'^^,y 0 K,^ \^^: **^-- ''^y C^V "^^^^ ^ ^ rjRSON DOUGLASS, ^ S MARIKTTA. ^i ./ The SI, elf, liitnlc. 1. 1 li li OF TE Dlogieal PH I NCETC 'SCC. 1 10Lf Seminary, )N, N. J. Division S«Cti«n Ne, ^ 7" \ X •L, Pr////^, Media, ^ Ultima:, THE F IRST, MID DLE AND LA'ST THINGS. p^!?WinP!P^»J?^^?'WP'«^^ Advertifement, TH E R E will be publiflied ( if due Encourae;cment be given ) a fair and cor- rea Edition of the AUTHOR'S Two lail TREATISES, viz. War with Devils, and Ministration of aniv Communion with Angels, never publiflied formerly in a feparalc ^Volume. The book will confift of Twenty three Sheets, or thereby, on fucb a Paper, and the fame Type as this Specimen, in an hanfome Oftavo Volume, neatly Bound and Titled ; and will be fold by the Publifliers of this Edition of Prima, Media, ^Ultima, and at Alexander Miller's Shop, Bookfclkr in the Saltmarket of Gid/gow, at i yi^. 8 d. Each. N. 5. There will be a few Coppies on fine Paper, which will be fold at 2 /h,6 d. Eeach, « PRIMA; THE Firfl: Things, I0 Reference to The Middle and Laji Things -^ OR, THE DOCTRINE REGENERATION, THE hi EW BIRTH, The very Beginning of a Godly Life. THe Sixth Edition, compa>-ed end revifed with the ia>i London Quarto Edition, enlarged and cerreSied by the AUT H OR, Delivered by I S A J C AMBROSE, Minifter of the Gofpel at Preftcn in Amoundernefs in Lancafhire. I Cor. v. 17. IfanymanheinCbriJf, ke is a new creature: old things are paJJ'ed aivay, behold all things are become new. GLASGOW-COLLEGE, Printed for Mr. James Cullen Prricher, Archibald Ingram, James Dechman, John Hamilton, and John Glasford, Mer- chants in e/^/^t;:(;. M, DCC, XXXVll. I. To the Wotlhipful, The Mayor, Aldermen, And other Inhabitants of the Town of Prefion in Amoundernefs. THE Jpo/ik Feier knowing ( as he /aiib) z Pet. i. 14, 15. that fhort- ly he was to put off that his Tabernacle of the Flefh, as our Lordjef^us Chrift had fhewed him j he therefore endeavoured that God's People, after his Deceafe, might have thole Things he taught them alwiie in Remembrance : And thus it came to pafs^ that to this Day we have that Portion of ' hohWrit^ which he then left in Writing. JfPelev's Practice be imi table in this Kind^ I fuppofe the fame Duty lies on me. Revelation \ have none ^ hut majiy Stitehes and infirmities^ which I take to be Forerunners of my Departure hence. Some Things^ and among the refl^ thefe Firft Things 1 have taught you -» what ra' mains now, but that., after my Deceafe, you might have thefe Things ahvife in re- membrance ? To that Purpcfe, the fame I delivered once to your Ears., I nowpre- fent to your Eyes ; as you were then pleafed to hear them, fo 1 truji you will now perufe them : Only, one Thing you may pleafe to obferve through this Treatife, That whereas, in the Name of Chrifl, I often befeech, exhort, command the Unregene- rate to believe, to be reconciled to Gsd, to pray, to fall on this, or, that Duty ; it is not as if they could do any Thing of their own Strength or Power, but, becaufe J ejus Chrifl, in exhorting, entreating, commanding, puts forth his own Power, and his own Strength to enable them. While Paul exhorted the Jaylor to believe in the Lord Jefusy that he might be faved, God enabled the "Jaylor to believe. Life and Power is conveyed to the Soul in Gofpel- Commands and Exhortations. While ]Lz&- kiei prophefied over dead Bones,. Breath came into them, and they lived : So, while the Prophets of the Lord do preach over fnful, and impenitent Hearers, who are like to the Prophet's dry Bones, the Breath of Heaven, the Spirit of the Mofl High, in the Miniflry of the Gofpel, enters into them, andfo they are tnade neiu Creatures, and fee the Kingdom of God. I have no more to fay, only, I befeech God, yeu may receive a Bleffing by thefe poor Labours upon your poar Souls : It is the hearty Prayer of Yours to be commandtd in all Chriftian Scrvkes, Isaac Ambrose, II. ■■BfiMMMdkaEi^te To the R E A D E Ri OF many Books there is no end^ and muchjludy is a wearinefs to the flejh^ Ecclef. 12. 12. The Experience of this Truth ( cfpecially in thefe lat- ter Days ) hath fometimes put me to fad and ferious Thoughts^ How fliould a Chriftian furnifli himfelf with a fufficient Library to help him on in his Way Heaven-ward ? Should he buy upall the Ancients, or ( in Cafe he want the Tongues ) fliould he buy up all our modern Ejiglifh Writers, pofitive and po- lemical, ihey might fill his Clofet, but he fliould find no End of buying, as there is no End of making Books: And if he refolvedly fell to reading, he might conclude with the Wife-man, Much Study is a Wedrinefs of the Flejh\ nay, in fuch Variety, he would find the moft oi hij Study fp impertinent, lo improfi- table, (hat he might furriier conclude, Such a Study is a Lofs to his Soul, and rather an Hinderer, than an Helper ot it in the Way to Heaven. To prevent this, fome have advifed Chriftians to choofe out, amongft that World of Va- riety we now enjoy, fuch Authors are as mod fuitable to their Genius and Employ- ment. The Lord Verulam, with fome others, give their Opinions, That, // the choice and bejl Ohfervations^ which have been made difperfedly in our Eoglifti Ser- mons ( leaving out the Largenefs of Exhortations and Applications thereupon ) were fet down in a Continuance, it would he the bejl Work in Divinity that hath been written f nee the Apojlles Times. And Dr. Hackivill repeats almoft the fame Words, .faying. That the Sermons of this latter Age^ fpecially in this Landy have doubt - lefs been more exquiftte and effeSlnaU than ordinarily they have been in any precedent Age ; injomuch as it is obferved^ that if there were a choice CoU^Siion made of the ms/i Accurate fince the Entrance of ^een Elizabeth, to thefe prefent Times ( omit^ ting the large Application thereupon ) it would prove one of the rarefl Pieces that hath been publi/hed fince the Apofiles Times : Indeed, had we fuch t Book extant, I vvould advife the Chriftians of our Age to buy the Bible, and that Book, and to ftudy them, and no more, as to their fpiricual Good: Bur, alas I this Book is rather wifhed for, than hoped after ; we may expeft and tvait for it till our Eyes link in our Heads, and be never the nearer. However, if was my Defijn t-. have carried on fuch a Bufinefsasthis in the main ncceffary Things \ not that I would read over all Authors on all Subjedls, but that I would limit myfelf to (uch Subje£^s, and then, upon them cull out the beft and choiceft Obfervalions of many godly and learned Authors. In this Defign I have praclifed and obferv- ed thefe Particulars ; I. I HAVE brought iato Method the Duties of a Chriftian, which I call, The Middle Things^ in reference to The Firjl and Lafi Things: The Maaer I have for the m^ft Part drawn from others, only the Method I have framed, as the Lord haih enabled; and wherein all Authors, that ever I faw, were filent, 1 have thereio added, to compleat the Work, tor the Matter al(o. 2.1 HAVE puroofely omitted the many Controverfics and tedious Difputes of this Age: For mv Part, I fee little Edifying in them; nay, is not the Fat and Marrow of Chriftian Religion loft by them ? Were I to advi^'e againft any Er- ror, To the Reader, iiL ror, Hercfie, I had rather bid my Adverfaries read fome Books of pofitive, praftical Divinity, wherein Truth and Religion is laid out in us Lite and Power, than ail the voluminous Controverlies that ever I could writ, or ever have been writ by any other of the Sons of Men. I deny not, but the-fe Kind of Books ^ the Spirit concurring ) may convince Mens Judgments j but the o- ther fort works both on Judgment and Conlcience, on their Heads and Hearts:- The controverfial Way of Arguing, pro i^ centra, I cannot but approve ; but the Way of the Spirit, in which he leads and convinceth the Soul irrefijlahly, I mud needs prefer. Hence you fee the Reafon of the Method 1 have propounded j wherein I dare fay ( yet with a Spirit ot Submiffion j the Workings of ihe Spi- rit, the Breathings of Chrift, the Panrings of a Soul after Chrift are more tuily manifefted, than in all the jarring Pamphlets which this Age haih copioafly af- forded: My Defire is both to inform, and to reform j to inform the Judgmer;t, and to reform Life. 3. I HAVE the rather fallen on this Subjedl of Duties, both becaufe necefia- ry in their Way, and becaufe they are fo much oppofed by many of our Age, who furely are not acquainted with them { with the Workings of the Spirit in them, and by them, j for otherwife it could not be fo : If this Error (pread, it will quickly eat out all Religion, and throw down Souls to Hell. Their Pre- tence is, who are the Abettors of it, That they have found out a near and ^?Xy Way to Heaven : But, I rather believe Chrifl ( faith Rutherford ) who tells us, it is a Way of many Miles, ft rait, narroiv, and thorny, indeed, the meritorious Way to us is eafy, hut the Way of a Chriftian Converfation ( whether thef zuili cr no ) lieth through Duties ; // is not Words, Lord, Lord ; but Workings Sweat* ing. Running, Wrefiling^ Fighting, Striving, Overcoming, Bleeding, Suffering, Abounding in the Work, Denying our (elves. Taking up the Crofs, Endurittg^ lemp^ tat ions. Sowing to the Spirit, Serving the Lord with all Humility, and with ma- ny Tears tind Temptations, Watching, Praying, Taking ChrijVs Yoke upon us. Selling all our fweeteft Delights^ Keeping the Commandments of Chrift, ivbichy howfoever they are not grievous, yet they are notfo eafie, as that only the bare A51 of Believing jhould be the only Gojpel- work, MaXth. 7. 21. i Cor. 9. 24, 25. 2 Tim. 4. 7. Luke 13. 24. Rev. 2. 7. Adls 14. 22. Rev. i. 9. i Cer. 15. 58. Heb. 12. 4. Matih. 16. 24. James 1.12. Gal. 6. 8. Ads 20. 19. Matth. 24. 42. and II. 29. I John 5. 3. Might we Hill lie in our Ivory Beds, under no Law, no Obligation of doing, no Danger of fmning, no ^/uirw 5:)«^;, no Ter- rors, no Scnfe of Sorrow for Sin, no Progrefs in pcrfonal Repentance, Mor- tification, Sanftification, no Care of watchful Walking to perfcdl Holinefj in Ihe Fear of God, no abftaining from worldly Lulls, no Striftnefs of Con- verfation, but ooly believe that Chrilt hath fuffered, and Chrift hath done all Duties f«rus, repented for us, mortified Lufts for us, walked flrictly and hr)lily for us, this were an e-tfie Work indeed. For my Part, I would not make the Way to Heaven longer than Chrifl hath made it -, but, iftue believe the Scriptures, ivf /hall find other Commandments on us under the Gofpel, than believing only for Righ. teoufnefs ; Rom. 12. i, 2, 3. Eph. 5. i, 2, 3,4. Ct-1. 3. i, 2, 3, 4. i TheiT. 4. 1,3. James 2. 13, 14, 15. i John 3. 17. There is the Righteoufnes of Chrift received by us, and working in us ; the lirf> is the Righ:eou(nefs of Jufti- £c&tioDs the fscond oi SandificaUoB, and our Eiliibliihmcnt lies iu both. 4 I iv. To the Reader. 4. I HAVE in every Duty, prefcribed the Manner of performing it ; not that I would tie every Spirit to this pariicufar Way or Method ; thofe who are accuftomed to thcfe Exerci(es of Devotion, may perhaps devi-fe more fitting Courfes or Ways of proceeding, than thefe are ; and it is Reafon, and a Point cfWi.dom, for every Man to make ufe of ihofe Rules which in his own Expe- rience he findcth moil: proper to his own Difpofition, and mcfl powerful for his own Reformation: Only, the Reader, that is not better furnifhed, may pleafe to make u(e of rhefe ; and I truft ('by God's BielTing j he will find them profi- table ; which if he do m any Mealure, it fliallbeto me lufficient Joy, Content- ment, Recompence. 5. I HAVE made ufe in this Treitife, notcf one or two, but of many pre- cious Men ; as, Jfigier, Jjh, Ball, Bolton^ Burroughs^ B};field, Downham^^ Dyke, Goodwin^ Gouge, Hooker, Leigh, Majon, Rogers, Shepherd, Torjhel, White, &c. that ihc Adverfaries of Duties may fee what a Cloud «f Witnefles are for Dutie?. It was ibmetimes Elijah's Troubfe, The children of Ifrael have forfaken thy cove- nant, thrown down thine altars, and I, even I only am left,. \ Kings ig. 10, 1 8. But 'twas the Lord's Encouragement of Elijah^ I have left ?ne feven thoufand in Ifrad luhich have not bowed the knee to Baal. 1 blefs God it haih encouraged me, a^nd methinks it might trouble the Oppofites, that not only many Thoufands of God's People, but many £///^;6; among thofe Thoufands, fhould appear with me, and againll them. This is one Reafon, why I choofe rather to bring in the Authors, who feem to be, and indeed are Pillars in the Te?nple of our God., Gal- 2. 9. Rev. 3. I 2. than to fpeak only in my own Dialed, or altogether from my own Invention* 6. 1 HAVE writ nothing, but in fome Meafure I have, by the Lord's Af- fiftance, prndtifed the fame, and felt the Comfort of it in my own Heart and Soul ; yet, by way of Caution, I defire the Reader to remember, if at any Time in the Exercife of any ot the Duties within written, he alfo ft els his Heart warm ed or favingiy afFeftedf which is the very Spirit, Power, Grace, Comfort, Prefence, and Sv/eetnefs of Chrifl ) that heconfider, it is not the Duty, it is not the bare Ordinance that clicites fuch divine and noble Adls in the Heirt and Affediony but it is the Blood of Chrift, the Inrercelfion of Chrift fprinkling thefe Duties, that makes them work fuch Graces in the Soul. In this Cp.<"c, the Blood of Chrift is as the Salve, and Duty is as the Cloth or Leather to which it flicks, and by which it i? anplie^. Now from the Clothf the Duty)comcs no Virtue ; no, no, it is only the Blood of Chrift which by Duty heals and chears the Soul. Many have won- died v/hy fometimes they are fo lifted upin Duties, and fonietimes as^ain they are no more moved by them than a Mountain of Br^f"* is moved b? 'l'" Winds: IVhy . JJmdd the fame Truth, the fa?ne Script tire, the fame Meditation affWl me a* one Time, and not at another^ xuhenl am as fitly difpofed to be offt51edas at ihefrfl F Whyf^mld the fame Infruc^ion, the fame Reproof , the fame Co7ifolaticn aivaken^ wound, and re- vive my Spirit at one Time, and move me no more at another than a Charm doth a deaf Adder, asthe Pfahnifl fpeak i ? Pfal, 58. 4, 5. I grant, in relpedlof the Subje(ft,the fpirit'.ial Senfe is fome'.imes benumbed, and fometime". it is awakened ; but in re- aped of the Efficient, it is only Chrifl'? Blood, Chrifl's Interceffinn thar doth all bv an admirable and fecrei Operation. I hwe no more to tay ot this Book, only, the Lord give a Blefling to it, and to the Reader of it : So prays Thy Servant in Chrifl Jefus, I. A' A Hiort Account of the Life and Charadler of \f r Jfaac Amhrofe^ AS there ha« been a confiderable Demand for the Books writ by Mr. Ambrose, and more particularly, of late, for this his Primal Media, 6° Ultima, the Pu- blifllers were encouraged to undertake thislmpreffion of it; which has met With all defired, yea, unexpected Succefs: And,' as fhey judged an Account of his Life and Charai^er would, no Doubt, be mofl acceptable tO the Reader, they have been at fome Pains to get a genuine, tho brief Account thereofj which is as follows. Mr. Isaac Ambroie was born in the Year 1591, and, tho we are at a Lofs to know his Parentage, yet, by the Figure he made, both in the learned World, and more efpecially in the Church, it appears his Education was liberal, and himlelf afUduouain his Applicafion to his Studies; of which he has given evi- dent Proof in his Writings^ ( it being impofiible that fuch precious Fruit fhould grow either in a barren, or, uncultivated Soil ) through all of which there fhines the greatefl Piety, Zeal for God's Glory, and Concern for the Salvation of Souls. During the long Parliament, under QUver Cromwell, he was fettled at Prejlon, in Lancajhire, where he laboured in his Minillereal Work, for a conli- derable Time, vvith great Succefs, and icgatded of all ; from thence he was re- ,;:■'.'- "..ir.oved to Garjlang, within ten Zvlile? of PreJIon, where the J^ of Uniformity ' :., foandhim in the Year 1662, which was the fecond Year after the Reftoration •iof King Charles II. when he, with near two thoufand more Minifters, Ledlur- ers, t^c. were filencedand laid afide from the publick Work of the Miniftry, for not conforming to ihe eftablifhed Church of England, and he was never again reftored during Life: Yet that Time was .tot fpent in Inadivity by him, but employed to the molt valuable Purpofe; for then it vi^as he revifed, and gave thefinifhing Stroke £0 thegreatell Psrtof his Works, and wherein he compofed other Parts of them, particularly his DifcDurfe concerning Angels, which was the laft of thefe his Performances ; through which, and throegh all the reft of his Worksthere run a conftant Strain of Piety, holy Devotion, r.nd Meditation, and the greateft Fervour of Spirit; which very well agrees with •the following Charafter given of him by a very learned and emi- *SeeDr.frf/*»«))'5 nent Hand*: While fpeaking of the Reverend Mr. Isaac Jip" 7^* ^' Ambrose, he fays, " He lived and died a Nonconformift, «' and .vao a Man of that fubftantial V/orth, that eminent Piety, and that ex- ^^ emp:;. :/ Life, bothas a Minifteranda Chriftian, that 'tis to be lamented the «' Wend fhould not have the Benefit of particular Memoirs concerning him «' from fome able Hand. " The fame Author adds further, " One Thing that «' was peculiar in him deferves to be mentioned here: 'Twas his ufual Cuftom *« once in a Yea,r, for the Space of a Month, to retire into a little Hutt in a «' Wood, and avoiding ail human Converfe,- to devote himfelf to Contempla- <« tion. PofTiblyjby this Pradice, he was fitter for his lacred Miniilration ail the « reft of the Year. He lived, in the latter ^art of his Life, at Preflon, and wheri «« his End drew near, was very fenfible of it. Having taken leave of his Friends <« abroad with unufual Solemnity, as if he forefaw that he fhould fee them no «< more, he came home to Prefton from Bolton, and fetall Thing in Order. In <• a little Time fome of his Hearers came from Garftang to vifit him : He dif- << courfed freely with them,gave them goodCounfeljtold them he was now ready «« vvheuever his Lord fliouldcall, and that he had finifhed all that he had defigned <^ to-wiritp, having the Night before fent away his Difo.urfe concerning An^ " gehXo tne P ei^s. He accompanied his Friends to their Horles, and when he " came back, fhut himfelf in his Parlour, the ulual Place of his Soliloquy, Medi- *« tation and Prayer ; they thought he ftayed long, and fo opened he Door, and " found him j;.'ft expiring. This was in the Ye\r 1664, Mtatis 72. He. was holy " in his Lile, happy in his Deaths and honoured by Gtid, and al! good Men. VI. The Subfcribers NAMES. TH E Reverend Mr. William Anderfon Minifter of the Gofpel at Falkirk, John Adam of John Kingftoun. Matthew Allan Merchant in Cumbernald. Mr. James Armftrong in Riggs Annan Paroch Mr. Thomas Armftrong Shop-keeper m Shawfioun, 7 Cop. Mr. John Archer in Hamiltoun John Anderfon Merchant in Paflay Peter Atchifon Merchant in Moffat John Achinclofs, late Deacon of Baiters, Glafgow William Anderfon Tanner there John Alexander Cordincr there James Anderfon Portioner in Govan John Allan Portioner in Coldftream* Evan- dale Paroch , John Anderfon Portioner of Tilloch, Gaw ftoun Paroch , , « , John Allien of Chrerhall, Evandalc Paroch John Anderfon Mafter o£ Workt Carnwatb Paroch Mnngo Alexander Bookfeller in Glafgow Willian Achinclofs Merchant there Edward Anderfon Student of Philofophy John Aittion Farmer in Meadowfoot, Evan- dale Paroch William Allifon Farmer in Hookhead there . Andrew Aittion Farmer in Coalhill, Gaw- ftoun Paroch Alexander Anderfon Merchant in Peebles 7 Andrew Aitkin Portioner of Ellsrigghill James Alexander Weaver in Paflay William Anderfon Taylor in Abbingtoun John Andrew Wright in Pilmore, Carnwath Paroch David Aitkin Weaver in Covingtoun William Alexander Taylor in Peebles Robert Armour Bonnet-maker in Kilmarnock John Aitkin Gardner to the Earl of Hyndford Alex. Afleck Tenant in Hawthorden William Alexander in Newbig^ing Hugh Aird in Greens, Lowdoun Paroch James Adamfon in Shaw Robert Anderfon in Yadefdyke Thomas Anderfon in Greens of Carnwatfi Thomas Allton in Sornefallow Wiliiaai Ale^tander ia l^igdrips James Alexander in Hill of Drips John Aitkin in Douglafs Powniel William Archbald in Cafilelaw, Glencorfe P. William Anderfon ift Borland James Allifon in Newtoun, Mearns Paroch Willian-j Aird in Welltrees.Auchenleck Parock James Anderfon Servant in Sidehcad, Craigie Paroch B ANdrew Brown of Dolphingtoun Efq^ John Bryce of Lumloch Mr. Richard Bill of Land, Middlebie Paroch Mr. James Bennet of Garniebridge Mr. William Bell of Scotsbridge, Middlebie Paroch John Bowie of Hill-a-Beath John Beg Junior of Dornel The Laird of Bogfteun. The Laird of Bruntwood Mr. John Buchanan Preacher in CarfweH Carnwath Robert Brownlie Writer in Lanark Baillie John Barbour in Kilbarchan George Brown of Knockwarlock, Riccartouh Paroch John Broun of Tardoors, Muirkirk Paroch John Blair Merchant in Lanark John Blackwood late Deacon of the Flefliefs Glafgow Mr. James Buchanan Schoolmaflcr there Jonn Black Merchant there David Boyd Merchant there William Baird Miltman there John Barton Weaver there 7 Cop. James Ballenti«e Cordiner there John Boyl Weaver there Mr. David Bigger Schoolmafierin Kilbride James Beugo Bookfeller in Dumfermling, 2, Coppies Thomas Bruntin Merchant in Peebles 7 Cop . Janaes Bruntin Merch. inlnderleithen 7 Cop. John Barrie Merch. in Dalziel Mungo Borland Merch. in Kilmarnock 7 Cop Hugh Blair Merch. in Gorbals of Glafgow John Boyl Merch. in Dairy Simon Brown Merch. in Glenwrholm James Bell Merch. in Glafgow 7 Cop.' William Boy Portioner of Newmilns Thomas Brown Portioner of Cl«ughbrae, Lefmihegow Paroch Mr. The Suhfcviberr Ndtner, Mr. Hugh Blackwood Farmer in Tarrioch Auchenleck Paroch. John Browning Portionerot Bankhoufe Patrick Bryce Merch. in Glafgow John Buchanan Weaver in Glafgow 7 Cop« ohn Brown Junior Dyftcr in Gorbals JamesBrownDyfter Portioner of Ronnaulcoup James Brown Djfterin Ne*^-milns James Black Sroremafter in Abbin^oun John Bar Weaver in Pifliy Matthew Burns Junior Weaver there William Boyl Weaver there Patrick Bry Ion Weaver there Robert Brown Weaver in Nielftoun John Beadie Weaver in Moflcafile John Barnet Weaver in Longdrcghorn George Berry Wright in Edinburgh James Burns Wright in Hamiltoun James B'own Taylor there William Bell Gardner in Clowburn Robert Boyd Glover in Kilmarnock William Broket Smith in Auchengray Alexander Brown Smith in Sanquhar Charles Brown Smith in Pettmsne- James Bruntin Mafon Ir Carmichael James Brown Shoemaker in Libertoun John Beugo Skinner in Kilmarnock Robert Bikket Bonet maker ihere James Brown Miller in Newmiln John Beaty Miller in Wakemiln John Brown Farmer in Hill nt Achmounouch James Broun Weaver iu Tilliochie wefte Thomas Brown Farmer in Heeler David Browa Tenant in Lochurd William Ballentine Tenant in Netherwood William Barrie Tenant in Carftairs Paroch Daniel Brown Tenant in Weftcalder Paroch William Braid wood in Ellsrlghill Adam Brotherftons in Weftmaner of Kirkurd William Brown in Dunfyre George Bailhe in Manor Paroch John Bowie in Malletshutch Mearns Paroch John Brown in Pownicl Lefmihigo Paroch John Banksin Nctherurd James Burn in Muirhead Hamiltoun Paroch Archibald Brownenin Langrighead James Brownen in Bankend Gavin Brownen in Mains James Brountin in Winkftoun William Burn in Kilbride John Bryfon in Ecclefom Thomas Brown in Campfhead Thomas Bell in Weftfide William Beatty in Netherlan*! Andrew Beatty in Earfwood Walter Beatty in Watercarrick James Beatty in Linholm James Bothwick in Glcndinning Adam Balleiitine in Glen John Boraman in Eakerman VIU John Beattie in Caftlehill Efdalemuir Parocft William BelJ m Bacrie, Appk girth Parocfc William BelJ in Sills of Pcttii;ene John Bell in Leadhills John Bell in Drumbowie, Sanquhar Paroch John Bell in Nethercairn, Kirkconnel Paroch Robert Burgefs \n. Broomhillbaak John Barry in Covington Alexander Bailiie there John Bennet in Carnwath William Brown in Milnrigg Rrbert Brown in Libertoun Joliip Brown in Ecclefcchan_ William Braidwood in Covington'Maina John Braidfootin Paroch of Muirkirk Robert Braidwood in Weftoun of Petttnene James Bruntwood in Whiceheadhill William Black m TafTieburn John Black in Rigg, Kirkconnel Paroch James Beg in Braehead Allan Bowie in the Race, Paflay Paroch John Banytyn Elizabeth Bell in Howdale^Tunnergirth P. John Baxter Servant tor.heCountefsofForfaif 7 Cop. William Barr Servant in Carluke C THe Rev'' Mr* Matthew Connal Minifler of the Gofpel at Kilbride The ReV^ Mr. Wilham Craig Minifierofthe Gofp/<;l at Cambufnethan Mr. John Clark Taylor, late Conveener of Glafgow Mr* John Campbell Merch- in Leith 7 Cop. John Cochran of Waterfide Efquire John Corhran of Barcufli Mr. William Clark of Shetterflat John Caldwall of Lochfide, Lochwinniock Paroch Robert Corfe Merchant in Paflay 7 Cop. John Crighton Provoff of Sanghar Mr. Andrew Cochran Bailiie of Strathven Andrew Clark of Wefter-MofFat-Shots Robert Craig Deacon of HammermenGlafgow James Campbel late Deacon of Weavers there William Carruth late Deacon of Mafons there John Cochran Merch. in Strathven James C^rmichel junior Merch. in Dowglafs Robert Carmichael Mercht there Thomas Carmichael Merch. in Lanark Robert Colquhoun Merch. in Glafgow William Colquh'un Merch. there Mr* James Guillens Schoolmafter at the Port of Monteith Mrs. Sarah Cochran in Eaftnewton Evandalfl Henry Chrifiy Afeich. in Glafgow James Corfe Wright in Glafgow Gabriel Cochran Tanner there Francis Crawford Wright there * i Jehn The Suhfcriben Names. Villi 7ohn Cunnirtgham Merch. there James Corfe Portioner of Uddingtoun James Cochran Portioner oi Kirkwood Evarv dale Paroch John Cochran Portfoner of Overbrownfide William CarlyleBookfeller in Glafgow John Campbel Mercht in Paflay Duncan Campbel Mcrch. Traveller 14 Cop. John ClelandMerch. in Cambufne;han 7 C' Andrew Carrick M«i;ch.in Kilbucho Paroch Allan Clerk in Paflay Robert Co-^fe Weaker there Thomas Caldwall Wea\»er there Rnbc t Garruth Weaver there Matrhew Cli k Weaver there Tiiomas Corr Weaver in Carmichael Jarnes Coak Weaver in Peebles John Cririxian Schoolmafter in KirkcoHnal Robert Craig Cortiiner in Paflay Alex. Cumpbt! C'lrainer there . William Canipbei Butcher there John Cuthberr jim. Taylor in Haniil'-on William Culbenfon Merch. Traveller in Northuirsberlind John Cochran Combmaker in Glafgow James Cjrmichael Smith in Carmichael James Giillen Mafion in Glaatbrd Paroch Thorn IS Cunningham Sailor in Irwin John Creel.nan Bonneamaker in Kilmarnoch James Grawlurd Innkeeper there JohnCulbert Wright in Pslletmiln Rob. Craig Miller in Paroch of Shotts John Crooks jun. Farmer in Coldfcreatri Robert Chifom Farmer in Shiel_ Thomas Craigie Farmer in Pennicook James Cochran Tennantia Briilolholm James Carrick Tennant in Coultermains George Clark Tennant in Brochton John Clark in Udfton William Clark inn, in Dykebar William Cur in LangfideCachcart Paroch John C I'TJe in Buckholm John Guflin in Orbiftoun Bothwelj Paroch George Cranftoun in Peeble Paroch James Cra/g in Peulandhead Evandale Paroch William Craig in Waterfide William Chalmers in the Paroch of Edililoun Thomas Corsby in Durifdeer John Corsby in Woodend Penpount Paroch John Carlyle in Sandbed Agnus Carlyle in Brownknow Hoddam Paroch James Cunningham in Shieldburnfoct Weft- erkirk Paroch John Cunningham in Throwborn Carnwath Paroch James Culbert in Links of Kirkcaldy Thomas CuUen in Carmichael William Carmichael in Neithercrawford James Chapman in Carmichael James Camptle in Heateth William Crightoun in Glenmucklock Kirk? connal Paroch ly^Effrs. Dyer artd Antrim Linen'Draf firs LVj in London. 7 Cop. John Dummnck of Craigiehall Mr. James Drew Makman, late Conveener ol Glafgow Robert Dreghorn late Deacon of Wrights there Robert Donaldfon late Deacon of Wrights there William Dykes Merch. there Mr. Robert Dove Preacher of the Gofpel at Beith John Dun Merch. at Kiirkconnall Andrew Dickie Merch. in Cbckmannan Geoige Dton Merch. in Newborough William Donald Son toCraigbeck William Dykes Portioner of Lambhill Evant dale Paroch Murgo Duncan Portioner of Heeler Dalgene Paroch James Dykes Merchant in MufTelburgh David Dalgleefh Weaver in Glafgow John Duff Wright there John Dickie Glover in Kilmarnock WilUam Duncan Wright in Bellum Weficr- kirk Paroch Robert DickfoB Wright in Stcnnabeth, Middleby Paroch John Dick Weaver in Dalkeith Bridgend William Dickfon Mafon in Pettenene Alex. Duncan Farmer in BruntIhield,Dalgene Paroch James Denholm Tenant in LanglandhiU ©I Brochton James Dickfon Tenant in Kirkurd'mains John Dicklbn Tenant in Kilbucho Paroch James Dickfon in Coatt . Adam Donaldfon in Frood John Dalz'el in Wanlcckhead William Dalziel there James Dalz «1 in Hurlbudi Ktrkccnnal Paroth Samuel D.'.lziel in Glenmucklock there Edward Douglafsin Leadhills James Dinwiddy inCogrie James Duncan in Comberhead Thomas Dick in Backbie William Drips in Wanlockhead William Dickfon Servant in Dowglafs-craig^ 14 Copies William Dock Servant to the Laird of Logan E Alexander Eafloun Pojticner of Foldhoufe John Eckford Merch. in Peebles Thomas tliomasEafton fn Boguehaugh John Eumand Weaver in Peebles Thomas Euing Weaver m Kmrofs William Elder Weaver in Libberton James Elder in Carawach Paroch James Elder in Carn«a hmiin John Elder in Croft Heid^ iWilliam Edmieflon in Eaftwood Mr. James Fiflier Merch-, late Provoft of la- ve rary Robert'Farquhar of TownHeaii William Falconer Merch. in«Hamilroff Robert Fulton Copperfmich late IStac onof Hanamermen Glafgow Xobert Fleeraing of Aitkmfinn John Forfyth of Caarnarvan North Wales John Fairies of Chefter John Fleeraing Younger Portioner of Laigh Side Evandale Paroch William Flnlay Portioner Crofthead Gawfton Paroch Robert Finlay Clotiiier in Kilmarnock George Forreft Merch. in Paroch of Liberton 4 Cop. Humphrey Fulton Merch. in Beith Robert Findlay Schoolmafter in Glafgow JohnFleeming Milcman there James Falconer Miltman there iqhn Fife Weaver there [ames Fergus Weaver there ohn Fergulbn Weaver there Margaret Fleeming Shopkeeper" there David Faldyce W. -^hi- in Liberton Thomas Findlay D/fter in Greenfoot Dal- gene Paroch William Finriiay Dyller in Dalgene Gawflon Paroch Thomas Findlay Farmer in Peuland Evan- dale Paroch Andrew Findlay Farmer at Wdodhall Coling ton Paroch James Findlay in Baflhec Carluke James Findlay in Kirkwcod Evandale P. John Findlay in Eattwood John FiOier Farmer inMiln ofRusky William Fifher in Covington William French Farmer in Langfide Warn* fraw Paroch Samuel French in Campshead James Fiench Tenant in Mount Har- rick John Forreft inOrchyeard Carluke William Forreft in GiliooC chsre Robert Forreft in LanOiee there James F: ■■reft in LeiV.nncgo Robert Forreft in Wandale miln Laming* ton TJbe Suhfcriben Jslamesl l^ib John Fleeming in Hackwood ^van^le William Faldhoufe in Lead hills V/niiiun Fergufon in Blennerbum A|^I$*« girth Paroch James Fergufon in Hewbiggtng James Fergufon younger in Dolphingtoil John Fergufon in GoSatland Kirkconnal Paroch Thomas Fairly Servant in Walftoun THe Rev-^ Mr Andrew Gray Minliler of the Gofpel at Eaff-Kilpatrick Mr. William Gordon Merch. late Baillie ofe Glafgow Mr. Thomas Gardner Merch. in Edinburgh John Gray Merch. in Glafgow Thomas Griffith of Kilken Efquire z Cop. William Grahameof Schaw_ Mr. James Grierfon Dodor in Glafgow Mrs. Glasford in Paflay John Graham Poftmafler in Moffat John Gibfon Merch. in Biggar John Gilchrilt Merch in Denny William Gray Surgeon in Beith . Mrs. Elizibeth Gladftonesin theHairhaugh John Gebby Portioner of Middlethreed Gawfton Paroch Archibald Gib Merch in Gorbels Wilham Graham Merch. in Gartmore Alex. Girdwood Merch. in Liberton John Gib Merch. in Paflsy Arch Grieve Merch. in Moffat WiHiam Gcmmel Weaver in Glafgow Robert Goldie Fleflier there James Gibfon Portioner of Borland lohn Grieve Merch. in Rigg Efdale 7 Copi John Good Gardiner to the Lord Rofs John Goldie Weaver in Hillhead Drefdale Paroch Robert Gibfon Weaver in Weftrawboat Jaraes Gibfon Wright in Paflay Robert Gibfon Wright in Ecdefechan Hod?: dam Paroch James Gardner Mafon in Lanerk John Gemmel Taylor in Irwin Alexander Glafs Tobacconift in Grcenock- John Gardner Weaver in Glafgow James Glasford Butcher in Paflay Adam Graham Farmer in Blennerbufh Hut- ton Paroch James Gibfon Tenant in Boguetoua James Giblonin Paroch of Eddilfloun James Gibfon in Greenhill Kilmarrs Paroch* James Gibfon in Wefiouu Pettinene Willianj Gibfon in DarlmoUough William Gibfon in Stroud 7 Cop. Thomas Gibfon in Carftairs N4C0I Gibfon in Newbigging-miln John! The Snhfcrihers Names. ■ John Good in Maner Paroch , , ^ , , William Gilchnlt in Orchyard of Carluke Hugh Gilchi'ift in Auchenbark Gawitoun P. William Graham in Burnfdale Hutton James Graham i n Hucton-milti James Graham in Borland Thomas Graham in Shankend Peter Graham in Upper-Borland HMtton P. George Graham in Newtoun Archibald Glendenningin Wakemiln James Girdwood in Lambpats Wil!ia;Ti Girdwood there James Gl.-idfione in Coulter David Gladftone in Withclyde Alex Goldie in the Paroch of Stone John Greenfhields in PoH'niel John Gt-mrael in Boog New Paroch of Cum* nock James Gordon Servant in Ingiciton. THeRev'' Mr.William Hamilton Minilter of the Gofoel at Bothwell The Rev'' Mr. Richard Henderfon Mrnilter ot the Gofpel at Blanty re The Revi Mr. Hoira Mmifter of the Gofpel at Penroddock 7 Cop^ John Hyfiop Merch, in Dalkeith Jokn Hendry of Auchencloighi James Haftie of Boguehaugh Ninian Hairof Carcafide Mr. James Hop Shopkeeper in Stallbndge 14 Cop. David Hair Baillie in Sanquhair James Haldin prefeni Bailhe of Peebles John Hunter Merch. in Glalgow Mr. Peter Holms Schoolm^fterin Gorbels Mrs Sarah Humphry in Twcedmouth _ Walter Hertderlbn Mefch. inTweedmmr Andrew Hamilton Portioner of Eaftncwton Evandalc p. Tames Hafiy Merch. in Dunfyre . AVilliam Hayburn Portioner of Whtchycgate Evandale p. . , ^, ^ r 1 John Hafty Portioner of Knowhead Glafstord paroch . _. , _, , , James Hamilton Portioner of Side EVandale paroch , . ^ , , James Hamilton iun. Merch. in Evandale paroch „ . ^ n • James Henniilwood Schoolmafter inCaritairs David Hill Portioner of Govan James Hamilton Mafon at Woodhall Andrew Hamilton Mafon in Newmilns William Hunter Mafon in Kilmwnock Robert Harvie Taylor there Robert Hendry Glazier there William Hunter Miller in Newmiln there John Hcnderibn Portioner of Ncthcrtowft Andrew Henderfon I^yfierln Adamhcad William Hutton Dyfter in Kinrofs John Huttfon Tanner there John Hamilton Smith in jacktoun Robert How Taylor in Paflay John Hutchiefon Wright in Renfrew John Henderfon Weaver in Carmichael John HaddenFerrierin Lanark Gavin Hart Farmer in Rowland Evandale p." James Had^in Farmer in Spyrefla(.k .Muirkirk Paroch George Hunter Miller in Straithmiln Gawflon Paroch Hugh Hamilton Farmer in Hawkwood E-; vandale Paroch James Hamilton jun. Farmer in Browncafilc Kilbrids Paroch Thomas Hall Tennant in Upperdrachol John Hall in EOiallt Jean Hall in Drachol of Newlati'ds John Hamilton inWaterhead Evandale Paroch lames Hamilton in Boathoule of Hamilton James Hyilop in Drumbewie Sanquhar Paroch Thomas Hyflop in Glendinning George Hyflop in HoUansDurfdear Paroch Robert Hyflop in Coglees William Hyflop in Mackman Frincis Hall there Thomas How in Libbcrron James Howie in Greenhiii Ktlmarrs Paroch 'ohn Houfen in Stonehill Carmichael ames Houatfon in Airtland Penpount Paroch ohn Flouatfon in Glenmanna there ames Houiefon in Welfmains of Kirkurd William Horfeburgh in Peebles Paroch Alex Hendry in Dahicl Paroch Samuel Harper in Mott Kilmarrs Paroch 7 Cop. Francis Hardie in Frood JamesHenderfon in Hawkfhaw Gavin Henderfon in Park , . , Gavin Henderfon in Gillenbng Applegirth Paroch John Henderfon in Hearthltone Alex. Henderfon in Thankertoun David Holliday in Laverhay . . . „ Peter Halliday in Wakemill Wefterkirk P. John Hoggard in Luirchild Thomas Hoak Herd in Yarrow Thomas Hoop in Shield Wefterkirk Paroch TohnHinchiewood in Libertoun Robert Hailtiein Welterhoufe Carluke P. David Hutchefon in PartiGs Mearns Paroch James Hunter in Tower Kirkconnal Thomas Hunter in Townhead ot Auchcn- Samuel Hunter in Killo&de Kirkconnal Paroch Andrew Hair in WcllhiilNew-cumnock P. William Hogfyard in Newrcuianock . John The Subfcribers Names'^ John 'iefff of Auchinlee in Cumbernaud P, John Johnfton of Upperbanks Tunnej- girth P. Alex. Jerdon Merch. in Jedburgh Robert Johnfton Merchf in Alloa 7 Cop* Robert and James Johnftons Merchants in Ecclefechan 14 C^p. Mrs. Johnfton in Moffat Rice Jones Tanner in Glasgow James Jack Schoolmafterin Eaftwood John Jamiefon Portioner of Bogtoun .William Jamicfon Merch. in Alnwick Thomas Jqhnftoun Taylor in Carmichael Robert Jamiefon Taylor in Kilmarnock Robert Jamiefon Taylor in Beith James Jamiefon Weaver in Paflay >yilliam Jackfon in Barskivan Jbhn Jamiefon in AuchindinningKilbarchan Paroch John Johnftoun Smith in Hook Applegirth Paroch Samuel Johnftoun in Braikenfide James Johnftoun Prentice to -r in Moffat Hugh Inglis in Campshead John IngliJ in Sconehill Carmichael William Jerdon in Lamingtoun Paroch David Jack in Pownfeech Carmichael John Irvine in Corriemains Button Paroeh William Irvine Servant to Mr. Orr Minifter at Hoddam BAillie Thomas Ker Merch. in Paflay James Kcr of Crummock Baillie William Ker in Peebles 7 Cop* John Ker Merch. in Paflay James Ker Merch. there James Ker Writer there James Kirkland of Provanhall Thomas Ker jun. Merch* and Poftmafter in Paflay John King Dyfier there Peter Kennedy Merch- inPathhead James Kedie Merch. in Cockpcn Dalhoufie Paroch John King Portioner of Cars Lochwinnioch Paroch Tames King Pprtionerof Gaven there Janet Kirkwood Daughter to the deceaft ' Adam Kirkwood Tanner in Glafgow Jean Kennaway Relift of James Steedman Writer in Kinrofs Robert Ker Weaver in Paflay James King Weaver there John Kay Wright in Ellsrighill of Wallftoun James Kennedy Smith in Scarhead John Kirkland Taylor in Kilbride John Kennedy Mafon in Milnpath Middlcby Paroch James Kirkland Farmer in Eaflnewton EvaU" dale Paroch Hugh Kirkland Farmer in Eafidykes there Jwnes Ker Weaver in Peebles James Ker in Tweedfhaws James Ker in Wefiland Newparoch of Cum noch Matthew Kyi in Nether Crookfton John Kirkwood in Yonderton Jannet Ker Sjryitrix to James Patten Merch in Ecckfehaa ML R. William Little Shopkeeper in Wiir.