  fea  is  outragious  and  tempeftuous,  he 
 that  ftands  on  the  fliore  will  be  (truck  into 
 a  kind  of  fear  ;  or,  when  the  father  goes 
 like  a  lion  about  his  houfe,  in  punilliing 
 his  bond'flave,  the  innocent  fon  ftands  in 
 great  fear  and  trouble;  and  how  then  (hall 
 the  wicked-  tremble,  when  the  very  hea- 
 vens (hall  be  afraid  ?  *  If  the  goodly  cedars 
 of  Lebanon  be  (haken,  what  (liall  become 
 of  the  tender  twigs  of  the  defert  ?  if  the 
 fturdy  rams  ftoop  and  tremble,  how  will 
 the  bleating  lambs  cry,and  run  away  V  and, 
 if  the  juft  and  righteous  fcarcely  be  faved, 
 ivhere  fliall  the  ungodly  and  finner  appear? 
 I  Pet.  iv.  18.  rhe  mountains  and  heavens 
 fhall  melt  before  the  Loid;  and  what  Ao- 
 ny  hearts  have  we,  that  for  all  this  are  no- 
 thing at  all  yet  moved  ? 
 But,  may  be,  I  prevent  your  expe(ftati- 
 
 s-D^r.  _      455 
 
 on,  if  here  be  a  judge,  where  is  the  guard? 
 Behold  him  coming  from  above  with  great 
 power  and  glory  :  would  you  know  his 
 habit  ?  He  is  clothed  with  majefty :  feek 
 you  the  colour  ?  'Tis  the  brightnefs  of  his 
 Father  :  would  you  view  his  attendants  ? 
 They  are  an  hoft  of  angels :  look  you  for 
 the  guard  '•  They  are  a  troop  of  (hining 
 cherubims ;  nay,  yet  fee  a  longer  train,  a 
 further  company,  the  fouls  of  faints  de- 
 fcend  from  their  imperial  feats,  and  attend 
 the  Lamb  with  great  gbry,  and  glorious 
 majefty  :  never  was  any  judge  lord  of  fuch 
 a  circuit ;  his  footftool  are  the  clouds,  his 
 leat  the  rain-bow,  his  juftices  faints,  his 
 officers  angels,  and  the  archangel's  trump 
 proclaims  a  filence,  whilft  a  juft  fentence 
 comes  from  his  mouth  on  all  the  world. 
 Thus  are  the  alTizes  begun  to  be  folemniz- 
 ed ;  The  thrones ^  as  Daniel  faw  in  his  vi- 
 llon,  were  fet  up,  and  the  Ancicfji  of  days 
 fate  down,  his  garments  white  asfnoxv^  and 
 the  hair  of  his  head  like  pure  wool,  his 
 throne  like  the  fiery  flame y  and  his  wheels 
 as  burning  fire ^  Dan.  vii.  9.  This  is  the 
 judge,  whofe  coming  is  fo  fearful,  u(l:iered 
 by  a  fiery  flood,  apparelled  in  fnowy 
 white,  carried  in  his  circuit  oiT  burning 
 wheels,  and  attended  with  the  number  of 
 thoufand  thoufands.  O  ye  Jews,  behold 
 the  man  whom  before  ye  crucified  hke  a 
 raalefaflor,  behold  him  in  his  throne,  whom 
 you  iaid,  his  difciples  had  ftollen  by  night 
 out  of  his  grave :  behold  him  in  his  majef- 
 ty, whom  you  would  not  deign  to  look 
 upon  in  his  humility ;  the  bafer  you  ef- 
 teemed  his  weaknels,  the  heavier  muft  you 
 find  and  feel  his  mightinefs.  The  Son  of 
 man  appears,  and  the  kindreds  of  tl".e  earth 
 muft  mourn  ;  fuch  aflioutof  fury  follows  ^i 
 the  fight  of  his  majeffy,  that  the  vaults 
 fliall  echo,  the  hills  refound,  the  earth 
 ftiake,  the  heavens  change  thfir  fltuation, 
 and  all  be  turned  to  a  confufion;  then_ 
 fhall  the  wicked  weep  and  wail,  and  yet 
 their  tears  not  ferve  their  turn,  their  lins 
 paft  betray  them,  their  iliameprefent  con- 
 demns 
 
456 
 
 D  0  O  M  S^D  ^  r. 
 
 demns  them,  and  their  torment  to  come 
 confounds  them  ;  thus  fball  they  bewail 
 their  miferable hap,  their  unfortunatebirth, 
 and  their  curled  end:  0  fearful  Judge,  ter- 
 rible as  an  army  with  banners,  Cant.  vi. 
 4,  ^.  turn  away  thine  eyes  from  us,  which 
 overcorhe  the  proudeft  potentates  :  the 
 kings  of  the  earth  fliall  be  aflonifhed,  and 
 the  nations  of  the  ifles  fliall  fear  from  far  : 
 every  eye  fliall  fee  Him  whom  they  have 
 pierced,  and  tremble  at  the  prefence  of  his 
 light.  Conceive  the  guilty  prifoner  com- 
 ing to  his  trial,  will  not  the  red  robes  of 
 his  Judge  make  his  heart  bleed  for  his  blood- 
 (hed?  doth  not  thatfcarlet  cloth  prefent  a 
 monftrous  hue  b^re  his  eyes  ?  O  then  ! 
 what  fight  is  this,  when  the  man  flain,  fits 
 in  the  judgment-feat,  the  rofi^  wounds  of 
 our  Saviour  ftill  bleeding,  as  it  were,  in 
 the  prifoners  prefence  ?  Thefe  are  the 
 wounds,  *  not  as  tokens  of  infirmity,  but 
 victory,  and  thefe  now  (hall  appear  (as  A- 
 quinas  thinks)  not  as  if  he  mufi  fuffer,  but 
 to  fliew  us  he  hath  fuifered.'  See  here  an  ob- 
 ject fullofglory,fplendor,  majefl:y,excellen- 
 cy,and  this  is  He,  the  Man,  the  Judge,  the  Re- 
 warder  of  every  man  according  to  his  works. 
 
 The  Judge  we  have  fet  in  his  throne, 
 and  before  we  appear,  let  us  praftife  our 
 repentance,  that  we  anfwer  the  better. 
 
 i/fe  I.  Think  but,  O  Tinner,  what  (ball 
 be  thy  reward,  when  thou  fliialt  meet  this 
 judge ;  the  adulterer  for  a  while  may  flat- 
 ter beauty,  the  fwearer  grace  his  words 
 with  oaths,  the  drunkard  kifs  his  cups,  and 
 drink  his  bodies  health,  till  he  bring  his 
 foul  to  ruin  :  but  remember  for  all  thefe 
 things  Cod  will  bring  thee  to  judgment, 
 Eccl.  xi.  p.  Cold  comfort  in  the  end  : 
 the  adulterer  fliall  fatisfie  his  luff,  when  he 
 lies  on  a  bed  of  fire,  all  hugged  and  em- 
 braced with  thofe  flames;  the  fwearer 
 Ihall  have  enough  of  wounds  and  blood, 
 when  devils  torture  his  body,  and  rack  his 
 foul  in  hell ;  the  drunkard  Ihall  have  plenty 
 of  his  cups  when  fcalding  lead  Ihall  be  pour- 
 ed down  his  throat,  and  his  breath  draw 
 
 flames  of  fires  inflead  of  air ;  as  is  thy  fin, 
 fois  thenatureof  ihy  punifliment;  thejuft 
 judge  (hall  give  juff  meafure,  and  the  ba- 
 lance of  his  wrath  poize  in  a  jufl  proportion. 
 
 Ufe  2.  Yet  I  will  not  difcomfort  you 
 who  are  the  judge's  deareft  favourites: 
 now  is  the  day  if  you  are  God's  fervants, 
 that  Satan  fhall  be  trod  under  your  feet, 
 and  you  with  your  Lord  and  mafler  Chriff, 
 fhall  be  carried  into  the  holiefl:  of  holies. 
 You  may  remember  how  all  the  men  of 
 God  in  their  greatefl  anguifhes  here  below, 
 have  fetcht  comfort  by  the  eye  of  faith  at 
 this  mountain  :  Job  rejoiced  being  caft  on 
 the  dung-hill,  that  his  Redeemer  lived,  and 
 that  he  Jhould  fee  him  at  the  laft  day  fland 
 on  the  earth :  John  longed  and  cried,  ComCt 
 Lord  Jefus,  come  quickly  -,  and  had  we  the 
 fame  precious  faith,  we  have  the  fame  pre- 
 cious promifes  :  why  then  are  we  not  ra- 
 viibed  at  the  remembrance  of  thefe  things? 
 certainly  there  is  an  happy  faith,  wherefo- 
 ever  it  fliall  be  found,  that  fhall  not  be  a- 
 fliamed  at  that  day  :  Now  therefore,  little 
 children,  abide  in  him,  that  when  he  Jlmll 
 appear,  we  may  have  confidence,  i  John 
 ii.  i8.  Confidence?  what  elfe  ?  I  will  fee 
 you  again  (faith  our  Saviour  judge)  and 
 your  heart  fhall  rejoice,  and  your  joy  no 
 man  taketh  from  you,  John  xvi.  22.  O 
 blefl^ed  mercy,  that  lb  triumphs  againft 
 judgment ;  our  hearts  muft  joy,  our  joys 
 endure,  and  all  this  occafioned  by  the  fight 
 of  our  Saviour  ;  for  He  fhall  reward  eve- 
 ry man  according  to  his  works. 
 
 W  e  have  prepared  the  judge  for  fen  tence: 
 he  hath  rid  his  circuit  in  the  clouds,  and 
 made  the  rainbow  his  chair  of  flate,  for 
 his  judgment-feat  ;  his  flierifls  are  the 
 faints,  that  now  rife  from  the  dufl  to  meet 
 their  judge,  whom  long  they  have  expec- 
 ted :  the  lummons  is  fent  out  by  a  fliout 
 from  heaven ;  the  cry  no  fooner  made, 
 but  the  graves  flie  open,  and  the  dead  a- 
 rife  :  flay  a  while  till  ready  them  ;  you  have 
 feen  the  judge,  and  now  we  prepare  the 
 judged.  He,  is  the  judge)  every  man,  the 
 
 judged : 
 
DOOM  S-D-yi  r. 
 
 judged  :  and  he  fliall  reward  every  man  ac- 
 cording to  his  works. 
 
 Every  man."] 
 
 THE  perfons  to  be  judged,  are  a  world 
 of  men,  all  men  of  the  world,  good 
 and  bad,  eleft  and  reprobates,  but  in  a  dif- 
 ferent manner  :  To  give  you  a  full  view 
 of  them,  I  muft  lead  your  attentions  or- 
 derly thro'  thefe  paflages;  there  mud  be  a 
 citation,  refurreflion,  collc^ion,  feparati- 
 foUow  me  in  thefe  paths,  and  you 
 
 457 
 
 the  King  of  heaven  ;  it  /ha]J  t'emove  the 
 center,  and  tear  the  bowels  of  the  earth, 
 open  the  graves  of  all  the  dead,  and  fetch 
 their  fouls  from  heaven  or  hell,  to  rc-unitc 
 them  to  their  bodies.  A  dreadful  furn^ 
 mons  to  the  wicked,  whom  this  fuddeii 
 noife  will  no  lefs  aftoniih  than  confound; 
 the  dark  pitchy  walls  of  that  infernal  pit 
 of  hell,  fhall  be  fliaken  with  the  fhout, 
 when  the  dreadful  foul  fliall  leave  its  place 
 
 —  • r   -    '  -       y  •-    of  terror,  and  once  more  re-enter  into  her 
 
 may  fee  both  the  men  and  their  difference,  (linking  carrion,  to  receive  a  greater  con- 
 before  they  come  to  their  judgments.  demnation  :  what^terror  will  this  be  to  the 
 I .  There  is  a  fumroons,  and  every  man  wicked  wretch :  what  woful  falutations  will 
 muft  hear  it :  it  is  performed  by  a  iliouc  there  be  between  that  body  and  foul,  which 
 from  heaven,and  the  voice  ofthelafl  trump:  living  together  in  the  height  of  iniquity 
 the  clangor  of  this  trump  could  ever  found  mufl  now  be  re-united  to  enjoy  the  fulnefs 
 in  Jerom's  t^x%y_Arife,  ye  dead,  and  come    of  their  mifcry  ?  The  voice  of  Chrift  is 
 
 on 
 
 to  judgment.  The  clangor  of  this  trump 
 will  found  in  all  mens  ears,  it  will  wake 
 the  dead  out  of  their  droufie  fleep,  and 
 change  the  living  from  their  mortal  ftate 
 
 powerful,  The  dead  fiall  hear  his  voice, 
 and  they  fiall  come  forth,  they  that  have 
 done  goody  unto  the  refurreSiion  of  life, 
 and  they  that  have  done  evil,  unto  the  re- 
 
 viiang.-  M'^  *..... 5  ..v....  ..V,. ....X  ■"■""-i  ""«  '•'^'-y  '/>'"<  nave  aone  evi 
 
 make  devils  tremble,  and  the  whole  world  furre£iion  of  condemnation. 
 
 fliake  with  terror  :  *  A  terrible  voice,  '  a  You  hear  the  fummons,  and  the  next  Is 
 
 trumpet  fliall  found  that  fliall  fliake  the  your  appearance  ;  death  the  goaler  brines 
 
 world,  rend  the  rocks,  break  the  moun-  all  his  prifoners  from  the  grave,  and  they 
 
 tains,  diflblve  the  bonds  of  death,  burft  muft  ftand  and  appear  before  the  Judo^e  of 
 
 down  the  gates  of  hell,  and  unite  all  fpirits  heaven.                                                 '^ 
 
 to  their  own  bodies.'  Chryfoft.  on  Cor. 
 What  fay  you  to  this  trump,  that  can  make 
 the  whole  univerfe  to  tremble  ?  no  fooner 
 fliall  it  found,  but  '  the  earth  fliall  fliake, 
 the  mountains  flap  like  rams,  and  the  little 
 hills  like  young  flieep  :'  It  fliall  pierce  the 
 waters,  and  fetch  from  the  bottom  of  the 
 fea  the  dufl:  of  Adam's  feed  ;  it  fliall  tear 
 
 the  rocky  tombs  of  earthly  princes,  and    .^^^.„^.  .„  ^.,^.  v.v.,„ucicic 
 make  their  haughty  minds  to  floop  before    kiel's  dry  bones  ihall  live 
 
 N  n  n 
 
 The  fummons  is  given,  and  every  man 
 mufl:  appear :  death  muft  now  give  back 
 all  their  fpoils,  and  reflore  again  all  that 
 flic  hath  took  from  the  world  f.  What 
 a  ghaflly  fight  will  this  be,  to  fee  all  the 
 fepulchres  open,  to  fee  dead  men  rife  out 
 of  their  graves,  and  the  fcattered  duf^  to 
 flie  on  the  wings  of  the  wind,  till  it  meet 
 together  in  one  compad^ed  body  %  >  £ze- 
 
 ''  '  '    '      '  thus  faith  the 
 
 Lord. 
 
 Lo  !  a  mighty  trump,  one  half  conceai'd 
 In  clouds,   one  half  to  mortal  eye  reveal'J, 
 Shall  pour  a  dreadful  note  :   the  piercing  call, 
 Shjll  rattle  in  the  center  (.f  the  ball ; 
 Tn'  extended  circuit  of  creation  thake, 
 The  living  die  with  fear,  the  d:ad  awake. 
 
 T^.is  eciioing  voice  now  rends  the  yielding  air, 
 '  For  judgment,  judgment,   (6ns  of  men,  prepare!' 
 
 Earth  (hakes  anew,    f  hear  her  groans  profound,  ■ 
 And  hell  through  all  her  trembling  realms  refounJ. 
 
 f  Now  man  awakes,   and  from  his  filcntbed. 
 Where  he  has  (lept  for  agts,  lifts  his  head"; 
 Shakes  o(f  the  (lumber  of  ten  tlioufand  vrars, 
 And  on  the  borders  of  new  worlds  appears. 
 
 I  Now  monuments  prove  faithful  to  their  truff 
 And  render  back  their  long  committed  dufl.  ' 
 
 Now 
 
43 
 
 D  0  O  M  S-D  A  r. 
 
 Lord,  Ixvilllayjine'ws  upon  you,  and  make 
 flefh  proio  upon  you  ;  and  cover  you  -with 
 fkirjy  and  put  breath  in  you,  and  you  (hall 
 'knovj  that  1  am  the  Lord,  Ezek.  xxxvii.  7. 
 
 there  be  any  reliques  of  our  afhes,  the  wind 
 may  fcattcr  them,  the  blafts  divide  them, 
 our  feet  trample  them,  the  beafls  digcft 
 them,  the  vermin  devour  them  ;  if  nothing, 
 
 This  duft  of  ours  (hall  be  devoured  of  yet  time  will  eonfume  them.     But  for  all 
 
 worms,  confumed  by  ferpents,  which  crawl  this,  Cod  is  as  able  to  raife  us  from  the 
 
 and  fprin-g  from  the  marrow  of  our  bones:  duO,  as  to  create  us  of  the  duft  ;  not  one 
 
 look  in  adead  man's  grave,  and  fee  what  you  duft  of  this  clny  fliall  pcrilh,  though  feat- 
 
 fmd;  but  duft,  and  worms,  and  bones,  and  tered,  divided,  trampled,  devoured,  con- 
 
 fkuUs,  putrified  flefh.  an  houfe  full  of  ftench  fumed,  it  fhall  be  gathered,  recovered,  re- 
 
 and  vermin  :  behold  then  the  power  of  God  vived,  refined,  and  raifed ;  and  as  one  duft 
 
 Almighty,  out  of  this  grave  and  duft  of  ftiallnotbeloft  of  one  man,  fo  neither  ftiall 
 
 the  earth  ;  from  thefc  chambers  of  death  one  man  be  loft  of  all  the  world  :  this  is 
 
 and  darknefs,  fliall  arife  the  bodies  of  the  that  general  day  that  fliall  congregate  all, 
 
 burled,  the  graves  will  flie  open,  and  the  they  shall  come  from  the  four  winds  and 
 
 corners  of  the  world,  to  make  an  univer- 
 fal  appearance  ;  all  the  children  of  Adam 
 shall  then  meet  together,  yea  all  the  kin- 
 dreds of  the  earth  Jljall  meet  together,  and 
 
 dead  go  out ;  not  ^  hair,  not  a  duft,  not 
 
 'a bone  fhallbe  denied,  but  whatfoever  holds 
 their  duft  (hall  yield  their  bodies:  I  Jaw 
 
 ■the  dead,  faith  ]o\\n,fmnll  and  great  Ji  and 
 
 before  God ;  and  the  fea  gave  up  the  dead  mourn  ;    Jffemble  yourfelves,    and  come, 
 
 which  were  in  if,  and  death  and  hell  deli-  all  ye  heathen,  to  the  valley  of  Jehofhcphat, 
 
 vcred  up  the  dead  which  were  in  them,  and  for  there  will  I  fit  to  judge  all  the  heathen, 
 
 they  were  judged  every  man  according  to  Joel  iii.  11,  12. 
 
 iheir  works,  Rev.  xx.  12,  13.  What  a  won-  The  fummonsare  founded,  thedead"rai- 
 
 derful  fight  will  this  be,  to  fee  the  fea  and  fed,  and  yet  to  give  you  a  fuller  view  of 
 
 bo- 
 
 carth  bring  forth  in  all  parts  fuch  variety  of    the  parties,  fee  how  God  the  Judge  n 
 o  fee  fo  many  forts  of  people  and    fends  his  mefPengers,  to  fetch  the  living  i 
 
 bodies;  to 
 
 jutions  to  come  together  ?  Huge  armies, 
 innumerable,  as  the  caterpillars  of  Egypt, 
 all  fliall  arife,  and  every  one  appear  before 
 the  Lord's  tribunal  :  worms  and  corrup- 
 tion cannot  hinder  the  refurreftion  :  he 
 that  faid  to  Corruption,  thou  art  my  father, 
 and  to  the  worm,  thou  art  my  fifhr  and 
 mother,  faid  alfo,  /  know  that  my  Redeem- 
 er liveth,  and  mine  eyes  fhall  behold  him. 
 O  good  God,  how  wonderful  is  thy  pow- 
 er !  this  flefli  of  ours  fliall  turn  to  duft,  be 
 
 eaten  of  worms,  eonfume  to  nothing  ;  if    flie  to  the  Judge,  as  a  bird  to  her  neft  and 
 
 young 
 
 dies  to  his  court. 
 
 3.  He  fhall  fend  his  angels,  faith  our  Sa- 
 viour, and  they  fhall  gather  together  his 
 elect  from  the  four  winds,  from  one  end  cf 
 heaven  to  another.  Mat.  xxiv.  31.  True 
 it  is,  all  shall  be  gathered,  yet  with  a  dif- 
 ference ;  fome  with  a  fwift  pace  flie  to  the 
 throne,  where  is  the  hope  of  their  deliver- 
 ance ;  others  draw  and  pull  back,  while  the 
 angels  hale  them  to  the  judgment  feat ;  * 
 the  righteous  have  nimble  Iwift  bodies,  that 
 
 Now  charncis  rattle;  fcattcr'd  limbs,  and  all 
 The  various  bones  obfcquious  to  the  call, 
 .Seifniov'd  advance;  the  neck  perhaps  to  meet 
 Tlie  diftant  iicad,  the  diflant  Ic^s  tlic  feet. 
 Dreadful  to  view  ;  fee  through  the  du(ky  Iky 
 Iragrwcnls  of  bodici  in  coiifuCqn  fly, 
 
 To  di(ta!it  rcj;ions  j  urneyin;'  there  to  claim 
 Dtfrted  members,  and  complcat  the  frame. 
 Kot  all  at  once,  nor  in  like  manner  rife  : 
 Some  lift  witli  pain  their  fli>»'  unwilling  eyes, 
 Shrink  backward  from  the  terror  of  the  ligl  t» 
 And  blcfs  the  grave,  a:id  call  for  laliiiig  night. 
 
 Other? 
 
DOOM 
 
 yonng  ones ;  but  the  wicked  have  their 
 bodies  bkck  and  heavy,  they  cannot  flie, 
 but  flag  in  the  air,  and  the  angels  do  not 
 bear,  but  drag  them  to  the  judgment-feat; 
 how  can  this  chufe  but  fear  the  wicked, 
 when  like  malefaflors  they  are  brought 
 before  the  wrathful  Judge  ?  as  they  were 
 born  or  buried,  fo  muft  they  rife  again  na- 
 ked and  miferable  ;  what  a  shame  is  this  ? 
 and  yet  the  more  horrible,  in  that  their  na- 
 kednefs  shall  be  covered  with  a  filthy  black- 
 nefs ;  needs  muft  defperate  fears  feize  on 
 the  foul,  when  it  is  again  united  to  her 
 body,  transformed  to  fuch  an  ugly  form  : 
 is  this  the  body  fed  with  delights  and  de- 
 licates  ?  Is  this  the  flesh  pampered  with 
 eafe  and  luft  ?  is  this  the  face  mafl<ed  from 
 the  wind  and  fun  ?  are  thefe  the  hands 
 decked  with  rings  and  diamonds  ?  how  be- 
 come thefe  fo  fwarthy  horrible,  which  be- 
 fore were  fo  fair  and  amiable  ?  this  is  the 
 change  of  the  wicked,  when  through  for- 
 row  and  confufion  they  shall  cry  to  the- 
 rocks,  Cover  our  nakedne/s,  and  to  the 
 hills,  hide  our  uglinefs  ;  nay  rather  than 
 appear.  Let  the  infernal  furies  tear  and 
 tatter  us  into  a  thoufand pieces.  Look  your 
 beauties,  beloved,  in  this  glafs :  fuch  is  the 
 end  of  this  world's  glory,  fo  vain  the  plea- 
 fure  of  this  body.  Now  is  the  end  of  all 
 things  come,  and  what  remains,  but  a  fea 
 of  fears  and  miferies  rushing  on  them  ? 
 before  shall  the  angels  drag  them,  behind 
 shall  the  black  crew  follow  them,  within 
 shall  their  confciences  torture  them,  and 
 without  shall  hot  flames  of  fire  fume,  and 
 fry,  and  furioufly  torment  them ;  fear 
 within,  and  fire  without :  but  worfe  than 
 all,  a  Judge  above  all,  thither  mufl:theygo, 
 angels  usher  them,  devils  attend  them,  the 
 
 crier  hath  called  them,  the  angel's  trump 
 hath  fummoned  them,  and  now  they  muft 
 appear. 
 
 We  have  brought  all  together,  now  we 
 rauft  part  them  afunder,  the  sheep  fliall  be 
 put  on  the  right  hand,  and  the  goats  on 
 the  left,  as  every  man  hath  been  qualified. 
 
 Two  travellers  go  together,  feed  toge- 
 ther, lie  together,  fleep  together,  but  in 
 the  morning  their  ways  part  afunder  :  thus 
 the  flieep  and  goats  eat  together,  drink  to- 
 gether, fleep  together,  rot  together,  but  at 
 this  day  there  Ihall  be  a  feparation  ;  Let 
 them  grow  together,  corn  and  tares,  until 
 the  harveft,  Matth.  xiii.  30.  This  world  is 
 the  floor;  fan  while  you  will,  there  will 
 be  fome  chaif;  love  peace  like  lambs,  there 
 will  be  fome  goats  to  trouble;  the  fiieep 
 and  goats  live  both  together  in  one  fold,  the 
 world;  lie  both  together  in  one  cote,  the 
 grave  :  the  world  is  a  common  inn,  which 
 entertains  all  manner  of  pafl~engers  :  the 
 <-  rod-way  to  death,  is  the  king's  high- way 
 free  for  all  travellers :  after  the  pafl^age  of 
 this  weary  day,  death  hath  provided  a  large 
 bed  to  lay  all  in,  the  grave  :  all  live  toge- 
 ther, and  all  lie  together ;  all  reft  together, 
 and  all  rot  together  :  but  when  this  night 
 is  paft,  and  the  lafl:  day  is  fprung,  then  is 
 the  woful  feparation  ;  fome  turn  on  the 
 right,  and  thofe  are  the  bleffed  ;  others  on 
 the  left  hand,  and  thofe  are  the  curfed. 
 Here  is  the  beginning  of  woes,  when  the 
 wicked  fhall  curfe,  and  howl  like  the  fiends 
 of  hell ;  *  O  Lord,  punifh  me  here,  (faith 
 Auflin  devoutly)  rack  me  in  pieces,  cut 
 me  in  fhreds,  burn  me  in  fire,  fo  that  I 
 may  be  there  placed  at  thy  right  hand  :' 
 Bleffed  are  they  that  have  a  place  amongfl 
 thofe  ele6l  flieep ;  what  now  remains  but 
 
 Others,  whofc  long  attempted  virtue  flood 
 FixM  as  a  rock,  -apd  broke  the  rulhing  flood, 
 Whofe  firm  rtfolvc,  nor  beauty  could  melt  down, 
 ■Nor  raging  tyrants  from  their  pofture  frown  ; 
 Such  ill  this  day  of  horrors  Ihall  be  feen 
 To  face  the  tliuiidcrs  with  a  j;od-likc  mien ; 
 
 The  planets  drop,  their  thoughts  are  fix'd  above 
 The  centre  fhakes,  their  htrarts  difdain  to  move  : 
 An  earth  difTolving,  and  a  heav'n  thrown  v.idc, 
 A  yawning  gulph,  and  fiends  on  evory  fide, 
 Serene  they  view,  ioipatient  of  delay. 
 And  bids  the  dawn  of  everlalliiig  day. 
 N  n  n  2 
 
 their 
 
460  DOOM 
 
 their  doom,  which  is  a  lot  that  mufl:  be- 
 fal'  every  man  ?  For  he  fhall  reward  (not 
 one,  or  fome,  but  every  one)  every  man 
 according  to  his  works. 
 
 The  Tummons  are  given,  the  dead  are 
 raifed,  the  pri Toners  conducted  to  the  bar, 
 and  thd  (hcep  and  goats  fevered  afunder 
 each  from  other. 
 
 U/e  1.  And  now  fee  the  parties  thus 
 fummoned,  raifed,  gathered, fevered  :  is  not 
 here  a  world  of  men  to  be  judged  all  in 
 one  day  ?  Multitudes,  multitudes  in  the 
 valley  ofdecijion.for  the  day  of  the  Lord  is 
 iienr  in  the  valley  of  decifion,  Joel  iii.  14. 
 Blelfed  God  !  what  a  multitude  fliall  ftand 
 before  thee  ?  all^tongucs,  all  nations,  all 
 people  of  the  earth  rtiall  appear  at  once  ; 
 •all  we  (hall  then  behold  each  fon  of  Adam, 
 .  nnd  Adam  pur  grand-father  fliall  then  fee 
 all  his  poflerity.  Confider  this,  high  and 
 low,  rich  and  poor,  one  with  another, 
 (jod  is  no  accepter  of  perfons.  Hark,  O 
 beggar,  petitions  are  out  of  date,  and  yet 
 thou  needed  not  fear,  thou  rtialt  have  juf- 
 lice  ;  this  day  all  caufes  fliall  be  heard,  and 
 thou,  though  a  poor  one,  mufl:  appear  with 
 cJthers  to  receive  thy  fentence.  Hark,  O 
 farmer,  now  are  thy  lives  and  Icafes  to- 
 gether finiflied  ;  this  day  is  the  new  harvcft 
 of  thy  judge,  who  gathers  his  wheat  into 
 his  gcirner,  and  burns  up  the  chaff  in  fire 
 unquenchable,  Matth.  iii.  12.  ]No  boon, 
 no  bribe,  no  prayers,  no  tears  can  avail 
 ihy  foul;  but  as  thou  hafl:  done,  fo  art 
 ihou  fentenced  at  the  firft  appearing.  Hark, 
 O  land-lord,  where  is  thy  purchafe  to  thee 
 and  thy  heirs  for  ever  ?  This  day  makes  an 
 end  of  all,  and  happy  were  thy  foul,  if 
 thou  hadft  no  better  land  than  a  barren 
 rock,  to  cover  and  flicker  thee  from  the 
 judge's  prefcnce.  Hark,  O  captain,  vain 
 now  is  the  hope  of  man  to  be  faved  by  the 
 multitude  of  an  hoft ;  hadft  thou  com- 
 mand of  all  the  armies  on  earth  and  hell, 
 ■yet  couldfl;  thou  not  refift  the  armies  of 
 heaven  :  fee  the  trump  founds,  and  the 
 alarm   fummons  thee,  tbou  mull  appear. 
 
 S-D  A  r. 
 
 Hark,  O  prince,  what  is  the  crown  and 
 fcepter  againft  thunder  ?  the  greainefs  of 
 man,  when  it  comes  to  encounter  with 
 God,  is  weaknefs  and  vaniry.  Hark,  all 
 the  world,  From  him  that  fitteth  upon  the 
 glorious  throne,  unto  him  that  is  beneath  in 
 earth  and  afhes  :  from  him  that  is  clothed 
 in  blue  /ilk,  and  iveareth  a  crown,  even  to 
 him  that  is  clothed  infhnple  linen,  Eccluf. 
 xl.  3,  4.  all  mufl  appear  before  him,  the 
 beggar,  farmer,  landlord,  captain,  king, 
 and  prince,  and  every  man  (when  that  day 
 is  come)  fliall  receive  his  reward  accord- 
 ing to  his  works. 
 
 Ufe  2.  But,  O  here  is  the  mifery,  every 
 man  mufl  appear,  but  every  man  will  not 
 think  on  it?  would  you  know  the  flgn  of 
 that  man  which  this  day  fliall  be  blelftd  ? 
 It  is  he,  and  only  he  that  again  and  again 
 thinks  on  this  day,  that  Jerom-Iike,  medi- 
 tates on  this  fummons,  and  refurrefVion, 
 and  colledlion,  and  feparation.  Examine 
 then  yourfelves  by  this  rule :  '  Is  your 
 mind  often  carried  to  thefe  obje<fls  ?  foar 
 you  on  high  with  the  wings  of  faith,  and 
 a  found  eye  to  this  hill  ?  W^hy  then,  you 
 are  right  birds,  truly  bred,  and  not  of  the 
 baflard  brood  V  I  pray  you  mark  it,  every 
 crofs,  and  difgrace,  and  flander,  and  dif- 
 countenance,  lofs  of  goods,  difeafe  of  bo- 
 dy, or  whatfoever  calamity,  if  you  are  the 
 children  of  God,  and  deflined  to  ilt  at  the 
 right  hand  of  our  Saviour,  they  will  ever 
 and  anon  be  carrying  your  minds  to  thofe 
 objcfts  of  dooms-day.  And  if  you  can 
 but  fay,  that  experimentally  you  find  this 
 true  in  yourfelves ;  if  ordinarily  in  your 
 miferies,  or  other  times,  you  think  on 
 this  time  of  refrefliing,  then  be  of  good 
 comfort,  for  you  are  of  the  bride's  com- 
 pany, and  fliall  enter  into  the  marriage 
 chamber  to  abide  there  for  ever.  But  if  you 
 are  deflituie  of  thefe  kind  of  motions^ 
 O  then  flrive  for  thefe  properties  that  are 
 the  inlcparable  breathings  and  movings  of 
 an  holy  heart,  lound  mind  and  bleflcd  per- 
 foQ  J  every  day  meditate  that  every  man 
 
 fliali 
 
DOOM 
 
 fhall  appear  one  day,  and  receive  his  re- 
 ward according  to  iiis  works. 
 
 You  fee  how  we  have  followed  the  caufe, 
 and  well  near  brought  it  to  a  final  ftn- 
 tence;  the  term  is  difcovcred,  the  judge 
 revealed,  the  prifoners  prepared,  and  the 
 next  time  we  (hall  bring  them  to  tbr  bar, 
 to  receive  their  rewards.  This  time  depart 
 in  peace,  and  the  God  of  peace  keep  your 
 fouls  fpotlefs  without  fin,  that  you  may 
 be  well  prepared  for  the  day  of  judgment. 
 Accorditig  to  his  works.'] 
 
 WE  have  brought  the  prifoners  to  their 
 trial,  and  now  to  go  on,  how  Ihould 
 this  trial  be  ?  I  anfwer  :  not  by  faith,  but 
 works ;  by  faith  we  are  juftified,  by  works 
 we  are  judged  :  faith  only  caufeth,  but 
 works  only  manifefl  that  we  are  juft  in- 
 deed. Here  then  is  the  trial,  that  every 
 foul  of  man  muft  undergo  that  day. 
 "Works  are  the  matter  that  mufl:  be  iiril 
 enquired  of;  and  is  there  any  wicked  man 
 to  receive  his  fentence  ?  let  him  never  hopd^ 
 to  be  faved  by  another's  fupererogating ; 
 the  matter  of  enquiring  is  not  aliena,  but 
 fua\  *  net  another'Sjbut  his  own  works.'  Or 
 is  there  any  good  man  on  whom  the  fmil- 
 ing  judge  is  ready  to  pronounce  a  bleifed 
 doom  ?  Let  him  never  boaft  of  meriting 
 heaven  by  his  juft  defervings;  fee  the  re- 
 ward given,  not  propter,  but  facundmn, 
 (as  Gregory  tells  us)  *  not  for  his  works, 
 as  if  they  were  the  caufe,  but  according  to 
 his  works,  as  being  the  beft  wunefs  of  his 
 inward  righteoufnels.' 
 
 But  the  better  to  acquaint  you  with  this 
 trial,  there  be  two  points,  of  which  efpe- 
 cially  we  are  to  make  enquiry,  (i.)  HovV 
 all  men's  works  (hall  be  manifeil  to  us? 
 (2,)  How  all  men's  works  ihall  be  examin- 
 ed by  God  ? 
 
 I.  Of  the  manifeftation  of  every  man's 
 work.  John  fpeaketh,  And  I faw  the  dead 
 fmall  and  great  f}and  before  God,  and  the 
 books  were  openrdy  and  another  book  was  o- 
 pi'ned\  which  is  the  hook  of  life,  and  the 
 dead  were  judged  out  of  thofe  things,  which 
 
 S'DAY,  461 
 
 were  written  in  the  books,  accordinsy  to 
 their  works,  Rev.  xx.  12.  God  is  faid  to 
 have  books,  not  properly,  but  figurative- 
 ly ;  all  things  are  as  certain  and  manifeft 
 to  him,  as  if  he  had  regiflers  in  heaven  to- 
 keep  records  of  them.  Remember  this,  O 
 forgetful ;  you  may  commit,  add,  multiply 
 your  fins,  and  yet  run  on  fcore  till  they 
 are  grown  fo  many,  that  they  are  out  of 
 memory ;  but  God  keeps  them  in  a  regi- 
 fler,  and  not  one  fhall  be  forgotten  ;  there 
 is  a  book  and  books,  and  when  all  the  dead 
 fliall  fiand  before  God  to  receive  their  fen- 
 tence, then  muif  thefe  books  be  opened, 
 viz.  (i.)  the  book  of  God's  memory,  (2.) 
 the  book  of  man's  confcience,  (3.)  the 
 book  of  eternal  life. 
 
 There  is  a  book  of  God's  memory,  and' 
 herein  are  all  the  a<fl:s  and  monuments  of  all 
 men  whatfoever  enrolled  and  regldred  ;  A 
 book  of  remembrance  luas  written  before 
 God,  for  them,  that  feared  the  Lord  and. 
 thought  upon  his  name,  Mai.  iii.  16.  This 
 is  th.)t  which  manifefls  all  fecreis,  whether 
 mental  or  a£lual ;  this  is  that  which,  re- 
 veals all  doings,  whether  good  or  evil.  In 
 thefe  records  are  found  at  large  Abel's  fa- 
 crifice,  Gain's  murther,  Abfalom's  rebel- 
 lion,  David's  devotion,  the  Jews'  cruelty, 
 the  prophets  innocency,  good  men's  inten- 
 tions, and  the  finner's  a£lions ;  nothing 
 fliall  be  hid  when  this  book  is  opened,  foi* 
 all  may  run  and  read  it,  fland  and  hear  it. 
 How  fond  are  we  that  imagine  heaven's 
 eye  (fuch  is  this  book)  to  be  ihut  upon  us  ? 
 Do  we  not  fee  many  run  to  corners  to 
 commit  their  fins  I  there  can  they  fay,  Let 
 us  take  our  fill  of  love  until  the  morning,  for 
 darknejs  hath  covered  us,  and  who  feeth 
 us  P  who  knoweth  «j,  Prov.  vii.  18.  llaiah 
 xxix.  15.  But  are  not  the  angels  of  God 
 about  you  ?  We  are  a  fpeSiacle  to  the  an- 
 gels, faith  the  apollle,  i  Cor.  iv.  9.  I  ara. 
 fure  we  muft  be  fo  to  both,  to  angels,  and  to 
 men,  and  to  all  the  world:  O  do  not  that  be- 
 fore the  angels  of  God,  yea  before  the  God 
 of  angels,  which  you  %\'0uld  iliame  to  do 
 
 ia. 
 
4^^2  D  O  O 
 
 in  the  fight  and  pre  fence  of  an  ei 
 man  !  alas!  mufl;  our  thoughts  be  known, 
 and  fliall  not  dark  corner  fins  be  revealed  ? 
 rnuft  every  word  and  fyllable  we  fpeak  be 
 writ  and  recorded  in  God's  memorable 
 book,  and  muft  not  ill  deeds,  ill  demean- 
 ours, ill  works  of  darknefs  be  difclofed  at 
 that  day  ?  Yes,  C<fd  Jh all  bring  every  work 
 into  judgment,  luith  every  fecret  thing,  be 
 it  good  or  evil,  Eccl.  xli.  14.  A  Vail,  ye 
 wicked,  and  tremble  in  afionilhment.  Now 
 your  clofet  fins  muft  be  difclofed,  your 
 private  faults  laid  open,  God  keeps  the  ac- 
 count-book of  every  fin,  every  tranfgrelTi- 
 on :  Imprimis,  for  adultery ;  Ite7n,  for 
 envy,  blafphemy,  oaths,  drunkennefs,  vio- 
 lence, murther,  ^d  every  fin,  from  the 
 beginning  to  this  time,  from  our  birth  to 
 our  burial, the  total  fum,  eternal  death  and 
 damnation  :  this  is  the  note  of  accounts, 
 wherein  are  all  thy  oifcnccs  written,  the 
 debt  is  death,  the  pay  perdition,  which  fu- 
 ry pays  over  to  deftrudtion. 
 
 But  there  is  another  book,  that  ftiailgive 
 a  more  full,  I  cannot  fay,  but  a  more 
 fearful  evidence  thaq  the  former,  which  is, 
 tJje^  book  of  every  man's  tonfcience  :  fome 
 call  it  the  book  of  tefiimony,  which  every 
 man  ftill  bears  about  him.  There  is  with- 
 in us  a  book  and  fecretary,  the  book  is 
 confcience,  and  the  fecretary  is  our  foul ; 
 whatfoever  we  do  is  known  to  the  foul, 
 and  writ  in  our  book  of  confcience  :  there 
 is  no  man  can  fo  much  as  commit  one  fin, 
 but  his  foul,  that  is  privy  to  the  fa<ft,  will 
 write  it  in  this  book.  In  what  a  woful  cafe 
 will  thy  heart  then  be  ?  in  what  ftrange 
 terror  and  trembling  muft  it  ftand  poffeft, 
 when  this  muft  be  opened,  and  thy  fins 
 revealed  ?  '  It  is  now  perhaps  a  book  ftiut 
 \ip  and  fcaled,  but  in  the  day  of  judgment 
 It  fliall  be  opened  ;'  and  if  once  opened, 
 what  Ihall  be  the  evidence  that  it  will  bring 
 forth  ?  There  is  a  private  fefllons  to  be 
 held  in  the  breaft  of  every  condemned  fin- 
 ner  ;  the  memory  is  recorder,  grief  an  ac- 
 cufer,  truth   is    the  law,  damnation   the 
 
 MS^DA  r. 
 
 rthly  judgment,  hell  the  prifon,  devils  the  jay- 
 lors,  and  confcience  both  witnefs  and  judge 
 to  pafs  fentenceon  thee.  What  hopes  he 
 at  the  general  alTize,  whofe  confcience  hath 
 condemned  him  before  he" appear?  Look 
 well  to  thy  life,  thou  beareft  about  thee  a 
 bock  of  teftimony,  which  though  for  a 
 time  it  be  fliut  till  it  be  full  fraught  with 
 accufations,  yet  then,  at  the  day  of  doom, 
 it  muft  be  opened,  when  thou  fhalt  read, 
 and  weep  and  read  every  period,  ftop  with 
 £  figh,  every  word  be  enough  to  break 
 thy  heart,  and  every  fyllable  reveal  fome 
 fecret,  thy  own  confcience  upon  the  mat- 
 ter, being  both  witnefs,  judge,  accufer, 
 and  condemner. 
 
 But  yet  there  is  another  book  we  read 
 of,  and  that  is  the  hook  of  life.  Herein  are 
 written  all  the  names  of  God's  eleft,  from 
 the  beginning  of  the  world  till  the  end 
 thereof:  thefe  are  the  golden  leaves ;  this 
 is  that  precious  book  of  heaven,  wherein 
 if  we  are  regiftred,  rot>  all  the  powers  of 
 hell,  or  death,  or  devils  fiiall  blot  us  out 
 again'.  Here  is  the  glory  of  each  devout 
 foldier  of  our  Saviour ;  how  many  have 
 fpent  their  lives,  fpilt  their  blood,  run 
 upon  fudden  deaths  to  gain  a  perpetual 
 name  ?  and  yet  for  all  their  doings,  many 
 of  thefe  are  dead  and  gone,  and  their  me- 
 mories peiilhed  with  them  ;  only  Chrift's 
 foldier  hath  immortal  fame  ;  he,  and  only 
 he  is  writ  in  that  book  that  muft  never 
 perifh.  Come  hither  ye  ambitious  !  your 
 names  may  be  writ  in  chronicles,  yet  loft; 
 writ  in  durable  marble,  yet  perilh  ;  w  rit 
 in  a  monument  equal  to  a  ColoITus,  yet  be 
 ignominious.  O  were  you  but  writ  in  this 
 book  of  life,  your  names  fliould  never  die, 
 never  fuffer  any  ignominy  !  it  is  an  axiom 
 moft  true,  *  They  that  are  written  in  the 
 eternal  leaves  of  heaven,  fliall  never  be 
 wrapped  in  the  cloudy  flieets  of  darknefs.' 
 Here  then  is  the  joy  of  faints,  at  that  day 
 of  doom  this  book  iliall  be  opened,  and 
 all  the  cle6l  whom  God  hath  ordained  to 
 lalvation,  ftiali  fee  it,  read  it,  hear  it,  and 
 
 greatly 
 
DOOM 
 
 greaily  rejoice  at  it.  The  difciples  cafting 
 out  devils,  return  with  miracles  in  their 
 mouths  ;  0  Lord,  fay  they,  even  devils  are 
 fuhje£ito  us  through  thy  name.  True,  faith 
 Chrift,  1  faw  Satan  as  lightning  fall  from 
 heaven',  notwit branding  in  this  rejoice 
 not,  that  the  fpirits  are  fithjeSl  unto  you, 
 but  rather  rejoice  becaufe  your  names  are 
 luritten  if*  heaven,  Luke  x.  20.  And  well 
 may  the  faints  rejoice,that  have  their  names 
 written  in  God's  book,  they  (hall  fee  them, 
 to  their  comfort,  writ  in  letters  of  gold, 
 penned  with  the  Almighty's  finger,  in- 
 graven  with  a  pen  of  a  diamond  :  thus 
 will  this  book  give  in  the  evidence,  and 
 accordingly  will  the  judge  proceed  to  fen- 
 tence. 
 
 Ufe  I.  Confider  (thou  that  readeft)  what 
 books  one  day  muft  be  let  before  thee  ;  a 
 time  will  come  when  every  thought  of  thy 
 heart,  every  word  of  thy  moi  h,  every 
 glance  of  thy  eye,  every  moment  of  thy 
 time,  every  office  thou  haft  born,  every 
 company  thou  haft  ufed,  every  fermon 
 fhou  haft  heard,  every  action  thou  haft 
 done,  and  every  omilhon  of  any  duty  or 
 good  deed  thou  haft  left  undoae,  fliail  be 
 feen  in  thcfe  books  at  the  fii  ft  opening  of 
 them ;  thy  conlcience  fna'l  then  be  fud- 
 denly,  clearly,  and  univerfally  enlarged 
 with  extraordinary  light  to  look  upon  all 
 thy  life  at  once  ;  God's  memory  fnall  then 
 fhine  forth,  and  Hew  itfelf,  when  all  men 
 looking  on  it  as  a  reflefting-glafs,  they 
 shall  behold  all  the  paftages  of  their  mif- 
 fpent  lives  from  their  births  to  their 
 burials.  Where  is  the  wicked  and  deceit- 
 ful man  ?  wilt  thou  yet  commit  thy  vil- 
 lanies,  treacheries,  robberies,  murders,  de- 
 
 bates,  and  impieties  ?  Let  me  tell  thee  (if 
 fo)  to  thy  heart's  grief,  all  thy  fecret  fins, 
 and  clofet-villanies,  that  no  eye  ever  lookt 
 upon,  but  that  which  is  a  thoufand  times 
 brighter  than  the  fun,  shall  be  difclofed  and 
 laid  open  before  angels,  men,  and  devils, 
 and  thou  shalt  then  and  there  be  horribly, 
 univerfally,  and  everlaftingly  ashamed : 
 never  therefore  go  about  to  commit  any 
 fin,  becaufe  it  is  midnight,  or  that  the 
 doors  are  lockt  upon  thee  ;  fuppofe  it  be 
 concealed,  and  ly  hid  in  as  great  darknefs 
 as  it  was  committed,  till  dooms-day  again, 
 yet  then  shall  it  out  with  a  witnefs,  and 
 be  as  legible  in  thy  fore-head  as  if  it  were 
 writ  with  the  brighteft  ftars,  or  the  moft 
 gliftering  fun-beam  upon  a  wall  of  chry- 
 Ibl. 
 
 Ufe  2.  As  you  mean  the  good  of  your 
 fouls,  amend  your  lives,  call  yourfelves  to 
 account  while  it  is  called  to  day,  fearch 
 and  examine  all  your  thoughts,  words  and 
 ''  deeds,  and  proftrating  yourfelves  before 
 God,  with  broken  and  bleeding  affections, 
 pray,  and  fue  that  your  names  may  be 
 written  in  heaven,  in  that  book  of  life. 
 This  will  be  the  joy  of  your  hearts,  the 
 peace  of  your  fouls,  the  reft  of  your  minds ; 
 yea,  how  glad  will  you  then  be  to  have  % 
 all  thefe  books  laid  open  ?  By  this  means,  I 
 fpeak  it  to  the  comfort  of  all  true-hearted 
 Chriftians,  shall  your  obedience  and  repen- 
 tance, and  faith,  and  love,  and  zeal,  and 
 patience,  ebc.  come  to  light,  and  be  known. 
 God  is  not  unrighteous  to  forget  your 
 works  of  labour  and  love.  No,  all  muft 
 out,  efpecially  at  that  day  when  the  books 
 shall  be  open,  our  works  manifefted,  and 
 as  we  have  done,  fo  muft  we  be  rewarded, 
 
 \  It  is  aqiicflion,  whether  the  fins  of  God's  people  (hall  be  manifcfled  at  that  day?  Some  fay  the^  fhall  be  mani- 
 fcllcd,  not  foi  their  ignominy  or  '.oniulion,  tut  only  that  the  goodnefs  and  grace  of  God  may  be  niade  the 
 niort  illuflrious  ;  and  for  this  the)  urge,  M^tth.  xi'.  36.  x  Cor.  v.  10.  Rtv.  xx.  li.  Others  lay,  thc\  Ihall  not 
 be  maniftllcJ  ;  (i.)  Bccaulc  Chvift  in  his  fentcnce  only  enumcraics  the  g^od  works  t'.^ey  had  done,  but  t'kcs  no 
 notice  of  their  fins.  (1.)  Becaufe  this  agrees  beft  with  tholc  exprtffions,  That  God  biotteth  out  our  fins,  aid  that 
 l(>,y  arc  thrown  into  the  b'>t'oii)  of  the  fa.  (3.)  Ikcaufe  Chriil  is  (heir  bridegroom,  friend,  advoc.itc,  and.  how 
 ill  would  it  become  onj  of  fuch  relations  to  acciile  or  lay  open  ihtir  fais  J  W  hicli  of  tb-.fc  opinions  is  trutlt  is  hard 
 to  fi.',  Hcb.  vi.  i(S.  r 
 
 fov 
 
464 
 
 DOOM 
 
 for  then  he  shall  reward  every  man  accord- 
 ing to  his  works. 
 
 The  books  are  opened,  and  now  arc  tlie 
 matters  to  be  examined  :  there  is  firft,  a 
 view;  and  then  a  trial. 
 
 2.  The  law  book  whereby  we  are  tried, 
 contains  three  leaves.  Nature,  the  law,  and 
 the  gofpel'.  the  Gentiles  muft  be  tried  by 
 the  hrft,  the  unbelieving  Jews  and  Gen- 
 tiles by  the  fecond,  and  the  faithful  Jews 
 and  Gentiles  by  the  lafl:.     Thofe  that  con- 
 fefs  no  God  by  nature,  mull  be  judged  by 
 the  law  of  nature:  thofe  that  confefs  a 
 God,  no  Chrift,  muft  be  judged  by  the  law 
 of  God  without  the  merits  of  Chrifl: ;  thofe 
 that  confefs  God^the  Father,  and  believe 
 in  God  the  Son,  shall  be  judged  by  the  gof- 
 pel,  which  reconcileth  us  to  God  the  Father 
 by  the  merits  of  Chrift.     Atheifts,  by  the 
 law  of  nature;  infidels,  by  the  law  of  God, 
 Chriftians  by  the  gofpel  of  our  Saviour 
 Chrift.     To   the  ftatutes  of  the  former, 
 who  can  anfwer  ?  Our  hope  is  in  the  lat- 
 ter, we  appeal  to  the  gofpel,  and  by  the 
 gofpel  we  shall  have  our  trial ;  They  that 
 have  finned  ivithout  the  laiv,  Jloall  perifb 
 lOithout  the  law  ;  and  they  that  have  Jin- 
 ned  under  the  law,  fhall  be  judged  by  the 
 law.     But  God  /hall  judge  the  fecrets  of 
 all  hearts  {o^zW  our  hearts)  by  Jefus  Chrift, 
 according  to  yny  gofpel,  Rom.  ii.  12,  1 6. 
 Ufe.  Let  this  then  forewarn  us  what  we 
 
 S-D  A  r. 
 
 are  diiliurthened  of  them  ;  whereas  there 
 would   go  with  us  to  judgment  an  huge 
 kenntl  of  lufts,  an  army  of  vain  words,  a 
 legion  of  evil   deeds;  faith   inflantly  dif- 
 chargeth  them  all,  and  kneeling  down   to 
 Jefus  Chrift,  befeecheth  him  to  anfv/er  for 
 them  all,  howfoever  committed.     O  then 
 makewemuch  of  faith  !  but  not  of  fuch  a 
 faith  neither  as  goes  alone  without  works ; 
 it  is  nothing  at  this  judgment  to  fay,  I  have 
 believed,    and  not  well  lived;   the  gofpel 
 requires  both  faith  to  believej  and   obedi- 
 ence to  work  ;  not  only  to  repent  and  be- 
 lieve  the  gofpel,  Mark  i.   15.  but  to  obey 
 from  the  heart  that  form  ofdo6irine,  Rom. 
 vi.  17.  True  indeed,  thou  mayeft  be  faved 
 for  thy  faith,  not  for  thy  works;  but  for 
 fuch  a  faith  as  is  without  works  thou  (hale 
 never  be  faved  ;  we  fay  therefore  works 
 are  disjoined  from  the  aft  of  juftifying,  not 
 from  the  ;-erfon  juftified  ;  heaven  is  given 
 to  us  for  Chrift's  merits,  but  we  muft  ihew 
 him  the  fair  copy  of  our  lives.  O  then,  let 
 this  move  us  to  abound  in  knowledge,  and 
 faith,  and  repentance,  and  love,  and  zeal, 
 and  clothing,  and  feeding,  and  lodging  the 
 poor  members  of  Chrift  Jefus,  and  howfo- 
 ever all  thefe  can  merit  nothing  at  God's 
 hands,  yet  will  he  crown  his  own  gifts,  and 
 reward  them  in  his  mercy.  Say  then,  Doji 
 thou  relieve  a  poor  member  ofChriJi  Jefus? 
 Dof}    thou  give  a  cup  of  cold  water  to  a 
 have'  to  do  :   *  It  is  the  gofpel  will  either    prophet  in  the  name  of  a  prophet  ?  ]\Iattb 
 
 throughly  juftifie  thee,  or  extreamly  con 
 <lemn  thee.'  The  Spirit  Po all  convince  the 
 ivorld  of  f.n,  faith  Chrift  ;  and  why  fo  ? 
 but  becaufe  they  believe  not  on  me,  John 
 xvi.  9.  There  is  no  fin,  but  infidelity; 
 no  righteoufnefs,  but  faith  :  not  that  a- 
 dultciy,  intemperance,  malice  are  no  fins; 
 but  if  unfaithfulnefs  remain  not,  all  thefe 
 fiiis  are  pardoned,  and  fo  they  are  as  if 
 they  were  no  fins  indeed.  How  quick  a 
 riddance  true  repenting  faith  makes  with 
 cur  fins  ?  They  are  too  heavy  for  our 
 fhoulders,  and  wc  cannot  bear  them  ;  faith 
 only  turns  them  over  unto  Chrift,  and  we 
 
 X.  42.  Chrift  doth  promiie  thee  of  his 
 truth,  he  will  not  let  thee  lofe  thy  reward  : 
 certainly  he  \\\\\  not,  fo  thy  woiks  be 
 done  in  faiih  :  why,  this  is  the  covenant, 
 the  glad  tidings,  the  gofpel,  to  live,  and 
 believe  well.  O  let  not  that  which  is  a 
 word  of  comfort  to  us  be  a  bill  of  indift- 
 mcnt  againft  us  \  albtit  in  our  juflification 
 we  may  fay.  Be  it  unto  us  according  to  our 
 faith  ;  yet,  in  our  retribution,  it  rs  faid, 
 as  you  have  it  before  you  in  this  text  read 
 unto  you.  Then  he  (Imllrevjard  tvery  man 
 (for  manifeftation  of  his  faith)  according 
 to  his  works. 
 
 A  lit- 
 
D  0  0  M 
 
 A  little  to  recall  otirfelves;  the  prifoners 
 are  tried,  the  verdift  is  brought  in,  the  in- 
 didmentis  found,  and  tlie  judge  now  fits 
 on  life  and  death,  even  ready  with  fpark- 
 ling  eyes  to  pronounce  his  fentence. 
 This  we  muft  defer  a  while,  and  the  next 
 time  you  fliall  hear  what  you  have  long 
 expefted.  The  Lord  grant  us  an  happy 
 iflue,  that  when  this  day  is  come,  the  Sen- 
 tence may  be  for  us,  and  we  may  be  faved 
 to  our  endlefs  comfort. 
 
 Shall  reward.'] 
 
 WHat  affize  is  this  that  affords  each 
 circumftance  of  each  prifoner's  trial? 
 The  time  is  thetty  the  Judge  is  he,  the  pri- 
 foners men,  the  evidence  works,  which  no 
 foouer  given  in,  but  the  fentence  follows, 
 which  is,  To  reward  every  man  according 
 to  his  works. 
 
 This  reward  is  nothing  in  efFeft  but  a 
 retaliation  ;  if  we  live  well  here,  God  will 
 then  crown  his  own  gifts  \  (Auflin  in  his 
 book,  of  grace)  but  if  we  fin,  without  re- 
 pentance we  may  not  efcape  without  pu- 
 nishment. There  is  a  God  that  fits' and 
 fees,  and  anon  will  reward  us. 
 
 But  to  unfold  this  reward,  there  lies  in 
 it,  a  doom,  and  execution.  God  fpeaks 
 it  in  the  firfl,  effects  it  in  the  fecond  :  he 
 gives  it  in  our  doom,  and  we  receive  it  in 
 the  execution. 
 
 The  doom  is  of  two  forts,  according  to 
 ,  the  parties  tha^t  receive  it.  One  is  an  ab- 
 folution,  which  is  the  doom  of  faints  ;  the 
 other  is  a  condemnation,  which  is  the  doom 
 of  reprobates  :  there  is  a  reward  on  the 
 right  hand  beftowed  on  thebleffed,  and  an 
 heavy  judgment  which  falls  on  the  left 
 hand  upon  the  heads  of  the  wicked. 
 
 To  begin  with  that  in  our  meditation, 
 which  our  Saviour  begins  with  in  a61ion  : 
 Imagine  what  a  blelfed  day  this  will  be  to 
 the  godly,  when  ftandmg  on  the  right  hand 
 of  the  judge,  they  shall  hear  the  heavenly 
 mufick  of  their  happy  fentence.  Come  ye 
 hlejjcd  of  my  Father,  inherit  the  kingdom 
 prepared  j  or  you  from  the  beginning  of  the 
 
 Oo 
 
 S-DAT,  465 
 
 world,  Matth.  xxv.   34. 
 
 In  which  gracious  Ipeech,  we  may  00- 
 fcrve  four  gradations,  i.  A  gentle  invi- 
 tation, ^(??wd'.  2.  A  fweet  benediiSiion,  je 
 bleffed  of  my  Father.  3.  Heaven's  poflef- 
 fion,  inherit  the  kingdom,  4.  A  glorious 
 ordination  to  felicity,  prepared  for  you 
 from  the  beginning  of  the  world. 
 
 I.  You  have,  Comd.  It  is  the  fweet voice 
 of  Chrift  inviting  the  faints  before,  and 
 now  giving  their  welcome  to  his  heavenly 
 Canaan  :  he  hath  called  often.  Come,  all 
 that  labour  i  come,  all  that  travel,  Matth, 
 xi,  28.  The  Spirit  and  the  bride  fay,  come; 
 and  let  him  that  heareth  fay.  Come  ;  and 
 let  him  that  is  athirfl  come,  Rev.  xxii. 
 17.  Thus  he  calls  all  men  to  his  grace, 
 but  only  the  eleft  to  his  glory.  Now  he 
 delires  every  man  to  come,  but  the  righ- 
 teous alone  shall  have  this  welcome.  O 
 how  leaps  that  foul  with  joy,  that  hears 
 this  voice  of  her  fweet  Saviour  !  All  the 
 mufick  of  angels  cannot  fo  ravish  the  mind, 
 as  this  voice  of  our  Saviour  glads  the  foul : 
 now  are  the  gates  of  heaven  open,  and  the 
 Judge,  who  is  mafler  of  the  feall,  bids  the 
 guefls  come  and  welcome. 
 
 But  who  are  they  ?  Te  bleffed  of  my  Fa-  . 
 ther.  A  word  able  to  make  them  blelFed, 
 when  pronounced.  Down  on  your  knees 
 rebellious  fons ;  and  fo  long  as  you  live  on 
 earth,  beg,  pray,  fue  for  the  blefTmg  of 
 your  Father  in  heaven.  They  that  are 
 God's  fervants,  are  no  lefs  his  fons  ;  there- 
 fore every  morn,  night  and  noon,  afk 
 blefTmg  boldly,  and  God  will  beRow  it  li- 
 berally. The  firft  fermon  that  ever  Chrift 
 preached  was  full  of  bleffing,  Matthew  v. 
 Bleffed  are  the  poor  in  fpirit.  Bleffed  are 
 they  that  mourn.  Bleffed  are  the  meek. 
 Blefjed  are  the  merciful.  And  as  he  began, 
 fo  he  concludes.  Come,  ye  bleffed,  ye  bleffed 
 of  my  Father. 
 
 Mufl  they  come  ?  For  what  ?  To  inherit 
 
 the  kingdom.  Of  all  tenures  inheritance  is 
 
 beft,  of  all  inheritances  a  kingdom  is  mofl 
 
 excellent :  but  that  all  shall  inherit,  and 
 
 o  that 
 
466  DOOM 
 
 that  there  is  no  fcantling,  this  is  heaven's 
 wonder,  and  the  angels  blifs.  An  heaven- 
 ly inheritance  fure,  that  is  '  continued 
 without  fucceffion,  divided  without  dimi- 
 nution, common  without  envj',  for  ever 
 happy,  and  without  all  mifery.'  This  is  the 
 inheritance  of  the  jufl-,  the  poflefiion  where- 
 of makes  every  faint  no  lefs  glorious  than 
 a  king.  Kings  are  they  indeed,  whofe  do- 
 minions are  not  limited  nor  their  borders 
 bounded,  nor  their  people  numbred,  nor 
 the  time  of  their  reign  prefcribed.  iS«c/6 
 ghrious  things  are  Jpoken  of  theCy  0  thou 
 city  of  Cod. 
 
 Is  this  your  inheritance  ?  But  upon^vhat 
 light?  It  \s  prepared  for  you  from  the  be- 
 ginning of  the  ivorld.  Had  the  Lord  fuch 
 care  to  providrfor  his  children  before  they 
 were  ?  IIow  may  his  fons  triumph  born  to 
 fuch  dignity  ?  God  will  fo  afcertain  their 
 falvation,  that  he  hath  prepared  it  for  them 
 from  before  the  foundation  of  the  world. 
 •O  blelled  fouls,  if  you  be  God's  fervants ! 
 though  a  while  you  fuifcr  forrow  and  tri- 
 bulation, yet  here  is  the  hope  of  faints,  // 
 is  your  father's  good  pie  a  fure  to  give  yo{i 
 the  kingdom,  Luke  xii.  32.  Heaven  is  pre- 
 pared of  old,  there  is  the  place  of  God's 
 maiefty,  and  there  the  faints  of  God  shall 
 receive  the  crown,  the  reward  of  victory. 
 
 Ufe.  I  cannot  exprefs  what  this  joy  af- 
 fords to  the  one  half  of  it.  Come  ble/fed 
 fouls  bathed  in  repenting  tears :  here  is  a 
 fentcnce  able  to  revive  the  dead,  much 
 more  the  afflicted.  Are  you  now  forrow- 
 ing  for  your  fins?  Leave  it  a  while,  and 
 meditate  with  me  on  this  enfuing  melody. 
 *  Hear,  yonder  a  quire  of  angels,  a  fong  of 
 2ion,  an  heavenly  confort  founding  to  the 
 Judge  whileft  he  is  pronotmcing  of  thy 
 fentence.'  Blelfed  fouls!  how  pant  you 
 dances  at  the  uttering  of  each  fyllable  ? 
 Come^  faith  our  Saviour,  and  if  he  but  fay 
 come^  joy,  happinefs,  glory,  felicity,  all 
 come  on  heaps  into  the  indeared  foul.  Ye 
 blejfed,  faith  our  Saviour,  and  if  he  but 
 fay   bUffedy   the  angels,  archangels,  che- 
 
 s  Dy^r, 
 
 rubims,  feraphims,  all  joy  at  the  enjoy- 
 ing of  this  blefTed  company.  Inherit  the 
 kingdom,  faith  our  Saviour,  and  if  he  but 
 fay  inherit,  crowns,  fcepters,  garlands, 
 diadems,  all  thefe  are  the  inheritance  of 
 God's  adopted  children.  Prepared  for 
 you,  faith  our  Saviour,  and  if  he  but  fay, 
 prepared,  the  love,  mercy,  eleftion,  com- 
 paflion  of  our  Lord  will  shine  forth  to 
 the  foul  to  her  everlafting  comfort.  O 
 ravishing  voice !  /  charge  you,  0  daugh- 
 ters of  Jerufalem,  if  you  find  my  "well- 
 beloved,  that  you  tell  him  I  am  Jick  of 
 love.  Cant.  v.  8.  What  elfe?  You  that 
 are  ood's  fervants  are  no  lefs  his  fpoufe, 
 your  foul  is  the  bride,  and  when  the  day  is 
 come  (this  day  of  doom)  God  give  you 
 joy,  the  joy  of  heaven  for  ever  and  ever. 
 
 But  I  muft  turn  to  the  left  hand,  and 
 shew  you  another  crew  prepared  for  ano- 
 ther fentence. 
 
 And  what  terrible  fentence  will  that  be, 
 which  at  firft  hearing  will  make  all  ears 
 glow  and  tingle  ?  His  lips,  faith  the  pro- 
 phet, are  full  of  indignation,  and  his 
 tongue  like  a  coi/uming  fire,  Ifa.  xxx.  27. 
 What  a  fire  fo  hot  as  that  fiery  fentence, 
 Depart,  ye  curfed,  into  everlafiing  fire, pre- 
 pared for  the  devil  and  his  angels  ?  Mat. 
 XXV,  41.  Here  is  every  particular  full  of 
 horror,  gradually  inhancing  their  judg- 
 ment. I.  A  grievous  refulal,  depart.  2. 
 The  lofs  of  falvation,  yrcw  we.  3.  That 
 deferved  maledi(5\ion,  ye  curfed.  4.  The 
 horrour  of  pains,  into  everLaJiing  fre. 
 5.  The  preordinance  of  their  torments, 
 prepared  for  the  devil  and  his  angels. 
 
 Firft,  They  vr\\\i^  depart -,  thisTcems  no- 
 thing to  the  wicked  now  ;  depart  ?  Why, 
 they  are  contented  to  be  gone,  much  more 
 delight  have  they  in  fin,  than  in  God's  ler- 
 vice.  But  as  when  a  gracious  prince  o- 
 pening  his  long  locked  up  treafury,  bids 
 in  fome  to  receive,  but  others  to  depart, 
 this  mufl:  needs  be  a  ditgraceful  vexation  : 
 fo  when  the  glory  of  heaven,  and  ihofe 
 invaluable  treafures  fliall  be  opened,  and 
 
 dealt: 
 
DOOM 
 
 dealt  about  to  the  faithful,  what  horror 
 will  it  be  to  the  reprobates  to  be  caft  off 
 with  a  depart  P  No  (hare  accrues  to  them, 
 no  not  fo  much  as  one  glimpfe  of  glory 
 mufl  chear  their  dejeclcd  countenances, 
 but  as  ill-meriting  followers  they  are  thruft 
 from  the  gates  with  this  watch-word  to  be 
 gone,  depart. 
 
 But  whence  ?  There  is  the  lofs,  from 
 me,  and  if  from  me,  then  from  all  that  is 
 mine,  my  mercy,  my  glory,  my  falvation. 
 Here  is  an  univerfal  fpoil  of  all  things,  of 
 God  in  whom  is  all  goodnefs,  of  the  faints 
 in  whom  is  all  folace,  of  the  angels  in  whom 
 is  all  happinefs,  of  heaven,  wherein  all 
 pleafures  live  ever  and  ever.  '  "Whither, 
 O  Lord,  fliall  the  curfed  go  that  depart 
 from  thee  ?  Into  what  heaven  fiiall  they 
 arrive  ?  What  mafter  fliall  they  ferve?'  Is 
 it  thought  fo  great  a  punifliment  to  be  ba- 
 niftied  from  our  native  foil  ?  What  then 
 is  this  to  be  bani(hed  from  Almighty  God? 
 And  whither  but  into  a  place  of  horrour  t 
 to  whom  ?  but  to  a  curfed  crew  of  howl- 
 ing reprobates.     Depart  from  me. 
 
 Who  are  they  ?  Te  curfed.  Ghrifl:  hath 
 before  invited  you  with  bleffings,  but  thefe 
 refufed,  now  take  you  the  curfe  to  your 
 defpite :  The  wicked  man,  faith  the  pro- 
 phet, as  he  hath  loved  curjing,  fo  let  it 
 come  unto  him,  Pfalm  cix.  i  7.  Hath  he 
 loved  it  ?  let  him  take  his  love  :  As  he 
 hath  clothed  himfelfivith  curJing,  as  -with 
 a  garment  J  fo  let  it  come  into  his  bowels^ 
 like  -water,  and  like  oil  into  his  bones,  Pfal. 
 cix,  18.  No  fooner  our  Saviour  curfed  the 
 fig-tree,  but  leaves  and  boughs,  body  and 
 root,  all  wither  away,  and  never  any  more 
 fruit  grows  thereon:  and  thus  ftiall  the 
 wicked  have  a  curfe,  like  the  ax  -which  put 
 to  the  root  of  the  tree^  fjall  heiv  it  doivny 
 and  be  caji  into  the  fire.  Go,  ye  curfed, 
 Matth,  iii.   10. 
 