- burn 14 Cop. Robert Leitch Vificor of the Maltmen Glaf- gow William Lang of Leys Denny Paroch Andrew Little of Fenlon John Laprcck of Dalfrme Muirkirk Paroch JamcsLinnel of Bogueknows James Lyle Writer in Edinburgh Walter Lochhead Msrch- in Glafgow James Lang Merch. in Morning(ide Paroch John Lochhead Glafs wright in Glafgow James Lochcad Wright there John Lawfon Mafon there Thomas Lowrie Wright in Sanquhar George Lowrie Mafon there George Lorimer Mafon there John Leeper Taylor in Hamilton William Lang Maltman in Glafgow John Logan Shoemaker in Eckelt Kirknew* ton Paroch Daniel Lorimer in Knows Kirkcoonal Paroch George Lorimer in Cog Sanquhar Paroch Robert Lorimer in Connalbush there John Lowrie in Carnjichael AlUn Lindfay there John Logan Tcnnant in Hairlas? Carftairs Paroch Robert Lang ia Black Ganoch Kirkonnal Paroch TM He Rev. Mr. David Murray Minifter of the Golpel at Garfdale Peter Murdoch Efq. late Provoft of Glafgow GavinMoreof Gartnefs Efq. John M'queen of Bracksfield John Marfliallof Lumloch Adam Menziesof Trolofs JamesMaxwellof Bredieland Paflay Parojih James Mochrie of Stoneridge St Lawrence Paroch Gilbert M'ewen of Holywell Flinrfliire Mr William M'Kin Merch. in Warrington Lancamire Lachl»n xii LachlaneM'Lean Merch. in Glafgow V/illiara Muir Merch. there James and Thomas M'Eldoes Merchants in. Penrith i Doz- ■ Bailiff William Maxwell Merch. in Rofland Bailiff William Mofman in Mount William Mein Bookfeller in Dumtries 7 Cop Alex. Miller Bookbinder in Giafgow John M'cwen Town Clerk of Peebies Mr James Miller Schoolmafter at Blantyre James M':(itrs Merch. in Carnvrach Robert Mutter Merch. in Stonehcufe 7 Cop Robert Muir Merch. in Douglas 7 Cop. William Meuers Merch. in Carnwach James Marfliall Merch. in Stathvjn Thomas Morton Merch. in Old Munkland Paroch 7 Cop. •William M'Lellan Merch. in Gl:fgo\^ Patrick M'Aulay Merch- in Saltcoats Robert Mackie Copperfmith late Deacon of Hammermen Giafgow John M'Eldoe late Deacon of Weavers there Robert Mcodie late Deacon ofGardeners there James Muir late Deacon of Maircns there James Mallon Arithmetician there Robert M'Nair Weaver there James M'Nair Weavei' there Thomas Muir Weaver there Robert Marfhall jun. Dyficr tliere "Wflliam Marfhall Dyfter there James Marfliall Dyfier there Robert Monteith Dyfter there Andrew Mackie Dyfler there James Miller Maltman there Andrew Miller Weaver there James M'Gill fen. Hammerman there Alex. Muirhead Maltman in Galtoun 3ohn Marfliall Writer in Strathven .William Murray Officer of Excife at L«' mington William Mitchel Merch. in Johnfioun Paroch George Miller Merch. in Pafliy James Martjn Merch. thete Thomas Morton Portioner of Habton Lowdon Paroch William Mickie Portioner of Larbour William Milligen in Wigen 14 Cop- Andrew Milligen there 14 Cop. John Mirrie Merch. in Tarrioch Auchenleck Paroch John Mciklc younger Portioner of Tilloch Lowdown Paroch Alex. Mitchel Portioner of Prieflland Gaw. ■ itoun Paroch ' John Muir Portioner of Evernewton there John M Wan Merch. in Gorgar Lowdon P. Robert Mitchel Wright in Greenock Muirkirk Paroch ' John Muir elder Maltman in Hamilton Robwt M'Njif youngyr We^vef in GUifeow ^he Suhfcrihen Names James Matthie Weaver there Robert M'Queen in Crawfurd James Muir Workman in Leadhills johnMorifon Weaver in Gatefide of Linbanks Evandale Paroch James Martinholm younger Portioner oi Wefldykes there John Morton Weaver in Barony ot Giafgow Thomas ■ Miller Maltman in Longdreghora Dreghorn Paroch JohnMailon younger Weaver in Newmilns John Mair Merch. in Gawfton Paroch Hugh Mair Weaver in Kilmarnock William M'lefly Copperlmith in Kilmarnock Robert Miller Glover in Kilmarnock Rober M'kean Smith and Ferrier in Ayr John Moffat Taylor in Knock Weflerkirk P. James i^enzies Weaver in Covington Adira Mitchel Wright in Lintoun Robert Muir Deacon of the Taylors Gla/goPf Hugh M'raorland Wright in Partick James M'Lintock Talor in Giafgow John Marfhall Weaver in Paflay Nicol Moffat Indweller in Moffat William Muir Ropemaker in Greenock Robert Muir Ropemaker theie Hugh Manfon Miner in Leadhills Gsorge Morifon Miner in Wanlockhead James Morton Farmer in Haughmofs Evattr dale Paroch ^ William Morton in Martinholm there John Muir Farmer in Plewlandkead there Alex. Afuir Farmer in Plewland there John Morifon younger Farmer in Hookhead there John Mair Farmer in Glafier Lowdoun p. Eugh Mair there WiJham Mair in Tilloch Gawftpn p. Gcorac Murray Farmer in Lamington p. Arthur Martin in Ingleftoun James Merrylies in Cambuflang p« i'atiick Matthiefon in Lynn p. John Martinholm in Weftdykes Margaret M' Ay in Ormiitoun Thomas Miller in Long-green William Miller in Hallburn John Muir in Calcoats James Muir in Watcrhead Jofeph M'Kay in Burnmouth Durfdearp. Jean M'Ewenin Pennytaddoch-miln Willi^ri) Marfliall in Sconehead Andrew Marfhall in Burn Glasford p. Wilhar.^ Moffat m C:rtrope John M ffa in Knock James M. .ff.'c ini'scbics Williatij M ffat in Crcbegbeck JWjpiier ^Viuiray m Grafsyards George -Mntgomry in> Newfiggingrmiln Gcoige Miittm ia Ncwbigging Robert The Subfcrihers Names Robert M'kciTow in Carbellow Mungo M'kerfow in Aachenlonford John Mitchel in Hill of Auchepleik Richard Michael in Sceelmihi Eaft Calder Paroch William Murdoch in Leemains John M'Elvain in Branlies Sinquhar paroch Samuel M'Gaul in Sanquhar John M'FAven in Kirkccnnal William Milligan in Auchengaffel PenpoinC Paroch • . • James M'Mill.ia in D-ilrickecmilii Robert M'Milian in R'£g Kirkccnnal Parock Thomas MWllllan there William Miuie ia Tarreoch Auchenleck Paroch William M'fCay Servant in Bredifmiln Andrew Murray Servant in Ecrick N. . TAraes Newall Merchant in Glafgow zSC. A James Neilfon Merch^ there Mr. William Nimrao Preacher and School- mafter Lanark Mr Edward Newholm in Jerdonhall James Neilfon jun. Merch« in Glafgow Walter Neilfon Merch. in Paflay Michael Nafmith Clerk of Lochwinnioch. John Nafmith Maltman in Hamilton ilobert NicoilMiflonin Libberton William Neilfon Farmer in Dalziel Paroch Matthew Ndl Miller in Milltoun Robert Nisbir Joiner in Elfington John Nisbit Millwright in Parcick Alex. NisSir in Knowckland Lov/don Paroch Robei t N'sbir in Cnulrei Oiaw . Robert Nls^^^t in Croowoods Old Monkland Piroch John Nifmith in Townhead of Woodhall James Nafmith in Bawds Calder Paroch 5ames Nicol in Libberton ohn Nsuble in Paroch ofEJelfton Robert Neuble there Robert Noble in Hafe Drefdal Paroch Thoraa5 Newlandsin Paroch of Wett Calder John N: i=ton in Auchenhaftning Tineran Paroch William Notman Merchant in Peebles John Neil Servant in EUsrighill John Neilfon Servant inGarv/alUoot O. THeRev'^Dr. Charles, Owens Minifter olrhe Gofpel at Warrington Lincadiire ■*rhe Rev- Mr. James Oliver Minifler of the Gofpd a! Longframilton Northumberland M' Divid Orr Preacher ef the Gofpel at Bothf.'ell Caftle Thomas Orr Merch in Glafgow Aadrew Orr Tay lor in Ecclefom James Orr in Paroch of Cornwath Xlll James Osburn Wright in CorftMoa Ciirtri nochP. John Osbu/n Wright there Thomas O-buin Wright there Jarots Ov(.'ns Smith in Hook Applegirth P. Adaai Owcrns in Borland John Ogiivy in Wakemiln Wcfieikirk P. P. TAmes Pollock of Arthurly Efq. Thoioas Perers of Carsbasket Efqi John Parei ton of Hogfcaftle of Libberton Robert PollotU Merch in Paflay Mitthevn- Paton Deacon of Wrights in Glaf. Jame? Paxtou Meich. ia Ecclefechan Hcddara Parccb Andr4v; Penman Merch- in Biggar Thomas Pa'^e Merch. in Leimihegow 7 Cop." Hugh Paictfon Merch. m OldCumnoch P.iC James PrcuHfcot Meich. in M ffet 7 Cop. JohnPollock Portioner of Kuktoun of Blan* tyre John Pate^fon Portioner of Slacks of Giwfiott Thomas Purdie Portioner in Carnwath P» Joh.i Ptttifon Writer in Paflay. James Purdse Schoolmafter in Libbert«n •' Jofhua Powell Tobacconilt of Holywell FlintQiire 2. Cop. James Paterfon Merch. in Glafgow John Paterfon Baker there David Pitcairn Flefher there James Pendar in Corflees William Pollock Hammerman in Blantyre John Paflay jun. Weaver in Pafliy John Paterfon Weaver in G i en ch a pjjel Low- don Paroch Matthew Paterfon Glover in Kilmarnock Marion Paterfon in Abbay Green Lefciiihe- gow p James Paterfon in Chslmerfloun Damelen: ton p. James Paterfon in Lot;a« James Paterfon in Caaiv/ath James PaterfonFaruiCr in Old Monkland P. William PaierfonTcnnant in Biggarfliields Robert Paterfon Tenna^rm G^ivelloot Nathaniel Pendar Shotjuikei- in Libberton George Pretfal Taylor ai Peebles John Parker Waker in BsOy Thom"as Proudfo-i: Smith in Br'tsburn 7 C« James Pioudfoodn Frenchland John Proudfoot in Bicchcnfi>:e George P'oudfoot D.^er iherc ABdrew Proud' 00c Weaver it Moflat James Pertifis Weaver in Peathearic Wam^ frtw p- Thonms Portis Workman a: Weflraw Robert Penman in VValUiounMiln John Pollock Tenjiaut in Kirbyhill ** William yjv WiUi,im Purdir In Candymiln of Carluke Ja raes Pu -*€ i n C- >v ' " S •' >n . Robeii 'urdiein CarnwachP. James Pjre in Garmichael ri?^ Subfcribers Names John Padkm in Cr^istthall Tame?Peiim>in in Gudftones John Pirk in Gonnalbank Sanquhar p» Adam Pfimrofo Grieve in Pounfeech William Pifcrfon Servanr itj Whittop John ^ott Seivant in Mofiat •n MR. limes Ruflel ofGorbitbill ^ !ohn Robifoa Wiiterm Glafgow James Hoiumd of Haihnehall . Stephen Rouand oi Haughead Tames Rouind cfBellehouitoun Tr.bn Rouand Merch. in Glafgow Gavin Ritchie Merch.in Glaigow Tnhn Robifon jun.Merch. there William RilHtonot that Ilk Wiiliam Rouand of Insliften John Richard oi Burnfoot Muirkirk M^ James Robifon in Tefdalc J injes Robifoa Schooliaafter in Glafgow JohnHfcbb Bookbinder there John Rankin Tobacconiit there Andrew Reid juti. Makmin there David Rob Wright there John Rae Miltman there James Rae portioner of UdmRtton Ji.hn Reidjun. portio«erin Kitochhde John RamfiyMerch. in Kinkardine Robert Ruflel Merch. in Caigingaw Tattich- an P' Gavin Rouand Wright in PaUay -John Robifon fen. Weaver there. John Robifon iun- Weaver there James Robifon Weaver there John Robcrfon Weaver in Peebles Jolin Rnbifon Cordiner at Bridgend Dairy Walter Robifon vVeaver in Eadwcod John Robifon in Netherton of Galdwall Thomis Robifon in Genderhill Evandale p. James Rabifon Farmer in Granfton p» James R*bi*'on in Ea:lefloun jolin Richmore Weaver in Latghhall Muu- kirk p William Kuffel Taylor in Peebles p. Mix. Riiilt;! Cordener in Glafgow janusR'iireliaGek James RjfT 1 Shoemakerin Conngtoti William RwHe! in Librie Kirkconnal p. Andrew Red Miller in GlengivilmiU Evan- dale p. John and William Red in Craigiehall of Ki'marrock Thomas Red in Warermeetings Thomas P^id in Blackburn John Red in FoorJmouth New p. of Crm»iuc!» William Red Weaver in ^olwiibitcn chere James Rankin Dyfler in Leven John R^lph Dyiier in CacLcai r p. Jemes Reltoun Weaver in ^awdl-iU of Shot- tlelicun Elizabeth Rouand Shopkeeper in Glafgow James Rouand in Ealtvvood William Rsliftoun in Byersof RaDftoun V/illi am Riddle in Glaf^iord JWargaret Riddleii^ Strachven John.Ritchie Ropemaker in Greenock AdamRitchie Herd in Yarrow George Ritchiis in-Libbertf-n John -Ritchie in Drainaban Garmichael John Rae there David Rae in Carmich:.el Jan.es Rae there _ - lanet Rae in Udinglton Andrew RiJm.an in Manor p. Willism Rodgerson in Lochbtow lohnflon p' lames Reawick m Yards Richard Ramfay in Coukerrpains lohn Rodger Farmer in Bcthwell p. William Ruffel Servant in Milkoun s. THe Reverend M Patrick Scot Minlller of the Gofpcl in Carnwath John Sheddsn oi Marflialland in Bei:h Wiliiam Smith of Boguend William Snich of Lowdonhill 7 Cdp« Andrew Smith of Bourtrees M William Simpfon of Willieyards lames Spair Merch. in Glafgow 7 Cop lames Semple Merch. there lohn Semple Merch: there lohn Simpfon len. his .'^/ajefiy's Armourer there John Sempie of White Craijis Glafsford p. lames Sanderfon Merch. in Hawick Baillie Storie Merch. in Linlithgow 7 Cop« William Simpfon Merch. in Greenock Samuel Scot Merch. 'there Geoige Skinner Merch in Perth Robert Shearer Merch. in Glackmannstt William Smith Merch. in Froughin Fife lohn Shedden Merch. in Bcith William Shedden Merch- there , lohn Simpfon Merch, in Some lames Short Merch. in Garrel William Smith Town Treifurer of Peebles Hugh Smith of Thomtoun • lames Simpfon Storemalierin Collie_ Mr Pai rick Salmon Scuclcnt o^ Divini'y lohn Scot late Deacon of Bakers GJafgow Thomas Scot late Deacon of Bakers there \^iilianB Steel Porcioner of Carnfaytii Gaw- ftonp. ?* 5 Robert Ite Subfcnberf Namer. XV Robert Salmon Portioner of Balquh.nfon John Scor Portioner of Udiugfton Bothwell 7 Cop- James Smith Weaver in GJafsow John Smith Sclatter there Gabriel Scevenfon Cordener there Patrick Simptbn Taylor theie John Sawers Mcrch. in Alnwick James Smith Mcrch* in' BeiliHgham James Smith Malcman Portioner ot New;nilns James Somerveil Merchjin Carflairs p. Andrew Snodgrafs Weaver iu Gorbels of Glafgow Hugh Siiodgiafs Weaver there Sohn Sdvenfon Glover in Kilmarnock William Srivenfon Bonetmaker there Robert Scott Wright in Selkirk James Swzn Smith in \yefloun Hugh Somervel M.ifon in Dolphington Andrew Spence Taylor in Biggar Alex* Smiton Slioemaker in Kmrofs John Simpfon Taylor in Lanark John Smith Weaver in Paflty John Storie Weaver in EaAwood James Scot Taylor in Strathven'7 Cop Thomas Steel Farmer in Souchhaug'us of Glengival Evandale p. James Small Farmer in Uiuhank there Robert Semple Farmer in RowlaHd there Alex. Struthers Farmer in Idftonhead there William Steel Mafon in Riggfoot there John Stewart in Longkype Portioner oi Pfiefigale there John Saltan in M.inor p. Robert Simfon there Robert Shield in Bankhoufe Gawfion p. Alex' Sinsfon Tenant in Redhaugh John Smith in Netherfliields John Somervell Tenant in Dalz'el p. Andrew Scot in Broadwood ot Carluke John Smith inGlasfcrd William Struthers there David Smith in Cleughheads Applegirth p. Robert Sharp in Wanlockhead John Sanders Wright in Sibblebecfide James Scot Taylor in Caidfidd Langholm p. James Scot in Bellum Wefurkirk p. •John Scot in Covington Thomas Soramerveil in Libertoun Willifim Smith there , Robert Smith theie John Smith there John Smith in Carftairs Mirrion Smith Tenant in Basby Hugh Scot m Giange of Pectiaenc George Scot in Csrnwath John Scot in Libertoun William Somerveil in firange of Petcinene Samuel Sibbala la Gladiiones Hugh Semple in CanJren James Steel Tenant in Hills of Dunfyre Cornelius Somerveil in Gobinfiiaw Andrew Simm in Mearns p. Thomas Stodhart in Kern Kirkconnil p. ' John Sampfon in Glenmucklock there William Shield Servant in Whittoo T TWe ReV Mr. John Thomfon Miniflcr of the Golpel at Lioertoun The Lady Tufliilaw Tames Tweedie of Olifer John ToWart Merchant in Ghfgow John Ttlloch Tobacconift there Hugh Tenant late Deacon of Gardners there Hugh Turner Merchant there Cnfiopher Timmfon March, ia Hawthorndcn Robert Tod Merch. in Pafliy d. Thefe be the Branches, and of every ef them ( by God's Afliftancc ) we fhall gather fome Fruit for the Food of your Souls. The firfl Branch is the lirft Word, Except. Except, ] TH I s Except is without Exception; for unlefs we are new born, there is no going to Heaven ; befare we live here, we are born j and before we live there, we are new born : As no Man comes into this World, but by the firfl Birth, fo impoffible it is that any fhould •go to Heaven in an other World, but by the fecond Birth ; And this gives us the Neceflity of Regeneration. Dodl. Except a Man be n^ horfi, he can never be faved. It is our Savi- our's Speech, and he confirms it with a double AU'everation, Verily , verily^ 1 fay unto thee. Twice veriU^ which we find not any where but in John\ Gof- pel t» and no where in the Gofpel fo oft, as on this Argument: How then fhould we disbelieve this Truth, where we have fuch a Witnefs as Chrift, fuch a Tcllimony as his Verily^ verily, I fay unto thee ? Again, God the Father thuscounfels, not only Nicedemus, but all the Jews of the old Church, faying. Make you a new hearty and a new fpirit, for why will you die, O houfe of Ifrael f Ezek. 18. 31. Notwithftanding all their Pri- vileges C for they are Ifraelites, to whom pertains the Jdoptien, and the glory y and the covenant Sy and the giving of the law, and the fervice of God, and the promifesy Rom. 9. 4jYet here \i\unum neceffari- um'jone Thing necej/ary, that muft crown all the reftjthey muft have ^ new Hearty and a newSpirityih^t'is to fay,they mull 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, qucftioning, Why will ye die, O houfe of Ifrael? And yet again, not only the Son and the Father, but the Holy Ghoft too will avouch this Truth ; He that hath an ear, let him hear what the Spirit faith unto the churches : And what's that ? T» him that overcometh, will I give a white Stone %y and in the Stone a new name written : yea, 1 will write upon him new Jerufalem, and I will write upon him my new name. Rev. 2. 17. and 3. 12. The Meaning is, He that is new born, and fo overcomes fin, God's Spirit will t Rttfttt in loc % Mos ertt tntiquis niteii acrifqu* lapillis. Hii damnsre reos, iilisabfolvere pceni. JJltt.imorfhtf.\, if. HuiK M&cri&e diem nnmcrft in^iore Upillo, Ftrf Sac. » giVt The Nen> Birth, gire him his grace, the white Stone^ and his Kingdom, the new Jerufalewii and s new Name, the Name of Filiation, (faith a Modern, Jretius in he.) whereby truly he is called the new born Son of God. See here how Old things being done tflf<5ry, till things are become new, i Cor. ^.i-j.by a new Birth Man has gat a new Ntrne, a new Inheritance ; and therefore as the Spirit, lo the new Birth is called a Fire that purgeth away Drofs, and makes Souls bright and new, fo that we mull pafs thorow this Fire,oi no Paflage into Paradife. Nor is this Dodrine without Reafon or Ground. Yor,Excepthy the fecond Birth, Man is Firji, unholy, and therefore moft un- fit te enter into Heaven, TVithout holi- nefs no manfiall fee God, Heb. iz. 14, And what is Man before he is new born ? if we look upon his Soul, we may fee it deformed with Sin, defiled with Lull, outraged with PafTions, 0- vercarried with Affecflions, pining with Envy, burthened with Gluttony, boil- ing wiih Revenge, tranfported wiih Rage, and thus is that Image of God transform«d to the ugly Shape of the Devil : Or fhould we take a more par- tiCHlar View, ^very Faculty of the Soul is full of Iniquity, the Underftanding wnderftands nothing of the things of Gtd, I Cor, 2. 14. the Will wills no- thing that is good, Rom. 6. 20, the Af- feftions afFc£l nothing of the Spirit,Gz\. 5.17. In a Word, the Underftanding is darkned, the Will enthralled, the Affe- ftions disordered, the Memory defiled, the Conlciencebenummed, all the In- ner-man is full of Sin, and there is no Part that is good, no not one. But what lay we of the Body ? fure that is no- thing better, it is a rotten Carrion, al- together unprofitable, and good for no- thing. Should we view it in every Part and Member of it? the Head contrives Mifchief,'the Eyes behold Vanity, th« Ears let in Sin, the Tongue fends out Oaths. Come we lower, the Heart lodgeth Luft, the Hands commit Mur- ther, the Feet run to Evil j all theSen- (es are but fo many Matches to givt Fire to Lufts, Deceits, Envies, and what not ? How needful now is a new Birth to a Man in this Calc ? Can he enter into Heaven, that favours all of Earth ? Will thoie precious Gates of Gold and Pearl open to a Sinner »? No, he muft firfl be new moulded, and fanc- tified ; or he is excepted ; Except a man be new born. Secondly, Except '\ This, and Man is God's Enemy ; no greater Oppofiti- on than betwixt God and a Sinner: Confider we him in his EfTence, or in his Attributes ? in his EfTence he is cal- led Jehovah, both in refpeft of his Be- ing, and of his Promifes ; in refpedt of his Being, and lo God is contrary to Sin ; for Sin is ataxy, Diforder, Con- fufion, a Not-being; and God is Or- der, Perfection, Holincfs, an ablolute and a fimple Being: In refpedt likewifc of his Promifes, wJicrein there is a main OppofltioB to Sin j for howfoevcr 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, witbal he promif- eth Storms and Tempeji, Fire and P^r* dititn to the Unregenerate: And thus his Name and Nature is altogether op- pofite to Sin and Sinners. But view we thofe Attributes of God, I mean his Juftice, Truth, Parience, Holincfs, Anger, Power ; his Juftice in punifli- ing the Impenitent according to hit Deferts, his Truth efFcfting thofe Plagues which he hath fpoken in his Time, his Patience forbearing Sint Deftruftion till they are grown full ripe, his Holinefs abhorring all Impurities, He Mnnet behold Iniquity^ hii Anger B 2 iUrrint Ol&f Nzw Birth. ftirring up Revenge agalnft all offered Injuries, iiis Power muftering up his Forces, yea, all his Creatures againft his Enemies ; and what can we fay, but it all thefe Attributes are at Enmity withlinful Man, wo worth to Man becaufe of Offences ! better he had ne- ver been born, than not to be new horn ; alas, what fhall become of him ? Can he that is God's Enemy fee God in his Glory ? no, there is no Way but one. Except he repent^ Except ] he he horn again. Thirdly, Except] by a new Birth, Man is tviihout Chrtjl^ Eph. 2, 12. for If any Man be in Chrijl^ he is anew ireature : And if he be not in Cfirift, what Hopes of that Man? It is only Chrift that opens Heaven, it is only Chrift that is the PFay to Heaven ; be- fides him, there is no Way, no Truth, no Life-y and, if we be in him, as the Branch in the Vine, it is of Neccffity that we bring forth good Fruit ; Upon thefe Terms his Death is effedlual, if we become new Creatures ; or other- wife, all his Merits ( his Blood that was flied, his Body that was crucified, his Soul that was agonized ) they are nothing unto us, we nothing bettered by them : Fie died for all, but his Death is not applied, his Kingdom is not ope- ned, lave only unto them that hav^e learned and pradtifed this Rule of Ex- teptitn : 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. Confider this, ye that are out ©f the State of Grace, in what mifer- able Thraldom is your Souls? Should any call you Servants, or Slaves of Sa- tan, you would take it highly in dif- daln ; but take it as you pleafe, if you are not regenerate, you are in no better Cafe : Paul appeals to your own Knowledge, Know ye net\ that to whomfocver you give your felvet as fer- vants to obey, his fervants ye are to whom ye obey? Rom. 6. i6, 23. If then ye obey the Devil's SuggelVions ( which you do, being unborn ) what are you but the Devil's Servants ? And if he be your Mafter, what is your Wages ? You may fee it in the lalt Verfe, The wages of Jin is death ; Death of the Bo- dy, and Death of the Soul ; Death here, and Death hereafter in Hell- fire. Alas, that Satan fliould have this Power on Man ! that he who is the Enemy, and means nothing to a Sinner but Death and Damnation, fhould be his Lord, and tyrannize it over him at his own Will and Pleafure ! Would any Man be hired to ferve Lions and Tygers ? And is not the Devil a roaring lion, walking about, and fee king lohom he may deveur f i Pet. 5. 8. To ferve him that would devour his Servant, is a moll miferable Bondage ; and what Pay can one expe(5l from Devils, but roarings SLX^d devouring, and tearing Souls ? In this Plight are the Servants of Corrupti- on, Slaves of Satan, fo I rightly call them ; for, Of whomfoever a man is e- vercome-, even unto the fame is he in bon- dage, 2 Pet. 2. 19. To wind up this Point, Lord, who /hall dwell in thy Ta- bernacle, who fhall reji in thy holy moun" tain ? If we believe David^- Not he that ftndereth with his tongue^ or doth evil to his neighbour, or giveth his money up- on ufury^ or taketh a reward again/1 the innocent, Pfal. 15. 1,3, 5 . No," fuch are the Servants of Satan, and here is Matter oi Exception againft them ; Ex- cept a man be born again, he cannot fee the kingdom of God The Sum of all : Without Regeneration no Kingdom ; for whether we confider Man in ree;ird ofh'm/elf, or of God, or of Chri/I, or 0/ Satan, he is ( Ex- cept he he new horn ) unholy, God^Sr Enemy, out of Cbrifl, in Satan. ^ Vf$ The Nen> Birth. Vfe. And ff the new Birth be thus ne- ceflary how fhould we t Jabour to be born again ? I mean not,as Nicodemus^ta inter into our mothers womb again, and be born ; It is not the Seed of Man in the Womb of our Mother, but the feed of Grace in the Womb of the Church, that makes us bleflcd : and if we are thus born by Grace, then are we fandtified, made Ions of God, Heirs with Chrifl, over whom Satan can have no Power at all. Now then, as >ou tender your Souls, and defire Hiaven at your Ends, endeavour J to attain this one Thing neceffary ; * Lift up your Hearts unto God, that you may be wafJ^ed, JHflifi- ed^fan5lified in the name of the Lord Je- Jus J and that by the Spirit of Ged you may walk in new Ways, talk with new Tongues, as being new Creatures, created unto good Works. Thus would you t wait on God in his Way, I truft the Lord in Mercy would re- member 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 \hns b em again : Ocherwile how woful are you, confidering this Bar in Heavfens Door, to keep out the unregenerate, Except] Except a Man be born again, he cannot fee the kingdom tfGod. Thus far of the Exception ; we how come to the Per/on, thzl is in a Ni/jprius in the Front, Except : This is the Party that mult profecute the Caule, a Man. A Man] >\ ND this Man] is every Man, and **• every Part of Man : It implic? ali Men, for all are bound to it, and all Man J for all the Par[s of his Body, and all the Powers of his Soul are to be re- newed, or he cannot be faved : The Word then is general, whether we re- lpe(5l genera fjngulorum, the Kinds, all Men ; or /insula generum, the Indivi- duums, all Man, or all the Parts of Man, Body and Soul. We will lirft begin with the Kinds. Dodt. I . All men {or all mankind) mu/l be regenerated before they be faved ; not one of all the Sons of Adajn that fhall ever go to Heaven, except he be born again : May your Contemplati- ons (guided by God's Word) go into that Paradife above, there walk the ftreets, behold the Towers, view the Subjeds, from the one end of heaven to a- nother ; and whom find you there ? Not one that lives apd diss in fin j there is not in it, nor fhall enter.intsit a- ny thing that defilethy neither ivhatfoe- ver worketh abomination, or maketh a lie. Rev. zi. 27. Yet if fuch repent them of their fins the gates /hall not be fhut againjlthem \ All . the Saints that now loalk in the Light of it, werefin- ners ; but firft they were purged by the Lamb, and fandified by the Spirit ; firfl they were regenerated, and fo they were faved. You may objedl. If all Men that go to Heaven mud be neiv born, what fhall become of Infants, that die ere they be born ? Can a man enter thefecond time into his mothers womb, and be born ? Cfaid Nicodemus.) But can a Man en- ter into the fecond Birth in his Mothers Womb, (fay you; and bb born again, before he is once born ? ^ Thugistbelingu4g»ofGod,Ifaid, Behold me, to a nation that Was lOt called by my aame,^.4j.i. iThuswhilft the Minifter fpeaks it is Chrift conjes with power in the Word, f^fib. i J.oj * Pray, becau e God bids you pray: it may be he will come in when you Bray. " Whe« J/mow Mitgw/ was in the gall of bitternefs, Ptttr bids him pray, .yiffs2. as. f Not that we can wait by a power of our own, but he that fai«h. Therefore will the Lord Tvait that he may be gracious to you, Ifa. jo. i8. He drawj«nd gives apowerto vvaiton hiai, and he comes Id, when he hatb-wai:ed, is the ficceft time I an* The Nen> Birth. I anfv«rer [To be born again] fuppof- eth to be once born indeed ; therefore accordiag to the Letter, our Saviour fpeaketh cf a Man already born into the World, rhit he muft be born again: But ifwefeekout the fenfe \Te be born again] (as our Saviour interprets) \sto be born of water and of the Spirit ; and fo may Infants not born into the World, be born again. Thus we read o{ Jeremy, The Word of the Lord came unto him, laying, Behsld I formed thee in the belly, l knew thee, and before thou camefl forth out of the womb, Ifan^iified thee, Jer. i . 5. And thus we read ot John the Baptift, the Angel of the Lord i'aying of him, that he Jhould be filled with the Holy Ghojl^ even from his mo- thers wtmb, Luke. i. 15. By thefe Examples we fee what the Lord can do; yea what he doth indeed, altho' we know not how, nor can it be ob- terved by us. You may yet objefl, [To be born a- gain] is (faith our Saviour) [t^beborn of IVater and of the Spirit : ] Now Water is the outward Baptifm, and the 5/>n7V is the inward Grace (thus all An- cients t have conftrued this text, faith Hooker) but Children not born (how- foever they arc fandtified by the Spiirit) they cannot be baptized with Water, and therefore they cannot fee the king- dom of God. I anfwer. In Cafes ©f Extremity, or Impoflibility, if adlual Baptifm be ■wanting, vocal is enough, and thus far fome of our Adverfaries grant us ; Tho* it be wanting indeed, {ii\A Aquinas, cation be, ths' Baptifm he. net, it avails t$ Salvation ; but if Baptifm be, and San£iification be not, it avails nothing at all : Our Conclufion is this. All Men^ Cor all Mankind) young Men and Maid- ens, old Men and Children, Pial. 148. 12, all muft be regenerated, or they can ntwtrfeethe Kingdom of God. Do£l. 2. Secondly, As all Men, f© all Man] all the Members of his Body, all the Faculties of his Soul. SanSfiJi' cation (if favingj mufl be perfect and intire, tho not in Refpe^ of Degrees, yet in Refpe^i of Parts ; every Part and Power of Body and Soul muft have its Part of SancSlification, tho' no Part his full Perfection, before the Diflblution of our earthly Tabernacles .• Hence (fay Divines) there is a Regerieration or Sandlification (itisallonej inchoata and confummata ; inchoata, begun in this Life, confummata, perfected in that other : And of this faith our Saviour, Mat. ig. 28. Verily I fay unto you^ that ye which have followed me in the re- generation, when the Son of man Jhall fit in the throne of his glory, ye Jhall alfoftt upin twelve thrones, judging the twelve tribes of \frael: We fpeak not of this Regeneration, but of that which brings to this, for we muft be regenerate here, or have ne Part there with God in his Glory. And fhould we confider Man in his Parts, every Part muft bear a Part in this Birth ; his Body muft be regenera- ted, his Soul muft be renewed : We will begin with the Body ; As ye have yielded your members fervanis to unclean- 3 , part. q. 68. art. 2.)yet Baptifm in De- nejs, and to iniquity untt iniquity ; even fire is fufficient to Salvation : Kndi to l\\\s fo now yield your members fervants tt End heel es Aujiin, izy'xng, San^ifca- right eoufnefs, unto holinefs, Rom. 6. tion may be withtut Baptifm, and Bap- 19. As every Member of the eld Man tifm without San^if cation i ifSan^if- it full of Sin, fo every Member of th« ± Quindecim fStres propofuit B#ff«rw««w, Vota. ido, lib.;, de effcftu fwrtmentorum cap. j Kh^ EccUfroVt. let ftill he remembers if his Eye lees No- thing, all thofe Eyes of Heaven ('of God and of his Angelsj are ever about him ; and therefore he anfwers 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^ hoiu dare I do it before thoje Heaven- fpe6iators, God and his Angels f Or if we confider \ht Jecond Objed {Dei verbum, the Word of God) the Unre- generate never burdens his Memory with iuch blefled Thoughts ; if fome- times he falls upon it, it is either by Conflraint, or by Accident, never with any fetled Refolution to dwell on it, or to follow it : But the Soul that is regenerate, with Mary, keeps all thefe things In his heart, Luke 2. 51. Or with David, gives it out, Thywordhave I hid in my heart, Pfal. 119. 11. Whatfoever Leflbns he learns, like fo many Jewels in a Cafket, he lays them up fafe, and then as Need lerv- eth, he remembers his flore, 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 Retain- ment, which Nature affords him ; but the Regenerate Cwhofe Memory pnly is fandified) whatloever he re- tains, he hath it opportunely at hand ; is 'Tentation or AfRidion he remem- bers and applies, and fo remembring to apply, and applying that he remem- bers, heisthereby inabled to refift Evil, or toHolIow thofe good Things whicR the Lord hath commanded. Fourthly, The Confcience mufl be re- newed, and that two Ways; either by drr^vi ing the Soul [ adbonum, or a malo] to Good, or from Evil. i. To Good, by inclining and encouraging j 2. Frem Evil The Nen> Birth. BvHi by reftraining and bridling. If we confider its Jirji Office, in that it draws and leads the Soul [ ad bonum ] to Good, I confefs the Unregenerate is not ot that Confcience, for the moft Part his Confcience lies dead in his Bo- fom, or, if it ftir fometimes, he labours all he can to fmother it in his waking: To fuch an one fhould Men and An- gels preach, yet lo far is he bewitched with Sin that he hath no mind of Good- nefs, or, if he do any good A<9: ( which is a rare Thing with him ) it is not out of Confcience to do Good, but for fome finifterEnd or Refpeft, It is o-\ therwife with the Regenerate, his Con- fcience incites him to Good,and he doth Good out of Confcience; he Hands not upon Terms of Pleafure or Profit, but his Confcience being guided by the Rule and Square of God's holy Truth, hefubmits to it merely out of his Obe- dience 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 \faiah 51.12. I even I am he that comforteth you ; who art thou, that thou Jhouldell be afraid ef a man that Jhall die, and of the fan of man that Jhall be made as grafs ? artdfor- gettefl the Lord thy Maker, that hath (Iretched forth the heavens, and laid the foundations of the earth ? Or, if we confider they^fe with vain or empty Content- ments; but the Hope of the Regenerate both enjoys the right Objecft and right Means; his Eye is fixed on future Good, and he endeavours to purfue it till he get the Poflcflion ; if in the Pur- fuit he meet with Croiles, Lofles, Griefs, Difgraces, Sickneffes, or any other Calamities, his Hope is able to fweeten the bittereft Mifery that can poflibly befal him ; the AffllBions of this Life bid him look for a better, a Crofs here minds him of the Glory above; and howfoever this Hope may have many Difficulties and Wreitlings in him, ( therefore it is compared to an Anchor, which holds the Ship in a Storm, Heb. 6. 19. J yet it holds and fticks fo firm to God and his Promifes above all, that he is confident, that af- ter this life an heavenly Crown fliall be fet on his Head by the Hands of God aifd his Angels. The Fourth AfFetfr appears, Pfal. 119. I zo. His judgments are terrible^ I trem- ble and quale -• His foy appears, PfaU 119. 16. Thy tejlimonies are my delight y I rejoyce in them as one that findeth great fpoils: H\s Sorrows appears, Pfal. 119. 136. Mine eyes gujh out with rivers of Tvattr, Here is Love and Hatred, aiid Hope and Fear, and Joy and Sorrow, and all are fet upon their right fpiritual Objefls. You fee now a Peurtraiture of the new Man, which Jhould he the Cafe of all Men ; my Text faith indefinitely A Man] implying every Man, and every Part of Man ; every Man jhould be regenerated, every Part of Man Jhould be renewed ; end whereas Man eonfijls of two Parts., the Body end Soul, all the Members of his Body, the Heart, the Eye, the Ear, the Tongue in fpecial\ all the Powers of the Soul, the Underjanding, the Will, the. Memory, the Confcience, the Affediom in general, all mun be renewed, and the whole Man born again. Vfe. And yet ( Beloved ) I mean not fo, as that a Man renewed is never o- vercome with Sin ; I know there is in him a continual Fight betwixt the Fitfh and the Spirit, each of which ftriveth 10 make his Part ftrong againft the other, and fometimes Amaleck prevails, and fometimes Ifrael prevails; iometimes his Heart falls a lulling, his Eyes a wan. dring, his Ears a tickling, his Tongue a fpeaking idly ; fometimes his Under- ftanding errs, his Will rebels, his Me- mory fails, his Confcience fleeps, and his Affe(^ions turn the ftream after fen- fual Objedls ; but ( that which differs him from the unregenerate Man ) if he fin, it is with a gracious Reludation, he relifts it to the utterrr>oft of his Abilities, and if at li^ he commit Sin through ihe Violenci of Tentation, fubduing the Infirmity of the Fiefh, he is prefenlly abafhed, and then begins he to fei Re- pentance a Work in all the Parts and Powers of his Bod ' and Soul j then be- gins his Confcience to trouble him within, and will never be at quiet ub- til the Ciftern of his Heart ( being o- vercharged ) hath caufed his Eyes, the Flood-gatM, with moift finful Hu- mourft to overflow the Cheeks with Teirs of Contrition ; and thus he is wajhedju(lified,fan£lifitd,\ Cor.6.9. and rellored to his former Integrity again. Examine then yourfelves, you that de- fire Heaven at your Ends, would you in- herit the Kingdom? would you live with Angels? would you fave your Souls? examine and Vcy whether your Bodies and Souls be faniiified throughout ; and if you have no Scnfe or Feeling of the new Birth ( for it is a Myflery to the Unregenerate j then never look to fee ( in that State ) the Kingdom of God\ but i6 The Neip Birth. but if yoa perceive the Working of fa- ying Grace efFeftually in you, ( and you cannot but perceive it, if you have it ) if you feel the Power of Godlinefs firft feizing the Heart, and after dif- perling itfelf overall the Parts and Pow- ers of Body and Soul ; or, yet more in particular, if your Hearts be foftnedby the Spirit^ if your Eyes wait upon Gody if your Ears liftcn to his Word, \i yeur Tongues Jhew forth his Praife, if your Undetjianding attain to faving Know- ledge, if your Wills conform to Che Will of Gody if your Memeries be llored with heavenly Dodlrine, if your Con- fcienceshQ tender and fenfible of the leaft Sin whatfoever, if you Isve that which is good, if you hate that which is evil, if you hope for the BlefTings above, if yowfear him that can dejlrey both Body and Soul; in a Word,, if you joy in Goodnefs, if you y^rr^jw for Sin, then are you born again. Happy Man in this Cale that ever he was born, ahd thus e- very Man muft be, or he cannot be hap- py : Except a Man ] ( every Man, eve- ry Part of a Man ) be born again^ he cannot fee the Kingdom of God. Thus far of the Subject, Man. ] TVe come now to the A^y or Deed to be done y he mujl be born again. Be born again. 'THE Children are brought to the "* Birth, and left the Saying be true of us. There is no Strength to bring ferthy 2 Kings 19. 3. I fhall now(by God's AfTiftance J proceed to the Birth itfelf. -Here we have the Manner of it, and we may obferve a double Manner, Firfly Of the Words containing the new Birth. Secondly, Qi the new Birth contained in the Words. The Manner of the Words appears in the Original Genethe anothen ] two Words, and each of them has its divers Reading. Genethe^ Valla would have to be genitusy begotten ; Except a Man be begotten.'] Others ufually fay natus, born ; Except a Man be born.] And as Genethe, (o anothen^ fome would have to be anothen euranotheny above or from Heaven ; Except a Man be born from a- hove.] Others ufually anothen topalin, again ; Except a 'Alan be horn again. J Chryfojlom cites both thefe, and of each Reading, we (hall gather fomething for our own Inftruftion. Do(5t. Except a Man he regenerated, or begotten flaith Valla. ) As Man that is born of a Woman is begotten by a Man, fo he that is born again, mujl have a Be^ getting too : and therefore fometimes it. is called renafcentia\ a new Birth, and fometimes regeneratio [ Erafm. annot. in loc. ] a neiv Begetting, or Regeneration, If you afk. Of whom is the new Man begotten? James tells you, James i. 1 8. Of his own will begat he us with the word of truth: The former Words note the impulfive Caufe, thefe latter, the Inftrument ; it was God that begat us, and with the Seed of the Word. Firft, God begat us, and fo are we called God's fonSy born not of blood, nor of the will of the fejhy nor of the ivill of manyhtit of Gody John i. 13. Regene- ration is the Work ot God, and becaufe it is a Work external, it is therefore communicable to each Perlon of the Trinity : Ye are Jan£lified (■ faith the A. poflle ) in the name of the Lord Jefus, and by the Spirit of our God., i Cor. 6. 1 1 . The Father, Son, and Holy Ghoft all fandifie, all work the lame Work: But as in the Godhead there is but one Eflence, and three Manners of Being of the fame Eflence; fo in Gud'sout- ard Operations, al! thePerfons work r^wx eandcmyOnt Thing; but all work not ee- demmodoy after one Mijnner. For In- ftance, the Works of Creation R edemp- tion, and Sanftification are the common Works The New Birth. Works of God the Father, God the Son, and God the Holy Ghoft, i Cor, 8. 6. John I. lo. Joh. 26. 13. yet e- very oneof thefe, common to all three, are terminated in fome one of them j fo the Father it laid to create, the Son is faid to create, the Holy Ghoft is faid to create ; fo the Father is faid to re- deem, the Son is faid to redeem, the Holy Ghoft is faid to redeem ; fo the Father is faid to fandifie, the Son is faid to landlifie, the Holy Ghoft is faid to fandlifie: Thus all Three concur to every one of thefe Work>, and yet eve- ry one of thefe Works is terminated, fpecified, and formed ( as it were ) in the very laft A61 by one of thefe Three : The Work of. Creation i'§ terminated immediately in God the Father, the Work of Redemption is terminated im- mediately in God the Son, the Work of Regeneration is terminated immedi- ately in God the Holy Ghoft. And it is memorable, that a« the Community of thefe W«rks, ad extra^ depends on the Unity of God'i Eflence, fo the Diverfity of their Determinations de- pends on the divers Manners of God's Exiftence, or fubfifting : the Father is ofhimfelf, neither made nor begotten, and therefore it beft agrees with him to make all Things of nothing, which is the Work of Creation ; the Son is of the Father alone by rcfledlion of his In- telle(fl, and fo called the Reprefentati- on of his Father's Image, and therefore it beft agrees with him to feprefcnt his Father's Mercies to Mankind, by fav- ing them from Death and Hell, which is the Work of Redemption ; the Holy Ghoft is of the Father and Son, pro- c-eeding ( and as it were breathed ) from Ihem both by the Aft of the Will, and therefore it beft agrees with him ( that hloweth where he liHeth ) to blow on our Wills, and by his Breath to purge and purify us, which is the Work of 17 Regeneration. To fum up all in a Word, This Work of Regeneration, ( or Sati^ification^ or whatever elfe you will call ii ) in refpedlof the Work, it is of the Father, Son, and Holy Ghcft; but in re'peft of the laft Ad, it is of the Holy Ghoft, and not of the Father, nor the Son ; and thus our Saviour concludes, John 3. 8. That which is born of the Spirit , is fpirit ; andfo is every man that it born of the Spirit. Secondly^ as God's Spirit is the prin- cipal, fo God's Word is the inftruraen- tal Caufe of our Regeneration, Ye are born again ^ faith Peter ^ not of corrupt tible Jeedy but of incorruptible by the word of God y which llveth and abldeth for ever i i Pet. i. 23. this Word J(?^« calls the word of life, i John r . i . Paul the Producer of Faith, and the power of God unto falvationy Rom. 10. 10, 17, yea, this Word is quick and powerful^ andfbarper than any two edged Jwordy piercing even tt the dividing afunder of foul andfplrlty and of the joints and mar- row, and Is a dlfcerner of the thoughts and Intents of the heart, Heb. 4. 12. They that are born again cannot but re- member how quick 2in^ powerful, ard Jharp God's Word was at their Regene- ration: Firft, like an Hammer it beat on their Hearts till it broke them all to Pieces ; and then like a Sword by a ter- rible, cutting, piercing Power, it ftruck a fliaking and trembling into the very Center of their Souls ; laft of all. like Oil ( when as the Man in the Gof- pel, Luke 10. 30. they were wounded indeed)it began to fupple lho(e Wounds and to heal the Bruifes, and to refreOi the weak and tender Heart with all the Promifes of God revealed in Chrilt. And thus a Man being begotten of the Spirit with the Word of Truth, he comes at laft to the Birth ; fo we read. Except a man he born. And this I fuppofe to be fuller than the other, be- D caule i8 caufe, a Begetting may be, and no Birth follow ; as many that areftiffled in ihe Womb are begotten^ not horn\ but if the Birth be, it doth prefuppofe a Be- getting^ and lo it implies it: Except a man be born again ^ ih.u is, except a Man be begotten and born^ he cannot fee God's Kingdom. If you afk, Of whom born ? I anfwer. As God is the Father, fo the Church is the Mother of every Child ot God; to this Purpofe laith the Apoftle, Jerufale?n, which is above, is free, which is the mother of us all. Gal. 4. 26. What is Jenifalem but the Church? for as that City was the Seat o{ David, Pfal. 1 22. 5. fo is this Church the Throne of Chrift, figured by the ICingdom of David, Rev* 3. 7. and ^ therefore of both thefe God thus pro- claims. Here fhall he my red for ever, here will I dwell, for I have a delight herein. Pi tl. 132.14. And rightly is the Church called our Mother, "r. Becaufe fhe IS the Spoufe of our Father betroa- thed. Hoi. 2. 19. coupled and made one. Cant. 6. 3. lam mywellbeloved's, and my wdlbekved is mine; and 2. be- caufe we are Children born of her, this •teachethus to honour our Mother, and like little Children to hang at her Breafts for our Suftenance, Suck, and be fatfsfedwith the breafls of her confela- tions, milk out ^ and be delighted zuith the abundance of her glory, Ifa, 66, 1 1. It is the Church that brings forth Children to God by the Miniftry of the Word, and if we are Children of this Mother, we muft feed on tha; Milk which flows from her two Breafts, the Old and New Teftament ; yfs new born bates, faith Word to teach, no Sacraments to con- firm ; but all thefe, and all other Means arcm the Womb of theXhurch ; it is h-ere, and here only, where the Spirit of immortal Seed begets Grace in the Heart, ad fo a Man \s born again, Do^.TWm anothen,fomc itad ourano- thenjrom He; ven,and fo ihe word:, run, Except a man be born from above. From a- bove it is that every good and per fell gift Cometh. A man can receive nothing except it be given hijn from heaven, John 3. 27. Bat how then laith our Saviour of the Wind ( to which he compareth every one that is bom of the Spirit ) that we know not whence it cometh, and whether itgoethFvev, 8. I anfwer. This z^*^»<-^ refpeds more the Caufe than Place, wc know the Wind comes from the South, or Northjor Eaft, or Weft, but why fo and fo.we cannot telljwe know theSpirit is above, and the new Birth, or Rege- neration comes from the Spirit ; but [to dioti] why it is fo, or what moves the Spirit to do {o, befides his [ eudokian ] the good Pkafure of his Wdl,^^ cannot tell. Or, if we read anothen to palen, as 0- theis do, r Beda i^ Erafm. Paraph, in loc. ] the Words then run thus, Except a man he horn again. To this Nicode- mus" Reply feems more dired. How can a man be born when he is old ? can he enter the fecond time into his mother'' s womb ? No queftion he took Chrift's anothen '^xopalin, only thus he miftook, that the fecond Birth (houldbeafter the Manner of the firft Birth, and therefore he faith,Ci7« a man that is old,{\xc\\ as he himfelf was, be born again ? No, faith our Saviour, that which is born of the the Apoftle, defve the fmcere milk of fiefh, is fiefh, and there is but -ne Birth the ivord, that ye may grow thereby, i afierthis Manner ; but to be born again. Pet. 2. 2. In ■' Word,o\.t of the Church is to be born after the Spirit, .->-,d this is there is no Salvation : Tf^o have not the the fecond Birth ; a Man is fir ft horn Chui chfcrjheir Mother ^cannot have God of the fiefh, and he muji be again born of the Spirit. Do5i, Hence appears the DilTerence of for their Father, was the faying of old; and good Rcafnn,for out )i ihe Church there is no Means 0^ S.;lva:ion, no ^he Nen> Birth. of the firft and fecond Birth j the firft Birth is of the Earth, earthy i the fecond Birth IS of the Lord from Heaven, hea- venly : The firft Birth is of Nature, full of fin ; the fecond is of Grace, full of Sandtity: The firft Birth is originally of Flcfh and Blood, the fecond Birth is orieinally of the Spirit and Water : 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 Conaparifon of which, tho it were to be born Heir of the whole World, all is but Mifery ! This was Mofes' Praife, that he eJJeemed the re- proach of Chrijl above all the treasures in Egypt ; rather would, he be the Son of God, than to be called the fon of Pha- raoh" i daughter, Heb, 11.24. No que- ftion it is a great Dignity to be called the f on in law to a king, i Sam. 18.23, but nothing in comparifon of being the Son of God : This Sonfiip is that De- gree, above wliich there needs no afpi- ring, and under which there isnoHap- pinefs, no Heaven, no Kingdom. Ex- cept a man be born again, he cannot fee the kingdom of God. Thus far of the Manner of the Words, which contain the new Birth ; it ap- pears in them, the Father of it is God, the Seed of it the Word, the Mother of it the Church, t-be Place of it, whence? from- Heaven ; the Time of it, when P after a Man is once born, then he muft be again born ; Except a man be born. Secondly, 7% jou fee the Manner of the Words containing the new Birth, fo now lee the Manner of the new Birth contained in the Words. I know »9 it is not wrought in all after one Man- ner, nor is the Manner known to us, but only fo far forth as it is feniible in us, and therefore we muft confider Man before Baptifm,m Baptijm,zhtx Baptijm ■ In fome is the new Birth wrought be- fore Baptifm, as in the Eunuch under Can dace Queen of the Ethiopians, A£is 8. 37. and in Cornelius ihe Captain, to- gether with his Kinfmen and near Friends, J^s 10. 47. and in Lydia, JSfs 16. 14. and fo our Charity tells us that every Infant, dying before Baptifm, is renewed by the Spirit;hut the manner of this Working we know not, for it is one of the Secrets of the Spirit of God. In others is the nezv Birth wrought in Baptifm, which indeed is the Sacra- ment of the new Birth, and Seal of Re- generation-, but howfoever in Pcedo- Baptifm we fee iheoutward Seal, yet we fee not, we feel not the manner of the inward Wcking; for this alfo is the Secret of the Spirit f of God. ^ In others is the new Birth wrought after Baptifm ; fo Pelanus * ; But whe- ther after Baptifm, or in Baptifm we will not difpute; only, as the Cafe ftands with us, this I affirm. That there is no Manifedation of the new Birth, un- til after Baptifm, But, When after Baptifm ? I anfwer, Whenfoevir Men receive Chriji bv Faith, which, tho it be many Tears after, yet then do they feel the Power of God regenerate them, and to vjork all things in them which he offer- ed in Baptifm, Now the Manner of this Feeling, or, of God's Spirit work- ing, proceeds ulually thus. There be certain fteps of Degrees, fay Divines, by which it pafle h7 and howfoever in thofe whom God hath ? t Bellar. Tom z. ie Sacaram. Baptifm. c. lo. Habeat fidem habirualem. See Dr. Vidd concern- ing the Author of the Grouwls of the old and new Religion, S- i. Fides eft in Infaiuibus tsocentia & inclmatione, VifmusParte fecunda r-techef. quefl. 7+. Spiritus operatur in potemiis ar.ima: ipforum, ut Bellar: HabencSpiritum 6dei, Zanch. in cap. z, ad Epbef. • ' * Poland. Sjntag. I. 6. c. 37. D blelTed ^he l<[en> Birth. 70 blefled with that great Favour of holy and Chriftian Education, the Spirit of God dropping Grace into their Hearts, even very betimes ; thefe fteps or De- grees are not fo eafily perceived : Yet in thofe Men who have lived long in iin, whofe lins have been grofs, and great, and grievous, no fooner come they to a nev/ Birth, but they can feel Grace work in them ftep after ftep, and thefe fteps we (hall reclcon to the Num- ber of Eight. The Firji is a Sight of Sin, and this our Saviour reckons tor the firft Work of the Spirit, When he is come, he will reprove the zusrld of fin, John i6. 8. Of fin ; how ? Why, thus : No foon- er begins thisblciled Change from Na- ture to Grace, but the Conlcience ( wrought on by God's Word ) opens Its Book, and prefcnts to the Soul a Bed-roll of ihele many, mighty, hai- nous Sins committed againft God and Man, there he may read in bloody bur- ring Lines the Abominations of his Youth, the Sins of all his Life ; and to bring them into Method, the Com- mandments of God ftandasa Remem- brancer before his Eyes : The Firfl tells him of his loving fomewhat above God : The Second of his worfhipping a falfe God, or the true God after a falfe Man- her: The Third of his difhonouring the great and mighty Name of God : The Fourth of his breaking the Lord's Day, either in doing the Works of the Flefh, or in leaving undone the Works of the Spirit; nor is this all: As againft God, fo sgainft his Neighbour hath he finned -, The Fifth tells him of his Stub- bornefs, and Difobedience: The Sixth of his P.fTions, and Delire of Revenge: The Seventh of his Lewdnefs and luft- ful Courfes : The Eighth of his Robbe- ries and covetous Thefts : The Ninth oi his Lies and Slanders, Back-bitings, and rafh Judgments: The Tenth pf his covetous Thoughts, and Motions of the Heart to all manner of Evil. Good Lord! what a Number of Evils, yea what innumerable Swarms of lawlefs Thoughts, and Words, and Adtions doth he read in his Confcience ? But ■above all, his darling Delight, his be- loved Sin is writ in greateft Charadlers, this he finds to have bewitched him moft, and to have dominiered above all the reft in his wafted Conlcience ; this Sin, in fome, is Worldlinefs, Wanton- ncfsjUfury, Pride, Revenge, or thelike ; in others it is Drunkennels, Giuttony, Gaming, fcurril Jefting, Simony, or the like ; Whatfoever it is, the Con- fcience tells him of it again and again, where that he may read it together with his other Sins ; the Spirit of God now opens the Eyes of his Mind, and lets him fee the very Mud and Filth of his Soul, that lay at the Bottom before unfeen, and undifcerned. Thus is the iirft Working of the new Life^Pto wit, a Feehng of the old Death of his Soul in Sins and TrefpafTes ; and here the Axiom is true, No Generation with' ■mt Corruption ; a Man muft firft feel this Death, before he \sborn again. The Second Step is, Senfe of Divine Wrath, which begets in him Fear ; fo the Apoftle, The Spirit of Bondage be^ gets Fear, Rom. 8. 15. and thus it works : No fooner hath the Man a fight and feeling of his fin, but then God's Spirit ( now called the Spirit of Bondage ) prefenti to him the Armory of God's flaming Wrath, and firrv In- dignation ; this makes him to feel ( as if he were pricked with the ftroak of an Arrow or Point of a fword, or fting of an Adder ) that he is a moft curfed and damnable Creature, juftly defervmg all the Mileries of this life, and all the fiery Torments in Hell in that Life to come; yea, this makes him tremble, and ftand and look as if he were throughly frigh- ted The Nen> Birth, (ed 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 Sleep, by the Trumpet of the Law, his Heart is now fcorched with the fccret Senfe of God's angry Face, his Soul is now full forely crufhed un- der the moft grievous Burthen of innu- merable Sins, his Thoughts are now full of Fear and Aftonilhment, as if no lefs than very Hell and Horror were ready to feiz« upon his Body and Soul. 1 fay not vfhat JVIcafure of this Wrath is poured on all men in their Conrer- iioR J for I fuppofe fome feel more, and fome have lefs of it J but I verily be- lieve, fome there are that ( in thefe Pangs of the new Birth ) have been fcorched ( as it werej with the very 'Flames of Hell, infomuch that they might truly fay with David, God's wrath lieth hard upon me, and he hath affli^ed me with all his waves, PfaJ. 88. 7. And no Wonder, for this is the Time of Fear; now it is that Satan ftrives bufilyto ftifle the new Man in the Womb, and therefore he that be- fore diminilhed his Sins, and made them appear little or nothing in his Eyes, when he once fees the Man Imitten down into the place of dragons, and co- vered with thejhadow of death, Pfalm 44. 1 9. then he puts into his Mind his innumerable Sim, and fthat which im- mediatly follows ) the Curfe of the Law, and the Wrath of God, which he yet makes more grifly and fierce, with a Purpofe to plunge him into the bottomlefs Pit of Horror and De'rair. By this Means he perfuadcd Cain 10 cry out ( when ^he wa? in this Cafe) Mypunijhment is greater than I can hi>a)\, or as others tranfiate, Mintiniquiiyh greater than can he forgiven^ Gen. 4, 13. And therefore thus far theUnre- generate goes witMhe Man born again, 31 both have a Sight of Sin, and Senfe of Wrath, but here they part ; for the Man unregenerate either finks under it, or labours to allay it with worldly Comforts, or fome counterfeit Calm : But the Man horn again, is only hum- bled by, it, and feeks the right Way to cure it, and at laft ^by the Help of God's Spirit) he palleth quite through it, I mean, throu2,h this Hell upon Earthy into the Ipiritual Pieafures of Grace, which is to be bsrn again.'] The third Step is Sorrow for 5//7,and this is more peculiar to God's Child ; there is a Sorrow, which is a common Work of Grace, which an Hypocrite may have; and there is a Sorrow which is a Work of fpecial Grace, and this likewife precedes the Exercife of Faith. « But fome objevfl, Chri/i mufl work this Sorrow, or it is good for nothing ; new if Chrifl be in the Soul working forrow, then there is Faith ; therefore Faith mujlgo before forrow. I anfwer, altho' it is true that Chrill cannot be in the Soul, but in the fame in- ftant there is the Habit of Faith ; yet it follows not that Faith is before Sorrow, for the Habits of thefe Graces are both together, and at once in the Soul ; or howioever, it follows not that the Soul is inabled by an Adl of Faith to apply Chrift to it felf afloon as Chrift is in the Soul, or as foon as the Habit of Faith is infufed into the foul : The Queftion is. Whether the Soul in Refpe5l of us (who can only judge of the Habit by the Ah) cannot be faid to have Sorrow or Repentance before Faith ? The Quefti- on is net, which the Sotd hathfirfl in RefpeSt of God's Gift, but which it ails firjl for cur Apprehenfton f Surely to i- it firft forrows for fin, and then it ads or exercifeth Faith by coming to <"hri{i, and relying upon Chrift for falv^Uon, ^c, Obierve, this Sorrow is 22 is fometimes taken largely, for the whole Work of Converfion ; fometimes ftridtly, for Convidion, Contrition, arfd Humiliation ; in like Manner Repentance is taken fometimes largely,' and fometimes ftriflly : By this Dif- tindion it may eafiiy appear how Sor- row goes before Repent'^nce, and how Repentance goes before Faith. Indeed, for the Latter is the great Controver- fie, but fome reconcile it thus: Re- pentance hath two Parts, the Averfion of the Soul from fin, and the Converfi- on of the Soul to God ; the, latter Part of it is only an Effeft of Faith, the former Part of it, viz. the turning of the Soul from fin is alfoan Effeft, but not only an EfFed ; for it is begun be- fore Faith, tho* it be not ended till our Life end. Some oHeft, That God works Repentance and Faith* together : But we di(pute not how God works them, but how the Soul adts them j not which is in the foul firft^, but which appears out of the Soul firfl: : neither is it any new Thing in Philofophy to fay, Thofe Caufes which produce an EfFeil, tho' they be in Time together, yet are mutually before one another in Order of Nature in divers Refpe6ts to their feveral Caufalities, Thuta Man mull have Repentance before he have fa- ying and juftifying Faith ; and yet a Man muft have Faith before the Work of Repentance be perfedl in the Soul. As we maintain Repentance to be a precedent Work, fo we deny it not to be a fabfequent EfFeft : And that Sor- row is before the Birth too,, the Apo- llle intimates, z Cor. 7. 10. Godly/or- row works Repentance ; that is. Sorrow prepares a Man for Repentance, it goes afore it, and prepares for it. And now it is, that God's Spirit begins to renew his Heart, as God himfelf proclaimeth, / will put a newfpirit zuitbin them^ and I will take thejiony heart out of their The New Birth. bodies y and will give them a heart of fle/h, Ezek. n. 19. His Heart that before was hard as flint, now begins to relent and foftcn, and break in Pieces ; How fo ? It is God's Spirit \h?ilpricks thi hearty Ails 2. 37. and this prick- ing fottens it. Dum pungit, ungit^ faith Jerom j Compundion foftens and lupples the Heart, fo that be it ne- ver fo ftony, prefently it becomes tf« Heart of FleJJ?; you know thofe that are apt to weep, or yern or forrow, v/e call them Tender- hearted; you may be fure then he that is prickt, till his Heart bleed inwardly, he that weeps Blood (which every Heart doth that is prickt on this Manner) fure his Heart is tender indeed; I fay, tender, for as the very Word imports, {claio apo toti clao) his Heart weeps, why? his Heart is broken ; David]oms thefe together, J broken and a contrite hearty O Gody thou wilt not defpife, Pfal. 51. 17. And no wonder if an Heart that is broken, and rent and wounded, and prickt, falls a weeping Blood ; well might David fay when he was broken, Pjal. 38. 8. {\ have wept', nay more) I have rored for the very grief (or Dilquieinefs; of my heart : And again. My foul (at my Heart J melteth (or droppeth) for very keavinefsy Pfal. 119. 28. Not that his Heart dropt indeed, but becaufe the Tears which he fhed, were not Drops of Water running only from his Eyes, (an Onion may caufc fo much) but if- fuingfromliis Heart; which Heart be- ing grieved, and fore grieved, it is faid to be wounded ; and fo his Tears com- ing from it, ;hey may be called no lefs than very Blood, Drops of Blood [(J'uing from a ivouuded Heart. Thus it is with the Man now labouring in his wifu;. Birth ; his Heart grieves,hi!5 Eye weeps^ whence the Proverb, The IFayto Hea- ven is by weeping crofs -, the Way to God's Kingdom is to cry like Children coming The New Birtbl coming into the World, the Way to be newborn is to feci Throw.^ (as a Wo- man labouring of Childj and fo is Chrift formed in us. Can a Man be born a- gain vvitht)ui Biticrnefs ot Soul? No, it ever he come to a Sight of Sin, and that God's ;andifying Spirit work in him Sorrow for Sin, l;iis Soul will mourn till he may fay wiih Jeremy^ Mine eye droppetb without Jlay ; Mine eye break- eth my Heart, becaufe of all the daughters of my city, becaufe of all theftns of my foul. Lam. 3. 49. 51. True it is, as fome Infants are born with more Pain to the Mother, and fome with lefs ; lo may the new Man be regenerated in iome with more, in fome with lefs An- xiety of Travel ; but more or lefs, it cannot be fo little, but the Man that la- bours in thefe Pangs ftiail mourn and mourn ; There Jhall be a great mournings as the mourning of Hadadrimmon in the valley of Megiddon, Zach. 12. 11. What tUcl He cannot look on a Saint, that failed not firft thro' the O- cean of Tears, and therefore he falls on his Face with Abraham, Gen. 17. 17. he wreflles with QodWkQ Jacob, Gen. 52.24. herores out his Grief witli Job, .Job 3. he pours out his Soul with Han- na, 1 Sam. i. 15. he weeps Rivers of Tears with David, PJal. 119. 156. he mourns as a Dove with Hezekiah, yea, like a cruneor afwallow,fo dtthhe chatter, Ifa. 38. 14. O the bitter Pangs and fore Travel of a Man, when he mud be born again. The fourth Step is. Seeking rightly for Comfort. He runs not to the World, or Fkfh, or Devil, mijerable comforters all; but to Scripiure,to Pray- er, or to the Miniflry of God's Word; if. he find Comfort in Scriptures, he meets with it in the X Gofpel j not n the Law-, hnithe gofpel ^faith the Apo- ftle) is the power of Gad tofalvation, to every one that beheveth, Rom. i . 16- The Law is indeed the miniflry of death and damnation, 2 Cor. 3. 7. But the Gofpel is the glad tidings offalvation, Luke 2. 10. The Law fhewsa Man his wretched Eflaic, but fhews him no Remedy, and yet we abolifh not the Law, in afcribing this Comfort to the Gofpel only ; tho it be no Caufe of it, yet it is the Occafion of it : Thofe doleful Terrors, and Fears of Confci- ence begotten by the Law, may be in their own Nature the very Gales and Downtal to the Pit of Hell ; yet I can- not deny, but they are certain Occafi- ons 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 Gof- pel of Chrift, no doubt but thence he m ly fuck the fwee:eft Comforts and Delights that ever were revealed to Man, Or if he find Comfort in Pray- er fto which he ever and anon repairs in every of thefe Siepj) then it is byChrifV, in whofe Name only heapproacheih to that heavenly Throne of Grace: No fooner had the King of Ninezeh humbled himfelf, but his Proclamation runs. Let man and beafl be covered with fack-cloth, and cry mightily unto God, Who can tell if God will turn and repent, and turn away from his fierce anger, that we perijh not ? Jori. 3. 8. 9. And thus the Man now wreflhng with the grievous Afflidions and Terrors of his Confcience, Who can tell (faith he "i if God will turn away his fierce anger ? Let me then cry might ilv unto the Lord of Heaven, let me cry, and continue crying, until the Lord of Mercy d» in mercy look upon me; and if for all this God give t texoftenditpeccatHin,atfolum Evangelium peccati Remediuin, tA^'g* tmtf. i7./» Joh. him 24 Ibe tJ«n> Birth, him a Repulfe, for Reafons beft known tohimlelf, itatthefirft, fecond, third, fourth, or at many more times, he feem to have cried in Vain, at laft he flies to the Miniftery of the Word, and if he may have his Will, he would hit upon the mod fkilful, experi- enced, foul-learching and found-deal- ing Man amongft ail God's Meflen- gers; and thus was it with Peter's Hearers, whofe Hearts being pricked, and rent with legal Terrors, then could they begin to cry it out. Men andbre- thren, what mujiwedo? Adts z. 37. Thus was it with the Jaykr, who af- ter his trembling and falling down to the groundin an humble Abafcment, could then begin to lay, SirSy what fliall I do tohefaved? hix.^ 16. 30. And thus the Man now ready to be born again, if he find no Means to afluage the Rage and Terror of his guilty Confcience,at laft he comes to God's Minifter with a Whatjhallldoy what muji\ do to be fa- ved f Alas ! now I feel the wounded Confcience^ the broken Hearty thefpiri- tual Blindnejs, the Captivity and Pover- h'* of which often you have told me % if then there he anylnJiru^Hon^ Dire^ion or Duty, which may tend to my Goody or free me from this Evil, now open thofe Lips that Jhould prefer ve Knowledge , now dire^l me in God's Fear, and I will wil- lingly follow it with my outmofi Endea- vours. And now ('and not till nowj hath God's Minifter a ftrong and feafonable Callmg to amplifie and magnifie the foul-faving Sufficiency ot Chrift's Death and Paflion ; were the Blood of Chrift, and Promife ot Salvation proffered to an unwounded Conlcience, what were it but like the pouringof a moft fove- reie;n BaUam upon a found Member of Man ? . It is the only, right everlaft- ing Method, firft to wound by the Law and then to heal by the Gofpel j firft to cau{e fmartforSin, tnd then to lay to a Plaifter of Chrift'« Blood ; and therefore vvhen the Heart is broken, then hath the Maa of God his Warrant to bind it up again, then may he magnifie God's Mercy, fhen may he fet out to the height the heavenly Beauty ofChrift's Paflion and Perfon, and thus playing the Midwife by his high and holy Art of comforting the afflided, at laft the Child of God (prepared for his Birth) becomes a Man born again. The fifth Step is a clear CI fey not a general Sight, which he had before) but The cUdr Sight ofChriJi laid open to the Eye of Faith : No fooner is the poor wounded Soul informed throughly in the Myftery and Mercy of the Gofpel, but he then looks on his Saviour as the Jews on the braaen Serpent, and fee- ing him lifted up on the Crofs, he can- not but fee in him an infinite Treafury of Mercy and Love, a boandlefs and bottomlefs Sea of Tender-heartednefs and Pity, a wfiole Heaven of Sweetnefs, Happinels, Peace and Pleafures ; after the Spirit of Bondage enters the Spirit of Adoption, the Terrors of the Law lead him to the Comforts to the Gofpel, his Sorrow 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 cometh his Help, fo he in Birtfi*s Pangs lifts up his Eyes to Chrift, who muft either help;him, or he finks under his Sin to ihe bottomlefs Bottom of Hell. And I muft tell you this Sight of Chrift Jefus to an hum- bled Sinner Ctogether with thofe g;lori- ous Priviledges which he brings with him, as Reconciliation to God, For- givenefs ol Sins, Adoprior,, Juftificati- or^ Ri^^hteoufnefs, Wiidom, Sandti-- ficaiion, Redenipnon ' ii is a moft plca- fant, lacifliir.?;. I^e.nonly fight: "Not Solomon in all his xcyalty, no, nor the lilUe; of the field arrayed better thatl Solo-, mon The Kew Birth msn. Mat 6. 29. not all the curious fights on Earth, nor ali thofe glitte- ring fpanglcs in Heaven, can poGihly afford fuch Pleasure or Delight to the Eye of m«n, as doth this one Obje«^ (Chrift bleeding on the Crofs^ t» the Soul of a linnet. Imagine that you faw fome malefacflor fwhofe Trial and Doom were pad j to be led to the dole- ful Place of Execution ; imagine tbat you heard him wail and weep for his mifpent Time, for his bloody Aifly, for his hainous Crimes} ycat imagine his Wailings and Weepings fo bitter that they were able to force Tears from others, and to make ?M Eyes fhoot and water that but look't upon him ; if this Man in this Cafe fhould fudden- ly fee his King running and riding to- wards him with his Pardon in his Hand, what a fight would this be f fure there IS none to this. Thus, thus it is with the man forrowing for fin, whilft he is weeping his Cafe, and confefling what a littJe ftep there is betwixt him and Damnation (as if he were now at Hells mouth, the very Place of Execution) in a maze he looks upon Chrift, whom ' he fees with a fpear in his fid« with Thorns in his Head, with Nails in his Feet, with a Pardon in his Hand, offe- ring it to all men that will but receive it by Faith. O here's a fight indeed, able to revive the wickedeft man upon Earth, dead /// Sins and Trefpajes. And now there is Hopes of the Birth, if it once come to this, there is more than Proba- bility of an happy Delivery, we may call it the ftirrings of God's Child, or the firft Feelings of Life, before he is iorn again.'] The fixth Step is, Jn hungring De- fire after Chrijt and his Merits ; and to this Step blefled are they that arrive ; Blejfed are they that hunger and thirjl after righteoufnefs, for theyjb&ll befil- U^y Mat. 5. 6. Filled? how i* / *5 will give unto him that is athirjl^ ofth^ fountain of the water of life freely. Rev. 2 1. 6. This is the Step (as if it were in J^r - - At nolui: HelUrm. fidem efle in voluntate. fcience 28 "the New Birth, fc'ience,his Love, his Hatred, his Hope, his Fear, his Joy, his Sorrow ; will you any more ? his Thoughts, his Words, his Aaions, his AfFe Birth; is at Peaci with'God, he hath humbled himfelf, and confeft his Fault, and cried for Mercy ,andcaft himfelf upon Chrift, and vowed Amendment of Life j fo that now God by his Word hath Ipoke peace to his foul j by the Mediation of Chrift it is obtained, andby thcTefti- mony of the Spirit he feels it within him. This is that Peace which pafleth all Underftanding; it made the Angels fxTigyPeace upon Earth j it makes his foul reply, My Peace is in Heaven : What elfe ? The ftorm is paft, and the Rain is gone away^ he that lay for a Night in the Darkncfs of lorrow, and weeping for his fins, now he beholds the Sun of Righteoufnefs appear ( as the Difciples often did upon the Mount of Olives, fignifying P^tf^^) all quiet and calm, and plealant. Nor is this all, he is at peace with himfelf^ I mean his own Confci- ence ; that which before ilirred up the Fire, that brought him to a fight of fin, & fenfeofDivineWrath, that filled him with fearful Terrors,Compundion,Re- morfe, and true forrow for fin, it is now turned good and quiet. Solomon calls it a continual Feaji, rrov. 15. 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 Feafl without Mufick; God's Word and his Adions make a blefled Harmo- ny, he endeavours to continue it by keeping peace and a good Conlciencc towards God, and Man. 3. From this P^<2 Sink 34 the poor, heavy-laden, penitent fouls ; and when the Time is- come ( if it will come ) which God hath appointed, then (hall he feel this Joy unfpeakable, the "Joy of the Holy Ghojl \ and this is the Head, the Height, the Top, the high- eft Step in this Kingdom of Grace, the Kingdom of God. Or, Secondly, If by the Kingdom of God is meant the Kingdom of Glory j fee then what a Privilege wails on the new Man-y no fooner (liall his Brealh and Body be di^'orced, but his Soul, moun- ted on me Wings of Angels, fhall ftraight be carried above the ftarry Fir- mament, there (hall it inherit the King- dom, Luke 12.32. an heavenly King- dom, Mattb. -j.zx.the Kingdom of igod, Adsi4. 22. and truly called'fo, for it is a Kingdom of God's own making, beautifying and blefTing ; a Kingdom befeemingthe glorious Relidence of the King of Kings ; a Kingdom creating all Kings that but inhabit in it. But here my Dilcourfe muft give way to your Meditations : I cannot fpcak this Privilege, therefore conclude with Au- Jiin, Anima qua amat, afcendat frequen- ter, & currat perplateas coeleflis Jerufa- lem, &'c. Mount your Meditations on the Wings of Faith, and behold in Heaven thofe States of Wonder, Patriarchs Jhin- ing. Prophets praifmg. Saints admiring. Hands clapping. Harps warbling. Hearts dancing ; the Exercife, a Song ; the Dit- iy, Allelujah ; the ^irijlers. Saints ; the Conforts, Angels, he. Jn this Fountain ofPleafure, let the neiv born Chrifiian bathe his Soul, for his it is, and he it is only that fhall fee it, enjoy it ; Except the Man be born again, no Man fhall tstx Jee the Kingdom of God. See more of this in my Lafl Things. Thus far of the Privileges of the neiv Birth', there waits on it the Eye of Faith, and Right eoufnefs, and Peace,2iX\dJoyin the Holy Ghofi ; in a Word, the Kingdom of Grace, and the Kingdom of Glory^ life. And now, Beloved, fay, what would you do to obtain thefe Privileges? fhould any Hand reach you a Crown for the Pains to take it ? fhould any but caft at your Feet a Bag of Gold, and you might make it your own for the ftooping would you not for fo great a Reward do fo little a fcrvice ? and what is God's fervice hnXperfe^ Freedom? the yoke is eo" fy, the burden is light. Mat. 11.30. but the Reward is Grace, Glofy,endlef3 Fe- licity.Beftir then yourfelves, and if ever youmsTintofee the Kingdom of God, en- deavour to run through this newBirth,^Tid to lead a better Life than heretofore you have done.Onl V remember. Thus whilfi the Minifler [peaks, Chrid comes with power, and therefore he fpeaks and per- fuades.l conclude with my fpeech to thee fwhofoevcr thouart)into whole Hands this Book is fallen : The Truth is, the Work is weak, and anfwerable in that kind to the Author of it ; many and ma- ny a ftitch in my fide,many a Pull at my Heart, many a Grip at my flomach, be- fides the Pangs cf my foul, endeavouring to praftife what I have writjhave I fufFe- rcd & felt lince I firft begun it; & yet the Comfort I received in this one necejfary Thing, hath made me(contrary to the Defire of my beft Friends)lo run thro' this fliort Work,by taking a longer time as my continual Difeafe would now and then fufFer me. If, when I am gone,thou reapell any fpiritual Good by this my furviving Pains, it is,next to God'sGlo- ry,all my Delire : Yet I live ; but to fave thy foul I care not how foon I might die ^ yea on that condition I could be willing ( if God fo pleafed ) the Lines that thou readeftwere writ with the warmeft Blood in my Heart: willing, faid I ? yea, I could bewillingandglad ( as little blood as I have in myBody ) to let it run and run, for thy fpiritual Good, to the very laft Drop in my Veins.I fay no more,Conii- der what I have {z\d,Except a man be born figain^he cannot Jee the kingdom of God. C 35 J AN APPENDIX CONTAINING A more particular Method, for the Man not yet born again, to have his Part in the Second Birth. CHAP. I. *Ihe Ouafton^ and Method of this Treatife, SOME there are, who hearing the new Birth ( or firft Repen- . tance ) to be (o neceflary to Salvation, but never feeling in themfelves any fuch Change or Con- verfion, have therefore defired further Helps, though naturally they are blind, and wretchedy 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 Ordi- nances; not that Man of himfclfcan difpofe himfclf unto Grace, but that the Spirit of Chrill in the Ufe of the Ordinances C without any habitual or landlifying Grace in Man's Heart ) can difpofe of Man to the Reception of ha- bitual or fanclifying Grace. True it is, I advifed them in the former Trea- tife to be frequent in Prayer, and hear- ing the Word : Butfo we have done, fay they, and yet we feel no Converfion. It may be lo : For, not always the doing of them, but Perfeverance in them thro Chrift, obtains the BlefTing defired. And yet, if they will out of H^inA fettle them- felves to the Work ( Seeing it is the Lord that faith y Break up the fallow grounds ^ Jer. 4. 