 But  whither  mufl  they  go  ?  into  ever- 
 lafling  fire  :  O  wiiat  a  bed  is  this  for  de- 
 licate and  dainty  perfons  ?  no  feathers,  but 
 fire,  no  friends,  but  furies,  no  eafe,  but  fet- 
 
 O  o 
 
 ters,  no  light,  but  fmoak,  no  chimes  nor 
 clock  to  pafs  away  the  night,  biit  timelefs 
 eternity.  A  fire  ?  intolerable  :  a  fire  burn- 
 ing, never  dying  ?  O  immortal  pains !  IVJjich 
 of  you,  faith  the  prophet,  is  able  to  dicell 
 in  the  burning  fire  ?  "who  can  endure  the 
 everlafiing  fames  P  Ifaiah  xxxiii.  14.  Ic 
 fhall  not  be  quenched  night  nor  day,  the 
 fmoak  thereof  fliall  go  up  evermore  :  The 
 pile  is  fire,  and  much  wood,  and  the  breath 
 of  the  Lord  like  a  river  of  brimftone  kindles 
 itf  Ifa.  XXX.  33.  What  torment,  what  ca- 
 lamity can  be  compared  with  the  fhadow 
 of  this  ?  the  wicked  mull  be  crowded  to- 
 gether like  brick  in  a  fiery  furnace  :  there 
 is  no  fervant  to  fan  cold  air  on  their  tor- 
 mented parts,  not  fo  much  as  a  cjem, 
 where  the  leafl  puff  of  wind  might  enter  in 
 to  cool  them ;  it  is  a  fire,  an  everlafiing 
 fire. 
 
 For  whom  ?  prepared  for  the  devil  and 
 his  angels  ;  heavy  company  for  diflreffed 
 fouls :  the  ferpent's  policy  could  not  efcape 
 hell,  nor  can  the  craft  of  our  age  fo  deal 
 with  this  ferpent,  as  thereby  to  prevent  this 
 fire:  it  was  fure  prepared  for  feme,  as 
 fome  have  prepared  themfelves  for  it ; 
 burning  in  luft,  in  malice,  in  revenge,  un- 
 til themfelves,  their  luft,  malice,  revenge, 
 and  all  burn  together  in  hell.  Tophet  is 
 prepared  of  old,  Ifa.xxx.  33.  whither  that 
 day-ftar  is  fallen  from  heaven,  and  a  black 
 crew  of  angels  guard  him  round  in  that 
 lake  of  hell  :  there  mufl:  thefe  howling  re- 
 probates keep  their  refidence  ;  the  lafl:  kn- 
 tence  that  never  is  recalled,  is  now  pro- 
 nounced :  what  ?  Go  ;  who  ?  Te  curfed; 
 whither?  into  everlafiing  fire;  To  what 
 company  ?  to  a  crew  of  devils  and  their 
 angels.  O  take  heed  that  ye  live  in  God's 
 fear  !  left  that  leaving  his  fervice  he  give 
 you  this  reward,  depart  ye  curfed. 
 
 Ufe.  And  is  not  this  worthy  your  medi- 
 tation ?  Confider,  I  pray  you,  what  fear« 
 ful  tremblings  feize  on  their  fouls  that  have 
 their  fentence  for  eternal  flames?  '  Ifa 
 Lord  have  mercy  on  thee,  Take  him  away 
 02.  jay. 
 
DOOMS'D^r. 
 
 jaylor,'  will  caufe  fuch  fliedding  of  tears, 
 foWiog  of  arms,  and  wringing  of  hands, 
 what  will  this  fentence  do,  Go  ye  curfedy 
 &c.  O  which  way  will  they  turn  ?  or  how 
 will  they  efcape  the  Almighty's  wrath  ?  to 
 go  backward  is  impoflible,  to  go  forwards 
 intolerable  ;    whofe  help  will  they  crave  ? 
 God  is  their  judge,  heaven  their  foe,  the 
 faints  deride  them,  angels  hate   them,  all 
 creatures    cry    for   vengeance   on    them. 
 Good  Lord  !  what  a  world  of  mifery  hath 
 feized  on  thefe  miferable  fouls  ?  their  ex- 
 ecutioners are  devils,  the  dungeon  hell,  the 
 earth  fland  open,  and   the  cruel  furnace 
 ready  boiling  to  receive  them  :  into  what  a 
 Ihaking  fit   of  dilijaftions  will  thefe  ter- 
 •  rors  drive  them  \  every  part  (hall  bear  a 
 part  in  this  doleful  ditty,    *   eyes  weep, 
 ■  hands  wring,  breafls  beat,  hearts  ake,  voi- 
 ces cry,  horror,  dread,  terror,  confufion 
 are  lively  equipages  of  this  tragic  fcene.' 
 Mow,   O  man  of  earth  !  what  will  all  thy 
 wealth  avail  thee  ?  what  can  all  thy  plea- 
 lures  profit  thee  ?  one  drop  of  water  to 
 cool  thy  fiery   tongue  in   hell,   is   more 
 worth  than  a  world  of  treafures ;  all  the 
 gold  and  precious  flones  the  world  afl^brds, 
 will  not  buy  one  bottle  of  water  ;  all  thy 
 golden  gods,  and  filver  plates  cannot  pre- 
 vail one  dram  of  comfort ;    but  rather  as 
 they  were  thy  banc  on  earth,  fo  they  will 
 aggravate  thy  pain  in  hell.  Who  pities  not 
 the  vilefl  creature,  to  fee  it  fufFer  torments, 
 and  no  way  to  releafe  it  \  Who  then  will 
 rot  pity  this  end  of  the  wicked,  when  they 
 muft  fuffer,  and  fuffer,  yet  never  feel  eafe 
 of  pain,  nor  end  of  torments  ?  A  fentence 
 not  to  be  revoked,  yet  unfufFerably  to  be 
 endured  ;    torment  on   torment,  anguifli 
 on  anguifli,  fire  upon  fire,  and  though  a 
 river,  nay  a  fea  of  tears  drop  from  their 
 eyes,  yet  cannot  one  fpark  be  quenched  : 
 The  ivorm  never  dies,  the  fire  never  goes 
 Duty  Mark  ix.  44.     Co  ye  into  everlaJHng 
 fire,  not  piled  of  confuming  wood,  or  the 
 black  moulds  turning  to  white  ashes,  but 
 kindled  by   the  judge's  breath,  of  pitch 
 
 and  fulphur  :  rivers  of  boiling  brimflone 
 run  from  everlaOing  fprings :  in  thefe  hot 
 baths  was  that  Dives  dived,  when  thofe 
 fiery  words  came  flaming  from  his  mouth  as 
 fpitting  fire:  Let  Lazarus  dip  the  tip  of  his 
 finger  in  "water  to  cool  my  tongue,  Luke 
 xvi.  24.  Alas!  what  should  a  drop  of 
 water  do  on  a  finger,  when  rivers  cannot 
 quench  the  tip  of  his  tongue  ?  He  lies  on 
 a  bed  of  never-dying  flames,  where  brim- 
 flone is  the  fuel,  devils  the  kindlers,  the 
 breath  of  an  offended  God  the  bellows,  and 
 hell  the  furnace,  where  body  and  foul  muft 
 ever  lie  and  fry  in  fcorching  torments.  O 
 let  the  heat  of  thefe  flames  quench  the  heat 
 of  our  fin :  if  once  the  fentence  pafs,  there 
 is  no  reprive  to  be  hoped  for  ;  this  is  the 
 lall  day  of  doom,  when  our  fins  muft  be 
 revealed,  our  reward  proportioned,  and  as 
 we  have  done,  fo  we  muft  be  fentenced  : 
 for  then  he  fimll  reward  every  man  ac- 
 cording to  his  works. 
 
 Thus  you  have  heard  the  fentence  of 
 the  juft  and  wicked  :  and  now  is  the  Judge 
 riling  from  his  glorious  feat :  the  faints 
 that  were  invited  guard  him  along,  and 
 the  fentenced  priloners  are  delivered  to  the 
 jaylors  to  be  bound  in  burning  fteel  and 
 iron,  the  reward  of  execution. 
 
 The  fentence  being  paft  in  all  prefcribed 
 order,  the  execution  muft  needs  follow : 
 but  as  there  is  a  double  fentence,  fo  a 
 double  retribution:  i.  For  the  wicked, 
 who  immediately  after  the  fentence  shall 
 be  chafed  into  hell,  the  execution  being 
 fpeedily  and  fearfully  done  upon  them, 
 with  all  horror  and  hafte  by  the  angels.  O 
 what  a  shriek  of  horror  will  be  heard  ? 
 what  woes  and  lamentations  will  be  utter- 
 ed, when  devils  and  reprobates,  and  all  the 
 damned  crew  of  hell  shall  be  driven  into 
 hell,  whereinto  they  shall  be  thruft  with 
 violence,  never  to  return  again  .'  How  def- 
 perate  is  their  cafe,  when  none  will  com- 
 fort them  ?  The  faints  deride  them,  angels 
 mock  them,  their  own  friends  fcolf  them, 
 devils  hate  ihem,  the  earth  groans  under 
 
 them. 
 
DOOMS-DAT. 
 
 them,  and  hell  will  fwallow  them.   Down    without  any  farewel  at  all 
 
 they  go  howling,  and  shrieking,  and  gnash- 
 ing their  teeth,  the  elTeft  of  a  moft  impa- 
 tient fury.     The  world  leaves  them,   the 
 earth  forfakes  them,  hell  entertains  them, 
 there  muft  they  live  and  die,  and  yet  not 
 live  nor  die,  but  dying  live,  and  living 
 die  ;  death  in  life,  life  in  death,  miferable 
 ever.    If  the  drowning  of  the  old  world, 
 fwallowing  up  of  Korah  and  his  accomplices, 
 burning  up  of  Sodom  with  brimftone,wcre 
 attended  with   fuch   terrors  and   hideous 
 out-cries,  how  infinitely   tranfcendent  to 
 all  poffibility  of  conceit,  expreflion  or  be- 
 lief, will  the  confufions  and  tremblings  of 
 that  red-dread-fiery  day   be?    It  is  not  a 
 few,  but  many ;  not  many  only,  but  all 
 the  wicked  of  the  earth,  being  many  mil- 
 lions  of  men,  shall  be  dragged  down,  with 
 all  the  devils  of  hell  to  torments  without 
 end,  or  eaie,  and  part  imagination ;  then 
 to  fpeak  it  again,  that  I  may  the  deeper 
 imprint  it  on  your  minds  and  memories.*^ 
 fure   there  was  horrible   shrieking,  when 
 thofe   five  filthy  cities  firfl  felt  fire  and 
 brimfione  drop  drown  upon  their  heads  : 
 when    thofe  rebels  faw   the  ground  cleave 
 afunder,  and  themfelves  and  all  theirs  go 
 doivn  quick  into  the  pity  Numb.  xvi.  33. 
 when  all  the  fons  and  daughters  of  Adam 
 found   the   Hood   riling,  and  ready  to  o- 
 verfiow  them  all  at  once.     But  the  moft 
 horrid  cry  that  ever  was  heard,  or  ever 
 shall  be  heard  in  heaven  or  in   earth,  in 
 this  world,  or  in  the  world  to  come,  will 
 be  then  when  all  the  forlorn,  condemned 
 reprobates,  upon  fentence  given,  shall  be 
 violently,  and  unrefiftably  haled  down   to 
 hell ;  neither  shall  any  tears,  or  prayers, 
 or  promifes,  or  fuits,  or  cries,  or  yellings, 
 or  caUing  upon  rocks  and  mountains;    or 
 wishes  never  to  have  been,  or  now  to  be 
 made  nothing,  be  then  heard,  or  prevail  in 
 their   behalf;  nay,  yet  more  to  increale 
 their  torments,  there  is  not  one  in  earth 
 or  heaven  that  will  ipeak  one  word  in  their 
 behalf:  but,  without  mercy,  without;(  Hay, 
 
 469 
 
 they  shall  be 
 immediately  and  irrecoverably  cafl:  down 
 into  the  bottomlefs  pit  ofeafelefs,  endlefs, 
 and  remedilefs  torments.  *  Oh  !  what  then 
 will  be  the  gnawings  of  the  never-dying 
 worm  \  what  rage  of  guilty  confciences  ? 
 what    furious   defpair  I    what   horror   of 
 mind  ?  what  difira<flions  and  fears  .^  what 
 tearing  their  hair,  and  gnashing  of  teeth  ? 
 In  a  word,  what  wailing,  weeping,  rear- 
 ing, yelling,  filling  heaven,  and  earth,  and 
 hell?  O  mil'erable  caitiffs,  catcht  and  wrapt 
 in  the  fnares  of  Satan  I'  What  need  we 
 more  ?    This  is  the  Judge's   charge,  the 
 sheriff's  commiifion,  the  finners  executi- 
 on. Take  them  away,  caj}  them  into  utter 
 darknefs,  there  (hall  be  weeping  andgnafh- 
 ing  of  teeth.  A  darknefs  indeed,  that  muft 
 ever  be  debarred  from  the  fight  of  hea- 
 ven :  no  fun-shine  ever  peeps  within  thofe 
 walls,  no  light,  no  fire,  no  candle;  alas  ! 
 nothing  is  there  but  clouds  and  darknefs, 
 thick  fmoak  and  fiery  fulphur;    and  fuch 
 is  the  portion  of  finners,  the  reward  of  the 
 wicked. 
 
 Ufe.   "What  faith  or  fear  have  the  wick- 
 ed, that   go    dancing  and  leaping   to  this 
 fire,  as  it  were  to  a  banquet  ?  or,  like  So- 
 lomon's fool,  that  runneth,   and  Jwijtly 
 runneth  to  the  Jiocks  ?  Prov.  vii.   22.     Is 
 this  our  pleafure,  to  fin  a  while,  and  burn 
 for  ever  ?  for  one  fmall  fpark  of  filly  joy, 
 to  fuffer  univerfal   and  perpetual  pains  : 
 Who  buys  at  fo  dear  a  rate  ?  Feary  and 
 the  pity    and  the  fnare    are    upon    iheey 
 0   inhabitant   of  the  earth ;  and  he  that 
 fleet hjrom  the  noife  of  the  fear  /hall  fall 
 into  the  pit ;  and  he  that  comet h  up  out  of 
 the  pit  Jhall  be  taken  in  the  fnare  ;  for  ths 
 luindoivs  jrom  on  high  are  open,  and  the 
 foundations  of  the  earth  dofhake-y  the  earth 
 is  utterly  broken  down,   the  earth  is  clean 
 diffolvedy  the  earth  is  moved  exceedingly^ 
 the  earth  fhall  reel  to  and  fro  like  a  drunken 
 man,  and  fhall  be  removed  like  a  tent,  and 
 the  iniquity  thereof  fJjall  be  htavy  upon  it, 
 fo  that  it  Jhall  jail  J  and  rife  no  more,  Ifa. 
 
 xxiv. 
 
D  O  O  M  S^DA  r. 
 
 i3C.  O  miferable  fear  to  the  wic-    they   march   along, 
 
 470 
 
 xxiv.  17 
 
 ked  !  if  the  earth  fall,  how  shall  the  fin- 
 ner  ftand  ?  Nay,  *  They  -hall  be  gathered 
 together  as  prifoners  in  the  pit,  and  shall 
 be  shut  up  in  the  prifon,  never  more  to 
 be  vifitcd,  relealed,  or  comforted.'  Be 
 forewarned  then,  O  beloved,  left  you  alfo 
 come  into  this  place  of  torment,  Luke  xvi. 
 28.  It  is  a  fearful  prifon,  and  God  give 
 VIS  grace,  fo  to  arraign,  judge,  cafV,  and 
 condemn  ourfelveshere,  that  wemayefcape 
 this  execution  of  the  damned  hereafter. 
 
 I  have  no  will  to  end  with  terror  :  then 
 to  fweeten  your  thoughts  with  the  joy  of 
 faints,  look  upwards,  and  you  may  fee  a 
 bleffed- company. 
 
 After  the  wick^  are  caft  down  into  hell, 
 Chrift,  and  the  blefled  faints  afcend  into 
 heaven.     From  the  tribunal-feat  of  judg- 
 ment Chrift  shall  arife,  and  with  all  the  glo- 
 rious company  of  heaven,  march  towards 
 the  heaven  of  heavens.     O  what  comely 
 march  is  this  ?  what  fongs  of  triumph  are 
 ■  here  fung  and  warbled  ?  The  voice  of  thy 
 watch-rnen  Jhall  be  heard,  they  flmll  lift 
 up  their  voice,  and  fh out  together,  for  they 
 Jhall  fee'  eye  to  eye,  vjhen  the  Lord  foall 
 bring  again  Sion,  Ifaiah  lii.  8.  Here  is  a  vic- 
 tory indeed,  the  foldiers  in  arrayed  order 
 both   marching  and   triumphing  :    Chrift 
 leads  the  way,  the  cherubims  attend,  the 
 feraphims  burn  in  love,  angels,  arch-an- 
 gels, principalities,  powers,  patriarchs,  pro- 
 phets, priefts,  evangelifls,  martyrs,  profef- 
 fors,  and  confelforsof  God's  law  and  gof- 
 pel,  following  attend  the  Judge  and  King 
 of  glory,  finging  with  melody,  as  never 
 ear  hath  heard,  shining  with  majefty,  as 
 never  eye  hath  feen,  rejoicing  without  mea- 
 fure,  as  never  heart  conceived.    O  blefled 
 train  of  foldiers,  goodly  troop  of  captains ! 
 each  one  doth  bear  a  palm  of  viiflory  in  his 
 hand,  each  one  muft  wear  a  crown  of  glo- 
 ry on  his  head ;  the  church  militant  is  now 
 triumphant,  with  a  final  overthrow  have 
 they  conquered  devils,  and  now  mufl  they 
 enjoy  God,  life,  and  heaven  ;  and  thus  as 
 
 hcsven  opens  unto 
 them  :  O  infinite  joy  i  Tell  me,  O  my 
 foul,  what  an  happy  hour  will  that  be, 
 when  thou  shalr  enter  into  the  gates  of 
 heaven,  when  the  bleded  Trinity  shall  glad- 
 ly entertain  thee,  nnd  with  a  loell  done 
 good  and  faithful  fcrv ant,  bid  thee.  Come 
 and  enter  into  thy  Mafter's  joy  ;  Matth. 
 XXV.  21.  When  all  the  angels  and  arch- 
 angels shall  falute  thee,  when  cherubims 
 and  feraphims  shall  come  to  meet  thee, 
 when  all  the  powers  of  heaven  shall  con- 
 gratulate thy  coming,  and  joy  for  thy  ar- 
 rival at  the  port  of  peace  ?  Here  is  the  end 
 of  the  godly,  the  fruits  of  his  end,  the  re- 
 ward itfelf.  What  can  I  fay  r  But  live  in 
 God's  fear,  and  the  Lord  reward  you  ; 
 nay,  he  will  fo,  if  you  live  fo ;  for  Then  he 
 Jlmll  reward  every  ynan  according  to  his 
 •works . 
 
 And  now  this  fermon  done,  you  fee  the 
 court  is  diffolved  :  flay  but  to  receive  a 
 writ  of  review,  and  you  shall  hear  in  a 
 word  all  the  news  of  this  affize,  from  the 
 beginning  to  the  ending. 
 
 What  a  itrange  affize  was  this,  where 
 evei*y  circumflance  was  to  the  wicked  fo 
 terribly  fearful  ?  The  term  full  of  horror, 
 the  Judge  full  of  majefly,  the  prifoners 
 full  of  anguish,  the  trial  full  of  fear,  the 
 doom  full  of  grief  to  the  wicked,  as  of  com- 
 fort to  the  eleft.  Seeing  therefore  that 
 all  thefe  things  are  thus,  ivhat  manner  of 
 perfons  ought  ye  to  be  in  holy  converfation 
 and godlinefs  F  2  Pet,  iii.  i  r.  A  word  of 
 judgment  could  make  Jeremiah  weep,  jufl 
 Job  be  afraid,  Felix  to  tremble  ;  and  can- 
 not this  ufual  found  of  the  hammers  a  lit- 
 tle moUifie  our  flony  hearts  ?  Hoiv  is  the 
 gold  beco7ne  drofs,  and  the  filver  iron  F  .If. 
 i.  2  2.  We  have  run  over  reafon,  and  tread 
 upon  confcicnce,  and  fling  by  counfcl,  and 
 go  by  the  word,  and  polt  to  death  j  but 
 will  you  remember,  that/or  all  thcfe  things 
 you  mufl  come  to  judgment,  Ecd.  xi.  19. 
 Be  fure  there  is  a  term  for  your  appear- 
 ance, Then ,-  there  is  a  Judge  that  will  fit 
 
 up- 
 
D  O  O  M  S-D  ^r. 
 
 upon  us,  He ;  there  is  a  band  of  prifoners. 
 Every  man-y  there  is  a  bill  of  indiftment 
 framed,  according  to  our  works.  And  laft 
 of  all,  there  is  a  fentence,  after  which  fol- 
 lows the  execution,  the  reward  due  to  usy 
 
 •  O  thou !  vvhofc  balance  docs  the  mountains  weigh, 
 
 •  Whofe  will  tlie  wild  tumultuous  ftas  obey, 
 
 •  Wliofe  breuth  can  turn  thofe  watry  worlds  to  flame, 
 
 •  That  flame  to  tempeft,  and  that  tcmpe ft  tame ; 
 
 •  Earth's  meaneft  fon,  with  tren.bling  proftratc  falls, 
 
 •  And  on  the  plenty  of  thy  goodneis  calls. 
 
 •  Ah  !  give  the  winds  all  part  offence  to  fwecp, 
 
 •  To  fcatter  wide,  or  bury  in  the  deep: 
 
 •  Thy  pow'r,  my  weaknefs  may  I  ever  fee, 
 «  And  wholly  dedicate  my  (bul  to  thee. 
 
 '  Reign  o'er  my  will ;  my  pafllons  ebb  and  fiow 
 
 •  At  thy  command,  nor  human  motive  know ! 
 
 •  If  anger  boil,  let  anger  be  my  praifc, 
 
 •  And  fin  the  graceful  indignation  raife. 
 
 '  My  love  be  warm  to  fiiccour  the  diftrcfs'd, 
 
 •  And  lift  the  burden  from  the  foul  opprcfs'd. 
 
 •  Oh  may  my  underftanding  ever  read 
 
 •  This  glorious  volume,  which  thy  wii^om  made ! 
 
 •  Who  decks  the  maiden  ijjring  with  fiowry  pride  ? 
 
 •  Who  calls  forth  fummer,  like  a  fparkling  bride?  ^ 
 
 •  Who  joys  the  mother  autumn's  bed  to  crown.' 
 
 •  And  bids  old  winter  lay  her  honours  down  ? 
 '  Not  the  great  Ottoman,  or  greater  Czar, 
 
 '  Not  Europe's  arbiter  of  peace  and  war. 
 
 •  May  fca  and  land,  and  earth  and  heav'n  be  join'd, 
 
 •  To  bring  tli' eternal  Author  to  my  mind  ! 
 
 •  When  oceans  roar,  or  awful  thunders  rolJ, 
 
 •  May  thoughts  of  thy  dread  vengeance  fiiake  my  foul; 
 '  W"hen  earth's  in  bloom,  or  planets  proudly  (hine, 
 
 '  Adore,  my  heart,  the  ^'ajefty  D.viriC. 
 
 '  Thro'  every  fcene  of  life,  or  peace,  or  war, 
 '  Plenty,  or  want,  thy  glory  be  my  care  ! 
 
 •  Shine  we  in  arms  ?  or  fing  beneath  our  vine  ? 
 '  Thine  is  the  vintage,  and  ihe  conquefl  thine: 
 
 •  Tliy  pleafure  points  the  fliaft,  and  bends  the  bow; 
 
 •  The  clufter  blalts,  or  bids  it  richly  flow  : 
 
 •  'Tis  thou  that  lead'ft  our  pij*'rJul  armies  forth, 
 
 •  And  giv'ft  Great  George  thy  l(:eptre  o'tr  the  north. 
 
 47i 
 
 which  then  he  will  gjve  us :  only,  now  be- 
 ftow  on  us  thefe  graces  of  thy  Spirit,  and 
 then,  O  Lord,  reward  us  according  to  our 
 works.     Amen. 
 
 '  Grant  I  may  ever  at  the  morning-ray 
 
 •  Open  with  pray'r  the  confecrated  day  ; 
 
 •  Tune  thy  great  praife,  and  bid  my  {bulari/e» 
 
 •  And  with  the  mounting  fun  afccnd  the  fliics : 
 '  As  that  advances,  let  my  zeal  improve, 
 
 •  And  glow  with  ardour  of  conlhmmate  love; 
 
 •  Nor  ceale  at  eve,  but  with  the  fetting  fun 
 '  My  endlefs  worfhip  fliall  be  ftill  begun. 
 
 •  And  oh  !  permit  the  gloom  of  folemn  night 
 '  To  facred  thought  may  forcibly  invite. 
 
 •  Whe.n  this  world's  fnut,  and  awful  planets  rife, 
 
 •  Call  on  our  minds,  and  rai/e  them  to  the  fkies  j 
 
 •  Compofe  our  fouls  with  a  le(s  dazzling  fight, 
 
 •  And  ihew  all  nature  in  a  milder  light ; 
 
 •  How  every  boiftrous  thought  in  calms  fuhfidej! 
 
 •  How  the  fmooth'dfpirit  into  goodncfs  glides  L 
 
 •  O  how  divine  !  to  tread  the  milky  way, 
 
 '  To  the  bright  palace  of  the  Lord  of  day ; 
 
 •  His  court  admire,  or  for  his  favour  fiae, 
 
 •  Or  leagues  of  friendfliip  with  his  faints  renew; 
 
 •  Picas'd  to  look  down,  and  fee  the  world  aflcep, 
 '  While  I  long  vigils  to  its  Founder  keep ! 
 
 •  Canft  thou  not  fhake  the  centre  ?  oh  controul, 
 
 •  Subdue  by  force  the  rebel  in  my  foul: 
 
 •  Thou,  who  canft  ftitl  jhe  raging  of  the  flood, 
 '  Reftrain  the  various  tumults  of  my  blood  ; 
 
 '  Teach  me  with  equal  firmnefs  to  fuftain 
 '  Alluring  pleafure,  and  aflaulting  pain. 
 
 •  O  may  1  pant  for  tiee  in  each  defire  ! 
 
 •  And  witkrtrong  faith  foment  the  holy  fire! 
 
 •  Stretch  out  my  Ibulin  hope,  and  grafp  the  priz^ 
 «  Which  in  eierniiy's  deep  bofom  lies  ! 
 
 •  At  the  great  day  of  recompence  behold, 
 
 •  Devoid  of  fear,  the  fatal  biX)k  unfold  ! 
 
 '  Then  wafted  upward  to  the  blifsful  feat, 
 
 •  From  age  to  age  my  grateful  fong  repeat; 
 
 •  My  light,  my  life,  my  God,  my  Saviour,  fec^ 
 
 •  And  rival  angels  in  ths  praifc  of  thcc.' 
 
 HELLS      HORROR, 
 
 Matth.  xiii.  30.  Bind  them  in  bundles  to  burn  their^ 
 
 THIS  text  is  the  harvel  of  tares,  and    here  is  i.  The  fowing,  ver.  25.     2.  *The 
 that  you  may  know  the  hulbandry,    coming  u^^  v.  2.6.    3.  The  overfeers  of  it, 
 
 V.  vj\ 
 
472 
 
 H  E  L  Us    HORROR, 
 
 4.  Their  Intent  to  wf^^//,  v.  28.    is  firft  tiie  efficient,  BirJ ; 
 
 V.  27. 
 
 5.  The  fufFerance  of  its  growth  till  the  bar- 
 vefi,  V.  29.  6.  The  barvefi  itftlf^  v.  30. 
 Or,  yet  to  give  you  the  parable  in  a  more 
 ample  wife,  here  is  a  man  foivs  good  jted 
 in  his  field,  and  the  enemy  wbilji  his  fer- 
 vants  ftetp,fows  tares  among/}  the  luheat : 
 the  feeding  done,  and  the  fertile  foil  made 
 fruitful  by  lieaven's  fliowers,  the  blade  of 
 the  corn  fprings  up,  and  the  tares  appear 
 in  their  kind  amongft:  them.  Thofe  hea- 
 venly angels,  who  are  God's  Rewards  of 
 this  field,  pitching  their  watchful  eyes  about, 
 tirfi:  fee,  then  run  to  their  mafter  with  this 
 meflage,  Majler,  foivedfi  thou  not  good  feed 
 in  thy  field  P  f>'4^  -whence  then  hath  it 
 tares  ?  God,  whofe  all-knowing  wifdom 
 can  refolvc  all  doubts,  tells  them  exprefly, 
 An  enemy  hath  done  this  :  an  enemy  Aire  ; 
 yea,  as  Peter  calls  him,  a  devouring  ene- 
 my, I  Pet.  V.  8.  Such  is  the  fruit  ilfuing 
 from  fo  bad  an  author.  Yet  fee  the  fedu- 
 lous  care  of  God's  holy  fervants,  they  will 
 not  fpare  to  root  up  what  envy  fows,  and 
 with  a  willing  obedience  expeft  only  his 
 commands,  IVilt  thou  that  we  go  and  ga- 
 ther them  up  ?  Nay,  fee  the  Almighty  dif- 
 parkling  a  while  his  beams  of  mercy  ;  all 
 muft  ftay  till  the  harvefl,  and  then  goes 
 forth  his  royal  command  to  the  reapers  : 
 Gather  ye  together  firft  the  tares,  and  bind 
 them  in  bundles  to  hum  them. 
 
 But  methinks,  1  hear  you  fay  to  me  as 
 the  difciples  to  our  Saviour,  Declare  unto 
 us  this  parable,  v.  36.  for  the  doing  of 
 which  I  fhall  place  before  you  a  field,  the 
 ivorld;  the  reapers,  angels  ;  the  houQiold- 
 cr,  Cod:  good  men,  as  corn;  the  wicked, 
 as  tares  ;  the  harvell  that  muft  gather  all, 
 is  the  end  of  the  world,  and  then  are  the 
 reapers  enjoyncd  this  heavy  taflc.  Separate 
 the  bad  from  the  good,  and  cafl  them  into 
 hell-fire  to  burn  them. 
 
 See  here  the  miferable  condition  of  im- 
 penitent fouls,  each  circumllance  aggra- 
 vates their  torment  ;  and  that  ye  may  in 
 this  text  view  a  ferics  of  the  caufes,  here 
 
 w 
 
 the  material, 
 them  ;  the  formal,  in  bundles ;  the  final,  to 
 burn  them.  Every  word  like  fo  many  links, 
 makes  up  this  fiery  chain  of  torment.  Bind; 
 heavy  doom  to  be  fettered  in  hell-fire !  them  ; 
 miferable  fouls  to  be  captivated  in  thofe 
 bands  !  in  bundles  ;  cruel  anguidi  to  be 
 crowded  in  throng  heaps !  to  burn  them : 
 intolerable  heats  to  be  fcorched,  bliftered, 
 burned  !  and  yet  fee  here  at  once,  this  hea- 
 vy, miferable,  cruel,  intolerable  doom  fall 
 on  the  wicked :  the  command  is  out,  what  ? 
 Bind ;  whom  ?  them  ;  how  ?  in  bundles  ; 
 for  what  ?  to  burn  them.  Not  a  word,  but 
 it  fpeaks  horror  to  the  damned,  either  bind- 
 ing or  bundling,  or  burning  ;  Bind  them 
 in  bundles  to  burn  them. 
 
 The  work  you  fee,  is  ordered  ;  now 
 we  put  in  our  fickle  :  only  God  profper 
 our  labour,  till  we  have  done  the  harvell. 
 Them.l 
 E  will  begin  firft  with  the  fubje^l, 
 that  you  may  know  of  whom  it  is 
 fpoken,  Bind  them  :  Them  ?  "Whom  ?  If 
 you  will  view  the  precedent  words,  the 
 text  tells  you  they  are  tares ;  gather  ye 
 firft  the  tares,  and  bind  them.  In  God's 
 field  there  is  corn  and  cockle,  and  as  for 
 the  one  there  is  provided  a  barn,  fo  for 
 the  other  there  is  nothing  better  than  bind- 
 ing and  burning. 
 
 The  Greek  word  calls  them  Xixania, 
 tares  ;  the  Hebrews  call' them  Hadul,  thif- 
 ids  or  thorns  ;  and  both  are  apt  exprcf- 
 fions  of  the  matter  in  hand  :  what  are 
 tares  for?  but  to  be  gathered,  bound,  and 
 burned,  faith  our  Saviour  :  and  what  are 
 thorns  for?  but  lohc  rejected,  curfed,  and 
 burned,  faith  the  apofilc,  Heb.  vi.  8.  Such 
 is  the  penalty  of  this  weed  of  the  earth  (for 
 they  are  neither  better)  that  as  men  deal 
 with  tliorns,  who  firft  cut  them  up  with 
 bills,  then  lay  them  up  to  wither;  and, 
 lalUy,  burn  them  in  the  furnace ;  fo  God 
 deals  with  tares,  he  weeds  them,  binds  them, 
 burns  them  ;  not  a  tare  efcapes  the  fire, 
 but  all  come  to  combuftion. 
 
 But, 
 
H  E  L  Us 
 
 But,  only  to  follow  the  original,  they 
 are  called,  Ta  xizania,  tares  ;  and  that  of 
 a  double  derivation  ;  the  firfl:  is,  Xizani- 
 on  quaji  Jitanion^  para  to  ton  fiton  Jinein, 
 becaufe  they  hurt  the  corn  wherewith  they 
 are  joined  ;  the  fecond  is,  Xizanon  quaJi 
 to  fito  izainon,  becaufe  they  initiate,  alfo- 
 ciate,  and  fo  unite  themfelves  with  the 
 corn,  as  if  they  were  the  very  fame.  To 
 begin  with  the  lad. 
 
 AVe  all  come  together  to  the  church, 
 and  amongft  us  are  tares  and  wheat,  good 
 and  bad  ;  in  all  companies  there  will  be 
 evil  intruders,  Satan  among   the   angels, 
 Saul  among  the  prophets,   Judas  among 
 the  apoftles,  Demas  among  the  profeffors, 
 yet  who  can  difcern  the  tares,  but  God 
 alone  who  knows  our  hearts  I  Hypocrites 
 can  work  dillimulation  in  a  web,  and  this 
 fo  cunningly  is  platted,  that  no  difference 
 is  difcerned  :  fuch  are  hot  meteors  in  the 
 air,  which  (lioot  and  fliew  like  Itars,  b\i,t 
 are  indeed  nothing  lefs :  your  eyes  may  be 
 fixed  on  heaven,  your  ears  all  liftening  to 
 this  fermon,  yet,  as  I  condemn  none,  fo 
 I  never  knew  but  darnel  hath  been  in  God's 
 field.     The  church    Ghrifl;  calls  a  net,  an 
 houfCf  a  floor,  a  field :  a  net  that  takes  fish 
 good  and  bad  ;  an  houfe  that  harbours  vef- 
 fels  of  wrath  and  honour  ;  z  floor  there- 
 on is   poured  wheat  and  chaff;    a  field, 
 wherein  is  fowed  corn  and  cockle:   thus 
 good  and  bad  feed  are  a  while  as  that  trea- 
 fitre  hid  in  the  field,  Matth.  xiii.  44.  Which 
 cannot  be  difcovered  :  But  is  there  not  a 
 God  that  fearchsth  both  the  heart  and  the 
 
 HORROR.  473 
 
 but  then,  Gather  the  tares  and  hiud  them 
 
 reins?  Be  not  deceived,  Gal.  vi.  7.  Ye 
 deceivers  of  the  world.  Cod  is  not  mock- 
 ed-, it  is  not  a  falfe  heart  with  «  fair  look, 
 it  is  not  a  mere  shew  of  religion  God  will 
 accept:  filly  tares,  hide  clofe  your  fins  in 
 the  darkeft  furrows,  or  mount  up  your 
 heads  araon^grt  the  mod  flourishing  wheat, 
 yet  know  there  is  a  fan  that  -will  purge  the 
 floor,  Matth,  xiii.  12.  You  would  grow, 
 and  you  shall  grow  till  the  harvefl',  God 
 fullers  that  feed  till  the  fruit  grows  ripe, 
 
 I 
 
 (wicked  diffemblers)  bind  i hem  in  bundles 
 to  burn  them. 
 
 2dly,  M  the  tares  are  hypocritical,  fo 
 are  they  hurtful;  they  feem  at  unity,  but 
 are  at  enmity  with  the  wheat  about  them  : 
 and  thefe  tares  are  either  hereticks,  as  mod 
 Fathersunderftoodthem,orany//w;frwho- 
 foever,  that  is  a  child  of  the  wicked  one,  as 
 our  Saviour  did  expound  them. 
 
 I.  They  are  hereticks  \  wicked  tares  in- 
 deed: and  that  you 'may  know  who  are 
 thefe :  airefis  is  a  choice  or  election,  at  firft 
 a  good  word  in  philofophy,  taken   for  a 
 right  form  of  learning  ;  but  now  in  divi- 
 nity it  is  a  word  of  difgiace,  and  intends 
 a   flubborn   deviadon   from    the  received 
 truth.    This  infection  (like  the  tares)  firfl 
 begins  xvhilcs  men  ficep,  the  pafiors  negli- 
 gence gives  way  unto  it.  and  becaufe°of 
 its  little  feed,  or  fmall  beginning,  it  is  ne- 
 ver heeded,    or  regarded,    till  die  whole 
 houfe  be  infected  ;  thus  popery  crept  up 
 in  the  dark,  like  a  thief  putting  out  the 
 lights,  that  he  might  rob  the  houfe  more 
 fecurely  ;  and  as  it  began  with  a  little,  fo 
 it  went  on  by  degrees,  till  an  univerfa!  a- 
 poftacy  was  (as  it  were)  over  the  face  of 
 the  world.    Auflin  faith  of  Arius  his  herc- 
 fie,  '  It  was  at  firfl  but  a  little  fpark,'  but 
 it  fpread  fo  at  laft,  that  '  the  flame  of  it 
 finged  the  whole  world  :'  fo  the  pope  rofe 
 by  degrees,  firfl  above  bishops,  then  above 
 patriarchs,  then  above  councils,  then  above 
 kings,  then  above  fcriptures,  even  fo  the 
 apoftle  fpeaks  of  antichrifl.  He  hath  exalt- 
 ed hinifelf  above  all  that  is  called  God,  2 
 Thef  ii.  4,     Herefie  creeps  in  at  a  little 
 hole,  like  a  plague  that  comes  in  at  the  win- 
 dows;  and  then  propagates  itfclf  beyond 
 all   meafure  -:    O    that    thefe    tares    were 
 weeded,    that  Ifhmael  were  cart  out   of 
 doors,  fo  that  Sarah  and  her  fon  If^ac  might 
 live  in  quiet  and  peace;  or  if  they  mull 
 grow  until  the  harvef},     what  reinains  ; 
 bur,   /  hejeech  you,  brethren,  mark  them 
 who  caufe  divifions  and  ofl^encts  contra- 
 PP  rv 
 
474 
 
 H  E  L  Us    HORROR. 
 
 ry\  to  t}js^doS}ri?ie  that  ye  have  learned;  and    I  will  jay  to  the  reapers ,  gather  ye  fir  ft 
 avoid  them,  Rom.  xvi.  17. 
 
 But  as  hereticks,  fo  all  reprobates  what- 
 foever  are  the  tares  here  fpoken  of,  they 
 are  offenders  on  all  hands,  both  in  docflrine 
 and  converfation  :  and  thus  our  Saviour 
 irterpr&ts,  The  good  feed  are  the  children 
 cf  the  kingdotn,  but  the  tares  are  the  chil- 
 dren of  the  luicked  ont\,  Ver  '38 
 
 the  tares  :  here  is  that  woful  reparation 
 between  true  Chriftians,  and  the  profane 
 wretches  of  this  world.  It  is  begun  at 
 death,  and  then  muft  they  part  till  the  day 
 of  doom  ;  but  when  that  comes,  there 
 mufl  be  a  final  reparation  ;  He  fhalljit  up- 
 on the  throne  of  his  g^ory,  and  before  him 
 fhall  be  gathered  all  nations,  and  he  Jhall 
 
 And  moH;  fitly  are  the  reprobates  called  feparate  them  one  from  another,  as  a  fhep- 
 
 tares y  in  rerpe6l  of  their  intrufion  here  ; 
 And  feparation  hereafter. 
 
 I.  As  the  tares  grow  amongfl  corn,  fo 
 the  wicked  all  their  life  a (Ibciate  themfelves 
 with  the  godly  ;  the  church  (faith  Auflin) 
 is  full  both  of  wlT%at  and  chaiF:  '  I  avoid 
 the  chalFleft  I  become  chaff,  but  I  keep  the 
 floor,  lell  1  become  nothing.'  What  elfe? 
 in  this  life  the  belt  company  is  not  free 
 from  the  intrufion  of  tares,  therefore  cries 
 David,  Wo  is  me  that  I  am  conftrained  to 
 dxuell  with  Mefech,  and  to  have  my  habi- 
 .tation  among  the  tents  of  Kedar,  Pf.  cxx. 
 4.  No  greater  difcomfort,  than  to  coha- 
 bit with  the  wicked  :  are  they  not  pricks 
 in  our  eyes,  and  thorns  in  our  fides  ?  Num. 
 xxxiii.  55.  Yea,  they  are  thorns  indeed, 
 liiiih  the  Lord  to  Ezekiel,  Lo,  the  thorns 
 and  briars  are  with  thee,  and  thou  doeji 
 dwell  among  fcorpions,  Ezek.  ii.  6.  Sure 
 ■we  had  no  need  of  fecurity,  that  are  thus 
 compart  with  enemies,  the  briars  may 
 Icratcii  us,  the  thorns  prick  us,  the  fcor- 
 pions fling  us,  we  can  hardly  fo  elcape, 
 but  fbme  of  thefe  will  hurt  us,  a  good  man 
 \\  ith  ill  company,  is  like  a  living  man  bound 
 to  a  dead  corpfe,  and  (may  I  appeal  to 
 yourfelves)  is  the  living  likely  to  revive 
 the  dead  ?  or  the  dead  more  likely  to  fuf- 
 focatc  the  living  ?  O  ye  children  of  the 
 kingdom,  blcfs  you  while  you  live  ;  lo, 
 the  tares  are  among  you  like  wolves  a- 
 mongft  lambs;  be  wife  then  in  your  carri- 
 age, and  fave  yourfelves,  your  own  fouls. 
 
 2.  As  the  tares,  fo  reprobates  fhall  one 
 day  be  fcparated  from  the  wheat,  the  good : 
 In  tj:e  time  oj  harvcj}  (faith  our  Saviour) 
 
 herd  divideth  his  floetp  from  the  goats.  Mat. 
 XXV.  32.  Here  is  a  feparation  indeed,  not 
 for  a  day,  or  a  year,  but  for  timelefs  e- 
 ternity.  Lo  a  vaft  and  immeafurable  gulf 
 betwixt  heaven  and  hell,  fo  as  that  Abra- 
 ham tells  the  rich  man,  7hey  that  would 
 pafs  from  hence  to  you  cannot,  neither  can 
 they  pa fs  to  us,  that  would  come  from  thence^ 
 Luke  xvi.  26.  1  his  is  that  endlefs  divorce 
 of  the  wheat  and  tares,  this  is  that  unpaf- 
 fable  difiance 'tuixt  heaven  and  hell,  thro' 
 all  eternity.  O  miferabie  tares !  what  a 
 lofshath  befallen  you?  Now  you  live  with 
 the  wheat,  and  you  overtop  them,  trouble 
 them,  vex  them  with  your  fociety  ;  but 
 hereafter  you  muff  Ihake  hands  for  ever  ; 
 for  the  wheat  muj}  be  gathered  into  God's, 
 barn,  his  kingdom,  whilft  the  mi.rtrable 
 tares  are  gathered  by  angels,  and  bound 
 up  in  bundles  for  the  burning. 
 
 Lo  here  a  world  of  tares,  and  that  I  may 
 give  you  them  in  a  map,  what  are  they 
 but  hypocrites,  hereticks,  reprj, bates;  all 
 children  whofoever,that  have  Satan  to  their 
 father,  for  of  them  is  this  fpoken. 
 
 1  he  proverb  is,  ill  we(ds  grow  apace, 
 nay  they  are  fo  common,  that  it  is  hard 
 to  let  the  foot  befides  them.  Look  into 
 your  hea  V,  you  fons  and  daughters  of 
 Adam,  are  not  your  furrows  full  of  coc- 
 kle and  darnel  ?  The  earth  (faith  the  phi- 
 lofopher)  is  now  an  own  mother  to  weeds, 
 but  a  flepmother  to  good  herbs;  man  of 
 his  own  inclination  is  apt  to  produce  weeds 
 and  tares,  but  ere  he  can  bring  forth  herbs 
 and  graces,  God  tr.ulf  take  pains  with  him 
 indeed.     No  hulbandman  fo  labours  his 
 
 grounds. 
 
H  E  L  Us    HORROR. 
 
 475 
 
 grounds,  as  God  doth  our  hearts ;  happy 
 earth  that  yields  him  an  expefted  harveft ; 
 and  that  ovir  parts  may  be  herein,  what 
 fhall  we  fay  unto  thee,  O  thou  Preferver 
 of  men  ?  j^ivake,  0  north  ivitrd ,-  and  come^ 
 thou  /out h,  bloiv  upon  my  garden,  that  the 
 fpices  thereof  may  flow  cut,  yea  let  nry  he- 
 loved  come  into  his  garden,  and  eat  his 
 plea fant  fruits.  Cant.  iv.  i6. 
 
 And  yet  again,  that  I  may  weed  the  tares 
 amongfi  us,  confider  with  yourfelves.  you 
 that  go  on  in  your  fins,  will  you  run  up- 
 on ruin,  and  can  we  fay  nothing  to  keep. 
 you  out  of  the  fire  ?  O  fweet  Saviour ! 
 what  didlt  thou  endure  for  us,  that  we 
 might  efcape  this  durance  ?  and  yet  we  are 
 fecure,  and  care  not,  vilifying  that  blood 
 that  was  of  more  value  than  a  world.  Think 
 of  it,  you  that  are  in  the  blade,  ere  the 
 harveft  come  :  no  man  defires  to  purchafe 
 land,  that  will  bring  forth  nothing  but 
 weeds ;  and  Ihall  God  buy  fo  bafe  a  ground,^ 
 that  will  be  no  better,  at  fo  ineftimable  a 
 price,  as  the  incorruptible  blood  of  his  on- 
 ly Son  .'  O  ye  weeds  of  the  earth,  turn 
 yourfelves,  or  be  ye  turned  into  wheat ; 
 call,  and  fue,  and  cry  for  the  mercy  of  God  in 
 Chrift:  our  Saviour;  yea  again  and  again,beg 
 of  your  Jefus,  that  he  may  root  up  your 
 weeds,  and  plant  in  you  his  graces,  that 
 like  good  corn  you  may  fruftify  here,  and 
 when  the  harveft  comes,  you  may  be  gather- 
 ed into  his  barn,  and  remain  in  his  kingdom. 
 
 Thus  far  you  fee  the  prifoners,  the  next 
 point  is  the  chains  wherewith  thefe  prifon- 
 ers are  bound;  but  of  that  hereafter.  Re- 
 member in  the  mean  time  the  tares,  and 
 as  good  feed  bring  ye  forth  good  fruit,  fome 
 thirty,  fome  fixty,  fome  an  hundred  fold, 
 that  when  the  reaping  comes,  we  may  be 
 ready  for  the  barn,  and  then.  Lord  Jefus, 
 come  when  thou  wilt,  even,  Lord  Jefus, 
 come  quickly.  Amtn. 
 Bind.'\ 
 
 THE  malefactor,  whofe  hands  are  pi- 
 nioned, legs  chained,  feet  corded, 
 may  lie  relUefs  in  his  thoughts,  eafelefs  in 
 
 all  parts;  the  wicked  arf  caft  into  a  prifolt 
 under  lock  and  bolts,  where  the  devil  isjay  • 
 lor,  hell  the  prifon,  and  the  bolts  fuch  o- 
 ther  as  burning  fteel  and  iron.  See  here 
 a  jaylor,  goal,  and  manacles,  all  which  are 
 provided  for  the  damned  :  and  hecaufe  of 
 their  relation  each  to  other,  give  me  leave 
 to  produce  them  in  their  order. 
 
 The  tares  muft  be  bound,  and  for  the 
 executing  of  this  doom,  the  Judge  here 
 delivers  them  over  to  the  jayloi  :  jaylor  ? 
 whom?  Good  and  bad  angels;  for  both 
 thefe  are  the  executioners  of  God's  dire- 
 ful fentence. 
 
 I.  The  good  angels,  fo  faith  our  Savi- 
 our, The  reapers  are  the  angels,  v.  39. 
 And  he  "will fay  unto  the  reapers,  ver.  30. 
 Gather  ye  flrji  the  tares,  and  bitid  thtnt 
 up  in  bundles.  They  which  are  all  mercy 
 to  the  good,  are  here  the  executioners  of 
 God's  judgments  on  the  wicked.  Thus 
 was  Sodom  deftroyed  by  an  angel,  Gen. 
 xix.  The  army  of  Sennacherib  was  o- 
 verthrown  by  an  angel,  2  Kings  xix.  Se- 
 venty thoufand  men  of  Ifrael  were  ftruck 
 with  p^ftilence  by  an  angel,  2  Sam,  xxiv. 
 Blafphemous  Herod  was  fmitten  by  an  an- 
 gel, Aiftsxii.  23.  Yea  the  tares  themfelves 
 muft  be  gathered  by  angels,  who  will  bind 
 them  in  heaps  like  faggots,  and  caft  them 
 into  hell-fire  to  burn  them. 
 
 How  fearful  is  it  to  fill  into  the  hands 
 of  God's  hoft  ?  No  power  can  refift,  no 
 policy  prevail,  all  the  ftratagems  of  war 
 are  but  folly  to  God's  wifdom  ;  then  into 
 what  motes  and  atoms  fliall  the  proudeft 
 duft  of  finfulman  be  torn  ?  Wiiat,  dares 
 he  ftruggle  againft  heaven  ?  See  God  and 
 angels  are  become  his  enemies,  and  whofe 
 help  fliould  he  have,  when  heaven  itfelf 
 makes  war  ?  Mountains  and  rocks  are  no 
 defence  againft  God  :  fl:iiclds  and  fpears 
 cannot  keep  the  tares :  no,  God  hath  his 
 warriours  that  will  pluck,  and  tear,  and 
 torture  reprobates :  the  angels  are  his  reap- 
 ers, that  muft  gather  the  tares,  and  bind 
 them  in  bundles  to  burn  thtm. 
 p  2  But. 
 
^yi^)  H  E  L  L's 
 
 But  2^/y,  good  nnd  bad  angels  both  join 
 in  this  office  to  bind  the  tares  :  if  there  be 
 any  difference,  it  is  in  this,  the  good  an- 
 gels begin,  and  the  bad  continue  to  make 
 the  binding  everlafting.     Here  is  a  jaylor 
 indeed,  and  if  you  would  fee  him  in  his 
 form,  you  may  take  the  defcription  from 
 that  great  Leviathan,/?)/  his  tteefings  a  light 
 doth  JJjine,  and  his  eyes  are  like  the  eye- 
 iids    of  the  7nor)iing,  out  of  his  mouth  go 
 burning  lamps,  and  /parks  of  fire  leap  out ; 
 out  of  his  nojlrils  goeth  fmoak  as  out  of  a 
 fccthing  pot  or  cauldron  ;  his  breath  kind- 
 leth  coals,  and  a  fiame  goeth  out  of  his 
 mouth,  Jobxli.  i8,  19,20,  21.    What  an 
 u<ily  devil  is  this,  whom  God  only  myfli- 
 ,  caily  defcribes  witti   fuch  terrible  Ihapes  ? 
 Bis  neefing  (iames,  his  eyes  fl:are,his  mouth 
 .  llioots   fire,  his   noftrils  fmoak,  his    very 
 breath  fets  all  a  burning  round  about  him. 
 Such  a  J;iyIor  hath  God  prepared  forhell- 
 prifoners.     As  God  hath  fettered  him,  fo 
 he  lays  fetters  on  them,  revenging  his  own 
 malice  on  his  fcUow-fufFerers.     The  devil 
 fir-fl:    tempts   and  then    he  fetters  tares  : 
 while  men  live  on  earth,  he  lays  fnarcs  for 
 fouls  :  thus  he  prepared  flatterers  for  PvC- 
 hoboam,  liars  for  Ahab,concubines  for  So- 
 lomon, forcerers  for  Pharaoh,  witches  for 
 Saul,  wine  for  Benhadad,  gold  for  Achan, 
 a  fliip  for  Jonas,  and  a  rope  for  Haman  : 
 but  he   that   makes   gins,  and    nets,  and 
 fnares  on    earth,  makes   bolts,  and  ham- 
 mers, and  whips  in  hell :  thus  he  hath  pre- 
 pared darkncfs  for  Herod,  a  fire  for  Dives, 
 plagues  for  Pilate,  brimflone  for  Judas, 
 fnares  for  Demas,  and  fiery  fetters  for  all 
 reprobate  tares :  what  need  poor  fouls  any 
 farther  fetters,  whom  the  devil  once  (liuts 
 within  his  den,  dare  you  live  in  fuch  a  neft 
 among  fpeckled  poifons.   There  ?  ferpents 
 girdle  the  loins,  and  cockatrices  kill  wich 
 their  eyes,  and  drngons  fpit  fire  from  their 
 mouths,  and  wolves  all  devour  mens  fouls, 
 and    lions   roar  for   the  prey,  and  vipers 
 (ling  and  Arike  with  their  tails :  O  fearful 
 
 HORROR. 
 
 jaylors !  what  ftrange  kind  of  furies  live 
 in  hell ! 
 
 You  fee  the  jaylor,  now  turn  your  eves 
 from  fo  bad  a  fpeffacle,  and  let  us  view 
 the  den  where  this  monflcr  lies. 
 
 The  Hebrews  call  it  Sheol,  a  great  ditch 
 or  dungeon  :  the  Greeks  Zophos,  even 
 darknels  itfelf;  the  Latins  In  fern  us,  a 
 place  under  ground  :  all  agree  it  is  a  dun- 
 geon under  earth,  containing  thefe  two 
 properties  ;   Deepnefs,  and  Darknefs. 
 
 1 .  It  is  deep  :  as  heaven  is  high,  lo  (moft 
 probaT^le  it  is)  that  hell  is  deep.  John  calls 
 it,  a  botto7nlels  pit,  Rev.  ix,  i.  .As  if  re- 
 probates were  always  falling,  yet  never 
 could  find  bottom  where  to  refl ;  or  how- 
 foever  this  be  a  metaphor,  yet  without 
 queflion,  heaven  and  hell  are  as  oppolite 
 as  maybe  :  and  whether  the  center  be  the 
 '  place  of  torment,  or  (as  Keeker  thinks) 
 all  the  gulfs  of  the  lea,  and  hollows  of  the 
 earth,  as  being  more  capable  to  contain 
 the  damned,'  I  leave  it  to  the  fchools ;  as 
 for  the  pulpit,  I  think  this  prayer  more  fit, 
 '  Lord,lhew  tis  what  it  is, but  never  where.' 
 
 2.  The  deepnefs  is  yoaked  with  dark- 
 nefs ;  fuch  a  dungeon  fits  the  tares,  they 
 committed  works  of  darknefs,  and  are  caji 
 into  utter  darknefs ;  a  darknefs  that  may 
 be  felt,  thick  clouds  that  may  be  handled, 
 damps  and  miffs  that  Urike  at  their  hearts 
 with  fenfible  griefs.  This  is  that  bottomlefs 
 pit  in  the  heart  of  the  earth  ;  there  Ihines 
 no  fun,  nomoon,no  liars;  there  is  no  light 
 of  candle,  torch  or  taper;  (bine  the  Inn 
 never  fo  fair,  it  is  Hill  night  there ;  the 
 dungeon  is  dark,  and  this  makes  the  place 
 more  fad,  more  uncomfortable.  Let  Poets 
 feign  of  Tantalus'  tortures,  Prometheus' 
 vultures,  Ixion's  wheel,  and  Charon's  row- 
 ing, thefe  come  far  Hiort  to  exprefs  the 
 pains  of  thofe  that  rage  in  hell ;  there 
 plagues  have  no  eafe,  cries  have  no  help, 
 time  has  no  end,  place  no  redemption; 
 i(  is  the  dark  prifon  where  the  tares  are 
 chained,  and  the  wicked  bound  in  fetters 
 of  fire  and  darknefs.     Gould  men  have  a 
 
 fight 
 
.  H  EL  Vs 
 
 fight  of  hell  while  they  live  on  earth,  I 
 doubt  not  their  hearts  would  tremble  in 
 their  bofoms ;  yet  view  it  in  a  way  of  me- 
 ditation, and  fee  what  you  find  ?  *  Are 
 there  not  wonderful  engines,  fharp  and 
 fore  inftruments  of  revenge;  fiery  brim- 
 ftone,  pitchy  fulphur,  red  hot  chains, 
 flaming  whips,  fcorching  darknefs  ?'  Will 
 you  any  more  ?  *  The  worm  is  immortal, 
 cold  intolerable,  ftench  endurable,  fire  un- 
 quenchable, darknefs  palpable  :  this  is  that 
 prifon  of  the  damned,  then  whofe  eyes 
 dare  behold  fuch  amazing  objedts  ?  But  if 
 not  fee,  yet  lillen  with  your  ears ;  is  there 
 any  charm  in  hell  to  conjure  away  devils, 
 or  to  ravish  fouls  ?  What  mufic  alibrds  the 
 place,  but  roaring,  and  crying,  and  howl- 
 ing? Curfing,  their  hymns ;  wailing,  their 
 tunes;  blafphemies,  their  ditties;  lachry- 
 mae,  their  notes;  lamentations,  their  fongs; 
 ftireeching,  their  ftrains ;  thefe  are  their 
 evening  and  morning  fongs;  Moab  shall  cry 
 againft  Moab,  one  againfl  another,  all  a-' 
 gainft  God.  O  fearful  prifon  !  what  tor- 
 ments have  the  tares  that  ly  here  fettered  ? 
 Their  feet  are  chained  in  the  liocks,  and 
 the  iron  pierceth  their  fouls;  it  is  a  dun- 
 geon where  the  light  never  shined,  but 
 the  walls  are  as  black  as  pitch,  the  vaults 
 are  fmoked  as  chimneys,  the  roof  as  dark 
 as  hell,  nay,  the  dungeon  is  hell,  where 
 the  tares  ly  bound  and  fettered.'  Think 
 of  this  goal,  ye  offenders  of  God's  law  and 
 majefty;  the  angels  fee  our  doings,  the 
 Judge  now  expetSls  our  returning,  the 
 tares  grow  till  the  harvefl,  and,  if  they 
 flill  offend,  death  apprehends  them,  God 
 will  judge  them,  thejaylor  take  them,  hell 
 imprilon  them,  there  are  they  bound.  You 
 hear  the  evidence  brought  in,  and  the  fen- 
 tence  gone  out,  Take  them,  bind  them, 
 bind  them  in  bundles,  and  burn  them. 
 
 And  if  this  be  the  jaylor's  goal,  what 
 then  be  the  bonds  or  chains  ? 
 
 The  angels  who  kept  not  their  fir  ft  e- 
 ftate  (faith  Jude)  Gcd  hath  referved  in  e- 
 verlajiing  chains,  Jude  6.  And,  Cod/par' 
 
 HORROR,  ^^yy 
 
 ed  not  the  ang  Is  that  finned,  faith  Peter, 
 but  cajl  them  dovjn  to  hell,  and  delivered 
 them  into  chains  of  darknefs,  2  Pet.  ii.  4. 
 Thus  Chrift  doomed  hirn  that  had  not  on 
 his  wedding-garment,  Bind  him  hand  and 
 foot,  Matth.  xiii.  22.  and  what  may  thefe 
 chains  and  bonds  infinuate,  but  that  the 
 tares  are  tied  to  their  torments  ?  Might 
 they  but  remove  from  place  to  place,  this 
 would  afford  fomeeafe;  might  they  but 
 flir  a  foot,  or  turn  about,  or  have  any  lit- 
 tle motion  to  refresh  their  tormented  parts, 
 this  would  yield  fome  comfort :  but  here 
 is  an  univerfal  binding,  hand  and  foot,  bo- 
 dy and  foul,  all  muflbe  bound  with  ever- 
 lafting  chains.  The  reprobates  are  packt  and 
 crowded  together,  like  bricks  in  a  fiery  fur- 
 nace, having  not  fo  much  as  a  chink  where 
 any  wind  may  enter  in  to  cool  them.  *  O 
 ye  that  live  in  the  finful  wealth  of  this 
 world,  conflder  but  this  one  punishment 
 of  hell,  and  be  afraid  !  if  a  man,  enjoying 
 "  quiet  of  mind,  and  health  of  body,  shall 
 ly  chained  on  a  foft  down-bed  for  a  month, 
 or  a  year,  how  would  he  abide  it?  But 
 this  is  nothing  :  if  a  man  should  ly  fick  of 
 a  fever,  fwoln  in  a  dropfie,  pained  with 
 the  gout,  and  though  it  were  for  the  re- 
 covery of  his  health,  without  any  turning, 
 toffmg,  ftirring,  this  were  a  great  torture 
 fure,  and  a  queflion  it  were,  whether  the 
 difeafe  or  the  phyfick  were  more  intolera- 
 ble ?  Witnefs>  poor  patients,  who  change 
 their  licies,  wish  other  beds,  feek  other 
 rooms,  and  all  thefe  shifts  but  to  mitigate 
 their  pains :  how  wretched  then  are  the 
 tares  bound  in  chains  ?  They  are  not  irj 
 health,  nor  bound  for  a  month,  nor  fIck 
 of  a  fever,  nor  ly  for  a  year,  their  pain  is 
 grievous,  their  bonds  heavy,  their  tor- 
 ments durable,  their  reftlefs  refl  eternal. 
 The  worm  shall  gnaw  their  (pirit,  the  fire 
 tortiu-e  their  fiesh  ;  were  thci'e  nothing, 
 yet  fmall  lorrows  grow  great  with  conti- 
 nuance ;  the  fire  shall  torture,  yet  never 
 ceafe ;  worms  gnaw  theheartj.  yet  never 
 gnaw  in  funder  the  firings :  wretched  fouls 
 
 are 
 
478 
 
 H  E  L  L's 
 
 are  bound  indeed,  whofe  bonds  are  never 
 out  of  date  :  a  feven  years  prenticeship 
 would  ere  long. expire,  but  what  are  feven 
 years  to  a  world  of  ages  ?  The  reprobates 
 muft  ferve  years,  ages,  even  to  a  million 
 of  millions,  and  yet  are  never  free:  O 
 bondage  not  to  be  uttered,  yet  muft  be 
 endured!  is  it  not  a  bedlam-fury,  that 
 muft  have  fuch  bonds?  a  little  to  exprefs 
 their  torments  by  our  fuffcrings,  which 
 yet  are  nothing,  nothing  in  comparifon  : 
 what  means  thefe  chains,  and  whips,  and 
 links,  and  fcourges  ?  Iron  chains,  whips 
 of  fteel,  fiery  links,  knotty  fcourges  ?  Fu- 
 ries (hake  their  bolts  to  affrighten  fouls, 
 the  irons  ftrike  thfotigh  their  ears,  and  the 
 hooked  engines  tear  their  bowels,  as  if 
 the  torment  of  tares  were  the  delight  of 
 devils.'  Here  is  a  prifon  indeed,  where  is 
 nothing  heard  but  yells,  and  groans,  and 
 fudden  cries ;  the  fire  flakes  not,  the  worm 
 dies  not,  the  chains  loofe  not,  the  links 
 wear  not,  revenge  tires  not,  but  for  ever 
 are  the  torments  frefl:i,  and  the  fetters  on 
 fire,  as  they  came  firfl  from  the  forge. 
 
 Whata  flrange  kind  of  torture  falls  up- 
 on the  wicked?  they  are  bound  to  fiery 
 pillars,  and  devils  lafh  at  them  with  their 
 fiery  whips  :  is  there  any  part  of  man  e- 
 fcapes  free  in  fuch  a  fray  ?  *  The  flefh 
 fhall  fry,  the  blood  boil,  the  veins  be 
 fcorched,  the  finews  racked,  ferpents  (liall 
 eat  the  body,  furies  tear  the  foul ;'  this  is 
 that  woful  plight  of  tares,  which  lie  bound 
 in  hell.  Ihe  lick  man  at  fea  may  go  from 
 his  fliip  to  his  boat,  and  from  his  boat  to 
 his  riiip  again  ;  the  fick  man  in  his  bed  may 
 tumble  from  his  right  fide  to  his  left,  and 
 from  his  left  to  his  right  again  ;  only  the 
 tares  are  tied  hand  and  foot,  bound  limb 
 and  joint ;  their  feet  walk  not,  their  fin- 
 gers move  not,  their  eyes  mufi:  no  more 
 wander  as  before ;  lo,  all  is  bound.  0  thefe 
 manacles  that  rot  thefiefh,  and  pierce  the 
 Inward  pArts  !  O  unwatchable  torments, 
 yet  moft  fit  for  tares  !  fin  made  them  fu- 
 rious, hell  muft  tame  their  phrenlie;  the 
 
 HORROR, 
 
 Judge  thus  commands,  and  the  execution- 
 ers niufl  difpatch  ;  fetter  them,  fire  them. 
 Bind  them  in  bundles  to  burn  them. 
 
 1  have  led  you  through  the  dungeon, 
 let  this  fight  ferve  for  a  terror  that  you 
 never  come  nearer  :  to  that  purpofe,  for 
 exhortation,  confider. 
 
 Alas!  all  hangs  on  life,  there's  but  a 
 twine-thread  betwixt  the  foul  of  a  firmer, 
 and  the  fcorching  flames;  who  then  would 
 fo  live,  as  to  run  his  foul  into  hazard  ? 
 The  Judge  threatens  us,  devils  hate  us, 
 the  bonds  expeft  us,  it  is  only  our  con- 
 fcienccs  mufi  clear  us,  or  condemn  us. 
 Search  then  thy  ways,  and  fiir  up  thy  re- 
 membrance to  her  items  :  haft  thou  disho- 
 noured God,  blafphcmed  his  name,  decay- 
 ed his  image,  fubduing  thy  foul  to  fin, 
 that  was  created  for  heaven  ?  Repent  thefe 
 courfes,  afk  God  forgivenefs,  and  he  will 
 turn  away  thy  punishments.  I  know  your 
 fins  are  grievous,  and  my  foul  grieves  at 
 the  knowledge;  many  evils  have  poffeffed 
 too  many,  drunkennefs,  and  oaths,  and 
 malice,  and  revenge,  are  not  thefe  guefts 
 entertained  into  all  houfes  ?  Banish  them 
 your  hearts,  that  the  king  of  glory  may 
 come  in  :  As  I  live,  faith  the  Lord,  I defire 
 not  the  death  of  the  wicked,  but  that  ihe 
 ivicked  turn  from  his  ivay  and  live,  Ezek. 
 xxxiii.  II.  Would  God  beftow  mer- 
 cy ?  and  should  we  rcfufe  his  bounty  ?  as 
 you  love  heaven,  your  fouls,  yourfelves, 
 leave  your  fins. 
 
 Ufe  2.  And  then,  here  is  a  word  of  con- 
 folation,  the  penitent  needs  not  fear  hell, 
 God's  fervantis  freed  from  bonds  :  yea,  if 
 lue  love  him  who  hiith  frf}  loved  us,  Eph.  ' 
 V.  2.  all  the  chains  and  pains  of  hell  can 
 neither  hold,  nor  hurt  us. 
 
 Ufe  3.  O  then  yc  fons  of  Adam  (fufier 
 a  reproof)  what  do  ye,  that  ye  do  not  re- 
 pent you  of  your  fins  ?  is  it  not  a  madnefs 
 above  admiration,  that  men,  who  are  rea- 
 fonable  creatures,  having  eyes  in  their 
 Heads,  hearts  in  their  bodies,  undcrftanding 
 like  the  angels,  and  confciences  capable  of 
 
 un- 
 
H  E  L  L's  HORROR, 
 
 unfpea^'ble  liorrour,  never  will  be  war- 
 .  ned,  until  the  fire  of  that  infernal  lake 
 fla'h  and  flame  about  their  ears  ?  Let  the 
 angel'--  blufn,  heaven  and  earth  be  amazed, 
 and  all  thecrearures  (land  aftonifhed  at  it. 
 I  r  in  fure  a  time  will  come,  when  the  tares 
 (li  ili  feel,  what  now  they  mayjuftly  fear; 
 you  hear  enough,  fuch  weeds  muft  be 
 bound,  thus  flrait  isthe  Lord's  command  ; 
 Bind  them  ht  bundles  to  burn  them. 
 