3. i. e. Seek to the Lordto break them for thee: Be in the Ufe of Means y that the Lord may come in and break thy Heart)! fhall,for their further latisfadi- 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 fuppofe neceflary for them that would have Part in the'^^w Birth. I. To get into it. II. To be delivered of it. I. The Means to get into it, \%y 1. Examination of themfelves, 2. ConfeiTion of their fins. 3. Hearty Prayer for thefoftning of their Heart?. By which Three are obtained the F 2 three 3<5 T'he New Birth. three firft 5///*;, Sight of fin j Senfe of Divine Wrath ; Sorrow for fin. II. The Means to be delivered of it, is by Application of the Promifes, and thefe, according to their feveral Ob- je<^s, produce their feveral Effeds, A Sight of Chrift. A Defire after Chrift. A Relying on Chrift. Some< An Obedience to Chrift. A Comfort in Chrift, not only iought for, but obtained, if the Promifes be rightly applied. CHAP. II. Sect. I. The Firjl Means to get into the new Birth. TH E Means to get into the new Birth ^ is Fir ft Examination ; and the Way to examine, is to fet before Men that chryftal Glafs of the Law for their Light and Rule: To this Purpofe, I have here annexed a CataloguCy or Table, to (hew them their Offences ; not that I can poffibly enumerate all Sins, but only the Kinds; and, it here- in I come (hort, yet Confciences awak- ned may be occafioned hereby to bring into their Thoughts thofe others not mentioned. Now then ( whofoever thou art that bcginneft this bleffed Work ) examine ihyfelf by this Catalogue, but doit wa- rily, and truly j and where thou findeft thyfelf guilty, either note it in this Book, or transcribe it into fome Paper, that fo they may be ready for thine Eye when thou comeft to Confejfton, Sect. II. Sim againji the Firji Commandment. TN every Commandment we muft ob- "* fervc both the Duties required, and the fins forbidden, for both thefe are implied in every one of the Command- ments J if in the /ifji thou art guilty, thou muft anfwer negatively ; if in the fecondy thou muft anlwer affirmatively : Now then to proceed. It is the Firft Commandment, Thou jhalt have no other Godi but me. For the Duties here required. Say, I. Haft thou ever in Mind, Will, and AfFeftions took the true God in Chrift to be thy God? 2. Haft thou abounded in thofe Graces by which thou fhouldll cleave unto God, as in the Warmth of Knowledge and Love, and Fear, and Joy, and Trufting in God ? 3. Haft thou obferved God's Mercies, and Promifes, and Works, and Judg- ments upon thee, and by a particular Application took fpecial Notice there- of? 4, Haft thou communicated with the Godly ?, andjoined thyfelf to God*i People, and delighted chiefly in them ? Or, for the fins here forbidden. Say, I . Haft thou not fometimes been guilty of Blafphemy, or Idolatry, or Witchcraft, or Atheifm, or Epicurifm, or Herely ? ^. Haft thou not been guilty of Pride, a fin flatly oppoling God, and firft committed by Devils ? 3. Haft thou not had inward Reafon- ings that there is no God, or that hefeeth not, tr knoweth not^ tr that there is no Profit in hisfervice ? 4. Haft thou not failed to love God, and fear God, and put thy whole Truft in God ? 5. Haft thou not trufted in Man, or feared Man, or loved the World, and thereby alienated thy Heart from God ? 6. Haft thou not reforted to Witches, or in the firft Place to Phyficians, and not to the Living God? 7. Haft thou not temp- ted God, and in the Matters of God, been either The New Birth. 37 either cold or lukewarm, or prepofte- rcufly 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 inward Duties of God's Worflnp in fincerity andTruth? If in thcle thou haft tran(- grefled, then haft thou broken this Com- mandment^ Thou Jlmlt have no gods but me, Pfal. 14. i. Ila. 29. 15. Job. 21. 14. Jcr. 17. 5. Sect. IIL Sins agsinji the Second Commandment. IT is the Second Commandment, Thou Jhalt not make to thyfelf any graven Image:] For the Duties here requir If any in of thefc thou haft traulgrefled, then haft thou broken this Command- • menty Thou Jhalt not make to thyfelf any graven Image. Jer. 9. 14. Exod. 23. 13. Ifa. 40. 18. Zach. 14. »7- Pfal. 14.4. Mat. 10. 14. Sect IV. Sins againft the Third Commandment. IT is the Third Commandment, 77;^7i Jhalt not Jake the Name of the Lord thy God in vain .] For the Duties required. Say, I. Haft thou been ever aeon - ftant Learner, Hearer, and Doer of God's Word and Will ? 2. Haft ihou prayed with Perfeverance, Underftand- ing and Power of the Spirit, without Say, I. Haft thou ever worfhipped doubting or wavering ? 3. Haft thou the true God purely, according to his Will ? 2. Haft thou obferved all thofe outward Duties of his Worfhip, as Prayer, and Vows, and Fafting, and Meditating, and the reft ? 3 • Haft thou repaired to God's Houfe, oblerved Fa- mily-duties, received the Preachers of the Golpel ? Or, for the fins here forbidden. Say, I. Haft thou not fometimes walked after the imaginations of thy own hearty ferving God out of cuftom, or C after the manner of thy Fore-fathers ) by Will.worfhip, and fuperftitions ? 2. Haft thou not committed Idol-wor- Jhipy conceiving of God in thy Mind, or refpefting him in thy fenfe in the lu'iktVitkoiTL Creature? 3. Haft thou not mentioned the Names of other Gods., either by way of fwearing, or Apology ? 4. Haft thou not made an Image to li- ken God to it, or ufed any Gefture of Love and Reverence to any fuch Image? 5. Haft thou not been carelefs to worm Jhip God., to call upon the Lord, to receive God's Minijfers, or to perform any of the outward Duties of God's Wotlhip? come preparedly to the Sacrament ot the Lord's Supper, and being comejoaft thou dijcerned the Lord's Body ? 4. Haft thou uiedall the Titles, and Properties, and Works, and Ordinances of the Lord with Knowledge, Faith, Reveience, Joy, and Sincerity ? Or, for the fms here forbidden. Say I. Haft thou not lometimes in thy Talk difhonoured the Titles, At- tributes, Religion, Word, People ot God, or any Thing that hath in it the Print of his Holinels ? 2. Haft thou not fworn, or forfworn, or loved falje Oaths? 3. Haft thou not caufed the Name of Religion, or People of God to be evil thought of by thy ill courfe of Life, or by committing fome grols fin I 4. Haft thou not rafhly, or unprepared- iy, or heedlefly read the Word, heard fermons, received the lacramenis, or performed any other Part of the Wor- fhipof God? 5. Haftthou not thought or fpoken blafphemoujQy, or contemp- tuoufly of God, or of any Thing what- foever pertaining to God ? If in any of thele thou haft tranfgrefled, then hate thoii 38 The Nen? Birth: thou broken this Commandment, Thou Jhalt ?iot take the Name of the Lord thy God in vain, S E C T. V. Sins againji the fourth Commandment . tT is ihe fourth Commandment, Re- i member that thou keep holy the Sab- bath Day. For the Duties here required. Say, Firji, Halt thou, according to the Equity of this Commandment, ever obfcrved the Lord's Day^ and other Days and Times fet apart for God's Service ? Secondly, Haft thou on thofe' Days retted from the fervile Works of Sm, and refted and relied upon Chrift for the Remiflion of Sins, and led an holy and religious Life, that fo thou mayeji enter into that reji of heaven ? Heb. 4. II. Thirdly, Hail thou al- ways prepared thy Heart, before thou wenteft into the Houle of the Lord, by Mediiation of God's Word and Works, by Examination and Refor- mation of thy Ways, by Prayer, Thankfgiving, and holy Refolution to carry thy felf as in God's Prefence, and to hear and obey whaifocver thou iTioulclft 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, read., ing, preaching of the Word, fmging ofPlalms, receiving of the Sacraments? Fifthl'j, Haft thou performed private religious Offices upon the Lord's Day, to wit, in private Prayer and Thanfgiv ing, in acknowledging thy Offences to God, in recontiling thy felf te thofe thou had offinded^ or with whom thou art at Variance ; /// vifiting thefick, comfort- ing the afflicted, contributing to the Ne- cefiiy of the Poor, inflru^ing thy Chil- dren and Servants, and the ReJi ofthf Family, in the Fear and Nurture of the Lord ? Or for the Sins here forbidden. Say, Firfl, Haft thou not fometime fpent the Lord's Day in Idlenefs, or in worldly Bufinefs, in Vanities or in fin? Secondly, Haft thou not omitted pub- lick Duties, or cameft in too late, or wenteft out too loon ? Ezek, 46. i o. Thirdly, Haft thou not in thofe Days fold wares, carried Burthens, brought in /heaves i or wrought in the harvefi ? Neh. 16. 31. & 13. 15. Fourthly, Haft thou not employed thy Cattel, or Servants, or Children, or any other, the' thou workeft not thy felf ? Fifth* ly. Haft thou not profaned the Lord's Day, by needlefs Works, Words or Thoughts about thy Calling, or about thy Recreation? Sixthly, Hath not the ftrid Obfervance of the Duties of that Day been tedious unto thee, fay- ing in thine Heart, When will the day be gone? Amos 8. 5, If in any of thefe thou haft tranfgrefted, then halt thou broken this Commandment, Re- tnember that thou keep holy the Sabbath Day. Sect. VL Sins againfl the fifth Commandment, IT is the fifth Commandment, Ho'» nour thy Father and thy Mother, P'or the Duties here required, V Family. They are either in ^Common-weal. L Church. Firfl, For the Family: Say, If thou art an Husband ; i. Haft thou ever loved thy Wife, and dealt with her ae- cording to knowledge, giving honour to her as to the weaker vejjelj, and as being heirs together of the grace of life, that your prayers were not hindred ? Ephcf* 5. 25. I Pet. 3. 7. If thou art a Wife : z. Hafl thoufiibmitted to thine - own Hujband, as unto the Lord in every thing? Eph. 5. 22, 24. 3. Haji thou put on the ornament of a meek and quiet Spirit The Nen> Birth' 39 Jpirify which is in the fight of God of great price ? i Pet. 3.4. If thou art a Parent : 4. Hafl then brought up^ thy children in the nurture and admonition »f the Lord? Eph. 6. 4. $. Hafi thou corrected thefn, yet not provoked them by immoderate corre^ion ? 6. Hafl thou provided for 'them in their callings, or outward efiates? i Tim. 5. 8. If thou art a Child : 7. Haft thou obeyed thy parents, and received corre£lion ivith fubmijfion and reverence ? Kom. i. 30. 8. Hafl thou relieved them in their wants? Hcb. 12: 9. 9. HaJ thou obfervei their inflru£lions, and covered their infirmities ? Pro v. 15. 15. If thou art a Matter : i o. Hafl tbou en- tertained God's fervafitSj Gen. 9. 22. andgi^ven unto thy fervant that zvhich is jufi and equal? Col. 4. 1. If thou art a Servant : r 1 . Hafl thou been obe- dient to thy mafler according to thefef), with fear and trembling, in finglenefs of heart, as unto Chrift ? Not anjwering again, not purloining, but Jhewing all good fidelity? Tit.. 2. 9, 10. Secondly^ For the Com men- weal ; if thou art a Magiftrate; 12, Haft thou executed juft Laws? 13. Haft thou reformed others Abules, according to the Power that is in thee? If thou art aSubje*5l: 14. Haft thou obeyed the higher Powers in all juft Commands? 15. Haft thou been Jubje^ unto them, not only for IVrath, but alfo for confci- encefake ? Rom. 13. 5. Thirdly, For (he Church; If thou art a Minifter : 16. Haft thou taught inft&fon, and out of feafon ? 17. Hath thy light Jhitied before men^tkat they might fee thy good works? Mat. S- «6. If thou art' an Hearer : 1 8. Haft thou communicated to them that teach thee in all good Things ? Gal. 6. 6. 19. Haft thou obeyed them, and prayed for them, and loved them, and folloived them, con- ftdering the end of their converfation, Heb. 13. 7, 17, 1 8. Or for the Sins here forbidden. And firft, For the Family : Say, if thou art an Husband: i. Haft thou not fometimes abufed thy Wile, Pre. 21. 19. or fmitten her, or injured btr in Thought, Word or Deed ? If thou art a Wife : z. Haft thou not been wafteful, or froward or idle ? If thou art a Parent; 3. Haft thou not been carelefs, efpecially of thy Child- rens Souls? If thou art a Child: 4. Haft thou not defpijed thy father's cr mother' s inflruSiions ? Pro. 15. 5. "5. Haji thou not mocked them, or defpijed them, or curjed them orfmitten them, or Jhajned them, or grieved them ? Prov. 30. 17. & 20. 20. If thou art a Mafter ; 6. Haft thou not governed thy Family negligently ? 7. Haft thou not withheld that which is jiul and equal in Diet, Wages, Ercour- agement ? If thou art a Servant: 8. Haft thou not been idle, and flothful ? 9. Haft thou not itr- ved grudgingly, and not from the Heart. Secondly, For the Common- weal : If thou art a Magiftrate : i o. Haft thou notbeen as a lion or a bear, roring and ranging over the poor people ? Pro v. zt. 15. II. Hajl thou not decreed unrigh- teous decrees ? rsfpe^ing the perfons of the poor, or honouring the perfons of the mighty? Ifa.' 10. r. Lev. 19. 15. It thou art a Subject : i 2, Haft thou not reviled the gods, or curfed the ruler of thy People ? Exod 12.28. 13. Hail thou not d f obeyed the higher poivcrs, or not denied tribute, or cufiom, or honour, or fear to ivhom they are due ? Rom. 13. 17. Thirdly, For the Church j if thou art a Minifter : 1 4. -liaft thou not been profane and wicked in thy Life and Con- verfation ? 1 5 . Hafl thou not run before thou waflfent ? Jer. 23. 11. or being fent, haft in.ou not been negligent in the gft that is in thee? 1 Tim. 4. i4. 1 6, Haft 4° The Ne» Btrtbl 1 6. Haft thou not prcphefied in Baal.and caujed God' people to trr ? Jer. 2 3 . 1 3 . i7'Haft thou not committed Simony >or loughtindireaiy for the Fleece, not re- garding refpeaively the Flock? 18. Haft thou not ftrengrhned/;?'^;j^«(^;c/ evil doers ^ jn preaching Peace t® wic- ked Men? Jer. 23. 14. 19. Haft thou not given heed to fables, or to fame unprtfitable matter, rather than to a godly edifying, which is in faith .^ i Tim. 1.4- If thou art an Hearer : 20. Haft thou not refifted the Minifter, and the Word preached by him? Gal 6. 6. Heb. 13. 7, 17, 18. Whatfoever ihou art Husband, or TVife, or Parent, or Child, or Mafter, or Servant, tr Magijfraie, or Subjeii, or Minijler, or Hearer ( it any of thefe thou haft tranf- grefled, then haft thou broke this Com- mandment, Honour thy father and thy 7n other. Sect. VH. Sins again/i theftxth Commandment. IT is the fixth Commandment, Thou Jhalt do no Murder. For the Duties here required Say : Haft thou ever defired and ftu- died by all Means lawful, to preferve thine own Perfon and the Perfon of thy Neighbour. Or for the Sins here forbidden. Say : i. Haft thou not (ometimes envied others for their Wealth, or for their Gifts^ or for their RefpeSfs with others? Gen. 26. 14. Num. 11. 29. Gen. 37. II. 2. Haft thou not of- fended others in Geftures, gnajhing en them with thy teeth, or jharpning thine eyes on them ? Job. 16. 9. 3, Haft thou not offended others in Words, by cenfuring, or reviling, or rendring evil far evil, or railing for railing ? i Pet. 3. 9. 4. Haft thou not offended o- ihers in Deeds, pktting again/i thejuji, Pfal* 37. 12. or doing evil to any Man? 5. Haft thou not been angry with thy Brother without Caufe, Mat, 5. 22. or continued long in Anger, keeping thy wrath fas it werej for ever ? Amos 2. II. 6. Haft thou not re^ joyced at others fall, or wijhed a curfe to their fouls ? Prov. 24. 17. Job 31.30. 7. Haft thou not done evil to thy fe)f, by inordinate fretting, or grieving, or drinking, or furfetting, or faying in thy PalTions, JVould God I were dead ? Numb. 14. 2. 8. Haft thou not been afowerofdircord,?rov. 6. 14. or fome Way or other, a juft Occafion of the Difcomfort, or of the Death of thy Neighbour ? It in any of thefe thou haft tranfgrelTed, thou has then broken this Commandment, Thtu Jhalt do no Murther, Sect. VHI. Sins againft tbefeventh Commandment. IT is thefeventh CommandmentjTi^ow * /l}alt not commit Adultery. For the Duties here required. Say : Haft thou ever kept thy felf pure in Soul and Body, both towards thy felf and others ? Or for the Sins here forbidden. Say : Haft thou not fometimes been defiled with Buggery, Sodomitry, In- ceft. Whoredom, Adultery, Polyga- my, Self-pollution, or with changing the natural ufe into that which is againft nature ? 2. Haft thou not offended in the Occafionsof Uncle^nnefs, asinl- dlenefs. Gluttony, Drunkennefs, wan- ton Company, whorifh Attire, or Perfumes? 3. Haft thou not finned in thy Senfes, or Geftures, or Words, by filthy communication proceeding out of thy Mouth ? 4. Haft thou not har- boured in thy Heart burning Lufts, impure thoughts, inordinate affeSlions ? 5. Haft thou not behaved thy felf im- modeftly, unfoberly, or (hamelefly a- bufing thy Body, or afing fome Man* ner TheNerv Birth. 41 rer of Dalliance and Wantonnefs ? If in any ©f thefe thou haft tranlgrcfled, then haft thou broken this Command- 'ment, Thou fialt not commit Adultery. See, Rom. i. 26. Prov. 7. 16. 17. Col. 3. 8. Mat. 5. 28. Col. 3. 5. Sect. IX. StNsagainJl the eighth Commandtnent. IT is the eighth Commandment, Thou Jhalt notjleal. For the Duties here required. Say: Haft thou ever, by all good Means, furthered the outward Eftate of thyfelf, andof thy Neighbour? Or for the Si/is here forbidden. Say : Firfl., Haft thou not fome- limes got thy Living by an unlawful Calling. 2 . Haft thou not impoverifht thy felfby Idlenefs, luxurious or unne- ceflary Expencesi' 3. Haft thou not withheld from thy felf or others, that which fhould have been expended ? 4. Haft thou not gotten, or kept thy Neighbours Goods by Falfhood or Force, and made no Reftitution ? 5. Haft thou not ftoUen by Ufury, or Oppreflion, or Fraud in buying or fel- ling? an Abomination unto the Lord ! 6r Haft thou not robbed God of his Tithes and Offerings by Sacriledge or imony r 7. Haft thou not fome Way or other impaired thy Neighbours State? If in any of thefe thou haft' tranfgrefled, then haft thou broken this Commandment,- Thou O^alt not (leal. See, Deut. 25. 16. Mai. 3. 8. Sect. X. . Sins againji the ninth Commandment. I T is the ninth Commandment, Thou ' Jhalt not hearfdlfe Witnefs.^ For the Duties here required. Say, Haft thou ever by all Means fought to maintain thy own and thy Neighbours good Name, according to Truth and a good Confciencc? Or for the Sins here forbidden. Say, I. Haft thou rot fomelimes loved, or mzde a Lie F 2. Haft tho« not raifed afalfe report., to the defaming of many? 5. Haft thou not f^«ywr^J(j^ judged others., yet never confidered the beam that is in thine own eye ? 4. Haft^ thou not flattered thy felf and others, fayirig unto the ivicked. Thou art righte- ous ? 5. Haft thou not condemned fome without Witnefs, or torborn to witnels for others when thou kneweft the Truth? 6. Haft thou not been uncharitably luipicious, or a Defpifer of thy Neigbour? 7. Haft thou not told a Lie, whether jeftingly or offici- oufly, or pcrtinlcioully ? If in any of thefe thou haft tranfgrefled, then haft thou broke this Commandment, Thou JJ)alt notMar falfe witnefs. Rev. 22. 15. Jer.zo^Q. Mat. 7. 5. Pr^. 24. 24. Sect. XL Sins agninfl the lafl Commandment. T Pis the laft Commandment, Thou Jhalt not covet. For the Duties here required. Say: i. Haft thou ever been truly contented with thy own outward Con- dition? 2. Haft thou rejoyced at 0- thersgood, and hv^d thy Neighbour as tlyyjelf? M.it. 15. i9« Or for the Sins here forbidden. Say I. Haft thou not lometimes conceived evil thoughts in thy Heart ? Mat. 19. 19. 2, Haft thou not de- lighted in the inward Contemplations of Evil? 3. Haft thou not beeri full of Difcontent with thy own Condition andState? 4. Haft thou not Miano' ther law of thy Members ivarring againfi the law of thy Mind? Rom. 7. 29. 5. Haft thou not coveted after fome- thing or other that was thy Neighbours, either with Will, or by acftual Concu- pifcence? If in any of thefe tK»u haft tranfgrefled, then haft thou broke this Commandment, Thou Jhalt not covet: G CHAP. 4^ The Neip Birth. CHAP. III. A Thefecond Means to get into the new Birth. F T E R Examination^ which and accufe myfelf^ and judge my felf wor- thy of the utmojl of thy Wrath and Indig- for one Sin thou cafledjl Adam may well ferve ihee for one Day's Work or two, the next Duty is Con- fejfion. Now then take the Catalogue ©fthofeSins, or if thy awaked Confci- ence can tell thee of any other, which thou knoweft ihouhaft committed, and noted,either in this Book, or in fome o- f her Paper ; and kneeling on thy Knees, fpread thy Catalogue before the Lord ; I fay, fpread thy Catalogue before the Lord, as Hezekiah did his letter, 2 Kings (9. 14. There read thou feri- oufly and particularly, faying, ifpLord^ 1 confefs I have csmmitted this Sin, and the other Sin, as they are hefore thee in Order, of all thefefms I am guilty, efpeci- ally of thofe fms wherein I delighted, mv Darlings, my Minions, my Bofom-fins ftake Notice of them, andconlefs them again) of all thefe Sins I am guilty ; and now O Lord, ffanding, as it were, at the Bar of thy Tribunal, I arraign my-felf^ nation out of Paradife ; for one Sin thou cafted/l the Angels out of Heaven, for one Sin thou deilroyedfl a IVorld of Men ; and what then /hall become of me, that have committed a World of Sins P - - - [Here paufe a while, and meditate on thy Un- worthinels] O that I (houldbefo foolijh, fo brutiJI), Jo mad to commit thefe Sins,~ thefe manifold Sins ! O that by thefe ■ Sins Ifhouldbredkfo holy a Law, provoke fo good and great ^a^ Majefly / IJ 'hat 0)all Ido, but remembring my evil Ways, even loath mvfelfinmy own Sight, yea abhor my felfin duft and afhes, for my iniquities and my abominations? EzcL 36. 31. For Conclufion, thou mayft Imitate the Publican, who not daring to lift up his eyes, f mote his breajl : fo do thou, and figh, and fay with him, O Ged, be merciful to me a finner, Luke 18. 13. CHAP. IV. Sect. I. The third Means to get into the new Birth. AFTER Confeffton, which may well ferve thee for another Day's Work, the next Duty thou mufl labour for, is to feek for true Sorrow and mourning for thy Sins : Seek thou muft, and never leave fceking, till thou feel thy Heart melt within thee. To »his Purpofe read fome Trafls of Death, of Judgment, of Hell, of Chrift's PafTion, of the Joys of Heaven : Laftofall ('and I take it bcft of all; re- folve to fet every day fome Time apart to beg it of the Lord : When Daniel fet himf«lf to pray, the Lord came in to him, Dan. 9, 3. When Peter had gone apart to pray ; and when Paul had prayed in the Temple, then the Lord came into them, Jt^s lo. 6. & 22. 17. And why may not I bid thee pray, as well as Peter bid Simon Ma^ gus , yet being in the gall ofbitternefs and bond of iniquity ? Ads 8. 22, 23; Refolve then, and at 1 he Time appoin- ted fall down on thy Knees, fpread thy Catalogue, confefs, accufe, judge, condemn thy fclf again ; which done, be^, beg of the Lord to give thee that loU He^rt he promifed, E%ek. 36. 26* ^he NetP Birth, 36, 26. X A new heart willl give yout and a new /pint will I put within ys'u, and I will take away the Jlon^ heart out ofyourflejh, and I will givey ou an heart of feJh.Szy then to thyfelf,!; this theLord's Promife ? 0 Lord^perfsrm it to my Heart; take away myjlony heart, give me an heart offlefh^ a new Hearty a new Spirit^^c. [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 work foftning, thou mayeft fob, and figh and beat thy Breaft ; a- bove all thou rauft 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 Relolution, 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 * Tears trickling down thy Checks y becaufe of rhy Offences. The Lord will perhaps hear thee at the firft Time, or at the fccond Time ; or if he do not, be not difcour- aged, God haih his Times; Mofes imote the Rock at Horeb twice before it would yield. Numb. 20. 11. and at laft it fent out abundant Streams of liv- ing Waters ; God fpeaketh once and twice, and Man pcrceiveth not ; hap- py he who relenieth at laft : Give it not over, perfrftthou, thy Suit isjuft, and Importunity will prevail; yea I can fay. Thy Defire toforrow being re- folutey it is a Degree of godly Sorrsw it 4J felf, and no doubt the Lord will eu-- creafe it, if thou beggeft hard awhile. Sec n. Thefirjl Reafonfor this Sorrow, THIS muft be done ; Pirjl^ be- caufe without Pangs no Birth: The Pangs of a penitent Man^ areas tie Pangs of a Woman f • Now ai there can be no Birth without Pains of Travel going before, fo neither true Repentance without fome Terrors of the Law, and Straits of Confcience. Te have not received thefpirit of bondage again to fear y laith the Apoftletothc Romans, ch. 8. 15. And what is that? but to fhew us, they once did receive it ; when ? but in the very firft Prepa- ration to Converfion : Then it was that the Spirit of God in the Law did fo bear Wilnefs unto them of their Bondage, that it made them to fear. And certainly thus it is with every Man in his firft Converfion, his Con- trition muft be compungent, and vehe- ment, bruifmg, breaking, renting the Heart, and feeling the Throws, as a Woman labouring of Child, before there can be a new Birth^ or the new Creature be brought forth. Sect. III. The fecond Reafonfor this Sorrow, AGAIN, JVithout Contrition no Chrifi ; therefore it was that God firft opened the Eyes of our firft Parents 1 The Promifes of Jeremy, 31. 33. Heh. 8. ic. Hf/T 2. i?- & 14.. 4- Ifi. 65- 4-- are abfolure promifes, which are made noc only to them chat be for th« prefent his people, but to them which for the prefent arenot: which t. Raifeth up the Soul of an helplefs finner to fome hope at leaft of mer- cy and help from the Lord. And a. They ferve to create, and draw out faith m Jefus Chriftinthe premifes ; it is obferved, that no conditional promife firftly begins faith ; for he that is undcT a con' dition, is prefuppofed to have faith j in tlie firft place therefore look en the abloluce promife?, * Ut hoc modo confringas capita draconum tuorum in aquis. f Quid funt dolores parturieatis,nifidolores poenicentis, «/l«'5'' »'» P/^ f'* G 2 t« 44 to make fhenfi fee and be fenlible of their Sin and Mifeiy, Gen. 5. 7- be- fore he promifed Chrift, vet\ 15. Therefore it was that John BaptiH (faith Chryfo/lom,\t\ c. 3. Mat. horn. 1 1 .) ^jfirjl throughly frighted the Minds of hn Hearers with the Terror of Judgment^ and Expeilation .of Torment^ and with the Name of an Jx, and their Rejefiion, and Entertainment of other Children^ and by doubling the Punijhment^ to ivit, ef being bezvn doivn^ and cafl intojhe Fire ; C7id when he had thus every Tray tamed^ and taken down their StubbGrhefs^ then at length he makes Mention of Chrift. Why then is Chrifl" feafonably revealed Cfaith MufculusX ) when the Hearts of Men being foundly pierced by preaching Repentance, are pofeffed ivith a Defire ef his gracious Right e&ufnefs. Or if you Will Rear Calvin, \ To ivhom is Chrift protnifedy but to them alone ivho are humbled and confounded with the Senfe cf their own Sins f Certainly the firll thing that draws to Chrill, istoconhder oar mii'erable Ellate without him ; no man will come unto Chrift except he be hungry ;no Man will take Chrift's^oke upon him, till he come to know and feci theV/eightof Satan's Yoke; to thisEnd therefore mull €very Man be broken with Threats, and Scourges, andLalh- cs of Confcience, that fo difpairing of himfelf, he may flee unto Chrift. Sect. IV. The Third Reafonfor this Strrow. AGAIN, JVithout hearty Sorroiv^ no fpiritual comfort. We mult iirft be 'humbled before the Lord, and then he willlilt us up, James 4. 10. Chrift indeed was anointed to preach good Tidings, but to whom ? To tin The Nexp Birth. pcor, to the broken- hearted, to the cap- tives, to them that are bound, to the kruifed, I fa. 61. 11. > God pours not the Oil of his Mercy fave into a broken Vellel ; God never comforts through- ly, fave where he finds Humiliation and Repentance for Sin. The Word cf God (faith one * ; hath three Degrees of Operation in the Hearts of his chofen : Firft, Itfalleth to Men's Ears as the Sound ef many Waters, a mighty, great, and confufcd Sound, and which common- ly bringcth neither Terror nor Joy, but yet a zvondring, and Acknowledgment of a Jlrange Force, and more than human Power ; this is that which many felt hearing Chrijl, when they were afto- nifhed at his Do^rlne, as teaching with Authority : What Manner of Dod- rinc is this? Mark i. 22, 27. Luke 4. 32. Never man fpake like this Man, John 7. 46. The i\txiEffe£i is the Face of Thunder, ivhich bringeth not only Wonder^ but Fear alfo ; not on^ h filleth the Ears zvith Sound, and the Heart with Aft onijhment, but moreover Jhaketh and terrifieth the confcience. The third Effefi is the Sound of harping, while the Word not only ravijhethwitb Admiration, and firiketh the confcience with Terror, but alfo laftly, filleth jt zuithfweet Peace and Joy. Novj, albiet the two firft Degres may be zvithout the- laft, yet none feel the left, who have not in fome Degree felt both the firft. He" faith true, in Jorne Degree, tho' com- monly the deeper is the Senfe of Mife- ry, ifie fweeter is the Senfe of Merc]^. \n cur dead Securitv before converfion (faith Another § ) God is fain tslet the Law, Sin, Ctnfcience, Satan, a deep , Senfe of our abominable and car fed State loofe upon us, and to kindle the very fire ± Muf. in Mat. C. 3, ScH. Tunc accedit Jefuj. f Calrin inlh{ 6!. ^ * Forbes oa Rcv.C/;. ♦. § £o//»»'i Inur.udion$tor »ffli«ed Con.cier.cet, th^ Nen> Birth. of Hell in our Souls ^ thatfo we might be rouzedy and afterwards more fweetly endfoundly raifed and rsfrejhed ; for af- ter the moft tollfom labour is the fweet eft fleepy after thegreateftTempeftstheftil- left calms ; fan^ifed Troubles and Terrors eftabli/l) the"' fureft Peace^ 45 and the -Jhahng ef thefe Winds makes the Trees of God's Eden i Kings 1 6. take the better rooting. Spi- ritually there is never a perfect calm but after a Tempejt ; the JVind and Earthquake and Fire make way for the foft Voice. CHAP. V. Sect, I. The Means to be delivered out of the Pangs of the new Bi^th-. AN D now, if by God's Bleffing, thou feelell this Sorrow and mel- ting of Heart, the next Thing thou muft do, is to feek for the Remedy, which Remedy confifts of thefe Ingre- dients: I. A Sight of Chrift.. 2. A Deftre after Chrift. 3, A Relying 0^1 Chrift. 4. An Obedience to Chrift. 5 . A comfort in Chrift fought for and ob- tained. Thou wilt fay, Thefe Ingre- dients are Pearls indeed, buthow fheuld- I obtain them ? I anfwer, By Ap- plication of the Promifes ; and fith e- very Ingredient hath its particular Pro- mifes, I fliall let thee lee them in Or- der, only do thou apply them thyfelf j it is enough tor the Phyfician to pre- to Chrift J the Lord faith, Come Soul, and the Soul laith, 1 come Lord: O then go to the Promife, and expeft Faith from thence; this isthcRbile, I mufl not bring Faith to the Promife, but receive Faiih from, ir, and therefore there will I hang, and wait till the Lord pleafe to work it. E C T. ir. The Promifes procuring a Sight of Chrift. 'T' H E firll Step, or Ingredient that ■• brings Comfort to ihy heavy Sou ', is the fight of Chrift; and to procure this Sight, thou haft thefe Promife?. Mat. 1.21. ThouJJ)alt call his namejefis. pare the Medicine, thy own Body muft for hejimllfave his people from their fins. Luke z. 10. II. Behold^ I bring you good tidings of great joy thmt J]:all kg to all people y that ts^ that unto you is bom this Day in the city of David a Saviour ^ which is Chrift the Lord. John I. 29. Behold the Lamb of God^ which taketh away the finsofthe ivorld. John 3. 16. Godfo loved the ivorld, that he gave his only begotten Son^ to the end that all that believe in him fnould ?ict perif}}^ but have life evtrlafting, John 3. 17. Godjentnot his Son in- to the worl4 that he Jhould condemn t-ke world, hut that the ivorld through him might befaved. ^ Romans. 3. z^. . God hath fct forth Chrift J ejus to be a Re- ■ conclHatic?!! receive It; fo in this Medicine it is. thou muft apply it if thou wilt have Soul's Health. Some may objed, I dare not look to the Promife, I cannot believe ; if I could believe, then I could expeft good from the promife. I anfwer, Thou fhalt never believe upon thefe Tcrn:is, thou muft not firft have Faith, then go to the Promife ; but thou muft firft go to the Promife, and from thence receive Power to believe: The dead (faith Chrift)/*^// hear the voice of the Son of God, and they that hear it Jhall livCy John, 5. 25. It is fpoken of the dead in fin ; firft, there is the Voice of Chrift to the Soul, before ihcrc can be again an Eccho pf the Soul 46 The l>iew Binb conciliation through faith in his blood. I Cor. I. 30. Chrift Jefus of God is made unto ut wisdom, and righteoufnefs, andfanSiification, and redemption. I Tim. 1. 15. This is a true faying, and by all means worthy to be received, that Chrijl Jefus came into the world to fave /inner s. Heb. 13. 12. Jefus, that he might fan£lify the people with his own bloody fuffered without the gate. I John 2. 1,2. If any man fin, we have an advocate with the Father, Jefus Chrifithe righteous, and he is the propi- tiation for our fins, and not for us only, but al/ofer the fins of the whole w§rld. Rev. 5.8. Thou waji killed, and haft redeemed us to God by thv blood, out efe- very kindred, and tongue, and people, and nation. All thefe tell thee, That as thou art a Tinner, fo thou hail a Saviour ; only do thou apply them, and certainly they will help thee in the firft Step, the firft Ingredient of this Remedy to thy Mifery, to wit, the Sight of Chrijl. Sect. III. The Promifes procuring a Defire after Chrijt. THOU mayft fay, I lee Chrift, and I lee that his Perfon, and Death, and Blood-fliedare precious and faving; but how may I make him mine ? how may I know that he is my Saviour ? I anfwer. Thou muft hunger, andthirfl after him ; this Defire is the fccond Step : And to provoke thee to this Duty, confider of thefe Promifes. Ifa. 55. I. Ho, everyone that thirti- eth, come ye to the waters, and he that hath no mony, come ye, buy and eat, yea, come, buy wine and milk without mony, and without price. Matth. 5. 6. BleJ/ed are they which hunger and thir/l after righteoufnefs,for the^Jhall be filled. John 7- 37» 38. In the lafl day, that great day of the feafi, Jefus flood and cried, faying. If any man thirfl, let him come unto me, and drink : he that belie- veth on me, as the fcripture^ hath [aid. Out of his belly Jhall flow rivers of living water. Rev. 21. 6. / will give to him that is athirfl, of the water of life freely. Rev. 22. 17. Let him that is athirfl come, and whofoever will, let him take of the water of life freely. PfaL 63. I . O God, thou art my God, early will 1 feek thee, my foul thirjleth for thee, my fiejh longeth greatly after thee, in a barren and dry land without water. Pfal. 145. 19. He will fulfill the de- fire of them that fetr him. All thefe may provoke thee to thirfl: after Cbrift, that moft fovereign and lpul-faving/<>a«/^/», opened to the houfe of David, and to the inhabitants of Je- rufalemforfm, and for uncle annefs,Xt^. 13. ^. Sect. IV. The Promifes procuring a Relying on Chrijl. YE T thou mayft fay, I thirft in- deed, but I dare not drink j I dehre, but I dare not come near to lay hold on Chrift: Howfo? I am, (fay ft: thou ) a moft vile, unworthy, wicked Wretch, and my fins arc ot fcarlet, crimfon Dye : true it is ; for thee to pretend Part in Chrift, wallowing yet in thy fins, for thee to believe that Chrift is thy Rightcoufnefs, purpofing yet to go on in the Practice or Allow- ance of any one known fin, it were a moft curfed horriblePrefumption indeed; but where all fin is a Burden,eYery Pro- mile, as a World of Gold, and the Heart fincere for a new Way, there .a Man may be bold : A Man may ? Yes, he Tk New Birth. 47 he muft ; if thou groaneft under fin, if thou longeft after Chrift, apply thefe Promifes, and they will force thee to lay hold upon the Rock, to take Chrift for thine own, to throw thy finful ibul upon the blooding Wounds of Jefus, and tocaft thy felf with Confidence in- to the Boiom of his Love. I. Then, Take ndtice f faith a Mo- dern ) that Jefus Chrift keeps open Houfe for ail hungry and thirfty Souls. * Rev. 22. 17. Let him that is athirft come^ and whofoever ivill, let him take the water of life fre e. Or if open Houfe will not fir, without Invitation, hear him call ; Matth. II. 28. Come unit me all ye that labour^ and are heavy laden^ and 1 will give you reft. Or, if Invitation will not fit, without Proclamation, hear him proclaim ; John 7. 37. Jefus ftood, and cried^ rayingj If any man thirfty let him come unto me, and drink : he that believeth on OT/, out of his belly fhall flow rivers of waters. Or, left thou fhouldft think, thou muft come to thy CoCt, and bring fome what in thy Hand, hear how he doubles, and trebles his Cry to the contrary ; I fa. 55. I. Ho^ every one that tUrft- eth, come ye to the waters., and he that bath no menv come ye, buy and eat, yea, some, buy wine and milk, without mo- ny, and without price. And yet, left thou fay, I am fofar from bringing any Thing in my Hand, that I bring a World of Wickednefs in my Heart, and my fins, I fear, will hinder my Acceptation: No; ( faith he again ^ Ifa. 55.7. Let the wicked forfake his way, and the unrighteous man his thoughts. ( and this is thy Defire, thy cafe ) and let him return unto the Lord, and he will have mercv upon him, and to our God, for he will abundant ly^ pardon. Or, if all this will not do without a more lolemn Invitation, fee then how the Lord ot Heaven fends forth his AmbafTadors to move thee, and entreat thee to come in. 2 Cor. 5. 30. Now then we are am- baffadors for Chrifl, as though God did befeech you by ws, we pray you in Chrifl' s Head, be ye reconciled to God. Or, it he cannot wooe thee,lo,he commands thee; s John 3. 23. And this is the com- ^ mandment, that wefmdd believe on the name of his Son Jefus Chrijh Or, yet to drive thee to Chriil-, he not only commands, but threatens ; Heb. 3. iS. And to whom fxvare he that they fljoidd not enter into his reji, but to them that believed not ? And what can he do more, unto his Vineyard? i. To bid thee welcome, he keeps open Houfe. 2. He invites. 3. He proclaims, /^..HtQ^Xhihtt fans- fee, without Mony or Mony-worth. 5. He apologizeth. 6. He fendeth. 7. He commandeth. 8. He thteatneth. Hear what mine Author concludes from thefe Premifles : How cruel then is that Man to his own wounded Confcience, ivko in his extreme fpiritual Thirjlwill not be draivn by this eight -fold merciful Cord, to drink his Fill of the Fountain of the Water af Life, to cafi_ himfelf with Confidence and Comfort into the Arms of the Lord Jefus ? Tea, how is it poffi- ble, but that all, or fome of thefe., fnculd bring in every broken Heart to believe.^ and every one that is weary of his fns, to rely upon the Lord of Life for ever- lafting Welfare ? * Bolton*i Inftruftions for afBifted Confcience. See T. 48 The New Birth. Sect. V. The Prmi/es procuring Obedience if Chrifi. AN D yet thou may ft fay, I have caft myjelfen Chrijt^ is this all I muft do? No, there is yet another Hep, he i« not only to be thy Saviour, but thy Husband, thou muft love him, and ferve him, and honour him, and obey him ; thou muft endeavour not only for Pardon of fin, and falvation Irom Hell, but for Purity, new Obedi- ence, Ability to do, or fuffer any Thing for Chrift. And to provoke thee to this Duty, confider ofthefe Texts: Jer. 31. 33. But this Jhall he the Co- venant that I will 7nake ivith the houfe of Ifr'ael: After thofe days, faith the Lord^ I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they Jl^all be my people. See the fame Promife in Heb. 8. 10. Heb. 10. 16. Matth. 7. z I . Not every one that faith. Lord, Lord, fhall enter into the kingdom cf heaven, but he that doth the will of my Father which is in heaven. Matth. II. 29. Take m^ yoke upon \Du, and learn of me, for I am meek, and lowly in heart, and ytjhall find reft unto your fouls: Matth. 16. 24. Ifany man will fol- low 7ne, let him take up his crofs andjoU hiu me. 2 Cor. 5. 15. He died for all, that they luhich live, Jhould not henceforth live unto themfelves, but unto him that died for them. 2 Cor. 5. 17. \f any man be in Chrift, let him be a new creature: old things are paffed away, behold, all things are become new. I John. 1.6, 7. \f we fay that we have fellowjlnp with him^ and walk in darknejs, we lie, and do mt the trut^. But if we walk in the light, as he is in the light, we have felhivjhip one with another ; and the bkod of Jefus Chrift his Son cleanfeth us from aliftn, I John 2. 5, 6. He that keepeth his word, in him verily is the love of God per- fefied : Hereby know we that we are in him. He that faith he abideth in him, ought himfelf alfofo to lualk, even as he walked. 1 John 3. 6, 9. Whofocver abideth in him, finneth not. JVhofoever is born of God, doth net commit fm, for his feed re- mainethin him, and he cannot fm, becaufe he is born of God. I John 4. 24. He that keepeth his commandments, dwelleth in him : and hereby we know that he abideth in us, by the fpirit which he hath given us. I Johns. 18. JVe knoiu that who foe- ver is born of God, finneth not : but he that is begotten of God, keepetb himfelf, and that wicked one toucheth him net. All thefe may invite thee to enter in- to the holy Path, and to fight under Chrift's Banner againft the World, the Flefli, and the Devil, unto thy Live's End. Sect. VI. The Fromifes procuring comfort in Chrift. ONCE more, thou mayft fay, *< I " have been truly humbled with *' the fenfeof fin, and fenfe of Mifery, " and forrow for fin; yea, I have feen '* and thirfted, and relied, and purpof- *' ed univerfal Obedience to my Savi- " our, and yet no Comfort comes: '* It may belo, but haft thou praifed God for this Work of Wonder, the new Birth wrought in thee? If fo, then ij there another Duty expe Birtb could wifh thee to addrefs thyfelf to thefe precious Promifts\ fettle thy foul on them with fixed Meditation and fervent Prayer, and where thou perceiveft the Cendition of the Promifes to be by God's Grace formed in thee, thou may ft fafc- ly alTure thyfelf of fo much Favour as is exprefly contained in the Promifes. Lev.26.40,41 ,42.44. 1//,^<«'jy2'(?//f Birth <' Lord, I have not loft the Fruits of <« my Labour in this Town, fee here <« the Soul now fhining inGlory which «' I converted by thy Power ; fee here " the Soul of fuch a one, and luch a " one which through thy Grace, and *' my Miniflry were converted unto *' thee. " If this were thus, why then, Beloved, you would blefs me for ever, and I fliould blefs you for ever, and we fkould all blefs God for ever, for this fo gracious and fo blefled a Work. Now the Lord of his Goodnefs give you a fight of your iins, and a true forrow for fin ; and if not afore now, yet now, this Day, the Lord this Day fet his Print and Seal upon you. The Time drawson, and I have but a Minute, a little Time to fpeak you ; for a Farewel then , let thefe laft Words take a deeper imprefli- on in your Hearts : If you would do all I would have you do, I could wifh no more, but, that to this Humiliation or Repentance you would add Charity »r Love ; the Firft you owe to G^i,and the Second to your Neighlouvy by the Firft you may become new Creatures, by the Second true Chriftians, like them in the Church's Infancy, of one Mind^ 5' one Hearty and one Soul; fure it is not poflible that we fhould have Forgivenefs- of fins, but that we mull be of the Communion of Saints. A thoufand Pities it is to hear of the many Fadions in our Church, and Kingdoms, and Towns, and Families : O pray for the Peace of Jerufalein^ they fhall 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 LefTon in the Invitation j You that do truly and earneftly repent of your fins,and be in Charity and Love with your Neigh- bours, ^f. Here's both Repentance to God, and Charity (nay, more than Charity, as we ufe the Word common- ly ) even Love of our Neighbours. For my Part, I wifh that my very Heart- blood could cement the Diviftom e/Reu* hen^ Judg. 5. 15. ( for which are great Thoughts of Heart ) in this Town, in this Church, in thele Kingdoms. ^ I will fay no more, but conclude with thofe Words of the Apoltle, Finallv, Brethreny fare ye well: Be perfect ^ ieof good comfort y he of one mind, live itt peace, and the God of love and peace h with you f^r ever and ever, 2 Cor.rj.i i.- F I N I St mmmmmmimmitamB>BtMgKf»mm*ists Hi TUB ( 5* ) THE Dodrine and Directions, But more efpecially, The PRACTISE and BEHAVIOUR O F A Man in the A& of the J the newBirth,zs Matter for your Imitation: Thefe Expreffions indeed are they I moft efpecially aim at, which, ifyouobferve, arc aiwife delivered in the firft Perfon [1, ] and I verily believe they were not *A t. Bflton'i FuDCial Sejunon, by Mr, Efiw'cly; feigned The New Birth. feigned, but feeling from his Heart and Soul. What needs more ? if either X)(7- £inne in' the firft Part, or DireSlion in the fecond Part, or PrsSiice in the third Part ol the Book ( which coafifts moft 53 oiPra^ice)cm work on your fouls, I hope iomeof thefe, or all of thole will help you on in the Way from Corruption to Chriftianity^ and from the Stale of Nature into the Kingdom of Grace. CHAP. I. The Sou?'. Preparation. BEFORE the Soul can fharc in Chrift's Merits ( to' Ipcakin the Author's Stile or Language, without any Alteration ) Two Things are re- quired. 1. A Preparation to receive and en- tertain Chrift. 2. An Implantation of the Soul into Chrift. That there muft be a Preparation, is the firft Ground we lay \ and herein ob- ferve we r Matter ^ Thet Manner S oi this Preparation. C Means y I . For Matter .- The Soul of a Sin- ner muft be prepared for Chrift, before he can entertain him. When Kings go to any Place, they fend ( to make ReadincfsJ their Harbengers afore them; if Chrift ( the King of Saints ) come into a Soul, there muft be a Preparati- on before he enter j and good Reafon, he is not a mere Man, an ordinaay Per- fon, but a King, a King of Glory. Davids in this Cafe, could call upan his foul, (fb v/e may expound his Gares and DoorsJ P/a. 24.7. Li/t up your heads ^O ye gates, atid be ye lift up, ye everhjiing doors, and the King of gkry Jhall come in ; - as, who fhould fay, Be enlarged. Love, Joy, Hope, fet open, give Way, for the Lord is coming : Bui who is the Lord ? It is the Lerd of Hpjls, the Lordjirong and mighty, the Lord mighty in battel: And with that he knocks a- gain, Lift up your heads, 0 ye gates, and be ye lift up, ye everlafling doors, and the King of gkry /hall come in j as if he fhould fay, What fhall the Lord knok ? fliail the King of Glory ftand \ Open fuddenly, and make all Preparation. 2. The Manner of this Preparation confifls in theie three Paflages ; i . The Soul breaks that League which former- ly it hath had with" Corruptions, and refervesitfelf for Chrift. And, 2. The foul is moft willing to give Way to Chrift Jefus, and to let him overthrow whatfoever fnall oppofe him. 3. The foul is content that God fhould rule all, not only the Eye, or Hand, or Tongue, or Heart; but the whole Man ; ito- pcns all the Gates, and defires Chrift to come, and take all the Keys of the Houfe upon him. 3. The Means of this Preparation h the powerful Mmiftrey, which God hath appointed for this Work; and it is difcovered in three Particulars: r. In a particular Application of the Truth to the fouls of Men with Courage. 2. In a Confirmation of the Truth by Soundnefs of Argument, ,and plain E- vidence of Scriptures. 3. In r. kind of ipiritual Heat in the Heart and Affecfli- ons of the Minifter, anlwerable to that which he communicates to the People. And this powerful Miniftrey works on the foul, (x,) By difcovering what is in a Man's Heart, io that the foul fecth what it never faw before, and fo is dri- ven to a ftand. (2.) By drawing the foul into an Awe of fin, fo thaiit dares net 54 not meddle with fin as formerly it hath done. Ufe. If- any loul that hath enjoyed thcfe Means any while, is not yet fit- ted and prepared, it is a fearful Sufpici- on, that God will never confer any Good to that foul : Go home then, { if there be any fuch ) and reafon with your own louls, and plead with your own Hearts, faying, Lori,^ why nat yet am I humbled and prepared ? Will Exhortations never prevail with me ? Will Terrors and Reproofs never break 7m Heart into Pieces? t have heard l^e New Birth, Sermons that would have fhahn the very Stones I trodeen, that would have moved the very Seat J fate on j the very Fire of Hell hath flajhedin my Face ; i havefeen even the Plagues of Hell ^and if any Thing can do me any good, why not then thofe Exhortations, Injlru^ions, Admonitions and Reproofs that I have often had? I have had as powerful Means as may be, which never yet did me good. T h e L o rd be merciful to iuch a poor foul ; the Lord turn the Heart of fueh a poor fin» ner, that he may lay hold on Mercy in due Time. C H A P. II. S E c T. I. The general Circumjlances of BUT for a further Diftribution, , which (liall be our Method j In this Preparmon two Things are confi- derable ; TV. S General Circuraftances. ^^^ \ Subllantial Parts. The general Circumftances are Two- fold, c««,» «« 5 God's Parr. Someon.}^j^^^,^p^^^^ On Gid's Part they are thefe, 1 . The Offer of Chrifl and Grace. 2. The Condition of this Offer. 3. The Eafmefsof this Condition. On Man's Part, two Things are confi- derable : I. That Corruption doth oppofe this Grace. *. That God will remove this Cor- rupiion. The Firfl General Circumftances -of the Soul's Preparatien, is on God's Part; wherein is The Offer of Chrifl ?'efus\ The Condition of this Offer, and 'he Eafmefs of this Condition, we may have all in this one Comparifon : As with a Malefa»5lor convifted of High Trealon, for plotting fome wicked Praftice againft his Prince, if, after the Preparatien en God's Part. Difcovery of all Paffages, the King make a Proclamation, That, upon the lurceafing of his Enterprifes, he fhall be pardoned ; nay, if the King fhall continue to fend Meffage after Meffage,. fecretly to tell him, That would he yet lay down his Arms, and take a Par- don, he fhall freely be remitted, and gracioufly accepted into Favour again: If this Traitor now fhould rather fling away his Pardon than hi» Weapons, then fliould the King raile an Army, and overcome him, and take him, and execute him without any Pity or Mer- cy, I appeal to your own Confcicnces, is he not iuftly rewarded ? What will the World fay ? He had a fair Offer of Pardon, and the King fcnt Meffcnger after Meffcnger unto him ; feeing there- . fore he refufed and negle Birtk vnlajiing to everlajling. Now the Rord give us Hearts to take Notice o\ thefc Things. If I were now Isreathing out my laft Breath, I would breathe o\d this Legacy to all furviving Chrifti- ans, This is the accepted time, this is the Day offalvation. Do you hear f This Day is Grace oftered, and it any here would entertain it, O what Comfort might he have ! I was never humbled afore (might he fay) but this Day was 1 humbled ; 1 could never before receive Mercy y but this Day have I recived it ; Othis w^as a good Day to me, now blejfed am I for ever. 2. In Regard of Men on whom God works ; that is to lay, on lome in their tender Age, on fome in their ripe i^ge, on fome in their old Age : But howe- ver the Lord doth at feveral Times con- vert feveral of his Servants, yet moft, and moft ufually before their old Age ; and that . fome Interpreters wittily ob- ferve out of the Parable of the Vineyard, Mat. 2 0. 3, 4, 5. The majler of the vineyard, faith the Text, went out at the third, fixth and ninth hour, andfaw 57 f»me fianding idle, and he fent th'em int$ his vineyard : He went tljen, fay II- terpreters, on Purpofe to fee, and hfre, and to fend in Labourers to work in his Vineyard j but he went out at the eleventh hour, not to hire any, he ex- pedled not then to have feen any idle j he went out upon fome other Occafion, and therefore feeing them fianding, he wondered at it, faying, Why Jland ye here all the Day idle ? Ks if he fhould fay. No Man wilj hire you now, it is but an Hour to Night, and therefore rather a Time to leave working, than to begin to vvork. Ufe. O let this provoke us, that while the flower is in prime, we would ufe all Means for our Good j let us now in the Heat and Summer of our Days, improve ourfelves in good Works, that io when the Harveft comes, we may be gathered into God's Barn : O, would we be exhorted to take the befl Time and Opportunity of Salvation, then might we receive the Fruits of our Labours, the Salvation oi our Souls. CHAP. lU. The fubflantial Parts of Preparation on Work on the Soul. HITHERTO of the general Circumftanccs of the Soul's pre- paring for Chrift. Now the fubflanti- al Parts of this Preparation are generally two : 1 . The Difpenlation of God's Work on the Soul. 2. The Difpofiiion of the Soul by God's Work. The Difpenfation of God's Work difcovers itfeJf C From Sin in drawing the Soul s C Tohimfelf, God's Part -, or his Difpenfatlons of his But becaufe thefe Two are made up by one Adtion and Motion, wefhalt therefore handle them together; and the Sum is this; That God by an holy Kind of Violence Cwhichis called Dr^- ^f'^Si John 6. 4 Birthl very Night come to your Bed- fide, laying. Let this he the Icji Night of fin- ning, and the next Day the firft day of your Repentance : O, zuken will you te bumbled ? when zvill you receive Mercvy that it mey go well with you, and with yours for ever ? If none of the other will move you, yer, for ihame, let this Cord draw you to the Lord : Hear, hear his doleful Pangs, O Jerufalem, Jerujalem^ wilt thou not be made clean ? Q when will it once be ? Jer. 13.27. A Woman that is in Travail, O howfhe expe Monition j The? Accufation ^of Confcience. / Condemnations In the Firfl Propolition, Confcience gives the Sinner a Monition to ccme from lin, upon Pain of the hcavielt Judgment that can be infiidcd. It is the Lord that lends the Confcience on this Errand, Go tofuch a Man, and tell him, Tou have hlafphemed God's Name, and you have fpoken againfl God's Saints, and you have broken God's Sabbaths, and you have contemned God's Ordinances : Be it known unto thee then ( faith Confcience, when it delivers the Meffage ) that 1 have a Command from Heaven, and from God, I charge you, as ye will an- fwer it at the dreadful Day of Judgment y take heed of thofe Evils and fnful Prac- tifes that heretofore you have committed, leji you damn your Souls for ever. Will you queftion his Gommiflion ? fee Prcv. 29, I* He that, being often reproved, hardneth his neck, Jhall fuddenly be de- Jlroyed : If you often be reproved, and will not be bettered, then the Lord fays, and Confcience from the Lord tells you. Be at your own Peril, ye Jhall fuddenly be deflroyed. No fooner Confcience thus perks upon the Crown, but the Sinner hangs ihe Wing, 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 Confcience plucks one Way, and they pluck ano- ther Way ; at lafl, by carnal Compa- ny, and curfcd Perfuafions, the Soul is drawn back again to his former wicked courfes, and fo perhaps this Twifl is broken, and the Sinner is gone. 2, If fo, then Confcience, thit was a Monitor^ now turns Accuftr in the minor The New Birth. 5i minor Propofition ; before it was only God's Herald to forewarn him, but now it is become a Purfevant and Ser- jeant to arreft him ; it follows him to the Alehoufe, and purfues him home, then takes him in his Bed, and arrefts him in his Sleep ; there ( by a Meditati- on ) it hales the Soul before t6e Tribu- nal-feat of God, faying, Lo^ Lor d^ this is the Man^ this is the Drunkard^ Adul- terer^ Blafphemer ; this is he. Lord ; an Enemy to thy Servants, an Hater of thy Truth, a Defpijer of thy Ordinance's-, atfuch 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 ConJUence hath thus dragged him before God, and accufed him, then Take him, "Jaylor, take him^ Devil, C faith the Lord ) and imprifon him ; let Vexation and Horror, and Trouble, and Anguijh ly upon his Soul, until he confefs his fins, andrefelve to forfake them. In this Cale was David, when he was for- ced to fay, Mv bones ivased old through my roaring all the day long ; for day and night thy hand was heavy upin me, my moiflure is turned into the drmgth of Sum- mer: What then, ? O then ( faith Da- vid) I acknoivledged my fin unto thee^ - - I confejfed my tranfgreffton unto thee, O Lord, andfo thouforgavefi the iniquity of myfn, Plal. 32. 3, 4, 5. David'hetol- ded up his fins at the firft, and therefore his Bones were conlumed, andherored continually; when the Lord had him on the Rack, he made hira rore again, and would never leave tormenting, till David came to confeffing ; but when he confeiTed this fin, and the other fin, then the Lord forgave him the iniquity of his fin. Thus Cinfcience brings the Soul of a finner on the Rack ( as Traitors are ufed that will not confefs otherwife ) and makes him to confels his fins, and then he cries, O the abomina- tions I have committed which the Sun ne- ver fawy in fuch a place, at fuch a time* O then 1 railed on God's Servants, and blafphemed God's Name, I profaned God's Sabbath, and contemned his Ordinances : what then ? Confcience will m'ake him confefs more yet, to the Rack again with him ; and then he cries and rorcs for Anguifh of Spirit, then he confeiles all, and refolves to amend, then he will pray, and hear, and fandtify God's Sab- baths, and lead a new Life. Thus Confcience receives fome Satisfadion, and begins to be quiet ; and now having got fome q[uiet, his curfed Companions let upon him again, Refref}[ fay they^ your Soul with fome ancient Dalliancey iffc. To this, and the like Temptations of Satan, he lillens again, and then he begins to follow his old fins, perhaps with more Violence and Eagernefs th^in ever he did before ; and now is another Twift broken likewile. 3. It fo, then Confcience that was a Monitor and Accufer, now turns Execu- tioner. The firft Propofition admoni- ihedj the Second accufed, it neither of theie prevail, then Confcience con- cludes. Thou muji to Execution, thou Jhalt perifjeverlajiingly. And bo\w Co?i- fcience cries, Memtions or Accujatiom could not prevail with this Man ; Ceme^ come, ye damned Ghofls, and take awa^ this Drunkard, this Blajphemer, this Adulterer, and throw him headlong into the Pit of Hell: He would not be amend- ed, let him be condemned ; he would not be humbled, therefore let him be damned. The Man hearing this, then he is ama- zed, and thinks himfelfpafl Hope, paft Help, paft cure : Did you ever lee or hear a tormented Confcience in ihefe Pangs? Now he calls, then he cries, LOi ivhere Devils jUnd, the Heavens frown, God is incenfed^ Hell-mouth is open: And now a Minifter is lent for, who dilplaystothis difpairing Soul the Mercy and Grace of God in Chrifl Je- lus 6i The I Birth fus: O, {"replies he ) this is my Bane, my Damnation, if I had never heard of Mercy, ifi had never lived under the Gofpel, and the Means of Salvation, then had I, been an happy Man. Alas ! it is Mercy I have negle^ed, it is Salvation t contemned, how then Jhould I be faved ? 0 the Perfvjaftons of the Lord that 1 have had ! the Lord hath even wept over me, as he did over Jerufalem; O that thou hadft known the things belonging to thy Peace ! yet all thefe Perjuafions have 1 contemned, and therefore certainly to Hell 1 mujlgo. The Minilter replies, Truth it iSj you have done thus, but would you do lo ftill ? Is it good now to be drunk, or to blalphemc, or To rail on God's Saints, or contemn God's Or- dinances ? O no, no, ( faith he ^ I now find luhdt the Endof thofe wicked courfes will be : God's Word could not prevail with me, the Minijfer could net perfuade me ; O the good Sermons that I have heard, the very Flames of Hell have even flajhed in my Face, the Minijier hath fpent his Pains, and would have [pent his Blood for the good of 7ny poor Soul ! But alas ! I defpifed the Word, and moc- ked the Minifter : Wo, W9 unto me for ever ! now my confcience gnaws and tears and terrifies my Soul here, and I /hall to Hell hereafter, and perHh for ever and ever. The Minifter replies again, The Truth is, you have done thus, but would you do fo now ? would you ftill blafpheme and curfe, and be drunk, and riotous?, or, rather would you not now part with all thefe, and take Mercy in- ftead of them ? Then the poor Soul cries out. Now the Lord, for his Mer- cies fake remove thefe f.ns from me r O I had never fo much Delight in my fins heretofore, as now I have Wo, Mifery and Vexation for them ; but, alas ! it is not in my Power to help my Soul ; if the Lord would do this, let him do what he win with it. What ? ( faith the Mi- nifter jyou are then, willing and con- lent to part with your fins: O^^jffaith the Soul) I would rather offend all the World than God ; I had rather go to Hell than to the committing of a fm\ if it would pleaje God to help me, I would for^ fake my fins with all my Heart. Why, now the poor Soul is coming again, and God is drawing him again from his Corruptions and finful Diftempers. 4. When the Soul is thus loofened, the Lord then fully plucks it by the Cord of his Spirit; with an almighty Hand he plucks the Soul off from fin, and takes it into his own Hand, thai he may govern him, and difpofe of him according to his own good Will and Pleafure. Thus much of Preparation for theSubftance of it on God's Part. CHAP. IV. S E c T. I. The fubjiantial Parts of Preparation on Man's Part, or the Difpofuion of the Soul by God's Work. "^ ^ NO W are we to obferve the Dif- pofition of the Soul on Man's Part, which God works on the Hearts of whom he draws. It is known in Two Works: 1. Contrition, whereby the Soul is cut ofF from Sin. 2. Humiliation, whereby the Soul is cut oft from it lei f. For fo it is, that either the Soul Iceth no Need to depart from Sin, or elfe it thinks it can help it felf out of Sin : the Firf} is called Security, when the Soul being blind, takes Reft*, and feeing no Need to be better, defires it not there- fore: Aagainft this the Lord fends Con- tritiouy caufing Mea thereby to know the be New Birtk the Mifcry of fin, and to fee Need of a Change: The Second is Carnal Conji- demey when a Sinner begins to feek fuc- cour, and to fcramble for his own Comfortin his Self- fufficiency; againft ^ this the Lord works Humiliation, caul- * ing the Soul hereby to fee the Wcaknefs and Emptinefs of its Duties, and that there is enough in its beft Icrvices to con- demn him for ever. Before we ipeak of the Works, it is not amift to begin with the Lets. The F/r/?is Security : When the foul is taken up with a fecure Courfe, and refts itfelf well apaid in his own Practi- ces, and therefore it never feeth any Need of a Change, nor ever goes out for a Change: Now while a Man lives thus, and blefleth himfelf in his fin, it is impoflible that ever he fhould receive Faith, or by the Power of Faith repair unto Chrift : Where Faith come3,it ever works a Change, Old things are done a- ivay, and then all things are become new, the Lord therefore to remove this Lei, he burthens the Soul extremely, and fays, Tou will live in Drunkennefs, in Covet oufne/s ; you will have you fin s^ then take your fins, and get you down to Hell with them. At this Voice the Sinner begins to fee where he is : Is this true ? ( laith he ) then I am the mojl ?mferable Creature under Heaven ; therefore as they faid, A^ts 2. 37. Men and brethren , what /hall we do ? We have been thus and thus, but if we refl here, it will he our Ruin for ever ; O what fhall we do ? So the foul comes to a relllefs diflike of it- felf,and faith, I mufl either he other wife, $r elfe I am but a damned Man for ever. 2, When the Soul is thus refolved, that it muft ot NecefTiiy change, when it feeth his Wound and his fin ready be- fore him to condemn him, and it hath, as it were, a little Peep-hole into Hell j the foul, in this Diftrefs, fends over to Prayer, and Hearing, and holy Services^ 63 and thinks by his Wiis and Duties, or fome fuch like Matters, to fuccour it- felf; and it begins to fay. My Hearing, and my Prayer, will not thefe fave me ? Thus the foul in conclulion refts on Duties : I will not fay butthele Duties are all good, honourable and comfor- table, yet they are not gods, but the Ordinances of God. It is the Nature of a finful Heai t,to make the Means, as meri- torious to falvation : A Man that feeth his Drunkennefs and his bafe Contempt of God, O then he voweth & promileth to take up a new Courfe, and he begins to approve himfelf in Reformation of his Ways: Then he cries, Now I will have no more Drunkennefs^ now no more fc of- fing and fcorning at thoje that go to hear the IVord : and then he thinks. What can I do more? to Heaven \ mufl go. All this is but a Man's felf: Why (o ? Chrirt, who is i.lie Subftance of all, and the Pith of a Promife, is forgotten ; a Chrift in Hearing, a Chrift in Praying is not regarded, and therefore the poor foul famifheth with Hunger. Miftake not, I pray you, thefe Duties muft be had and ufed, but ftill a Man muft not ftay here. Prayer laith, There is no Sal- vatisn in me ; and the Sacraments and Fafting fay. There is no Salvation in us; all thefe are fubfervient Helps, no abfo- lute Caufes of Salvation. A Man will ufe his Bucket, but he expedts Wa- ter from the Well ; thefe McaHS are ihe Buckets, but all our Comfort, and all our Life and Grace is only in Chrid; If you fay, your Bucket fhall help ycu, you may ftarve ff)rClarift,if you let it not down into the Well of Water : So, tho you boaft of Praying, and Hearing, and Fafiing, and of your Alms, and building ofHofpitals, and of your good Deeds, if none of thefe bring you to a Chria,or fettle ycu on a Chrift, you fhall die for Chrift, fho your Works were as the Works of an Angel; As it is with a Graft 64 The Nej2f Birth. Graft, therefore, i. It muft becutofF from the old Stock j 2. It muft be pair- ed, and made fit for Implantation into another J fo the foul, by Cantrition^ht- ing cut off from fin, then Humiliatien pares it, pares away all a Man^s Privi- leges, and makes it fit for the ingrafling into Chrift Jefus. Thus much of the Lets^ now for the Works of Contrition and Humiliatisn. Sect. II. A Sight of Sin. BUT for a further Difcovery of thefe Two ncccllary Thmgs, we (hall enter into Particulars, and begin jirjl Vikh Contrition; which contains thefe Steps: J Sight of Sin. Senfe cf Divine Wrath. Sorrow for Sin. TYiQfirJi Step is A Sight sf Sin ; and Sin muft be feen | Convincingly. I. Clearly : It is not a general Sight, and contufed Sight of Sin that will ferve the Turn j it is not enough to fay. It is tni infirmity, and I cannot amend it, we are all finnen : No, this is the Ground why we miftake our evils, and reform not ourWayes; a Man muft fearch narrowly, and prove his Ways, as the Goldfmith doth his Gold in the Fire ; I conftdered my ways ( faith Da- vid ) and turned fnyfeet unto thy tejii- monies; in the Original, I turned my fms upfide doivn, Pfal. 119. 5^- he looked all over his Ways. And this clear fight of fin appears in two Particulars. I. A Man muft fee his fin nakedly in its own proper colours ; we muft not look on fin through the Mediums of Profits, and Pleafures, and Content- ments of this World, for fo we mif- take lin : but the foul of a true Chrifti- an that. would fee fin clearly, he muft ftrip it of all Content and Quiet that fi- ver the Heart received in it j as the A- dulterer muft not look upon fin in re- gard of the iweetnefs of it, nor the co- vetous 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 fin- ful Courfes will do you: How will you judge of fin then, when it (hall leave a 'Blot on your Souls, and a Guilt on your Confciences ? 2. A Man muft look on fin in the Venome ©fit; and that you may do partly, if you compare it with other Things, and partly, if you look at it in regard of itfelf. i. Compare fin with thofe Things that are moft fearful and horrible, as, fuppofe any foul here pre- fent were Co behold the Damned 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 ? and your Heart will fhake and quake at it; yet the leaft fin that ever you did commit, is a greater Evil, in its ovvn Nature, than the greateft Pains of the Damned in Hell. 2. Look at fin fimply as in itfelf, vi i»at is it, but a profeft Oppofing of God himfelf ? A finful Cre>ture joins fide with the De- vil, and comes in Battle-array againft the Lord, and flies in the Face of the Lord God of Hofts. I pray you, in cold Blood, confider this, and fay. Good Lord, what a finful IP retch am I ? that a poor damned IVretch of the Eartb J})Ould /land in Defiance againfi God ! that I fijould fubmit myfelf to the Devil, and cppofe the Lord Godcf Hofis f 11. Conviilinglyy that Sin may be fo to us as it is in itfelf ; and that dilco- vers itfelf in thefe two Particulars : I. When we have a particular Ap- prchenfion in our own Pcrfon, that what^ ^he Nen> Birth, 65 U'hatfoever fin is in general, we confefs it the fame in our own fouls: It is the cur- fed Diftcmper of our Hearts, howfoe- ver we hold the Truth in general, yet when we come to our own fins, to de- ny the Particulars. The Adulterer con- fefl'ech the Danger and Filthinefs of that Sin, in grofs, but he will not apply it tohimlelf: The Rule therefore is, Ar- refl thy SouL xvhefoever thou art ^ efthofe fins particularlyy whereof thou Jiandejl guilty: To this Purpote, fay, Is Mu^- ther^ and Pride, and Drunkennefs^ and TJncleannefs fuch horrible fins ? O Lord, it was my Heart that was proud and vain ; // was my Tongue that did fpeak filthily, and blafphemoufly ; my Hand that wrought Wickednefs, my Eye that was wanton ; and my Heart that was unclean and filthy ; Lord, here they nre : Thus bring thy Heart before God. 2. When the Soul fits down With the Audience of Truth, and feeks no fhift to oppoie 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 reprove the World of fm, John 1 6. 8. that is, He will con- vince the World of Wickednefs ; he will fet the foul in fuch a fland, that it fhall have nothing to fay for itfelf, he can- not fhift it oir. The Minifler faith, God hates fuch and fuch a finner; Jnd 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 Congregation ( if the Lord pleafe to work on him ) the Mind is eniightned, and the Minifter meets with his Cor- ruptions, as if he were in his Bofom, and he anfwers all his Cavils, and takes away all his Objeftions : With that the Soul begins to be in a Maze, and faith, If this he fo {as it is, for ought I knotv ) and if all be true that the Miniller faith, then the Ltrd he merciful to my Soul, I am the mofl miferahle Sinner that ever was born. life of Advice. You that know your fins, that you may fee them conviftingly, get you home to the Law, and look into the Glafs thereof, and then bundle _wp all your fins thus: So many fins againfi God hlmfelf in the Firfi Commandment, againji his Worflnp in the Second, againfi his Name in the Third, againfi his Sab- bath in the Fourth: Nay, all our Thoughts, Words, and Anions, all of them have been fins, able to fink our fouls in the Bot- torn of Hell. And, z. That you may fee them clearly, confider of their EfFedl, both in their Doom, and in the Executi* on : Only to inftance in their Doom ; Methinks I fee the Lord of Heaven and Earth, and the Attributes of God ap- pearing before him. The Mercy of God, the Goodnefs of God, the Wifdom of God, the Povjer 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 fuccoured you, Wifdom hath inftrufted you. Power hath defended you, Patienct hath born with you, Long-fuffering hath endured you ; ngw all thefe com- fortable Attributes will bid you Adieu, and fay, Farewel, dafnned Souls; you mufi go hence to Hell, to have four Fel- lowflnp with damned Ghofls: Mercy fhall never more relieve yDU,Goodnefs fhall never fuccour you, JVifdomfimll no more infiruSl you. Power fioall never more defend you^ Patience fhall never more hear with you, Long-fuffering fi^all never more endure you : And then fhall you to endlefs, eaielefs,and remedflefs Torments, where you will ever remember your fins, and fay. My Covet oufnefs and Pride was the Caufe of this, I may thank my fins for this. Think of thefe Things, 1 b.- feech you, fciioufly, and fee ycur fins here, to prevent this fight here- after. K -Sect. 66 The KetP Birth. Sect. III. Senfe of Divi):e V/raih. I^H E Sinner by this Time having ■*• his Eyes fo far opened that he be- holds his fins, he begins then to conlider. That God hath him in Chafe : And this Senfe of Divine Wrath difcovcrs it- felf in thefe Two Particulars ; 1. It works a Fear ot fome Evil to come. 2. ft po/Tefleth the Soul with a Feel- ing of this Evil. I .The foul confiders,that thePunifh- ment, which God hath threatned, fliall be executed on him fooneror later; he cries therefore. What if Godfl)ould damn me ? God may do it : And what if God Jhould execute his Vengeance upon me ? Thus the foul fears that the Evil difco- vered will fall upon him: This is the Reafon of thofe Phrafes of Scripture, We have not received the Spirit of Bon- dage to fear again^ Rom. 8. 15. the Spirit fhews our Bondage, and thence comes this Fear : Again, God hath not given us the Spirit of Fear^ i Tim. i. 17. that is, the Spirit of Bondage that works Fear. It is with a Soul in this Fear, as it was with BelJJmzzar, when he c®mmanded the Cups to be brought out of the Houfe of the Lord ; An hand- writing came againfi him on the Wall, and when he faw it, his thoughts trou- bled him, and his face began to gather palenefs, and his knees knocked againfi one another; Dan. 9. 5. as if he fhould fay, Surely there is fome ftrange Evil appointed for me ; and with that his Heart began to tremble and fhake: Juft ft) it is with this Fear; he that runs riot in the Way of Wickedncfs, and thinks to defpife God's Spirit, and to hate the Lord Almighty, and to re- fill the Worlc of his Grace ; now it may be there comes this Fear, and Hand writing againjl him^ aod thea he cries, Thefe are mv fws, and thefe are the Plagues and Judgments threatneda- gainfl them., and therefore why not I be damned ? ivhy may not I be plagued ? 2. The Lord puriues the Soul, and difchargcs that Evil upon him which was formerly feared ; and now his Conlcience is all on a Flame, and he faith to himfelf, O 1 have finned, and offended a jujl God, and therefore I mufl be d Birth. « E C T. IV. Sorrow /or Sin. TH E next ftep is Sarrowfor fm ; concerning which, are two Queili- ons : 1 . Whether it be a Work of faving Grace ? 2. Whether God work it in all a- likef To the Firji, I anfwer, There is a double Sorrow, one in Preparation, the other in Sanftification : The/ differ thus; Sorrow in Preparation, is when the Word of God leaves an I ra- preffion upon the Heart of a Man, fo that the Heart of itfelfis as it were a Patient, and only bears the Blow of the Spirit ; and hence come all thofe Phrales of Scripture, as wounded^ pier- (edy pricked^ in the paflive Voice : So that this Sorrow is rather a forrow wrought on me, than any Work coming from any fpiritual Ability in me : But Sorrow in Sandification flowes from a .fpiritual Principal 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 javing Sorrows, but they differ mar- velloufly ; many think, that every laving Work, is a fandlifying Work, which is falfe : Tho/e whom he calleth, Cfaith the Apoftlej them he alfojujlifies, and whcm hejujlijies, he glorifies, Rom. 8. 30. You may obferve, that Glo- rification in this Place implies Sandlifi- cation here, and Glory hereafter ; now before Glorification, you fee there is Juftification and Vocation, and both ihefe are faving. Toihefecond, I anfwer, Howfoe- ver this Vi^ork is the fame in all for fub- ftance, yet in a different Manner it is ■ wrought in molt : 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 ; fo there is a Difference in Perfons: For Inftance, if thePerfon be a fcandalous Liver,, and an Oppofcr of God and his Grace. 2. If a Man have harboured a filthy Heart, and continues long in fin. 3. If a Man have been confident in a formal civil Courfe. 4. If God purpole by tome Man to do fome extraordinary great Work : In all thefe 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 Mi^ifler for Direfti- on, and to a poor Chriftian for Coun- fel, whom before they defpifed. But if the foul be trained up among godly Parents, and live under a loul- faving Miniftry, the Lord may reform this Man, and cut him off from his Cor- ruptions kindly, and break his Heart lecrelly, in the Apprehenfion of his fins, and yet the World pever fee it. In both thefe we have an Example in Ly- dia 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 Geodnefs here, and Glory hereafter: But the Jaylor was an outragious, rebellious Wretch, for when the Apoftles were committed to Prifon, he laid them up m flocks, and whipped them fore, now there was mcQch Work to bring this Man home: When tlie Apoftles were finging .Plalms, there c-me an Earthquake, which made the Prifon- doors flie open, and the Pi ii'oners Fet- ters to fall off, but yet the Jaylor's Heart would not iliake : At laft the K z Lord 6S The Nenf Birtk Lord did {hake his Hsart too, and he tame trembling, and was ready to lay violent Hands upon himielf, becaule hs thought the Priioners^ad been fled •, but the Apolllcs cried to him, Do thy f elf no hdJ'm^ for we are all here . With that he fell down before them, and faid, Men and brethren^ whatfhall I do to be faved ? A(5ts i6. 