 But  all  is  not  done,  chains  have  their 
 links,  and  we  muft  bring  all  together. 
 Sinners  are  coupled  in  hell  as  tares  in 
 bundles ;  but  of  thefe  when  we  next  meet ; 
 in  the  mean  while  let  this  we  have  heard, 
 bind  us  all  to  our  duties,  thai  we  hear  at- 
 tentively, remember  carefully,  pra^ife 
 confcionably,  that  fo  God  may  reward  ac- 
 cordingly, and  at  laft:  crown  us  with  his 
 glory.  The  tares  muft  be  bound  up  in  bun- 
 dles ;  but.  Lord,  make  us  free  in  heaven, 
 to  fit  with  Abraham,  Ifaac  and  Jacob  in  ihy  Xazarus  might  only  warn  his  brethren  of 
 
 A79 
 
 horror  muft  accompany  for  ever  ?  The 
 tares  muft  be  gathered,  and  bundled,  and 
 the  more  bundles,  the  more  and  more  nii- 
 feries :  company  yields  no  comfort  in  hell- 
 fire  ;  nay,  what  greater  difcomfort  than  to 
 fee  thy  friends  in  flames,  thy  fellows  in 
 torments,  the  fiends  with  flam'ng  whips, 
 revenging  each  others  malice  on  thyfelf 
 and  enemy  ?  It  was  the  rich  man's  laft  pe- 
 tition, when  he  had  fo  many  repulfes  for 
 his  own  eafe,  to  make  one  fuit  for  his  li- 
 ving brethren  ;  he  knew  their  company 
 would  increafe  his  torment;  to  prevent 
 which  he  cries  out,  I  pray  thee,  father  A' 
 brahafn,  that  thou  vjouldfi  fend  Lazarus  to 
 my  father's  hou/e,  for  I  have  five  bre- 
 thren, that  he  may  teftifie  unto  them,  left 
 they  alfo  come  into  this  place  of  torment, 
 Luke  xvi-  27,  28.  Why,  it  may  be  God 
 will  hear  him  for  them,  efpecially  making 
 fuch  a  reafonable  requeft  as  this  was,  that 
 
 T 
 
 blefTed  kingdom. 
 
 In  bundle s.'\ 
 HE  command  is   out:  what.''  hind; 
 whom?    them;    how?    in  bundles. 
 The  tares  muft  on  heaps,  which  gives  us  a 
 double  obfervation  ;  General,  and  Special. 
 
 In  the  general  it  intimates  thefe  two 
 points  ;  the  gathering  of  the  weed,  and 
 its  fevering  from  the  wheat ;  both  are 
 bound  in  bundles,  but  the  wheat  by  itfelf, 
 and  the  tares  by  themf^lves;  as  at  that 
 doom,  when  all  the  world  muft  be  gather- 
 ed, and  levered,  fome  ftand  at  the  right 
 hand,  others  at  the  left  :  fo  at  this  execu- 
 tion, fome  are  for  the  fire,  and  others  for 
 the  b.un  ;  they  are  bandied  together,  yet 
 according  to  the  diJerence  of  the  feveral 
 pat'.ies,  each  from  tht=  other. 
 
 I.  Oblerv  The  tares  muft  together: 
 Wo  is  me,  ('.aiih  David)  that  I  am  con- 
 ftrained  to  dwell  with  Mefech,  Pfalm  cxx. 
 4.  And  if  David  think  it  woful  to  converfe 
 with  his  living  enemies,  then  what  punifli- 
 ment  have  the  wicked,  whom  the  devil  and 
 damned,  the  black  angeb  and  everiafting 
 
 future  judgment ;  no,  but  to  teach  you, 
 if  you  fell  your  fouls  to  fin,  to  leave  a  rich 
 pofterity  on  earth, you  (ball  not  only  your- 
 felves,  without  all  remorfe  and  pity,  be 
 damned  in  hell ;  but  your  pofterity  fball 
 be  a  torment  to  vou  whilft  they  live,  and 
 a  greater  torment,  if  they  come  to  you 
 when  they  are  dead.  To  converfe  wiih 
 devils  is  fearful,  but  altogether  to  accom- 
 pany each  other,  is  a  plague  fit  for  tares  : 
 in  this  life  they  flourifticd  amongft  the 
 wheat.  Let  them  grow  both,  together,  corn 
 and  tares  until  the  harvejt.  But  the  har- 
 vcft  come,  God  will  now  feparaie  them 
 both  afunder,  and  as  in  heaven  there  are 
 none  but  faints,  10  in  htll  there  are  none 
 but  reprobates  :  to  encteafe  this  torment, 
 as  they  grow  together,  fo  all  their  confer- 
 ence is  to  curie  each  other :  Moab  iliali  cry 
 againft  Moab,  father  againff  (on,  fon  a- 
 gainll  father;  what  conuoirin  ihis  com- 
 pany? The  devil  that  was  autror  of  fuch 
 mifchiefs.  appears  in  moft  giifly  forms, 
 his  angels,  tHe  black  guard  of  heil,  torture 
 poor  fouls  iu  fiamcs  :  there  live  fwearers 
 
 V'itii 
 
480 
 
 H  E  L  Vs  H  O  R  R  O  R. 
 
 •with  their  flaming  tongues,  ufurers  with 
 takm  hands,  drunkards  with  fcorched 
 throats,  all  thefe  tares  like  fiery  faggots 
 burning  together  in  hell-flames ;  this  is  the 
 firft  punilhment,  all  the  tares  muft  meet, 
 they  are  bundled  together. 
 
 Obfcrv.  2.  As  the  tares  mufl:  together, 
 fo  they  mull:  together  by  themfelves;  thus 
 are  they  bundled,  and  fevered  ;  bundled 
 all  together,  but  from  the  wheat  all  afun- 
 dtr. 
 
 Hell  is  called  damnation,becaufe  it  brings 
 heaven's  lofs  ;  and  this  by  confent  of  moll: 
 divines,  is  the  moft  horrible  part  of  hell: 
 
 bitter,  faying  to  his  father,  Haft  thou  not 
 rtjerved  one  blejfing  for  me  al/o  ?  Gene/is 
 xxvii.  31.  Imagine  then,  when  the  wheat 
 mufl:  have  the  bleffing,  how  will  the  tares 
 (figured  in  Efau)  roar  and  cry,  and  yell 
 and  howl  again  ?  ?.nd  yet  notwithfl:anding 
 this  unfpeakable  rage,  all  the  tears  of  hell 
 shall  never  be  fufficient  to  bewail  the  lofs 
 of  heaven.  Hence  breeds  that  worm  that 
 is  always  gnawing  at  the  confcience ;  A 
 worm,  faith  our  Saviour,  that  dies  Jiotj 
 IMark  ix.  44.  It  shdll  lie  day  and  night, 
 biting  and  gnawing,  and  feeding  upon  the 
 bowels  of  the  damned  perfons.  O  the  flings 
 
 fo  Bafil,  '  To  be  alienated  or  feparated  of  this  worm  !  no  fooner  shall  the  damned 
 from  the  prefenc^of  God,  his  faints  and  an-  confider  the  caufe  of  their  mifery,  to  wit, 
 gels,  is  far  more  grievous  than  the  pain  of  the  mifpending  of  their  time,  the  greatnefs 
 hell.'  So  Chryfoflom,  '  The  pain  of  hell  of  their  fin,  the  many  opporiunies  lofl^, 
 is  intolerable  indeed;  yet  a  ihoufand  hells  when  they  might  have  gotten  heaven  for  a 
 are  nothing  to  the  lofs  of  that  mofl  glori-  tear,  or  a  figh,  or  groan  from  a  penitent 
 ous  kingdom.'  So  Bernard,  '  It  is  a  pain  heart ;  but  this  worm,  or  remorfc,  shall 
 far  furpafung  all  the  tortures  in  hell,  not  at  every  confideration  give  them  a  deadly 
 to  fee  God,  and  thofejoys  immortal,  which  bite,  and  then  shall  they  roar  it  out,-  *  Mi- 
 are  prepared  for  his  children."  O  then  what  ferable  wretch,  what  have  I  done?  I  had 
 hells  are  in  hell,  when  befides  the  pains  of  a  time  to  have  wrought  out  the  falvation 
 fenfe,  there  is  a  pain  of  lofs,  the  lofs  of  of  my  foul,  many  a  powerful  fearching 
 God,  lofs  of  faints,  lofs  of  angels,  lofs  of  fermon  have  I  heard,  any  one  pnfi^age 
 heaven,  lofs  of  that  beatifical  vifion  of  the  whereof  (had  I  not  wickedly  and  uilfully 
 moft  fovereign  good,  our  ever-blefled  Ma-  forfook  mine  own  mercy)  might  have  been 
 ker  ?  Confider  with  yourfelves,  if  at  the  vinto  me  the  beginning  of  the  new  birth  ; 
 parting  of  the  foul  and  body  there  be  fuch  but  thofe  golden  days  are  gone,  and  for 
 pangs  and  gripes,  and  ftings,  and  forrows:    want  of  a  little  forrow,  a  little  repentance. 
 
 what  grief  then  will  it  be,  to  be  fevered 
 for  ever  from  the  higheft  and  fupremeft 
 good  ?  Suppofe  your  bodies,  as  fome  mar- 
 tyrs have  been  uled,  fliould  be  torn  in  fun  • 
 der,  and  that  wild  horfes,  driven  contrary 
 
 ways,  fliould  rack  and  pull  your  arms  and    me  into  as  many  pieces  as  there  are  motes 
 iegs,'and  heart  and  bowels,  one  piece  from    in  the  fun,  rip  up  my  breaft,  dig  into  my 
 
 a  little  faith,  now  am  I  burning  in  hell- 
 fire:  O  precious  time!  O  days,  months, 
 years,  how  are  ye  vanished,  that  you  will 
 never  come  again  ?  And  have  I  thus  mi- 
 fcrably  undone  myfelf  ?  Come  furies,  tear 
 
 another,  what  an  horrible  kind  of  death 
 would  this  be,  think  you  ?  and  yet  a  thou- 
 fand  rcntingsof  this  member  from  that,  or 
 of  the  foul  from  the  body,  are  infinirtly 
 Icfs  than  this  one  feparation  of  the  foul 
 from  God.  When  Jacob  got  the  blefling 
 from  his  brother   Klhu,    it  is  laid  in  the 
 
 bowels,  pull  out  my  heart,  leave  me  not 
 an  hair  on  my  head,  but  let  all  burn  in 
 thefe  flames,  till  I  moulder  into  nothing.' 
 O  madnefs  of  men,  that  never  tliink  on 
 this  all  the  days  of  jour  vilitation !  and 
 then  when  the  bottomlefs  pit  hath  shut 
 herfelf  upon  you,  thus  will    this   worm 
 
 text,  that  he  roared  with  a  great  cry  and   gnaw  your  heart  with  unconceivable  grief. 
 
 Be 
 
H  EL  Us 
 
 Be  amazed,  O  ye  heavens!  tremble  thou 
 earth  1  let  all  creatures  fland  aftonhhed, 
 whilft  the  tares  are  thus  fentenced,  Bundle 
 them,  and  burn  them. 
 
 Thus  far  of  the  word  in  general :  but 
 if  we  look  on  it  with  a  more  narrow  eye, 
 it  gives  to  our  hands  this  fpecial  obferva- 
 tion. 
 
 Obferv.  The  tares  mufl:  have  chains  pro- 
 portionable to  their  fins :  Bind  them  in 
 bundles^  faith  my  text,  not  in  one,  but  in 
 many  faggots,  an  adulterer  with  an  adul- 
 trefs,  a  drunkard  with  a  drunkard,  a  trai- 
 tor with  a  traitor.  As  there  be  feveral  fins, 
 fo  feveral  bundles,  all  are  punifhed  in  the 
 fame  fire,  but  all  are  not  puniflied  in  the 
 fame  degree ;  fomc  have  heavier  chains, 
 and  fome  have  lighter,but  all  in  jufl:  weight 
 and  meafure.  The  proud  fhall  be  trod 
 under  foot,  the  glutton  fuiTer  inefiimable 
 hunger,  the  drunkard  feel  a  burning  thirfi, 
 the  covetous  pine  in  wants,  the  adulterer 
 ly  with  ferpents,  dragons,  fcorpions.  Give 
 me  leave  to  bind  thefe  in  bundles,  and  fo 
 leave  them  for  the  fire  ;  they  are  ^rfi  bun- 
 dled, then  burned. 
 
 I.  Where  is  lady  Pride  and  her  follow- 
 ers ?  fee.  them  piled  for  the  furnace  :  you 
 that  jet  with  your  cauls  and  bracelets,  tyres 
 and  tablets,  rings  and  jewels,  and  change- 
 able fuits,  Ifa.  iii.  Think  but  what  a  change 
 will  come,  when  all  you  (like  birds  of  a  fea- 
 ther) muft  together,  to  be  bound  in  bundles. 
 "What  then  will  your  pride  avail,  or  your 
 riches  profit,  or  your  gold  do  good,  or  your 
 treafureshelp,whenyoumuflbeconfirained 
 to  vomit  tip  again  your  riches ,  the  increafe 
 of  your  houfe  departing  a-way,  and  a  fire 
 not  blown  utterly  confiiining  you  and  them. 
 Job  xxvi.  26.  The  rich  man  in  the  gof- 
 pel  could  for  a  time  go  richly,  fare  fump- 
 tuoufly,  and  that  not  only  on  fabbaths  or 
 holy-days,  but,  as  the  text,  every  day ; 
 yet,  no  fooner  had  death  feized  on  his  bo- 
 dy, but  he  was  fain  to  alter  both  his  fuit 
 and  diet  ;  hear  him  how  he  begs  for  wa- 
 ter, that  had  plenty  of  wines  j  and  fee  him. 
 
 HORROR.  43 1 
 
 that  was  clothed  in  purple,  now  apparel 
 led  in  another  fuit,  yet  of  the  fame  colour 
 too,  even  in  purple  flames :  O  that  his  de" 
 licate  morfels  muft  want  a  drop  of  water* 
 and  that  his  fine  apparel  mufi:  cofl  him  fo 
 dear,  as  the  high  price  of  his  foul !  why, 
 rich  man,  is  it  come  to  this  ?  The  time 
 was,,  that  purple  and  fine  linen  was  thy 
 ufual  apparel,  that  banquets  of  fumptu- 
 ous  diflies  were  thy  ordinary  fare ;  but 
 now,  not  the  pooreft  beggar,  even  Lazarus 
 himfelf,  that  would  change  eftate  with  thee: 
 change,  faid  1  ?  No ;  Remember,  faith  old 
 Abraham,  that  thou  in  thy  life-time  re^ 
 ceivedft  thy  good  things y  and  like-wife  La- 
 zarus evil  things  ;  but  novj  he  is  comfort- 
 edy  and  thou  art  tormentedy  Luke  xvi.  25. 
 2.  But  there  are  other  bundles  ;  where 
 is  gluttony  and  her  furfeiters  ?  Do  we  not 
 fee  how  the  earth  is  plowed,  the  fea  fur- 
 rowed, and  all  to  furniOi  one  epicure's 
 table  ?  Sevile  fends  fruit,  Canary  fugars, 
 Moluques  fpices,  Egypt  balfamum.  Candy 
 oils,  Spain  fweet  meats,  France  wine  ;  our 
 own  land  cannot  fatisfie,  but  foreign  king- 
 doms and  countries  mufi:  needs  be  facrifi- 
 ced  to  our  belly-gods :  but  what  dainties 
 have  fuch  Nabals  when  they  come  to  hell  ? 
 There  is  a  black  banquet  prepared  for  de- 
 vils and  reprobates  :  the  firfi  di(]\  is  weep- 
 ing, the  fecond,  gnafhing  of  teeth,  and 
 what  mirth  is  there  where  thefe  two  cour- 
 fes  muft  laft  all  the  feaft  ?  The  lazy  friar 
 fweating  at  his  long  meats  and  meals,  Heu 
 quantum  patimur,  cries  he,  *  Alas,  hov\r 
 much  do  we  fufFer  which  are  friars  !'  but 
 alas,  how  much  muft  you  fufier  at  this  fup- 
 per,  where  the  meat  is  poifon,  the  atten- 
 dants,  furies;  the  mufick,  groans;  and 
 time  without  end,  the  fauce  of  every  difh  ? 
 See  here  the  provifion  for  the  damned, 
 their  chains  loofe  not,  their  fire  cools  not, 
 their  worm  dies  not,  their  woe  ends  nor, 
 fuch  gall  and  vinegar  imbitters  every  mor- 
 fel.  God  hath  proportioned  thispunifliment 
 for  thefe  (heaves,  they  are  fent  from  lur- 
 feits  to  an  empty  dungeon,  that  fent  away 
 q  •       beg- 
 
482  H  E  L  L's 
 
 beggars  empfy  from  their  doors. 
 
 H  O  R  R  O  R, 
 
 lets   of  boiling  lead  run  down  his  throat ; 
 
 3.    But  more   bundles    yet,    where  is    as  the  pleafure,  fo  the  pain ;  he  was  com- 
 
 Drunkennefs  with  her  rioters  ?  Lo.they  are   forted,  and  is  tormented. 
 
 trodden  underfoot,  faith  the  prophet,  they 
 ivhofe  tables  are  full  of  vomit  and  filthi- 
 nefs,  Ifa.  xxviii.  3.  are  now  driven  to  that 
 fcarcir/and  want,  that  not  a  cup  of  wine, 
 nor  a  drop  of  water  can  be  got  in  all  hell 
 for  them.  Sin  muft  have  its  punifhment  in  a 
 jufl:  proportion  ;  the  tongue  of  that  rich 
 man  that  had  turned  down   fc  many  tuns 
 of  wine,  cannot  procure  one  drop  of  wa- 
 ter in  hel]  to  cool  it :  in  his  tongue  he  fin- 
 ned, in  his  tongue  he  is  tormented  ;  fiery 
 heats  breed  a  fcorching  thirfl,  yet,  becaufe 
 he  denied  Lazaru%a  crumb  of  bread,  La- 
 zarus muft  not  bring  him  a  drop  of  water: 
 How?  a  drop  of   water?  alas!  what  are 
 ten  thoufarid  rivers,  or  the  whole  fea  of 
 water   unto  that  infinite  world    of  fire? 
 Here  is  a  poor  fuit  indeed,  what  begs  he 
 but  a  cup  of  water,  an  handful  of  water, 
 •  a  drop  of  water  ;  nay,  were  it  but  a  wet 
 finger  to  cool  the  tip  of  bis  fcorched  tongue? 
 Hearken,    ye  drunkards,  and    fear    thefe 
 flames    that    one  day    mufl   parch   your 
 tongues.     Here  you  may  recreate  your- 
 felves,  by  fleep,  when  you  have  too  much, 
 or  by  idle  company  when  you  would  have 
 more,    but  hereafter    you   ^yA\   find    no 
 means  to  qualify  thefe  pains;  fleep  there 
 is  none,  though  it  be  nothing  but  an  ever- 
 lafting  night ;  friends  there  be  none,  tho' 
 all   could   profefs  their  everlafling  loves ; 
 you  may  indeed  commerce  with  fome  com- 
 pany, but  who  arc  they,  fave  devils  and 
 reprobates,  (miferable  comforters  !)  in  the 
 fame  condemnation  ?  Who  is  not  (ober, 
 that  knows  what  portion  niufl  befal  thefe 
 reprobates?    Their   mouths  &x'^  as  duft, 
 their    tongues  red  as  fire,    their  throats 
 parcht  as  cotIj,  all  their  bowels  clung  to- 
 gether ^s  the  burning  parchment.      He  that 
 fovjs  iniquity  jhail  reap  vanity  ;    the  dru n- 
 kard,  that   abufeth  lo  much   wine,  miift 
 there  want  a  little  water,  his  tongue  fliall 
 cleave  to  the  r©c<f  of  his  mouth,  and  gob- 
 
 4.  And  yet  more  bundles,  where  is  Co- 
 vetoufnefs  and  her  gripers  !    O   the  iron 
 age  we  live  in  !  was  there  ever  lefs  love  ? 
 ever   more   difiembling  ?     The   covetous 
 hoardeth,  holdeth,  opprefleth,  or,  it  may 
 be,  puts  out  to  ufury,  but  never  without 
 fureties,  pledges,  m.orgages,  bills  or  bonds; 
 think   of  tliofe  bonds,  ye  covetous,  that 
 muft  bind  you  in  bundles;  had  you  then 
 ten  thoufand  worlds,  and   were  they  all 
 compofed    of  pureft    gold,  and    brim-ful 
 of  richeft;  jewels,    yet    would    you  cad 
 them   all    at  the   foot   of  fome  Lazarus, 
 for    one    drop    of   water,    or   one    puif 
 of  wind  to  cool  any  part  or  piece  of  your 
 tormented  members.      See  the  cruel  tfFeft 
 of  fin;  he  that  hath  no  pity  fball  not  be 
 pitied;  no.  He  floall  have  judgment  -with- 
 out mercy,  that  hath Jhtxved no  mercy,  ]zm. 
 ii.  13.    Thus  to  pay   the  covetous  in   his 
 own    coin,    coffers    and    chells   fhall   be 
 brought  before  him,  there  fiiail  devils  ring 
 him  a  peal  of  his  damned  coin,  of  pounds, 
 of  fliillings,  of  pence,  thefe  accounts  fball 
 found  through  his  ears:  and  to  fatisfy  his 
 heart,  melted  gold  fliall  be  poured  down 
 his  throat;  yea,  he  (ball  be  fcrved  100  with 
 his    meat   in     plate,   and   plate  and  meat 
 all  boil  together   to  his  loathed   (upper ; 
 thus  hath  Cod  fatisficd  him  that  could  ne- 
 ver Jatisfy  himfclf,  his  gold  now  wants  no 
 weight,  his  filver  is  not  (carce,  mountains 
 and  loads  are  prepared  for  him  to  his  great- 
 er torments. 
 
 5.  Yet  again  more  bundles,  where  is 
 adultery  with  her  minions?  Lo,  ugly 
 fiends  do  embrace  them,  and  the  furies  of 
 hell  be  as  their  bolbm  concubines.  I  have 
 read  fomewhere  (but  I  will  not  deliver  it 
 as  a  truth)  that  a  voluptuous  man  dying 
 and  going  to  this  place  of  torment,  he  was. 
 there  faluted  in  thisfeaj-ful  manner:  '  Firfl, 
 Lucifer  commands  to  fetcii  him  a  chair, 
 and  forthwith   an  iron  chair  and  red  hot 
 
 with 
 
H  E  L  L's    H 
 
 with  fparkling  fire  was  brought,  and  he 
 fet  thereon  ;  this  done,  Lucifer  com- 
 mands again  to  fetch  him  drink,  and  a 
 drink  of  melted  lead  was  brought  in  a 
 cup,  which  they  ftraightway  pouring  into 
 his  open  mouth,  anon  it  came  running  out 
 of  all  his  members :  this  done,  Lucifer 
 commands  again,  that  according  to  his  ufe 
 they  fhould  fetch  him  mulicians  to  make 
 him  merry,  and  a  fort  of  muficians  came 
 with  hot  glowing  trumpets,  and  founding 
 them  at  his  ears  (whereto  they  laid  them) 
 anon  there  came  fparksoffire  leaping  out 
 of  his  mouth,  his  eyes,  and  noftrils,  all 
 about  him  ;  this  done,  Lucifer  commands 
 again,  that  according  to  his  wonted  man- 
 ner he  rtiould  have  his  concubines,  and 
 upon  this  they  bring  him  to  a  bed  of  fire, 
 where  furies  give  him  kiffeS^  fiery  fer pen ts 
 hug  about  his  neck, and  the  gnawing  worm 
 fucks  blood  from  his  heart  ^nd  breafts,  for 
 ever  and  ever.' 
 
 O  R  R  O  R.  483 
 
 covetous,  adulterers;  thefe  and  fuch  o- 
 ihers  are  bundled  by  the  reapers  at  the  ge- 
 neral harveft. 
 
 U/e.  O  then,  having  yet  a  little  time, 
 how  fhould  we  labour  to  efcape  hell's  hor- 
 ror? Let  the  Proud  be  humbled,  the  Epi- 
 cure faft,  the  Drunkard  pray,  the  Adul- 
 terer chaftife  himfelf  to  pull  down  his  bo- 
 dy; and  for  the  covetous  wretch,  let  him 
 with  all  holy  greedinefs  lay  out  his  bags 
 for  the  eternal  good  of  his  foul :  alas,  one 
 foot  in  heaven  is  better  than  all  your  lands 
 on  earth.  /  had  rather  be  a  door-keeper 
 in  the  houfe  of  my  God,  than  to  dvjell  in 
 the  tents  (in  the  houfes,  in  the  palaces)  cf 
 the  luicked.  Pfal.  Ixxxiv.  10.  Now  then 
 in  the  fear  of  God  reform  your  lives,  and 
 your  harvefl,  without  queflion,  (hall  be  the 
 joy  of  heaven  ;  or  if  tares  will  be  tares, 
 what  remains  but  binding,  and  bundling  i 
 Bind  them,  bundle  them,  burn  them. 
 
 The  harveft  is  done,  and  the  angels  fing 
 
 Howfoever  in  this  ilory,  it  may  be  al^-and  fliout  for  their  ended  tafk :  the  tares 
 
 together  truth  was  not  brought  a  bed,  yet 
 imagine  what  a  welcome  fliall  be  to  the 
 damned  fouls  ?  Their  eyes  fhall  ftartle, 
 their  ears  glow,their  noftrils  fuck  up  flames, 
 their  mouths  tafte  bitternefs,  and  for  the 
 fenfe  of  feeling,  (according  to  the  mea- 
 fure  of  their  fin)  they  are  wrapped  in  the 
 grifly  embracements  of  Hinging  and  {link- 
 ing flames ;  where  now  are  thole  dainty 
 delights,  fwcct  mufick,  merry  company? 
 are  all  left  behind  ?  And  is  there  no  recrea- 
 tion in  thofe  fmoaky  vaults?  Unhappy 
 dungeon,  where  there  is  no  order  but  hor- 
 ror, no  finging  but  howling,  no  ditties 
 but  their  woes,  no  conforts  but.  flirieks, 
 no  beauty  but  blacknefs,  and  no  perfumes 
 or  odour,  but  pitch  and  fulphur.  Let 
 the  heat  of  this  fire  cool  the  her.t  of  your 
 luft,  pleafure  ends  with  pain.  In  as  much 
 (faith  God)  as  the  harlot  glorified  herjelf, 
 and  lived  in  pleafure,  (0  much  give  ye  to 
 her  torment  andjorrovjy  Rev.  xviii.  7. 
 
 You  fee   now  (beloved)  what  tares  are 
 in  bundles,  the  proud,  gluttons,  drunkards, 
 
 aq 
 
 W^ 
 
 are  reaped,  the  furrows  cleanfed,  the  fic- 
 kles  laid  afidc,  the  ilieaves  bundled :  and 
 to  fliut  up  all,  they  mufi:  be  burned  :  but 
 flay  we  them  a  while,  and  at  our  next 
 meeting  we  will  fet  them  on  fire.  God 
 make  us  better  feed,  that  we  may  receive 
 abetter  crop,  even  that  crown  of  glory  in 
 the  higheft  heavens. 
 
 To  burn  them,'} 
 E  have  followed  the  prifoners  from 
 the  bar,  and  brought  them  to  the 
 flake,  what  remains  further  b\it  to  kindle 
 the  faggots,  and  fo  to  Ihut  up  all  with  the 
 burning  ? 
 
 Hell-fire  (at  the  firfl  naming)  makes  my 
 foul  to  tremble  ;  and  would  the  boldeft 
 courage  but  enter  into  a  ferious  meditati- 
 on, what  it  were  to  lye  everlsflingly  in  a 
 red-hot  fcorchingfire,  how  could  he  chufe 
 but  Hand  aflonilhed  at  the  cpnfideration  ? 
 It  is  a  furious  fire:'  rouze  up  (beloved)  for 
 either  this,  or  nothing  will  awake  you 
 from  the  lleep  of  fin  wherein  you  ileep 
 too  fecurely. . 
 q  2  Some 
 
484 
 
 H  E  L  Us    HORROR. 
 
 Some  differences  there  are  about  this 
 Fire  :  many  think  it  a  metaphorical,  others 
 a  material  fire  ;  be  it  whether  it  will,  it  is 
 every  way  fearful,  and  far  above  the  reach 
 either  of  human,  or  angelical  thoughts  to 
 conceive. 
 
 If  it  be  metaphorical  (as  Gregory  and 
 Calvin  are  of  mind)  then  is  it  either  more, 
 or  nothing  lefs  terrible  :  when  the  holy 
 Chofl:  fhadows  unto  us  the  joys  of  heaven 
 by  gold,  and  pearls,  and  precior<s  Jioyics, 
 Rev.  xxi.  there  is  no  one  thinks  but 
 thofe  joys  do  far  furpafs  thefe  Ihadows  : 
 and  if  the  pains  of  hell  are  fet  out  by  fire, 
 and  flames,  and  brimflone,  and  burning, 
 what  pains  are  thofe,  to  which  thefe  are 
 nothing  but  duml:fftiows  or  types  ? 
 
 Or  if  hell-fire  be  material  (as  Auflin  and 
 Bullenger  do  conjecfture)  yet  is  it  far  be- 
 
 ■  yond  any  fire  on  earth  :  mark  but  the  dif- 
 ferences, our  fire  is  made  for  comfort ; 
 hell-fire  is  created  for  nothing  elfe  but 
 torment :  our  fire  is  blown  with  fome  airy 
 -breath  of  man,  but  hell-fire  is  blown  with 
 the  angry  breath  of  God  :  our  fire  is  fed 
 with  the  fuel  of  wood  or  coal,  but  hell-fire 
 is  tempered  with  all  the  terrible  torturing 
 ingredients  of  fulphur,  and  brimftone  ;  or 
 
 •  (to  cut  the  way  nearer)  I  will  reduce  all 
 the  differences  to  fome  of  thefe  four,  and 
 fo  proceed  in  their  order:  they  diifer  ;  firll 
 in  Heat;  fccondly,  in  Light;  thirdly,  in 
 their  obje(^  ;  fourthly,  in  Durance. 
 
 Firft,  in  heat :  The  file  thereof  is  fire 
 and  much  wood,  and  the  breath  of  the 
 Lord,  like  a  Jlream  of  brimflone,  doth  kin- 
 dle it,  Ifa.  XXX.  33.  This  fire  is  not  made 
 by  the  hand  of  man,  nor  blown  from  the 
 bellows  of  fome  forge,  nor  fed  with  any 
 fuel  of  combuAible  matter :  no,  it  is  the 
 arm  of  God,  and  the  breath  of  God,  and 
 the  anger  of  God  that  kindles  it  (harply, 
 and  continues  it  everlaflingly;  and,  I  pray, 
 if  the  breath  that  kindles  it  be  like  a  ftream 
 ofbrimjlone,  what  is  the  fire  itfelf  ?  You 
 know  there  is  a  great  difference  betwixt 
 the  heat  of  our  breath,  and  the  fire  luour 
 
 chimneys:  now  then,  if  the  breath  of  God 
 that    kindles    hell-fire,  be   diffolved   into 
 brimflone,  what  a  fearful  fire  is  that,  which 
 a  great  torrent  of  burning  brimflone  doth 
 ever  mightily  blow  ?    A  torrent  of  brim- 
 flone faid  I  ?  No,  it  is  not  brimflone,  but 
 like  brimflone,  like  to  our  capacity,  altho', 
 for  the  nature,  this  like  is  not  like;  nay, 
 could  we  know   exaffly  what   this  breath 
 were,  you  would  fay  (I  warrant  you)  it 
 were  far  more  hotter  than   ten  thoufand 
 rivers  of  brimflone,   were  they  all  put  to- 
 gether :    Our  God  (faith  the  apoflle)  is  a 
 confuming  fire,  Heb.  xii.  29.  And  if  God 
 be  a  fire,  what  then  is  hell  fire,  kindled  by 
 the  breath  of  God  ?    *  O  my  foul,  how  canll 
 thou  but  tremble  at   the  thought  of  this 
 fire,  at  which  the  very  devils  themfelves  do 
 quake  and  fliiver  :'  Paufe  a  while  and  con* 
 fider;   wert  thou  arraigned  at  fome  earth- 
 ly bar,   thy  doom  pall,  the  execution  at 
 hand,  and  thy  body  now  ready  to  be  cafl, 
 (as    many    a    martyr's   was)    into   fome 
 burning  fire,  or  boiling  cauldron  ;  Ohow 
 wouldll   thou    fliout  and  roar,    and  cry 
 through  the  extremity  of  torment?    But 
 what  is  a    boiling  cauldron   to  that  boil- 
 ing fea  of  fire  and  brimflone?    Pitch   and 
 fulphur,  boil  altogether,  were  not  this  e- 
 nough  ?    See  there  the  perplexing  proper- 
 ties of  fuch  heats;  they  burn  as  brimflone 
 darkly  to  grieve  the  fight,  Iharply  to  affli(ft 
 the    fenfe,    loath fomely    to    perplex    the 
 fmell :  it  is  a  fire  that  needs  no  bellows  to 
 kindle  it,  nor  admits   of   the  leaft  air  to 
 cool  it ;  the    fuel  walles  not,  the  fmoke 
 vents  not ;  the  chimnies   are  but    repro- 
 bates cradles,   where    they   lie  fcorching, 
 burning,  howling  their  luUibies,  and  their 
 nurfes  furies.      The  flames  of  Nebuchad- 
 nezzar's fire,  could  afcend  forty  nine  cu- 
 bits, but  if  hell  be  a  bottomlefs  pit,  fure 
 thefe  flames  have  an  endlefs  height  :  how 
 hot  then  is  that  glowing  oven,  where  *  the 
 fire   burns  lively,  the   blalts  go  flrongly, 
 the  wheels  turn  roundly,  and  the  darken- 
 ed fuel  aie  thole  damned  fouls  that  burn 
 
 in 
 
R 
 
 H  E  L  Vs  no 
 
 in  an  heat  furpaifing  ours,  unfpeakable  of   all  in  vain 
 us ;'  here  is  one  difference. 
 
 2dlyf  As  hell-fire  differs  from  ours  in 
 heat,  fo  in  light ;    Ca/i   that  unprofitable 
 fervant  (faith    our    Saviour)   into    utter 
 darknefs.  Matth.  xxv.  30.     Utter ^  to  per- 
 plex the  mind  ;  Darknejs,  to  confound  the 
 eye.     Conlider  but  the  terror  of  this  cir- 
 cumftance;    if   a   man  alone  in   darknefs 
 fhould  fuddenly  hear  a  noife  of  ghofts  and 
 fpirits  coming  towards   him,  how  would 
 his  hair  briflle,    his    tongue  faulter,    his 
 blood  run  to  the  heart?  Yea,  (I  dare  fay) 
 although  he  felt  never  a  lafli  from   them 
 on  his  body,  yet  the  only  howling  of  de- 
 vils would  make  his  very  inmoft  heart  to 
 fhake  and  fhudder  ?  O  then,  what  horror 
 is  that,  when  darknefs  mud  furround  thee, 
 and  devils  hollow  to  thee,  and  reprobates 
 fhriek  at  the  lafhing  of  their  bodies,  and 
 all  hell  be  filled  with  the  cries  ar,d   ecchos 
 of  wo,  wo,  wo  for  their  torments,  and  the 
 darknefs  ?   May  be  you  will  object,  if  there ' 
 be   fire,    there   is   affuredly    light ;    nay, 
 (without  queflion)  this  fire  hath  heat,  no 
 light :  it  is  a  dark  fmoaky  Hame,  that  burns 
 <3im  to  the  eye,  yet  fliarp  to  the  fenfe ;  or 
 it  may  be,  (as  fome  do  imagine)  this  fire 
 affords  a  little  fuiphurous  or  obfcure  light, 
 but  how?   Not  for  comfort,  but  confufi- 
 on.     Conceive  it  thus,  he  that  in  the  twi- 
 light fees  deformed  images,  or  in  the  night 
 beholds  (hapes  of  ghofts,  and  fpirits,  by  a 
 dim  dark  light,  why  better  he  faw  nothing, 
 than  fuch  ttrrible  viiions ;  ilich  fears,  nay 
 a  thoufand  times  worfe,  are  prefented  to 
 the  eyes  ot  reprobates  j  they  may  dilcern 
 through  darknels,  the  ugly  faces  of  fiends, 
 the  foiii  vifages  of  reprobates,  the  furious 
 torments  of  their  friends,  or  parents,  while 
 all  lie  together  in  ti  e  lame  condemnation. 
 "What  comfort  affords  this  light,  where  no- 
 thing is  tten  but   the  Judge's  wrath,  and 
 the  prifoners  puniihment?    O  (will   they 
 cr))  that  our  eyes  were  out,  or  the  fiames 
 \ve:e  quenched,  or  that  feme  period  were 
 put  10  this  endieis  night  of  daiknels  !  but 
 
 R  O  R.  4H5 
 
 ;  lo,  pillars  of  fmoke  arife  out 
 of  the  infernal  pit,  which  darken  the  light, 
 as  the  fire  lightens  the  darknefs:  and  this 
 is  the  fecond  difference. 
 
 3<//y,  There  is  yet  another  difference  in 
 the  fuel  or  objeft  of  this  fire  ;  ours  burns 
 not  without  materials,  this  works  alfo  on 
 fpirituals.  Itis  Iconfefs,  a  queflion  whether 
 devils  fuffer  by  fire  ?  and  how  may  that  be? 
 Some  are  of  opnnion,  that  they  are  not 
 only  fpirits,  but  have  bodies;  not  organi- 
 calas  ours,  but  aerial,  or  fomewhat  more 
 fubtile   than    the  air  itfelf:    this  opinion 
 howfoever  mofl:  deny,  yet  Auftin  argues 
 for  it ;    *  For  if  men  and  devils,  faith  he, 
 are  punifiied  in  the  fame  fire,  and  that  fire 
 be  corporeal,  how  are   devils  capable  of 
 the  fufiering,  unlefs  they  have  bodies,  like 
 men,  fit  for  the  impreffion  ?  and  yet  if  we 
 deny  them  to  have  bodies,  I  fee  no  impof- 
 fibility,  but  that  fpirits  themfelves  may  fuf- 
 fer in  hell'  fire  :  is  it  not  as  eafie  with  God 
 ""to  join  fpirits  and  fire,  as  fouls  and  bodies  ? 
 as  therefore  the  foul  may  fuffer  through 
 the  body,  fo  likewife  may  thofe  fpirits  be 
 tormented  by  fire.*     I  will  not  argue  the 
 cafe  either  with,  or  againft  Aufiin  ;  yet 
 fafely  may  we  put  this  conclufion,  '  Not 
 only  men  in  their  bodies,  but  devils  and 
 fouls  mufl  together  be  tormented  in  hell- 
 fire.'     Thus  our  Saviour  couples  them  in 
 that  laff  heavy  doom,  Go,  ye  curfed  into 
 evcrlajiing  fire  prepared  for  the  devil  and 
 his  angels,  Matth.  xxv.  4t.      What  a  fire 
 5s  this  ?  it  tries  the  reins,  it  fearcheth  the 
 bowels,  it   pierceth  the  very  foul  and  in- 
 moft thoughts.     O    fire  above  mealure! 
 where  fpirits  are  the  tormentors,  damna- 
 tion the  punilhment,  men  and  devils  the 
 fuel,   and  the  breath  of  an  offended  God 
 the  bellows.  Think  not  on  your  fires,  that 
 give    you  heat  for  warmfh,  or  lioht    for 
 comfort  J  neither  fear  yu  him  that  kills 
 your  b'.die<>,  but  hath  no  further  commiifi- 
 on   to  hurt  your  fouls  :  here  is  another 
 fire,   another  judge;    a   fire    that  kindle* 
 fouls,  a  Judge  that  fendi  bodies  and  foui."? 
 
 ta 
 
486  H  E  L  Us    H 
 
 to  everla fling  fire  :  fuch  heats,  fuch  dark- 
 nefs,  fuch  obje^ls  accompany  this  fire;  the 
 heat  is  intolerable,  darknefs  palpable,  bo- 
 dy and  foul  both  corabuftible,  all  burn  to- 
 gether that  have  finned  together.  This 
 is  the  third  difference. 
 
 Lafily,  There  is  a  difTcrence  in  durance ; 
 our  fife  dies  quickly,  but  hell-fire  lafis  for 
 ever.  This  is  done  (faith  Auflin)  *  admi- 
 rably, yet  a<rtually,'  the  burning  bodies  ne- 
 ver confumc,  the  kindled  fire  never  waftes 
 with  any  length  of  time.  We  read  of  a 
 certain  fait  in  Sicilia,  that  if  put  into  the 
 fire,  it  fwims  as  in  water,  and  being  put 
 into  water  crackles  as  in  fire:  we  read  of  a 
 fountain  in  Libya,  that  in  a  cold  night  is 
 fo  hot,  that  non%  can  touch  it,  and  in  a 
 
 '  hot  day  fo  cold  that  none  could  drink  it : 
 if  God  thus  work  miracles  on  earth,  do'ft 
 
 '  thou  feek  a  rcafon  of  God's  high  and  hea- 
 vy judgment  in  hell  ?  I  fee  the  pit,  I 
 cannot  find  the  depth ;  there  is  a  fire  that 
 now  (lands  as  it  were  created  ;  it  muft  be 
 endured,  yet  never,  never  muftbe  ended. 
 The  cuftom  of  fome  countries,  that  burn 
 malefa(5lors,  ufe  the  leaft  fires  for  great- 
 eft  offenders,  that  fo  the  heat  being  leffen- 
 ed,  the  pains  might  be  prolonged  ;  but  if 
 
 ■  this  be  fo  terrible  to  them,  whofe  fire  is 
 but  little,  and  whofe  time  cannot  be  long; 
 what  an  exceeding  horrible  torment  is  this 
 in  hell,  where  the  fire  is  extream  great,  and 
 the  time  for  ever  and  everlafting  ?  Sup- 
 pofe  you,  or  any  one  of  you  fliould  lie  one 
 night  grievoufly  affli(5led  with  a  raging  fit 
 of  the  ftone,  cholick,  ftrangury,  tooth-ach, 
 pangs  of  travel,  and  a  thoufand  fuch  mi- 
 feries  incident  to  man,  how  would  you 
 tofs  and  tumble  ?  How  would  you  turn 
 your  fides,  tell  the  clock,  count  the  hours, 
 expeft  every  moment  for  the  gay-bright 
 morn,  and  till  then  eflecm  every  hour  a 
 year,  and  every  pang  a  mifery  matchlefs, 
 and  intolerable  ?  O  then  what  will  it  be 
 (think  you)  to  lie  in  fire  and  brimftoue, 
 kept  in  highcft  Hame  by  the  unquenchable 
 wrath  of  God,  world  without  end?  How 
 
 O  R  R  O  R. 
 
 tedious  will  be  that  endlefs  night,  where 
 the  clock  never  Hrikes,  the  time  never  paf- 
 fes,  the  morn  never  dawns,  the  fun  never 
 rifes ;  where  thou  canft  not  turn,  nor 
 tofs  nor  tumble,  nor  yet  take  any  reft, 
 where  thou  fhalt  have  nothing  about  thee 
 but  darknefs,  and  horror,  and  wailing,  and 
 yelling,  wringing  of  hands,  and  gnafhing 
 of  teeth  for  evermore  ?  Good  Lord,  that 
 for  a  fmilc  of  prefcnt  pleafure,  men  Hiiould 
 run  upon  the  rock  of  eternal  vengeance  ! 
 come,  ye  that  purfue  vanity,  and  fee  here 
 the  fruit  of  fin  at  this  harveft  of  tares,  *  Plea- 
 fures  are  but  momentary,  but  the  pangs 
 are  eternal:'  eternal?  How  long  is  that  i 
 Nay,  here  we  are  filenced,  no  limner  can 
 fet  it  forth,  no  orator  can  exprefs  it ;  if 
 all  times  that  ever  were,  and  ever  fhall  be, 
 fliould  be  put  together,  they  would  infi- 
 nitely CQJTie  fhort  of  this  fiery  eternity  ; 
 the  latitude  thereof  is  not  to  be  mcafured, 
 neither*  by  hours,  nor  days,  nor  weeks,  nor 
 months,  noryears,  nor  luftra's,  nor  olympi- 
 ads, nor  indii^lions  ;  nor  jubiles,  nor- ages, 
 nor  Plato's  years,  nor  by  the  moft  flow  mo- 
 tions of  the  eighth  fphere,  though  all  thefe 
 were  multiplied  by  thoufands,  or  millions, 
 or  the  greateft  multiplier,  or  number  num- 
 bering that  can  be  imagined.'  Plainly  in 
 a  word,  count  if  you  pleafe,  ten  hundred 
 thoufand  millions  of  years,  and  add  a  thou- 
 fand myriads  of  ages  to  them,  and  when 
 all  is  done,  multiply  all  again  by  a  thou- 
 fand, thoufand,  thoufand  of  thoufands,  and 
 being  yet  too  fliort,  count  all  the  thoughts, 
 motions,  mutations  of  men  and  angels  j 
 add  to  them  all  the  fands  of  the  fea,  piles 
 on  the  earth,  ftars  in  the  heavens ;  and 
 when  all  this  is  done,  multiply  all  again  by 
 all  the  numbers,  fquares,  cubicks  ot  arith- 
 metick ;  and  yet  all  thefe  are  fo  far  (hort  of 
 eternity,  that  they  neither  touch  end,  nor 
 middle,  nor  the  leaft  part  or  parcel  of 
 it:  what  then'is  this  which  the  damned  fuf- 
 fer  ?  eternal  fire  ?  we  had  need  to  cry  our, 
 Fire,  fire,  fire ;  aias,  to  what  end  ?  There 
 is  no  help  to  extinguilh  fire  that  muft  burn 
 
 for 
 
H  E  L  Us  HORROR. 
 
 for  ever :  your  buckets  may  quench  other 
 fires,  not  this  ;  no  milk  nor  vinegar  can 
 extinguidi  that  wild  fire  :  it  is  a  fire  which 
 no  means  can  moderate,  no  patience  can 
 endure,  no  time  can  for  ever  change,  but 
 in  it  whofoever  wofully  lies,  their  flefh 
 fhall  fry,  their  blood  fhall  boil,  their  hearts 
 confume  ;  yet  th^y  (hall  never  die,  but 
 dying  live,  and  living  die  ;  death  in  life, 
 life  in  death,  miferable  ever.  This  is  that 
 confideration,  which  fhall  bring  all  the 
 damned  reprobates  to  fhriek  and  howl  e- 
 verlaftingly :  were  they  perfuaded  that  af- 
 ter millions  of  years  they  lliould  have  one 
 year  of  pleafure,  or  after  thoufands  of  mil- 
 lions they  fhould  have  fome  end  cf  torment, 
 here  would  be  a  little  hope;  but  this  word 
 ever,  breaks  their  hearts  alunder  :  this  e- 
 very  ever,  gives  new  life  again  to  thofe  in- 
 fuiferable  forrows;  and  hence  it  is,  that 
 when  all  thofe  millions  of  years  are  done 
 and  gone,  then  (Gou  knows)  muH  the 
 wheels  of  their  torment  whirl  about  and  a- 
 bout :  alas,  the  fire  is  durable,  the  heat  con- 
 tinual, the  fuel  immortal,  and  fuch  is  the 
 end  of  tares,  they  will  burn  without  end  : 
 Bvid  them  in  bundles  to  burn  them. 
 
 Lo  here  the  fire  of  hell,  which  compar- 
 ed to  ours  on  earth,  it  differs  in  heat,  in 
 light,  in  fuel,  in  durance  :  let  your  fouls 
 work  on  thefe  objeds,  that  they  never  come 
 nearer  to  thofe  liames. 
 
 Ule  I .  Who  among/}  us  would  divell  with 
 devouring  fire,  who  amongft  us  would  dwell 
 with  ci'crliifling  burnings  ?  Ifaiah  xxxiii. 
 14.  Beloved,  as  you  tender  your  fouls, 
 and  would  efcape  the  liames,  reform  your 
 lives-while  you  have  yet  a  little  time.  You 
 hear  it  founded  in  fynagogues,  and  preach- 
 ed in  pulpits;  what  found  but  heaven  or 
 hell,  joys  or  torments  ;  the  one  befalling 
 the  good,  and  the  other  the  jull  end  of  the 
 wicked.  Do  we  believe  this  truth  ?  And 
 dare  we  commit  fin,  whofe  reward  is  this 
 fiery  death  ?  Upon  due  confiderarion,  how 
 is  it  that  ve  fleep  or  reft,  or  take  a  minute's 
 eal'e  ?  LeiTer  dangers  have  bellraught  fome 
 
 R  R  O  R.  487 
 
 out  of  their  wits  ;  nay  bereaved  many  of 
 their  lives  ;  how  Is  it  then  that  we  run 
 headlong  into  this  fire,  yet  never  weigh 
 whither  we  are  going,  till  we  are  dropping 
 into  the  pit,  whence  there  is  do  redempti- 
 on. Look  about  you  while  it  is  called  to 
 day,  or  otherwife  wo  and  alas  that  ever 
 you  were  born  ;  be  fure  a  time  will  come, 
 when  miferies  fhall  march,  angels  bear  a- 
 larms,  God  found  deftrufHon,  and  the 
 tents  of  his  enemies  be  all  fet  on  fire :  Bind 
 them  in  bundles  to  burn  them, 
 
 Ufe  2.  Or  yet,  if  comparifons  can  pre- 
 vail ;  fuppofe  one  of  you  fhould  be  taken, 
 and  brought  along  to  the  mouth  of  an  hot 
 fiery  furnace,  then  (comparing  fin  with  its 
 puni(hment)  might  I  queftion  you,  how 
 much  pleafure  would  you  afk,  to  continue 
 there  burning  but  one  year  .'  '  How  much 
 (would  you  fay  ?)  furely  not  for  all  the 
 plea fu res  and  treafures  that  all  this  world 
 can  afibrd  you.  How  is  it  then,  that  for 
 "a  little  fin,  that  endures  but  a  moment, 
 fo  many  of  you  fo  little  regard  eternal  pu- 
 nifliment  in  hell-fire  ?  If  we  fliould  but  fee 
 a  little  child  fall  into  the  fire,  and  his  ve- 
 ry bow  els  burnt  out,  how  would  it  grieve 
 us,  and  make  our  very  hearts  bleed  within 
 us  ?  how  much  more  then  lliould  it  grieve 
 you  to  fee,  not  a  child,  bu:  your  own  bo- 
 dies and  fouls  caft  away  for  a  momentary 
 fin  into  the  lake  of  fire,  that  never  Ihall 
 be  quenched  ?  If  a  man  fl.ould  come  a- 
 mongil  \^s,  and  cry,  fire,  fire,  thy  houfe 
 is  all  on  fire,  thy  corn,  thy  cattel,  thy  wife, 
 thy  children,  and  all  thou  halt  art  burning 
 altoget^ier,  how  would  this  aftonilh  us, 
 making  both  the  hair  to  ftand  upright  on 
 our  heads,  and  the  tears  to  guih  out  of 
 our  eyes  ?  Behold  then,  and  fee  the  Spi- 
 rit of  God  cries  out.  fire,  fire;  even  the 
 dreadful  ^!re  of  hell  gapeth  ready  to  devour, 
 not  thy  houfe,  thy  corn,  or  thy  cartel,  but 
 thy  poor  (oul,and  that  for  evermore :  O  then 
 how  ihould  this  break  your  Hinty  hearts 
 afunder,  and  make  your  fouls  blei  d  again 
 and  again ;  if  you  have  any  fpark  of  grace, 
 
 thiS' 
 
4^8  H  E  L  Us    H  O  R  R  O  R, 
 
 this  meth'inks  ftiould  move  you  to  a  ftri<fl    fand  thoufand  years  continuance 
 
 courfe  of  life  ;  if  you  have  any  care  of 
 your  fouls,  this  methinks  (liould  make  you 
 to  wiilk  humbly,  and  purely,  carefully  and 
 confcionably  towards  God,  and  towards 
 man;  if  not,  what  remains  but  fire,  fire; 
 Bind  them  in  bundles  to  burn  them. 
 
 3.  Or  yet  if  example  can  perfuade  us 
 more,  meditate  on  the  miferablc  condition 
 of  that  namelefs  rich  man  :  fuppofe  you 
 faw  him  in  hell-torments,  compart  about 
 with  furies,  fires,  and  all  that  black  guard 
 below,  his  tongue  flaming,  his  eyes  far- 
 ing, his  confcience  biting,   his  foul  fuf- 
 fering,  his  body  all  over  burning  in  that 
 fire  of  hell.     O  lamentable  fight !  but  to 
 make  it  more  lamentable,  hearken  how  he 
 rores  and  cries  through  the  extremity  of 
 pains,    '  O  torment,  torment!  how  am  I 
 tormented  in  this  fire  ?  my  head,  my  heart, 
 my  eyes,  my  ears,  my  tongue ;  my  tongue  is 
 all  on  fire,  what  (liall  I  do  ?  whither  fliall  I  fly 
 for  fuccour  ?  Within  me  is  the  worm,  with- 
 .  out  me  is  fire,  about  me  are  devils,  above 
 me  is  Abraham,  and  what  glorious  ftar  is 
 yonder  I  fee,  but  Lazarus,  poor  Lazarus 
 in  his  bofom  ?  what,  is  a  beggar  exalted  ? 
 arid  am  I  in  torments?   "Why,  Abraham, 
 father  Abraham,  have  mercy  on  me  :  fee 
 here  a  man  burning,  fcorching,  ft-ying  in 
 hell-flames,  one  dram  of  mercy,  one  drop 
 of  water  to  a  tormented  foul ;  oh  I  burn, 
 1  burn,  I  burn  without  eafe  or  end,  and  is 
 there  none  to  pity  me  ?   Come,  Lazarus, 
 if  Abraham  will  not  hear,  let  me  beg  of 
 thee,   a  beggar,  and  howfoevcr  I  denied 
 thee  a  crumb  of  bread,  yet  be  fo  good,  fo 
 charitable,  as  to  dip  the  tip  of  thy  finger 
 in  water,  and  cool  my  tongue.    It  is  a  poor 
 fuit  I  afk  ;  not  to  dive,  but  dip ;  not  thy 
 hand,  but  finger ;  not  all,  but  the  tip  of  it ; 
 not  in  fnow,  but  water ;  not  to  quench,  but 
 to  cool ;  not  my  body,  but  my  Icafl  mem- 
 ber, be  it  my  tongue  only :  no  eafe  fo  little, 
 no  grant  fo  poor,  no  remedy  fo  (hnall,  but 
 happy  "were  I  if  I  could  obtain  it,  though  I 
 begged  it  with  tears  and  prayers  of  a  thou- 
 
 but  fee 
 Abraham  andLazarusdeny  my  fuits ;  I  burn, 
 and  neither  God,  nor  faint,  nor  angel  takes 
 pity  on  me;  and  fhall  I  cry  for  help  on 
 devils  ?  alas !  they  are  my  tormentors  that 
 lalh  me,  and  cut  me  with  their  whips  of 
 horning  fleel  and  iron.'  O  beloved  !  what 
 fliall  we  fay  to  the  roring  rage  of  this  tor- 
 mented wretch  ?  Alas,  alas !  how  little  do 
 men  think  on  this  ?  they  can  pafs  away 
 time  fporting  and  playing,  as  if  they  went 
 to  prifon  but  for  a  few  weeks  or  days  ; 
 jul^  like  men,  who  having  the  fentence  of 
 death  pafl  upon  them,  run  fooling  and 
 laiighing  to  the  execution  ;  but  when  once 
 hell  mouth  hath  Ihut  herfelf,  then  fliall 
 they  find  nothing  but  eternity  of  torments  ; 
 in  the  fear  of  God  take  heed  of  this  eter- 
 nity, eternity,  left  you  alfo  come  into 
 this  place  of  eternity,  eternity  of  torment: 
 it  is  the  doom  of  tares,  wo  to  them  who- 
 foever  that  are  of  the  number,  for  they, 
 they  muff  be  gathered,  and  bound,  and 
 bundled,  and  burned. 
 
 We  have  now  done  our  tafli,  and  end- 
 ed the  harvefl :  if  you  pleafe  to  cafl  back 
 your  eye  upon  the  particulars  delivered, 
 they  amount  to  this  fum. 
 
 IVhatfoever  a  manfows ,  that  p?ali  he  reapy 
 Gal.  vi.  7.     If  the  enemy  fow  tares,  and 
 we  nourilh  the  feed,  what  think  you  is  the 
 harveft?  Gather  yc  together  firj}  the  tares, 
 faith  our  Saviour  to  the  angels ;  they  are 
 branded  in  their  name,  tares ;  fped  in  the 
 X\me,fir/i  ;  curft  in  their  doom,  gathered  j 
 bu  t  worfl  in  the  hands  of  their  executioners, 
 it  is  by  angels ;  and  yet  what  is  all  this  to 
 the  latter  work  in  hand  ?  If  the  tares  w:eed- 
 ed  up  might  rot  in  the  furrows,  the  punifli- 
 ment  were  kfs,  but  as  they  are  gathered, 
 fo  they  mufi  be  bound.     Is  that  all  ?  nay, 
 as  they  are  bound,  fo  they  mufl  be  bun- 
 dled.   Is  that  all  ?  nay,  as  they  are  bound 
 and    bundled,    fo  they  mufi  be  burned. 
 Bind  than  in  bundles  to  burn  them.    I  muft 
 end  this  text,  yet  I  am  loath  to  leave  yoii 
 where  it  ends :  as  there  is  an  harvefl  of 
 
 tares, 
 
CHRIST'S  SU  FFE  RINGS,  &c. 
 
 tares,  fo  there  is  a  better  harveft  of  wheat, 
 Tf;ey  that  foxv  in  tears  fhall  reap  in  joy, 
 Pfalm  cxxvi.  5.  If  we  repent  us  of  our 
 fins,  we  fhall  have  a  blefled  harveft  indeed ; 
 how  ?  forty  grains  for  one  ?  Nay,  by  the 
 promife  of  our  Saviour,  an  hundred  fold, 
 
 4S9 
 
 ry,  fountains  of  pleafure,  and  rivers  of  de- 
 light, where  they  may  fwim,  and  bathe 
 their  fouls  for  ever  and  ever:  what  though 
 tares  muft  to  the  fire  \  the  wheat  is  gather- 
 ed into  heaven.  Pray  you  then  with  me, 
 '  That  we  may  be  wheat,  not  tares;  and 
 
 A  meafure  heaped,  andjljaken,  and  thrujl  God  fo  blefs  the  feed,  that  every  foul  of 
 together,  and  yet  running  over,  Luke  vi.  us  may  have  a  joyful  harveft  in  the  king- 
 3.8.     Every  faint  fliali  have  joy  and  glo-    dom  of  heaven.'     Amen. 
 
 ChrtJYs  Sufferings,  the  Purging  of  Sin, 
 Heb.  i.  3.  When  he  had  by  himfelf  purged  our  fins. 
 
 THE  point  is  not  full,  but  to  make 
 it  up,  the  text  ftands  compaft  with 
 words  of  wonder,  concerning  the 
 Word,  our  Saviour,  he  that  is  the  Son  of 
 God,  Heir  of  all  things.    Creator  of  the 
 •world,  the  brightnefs  of  his  glory,  the  i- 
 mage  of  his  per  fan,  and  Upholder  of  all 
 things  by  the  word  of  his  power,  ftands 
 here  as  the  fubjedl  of  humility  and  glory. 
 Ht  purged  our  fins,  and  fits  at  the  right 
 hand  of  the  Majefty  on  high.     He  purged 
 our  fins,  by  his  fuffering  on  the  crofs ;  He 
 fits  at  God's  right  hand,  by  obtaining  the 
 crown  ;  He  purged  our  fins,  by  dying  for 
 them;  He  fits  on  God's  right  hand,  by  rul- 
 ing with  him  :  what  need  we  more  ?  here 
 is  his  paflion  and  felfion  in  the  fame  order 
 he  performed  them  ;  for  then  He  fat  down 
 on  the  right  hand  of  his  Father,  when  he 
 had  by  himfelf  purged  our  fins. 
 
 But  to  come  nearer  the  words,  they  are 
 as  the  drugs  of  an  apothecary,  and  we  will 
 examine  the  ingredients.  0  I  am  fie k  of 
 love,  faith  the  church,  Cant.  v.  8,  Sick 
 indeed,  not  of  love  only,  but  of  fin  alfo  ; 
 a  difeafe  that  infatuates  the  mind,  gripes 
 the  confcience,  diftempers  the  humours, 
 difturbs  the  paffions,  corrupts  the  body, 
 indangers  the  foul :  is  not  he  blefted  that 
 CMi  help  this  malady  ?  Come  then,  ye  that 
 
 Rr 
 
 labour  of  fin,  and  to  your  endlefs  comfort 
 fee  here  the  manner  of  the  cure;  there  is 
 a  phyfician,  He;  the  patient,  himfelf;  the 
 phyfick  adminiftred,  when  he  had  purged; 
 the  ill  humours  evacuated,  when  he  had 
 "purged  our  fins. 
 
 Or  to  gather  up  the  crumbs,  left  in  this 
 coftly  receipt  or  phyfick  any  thing  be  loft ; 
 fee  here  the  remedy  girt  and  compaft  with 
 each  necefi^ary  circumftance  ;  the  time 
 When;  the  perfon,  he;  the  matter, />z/r^! 
 ed;  the  manner,  by  himfelf;  the  difeafe, 
 fin ;  the  extent  of  it,  our.  Obferve  all,  and 
 you  find  no  time  more  difmal  than  this 
 When  ;  no  perfon  more  humbled  than  this 
 he ;  no  phyfick  more  operative  than  this 
 purge  ;  no  difeafe  more  dangerous,  no 
 plague  more  fpreading  than  fin,  our  fin, 
 for  which  he  fuffered.  When  he  by  himfelf 
 had  purged  our  fins. 
 
 We  have  opened  the  body  of  the  text, 
 now  look  on  the  parts,  and  you  may  fee 
 the  anatomy  of  our  Saviour  in  every  mem- 
 ber of  it. 
 
 Whenr\ 
 
 THE  text  begins  with  the  time,  When, 
 he  had  purged;  and  this  time,  faith 
 Erafmus,  according  to  the  original  denord's 
 the  time  paft,  left  that  we  had  thought  He 
 had  purged  our  fins  by  his  fetting  him  down 
 
490  C  HRlSTs  SU 
 
 at  the  right  hand  of  God.  Firfl  therefore, 
 fafith  theapoftle,  he  purged,  and  then  fate : 
 he  firft  purged  by  his  death,  and  when  that 
 was  done,  He  fat  at  the  right  hand  of  the 
 Majeftyy  in  the  higheji  places.  Whence 
 obferve ; 
 
 DoQ.  The  tivie  that  Chrifl  purged,  was 
 In  the  days  of  his  humiliation.  Then  he 
 was  born,  Mat.  i.  i8.  then  was  he  tempt- 
 ed, Mat.  iv.  I.  then  was  he  circumcifed, 
 Luke  ii.  2i.  then  was  he  tradured,  Mat. 
 xi.  19.  then  was  he  perfecuted,  John  vlii. 
 59.  then  was  he  betrayed,  Mat.  xxvi.  16. 
 then  was  he  apprehended,  Mat.  xxvi.  50. 
 then  was  he  mocked,  Mat.  xxvii.  29.  then 
 was  he  crucified,  IVIat.  xxvii.  35.  But  as 
 all  his  life  was  fullof  infirmity,  fo  accord- 
 ing to  the  nature  of  all  infirmities,  he  had 
 thofe  four  times  mentioned  by  phyficians 
 in  his  life;  *  The  beginning,  the  increafe, 
 the  ahntn  or  ftate,  and  declination.'  Give 
 me  leave  but  to  profecute  thefe  times,  and 
 by  that  time  we  have  done,  the  hour  I 
 know,  will  fummon  us  to  a  conclufion. 
 
 I.  Then  he  had  his  archen,  his  begin- 
 ning, and  that  was  the  firfl:  time  of  his 
 purging,  even  at  his  birih  ;  then  took  he 
 our  infirmities  upon  him,  and  in  fome  mea- 
 fure  evacuated  the  brightnefs  of  his  glory, 
 to  become  for  us  a  poor,  a  weak,  a  filly 
 babe  on  earth :  mark,  I  pray,  how  this  purge 
 works  with  him  at  his  firft  entrance  into  the 
 world,  it  brings  him  into  fo  poor  and  low 
 tftate,  that  heaven  and  earth  ftand  amazed 
 at  fo  great  a  change :  where  was  he  born  but 
 at  Bethlehem,  a  little  city  ?  where  did  the 
 /hepherds  find  him,  but  in  a  poor  forry  cot- 
 tage ?  and  there  if  we  look  after  majeAy, 
 we  find  no  guard  but  Jofeph,  no  attend- 
 ants but  Mary,  no  hcraulds  but  fhep- 
 herds,  none  of  the  bed-chamber  butbeafts 
 and  oxen ;  and  howfoever  he  is  filled  King 
 of  the  Je-ws,  yet  the  Jews  cry  out,  They 
 have  no  king  but  Ccefar.  His  mother  in- 
 deed defcended  of  kings,  and  he  himfclf 
 gives  crowns  to  others,  of  victory,  of  life, 
 ^f  glory  J  but  for  his  own  head  no  crown 
 
 FFERING  S, 
 
 is  prepared  but  a  crown  of  thorns  ;  anon 
 you  may  fee  him  cloathed  in  purple,  a- 
 nointed  with  fpittle  ;  but  for  the  crown 
 we  fpeak  of,  they  can  afford  him  no  rich- 
 er than  of  hedge,  no  eafier  than  of  thorns. 
 
 Thus  for  the  beginning  :  what  then  is 
 the  increafe  of  this .'' 
 
 This  increafe  (fay  phyficians)  is,  *  when 
 the  fymptoms  more  manifeftly  appear  ei- 
 ther of  life  or  death  :'  and  no  fooner  was 
 our  Saviour  born,  but  he  had  manifeft  to- 
 kens evidently  fhewing  that  for  us  he  muft 
 die.  If  you  run  through  his  life,  what  was  it 
 but  ^ficknefs  and  a  purge  ?  confider  his  par- 
 city  and  abftinence,  his  conflancy  in  watch- 
 ing, his  frequency  in  prayer,  his  alTlduity  In 
 labour.  But  how  foon,  and  Herod  makeshim 
 flee  into  Egypt,  and  live  an  exile  in  a  ftrange 
 land  .'  At  his  return  he  dwells  at  Nazareth, 
 and  there  is  accounted  Jefus  the  cavpentery 
 Mark  vi.  5.  When  he  enters  into  his  mi- 
 niftry,  he  hath  no  houfe  to  re'pofe  him,  no 
 money  to  relieve  him,  no  friends  to  com- 
 fort him.  See  him  firfl  fet  on  by  Satan, 
 then  by  men  ;  he  is  led  into  the  wildernefs 
 by  the  Spirit,  and  there  he  fafls /or/y  days 
 and  forty  nights,  without  bit  of  bread,  or 
 drop  of  water.  The  devil  (feeing  this  op- 
 portunity) begins  his  temptation,  who  pre- 
 fently  overcome,  the  Jews  follow  after  him 
 with  hue  and  cry :  mark  but  their  words 
 and  works  :  in  word  they  call  him  a  glut- 
 ton, a  drunkard,  a  deceiver,  a  Jinner,  a 
 madman,  a  Samaritan,  and  one  poffeffed 
 with  a  devil.  Mat.  xi.  19.  and  xxvii.  63. 
 John  ix.  24.  and  x.  20.  and  viii.  48  Good 
 words  I  pray !  is  not  he  the  anointed  of 
 God  ?  The  Saviour  of  men  ?  yes ;  but  They 
 rendered  me  evil  for  good,  and  hatred  for 
 ?ny  good  will,  faid  the  Pfalmift  in  his  pcr- 
 fon,  Pfalm  xxxv.  12.  When  therefore  he 
 did  miracles,  he  was  a  forcerer ;  when  he 
 reproved  finners,  he  was  a  feducer  ;  when 
 he  received  finners,  he  was  their  favourer; 
 when  he  healed  the  fick,  he  was  a  breaker 
 of  the  Sabbath ;  when  he  cafl  out  devils, 
 it  was  by  the  power  of  devils  j  what  and 
 
 how 
 
the  T  URGING  of  S  I  N. 
 
 hew  msny  rmjuu  coniurnelies  endured  he 
 of  the  Pharifees,  who  fometimes  caft  him 
 out  of  the  city,  accuied  him  of  blafphemy, 
 cried  out  upon  him,  he  was  a  man  not  vjot' 
 thy  to  live.  And  as  they  fay,  they  do  j  ob- 
 ferve  but  their  works  :  iirft.  They  fend 
 officers  to  apprehend  him,  but  they  being 
 overcome  with  the  grace  of  his  fpeechcs, 
 return  only  with  this  anfwer,  A' ever  man 
 /pake  like  this  fnan,]oh .  vii.  46.  Then  took 
 they  up  ftones  to ftonehim,but  by  his  mira- 
 culous pafTage  (while  they  are  a  confpiring 
 his  death)  he  efcaped  out  of  their  hands, 
 John  X.  36.  Then  led  they  him  to  an  hill, 
 thinking  to  throw  him  down  headlong, 
 and  yet  all  would  not  do,  for  ere  they 
 were  aware  of  it,  he  fairly  pajfeth  through 
 themidjiofthemall.  Luke  iv.  10.  Atlafl: 
 his  lart  paflion  draws  near,  and  then  men 
 and  devils  combine  in  one  to  make  him  at 
 once  wretched  and  miferable  :  He  is  de- 
 fpifed,  and  reje^led  of  men;  yea,  he  is  a 
 man  full  offorrows,  (faith  the  prophet)  and 
 hath  experience  oj  infirmities,  Ifa.  liii.  3. 
 Or  for  a  further  inquiry,  let  us  do  what 
 our  Saviour  bids,  Search  the  fcriptures, 
 for  they  are  they  -which  tejlifie  of  him. 
 John  V.  39.  We  have  but  two  teflaments 
 in  the  whole  Bible,  and  both  thefe  give 
 full  evidence  of  Chrift's  miferable  life.  In 
 the  old  teflament  it  was  prefigured  by  A- 
 dam's  penalties,  Abel's  death,  Abraham's 
 exile,  Ifaac's  offering,  Jacob's  wreffling, 
 Joieph's  bonds.  Job's  fuffering,  David's 
 mourning  ;  yea,  the  prophets  themfelves 
 were  both  figures  ;  and  delivered  prophe- 
 cies of  our  Saviour's  affliftions.  Thus 
 Ifaiah  of  him:  Surely  he  hath  born  our 
 griefs,  and  carried  our  forrovjSj  yet  we 
 did  efteem  him  firicken,  fmitten  of  God, 
 and  afflicted,  Ifa.  liii.  4.  Thus  Jeremiah 
 of  him  :  He  gives  his  cheeks  to  him  that 
 (mites  him,  he  is  filled  fidl  with  reproach. 
 Lam.  iii.  30.  Thus  Daniel  of  him,  /Iftcr 
 threefcore  and  two  weeks  fhall  Meffiah  be 
 flain  :  and  fl.iall  have  nothing.  Dan.  ix. 
 0.6.     Thus  Zechpry  of  him,    What  are 
 
 R 
 
 491 
 
 thefe  wounds  in  the  midfl  of  thy  hands  ? 
 And  he  (hall  fay,  With  thefe  wounds  was  I 
 wounded  in  the  houfe  of  my  friends,  Zech. 
 xiii.  6.  But  come  we  to  the  New  tefla- 
 ment ;  and  in  every  gofpel,  we  may  not 
 only  read,  but  fee  him  fufFer  :  Matthew, 
 who  relates  the  hiflory  of  his  life  ;  what 
 writes  he  but  a  tragedy,  wherein  every 
 chapter  is  a  fcene  ?  Look  thro'  the  whole 
 book,  and  you  read  in  the  firfl  chapter, 
 Jofeph  will  not  father  him  :  in  the  fe- 
 cond,  Herod  feeks  to  kill^him  ;  in  the  third, 
 John  the  Baptifi:  would  needs  out  of  his 
 humility  deny  him  baptifm  ;  in  the  fourth, 
 he  fafls  forty  days,  and  forty  nights,  and 
 is  tempted  in  the  wildernefs;  in  the  fifth, 
 he  foretells  perfecutions,  and  all  manner  of 
 evil  againfl  his  apoflles ;  in  the  fixth,  he 
 teacheth  his  church  that  flrifl  courfe  of 
 life,  in  fafting,  praying,  giving  of  alms,  and 
 forgiving  of  enemies;  in  the  feventh,  he 
 concludes  his  fermon  made  on  the  top  of 
 a  mountain  ;  in  the  eighth,  he  comes 
 down,  and  towards  night  hath  no  houfe 
 to  haibour  in,  nor  pillow  to  refl  his  head 
 on  ;  in  the  ninth,  he  is  rebuked  of  the  pha- 
 rifees for  not  fafling  :  in  the  tenth,  all  men 
 hate  his  difciples  for  his  fake  ;  in  the  e- 
 leventh,  they  call  him  that  knew  no  excefs, 
 a  glutton  and  a  drunkard  ;  in  the  twelfth, 
 they  tell  him  how  he  cafls  out  devils  thro' 
 Beelzebub  prince  of  devils;  in  the  thir- 
 teenth, they  are  offended  at  him,  and  de- 
 rive his  pedigree  from  a  carpenter  ;  in  the 
 fourteenth,  Herod  thinks  him  to  be  John 
 Baptifl's  ghofl ;  in  the  fifteenth,  the  fcribes 
 reprehend  him  for  the  breach  of  their  tra-  ' 
 ditions;  in  the  fixteenth,  the  Sadducees 
 tempt  him  for  a  token  ;  in  the  feventeentb, 
 he  pays  tribute  to  Cefar  ;  in  all  the  red 
 he  foretels  and  executes  his  paflion  :  now 
 count  not  chapters,  but  hour's,  from  that 
 hour  wherein  he  was  fought  for,  until  the 
 fixth  hour  of  his  crucifying;  one  betrays 
 him,  another  apprehends  him,  one  binds 
 him,  another  leads  him  bound  from  Pilate 
 to  Herod,  from  Herod  back  again  to  Pilate; 
 r  r  2  -  thus 
 
492  C  HR  I  ST's   SU 
 
 thus  they  never  leave  him,  till  his  foul  leave 
 the  world,  and  he  be  a  dead  man  amongft 
 them. 
 
 You  have  feen  the  beginning  and  in- 
 creafe,  and  we'll  now  draw  the  curtains, 
 that  you  may  behold  the  bridegroom  where 
 he  lieth  at  noon-day,  to  wit.  in  the  ftate 
 or  vigour  of  his  grievous  fufFerings. 
 
 This  ftate,  or  Jkmen  (fay  phyficians)  is 
 '  when  nature  and  the  difeafe  are  in  great- 
 cft  contention,  when  all  the  fymptoms 
 are  become  moft  vehement :  fo  that  either 
 nature  or  the  infirmity  muft  needs  have 
 the  viftory  ;'  and  '  although  (fay  divines) 
 all  Chrift's  life  was  full  of  miferies,  yet 
 principally  and  4jiefly  is  that  called  his 
 paffion,  in  fcripture,  which  he  endured 
 two  days  before  death  :'  and  '  to  this  ex- 
 tream  paflion  (faith  Kerker)  is  the  purg- 
 ing of  fins  chiefly  atrributcd.'  Come  then, 
 ye  that  pajs  by,  behold,  and  fee,  if  there 
 \uas  ever  any  forro-w  like  unto  this  for  roiv, 
 which  is  done  unto  him  in  the  day  of  God's 
 anger.  Lam.  i.  12.  His  infirmities  arc  now 
 at  full,  and  the  fymptoms  which  made  it 
 evident  unto  us,  are  fome  inward,  fome 
 outward  ;  inward  in  his  foul,  outward  in 
 his  body  :  we  will  take  a  view  of  them 
 both. 
 
 I.  His  foul,  //  began  to  be  forrowful, 
 faith  Matthew,  Matth.  xxvi.  37.  To  he  a- 
 7nazed,  and  very  heavy,  faith  Mark,  Mark 
 xiv.  33.  To  be  in  an  agony,  faith  Luke, 
 Luke  xxii.  44.  To  he  troubled,  faith  John, 
 John  xii.  27.  Here  is  forrow,  and  heavi- 
 jicfs,  and  agony,  and  trouble,  the  efii- 
 mate  whereof  we  may  take  from  his  own 
 \vords  in  the  garden  ;  My  foul  is  exceed- 
 ino  forrowful,  even  unto  death :  Matth. 
 xxvi.  38.  Now  was  the  time  he  purged, 
 not  only  in  his  body,  but  his  foul  too ; 
 JVo^v  is  my  foul  troubled,  and  what  fhall  I 
 fay  ?  Father,  Jave  me  from  this  hour,  but 
 for  this  caufe  ca7ne  I  unto  this  hour,  John 
 xii.  27.  A  fatal  hour  fure,  of  which  it 
 was  (aid  before  often.  His  hour  was  not  yet 
 €Qmei  but  being  come,  he  could  then  tell 
 
 F  F  E  RI  NGS, 
 
 his  difciples,  The  hour  is  at  hand;  Matthew 
 xxvi.  45.  and  after  tell  the  Jews,  This  is 
 your  hour,  and  the  power  of  darknefs  ; 
 Luk.xxii.53.  Now  was  it  that  Chrilt  yield- 
 ed his  Ibul  for  our  fouls,  to  the  fufception 
 of  forrow,  enduring  of  pain,  and  diffo- 
 lution  of  natute:  and  therefore  even  fick 
 with  forrow,  he  never  left  Sweating,  weep- 
 ing and  crying,  till  he  was  heard  in  that 
 which  he  feared,  Heb.  v.  7. 
 
 idly,  As  his  foul,  fo  his  body  had  her 
 fymptoms  of  approaching  death :  our  very 
 eye  will  foon  tell  us,  no  place  was  left  in 
 his  body  where  he  might  be  fmitten,  and 
 was  not :  his  fkin  was  torn,  his  flerti  was 
 rent;  his  bones  unjointed,  his  finews 
 firained ;  (hould  we  fum  up  all  ?  See  that 
 face  of  his.  Fairer  than  the  fons  of  men, 
 Pfalm  xlv.  I.  How  it  is  defiled  with  fpit- 
 tle,  fwoln  with  buffets,  malked  with  a  co- 
 ver of  gore-blood  :  fee  that  head,  white  as 
 white  wool,  andfnow;  Rev.  i.  14.  how  it 
 is  crowned  with  thorns,  beaten  with  a 
 reed, and  both  head  and  hair  dyed  inafan- 
 guine  red  that  iffued  from  it :  fee  thofe 
 eyes,  that  were  as  a  flame  of  fire,  Revel, 
 i.  14.  How  they  fwim  with  tears,  are  dim 
 with  blood,  and  darken  at  the  fad  ap- 
 proach of  dreadful  death  :  fee  that  mouth, 
 which  fpake  as  never  man  f pake ;  John  vii. 
 46.  how  it  is  wan  with  firokes,  grim  with 
 death,  and  embittered  with  that  tarteft 
 potion  of  gall  and  vinegar :  fliould  we 
 any  lower  f  See  thofe  arms  that  could  em- 
 brace all  the  power  of  the  world,  how  they 
 are  drained  and  ftretched  on  the  crofs; 
 thofe  fhoulders  that  could  bear  the  frame 
 of  heaven,  how  they  are  lafiit  with  knotty 
 cords,  and  whips ;  thofe  hands  that  made 
 the  world,  and  all  therein ;  how  they  are 
 nailed  and  clenched  to  a  piece  of  wood ; 
 that  heart  where  never  dwelt  deceit  nor 
 fin,  how  it  is  pierced  and  wounded  with  a 
 foldier's  fpear  :  thofe  bowels  that  yearned 
 with  compaffion  of  others  infirmities,  how 
 they  are  dry  and  pent  with  draining  pulls: 
 thofe  feet  that  walktd  in  the  ways  of  God, 
 
 bow 
 
the  T  URGING  of  S I  N.  493 
 
 fummatum  e/i  was  efre<ri:ed,all  was  finillied  > 
 as  for  his  burial,  refurreflion,  and  afcenfi- 
 on,  which  follow  after  this  time,  they  ferve 
 not  to  make  any  fatisfa^tion  for  fm,  but 
 only  to  confirm  it,  or  apply  it,  after  it  was 
 made  and  accomplifhed. 
 
 life  I .  But  what  ufe  of  all  this  ?  Give 
 me  leave  (I  pray)  to  fliake  the  tree,  and 
 then  do  you  gather  the  fruit.  From  the 
 firlt  part,  his  birth,  we  may  learn  Humi- 
 lity, a  grace  mofl:  prevailing  with  God 
 for  the  obtaining  of  all  graces;  this  was  it 
 that  made  David  a  king,  Mofes  a  governor ; 
 nay,  what  fay  we  to  Ghrift  himfelf,  who 
 from  his  firft  entrance,  until  his  departure 
 to  his  father,  was  the  very  mirror  of  true 
 humility  itfelf  ?  Learn  of  me  (faith  he) 
 to  be  humble  and  lowly  in  fpirit,  and  you 
 Jhallfind  refi  unto  your  fouls.  Matth.  xi. 
 29.  Hereunto  accorded  his doftrine,  when 
 he  pronounced  them  bieffedvi\io  vftvepoor 
 in  fpirit,  Mat.  iii.  3.  Hereunto  accorded 
 his  reprehenfion,  when  he  difliked  their 
 manner  who  were  wont  to  choofe  out  the 
 chief  rooms  at  feafis  :  Luke  xiv.  7.  Here- 
 unto accorded  his  practice,  when  he  vouch- 
 fafed  to  -waf}  his  difciplesfeet;  and  to  ixiipe- 
 them   iviih   the  towel  wherewith  he   was 
 
 how  they  are  boared,  and  faftened  to  a 
 crofs  with  nails  :  from  hand  to  foot,  there 
 is  no  part  free,  but  all  over  he  is  covered 
 in  a  mantle  of  cold  blood,  whofe  garments 
 were  doft  before,  and  took  of  them  that 
 were  his  hangmen  :  poor  Saviour,  what  a 
 woeful  fight  is  this  ?  *  A  bloody  face, 
 thorny  head,  watry  eyes,  wan  mouth, 
 flralned  arms,  lafliedihoulders,nailed  hands, 
 wounded  heart,  griping  bowels,  boared 
 feet :'  Here  is  forry  pains,  when  no  part 
 is  free;  and  thefe  are  the  outward  fymp- 
 toms  of  his  (late  that  appear  in  his  body. 
 
 We  have  thus  far  feen  our  fun  {the  Sun 
 of  right eoufnefsy  Mai.  iv.  2.)  in  the  day- 
 break, and  rifing,  and  height  of  his  fuf- 
 fering  :  what  remains  further,  but  that  we 
 come  to  the  declination,  and  fo  end  our 
 journey  for  this  time  ? 
 
 This  declination  (fay  phyficians)  is, 
 *  *  When  nature  overcomes  iicknefs,  fo 
 that  all  difeafes  attain  not  this  time  ;  but 
 thofe,  and  thofe  only  that  admit  of  a  re- 
 covery; yet  howfoever  (faith  my  f  Au- 
 thor) there  is  no  true  declination  before 
 death.  There  is  at  lead  a  feeming  declin- 
 ation, when  fometimes  the  fymptoms  may 
 become  more  remifs,  becaufe  of  weak  na 
 
 ture  yielding  to  the  fury  and  tyranny  of  girded,  John  xiii.  5.  O  humility,how  great 
 death  overcoming  it.'  I  will  not  fay  di- 
 reflily,  that  our  Saviour  declined  thus,  ei- 
 ther in  deed  or  in  ihew :  for  neither  was 
 the  cup  removed  from  him,  nor  died  he  by 
 degrees;  but  in  perfeft  fenfe,  and  perfect 
 patience  both  of  body  and  foul,  he  did 
 voluntarily,  and  miraculoufly  refign  his 
 Spirit  (as  he  was  praying)  into  the  hands 
 of  his  Father.  Here  then  was  the  true  de- 
 clination of  this  patient ;  not  before  death, 
 but  in  death,  and  rightly  too  :  for  then  was 
 it  that  this  fun  went  down  in  a  ruddy 
 cloud  :  then  was  it  that  this  patient  re- 
 ceived the  laft  dregs  of  his  purge;  then  was 
 it  that  God's  juftice  was  fatisfied,  the  con- 
 
 are  thy  riches,  that  are  thus  commended  to 
 us  ?  thou  pleafeft  men,  delighteft  angels, 
 confoundeft  devils,  and  bringefl  thy  Crea- 
 tor to  a  manger,  where  he  is  laped  in 
 rags,  and  cloathed  in  fleih  !  had  we  Chri- 
 ftian  hearts  to  conlider  the  humility  of 
 our  Redeemer,  and  how  far  he  was  from 
 our  haughty  difpofition,  it  would  puU 
 down  our  pharifaical  humours,  and  make 
 us  far  better  to  remember  ouifelves. 
 
 Ufe  2.  As  we  learn  humility  frcMn  his 
 birth,  fo  we  may  learn  patience  from  his 
 life.  Jf  any  man  will  come  after  me  (faith 
 our  Saviour)  let  him  deny  himfelj,  and 
 take  up  his  crofs  and  follow  me.  Mat.  xvi. 
 
 •  Galen,  iv.  lib.  de  Crif.  cap.  i.        f  Scncrt,  iufti.tution.  medicinas  1,  a.  par.  i.  c.  la.  ds  moib.  temp. 
 
 »4^ 
 
494 
 
 C  HRISTs 
 
 14.  Dear  CViriftian,  if  thou  wilt  be  faved, 
 niind  thy  Chrift  :  art  thou  abufed  by  lies, 
 reproaches,  evil  fayings,  or  doings  ?  We 
 cannot  more  (hew  how  we  have  profited 
 in  Chrift's  fchool,  than  by  enduring  them 
 all :  if  patience  be  in  our  calamities,  they 
 are  no  .calamities,  but  comforts:  this 
 is  that  comfort  that  keeps  the  heart  from 
 envy,  the  hand  from  revenge,  the  tongue 
 from  contumely,  and  often  overcomes  our 
 very  enemies  themfelves,  without  any 
 weapons  at  all.  Come  then,  and  do  you 
 learn  this  lefTon  of  our  blefTed  Redeemer  ! 
 are  you  ftricken  ?  So  was  Chrift  of  the 
 Jews  :  are  you  mocked  ?  So  was  Chrift  of 
 the  foldiers:  are  ^ou  betrayed  of  your 
 '  friends  ?  So  was  Chrift  of  his  apoftles :  are 
 you  accufed  of  your  enemies  ?  So  was 
 -Chrift  of  the  Pharifees  :  why  complain  you 
 of  being  injured,  and  maligned,  when  you 
 fee  the  the  mafter  of  the  houfe  himfelf  cal- 
 led Beelzebub  ?  Hereunto  are  ye  called, 
 (faith  Peter) /or  Cbrljl  alfo  fuffered for  us, 
 leaving  us  an  example,  that  ye  Jloould  fol- 
 lo-w  his  J}eps,  i  Pet.  ii.  21. 
 
 Ufe  3.  As  patience  from  his  life,  fo  we 
 iray  learn  remorfe  from  his  paftion  ;  Is  it 
 nothing  to  you,  all  ye  that  pafs  by?  Lara. 
 i.  12.  O  look  on  him,  and  let  this  look 
 breed  in  you  a  remorfe  and  forrow  for 
 your  fins:  our  Saviour  labours  in  the  ex- 
 tremities of  pangs,  his  foul  is  fick,  his  bo- 
 dy faints,  and  would  you  know  the  rea- 
 fon  ?  Why,  thus  is  the  head  wounded, 
 that  he  might  renew  health  to  all  the  bo- 
 dy ;  we  fin,  and  Chrift  Jefus  is  heavy,  and 
 fore  and  fick,  and  dies  for  it ;  his  foul  was 
 in  our  fouls  ftead,  his  body  endured  a  pur- 
 gatory for  us,  that  we  both  in  body  and 
 foul  might  efcape  hell-fire,  which  our  fins 
 had  deferved;  whobutconfiders  what  evils 
 our  fins  have  done,  that  will  not  grieve 
 and  mourn  at  the  fin  he  hath  committed? 
 Oh  that  my  head  ivere  a  fountain  of  tears, 
 that  I  might  weep  day  and  night  for  the 
 fins  of  the  daughters  of  my  people !  we 
 have  finned,  we  have  finned,  and   what 
 
 SU  FF  E  RING  S, 
 
 ftiall  we  fay  to  thee,  O  Saviour  of  men  ! 
 alas!  our  fins  have  whipped  thee,  fcourg- 
 ed  thee,  crowned  thee,  crucified  thee,  and 
 if  I  have  no  compafiion  to  weep  for  thee, 
 yet,  O  Lord,  give  me  grace  to  weep  for  my 
 felf,  who  have  done  thus  to  thee  :  O  my 
 Saviour  !  O  my  fins !  It  is  I  that  offend,  it 
 is  thou  muft  fmart  for  it. 
 
 Ufe  4.  We  may  yet  learn  another  leftbn, 
 Chrif,  h'lth  Paul,  hutnbled  himfe'f,  and  be- 
 came obedient  to  the  death,  even  the  death 
 9f  the  crofs,  Phil.  ii.  8.  and  is  it  not  our 
 parts  to  be  obedient  to  him  who  became 
 thus  obedient  for  us  ?  We  may  gather 
 humility  from  his  birth,  and  patience 
 from  his  life,  and  remorfe  from  his  paJli- 
 on  ;  and  to  make  up  the  pofie,  here  is  one 
 flower  more.  Obedience,  which  that  tree 
 alfo  yielded  whereon  he  fuffered.  If  you 
 love  me,  faith  our  Saviour,  keep  my  com^ 
 mandments.  How,  biefl'ed  Saviour  ?  If  you 
 love  me?  Who  will  not  love  thee,  who 
 haft  fo  dearly  loved  us,  as  to  give  up  thy 
 deareft  life  for  the  ranfom  of  our  fouls  ? 
 But  to  tell  us  that  there  is  no  better  tefti- 
 mony  of  our  love,  than  to  obey  his  com- 
 mands, he  v.'ooes  us  with  thefe  fugared 
 words,  iivhofe  lips  like  lilies,  are  dropping 
 down  pure  my rr he.  Cant.  v.  13.)  If  you 
 love  me  :  if  you  love  me,  learn  obedience 
 of  me,  keep  my  commandments  :  and  to 
 move  us  the  more,  if  all  this  cannot,  what 
 love  and  obedience  was  therein  him,  think 
 you  ?  Confiderand  wonder  !  that  the  Son 
 of  God  would  banhli  himfelf  thirty  three 
 years  from  his  glorious  majefty  ;  and  what 
 more  ?  would  be  born  man ;  and  what 
 more  ?  would  be  the  meaneft  among  men ; 
 and  what  more  ?  would  endure  the  mife- 
 ries  of  life;  and  what  more?  would  come 
 to  the  bitter  pangs  of  death  ;  and  what 
 more  ?  would  be  made  obedient  to  the 
 death,  even  the  death  of  the  crofs  :  a  de- 
 gree beyond  death.  *  O  Son  of  God,  whi- 
 ther doth  thy  humility  defcend?'  But  thus 
 it  muft  be,  the  prophets  had  foretold  ir, 
 and  according  to  their  prophecies  the  days 
 
 were 
 
the  TV  RG 
 
 vere  accomplirtied,  -when  he  hhnCelf  mufi 
 be  purged :  he  was  born,  he^Iived,  he  {\\\'- 
 fered,  he  died,  and  thus  ran  round  the 
 wheels  of  thofe  miferable  times;  vjhen  he 
 had  by  himfelf  purged  our  Jins. 
 
 You  fee  the  time's  part,  and  a  new  time 
 muft  give  you  the  remainder  of  the  text ; 
 the  .time  is  ivhen ;  the  perfon  he)  and  he 
 it  is  that  in  order  will  next  come  after ; 
 only  have  you  the  patience,  till  we  have 
 the  leifure  to  draw  out  his  piflure,  and 
 then  you  lliall  fee  him  in  fome  mean  pro- 
 portion, who  had  by  himfelf  purged  our 
 ilns. 
 
 .      He.'] 
 
 WE  have  obferved  the  time  ivhen  he 
 had  purged yZnd  now  time  it  is  that 
 you  know  the  phyfician  who  adminifters 
 it :  the  apoftle  tells  you  it  is  he,  that  is, 
 Chrift  our  Saviour, who  feeing  us  labour  in 
 the  pains  and  pangs  of  fin,  he  boivs  ike  hea- 
 vens and  comes  doivn ',  he  takes  upon  him 
 our  frailty,  that  we  thro'  him  might  have 
 the  remedy  to  efcape  hell-fire.  Come  then, 
 and  behold  the  man,  who  undertakes  this 
 cure  of  fouls  ;  He  cometh  leaping  upon  the 
 mountainSy  /kipping  upon  the  hills^  f?ith 
 Solomon  in  his  fong,  Cant.  ii.  8.  And, 
 *  Would  you  know  his  leaps,  (faith  Gre- 
 gory ?  Homil.  xxxix.)  See  then  how  he 
 leaps  from  his  throne  to  his  cratch,  from 
 his  cratch  to  his  crofs,  from  his  crofs  to 
 his  crown  ;  downwards  and  upwards,  like 
 a  roe  or  a  young  hart  upon  the  mountains 
 of  fpices.' 
 
 I.  His  firft  leap  downwards  was  from 
 heaven,  and  this  tells  us  how  he  was  God 
 from  everlafling  !  fo  faid  the  centurion, 
 Surely  this  man  luas  the  Son  of  God,  Mark 
 XV.  39.  How  elfe  ?  the  fin  of  man  could 
 no  otherwife  be  expiated,  but  by  the  Son 
 of  God;  man  had  finned,  and  God  was 
 offended,  therefore  God  became  man,  to 
 reconcile  man  to  God  :  had  he  been  man 
 alone,  not  God,  he  might  have  fuffcred, 
 but  he  could  not  have  fatisfied  ;  therefore 
 this  man  was  God,  that  in  bis  manhood 
 
 INGo/SIN.  495 
 
 he  might  fufFer,  and  by  his  Godhead  he 
 might  fatisfie :  O  wonderful  redemption  I 
 that  God  mufl  take  upon  him  our  frailty: 
 had  we  thus  far  run  upon  the  fcore  of  ven- 
 geance, that  none  could  (atisfie  but  God 
 himfelf?  could  he  not  have  made  his  an- 
 gels ambafi^adors,  but  he  himfelf  mufl  come 
 in   perfon?    No;  angels,  or  faints  could 
 neither  fupererogate ;     but  if    God   will 
 fave  us,  God  himfelf  mufl  come  and  die 
 for  us :"  it  were  fure  no  little  benefit,  if 
 the  king  would  pardon  a  thief;    but  that 
 the  king  himfelf  fhould  die  for  this  male- 
 faflor,  this  were  moft  wonderful,  and  in- 
 deed beyond  all  expe<Station  ;  and  yet  thus 
 will  the  king  of  heaven   deal  with  us ;  he 
 will  not  only  pardon  our  faults,  but  fatis- 
 fie the  law:  we  fin  againfl  God,  and  God 
 againflwhom  we  fin,  muft  die  for  it:  this 
 is  a  depth  beyond  founding,   an  height  a- 
 bove  all  human  reach:  what  is  he?  God. 
 ^     2.  But  we  mufl:  fall  a  note,  the  Crea- 
 tor is  become  a  creature;  if  you  afk  what 
 creature?  I  mufl  tell  you  though  it  were 
 an  angel,  yet  this  were  a  great  leap,  which 
 no  created  underflanding  could  meafure  j 
 what  are  the  angels  in  rcfpedl  of  God  ?  He 
 is  their  Lord,  they  but  his  fervants,  mini- 
 flers,  raefi~engers,  and  howfoever  it  would 
 dazle  us  to  behold  their  faces;  yet  cannot 
 t!ie  brightefl  angels  ftand  before  God,  but 
 they  are  fain  to  cover  their  orun  faces  -with 
 a  pair  o/ivings,  Ifa.  vi.  2.  The  difTerence 
 may  appear  in  Rev.  v.  13,  14.  where  the 
 Lamb  is  faid  to /it  upon  the  throne,  but  the 
 four  hea/}s  and  four  and  t-wenty  elders  /all 
 down  and  wor/kip  him.    Is  not  here  a  great 
 diftance  betwixt  the  Lamb  in  his  throne,, 
 and  the  beafls  at  his  feet  ?  and  yet  thus  far 
 will  the  Lamb  defcend,  that  for  our  fakes 
 he  will  dethrone  himfelf,  reje(fl  his  flate, 
 take  the  office  of  an  angel,  to  bring  us  the 
 glad  tidings  of  falvation  \n  purging  our /ins. 
 3.  And  was  he  an  angel  ?  nay,  that  \\^s 
 too  much ;  He  was  made,  faith  the  apoflle, 
 a  little  lower  than  the  angels  /or  the  fuf- 
 fering  0/  deathj  Heb.  ii.  9.    'What  ?  the 
 
 Son 
 
49^  C  HR  ISTs  SU 
 
 Son  of  God  to  be  made  lower  than  the  an- 
 gels ?  Here  was  a  leap  beyond  the  reach  or 
 compafs  of  all  human  thoughts;  he  that 
 made  the  angels,  is  made  lower  by  a  little 
 than  the  angels ;  the  Creator  is  not  only 
 become  a  creature,  but  inferior  to  fome 
 creatures  that  he  did  create  :  O  ye  angels, 
 how  [[and  ye  amazed  at  this  humility  ? 
 that  God  your  mafter  fliould  become 
 meaner  than  his  fervants ;  that  the  Lord 
 ■of  heaven  fl\ould  deny  the  dignity  of  pow- 
 ers, principalities,  cherubims,  feraphims, 
 archangel,  or  angel :  OJefus,how  contrary 
 art  thou  to  thy  afpiring  creatures  ?  Some 
 angels  thro'  pride  would  needs  be  as  God, 
 but  God  throughi^humility  is  made  /oiuer 
 than  the  angels,  not  equal  with  them,  but 
 a  degree  below  them,  as  David  that  fweet 
 linger  of  Ifrael  fung,  Thou  madefi  him 
 a  little  lower  than  the  angels^  Pfalm  viii. 
 9.  which  is  cited  alfo  in  the  perfon  of 
 Chrift. 
 
 4.  But  how  much  lower  ?  By  a  little, 
 faith  Paul;  and  if  you  would  know  what 
 that  little  was,  he  tells  you  again,  that  He 
 took  not  on  him  the  nature  of  angels,  hut  he 
 took  on  him  the  feed  of  Abraham,  Heb.  ii. 
 7,  16.  Here  is  that  great  abyfs,  which  all 
 the  powers  of  heaven  could  no  lefs  but 
 wonder  at :  Abraham's  Lord  is  become  A- 
 braham's  fon  ;  the  God  of  Abraham,  the 
 God  of  Ifaac,  and  the  God  of  Jacob,  hath 
 took  upon  him  the  feed  of  Abraham,  the 
 feed  of  Ifaac,  and  the  feed  of  Jacob  ;  won- 
 der above  wonders  !  that  God  (hould  take 
 the  fl  ape  of  angels  is  more  than  we  can 
 think  ;  but  to  take  on  him  the  nature  of 
 man,  is  more  than  the  tongue  of  angels 
 can  expi  efs;  that  the  King  of  heaven  fhould 
 leave  his  glorious  manlion,  and  from  the 
 bofom  of  his  Father  come  into  the  womb 
 of  his  mother,  from  that  company  of  an- 
 gels, and  archangels,  to  a  rude  rout  of  fin- 
 ful  men  :  Tell  ye  the  daughters  of  Sion, 
 Behold,  thy  king  cometh  unto  thee,  faith  the 
 prophet  Ifaiah  in  the  Ixii.  chap,  verfe  11. 
 ■\Vhat  could  he  kfs  ?  and  what  canft  thou 
 
 FFERINGS, 
 
 more?  wonderful  love,  that  he  would 
 come,  but  more  wonderful  in  the  manner 
 of  his  coming  ;  he  that  before  made  man 
 a  foul  after  the  image  of  God,  now  makes 
 himfelf  a  body  after  the  image  of  men ; 
 and  he  that  was  more  excellent  than  all  an- 
 gels, becomes  lelTer,  lower  than  the  an- 
 gels, even  a  mortal,  miferable,  wretched 
 man. 
 
 5.  But  what  man  ?  as  he  is  king  of  hea- 
 ven, let  him  be  king  of  all  ihe  world ;  if  he 
 be  man,  let  him  be  the  ruler  of  mankind: 
 no,  thou  art  deceived,  O   Jew,  that  ex- 
 pe<fteft  in    thy   Saviour  the  glory  of  the 
 world ;  fear  not,  Herod,    the  lofs  of  thy 
 diadem  ;  for  this  child  is  born,    not  to  be. 
 thy  fucceffor,  but,  if  thou  wilt  believe,  to 
 be  thy  Saviour  :    Was  he  a  king  on  earth? 
 alas  !    look  through  the  chronicles  of  his 
 life,  and  you  find  him  fo  far  from  a  king, 
 that  he  is  the  meaneft  fubjeft  of  all  men  : 
 where  was  he  bom,  but  at   Bethlehem  a 
 little  city  ?  where  did  the  fhepherds  find 
 him,  but  in  a  forry  cottage  ?  who  were  his 
 difciples,  but   poor   fiHiermen  ?    who   his 
 companions,  but   publicans  and  finners  ? 
 Is  he  hungry  ?  where  ftands  his  table,  but 
 on  plain  ground  ?  what  are   his    dainties, 
 but  bread  and  a  few  fifhes  ?  who  are  his 
 guelb,  but  a  rout  of  hungry  flarvcd  crea- 
 tures ?  and  where  is  his  lodging,   but  at 
 the  flern  of  a  fhip  ?  here  is  a  poor  king, 
 without  either  prefence  or  bed-chamber  ; 
 The  foxes  have  holes,  and  the  birds  of  the 
 air  have  nejls,  but  the  Son  of  man  hath  not 
 ivhereon  to  lay  his  head,  Mat.  viii.  20. 
 
 6.  Defcend  we  a  little  lower,  and  place 
 him  in  our  own  rank ;  what  was  he  but 
 a  carpenter  ?  Say  the  Jews  in  fcorn,  Is  not 
 this  the  carpenter,  Nary' s Jon  ?  Mark  iii. 
 6.  A  poor  trade  fure ;  but  to  fliew  us 
 that  he  was  man,  and  how  much  he  hated 
 idlenefs,  fome  time  he  will  beflow  in  the 
 labours  of  man's  life ;  but  O  wonder  !  if 
 he  will  rejeft  majc(iy,Jet  him  ufe  at  leaft 
 fome  of  thofe  liberal  arts  ;  or  if  he  will  be 
 mechanical,  let  him  choofe  to  fon>e  noble 
 
 trade ; 
 
the  "PURGING  of  S  I  N. 
 
 497 
 
 twide  ;  Thy  merchants  were  the  great  men 
 of  the  earth,  faid  the  angel  to  Babylon, 
 Rev.  xviii.  23.  Ay,  but  our  Saviour  is  no 
 adventurer,  neither  is  he  fo  flockt  to  fol- 
 low any  fuch  profeffion  ;  once  indeed  he 
 travelled  into  Egypt  with  Jofeph  and  Ma- 
 ry ;  but  to  (hew  us  that  it  was  no  prize, 
 you  may  fee  Mary  his  mother  fteal  him  a- 
 way  by  night,  without  further  preparati- 
 on :  what,  gone  on  a  fudden  ?  it  feems 
 there  was  no  treafure  to  hide,  no  hangings 
 to  take  down,  no  lands  to  fecure  ;  his  mo- 
 ther needs  do  no  more  but  lock  the  doors 
 and  away;  what  portion  then  is  for  the 
 Lord  of  heaven  ?  O  fweet  Jefus  !  thou 
 muft  be  content  for  us  to  hew  flicks  and 
 flocks;  befides  which  (after  his  coming 
 out  of  Egypt,  about  the  feventh  year  of 
 his  age,  until  his  baptifm  by  John,  which 
 ■was  the  thirtieth)  we  find  little  elfe  record- 
 ed in  any  writers,  profane  orecclefiaftical. 
 7.  And  are  we  now  at  our  juft  quan- 
 tum? Alas,  what  quantity,  what  bounds, 
 hath  the  humility  of  our  Saviour  ?  is  he 
 a  Carpenter  ?  That  were  to  be  mafter  of  a 
 trade ;  but  he  took  on  him  (faith  the  apo- 
 ftle)  the  form  of  a  fervant,  not  a  mafter, 
 Phil.  ii.  7.  It  is  true,  he  could  fay  to  his 
 apofliles,  Ye  call  me  ma/ier,  and  Lord,  and 
 ye  fay  xvell,forfo  I  am,  Joh.  xiii.  13.  And 
 yet  at  that  very  inftant  mark  but  his  gef- 
 tures,  and  you  may  fee  their  Lord  and 
 mafter  become  a  fervant  to  his  fervants  : 
 his  many  offices  exprefs  his  fervices ;  when 
 He  rofe  from  /upper,  and  laid  afide  his  up- 
 per garments,  and  took  a  tow'el  and  girded 
 himfelf,  and  after  that  he  had  poured  -water 
 into  a  bajin,  began  to  luafh  his  difciples  feet, 
 and  to  ivipe  them  luith  the  towel  ivhere^vith 
 he  was  girded, ]ohn  xiii.  4,  5.  O  ye  blelled 
 fpirits,  look  down  from  heaven,  and  you 
 may  fee  even  the  Almighty  kneeling  at 
 the  feet  of  men!  O  ye  bleffedapolUes, 
 why  tremble  ye  not  at  this  fo  wonderful 
 fight  of  your  lovely,  lowly  Creator?  Pe- 
 ter, what  doeft  thou  ?  is  not  he  the  beau- 
 ty of  the  heavens,  the  paradife  of  angelb, 
 
 S 
 
 the  brightnefs  of  God,  the  Redeemer  of 
 men  ?  And  wilt  thou  (notwithiUnding  all 
 this)  let  him  wafh  thy  feet  !  No,  leave,  O 
 Lord,  leave  this  bafe  office  for  thy  fervants, 
 lay  down  the  towel,  put  on  thy  apparel : 
 fee  Peter  is  refolute.  Lord  doejl  thou  wajh 
 my  feet  ?  No  Lord,  thou  (halt  never  do  it. 
 Yes  Peter,  thus  it  muft  be,  to  leave  t^ee 
 and  tis  a  memorial  of  his  humility  ;  /  have 
 given  you  an  example,  (faith  Chrifi)  that 
 ye  ffjould  do  as  I  have  done  unto  you,  verlc 
 25.  And  what  hath  he  done?  But  for 
 our  fakes  is  become  a  fervant,  yea  his  fer- 
 vants fervant,  wadiing  and  wiping,  not 
 their  hands  or  heads,  but  the  very  meanell, 
 loweft  parts,  their  feet. 
 
 8.  And  yet  there  is  a  lower  fall,  How 
 many  hired  fervants  (faid  the  prodigal)  at 
 my  father's  houfe  have  bread  enough,  and  I 
 die  for  hunger?  Lukexv.  17.  And  as  if  our 
 Saviour's  cafe  were  like  the  prodigal's, 
 you  may  fee  him  a  little  lower  than  a  fer- 
 vant, yea  a  little  better  than  a  beggar  :  Te 
 know  (faith  the  apoftle)  the  grace  of  our 
 Lord  Jcfus  Chrif},  that  though  he  was  rich, 
 yet  for  your  fakes  he  became  poor,  2  Cor. 
 viii.  9.  Poor  indeed,  and  fo  poor,  that  he 
 was  not  worth  a  penny  to  pay  tribute,  till 
 he  had  borrowed  it  0/  a  fifh,  Matth.  xvii. 
 27.  See  him  in  his  birth,  in  his  life,  in 
 his  death,  and  what  was  he  but  a  pilgrim, 
 that  never  had  houfe  to  harbour  in  ?  A 
 while  he  lodges  in  an  oxen-fiali,  thence  he 
 flies  into  Egypt,  back  he  comes  into  Gali- 
 lee, anon  he  travels  to  Jerufalem,  within 
 a  while  (-as  if  all  his  life  were  but  a  wand- 
 ring)  you  may  fee  him  on  mount  Calvary 
 hanging  on  the  crofs;  was  ever  any  beg- 
 gar's life  more  raiferable  ?  he  hath  no 
 houfe,  no  money,  no  friends,  no  lands, 
 and  howfoever  he  was  God  the  difpofer  of 
 all ;  yet  for  us  he  became  man,  a  poor 
 man,  a  mean  man,  yea  the  meaneil:  of  all 
 men  :    and  this  another  flep  downwards. 
 
 9.  But  this  not  low  enough,  men  are 
 the  image  of  God  :  ay  but  the  Son  of  God 
 is  not  uled  as  a  man,  but  rather  as  a  poor 
 
 f  f  dumb 
 
49S 
 
 CHRIST'S  SU  FF  ERING  S, 
 
 dumb  bead  appointed  to  the  flaughter:  what 
 was  he  but  a  flieep,  faid  Ifaiah  of  him  ?  ch. 
 liii.  7.  A  ftieep  indeed,  and  that  more  e- 
 fpecially  in  thefe  two  qualities,  i.  As  a 
 Jheep  before  the  /hearer  is  dumlf,  fo  he  0- 
 peued  not  his  mouth :  and  to  this  purpole 
 was  that  filence  of  our  Saviour  ;  when  all 
 thofe  evidences  came  againft  him,  he  would 
 not  fo  much  as  drop  one  fyllable  to  defend 
 liis  caufe  ;  if  the  high  priefls  queflion  him, 
 What  is  the  matter  that  thefe  men  -witnefs 
 againj}  thee  ?  Matthew  tells  us,  that  Jefus 
 held  his  peace,  Matth,  xxvi.  63.  If  Pilate 
 fay  unto  him,  Behold,  how  many  things 
 they  witnefs  again/}  thee  ;  Mark  tells  us, 
 that  Jefus  anfwered  him  nothing,  Mark  xv. 
 6.    If  Kerod  qu?fiion  with  him  in  many 
 
 '  ivords,  be  caufe  he  had  heard  many  things 
 of  him,   Luke  tells  us,  that  he  anfwered 
 
 '  him  nothing  Luke  xxiii.  9.  As  a  poor  fheep 
 in  the  hands  of  the  fliearer,  he  is  dumb 
 before  his  judges  and  accufers;  whence 
 briefly  we  may  obferve,  Chrifl  came  not 
 to  defend,  but  to  fulfer  condemnati- 
 on. 2.  As  a  fhcep  he  is  dumb,  and  as 
 a  flieep  he  is  flain  :    He  was  led,  faith  the 
 
 Lamb,  faith  John  theBaptift,  even  the  Lamb 
 of  Cod,  which  takes  away  the  fins  of  the 
 world,  John.  i.  29.  This  was  that  Lamb 
 which  the  Pafchal  lamb  prefigured,  Tour 
 lamb,  faith  God  to  the  Ifraelites,  fjall  be  a 
 lamb  without  blemiflo,  and  the  blood  fhall 
 be  a  token  for  you,  Exod.  xii.  5,  13.  But 
 was  ever  Lamb  like  the  Lamb  of  God  ? 
 He  is  without  blemifli ;  faith  Pilate,  I  find 
 no  fault  in  him,  Luke  xxiii.  4.  and  the 
 fprinkUng  of  his. blood,  faith  Peter,  is  the 
 right  token  ofele6iion,  i  Peter  i.  2.  Such 
 a  lamb  was  this  Lamb,  without  blemifli  in 
 his  life,  and  vvhofe  blood  was  fprinkled  at 
 his  death,  in  life  and  death  ever  fufFering 
 for  us,  who,  had  he  not  done  fo,  fhouid 
 for  ever  and  ever  have  fuffered  ourfelves. 
 Tell  me,  0  thou  -ivhom  my  foulloveth,  where 
 thoufeedefl  ?  faith  the  church  in  Canticks: 
 Tell  me  ?  Yes  :  If  thou  knowefi  not,  faith 
 our  Saviour,  go  thy  way  /or  th  by  the  foot' 
 fieps  of  the  flock,  Q^nt.  i.  8.  Our  Saviour 
 is  become  a  man,  a  fheep,  a  Lamb,  or  if 
 this  be  not  humility  enough,  he  will  yet 
 take  a  leap  lower. 
 
 What  is  he  but  a  worm,  and  no  man. 
 
 prophet,  as  a  fljeep  to  the  flaughter,  Ifa.  liii.   yea  the  very  fcorn  of  men,  and  the  outcafi 
 7.'    '  O  Jefus  !  art  thou  come  to  this  ?    to       "    '  '    "    "'■       ••    "    —  • 
 
 be  a  man,  who  art  God;  a  flieep,  who  art 
 man,  and  fo  for  our  fakes  far  inferior  to 
 ourfelves  ;-  nay  worfe,  a  flieep  ;  how?  not 
 free,  as  one  that  is  leaping  on  the  moun- 
 tains, or  fkipping  on  the  hills :  no,  but  a 
 fl\eep  that  is  led  :  led  whither  ?  not  thi- 
 ther as  David  was,  who  could  fay  of  his 
 fhcpherd,  that  He  fed  him  in  green  paf- 
 iures,  and  led  him  forth  hefldes  the  waters 
 of  comfort,  Plal.  xxiii.  2.  No,  but  led  to 
 the  flaughter.  He  is  a  flieep,  a  flieep  led, 
 a  flieep  led  to  the  flaughter ;  and  fuch  a 
 flaughter,  that  were  he  a  dumb  creature, 
 yet  great  ruth  it  were  to  fee  him  fo  hand- 
 led as  he  was  by  the  Jews.' 
 
 10.  And  yet  will  his  humility  defcend  a 
 little  lower  ;  as  he  was  the  poorefl  of  men, 
 fo  the  leaft  of  ibeep ;  Like  a  lamb,  faith 
 the  apoftle,  Afts  viJi.  32.  and,  Behold  the 
 
 of  the  people  ?  Pf.  xxii.  6.  Did  you  ever 
 think  we  could  have  brought  our  Saviour 
 to  thus  low  a  degree  ?  What,  beneath  a 
 lamb,  and  no  better  than  a  worm  ?  Hea- 
 ven and  earth  may  well  ring  of  this,  as  be- 
 ing the  greateft  wonder  that  ever  was: 
 there  is  not  any  bitter  potion  due  to  man, 
 which  the  Son  of  God  will  not  partake  of 
 to  the  utmoft  dregs ;  and  therefore  if  Job 
 fliy  to  the  worm,  Thou  art  my  flfler  and  mo- 
 ther. Job  xvii.  14.  nay,  if  Bildad  fay, man 
 is  a  worm,  and  the  fen  of  man  is  but  a 
 worm.  Job  xxv.  6.  which  is  more  than 
 kindred  :  behold  our  Saviour  (looping  thus 
 low  himfelf,  what  is  he  but  a  man  ?  nay, 
 as  if  that  were  too  much,  a  worm,  and  net 
 a  man,  as  fung  thePfilmifl  of  him. 
 
 I  am  fo  low,  that  unlefs  we  think  him 
 no-body,  we  can  down  no  lower  ;  and  yet 
 here  is  one  leap  more,  that  if  we  take  a 
 
 view 
 
the  TU  RG 
 
 view  of  It,  we  may  fuppofe  him  to  be  no- 
 thing in  efteem,  a  no-body  indeed.  Look 
 we  at  every  man  in  refpeft  of  God,  and 
 the  prophet  tells  us,  All  nations  before  him 
 are  as  nothing,  Ifa.  xl.  17.  And  if  man  be 
 thus,  why  fure  the  fon  of  man  will  be  no 
 lefs ;  fee  then,  to  the  wondrous  aftoni/h- 
 ment  of  men  and  angels,  how  greatnefs 
 itfelf,  to  bring  man  from  nothing,  exina- 
 rtivit  fe,  hath  made  himfe If  nothing,  or,  of 
 no  reputation,  Philipp.  ii.  7.  How  ?  No- 
 thing ?  Yes,  faith  Beza  ;  He  that  was  all 
 in  all,  hath  reduced  himfelf  to  that  "which 
 is  nothing  at  all:  And  Tertullian  little  lefs, 
 exhaujit  fe,  He  hath  emptied'  himfelf,  or, 
 as  our  tranflation  gives  it,  He  hath  made 
 himfelf,  not  of  little,  but  of  no  reputation. 
 Lo  here  thofe  fteps,  the  fcripture  light- 
 ning us  all  the  way,  by  which  our  Saviour 
 defcended  ;  he  that  is  God,  for  us  became 
 an  angel,  a  man,  a  ferving-man,  a  poor 
 man, a  fheep,  a  lamb,  a  nothing  in  efleem, 
 a  worm,  a  man  of  no  reputation. 
 
 Ufe  I .  Let  every  foul  learn  his  duty  from 
 hence ;  what  fliould  we  do  for  him  who 
 hath  done  all  this  for  us  ?  There  is  a  crew 
 of  unbelievers  that  hear  and  heed  not;  all 
 the  futferings  of  our  Saviour  cannot  move 
 them  a  jot,  either  towards  God,  or  from 
 lin ;  and  is  not  this  a  woful  lamentable 
 cafe  ?  I  remember  a  palTage  in  Cyprian, 
 how  he  brings  in  the  devil  triumphing  o- 
 ver  Chrift,  in  this  manner  ;  '  As  for  my 
 followers,  I  never  died  for  them,  as  Chrift 
 did  for  his ;  I  never  promifed  them  fo  great 
 a  reward  as  Chrift  hath  done  to  his ;  and 
 yet  I  have  mere  followers  than  he,  and 
 they  do  more  for  me  than  his  do  for  him  : 
 hear,  O  heaven,  and  hearken,  O  earth  !' 
 was  ever  the  like  phrenlie  ?  The  devil,  like 
 a  roaring  lion  feeks  ever  and  anon  to  de- 
 vour our  fouls  ;  and  how  many  thoufands 
 and  millions  of  fouls  yield  themfelves  to  his 
 fervice,  tho'  he  never  died  for  them,  nor 
 will  ever  do  for  them  the  pooreft  favour 
 whatfoever,buipay  them  everlaftinglywith 
 painsand  pangs,  death  and  damnation  ?  On 
 
 Sf 
 
 I NG  of  SI  N,  499 
 
 the  other  fide,  fee  our  Saviour,  God  almigh  - 
 ty,take  on  him  the  nature  of  a  man,  a  poor 
 man,  a  (heep,  a  lamb,  a  worm,  a  nothing  ia 
 efteem;  and  why  all  this  ?  but  only  to  fave 
 our  fouls,  and  to  give  them  heaven  and 
 falvation  ;  yet  fuch  is  the  condition  of  a 
 ftubborn  heart,  that  to  cl'oofe,  it  w  ill  fpum 
 at  heaven's  crown,  and  run  upon  hell,  and 
 be  a  flave  to  Satan,  and  feoff  at  Ghrift's 
 fufferings,  yea,  and  let  cut  his  blood,  and 
 pull  out  his  heart,  and  bring  him  a  degree 
 lower  than  very  Beelzebub  himfelf,  rather 
 than  it  will  fubmit  to  his  will,  and  march 
 under  his  banner  to  the  kingdom  of  hea- 
 ven. Hence  it  is,  that  the  devil  fo  tri- 
 umphs over  Chrift.  As  for  my  followers, 
 (faith  he)  I  never  died  for  them,  as  Chrift 
 did  for  his:  No,  devil,  thou  never  dledft 
 for  them,  but  thou  wilt  put  them  to  a 
 death  without  all  eafe  or  end.  Think  of 
 this,  ye  unbelievers  :  methinks,  like  a  thun» 
 derbolt,  it  might  ftiake  all  your  hearts, 
 '^and  dafti  them  into  pieces. 
 
 Ufe  2.  But  a  word  more  to  you,  of 
 whom  I  hope  better  things;  let  me  exhort 
 the  faints,  that  you  for  your  parts  will  e- 
 ver  love,  and  ferve,  and  honour,  and  o- 
 bey,  and  praife  the  Lord  of  glory  for  this 
 fo  wonderful  a  mercy  ;  I  pray,  have  you 
 not  caufe  ?  Had  your  Saviour  only  lent 
 his  creatures  to  ferve  you,  or  fome  pro- 
 phets to  advife  you  in  the  way  of  falvati- 
 on ;  had  he  only  fent  his  angels  to  attend 
 you,  and  to  minifter  unto  you  ;  or  had  he 
 come  down  in  his  glory,  like  a  king  that 
 would  not  only  fend  to  the  prifon,  but 
 come  himfelf  to  the  dungeon,  and  afk, 
 faying.  Is  fuch  a  man  here  ?  Or,  had  he 
 only  come  and  wept  over  you,  faying.  Oh 
 that  you  had  never  finned  !  all  thefe  had 
 been  great  mercies  :  but,  that  Chrift  him- 
 felf ftiould  come,  and  flrive  with  you  in 
 mercy  and  patience  ;  that  he  ftiould  be  fo 
 fond  of  a  company  of  rebels  and  hell- 
 hounds, and  yet  we  are  not  at  the  loweft, 
 that  he  would  for  us  become  a  man,  a 
 mean  man,  a  lamb,  a  worm,  a  nothing  in 
 f  3  efteem. 
 
500  C  HR  ISTs   SU 
 
 ellecm.  O  all  ye  ftubborn  hearts,  too 
 much  flubbornare  we  all,  if  judgment  and 
 the  hammer  cannot  break  your  hearts,  yet 
 let  this  mercy  break  you,  and  let  every  one 
 fay,  *  O  Jefus  haft  thou  done  all  this  for 
 IDC  ?  certainly  I  will  love  thee,  and  praife 
 thee,  apd  ferve  thee,  and  obey  thee  as  long 
 as  I  live.'  Say  fo,  and  the  Lord  fay  amen 
 to  the  good  defres  of  your  hearts.  To 
 ^vhet  this  on  the  more;  remnnber  fliil,  it 
 is  you  that  fliould  have  fuffered,  but  to 
 prevent  this,  it  was  he  that  was  humbled, 
 it  is  he  that  was  crucified,  it  is  he  that  was 
 purged:  what  needs  more?  I  am  he,  (John 
 xviii.  5.)  faid  Ghrifi:  to  the  Jews  when  they 
 apprehended  him  :  !ie  ?  what  he  ?  I  know 
 not  what ;  but  b?he  what  he  will,  he  it  is 
 our  Saviour,  Redeemer,  Phylician,  Patient, 
 JVho  had  hy  himjelf  purged  our  Jtn. 
 
 Thus  far  we  have  meafured  his  fteps 
 downwards,  and  fliould  we  go  up  again 
 the  fame  flairs,  we  might  bring  him  as  high 
 as  we  have  placed  him  low  ;  but  hisalcent 
 rather  belongs  to  the  words  following  my 
 text ;  for,  afler  he  had  purged,  then  he 
 (at  down  on  Cod's  right  hand  on  high.  Come 
 \ve  then  to  the  next  words,  and  as  you 
 have  feen  the  pcrfon,  fo  let  us  look  for 
 a  companion  r  This  may  in  mifery  yield 
 ibme  comfoit,  if  but  any  fociety  bears  a 
 Hiare  in  his  mifery  :  but  methinks  I  hear 
 you  fay  to  me,  as  the  Athenians  faid  to 
 Paul,  We  -will  hear  thee  again  of  this  7nat- 
 fer  another  time,  hC\.s  xvii.  32. 
 By  him/elf.'} 
 
 THE  tirrte  and  phyjician  have  pre- 
 pared a  purge  ;  but  who  is  the  pa- 
 tient to  receive  it  ?  It  is  man  is  fick,  and 
 it  is  man  muft  purge,  or  otherwife  he  dies 
 \vithout  all  remedy  or  recovery  :  but  a- 
 las!  what  kind  of  purge,  1  pray  you,  mufl 
 that  be  which  can  evacuate  fjn  ?  Should 
 man  take  all  the  virtue  of  herbs  and  mine- 
 rals, and  dillil  them  inio  one  fublime  and 
 pureft  quintcdence,  yet  impofliblcwere  it 
 to  wafli  away  fin,  or  the  leaf!  dreg?  of  its 
 corruption;  not  Galen  nor  Hippocrates, 
 
 FFE  RI  NG  S, 
 
 nor  all  the  artifls,  or  naturalifts  that  ever 
 lived  on  earth  could  find  out,  or  invent 
 any  remedy  for  fin  ;  this  muft  be  a  work 
 of  grace,  and  not  of  nature;  yea,  and  fuch 
 a  grace  as  neither  man  nor  angel  could  af- 
 ford :  behold  then,  who  is  it  that  both  ad- 
 minifters  and  takes  the  receipt  prepared  ? 
 It  is  man  that  finned,  and  God  is  become 
 man,  that  fo  being  both,  he  might  admini- 
 fler  it  as  God,  and  receive  it  as  man,  the 
 fame  perfon  being  phyfician  and  patient, 
 compounder  and  purger. 
 
 But,  what  a  wonder  is  this  ?  Are  we  a  dy- 
 ing, and  mufl  he  purge  for  it  ?  can  phyfick, 
 given  to  the  found  heal  the  party  that  is 
 fick  ?  It  was  the  faying  of  our  Saviour,  The 
 whole  need  not  a  phyfician^  but  they  that 
 are  ficky  Matih.  ix.  12.  And  Chrift  Jefus, 
 for  his  part,  is  whole  indeed,  No  fault  in 
 this  man,  faith  Pilate,  Luke  xxiii.  14.  and 
 he  is  a  juj}  man,  faid  Pilate's  wife  of^  him, 
 IVIat.  xxvii.  19.  To  what  end  then  fhould 
 he  piuge  that  is  whole,  and  we  efcape  it 
 that  are  fick  ?  O  this  is  to  maniftft  the 
 dearefl  love  of  our  foul-phyfician  our  en- 
 deared Saviour:  The  whole  indeed  need 
 not  a  phyjician,  hut  they  that  are  fick  ;  he 
 reeds  no  phyfick,  no  purge,  ho  phylician 
 at  all,  but  for  us  he  is  become  a  phyfician 
 himfelf,  for  us  he  became  phylician  and 
 patient ;  for  us  he  was  lick,  for  us  he  purg- 
 ed, that  we  through  him  might  elcape  that 
 danger  of  eternal  \\xc. 
 
 But  how  purged  he?  By  himfelf?  W'as 
 there  none  to  allbciate  him  in  this  mifery  ? 
 Mo,  he  purged  by  himfelf  only,  and  that 
 without  a  partner,  or  comforter. 
 
 I.  Without  a  partner-,  there  was  none 
 that  laid  a  finger  in  the  burthen  of  his  crofs 
 to  eafe  him  :  why  blelTed  Saviour !  thou 
 haft  myriads  of  angels  waiting  on  thee, 
 and  can  they  not  a  little  lighten  rhy 
 heavy  yoke  ?  Mo,  the  angels  are  bit ift-d, 
 but  ihey  are  finite  and  limited,  and  theie- 
 fore  unable  to  this  expiation  of  lin. 
 
 But  what  fay  we  of  the  faints  ?  If  you 
 v'ill  believe  the  Rhcmiits,  they  can  tell  you 
 
 that 
 
the  TU  RGING  of  S I  N.  501 
 
 that '  the  fufferings  of  faints  (fanflified  in 
 Chrift's  blood)  have  not  only  a  forcible  fa- 
 tisfaftion  for  the  church,  and  its  mem- 
 bers ;  but  withal  they  are  the  accompHQi- 
 ments  of  the  wants  of  Chrift's  paffion  :' 
 (Rhem.  Coll.  i.  Seft.  4-)  An  horrible  blaf- 
 phemy  ;  as  if  Chrift's  death  were  not  fuf- 
 licientin  itfelf,  but  his  wants  muft  be  fup- 
 f)lied  by  the  fatisfaftion  of  others ;    my 
 text  tells  me,  Chrifi  purged  by  himfdlf: 
 therefore  not  by  another,  but  fuificiently 
 in  his  own  perfon  ;  and  as  for  that  text 
 they  urge  againft  us,  Colofl".  i.  24.  Now 
 rejoice  I  in  my  Jufferings  for  youy  and  ful- 
 fill the  refi  of  the  afflictions  of  ChriJ}  in  my 
 flcfh  for  his  body'' s fake  -which  is  the  church  : 
 whence  they  argue  thefe  two  points;   i. 
 The  want  of  Chrift's  fufferings;  and,  2. 
 The  abounding  of  faints  fufferings  for  the 
 fatisfaftion  of  others.     To  the  firft,  we 
 anfwer,  thztthe  afflictions  ofChrij},  which 
 the  apoftle  faith,  I  fulfill,  are  not  meant 
 of  the  affliiflions  which  Chrift  fuffered  in 
 his  perfon,  but  in  his  members;  thus  Au- 
 giiftlne,  *  The  apoltle  fnth  not,  my  afflic- 
 tions, but  Chrift's,  bccaufe  he  was  a  mem- 
 ber of  Chrift,'  who  is  ufually  faid  to  luffer 
 both  with,  and  in  bis  members.     To  the 
 lecond,  we  anfwer,  that  Paul's  fuffeiings 
 for  his  body  which  is  the  church,  ferved 
 not   tor  latisfaiftion,  but  for  confirmati- 
 on of  their  faith  ;  thus  Ambrofe,  Serm. 
 66.  '  ChriiVs  paihon  fufficeth  toJalvation, 
 Peier  and  Paul's  paffion  fcrve  only  for  ex- 
 ample ;'  fo  then  if  you  will  have  the  true 
 fenie  of  the  words,  they  run  thus  ;  A'ow 
 rejAce  I  in  my  fufferings  Jor  you,  "where- 
 by I  fufilt  the  mtajure  of  thofe  tribulations 
 which  remain  yet  to  be  endured  oj   Chrifi 
 in  his  my(iicai  body,  which  I  do  for  the 
 body's  fake,  not  to  fatisfie  jor  it,  b-ut  to  con- 
 firm it^orjircngthcnit  in  the  go/pel  of  Chrifi : 
 and  good  reafon  have  we  to  admit  of  this 
 conmu-nr,  ot-herwile,  how  is  Chrift  a  per- 
 fect Saviour,  if  any  adf  of  our  redemption 
 be  left  to  the  performance  of  any  faint  or 
 angei .'  Mo,  it  is  Chrift,  and  only  Cliriit 
 
 Jefus,  and  only  Jefus,  Nor  is  there  falva- 
 tion  in  any  other,  for  there  is  none  other 
 name  under  heaven  given  among  men  where- 
 by we  mufi  be  faved,  Affs  iv.  12. 
 
 3.  But  if  not  angels,  or  faints,  what  fay 
 we  of  good  works  ?  Cannot  they  expiate 
 fin  ?  Yea,  fay  our  adverfaries,  they  are  me- 
 ritorious, and  applicatory,  and  expiatory  ; 
 fo  here  is  a  threefold  ufe  of  them  :  what  ? 
 hath  Chrift  purged  by  himfelf  ?  and  is  there 
 any  other  means  whatfoever  to  expiate  fin  ? 
 No,  faith  the  apoftle;  fo  incompatible  are. 
 thefe  two,  his  grace,  and  our  works,  that 
 if  it  be  of  grace y  it  is  no  more  of  works ^ 
 or  elje  grace  were  no  more  grace ;  and  if 
 it  be  of  works,  it  is  no  more  grace,  or  elfe 
 works  were  no  more  works,  Rom  xi.  6. 
 By  grace  then  ye  are  faved,  not  of  works  y 
 lefi  any  man  fhould  boafl  himfelf y  Eph.  ii. 
 
 8,9- 
 
 But  if  no  purging  by  angels,  faints,  nor 
 good  works,  what  fay  we  to  purgatory  it- 
 ^felf  ?    We  fay  it  is  a  fable  ;  or  were  it  an 
 article  of  faith  (as  the  pontificians  affirm) 
 let  us  have  fcripture  for  it ;  yes,  faith  Rof- 
 fenfis  in  his  book  againft  Luther,  art.  37, 
 We  went  through  fire  and  water,  Pf.  Ixvi. 
 12.  And  Sir  I'homas  Moor  will  have  more 
 fcripture  yet,  /  have  fent  forth  thy  pri- 
 finer s  out  of  the  pit,  wherein  is  no  water, 
 Zech.  ix.  II.  Here  are  two  places  for  pur- 
 gaiory,  and  one  faith,  there  is  •u/a/fr,  the 
 other  faith,  there  is  no  water ;  but  to  fay 
 truth  of  boih,  *   The  catholick  faith,  reft- 
 ing  upon  divine  authority  believes  heaven 
 and  hell,  but  a  third  place  (faith  Auftin) 
 we  know  none,  neither  find  we  in  holy 
 fcripture.   that  there  is  any  fuch  place  :' 
 neither  Ipeaks  he  only  of  places  eternal 
 that  arc  to  continue  for  evei ,  for  he  pur- 
 polcly  diiputes  againft  Limbu:  Pueiorum  ; 
 and  reje<5ts  all  places  temporary  ;  yea,  he 
 acknowledgeth,  '   i  liere  is  no  middle  place 
 at  all ;  but  he  muft  needs  be  wiih  the  de- 
 vil, that  is  not  with  C^rilt.'     Away  then 
 with  thofe  pjipir  v»  alls,  and  painted  hres,*a 
 bug  (could  iiaiding  ouce  lay)  Haett  only  to 
 
 iray 
 
C  HRlSTs  SU  FFERING  S, 
 
 502 
 
 fray  chiMren  :'  God  will  have  no  rival  in 
 fin'spurge,  no  angelin  heaven,  no  faints,  no 
 works  on  earth,  no  purgatory  under  earth, 
 it  is  he  himfelf  wmU  purge  it  by  himfelf ; 
 my  text  affirms  it  (and  who  dares  gainfay 
 it  ?)  that  he  hy  himfelf  (}iy  no  other)  hath 
 pur  (fed.  our  fins. 
 
 Thiis  far  you  have  feen  Chrift  purging 
 without  a  partner;  He  trod  the  -wine-prefs 
 alone f  and  there  was  none  to  help  him.  If, 
 Ixiii.  3.  But  O  the  bitternefs  of  this  purge 
 that  admits  of  no  help,  no  eafe !  as  he  had 
 no  partner  to  help  him,  fo  no  comforter 
 to  cheer  him  in  his  fo  lamentable  fuffer- 
 ings. 
 
 *  Some  eafe  it  is  to  have  one  or  other 
 touched  with  th^fenfe  of  our  miferies,' 
 and  if  they  cannot  help  us,  yet  to  do  what 
 they  can  (be  it  only  to  condole  us)  it  were 
 a  comfortable  refreftiing ;  ay,  but  our  Sa- 
 viour finds  no  refrefhing  at  all,  he  purged 
 by  himfelf  without  a  partner,  without  a 
 comforter,  not  any  one  on  earth  or  in  hea- 
 ven, that  afforded  his  poor  heart  any  cure 
 or  cordial.  Firfi,  Look  on  earth,  for  to 
 them  doth  he  addrefs  that  fpeech,  in  Lam. 
 i.  12.  Is  it  nothing  to  you  all  ye  that  pafs 
 by?  The  moft  grievous  torments  find  fome 
 mitigation  in  the  fupply  of  friends,  and 
 what  friends  hath  our  Saviour  to  comfort 
 him  in  his  torments  ? 
 
 I.  If  you  fay  the  Gentiles ;  I  muft  con- 
 fefs  he  found  faith  in  fome,  and  a  feeming 
 favour  from  others ;  the  centurion  is  wit- 
 nefs  of  the  one,  of  whom  our  Saviour  him- 
 felf con  felled,  /  have  not  found  fo  great 
 faith,  no  not  in  Ifrael,  Mat.  viii.  10.  And 
 Pilate  gives  a  token  of  the  other,  when  he 
 took  water,  and  wafhed  his  hands  before 
 the  multitude,  faying,  1  am  innocent  of  the 
 blood  of  this  juj}  man,  Mat.  xxvii.  24.  But 
 alas  !  did  Pilate  fo  favour  him,  as  to  free 
 him  ?  No,  he  fears  to  condemn  him  being 
 innocent,  and  yet  dares  not  abfolve  him, 
 being  fo  envied  as  he  was  by  the  Jews;  what 
 then  can  a  little  water  ?  what  can  Jordan's 
 floods  ?  what  can  riveis  of  wine  and  oil 
 
 do,  towards  the  wafhing  of  thofe  hands, 
 that  had  power  to  releafe  him,  and  would 
 not  ?  He  knew  they  had  delivered  him  of 
 envy.  Mat.  xxvli.  18.  He  confeffes,  I  find 
 no  fault  in  this  man,  Luke  xxiii.  14.  He 
 tells  him  that  he  had  power  to  crucifie  him^ 
 and  he  had  power  to  loofe  him,  John  xix. 
 10.  and  yet  fondly  would  he  wafii  away 
 the  guilt  of  his  unjuft  fentence,  with  a  lit- 
 tle water  on  his  hands;  no,  Pilate,  that 
 ceremony  cannot  wafli  away  thy  fin,  that 
 fin  I  -mean,  which  thou  and  the  Gentiles 
 in  thee  committed,  in  delivering  of  Jefus 
 to  the  will  of  the  Jews. 
 
 2.  But  if  delivered  to  the  Jews,  fure  it 
 is  well  enough  ;  he  Is  their  countryman, 
 kinfman,  of  the  flock  of  Abraham,  of  the 
 tribe  of  Juda,  of  the  family  of  Jofeph  ; 
 but  this  rather  aggravates  than  allays  his 
 miliery,  that  his  own  people  fliould  dege- 
 nerate into  traitors  :  not  a  Gentile,  but  a 
 ,Jew  to  be  his  executioner:  what  torment 
 had  not  been  a  lenitive,  and  a  recreation 
 in  comparifon  of  this  ?  Daniel's  den,  the 
 three  children's  furnace,  Ifaiah's  wooden 
 faw,  Ifrael's  fiery  ferpents,  the  Spaniih  in- 
 quifition,  the  Romilh  purgatory,  are  all 
 as  far  fliort  in  torture,  as  the  laf\  of  them 
 in  truth,  to  the  malice  of  a  Jew ;  witnefs 
 our  Saviour's  death,  when  they  all  confpi- 
 red  not  only  to  fcourge  him,  mock  him, 
 buffet  him,  flay  him  ;  but  to  flay  him  in 
 fuch  a  manner,  as  to  hang  him  on  nails, 
 and  to  make  the  crofs  his  gibbet. 
 
 But  what .'  no  comfortei'  amongft  them 
 all ;  do  the  Gentiles  condemn  him  ?  will 
 the  Jews  crucifie  him  ?  and  is  there  none 
 to  pity  him  ?  Yes ;  what  fay  we  of  his  dif- 
 ciples,  that  heard  him,  followed  him,  and 
 wtvefent  of  him,  by  two  and  two  into  every 
 city  and  place,  whither  he  himfelf  fhould 
 come,  Luke  x.  i.  Would  you  think  that 
 thefe  Seventy  (for  they  were  fo  many  in 
 number)  which  for  a  time  did  his  embalfage 
 with  joy,  Luke  x.  i  7.  would  now  have  for- 
 faken  him  •'  Yes,  if  yoD  mark  it,  DIany  of 
 them  -went  backhand  would  walk  no  more  with 
 
 hirrij 
 
the  TU  RGING  of  S I  N, 
 
 htjriy  John  vi.  66.  Some  ftiimble  at  his  doc- 
 trine, others  at  his  paffion,  but  all  were 
 offended,  as  it  is  written,  /  -willfmite  the 
 Shepherd,  and  the  fheep  of  the  flock  Jhall  be 
 Jcatteredj  Mat.  xxvi.  31. 
 