30. For Conclufi- on, give me a Chriftian that God doth pleafe to work upon in this extaordi- nary Manner, and to break his Heart foundly, and to throw him down to purpofe, iho' it coll him full dear, this Man walks ordinarily with more Care and Conlcience, and hath more Com- fort coming to himfelf, and gives more Glory unto God. Vfe I. is it fo, that the Soul of a Man is thus pierced to the quick, and run through by the Wrath of the Al- mighty ? Then Jet this teach all how to carry themfelvcs towards fuch as a God hath thus dealt withal : Are they pierced Men ? O pity them ! Let our Soul, O let the Bowels of Com- miferation and Compaflion be let out toward them ! Let us nerer ceafc to do good to them, to the very utter- moft of our Powers : And to the Performance «f this, Reafon and Reli- gion and Pity, methinks fhould move us : Hear the Cry, Oh^ iaith the poor Soul, ivill thefe and thefeSins ne- ver be pardoned f' Will this proud Heart never be humbled f Thus the Soul fighs and mourn", and fays, O Lord, I fee this Sin, andfeel the Bur- den of it, and yet I have not an Heart to he humbled for it, nor to be freed from it : d ivhen ivill it once be ? Did you but know this, it would make your Hearts bleed to hear him : Oh ! the Sword ot the Almighty hath pierced thro' his Heart, and he is breathing out his Sor- row, as tho he were going down to Hell, and he faith, If there beanyMer- cy, any Love, any Felhwflyip of the Spi- rit, have Mercy upon me n poor Crea- ture, that am under the Burden of the Almighty! O pray, and pity thefe Wounds and Vexations of Spirit,which no Man hr.ds nor feels, but he that haih beea thus wounded. It is a fign of a Soul wholly devoted todeftrudtion, that haih a defperate Difdain againft poor wounded Creatures: Isitpoffi- ble there fhould harbour fuch a Spirit in any Man ? \{ the Devil himfelf were incarnate, I cannot conceive what he could do worfe. Ufe 2. If ever thou wouldeft be com- forted, and receive Mercy from God, labour never to be quiet, till thou doft bring thy Heart to a right Pitch of Sor- row ; thou hafl a little flight Sorrow, but oh ! labour to have thy Heart tru- ly touched, that at lafl it may break in Regard of thy many Diftempers j remember, the longer Seed-time, the greater Harvefl : Bis/fed are they that mourn, for they jhall be comforted^ Mat. 5. 4. But wo to you that are at eafeinZion, Amos 6. i. Thou hadft better now be wounded, than everlafl- ingly tormented ; and therefore if thou defireft to fee God's Face with Com- fort, if thou wouldft hear Chrift fay. Come, thou poor heavj'hearted Sinner, 1 will eafe thee, labour to lay Load on thy Heart, with Sorrow for thy Sin; O what a Comfort fhall a poor brokciv Heait find in that Day. Sec V. The Extent of this Sorrow. HI T H E R T O ot Contrition 5 the next Work is Humiliation, which differs from the other, not in Subftance, but <^ircuinftance: For Humiliation, as I take it, is only the Extent of Sorrow for Sin, of which we have fpoken j and it contajis thef« two The Net» Birth. two Duties. I. Suhmijfion. 2. Ccn- tentednefs, to be at the Lord's Difpofal. The firft Part of Humiliation, is Submiflion, which is wrought thus: The Sinner having now had a fight of his fins, and a Sorrow in feme Mea- fure foi- Sin, he fecks far and wide, improves all Means, and takes up all Duties, that if it were poflihle, he might heal his wounded Soul : Thus fcekingandfeeking, but finding no i'uc- cour in what he hath or doeth, he is forced at laft, in his difpairing Condi- tion, to make Trial of the Lord: It is true, for ihe prefent he apprehends God to be juft, and to beincenled a- gainft him, he hath no Experience of God's Favour for the while, no Cer- tainty how he {hall fpced, if he go to the Lord ; yet becaufe he fees he can- not be worie ihan he is, and that none can help him but God, if it would pleafe himjtherefore hefalis at the Footftool of Mercy, and he lies grovelling at the Gate of Grace, and fubmits himfelf to the Lord, to do with him as pleafeth himfelf, or as itfcemeth good in his eyes. This was ihe Ninevites Cafe, when Jonah had denounced that heavy Judg- ment, and as it were, thrown Wild- fire about the Hreets, faying, Within forty Days Nineveh /hall be deftroyed^ Jon. 3. 9. See what they refolved upon, Theyfafled and prayed^ and put enfackcloth and ^es ; Who can tell, laid they, but God may turn^ and repent him of his fierce wrath ^ that iveperijh nfft ? As if they had faid, JVe know not what God will da., but this we know ^ that we cannot oppoje his Judgments, nor fuccour ourfelves : Thus it is with a Sinner, when he feeih Hell- fire to flifh in his Face, and that he cannot fuc- cour himfelf, then he faith, This I know, that all the A'ieans in the World cannot fave me^ yet loho can tell, but the Lord may httve m.rcy on me, and cure 69 this dijlreffed Confcienct, tnd heel all thtfe Wounds that fm hath made in my Soul ? This is the lively Pidlure of the Soul in this Cafe. Or for a further Light, this Suhjed- ion difcovers itfelf in four Particulars. 1. He feeth and confefleth that the Lord, for ought he knows, will pro- ceed in Juftice againft him, and exe- cute upon him thofe Plagues that God hath threained, and his fins have de- ferved j he feeth that Juftice is not yet laiisfied, and thofe Reckonings be- tween God and him arc not yet made up, and therefore he cannot apprehend but that God will take Vengeance on him : What elfe ? When he hath done all he can, he is unprofitable flill j Juftice remains unfatisfied, and faiih. Thou haft finned, and I am wronged, and therefore thou /halt die, 2. He conceives, that what God will do, that he will do, and he can- not avoid it; if the Lord will come, and require the Glory of his Juftice a- gainft him, there is no Way to avoid it, nor to bear itj and this crufheth the Heart, and makes theSoul to be beyond all Shifts and Evafionsi whereby it may feem to avoid the Dint of the Lord's Blow. 3. Hecafls away his Weapons, and falls down before the Lord, and re- fignshimfelfinto the fovercign Power and Commancfof God. Thus David, when the Lord cafl him out of his Kingdom, he faid to Zadocb, Carry hack the ark of God into the city ; if i Jhall find favour in the Eyes of the Lord, he will bring me back agein, andfl^ew 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 zvith me as feemeth good in his eyes, 2 Sam. 15. 25, 26. Thisis the Frame ofa poor Soul ; when a poor linner will ftardupon his Priviledgcs, the Lord faith, Bear my Jufiice 70 Juflice, dnd defend thyfelf bv all thou hajli ercanlldo: And the foulanfwer- eih, \ am thy fervant, Ldrdy do what is good in thint Eyes, I cannot fuccour myfelf. 4. The Soul freely acknowlcdgelh, That it is in God's Power to do with him, and difpofe of him as he will ; and therefore he lies and lieks-the Dufl, and cries, Mercy ^ Mercy ^ Lord: He thinks not to purchafc Mercy at the Lord's Hands, but only faith, \t is in God's good Pleafure to do with me as he will: O nly he looks for Fav»w\^ and cries, Mercy^ Lord, Mercy to this poor di- jirejfed Soul of mine: O, (replies the Lord ) doft thou need Mercy ? Cannot thy Hearing, and Praying, and Faji- ing carry thee to Heaven without Ha- zard ? Gird up now thy Loins, and make thy ferventeft Prayers, and let them meet my Juflice, and fee if they can bear my Wrath, or purchafe any Mercy : A^^, no^ ( faith the Sinner ) I know it, by lamentable Experience , that ell my Prayers and Performances will ne. ver procure Peace to my Soul^ nor give any Satisfaction to thy Juflice, I only pray for Alercy, and 1 defire only to hear fome News of Mercy, to relieve this mi- ferable, wretched Soul of mine ; it is on- ly Mercy that mujl help ?ne ; O Mercy, if it be pojfihle, to this poor diflrefjedfoul efmine, Methinks the Pidure of thofe poor famifhed Lepens may fitly refem- ble this poor Sinner, when the Famine was great in Samaria^ There were four leprous men fate in the gate of the city, and they faid. Why ft we here until we die? if we enter into the cily^ the fa- mine is there, and if IV c fit here, we die alfo ; novj therefore, let us fall into the hands of our enemies, and if they fave us alive, we flmll live, and if they kill usy we /halibut die, 2 Kings 7. 3 » 4- They had but one Means to fuccour tl^cm- fclves withal, and that was to go into lie New Birth, the Camp of the Enemies, and there, as it hapncd, they were relieved. Thus is the lively Piiflurs of a poor Sinner in this defpairing Condition, when he leelh the Wrath of God purfuing him, and that the Lord hath befet him on every fide; atlaft he relolves thus with him- lelf, I/I go and refl on my Privileges, there is nothing but Emptintfs ; and if I re/f in my natural Condition, I perijh there alfo : let me therefore fall into the Hands of the Lord of Hofis. I confefs he hath been pr§vohi by me, and for ought I fee he is mine Enemy \\am now a dam- ned Man, and if the Lord cajl me out of his Prefence, I can be but damned. And then he comes to the Lord, and hefalli down beforrthe Footflool of a confum- ing God, and faith, as Job did. What Jhall I fay unto thee, O thou Preferver «f Men ? 1 have no Reafon to plead for myfelf, and I have no Power to fuccour my/elf, my Accufations are my befi Exm cufe, all the Privileges of the World can- not jufiifie me, and all my Duties cannot fave me ; if there be any Mercy left, O fuccour a poor didreffedfmner in the very .Gall of Bitter nefs. This is the Behaviour of the Soul in this Work of Subjection. The Second Part o( Humiliation, is, Contentednefs to be at the Lord's Dif- pofal; and this Point is of an higher Pitch than the former : For Example, Take aDebtor who hath ufed all Means to avoid the Creditor, in the End, he fce'.h he cannot avoid the Suit, and to be;ir it he is not able ; therefore the on- ly Way is to come in, and to yield hiir.feU into his Creditor's Hands; but luppofe, the Creditor fhould exa here Mercy hath conferred with me^ 7« and there Mercy hath wooed me ; sea, in my Night -thoughts, when I azvaked Mercy kneeled down before rne^ gnd be- fought me to renounce my bad Ccurfes, yet I refujed Mercy, and ivould needs have mine own Will j had the Devil but Juch Hopes, and fuch Offers of Mercy, they that tre?nble now for want of Mercy, they would, for ought I know, have given Entertai'nment to it ; and what, do I feek for Mercy ? fl)all 1 talk of Mercj ? What, I Mercy ? The lead of God's Mercies are too good for me, and the hea- viefl of God's Plagues are too little for ?ne', I fuppofe (for fo is my Opinion ) that God cannot do more againfl me than 1 have julily deferved, but be fur e, God will not lay more upon me than I am juflly worthy of, Navjfure it is, the Soul cannot bear nor fufler fo much as he hath deferved, if God fliould proceed in Rigour with him ; therefore it reafon* thus : I, only for one fin, deferve eternal Condemnation, for the Wages ofallfm is Death, being committed againji Divine Jujice, and a- gainfi an infinite Majefty ; and then what do all thefe my fins deferve, comm.it ted and continued in, againfi all Checks of Ccn- fcience, and Corrections, and the Light of God's Word I Hell is too good, and ten thousand Hells too little to tor- ment fuch a Wretch as 1 am: Whafy I Mercy ? I am afimmei to expeSi it ; with zuhat Heart, I pray you, can I beg this Mercy, which I have trsdden under 7ny Feet ? The Lord hath often wooed me, and ivhen his Wounds were bleedings and ^ his Side gored, and his hideous Cries coming into mine Ears, My God, my God, why hafl thou forfakcn me? then, even then this Chrifl have Ifiigk- ted, and made nothing of his Blood; and can this Blood cf Chrifl do me now any fervice f Indeed I crave Grace, but hour do 1 think to receive any ? All the Pillar i of the Church cantefiifie how often Grace and Mercy have been offered and offered, hut 72 The Nen> Binb, but I have ever refufei : How then can I beg any Grace ? O this Stubhrnefs and Villainy^ and this Wretchednefs of mine I What, I Mercs ? it is more than I can expe£i^\ am not worthy of any ; Oh no^\ am only worthy to be cajiout for ever. 2. The Soul refledls on JufUcCy and now it acknovvledgeih the Equity of Gud's Dealings, be they never foharfh; he confefTeth that he is as Clay in the Hands ot the Potter, and the Lord may deal with him as he will: yea,the Soul is driven to an Amazement at the Lord's Patience, and that he hath been pleafcd to reprive him fo long, that God hath not ca^ him out of his Prefence, and fent him down to Hell long ago: It is the Frame of the Spirit which the poor lamenting Church had, It is the Lord's Mercy that we are not conftunded^becaufe his Compsjfions fail noty Lam. 3. 22. When the Lord hath humbled the Heart of a Drunkard or Adulterer, he begins thus to think with himfelf, The Lord Jaw til the Evils I committed ; and what then ? O then the Soul admires that ever God's Jultice was able to bear withfucha Monfter, and that God did not confound him in his Drunkcn- nefs, or burning Lulls, and call him down into Hell. Oh^ faith he, 1/ is becsufehis Mercies fails noty that my Life and all have not failed long ago. Hence it 13 that the Soul will not maintain a- uy Kind of Murmuring, or Hcart- rifingagainft the Lord's Dealings; or, if Nature and Corruption will be driv- ing (ometimes, and fay, IVhy are not my Prayers anfwered ? I know fuch a Soulhumbledy and \ fee fuch a Soul com- fort edy and' why not I as well as he ? Then the Soul ftifles, and crudieth, and choaks thefe wretched Diftempers, and doth alfo abate itlelf before the Lord, faying, What.if God will not hear my Prayers y fVhat if God will not pQcifie my Confciencey doth the Lord do me any wrong ? Vile Hell-hound that I am^ I have my fin and myjhame\ Wrath is my Portion, and Hell is my Place y thi- ther may I go when I willy it is Mercy that God thus deals with me. And now the Soul clears God in his Juftice, and laith, I^ is jujl with God that all the Prayers which come from this filthy Heart of mine y Jhouldbe abhorredy and that all my Labours in holy Duties Jhould never be hlejfed ; it is I that have finned againji Checks ef Confciencey againfi Knowledge^ againji Heaven y and therefore it is jufi that \fi)ould carry this Horror of Heart with me to the Grave ; it is I that have abufed Mercy y and therefore it is jujl that \ Jhould go with a tormenting CoH" fcience down into Hell : And O that ( if I be in Hell ) I might have a Spirit ta glory andjufiifie thy Name there ; and fay y Now I am come down to hell among you damned creatures ybut theLordis righteous and bleffedfor ever in all his Doings and Dealings y and I am jujily condemned. 3. Hence the Soul comes to be quiet and frameable under the heavy Hand of God in that hciplefs 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, // is fit that God fi}ould glorifie himfelf y tho I be damned for every for I dej'erve the worfl : TVhat- foever I havCy it is the Reward of my own Worksy and the End of my own Ways : ijl be damnedy 1 may thank my Pridcy and my StubbornnefSy and my Peevijhnefs of Spirit : Whaty Jhalll re- pine againfl the Lordy becaufe his Wrath and his Difpleafure lies heavy upon me ! Oh no ! let me repine againfl my //;;, the Cauje of all ; let me grudge againji my bafe Heart that hath nourijhed thefe Ad- ders in my Bofomy but let me blefs the Lordy and not fpeak one Word againfl him. Thus Davidy I held my Tongue^ faith he, and/pake nothing^ becaufe thou Lord 'Tbe N'ew Birth, Lord hajl done it^ Pfal. 39. 9. So the Soul, when the Sentence of Condemna- tion is even leizing upon him, and God feems to caft him out of his Fa- vour, then he cries, IcoHfefiGodisjuJi, and therefore I blefs his Name^ and yield unto him ; but ft n is ihe tVorksr of all this Mifery on me. Jeremiah pleading the Cale of the Church, nov/ going to Captivity, Wo is raefor ntf Hiirt^ faith he, my PFound is grievous ; jut I faid^ Truly this is my grief and 1 tuufihear ii^ Jer. 10. 19. Such is the Frame -A an Heart truly humbkd, it is content to take all to itfelf, and fo to be quiet, faying, This is my wound, and I uniji bear it ; this is my forroWy and I ivill fuffer it. Thus you fee what is the Be- haviour of the Soul in this Contcntednefs to be at the Lord's Difpofal. Obje£l. But feme may objeft, Mufl the Soul, or ought the Soul to be thus con- tent to be left in this damnable Condi- tion ? Anfw. For Anfwer,This Contented- nefs implies two Things; i, A carnal Security, and a Regardlefnefsof a Man's Eftate, and this is a moll curfed fin. 2. A Calmnefs of Soul, not murmur- ing againft the Lord's Difpenlation to- wards him ; and this Contentednefs is ever accompanied with the Sight of a Man's Sin, and Suing for Mercy : It ever improves all Means and Helps that may bring him nearer to God ; bat if Mercy {hall deny it, the Soul is fatisfi- ed, and refts well apaid. And this Con- tentednefs ( oppofed againft quarrelling with the Almighty ) every humbled Soul doth attain to, altho in every one -it i.s not fo plainly feen. To give it in a Comparifon : A Thief taken for Rob- bery, on whom the Sentence of Death hath pafled, he fhould not regleft the Means to get a Pardon, and yet if he cannot procure it, he muft not murmur againft the Judge for coijdemning him 75 to Death, becauie he hath done nothing but Law : So we fhould not be carelefs inufing all Means for our Good, but ftill feek to God for Mercy : yet thus we muft be, and thus we ought to be contented with wbatfoever Mercy fhall deny, becaufe we are not worthy of a- ny Favour. The Soul in a Depth ©f Humiliation, it firft ftoopsto the Con- dition that the Lord will appoint, he dires not Ry away from God, nor re- pine againft' the Lord, but he lies down meekly, z. As he is content with the hardeft Meafurc, fc he is content with the longeft Time, he will ftay for Mer- cy be ii never lo long : I will wait upon the Lerd( faith I/^w/^ ch. 8. ij, ) that hideth his face from Jacob ; and I will look for htm : So the humbled Sinner, Although the Lord hide his Face, and turn dway his loving Countenance from me, yet J ivill look towards Hectvniy fo long as I have an Eye to fee, and a Hand ts lift up ; the Lord may take his own Time^ and it is manners for me to wait : Nay, the poor, broken Heart refolves thus, Iflly and lick the Dufi all my Days, and cry for Mercy all my Life long, if my lajl Words might be Mercy, Mercy, it luere well, I might get Mercy at mv laji Gafp. 3. As he is content to ftay the longeft Time, fo he is content with the leaft Pittance of Mercy ; L'et my Condition be never fo hard, ( faiih tlie Soul ) do. Lord, what thou, wilt for. me, let the Fire of thy Wrath confume me here, only recover me hereafter ; if\ find Mercy at the lafl, I am contents and ivhatfoever thou givefi, I blefs thy Name for it : He quarrels not, faying. Why are not my Graces increafed ; and why am I not thus and thus comforted ? 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 fuppofe the Heart is brought very low. L Ufe 74 Ufe I. Hence we colle>5^, i. That they which have the grcaieft Parts, and Gifts, and Ability, and Honour, are, for the molt Part, hardly brought home to the Lord Jefus Chrift -, they that are moft hardly humbled, are moft hardly converted : What is Humiliation^ but the Emptying of the Soul from whatfoever makes it /well? The Heart mull not joy in any Thing, nor reft upon any Thing, but only yield to the Lord, to be at his difpofing and carving : Now thele Parts, and Gifts, and Abilities and Means are great Props and Pillars for the Heart of a carnal Man to refl upon, and to quiet itfelf withal j whence the Apoftle, Not many wife men after the Jiejh^ not many mighty men^ not many noble men are called^ i Cor. i. 26. In- deed, blefled be God, fome are, but not many, few that have fo muchof ihem- felves are brought to renounce ihem- Jelves; and no Wonder, for a rich Man to become poor, and ;i noble Man to be abafed, and a wile man to be no- thing in himfelf, this willcoft hot Wa- ter } and yet this muft be in all that be- long to the Lord : not that God will take away all thefe outward Things and Parts, but that they muft loofen their Atfedion from thefe, if they will have Chrift. 2. That an humble Heart makes all a Man's Life quiet, and marvelloufly fweetneth whatfoever Eftate he is in ; indeed fometimes he may be tofled anjj troubled, yet he is nor-diftraded, btf"- caufe he is contented ; as it is with a Ship on the Sea, when the Billows be- gin to rore, and the Wave? are violent, if the Anchor be faftned deep, it ftays the Ship: So this Work of Humiliation is the Anchor of the Soul, and the deeper it is faftned, the more quiet is the Hc.irt : When ^oh, in Time of his Extremity, gave Way to his proud Heart, he quar- relled with the Almighty, his Friends, The Nen> Birth. and all ; but when the Lord had hum- bled him, then, Behold^ I am vile and bafe^ mice have I Jpoken^ yea, twice, but now no more. And this Humiliatien quiets a Man, bath in ^Fierceft Temptations, 7.Heavieft Oppositions. I. Infierceft Temptations , when Sa- tan begins to befiege the Heart of a poor Sinner, and lays Battery againft him, fee how the humbled Heart runs him out of Breath at his own Weapons: Doft thou think ( fays Satan ) to get Mercy from the Lord, when thy own Confcience dogs thee ? Nay, go to the Place where thou liveft, and to the Chamber where thou lieft, and confi- der thy fearful Abominations jfure God will not rcfpedl the Prayers of any fuch vile Sinners. " True, faith the poor *' Soul, I have often deiaied the Lord " when he called upon me, and there- *' fore he may juflly deny me all the *' Prayers I make; yet thus he hath ** commanded, that feek to him for " Mercy I muft ; and, if the Lord " will caft me away, and rejedl my " Prayers, I am contented therewith ; *' What then, Satan?" What then.faith the Devil ? 1 thought this would have made thee to defpair; but this is not all, for God will give thee over, and leave thee to thyfelf, to thy Lufts and Cor- ruptions, and thy latter End fliall be worfcthan thy Beginning; thou mayfl: call and cry, and when thou haft done, be overthrown ; God will leave thee to thy felf, and fufFer thy Corruptions to prevail againft thee, and thou fhalt fall fearfully, to the wounding of thy Confcience, to the grieving of God's People, to the Scandal of the Gofpcl, to the Reproach of thy own Perfon. To this anlwers the humbled Soul, " If the Lord will give me up to my *' bafe Lufts, which I have given my- " felf T&e Neuf Birth 7i <* fe[{ (o much Liberty in, and if the *' Lord will leave me to my fins, be- " caufe I have left his gracious Com- ** mands} and if I (hall fall one Day, *' and be difgraced and difhonoured, " yet let the Lord be honoured, and *< let not God lofe the Praife of his *' Power, and Juftice, and 1 am con- " tented therewith : What then, Sa- <« tan ? " What then, faith the De- vil ? 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 a- gainft thee, and make thee an Example of his heavy Vengeance to all Ages to come J and therefore it is'feeft for thee to prevent this untimely Judgment by fome untimely Death. To this replies the Soul, ** Whatfoever God can do, *' or will do, I know not, yet lo great ** are my fins,that he cannot, or at Ipaft, <« will notdofo muchagainfl me, as I ** have juftly deferved : Come what '^ will comej I am contented ftill to " be at the Lord's Difpofal : What " then, Satan f " And thus he runs Satan out of Breath. The want of this Hmniliatisn many Times brings a Man to defperate Stands, and fometimcs 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. n Time of War,when the great Canons fly off, the only Way to avoid them, is to ly down ia a Furrow, and fo the Bullets flys over : So in all Temptations of Satan, ly low, and be contented to be at God's difpofing,and all thefe fieryTemptations fliall not be able to hurt you. 2. Inheav'ieji Oppofitio?is -y when Sa- tan is gone, then come Troubles and Op;»ofitions of the World, in all which HutnilUtion will quiet the Soul. A Man is fometimes fea-fick, not becaufe oftheTempeft, but becaufe of his full Stomach, and therefore, when he has emptied his Stomach, he is well again; fo it is with his Humiliation of Heart, if the Heart were emptied truly, though a Man were in a Sea of Oppofitions, if he have no more Trouble in his Sto- mach, and in his proud Heart than in the Oppofitions of the World, he might be very well quieted. Caft Dilgrace upon the humble Heart caufclefly, and he cures it thus; He thinks worfe of himlelf than any Man elfecan do, and if they would make him vile and loath- fome, 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 blefiTed Grace of God ! Is there any foul here that hath been vexed with the Temptations of Satan, Oppofitions of Men, or with his own Diflempers ? and would he now arm and fence himfelf, that nothing fhould difquiet him, or trouble him, but in all, to be above all, and to rejoyce in all? O then be humbled^ and then be above all the Devils in Hell : Certainly they {hall not fo difquiet you, as to caufe you to be mifled, or uncomforted, if you would but be humbled. Vfe 2. What remains then ? Be ex- horted, as you defire Mercy and Fa- vour at God's Hands, to this Humilia- tion. And for Motives, confider the good Things that God hath promifed, and which he will bellow upon all that are truly humbled ; I fhall reduce all to thefe three following Benefits; 1 . By Humiliation we are mnde cap- able of all thole Treafures of W^ifdom, Grace, and Mercy that are in Ghrifl. 2. Humiliation g\y(ts a Man the Com- fort of all that Geod in Chrift : Many have a Right to Chrift, and are dear to God, yet they want much iweet'Re* frefhing, because they want ihisHumi- L 2 liation. ^6 Ty&* Ktw Birth, Uat'ion in fome Mcafure. To be truly humbled, is the next Way to be truly comforted: The Lord will look to him that hath an humble centrite Hearty and trembles at his IVord, Ifa. 62, 8, The Lord will not only know him (\\e knows the Wicked too, in a general Manner j but he will give him fuch a gracious Look, asfliall make his Heart dance in his Bread. Thou poor hum- bled foul, the. Lord will give thee a Glimpfe of his Favour, when ihou art tired in thy Trouble ; when thou look- eft up to Heaven, ihe Lord will look down upon thee, and -vill refrefh thee with Mercy ; God hath prepajcd a fweet Morfel for his Child,- he will receive the Humble: O be humbled then, every one of you, and the Lord Jefus, wht comes u'iih Healing under his IVingr, will comfort you, and ye fhall fee the Salvation of owr God. 3. Humiliation ufhers Glory, ff'ho- faever humbles him/elf as a little child, /hall he greatejl in the kingdfm ef heaven. Match. 18.4. Hclhallbein the higheft Degree of Grace here, and of Glory hereafter : For as thy Humiliation, fo fliall be thy Faith, and San^ijicatien,and Obedience, and Glory. And now, methinks your Hearts be- gin to ftir, and fay. Hath the Lord en- gaged himjelf to this F O then. Lord, make me humble. Now the Lord make me, and thee, and all of us humble, that we may have this Mercy. See how Everlajing Happinefs and BleJJednefs looks and waits for every humbled foul; Come, f faith Happinejs ) thou that hajl heen vile, and bafe, and mean in thy own Eyes; Come, and be gresteji in the King- dom 0/ Heaven. Brethren, iho I can- not prevail with your Hearts, yet let Happinefs, that kneels down, and prays you to take Mercy, let that, I fay, pre- vail with you : If any Man be fo re- gardlefs of his own good, I have fome- thing to fay to him, that may make his Heart fhake within him. But Oh ! - - Who would not have the Lord Jefus to dwell with him ? who would not have^the Lord Chrift, by the Glory of his Grace to honour and refrefh him ? xMethinks your Hearts fhould yearn for it, and fay, O Lord, break my Heart, and humble me, that Mercy may be my Portion for ever : Nay, Methinks everv Man Hiould fay as PauU\A, I would to God that not only I, but all my Children and Servants were not onh thus as 1 am, but alfo, ifitwsre God's IFill, much more humbled, that they might be much more comforted and refrejhed. Then might you fay with Comfort on your Deathbed, Tho I go away, and leave Wife and Children behind me, poor, and mean in the World, yet 1 leave Chrift with them: When you are gone, 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 Son, Pfal. 2. 12. be humble, yieH to all God's Commands, take home all Truths, and be at God's Difpofm?: Let all the Evil that is threatned, and all the Good that is offered pre- vail with your Hearts, or, if Meani cannot, yet the Lord prevail with you ; the Lord empty you, that Chrift may fill you ; the Lord humble you, that you may en)oy Happinefs and Peace, and be lifted up to the high- eft Pinnacle of Glory, there to reign for ever and ever. CHAP The New Birth' n C H A P. V. The Call on God's Party for the Soul is chfe ivith, and rely on Chri/i. HITHERTO ©four firll Ge- neral, to wit. The Preparati- on of the Soul for Chrift: The next is, The Implantation of the Soul into Chriji j and that hath two Parts : 1. The Putting of the Soul into Chrift. 2. TheGrowingof the Soul with Chrift. As a Graft is firft put into the Stock, and then it grows together with the Stock: Thele two Things are anfvver- abic in the foul, and when it is brought into this, then a finner comes to be Partaker of all fpiritual Benefits. The firft Part is. The putting in of the Soul : When the foul is brought out of the World of lin, to ly upon, and to clofe with the Lord Jefus Chrift j and this hath two particular PalTages : {The Call on God's Part. The Anfwer on Man's Part. The Gallon God's P^r/ is this, When the Lord, by the Call of his Gofpel, and Work of his Spirit, doth fo clearly reveal the Fulnefs of Mercy, that the Soul humbled returns Anfwer, In which J Means "l whereby God ' obferve the I Caufe J doth call. I, The Means is only theMiniftery of the Gofpel} the Sum whereof, is thif, That there is Fuinefs of Mercy, and Grace, and Salvation brought unto us through the Lord Jefus Chriji. Hence the Phrafe of Scripture calls this Gofpel, or this Mercy, J Treafury, Col. 2.2. All the Treafures ofWiJdom and Holinefs are in Chriji: not one Treafure, but all Treafures; not y3w then faith the foul, O that 8o The Nem Birth: that I had that Refre/hing f You Jhall have Rejl, faith God ; O that I hai ReJJ too^ faith the Soul ! And now the Soul hegins to look after the Mercy and Compailion which is laid afore it. 3. The Spirit of the Lord doth wirnefs or certify throughly and efFec- tualiy to the Soul, that this Mercy in Chrift belongs unto him, and without this, the Soul of an humble, broken- ^ hearted Sinner hath no Ground to go unto Chrift ; What good doth it an hungry ftomack to hear that there is a great Deal of Cheer and Dainties pro- vided for fuch and fuch Men, and he have no Part therein ? Take a Beggar that hath athouland Paunds told before him ( he may apprehend the Sumof fo much Gold, and fo muchfilverj hut xxjhathallthattome^ faith he) if in the mean time I die andjiarve ? It falls out in this Cafe with a broken-hearted Sin- ner, as with a prodigal Child : The Prodigal he hath fpent his Means, and abufed his Father, and now is there a Famine iji the Land, and Poverty is befallen hira ; he knows indeed there is Meat and Cloaths enough in his Fa- ther's Houfe, but alas ! what can he exped thence but his Father's heavy Difplcafure? If a Man fhouldfay. Go to your Father^ he will give you a Por- tion again % would he, think you, be- lieve this i" No^ would he fay, it is my Father I pave ojfended^ and will he now receive me T Yet fliould a Man come anci tell him, that he heard his Father fay fo, and then (hew him a Certifi- cate under his Father's Hand that is was fo. this would lure draw him into fome Hope that his Father meant Well to- wards him .• So it is with a Sinner when lie is apprehenfire of all his Re- bellions; if a Man fhould tell fuch a Soul, Qo to God, and he luill give you Abundance of Mercf and Compajfton ; the Soul cannot believe it, but thinks. What J \ Mercy f nOy no : Bleffed are they that walk humbly before Ged^ and conform their Lives to his Word, let them tale it ; but for me, it is Mercy I have oppofed^ it is Grace 1 have reje^ed ; no Mercy, no Grace for me : But now if God lend a MefTenger from Heaven, or if it c^mc under the Hand of his Spi- rit, that he will accept of him, and pafs by all his Sins, this makes the Soul grow into fome Hopes, and up- on this Ground it goes unto the Lord 5 But here obferve me, that none either in Heaven or in Earth, but only God's Spirit can make this Certificate ; when it is Night, all the Candles in the World cannot take away the Darkncfs ; fo all the Means of Grace and Salvati- on, all the Candle-light of the Mi- nlflcry, they arc all good Helps, but the Darknefs of the Night will not be gone, before the Sun of Right eoufnefs a- rife in oor Hearts. Hence it is that it proves fo difficult a Matter to comfort a dlftrefled Soul ; \ Jhall one dayperijh^ faith David ; I Jhall one Day go down to Hell, faith the Soul: Let all the Minillcrs under Heaven cry, *' Com- " fort ye, comfort ye: " llill he replies, '* I Mercy i* and I Comfort f " will the Lord pardon me? It is " Mercy I have defpifed and trampled *' under my ■j'eet, and I Mercy ? no, " no. " Thus we Miniflers obferve by Experience, fome that in their own Apprehenfions are gone to the Bottom of Hell, we make known to them Reafons, and Arguments, andPromi- fes, but nothing takes Place ; what's the Realon ? O noije but God's Spirit can do it, he muft either come from Heaven, and fay, Comfortye, comfort ye, my People, or it zvill never prevail : let me fpeak therefore to you that areMi- nifters, you do Well to labour to give Comfort to a poor fainting foul, but al- ways [^y, Comfort, Lord: O Lord fay unto this poor foul. Thou art his Solvation, Sect, The New Birth Si Sect. III. Hope in ChrijL TH E Mifld being thus enlightned, the Lord calls on the AfFed:ions j Come, Defire : Come, Love: But the firil Voice is to Hope ; now Hope is a Faculty of the foul that looks out for Mercy, < and watts for the fame ; fothe Apoft'le, "'Pi'/V. I. 20. Auording to my earnejl expeSiation : It isafimili- tude taken from a Man that looks after another, and lifts upfaimfelf as high as he may, to fee if any be coming after him ; fo here the- foul ftands as it were a tip- toe, expeding when the Lord comes; he hath heard the Lord fay, Mercy is coming towards thee, Mercy is provided for thee : Now this Affedi- on is fet out to meet Mercy afar off, it is the looking out of the foul : O when will it be Lord ? Thou fayejl Mercy is prepared, thou fayed Mercy is approach- ing ; the foul llandeth a tip-toe, O when will it come Lord I Here is ihe Voice of Hope ; This fmful Soul of mine, it may through God's Mercy be fanelified ; this troubled, perplexed foul of mine, it may through God's Mercy be pacified ; this Evil and Corruption which harbours ia me, and hath taken Pojfejfi- on of me, it may through God's Mercy be removed ^ and when will it be ? The Manner how God's Spirit works this, is decerned in three Particu- lars/ I. The Lord doth fweetly ftay the Heartj and fully pcrfuade the foul, that a Man's fins are pardonable, and that all his fins may be pardoned, and that all the good Things he wanteth, they may be bellowed : This is a great ful- tainer of the foul : When a poorfin- nerleelh his fins in their Number, Na- ture ; when he fecth no Reft in the Creature, nor in hirtifelf, tho' all Means, all Help, all Men, all Angek, fhould 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 Chrijh z. The Lord doth fweetly perfuade the foul that all his fins fhall be pardon- ed ; the -Lord makes this appear, and perfuades his Heart that he intendfth Mercy, that Chrift hath procured Par- don for the foul of a broken-hearted finner in fpecial, and that he cannot but come unto it ; by this Means Hope comes to be afl'ured, and certainly per- fuaded to lookout, knowing the Pro- mife Ihall be at the laft accomplifhed : The farmer only fuftained the Heart, and provoked it to look for Mercy, but this comforts the foul, that undoubted- ly it Ihall have Mercy : The Lord Je- fus came to feek and to fave that which WAS loft : Now faith the broken and humble finner, I am lojl ; did Chriji come to fave finner s P Chri/l mujifail of his End, or I of my comfort. God faith. Come unto me, all you that are weary and heavy-laden : I am weary, and unlefs the Lord intend good unto me, why {})ould he invite tne and bid mc comet furelyhe meansto fi)evj me Mercy, nay he promifeth to relieve ?ne, when I come, therefore he will do good unto me. 3. The Lord lets in fome Relifh and Tafte of the fweetnefs of his Love, fome fcent and favour ©fit, fo that the foul is deeply afiedled with it, and carried mightily unto it, that it cannot be le- vered ; it is the letting in the Riches oi his Love, that turneththeExpedation of the foul another Way, yea it tur- neth the whole ftream of the foul thi- therward. UJe 1. This reproves, 1 . Thofe that cafi of all Hope. 2. Thofe that without Ground will da nothing but hope, M I. If §2 The J Birth g' fo the Lord fends out his Loving- kindnefs, and faith. Go cut^ my i'i^er- lajiing Love and Kindnefs^ take a Com- mijjian from ine^ and gs to that humble, 'thirfty^ and hunger-hhten Jinner, and go andprofper, and prevail, and fettle my Love effeSlually upon him, andfajlen my Mercy upen him j I command my Lovitig^ kindnefs to do it. Thus the Lord doth put a Commiflion into the Hands of his Loving-icindnefs, that it fhall do good to the poor foul, yea, tho it with- draw itfelf, laying, IVhat,, I Mercy F will Chrijl Jefus accept of me ? No, no ; there is no Hope of Mercy for me : in- deed if\ could pray thus, bear thus, and perform Duties with that Enlargement, and had thofe Parts and Abilities, then there iverefome Comfort, but now there is no Hope of Mercy for me. We de- mand, 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 Commiflion into the Hands of his Loving-kindnels, faying. Go to that poor foul, and break open the Doors upon that weary, waltring Heart, and break off allthtfe Bolts, and rend off that Veil of Ignorance and carnal Reafon, and all thofe Arguments : Go {I fay ) te that foul, and chearit, and warm it, and tell it from me. That his ftns are pardoned, end his fouljlmll be faved, and hisfghs and Prayers are heard in Heaven ; and 1 charge you do the Work before you come again. Here is the Ground of Love ; God's Love affedling the Heart, and fettled up- on it, it breeds a Love to God again; V/e live him, becaufehe loved usfrji, i John 4. 19. The Burning-glals mull receivi Heat of the -Beams of the Sun be/ore it burn any thing; io there muft be a Beam of God'j Love to fall upon the Soul, before it can love God again : I drew them with the Cords of a man, even with the bands of love, Hof . 11.4. God lets in the Cords of Loveintc theS^ul, and that drav7S LOve again to Gcd j He brought me into the henqueiing-houfe, and his banner over me ivas love ; Jfny 7ne with fiaggons, comfort me zvith ap' pies, for I am fick of love; Can. z. 4. When the Banner of Chrift's Love is Ipread over the foul, ihe foul comes to be fick in Love wiih Chrift. Now this Love of God doth beget our Love in three Particulars : r. There is aSweetnefs and a Relifh which God*s Love lets into the Soul, and warms the Heart with ; you fliall fee how tne Fire is kindled by and by : As when a Man is fainting, we give \\m\ Aqua vitce; foa fainting Sinner is cold at tha Heart, and therefore the Lord lets in a Drop of his Loving-kind- neis, and this warms the Heart, and the Sou) is even filled with the Happi- nels of the Mercy of God ; Let him kifs me vjith the kiffes of his mouth ( faith the Spoufe,in the Canticles, Chap, i . i .) for Ms love is better than zvine : The Kiflesof his Mourh, are the Comforts of his Word and Spirit ; the foul faiih, 0, let the Lord refrejh me with the Kiffes of his Mouth, let the Lordfpeak Com- fort to my Heart; and this is better than Wine. 2. As that Svveetnefs warms the Heart, fo the Freenefs of the Love of God let in and intimated, begins even to kindle this Love in the Soul, that it fparkles again : God fetteth out his l/ove towards us, feeing that zvhile we were yet finners, Chrift died for us, Rom. 5. 