 Yet  if  the  Gentiles  reje£l:  him,  they  do 
 
 care  of  the  women  that  follow  him  weep- 
 ing, than  on  his  own  mangled  felf,  that 
 reels  along  fainting  and  bleeding  even  unto 
 death  :  the  tears  that  drop  from  their  eyes 
 is  more  to  him,  than  all  the  blood  in  his 
 veins ;  and  therefore  cardefs  as  it  were  of 
 but  like  Gentiles -who  were  ignorant  of  his.  own  facred  perfon,  he  turns  about  his 
 God;  if  the  Jews  hate  and  malign  him,  it  blefTed  bleeding  face  to  the  weeping  wo- 
 is  but  their  old  wont  of  killing  the  prophets,  men,  affording  them  looks  and  words  too 
 Mat.  xxiii.  31.  If  the  difciples  that  are  of  compaffion,  of  confolation.  Weep  not 
 weaker,  faint  and  waver  in  faith,  it  was  forme,  but  vjeep  for  your  [elves,  and  your 
 no  more  than  was  faid  of  them,  0  ye  of  children,  Luke  xxiii.  28.  But  O  ble/Ted 
 little  faith  I  but  what  fay  we  lo  the  twelve  Saviour  !  didft  thou  flow  unto  us  fliowers 
 apoflles,  thofe  ffecretaries  of  his  myfteries,  of  blood,  and  may  not  we  drop  a  tear  for 
 ftewards  of  his  mercies,  almners>of  his  all  thofe  purple  dreams  of  thine?  Yes  Lord, 
 bounties,  ivill  they  alfo  go  away,  and  leave  thou  doft  not  here  forbid  us  weeping,  on- 
 him  comfortlefs  alone  ?  50,  can  Peter  fay,  ly  thou  turneft  the  flream  of  our  tears  the 
 Mafler,  to  whom  fh all lue  go,  thou  hafl  the  right  way  ;  that  is  to  fay,  homewards  in- 
 words  of  eternal  life,  John  vi.  68.  Or  if  to  our  own  bofoms,  pointing  us  to  our 
 he  will  have  deeper  proteftations,  I  am  fins,  the  trueft  caufe  of  thy  fufferings. 
 ready  to  go  with  thee,  faith  Peter,  info  pri-  6.  But  as  for  comfort  to  our  Saviour, 
 Jon  and  to  death,  I<ukexxii.  23.  To  death  ?    whence,  trow  ye,  may  it  come?   If  we 
 
 Yes,  Though  I  die  with  thee,  I  will  not  de- 
 ny thee,  and  thus  faid  all  his  difciples,  xMat. 
 xxvi.  35.  and  yet  like  Jonas'  gourd  when 
 the  fun  beats  hotteft,  how  foon  are  they 
 
 compafs  the  earth,  the  Gentiles,  Jews,  his 
 difciples,  apoilles,  Mary  his  own  mother, 
 and  all  other  his  friends,  they  are  but  as 
 Job's  miferable  comfcrters  all:  but  let  us 
 
 all  gone,  and  vaniflied  away  ?  lo,  one  be-  go  up  into  heaven,  John  xvi.  2.  and  there, 
 trays  him,  another  forfwears  him,  all  run  if  any  where,  be  his  comforters  indeed  ; 
 from  him,  and  leave  him  alone  in  the  midfl  alas  !  what  comforters  ?  If  you  imagine 
 of  all  his  enemies.  the  angels,  it  is  true  they  could  attend  him 
 5.  And  yet  ifhisapoftles  leave  him,  what  in  the  defart,  and  comfort  him  in  the  gar- 
 fay  we  to  Mary  his  mother,  and  other  his  den  ;  but  when  he  came  to  the  main  aft 
 
 friends  ?  Thefe  indeed  wait  on  him,  fee- 
 ing, fjghing,  wailing,  weeping  ;  but  alas  ! 
 what  do  thofe  tears  but  increafe  his  for- 
 rows  ?  might  he  not  juflly  fay  with  Paul, 
 What  mean  ye  to  weep  and  to  break  my 
 heart?  Afts  xxi.  13.  Pity,  and  of  all  o- 
 ther  feminine  pity,  it  is  the  pooreft,  hclp- 
 lefs  falve  of  milery  ;  but  howfoever  it  was 
 to  others,  this  was  fo  far  from  any  falve 
 to  him,  as  'tis  one  of  his  greatefl,  tender- 
 eft  fores  about  him  :  Daughters  of  Jeru- 
 falem,  weep  not  for  me,  but  weep  for  your- 
 felves,  and  your  children^  Luke  xxiii.  28. 
 O  fee  the  wonder  of  compaffion  which  he 
 bears  to  others  in  his  paffion  j  he  hath  more 
 
 of  our  redemption,  not  an  angel  mufl  be 
 feen  ;  how,  not  feen  ?  No,  they  muft  not 
 fo  much  as  look  through  the  windows  of 
 heaven  to  give  him  any  eafe  at  all ;  nor 
 indeed  were  it  to  any  purpofe  if  they 
 fhould :  for  who  can  lift  up,  where  the 
 Lord  will  cafl  down  ?  O  ye  blefTed  angels  f 
 how  is  it  that  your  hallelujahs  ceafe  ?  that 
 your  fongs  which  you  warbled  at  his  birth, 
 are  finifhed  at  his  death  ?  that  your  glori- 
 ous company,  which  are  the  delight  of  hap- 
 py fouls,  is  denied  to  him  who  is  the  Lord 
 and  Maker  both  of  you  and  them  ?  Why, 
 thus  it  muft  be  for  our  fakes  :  I  am  full  of 
 heavinefSf  faid  our  Saviour  in  his  type, 
 
 and 
 
504  CHRISTs 
 
 avd  I  looked  for  J'ome  to  take  pityy  but  there 
 IV as  none,  and  for  comforters  j  but  I  foand 
 none^  Pfalm  Ixix.  20, 
 
 7.  And  yet  if  the  angels  be  no  comfort- 
 ers, he  hath  a  Father  in  heaven  that  is  near- 
 er to  him:  I  and  my  father  are  one,  faith 
 our  S&viour,  John  x.  30.  and,  //  is  my 
 father  that  honoureth  7ne,  John  viii.  34. 
 //  is  my  father  that  loveth  me,  John  x. 
 17.  //  is  my  father  that  dwelleth  in  me, 
 Johnxiv.  10.  and  howfoever  others  forfake 
 me,  and  leave  me  alone,  as  himfelf  pro- 
 claims it,  yet  I  am  not  alone,  becaufe  the 
 father  is  with  me,  John  xvi.  32.  Is  it  fo, 
 fweet  Saviour,  whence  then  was  that  for- 
 rowful  complaint  of  thine,  My  God,  my 
 Cod,  why  haft  thju  forfaken  me  ?  Leo  it 
 is  that  firft  that  reconciled  it,  and  all  anti- 
 quity allow  of  it :  *  The  union  was  not  dif- 
 folved,  but  the  beams,  the  influence  was  re- 
 trained \\iffe^ionejufiititv,{d\ih  Scotus,he 
 vas  ever  united  to  his  Father,  becaufe  he 
 ever  loved,  trufled,  and  glorified  him ;  but 
 Gjftf^ione  commodi,  that  delight  ever  e- 
 mergcnt  from  that  divine  vifion,  was  for 
 a  time  fufpended,  and  therefore  was  it  that 
 his  body  drooped,  his  foul  fainted,  he  be- 
 ing even  as  a  fcorched  heath-ground,  with- 
 out any  drop  of  dew  of  the  divine  com- 
 fort on  it. 
 
 8.  Yet  be  it  that  his  Father  noAV  forfakes 
 him,  will  he  fo  forfake  himfelf  ?  O  yes  !  he 
 burns  in  the  fiery  furnace  of  affli(fiion  with- 
 out all  manner  of  refreshing;  and  this  was  it 
 that  wasfigured  in  the  law  by  thofe  two  goats 
 offered  for  the  fins  of  the  people,  whereof 
 the  one  was  the  Scape-goat,  and  the  other 
 was  the  ojfering :  The  fcape-goat  departed 
 away,  and  was  fent  into  the  wildernefs,  but 
 her  companion  was  left  alone  in  the  tor- 
 rients,  and  made  a  fin-olfcring  for  the  peo- 
 ple; even  fo  was  this  facrifice  of  CJod-man, 
 Man-God,  blefled  for  ever,  the  humanity 
 was  offered,  but  the  Divinity  efcaped;  the 
 humaniiy  fuffcred  for  the  fins  of  tlie  world, 
 but  the  Divinity  departed  away  in  the  midll 
 of  lufierings,  and  left  her  filler  and  com- 
 
 SUFFERINGS, 
 
 panion  all  alone  in  the  torments :  thus  he 
 purged,  himfelf  only  in  his  humanity,  no 
 other  with  him,  all  other  left  him ;  the 
 *  Gentiles,  Jews,  difciples,  apoftles,  Mary 
 his  mother,  and  God  his  Father,  nay  he 
 himfelf  is  bereaved  of  himfelf,  the  humani- 
 ty of  his  Divinity,'  if  not  in  refpe<^  of  the 
 union,  yet  in  refpeft  of  the  confolation, 
 ivhen  he  had  by  himfelf  (\n  his  human  na- 
 ture without  any  comforter)  purged  cur 
 fins.     Lev.  xxvi.  10. 
 
 Thus  far  you  have  feen  Chrifl  drink  the 
 cup  of  his  bitter  pains,  pure,  and  without 
 mixture  of  any  manner  of  eafe;  what  now 
 remains,  but  that  we  make  fome  ufe  of 
 it? 
 
 Ufe.  I  will  take  the  cup  offalvation,  faith 
 David,  and  call  upon  the  name  of  th.  Lord, 
 Pfalm  cxvi.  13.  And  what  can  we  lefs?  If 
 our  Saviour  hath  begun  to  us  in  pains, 
 fliall  not  we  afford  him  our  thanks  ?  The 
 cup  of  death  could  not  pafs  from  him,  and 
 muff  the  cup  of  falvation  be  removed  from 
 lis  ?  0  praifc  him,  praife  him,  all  his  hofis, 
 Pfalm  cxlviii.  2.   Howfoever  he  was  alone 
 in  his  fuffeiings,  let  us  all  bear  the  burden 
 in  a  fong  of  thankfgiving,  and  in  this  fong, 
 let  us  finging  weep,  and  weeping  fing  ; 
 our  fins  may  draw  the  tears  which  were 
 the  caufe  of  his  fufferings,  and  our  falva- 
 tion may  make  us  fing,  which  thofe  his 
 fufferings  did  efle£l:  what  needs  more?  he 
 futfered  by  himfelf;  the  caufe,  our  fins; 
 the  cffeft,  our  falvation  ;  let  us  mourn  for 
 the  one,  and  praife  him  for  the  other ; 
 praife  him,    and  him  alone,    for  he  had 
 no  partner  in  his  fufferings,    nor  will  he 
 have  any  in  our  thanks  ;  he  had  no  com- 
 forter in  his  miferies,  nor  mull  any  fliare 
 with  him  in  the  duty  we  owe  him  of  prai- 
 fing  his  name  :    alas,    have  we   not  rea- 
 fon  (think  you)  to  give  all  the  glory  un- 
 to him  ?  it  was  he  that  fuffercd  that  which 
 we  deferved,  he  purged  by  himfelf  when 
 we  ourfclvcs  lay  fick  of  fin,  in  peril  of  death 
 and  damnation  ;  thus  gracious  is  he  to  us, 
 that  when  there  was  no  other  remedy  for. 
 
 our 
 
the 
 
 our  recovery,  then  he  by  hlmfdf  in  our 
 (lead  came  and  purged  our  fins. 
 
 Thus  far  you  have  feen  the  patient,  and 
 order  now  requires  that  we  prepare  the  re- 
 ceipt; the  patient  was  himfelf,  the  receipt 
 is  a  purge,  but,  to  confecl  this  purge,  we 
 mu ft  crave  a  further  time;  and  in  the  mean 
 while,  and  ever  remember  him  In  your 
 thoughts,  who  hath  done  all  this  for  you, 
 and  the  Lord  make  you  thankful. 
 Hud  purged.'] 
 
 YO  U  fee  who  it  is  that  hath  freed  us 
 from  fin,  to  wit,  Ghrift  our  Savi- 
 our without  any  affiftant ;  he  purged  by 
 himfelf;  but  what  did  he  by  himfelf  ?  do 
 we  fay  he  purged  ?  what  need  he  to  purge, 
 who  never  committed  any  fin  in  thought, 
 word,  or  deed  ?  it  is  without  doubt  he 
 needs  not,  and  yet  do  it  he  will,  not  to 
 clear  himfelf,  but  us. 
 
 But  this  purge  doth  imply  a  medicine, 
 and  lb  we  mulf  apply  it ;  a  medicine  it  was. 
 
 TURGINGofSIN.  -      r<^. 
 
 phyfick,  but  by  receiving  it  for  us ;  we 
 miferable  wretches,  lay  fick  of  fin,  and  he 
 our  Phyfician  hath  by  himfelf  purged  and 
 delivered  us  of  it. 
 
 Obferv.  But  that  we  may  the  better  fee 
 how  this  purge  wrought  with  him,  we  mufl 
 know,  *  That  purging  in  genera!  is  taken 
 for  any  evacuation  whacfocver:*  and  to  fay 
 truth  in  a  word,*  Theevacua-tion  of  Chrl't's 
 blood  was  the  right  purging  of  our  fins.' 
 Hence  is  it,  that,  as  laiprure^  affirm,  the 
 blood  of  ChriO:  doth  redeem  us,  cicanfe  us, 
 wafii  us,  juftifie  us,  fim<5tifie'us :  Ye  luere 
 reddetned  by  his  bloody  i  J'et.  i.  19.  and, 
 His  blood  cleanfeth  us  from  all  fin,  I  John 
 i.  7.  and,  He  wafhed  us  from  our  J  Ins  in 
 his  bloodi  Rev.  i.  5.  and,  Being  now  ju- 
 fiified by  his  blood,  Rom.  v.  9.  and.  There- 
 fore Jefus  fufil-red,  that  he  might  fajieii fie 
 the  people  ivith  his  own  blood,  Hebr.  xiii. 
 12.  This  blood  was  it  that  was  believed 
 by  the  patriarchs,  vvitnelfed  by  thefacrifices. 
 
 and  many  medicines  he  ufed  for  the  curing  "fliadowed  in  the  figures  of  the  law,  expec- 
 
 of  man's  foul ;  the  firft  by  diet,  when  he 
 jafted  forty  days  and  forty  nights,  Matth. 
 iv.  2.  The  fecond  by  electuary,  when  he 
 gave  his  mofl:  precious  body  and  blood  in 
 his  laft  flipper,  Mat.  xxvi.  26.  The  third 
 by  fweat,  when  great  drops  of  blood  iffued 
 from  him  falling  down  to  the  ground,  Luke 
 xxii.  44.  The  fourth  by  plaifier,  when 
 he  was  fpit  upon  by  the  Jews,  Mark  xv. 
 19.  The  fifth  by  potion,  when  he  tafied 
 vinegar  mingled  with  gall,  Matth.  xxvii. 
 34.  The  fixth  by  letting  of  blood,  when 
 his  hands  and  feet  were  pierced,  yea,  when 
 his  heart-vein  was  firicken,  and  his  fide 
 geared  xuith  a  fpcar,  John  xix.  34.  The 
 Tail,  which  contains  all  the  reft,  was  by 
 purge,  when  by  all  his  fufFerings,  and  e- 
 Ipecially  by  his  blood-fiied,  he  wafhed  us 
 'from  our  fins,  Rev.  i.  5.  Here  was  the  cure 
 of  all  cures,,  which  all  the  Galenifts  in  the 
 world  may  admire  with  reverence,  that 
 our  Lord  and  Saviour  fliould  become  our 
 furety,  that  our  foul-phyfician  fliould  be- 
 come our  purger  :  how  i  not  by  giving  us 
 
 T 
 
 ted  of  all  the  faithful  from  the  begin nmg 
 of  the  worW  ;  and  therefore  the  apoftle 
 concludeth,  /Ihnofi  all  things  are  by  the 
 law  purged  with  blood,  and  without  fi^ed- 
 ding  of  blood  is  no  remifiion,  Heb.  ix.  22. 
 It  is  true,  Chrift  purged  by  his  death  and 
 other  his  fufferings,  and  yet  are  all  thefe 
 contained  in  the  fhedding  of  his  blood  : 
 this  blood  is  the  foundation  of  true  refici- 
 on,  for  other  foundation  can  no  man  lay. 
 Wherefore  neither  was  the  firjl  tcflament 
 ordained  without  blood,  Heb.  ix.  18.  Nor 
 is  the  New  Teftament  otherwife  fealed, 
 than  with  blood.  Mat.  xxvi,  28.  What 
 needs  more  ?  If  the  blood  of  bulls  and  of 
 goats  (in  the  Old  Teftament)y?/;/J?/;?f//;  to 
 the  purifying  oftheflefh,  how  much  more 
 fijallthe  blood  of  Chriji  (in  the  New  Tefta- 
 ment) purge  your  confciences  from  dead 
 works,  to  ferve  the  living  Cod,  Heb.  ix. 
 13,  14.  O  fweet  blood  of  our  Saviour 
 that  purgeth  our  confciences,  evacuates 
 our  dead  works,  reftores  us  to  our  God, 
 will  bring  us  unto  heaven  ! 
 t  t  Bur, 
 
50^' 
 
 CHRIST'S  SUFFERINGS, 
 
 But,  O  my  Saviour,  Wherefore  art  thou 
 red  in  thy  apparel,  and  thy  garments  like 
 him  that  treadeth  in  the  'wine  fat  ?  Ifalah 
 Ixiii.  2.  Ts  it  thy  precious  blood  that  iiatii 
 given  this  hue  ?  Yes,  an  hue  often  dipped 
 in  the  wine- fat ;  and  that  we  may  the  bet- 
 ter fee  the  colour,  let  us  diftinguifti  the 
 times  when  his  blood  was  flied  for  us. 
 
 Six  tirnes,  faith  a  modern  :  (Adam's 
 Crucifix.)  feven  times,  faith  Bernard,  did 
 Chrift  fhcd  his  blood  for  us;  and  to  reduce 
 them  into  order,  the  firft  was  at  his  cir- 
 cumciilon,  when  his  name  Jefus  was  giv- 
 en him,  Which  was  fo  named  offhe  angel, 
 before  he  was  conceited  in  the  womb,  Luke 
 ii,  2  1,     And  was^his  without  myflery  ? 
 
 '  Ko,  faith  Bernard,  for  *  by  the  cftufion  of 
 his  blood  he  was  to  be  om  Jefus,  our  Sa- 
 
 -  viour.'  BlciTed  Jefus!  how  ready  art  thou 
 for  the  facrifice  ?  What  ?  but  eight  days 
 oid,  and  then  to  flied  thy  blood  for  the 
 falvation  of  our  fouls  ?  Maturmn  hoc  fnar- 
 tyrium,  here  is  *  a  mature  martyrdom  in- 
 deed.' It  is  a  fuperftition  took  up  with 
 the  Egyptians  and  Arabians,  that '  circum- 
 cilion  ihould  fright  away  devils.'  And  the 
 Jews  have  a  conceit  not  much  unlike;  for 
 
 .  when  the  child  is  circumcifcd,  one  ftands 
 by  with  a  vellel  full  of  duO,  into  which 
 they  cart  the  pra?puee :  the  meaning  of  it 
 is,  that  whereas  it  was  the  curfe  of  the  kr- 
 pent,  Duf}  ^Pjait  thou  eat  all  the  days  of 
 thy  life :  They  fuppofe  therefore  the  piae- 
 puce  or  fore-flcin,  being  caA  into  the  dud, 
 the  devil  by  that  covenant  eats  his  own 
 meat,  and  fo  departs  from  the  child.  But 
 howfoever  they  err,  of  this  we  are  fure, 
 that  *  <'.hrift  delivered  his  flefli  as  a  bait  to 
 Satan,  held  him  fait  with  the  hook  of  his 
 divinity  through  the  fhedding  of  his  blood.' 
 This  blood  was  at  firft  flicd  at  his  circum- 
 cifion  ;  and  we  cannot  imagine  it  a  little 
 pain,  feeing  the  fiefli  was  cut  with  a  (harp 
 ftone,  which  made  Zipporah  to  cry  out  a- 
 gainft  Mofcs,  Surely  a  bloody  hujhand  art 
 thou  to  me,  Exod.  iv.  25.  What  a  love  is 
 this,  that  Chrift  newly  born  ftiould  ib  ear- 
 
 ly (hed  his  blood  ?  but  all  was  for  our  fakes, 
 for  the  falvation  of  our  fouls. 
 
 2.  You  fee  one  vein  opened  ;  but  in  his 
 fecond  effufion  not  one,  but  all  the  veins 
 in  his  body  fell  a  bleeding  at  once,  and  this 
 was  at  his  padion  in  the  garden,  when,  as 
 the  Evangelill  teftifics,  ffe  fell  into  an  a- 
 gony,  and  his  fweat  was  like  drops  of  bloody 
 trickling  down  to  the  ground,  Luke  xxii. 
 44.  Here  is  a  phyfick  purgative  indeed, 
 when  all  his  body  evacuates /-u'f'^/  like  drops 
 of  blood:  But  what  ?  be  the  pleurifie  never 
 fo  great,  how  ftrange  is  the  phlebotomy  ? 
 it  feems  not  to  confult  where  thefjgn  lies; 
 you  fee  all  his  body  falls  at  once  to  fweat- 
 ing  and  bleeding ;  nor  is  the  curelefs  ftrange 
 than  the  phyfick;  for  we  had  furfeited,  and 
 it  is  he  that  purgeth  ;  we  had  the  (ever, 
 and  it  is  he  that  fweais  and  bleeds  for 
 the  recovery  of  our  health.  Did  you  ever 
 hear  of  fuch  a  remedy  as  this?  Oft-times 
 a  bleeding  in  the  head,  fay  phyficians,  is 
 beft  flopt  by  flriking  a  vein  in  the  foot ; 
 but  here  the  malady  is  in  the  foot,  and  the 
 remedy  in  the  head;  we  filly  wretches,  lay 
 fick  of  fin,  and  Chrifi;  our  Saviour  purg- 
 eth it  out  by  a  fweat  like  drops  of  blocd 
 trickling  doibn  to  the  grottnd :  here  is  a 
 wonder,  no  violence  is  offered,  no  labour 
 is  fuflained,  he  is  abroad  too  in  the  raw 
 air,  and  laid  down  grovelling  on  the  cool- 
 er earth  ;  or  if  all  this  be  not  enough  to 
 keep  him  from  fweating,  the  night  is  cold 
 (fo  cold  that  hardier  ioldicrs  were  fain  to 
 have  a  fire  within  doors)  and  yet  notwith- 
 ftanding  all  this,  He  fweats,  faith  the  text. 
 How  fweats  ?  It  is  not  fudor  diaphoreticus^ 
 a  thin  faint  fweat,  but  grumofusy  of  great 
 drops,  and  thofe  fo  many,  fo  violent,  as 
 they  pierce  not  only  his  Ikin,  but  clothes 
 too,  trickling  down  to  the  ground  in  great 
 abundance  ;  and  yet  may  all  this  fall  with- 
 in the  compafs  of  a  natural  poflibility.  But 
 a  fweat  of  blood  puts  all  reafon  to  lllence  ; 
 yea,  faith  Hilary,  *  It  is  againft  nature  to 
 fweat  blood  ;  and  yet,  howfoever  nature 
 ftands  agail,  the  God  of  nature  goes  thus 
 
 £ar. 
 
the  TURGINGofSI  N. 
 
 far,  that  in  a  cold  night,  which  naturally 
 draws  blood  inwards,  he  fweats  without 
 heat,  and  bleeds  without  a  wound.  See 
 all  his  body  is  befprinklfd  with  a  crimfon 
 dew,  the  very  veins  and  pores,  not  wait- 
 ing the  tormentors  fury,  pour  out  a  fliow- 
 er  of  blood  upon  the  fudden  :  foul  fin  that 
 could  not  be  cleanfed  fave  only  by  fuch  a 
 bath !  what,  mud  our  furfeits  be  thus 
 fweat  out  by  our  Saviour  ?  Yes,  faith  Ber- 
 nard, we  fin,  and  our  Saviour  weeps  for 
 it,  not  only  with  his  eyes,  but  u'ith  all 
 the  parts  of  his  body;  and  why  fo  ?  but 
 to  this  end,  '  That  the  whole  body  of  his 
 church  might  be  purged  with  the  tears  of 
 his  whole  body.'  Come  then,  ye  fons  of 
 Adam,  and  fee  your  Redeemer  in  this 
 heavy  cafe  ;  if  fuch  as  be  kind  and  loving 
 are  wont,  when  they  come  to  vifit  their 
 friends  in  death  or  danger,  to  obfcrve  their 
 countenance,  to  confider  their  colour,  and 
 
 507 
 
 foever  we  believe,  mofl:  probable  it  is  that 
 neither  of  them  couJd  be  eff'eifitd  without 
 efiufion  of  blood.  And  now  methinks  I 
 fee  that  face  fairer  than  ilie  fons  of  men 
 fpiton  by  thejews ;  nor  is  their  fcorn  with- 
 out (ome  cruelty  ;  for  in  the  next  fccne 
 they  exercife  their  fills,  which  that  \\,ty 
 may  do  with  more  fport  to  them,  and  Ipite 
 to  him,  they  firll  blindfold  him,  and  then 
 fmiting  kirn  on  the  face,  they  bid  him  read 
 itiho  it  is  that  Jlrikes  hivi,  Luke  xxil.  64. 
 And  yet,  as  if  whitenefs  of  their  fpittle,  and 
 bkwnefs  of  their  firokes  Iiad  not  caufed 
 enough  colours,  they  once  more  dye  bis 
 rofie  countenance  in  a  bloody  red  ;  to  this 
 end  do  they  nip  his  cheeks  with  their  nails, 
 and  (as  others)  pluck  off  his  hair  with 
 their  fingers,  whereby  fi:reams  and  fl'roaks 
 of  blood  run  down  his  cheeks,  and  drop 
 down  at  his  chin  to  his  lower  garments: 
 O  fweet  face  of  our  Saviour  !   what  meaa 
 
 other  accidents  of  their  bodies:  tell  me,  ye  -thefe  fufferings,  but  to  tell  us,  if  ever  con- 
 
 that  in  your  contemplations  behold  the 
 face  of  our  Saviour,  *  What  think  you 
 when  you  fee  in  him  fuch  wonderful, 
 flrange  and  deadly  figns  ?  our  fweat,  how- 
 foever  caufed,  is  mofl  ufual  in  the  face  or 
 forehead  ;  but  our  Saviour  fweats  in  all 
 his  body;  and  how  then  was  that  face  of 
 his  disfigured  when  it  flood  all  on  drops, 
 and  the  drops  not  of  a  watery  fw-.at,  but 
 of  a  fcarlet  blood  ?  O  my  heart !  how  canft 
 thou  but  rend  into  a  thoufand  pieces  ?  O 
 my  beloved  !  well  may  our  eyes  Ihed  tears 
 at  this,  when  his  veins  thus  ftied  their 
 blood  for  us.' 
 
 3.  But  here  is  yet  a  third  effufion  of 
 blood,  and  that,  as  Bernard  tells  us,  was 
 *  in  the  nippings  and  tearings  of  his  (acred 
 cheeks  :'  to  thl?  bears  the  prophet  witnefs, 
 Ifa.  1.  6.  /  gave  my  back  to  the  ftniters, 
 and  my  cheeks  to  the  nippers',  or  as  our  later 
 tranOation,  I  gave  my  back  to  the  (miters, 
 and  my  cheeks  fo  them,  that  plucked  off  the 
 hair  :  Whether  his  cheeks  were  torn,  or 
 his  beard  pluckt  off,  fome  vary  in  opinion  : 
 Bernard  thinks  both  might  be  true;  or  how- 
 
 T  t 
 
 fufion  cover  our  face  for  him,  that  we 
 confider  then  how  blood  and  fweae  thus 
 covered  his  face  for  us  i 
 
 4.  But  yet  here's  a  fourth  effufion  at 
 his  coronation  ;  the  blows  drew  not  blood 
 enough  from  his  face,  and  therefore  the 
 thorns  muft  fetch  more  from  his  head; 
 If  mine  advetfary,  fays  J6b,  Jhould  -write 
 a  book  again(i  tne,  furely  I  would  take  it 
 upon  my  flioulder,  and  bind  it  as  a  crown 
 unto  me.  Job  xxxi.  36.  The  Jews  infiead 
 of  writing  a  book,  they  wreath  a  crown, 
 and  fee  how  our  Saviour  binds  it  to  him; 
 not  only  on  his  /houlder  as  a  crofs  to  bear 
 it,  but  on  his  head  too,  as  a  crown  to  tri- 
 umph in  it :  but  neither  is  it  for  triumph 
 only,  but  for  torture;  it  is  a  crown  wo- 
 ven of  boj-ighs,  decked  with  thorns,  and 
 drops  of  blood  in  lieu  of  precious  fiones. 
 •  O  Jefus!  was  that  fpittle  thy  ointment, 
 that  reed  thy  Iceptcr,  thofe  thorns  thy 
 crown,  that  purple  dyed  with  blood,  thy 
 royal  robes?'  Unthankful  people,  thus  wa- 
 tered with  his  blood,  that  bring  forth  no- 
 thing but  briars  and  thorns  to  crown  him  ! 
 t  2  but 
 
5c3 
 
 CHRIS  Ts  SUFFERINGS, 
 
 but  wherefore  thorns,  fave  only  to  crufli 
 into  his  tender  head  ?  and  to  this  purpofe 
 they  do  not  only  (lick  his  head  full  oi 
 them,  but  after  the  putting  it  on,  to  faf- 
 ten  the  crown  tlie  better,  xhcy  Jlrik'e  him 
 on  the  Jjead  with  iheir  reeds,, or  canes. 
 JNIatihew  xxvii.  30.  See  here //;!>r;/j,  not 
 like  ours,  but  (as  the  country  afforded) 
 flronger  and  greater,  to  pierce  his  flvull  with 
 more  eafe;  and  fee  here  canes,  not  as  ours, 
 but  heavier  and  folider  (as  Jewry  had 
 plenty  of  them)  to  beat  and  hammer  that 
 crown  of  thorns  deeper  and  deeper  into  his 
 head.  O  then  imagine,  what  ftreams  of 
 blood  gulhcd  out,  when  all  thofe  fliarp 
 prickles  were  ihuWn  ?  nolefsthan  n_f})oxver 
 cf  hlocd  now  rained  on  his  neck,  his  face, 
 bis  rtioulders;  and  all  this  for  us,  '  to 
 make  us  members  of  that  head,  his  head 
 thus  bleeds  down  upon  all  his  members.' 
 (Bernard  on  the  pallion  of  Chrift.) 
 
 And  his  head-vein  being  opened,  there 
 is  a  fifth  effudon  of  blood  illuing  out  of 
 his  body;  this  was  caufed  by  the  whips 
 wherewith  the  mercilefs  tormentors  fetch- 
 ed blood  from  his  facrcd  fides  :  is  not  here 
 matter  for  our  meditation  to  work  on  ? 
 <Jonfider  (I  pray  you)  how  rude  are  the 
 hangmen  that  Ikip  our  Saviour  of  his  gar- 
 ments, and  then  go  about  to  bind  his  holy 
 body  to  a  pillar?  he  (poor  man!)  (lands 
 at  the  pofl  alone,  without  any  friends  to 
 comfort,  or  eye  to  companionate  him, 
 whilft  they  ftrikeon  their  lalhcs,  redouble 
 their  llrokes,  again  and  again  fall  upon 
 him  afrclh,  as  if  they  would  not  leave  a 
 drop  of  blood  in  all  his  body  :  but  flay, 
 what  juftice  in  all  thi^  ?  the  law  of  Mofes 
 commanded,  that  malcfaftors  (houlJ  be 
 beaten  with  whips,  Ueut.  xxv.  2,  3.  and  // 
 finill  be  if  the  ivicked  he  -worthy  to  be  bea- 
 ten, that  the  judge  /halt  catife  hiiJi  to  *ly 
 down,  and  to  be  beaten  bejore  his  face,  ac- 
 cording to  his  fault  by  a  certain  number  : 
 what  number  ?  ^orty  Jiripcs  he  may  qive 
 him,  and  not  exceed,  lift  ij  he  fl^ould  ex- 
 ^eed,  and  hat  him  above  thefe  with  many 
 
 ftripes,  then  thy  brother  Jhould  feem  vil^ 
 unto  thee.  Thus  indeed  were  Jews  tied, 
 but  the  Gentiles  neither  bound  bylaw,  nor 
 moved  witb  cotrpafuon,  far  exceed  this 
 number  ;  I  have  read,  that  he  received  no 
 Icfs  than  5400  ftripes ;  which  if  we  con- 
 sider thefe  things,  is  not  altogether  impro- 
 bable. Firfi:,  the  law  of  btating,  that  e- 
 very  guilty  (liould  be  Ilricken  by  every 
 one  of  the  foldiers,  a  free-man  with  ftaves, 
 and  a  bond-man  with  whips.  Second- 
 ly, the  caufe  of  this  law,  that  the  body 
 of  him  that  was  to  be  cruciHed,  fliould 
 be  disfigured,  that  the  nakednefs  ihould 
 not  move  the  beholders  to  any  diflioneft 
 thoughts,  when  they  fliould  fee  nothing 
 pleafing  or  beautiful,  but  all  things  torn, 
 and  full  of  commileration.  Thirdly,  the 
 purpofe  of  Pilate,  who  hoped  to  fpare  his 
 life  by  this  fo  great  cruelty  ufed  againll 
 him.  Fourthly,  The  great  care  and  halle 
 the  priefls  ufed  in  carrying  off  the  crofs, 
 lelt  Chrifl:  (hould  have  died  before  he  was 
 crucified  :  every  one  of  thefe  reafons  argue 
 an  unreafonable  whipping,  which  our  poor 
 Saviour  endured.  '  But  (O  joy  of  the  an- 
 gels, and  glory  of  faints!)  who  hath  thus 
 disfigured  thee  ?  who  hath  thus  defiled 
 thee  with  fo  many  bloody  blows.'  certain- 
 ly they  were  not  thy  iins,  but  mine,  that 
 have  tl.'Lis  evil  intreated  thee:  it  was  love 
 2nd  mercy  that  com  part  thee  about,  for  I 
 fliould  have  fuffered,  but  to  prevent  this, 
 thy  mercy  moves  thee,  and  fo  thou  takeft 
 upon  thee  all  miferies/ 
 
 But  all  this  would  not  fatisfy  the  Jews^, 
 Behold  the  man,  John  xix.  5,  6.  faid  Pi- 
 late to  them ;  when  he  thought  to  have 
 pacified  their  wrath  by  that  doleful  fight, 
 but  this  nothing  moved  them,  though 
 (prefenily  after)  it  moved  rocks  and  ftoncs 
 to  Ihiver  in  pieces  :  behold  then  a  fixth  ef- 
 fufion  of  blood,  when  his' hands  and  Jeet 
 ivere  pierced  through  with  nails  :  he  bears 
 indeed  upon  his  ihoulders  an  heavy  and 
 weighty  crofs  of  fifteen  foot  long  ;  which 
 muit  needs  (fay  fome)  caufe  a  great  and 
 
 Rrie- 
 
the  T  U  R  G  I  N  G  of.  S  1  N. 
 
 509 
 
 grievous  wound  :  but  (to  omit  that  which 
 is  queftionable  here)  here  be  thofe  woful 
 fufferings ;  now  come  the  barbarous  in- 
 human hang-men,  and  begin  to  loofe  his 
 hands  that  were  tied  to  the  port,  to  tie 
 them  to  a  (worfe  pillory)  the  crofs ;  then 
 ftrip  they  ofl  his  gore-glued  cloths,  which 
 didTo  cleave  to  his  mangled  battered  back, 
 that  they  pull,  off  cloths  r.nd  fkln  toge- 
 ther; nay,  yet  more  (and  how  can  I  fay  it 
 without  tears  for  fin  ?)  the  crofs  is  ready, 
 and  nothing  wanting  but  a  meafure  for  the 
 
 thofe  hands  and  feet  thus  digged,  and  dig- 
 ged through  ?  Oy  I  am  the  rofe  of  Sharon, 
 Canticles  ii.  i.  It  is  truly  faid  of  Chrift ; 
 'Look  on  one  hand,  and  on  the  other, 
 and  you  may  find  rofes  on  both  ;  look  on 
 one  foot,  and  on  the  other,  and  you  may 
 find  rofes  in  either  (Bern,  on  Chr.  pad",  c. 
 41.)  :'  in  a  word,  look  all  over  his  body, 
 and  it  is  all  over  rofy,  and  ruddy  in  blood. 
 Can  we  any  more  I  yes,  after  all  thefe 
 fhowers  of  blood,  here  is  one  effufion ; 
 for  after  his  death,  One  ofthefoldiers  -with 
 
 holes;  down  therefore  they  lay  him  on  it,    a  fpear  pierced  his  Jide^and  forth-uiith  came 
 
 and  though  the  print  of  his  blood  gives 
 them  a  true  length,  yet  fpitefully  they 
 take  it  longer,  that  fo  they  may  ibetch 
 and  rack  him  on  the  crofs,  till  you  may 
 iell  his  bones,  Pfal.  xxii.  17.  And  now  all 
 fitted,  his  hands  and  feet  are  bored,  the 
 greatnefs  of  whofe  wounds  David  fore- 
 Ihewed  by  thofe  words.  They  digged  my 
 hands  and  my  feet,  Plalm  xxii.  16.  And 
 well  may  we  think  fo,  for  (as  ecclefiafti-' 
 cal  hiflory  reports)  fo  big  were  the  very 
 nails,  that  Conftantine  made  of  them  an 
 helmet  and  a  bridle.  O  then  what  pain  is 
 this,  when  all  the  weight  of  his  body  mull 
 hang  on  four  nails  :  and  they  to  be  driven 
 (noi  into  the  lead  fenlible  parts,  but)  thro' 
 his  hands  and  his  feet,  the  moft  finewy,  and 
 therefore  more  fenfible  parts  of  all  others 
 whatfoever;  yet  to  hang  thus  for  a  time 
 were  (it  may  be)  fomewhat  tolerable,  but 
 thus  he  hangs  till  he  dies,  and  Jo  the  long- 
 er he  continues,  the  wider  go  his  wounds, 
 and  the  frelher  is  his  torture.  And  now 
 (my  brethren)  behold  and  Jee, if  there  were 
 ever  any  forrow  like  unto  this  for ro-cj  :  La. 
 i.  12.  Alas  !  what  elfe  appears  in  h!in,  but 
 *  bleeding  veins,  bruifed  Ihouldcrs,  fcourg- 
 
 there  cut  blood  and  water,  John  xix.  34, 
 The  fbldier  that  gave  this  wound  (fay  they) 
 was  a  blind  man;  but  our  Saviour's  blood 
 fpringing  out  on  his  eyes,  reftored  him  to 
 his  fight ;  and  fo  he  became  a  convert,  a 
 biihop,  and  a  martyr  *  :  a  ftrange  cure, 
 where  the  phy/Ician  mud  bleed  ;  but  fo 
 full  of  vertue  was  this  blood,  that  by  it  we 
 are  all  faved.  And  yet  (O  Saviour  !)  why 
 didft  thou  flow  to  us  in  fo  many  fireams  of 
 blood  i  one  drop  had  been  enough  for 
 the  world,  but  thy  love  is  without  mea- 
 fure. Phyficians  are  ufually  liberal  of  other 
 mens  blood,  but  fparing  of  their  own  ; 
 here  it  is  not  lb;  for  inftead  of  the  patient's 
 arm,  it  is  the  phyfician's  own  lide  thas 
 bleeds  ;  inflead  of  a  lancet  here  is  a  fpear, 
 and  that  in  the  hand  of  a  blind  chirurge- 
 on  ;  yet  as  blind  as  he  was,  how  right 
 doth  he  hit  the  very  vein  of  his  heart  ? 
 that  heart  where  never  dwelt  deceit;  fee 
 how  it  runs  blood  and  water  for  our  fins; 
 here  is  the  fountain  of  his  facrnments,  the 
 beginning  of  our  happinefs :  O  gate  of  hea- 
 ven !  O  window  of  paradife!  O  place  of  re- 
 fuge !  O  tower  of  ftrength  !  O  lanifluary 
 of  the  juft  !  O  llourilhing  bed  of  the  (poulc* 
 
 ed  fides,  furrowed  back,  harrowed  temples,  of  Solomon  !  who  is  not   raviihed  at  the 
 
 digged  hands  and  feet  i"  digged,  I  fay  not  running  of  this  flream  !  methinksl  rtill  lee 
 
 with  imall  pins,  but  with  rough  boiflrous  the  blood  gufhing  out  of  his  lidts,  more 
 
 -naijs,  and  how  then  ihot  the  blood  from  freihly  and  fully  than  thele  fwect  golden. 
 
 •  Lonjinus  bilhop  of  Ca{>padoci3,  according  to  ii^rle.  Se£  Contcmplatlor.s  on  ChriA's  paflion. 
 
 llreaiis 
 
5TO 
 
 C  H  R  ISTs  SU 
 
 Hreams  which  run  out  of  Eden  to  water 
 the  whole  world.  But  is  it  his  heart's  blood? 
 what  ?  keeps  he  nothing  whole  without 
 him,  nor  within  him?  his  apoftles  arefcat- 
 tered  in  the  garden,  his  garments  at  the 
 crofs,  his  blood  how  many  wheres  ?  his 
 ikin  they  rent  with  their  whips,  his  cars 
 ■with  their  blafphemies,  his  back  with  their 
 furrows,  his  hands  and  feet,  with  their 
 nails,  and  will  they  yet  have  his  heart  too 
 cloven  with  afpcar-?  what  a  wonderful 
 thing  is  this,  that  after  all  thefe  fufferings 
 he  mufl:  have  one  wound  more?  *  Why 
 (Lord)  what  means  this  open  cleft  and 
 wound  within  thee  ?  what  means  this 
 Hream  and  river  of  thy  heart's  blood  ?  O  it 
 is  I  that  finned,  alld  to  wafh  it  away,  his 
 heart  runs  blood  and  water  in  abundance. 
 
 Lo  here  thofe  feven  effufions  of  our  Sa- 
 viour's blood,  the  firft  at  his  circumcifion, 
 the  fecond  in  the  garden,  the  refl:  when 
 his  cheeks  were  nipped,  his  head  crowned, 
 his  back  fcourged,  his  hands  and  feet  nail- 
 ed, his  fide  opened  with  a  fpear,  whence 
 came  out  an  ilfue  of  blood  and  water. 
 
 Uje,  And  be  our  fins  thus  purged  ?  Lord, 
 in  what  miferable  cafe  lay  we,  that  Chrift  our 
 Saviour  rauft  endure  all  this  for  us !  were 
 olir  fins  infinite,  for  which  none  could  fa- 
 tisfie  but  our  infinite  God  ?  were  not  our 
 iniquities  as  the  fands,  for  which  no  lefs 
 than  an  ocean  of  blood  could  ferve  to  co- 
 ver them  ?  fure  here  is  a  motive  (if  nothing 
 elfe)  to  draw  from  us  the  confeifion  of  our 
 manifold  fins.  *  Lord,  we  have  finned,  we 
 liavc  finned  grievoufly,  heavily,  and  with  a 
 mighty  hand  ;  and  what  now  remains,  but 
 that  we  never  ceafe  weeping,  crying,  pray- 
 ing, befceching,  till  we  get  our  pardon 
 fealed  in  the  blood  of  Ghrift.'O  beloved  ! 
 let  me  intreat  you  for  ChrilT's  fake,  for 
 his  blood's  fake,  for  his  death's  fake,  that 
 you  will  repent  you  of  your  fins  which 
 have  put  him  to  thefe  torments  :  and  to 
 this  end  I  Ihall  intreat  you  thus  to  order 
 your  repentance  :  Firlt,  (after  confcffion 
 of  your  manifold  fins)   look   upon  him 
 
 FFE'RINGS, 
 
 whom  you  have  pierced  ;  and  by  your 
 meditation  fuppofing  him  to  ly  afore  you, 
 weep  and  weep  over  him,  whom  you  fee  by 
 your  fins  thus  clothed  in  his  blood.  "Why 
 thus  fliall  h  be  with  the  houfe  of  David, 
 Zech.  xii,  lo,  ii .  lui/i  pour  upon  the  houje 
 of  Z^^Li/V  (faith  God)  and  upon  the  inhabi- 
 tants of  Jerufalem  the  fpirit  of  grace,  and 
 of  fupplicati(,n,  and  they  JJjall  look  upon 
 him  whom  they  have  pierced,  and  they 
 f}} all  mourn  for  him,  as  one  that  viourneth 
 for  his  only  /on  ;  and  Ix  lorry  for  him,  as 
 one  that  is  fir,  y  for  his  firfi-bcrn  :  in  that 
 day  there  fhall  be  a  ^reat  mourning  in  Je- 
 rufalem, as  the  mourning  of  Hadadrimmon 
 in  the  valley  of  Megiddon,  "What  is  the 
 houfe  of  David  ?  and  what  are  the  inhabi- 
 tants of  Jerufalem,  but  the  eleft  people  of 
 God  ?  And  if  you  be  of  that  number,  then 
 do  you  look  on  him  whom  you  have  pierced, 
 and  mourn  for  him,  or  mourn  over  him,  as 
 one  that  mourneth  for  his  only  fon,  yea,  be 
 forry  for  him,  or  be  in  bittei  nefs  for  him, 
 as  one  that  is  in  bitterncfs  for  his  firfi-born. 
 Is  it  not  time,  think  you  ?  Do  you  not  fee 
 how  every  part  of  our  Saviour  bleeds  afore 
 you,  his  head  bleeds,  his  face  bleeds,  his 
 arms  bleed,  his  hands  bleed,  his  heart  bleeds, 
 his  back  bleeds,  his  belly  bleeds,  his  thighs 
 bleed,  his  legs  bleed,  his  feet  bleed  ;  and 
 what  makes  all  this  blood-fhed  but  our 
 fins,  our  fins  ?  O  that  this  day,  for  this 
 caufe  we  would  make  a  oreat  mournino  as 
 the  fnourning  of  Hadadrimmon  in  the  val- 
 ley of  Megiddon.'  O  weep,  or  if  you  will 
 not  weep  for  him,  yci  weep  for  yourfelves, 
 and  your  own  fins  :  alas,  have  you  not 
 caufe  ?  your  fins  were  his  murderers,  your 
 hands  by  your  fins  were  imbrued  in  his 
 blood. 
 
 2.  Stay  not  here,  but  when  you  have 
 mourned  and  wept  over  your  Saviour, 
 then  hate  thofe  fins  that  wrought  this'  evil 
 on  your  Saviour :  which  that  you  may  do 
 eifedtually,  fend  your  ^thoughts  afar  off, 
 and  fee  your  Saviour  in  his  circumcifion, 
 in  the  garden  j  and  when  you  have  done 
 
 fo, 
 
the  TU  RGI 
 
 fo,  then  follow  him  a  little  further ;  behold 
 the  tf^rs  in  his  eyes,  and  the  clodded 
 blooJ  that  came  from  him,  when  his  cheeks 
 were  "nipped,  his  head  crowned,  his  back 
 fcourged,  his  hands  and  feet  nailed,  his 
 lide  opened  ;  and  then,  O  then  fee  if  you 
 can  love  thofe  fins  that  have  done  all  this 
 villainy !  Love  them,  faid  I  ?  no  if  you 
 hive  any  fliare  in  Chrift,  I  hope  you  will 
 rather  be  revenged  on  your  fins ;  rather 
 you  will  every  one  fay,  '  O  my  pride,  and 
 tny  ftubbomnefs,  and  my  loofenefs,  and 
 my  uncleannefs,  and  my  drunkennefs ; 
 thefe  were  the  nails,  and  the  whips,  and 
 the  fpear  that  drew  blood  from  my  Savi- 
 our ;  therefore  let  me  be  for  ever  reveng- 
 ed of  this  proud,  ftubborn,  rebellious  heart 
 of  mine  own  ;  let  me  for  ever  loath  my 
 fin,  becaufe  it  brought  all  this  forrow 
 on  my  Saviour.'  Is  not  this  ordinary  with 
 men  ?  Should  any  one  murder  your  fa- 
 ther or  friend,  whom  you  highly  regarded 
 and  honoured,  would  you  brook  his  fight, 
 or  endure  his  company  ?  Nay,  wouIJ  not 
 your  hearts  rife  againfl  him  ?  would  not 
 you  profecute  -the  law  to  the  uttermoit  ? 
 and  if  you  might  be  the  executioner,  would 
 you  not  wound  him  and  mangle  him,  and 
 at  every  ftroke  cry  out,  Thou  waft  the 
 death  of  my  father,  ihou  wafl:  the  deaih 
 of  my  father.  And  is  the  heart  of  a  m.an 
 thus  enraged  againfi  him,  that  hath  but 
 murdered  his  friend,  or  his  father  ?  O  then 
 how  flionld  our  hearts  be  tranfported  with 
 infinite  indignation  (not  againfl  the  man, 
 bvu)  againfi  fin  that  hath  flied  the  preci- 
 ous blood  of  your  father,  your  mailer, 
 your  God,  your  king,  your  Saviour  ?  O 
 follow,  follow  after  thefe  fins  with  an  hue 
 and  cry.  bring  them  to  the  bar,  fet  them  be- 
 fore the  tribunal  of  that  great  judge  of 
 heaven,  and  cry  '  Juftice,  Lord  j  juflice  a- 
 
 NGofSIN.  5fr 
 
 gain  ft  thefe  fins  of  mine:  thefe  flew  my 
 Saviour,  Lord,  flay  them  ;  thefe  crucified 
 my  Saviour,  Lord  crucifie  them  :'  Why 
 thus  purfue  and  never  leave  them,  un- 
 til if  it  poffibly  may  be,  you  fee  thefe  fins 
 bleed  their  laft;  never  think  you  have  done 
 enough,  but  ftill  give  your  corruptions 
 one  home-thruft  more,  and  confefs  your 
 fins  once  more  and  fay,  '  Lord,  this  pride, 
 and  this  ftubhornnefs,and  this  loofenefs  of 
 heart,  thefe  are  they  that  killed  my  Savi- 
 our, and  I  will  be  revenged  of  them.* 
 
 3.  Stay  not  here  neither,  but  when  you 
 have  mourned  for  your  fins,  and  fought  re- 
 venge on  them,  then  by  faith  caft  them  all 
 on  the  Lord  Jefus  Ghrift  ;  eafe  your  own 
 fouls  of  them,  andcaft  your  care  on  him 
 that  careth  for  you  all.  Certainly,  there 
 is  no  way  to  wa(h  you  clean  from  your 
 fin,  but  only  by  Ghrift's  blood,  and  how 
 muft  you  apply  this  but  by  faith  I  Now 
 then,  in  the  laft  place  have  faith,  renfe  * 
 j'our  foul,  as  it  were,  in  the  blood  of  this 
 immaculate  Lamb,  and  though  you  are 
 polluted  and  defiled,  yet  queftionlefs  the 
 blood  of  Jefus  Ghrift  will  purge  you  from 
 all  fin.  If  the  blood  of  bulls  and  goats, 
 faith  the  apoftle,  af^d  the  afies  of  an  hei- 
 fer fpr  inkling  the  unclean,  fanSlifieth  to  the 
 purifying  of  the  flefh,  how  much  mere  foall 
 the  blood  of  Chrif},  who  through  the  eier- 
 nal  Spirit  offered  himfelf  -without  fpot  to 
 God,  purge  your  confliences  from  dead 
 works,  to  ferve  the  living  God,  Heb.  ix.13, 
 14.  Papifts  may  talk  of  a  purgatory ;  but 
 here  is  the  only  purging  of  lin,  in  that 
 fountain  that  is  laid  open  for  the  houfe 
 of  Judah  to  wafh  in ;  and  I  pray  you 
 mark  it,  it  is  not  only  for  juftification, 
 but  being  applied  by  faith,  as  e£e<flual  for 
 (an<ftification  ;  not  only  for  the  expiation 
 of  fin,  that  it  be  not  laid  to  your  charge^ 
 
 •  This  is  a  very  bold  figure  ;  and  is  pcrlinps  tfie  boldefl  that  is  to  be  met  with  any  where  in  tliis  Book  :  I  do  Jiot 
 obferve  this  to  cenfure  tlie  worthy  Amiior,  whufe  works  arc  equally  ab  ve  my  p  ails  or  cc-nfure,  but  only  to  cuiti- 
 on  the  reader  (  if  indeed  he  needs  to  be  cautioned)  agaiuft  the  nnifapplicatijn  of  this,  o/  any  the  like,  figur-  o.'" 
 fpf-ch.  Wljcn  go.'ily  wvirori  ufe-^uch  unc'omrr.cn  exprtffions,  it  is  only  wheo  tliey  arc  tranfjorted  wiih  their 
 fobjeft;  but  the  plain  meaning  nnui}.  never  beforgottsn. 
 
312 
 
 C  H  R  I  STs   SU  F  F  E  RI  NG  S, 
 
 hut  whhal  to  purge  your  confciences  from 
 dead  works  to  ferve  the  livittg  God.     O 
 then  (as  you  tender  your  fouls)  believe, 
 and  caft  yourfelves  upon  Chrift,  for  falva- 
 tlon  and  for  pardon  of  fins :  do  you  not 
 fee  him  bleeding  on   the  crofs  ?    Do  you 
 not  hen'r  him  gracioiifly  offering  to  receive 
 your  fin-wearied    fouls  into   his  bleeding 
 wounds  ?    What  iliould  you  do  then  but 
 cafi  yourfelves  with  all  thefpiritual  firength 
 that  you  can  (at  leafi:  with  infinite  long- 
 ings, and  mod  hearty  defires)  into  the  bo- 
 fo.»  of  our  Saviour  ?  fay  with  yourfelves, 
 *  The  fountain  is  opened,  and   here  will 
 we  bath  for  ever :  Come  life  or  come  death, 
 come  heaven   or^come   hell,  come  what 
 come    can,  here  will  we  flick  for  ever;' 
 Nay,   if  you   mull  perifh,  tell   God  and 
 man,  angels  and   devils,    they  fliall  pluck 
 you  out  of  the  hands,  and  rent  you  from 
 between  the  arms  of  your  blefled  bleed- 
 ing   Redeemer,    your    foul-purging  Savi- 
 .   our.     Thus  if  you  believe,  you  need  not 
 to  droop    for   your   fins,  but  to  go   on 
 with  comfort  to  everlafiing  happinefs :  the 
 blood   of  Chrifi:  (no  quellion)  will  make 
 way  for  you  into  heaven  :  yea,  (faith  the 
 apofile)  By  the  blood  of  Jefus  -we  may  bold- 
 ly enter  into  the  holy  places y  by    the  new 
 and  living  ivay  which   he  hath  prepared 
 for  us,  through  the  vail  which  is  his  fief). 
 Heb.  X.   19,  20.     Such  is  the  blefied  fruit 
 of  this  blood,  and  the  Lord  make  it  effec- 
 tual  unto  us,  to  bring  us  unto  heaven, 
 even  for   his  fake,  who  by  himfelf  thus 
 purged  our  fins. 
 
 You  fee  the  purge  given  and  taken,  on- 
 ly a  time  it  mufi  have,  and  then  follows  the 
 evacuation  :  he  purged  :  what  ?   the  ill  hu- 
 
 pel   lenitives,  but  efpecially  Chrift  yields 
 that   phyfick    purgative,  which    evacuates 
 fin.     To  confider  Ghi  ift  as  a   man  of  for- 
 row,  and   not  a  Saviour  of  finners,  were 
 but  a  melancholick  contemplation  ;"  to  be- 
 hold  his  wounds,  and  not  fo  to  think  on 
 thern    as   they    were  our  falvcs,  adds  but 
 more   forrows  to  our  other  miferies  ;  but 
 when    we  call  to  mind  that  his  blood  was 
 our  ranfom,  that  his  firipes  were  our  cures, 
 then  with  all  our  hearts  we   pray,    His 
 blood  be  upon  us,  and  our  children.     And 
 why  not?  His  blood,  faith  t\\t^\)oi\.\e,fpcaks 
 better  things  than  the  blood  of  Abel,   Heb. 
 xii.  24.     For  Abel's  blood  cried  revenge, 
 but  Chrift's  blood  fpeaks  mercy  ;  and   lo 
 to  our  comfort  be  it  fpoken,  if  God  heard 
 the  fervant,  he  will  much  rather  hear  the 
 fon  :  yea,  if  he  heard  his  fervant  for  fpil- 
 ling,  how  much  more  will  he  hear  his  Son 
 for  faving  and  regaining  our  fouls  ?  In  the 
 words  are  two  parts. 
 
 1.  The  ill  humour  evacuated,  Sin, 
 
 2.  The  extent  of  this  fin,  it  is  mine, 
 yours,  ours,  every  ones. 
 
 A\'hat  is  it    but  fin   which  our  Saviour 
 
 purged  ?    this  is  that   ill   humour  derived 
 from  our  parents,  inherent  in  ourfelves, 
 imputed    to  our  Saviour,  and  therefore, 
 faith  the  prophet,  he  hare  the  Jin  s  of  many  y 
 Ifaiahliii.  12.  to  whom  agrees  the  apofile, 
 that  his  own  felf  bare  our  fins  in  his  own 
 body,   I  Pet.  ii.  24.    What  a  load  then  lay 
 on  his  flioulders,  when  all  our  fins,  the  fins 
 of  all  the  world  were  faftened  upon  him. 
 One  man's  fin  is  enough  to  fink  him  into 
 hell;  and  had  not  oin- Saviour  intervened, 
 everj'^  one  of  us  had  known  by  a  woful 
 experience,  how  heavy  fin  would  have  been 
 
 rnour  is  fin  ;  the  extent  of  it,  our  fin,  of   upon  the  loul  of  each  man  :    but,  O  hap- 
 
 both   thefe  together  at  our  next  meeting. 
 Now    the  Lord    fo  prepare  us,  that  this 
 purge  may  v  ork  in  us  the  everlailing  wel- 
 fare, and  health  of  our  fouls. 
 Our  fms^ 
 
 SIN  is  our  fickncfs,  and  to  cure  us  of 
 it,  the  law  yields  corrofives,  the  gof- 
 
 py  we  !  the  fnare  is  broken,  and  we  are 
 delivered.  To  prevent  fin's  effeifl,  Chriil: 
 Jefus  hath  purged  and  wafhed  it  away. 
 
 And  is  this  all  the  matter  wherefore  our 
 Saviour  fuffercd  ?  was  fin  all  the  difeafe 
 of  which  he  laboured,  vhcn  he  had  by 
 himfelf  purged  \  Yes,  it  was  all,  and  if  we 
 
 con- 
 
the  T  U  R  G  I  N  G  of  S  1  N. 
 
 513 
 
 confider  it  rightly,  we  may  think  it  enough  loved,  fin  is  the  dea-th  of  Chrift,  and  would 
 
 to  caufe   fufferings  in  him,  when  merely  you  not  hate  him  that  kills  your  brother, 
 
 for  its  fake  God  was  fo  wroth  againft  us.  your  father,  your  mafter,  your  king,  your 
 
 O  loathfome  fin,  more  ugly  in  the  fight  of  God?  Beware  then  of  fin,  that  does  it  all 
 
 God,  than  is  the  fouleft  creature  in  the  at  a  blow  !  nnd  if  you  arc  tempted  to  it, 
 
 fight  of  man  !  he  cannot  away  with  it,  nor  fuppofe  with  yourfelves  that  you  fawChrift 
 
 (fo  righteous  are  his  ways)  could  he  fave  Jefus  coming  towards  you,  wrapt  in  li- 
 
 his  own  ele£t  becaufe  of  it,  but  by  killing  nens,  bound    with  a  kercher,  and  crying 
 
 his  own  Son:  imagine  then  what  a  ficknefs  after  you  in  this  ghaftly  manner  :  '  Beware, 
 
 is  fin,  when  nothing  but  the  blood  of  the  take  heed  what  you  do;  once  have  your 
 
 Son  of  God  could xure  it ;  imagine  what  fins  mofl:  vilely    murdered  me,  but  row 
 
 a  poifon  is  fin,  when  nothing  but  a  fpirit-  feeing  my  wounds  are  whole   again,  do 
 
 ual  mithridate  compounded  and  confe(5led  not,  I  befeech  you,  rub  and  revive  them 
 
 of  the  beft  blood  that  ever  the  world  had,  with  your  multiplied   fins ;    pity,  pity  me 
 
 could  heal  it :  we  need  not  any  further  to  your  Jefus,  fave  me  your  Saviour,  once 
 
 confider  its  nature,  but  only  to  think  of  it  have  I  died,  and  had   not  that  one  death 
 
 how  hateful  it  was  to  God,  how  hurtful  been  fufficient,  I  would  have  died  a  thou- 
 
 to  his  Son,  how  damnable  to  men 
 
 Ufe  I.  And  was  it  fin  he  purged?  i. 
 This  may  teach  us  how  hateful  fin  is,  that 
 put  him  thus  to  his  purge :  every  fin  is  a 
 
 fand  deaths  more  to  havefaved  your  fouls, 
 why  then  do  you  fin  again  to  renew  my 
 fufferings  ?'  O  my  Saviour,  who  will  not 
 ceafe  to  fin  that  but  hears  thy  voice  in  the 
 
 nail,  a  thorn,  a  fpear,  and  every  finner  a  gardens  F  Lo,  the  companions  hearken  un- 
 
 Jew,    a   Judas,  a  Pilate:  howfoever  then  "^o  thy  voice,  caufe  77te  to  hear  it,  Q^nt.vm. 
 
 we  may  feek  to  fhift  it  in  others,  yet  are  13.    Itisl  that  have  finned,  and  if  this  be 
 
 we  found   the  principal  in   this  adl  our-  the  fruit  of  it,  let  me  rather  be   torn  of 
 
 felves ;  you  know  it  is  not  the  execution-  beafi:s,  be  devoured  of  worms,  be  violent- 
 
 er  that  properly  kills  the  man,  fin  only  is  ly  pulled  or  haled   with  racks,    than  wit' 
 
 the  murderer,  yea,  our  fins  only  are   the  tingly,  or  wilfully  commit  a  fin. 
 
 crucifiers  of  the  Lord   of  glory ;  yea,  if  Ufe  2.  This  may  teach  us  what  was  the 
 
 you  will  pleafe  to  hear  me,  I  will  yet  fay  end,  and  meaning,  and  intent  of  Chrifl:  in 
 
 more,  our  fins  did  not  only  crucify  him,  his  fufferings.     It  was  to  purge  away  fin, 
 
 but  do  crucify  him  afrefj,  Heb.  vi.  6.  and  and  therefore  our  faith  muft  chiefly  eye 
 
 herein  how  far  do  we  exceed  the  cruelty  that;  without  this,  the  contemplation  of 
 
 of  the  Jews  ?    then  his  body  was  paffible  Chrift's  death,  or  the  meditation  of  the 
 
 and  mortal,  but  now  it  is  glorified  and  im-  flory  of  his  fufferings,  and  of  the  grcatnefs 
 
 mortal ;  they    knew   not  what   they  did,  of  them,  will   be  altogether  unprofitable. 
 
 For  had  they  known,  they  "would  not  have  Chrift:ians,  learn  this  for  ever;  that  faith 
 
 crucified  the  Lord  of  glory,    \  Cor.  ii. '8.  which  is  true,  faving,  jufiifying  faith,  it 
 
 but  we  know  well  enough  what  we  do  and  chiefly  minds,  and  is  molt  taken  up  with 
 
 fay  too  ;  they  buried  Chrifl:  in  the  earth,  the  main  fcope  and  drift  of  all  Chrift's  fuf- 
 
 and   the  third  day  he  roCe  again  from  the  ferings,  which  is  to  obtain  forglvenefs  of 
 
 dead;  but  we,  through  fin,  fo  bury  him  fins  in  Chrift  crucified.    This  was  the  true 
 
 in  oblivion,  that  not  once  in  three  days,  end  of  Chrift's  death,  To  be  a  propitiation 
 
 three  weeks  he  arifeth  r)r  fliineth  in  our  for  fin,  to  tear  cur  fins  on  the  tree ;  he 
 
 hearts;  O  Ihame  of  Chriftians  to  forget  fo  ivas   made  fin  for  us,  that   we  might  be 
 
 great  a  mercy  !  O  fin  paft  fliame  to  cr'ucifie  made  the  righteoifnefs  of  God  in  him.  This 
 
 afrefli  the  Son  of  God  !  t4iink  of  it,  be-  was  the  plot  which  God  by  an  ancient  de- 
 
 U  u  u  fign- 
 
514  C  H  RlSTs  SU 
 
 iignment  aimed  at  in  the  fufferings  of 
 Chrift  ;  and  thus  our  faith  mult  take  it  up  : 
 O  let  our  faith  look  mainly  to  this  defign, 
 and  plot  of  God  and  Chrift  in  his  fufferings, 
 to  fatisfie  for  our  fins,  and  to  juitifie  us 
 linners.  Surely  this  intent  of  Chrift  in  all 
 that  he  did  or  fufFered,  is  that  welcome 
 news,  and  the  very  fpirit  of  the  gofpelj 
 which  true  faith  preys  and  feizcth  on. 
 
 Secondly.  He  purged  fin;  whofe  .^  but 
 our  fin:  and  this  tells  us  of  the  univerfality 
 of  this  gracious  benefit,  together  with  its 
 limitation. 
 
 I.  Of  the  univerfality:  He  tafled  of 
 lU at h  for  every  mnn,  Hcb.  ii.  9.  and,  He 
 gave  himfdf  a  ranfom  for  all  men y  i  Tim. 
 ii.  6.  and.  He  pftrged  our  Jins,  faith  my 
 text ;  what,  ours  only  ?  No,  faith  the  a- 
 poftle.  He  is  the  propitiation  not  for  our 
 fi'is  only,  but  for  the  fins  of  the  whole 
 vjorldy  I  John  ii.  2.  You  will  fay,  all  do 
 not  adually  receive  the  fruit  of  his  death: 
 you  fay  indeed  truly  ;  but  I  wonder  thro' 
 whofe  default :  our  bleffed  Saviour,  what 
 is  he  but  like  a  royal  prince,  who  having 
 many  of  his  fubjects  in  captivity  of  thral- 
 dom under  a  foreign  enemy,  pays  a  full  ran- 
 fom for  every  one  of  them,  and  then  fend- 
 ing forth  his  ambnfladors,  he  wooes  them 
 to  return  to  their  home,  and  to  enjoy  their 
 liberty;  fome  there  are  that  rejed  the  of- 
 fer, they  will  rather  ferve  the  enemy  than 
 return  to  the  freedom  of  their  Lord  ;  and 
 are  thcfe  all  the  thanks  they  give  their  Re- 
 deemer ?  O  fweet  Saviour  !  he  made  up- 
 on the  crofs  a  full,  perfect,  and  fufficient 
 facrifiee,  oblation,  and  fatisfaflion  for  the 
 fins  of  the  world  ;  but  not  all  receive  the 
 benefit,  becaufe  many  by  their  own  de- 
 merit have  made  themfelves  unworthy  ; 
 and  yet  howfoever  fome  defpKc  liberty; 
 Js  the  arm  of  the  Lord  (hortened  ?  Numb. 
 xi.  23.  No,  fee  his  arms  fpread  on  the 
 crofs  to  embrace  all ;  and  here  is  the  uni- 
 Tcrfality  of  this  gracious  benefit. 
 
 Uje.  The  ufe  hereof  is  full  of  comfort  : 
 •  If  any  man,  any  finner,  will  now  come 
 
 F  FERING  S, 
 
 in  with  a  truly  penitent  foul  thirftlng  hear- 
 tily for  Chrill  Jefus,  and  refolve  unfeign- 
 edly  to  take  his  yoke  upon  him,  there  'u  no 
 number  or  notorioufncfs  of  fin  that  caa 
 pofiibly  hinder  his  gracious  entertainment 
 at  God's  mercy-feat.  O  then  how  hein- 
 oufly  do  they  offend,  who  refufe  to  take 
 Chrifl  Jefus  offered  thus  univerfally  ?'  If 
 you  afii,  who  are  they  ?  I  anfwer,  They 
 are  offenders  on  both  hands;  i.  Thofe 
 that  too  much  defpair.  2.  Thofe  that  too 
 much  prefume:  To  begin  with  the  latter. 
 I.  Some  there  are,  that  howfoever 
 Chrifl:,  and  heaven,  and  falvation  be  offer- 
 ed unto  them,  yet  fo  clofe  do  they  (lick 
 and  adhere  to  their  fins,  that  they  are  loath 
 to  leave  them,  and  they  hope  God  is  fo 
 merciful,  that  they  can  have  Ghrift  and 
 their  fins  too.  Alas !  deceive  not  your- 
 felves,  though  the  dearnefs,  and  fweetnefs, 
 and  freenefs,  and  generality  of  Ghrifi's  of- 
 fers be  a  do(^lrine  moft  true,  and  we  pro- 
 pound it  unto  you  as  a  motive  and  en- 
 couragement to  bring  you  in  ;  yet  not  fo 
 much  as  one  drop  of  all  that  bottomlefs 
 depth  of  Chrifi's  mercy  and  bounty  doth 
 as  yet  belong  unto  any  that  ly  in  the  fiate 
 of  unregeneratencfs,  or  in  any  kind  of 
 hypocrifie  whatfoevcr.  Away  then  with 
 this  prefumption,  and  bethink  you  what  a 
 grievous  and  fearful  fin  you  commit  time 
 after  time,  and  day  after  day  in  negle<fling 
 fo  great  a  falvation,  by  chufing,  upon  a 
 free  offer  of  his  foul-faving  blood,  to  cleave 
 rather  to  a  luft  (O  horrible  indignity  !) 
 than  to  Chrift  Jefus  bleflcd  for  ever  :  what 
 height  and  perfection  of  madnefs  is  this, 
 that  whereas  a  man,  but  renouncing  his 
 bafe,  rotten,  tranfitory  pleafures  might 
 have  Chrift  Jefus,  and  with  him  a  full  and 
 free  difcharge  of  hell-pains,  a  fure  and 
 known  right  to  heaven's  joys;  yet  fhould 
 in  cold  blood  mofi  wickedly  and  wilHngly, 
 after  fo  many  intreaties,  invitations  and 
 offers,  refufe  this  mighty  change  ?  Heaven 
 and  earth  may  be  affoniflied,  angels  and 
 all  creatures  may  jufily  be  amazed  at  this 
 
 pro- 
 
the  T  URGING  of  S  I  N. 
 
 prodigious  fottidincfsand  monftroiismad- 
 nefs  of  fuch  miferable  men  !  they  are  the 
 words  of  a  late  divine  ;  *  The  world,  (faith 
 he)  is  wont  to  call  God's  people  prrcife 
 fools,  becaufe  they  are  willing  to  fell  all 
 they  have  for  that  one  pearl  of  great  price  ; 
 to  part  with  profits,  pleafures,  preferments, 
 their  righthand,:heir  right  eye,  every  thing, 
 any  thing,  rither  than  to  leave  Jefus  Chrifi: : 
 but  who,  do  you  think,  now  are  the  true 
 and  great  fools  of  the  world?  and  who 
 are  likelicft  one  day  to  groan  for  anguijh 
 of  fpirit,  and  fay  xvithin  themftlves,  This 
 is  he  whoyn  %ue  had  fometimes  in  derifion, 
 and  a  proverb  of  reproach  ;  we  fools  ac- 
 counted his  life  madnefs,  and  his  end  to 
 he  -without  honour,  noiu  is  he  nurnhred  a- 
 mongfl  the  children  of  God,  and  his  lot  is 
 among  ft  the  faints  y  "VVifd.  v.  3,  4.  Nay, 
 if  once  come  to  this,  with  what  infinite 
 horror,  and  reftlefs  anguilh  will  this  con- 
 ceit rent  a  man  in  pieces,  and  gnaw  upon 
 his  confcience,  when  he  confiders  in  hell 
 that  he  hath  loft  heaven  for  a  luft;  and 
 whereas  he  might  at  every  fermon  had  the 
 Son  of  God  his  hufband  for  the  very  tak- 
 ing, and  have  lived  with  him  for  ever  in 
 unfpeakable  blifs ;  yet,  neglecting  fo  great 
 falvation,  muft  now  lie  in  unquenchable 
 flames  without  all  eafe  or  end.  Sure  it  is 
 the  higheft  honour  that  can  be  imagined, 
 that  the  Son  of  God  ftiould  make  fuit  un- 
 to finful  fouls  to  be  their  hufband,  and  yet 
 fo  it  is;  He  flands  at  the  door  and  knocks, 
 Rev.  iii.  26.  if  you  will  give  him  entrance, 
 he  will  bring  himfelf  and  heaven  into  your 
 hearts  :  JVe  are  Chrifi's  ambajfadors,  faith 
 the  apoftle,  as  tho'  God  did  befeech  you  by 
 z(S,  we  pray  you  in  Chrift's  /lead,  to  be  re- 
 conciled to  God,  2  Cor.  V.  20.  We  are 
 Chrift's  fpokes-men,  that  I  may  fo  fpeak, 
 to  woo  you  and  win  you  unto  him  ;  now 
 what  can  you  fay  for  yourfelves,  that  you 
 ftand  out  ?  Why  come  you  not  in  ?  If  the 
 devil  would  give  you  leave  to  fpeak  out, 
 and  in  plain  terms,  one  would  fay,  1  had 
 rather  be  damned  than  leave  my  drur.kcn- 
 
 U 
 
 5rjr 
 
 nefs ;  another,  I  love  the  world  better  than 
 Jefus  Chrift  ;  a  third,  I  will  not  part  with 
 my  eafie  and  gainful  trade  of  ufury  for  the 
 treafure  hid  in  the  field  ;  and  fo  on  ;  fo 
 that  upon  the  matter,  you  muft  needs  all 
 confers  that  you  hereby  judge  yourfelves 
 unworthy  of  everlafting  life,  that  you  are 
 wilful  bloody  murderers  of  your  own 
 fouls :  nay,  and  if  you  go  on  without  re- 
 pentance, you  may  expetfl  that  the  heilifti 
 gnawing  of  confcience  for  this  one  fin  of 
 refufing  Chrift, may  perhaps  hold  fcale  with 
 the  united  horrours  of  all  the  reft  wharfo- 
 ever.  O  then  make  hafte  out  of  fin,  and 
 come,  come  to  Chrift,  fo  freely  offered 
 unto  you  !  hark  how  he  calls,  *  Come  un- 
 to me,  all  finners ;  fee  my  arms  fpread, 
 my  heart  open.  O  how  gladly  would  I 
 entertain  you,  if  you  would  come  unto 
 me:'  here  is  a  general  invitation  indeed,  all 
 men,  all  finners,  of  all  eftates,  of  all  kinds, 
 of  all  conditions,  whofoever  you  are. 
 He  keeps  open  houfe  for  you,  Come  and 
 welcome. 
 
 Secondly,  They  offend  on  the  other  fide, 
 who  after  invitation  come  not  through  a 
 kind  of  unmannerly  modefty,  or  ba(hful 
 defpair:  fome  there  are,  that  may  perhaps 
 go  fo  far  as  to  acknowledge  their  fins,  and 
 to  confefs  that  without  Chrift  they  are  ut- 
 terly undone,  and  everlaftingly  damned; 
 that  may  be  ravifhed  with  the  thoughts  and 
 apprehenfions  of  this  invitation  of  Chrift, 
 and  would  ever  think  themfelves  happy 
 if  they  had  their  hungry  fouls  filled  with 
 Chrift  Jefus  ;  but  yet  fo  it  is,  that  (confi- 
 dering  their  manifold  grievous  fins,  fins  of 
 a  fcarlet  die,  of  an  horrid  ftain,  againft 
 knowledge,  againft  confcience,  and  that 
 which  troubles  them  moft,  for  all  thefe  fins, 
 their  forrow  being  fo  little,  and  poor,  and 
 fcant,  and  in  no  proportion  anfwerable  to 
 them)  they  cannot,  dare  not,  will  not  med- 
 dle with  any  mercy,  or  believe  that  Chrift 
 Jefus  in  any  ways  belongs  unto  them.  To 
 thefe  I  fpeak,  or  rather  let  them  hear  our 
 Saviourhimfelf  fpeak  to  them;  IFhcjicver 
 u  u  a  '^'illf 
 
5i6  CHRISTs  SV 
 
 ivill,  (faith  he)  let  him  comCy  and  drink  of 
 this  -water  of  life  freely  i  Rev.  xxi.    Yea, 
 thofe  that  think  themfelves  fartheft  off,  he 
 bids  them  come.  Matth.  xi.  28.   Come,  all 
 that  are  xveary  and  heavy-laden  :  If  they 
 find  fin,  a  burthen,  then  Chrift  invites  them, 
 they  (whofoever  they  are)  that   fland  at 
 the  ftafF's  end,  he  defires  them  to  lay  afide 
 their  weapons  and  come   in  ;  or  if  they 
 will  not  doit,  he  lays  his  charge  on  them, 
 for  this  is  his  commandment,  that  weflfould 
 believe  on  the  nayne  of  his  Son  Jefus  Chrift: 
 1   John  iii.  23.     Nay,  he  counts  it  a  fin 
 worfe  than  the  fin  of  Sodom,  a  crying  fin, 
 not  to  come  in  when  the  gofpel  is  pro- 
 claimed ;    and    ttierefore   let  them   never 
 pretend  their  fins  are  great  and  many,  but 
 rather  (becauie  of  his  offer,  invitation,  and 
 command,  it  being  without  any  reftraint 
 of  perfon,  or  fin,  except  that  againil  the 
 holy  Ghoft)  if  they  will  not  come  in,  and 
 caft  themfelves  upon  Chrift,  let  them  fay, 
 it  is  not  the  greatnefs  of  their  fins,  but  a 
 -willingnefs  to  be  ftill  in  their  fins,  which 
 hinders  them  ;  or  otherwife  let  them  know, 
 that  fins,  when  men  are  only  fenfible  of 
 them,   fiiould   be  the  greateft   encourage- 
 ment,   (  rather  than   difcouragement)    to 
 bring  them  in  to  our  Saviour  :  Thefe  that 
 be  whole  need  not  a  phy/ician,  but  they  that 
 are  Jick  :  Matth.  ix.  12.  Is  it  not  for  the 
 honour  of  a  phyfician  to  cure  great  difeaf- 
 ■es  ?  A  mighty  God  and  Saviour  loves  to 
 do  mighty  things ;  therefore  in  any  cafe 
 let  them  come  in,  and  the  greater  finners 
 they   are,  no  quefiion    the  greater  glory 
 Ihall  Chrift  have  by  their  coming  .^  and  in- 
 deed to  take  away  all  fcruple,  it  is  a  ma- 
 xim moft  true.    That  he  which  is  truly 
 weary  of  his  fins,  hath  a  found,  feafonable, 
 and  comfortable  calling  to  lay  hold  upon 
 Chrift.    Matth.   xi.  28.     Do  they  feel  the 
 heavy  load  of  their  fins  ?  Juft  then  is  Chrift 
 ready    to  take  off  the  burthen  ;  do  they 
 thirft  after  righteoufnefs  ?  Juft  then  is  the 
 fountain  of  the  water  of  life  fet  wide  open 
 ■uiuo  them  :  Rev.  xxi.  6.  are  they  contrite 
 
 F  F  E  R  I N  G  S, 
 
 and  humble  in  fpirit  ?  Juft  then  are  they 
 become  thrones  J  or  the  high  and  lofty  One 
 that  inhabiteth  eternity  to  dwell  in  for  e- 
 ver:  Ifa.  Ivii.  15.    O  then  come  and  wel- 
 
 come !  Chrift  excepts  none  that  will  not 
 except  themfelves.  He  died  for  ally  and  he 
 would  have  all  men  to  be  faved. 
 
 But  yet  let  us  be  courteous :  fecondly, 
 he  purged  our  JinSy  and  ours"^  with  a  li- 
 mitation ;  the  ufe  of  phyfick  (we  fay)  con- 
 fiftsin  application  ;  and  howfoever  our  Sa- 
 viour hath  purged  our  fins ;  yet  this  purge 
 of  his  is  nothing  beneficial  to  us,  unlefs 
 there  be  fome  means  to  apply  it.  As  then 
 it  is  in  all  other  phyfick,  fo  in  this;  we 
 muft  firft  take  it ;  fecondly,  keep  it. 
 
 1 .  Take  it ;  for  as  the  beft  plaifter  if 
 not  laid  to,  can  cure  no  wound  :  fo  Chrift 
 himfelf,  and  all  his  precious  merits  are  of 
 no  vertue  to  him  that  will  not  apply  them 
 by  faith  :  when  you  hear  the  gofpel  preach- 
 ed, believe  it  on  your  parts;  believe  Chrift 
 is  yours;  believe  that  he  lived  and  died, 
 and  forrowed,  and  fuffered,  and  all  this 
 foryou,to  purge  your  fouls  from  your  fins. 
 
 2.  But  having  taken  it,  you  muft  fe- 
 condly keep  it ;  as  men  take  phyfick,  not 
 only  in  belief  that  it  will  do  them  good, 
 but  in  hope  to  keep  it  by  the  vertue  and 
 ftrength  of  the  retentive  parts  :  fo  we  take 
 Chrift  by  faith,  but  we  retain  him  by  holi- 
 nefs :  thefe  two,  Faith  and  Holinefs,  are 
 tho(is  two  bonds  wherewith  Chrift  is  unit- 
 ed unto  us,  and  we  unto  Chrift:  fo  that 
 if  we  be  of  this  number,  then  truly  may 
 we  fay  that  he  purged  our  fins  :  for  he 
 both  died  for  us,  and  by  vertue  of  our 
 faith  and  holinefs  through  him,  his  death  is 
 applied  to  us,  to  us  I  fay  not  in  any  gene- 
 ral acceptation,  but  as  we  are  of  the  num- 
 ber of  his  laints  ;  for  we  had  finned,  and 
 they  were  our  fins]  only  that  he  effefl- 
 ually  purged,  and  waftied  away. 
 
 Ufe.  And  this  leffon  may  afford  us  this 
 ufe, that  howfbeve/  the  free-grace,and  mer- 
 cy and  goodntfs  of  Chrift  Jefns  is  revealed 
 and  offered  to  all  men,  univerfally,yet  our 
 
 Sa- 
 
the  TVR  GING  of  S I  N. 
 
 Saviour  takes  none  but  fuch  as  are  willing 
 
 to  take  upon  them  his  yoke  ;  he  gives  him- 
 
 felf  to  none  but  fuch  aS  are  ready  to  fell  all 
 
 and  follow  him  :  lie  faves  none  but  fuch  ^^ 
 
 deny  wijiodlinefi  and  xvorldly  lujls ,  and  live 
 Jbberly,  righteoujly  and  godly  in  this  prcfcnt 
 
 •world',  in  a  word,  he  purgeth   none,  or 
 
 cleanfeth  none  by  his  blood  from  all  fin, 
 
 but  fuch  as  walk  in  the  light,  as  God  is  in 
 
 the  light;  who  make  confcience  of  deteft- 
 
 ing  and  declining  all  fins,  andfincerely  fet 
 
 their  hearts  and  hands  with  love  and  care- 
 ful endeavour  to  every  duty  enjoined 
 them;  why,  thefe  are  the  men  only  to 
 whom  his  death  is  eifeftual ;  and  there- 
 fore, as  we  mean  to  partake  of  his  merits, 
 or  to  have  good  by  his  death,  let  us  become 
 new  creatures.  It  is  true  indeed  and  we 
 cannot  but  maintain  it,  that  tojuftification 
 nothing  but  faith  is  required  ;  but  this  cau- 
 tion muft  be  added,  it  muft  be  a  faith  that 
 purifies  the  heart,  that  works  an  univerfal 
 change,  that  (hews  itfelf  in  the  fruits:  if- 
 
 therefore  any  of  us  would  come  in,  let  us 
 have  ready  our  anfwer,    as  a  late  divine 
 fpeaks,  the  dialogue  betwixt  Chrift  and  a 
 true  Chriftian  on  this  manner  :  Firlt,  (faith 
 he)  when  God  hath  enlightened  the  eyes 
 of  a  man,  that  he  can  fee  where  this  trea- 
 fure  is,  what  then  ?   Why,  (faith  the  Chri- 
 flian)  I  am  lb  inflamed  with  the  love  of  it, 
 that  I  will  have  it  whatfoever  it  cofl  me: 
 Yea,  (faith  Chrift)  but  there  is  a  price  up- 
 on if,  it  mufl:  coil  thee  dear,  a  great  deal 
 of  forrow,  and  trouble,  and  crofi^es,   and 
 afflictions :   Tuih,   tell  me  not  of  price, 
 (faith  the  Chriftian)  whatiosver  I  have  fhall 
 go  for  ir,  I  will  do  any  thingfor  it,  that  God 
 will  enable  me  :  why,  (laith  Chrift)  wilt 
 thou  cur^  thine  affeiflions  i  wilt  thou  give 
 up  thy  life  ?  wilt  thou  be  content  to  fell  all 
 thou  haft  ?  I  will  do  ic  (faith  the  Chriftian) 
 with  all  my, heart,  1  am  content  to  k\\  all 
 that  I  have,  rothing  is  [o  dear  unto   me 
 but  Iwill  part  wi-thit,  my  right-hand,  my 
 right-eye:  nay,  if  htll  itfelf  Ihould  ftand 
 between  me  and  Chrift,  yet  would  I  pafs 
 
 5^7 
 
 through  it  unto  him.     This  (beloved)  this 
 is  that  violent  affecftion  which  God  puts 
 into  the  hearts  of  his  children,  that  they 
 will  have  Chrift  whatfoever  it  coft  them : 
 yet  underftand  me,  I  pray  you :  it  is  not 
 fo  fell  our  houfes,  or  lands,  or  children, 
 but  our  fins  that  I  mean  :  the  Lord  Jefus 
 and  one  luft  cannot  lodge  together  in  one 
 foul :  no,  if  we  are  but  once  truly  incor- 
 porated into  Chrift,  we  miift  take  him  as 
 our  hulhand  and  Lord  ;  we  muft  love,  ho- 
 nour, and  ferve  him,  we  muft  endeavour 
 after  fanflificatipn,  purify,  new  obedience, 
 ability  to  do,  or  fufferany  thing  for  Chrift  ; 
 we  muft    confecrate  all   the  powers  and 
 poiTibilities  of  our  bodies  and  fouls  to  do 
 him   the  beft    fervice  we  can  ;    we  muft 
 grieve  and  walk  more  humbly,  becaufe  we 
 can  do  no  better  ;  and  thus  if  we  do,  tho' 
 I  cannot  fay  but  ftill  we  ftiall  fin  fo  long 
 as  we  live  on  this  earth,  yet  here  is  our 
 comfort,   I  John  ii.  1,2.   {JVe  have  an  ad- 
 vocate  ivith   the  Father,  Jejus  Chrift  the 
 
 righteous,  and  he  is  the  propitiation  for 
 our  /ins.  I  fay,  for  our  fns']  effeiflually,  if 
 we  believe  in  his  name,  for  it  was  for  us 
 he  died,  and  they  were  our  fins  he  purged, 
 and  this  is  that  great  benefit  we  receive 
 from  our  Saviour,  in  that  he  by  hitnfelf 
 hath  purged  our  Jins.'\ 
 
 And  now  our  fins  being  purged,  our 
 fouls  recovered,  I  may  well  end  this  text, 
 only  I  ftiall  give  it  one  vifit  more  and  fo 
 farewel. 
 
 You  fee  the  malady,  fin^  the  remedy, 
 a  purge,']  the  phyfician,  he,  the  patient, 
 hitnfelf,']  ourfelves,]  for  our  infirmities 
 were  laid  on  him,  and  his  fores  became 
 our  falves,  by  whofe  vertue  we  are  healed. 
 Blefs  we  then  God  for  the  recovery  of  our 
 fouls ;  and  be  we  careful  for  the  furure  of 
 any  relapfe  whatfoever:  thefe  relapfes  are 
 they  we  had  need  to  fear  indeed,  for  in 
 them  the  difeafes  are  more  d^ngeroi.s,  litis 
 are  more  pernicious,  and  men  become  fe- 
 ven  times  more  the  children  of  Satan  than 
 ever  they  were  before,  Mat.  xii.  44.  Now 
 
 then 
 
5i8  HEAVEN'S   H  A  "P  T  I N  E  S  S, 
 
 then  we  are  healed,  be  we  ftudious  to  pre-  bodies,  then  are  the  angels  ready  to  con- 
 
 ferve  it  all  the  days  of  our  life,  and  we  duft  them  to  his  kinedom  :  and  thither 
 
 (hall  find  at  our  death,  that  he  that /"wr^f^  may  we  come  for  his  Take,  and  his  only, 
 
 our  fins  will  fave  our  fouls ;  we  need  not  a-  who  by  himfelf  (in  his  own  perfon)  hatk 
 
 ny  other  purgatory  after  death  ;  no,  when  -purged  our  fun.     Amen. 
 our  fouls  (hall  take  their  flights  from  our 
 
 HEAVENS    HAPPINESS. 
 
 Luke  xxiii.  43.  To  day  fhalt  thou  be  with  me  in  paradife. 
 
 HE  that  purged  our  fins  is  here  difpo- 
 fing  of  par^ife,  at  the  fame  time 
 when  he  hung  on  the  crofs,  even  giving 
 up  the  ghoft,  he  is  dealing  crowns  and  king- 
 .  doms  to  a  poor  penitent  foul  :  thus  like  a 
 glorious  fun  that  breaks  through  the  wa- 
 try  clouds  ere  it  appear  unto  us,  our  Sa- 
 viour,  the  Sun  of  righteoufnefs,    flnoots 
 forth  his  rays  of  majeliy  through  all  his 
 fufferings  on  a  dejefted  linner.     Two  ma- 
 lefaflors  fuffer  wiih  him  ;  the  one  rails 
 on  hirn^  fay^f^gi  If  thou  be  Chrifi  fave  thy- 
 felf  and  us  :  but  the  other  prays  to  him. 
 Lord,  rejnember  me  when  thou  comeft  to 
 thy  kingdom.    In  the  midft  of  his  thraldom 
 he  proclaims  his  kingdom,  and  whom  he 
 fees  a  captive,  he  believes  a  Lord  :  Lord, 
 remember  me ;  Is  it  not  flrange,  that  thro' 
 fo  many,  fuch  thick  clouds  of  mifery,  this 
 dying  thief  fliould  behold  his  glory?   but 
 where  grace  aboundeth,  what  marvel  is  it? 
 The  natural  man  hnoweth  not  the  things  of 
 God,  but  he  that  is  fpiritual  difcerneth  all 
 things,   I  Cor.  ii.  15.    No  fooner  was  this 
 penitent  thief  converted  a  Chriftian,  but  on 
 a  fuddcn,  even  on  the  very  rack  of  torture 
 he  confelfeth  himfelf  a  finner,  and  Chrift 
 his  Saviour,  and  therefore  defires  to  be  re- 
 membered of  him  when  he  comes  co  hea- 
 ven.   Thus  pouring  out  his  foul  in  prayer 
 the  *  Bridegroom  that  became  an  harp,  faith 
 Bcniard,  (his  crols  being  the  wood  ;  him- 
 lelf  Ihctcht  on  it,  the  Itrings ;   and  his 
 
 words,  the  found)  hark  how  he  warbles 
 the  mofl;  heavenly  mulick  that  was  ever 
 chanted  to  a  departing  foul,  To  day  flialt 
 thou  be  with  me  in  paradife. 
 
 The  words  are  a  gofpel,  fuch  as  the  an- 
 gels brought  to  the  lliepherds,  Luke  ii.  10. 
 Behold,  I  bring  you  good  tidings  of -great 
 joy.     Here  is  tidings,  good  tidings;  joy, 
 and  great  joy,  the  greateft  happinefs  that 
 could  ever  befal  a  mortal,  now  waits  on  a 
 mrilefaflor,  at  that  time  when  the  execu- 
 tion was  a  doing,  death  approaching,  and 
 the  horrors  of  hell  laying  hold  upon  him  ; 
 when  a  word  of  comfort  wotild  have  been 
 moll  feafonable,  like  apples  of  gold  in  pic- 
 tures of  f liver,  Prov.  xxvi.  1 1.  then  comes 
 our  Saviour  (as  a  meffenger  with  a  par- 
 don) and  he  bids  him  be  of  good  cheer, 
 there  was  happinefs  towards  him  ;  when  ? 
 to  day  ;    what  ?    thou  floalt  be  with  me  ; 
 where  ?  in  paradife.  Not  a  word  but  fpeaks 
 comfort  to  the  afflicfted  foul ;  be  ye  how- 
 foever  afflifled  for  the  prefcnt,  yet  there 
 fliiill  be  a  change,  and  the  more  to  fweet- 
 en  it,  Here  is  the  celerity,  to  day.     Cer- 
 tainty, thou  foalt  be.     Society,  with  me. 
 Ubi,  or  place,  where  all  joy  is  enjoyed,  in 
 paradife.    Thefe  are  thofe  four  heads. that 
 iflTue  out  of  Eden  ;  may  God  give  a  blef- 
 fing  to  the  watering,  that  you  may  bear 
 good  fruit  till  you  are  planted  in  that  gar- 
 den whereof  it  is  fpoken,  To  day  Pjalt  thou 
 be  with  me  in  paradife,    W'e  begin  with  the 
 
 ccr- 
 
HEAVEN'S   HATT  INESS, 
 
 certainty  of  this  promife,  Thoujhait  be^  Sec. 
 Thoujhatt  be. 2 
 
 TO  thispurpofe  was  that  afleveration, 
 Verily  y  verily  I  fay  unto  thee.  Nor 
 is  it  enough  that  he  affirms  it,  but  he  af- 
 f\ires  it,  efe,  thou  /halt  be.  JVillznd/hall 
 is  for  the  king,  and  what  is  he  lefs  that  be- 
 ftows  kingdoms  on  his  fervants?  Here  was 
 a  poor  man  defires  only  to  be  remembered 
 of  him,  and  inftead  of  remembering  him, 
 be  tells  him  he  fliiall  be  with  him  ;  how  ? 
 but  as  a  co-heir  of  his  kingdom.  Bleffed 
 thief,  that  had  fuch  a  gift,  and  that  made 
 unto  him  with  fuch  aflurance  as  this  was  ! 
 it  is  the  promife  of  our  Saviour,  who  to 
 put  him  out  of  all  doubt,  he  tells  him  it 
 ill  all  be  fo,  Thou  /halt  be,  luith  me  in  pa- 
 radife.      Whence  obferve, 
 
 Obferv.  *  That  falvation  may  be  made 
 -  fure  to  a  man.'  If  you  would  needs  know 
 the  means,  howfoever  it  was  true  in  this 
 thief,  it  is  not  by^any  immediate  fuggeftion 
 or  revelation  ;  Chrifi:  is  now  in  heaven, 
 and  the  holy  Ghoft  works  not  by  enthufi- 
 afms  or  dreams:  *  The  aifurance  of  our 
 falvation  depends  not  upon  revelation,  but 
 on  the  promiles  rf  the  gofpel ;'  there  then 
 muft  we  fearch  and  fee,  and  if  our  hearts 
 be  rightly  qualified,  thence  may  we  draw 
 that  fulnefs  of  perfi-'afion  with  Abraham, 
 who  ftaggered  not  at  God's  promifes,  being 
 fully  perjuaded,  that  what  he  had promifed 
 he  ivas  able  to  per  for  jn,  Rom,  iv.  21.  This 
 do(flrine  we  have  confirmed  by  David,  '9L 
 XXXV.  3.  Say  unto  my  foul,  I  am  thy  fal- 
 vation. ^  By  Peter  in  the  2  Pet.  i.  10.  Make 
 your  eleSiionfure.  By  Paul  in  the  1  Cor. 
 ix.  26.  I  therefore  fo  run,  not  as  uncer- 
 tainly. From  all  which  we  may  argue,' 
 David  would  never  pray  for  that  which 
 could  not  be  ;  nor  would  Peter  charge 
 us  with  a  duty  which  Hood  not  in  pof- 
 fibility  to  be. performed  ;  nor  wotild 
 Paul  ferve  God  at  random,  uncertp.in  whe- 
 ther he  fhould  obtain  any  good,  or  pre- 
 vent any  mifchief;  no,  but  as  one  that 
 "%'as  furc,  that  by  fo  doing  he  fliould  attain 
 
 519 
 
 everlafting  life,  and  without  fo  doing  he 
 could  not  avoid  eternal  death.  We  may 
 then  be  fure,  if  conditions  rightly  concur; 
 and  feeing  this  is  a  point  we  would  all  be 
 glad  to  know,  that  we  are  fure  to  be  fail- 
 ed, I  {hall  beg  others  help,  God's  affidance, 
 and  your  patience,  till  we  have  opened  the 
 windows,  and  given  you  a  light  of  the 
 lodging,  where  fecurely  our  fouls  may  rcfi 
 at  noon,  Cant.  i.  7. 
 
 Some  lay  the  order  thus,  '  That  to  af- 
 fure  us  of  heaven,  we  niuft  be  aflured  of 
 Chrift ;  and,  to  affure  us  of  Chrift,  we  mull 
 be  alfured  of  faith  ;  and,  to  affure  us  of 
 faith,  we  muft  be  affured  of  repentance, 
 and  to  aHure  us  of  repentance,  we  mufl 
 be  affured  of  amendment  of  life.' 
 
 Others  tell  us  of  more  evidences,  and 
 we  fnaH  reduce  them  to  thefe  heads;  *  The 
 teftimony  of  our  fpirits,  and  the  teflimo- 
 ny  of  God's  Spirit :'  it  is  not  our  fpirit  a- 
 Ipne,  nor  God's  Spirit  alone  makes  this 
 certificate,  but  both  concurring;  and  thus 
 Paul  tells  us,  Rom.  viii.  \6.  The  Spirit  it- 
 felf  beareth  luiinefs  iviih  our  fpirit,  that 
 ive  are  the  children  of  God. 
 
 I.  Our  firft:  affurance  then,  is,  the  tefli- 
 mony  of  our  fpirit ;  and  this  witnefTecb 
 two  ways:  by  inward  tokens,  and  outward 
 fruits. 
 
 Inward  tokens  are  certain  fpecial  graces 
 of  God  imprinted  in  the  fpirit  of  a  man^ 
 zs,  godly  for  row,  defire  of  pardon,  love  of 
 righteoufnefs,  faith  in  Chrift,  for  he  that 
 believeth  on  the  Son  of  God,  hath  the  wit- 
 ne/s  in  himfelf,  faith  the  apoftle,  Jo.  v.  10. 
 Outward  fruits  y  are,  all  good  deeds,  ho- 
 ly duties,  new  obedience,  and  hereby  we 
 are  fure  that  we  know  hi?n,  if  we  keep  his. 
 coynmandmtnts,  i  John  ii.  3.  To  fay  then 
 we  are  fure  of  heaven,  and  to  live  a  life 
 fitter  for  devils,  what  a  fond  faying  is  ihis  I 
 No,  if  we  have  a  true  tefiimony  wc  mufl 
 he  of  good  lives ;  it  is  our  holinefs,  and 
 juflice,  and  mercy,  and  truth  that  will  be 
 our  beft  affurance  ;  and  fo  the  apolile  af- 
 f  urcs  us  J  If  you  do  thefe  things  ye  [hall 
 
 never 
 
5-0 
 
 HEAVEN'S   H^TTINESS. 
 
 never  fall,  2  Pet.  i.  lo.   See  more  of  this 
 
 in  Media,  Self-trial,  Se6t.  8.  page  138. 
 
 2.  Our  fecond  and  beft  afl'urance,  is,  the 
 teftimony  of  God's  Spirit,  which  fome- 
 timcs  may  fuggeft  and  teftiiie  to  the  fanc- 
 tified  confcience,  thus,  or,  in  the  like  man- 
 ner, Thou /halt  be  javed,  thoujhaltbe  with 
 me  in  paradife. 
 
 But  here  I  muft  fatisfie  two  doubts  :  i. 
 *  By  what  means  the  Spirit  of  God  gives 
 this  particular  alFurance  ?  2.  How  a  man 
 
 dinary  humiliation,  or  in  beginning  of  our 
 fpiritual,  or  end  of  our  natural  life,  as  moft 
 needful  times :  then  doth  God's  Spirit  fpeak 
 comfortably  to  us,  whifpering  to  our  fouls 
 the  affurance  of  our  happinefs,  that  we 
 fliould  be  inheritors  of  his  kingdom.  The 
 affurance  o^ adherence  is  that  which  I  doubt 
 not  the  faints  have  in  their  greateft  extre- 
 mity;  for  inftance,  many  a  faithful  foul 
 that  makes  confcience  of  fin,  lies  and  lan- 
 g-illies  upon  the  rock  of  fears  and  terrors. 
 
 may  difcern  betwixt  the  affurance  of  this  he  feels  nothing  but  a  dead  heart,  and  a 
 
 Spirit,  and  the  illufion  of  Satan  who  b  the  fpiiitual  defertion,  yet  in   the  mean  time 
 
 fpirit  of  lies.'  his  foul  cleaves  unto  Chrift,  as  the  fureft 
 
 To  the  firft,  we  fay,  the  means  is  either  rock,  he  cries  and  longs  after  him,  and  for 
 
 by  an  immediate^revelation,  or  by  a  par-  all  his  forrows  he  will  ftill  reft  upon  him, 
 
 ticular  application  of  the  promifes  in  the  Job-like,  Though  he  (lay  me,  yet  -will  I trufl 
 
 gofpel  in  form  of  an  experimental  fyllo-  in  him.  Job  xiii.  15.  Now  this  adherence 
 
 ^ifm  ;    as,  Whofoever  believes  on  the  Son  unto  Chrifl:  may  affure  him  of  falvation, 
 
 ^{hall  be  fhved,  John  iii.  36.   But  I  believe  for  (if  we  fpeak  punctually  and  properly) 
 
 on  the  Son;  therefore  I  fliall  be  faved.  The  faith  juHifyingisnottobeafTuredofpardon, 
 
 major  is  fcripture,  the  minor  is  confirmed  but  to  trufl:  wholly  upon  Chrift  for  par- 
 
 by  our  faith,  which  if  I  have,  I  may  fay  don  ;  and  thus  if  he  do,  then  may  he  with 
 
 I  believe:  true,  Flefh  and  blood  cannot  fay  freeAomo^  \Ymt,  hy,  I  believe  on  the  Son  ; 
 
 //;ij,  it  is  the  operation  of  the  holy  Ghofl;  whence  arifeth   this  conclufion,  which  is 
 
 but  if  the  work  be  wrought,  and  I  feel  this  the  teflimony  of  God's  Spirit,  therefore  I 
 
 faith  within  my  foul,  what  need  I  doubt  Jl:all  be  faved. 
 
 but  this  affumption  is  true,  /  believe  on  the  To  our  fecond  doubt,  How  we  may  dif- 
 
 Son  ?  Yet  I  hear  fome  complain,  they  have  cern  betwixt  the  teflimony  of  God's  Spi- 
 
 neither  fight  nor  fenfe  of  faith  ;  and  thus  rit,  and  the  illufion  of  Satan  ?  I  anfwer. 
 
 it  is  often  with  God's  dearefl;  children  :  the  Firfl,  the  teflimony  of  God's  Spirit  is  e- 
 
 fun    that  in  a  clear  fky  difcovers  and  ma-  ver  agreeable  to  the  word,  and  thus  to  try 
 
 nifefts  itfelf,  may  fometimes  with  clouds 
 be  overcafl  and  darkened ;  and  faith,  that 
 in  the  calmnefs  of  a  Ghriftian  courfe  iLines, 
 and  fli^ews  itfelf  clearly  to  the  fanftitied 
 heart,  may  fometimes  in  the  damp  of  fpi- 
 riiual  defertion  or  darknefs  of  temptation, 
 lie  hid  and  obfcured  :  there  is  therefore  in 
 the  faints,  *  the  affurance  of  evidence,  and 
 the  affurance  of  adherence  :'  the  affurance 
 of  evidence,  is  that  which  is  without  fcru- 
 ple,  and  brings  an  admirable  joy  with  it, 
 and  this  more  efpecially  appears,  cither  in 
 our  fervent  prayers,  or  in  our  heavenly 
 meditations,  or,  in  time  of  martyrdom,  or 
 in  lorae  quickening  cxercifes  of  extraor- 
 
 us,  the  fcripture  tells  us,  that  -whofoever 
 is  born  of  God,  doth  not  commit  fin,  I  Jo. 
 iii.  9.  which  is  not  to  be  underflood  fim- 
 ply  of  the  a(ft  of  finning,  for  ivho  can  fay, 
 ?ny  heart  is  clean  ?  but  in  this  fenfe,  he 
 hath  not  committed  Jin,  that  is,  he  makes 
 not,  a  trade  of  fin,  it  doth  not  reign  in 
 him  ;  if  then  thou  alloweff  any  luft  in  thine 
 heart,  or  goefl  on  in  the  willing  practice 
 of  any  one  known  fin,  and  yet  hafi  a  con- 
 ceit that  thou  art  fure  of  falvation,  alns, 
 thou  art  deceived  ;  Thou  haj}  made  a  lie 
 thy  refuge  and  hid  tl^yfelf  under  falfl)ood. 
 Secondly,  God's  Spirit  breeds  in  the  foul 
 a  reverend  love,  and  infatiable  longing  af- 
 ter 
 
HEAVEN'S  RATT  I NE  SS. 
 
 rer  all  good  means  appointed  and  fancftifi- 
 ed  for  our  fpirituai  good  :  and  therefore 
 that  heart  which  fweetly  is  affe(^ed  and  in- 
 flamed with  the  word  and  prayer,  and  me- 
 ditation and  conference,  and  vows  and 
 fmging  of  pfalms,  and  ufeof  good  books, 
 we  doubt  not  but  it  is  breathed  on  by  the 
 Spirit  of  God  ;  which  others  thst  ufe  all 
 thefe  ordinances  out  of  cuftom  or  forma- 
 lity, or  fome  other  finifter  end,  alas,  their 
 conceit  of  being  right,  is  built  on  the  fands, 
 and  therefore  down  it  falls  at  death's  flood, 
 and  is  overwhelmed  in  deftruftion. 
 
 Thirdly,  God's  Spirit  is  ever  attended 
 with  the  fpirit  of  prayer ;  and  therefore 
 faith  the  apoftle,  Ji^e  know  not  how  to  pray, 
 hut  the  Spirit  itfslfmaketh  inter cefflon  for 
 as  with  groanings  which  cannot  be  utter- 
 ed, Rom.  viii.  26.  O  the  bleflcd  operation 
 of  this  Spirit !  it  even  warms  the  fpirit  of  a 
 man  with  quickening  life,  to  pour  out  itfelf 
 in  the  prefence  of  the  Lord  his  God,  fome- 
 rimes  in  more  hearty  prayers,  and  fome- 
 times  in  more  faint  and  cold,  yet  always 
 edged  with  infinite  defires  that  they  might 
 be  far  more  fervent  than  they  are :  but 
 on  the  other  fide,  every  deluded  pharifee 
 is  a  meer  ftranger  to  the  power  of  prayer, 
 if  he  prays  often  (as  I  make  it  a  queflion) 
 yet  never  prays  he  from  a  broken  heart, 
 and  this  argues  that  all  his  confidence  is  no 
 better  than  a  weed  which  grows  of  its  own 
 accord,  and  therefore,  like  Jonah's  gourd, 
 when  affliftion  comes,  it  withers  in  a  fudden . 
 Fourthly,  The  teftimony  of  God's  Spi- 
 rit is  often  exercifed  and  accompanied  with 
 fears,  and  jealoufies,  and  doubts,  and  dif- 
 trufts,  and  varieties  of  temptations,  which 
 many  times  will  drive  the  foul  thus  diftrefl 
 to  cry  mightily  to  God,  to  re-examine  her 
 grounds,  to  confirm  her  watch,  to  refort 
 for  counfel  where  it  may  be  had  ;  whilfl: 
 on  the  contrary,  the  pharifee's  groundlefs 
 conceit  lies  in  his  bofom  without  fears,  or 
 jealoufies,  or  doubts,  or  diftrufts,  or  any 
 f  uch  ado  ;  why  fo  ?  alas,  Satan  is  too  fub- 
 nle  to  trouble  him  in  that  cafe;  he  knows 
 
 5^-1 
 
 his  foundation  is  fallhood,  his  hope  of  hea- 
 ven  no  better  than  a  golden  dream,  and 
 therefore  in  policy  he  holds  his  peace,  that 
 he  may  hold  him  the  farter. 
 
 Fifthly,  The  teftimony  of  God's  Spirit 
 is  ever  moft  refrefliing  at  thofe  times,  when 
 we  retire  ourfelves  to  converfe  with  God, 
 in  a  more  folemn  manner  ;  when  we  fe?l 
 that  we  have  conquered,  or  well  curbed 
 fome  corruption  of  nature ;  when  we  are 
 well  exercifed  in  the  ordinances  of  God, 
 or  in  our  fufferings  by  man  for  a  good  caufe 
 and  confcience  fake;  then^or  at  fuch  time) 
 fball  we  feel  that  fweetnefs  of  the  Spirit 
 cheriihing  our  hearts  with  alightfome  com- 
 fort that  cannot  be  uttered  ;  which  on  ihe 
 contrary  the  deluded  man  is  always  alike 
 peremptory  in  his  confidence  ;  you  fliall 
 not  take  him  at  any  time  without  a  bold 
 perfuafion,  that  he  hopes  to  be  faved  as 
 well  as  the  beft,  thus  like  a  man  who  lying 
 faft  afleep  on  the  edge  of  a  rock,  he  dreams 
 Bierrily  of  crowns  and  kingdoms,  and  will 
 not  off  it,  but  on  a  fudden  ftarting  for  joy, 
 he  tumbles  into  the  bottom  of  the  fea,  and 
 there  lies  drowned  in  the  deep  ;  that  afTu' 
 ranee  which  is  ever  fecure  is  but  a  dream, 
 whereas  the  teftimony  of  God's  Spirit  is 
 fometimes  mixed  with  doubts,  and  fome- 
 times  (to  our  unfpeakable  comfort)  with  a 
 fecret,  ftill,  heart-raviftiing  voice  th us  fpeaks 
 to  our  confciences,  Thou  Jlo alt  be']  with  me 
 in  paradife. 
 
 You  fee  the  teftimony  of  God's  Spirit 
 how  it  works  in  us,  and  how  it  is  difcern- 
 ed  by  us ;  it  works  in  us  by  a  particular 
 application  of  the  promifes  in  the  gofpei, 
 and  is  difcerned  by  us  by  the  word,  by  our 
 love,  our  prayers,  our  fears,  our  joys  ac 
 fometimes  while  we  are  doing  our  duties. 
 But  for  this  fee  our  beft  evidences  in  Me- 
 dia. Self-trial,  ch.  4.  Se6t.  8.  third  edition. 
 Ufe.  O  blefled  man  that  feels  in  his  foul 
 this  bleffed  teftimony  !  what  is  here  com- 
 parable to  it  ?  Riches  are  deceitful,  ples- 
 fure  is  a  toy,  the  world  is  but  a  bubble, 
 only  our  affurance  of  heaven  is  the  only 
 X  X  X  real 
 
j;22  HEAVEN'S  H 
 
 real  comfort  that  we  have  on  earth  ;  who 
 then  would  not  ftudy  to  make  this  certain  ? 
 If  we  purchafe  an  inheritance  on  earth,  we 
 make  it  as  fure  and  our  tenure  as  ftrong 
 as  the  brawn  of  the  law,  or  the  brain  of 
 lawyers  can  devife,  we  have  conveyance, 
 and  bonds,  and  fines,  no  ftrength  too 
 much  ;  and  (hail  we  not  be  more  curi- 
 ous in  the  fettling  our  eternal  inheritance 
 in  paradtfe  ?  A  man  can  never  be  ioo  fure 
 of  going  to  heaven,  and  therefore  in  God's 
 fear  let  us  examine  the  teflimony  of  our 
 fpirits  by  the  inward  tokens,  and  by  the 
 outward  fruits :  let  us  examine  the  tefli- 
 mony of  God's  Spirit  by  the  means  and  the 
 difference  j  and  if  we  find  both  thefe  tefti- 
 monies  to  accord^fithin  us ;  how  blefTcd 
 are  we  in  this  vale  of  tears  !  it  is  an  heaven 
 upon  earth,  a  paradife  in  a  wildernefs;  in 
 a  word,  a  comfort  in  all  miftries,  be  they 
 never  fo  embittered.  See  a  thief  hanging 
 on  the  crofs,  an  engine  of  moft  grievous 
 torture  ;  but  who  can  tell  the  joy  that  en- 
 tered into  him  before  he  entered  into  hea- 
 ven ?  You  may  guefs  it  by  his  defire  to  be 
 rtmembred  of  Chriji  when  he  came  into 
 hii  kingdom ;  he  begs  not  for  life,  nor  plea- 
 fure,  nor  riches,  nor  honour,  no.  There  is 
 ttne  thing  necejfary ;  give  him  heaven  and 
 he  cares  for  nothing  ;  to  this  purpofe  doth 
 he  addrefs  himfelf  to  our  blelled  Saviour, 
 
 and  he  afks, What  ?  If  thou  be  Chrifty 
 
 fave  thyfelf,  Luke  xxiii.  37,  39-  ^^^^  the 
 jewsin  derifion ;  and  If  thou  be  Chrifi.fave 
 thyfelfandusj  faid  the  other  thief  to  him ; 
 but  this  was  only  for  the  body's  fafety  : 
 and  here  is  a  man  quite  of  another  mind, 
 let  the  Jews  rack  him,  tear  him,  break  all 
 his  bones,  and  pull  him  into  atoms,  if  our 
 Saviour  will  but  do  fo  much  as  remember 
 him  in  his  kingdom,  he  dellres  nothing 
 itiore:  O  bleiTed  Chrift,  fpeak  comforta- 
 bly to  his  foul  that  begs  it  thus  vehemently 
 at  ihy  hands :  but  why  do  I  prevent  ?  the 
 bowels  of  our  Saviour  yearn  to  hear  him  ; 
 remember  him  ?  Yes,  he  will  remember 
 hxTTiy  and  he  ppall  be  with  him ;  comforta- 
 
 ATT INESS 
 
 ble  news  !  how  leaps  his  heart  at  thefe  To 
 bleff?d  words  ?  his  defire  is  granted,  and 
 heaver,  is  affured,  and  the.  Spirit  of  God, 
 yea,  the  God  of  fpirits  thus  teflifies  it  un- 
 to him,  To  day  l/halt  thou  be']  ivith  me  in 
 paradife. 
 
 Thus  far  of  the  certainty  of  falvation, 
 thou  fhalt  be~\  but  as  the  grant  is  fweet  that 
 IS  certain,  fo  is  it  yet  more  acceptable  if  done 
 with  expedition  :  and  here  is  both  the  cer- 
 faintv^nd  expedition,  thou/halt  be,  AVhen  ? 
 to  day]  ivith  me,  in  paradife. 
 To  day.] 
 
 OUR  Saviour  defers  not  that  he  pro- 
 mifes,  but  as  he  quickly  hears,  and 
 quickly  grants:  fo  he  quickly  gives  him  pa- 
 radife, and  a  kingdom.  This  fudden  unex- 
 pe6led  joy  makes  all  more  grateful ;  to  tcli 
 us  of  crowns  and  kingdoms  that  we  muft 
 inherit,  and  then  to  put  us  oft'  with  delays, 
 abates  the  fweetnefs  of  the  promife:  men 
 that  go  to  fuits  for  lands  and  livings,  tho' 
 lawyers  feed  them  with  hopes,  yet  one  or- 
 der after  another,  fpinning  our  time  to  a 
 multitude  of  terms,  makes  them  weary  of 
 the  bufinefs  :  it  is  the  happinefs  of  this  fut- 
 tor  that  he  comes  to  an  hearing,  but  the 
 highefl  degree  of  his  happinefs  was  the  ex- 
 pedition of  his  fuit;  no  fooner  he  moti- 
 ons. Lord,  remember  me  when  thou  comefi 
 into  thy  kingdom,  but  the  Lord  gives  him 
 what  he  afks  upon  his  Hrfi  motion,  To  day, 
 ere  the  fun  be  down,  the  kingdom  fhall  be 
 thine,  thou  jhalt  be  with  me  in  paradife. 
 
 But  you  may  obje6V,  *  Was  there  no 
 limbus  patrum,  no  purgatory  to  run  thro'  > 
 but  the  very  fame  day  he  died,  he  muft 
 then  go  to  paradife  ?'  No  ;  uolefs  limbus 
 or  purgatory  be  paradife  itfelf,  there  is  no 
 fuch  thing  at  all.  Some  there  are, that  rather 
 than  fay  nothing,  Ipeak  thus ;  *  Clirift  giv- 
 ing up  the  ghoft,  his  foul  defccnded  into 
 hell,  and  the  very  fame  day  was  this  ma- 
 lefatStor  partaker  of  Chrifi's  beatifical  vifi- 
 on,  with  the  other  patiiarchs  in  Limbus.'^ 
 But  of  how  great  difference  is  paradife  and 
 limbus,  we  Hiali  hear  another  time  :  fure 
 
 it 
 
HEAVEN'S  H 
 
 It  is,  Chrift  promlfed  not  a  dungeon  in- 
 ftead  of  a  kingdom,  nor  is  paradife  a  place 
 of  pleafure,  of  any  fuch  imaginary  melan- 
 choly nature  r  we  conclude  then.  To  day 
 thou  (halt  be  -with  me  in  paradife,  it  is  all 
 one  to  fay,  To  day,  thy  day  of  death,  Jhalt 
 thou  be  with  me  in  heaven,  and  there  enjoy 
 me  in  my  kingdom. 
 
 But  again, you  may  obje^,  '  That  Ghrifl 
 rather  that  day  defcended  into  hell,  than 
 afcended  into  heaven:'  The  Creed  teacheth, 
 *  that  after  he  was  crucified,  dead,  and  bu- 
 ried, he  defcended  into  hell.' 
 
 To  anfwer  the  objecflion,  fomego  about 
 thus:  By  hell,  fay  they,  is  meant  paradife, 
 where  the  foul  of  Chrift  was  all  the  time 
 that  his  body  lay  in  the  grave :  if  this  be  not 
 a  mifconftru£\ion,  I  am  fure  it  is  no  lite- 
 ral expofition,  and  raethinksa  very  ftrange 
 kind  of  figure  it  is,   to  exprefs  Chrift's  af- 
 cent  into  paradife  by  his  defcent  into  hell. 
 Others,  more  probably,  underftand  Chrlft's 
 abode  in  the  grave  for  the  fpace  of  three 
 days:  Auftin, after  fome  turns  and  wrench- 
 es,  concludeth   thus:   *  E/i  autem  fenjus 
 tnulto   expeditior,   isc.   *  It  is  a  far  eafier 
 fenfe,  and  freer  from  all  ambiguity,  if  we 
 take  Ghrift  to  fpeak  thefe  words.  This  day 
 Pjalt  thou  be  with  me  in  paradife,   not  of 
 his  manhood,  but  of  his  Godhead;  for  the 
 man  Chrill  was  that  day  in  the  grave  ac- 
 cording to  the  flelli,  and  in  hell  as  touching 
 the  foul,  but  the  fame  Ghrift,  as  God,  is  al- 
 ways every  where.'  Thus  he :  but  this  will 
 not  fatisfy  all,  and  therefore  they  argue 
 thus  againft  it;  f  *  Thefe  words,  (fay  they) 
 muft  be  underftood  of  his  manhood,  not  of 
 his  Godhead  :  And  why  fo  ?  For  they  are 
 an  anfwer  unto  a  demand,  and  untoit  they 
 muft  be  fuitable :  Now  the  thief  ((ieeing 
 that  Chrift  was  firft  of  all  crucified,  and 
 therefore,  in  all  likelihood  fhould  firft  of 
 all  die)  makes  his  requeft   to  this  eife<Sl; 
 
 ATTIKI  E  SS.  523 
 
 Lord,  thou  flialt  fliortly  enter  Tnto  thy 
 kingdom,  remember  me  then:  To  which, 
 Chrift's  anfwer,  as  the  very  words  import, 
 is  thus  much;  '*  I  fhall  enter  into  paradife 
 this  Jay,  and  there  flialt  thou  be  with  me:" 
 But  the  Godhead,  which  is  at  all  times  in 
 all  places,  cannot  be  faid  properly  to  enter 
 into  a  place,  and  therefore  not  into  para- 
 dife.    Again,   when  Chrift   faith.    Thou 
 ftialt  be  with  me  in  paradife;  he  doth  inti- 
 mate a  refemblance  between  the  firft   and 
 fecond  Adam;  the  firft  Adam  finned  againft 
 God,  and  was  prefently  caft  out  of  para- 
 dife ;  the  fecond  Adam  having  made  fatis- 
 faflion   for  fin,  muft  prefently  enter  into 
 paradife.     Now  there  is  no  entrance  but 
 in  regard  of  the  foul,  or  manhood,  and 
 therefore  to  apply  it  to  the  Godhead,  were 
 to  abolifli  this  analogy  betwixt  the  firft  and 
 fecond  Adam.' 
 
 Thefe  reafons  are  weighty,  but  (hould 
 ^e  fay  with  Auftin,  That  Chrift  in  his  foul 
 went  down  into  hell,  one  of  our  J  Wor- 
 thies can  tell  us,  that  '  Chrift's  foul,  unit- 
 ed to  his  Godhead,  might  do  all  that,  and 
 yet  be  that  day  in  paradife :  God  works  not 
 lazily  like  man :  Satan  could  fhew  Chrift 
 all  the  kingdoms  of  the  world  in  the  twink- 
 ling of  an  eye,  and  God's  expedition  ex- 
 ceeds his.'  To  this  agrees  fj  another;  that 
 *  we  have  no  warrant  in  God's  word,  fo 
 to  faften  Chrift's  foul  unto  hell  for  all  the 
 time  of  his  death,  but  that  it  might  be  in 
 paradifebefore  it  defcended  into  hell.'  That 
 he  was  in  paradife  muft  be  received,  be- 
 caufe  himfelf  doth  affirm  it:  and  that  he 
 defcended  into  the  deep  muft  be  received 
 alfo,  for  the  Apoftle  doth  avouch  it ;  Ro. 
 X.  7.  but  how  he  defcended,  or  what  time 
 he  defcended,  as  alfo  what  manner  of  tri- 
 umph he  brought  thence,  cannot  be  limit- 
 ed by  any  mortal  man.  To  conclude,  I 
 will  not  deny,   but  that  according  to  the 
 
 *Aug.  Kpirt    J7.  t  fe't^'"*  on  ti'.c    reed. 
 
 |{  B.  BUfon  Ot  the  power  of  hcUucftioyed,  fol.  7.19 
 
 X  X  x'2 
 
 \  Clark. 
 
 creed, 
 
JJH 
 
 HEAVEN'S   HAT'TINESS. 
 
 creed,  he  defcended  into  hell,  yet  howfoe- 
 ver  we  expound  it,  metaphorically,  or  li- 
 terally, it  hinders  not  this  truth,  but  that 
 immediately  after  death  his  foul  went  into 
 paradlfe. 
 
 The  obje^llons  thus  folved,  now  come 
 we  to  the  thief  thus  comforted  by  Chrift, 
 To  day /halt  thou  be  luith  me  in  paradife. 
 "What  ?  To  day  ?  without  all  doubts  or  de- 
 lays ?  Here  is  a  blefled  difpatch,  if  we  either 
 confider  the  niifery  endured,  or,  the  joy  to 
 be  received. 
 
 I.  In  regard  of  his  miTerics,  he  was  a 
 thief  condemned  and  crucified  :  We  read 
 of  four  kinds  of  death  in  ufe  among  the 
 Jews  ;  ftrangling^ftoning,  fire  and  fword  ; 
 the  crofs  was  a  death,  whether  for  the  pain, 
 the  (hame,  the  curfe,  far  above  all  other : 
 We  may  fee  it  in  that  gradation  of  the  a- 
 poftlc,  He  became  obedient  to  death,  even 
 to  the  death  of  the  cro/s,  Phil.  ii.  8.  What 
 engine  of  torture  was  that?  it  fpins  out 
 pain,  it  flows  his  death,  yet  a  little  and  a 
 little,  till  it  be  more  than  any  man  can 
 think :  See  his  hands  bored,  his  feet  nailed, 
 his  legs  broken,  every  part  full  of  pain 
 from  top  to  toe;  and  thus  hangs  this  thief, 
 the  poife  of  his  body  every  moment  in- 
 creafing  his  pain,  and  his  own,  weight  be- 
 coming his  own  affli(ftion ;  in  this  cafe  were 
 not  a  quick  riddance  his  beft  remedy?  were 
 not  the  news  of  death  better  than  a  ling- 
 ring  life  ?  Lo  then,  to  his  eternal  comfort, 
 Chrill  our  S;iviour  (in  the  Jame  condemna- 
 tion) grants  him  his  dcfirc.  What  would 
 he  have  ?  a  difpatch  of  pain  ?  he  (hall  have 
 it  this  day]  as  Samuel's  appearance  faid  to 
 Saul,  To  morrow,  (yea,  To  day)  thoujhalt 
 be  with  me,  i  Sam.  xxviii.  19. 
 
 But  fecondly,  here  is  a  greater  comfort, 
 his  miferies  have  an  end,  and  his  joys  are 
 at  hand ;  while  he  is  even  gafping  in  death's 
 pangs,  he  is  carried  on  a  fudden  from  earth 
 to  heaven,  from  his  crofs  to  paradife,  from 
 a  world  of  wo  to  a  kingdom  of  happinefs 
 and  eternal  biifs.  O  how  blelfed  is  the 
 change,  when  in  the  very  moment  of  pii- 
 
 fery  joy  enters  !  fuppofe  you  a  poor  maa 
 in  the  night-time  out  of  his  way,  wander- 
 ing alone  upon  the  mountains,  far  from 
 company,  deftitute  of  money,  beaten  with 
 rain,  terrified  with  thunder,  fliff  with  cold^ 
 wearied  with  labour,  famiflied   with  hun- 
 ger, and  near  brought  to  defpair  with  the 
 multitude  of  miferies ;  if  this  man  upon  a 
 fudden,  in  the  twinkling  of  an  eye,  Ihould 
 be  placed  in  a  goodly,  large,  and  rich  place 
 furni(hed  with  all  kind  of  clear  lights,  warm 
 fire,  fweet  fmells,  dainty  meats,  fofi  beds, 
 pleafant  mufick,  fine  apparel,  honourable 
 company,  and  all  thefe  prepared  for  hira 
 to  ferve  him,  honour  him,  and  to  anoint 
 and  crown   him   a    king  for   ever;  what 
 would  this  poor  man  do?  what  could  he 
 fay  ?  furely  nothing,  but  rather  in  filence 
 weep  for  joy:  fuch,  nay,  far  happier  was 
 the  cafe  of  this  poor  malefa(rtor ;  he  was 
 like  the  man  wandering  on  the  mountains, 
 full  of  as  much   pain   as  the  crofs  could 
 make  him;  but  on  a   fudden   he  and  our 
 Saviour  crucified  with  him,  both  meet  in 
 his  kingdom  ;  and  now,  Lord,  what  a  joy 
 enters   into    him,  when  he  entered  into 
 heaven  !  on  Calvary  he  had  nothing  about 
 him,  but  the  Jews  aT  his   feet,  and    the 
 nails  in  his  hands,  and  the  crofs  at  his  back; 
 inftead  whereof,   no   fooner  comes  he  to 
 paradife,  but  the  angels,  archangels,  che- 
 rubims,  feraphims,  all  hug  him   and  em- 
 brace him  ;  imagine  with  yourfdves,  how 
 was  he  aftonhhed,  and,  as  it  were,  belides 
 himfelf  at   this  fudden  mutation,  and  ex- 
 ceffive  honour  done  unto  him  !  imagine 
 with  yourfelves,  what  joy  was  that,  when 
 he  met  our  Saviour  in  his  glory,  whom 
 that  very  day  be  had  feen  buffeted,  fcourg- 
 ed,  crowned,  crucified;  'blefled  day  that: 
 ever  could  bring  forth    fuch  a  change  !' 
 Beloved,  I  know  not  how  to  exprefs.it,  but 
 let  your  fouls   in  fome  meditation  flee  up^ 
 from  Calvary  to  heaven  ;  in  the  morning 
 you  might  have  feen  Chrift  and  this  thief 
 hanging    on    two   crolles,     their    bodies 
 ftretched,  their  veins  opened,  their  hands 
 
 and 
 
HEAVEN'S   H 
 
 and  feet  bleeding  in  abundance ;  the  one 
 defiring  to  be  remembred  of  the  other, 
 and  the  other  complaining  that  he  was  for- 
 gotten of  his  Father,  Matth.  xxvii.  46.  In 
 this  doleful  cafe  both  leaving  the  world, 
 ere  night  they  meet  again,  and  now  what 
 hugs,  what  kiffes  are  betwixt  them?  when 
 Jofeph  met  with  Jacob,  befell  on  his  neck, 
 faith  Mofes,  and  wept  on  his  neck  a  good 
 ivhile,  Gen.  xlvi.  26.  but  never  was  any 
 meeting  on  earth  like  this  in  heaven  :  here 
 we  have  a  Jofeph  lift  out  of  the  dungeon 
 to  the  throne,  where  no  fooner  ict^  but 
 our  Saviour  performs  his  promife  of  meet- 
 ing him  in  paradife,  at  which  raeecing  the 
 angels  fing,  the  faints  rejoice,  all  harps 
 warble,  allhandsclapfor  joy,  and  the  poor 
 foul  of  this  penitent  thief,  raviQied  with 
 delight,  what  does  it,  or  what  can  it  do, 
 but  even  weep  for  joy  (if  any  weeping  were 
 in  heaven)  to  fee  on  a  fudden  fo  great  a 
 change  as  this  ? 
 
 Ufe.  And  if  this  be  his  cafe,  who  will  ' 
 not  fay  with  Balaam,  Let  me  die  the  death 
 of  the  righteous f  and  let  my  lajl  end  be 
 like  his  ?  Numb,  xxiii.  10.  O  let  us  (I 
 befeech  you)  prefent  unto  our  fouls  the 
 blelfed  condition  to  come,  and  this  will  be 
 effectual  to  liir  us  up  to  every  good  duty, 
 and  to  comfort  us  in  all  conditions  what- 
 foever :  *  What  will  a  man  care  for  croiT- 
 es,  and  iofles,  and  difgraces  in  the  world, 
 that  thinks  of  an  heavenly  kingdom  ?  What 
 will  a  man  care  for  ill  ufage  in  his  pilgrim- 
 age, when  he  knows  he  is  a  king  at  home  ? 
 We  are  all  ( in  this  time  of  our  abfence 
 from  God)  but  even  flrangers  upon  earth, 
 here  then  muft  we  fuffer  indignities,  yet 
 here  is  the  comfort,  we  have  a  better  eAate 
 
 ^T  T  INESS.  s-s 
 
 to  come,and  all  this  in  the  mean  time  is  no- 
 thing but  a  fitting  us  to  that  heavenly  king- 
 dom :  as  David's  time  between  his  anointing 
 and  inverting  was  a  very  preparing  of  him, 
 that  he  might  know  himfelf,  and   that  he 
 might  learn   fitnefs  for  to  govern  aright ; 
 fo  we  are  anointed  kings;  afToon  as  we  be- 
 lieve, we  have  the  fame  blefled  anointing 
 that  is  poured  on  our  head,  and  runs  down 
 about  us  ;  but  we  muft  be  humbled  and  fit- 
 tedjbefore  we  are  inverted  :  a  little  time,  and 
 but  a  little,we  have  here  to  fpend;  and  let  this 
 be  our  comfort,  howfoever  we  fare  here,  it  is 
 not  long  ere  we  inherit.  The  affU^ions  of 
 this  life  are  not  "worthy  of  the  glory  that 
 fhall  be  fhevjed  us,  Ro.  viii.  i8.  and  there- 
 fore Ignatius,  in  a  burning  zeal,  durft  fay 
 it ; '  Fire,  gallows,  hearts,  breaking  of  my 
 bones,  quartering  of  my  members,  crurtiing 
 of  my  body,  all  the  torments  of  the  devils, 
 let  them  come  upon  me,  fo  I  may  enjoy  this 
 treafure  of  heaven  ;'    and  well  might  he 
 fay  it  that  knew  what  a  change  would  be 
 one  day  ;  for  never  was  cold  ftiadow  fo 
 pleafant  in  hot  fummer,  never  was  eafie 
 bed  fo  delightful  after  labour,  as  rtiall  be 
 this   reft  of  heaven  to  an  afBi^led  foul, 
 coming  thither  out  of  this  valley  of  tears. 
 O  then,  what  fervice  rtiouldwe  do  ?  what 
 pain  ftiould  we  fuffer  to  attain  this  reft  ? 
 were  it  to  run  thro'  fire  and  water,  were 
 it  (as  St.  Auguftine  faid)  *  to  fuffer  every 
 day  torments,  yea,  the  very  torments  of 
 hell,  yef  ftiould  we  be  content  to  abide  it;* 
 and  how  much  more  when  we  may  buy  it 
 without   money,    or  money-worth;    we 
 need  not  to  part  with  any  thing  for  it,  but 
 fin  :  this  thief  (now  a  bleiled  faint  in  glo- 
 ry) t  for  a  day's  fufFering,  an  half-day's  re- 
 
 •  when  we  eonfKler  that  we  liave  but  a  little  whik  to  be  here,  that  we  are  upon  journey  travelling  towards  our 
 heavenly  country,  where  we  ftiall  meet  with  all  the  delights  we  can  defire,  it  ought  not  to  trouble  us  much  to  en- 
 dure ftorros  and  foul  ways,  and  to  want  many  of  thofe  accommodations  «c  might  expert  at  home.  This  is  the 
 common  fate  of  travellers,  and  we  muft  take  things  as  we  find  them,  and  not  1  ok  to  have  every  thing  juft  to  our 
 mind.  Thefe  difficulties  and  inconv.i.ii;iices  will  (hortly  be  over,  and  after  a  few  days  will  be  quite  forgotten,  and 
 be  to  us  as  if  they  had  never  been  And  when  we  are  faftly  iand.d  in  our  own  country,  with  what  pleadirc  lliall 
 *e  look  back  upon  thofe  roufil.  and  boiftcrons  fea?  which  we  have  efcaped  ? 
 \  I  fpcak  of  fufierings  and  repenting  »s  means,  not  as  the  canlcs 
 
 jeut- 
 
52'<^ 
 
 HEAVEN'S  HATT  INESS, 
 
 penting,  "^vas  thus  welcomed  to  heaven  ;  i- 
 mitate  we  him  in  his  repentance,  not  in 
 bis  delay  ;  he  indeed  had  mercy  at  the  laft 
 caft,  but  this  privilege  of  one  infers  not  a 
 common  law  for  all :  one  finds  mercy  at 
 •  the  laft,  that  none  fhould  defpair  ;  and  but 
 one,  thit  none  fliould  prefume.  Be  then 
 your /ins  as  red  as  fear  let,  you  need  not 
 defpair,  if  you  will  but  repent;  and  left 
 your  repentance  be  too  late,  let  this  be 
 the  day  of  your  converfion,  now  abhor 
 (ins  paft,  fue  out  a  pardon,  call  upon  Chrift 
 with  this  thief  on  the  crofs,  Lord  remem- 
 ber me,  remember  me,  now  thou  art  in  thy 
 kingdom  ;  thus  would  we  do,  how  bleftedly 
 fhould  we  die,  ounconfciences  comforting 
 ■us  in  death's-pangs,  and  Chrift  Jefus  fay- 
 ing to  us  at  our  laft  day  here,  our  day  of 
 "Jeath,  our  day  of  difTolution,  To  day  Jloalt 
 thou  be  with  me  in  paradije. 
 
 Ufe  2.  Let  us  admire  at  this  free  gift  of 
 Chrift;  it  is  true,  I  may  prefs  upon  you 
 doing,  fufferiBg,  faith,  repentance,  yet  un- 
 derftand  aright,  gofpel-conditions  make  not 
 the  gift  lefs  free ;  iflife  be  offered  to  a  con- 
 (Jemned  man,  upon  condition  that  he 
 Ihduld  beg,  and  wait,  before  he  have  his 
 pardon,  and  take  him  for  his  Lord  whohath 
 thus  redeemed  him ;  all  this  is  no  fatisfying 
 of  thejuftice  of  the  law,  efpecially  when  the 
 condition  is  alfo  given,  as  it  is  by  Chrift  to 
 '  all  his  chofen  ;  Chriftians!  admire  at  this, 
 furely  we  ftiall  admire  at  this  when  we  come 
 to  enjoyment ;  methinks  I  hear  this  blefTed 
 thief  thus  fpeak  in  heaven  ;  '  O  Jefus  what 
 didft  thou  fee  in  me,  that  thou  ftiouldeft 
 judge  me  meet  for  fuch  a  ftate  as  this  ? 
 that  I  who  was  a  robber,  a  thief,  fhould 
 he  clad  in  the  brightnefs  of  this  glory  ?  that 
 I  who  was  but  lately  groaning,  weeping, 
 dying,  fhould  now  be  as  full  of  joy  as 
 heart  can  hold  ?  Alas !  what  was  my  pray- 
 er, my  tears,  my  repentance,  to  fuch  a  re- 
 ward as  this  ?'  O  when  a  felf-denying,  felf- 
 accufing,  humble  foul,  who  thought  him- 
 felf  unworthy  the  ground  he  trod  on, 
 ,  ;<nd  the  air  he  breathed  in,  unworthy  to 
 
 cat,  drink,  or  live,  fliall  be  taken  up  into 
 this  glory  ;  he  who  durft  fcarce  come  a- 
 mongft,  or  fpeak  to  the  imperfeft  faints 
 on  earth,  becaufe  he  was  unworthy;  for 
 this  foul  to  find  itfelf  rapt  up  into  heaven^ 
 andclofed  in  the  arms  of  Chrift,  even  in  a 
 moment,  do  but  think  with  yourfelves, 
 what  the  tranfporting,  aftonifhing  admir- 
 ation of  fuch  a  foul  will  be  ?  Now  if  fuch 
 admirings  be  in  heaven,  admire  now,  be- 
 gin we  now  to  admire  at  this  free  grace, 
 free  gift  of  Chrift,  who  will  one  day  freely 
 fay  to  us.  To  day /hall  you  be  with  me  in 
 paradife. 
 
 We  have  difpatched  with  expedition 
 this  difpatch,  this  expedition,  to  day']  the 
 next  day  you  fhall  hear  the  happinefs  of 
 this  grant,  which  is  the  fociety  of  our  Sa- 
 viour, thou  Poalt  be :  with  whom  ?  ^uith 
 mel  in  paradi/e. 
 
 With  me."] 
 
 AND  is  he  of  the  fociety  of  Jefus  ?  yes, 
 (though  no  Jefuite  neither,  for  they 
 were  not  then  hatcht)  but  what  noble  order 
 is  this,  where  the  faints  fing,  angels  mini- 
 fter,  archangels  rule,  principalities  triumph, 
 powers  rejoice,  dominations  govern,  vir- 
 tues fliine,  thrones  glitter,  cherubims  give 
 light,  feraphims  burn  in  love,  and  all  that 
 heavenly  company  afcribe  and  ever  give  all 
 laud  and  praifes  unto  God  their  Maker  ? 
 Here  is  a  fociety  indeed,  (I  mean  not  of 
 Babylon,  but  Jerufalem)  whither  Jefus  our 
 Saviour  admits  all  his  fervants,  and  where- 
 to this  thief  on  the  crofs  was  invited,  and 
 welcomed,  Thou /halt  be  with  me  in  para- 
 dife. 
 
 For  if  with  me]  then  with  all  that  it 
 with  mej  and  thus  comes  in  that  blefTed 
 company  of  heaven ;  we  will  only  take  a 
 view  of  them,  and  in  fome  fcantling  or  o- 
 ther  you  may  guefs  at  heaven's  happinefs. 
 