8. This commends the Love of God, the Lord fends to poor and miferable, finful, broken-hearted finners, and faiih. Commend my Mercy tofuch a one, and tell him ; Thai tho he hath been an Ene- my to me, yet 1 am a Friend to him, and tho he hath been rebellious againjl me., y»t 1 am a God and Father to him : W hen the 88 ^be New JBirtb: the poor Tinner ccnfiders this with him- felf, he faith. Is the Lord fo merciful to me ? I that loved myfins^ and continued in them^ had it not beenjufl that \J}}ould have perijhed in them ? but luill the Lord not only I'pare his Enonv, but give his Sen for him f O let my foul for ever rejoyce in this unconceivable Goodnefs of God ! Be thy Heart r^ever fo hard, if it have but me fenfeof this, it cannot but ftir thee to Humiliaiion. 3. TheGreainefs of ihe Freenefs of this Mercy of God, being fetded upon the Heart, inflames it ; the Sweetnefs warms ihe Heart, x.h\s Freenefs kindle* the Fire ; and when thegreatnefsofthe fweetnefs comes to be valued, this fets the Heart all on a Flame ; the Apoft'le defires, that the Epheftans, being rooted and grounded in love, might be able to cojnprehend, with all faints^ what is the breadth and height of the love of God in Chri/l ; Eph. 3. 17, r8. as it he had faid, The Unmeafureablenefs of God's Mercy will blowup the foul, and in- flame the Heart with admirable Love of God again, and will make thefoul lay. What, I that have done all I could againjl this gcod God f O, // breaks my Heart to think of it ! there was no Name under Heaven that I did hlafpheme and tear in Pieces more than this Name ; no Co?n- mand under Heavenlfo much de [pi fed as the Command of God and of Chri/l ; no fpirit I grieved fo much as the good Spirit of God ; and therefore^ had the Lord on- ly given me a look^ or fpoken a IVord to 7ne, it had been an infinite Mercy , but to fend a Son tofave me^ it is incor^parable ; I could not conceive to do fo much Evil a- gainft him, as he hath done good to me : O the Breadth of that Alercy beyond all limits ! O the length of that Mercy be- yond all Time ! O the Depth of that Mer- cy below a Man^s Mifery ! O the Height of that Mercy above the Height of my ilflderflanding ! If my Hands were all love, that I could work nothing but love ; \ and if mine Eyes were able to fee nothing 1 but love, and my Mind to think of nt- ^ thing but love, and if I had a thoufand Bsdies, they we're all too little to love that i ^God that hath thus unmeafur ably loved me a poor, fmful Hell-hound'. Iwill love the Lord dearly, ( laith David ) O Lord, < my flrength, Pfal. i 8. /. Have I gotten ' the Lord Jefus to be my Comfort, my Buckler, and my Shield ? \f I have any Good, he begins it, if \ have any Com- \ fort, he bleffeth it: Therefore, I will ' love thee dearly, O Lord, my Strength, 0 howfjould I but love thee ! Ufe_ I. Methinks ihereisapoor, fin- ceje foul that (aith, My Under/landings are not fo deep as others, my Tongue runs not fo glib as fuch andfuch ; I cannot talk fo freely of the Things of Grace and Salvation, I have ?neaner Parts, and cannot enlarge myfelfin holyDuties and holy Services ; 1 cannot difpute for a -Saviour, or perform fuch Duties as others can do: \ Yet, fweet foul, canft thou love Chrift Jefu.*, and rejoyce in him ? O yes ! 1 blefs the Name ef the Lord, that all I have, all my Friends, and Parts, and Means, and Abilities, are but as Dung, and Drofs in Cornpanfon ef Chrifi Jefus ; it were the Comfort of my Soul, if I might be ever with hifn. Say you fo r 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 Lord Jefus gives only to his Saints; never a mere Profeflbr under Heaven ever wore it, never any Hypo- crite under Heaven to whom God did intend it, but only to thofe whom he hith effedually called, and whom he .wilUave; therefore tho thow wanteft all, thou haft this to comfort thee in the Want of all ; and thou > may ft (ay, I can fay little for Chrijl, i my Tongue faulters,and my Memory is weak, yet the Lord knows, I love the Lord The New Birth. 89 Lord Jefus. This is enough, David riefired no more, but what God was wont to do to his Children that loved his Name, Do to me ( faith the Text, P/al. 119- i$z. ) as thou ujejl to do unto thofe that love thy Na?ne ; I know thou loveji them that love thee^ and wilt fave and glorify them in the End ; 1 defire no more but this^ do gs thou ujeji to do to 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, Obje<5t. Some may fay ^ This is all the Difficulty : How may I know whether my Love be a true Love, or a falfc Love? How may I knew that my Love is of the right Stamp ? Anfw. Let every Man put his Love upon the Trial, and examine thus, Whether dofi thou welcome Chrifi and Grace according to the Worth of them ? if thoudoft, it will appear inthefe Par- ticulars: I. Ob/erve the Root and Rife from whence thy Love came ; canft thou fay, \ love the Lord^ becauft 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 came from himfelf : Is thy foul affefted and enlarged in Love to the Lord, be- caufe thou haft felt and retained the Re- lifh and fweetnefs of his Grace ? Canft thou fay, The Lord hath let in aglimpfe of his Favour : and the Lord hath (did in his Truth y He looks to him that trembles at his Word ; the Mimfler /aid it, and the Spirit faith it, that my Mercy is re- gijired in Heaven : O hew fhould I love the Lord ! ?ny fms are many, ivhich I have bewailed ; my fighs and fobs I have put up to Heaven, and, at the lafl, the Lord hath given me a gracious Anfwer : O howjhould I love the Lord my Strength dearly ? If it be thus with thee, thy Love is found, and will never fail. 2. If thou entertain thy Saviour, as it bcfeems hirn, thou rauft entertain him as a Kmg> and that is thus ; give up all to him, and entertain none with him upon Terms of Hon on r, 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 Retainers; he that loves any Thing equal with a Chrift, it is certain he did never love Chrift ; to fet up any Thing ^/;^^/^ byjole with Chrift, it is all ©ne as if a Man did put a Slave into the fame Chamber with the King, which is, upon the Point, to drive him away. 3. The foul that rightly entertains Chrift, and ftudifs wholly to give him Contentment, 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 : See this. Cant. 3. 4, s. the Spoufe fought long for her Beloved, and at laft brought him home, and when fhe had welcom- ed him, fhe gave a Charge to all the Houfe, not to fir nor awaken her love till hepleafe.Whtn 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 a- wakened 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 Deiire, and Love, and Joy, and the Mind, and all, not to grieve and moleft' the good Spirit of God, let there be no Motion but to entertain it, no Ad- vice, but to receive it, and do nothing that may work the leaf ki?id of Difike unto it. 4. He that truly entertains Chrift, re- joyceth in the Good and Glory of N Chrift : 9^ The Nen> Birtk Chrift: When Mephibojbeth had been \vrongfully accufed to David, and when David y who had taken away ail the Inheritance from him, was reLurn-- ed in fafety ; Then iaid David, to com- tort hlmyTboUt and Ziba divide the lajid: zKings i9.3o.A/'^y, fa'.d Mephibo/I^etbjet him take all/orasmuch as my krd the king is come again in Peace, it matters not for Inheritance, mid for myfef and my life, I pafs not, ftth the King is returned in Peace ; // is enough that I enjoy thy Frefence, which is better to me than goods, life, or liberty, fo it is with a kind, loving Heart, which cannot en- dure to fee Chrifl's Honour and Glory laid in the Duft, but it his Praile be ad- vanced, then is he glad. Lord, I have enough, faith the foul, that Chrifl is mine, and that his Honour and Glory is 7nagnified, what fc ever becomes of me it matters not ; let the TVorld take all, if I may have Chrift, and fee him praijcd and magnified: Let this try any Man's fpi- rit under Heaven, and labour to bring the foul to this Pitch : A Minifter in his Place, and a Mailer in his Place, and every Chriltian in his Place ; let it be our Care to honour God, not our- felvcs; and let it be our Comfort, if God may be better honoured by others, than by ourfelvcs ; This is our Bafcncfs cffpirit, we can be content to lift up Chrift upon our fhouldcrs, that wc may lift up ourfelves by it ; but we ihould be content to ly in the Duft, that the Lord may be praifed ; and if any ©t God'i, People thrive and profper more than thou, let that be thy Joy. 5. He that welcomes Chrift truly, covets a nearer Union with Chrift; Love is of a linking and gluing Nature, and will carry the foul withfome kind of ftrength and Earneftnefs, to enjoy full PofleflTion and Fellowfhip of the Thing that is loved ; it cannot have e- nough of it : Ntthing ( faiih . the foul ) iut Chrijijill 1 defiri mon of that Mer- cy, and Holinefs, and Grace, and love in Chriji Jefus : As it is with Parties that have lived long together in oneHoufe, and their alFedions are linked logeiherm Way GfMarnage,they will ever dcfire to be talking together, and to be drawing on the Marriage ; fo the foul that loves Chrift Jefus, and hath his holy Affedti- on kindled, and his fpirit enlarged there- in ; when the Lord hath let in fome Glimpfe of his Love, he thinks the Hour fweet when he prayed to the Lord Chrift, 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 admir- able to fee how the Heart will be de- lighted to recount the Time, and Place, and Means, when and where the Lord did reveal it ; Oh this is good, faith the Soul ; Oh that I might be ever thus chaered and refrejhed ' Or, as the Spoufc coniraded, thinks every Day a Year, till fhc enjoy her Beloved, and take fa- tisfadion to her foul in him: fo the foul that hath been truly humbled, and enlightned, and is now contra(5led to Chrift Jefus, Oh when will that Day he, faith it, that Ifi^all ever be with my Jefus ! He takes hold of every Word he hears, every Promife that reveals a- ny Thing of Chrift, But Oh ! when tvill that Day he, that IJhall ever be with Chriji, and be full of bis Fulnefs for ever ! Philip. .1.23. Ufe 2. And now let me prevail wiih your Hearts, and work your Souls to this Duty, Lovt the Lord, all ye his Saints', Pfal. 31. 24. whom will you love, if you. love not him ? Oh, you poor Ones, love you the Lord, for you have need ; and all you ricb Ones, love you the Lord, for you have Caufe; and you little Ones too, ( it there be any fuch in the Congregation ) he knocks at every Man's Heart, and perfuadcs every Man's foul, Love ye the Lord. Tht The ] Birth. pi ' "^ The Means are thefe, i. Labour to give Attendance daily to the Promife of Grace and Chrift ; drive away all o- ther fuicors from the foul, and let no- thing come between the Promife and it ; forbid all other Bands, that is, let the Promife confer daily with thy Heart, and be exprefTing and telling of that Good that is in Chrift, to thy own foul. If all Things be agreed between Parties to be married, and there waats nothing but mutual Affe<5lion ; the on- ly Way to fix their AfFedions upon one another, is to keep Company to- gether, fo as they meet wifely and ho- Iily ; fo let the foul daily keep compa- ny with the Promife, and this is the firft Way. 2. Labour to be throughly acquaint- ed with the Beauty and Sweetnefs of Chrift in the Promife : Now there are three Things in the Promife we muft eye and apprehend, that ©ur Hearts may be kindled with Love in the Lord; I . The Worth of the Party in himtelf, Chrift is worthy of it. 2. The Defert of the Party ,in regard Chrift defervesit. 3^. The Readinefs of the Party in him- felf to feek our Good, Chrift feeks it. (i.) Chrift is worthy in himfelf: If we hid a thoufand Hearts to beftow up- on him, we were never able to love him fufficienily, as Nehemiah iz\d^ The Nane of the Lord is above all praife ; will you lei out your Love and AfFeem;V with Chrift, wilt thou hett two Spirits with them ? I confefs a godly Heart will have his Fits and Exeurfions now and then, but all th's while this is Poifon, and the Soul of a godly Man lees this, and is weary of it, and is raarvelloufly burdened with It, and faith, O vHe Wretch that I am, what vjould I have ? and what is he that I cannot love him ? L it becaufe the O good 98 The Nen? Birth: gosi Spirti of the Lord is there ? Jkall I refijl the good Spirit of the Lord ? and fo commit the fin again fJ the, holy Gho/l ? eioay thou vile wretched Heart, I will love hi fn : Thus ihe Soul labours and ftrives for that Exadnefs, and would fain have that Goodnefs which he fees in another. 2. As there is an Union with Chrif,{o there is a Conveyance of all fpiritual grace from Chriji, to all thofe that believe in him : If you wou'd know the Tenor of this Covenant, and how Chrift con- veyeih thefe fpiritual Graces unto us, it dilcovers it-felf in thefe Particulars : i. There is fully enough in the Lord Je- lu3 Chrift for every faithful Soul 2. As there is enough in Chrift, fo Chrift doth fupply or communicate whatfoever is moft fit. 3. As the Lord doth commu- nicate what is fir, fo he doth preferve what de doth beftow and communicate. 4. As the Lord doth preferve 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 perfeds what he quickens. 6. As the Lord perfeds what he quickens, lo in the End he crowns all • the Grace he hath perfecled : And now may I read your Feoffment to you, you poorSaintsof God, you live beggarly andbafely liere: Oh, if you have a Savi- our you arc made for ever j it is that which will maintain yoa, not only chriftianly, but triumphantly ; what you want, Chrift haih, and what is fit, Chrift will beftow ; if you cannot keep it, he will preferve it for you ; if you be Jluggifli, he will quicken it in you^what would you hive more.? he will perfeft what he quickens ; and laftly, he will crown that he pcrfcds, he will give you an immortal Crown of Glory for ever and ever. life He^xewelefe whitherthe Saints ci God fliould go to fetch fuccour and fupply of whatfoever Grace they want, yea Increale and Perfedion of what they have already j Chrift is made all in all to his Servants ; why then, away to the Lord Jcfus ; he calls and invites, / counfel thee to buv of me eyefahe. Rev. 3 . If thou be an accurfcd Man, buy of Chrift Juft'fication ; it thou be a pollu- ted Creature, buy of Chrift Sandificati- on : PFith thee is the well-fpring of life ^ faith David ^ and in thy light we Jhallon- ly fee light, ?h\. 31. It is not with us, but with thee ; it is not in our Heads, or Hearts, or Performances, 'tis only in Chrift to be found, only from Chrift to be fetched: I deny not but we fhould improve all Means, and ufc all Helps, but in the ufc of all, fcek only to a Chrift, with him is the welloflife \ a- way to Chrift, Wifdom, Rightcouf- nefs, &c. all is in him, and there wc muft have them. You will fay. What , are the Means to obtain thefe Graces from Chrift ? I anfwer, i. Ere the Promile daily, and keep It within View. 2. Yield thyfelf, and give Way to the ftroak of the Pro- mife, and to the Power of the Spirit ; for Inftance, Imagine thv Heart begins to be peftered with vain Thoughts, or, with a proud, haughty Spirit, or fome bate Lufts and privy Haunts of Heart, how would you be rid of theic ? you muft not quarrel and contend, and be difcouraged ; no, but eye the Pro- mife, and hold faft thereupon, and lay. Lord, thou haft promt fed all Grace tints thy Servants, take therefore this Heart, end this mind, and thefe Affedions, and let thi Spirit frame them aright according to thine own good IVill; by that Spirit of Wifdom. Lord, inform me ; by that Spi- rit of San^ification^ Lord, clean fe me from all my Corruptions \ b\ that Spirit of Grace, Lord, quicken and enable me to the Difcharge of every holy Service: Thus carry thyfelf,and convey thy foul by the Power The New Birtb. 99 Power of the Spirit of the Lord, and thou fhalt find \hy Heart ftrengthned and fuccoured by the Virtue thereof up- on all Occafions. For Conclufion, to dart this Ufe deeper into your Hearts; If every Be- liever be joined with Chrill, and from Chrift there be a conveyance of all fpiritual Graces unto every Believer ; then above all labour for a Chrift in all Things, never let thy Heart be quieted, never let thy foul be contented until thou haft obtained Chrift. Take a Malefadlor, on whom Sentence is palled, and Execution to be adminiftred, luggeft to him how to be rich, how to be honoured, or how to be pardoned, he will tell you. Riches are gsod, and Honeurs are gQod^ but O Par- don^ er nothing : Ah, but then fhould you fay, he muft leave all for a Pardon ; he will anfwer again. Take all, and give 7ne a Pardtn^ that I may live, tho in Po- verty ; that I may live, tho in mifery ; fo it is with a poor believing foul. Every Man that hath committed fin, muftluf- ferfor fin, faith Juftice ; the Sentence is pafTed, Every man that believes not, is condemned already, faith our Saviour, John 3. 1 8. What would you have now ? Thou fayft thou wouldft have a Pardon, but wouldft thou not have Riches? Alas! What is that to me^ faith the foul, to be rich, and a Reprobate P honoured, and damned ? let me be par- doned, tho impoverijhed ; let inejuftified, tho debajed, yea, tho I never fee good day. Why, then labour for a Chrift, lor there is no other Way under Heaven ; get a broken Heart, get a believing Heart ; but, O, above all, get a Chrili to ju- ftify thee, get a Chrift to lave thee ;if 1 could pray like an Angel, could f hear and remember all the Sermon, could i confer as yet never Man fpake, what is that to me, if 1 have not a Chrift ? I may go down to Hell for all that I have or do ; yet take this along, andunderftand me aright, Chrift is not only a Saviour of all his, but he is the God of all Grace , as he is the God of all pardoning, fo he is the God if all purging and purifying unto the Soul of each Believer : Grace therefore is good, and Duties are good; feek for all, • we fhould do fo ; perform all, we ought to dolo ; 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 fhewed you al- fo how you may come to be implanted into the Lord Jefus ; and now Heave you in the Hands of a Saviour, in the Bowels of a Redeemer; and 1 think I cannot leave you better. Soli Deo Gltria, FIN 1 S, THE CONTENTS ofPRl MA. Pa2c: T^HE Necejfity of Regeneration The Generality and Sulje^ of Regeneration ^ i The Manner of Regeuerstion , The \Jfue and Effe£ls of Regeneration. i^ APPENDIX. Chap. I. 'IT" He Occafienand Method of this Treatife 31 II. * ^ I. The fir ft Means to get into the l Meaning iherefore, is, to pais by thofe Privileges, and. Secondly^ to come to the Duties, which gracious Spirits, in all faithful and thankful O- bedience unto him that hath called thcm^ are ready to fall upon. CHAP C 9 ) CHAP. II. Of DUTIES in General, Sect. I. Of the Equity of Duties. NO fooner is the Soul tranflated into ihe Stale of Grace, and crowned with thoie glorious Privileges, but immediately it cries out, O Ldtd^ what Jhall I 7iow do for thee ? How Jhall I now live to thee ? Good Rc'ifon, the Soul (hould now give up herfelf to Chrift, for (he knows, fhe is not her own, but Chriil'?. Can there be fuch an Heart in any Chriftian, as now to call off Duty, and continue in fin, bccauie fo much Grace hath a- bounded ? O no ! The Love of Chrift ccnilraines us ; ( faith the Apoftle ) be- caufe we thus judge ^ Ihat he died for all, that they which live^ fhould not henceforth live unto themfelves^ hut unto him which died for them and rofe again ^ 2 Cor. 5. 14, 15. There is a Principle of Love now in the Hearts of Believers, and this Love of Chrift conftrains them to live to Chrift, Ye are now a chofen ge- neration^ a royal priefthoody a holy nati- on y a peculiar people y that ye Jbould Jhew forth thepraifes tf Chrift who hath cal- led you out of darknefs intt his marvel- lous light, I Pet. 2. 9. What blefled Titles are thefe? and to what End? but »hat they v in his Sermon on . hdif, 3, 5. 4 known Aaverfary to the puie Doariae ot Duties ♦ Iu}[t s High.wa/ 10 Heaven. * Dr. Crif^ on hu Sermon oa f])\U{. *. « . me Of Duties in general. 12 me, and love my Duty; hate me, and haie my Duly. It is true, that in the Covenant of Works, God firft accep- ted of the Workjar^d then of the Perlon; but in the Covenant of Grace, God hift accept* of thePerfon, and then of the Work: N.-'a^ therefore, that our Works ( our Duties ) mav be accepted, Chriil Jefus our great High Pried firll takes ourPerfons, and carries tfiem into the Prefence of God the Father : This was plainly fliadowed out to us by that of the High Priefl:, who luent into the holy of holiefl^ with the names of all the tribes upon his breaft^ Exod. 28. 29. 2. As Chriil: takes our Perfons, and carries them into God the Faiher; fo, when we perform Duty, he oblerves what Evil or Failing there is in that Duty, and draws it out before he pre- fent it to God the Father: Asa Child that would prelent his Father with a Pohe, he goes into the Garden, and gathers Flowers and Weeds together ; but c< ming to his Mother, fhe picks out the Weeds, and binds up the Flowers by iheml'elvc;, and fo it is preiented to the Father. Thus we 8:0 to Dutv, and weg'fher Weeds and FIo^a ers together, but Chriil comes, and picks cut the Weeds, and fo preients no hing but Fluvvers to G 1 the Fa:her : If ho may abide the dav of his coining ( fa id the Pr.'pheruf Chrift,- Mai. 3. 2, :?, 4.) and who /hall Jland when he appear eth? for he is like a refiner^s fire and like fullers foap : And he /hal! ftt as a refiner and purifier of [river , andjh.ill piirifie the fons of I evir, and purge them a^ gold and filver^ that they nia\ off'cr unto the Lord an offering in righteouhiefs ; then O.mJl the offerings of Judah and '^erufalem he pleafant unto the Lord: Mirk, Then Ji)aU their offerings be pleaiant^ Then ? when? IVhen he had purged their Huri- fices and their offerings. Thus i v\as in the Days of his F;c(h, 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 Du- ties, and with that he mingles his own Prayers, Interceflions, Incenfe, and prelentsall as one Work mingled toge- ther unto God fhe Father : And another Angel{ viz. the Angel of ihe Covenant) catne and flood at the altar ^ having a golden cenfer, and there was given to him much incenfe^ that he /hould offer it ivith the prayers of all faints upon the golden altar., which was before the throne : And the fmoak of the incenfe which came with the prayers of the faints^ afc ended up be- fo -e Gcd^ out of the Angel's handy Rev. 8. 3,4v Sea. 2. The Soul's ^/eries in this Cafe. Quer. r . JF this befo., O my Soul, what "* is thy Cafe ? Are not mofl of thy Duties performed with many Failings, l?firmities, Hardnefs of Heart, Strait- nefs of Spirit, d if racing Thoughts F and is there any Healing for fuch a Duty as this f Anfw. O yes ! • For, i. In every Duty we perform , there are two Things; there is the Sacr.fice, and there is the Obedience in ofFenrg of the Sacrifice; ilic Sact.fice m.y be imper- fect, and yet our Obedience in ofTermg the Sicrifice may he leifed with Gjl'pel Perftdtion., 2. God deals with our Duties as v\i:h our Perfons; iho he find agrea' de.il of U igo. lirief? in them, vet he 'mpufes his Righte^ ufnef- 'into them, and fo he jultilBs.s our Du.ics, Vi'hich, in our E^es, are moft ung.dly. This indeed is a Wonder; did we ever hear or read of anv Seal, that, when it was fei upon the W.tx, wouIdch/iHiie the Wax into its own Mcttal ? Or, did weever he«ror rel by grofs fins, but by felf-corfidence; Tou are theyivhich juftifie your felves, laid Chrift, to the Phar lees , Luke i6. 15. Take i prophane Man, what makes h m drifik, fwear, cczen, garre, whort? Is there no God 10 punifli ? Is there no Hell hot enough to torment ? Are there no Plagues to confc'und h;m? Yes: Why fins he then ? Oh ! he prays to God for Forgivenels; he forrows and repents in fecret ( as helaithland this bears him out in hij. loud P;ancks, Take a moral Man, he knows he rah his Failings, and his Sm?, asrheh'it have, aid i? overtaken fometimes nj the beft are; Why do h he nor vem^ve iheie fins then? Why is he not morehum- bled under his fih"?? The Reafon is, he conl^an ly obferves Evening and Morning Prayer, and then he craves Q, 2 Forgive- 14 ^/ Dnties in general Forglvcnefs for Failings, by which T^ars as there be Piles sf Grafs tn the Courfe he hopes to make his Peace with Earthy or [and s on the Sea-Jhore, or Stan God: And hence he linneth without in Heaven, or motes in the Sun; I tell Fear, and rifeih out of his Fall into fin thee, not one Spark of God's IFrath a- vriihout forrow ; lie maintains his fins gainftthyfins^ can be quenched ly all thefe by his Duties. Take a Profeflbr, fuch Duties^ nor by any of thefe Sorrows or a one as may be exceedingly troubled about his fins, as endeavours very much after Mourning, Repenting, Reform- ing, and others commend him tor a di- ligent Chriftian, Do you not fee how he mourns^ and iveeps, and pra^'s ? and now the Wind is over, the Tempeft down, and there is a great Calm iti his Soul, how comes he to this Qt-iiet i Oh J his Affli^iens were enlarged, he bath reached fo high, as to a very FrO' portion of Re}entance^ and Tears, and Sorrow, and Falling, See. and this hath given him Eafe, this hath took away the Burden, and laid his Soul at rejl\ O poor Soul, is this all ihe Remedy to rid thee ot the Sting and Guilt of Sin ? Haft thou no more Pantings, but only afrer Bitternefs, Heavinefs, Mourning, Melting, extraordinary E'll^rgements? Whv then, let me tell thee, all thy Righteoufnels, tho it were more perfedl than ii is, is but a filthy rag, I fa. 64. 6. Couldft thou weep ihy H -(.rt out, fhould thy Heart mel' lik. W.ix, dif- fulve into Waer; Could/l thou defire and pray till Heaven and Ea>-th Jbook, till thou hadii ivom thv Tongue tc the Stumps ; Couldjl thou fa/l til! thy Skin t'on and Bones cleave together ; promife and purpofe vAth full Refohi to be better \ couldji thou reform thy Heart, Head, Life, Tongue, ^ofh<. nay, all ftm \ could I thou live U^e an Angel, fhfne like a Sun, ivalk j.p and doxvn the. World like a diilrefs'd Pilgrim \ couldfl thou He ten thonuind Deathi, ly -more^ pray luithout ceafwgy in every thing give thanks, for this IS the will of God in Ckri/i Jefus con- cerning you, fai'h the Apoftle, i Thej. 5. ,16, 17, 18. And this was the Ground of Da^jiu's I' ference. Thou haft comfnanded us to keep thv precepts diligently: and v/hat then ? O that my ivays were dire fled to keep thy tin- tutes^ Plal ng. 4. 5. 2. That God the Father of our Lord Jefus Chrift may behonourcd by t>-e Performance of thefe Duties : Here- in is my Father glorified, that you bear much Fruit, J'hii 15. 8. And as the Apoftle, Te are a c^ofen generation, a royal Pried- hood, an hdy Nation, a i6 CfDtitiet in general peculiar people, that ye Jhouldjhew forth the praijes of him who hath called you out of darknefs into his fJiarvellous light ; Abraham believed^ and gave God glory, I Pet. 2. 9. Sowefliopld pray, and meditate, and hear, and all (hould tend ro the Glory of God. Indeed, Hypocrites Aims are at other Ends, by giving alms, and praying, and fa/ling, that they may have glory of men : That they may be feen of men : That they may appear unto men, MaUh. 6. 2. 5, 16. But the Child ot God aimesatthe Glo- ry of God. I confefs, 'tis God's Grace to account of Man'^Duty as his Glory, feeing it is fo defedive. 3. That Duties may be as Evidences of God's everlafting Love 10 them who are in Chrift Jelus: They cannot fave, but they let the Soul into Chrift, and follow, and accompany luch a Man as fliall be faved. tVe hear of Jome that bo all of Joys, Feeling, Gifts, Spirit, and Grace ; f but if thev ivalk in the Commifjion of any one Sin, or in the Omiffion of any one known Duty, or in the flovenly ill favoured? erf ormance of duties, they can have no Ajfurance (jay what they pleafe) luithout flattering of them - felves : if thefe things be in you, lairh Peter, and abound, they will make you that you (hall never be barren, or unfruit- ful in the knowledge of our Lord Jejus Chri/1 ; and he that lacketh thefe things is blind: Wherefore, Brethren^ give diligence to make your calling and election fure, 2 Pet. i. 8, 9, 10. Duties bring you in to Chrift, and are Eviden- ces when you are in Chrift, iha ihe Lord and Mercy is yours, even as at the S.icr.iment, the Elements of Bread and Wine are outward figns to bring Chrift and the Heart together ; indeed the Heart muft not reft in iheieligns, but when the Soul is let in to Chrift, then Faith muft let go the outward Elements, and dole, and treat imme- didily with the L'ord Jefus Chrift. i>o Grace and Duties are inward figns, and whiles Men make ufe of them only, as figns and means to let them come in un- to Chrift, and their rejoycing is not in them, bui in Chrift j their Confidence is not pitcht upon them, but upon Chrift ; .there is and will be no Danger at all in making luch Ufe of figns ; ef- peciaHy feeing in Nature, the Effect is a fign of the Cauie : Neither is it more derogatory to Free grace, or to Chrift's Honour, for God to make fuch EfTeds figns of our Union wiih him, than it was to make outward Signs of his Prefence : 'Tis true, thefe arc not full Teftimonies without ihe Spirit of Chrift. 4. That they that ufe and exercife Duties may obtain the Promifes : God- line fs is profitable unto all things, I'aiih the Apoftle, having the promifes of the life that now is, and oj that which is to come, I Tim. 4. 8. There are many Promifes Icattered up and down in the Word, and hereby it God be not a Debtor unto thee, yet he is to himielt, and to h s own Faufifumefs. Reddis debita, nulUdebens, cned Auftin ; Thou Lord payejl debts, and owe/it 0 none ; it was free for ihee before thou hadjipro- mijed, whether to give me Heaven, or no : But now the (Ford is out of thy Mouth, I ufe Duties as Means, iho I adhere only to thee, and to thy Faitkjul- ncfs, who has promijed. To prevent Mirtake, Duties arc conliuercd m a double Relation : \. As Services, in refpc^i of the Command ; and 2 As Means to obtain Blejjuigs at God's Hands in Relation to his Promife. Now the t Sheph ibid. Moft Of Dutier in generaL '7 Moft in the World perform Duties as A6ls of Obedience only, and To reft in the prefent Performance ; but if we do them in Faith, we * fhall have an Eye to the Promife, and look on Du- ties as Means to obtain fome Mercy ; yea, Salvation itfelf at God's Hands, Phil. 2. 12. Rom. lo. lo. 2 Cor. 7. 10. 1 Pet. I. 9. But is not this to be faved by Duties f No fuch Thing : For herein we fpeak not oi Duties originallyy oxpre fe, h\xi itijirumentally, and with relation to the Lord Jel'us Chrift ; not as merito- rious Caufes, but as fubordinate IVIeans of our Salvation in the Name of Chrift. The befl of Duties carry not fuch Lul- tre, Beauty, and energetical Virtue in their own Faces and Natures ; they are but meer cmp^y Pits, and dry Chanels, of th-cmfelves, tho never fo curioully cut out, but Chrifl fills them fand as 'fome defire Mini.flers to doj folam willing for my Part io fay and exprefs thus much of Chriji, that the People may clearly under /land and remember fo much^ and be guided explicit ely to the Fountain it/elf Chrifl alone. % 5. That thel'e Duties may turn to our Comforts : Not (o., as to put Confluence in them, to take Comfort from 'hem asaCauie; that cannot be, for who can lotk upon any Thing he d'th with tha Bnldnels ? bu' as'tr.e Teftimony ot God's eternal Love to u?. Thus Hezekiah^ not as a ptoud Pharifee, 'bur as a ihankfal Ackno\^' led'/er ,,i \^hu was in him, praved. I befeechthce, O Lord^ remember me^h^w I hive walked he ^ore thee in truth, and tvith aperfe^hc.irt, and have done that which is good in thy fight ^ 2 Kings 20.' 3 . ^ Some fuppofe. That fuch a Temp- tation as this fnight fall on Hezekiah, that when he had laboured to demolifo all thofe Supcrflitions^ and now became dan- gereufyfck^ that he had not done ivell ; and therefore he comforts himjelf in his Hearty that he did thoje Thi?igs with a per feti Heart, not abfolutely^ but ccmpa- rativey perfe^ : "We may therefore take Comfort trom Duties, not foas to relt in Uiem, but io as to'praifc God thereb) . *Tis a good Way, nefciendo fcire, in not knowing to know, that fo we may praileG jd lor them ; and/^/- endo nefcire, in knowing, not to knoiv, iha.fo we m;:y Dehumb.'ein ourl'elves. 6. That others might receive good, and thereby beoccalioned to glorifie God: Theje things are good ^ and pro- fitable unto men, faith the Apoftle, Tit. 3. 8. and. Let your light fo /bine before jnen, that they may fee your goodworks^ and glorife your Father luhichis in Hea- ven^ Ma-cth. 5. 16. Chrift doth not here encourage Vain-g!ory, but he propounds the true Endof our vlfible Hulircfs J for GodHiiefs being Light, it ought nor, in fuitable Du ies^ 'o be hid under a Kufliel : My goodue/s ex- tendeth not unto thee., but to the faints that are on the earth, and to the excel- lent, in whom is all my delight, Pfal. 16. 2, %. Jerovi '.a'd of Juflin, That he loved Chrift divelling in Aufiin ; fo ought we to walk, that others may love Chrift dwelling- in us. There's an Fxhor aMnn to Wives, fo to walk that their hujhands mav be won to the Lord, ^Pfi. ^ I. Siueet Soul I it may be thou praye/i for thy Hi'/band, in * Certain];/ D ities are nor lath appoiniea i tee-€deiuiy ily as fijiiis.bwt they are means, ways and qualification? ■eand .jlvjcionj TliiO'll wc fay tiiey ' which God . -..: ^j/poinico ^ ce«-coci4ny ow fi .; e ana , Jivjcionj fdiK'U wc (ay tney have no merit «r conc'ii;i)iiy inrhcm topurch'.lt falvsuon, y.ttney are ufed as means wheieby heaven is obtained. Buries ot:he truf rioaiine-..! Juftificaiion " % Dr. Crlff on Phil. 3. ?, i8 Of Duties in general. a carndl condition^ thou deftre/l him to go to hearfuch a Miniliefy fuch a Sermon ; go on in thefe Duties^ adding this to the Rejl^ fee that thy Life aljo mai convert him. 7. That Duties may carry us to the Lord Jcfus, the only Saviour ; he a- lone is able to fave them to the uttermoji that come unto God bv him, Heb. 7. 25. ;', ^. intheUfeof the Means: Hear a Sermon to carry thee to the Lord Je- fus: Faft and pray, and get a full Tide of Affcdions in them, * to carry thee to the Lord Jefus Chrift i. e. to get a more Love of him, more Acquain- tance with him, more Union in him, and Communion with him ; ule thy Duties, as Mtf^'s Dove did her Wings, to carry thee to the Ark of the Lord Je- fus Chrift, where only there is Rclt : If fhe had never ufed her Wings, fhe had fallen in the Waters ; and if (lie 1 had not returned to the Ark, (he had found no Rett : So, if thou (halt ule no Duties, but call them all off, thou art fure to perifti ; and if they convey thee not to Chriit, thou mayelt lie aown inforrow. Or as it is with a poor Man, that is to get over a great Water for a Trealure on the other fide, tho he cannot fetch the Boat, he calls for it, and ufeth it, to carry him over to the Trealure: So Chriit is in Hea- ven, and thou on Earth, he doth not come to thee, and theucanft not get to him, now call for a Boat ; tho there is no Grace, no Good, no Salvation in a pithlcfs Duty, yet ufe it to carry thee over to the Treafurc, The Lord Jefui Chrifl : When thou comeft to hear, fay, Have ever. Lord, by this Sermon; when thou comeft to pray, fay, Have over. Lord, ky this Prayer to a Saviour : But this is the Milery of People, like foolifh Lovers, when they are to woo for the Lady, t^y fall in Love with her Handmaid, that is only to lead them to her : So Men tall in love with, aud dote upon their own Duties, and reft contented with the naked Performance of them, which arc only Handmaids, to lead the Soul unto the Lord Jefus Chrift. 8. That the Lord Chrift may be ex- alted, and advanced '^y Duties. The main End of Duties, is the Glory of him who hath redeemed us with the Price othisBlood, and by the Pov^'er of his Spirit ; this fets the Crow n on his Head: Behold King Solomon, with the crown wherewith his mother crowned him. Cant. 3. 11. How many per- form Duties, not to (et the Crown on Chrift's Head, but to fet the Crown on their own Heads? So do Hypo* crites, that feek their own Praife, and Credit and Pn^fit j fodoall, cfpecially that do any Thing with a Conceit of meriting at God's Hands. Now this is the main End of right Obedience, that the Crown may be fet on Chri/i's Heady that he who is King of Saints, may have the Honour given him, due to his kingly Office. In this Refpedt, I cannot blame them who blame others, for crying up, and magnifying Man's Works in their ovn Name. To fay. That Chrijl is ohvays fuppofedas Princi' paly is no fufficieni Apolo*> : For why only luppofed ? why net he named, as well as Duties and Ri^hte- ouinefs? Certainly, i' is not good Manners, to fay no worfe, to foraiet him, whiles his poor Inftrui; ems are fo his!;hly remembred. Whf-. Servants bring Prefcnts from ihen Matters lo-a- ny, theydodoi lay, \ hello'v frrh and fuch a Thing on you, bu'.. My Mafler * ^hef. ibid. fends €j 'Duties in general. '9 lif^ai h nu ; if he fhould take it en ■"ninilelf, he ftiould go for an arrogant Fellow :, nor will it falve the Matter, vhen he is taxed for fuch Arrogancy, to fay, My Mailer Jhoidd have hecji fup- pofedy when he gave no Hint of him. Methinki it were comely (failh- the Au- thor * rightly in this) in extolling cf Man's Right eoujnefs, explicitelyio ajcrihe ell the Praife to the Glory of Chrijl, and his Grace-. And I Jee not ( faith f A- BOther ingenioufly; but that Minijlers may be humbledy that they have prejfed religious Duties^ 'but not Jo as to fet up Chriji : and hereby People have been content with Duties , and Sacraments, tho no Chrift in them , hut as Vejfels •were to be of pure Gold in the Temple^ fo might all our Duties to be tfpure and tneer Chriji for Acceptation. Again , J/ Bernard faid. He did not love to read Tally, becaufe he could not read the l^ame of Chri/i there ; how muck rather mayivefay^ That in many Sermons, in many a Man's Minijlry, the Drift and End of all his preaching is not, that Chriji may be advanced. And again, Let Chriji be the Matter, of our Rtghte- eufnefs and Comfort , more than he hath been ; you know the Pojis that were not (prinkled with Blood, were Jure to he de- /Iroyed, and fo are all thofe Persons and Duties that have not Chriji upon them. How fweet is the Harmony of diflen- ting Brethren ? Methinks, I would not lofe a flired of that Gold which both Authors ( fo ftrongly my Heart feeats and pants after Unity ) give out to be Weight, in the Ballance of the Sanftuary: It is obferved by the for- mer. That when the Church grew in- to Credit, then, Rellgio peperit diviti- gs, iff fill a devoravit Mat rem : \ may as truly fay, Chri/lus peperit jujlitiam. Is flia deter avit Mat rem : Jif atif» King fhculd prcniotea Favoniuc, and then he fliculd be fo applau-ded fc r his Ufefulncfs to the Subjeas, that ihe King muft be dethroned, and he crown - ed in his Place. In all Exigence?, Wants and Ext'remiiies, how fc-vv Fol- lowers hath Chrift himfelf ? ho.W rarely are Men fent to flielter them- {th-&s under the fhadow of his Wrings ? In the meanwhile, what hideous Out- crys for Prayers, Mournings, Fall- ingPy ^c. to help Men at a dead Lift I What fending and polling to them is Extremities, as if t^ey kept a Court by themfelves ? For Chrill is feldom heard of, at leaft not fet up fa high as to do all ; and that this Righ'C' oufnels is but meetly hisi miniftrmg Ser- vant : What the ApoHle faid of him- felf, I may as truly fay af the beH: Righteoufnefs befl affifted, Tf''hat is Prayer, Mourning, Fafiing, Hearing, but Minijlers by whom ye believed, and received Mercy? i Cor. 5.