 With  7ne]  and  therefore  with  my  faints; 
 bleft'ed  man!  that,  from  a  crew  of  thieves 
 (by  one  hour's  repentance)  became  a  com- 
 panion of  faints  :  and  now  he  is  a  faint  a- 
 mongft  them.  What  joy  is  that  he  enjoys 
 
 with 
 
HEAVEN'S  HATTINESS,  527 
 
 O  my  foul,  couldeft  thou  fo    not  here  a  goodly  troop,a  fweet  company, 
 
 with  them  ? 
 gain  heaven  by  remorfe  for  fin,  and  fincere 
 repentance,  [iho*  indeed  it  were  raadnefs 
 to  expert  it  if  thou  doft  not  this  moment 
 
 forfake  thy  fins]  then  mighteft  thou  fee 
 
 "What  ?  all  thofe  millions  of  faints  that  e- 
 ver  lived  on  earth,  and  are  In  heaven  :  there 
 are  thofe  holy  patriarchs,  Adam,  Noah,  A- 
 braham,  gnd  the  reft,  not  now  in  their  pil- 
 grimage tofled  to  and  fro  on  earth,  but  a- 
 biding  for  ever  on  mount  Zion  the  city  of 
 the  living  God:  Heb.  xii.  22.  There  are 
 thofe  goodly  prophets,  Ifaiah,  Jeremiah, 
 Ezekiel,*and  the  reft,  not  now  fubjert  to 
 the  torments  of  their  cruel  adverfaries,  but 
 wearing  palms,  and  crowns,  and  all  other 
 glorious  enfigns  of  their  victorious  tri- 
 umphs; there  live  thofe  glorious  apoftles, 
 Peter,  Andrew,  James,  John,  and  the  reft, 
 not  now  in  danger  of  perfecution  or  death, 
 but  arrayed  in  long  roheSfiuaJhed  and  made 
 -white  in  the  blood  of  the  Lamb,  Rev.  viL 
 14.  There  live  thofe  women- faints,  Ma- 
 ry, Martha,  and  that  virgin-mother,  not 
 now  weeping  at  our  Saviour's  death,  but 
 finging  unto  him  thofe  heavenly  fongs  of 
 praife  and  glory,  world  without  end  i  there 
 are  thofe  tender  infants  {an  hundred  forty 
 four  thoufandy  Rev.  xiv  i,  3,  4.)  not  now 
 under  Herod's  knife  bleeding  unto  death, 
 but  harping  on  their  harps  and  follcwing 
 the  Lamb  -whiiherfoever  he  goeth'-  There 
 fives  that  noble  array  of  martyrs,  ijhey 
 that  txsere  Jlain  upon  the  earth,  Rev  xviii. 
 24.)  not  now  under  the  mercilefs  hands 
 of  cruel  tyrants,  but  finging  and  faying 
 their  Halklujahs^  falvationy  glory  and  ho- 
 nour ^  and  power  be  unto  the  Lord  our  God, 
 Rev.  xix.  I.  There  dwell  a!I  the  faints 
 and  fervants  of  God  {bcthfmall  and  great y 
 Revel,  xix.  5.)  not  now  fighing  in  this 
 vale  of  tears,  but  finging  fweet  fongs 
 that  eccho  through  the  heavens;.  Js  the 
 voice  of  many  'joaters,  as  the  voice  of 
 mighty  thunderings.  Revel,  xix.  6.  fo  is 
 their  voice,  faying.  Hallelujah,  for  the 
 Lord  Cod  Omnipotent   reigneth.     And  is 
 
 a  blefled  fociety  and  fellowftiip  of  faints  ? 
 O  my  foul,  how  happy  wert  thou  to  be 
 with  them  !  yea,  how  happy  will  that  day 
 be  to  thee,  when  thou  fhalt  meet  all  the 
 Patriarchs,  prophets,  apoftles,  difciples,  in- 
 nocents, martyrs,  the  faints,  and  fervants 
 of  the  king  of  heaven  ?  why  thus  happy 
 and  ble/Ted  is  this  penitent  thief:  no  foon- 
 er  entered  he  into  the  gates  of  heaven,  but 
 there  meets  him  -with  mufick  and  dancing, 
 (Luke  XV.  23.)  ^11  tbe  quire  of  heaven,  and 
 Lord,  what  a  joy  entered  into  his  foul 
 when  his  foul  entered  into  hismafter's  joy? 
 Tell  me  (could  I  fpeak  with  thee  that  dwel- 
 left  in  the  heavens)  what  a  day  was  that, 
 when  ftepping  from  the  crofs,  and  con- 
 duced to  paradife,  thou  waft  there  receiv- 
 ed with  all  honourable  companies  and 
 troops  above  ?  there  did  the  patriarchs 
 meet  thee,  and  the  prophets  hug  thee,  and 
 the  martyrs  ftruck  up  their  harps  to  bid 
 6hee  welcome  to  the  tabernacle  of  heaven. 
 Such  honour  have  all  his  faints  that  attain 
 the  fellowftiip  of  the  faints  in  glory. 
 
 But  more  than  fo,  thou  fhalt  be  with  me, 
 and  therefore  with  my  angels  :  lo,  here  a 
 blefied  company  indeed,  thefe  are  the  hea- 
 venly chojriXlers  eternally  finging  Jehovah's 
 praife  :  the  feraphims  cry  cloud.  Holy,  ho^ 
 ly,  holy,  is  the  Lord  of  hofls,  Ifa.  vi.  3.  an 
 army  anfwers  to  the  anthem,  Glory  to  God 
 on  high :  the  whole  quire  of  heaven  add 
 the  burthen,  Thou  art  -worthy,  0  Lord,  to- 
 receive  honour  y  and  g'ory,  and  power  i  for 
 thou  haft  created  all  things ,  and  for  thy 
 fake  they  are  and  were  created.  Rev.  iv. 
 1 1.  O  heavenly  harmony  confifting  of  tent 
 thoufand  times  ten  thoufand  various  forts 
 of  mufick  !  /  heard  (faith  John  the  divine) 
 the  voice  of  many  angtls  round  about  the 
 throne  .and  the  number  oj  them  was  ten  thow 
 [and  times  ten  thoufand,  thoufand  of  thou^ 
 fands.  Re.  v.  i  t.  Th5.1eare  the  fiiining  and 
 finging  ftars  of  which  God  told  his  feivant 
 Job,  xxxviii.  7.  the  morning  flarsfing  toge- 
 ther f  andthefom  of  God  Jhout  for  joy, The^G 
 
 aze 
 
528  HEAVEN'S 
 
 are  the  winged  chorifters  of  heaven,  whom 
 Johh  the  divine  heard  Tinging  their  fongs 
 of  hallelujah  and  hofanna;   /  ht^ard  {{a\th 
 he)  the  voice  of  a  great  multitude,  as  the 
 voice  of  many  waters,  the  voice  of  many 
 angels  finging,  and  faying,  Hallelujah,  and 
 again  hallelujah :  thefe  are  the  nimble  an- 
 gels of  heaven,  whom  Jacob  faw  flying  up 
 and   down   the  ladder,  Gen.    xxviii.    12. 
 Thefe  are  the  proteftors  of  the  godly, 
 whofe  aid  God   promifed  the  Ifraelites; 
 Behold,    1  fend   an  angel  before  thee  to 
 keep    thee  in  the  -way    and  to  bring  thee 
 I0    the   place    vjhich    I  have    prepared, 
 Exod.  xxiii.  20.    Thefe  are  the  guardians 
 of  God's  children,  of  whom  our  Saviour 
 .  told  his  difciples,  that  in  heaven  their  an- 
 gels always  behold  the  face  of  his  Father^ 
 Matth.  xviii.  10.   Thefe  are  the  armies  of 
 God,  who  meeting  Jacob  in  his  journey, 
 he  faid.  This  is  God's  hofl.  Gen.  xxxii.  2. 
 Thefe  are  the  fpirits  and  minifters  of  God, 
 whom  David  defcribing  by   the  purity  of 
 their  fubftance,  and  readinefs  of  their  o- 
 'bedience,  he  calls  the  angels  fpirits,  and 
 his  mini/iers  a  flame  of  fire,  Pfal.  civ.   4. 
 They  are  (hining  and  finging  ftars,  wing- 
 ed choriflers,  nimble  ports  of  heaven,  pro- 
 testors of  the  godly,   guardians  of  God's 
 children,  the  armies  of  the  Almighty,  the 
 fpirits  and  minifters  of  the  great  Jehovah. 
 What  blelfed  company  is  this  we  (hall 
 enjoy  in  heaven  ?  there  is  nothing  in  thcra 
 but  is  amiable,  nothing  in  them  but  is  ad- 
 mirable :  O  that   this  clay  of  ours  ftiould 
 come  to  dwell  with  thofe  incorporeal  fpi- 
 rits! and  yet  fee  here  a  man,  a  thief,  the 
 worft  of  men  ;  by  his  confefTion  and  con- 
 trition, and  faith  in  Chrifi;,  is  now  become 
 a  companion  with  angels. 
 
 Kor  is  that  all.  Thou  fhalt  be  with  me, 
 not  only  with  my  faints  and  angels,  but 
 with  me  (with  my  foul)  in  paradife.  His 
 foul  indeed  was  there,  tho'  his  body  at  that 
 time  was  in  the  grave  ;  and  if  the  foul  be 
 It  that  makes  us  men,  what  a  pafling  great 
 joy  is  that,  when  men  Handing  among  the 
 
 HATT  1  NESS. 
 
 angels,  fhall  fee  their  Lord,  the  Lord  of 
 heaven,  not  to  be  an  angel,  but  a  man  ? 
 Here  is  the  folace  of  faints,  when  they  (hall 
 fee  and  fay,  *  Who  is  yonder  that  rules  on 
 the    throne  of  heaven  ?     who   is   yonder 
 that  fits  on  the  right  hand  of  God  the  Fa- 
 ther ?'    And  they  (hall  anfwer  themfelves 
 again.  It  is  he  that  for  us  became  man  ; 
 it  is  he  that  for  the  falvation  of  our  fouls 
 hath  took  upon   him    a   body  and   foul ; 
 and    think  now   with  thyfelf,  whofoever 
 thou  art  that  readefl   (if  thou   wilt   but 
 fpend  thy  few  evil  days  in  his  fear,  and  fo 
 die  in  his  favour)  what  a  comfort  it  will 
 be  unto  thee  to  fee  the  Lamb  fitting  on 
 his  feat  of  date.'    If  the  wife  men  of  the 
 eaft  came  fo  far,  and  fo  rejoiced    to  fee 
 him  in  the  manger,  what  will  it  be  to  thee 
 to  fee  him  fitting  and  glittering  in  his  glo- 
 ry ?  If  John  Baptiftdid  leap  at  his  prefence 
 in  his  mother's  belly,  what  fhall  his  pre- 
 fence do  in  his  royal  and  eternal  kingdom  ? 
 '  It  pafiTeth  all  other  glories  (faith  Auftin) 
 to  be  admitted  into  the   ineftimable  fight 
 of  Chrifi  his  face,  and  to  receive  the  beams 
 of  glory  from  the  brightnefs  of  his  majeffy:' 
 Nay,  (hould  we  fuffer  torments  every  day, 
 nay,  further,  fiiould  we  endure  the  iharp- 
 efl  pains  imaginable  for  the  longeft  time 
 that  can  be  conceived,  thereby  to  gain  the 
 fight  of  Chrilt,  and  of  his  faints,  it  were 
 nothing  in  comparifon.   No  wonder  then, 
 if  Paul  dejire  to  be  dijfohed  and  to  be  with 
 Chrifi,  Phil.  i.  23.    Alas,  who  would  not 
 be  fo?    *  O  mort  fweet  Saviour  (faith  one 
 devoutly)  when  ihall  this  joyful  day  come? 
 when  fhall  I  appear  before  thy  face  ?  when 
 fhall  I  be  filled  with  thy  excellent  beauty  ? 
 when  fliall  I  fee  that  countenance  of  thine, 
 which  the  very  angels  themfelves  are  fo 
 dcfirous  to  behold  ?'    An  happy  time  fure 
 it  will  be  to  each  faithful  foul ;  and  thus 
 happy  was  this  man,  he  parted  forrowfully 
 with  our  Saviour  on  the  crofs,  but  he  met 
 him  joyfully  in  his  kingdom  ;  thofe  fweet 
 fouls  that  both  left  the  world  atone  time, 
 no  fconcr  had  heaven-gates  opened  unio 
 
 them. 
 
HEAVEN'S   H 
 
 th^m,  but  with  mutual  kifTes  they  embra- 
 ced each  other  in  an  unfpeakable  manner. 
 Nor  was  this  all ;  fhou  /Jja/t  be  -with  me^ 
 not  only  with  my  foul,  but  with  my  God- 
 head: this  indeed  was  the  height  of  blifs, 
 the  very  foul  of  heaven's  joy  itfelf ;  feta- 
 fide  this,  and  crown  a  man  with  the  em- 
 pire of  all  the  earth,  the  fplendor  of  hea- 
 ven, the  royal  endowments  of  a  glorified 
 foul,  the  fweeteft  company  of  faints  and 
 angels,  yet  ftill  would  his  foul  be  full  of 
 emptinefs,  and  utterly  to  feek  for  the  furefl: 
 fanfluary  whereon  to  reft: :  only  once  ad- 
 mit him  to  the  face  of  God,  and  then  pre- 
 fently,  and  never  before  his  infinite  defire 
 expires  in  the  bofom  of  his  Maker  :  I  deny 
 not,   but  the   other  joys   in   heaven  are 
 tranfcendent  and  ravifhing,  but  they  are 
 all  no  better   than  acceflbries  to  this  prin- 
 cipal, drops  to  this  ocean,  glimpfes  to  this 
 fun.     If  you  alk,  How  can  our  fouls  en  « 
 joy  this  Godhead  ?  I  anfwer,  Two  ways  ; 
 firft,   by  the  underftanding,  fecondly,   by« 
 the  will.     The  underftanding  is  filled  by  a 
 clear,  glorious  fight  of  God,  called,   Bea- 
 tifical vifion  ;  Wejhall  fee  him  face  to  face  y 
 faith   Paul,   i    Cor.   xiii.   12.    Wefhallfee 
 him  as  he  is,  faith  John,     i    John   iii.  2. 
 For,  as  the  fun   by  his  beams  and  bright- 
 nefs  enlightens  the  eye  and  the  air,  that  we 
 may  fee  not  only  all  other  things,  but  al- 
 fo  his  own  glorious  face ;  fo  God,  blefted 
 for  ever  (in  whofe  prefence  ten  thoufand 
 of  our  funs  would  vanifli  away  as  a  dark- 
 fome  mote)  doth  by  the  light  of  his  ma- 
 jefty,  fo  irradiate  the  minds  of  all  the  blef- 
 fed,  that  they  behold  in  him,  not  only  the 
 beauty  of  all  his  creatures,  but  of  himfelf ; 
 and  thus  ftiaJl  we  fee  and  know  that  glori- 
 ous myftery  of  the  trinity,  the  goodn^fs  of 
 the  Father,  the  wifdom  of  the  Son,  the 
 love  and  comfortable  fellowdiip  of  the  ho- 
 ly Spirit;  nothing  that  can  be  known,  but 
 in  him  we  fliall  know  it,  in  moft  ample 
 manner. 
 
 But  feeing  vifion  is  taken  from  fenfe,  it 
 may  be  demanded,  what  our  bodily  eyes 
 
 Yy 
 
 ATT  INE  SS,  529 
 
 fhall  fee  in  heaven  ?  I  anfwer,  i.  The  glo- 
 rious manifeftations  of  the  prefence  of  God 
 in  fome  fuch  fort  as  was  on  ti.e  mount, 
 where  we  find  mentioned  a  bright  cloud, 
 and  his  clothes  were  ivhite  as  the  light,  and 
 his  face  didjhine,  Matth.  xvii.  2,  ^.  Or, 
 as  when  God  appeared  in  Solomon's  tem- 
 ple, where  the  glory  of  the  Lord  filled  the 
 hou fe,  that  the prie [is  could  not  enter,  i  Kin. 
 viii.  1 1.  Now  this  was  a  vifible  glory,  and 
 furely  fome  fuch,  but  a  far  more  excellent 
 manifeftation  is  in  heaven  obvious  to  the 
 very  eyes  of  faints.  2:  The  glorified  bo- 
 dies ofthebleflfed  faints  full  of  beauty  and 
 brightnefs ;  it  is  faid  at  the  day  of  judg- 
 ment at  the  right  hand  of  Ghrift,  ihall 
 fland  a  company  of  glorious  creatures,  but 
 on  the  left  hand  fliall  be  an  ugly  company, 
 and  many  of  them  deformed  ;  for  if  we 
 credit  Durandus,  their  fins  not  being  taken 
 »  away,  the  fruit  of  fin  will  ftill  remain  up- 
 on them,  as  lamenefs,  blindnefs,  maimed- 
 ^  nefs,  be.  but  in  heaven  all  comlinefs,  and 
 excellency  will  appear  in  the  faints,  for 
 they  fliall  be  as  jewels  made  up ;  now  a 
 jewel  muft  be  cut  and  poliflted,  it  mufl 
 have  a  luftre  fet  upon  it,  and  be  fet  in  gold 
 before  it  be  made  up,  and  thus  muft  the 
 faints  be,  and  fo  they  fliall  appear  one  tc 
 another.  3.  The  glorified  body  of  our 
 blefi^d  Saviour ;  we  fliall  fee  him  that  is 
 dearer  than  all  our  friends,  that  died  for 
 our  fins,  not  iu  his  humility,  but  in  the 
 brightnefs  of  his  glory. 
 
 2.  The  will  is  for  ever  fatisfied  with  a 
 perfeft,  inward  and  eternal  communion 
 with  God  himfelf;  Ghrift  that  is  God  and 
 man,  by  his  manhood  alTumed,  uniteth  us 
 unto  God,  and  by  his  Godhead  afi~uming, 
 uniteth  God  unto  us  ;  fo  that  by  this  fe- 
 cret  and  facred  communion,  we  are  made 
 partakers  (and  as  it  were  pofleft"ors)  of  God 
 himfelf:  O  bottomlefs  depth,  and  dearefl 
 confluence  of  joys  and  pleafures  everlaft- 
 ing  !  here  is  the  perfeiSlion  of  all  good 
 things,  the  crown  of  glory,  the  very  life  of 
 life  everlafting  !  and  well  may  it  be  fo,  for 
 y  what 
 
HEAVE  -N's   HATTINESS. 
 
 will  not  be    were  happy,  how  happy  then  are  the  faints 
 
 what  can  the  foul  defire  God 
 tinto  her  ?  It  is  he  that  is  eminently  in 
 bimfelf  beauty  to  our  eyes,  mufick  to  our 
 ears,  honey  to  our  mouths,  perfume  to 
 our  noflrils,  light  to  our  underflanding, 
 delight  to  our  will,  continuation  of  eter- 
 nity to  our  memory;  in  him  fhall  we  en- 
 joy all  the  varieties  of  times,  all  the  beauty 
 of  creatures,  all  the  pleafures  of  paradife. 
 -BlefTed  thief,  what  a  glory  was  this  to  be 
 admitted  to  the  fociety  of  Chrlft  in  his 
 Deity  !  Thou  (halt  be  ivith  me  ?  how  then 
 ihould  he  be  but  happy  ?  *  Where  could 
 he  be  ill  with  him  ?  where  could  he  be 
 well  without  him  ?'  faid  Auftin.  In  thy 
 pre  fence  there  is  fiilnefs  of  joy,  and  at  thy 
 .right  hand  are  pleafures  for  evermore,  Pf. 
 xvi.  u.  Joy,  and  fulnefs  of  joy;  plea- 
 fures, and  everlafting  pleafures :  Bleffed 
 are  all  they  that  live  in  thy  houfe,  0  Lord, 
 -for  they  fhall  praife  thee  eternally,  world 
 •without  end,  Pfalm  Ixxxiv. 
 
 But  a  little  to  enlarge  on  this.  To  be 
 with  the  Godhead,  implies  thefe  feven 
 things ;  i.  The  prefence  of  God.  2.  The 
 bleiTed  vifiwn  of  God.  3.  The  happy  u- 
 niqn  with  God.  4.  The  glorious  commu- 
 nion with  God.  5.  The  fruition  of  God. 
 6.  The  reft  that  the  faints  fhall  have  in 
 God.  7.  The  enjoyment  of  themfelves  in 
 God. 
 
 I.  To  be  with  God,  implies  the  pre- 
 fence of  God;  heaven  itfelf  were  not  hea- 
 ven without  the  prefence  of  God  :  it  is  the 
 prefence  of  God  that  makes  heaven  what- 
 foever  it  is ;  David  zvould  not  be  afraid 
 though  he  walked  in  the  valley  of  the  fba- 
 dow  of  death,  fo  that  God  were  with  him, 
 Pfalm  xxiii.  4»  *  Luther  would  rather  be 
 in  hell  with  (jod's  prefence,  than  in  hea- 
 ven God  being  abfent.'  Luther  on  Genef. 
 And  if  the  prefence  of  God  takes  away 
 dread  of  the  Hiadow  of  the  valley  of  death, 
 and  makes  hell  to  be  more  defired  than 
 heaven,  what  will  the  prefence  of  God 
 make  heaven  to  be  ?  If  the  three  children 
 in  the  fiery  furnace  with  God's  prefence 
 
 with  God's  prefence  in  heaven  ?  God  made 
 rich  promifes  to  Mofes,  yet  he  could  not 
 be  fatisfied  without  the  prefence  of  God  ; 
 //  thy  prejence  he  not  with  us,  bring  us  not 
 hence,  Exod.  xxxiii.  15.  And  the  apoftie 
 when  he  would  fet  out  the  miferies  of 
 thofe  that  are  damned,  he  faith,  Theyfjall 
 be  punifljed  with  everlafiing  deftruciion 
 from  the  prefence  of  the  Lord,  2  Theff.  i. 
 9.  Now  the  prefence  of  God  muft  needs 
 be  the  happinefs  of  the  faints. 
 
 1.  Becaufe  this  muft  needs  draw  out  all 
 their  graces  in  all  the  fweet  favour  of  them, 
 While  the  king  jhteth  at  his  table,  my  fpike- 
 nard fendeth  forth  the  frnell  thereof ,  Cant. 
 i.  12. 
 
 2.  The  prefence  of  God  quickens  all  the 
 comforts  of  the  faint?,  and  keeps  them  al- 
 ways in  vigour  and  a£livit)' ;  as  the  fun 
 quickens  things  that  lay  dead,  fo  God's 
 prefence  hath  a  quickening  power,  it  keeps 
 the  comforts  of  God's  people  green  and 
 lively  :  when  they  ftiall  he  prefented  fault- 
 lefs  before  the  prejence  of  his  glory,  it  fhall 
 caufe  exceeding  joy,  Jude  24. 
 
 3.  The  prefence  of  God  fills  the  fouls 
 and  bodies  of  the  faints  with  glory,  for 
 it  fills  the  heavens  with  glory,  how  much 
 more  muft  it  fill  an  immortal  foul  wiih 
 glory,  becaufe  that  is  more  capable  of 
 glory  than  heaven  :  if  the  fun  can  put  a 
 glory  upon  thefe  dark  creatures  here  be- 
 low, much  more  can  the  prefence  of  God 
 put  glory  upon  the  glorified  bodies  and 
 fouls  of  the  faints. 
 
 2.  To  be  with  God,  implies  the  beatifical 
 vifion  of  God:  the  faints  lliall  be  where  he 
 is,  and  they  fhall  fee  his  face,  llev.  xxii.  4. 
 Behold,  now  are  we  the  fjns  of  God,  and  it 
 doth  not  yet  appear  what  we  fhall  be  ;  but 
 we  know  that  when  we  fhall  appear,  ws 
 fjyall  be  like  him,  for  \ue  fhall  fee  him  as  he 
 is,  I  John  iii.  2.  The  glory  of  this  may 
 appear  in  thefe  particulars. 
 
 I.  To  fee  God  as  the  firft  Being  of  all, 
 or,  the  principle  of  all  good ;    this  is  a 
 
 mofl 
 
H  EAV  E  N's  HATTINESS. 
 
 mofl:  bleffed  thing :  to  fee  Adam  the  firft 
 father,  or.  Eve  the  firfl  mother  of  man- 
 kind, or  for  a  child  to  fee  his  father  and 
 mother,  out  of  whofe  loins  and  bowels  he 
 came,  whom  he  hath  not  feen  in  many 
 years,  this  is  a  joy  and  comfort;  but  to 
 fee  the  Creator,  the  firft  principle  of  all 
 things,  that  muft  be  a  great,  an  infinite 
 contentment,  and  to  fee  bim  that  hath 
 done  all  the  good  in  the  world,  hath  much 
 fatisfa(5lion  in  it.  Sheiu  us  the  Fat  her  j  and 
 it  fiifficeth,  John  xiv.  8. 
 
 2.  To  fee  God  in  his  unity;  whereas 
 now  we  underfland  God  only  according 
 to  his  feveral  attributes,  as  the  manifefta- 
 tion  of  tlie  infinite  fimple ;  his  being  in 
 one  way.  we,  call  power,  in  another  way 
 we  call  mercy  and  bounty,  in  another  way 
 jurtice,  and  fo  we  apprehend  God  accord- 
 ing unto  the  feveral  attributes  that  God 
 hath  manifefted  himfelf  in  :  whereas  there 
 are  not  many  things  in  God,  but  all  thefe 
 feveral  attributes  that  we  apprehend  diver- ' 
 fly,  are  but  one  excellency  in  God  ;  as  one 
 beam  of  the  fun  fliining  thro'  a  re^  glafs 
 caufes  a  red  refle£lion,  and  the  fame  fun 
 fliining  through  a  blue  glafs  caufes  a  blue 
 relieftion  ;  and  fo  the  fame  excellency  of 
 God  fliining  one  way,  we  call  by  one 
 name,  and  the  fame  excellency  of  God 
 \vorking  another  way  we  call  by  another 
 name,  and  yet  it  is  all  one  in  God  ;  and 
 though  we  cannot  apprehend  it  now,  yet 
 we  ftiall  fee  God  in  his  unity  afterward. 
 
 3.  To  fee  God  in  the  trinity;  though 
 there  be  but  one  God,  yet  there  are  di- 
 vers perfons  ;  to  fee  how  the  Father  be- 
 got God  the  Son,  and  how  the  Spirit  did 
 proceed  from  the  Father  and  the  Son,  and 
 the  difference  between  the  procefTion  of  the 
 Spirit,  and  the  generation  of  the  Son  ;  the 
 fjght  of  God  in  the  myftery  of  the  trinity 
 is  a  moft  glorious  thing. 
 
 4.  To  (ee  God  in  his  glory;  there  is  a 
 promife  that  they  Omil  fee  the  king  in  his 
 beauty,  or,  in  hii  glory.  Ifa.  xxxiii.  17. 
 There  is  a  great  deal  of  difference  between 
 
 y 
 
 feeing  the  king  at  an  ordinary  time,  and 
 feeing  him  when  he  is  in  his  robes,  with  his 
 crown  upon  his  head,  and  his  fcepter  in  his 
 hand,  and  fet  upon  his  throne,  with  all  his 
 nobles  about  him  in  all  his  glory.  So  God 
 dothmanifeft  himfelf  a  little  now,  but  this 
 is  not  all  that  he  doth  intend,  he  will  ma- 
 nifefl  himfelf  in  his  glory;  and  oh,  what 
 a  happinefs  is  that ! 
 
 5.  To  fee  God  in  bis  eminency;  the 
 faints  ftiall  fee  how  all  excellencies  that 
 are  in  the  creatures,  are  eminently  contai- 
 ned in  theabfoluteperfedion  of  the  divine 
 nature:  all  the  good  that  is  in  the  efre<5l, 
 is  in  the  caufes;  and  the  good  of  thofe 
 caufes  in  their  caufes, and  fo  at  length  they 
 come  to  the  firft  principle  :  fo  all  the  good 
 that  we  can  fee  in  all  objects  that  give  con- 
 tent, we  may  fee  all  eminently  in  God,  and 
 fee  God  in  all. 
 
 6.  To  fee  God  as  he  is :  Now  there  Is 
 a  great  deal  in  that  to/ee  God  as  he  is,   i 
 
 ""John  iii.  2.  and  for   explication  of  that, 
 there  are  thefe  three  branches. 
 
 1.  Not  to  ice  him  only  negatively,  for 
 that  is  not  to  fee  him  as  he  is  :  The  moll 
 that  we  fee  of  God  now,  is,  by  way  of  ne- 
 gation, rather  than  any  pofitive  fight: 
 When  we  fay  of  God,  He  is  incompre- 
 henfible,  that  is,  he  is  fuch  a  God  as  can- 
 not be  comprehended,  that  is  but  a  negati- 
 on :  when  we  fay  of  God,  He  is  infinite, 
 that  is,  he  is  fuch  a  God  as  hath  no  bounds 
 of  his  being  ;  this  is  flill  a  negation,  to  fay 
 what  God  is  not :  but  now  in  heaven,  we 
 fhall  not  feeGod  onlyby  way  of  negation, 
 but  we  fhall  fee  that  pofitive  excellency  of 
 God,  We  fhall  fee  him  as  he  is. 
 
 2.  Not  to  fee  him  only  in  his  ef^ecfls  in 
 the  creature  :  The  greateft  part  that  we  fee 
 of  God  now,  is  in  his  efre<^ls,  and  not  as 
 he  is  in  himfelf;  we  do  not  fee  the  hce  of 
 God,  \_that  is,  we  do  not  fee  the  lenfible 
 brightnefs  of  God's  glorious  prefence,]  but 
 [as  it  was  {ziA  figuratively  to  Moles,  Ex. 
 xxxiii.  23]  \ve  fee  only  his  back  ports; 
 yhat  is,  we  only  fee  iome  faint  glirnpfes 
 
 y  y  i  of 
 
532  HEAVEN'S   H 
 
 of  his  glory;]  we  look  upon  the  fun,  and 
 there  we  fee  fomewhat  of  the  power  of 
 Cod,  but  it  is  but  theefteft  of  God's  pow- 
 er, and  not  God's  power  itfelf :  but  then 
 iVe  Jhall  Jee  him  as  he  is, 
 
 3.  Not  to  fee  him  undiftinguiflied  from 
 the  creatures.  Here  now  we  fee  almoft 
 nothing  of  God  diftinguiflied  from  creat- 
 ed things ;  Say  what  you  will  of  God,  that 
 he  is  a  fpirit,  that  he  is  wife,  or  holy,  or 
 jufiy  or  merciful,  there  is  fomewhat  of  all 
 thefe  in  the  creature,  [for  we  know  that 
 Man  alfo,  with  refpefl  to  his  foul,  is  a^/- 
 rit,  and  is,  in  fomemeafure,  merciful,  and 
 juj},  holy  and  wife,']  only  God  he  is  infi- 
 nitely above  all,  and^hisby  way  of  negati- 
 on :  but  we  do  not  fee  him  in  that  pofi- 
 tive  excellency  which  does  difference  him 
 from  all  created  things ;  only  in  heaven 
 we  fliall  thus  fee  \\\m,wefJ)allfee  him  as  he  is. 
 
 7 .  To  fee  God  by  a  transforming  fight. 
 The  light  that  fhall  come  from  God  upon 
 the  mind,  it  fhall  perfect  the  mind,  and 
 transform  the  mind  into  the  fame  likenefs 
 with  God.  It  fhall  not  be  a  meer  notional 
 fight,  as  men  may  fpeak  much  of  God,  and 
 have  a  notional  vifion  of  God  ;  but  there 
 is  a  great  deal  of  difference  between  the 
 notional  \  ifion  of  God,  and  Deifical  vifion 
 of  God:  It  is  not  only  beatifical,  [that  is, 
 '^jjhich  makes  petfe^ly  happy,]  but  Deifi- 
 cal, [that  is,  transforms  a  man  into  the 
 iikenefs  of  Cod.]  A  deformed  man  may  fee 
 a  beautiful  object,  and  that  fight  fhall  not 
 make  him  like  that  beautiful  objed;  but 
 the  fight  of  God  fiiall  make  the  foul  glori- 
 ous as  God  is  glorious;  We  fhall  be  like 
 him,  1  John  ill.  2. 
 
 8.  To  fee  God  fo  as  never  to  lofehim  : 
 iliis  adds  much  to  the  happinefs  of  the 
 faintE.  To  have  but  one  glimpfe  of  the 
 face  of  God,  though  it  were  goneprefent- 
 ly,  it  were  a  great  happinefs  beyond  all 
 that  the  world  affords;  but  God  fhall  not 
 only  pafs  by,  but  flapd  ffill,  fo  as  the  foul 
 fliall  never  lofe  the  fight  of  God,  but  it 
 ihall  have  it  to  all  eternity,  and  the  eyes  of 
 
 ATT  INESS. 
 
 the  foul  fhall  be  eternally  opened  to  (cQ 
 God.  If  a  man  looks  upon  a  delightful  ob- 
 je^l,  he  is  loath  to  have  the  eye  drawn 
 from  it :  you  fhall  never  have  your  eye 
 drawn  from  God. 
 
 9.  To  fee  God  in  ourfelves.  It  is  an 
 happinefs  to  fee  God  in  the  creature,  but 
 much  more  to  fee  God  in  ourfelves.  The 
 chiefeft  of  the  glory  of  God,  next  to  that 
 which  appears  in  Jefus  Chrift  as  God-man, 
 fliall  appear  in  the  faints;  and  the  chief 
 excellency  of  God  that  the  faints  fliall  fee, 
 fliall  be  within  themfelves ;  they  fliall  .Qie 
 more  of  the  glory  of  God  within  them- 
 felves than  in  all  the  heavens  befides. 
 
 3.  To  be  with  God,  implies  the  happy 
 union  with  God.  Sight  is  higher  than  pre- 
 fence,  and  union  is  higher  than  fight.  And 
 thus  Chrift  prays  to  his  Father,  That  they 
 may  be  one  in  us,  as  thou  art  in  7ne,  and 
 I  in  thee,  John  xvii.  21.  Now  that  there 
 fhall  be  fuch  a  wonderful  glorious  union 
 between  God  and  the  foul  in  heaven,. ap- 
 pears upon  thefe  grounds. 
 
 1.  There  is  not  fuch  diftance  between 
 God  and  the  foul,  but  that  it  is  capable  of 
 union  with  God  :  one  would  think,  how 
 is  it  poffible  that  God  ffiould  be  fo  united 
 to  the  foul,  being  there  is  fuch  an  infinite 
 difiance  betwixt  God  and  the  foul?  But 
 there  is  no  fuch  difiance,  as  that  there 
 fhould  not  be  a  glorious  union  betwixt 
 them.  There  is  a  great  deal  of  likenefs 
 betwixt  God  and  the  loul.  i.  In  the  fpi- 
 rituality  ;  God  is  a  Spirit,  and  the  foul  is 
 a  fpirit.  2.  In  the  immortality  ;  God  is 
 immortal,  and  the  loul  is  immortal.  3.  In 
 the  high  excellency  of  God,  the  under- 
 flanding  and  will ;  the  foul  is  endued  with 
 underflanding  and  will. 
 
 2.  God  fhall  fee  nothing  but  himfelf  in 
 the  fouls  of  his  faints.  Now  things  that 
 are  of  a  like  nature,  do  unite  :  bring  an 
 hot  fire-brand  to  the  fire,  and  it  doth  unite 
 prefently,  becaufe  the  fire  doth  find  fome- 
 thing  of  itfelf  there  ;  if  there  were  fome 
 moiiture  in  the  btand.  it  would  not  io  ful- 
 
HEAVEN'S   HATT  INESS. 
 
 ly  unite.  So  here  we  cannot  have  full  u- 
 nion  with  God,  becaufe  though  God  fee 
 fomewhat  of  his  own  in  us,  yet  there  is  a 
 great  deal  in  us  that  is  not  God's.  But 
 when  we  fliall  be  wholly  free  from  fin,  and 
 God  ftiall  fee  nothing  but  his  own  in  us, 
 that  mufl  needs  be  a  ground  of  a  mod  glo- 
 rious union. 
 
 3.  There  fliall  be  an  infinite  inflamed 
 love  betwixt  God  and  his  faints :  indeed 
 here  is  an  union  of  love ;  but  in  heaven 
 there  will  be  a  further  degree  of  love ;  and 
 love  being  inflamed,  there  mufl  needs  be 
 a  glorious  union. 
 
 4.  The  bond  of  connexion  of  God  and 
 the  foul  together,  requires  it ;  namtly, 
 the  mediation  of  Chrift.  O  this  union 
 with  God  is  enough  to  caufe  the  fouls  of 
 God's  people  fo  to  be  faiisfied,  as  to  fay, 
 '  Though  all  things  be  taken  from  me,  it 
 is  enough,  I  have  fomewhat  of  God's  pre- 
 fence  here,  but  I  fiiall  have  the  glorious 
 prefence,  and  vifion  of  God,  and  union 
 with  God  hereafter ;  and  though  mine  eyes 
 fhould  never  fee  good  day  after,  or  never 
 fee  comfortable  objefl  in  this  world,  this 
 is  enough,  I  fnall  fee  God,  and  have  full 
 union  with  God:  though  God  fliould  rend 
 this  creature,  or  that  creature,  the  dearefl 
 hufband,  or  the  deareft  wife,  or  the  dear- 
 efl comfort  in  the  world  from  me  ;  yet  it 
 is  enough  that  God  and  my  foul  are  fome- 
 what united,  and  that  God  and  my  foul 
 fhall  have  a  glorious  union  hereafter  .' 
 
 4.  To  be  "with  Cod,  implies  the  glorious 
 communion  with  God.  Union  is  the 
 ground  of  communion  :  in  this  life  there 
 is  a  communion  that  the  fcriprure  fperks 
 of;  Our  felioivfJnpis  luith  the  Fat  her ,  and 
 his  Son  Jefus  ChriJ}^  I  John  i.  3.  And, 
 The  communion  of  the  holy  Ghojt  be  with 
 you,  faith  the  apoftle,  2  Cor.  xiii.  14.  But 
 certainly  it  ihall  be  another  manner  of  com- 
 munion that  the  faints  fliall  have  with  God 
 in  the  world  to  come.  >*ow  this  com- 
 munion, it  Hands  either  in  regard  of  the 
 work  of  God  upon  and  towards  hisfaiius, 
 
 533 
 
 or  the  work  of  the  faints  upon  and  towards 
 God  :  for  communion  is  on  both  fides ; 
 and  that  in  thefe  four  things : 
 
 1 .  Communion  confifls  in  the  delight 
 they  have  in  one  another:  there  is  full, 
 aflual,  mutual,  everlafling  delight  between 
 God  and  the  faints  in  heaven. 
 
 2 .  In  communion  there  is  a  mutual  wifh- 
 ing  and  willing  of  good  to  one  another. 
 Now  God  fhall  wifh  all  good  to  the  faints, 
 and  they  wifh  all  good  to  God  :  but  what 
 good  can  they  wifli  or  will  to  God  i  It  is 
 true  there  can  be  no  addition  to  the  effen- 
 tial  goodnefs  of  God,  but  they  can  will 
 that  this  his  goodnefs  may  be  honoured  and 
 praifed. 
 
 3.  In  communion  there  is  the  commu- 
 nicatirn  of  what  one  hath  unto  another. 
 And  thus  God  communicates  himfelf  to 
 his  faints  immediately,  fully,  freely,  ever- 
 laflingly.  And  fo  the  faints  communicate 
 to  God  in  the  fame  way  that  Godcommu- 
 mcates  to  them  :  they  are  always  worfliip- 
 ping  God  immediately,  not  through  ordi- 
 nances ;  they  are  always  communicating 
 themfelves,  and  all  that  they  are  or  have, 
 to  God  fully  and  freely. 
 
 4.  In  communion  with  God  there  is  a 
 familiar  converfe  between  God  and  the 
 faints.     And  herein  are  thefe  particulars  : 
 
 1 .  God  manifefts  himfelf  in  a  fuitable 
 way  to  the  conditions  of  his  people,  fo  con- 
 defcending  to  their  condition,  that  though 
 his  majefly  be  infinite,  yet  it  (hall  no  way 
 be  a  terror  unto  them.  The  fcripture 
 fpeaks  of  the  familiar  converfe  that  God 
 hath  with  his  people  here,  that  they  are 
 called  friends:  Abraham  was  called  the 
 friend  of  God,  and  the  difciples  were  cal- 
 led friends ;  but  hereafter  the  triendfhip 
 fliall  be  much  more  full  and  Iweet. 
 
 2.  God  opens  himfelf  to  his  faints.  Much 
 is  faid  of  God's  openmg  of  himltlf  to  his 
 people  here,  Plalm  xxv.  14.  Prov.  iii.  32. 
 1  Cor.  ii.  16.  Cant.  i.  4.  They  are  brought 
 into  his  chamber^  that  is,  he  dikovers  his 
 ftcicts  to  them.     The  myfleries  of  the 
 
 king. 
 
534  HEAVEN'S   H 
 
 kingdom  are  revealed  to  the  faints  here, 
 much  more  in  heaven  :  God  will  there  re- 
 veal all  his  fecrets ;  they  fliall  not  only  fee 
 his  face,  but  they  fhall  fee  God's  heart. 
 
 5.  To  be  with  God,  implies  the  fruition 
 of  God.  Now  this  fruition  of  God  con- 
 fifts  in  thefe  things. 
 
 (i.)  There  is  in  fruition  a  reflex  afl  of 
 the  foul,  whereby  it  comes  to  know  what 
 it  hath.  It  hath  a  God,  and  it  knows  it  by 
 a  reflex  a(fl;  and  upon  this  it  is,  that  there 
 is  no  creature  can  be  faid  to  enjoy  a  thing 
 properly,  but  the  rational  creature.  And 
 this  will  add  much  to  the  happinefs  of 
 God's  people,  in  that  as  th&y  fliall  be  filled 
 with  happinefs  anj  glory,  filled  with  God, 
 fo  they  (liall  know  all  their  happinefs. 
 
 (2.)  There  is  in  fruition  the  having  ufe 
 of  all.  If  a  man  be  never  fo  rich,  and  have 
 never  fo  great  pofleffions,  if  he  have  not 
 the  a(ftual  ufe  of  what  he  hath,  he  cannot 
 be  faid  to  enjoy  them.  A  man  may  have 
 right  to  a  thing,  and  yet  for  the  prefent 
 rot  enjoy  the  ufe  of  it  :  but  now  the  peo- 
 ple of  God,  as  they  fliall  have  God  to  be 
 their  portion,  fo  they  fliall  enjoy  God  fully, 
 to  have  what  ufe  they  will  of  all  the  attri- 
 butes of  God,  and  all  that  is  in  God  :  and 
 this  is  an  infinite  good  and  happinefs  to  the 
 people  of  God,  that  they  rtiall  have  as  much 
 ufe  of  God's  infinite  wifdom,  infinite  pow- 
 er, infinite  mercy,  as  they  will ;  and  they 
 cannot  will  it  fo  foon,  but  they  rtiall  have 
 it,  nor  fo  eafily,  as  they  may  enjoy  it. 
 Then  wc  enjoy  the  benefit  of  friendrtiip, 
 when  one  friend  fays  to  another,  *  Make 
 ufe  of  all  I  have,  as  your  own,  as  you  will:' 
 fo  (hall  God  come  to  his  people,  and  bid 
 them  make  ufe  of  all  his  riches,  and  glo- 
 ry, and  excellency  as  they  will. 
 
 (3.)  There  is  in  fruition  the  fweet  and 
 comfort  of  all  that  we  do  ufe,  or  elfe  we 
 do  not  enjoy  that  we  have.  If  a  man 
 {hould  have  the  ufe  of  his  eflate,  and  meat 
 and  drink,  if  he  have  not  the  fweet  and 
 comfort  of  it,  he  cannot  be  faid  to  enjoy 
 it ;  but  when  comfort  is  let  out,  that  the 
 
 y^TT  TNESS. 
 
 foul  is  fenfible  of  it,  then  he  may  ,b€  faid 
 to  enjoy  it ;  and  hence  it  is  that  God  is 
 faid  to  give  all  things  to  us  richly  to  enjoy , 
 I  Tim.  vi.  17.  He  gives  the  thing,  and  he 
 gives  the  comfort  with  it,  and  foa  man  is 
 faid  to  enjoy  it. 
 
 6.  To  be  ivith  Cody  implies  the  refl:  that 
 the  foul  hath  in  God.  The  term  of  all 
 motion  is  refl ;  every  thing  that  moves, 
 moves  that  it  may  have  reft  ;  Return^  O 
 my  foul,  unto  thy  reft,  Pfalm  cxvi.  7.  God 
 is  the  reft  of  the  fouls  of  the  faints  :  there- 
 fore It  is  an  expreflion  of  an  ancient  (Au- 
 ftin),  O  Lord,  thou  haft  made  us  for  thee, 
 and  our  hearts  are  unquiet  till  they  come 
 to  enjoy  thee. 
 
 ■J  .To  be  with  God,  implies  the  enjoyment 
 of  the  faints  in  God.  As  they  fliall  enjoy 
 God,  and  God  in  themfelves,  fo  they  (hall 
 enjoy  themfelves  in  God,  living  in  God 
 continually.  Tour  life  is  hid  with  Chrif} 
 in  God,  Col.  iii.  3.  The  life  of  faints  here 
 is  an  hidden  life,  and  it  is  hidden  in  God, 
 but  then  it  (liall  be  a  revealed  life,  and  re- 
 vealed in  God,  and  enjoyed  in  God.  Hence 
 is  thnt  phrafe,  Enter  into  your  7naJ}er's  joy  ; 
 that  enters  not  into  you,  but  you  muft 
 enter  into'it :  it  is  your  matter's  joy,  not 
 only  that  joy  that  your  Mafter  gives,  but 
 the  fame  joy  your  Mafter  hath,  that  you 
 ftall  enter  into  and  live  in.  And  it  was 
 faid  of  John,  that  he  was  on  the  Lord's  day 
 in  the  fpirit.  Rev.  i.  10.  It  is  not  faid, 
 that  the  fpirit  was  in  him,  but  it  is  faid, 
 he  was  in  the  fpirit ;  that  was  as  a  begin- 
 ning of  the  glorious  condition  of  the  faints 
 of  God,  that  they  fliall  be  in  the  Spirit  of 
 God  ;  not  only  God  in  them,  but  they  in 
 God  ;  as  a  drop  of  water  in  the  fea  fwal- 
 lowed  up  in  it.  There  are  three  degrees 
 of  love  to  God  ;  loving  of  God  for  our- 
 felves,  and  loving  God  for  himfclf,  and 
 loving  ourfelves  for  God  ;  the  one  is  but 
 a  natural  love,  the  fecond  is  a  gracious 
 love,  the  third  is  a  love  of  the  glorified 
 faints;  and  in  this  kind  of  love  of  God, 
 and  enjoyment  of  ourfelves  in  him,  the 
 
 foul 
 
BEAVEN's   HATT  INESS. 
 
 foil!  '^all  be  raviOied  with  God,  and  be  in 
 a  Iviivi  of  extafy  eternally. 
 
 Here  you  may  fee  that  mofl  people  in 
 the  world  miftake  heaven  ;  they  look  at 
 heaven  and  God  in  a  fenfual  manner ;  where 
 are  they  that  look  at  heaven  in  thefe  fpi- 
 ritual  excellencies,  about  enjoying  God, 
 or  being  with  God  in  this  manner  ?  As  the 
 Jews  looked  for  a  carnal  MelTiah,  whofe 
 kingdom  ftiould  be  in  earth,  and  whofe 
 glory  ftiould  be  external,  not  confidering 
 the  fpiritual  kingdom  of  Chrift ;  fo  mofl 
 in  the  world  look  but  for  a  carnal  heaven. 
 It  is  a  good  evidence  of  the  truth  of  grace, 
 if  you  can  look  to  heaven  with  a  right  eye, 
 in  a  right  manner,  to  look  at  the  fpiritual 
 part,  and  fpiritual  excellency  in  heaven.  I 
 conclude, 
 
 You  fee  now  heaven's  fociety,  they  are 
 faints,  and  angels,  and  Chrifl,  and  God 
 bleffed  for  ever  and  ever. 
 
 Ufe  I.  Who  then  would  notforfake  fa- 
 ther and  mother,  the  deareA  feliowil  ip  of 
 this  world  to  be  with  Chrifl:  in  his  king- 
 dom ?  You  that  love  one  another  in  the 
 deepefl  bonds,  who  cannot  part  out  of  this 
 life  but  with  the  furvivers  grief,  and  hearts- 
 break  :  tell  me  what  a  merry  day  will  ihat 
 be,  when  you  Ihall  not  only  meet  again, 
 never  more  to  part  aiunder,    but  when 
 Chrift  our  Saviour  fliall  gla.ily  welcome 
 you,  €very  one  of  you,  into  liis  fociety, 
 Thou  JJjalt  be  -with  me  ;  and  let  mc  fpeak 
 to  the  joy  of  us  all,  I  mean  all  broken- 
 hearted Chriflians,  (as  for  you  that  are  Dto- 
 fane  ones,"  you  have  your  portion  here, 
 therefore  ftand  you  by,  and  let  che  chil- 
 dren come  to  their  ftiarc)  a  day  will  come, 
 1  truft  in  the  Lord,  when  I  ihall  meet  you, 
 and  you  me,  in  the  kingdom  of  heaven  ; 
 a  day  will  come,  I  trnfl  in  the  Lord,  when 
 you  and  I  ihall  be  all  admirted  into  the  fo- 
 ciety of  God,  and  of  Ghriii,  and  of  his 
 faints,  and  of  the  angels;  a  day  will  come, 
 I  trufl  in  the  Lord,  when  with  the/e  eyes- 
 •wejhali  behold  our  Redeemer,  together  with 
 that  thief  that  was  crucLned  with  him ;  a 
 
 SZ^ 
 
 day  will  come,  I  trufl  in  the  Lord,  when 
 we  fhall  meet  again  with  all  the  faints  that 
 are  gone  afore  us ;  and  is  not  this  a  com- 
 fort ?  What  fhall  we  fay,  when  we  fee 
 onr  Saviour  in  his  throne,  waited  on  with 
 Mary  his  mother,  and  Magdalen,  and  Mar- 
 tha, and  Lazarus,  and  Paul  and  Peter,  and 
 all  the  apoftles  and  difciples  of  our  Lord 
 and  Saviour  ?  Yea,  when  this  thief  fliall 
 be  prefented  to  our  view,  the  wounds  in 
 his  hands,  and  his  feet  fhining  like  flars, 
 and  pearls  and  rubies,  all  his  body  glitter- 
 ing in  glory,  and  his  fouf  magnifying  the 
 Lord  for  his  converfion  and  falvation  world 
 without  end. 
 
 Ufe  2.  But  flay,  lefl  we  be  led  too  for- 
 ward, there  is  no  fuch  thing  for  us,   if 
 now  we  are  not  in  the  covenant  of  grace. 
 Heaven  is  both  happy  and  holy,  and  if  we 
 would  enjoy  heaven,  then  we  mufl  fit  our- 
 feves  to  that  eflate  to  which  God  haih  pre- 
 ferved  us  :  to  this  purpofe  faith  the  apoflle^ 
 QfUr  converfationii  in  heaven,  from  whence 
 •we  look  for  the  Saviour,  Phil   iii.  20.  He 
 was  affured  of  heaven,  and  therefore  he 
 converfed  as  a  citizen  of  heaven  before  he 
 came  there,  every  way  he  carried  himfelf». 
 as  much  as  earth  would  fuffcr  him,  like 
 them  that  live  in  heaven  ;  and  thus  muft 
 we,  if  ever  we  go  to  heaven,  become  like 
 to  thofe  that  are  in  that  place.     Deceive 
 not  your/elves y  neither  whoremongers,  nor 
 adulterers,  nor  extortioners,  nor  the  likcy 
 fimll  enter  into  the  kingdom  of  God.  i  Cor. 
 vi.  9.  Do  men  who  live  in  thefe  fins  with- 
 out ail  remorfe  or  repentance  ever  think 
 to  go  to  hejven  ?  k  it  poffible  that  ever  a- 
 ny  fielh  fhould  go  out  of  the  puddle  intc 
 the  paradife  ?  Mo,  no,  A-way  ye  workers 
 of  iniquity y.  I  know  you  not,  fairh  our  Sa- 
 viour, Alat.  XXV.  41.  Let  no  man  chcrifh 
 prefumptions  of  an  heavenly  kingdom,  ex- 
 cept heabflain  from  all  fins  a^aiufl  conlci- 
 ence.     What  then  ?  but  foHive  wc  here 
 as  becomes  his  fervants,  and  thus  when  we 
 part,  it  is  but  for  better  company:  we  lofe 
 a  few  friends,  but  we  fhali  find  him  that 
 
 wel- 
 
53*^ 
 
 HEAVEN'S  H  ATT  IN  ESS. 
 
 welcomes  all  his  with  this  heavenly  harmo- 
 ny, Thou  fh alt  be  i  with  whom  ?  "with  me, 
 in  paradife. 
 
 Hitherto  of  the  foclety.  The  lafl:  thing 
 conliderable  is  the  place,  or  ubi,  where  his 
 foul  arrived  ;  but  of  that  hereafter,  as  the 
 Lord  fhall  enable  me.  God  give  us  all 
 -grace  fo  to  live  here,  that  howfoever  we  go 
 hence  one  after  another,  yet  at  laft  we  may 
 all  meet  together  with  our  Lord  and  Sa- 
 viaur  in  his  heavenly  paradife. 
 In  paradife,'] 
 
 AN  D  where  was  that  ?  our  adverfarles 
 fay  in  lirnhus,  and  yet  to  give  them 
 their  due,  Bellarmine  fo  means  not  as  that 
 limbus  was  paradife,  but  that  in  limbus  this 
 
 '   thief  had  his  paradife,  to  wit,  the  vifion 
 of  God  :  '  The  vifion  of  God  (faith  Bel- 
 
 -  larmine)  is  a  true  paradife  indeed,  not  lo- 
 cal but  fpiritual.'     But,  with  Bellarmine's 
 leave,  we  have  no  fuch  fenfe  of  paradife  in 
 any  part  of  holy  writ.     In  the  old  Te- 
 ftament  we  read  of  an  earthly  paradife, 
 wherein  Adam  lived ;  in  the  new  Tefla- 
 ment  we  read   of  an  heavenly  paradife, 
 whither  Paul  was  caught ;  yet  both  thefe 
 were  local ;  for  the  one,  faith  Mofes,  vjas 
 a  garden  eafiward  in  Eden,  Gen.  ii.  viii. 
 and  the  other,  faith  Paul,  was  in  heaven, 
 which  he  calls /At?  third  heaven,  2  Cor.  xii. 
 2.     And  that  paradife  in  my  text  muft  be 
 vmderftood  of  heaven,  this  refemblance  con- 
 firms ;  the  firft  Adam  finned  againft  God, 
 andwasprefently  caft  out  of  that  paradife 
 on  earth  ;  the  lecond  Adam  made  fatisfac- 
 tion  for  lin,  and  fo  muft  prefently  enter 
 into  this  paradife  of  heaven  :  becaufe  of 
 the  fin  of  the  firft  Adam,  both  he  and  all 
 his  pofterity  were  thruft  out  of  Eden  ;  be- 
 caufe of  the  fuflferings  of  the'fecond  Adam, 
 both  he  and  we,  this  thief,  and  all  belie- 
 vers are  to  go  into  heaven  :  fo  then  this 
 paradife  whither  Chrift  is  gone,  and  this 
 thief  went  with  him,  what  is  it  ?  but  as  Paul 
 calls  it,  the  third  heaven  ?  or  as  the  thief 
 himfelf  ftilcd  it  in  his  prayer  to  our  Sz\\- 
 Qwv,  Remember  me;  where  ?  in  thy  kingdom. 
 
 And  if  this  be  it  we  call  paradife,  what 
 can  we  fay  of  it  ?  '  It  is  not  for  us  (faith 
 Bernard)  in  thefe  earthly  bodies  to  mount 
 into  the  clouds,  to  pierce  this  fulnefs  of 
 light,  to  break  into  this  bottomlefs  depth 
 of  glory  ;  this  is  referved  to  the  laft  day, 
 when  Chrift  Jefus  fliall  prefent  us  "glorious 
 and  pure  to  his  Father,  without  fpot  or 
 wrinkle.'  And  yet  becaufe  God  in  his  word 
 doth  here  give  us  a  tafte  of  heaven,  by 
 comparing  it  with  the  moft  precious  things 
 that  are  on  earth,  let  us  follow  him  fo  far 
 as  he  hath  revealed  it,  and  no  further. 
 
 In  the  mid/i  of  paradife  is  a  tree  of  life, 
 Rev.  ii.  7.  and  this  tree  bears  txvelve  man- 
 ncr  of  fruits, yielding  her  fruit  every  month. 
 Revel,  xxii.  2,  what  more  pleafant  than 
 life  ?    and  what  life  better  than    where  is 
 variety  of  pleafure  ?  Here  is  a  tree  of  life, 
 and  the  life  of  the  tree;   a  tree  of  life  that 
 renews  life  to  the  eaters,  and  the  life   of 
 the  tree  bearing  fruit  every  month  :   and 
 as  many  months,  fo  many  fruits;  fuch  are 
 the  varieties  of  heaven's  joys,  where  youth 
 flouriCheth  that  never  waxeth  old,  change 
 of  delights,  and  choice  too  entreth  that  ne- 
 ver knoweth  end.  But  look  we  a  little  fur- 
 ther ;  John,  that  calls  this  place  paradife. 
 Rev.  ii.  calls  this  paradife  a  city.  Rev.  xxi. 
 and  hereof  he  gives  us  the  quantity"  and 
 quality,  the  bignefs  and  beauty:   [but  un- 
 derftand  all  this  metaphorically.]    i.  For 
 the  greatnefs  of  it ;  An  angel  -with  a  golden 
 reed  meafures  it,  and  he   finds  the  length 
 and  the  breadth,  and  the  height  are  equal. 
 2.  For  the  beauty  of  it.   The  walls  (faith 
 he)  are  ofja/per,  and  the  foundation  of  the 
 •walls  garnifhed  ivith  all  manner  of  preci- 
 ous flones,  the  twelve  gates  are  of  pearls, 
 and  the  flreets  paved -with  pure  gold:  there 
 is  no  need  of  Jim  or  moon,  for  the  glory  of 
 the  Lord  lightens  it,  and  the  Lamb  (not  the 
 Church,  [asfome  infer  from  ver.  24;]  but, 
 ChriJ}    Jefus)    is  the  light   thereof.  Rev. 
 ch.  xxi.  from  v.  lo.    to  v.  25.    See  here 
 the   excellency  of  this  city  : — On  which 
 words  to  give  you  a  fliort  comment. 
 
 "We'll 
 
HEAVEN'S   HATT  INESS.  537 
 
 We'll  begin  firft  with  the  Greatnefs  of  a  more  immediate  and  fenfible  manner  to 
 it:  The  angel  fets  it  down,  twelve  thouf-  its  blefTed  inhabitants:  Muft  not  that  place 
 and  furlongs,  verfe  16.  Yet,  that  we  may  be  glorious,  where  almighty  power  mana- 
 rot  know  this  certain  number,  it  is  but  ged  by  infinite  wifdom,  have  been  employ- 
 figuratively  taken,  you  may  guefs  at  the  ed  to  make  it  a  fit  habitation  for  faints  to 
 immeafurable  magnitude  of  this  city  by  dwell  in  for  ever?]  O  how  unfpeakable  is 
 thofe  many  manlions  fpoken  of  by  Ghrifi,  the  glory  of  this  city !  Kings  fliall  throw 
 John  xiv.  2.  In  my  Father's  houje  are  ma-  down  their  crowns  before  it,  and  count  all' 
 ny  manJio?is\  How  many  ?  fo  many  (faith  their  pomp  and  glory  but  as  duft  in  com- 
 Rolloch)  as  would  fuffice  infinitis  mundisy  parifon  ;  and  well  they  may:  For  what  is 
 a  thoufand  worlds  of  men  ;  and  tho'  all  an  earthly  kingdom  to  this  heavenly  para- 
 the  men  of  the  world  attain  not  to  it,  it  is  dife  ?  where  is  mirth  without  fadnefs.health 
 not  for  want  of  room,  but  of  will,  they  be-  without  forrow,  life  without  labour,  light 
 iieve  not  him  who  hath  prepared  thefe  feats  without  darknefs,    where  every   faint  is  a 
 
 for  them.  And  guefs  it  you  may  by  that 
 incredible  diftance  between  heaven  and 
 earth.  Some  Afironomers  compute,  (and 
 in  particular,   Cafman.)    that  betwixt   us 
 
 king,  adorned  with  light  as  with  a  gar- 
 ment, and  clad  in  the  richeft  robes  that 
 God  beftows  upon  a  creature.* 
 
 But  that  which   more    efpecially  com- 
 
 only  and  the  ftarry  firmament,  there  is  no    mends  the  beauty  of  this  city,  is,  the  luf- 
 lefs  than  feventy  four  millions,  feven  hun-    tre  of  it.  There  is  (faith  John);;o  need  of 
 dred  three  thoufand,  one  hundred,  eighty    fun  or  moon,  it  is  verus  Olympos,  '  wholly 
 miles;  and  if  the  empyreal  heaven  (as  ma-    light  itfelf,'  not  like  the  Itarry  firmament 
 ny  fay)  be  two  or  three  orbs  above  the  ftar-  --befpangled  here  and  there  with   glittering 
 ry  firmament,  how  many  more  miles  is  it    fpots,  It  is  alias  it  were  one  great,  one  olf. 
 then  beyond  ?  and  the  further  it  is  diftant    rious  Sun  ;  from  every  point  it  pours  out 
 (we  all  know   well  enough)  the  heavens    abundantly  whole  rivers  of  purefl  light, 
 being  orb-wife,  and  one  comprehending  a-    and  then  what  a  light  is  this  ? 
 nother,   that  which  is  furtheft  or  highefi.         Nor  is  this  all:    For   the  Glory  of  God 
 muft  needs  be  the  greateft;  hence  it  is  that    lightens  it, and  theLamb  is  the  light  there- 
 the  fcriptures  compare  the  height  ofheav-    of;  befides  the  native  luftre,   there  is  the 
 en,  and  confequently  the  magnitude,  to  the    glory  of  God,  the  glory  of  all  glories ;  this 
 perfection  of  God  part  finding  out,  Canji    is  it  for  which  I\Iofes  prayed,  0  Lord^Ibe- 
 thou  by  fearching  find  out  God  F  It  is  high    feechtheefiew    7ne   thy  glory ;    to  whom 
 as  heaven,  what  canft  thou  do?  Job  xi.  8.    God  anfwered,  Thou  canf}  not  fee  my  faci 
 If  fuch  be  the  immenfity,   what    think    and  live,  but  I  will  put  thee  in  a  cleft  of 
 you  is  the  beauty?  '  It  is  a  moft  glorious    the  rock,  and  will  cover  thee  with  my  hand 
 City,    whofe   walls  are   of  jafper,  whofe    "^hile  my  glory  paffeth  by -.  then  will  It  aks 
 building   is  of  gold,    whofe  gates  are  of   away  my  hand,  and  thou  fJmlt  fee  my  back- 
 pearls.whofe  foundation  of  preciousflones:    parts  :  but  my  face  fJyafl  not    be  feen   fbv 
 —[This  indeed  is  but  a  metaphorical  de-    hack-parts. x\v\i\c\i  is  a  figurative  expreffion 
 fcription  of  it,  and  we  know  not  certain-    and  cannot  be  applied  in  a  literal  fenfe  to 
 ly  the  glory  of  that  place,  nor  can  weknow    God  Almighty,no  more  than  logs  or  arms 
 it  fully,  unlefs  God  were  pleafed  to  reveal    which  are  alfo  figurative  exprellions  in  fcri- 
 it  to  us,  until  \vt  come  to  heaven :  only    pture,  can  be   properly  afcribed  to   Him 
 we  may  reafonably  fuppofe,  that  the  place    who  is  a  pure  Spirit^  is  to  be  imdcrftood 
 muft  be  very  magnificent,  where  the  King    a  fainter  difcove'rv  of  God's  glorious  pre- 
 of  heaven  is  pleafed  to  manifeft  himfelf  in    fence,  than  that  wi'iich  is  iignificd  by,  face\ 
 
 ^2Z  ;£jjot}. 
 
HEAVEN'S  HASTINESS. 
 
 Exod,  xxxiii.  18,20,  21,22,  23.  Now, 
 if  Mofes'  face  ihone  fo  bright  with  feeing 
 thofe  fainter  difcoveries  of  God's  glory, 
 ihat  the  Ijraetites  -were  afraid  to  come  nigh 
 him^  and  that  he  was  fain  to  cover  his  face 
 "with  a  vail  while  he  fpake  unto  them.  Ex. 
 xxxiv.  30,  33.  how  bright  then  isParadife, 
 rot  only  enlightened  with  fuch  glimpfes  of 
 Cod's  luftre,  but  with  the  fulnefs  of  his 
 own  glory  ?  *  From  the  majelly  of  God, 
 (faith  Zanchy)  there  goes  out  a  created 
 light,  that  makes  the  whole  city  glitter.and 
 this  being  communicated  to  the  faints,God 
 thereby  caufeth  that  they  fee  him  face  to 
 face. ' 
 
 Again,  *  The  glo<;y  of  God,  and  the  Lamb 
 '  of  God  both  give  their  lights;  that  Lamb 
 that  was  llain  from  the  beginning  of  the 
 -  world,  that  body  of  his  once  crucified,  now 
 brighter  than  ten  thoufand  funs.  O  how  in- 
 finitely glorious  doth  it  make  this  paradife, 
 this  city  of  God  ?'  His  countenance  is  as  the 
 fun  thatjhintth  in  hisjhength,  faith  Johii, 
 Rev.  i.  16.  But  what  ftars  are  thofe  in  his 
 hands  and  feet  ?  Where  the  nails  pierced, 
 4)Ow  it  fparkleth ;  where  the  fpear  entered, 
 now  it  glittereth  glorioufly:  If  we  look  all 
 o'.'er  him,  his  head  and  his  hairs  are  as 
 white  as  fnoWf  his  eyes  are  as  a  fla??ie  of 
 fire,  his  feet  like  unto  fine  brafs,as  ifthty 
 burned  in  a  furnace.  Rev.  i.  14,  15.  No 
 ^vonder  then  if  fuch  beams  come  from  this 
 fun,  the  Sun  of  Righteoufnefs,  that  all  hea- 
 ven fhine  with  it  from  the  one  end  to  the 
 other. 
 
 And  yet  again,  The  Lamb  and  the  faints 
 all  give  their  lights;  for,  IVe  hioiu  that 
 iihtn  he  fhall  appear,  -we  fhall  be  like  him, 
 1  ]ohn  iii.  2.  How  like  ?  why  ?  He  fhall 
 chani^e  our  vile  bodies,  that  they  may  be 
 fafhioned  like  unto  his  glorious  body,  Phili. 
 iii.  21.  In  what  like?  even  in  this  very 
 quality,  for.  They  that  be  wife  fiiall  fhine, 
 Dan.  xii.  3.  How  fhine  ?  As  the  bright- 
 rtefs  of  the  firmament  :  nay,  more,  as  the 
 ftars,  faith  Daniel :  nay  more,  as  the  fun, 
 faith  our  Saviour :  iiay,  yet  more,  faith 
 
 Chryfoftom  ;  howfoever  the  righteous  in 
 heaven  are  compared  to  the  fun.  Mat.  xiii. 
 43.  It  is  not  *  becaufe  they  (hall  not  fur- 
 pafsthe  brightnefs  of  it,  but  the  fun  being 
 the  mofl  glittering  thing  in  this  world,  he 
 takes  a  refemblance  thence  only  towards 
 the  exprefling  of  their  glory.'  Now  then 
 what  a  mafs  of  light  will  arife  in  paradife, 
 where  fo  many  millions  of  funs  appear  all 
 at  once  ?  IF  one  fun  make  the  morning-ficy 
 fo  glorious,  what  a  bright  fhining  and  glo- 
 rious day  is  there,  where's  not  a  body  but 
 'tis  a  fun  ?  Sure  it  is,  There  fhall  be  no 
 night  there,  no  need  of  candle,  no  need  of 
 fun,  or  moon,  or  Jiar,  Rtvel.  xxi.  23.  O 
 that  this  clay  of  ours  fliould  be  partakers 
 of  fuch  glory  !  what  am  I,  O  Lord,  that 
 being  a  worm  on  earth,  thou  wilt  make 
 me  a  faint  in  heaven?  This  body  of  earth 
 and  duft  fliall  fhine  in  heaven  like  thofe 
 glorious  fpangles  in  the  firmament;  this  bo- 
 dy that  (hall  rot  in  the  dtift,  and  fall  more 
 vile  than  a  carrion,  fhall  arife  in  glory,  and 
 fhine  like' the  glorious  body  of  our  Savioyr 
 in  the  mount  of  Tabor. 
 
 To  come  near  my  text :  '  See  here  a 
 faint-thief  ihining  glorioufly  ;  he  that  was 
 crucified  with  our  Saviour,  at  whole  death 
 the  fun  hid  his  face  with  a  vail,  now  he 
 reigns  in  glory  without  need  of  fun;  for 
 he  is  a  fun  himfclf,  (hining  more  cltarly 
 than  the  fun  at  noon  :  he  that  one  day 
 was  faftencd  to  a  crofs,  now  walks  at  li- 
 berty through  the  ftreets  of  paradife,  and 
 all  the  joys,  all  the  riches,  all  the  glory 
 that  can  be  is  poured  upon  him.  W  hi;t 
 clfe?  He  is  in  paradife,  and  what  is  para- 
 dife but  a  place  of  pleafure  ?  where  forrow 
 is  never  felt,  complaint  is  never  beard, 
 matter  of  fadnels  is  never  feen,  fuccefs  is 
 never  feared,  but  inflead  thereof,  there  is 
 all  good  without  any  evil,  life  that  r^ever 
 endeth,  beauty  that  never  fadcth,  love  that 
 never  cooleth,  health  that  never  imporeth, 
 joy  that  never  ccalcth;  "what  more  could 
 this  penitent  with,  than  to  hear  him  fpcak 
 that  promifwd  paradife,  and  perforined  hjs 
 
 pro- 
 
HEAVEN'S  HATTIN  ESS, 
 
 promlfe,  To  day  thou  (halt  be  ?  Thou  art 
 luith  me  in  paradife. 
 
 And  thus  in  a  map  have  I  given  you  pa- 
 radife; for  quantity  great,  for  quality  glo- 
 rious; hereafter  you  may  know  it  better, 
 whea  you  shall  walk  through  the  ftreets, 
 obferve  the  towers,  fully  contemplate  the 
 
 5 '^9 
 
 a  little  tranfitory  pelf?  What  fotj,  and 
 fenfelefs  wretches  are  they,  who  witting- 
 ly and  wilfully  put  themftlves  out  of  this 
 palace,  for  the  Ihort  fruition  of  world- 
 ly trafh  and  trifles  ?  ['I  liings  of  no  value 
 in  comparifon,  not  worthy  the  toiling 
 for,  not  fure  to  be  attained  by  all  our  en- 
 
 glory  ;  which  that  you  may,  one  word  of   deavours,   things  which  perifh  in  the  uf- 
 
 application  before  I  end.  ing,  and  which  when  we  have  them,  we 
 
 Ufe  I.  Meditate  then  with  what  fweet  are  liable  to  be  deprived  of  by  a  thoufand 
 
 delight  every  true  fervant  of  God  may  fo-  accidents?  "What  madnefs  hath  feized  men, 
 
 Jace  himfelf  before  hand,  even  in  this  val-  that  they  will  be  at  no  pains  to  fecure  the 
 
 ley  of  tears !  did  we  but  think  on  this  glo-  happinefs  of  their  immortal  fouls  ?  What  ? 
 
 rious  place,  wherein   are  thofe  heavenly  Is  heaven  not  worth  the  feeking?    Is  it  a 
 
 minfions  prepared,  for  us,  did  we  fpend  matter  of  indifference,  whether  yout- fouls 
 
 many  thoughts  upon  it,  and  ever  and  anon  be  happy  or  miferable  for  ever?  Will  you 
 
 llgh  and  feek  after  it,  until  we  came  to  the  be  fo  mad,  as  prefer  trafli  to  jewels,  earth 
 
 poflelfion  of  it;  O  how  would  thefe  hea-  to  heaven,  time  to  eternity  ?]  As  for  you 
 
 venly  meditations  ravilh  our  fouls,  as  if  of  whom  I  hope  better  things,  let  me  advife 
 
 heaven  entered  into  us  before  we  entered  you  for  the  love  of  God,  for  the  love  of 
 
 into  heaven  !  confider  of  this,  in  what  cafe  Cbrift,  for  the  love  that  you  bear  to  your 
 
 foever  we  are,  whether  we  are  vexed  or  own  fouls,  xhntyou  -will  fettle  your  ajfec- 
 
 injured,  or  opprefled,  or  perfecuted  for  tions  on  things  above,  and  not  en  things  be- 
 
 the  name  of  Chrifl  i  there  is  nothing  foim-  neath  :  and  then  you  (hall  find  one  day 
 
 bittered,  that  a  thought  of  heaven  will  not  the  comfort  of  it,  when  leaving  the  world, 
 
 fweeten  ;  yet  I  fay  not  that  we  are  only  the  Spirit  of  Chrifi  (Iiall  whifper  to  your 
 
 to  think  pf  it,  withal,  let  us  flrive  and  ftrain  foul  this  happy  tidings,  Today  Qjalt  thou 
 
 togetintothisgoldencity,wh€retheftreets,  be  viith  me  in  paradife. 
 
 walls,  gates,  and  all  is  gold  and  pearl ;  [nay, 
 where  the  happinefs  is  fuch,  as  doth  infi- 
 nitely furpafsall  thofe  metaphorical  defcrip- 
 tions  of  it.     For,  eye  hath  not  fecn,  ear 
 
 Here  is  an  end  ;  fhall  I  now  cart  up  the 
 account  of  what  I  have  delivered  you  ?  The 
 total  is  this  : 
 
 Every  f inner  that  repents  and  believes. 
 
 hath  not  heard,  nor  haih  it  entered  into  Jhall be  faved :  yon  utcd  no  o\hQr\v\i\zv\ct 
 
 the  heart  of  man  to  conceive,  what  the 
 happinefs  of  heaven  is.  Undoubtedly  it 
 will  be  a  happinefs  pure  and  rational ;  al- 
 together worthy  of  God  to  beftow,  and 
 fuitcd  to  the  capacities  of  thofe,  who  fliall 
 be  admitted  into  it.] 
 
 Ufe  2.  On  the  other  fide,  confider  with 
 
 than  this  thief  on  the  crofs,  at  one  hearty 
 tear,  one  penitent  prayer,  Lord,  remem- 
 ber me  in  thy  kingdom,  the  Lord  gives  him 
 his  defire;  fee  here  the  fiat,  Thou  fhalt  be: 
 the  expedition,  to  day ;  hisadmiflion,  with 
 me ;  the  place  where  he  is  led  into,  it  is  in- 
 to paradife;   and  there  now  he  officiates. 
 
 yourfelves  what  fools  are  they  who  deprive  doing  lervice  to  God  without  ceafing,  world 
 themfclves  willingly  of  this  endlefs  glory,    without  end. 
 
 who  bereave,  themfelves  or  a  place  in  this  O  Lord,  give  me  grace  fo  to  repent  and 
 city  of  pearl  for  a  few  carnal  pleafures  ?  believe,  that  whenfoever  I  go  hence,  that 
 What  bedlams  and  human  bealls  are  they,  day  I  may  be  with  thee  in  paradife.  Amen. 
 who  fhut  themfelves  out  of  paradife  for 
 
 FINIS. 
 
 THE 
 
THE 
 
 CONTENTS 
 
 O    F 
 
 MEDIA. 
 
 Chap.  I.  The  believer's  privileges  Page  95 
 
 \\.  Of  duties  iiJ  general  ^02 
 
 III.  Of  duties  in  particu lar  1^9 
 
 IV.  Of  the  nature  of  felf  trial.  13° 
 
 V.  Of  the  nature  of  felf- denial.  MO 
 
 VI.  Of  the  nature  of  experiences.  187 
 
 VII.  Of  the  nature  of  evidences.  .  '9^ 
 VI H.  Of  the  nature  and  kinds  of  meditations  2*5 
 
 IX.  Of  the  nature  of  the  life  of  faith  "238 
 
 X.  Of  the  nature  of  family  duties  ^59 
 
 XI.  Of  preparatives  to  Chrijlian  fociety  274 
 YAl.  Of  the  hearing  of  the  ivord  295 
 XIII.  Of  the  two  facraments  of  the  New  Tejlament  302 
 YAV .  Of  Prayer  V9 
 'AV.  Of  reading  the  fcriptures  34  ^ 
 
 XVI.  Of  the  fufferings  of  faints  3/1 
 
 XVII.  Ofholyfafling  38^ 
 
 XVIII.  Of  thank/giving,  or,  feafling  39 1 
 
 The  Contents  oHJ  L  T  I  MA. 
 
 LIFE'S  leafe  395 
 
 Death's  arrefi  420 
 
 Dooms-day  44* 
 
 HeWs  horror  A7^ 
 
 Chrifi's  fufferings,  the  purging  of  Jin  489 
 
 Heaven's  happinefs.  5*^ 
 
i-fl 
 
 COLLECTION 
 
 O  F    T  H  E 
 
 Beft  thoughts  on  feveral  Important  Subjects. 
 
 TheknoviledgeofGod  andChrifl,  ourall  inafl. 
 
 WHatfoever  other  knowledge  a  man  is  en- 
 dowed withal,  he  is  but  an  ignorant  per- 
 fon,  who  doth  not  know  God,  the  author  of  his 
 being,  the  preferver  and  protedtor  of  his  life,  his 
 fovereign,  and  his  judge,  the  giver  of  every  good 
 and  perfed  gift,  his  furefl  refuge  in  trouble,  his 
 beft  friend,  or  worft  enemy,  the  prefent  fupport  of 
 his  life,  his  hopes  in  death,  his  future  happinefs, 
 and  his  portion  for  ever;  who  does  not  know  his 
 relation  to  God,  the  duty  that  he  owes  him,  and 
 the  way  to  pleafe  Hmi  who  can  make  him  happy 
 or  miferable  for  ever;  who  doth  not  know  the 
 Lord  Jefus  Chrift,  "who  is  the  nvay,  the  truth,  arid 
 the  life  : — Nay,  if  a  man  by  a  vaft  and  imperious 
 mind,  and  a  heart  large  as  the  /and  upon  thefea- 
 J})ore,  (as  it  is  faid  of  Solo77ion)  could  command 
 all  the  knowledge  oi7iature  and  art,  of  iwrds  and 
 things ;  could  attain  to  a  maftery  in  all  languages, 
 and  found  the  depth  of  all  arts  and  fciences,  raea- 
 fure  the  earth  and  the  heaven,  and  tell  the  ftars, 
 and  declare  their  orders  and  motions ;  could  dif- 
 courfe  of  the  interefts  of  all  ftates,  the  intrigues  of 
 all  courts,  the  reafon  of  all  civil  laws  and  conftitu- 
 tions,  and  give  an  account  of  the  hiftory  of  all  ages; 
 could  fpeak  of  trees,  from  the  cedar  tree  that  is  in 
 Lebanon,  even  unto  the  hyfop  that  fprings  out  of  the 
 rival  I ;  and  of  beafls  alfo  and  offo^ls,  and  of  cree- 
 ping things,  and  offifhes  :  and  yet  fhould,  in  the 
 mean  time,  be  dcftitute  of  the  knowledge  of  God 
 and  Chriji,  and  his  duty ;  all  this  would  be  but  an 
 impertinent  vanity,  and  a  more  glittering  kind  of 
 ignorance ;  and  fuch  a  man  (like  the  pKiiofopher, 
 
 who,  whilft  he  was  gazing  upon  the  ftars,  fell  into 
 the  ditch,  would  but  fapienter  defcendere  in  in- 
 ftrninn,  be  undone  with  all  this  knowledge,  and 
 with  a  great  deal  of  wifdom  go  down  to  hell. 
 
 On  the  Being  of  a  God. 
 
 TO  attain  this  knowledge  and  belief  of  a 
 Deity  nothing  more  is  requifite  than  an  un- 
 prejudiced mind,  a  good  heart,  a  well  ordered  life, 
 q^d  a  careful  furvey  of  the  works  of  God.  When 
 we  have  caft  our  eyes  abroad  on  this  earth,  and 
 turned  them  up  to  the  heavens,  and  confidered 
 the  beauty  and  order  of  the  one,  the  magnificence, 
 extent,  and  kind  influences  of  the  other,  we  will 
 naturally  put  fuch  questions  as  thefe  to  ourfelves: 
 —  WHOSE  power  was  it,  that  framed  this  beauti- 
 ful and  ftately  fabrick,  this  immenfe  and  fpacious 
 world?  ('Pf  civ,  2.  J  that  fretched  out  the  North 
 over  the  empty  place ^  and  hayiged  the  earth  upon 
 7i«thing?  Jobii.6,  7.  that  formed  thofe  vaftand 
 numberlefs  orbs  of  heaven,  and  difpded  them 
 into  fuch  regular  and  uniform  motions  \  (Tfa.  xix. 
 i.cxlvii.  4.  civ.  19, J  that  appointed  the  fun  to 
 rule  the  day,  and  the  moon  and  the  ftars  to  govern 
 the  night  ?  that  fo  adjufted  their  feveral  diiknces, 
 as  that  they  fliould  neither  be  fcorched  by  heat, 
 nor  deftroyed  by  cold  ?  that  encompafled  the  eartli 
 with  air  fo  wonderfully  contrived,  as  at  one  and 
 the  fame  time  to  fupport  clouds  for  r.iin,  to  afford 
 winds  for  health,  and  traffick,  to  be  proper  for 
 the  breath  of  animals  by  its  fpring ;  for  cauf- 
 kig  founds  by  its  motion,  for  tranfmitting  light  by 
 its  tranfparency  ?  that  fitted  the  water  to  afford 
 vapours  for  rain,  fpeed  for  traffick,  and  fifh  for 
 nouriftuncDt   and   delicacy?    that   weighed  the 
 
54^ 
 
 THOUGHT S  on  SEVERAL 
 
 mountains  in  fcaies,  and  the  hills  in  a  baUance,  and 
 adjufted  them  in  their  mofl  proper  places  for  fruit- 
 fulnefs  and  health  ?  that  diverfified  the  climates  of 
 the  earth  inio  fuch  an  agreeable  variety,  that  in  all 
 that  great  difference,  yet  each  one  has  its  pro- 
 per feafons,  day  and  night,  winter  and  fummer  ? 
 that  clothed  the  face  of  the  earth  with  plants  and 
 flowers,  To  exquifitely  adorned  with  various  and  i- 
 nimitable  beauties,  that  even  Solomon'm  all  his  glo- 
 ry was  not  arayed  like  one  of  them  ?  that  replcni- 
 flied  the  world  with  animals,  fo  different  from  each 
 other  m particular,  yet  All  in  xhcwhole  fo  much  a- 
 like  ?  that  framed  with  exquifite  workmanfliip  the 
 eye  for  feeing,  and  other  parts  of  the  body,  necef- 
 farily  in  proportion  ;  without  which,  no  creature 
 could  have  long  fubfifted  ?  that  beyond  all  thefe 
 things,  indued  thefotA  of  Man  with  far  fuperior 
 faculties ;  with  Underlcanding,  Judgment,  Reafon 
 and  Will ;  with  Faculties  whereby  in  a  mod  ex- 
 alted manner  God  teaches  us  more  than  the  hearts 
 of  the  field,  and  make  thus  wifer  than  the  fowls  of 
 heaven. None  fure  but  GOD. 
 
 The  niadnefs  arid  danger  of  ^^theifm. 
 
 TH  E  Athcitt  contends  againft  the  religious 
 rnan  that  there  is  no  God ;  but  upon 
 flrange  inequality  and  odds,  for  he  ventures  his 
 eternal  intereft  ;  whereas  the  religious  man  ven- 
 tures only  the  lofs  of  his  lufts  (which  it  is  much 
 better  for  him  to  be  without)  or,  at  the  utmolt, 
 the  lofs  of  fome  temporal  convenience;  and  all  this 
 while  is  inwardly  more  contented  and  happy,  and 
 ufually  more  healthful,  and  perhaps  meets  with 
 more  refpedl  and  faithfullcr  friends,  and  lives  in 
 a  more  fecure  and  flourilhing  ftation,and  more  free 
 from  the  evils  and  punifliments  of  this  world,  than 
 the  athciftical  perfondoes;  howeverit  is  not  much 
 that  he  ventures :  and  after  this  life,  if  there  be 
 ro  God,  is  as  well  as  he  ;  but  if  there  be  a  God, 
 is  intmitely  better,  even  as  much  as  unfpeakable 
 and  eternal  happinefs  is  better  than  extreme  and 
 cndlels  mifery. 
 
 If  we  conlult  our  reafon  we  cannot  but  believe 
 lliat  there  is^  if  our  intcrclt,  we  cannot  but  hear- 
 tily wilh  tiers  nirre,  fuch  a  Being  as  God  in  the 
 v,orld.  Every  thing  within  us  and  without  us 
 gives  us  notice  of  him.  His  name  is  written  upon 
 our  hearts ;  and  in  every  creature  there  are  fome 
 print?  and  footftcps  of  him.     hvcry  moment  wc 
 
 feel  our  dependance  upon  him,  and  do  by  daily 
 experience  find  that  we  can  neither  be  happy 
 without  Him,  nor  think  ourfelves  fo. 
 
 There  are  certain  feafons  wherein  nature  fhewt 
 itff  If  fuperior  to  all  the  cheats, which  bad  men  put 
 upon  themfelves,  and  wherein  they  are  forced  to 
 acknowledge  that  there  is  a  God.  There  arc 
 none  of  us  but  may  happen  to  fall  into  thofe 
 ciicumftances  of  danger,  or  want,  or  pain,  or 
 fome  other  fort  of  calamity,  that  we  can  have  no 
 hopes  of  relief  or  comfort  but  from  God  alone : 
 none  in  all  the  world  to  flee  to,  but  Him.  And 
 what  would  men  do  in  fuch  a  cafe  if  it  were  not 
 for  6W  ? 
 
 Greatnefs  of  God. 
 'T''  HIS  globe  of  earth  is  many  million  of  times 
 -■-  greater  than  the  largeft  hill ;  tlie  fun  is  ma- 
 ny times  greater  than  this  earth  ;  the  fixed  ilars 
 are  ftill  greater  tRan  the  fun,  the  heaven  of  hea- 
 vens is  as  much  greater  than  the  fixed  ftars  as  the 
 fixed  ftars  are  greater  than  the  earth  :  How  great 
 then  is  God,  who  is  greater  than  all  thefe>  and 
 who  filleth  all  in  all ! 
 
 077imprefence  of  God. 
 
 SHould  the  foul  with  one  glance  of  thought 
 (fart  beyond  the  bounds  of  the  creation, 
 fliould  it  continue  its  progrefs  through  infinite 
 fpace  for  millions  of  ages  with  the  fame  rapidity, 
 it  would  ftill  find  itfelf  within  the  embraces  of  its 
 Creator,  and  compafled  about  with  theimmenfity 
 of  the  Godhead. 
 
 Encoiiiiuui  on  the  Goodnefs  of  God. 
 
 TH  O'  every  one  of  the  divine  perfcdlions  in 
 particular,  affords  moft  juft  ground  of  a- 
 doration  and  honour ;  yet  That  which  to  Us  com- 
 pleats  the  idea  of  God,  and  reprefents  him  under 
 the  notion  of  the  Father  as  well  as  Lor^y  of  the  Uni- 
 verfe,  and  makes  the  fupreme  Being  and  Gover- 
 nour  of  all  things,  to  be  no  lefs  the  objed  of  our 
 Hope  and  Love  than  of  our  Admiration  and  J  ear; 
 is  this  glorious  attribute,  of  goodnefs.  Eternity 
 and  Immenfity,  amaze  our  thoughts  :  infinite 
 knowledge  and  wifdom,  fill  us  with  .Vi/w/rfl/.w/; 
 Onmipottnce  or  irrcfiflible  power  '\% great  and  a- 
 dtrahte  ;  but  at  the  lame  time,  if confidered  fingly 
 by  itit  If,  'tis  aifo  dreadful  and  terrible :  dominion 
 
 »nd 
 
IMT  0  RT.4  N 
 
 and  majefty  clothed  with  perfeft  and  impartial 
 juJiicCy  is  worthy  of  the  higheft  praifes ;  but  ftill 
 to  Jinnen  it  appears  rather  awful  ami  venerable, 
 than  the  obje(5l  of  dcfire  and  love :  holincfs  a^d 
 purity,  are  inexpreflibly  beautiful  and  amiable 
 perfeftions ;  but  of  too  bright  a  glory,  ioxjinners 
 to  contemplate  with  delight,  'Tis  goodnefs,  that 
 fnijjyes  the  idea  of  God  ;  and  reprefents  him  to 
 us  under  that  lovely  charafler,  of  being  the  bej}, 
 as  well  as  xhegreateji.  Being  in  the  univerfe.  Tlrrj 
 is  that  attribute,  which  both  in  itjel/is  infinitely 
 amiable,  and,  as  a  ground-work  interwoven  with 
 all  the  other  perfedlions  of  the  Divine  Nature, 
 makes  every  one  of  tl>em  alfo  to  become  obje>5ts 
 of  our  love,  as  well  as  of  our  Adoration.  Immenfe 
 and  eternal  goodnefs,  goodnefs  all-povverfui  and 
 all-wife,  goodnefs  inverted  with  fupreme  domi- 
 nion, and  tempering  the  rigour  of  unrelenting 
 juftjce  ;  This  is  indeed  a  defcription,  of  a  perfect 
 being  ;  a  charafler,  truly  'worthy  of  God.  This 
 is  that  inexhauftible  fountain  of  beneficence,  from 
 which  the  luholefratne  of  nature  derives  its  being ; 
 by  which  all  creatures  in  the  univerfe,  are  conti- 
 nually fupported  and  preferved ;  from  which  J\Ian 
 derives  his  prefent  enjoyments,  and  his  future 
 hopes ;  which  angels  and  archangels  and  the  fpirits 
 of  juft  men  made  perfe(5^,  adore  with  never- 
 ceaiing  praifes  in  the  regions  of  eternal  happi- 
 nefs. 
 
 Jnjiances  of  the  divine  goodnefs .' 
 
 TH  E  exuberant  and  overflowing  goodnefs 
 of  the  fupreme  Being,  whofe  mercy  ex- 
 tends to  all  his  works,  is  plainly  fcen,  from  his 
 having  made  fo  very  little  matter,  at  lead  what 
 falls  within  our  knowledge,  that  does  not  fwarm 
 with  life :  every  part  of  matter  is  peopled  :  eve- 
 ry green  leaf  fwarms  with  inhabitants.  There 
 is  fcarce  a  fingle  humour  in  the  body  of  a  man,  or 
 of  any  other  animal,  in  which  our  glifTes  do  not 
 difcover  myriads  of  living  creatures.  The  furface 
 of  animals  is  alfo  covered  with  other  animals,  which 
 are  in  the  fame  manner  the  bafis  of  other  animals 
 that  live  upon  it ;  nay,  we  find  in  the  mof^  folid 
 bodies,  as  in  marble  itfclf,  innumerable  cells  and 
 cavities  that  are  crowded  with  fuch  imperceptible 
 inhabitants,  as  are  too  little  for  the  naked  eye  to 
 difcover.  On  the  other  hand,  if  we  look  into  the 
 more  bulky  parts  of  nature,  we  fee  the  fcas,  lakes 
 
 r  SU  BJ  ECTS,  543 
 
 and  rivers  teeming  with  numberlefs  kinds  of  living 
 creatures:  we  find  every  mountain  and  marfh, 
 wildernefs  and  wood,  plentifully  flocked  with 
 birds  and  beafts,  and  every  part  of  matter  afford- 
 ing proper  neceffaries  and  conveniencies  for  the 
 livelihood  of  multitudes  which  inhabit  it.  Nor 
 is  his  goodnefs  lefs  feen  in  the  diverfity,  than  in 
 the  multitude  of  living  creatures.  Had  he  only 
 made  one  fpecies  of  animals,  none  of  the  refl 
 would  have  enjoyed  the  happinefs  of  exiftence ; 
 he  has,  therefore,  fpecified  in  his  creation  every 
 degree  of  life,  every  capacity  of  being.  The 
 whole  chafm  in  nature,  from  a  plant  to  a  man; 
 is  filled  up  with  divers  kinds  of  creatures,  rifing 
 one  over  another,  by  fuch  a  gentle  and  eafy  a- 
 fctnt,  that  the  little  tranfitions  and  deviations 
 from  one  fpecies  to  another,  are  almoft  infenfible. 
 This  intermediate  fpace  is  fo  well  hufbanded  and 
 managed,  that  there  is  fcarce  a  degree  of  percepti- 
 on which  does  not  appear  in  fome  one  part  of  the 
 world  of  life.  Is  the  goodnefs  or  wifdom  of  the 
 divine  Being  more  manifefted  in  this  his  proceed- 
 ings? 
 
 Providence  of  God,  our  only  comfort  andfupport. 
 
 IN  order  to  reprefent  our  deplorable  ftate 
 without  a  firm  reliance  on  the  all-fu/laining 
 and  all-condu(51ing  providence  of  our  great  Crea- 
 tor, let  us  fuppofe,  that,  in  a  morning  when  we 
 awake,  we  fhoold  find  ourfelves  failing  along,  with 
 all  our  neareft  relations  and  dearefl  friends,  in  a 
 wide,  unconftant,  and  feemingly  boundlefs  ocean  ; 
 where  we  fee  ftorms  and  tempefis  gathering  around 
 us,  hovering  over,  and  very  foon  to  break  upon 
 us  ;  being  utterly  uncapable  ourfelves  to  fteer  our 
 vefl'el  to  any  fafe  harbour,  and  without  any  hope 
 of  afliflance,  either  from  men  or  invifible  powers ; 
 fo  that  we  could  expert  no  relief,  but  mud  be  in 
 a  perpetual  dread  of  being  toffed  up  and  down  at 
 the  pleafure  of  the  winds  and  waves,  till  we  (hould 
 be  f^arved  to  death,  or,  until  our  vefTcl  fplit  up- 
 on fome  unfcen  rock,  and  we  fliould  fink  to  the 
 bottom.  Would  not  our  cafe  be  extremely  la- 
 mentable ?  Yet  this  is  but  a  faint  image  of  our 
 flate  here  in  this  world,  without  an  afTured  trufl 
 in  the  wifdom  and  goodnefs  of  an  invifibie  and 
 Almighty  friend,  who  will  lead  us  fafely  through 
 this  dangerous  voyage  of  human  life,  and  land  us 
 at  laft  on  fome  peaceful  fhore. 
 
 Chrijr* 
 
J44  THOUGHTS 
 
 Chrljl's  excellency,  and  'worth. 
 
 C"^  HRIST  is  the  fcope  of  all  the  fcripture  ; 
 J  all  things  and  perfons  in  the  old  world  were 
 types  of  him  ;  all  the  prophets  foretold  him  ; 
 all  God's  love  runs  through  him  ;  all  the  gifts 
 and  graces  of  the  Spirit  flow  from  him,  the  whole 
 eye  of  God  is  upon  him,  and  all  his  dcfigns  both 
 in  heaven  and  earth  meet  in  him. — Oh  the  worth 
 of  Chrifl  \  call  into  die  balance  with  him,  the 
 excellency  of  all  men  and  angels, cafl  into  the  fcale 
 kings,  and  all  kings,  and  all  their  glory,  and  add 
 to  the  weight  millions  of  heavens  of  heavens,  and 
 the  balance  cannot  down,  the  fcales  are  unequal, 
 
 Chrirt  outweighs  all. Admire  then  his  worth, 
 
 O  ye  fons  of  men  ;  be  fmitten  with  his  love  ;  let 
 your  hearts  cleave  to  him,  and  be  fixed  on  him. 
 Why  are  you  takci^ith  the  toys  of  this  world, 
 when  fuch  a  Chrift  is  offered  to  you  in  the  gofpel  ? 
 Can  the  world  die  for  you  ?  Can  the  world  recon- 
 cile you  to  the  Father  ?  Can  the  world  advance 
 you  to  the  kingdom  of  heaven  ? 
 
 Chr'ijl  a  believer's  all  In  all. 
 
 EVery  true  believer  fees  fo  much  excellency 
 in  Chriftjconfidered  as  the  brightnefs  of  the 
 Father's  glory  and  exprefs  image  ofhis  perfon.and 
 confidered  as  God-man,  Mediator,  that  all  things 
 e'lfc  arc  in  his  efteem  nothing  worth  ;  yea,  with 
 Paul  he  counts  all  things  but  dung  and  lofs,  when 
 compared  with  the  faving  knowledge  he  has  got 
 of  Chrifl:  and  him  crucified.  Lay  down  crowns 
 and  fccpters  at  his  icti ;  offer  him  power,  riches, 
 honours,  pleafures,  yea,  every  thing  that  this 
 world  can  afford,  li€  would  with  a  noble  difd;un 
 rejeft  them  nil  as  trafh,  and,  having  made  a  bet- 
 ter choice,  would  cry  out ; — None  but  Ckrijly 
 none  but  Chrijl ! 
 
 Q^lVhat  are  the  reafons  ixjhy  the  faints  prefer 
 the  Lord  Jefus  Chrifi  before  all  things  elfe? 
 
 A.  The  reafons  ivhy  the  faints  love  the  Lord  Je' 
 fus  Chrijl  infinitely  above  all  other  things,   are, 
 
 Firji,  Becaufe  of  the  excellencies  of  his  divine 
 nature  :  for  whatever  God  is  by  nature,  the  fame 
 is  Chrifl.  Is  God  eternal  ?  So  is  Chrifl:  is  God 
 alt-po'vocrful,  all-ivife,  all-gracious  ?  So  is  Chrif} : 
 is  God  the  fl.mdard  of  all  moral  perfedion,  and 
 the  objcd  of  all  religious  worfliip  ?  So  is  Chrifl: 
 Is  God  the  life,  the  light,  the  fun,  the  only 
 portion  and  eternal  li.ippincfs  of  every  true  be- 
 
 on  S  EV  ERAL 
 
 liever  .•*  So  is  the  Lord  Chrift. 
 
 Secondly,  Becaufe  of  the  amiable  virtues  he 
 exemplified  in  his  life, fuch  as,  Jincere  and  unaf- 
 fe^ed  piety  towards  God;  boundlefs  love  and 
 charity  to  all  mankind:  unparalleled  humility, 
 temperance,  and  purity,  with  reference  to  him- 
 felf. 
 
 Thirdly,  Becaufe  of  his  mediatory  excellen- 
 cies:  as  their  prophet,  their  prieft,  their  king  : 
 They  love  him,  becaufe  he  firfi  loved  the7n,  and 
 gave  himfelf  unto  the  death  for  them. 
 
 Afhort  defcription  of  the  bitter fufferings  of  Chrifl 
 for  mafikind. 
 
 WHen  a  man,  with  a  fleddy  faith,  looks 
 back  on  tlie  fufferings  of  Chrifl,  witk 
 what  bleeding  emotions  of  heart  njuft  he  con- 
 template the  life  and  fufferings  of  his  Deliverer  i 
 "When  his  agonies  occur  to  him,  how  will  he 
 weep  to  refled  that  he  has  often  forgot  them  for 
 the  glance  of  a  wanton,  for  the  applaufe  of  a  vain 
 world,  for  an  heap  of  fleeting  part  pleafures, 
 which  are  at  prefent  aking  forrows  ? 
 
 After  a  life  fpent  in  doing  good  to  the  fouls 
 and  bodies  of  men,  in  fufFering  many  hardfliips 
 and  difficulties,  from  his  friends  and  countrymen, 
 whom  his  miracles,  his  dodrine,  and  his  life  ought 
 to  have  obliged  to  the  utmoft  gratitude  and  vene- 
 ration, Jefus  at  lafl  comes  to  the  dreadful  hour 
 of  his  fufferings,  —  "  But  what  heart  can  con- 
 ceive, what  tongue  can  utter  them  ?  Who  is  that 
 yonder  buffeted,  mocked  and  fpurned?  Whom  do 
 they  drag  like  a  felon?  Whither  do  they  axxy 
 my  Lord,  my  King,  my  Saviour,  and  my  God? 
 And  will  he  die  to  expiate  thofe  very  injuries  ?  Sec 
 where  they  have  nailed  the  Lord  and  Giver  of 
 life  !  how  his  wounds  blacken,  his  body  writhes, 
 and  heart  heaves  with  pity  and  with  agony !  Oil 
 Almighty  fufferer  !  look  down,  dook  down  from 
 thy  triumphant  infamy:  lo,  he  inclines  his 
 head  to  his  facred  bofom  !  haik,  he  grones  !  fee 
 he  expires !  The  earth  trembles,  the  temple 
 rends,  the  rocks  burfl,  the  dead  arife  :  which  arc 
 the  quick  ?  which  are  the  dead  ?  Sure  nature,  all 
 nature  is  departing  with  her  Creator. 
 
 H 
 
 Chrifl's  Lov^  to  Mankind. 
 0\V  much  doth  it  concern  us  to  have  a  juft 
 fenfe  of  the  unmerited,    unfolicitcd,   and 
 
I  MT  OR  TA  NT  SUBJECTS. 
 
 wonderful  frlendftiip  of  the  eternal  Son  of  God  ; 
 Avho,  tho'  he  was  rich,  yet,  for  the  fake  of  apo- 
 {bte  fons  of  men,  became  poor,  and  was  made 
 flefh,  and  fuffered,  and  died,  that  he  might  en- 
 lighten their  darkened  underftandings,  purify  their 
 corrupted  hearts,  exalt  their  debafed  natures,  de- 
 liver them  from  the  punifliments  due  unto  their 
 lins,  itt  open  the  gates  of  immortality  before 
 them,  and  condud  tliem  into  the  prcfence  of  their 
 God. 
 
 The  Excellency  cfthe  Chrijiian  Religion. 
 
 I  Think,  [^fays  a  moft  famous  divine]  I  may 
 with  fome  confidence  challenge  any  religion  in 
 the  world  tolhew  fuch  a  complete  body  and  col- 
 lecEKonof  holy  and  reafonable  laws  eftablifhed  u- 
 pon  fuch  promifes  and  threatnings  as  the  gofpel 
 contains.  And  if  any  man  cm  produce  a  religi- 
 on that  can  reafonably  pretend  to  an  equal  or  a 
 greater  confirmation  than  the  gofpel  hath,  a  reli- 
 gion the  precepts  and  promifes  and  threatnings 
 whereof  are  calculated  to  make  men  wifer  and 
 better,  more  temperate  and  more  chafte,  more 
 meek  and  more  patient,  more  kind  and  more  juft, 
 than  the  laws  and  motives  of  Chriflianity  are  apt 
 to  make  men ;  if  any  man  can  produce  fuch  a  reli- 
 gion, I  am  ready  to  be  of  it.  Let  but  any  man 
 {hew  me  any  book  In  the  world,  the  doiftrines 
 whereof  have  the  feal  of  fuch  miracles  as  the 
 dodrine  of  the  fcriptures  hath  ;  a  book  which 
 contains  the  heads  of  our  duty  fo  perfedly,  and 
 without  the  mixture  of  any  thing  that  is  unreafo- 
 nable,  or  vicious,  or  any  ways  unworthy  of  God ; 
 that  commands  us  every  thing  in  reafon  neceflary 
 to  be  done,  and  abridgeth  us  of  no  lawful  pleaf- 
 ure  without  offering  us  abundant  recompenfe  for 
 our  prefent  felf-denial ;  a  book  the  rules  where- 
 of, if  they  were  pradlifed,  would  make  men  more 
 pious  and  devout,  more  holy  and  fober,  more  juft 
 and  fair  in  their  dealings,  better  friends  and  better 
 neighbours,  better  magiftrates  and  better  fubjcfts, 
 and  better  in  all  relations,  and  which  does  offer 
 to  the  underftanding  of  men  more  powerful  ar- 
 guments to  perfuade  them  to  be  all  this ;  let  a- 
 ny  nun,  I  fay,  fhew  me  fuch  a  book,  and  I  will 
 lay  afide  the  fcripture,  and  preach  out  oithat. 
 
 I 
 
 Importance  of  Chrijiianity. 
 S  it  not  of  importance,  of  great  importance, 
 to  creaturgsinaftateofigQoraDce,  corruption 
 
 A  a  a  a 
 
 545 
 
 and  guilt;  to  have  it  made  known  to  them,  by  an 
 undoubted  revelation,  that,  in  the  original  plan 
 ofthe  divine  government,  there  is  a  remedy  pro- 
 vided for  their  misfortunes  ?  how  comfortable  and 
 rejoicing  is  the  difcovery,  that  there  is  a  particu- 
 lar difpenfation  of  providence  carrying  on  by  the 
 Son  and  Spirit  of  God,  for  the  recovery  and  fal- 
 vation  of  mankind,  who  are  in  a  ftate  of  apoflacy 
 and  ruin  ?  does  it  not  mightily  concern  us  to 
 know  thefe  dudes,  and  inward  ads  of  religion 
 which  are  due  to  Jefus  Chrift  the  Mediator,  and 
 the  holy  Ghoft  the  guide  and  fanftifier  of  man- 
 kind ?  is  it  not  beyond  all  con!tradiaion,  a  matter 
 of  unfpeakaBle  importance,  to  have  it  confirmed 
 to  us  by  an  infallible  revelation,  that  this  whole 
 univerfe  is  one  vaft  and  immortal  empire.of  which 
 God  is  the  king  and  head;  and  that  virtue  and  de- 
 votion are  the  great,  the  ftanding,  and  evcrlafting 
 laws  of  this  great  kingdom,  to  which  all  rational 
 beings  ought  to  pay  a  voluntary  fubjeflion  I  can 
 it  be  denied  to  be  of  the  higheft  confequence  to 
 us,  to  have  the  particular  branches  of  thefe  im- 
 mutable laws,  delivered  to  us  by  a  meflenger 
 (fom  heaven,  vefted  with  the  higheft  authority  ; 
 and  not  to  be  left  to  gather  them  from  ancient 
 traditions  of  an  uncertain  fource,  from  long  deduc- 
 tions of  human  realbnings,  from  the  admonitions 
 of  philofophers,  or  even  from  the  dilates  of  our 
 own  hearts,  where  there  are  fuch  great  mixture 
 of  impurity  ?  is  it  not  a  mighty  advantage  to  have 
 all  thefe  rules  of  life  exemplified  in  a  perfeft 
 pattern,  by  one  clothed  with  mortality,  and,  ivho 
 ivas  in  all  point i  tempted  like  as  ive  are,  mid  yet 
 'without  /in  F  is  it  not  a  thing  of  univerfaily  ac- 
 knowledged importance  to  have  it  afcertained  to 
 us  by  one  who  came  from  the  fpiritual  and  un- 
 feen  world,  that  the  righteous  ftiall  live  there, 
 in  immortal  happinefs  and  glory,  and  that  the 
 wicked  and  difobedient  fhall  be  thruft  down  to  a 
 place  of  everlafting  punifliment  ? 
 
 The  damnable  condition  of  thofe  that  Jin  under 
 the  Go/pel. 
 
 MA  N  Y  are  apt  to  pity  the  poor  heathens 
 who  never  heard  the  name  of  Chuft,  and 
 fadly  to  condole  their  cafe ;  but  as  our  Saviour 
 faid  upon  another  occafion,  IVeep  not  for  their:, 
 'wecp  for  yourfelves.  There  is  no  fuch  miferablc 
 perfon  in  the  world  as  a  degenerate, Ciiriftian,  be- 
 
 caufc 
 
SEVERAL 
 
 546  THOUGHTS  on 
 
 caufe  he  falls  into  the  greatefi:  mifery  from  the  reafonable  inftances 
 greateft  advantages,  and  opportunities  of  being 
 happy.  Doft  thou  lament  the  condition  of  So- 
 crates, and  Cato,  and  Ariflidcs,  and  doubt  what 
 fliall  become  of  them  at  the  dr.y  of  judgment  ? 
 and  canft  thou  who  art  an  impious  and  pi^fane 
 Chriftian,  ,think  that  thou  fhaic  elcape  the  dam- 
 nation of  hell  ? 
 
 The  faith  and  practice  of  ungodly  ChriJ}ians,  the 
 ivorjl  contradicllon,  andviofl  aggravated  crime. 
 
 DOft  thou  believe  that  the  nurath  of  God  is 
 revealed  from  heaven  againfl  all  tingodli- 
 nefs  and  unrightcoufncfs  of  men.,  and  doft  thou 
 ftill  allow  thyfelfin  wigodlinefs  and luor Idly  litfs? 
 Art  thou  convinced  that  ivithout  holinefs  no  ?Kan 
 fhall  fee  the  Lord,  ami  doft  thou  ftill  perfift  in  a 
 '  wicked  courle  ?  Art  thou  fully  perfuaded  that  jjo 
 'wkorevionger,    7ior  adulterer,   nor  covetous,  nor 
 '  unrighteous  pcrfon  foall   have  any  i?iheritance  in 
 the  kingdom  of  God  and  Chrif,  and  doft  thou 
 for  all  that  continue  to  pradlife  thefe  vicesi*  What 
 canft  thou  fay  {man)  why  itftiould  not  be  to  thee 
 according  to  thy  faith  ?  If  it  fo  fall  out  that  thou 
 art  mircrable  and  undone  for  ever,  thou  hnft  no 
 leafon  to  be  furprifcd  asif  fome  unespeded  thing 
 had  happened  to  thee.     It  is  but  with  thee  juft 
 as  .thou  beiieved'ft  it  would  be  when  thou  didft 
 thefe  things ;   for  how  couldft  thou  cxpeft  that 
 GoA  fhouid  accept  of  thy  good  belief  when  thou 
 didll  fo  notorioufiy   contradict  it  by  a  bad  life  ? 
 }Iow  couldft  thou  look  for  other  but  that  God 
 lliould  condemn  tlice  for  the  doing  of  thofe  things 
 for  which  thine  own  confcicnce  did  condemn  thee 
 all  the  while  thou  waft  doing  of  them, — When 
 •we  come  into  the  other  world,  tliere  is  no  confide- 
 lation  that  will  fting  our  confciences  more  cruelly 
 than  this,  that  wc  did  wickedly,  when  we  knew 
 to  have  done  better,  and  chofe  to  make  ourfelves 
 miferable,  when  we  underftood   the  way  to  have 
 been  happy.     To  conclude  ;  we  Chriflians  have 
 the  beft  and  the  holieft,  the  wifeft  and  moft  rea- 
 fonable religion  in  the  world ;  but  then  we  are 
 in  the  woift  condition  of  all  mankind,  if  the  bcft 
 jcligion  in  the  world  does  not  make  us  good. 
 
 CharaSier  of  a  good  man. 
 Good  man  is  modeft  and  humble,   peace- 
 able and  fubmiilivc  to  his  fuperiors,  io  all 
 
 A 
 
 To  his  etjuals,  he  is  juft  and 
 faithful,  ufing  all  plainncfs  and  fincerity  in  his  dea- 
 lings :  In  his  converfation  injuring  and  abufing  na 
 man  ;  but  with  gentlenefs  and  forgivenefs,  melt- 
 ing the  hearts  even  of  his  enemies,  and  making 
 them  to  be  at  peace  with  him.  To  his  inferiors^ 
 he  is  gentle  and  condefcending ;  not  opprefling 
 the  weak,  nor  dealing  hardly  with  thofe  that  are 
 under  his  power,  but  encouraging  them  by  his 
 example  in  the  ways  of  virtue,  and  in  all  kind  of 
 exigencies  afliftingand  relieving  them  to  the  ut- 
 raotl  of  his  ability. 
 
 Vncharitablenefs . 
 
 WE  are  generally  apt  to  bufy  ourfelves  in  ob- 
 fervingthe  errors  and  mifcarriagesof  our 
 neighbours,  and  are  forward  to  mark'  and  cenfure 
 the  faults  and  follies  of  other  men  ;  but  how  few 
 defcend  into  themfeives,  and  turn  their  eyes  in- 
 ward, and  fay.  What  have  I  done  ?  It  is  an  ex- 
 cellent faying  of  one  ;  No  7nan  nvas  ever  unhap- 
 py for  not  prying  into  the  anions  and  conditions  of 
 other  men,  but  that  man  is  necejfarily  unhappy, 
 n^ho  doth  not  obferve  himfelf  a?id  confider  th& 
 fate  of  his  o^nfoul. 
 
 Doing  Good. 
 
 TO  do  good  is  to  be  like  God,  irho  is  good 
 and  doth  good,  and  to  be  like  him  in  that 
 which  he  efteems  his  greateft  glory,  and  that  is^ 
 his  goodnefs.  It  is  to  be  like  the  Son  of  God, 
 who  when  he  took  our  nature  upon  him,  and  Hv- 
 cdin  the  world,  iiw//  about  doing  good.  It  is  to 
 be  like  the  blefled  angels,  whole  great  employ- 
 ment is  to  be  miniftring  fpirits  for  the  good  of  0- 
 thcrs.  To  be  charitable  and  helpful  and  beneficial 
 to  others,  is  to  be  a  good  angel,  and  a  Saviour, 
 and  a  God  to  men. 
 
 DireSiiofi  liowto  ertiploy  life. 
 
 LE  T  all  thy  joy  and  peace  confift  in  this  a- 
 lonc,  in  palling  from  one  good  ad>ion  to 
 another,  in  remembring  and  riiinking  of  God  pre- 
 
 fent  every  where. Call  upon  God  in  all  thy 
 
 aiftions,  and  do  not  be  unealy  for  the  time  tliou 
 employeft  in  his  fervice.  Three  hours  of  life 
 fpeni  thus,  are  fweeter  than  an  eternity  in  fin. 
 
 The- 
 
IMT  ORT^NT  SUBJECTS. 
 
 547 
 
 T/:e  advantages  of  Piety. 
 
 WHat  a  feafonable  refidhment  is  it  to  the 
 mind  of  man,  when  the  pangs  of  death 
 are  ready  to  take  hold  of  him,  and  he  is  juft  (lep- 
 ping  into  the  other  world,  to  te  able  to  look 
 back  with  fatisfa(51ion  upon  a  religious  and  well 
 fpent  life  ?  Then,  if  ever,  the  comforts  of  a  good 
 man  do  overflow,  and  a  kind  of  heaven  fprings 
 up  in  his  mind,  and  iie  rcjoiceth  in  the  hope  of 
 the  glory  of  God. 
 
 But  nvith  the  ungodly  it  is  not  fo  :  at  the  hour 
 of  death,  the  guilt  of  his  wicked  life  doth  then 
 ftare  him  in  the  face  :  when  eternity,  that  fearful 
 and  amazing  fight,  prefents  itfelf  to  his  mind,  and 
 he  feels  himfelf  (inking  into  the  regions  of  dark- 
 nefs,  and  is  every  moment  in  a  fearful  expedati- 
 on  of  meeting  with  the  juft  reward  of  his  deeds, 
 with  what  regret  does  he  then  remember  the  (ins 
 of  his  life  ?  and  how  full  of  rage  and  indignation 
 is  he  agalnft  himfcii  for  having  negleded  to  know, 
 "when  he  had  fo  many  opportunities  of  knowing 
 them,  the  things  that  belonged  to  his  peace ;  and 
 which,  becaufe  he  hath  ncglc(5l:ed  them,  are  now 
 and  likely  to  be  for  ever  hid  from  his  eyes  ? 
 Precioufnefs  cfTivie, 
 
 Time  is  the  feafon  and  opportunity  of  carry- 
 ing on  of  any  work,  and  for  that  reafon  is 
 one  of  the  moft  valuable  things;  and  yet  nothing 
 is  more  wafiefully  fpent,  and  more  prodigally 
 fquandered  away  by  a  great  part  of  mankind  than 
 this,  which  next  to  our  immortal  fouls  is  of  all 
 other  things  mod:  precious;  becaufe  upon  the 
 right  ufe  or  abufe  of  our  time,  our  eternal  happi- 
 nefs  or  mifery  does  depend.  Men  have  gene- 
 rally fome  guard  upon  themfelves,  as  to  their  mo- 
 ney and  eftates,  and  will  not  with  eyes  open, 
 fuffer  others  to  rob  and  deprive  them  of  it :  but 
 v/e  will  let  any  body  almoft  rob  us  of  our  time, 
 and  are  contented  to  expofe  this  precious  treafure 
 to  every  body's  rapine  and  extortion ;  and  can 
 quietly  look  on,  whilll  men  thruft  in  their  hands, 
 and  take  it  out  by  whole  handfuls,  as  if  it  were 
 of  no  greater  value  than  filver  was  in  Solomon's 
 days,  nomoxtxhiecijiones  in  thejinet.  And  yet 
 when  it  is  gone,  all  the  filver  and  gold  in  the  world 
 cannot  purchafe  and  fetch  back  the  Iciiil  moment 
 of  it,  when  perhaps  we  would  give  all  the  world 
 for  a  very  finall  part  of  that  time,  which  we  parted 
 with  upon  fuch  cheap  and  eafy  terms. 
 
 A  a  a 
 
 Theprejhit  life  a  fate  of  trial  and  pr'jhation,  in 
 order  to  eternity, 
 
 T  Here  is  (my  brethren)  moft  certainly  there 
 is  another  life  after  this;  we  are  not  heafs^ 
 if  we  do  not  make  ourfclves  fo;  and  if  we  die  wc 
 Oiall  not  die  like  them,  neither  fluill  our  laft  end  be 
 like  theirs.  For,  whatever  we  may  think  or  v/ifli, 
 it  fhall  not  be  in  our  power  to  extinguifh  our  owa 
 beings,  when  we  have  a  mind  to  be  rid  of  them, 
 and  to  chufe  whether  or  no  we  fiiall  live  for  ever. 
 No  ;  We  are  plainly  defigned  for  another  ftate  ; 
 and  will  be  immortal, in  fpite  of  ourfclves.  And  our 
 condition  hereafter,  will  be  decided  according  to 
 our  behaviour  here.  Now  this  being  the  cafe,  it 
 is  evident  that  the  beft  thing  we  can  do  for  our- 
 fclves is  to  provide  for  our  future  ftate,  and  to  fe- 
 cure  the  everlarting  happinefs  of  another  life. 
 And  the  bed  way  to  do  that,  is  to  live  in  obedi- 
 ence to  thofe  laws,  which  our  Maker,  and  our 
 Sovereign  hath  prefcribed  to  us ;  and  according 
 to  which,  he  will  one  day  fentence  us  to  eternal 
 rewards  or  punifliments. 
 
 The  benefit  cfConJidcratiov. 
 
 IT  is  the  great  fault  and  infelicity  of  a  great 
 many,  that  they  generally  live  without 
 thinking,  and  are  ac^ed  by  their  prefent  inclinati- 
 ons and  appetites,  without  any  confideration  of 
 the  future  confequences  of  things,  and  without 
 fear  of  any  thing  but  of  a  prefent  and  fenfible 
 danger  ;  what  do  we  think  God  has  given  us  our 
 reafon  and  underftanding  for,  but  to  forefee  evils 
 at  a  diftance,  and  to  prevent  them ;  to  provide 
 for  our  future  fecurity  and  happinefs  ;  to  conficitir 
 what  we  do,  and  what  we  ou.-^ht  to  do,  and  what 
 makes  moft  for  our  future  and  lading  interclt,  and 
 what  againft  it  \ 
 
 The  tafatisfafiorinefsxf  all  earthly  enjoy77:ents. 
 
 I  Know  not  how  it  is,  but  either  v/e,  or  the 
 things  of  this  world,  of  both,  are  io  phan- 
 taftical  that  we  can  neither  be  well  with  thtle 
 things;  nor  well  witliout  them.  Ifwc  be  hun- 
 gry, we  are  in  pain  ;  and  if  we  eat  to  the  full, 
 we  areuneafy.  If  we  be  poor, we  think  ourfclves 
 miferabic,  and  when  we  come  to  be  rich,  we 
 commonly  really  arc  fo.  If  we  are  in  alow  con- 
 dition, we  fret  and  murmur,  and  if  we  cliance 
 to  get  up  and  to  be  railed  to  greatnefs,  we  arc 
 a  2  many 
 
548 
 
 THOUGHTS  on  SEVERAL 
 
 many  times  farther  from  contentment,  than  wc 
 were  before.  So  that  we  purfue  the  happinefs 
 of  this  world,  juft  as  little  children  chafe  birds, 
 when  we  think,  we  are  come  very  near  it,  and 
 have  it  almoft  in  our  hands,  it  Hies  further  from 
 us  than  it  was  at  firft. 
 
 T^e  ^leafantnefs  of  a  religious  cotirfe. 
 
 IT  is  pleafant  to  be  virtuous  and  good,  becaufe 
 that  is  to  excell  many  others  ;  and  it  is  plea- 
 fant to  grow  better,  becaufe  that  is  to  excel  our- 
 fclves.  Nay  it  is  pleafant  even  to  mortify  and 
 fubdue  our  lulls  ;  becaufe  that  is  viiflory  :  it  is 
 pleafant  to  command  our  appetites  and  palfions, 
 and  to  keep  them  in  due  order,  within  the  bounds 
 of  reafon  and  religion ;  becaufe  this  is  a  kind  of 
 empire. 
 
 '  The  mifer able  fiat  c  qfthofe  that  are /laves  to  Jin. 
 
 SI  N  is  the  faddeft  flavery  in  the  world  ;  it 
 breaks  and  finks  mens  fpirits  and  makes  them 
 fo  biife  and  fervile,  that  they  have  not  the  courage 
 to  refcue  themfelves.  No  fort  of  flaves  are  fo 
 poor  fpirited,  as  they  that  are  in  bondage  to  their 
 Julis.  Their  power  is  gone,  or  if  they  have  any 
 left,  they  have  not  the  heart  to  make  ufe  of  it. 
 And  though  they  fee  and  feel  their  mifery,  yet 
 they  chufe  rather  to  fit  down  in  it,  and  tamely  to 
 fubmit  to  it,  than  to  make  any  refolute  attempt 
 for  their  liberty. 
 
 Blind  a.nd  mifcrable  men  !  that  in  dcfpite  of  all 
 the  merciful  warnings  of  God's  word  and  provi- 
 dence, will  run  themfelves  into  this  defperate  (late, 
 and  never  think  of  returning  to  a  better  mind,  till 
 their  retreat  is  difficult  almoft  to  an  impoflibility. 
 T  he  deceit f nine fs  of  Jin. 
 
 DI D  fin  appear  to  men  in  its  proper  colours ; 
 and  in  the  days  of  temptation  reprefcnt  it- 
 ftlf  truly  and  In  the  fame  drcfs,  wherein  all  men 
 behold  it  in  the  days  of  affliifhon,  in  the  time  of 
 iicknefs,  and  at  the  approach  of  death  ;  did  fin 
 always  appear  to  men,  what  it  does  fometimcs  ; 
 (what  it  does,  whenever  they  confider  it  with 
 fobcr  thoughts  and  with  impartial  reafon  ;)  to  be 
 a  thing  abfolutcly  hateful  to  God  ;  bafe  and  vile, 
 in  the  nature  of  the  thing  itfelf ;  contrary  to  all 
 the  reafon,  and  all  the  wifdoni  in  the  world; 
 contrary  to  t'lx  judgment  of  our  own  confeienccs, 
 and  the  agreeing  opinion  of  all  thi  wife  and  all  the 
 good  men,  nay  and  almoft  of  all  the  wi«kcd  men 
 
 alfo,  that  ever  lived :  'twould  be  in  a  manner  as  im- 
 poffible  for  men  deliberately  to  chufe  it,  as  to 
 chufe  deflruiftion  and  death  itfelf.  But  fin,  by 
 that  deceitfulnefs  which  the  apoftle  fpeaks  of, 
 hides  its  deformed  appearances  from  the  eyes  of 
 foolilh  men  ;  and  fcts  before  them  nothing  but 
 pleafures  and  profits,  joy  and  vanity,  prefent  fc- 
 curity,  and  very  difianr,  very  uncertain,  very  re- 
 mote fears.  The  only  way  to  prevent  this  deceit 
 effetftually,  is  to  confider  frequently,  and  examine 
 ourfelves  diligently,  and  to  exhort  one  another 
 daily  ivhile  it  is  called  to  day.  Let  the  finner 
 confider  ferioufly  with  himfclf;  if  he  were  furc 
 God  would  immediately  punifli  him  in  this  world, 
 for  his  profanenefs  and  irreligion  and  difregard  to 
 the  Almighty;  would  not  this  put  him  upon  more 
 fober  thoughts  ?  Undoubtedly  it  would.  Yet  if  he 
 pretends  to  be  a  Chr-iftian,  and  to  believe  thegof- 
 pel ;  (and  with  fuch  perfons  only  I  am  now  argu- 
 ing ;)  he  cannot  but  be  fenfible,  that  a  fevere  pu- 
 mlhment  will  certainly  overtake  him.  If  his  Ihame 
 were  immediately  to  be  publilhed  in  the  f  ice  of 
 the  world,  would  he  be  guilty  of  the  vilenefs  he 
 now  fecretly  commits  ?  Without  queflion  he  would 
 not.  And  yet  he  cannot  but  know,  that  the- time 
 will  come,  when  it  ihall  be  openly  publifiied  be- 
 fore men  and  angels,  before  all  the  inhabitants  cf 
 heaven  and  earth.  If  his  fraud  and  injullice  were 
 by  human  authority  to  be  punillicd  immediately, 
 without  any  polEblc  hope  of  eicape,  or  of  evading 
 the  power  of  the  laws ;  would  not  this  prevail 
 wuh  him  to  forbear  the  comiiiiilion  of  it  ,•'  Unque- 
 fHonably  it  would :  yet,  at  the  lame  time  he  can- 
 not but  acknowledge,  that  the  confequence  of 
 the  folly  he  now  greedily  commits,  will  be  mife- 
 ry and  death  eternal. 
 
 The  day  of  Judgment. 
 
 WE  7miJ}  all  appear  before  the  judgment -feiH 
 of  ChriJ},  that  every  one  ?nay  receive  the 
 things  done  in  tl)e  body,  according  to  njjhat  he  hath 
 done  ivhether  it  be  good  or  evil.  The  judgment  to 
 eome  is  a  very  amazing  confidcraiion,  it  is  a  fearful 
 thing  to  hear  of  it,  but  it  will  be  much  more  ter- 
 rible to  fee  it,  efpcciaHy  to  thofe  whole  guik  muft 
 needs  make  them  fo  heartily  concerned  inthedifi^ 
 mal  confequences  of  it ;  and  yet  as  fure  as  I  ftand, 
 and  you  fit  here,  this  great  atnl  terrible  day  of  the 
 Lord  'will  come  I  and  'who  rtiay  abide  his  coming! 
 
 Whut 
 
IMTORT^NTSU  EJECTS. 
 
 What  will  we  do,  when  that  day  fhall  furprife 
 us  carelefs  and  unprepared  !  what  unfpeakablc 
 horror  and  amazement  will  then  take  hold  of  us  ! 
 when  lifting  up  our  eyes  to  heaven,  ive  Jhall  fee 
 the  Son  of  man  comin;^  in  the  clouds  of  it,  'with 
 po^uer,  and  great  glory  ;  when  that  powerful 
 voice  which  fhall  pierce  the  ears  of  the  dead  fhall 
 ring  through  the  world,  Arife  ye  dead,  and  co77ie 
 to  judgment ;  when  the  mighty  truvip  fliall  found, 
 and  awake  the  fleepers  of  a  thoufand  years,  and 
 fummori  the  difperfed  parts  of  the  bodies  of  all 
 men  that  ever  lived,  to  rally  together  and  take 
 their  place ;  and  the  fouls  and  bodies  of  men  which 
 have  been  fo  long  ftrangers  to  one  another, ,  fhall 
 meet  and  be  united  again,  to  receive  the  doom 
 due  to  their  deeds  ;  what  fear  fliall  then  furprize 
 finners,  and  how  will  they  tremble  at  the  prefence 
 of  the  great- Judge,  and /or  the  glory  of  his  Ma- 
 jefiy  !  how  will  their  confcience  fly  in  their  faces, 
 and  their  own  hearts  condemn  them,  for  their 
 wicked  and  ungodly  lives,  and  even  prevent  that 
 fe^ence  which  yet  ihall  certainly  be  pad  and  exe- 
 cuted upon  them. 
 
 God  a  emfamingfire  '.o  the  '■workers  ofitiiquity. 
 
 WHAT  can  be  more  dreadful  than  the  dif- 
 pleafure  of  an  Almighty  and  Eternal 
 Being,  who  can  punifli  to  the  utmoft,  and  '■coho 
 lives  for  ever,  to  execute  his  wrath  and  vengeance 
 upon  finners?  So  that  well  might  the  apoffle  fay, 
 //  is  a  fearful  thing  to  fall  into  the  hands  of  the  li- 
 vingGod.  Confider  this , all  ye  that  forget  God,ivill 
 ye  provoke  the  Lord  to  jealoujie?  are  ye  flrongcr 
 than  he?  think  of  it  ferioufly,  and  forget  him  if 
 you  can,  defpife  him  if  you  dare ;  conftder  this, 
 left  he  take  you  into  confideration,  and  rouze  like 
 a  lion  out  of  deep,  and  tear  you.  in  pieces,  and 
 there  be  none  to  deliver. 
 
 Defcription  of  our  Duty. 
 
 WHere  are  the  efFcds  of  true  religion, 
 in  the  full  compafs  and  extent  of  it, to  be 
 found?  Such  real  cfFc^s  as  do  in  any  meafure  bear 
 a  proportion  to  the  power  and  perfcdtion  of  their 
 cau^e  ?  For  nothing  certainly  is  more  excellent 
 and  amiable  in  its  definition  than  true  reLgion 
 is;  but  alas  !  ho'.v  imperfcftis  it  in  the  AibJLx^  ? 
 I  mean  in  us,  who  ought  toflitw  forth  the  power 
 and  pci  fcdion  of  it,  in  the  pra*!;tice  and  aiftions  of 
 our  lives,  the  beft  demonftration  of  the  excellent 
 frame  and  temper  of  our  minds. 
 
 549 
 
 What  a  confliifl:  and  ftruggling  do  the  beft  men 
 find  between  their  inclination  and  their  duty  ?  How 
 hard  to  reconcile  our  pradlice  and  our  knowledge, 
 and  to  make  our  lives  to  agree  with  the  reafon 
 of  our  minds,  and  the  clear  convidion  of  our  con- 
 fciences  ?  How  difl^cult  for  a  man  in  this  danger- 
 ous and  imperfect  flate,  to  be  in  any  meafure  ei- 
 ther fo  wife  or  fo  good  as  he  ought  ?  How  rare 
 is  it  for  a  man  to  be  good-rMitured,  gentle,  and 
 eafy  to  be  intreated,  without  being  often  betray- 
 ed into  fome  weaknefs  and  finful  compliances,  e- 
 fpecially  in  the  bad  company  of  our  betters  ?  How 
 next  to  impoflible  is  it  to  be  ftriift  and  fevere  in  out* 
 lives,  without  being  foure  ?  to  govern  our  lives 
 with  that  perpetual  caution,  and  to  maintain  that 
 evennefs  of  temper,  as  not  to  be  fometimes  pee- 
 vilh  and  pafBonate  ?  and  when  we  are  fo,  not  to 
 be  apt  to  fay  with  Jonah,  nve  do  nvell  to  he  angry. 
 
 How  hard  is  it  to  hit  upon  the  juft  temper  of 
 wifdom  and  innocency  ?  to  be  wife  and  hurt  no- 
 body ;  to  be  innocent,  without  being  filly  ? 
 
 How  hard  a  matter  is  it,  to  be  much  in  com- 
 pany, and  free  in  converfation,  and  not  to  be 
 4nfe<5ted  by  it  ?  To  live  in  the  midft  of  a  wicked 
 world,  and  yet  to  keep  ourfelves  free  from  the 
 vices  of  it  ?  To  be-temperateinthe  ufe  of  things 
 pleafing,  foas  neither  to  injure  our  health,  nor  ta 
 lofe  the  ufe  of  our  reafon,  nor  to  offend  againft 
 confcience  ? 
 
 How  hard  is  it  to  be  cliearful  without  be- 
 ing vain  ?  and  grave  and  ferious  without  being 
 morofe  ?  to  be  ufeful  and  inftrudive  to  others  \x\ 
 our  converfation  and  difcourfe,  without  afTuming 
 too  much  authority  to  ourfelves  ? 
 
 How  difficult  is  it  to  have  a  mind  equal  to  c- 
 very  condition,  and  to  be  content  with  mean  and 
 moderate  things ;  to  be  patient  in  advcrfity,  and 
 humble  in  prolperity,  and  meek  upon  fudden  and" 
 violent  provocations  ?  to  keep  our  pa/lions  free 
 from  getting  he.id  of  our  reafon,  and  our  zeal 
 from  out-running  our  knowledge  ?  to  have  a  will 
 perfc>5tly  fubmittcd  and  rcfigned  to  the  will  of  God, 
 even  when  it  lies  crols  and  thwart  to  ours,  fo  that 
 whatever  pieafes  God,  fhould  plcafe  us  ? 
 
 To  hcivife  and  innocent,  men  in  undcrfland- 
 ing,  and  yet  /';/  malice  children  ?  To  have  many- 
 great  virtues,  and  not  to  want  that  which  gives; 
 the  great  luftre to  them  all,  I  mean  real  and  un- 
 affeded  modefly,  and  humility  •'How  difficult  is  it. 
 
55^ 
 
 to  have  a  regard  to  all  God""!  C07nmandnje7Hs,  m:d 
 to  kale  evers  evil  and  falfe  nvay  P  To  have  our  cfu- 
 ty  continuHliy  in  our  eye,  and  ready  to  be  put  into 
 pracflice  upon  every  proper  occafion  ?  To  have 
 God,  and  the  confideration  of  another  world,  al- 
 ways before  lis, prcfent  to  our  minds, and  operative 
 upon  our  -pracftice  ?  To  live  as  thofe  tliat  know 
 they  mud  die,  and  to  have  our  thoughts  perpe- 
 tually awake,  and  intent  upon  the  great  and  ever- 
 Jading  concernments  of  our  immortal  fouls  ? 
 
 Thefe  arc  great  things  indeed,  eafie  to  be  talk- 
 ed of,  but  hard  to  be  done  ;  nay  not  to  be  done 
 nt  all,  without  frequent  and  fervent  prayer  to 
 God,  and  the  continual  aids  and  fupplies  of  his 
 grace ;  not  without  an  earneft  endeavour  on  our 
 parts,  a  vigorous  refinance  of  temptations,  and 
 many  a  fore  conflid  \1Hth  our  own  perverfe  wills 
 and  fenfual  inclinations  ;  not  without  a  perpetual 
 guard  and  watchfulnefs  over  our  lives,  and  our 
 unruly  appetites  and  paflions  ? 
 
 The  danger  of  delaying  repentance. 
 
 OThat  I  knew  what  to  fay  that  might  pre- 
 vail with  men, and  effedtually  perfuade  them 
 to  break  off  their  fins  by  repentance. — Confider, 
 my  dear  reader,  the  Neccfllty  of  Repentance: 
 *'  Repent  thou  mud  or  perilh."  Confider  alfo  that 
 the  longer  thou  delayed  to  reform  thy  life,  thy 
 repentance  will  become  the  more  difficuk :  And 
 how  wretched  is  thy  cafe  (O  finner,)  to  be  un- 
 der a  neceflity  of  repenting  of  thy  fins,  or  being 
 damned  for  ever,  and  yet  to  put  it  out  of  thy  power 
 to  repent  at  all  ?  For  how  art  thou  certain  whe- 
 ther hereafter  thou  flialt  have  time  to  repent ; 
 and  if  thou  fhalt  have  time,  whether  thou  (halt 
 have  a  heart  to  it,  and  the  aflidance  of  God's  grace 
 to  go  thorough  with  it.  Therefore  do  not,  I  bc- 
 leech  you  do  not,  put  off  this  neceffary  work  any 
 longer.  Do  not  even  fay,  "  To-morrow  I  will 
 "  repent;"  for  to-morrow  thou  mayed  never  fee; 
 or,  if  thou  dod,  wilt  be  dill  more  unfit,  more  indif- 
 pofed  for  the  \voik  than  thou  art  Now.  Therefore 
 repent,  firmer,  repent  To-Day.  Nay,  To-day  is 
 with  the  latcd  to  begin  this  work ;  had  you  been 
 wife,  you  would  have  begun  it  fooner. 
 
 THOUGHTS,   6'c, 
 
 CONCLUSION. 
 
 And  now  Reader,  that  thou  art  come  to  an  end 
 of  this  Book,  give  me  leave  to  aflithce  what  im- 
 preffion  hath  it  made  on  thy  mind  ?  Art  thou  in  any 
 degree  become,  by  thy  perufjl  of  it,  a  wifer  and 
 a  better  man  than  thou  wad  before  ?  If  fo,  then 
 mayed  thou  blefs  God  that  thou  had  fpent  thy 
 time  fo  well.  But  I  widi  thou  mayed  not  deal 
 with  this  Book,  as  I  am  afraid,  thou  had  dealt 
 with  many  others;— pafs  thy  judgment  on  the 
 Author,  criticife  his  dile,  approve  or  condemn  it, 
 and  the  matter  contained  in  it,  jud  as  it  hath  fuit- 
 ed  thy  particular  tade :  ah !  my  dear  Reader, 
 what  a  poor  ufe  wiJt  thou  thereby  make  of 
 fuch  a  Book  ?  Believe  it  was  meant  to  do 
 thee  greater  fervice:  It  was  no  doubt  defigned, 
 fincercly  defigned  to  teach  thee  a  variety  of  in- 
 dru(5tive  leffons,  and  to  damp  the  mod  worthy 
 impreffions  on  thy  heart.  And  wilt  thou  fruftrate 
 fo  good  a  defign,  in  turning  off  the  eye  of  thy 
 underdanding  from  thcie  good  indruifiions  that 
 have  been  offered  thee,  and  hardening  thy  heart 
 againd  the  worthy  impreflions  they  would  make  u- 
 pon  it  ?  No,  my  dear  Reader,  I  hope  better  things 
 of  yop,  I  trud  you  v.'ill  Jiot. 
 
 O  I  that  I  could  now  rivet  one  devout  impref- 
 fion  in  thy  mind,  before  I  bid  thee  farewel !  Think 
 deeply  with  thyfelf  what  thou  art,  and  what  thou 
 oughted  to  be :  Afic  thy  fclf  Whether  thou  art 
 born  again  ?  Whether  thou  had  done  the  duty 
 of  a  regenerate  man  ?  Whether  thou  had  perfor- 
 med the  part  of  a  Chvidian  parent,  a  child,  a  maf- 
 ter,  a  fervant,  a  husband,  a  wife,  a  rainider,  or 
 people,  a  magidrate,  or  fubjedt  ?  Whether  thou 
 lived  by  faith  on  the  Son  of  God  ?  \Miether  thou 
 art  prepared  for  Death,  for  Judgment,  for  Eterni- 
 ty ? And  now  Reader,  I  bid  thee  farewel  I 
 
 Only  methinks  I  cannot  yet  leave  thee  without  a 
 parting  advice :  Let  me  then  befeech  thee  not 
 10  diut  this  Book,  till  thou  had  taken  a  folemn 
 review  of  v/hat  thou  had  been  reading,  till  thou 
 had  fixed  it  in  thy  memory,  till  thou  had  refolv- 
 ed,  by  the  grace  of  God,  to  be,  and  to  do  what 
 thou  had  been  fo  earnedly  exhorted  to.  Then, 
 and  not  till  then, mayed  xho\ifaJeh  Aiut  this- Book. 
 
 The  END. 
 
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