- 5.. And if but as Minijlers at beft, ftall they be greater than the Lord-? Let me not be miftaken, I intend no Derogation t9 Righteoujnefs, but the briJiging of it inte its own Place, namely that it is to be ufid as that, where according to ChrijVs pi- rediions ive may meet with him, from whefe Hands alone we may espe^i tvhat- ever we pant after, according to his wiH ; referving a Subm'ijfionto be dijpojed of o- therivife, _ if he fee fit. % Again, // is not the Spiritualnefs, nor the Fervencv in the Performance of Duties that carries it, but when Duties are performed as to the Lord, and for the Lord, and ?iot to and for our felves. O my Soul, in relpcft of alltheleEnds, ufc and exer- cifc Duties, and Be fure of Chrift in all, above all, more than all ; O Jet ; Dr. Crif^. in FhH. 3. 8. f Mr Bur^a Vindicix legis. :|: Dr. Ctiff iVii. Chrift Of Vuties in general. 20 Chrifl have the Crown fet on his Head, give him all the Glory. Caft nota- way Duties, but call them down at the Feet of Jefus Chrift, as the twenty four Elders cad: their Crowns, laying, Thou are ivorthy O Lord tH receive glory ^ and honour^ and Power : for thou hajl ere a- ted all things, (c\\\T>\xuz?.)andforth^ pleafure they are and wire created. Rev. 4. II. Sect. VI. Of the Saints Abilities, or Povjcr ti do Duties. Objed. Jppt alas, how Jhould Iper- ^form niy Duty ? hy Nature I am dead, and except God give me an Heart and Strength, what can I do ? Pfai. 77. 10. There is no Power in my Hands, I am nothing in myfelf, and therefore till God come, or naked Chrijl cofne, I will fit down in Difcouragements; let God do all, I fee I have no Ability at all, he. Anfw. What fay ft thon, O my Soul ? lurely this is thine Infirmity ; thefe Conclufions are ill dtawn from a true Principle; it is true, all is of God, and by Nature I am dead: but it is ill urged in this Cale, for that the ■Regenerate have in them a Seed, afpi- rilual Principle, a Power to do Good ; I. Becaufe fuch are living, andallLife is a Power to ad. 2. Elfe there is no fpecifical Difference betwixt a Man re- generaieand unregenerate, if both were ftill dead, and without Strength. 3. Grace is a renewing of that Image of God and Holinefs which we loft in J- dam, Eph. 4. 24. But ihat was a Power to do what God required, there- fore fo far as that Image is repaired, fo far there is Power. 4- EKewcfhould not have as much Benefit by the fecond Jdam, as we had by ihe Firft ; for the Fir ft would have communicated his Power to do good, and being corrup- ted, doth communicate Power to 40 fin ; therefore much more by Chfill have we a Life, a Power 10 do good in our Meafure. Object. It may be objedled, PVithout me ye can do nothing, Sol. The Meaning is, Except ye be implanted into me ye tan do nothing ; The Word ( Choris emou, ivithout me) fignifieth, Seperale from me, or apart from me ; and intimateth this on- ly. That till we are knit unto Chrif.,we are hut dead and barren Branches ; and io Chrift explains himfelf, As the branch cannot bring forth fruit of it] elf ^ except it abide in the vine, no more can ye^ except ye abide in me, John. 15. 5, Object. It may be objeded again. It is God that worketh both to zvillandta do of his good pleafure. Sol. This denies not that the Saints have in them, A Seed, a Spring, a Principle of Life, a Power ; but on the contrary, it affirms, That they have a Power, only that this Power is of God; Wefhould work out our Salvation in Humility, not boafting in our own ie\vt5, for all is received of God: More fully, God is faid, To ivork the will and the deed ; 1 . Ry giving a Principle of Ipiritual Life, habitual Grace, a renewed Frameof Heart . 2. By exciting and ftrengthning this Grace ; and both thefe arc ever afforded to theSairts, only the Latter is more or Icfs, according to his Pleafure : So that in the worft Times a Believer hath Power to do good, the not alike at all Times ; and this Power we muft ufe, and put forth our felvcsas we are able,or we cannot with Re^on expeft his Help. A Ship hath~ Inftruments of Motion, tho not an internal Principle, and if the Mariner would have Help by the Winds, he muft loofe his Cables, and hoife his Sails ; fo muft we, or elle we may lie ftill. Now Of Duties in general. 2i Now that which we are to do, is, "^1. To ftir up ourfelves s for God hai.h promifedlo meet us, and to reach out his hand to help us, if we be not wanting to our felves : It is certain, a godly Man cannot by his own En- deavours alone raife up his Soul, nor recover his Lofs, tho he fliould lay Mountain upon Mountain, and pile Endeavours upon Edeavours; yet as Endeavours without God cannot, lo God without Endeavours will not help us herein ; and therefore labour we to quicken our felves, i. e. work we upon our own Hearts, by our Underftand- iogs; as the ftriking of the Flint and Steel together begetteth fire, fo the meeting of ihefe two Faculties having an internal Life in them, do quicken the Soul. Thus we fee David pleading withhimlelf, fometimes chiding, Wh-^ art thou cajl dovon^ O myfoul^ and why art thou dif quieted within me ? Pfal. 42. 5. Sometimes exciting himfelf to Du- ty, P raife the Lord 0 my SouU and all that is within 7ne praife his holy name^ Pfal. 103, r. Sometimes comforting himfelf in God, Turn to thy rejl O my foul^ for God hath dealt hountifully with thee^ Pfal. ii6. 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 oivn hearts uPon your beds ^ and heflill, Pial. 4. 4. the Underftand- ing is to the Heart, as the Stomach to the Body, all is fed by it : Set therefore upon our Hearts wiih quickning Thoughts : For as rubbing and cha- fing the Hands with hot Oy!s, is a Means to recover them when they arc benumb'd ; lo the plying of the Heart with itirring Thoughts, and enforcing" Arguments is a Means to revive it: And amongft all Thou^^hts, there are none m^^re prevalent, than of Sinspafl, of Heaven^ Hell^ Eternity, Love of Chri/l, thefe are (Irong Cordials to chearup the Spirits. 2. To fall on the Duty ; forifwebe doing, he will work ivith us, in us, and for us. \s it thus, O ?nv Soul, that ihj Heart is fiirred, rouzed, revived ? then Jet to thy Hands, idle Beggers muji be whipped ; he that mil not work, fnujl not eat : Remember, we have a Life in us if webe in Chrift : and as we have a Life, lo there is a never-failing Pre- leoce of 'he Spirit, to attend that Power which we have : If then we put forth our felves to that we are able, and as far as our Power extends, God will draw near toxis. It is true, that which we want is outof our Reach, we are not able to m.ake crooked Things to become flraight, to lay thofc fwelling Mountains of Corruption level, but yet we mull fet to the Work : Jojhua could not with the Strength of ^tf;^;^ horns founding cajl dozvn the walls offe- richo, but yet he muft fet upon the Work: When the Midianites fall, there muft bj| The Sword of the Lord, and Gideoft(ffj\idg, 7. 18. The Fa- ther holdeth an Apple to the Child, the Child cannot reach, yet his fhort Arm muft be put forth, and then the Father whofe arm is long enough will reach it to him J we muft be doing, and yet when all is done, our Hearts muft learn habitually to fay, Not I, but Chrid in me: Let us ftill intereft Clirift in all we do, as the efficient-final Caufe. Sect. VH. Of the Saints Delights in Duties. "AAT yoke is eafie, and mv burthen is *»^* light, faith Chrift, Matth. 11. 30. And that which makes it io, is. The Delights which the Saints have in God's Service : Pf 1. 119. 14. I have delighted in the ivay of thy Tejli- nionies, faith David: 1 have f v.i6. yes, ajid I will delight in thy "Jlaiutes^ R 2 V. 2±. 22 v. H. I i^il^^ ve^, ^\^<\ Thy Tejii- vicnies. are my Ddight : They are ? yes, and v. 47. My delight P)aU be in thy Cc?nnh2nd?nent5 : They Jhall he ' ? how long? even to Perpetuity ilfelf ; V. 117. I ivill dfUgbt continually in thy flatntes. Thefe are the Strings David beats upon, and they make heavenly Mulick : Mufick even chearing him in the midft of his Sorrows ; v. 143. Trouble and anguiJJ) are upon ?ne, yet are thy Comniandjner.ts my delight ; and V. 92. IJnlefs thy laiu had been my de- light, IJ})ouidhave perijhed inmy Afflic- tion. ' Now the Reafon why God's People find luch Delight in Duties, is, i. Be- caufe in Duties they come to !ee the FaceotGudin Chrilt : Herice Du- ties are called, The Face or Prefeme of God -y The Worfliip of the Jeios was called, Jn appearing before Gody Exod. 23. 17. David breathes out his Defires in the fame E>:prQ{^ionJFhen (hall i come and appear before God, Pfal, "52. 2. The Qu^en of fc^^z counted it a high Favour to ftand bCT^e Solomon: What his;h Favour then is this to ftand before Jefus Chrift,and to hear Wildom i:relffpc.'.k to our Souls ? 2. Becaule in Duties they have Converfes, and Com- munion with (jou, who is the God ef all Conloialion ; and with the Spirit of God, who is called the Comfor- ter : Now as a Man that walks a- nioneft Perfumes, mull needs fmell ot the Perfume; lo they that converfe with the God of all Joy, muft needs be filled with all Joy : and therefore David calls God, His exceeding Jovy Plal. 43. 4. The Saints look upon Duties ( the Word, Sacraments, Pr^vcrs, tfe. ) as Bridges to give ihem a, i'dlTay;e to G-d, as Boats to carry them irito the Bofom of Chrift, as Means to bring them into more inti- iqat< Cociraunion wilh lh«ir heavenly Of Duties in general. Father, and therefore they arc 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 ; whea 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 Ordinan- ces, as thofe things whereby they have to do with God and Chrift, and therefore are Duties fo precious. In- deed, to them who have to do with nothing but Duty in Duty, but Pray- er in Prayer, but hearing in hearing, to them Duties are dead and dry, and fpi- ritlefs Things ; but they that have to do with God and ChriftinDuty, to them Duties are pafTing fweec and pre- cioas. This leems a Riddle to unrege- neratc Men, they wonder what the Saints find in Duties, where theSweet- nefs, what the Comfort is, what fecret golden Mines they find in thefe Dig- gings, when thcmfelves find Nothing but burdenfome Stones and Clay : Oh the Saints meet with Chrift in Duties, and therefore they cannot but find great Treafure : David's Soul zvas athirfi, not for a Kingdom, but/^r God, for the living Gody Pfal. 42. z. It is the higheft Reward, the very Wages which the Saints look for in Duties, lo find Giod in them ; Blejjed ii the man tvhom thou choofefiy and caufeth to approach un- to thee., that he may dwell in thy courts ; lue (hall be fatisfed ivith the goodnefs of thy hoiifey even of thy holy temple^ Pfal. 6 5. 2; A good Caveat in thefe Days, when fo many do cry down Duties : What, ray Brethren, (hall wc look upon that as our Burden, which is our Delight ? our Bondage, which is our Privilep^c P What is the Happinels ofa glorified Saint, but that he is always under the Line of Love, ever in the Contempla- tiyn of, and Con vcxfes wilh God ? and fhall Of Duties in genera 23 fliall that be thought our Birihen here, which is our Glory hereafter? Take heed of this; take heed you do not think it an Hell, a Pain, a Vexation to be in G^^^- approachifig^znd Chriji- mating Duties. 1 know Wearinefs may be up- on the Flefh, there are Weaknefles and Diflempers there, but chide them away, entertain them not ; number it among your choiceft Privileges, Comforts, De- lights, to converfe with God in Chrift ; conlider if there be an Heaven, it is the very Prefence of this God in Chrift. Hence they who meet with God in Duty, ufually find their Hearts Aveet' ly refreflied, as if Heaven were in them, For in thy pre feme there is fitlnefs ofjov, and at thy right hand are plesjures for evermore^ Pfal. 16. r i. _ Objeft. I . But if there be fuch De- light in Duties^ what is the Reafon that wicked Men account it a IVearifomnefs^ end Burthen.^ and fnuff" at it : Behold^ what a wearinefs is it^ and ye havefnuf- fedat it^ faith the Lord^ Mai. i. 13. Anfw. A wicked Man cannot de- light in God's Service, becaufe it is a- bove his Capacity : Whiles he is at Du- ty, he is like a Fifh out of his Element ; the Duty is heavenly and fpirftual, but he is worldly and natural, no wonder therefore he delights not in it. But more particularly, a wicked Man delights not in Duties, \> Becaufe of his I-gnorance of the Worth and Excellencies of Duties, he cannot pofTibly delight in what he knows not : fo much as we know, fo much we dcfire and delight, and no more. 2. Becaufe of his Infidelity : Faith is the main Organ of comfort, ancl there- fore no wonder, as it was faid of the fews^ \ithe word preached do not profit him, net being mixed vfuh faith in him that heard it. }> Becaufe of the Abfence of the all- leeing and quickning Spirit: \t is tkt Spirit that quick fieth^ tie fiejk prefiteth nothing ; the words that I Jpcak to you aje Spirit and life ^ John 6. 63. As the Body is dead without the Spirit, fe Du- ties, without Chrift's quickning Spirit, are dead and lilelefs. Objed. 2. But if there be fuch De- light in Duties J what is the Reafon that the Saints themfehes d» mifs of their Comforts in Duties. yinfw\ I anfwer, r. There are none of God's People but they do, fome- times ©r ether, find comfort, either in Duties, or from Duties. 2. If at any Time they mifs of comfort, it is be- caufe 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 away fadded in his Spirit; fo when a Child of God comes to feme Duty, hoping to enjof fweet Communion with God in it, and then fails of his Expedation, this muft needs fill hijn full of fadne» It was an excellent fpeech of BWJ^ard, Nunquam abs te re- cede Domine\ fme te ; I never go from Gsd ivithout God. Happy Chriftian, that when he goes to converfe with God in fomeDuty, can fay, I never go from God without God ; I never go to Gody but 1 meet zvith God; andl never go from God., but I carry God with me. Objeff. 3. But if no Comfort, no Delight without God in our Duties^lfl^at then is my Cafe., that have no Jc7ifc, no feeling of God's Prefence in Duties ? When 1 have done all I can., fuethinks I cannot find Gody I cannot meet zdth Chrill. Anjw. I anfwer, Haft thou indeed no (enfe of God's PrcTence, and yet haft thou a fenfe of God's want ? It is eood then to ' ohferve the different EftedF of God's Prefence, or elfe thou mayft wrong God, as well as thy felfj. ta 24 Of Duties in general to fay he was not with thee, when yet he was: As, i. There are manifeft and evident Fruits of God's Prefence in Duties; as, Much Liberty of Spirit, much Joy, much Peace, Aflurance of Faiih, 2. There are more inward and referved Fruits of his Prefence ; as, Senfeot Want, forrow for Want, De- fire of Enjoyment, Willingnefs unto further Duties, to find that which we want in fomc other: In the former, God is with us, and we know he is with us ; in the latcer God is with us, and we know not fo much: This was the cafe of the two Difciples going to Emmaus, Their eyes ivere holden^ that they could net know Chrijiy Luke'z^, 1 6. yet afterwards when they did know him, they re- membred, that they had fufficientE- vidence of hij Prelence, even when they knew him not. Did not our hearts burn within uSy while he talked zvith us by the way^ and opened to us the Scrip- tures ? Luke 24. 32. Now whence was that Fire, but from the Spirit of Chrift conveyed in his ^ord. Objefl. 4. But wh&t is^^i^eafon that God's People do fometimeuniifs 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 Veffels to hold the Confolations of God ;I mean, no Hunger after God's Prefence in the Or- dinance: Or, 2. Becaufe they bring Vejjtls fo little, and lo narrow- mouthed, that they will hold but very litde Wa- ter; I mean, they bring fo little Hun- ger after God, that God will not vouchfafe tofatisfieit : Or, 3. Becaufe they bring their ordinary Hearts, their carnal and worldly Hearts to hcivenly and fpiritual Duties, Hearts unfuitable to the Duties, Hearts infenfiblc of the Duties : Thus a Man finds no Sweet- nefs in his Meat ; the Reafon is nor, Becaufe his Meat is unfavoury, but be- caufe his Tail is dift^mpered j the Or- dinances are fometimes - fweet, and would always be fo, were the Soul's Pallate always in the fame Temper: Or, 4. Becaufe there is fomc Achan unltoned, fome fin unrepented of that eclipleih the Light of God's Counte- nance, fome ipiritual Obflruftions; thefe, and fuch like are the Caufes, why the Saints fometimes mifsof their Com- forts. But the Fault is never in the Duty, which is brim-full of rare and ravifhing Comfort ; that as Bernard relates the Story of himfelf; Beatum me predicarem^ &c. Sedrarahora, bre- vis mora^ oh ft duraret j Sometimes when he went to his Prayers^ he found himfelf dull and heavy ', but after he had, flrugleda little with his Dulnefs^ all on a fudden he luas vifited with the Fif tat ions of the Almighty : I Jhould account my- felf happy ^ faid he, ;/ thefe Vifitations would always lajl j but ch^ it continues but a zf^hile ! And y/z{/?/« relates this Story of him- felf, That upon a Time when he and his Mothe-r Monica were difcourfng tsge- ther shout the Joys of Heaven^ and the Comforts of God's Spirit^ they were fo filled with Joy^ that Aiftin uleth ihefe Words, ^am mundus eviluit cum emni- bus fuis dele^ationibus ; Lord, thouknoW" eft 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 wc Ipeak of thefe comforts: O the pureilhe undefiled comforts and Delights that are to be found in Duties, when God is found in them : Can a Man who is cold, come to the Fire, and not be warmed ? Cm , he that is in the Dark, come into the open Sun, and not be enlighined ? Gi. d is the Spring of comfort, and therefore furely our Hearts will be comforted, if we meet with God in our Duries. Sect. Of Duties in general. 25 Sec t. VIII. Of the effential Requifits in Duties. "ryUT what are they we call Du- J3 ties ? or what are thofe ejjential Requifites ( O my loul j in Duties? Many by Duties intend nothing but that which is external and fenfible, as com- ing to the Churchy and receiving of Sa- craments, &c. I anfwer, Thefe are like Clothes up- on a dead Man, that cannot warm him, becaufe there is no Life within: -The Soul of all Duties "is that which is internal, or ellential ; In which refpett three Ingredients are neceflary, viz. C From God. That they be < Through God. C To God. I . From God : U is of the very Ef- fence of Duty, that it be commanded by God. Hence in one Chapter we read thirteen feveral Times, I'ar/? the Lord, Lev. 19. g. d. fuch and luch Commands I enjoyn you : Would you know the Grounds ? I am the Lord, a God of fovereign Power and Authority, and my Will it is that fuch Duties be done. Look to this, O my foul in thy Duties, know the Com- mands, and do them, becaule they ai-e 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 dcfl them not becaufe they are com- manded, or in confcience to his Com- mand, neither is this Obedience to God. In all Duties rightly performed, there muft be a Knowledge of, and an Eye to the Will of our God, Rom, 1 2. 2. Eph. 5. 17. 2. Through God, i.e. i. Through the Spirit, who doth fpiritualixe them. 2. Through Chrifl who prefents them, and makes them acceptable to God. (y.) Through the Spirit oi Ged : Now the Spirit works on our Spirits, llirs up the regenerate Part to the Per* formance of our Duties : and therefore look howmuch there is of the inner Man, of the regenerate Part, of the Holy Spirit in Duty, fo far it is fandified, fo far it is accepted, and no further. God is my witnefs, faith Paul, whom I ferve with myfpirit, in the go fpel of his Son: In e- very fervice we perform, our fpiritflir- redupby God's Spirit, muit needs have a Hand in if, oritis, but the Body and Carcafe of a right Service : The Soul, Will, and Affedions, mufl go toge- ther with our Duties ( that I mean by ourSpirit ) or the Vitals are wanting. Ex.gr, If a M:^n come to confefs his fins, and yet flights them inwardly in his Heart ; if a Man pray for Reconci- liation with God, and yet have no loRging, and fighing in his Heart after it ; if he earaeftly afk Grace, or the Spirit of Mortification, and yet his Heart doth not inwardly feek it, noiu he prays riOt in the Spirit, and there- fore God will not accept it ; For God is a Spirit, arfd they that worfJnp him, muli luorjhip him in Spirit, and in Truth, John 4. 24. In Spirit, /. e. not only in the Underftanding and Mind ( Prayer is not a Work of Wit or of Memory ) but alfo in Will and AfFedions ; when all within us is ope-ned, and explicate, and expofed to the View of the Lord ; when we call in all our Thoughts and Affections, and recoiled them together, as the Lines in the Center, or as the fun- beams in a Buri!ing-g!afs, That makes Prayer to be hot and fervent; whereas otherv/ife, it is but a cold and diflipating Thing, that hath noilrength nor efficacy in it. Qiieft. if this Spiritualnefs in Duties be fo necefary., how is that the Saints have fo much of Earth and Flefi) or din ^il- ly in their Duties F Anfiv, I anfwer, In every regene- rate 25 Of Ddtier h general. rate Man there is b-)th FUJh and Spirit ; 1 1 may be the Fie/}) lies upnermoft, and theSpira lies in liie Bottom, fo thai a M-in, tho a S.iint, may hear carnally, receive earnaHy, pray carnally, that is, whsn the Flefli h:tth gotten upper-hand, a=; in fome Fits it may, when ihe Mind is filled with worldly Sorrow, v/orldly Rcjoycing, and worldly De- fires ; I'uch Duties ihe Lord regards not, fee the man never lb holy : But if the regenerate Pan be aded and Itirred up by God's Spirit, ax\d the Fie//}, that al- ways hinder, be removed by the fame Spirit, then are the Saints able to do their Duties to God in Chrift Jelus fpi- ri.ualiy. 2. Through Chrift : For Chrift per- feds, peifumec, and prefents our Du- ties to his heavenly Father; as Duties come -from us, they favour of Flefh, but the Angel ef the Covenant min^ltth vwch incenfe ivith them, and fo he offers them upon the golden altar zvhich is before ■ ths throne. Rev. 8. 3. Here is fweet Comfort, O my Soul, What tho thy Duties are weak, and cold, and confufed, full oj Difiempers and Damps ? yet, through Chrijl they are fortified, and en- livened with his pacifying perfeStion, and 'iritcrceffory Spirit : Through Chrijl they tiie perfuni'd with the precious O- dours of his freP) bleeding Merits, and bhjfed Mediation, and fo they are made acceptable to God, that he may receive il\'n, that he may not refufe and reject them. Obferve here, a double Interceflbr: One is the Spirit, that helps eurinfir^, niitiiV. The other is Chrift, that makes them acceptable to God. 3. To God; /. e. to fct forth his Cjlorv, and tree Grace; for as his N.imcs isblafphemed when we walk in WickcJKefs, fo it is glorified in doing our Duties: This is the End of all our Dunes, indeed of atl our Doln^sv Wloether ye eat, or drink, or whatjoever ye do, do all to the glory of Godf i Cor. J 10. 31. One Duty faadifying Chrift: and Free- grace in the Heart, is more than a Thoufand. Young Chriftians it miy be do more Works, but not a$ Works of Grace ; the more evangeli- cal our Works are, and (he more to God ( for that is the End of the Gofpel, to honour Chrift and Free-grace ) the better they are : We are of the Circum- cifion, who rejoyce in ihe Lord Jefus, worJl)ip God in the fpirit, and have n9 confidence in the fief), Phil. 3.3. Sect. IX. Of the Kinds of Duties in fever al Divi' fions. "T^H E S E Duties, fome have diftri- ■■• buted, according to' their leveral Obje(fts, God, our Neighbour, and our- Jelves : i. The Lord claims our Love, Fear, Honour, and Obedience, 2. Our Neighbour claims our Duty, Court e/y. Bounty. And for ourfelves, we muft, I. Ini\.xu6l the Under/landing : 2 Bridle the Wll: 3. Moderate the AffeStions, Others, in Retribution to Chrift, gire us another Scheme of fuch Duties, as they call mere Golpel- Duties. So it is our Duty, i. To ihink and mule much on Chrift, and upon his Loves towards us. z. To fpeak much of Chrift, and to commend him to others: When the Spoufe was afked, What her Beloved, ivas above others? Cant. 5. 9. 16. fhe fets him forth in every Part of him, and concludes with this. He is altogether lovely. 3. To be of^t in the Company of Chrift, and to grow up thereby in a familiar Acquaintance with him. Novy Chrift is with us here, but thefe tw» Ways, Either, in his Ordinances, or, his Providejrices, by his Holy Spirit : So, that lobeoftin Chrift's Company, is to be much in his Word, in Prayer, in Of Duties in general. in Sacraments, In Chriftian Communi- on, in Meditation, in Examination of our Hearts, in his Providences of Mer- cies, Crofles and Trials. 4. ' To do much for Chrift, and that willingly; 1 John 5. 3. This is love indeed to keep his commandments , and thoje are not grie- vous. , 5. To ftifFer and endure any E- vil for Chrift ; What tell you me ( faith Paul^ A£ls 21. \i. ) of bonds and impri- fenments ? I am ready ^ not only to be 27 bounds but to die for the fake of Chrifl at Jerufalem. Rom. 8. 36. My life is not dear to me, that I may finijh my courle ivith joy : For thy fake we are killed all the day long. No queftion thefe Heads will include all forts of Duties: But the Method I fhall proiecute ( wherein I defire to coufound Duties^ Ordinan- ces and Means ^ whereby a Chriftian w-alks on in the holy Path ) I have 0- therwife digefted thus. are either an 7 of> Secret Ordinances, as •only to' The fecond Kind ; and ihele have Reference - - Self' trial' Self denial. Experiences. Evidences. Meditation. Life of Faith. Either Private Ordinances, either 'Publick Ordinances, as C In one Family, as Family Duties. •v In more Families joined, as Chrifli- C an Society. ^Hearing the Word. 7 Receiving the Sacraments, C Praying. Jointly to all three,and they arc cither^ OhjeSf. It may be objefted. That in this Analyfis, there is not that exprefs mention of Chrijf j and the Reafon znhy fame vilifie Duties^ is becaufe the very Name of Chrifi is not in them. Sol. But I anftver, i. If the Name be wanting, yet Chrifl is not. z. In the opening of them, we fhall find the very Name of Chrift ulually, frequently; only, obferve by the Way, I have heard of many that have ftood much, in ap- pearance for Jefus Chrift, fo that they would bow, and do homage to the very Sound and Syllables of his Name; and yet none~~ mors Enemies unto Chrift than they, being the very Limbs of An- tichrift: iW^«y( faith Chrift, Mat, 7. 22, 23, 24, 25. ) will fay to me in that iayy Liri^ Lord, have lue not prophefied .Ordinary, as < Reading, I ^Suffering. »£xtraordinary,as{^^J^^ in thy name^ and in thy name cafl out devils -t and in thy name have done many luonderful works F ( as if the Name of Chrift had been a Spell ? ) Jnd then will I prefefs unto them^ I never knew you ; depart from me., ye that work iniquity \ and thereupon he concludes, that he enly is a wife Man., and builds upon the Rock, who hears ChrijVs Sayings, and doth them. Hence learn, O my Soul, that he that prefleth to the Pradice of the Word of Chrift.hepreacheth Chrift, he fets up Chrift, though he do not directly name Chrift, or tho his Text be not literally of Chrift ; even as a Man may have no othtr Subjedl of his Sermon but Chrift, and yet betray Chrift, Thus much of Duties in ge- neral, S CHAP. ( a8 ) CHAP. III. Of DUTIES in Particular. S E C T. I. OJ the Nature of IVatchfulnefs. WATCHfUtNEss is the firft and principal Help to all Ex- - • ' ercifes of Religion 5 it is the Eye to lee them all well done and ufcd, and therefore we fet it in the Front ct all Duties : We arc to watch unto Pray- er, Eph. 6. 18. and we are to iv&tch unto hearing, Luke 8. 18. and we are to watch unto Faft'ing, Matth. 6. 18. and we are to watch to Jims giving, Matth. 6. I. and we are to watch in all things, 2 Tim. 4. 5. Now for our belter Diredlion in the Exercife of this Duty, f Nature, obferve we the I Objedts. 4 Manner of it. For the Nature ot it : Watchfuhefs is a continual, careful obferving of our Ways in all the Pajfages and Turnings of our Life, that we ftill keep clofe to the written IVord of God. Keep thy heart in all dilgence. Pro v. 4. 23. I faid, 1 will take heed to my ways, that 1 fm nst with my tongue, Pul. 39^ '/ JVhereiuith Jhall a young man clean fe his way, by taking heed thereto, according to thy word, Pial. 119. 9. Sect. II. Of the Objects of Watchfuhefs, TH E Object of our Watch is either, I. Evil Works, or fin. 2. Good Works or Dulles or any Thing, m its own Brin», jj^ood. I. Watch we mull over fin. More general,' Original fin, or, corrupt Nature, Actual fin. More Ipecial, as, C Calling, Sins of our \ Conjiitution. 2. Watch we muft over any Thing, in its own Being, good ; and herein if we look for the adequate Objedt, in- cluding every Thing that ought to be watched, r Hearts, T It is either c Tongues, s which C A<5^ions, S howfoevcr good in themfelvcs, yet, if we watch not, they will foon contract Evil. Sect. III. Of the Manner of Watchfulnefs even Sin Original, THAT we may watch over Sin O- riginal, or that inward Coriup- tion we carry about us, obferve we thefe Rules: 1. Let us take Matter and Motives to humble our Souls under the fight and fenfe ot this mherent Pollution. And to that Purpofe, confider we the rueful Complaints of the holicll Saints againft it ; O wretched man that I am, C faith Paul, Rom. 7. 24.) who /hall deliver me from the body of this death ? Behold, I was flmpen in iniquity, ( faid David, Pfal. 5^.5. )andinfin did my mother conceive me: Did not God in Chrift accept of oui complaining, ftriv- ing, grieving, and hating this, hovyr could we find any Comfort ? 2. Let us pniv ^^ainft it, that thi 'V he in us, yet it may not hurt us, nor be Irdtchfiiinefr. be imputed to us t That God would gire us his Spirit to bridle our Corrup- tion, and efpecially that he would give us the Spirit of Sandification, that he would cleanfe us from this Filth more and more, that he would feafon the Fountain, and at laft dry it up. 3. Let us ftrive after contrary HoU- nefs, and endeavour the Reformation of our Natures and Lives ; Put we off" the eld man, which is corrupt, according to the deceitful lu/is^ and be we renewed in the fpirit of our fnindy Eph. 4. 22, 23. 4. Let us confider the Promifes of RemifTion, and thofe Privileges which the Saints have in the Blood of Chrift ; and let us aduate and exercife our Faith in relpeil of fuch Promifes : I knew that thou would/l deal treacherou/Iy(izhh God) and that then waft called a tranfgreffor from the womb j yet, for my name's fake, I will defer mine anger, and for my praife, 1 will refrain for thee, that I cut thee not off. If a, 48. 8, 9. S E C T. IV. Of the Manner of Watchfulnefs over Sins A£luai, TH A T we may watch over adual Sins, obferve we thefe Diredlions: I. Avoid we all Occafions of Evil: Be afraid not only of the Fire and Flarae, but of the very fmoak of fin: it is dangerous to approach near the Whirl- pit, or, \oplay about the Hole of the Jfp, or the Den of the Cokatrice ; and therefore prayed David, Turn a- way mine eves from beholding vanitv, Pfal. 119. 37. not mv Heart only from afFeftingit, but my Eyes alfo from be- holding it : There is a fliutting of the Eyes from beholding Evil, brought in, amoBgft other Duties, by the Prophet Ifaiab, ch. 33. 15, 16. to which is af- fixed this Promife, that fuch a one 39 fhall dmii :n high, his place tfeufence fjall he the munition cf rocks. 2. Refift we the Temptations of Sin: It may be, notwithftanding of all ©ur care. Temptations will o^cr them- fclves, and urge us to Evil, but then we muft conlbnily refifl, and this is Praife-worthy ; if a Man keep himfclf fober, when he cannot come to "Vyine, or ftrong Drink, it is nothing; but for a Man to be careful not to break the Bounds of Sobriety, when he fhall be in Place where Wine is plenty, and no Rellraint of it, and where company will be urging him to take more than is meet, this is true Temperance indeed : If a Man live chaftly, when he wants his leud company, it is nothing j but for a Jofeph, ( fued and fought to by his Miftrefs, yea, urged and follicited Day after Day to condefcend to her adulte- rous Defires ) to refufe then, and to choofe rather Lofs of prefent Liberty by not finning, than to gain further Preferment by confenting to Sin, this is true Chaftity indeed. Away then with thofe idle Apologies, I was urged to fin, I was provoked to Leudnefs, &c. Neither Man norDevil can compel you to fin, unlefs you will your own lelf : X The Devil may perfuade, intice, fug- gefl, and provoke, but he cannot inforce nor canjlrain ; nor, unlefs your own Hearts give content, can he caufe you to fin. 3. Confefswe our fins, mourn we for fin, and efpecially kbcur we for Hatred of fin ; Ihe fear of the Lord is to hate evil, Prov. 8. 13. not ©nly to forbear ir, but, as the Apollle fpeaks, to abhor it, Rom. 12. 9. as the Meat that fometimes we have furfeited of, our Stomach nourifhelh and geeth againft it ; fo flaould our Hearts rife againft fin : And to this Purpofe, confider wc t Suadere & foUicicare poteft cog«re omniHo non poceft', ^u^. Horn- 3. Habec «uftjtiam fat- 5lions in Prayers, to inlarge a Man's Thoughts in his preparations before, or at the be- ginning, if with a cenfideration of God's Attributes and Relations to us,he lets on the Duty. 11. Let us elevate, and often lift up our Hearts towards Heaven ; Confider the blifslul. Depths of God's boundlefs Mercies in Chnft ; confider the Glory, the Everlaflingnefs, the unutterable Excellencies of that immortal fliining crown above, which after this Life fand this Life is but a Bubble,a Smoke, a Shadow, a Thought^ fliallbefeton our Heads by the Hand of God ; a ve- ry Glimpfe whereof is able to fweeten the bittercft Griefs that can be, and to difptl thofe Mifls of fading Vamitief, which the World (heated by the Fire of inordinate Luflsj is wont to evaporate and interpofc betwixt the fight of Mens Souls, and the Blifs of Heaven. 12. Let us fpend fome Thoughts, yea many Thoughts, about the laving Excellencies of Jefus Chrifl j confi- der the Wonder of our Redemption, the moft admirable, and moll aftonifh- ing Plot of the blcflcd 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- fliinc all the Iparkling Jewels of the whole creation ; confider the Love-letters of Chrifl in his glorious Gofpel, ihc Love-tokens he hath lent to Watchfulnefr. .i\ to our dear Souls, -^nd ah f What Flames of dhine AffeSlion ? What Rap. tures 6f Zeal? What Ravijhments 6f Delights ? JVhat brinijh Sorrows^ and great indignation againjifin ? what Ex- taftes of Obedience can he enough for our hleJfeiLorii and dearefi Redeemer ? Sect. VII. Of the Manner of VVatchfulnefs over our Tongues. THAT we may watch over the Tongue, two Things mull be heeded : 1. That it be not unfeafonably idle. 2, That it be not finfully exercifed. That it he not unfeaftnabh idle ; and herein obferve thofe generally, and much negle6ted Duties Chriftian Reproof. Heavenly Difcourfe. I. For Chriftian Reproof, obferve thefe Direliions : 1. Ifa Brother be overtaken with a Fault, orfome lofs OfFtnce, admonijh him in the fpirit of Meeknefs^ cenfiiering thyfelfy leji thou alfo be tempted. Gal. 6. I. 2. If he offend more grievoully, then reprove him freely, andfuffer not fm to reft upon his foul. Lev. 19. 17. Obje6l. But in this Cafe^ whett^ or how mufl we reprove ? Sol. This Cafe is clothed withfuch Variety of Circumftances, and con- ftancy of Alterations, that we cannot give any particular Dire^ions ; only, the Chriftian that is perplexed what to do, let him confult with thefe Bolom- counlellors: X. With his fpirltualWifdom; it Is that muft fuggeft to him, when, and how to reprove, whether prefently up- on it, or fometimes afterwards ; whe- ther diredlly and downright, or indiredl- ly and by Intimation ; whether perlo- nally, or in the general } whether in 35 a fair and milder Manner, or with a morebold and refolutc Spirit j whether only by Difcountenance, • or by Dif- courfe, iffc. 2. With his Heart: A Reproof muft not fpring from any imperious Humour ofcenluring, and medling with his Brethren ; from any fecret ambitious Defire, to purchafe an Opi- nion and Reputation of Holinefs to himfelf, or from any other by-end, but from an Heart truly humbled with Sight and Senfe of its own Infirmities, gracioufly refolved into CompafTion and Commiferafion of the Offender, and lifted up in a lecret Supplication for the Succefs of the Reproof, and Salva- tion of the Party, all at once to God's Throne of Grace. . 2. For fpiritual and heavenly Dif- courfe, obferve thefe Direftions. I. Apprehend all Opportunities and Occurrances which may minifter Mat- ter of Digreffion from worldly Talk, into divine Difcourfe. It is pity that Profeflors (hould ever meet, without fome Talk of their meeting in Heaven, or of the blelTed Ways and Means that lead thereunto ; and therefore by fome wife Tranfition, turn thou the Cur- rent of the Difcourfe towards fome heavenly Good : It was the Practice ef our Saviour, upon Mention of Bread, he prcft upon his Difciples a Difluafion from the Leaven of the Pha- rifees. Mat. 16. 5. 6. And upon Occafion of Drink being denyed him by [he Samaritan Woman, John 4. 10. he ( forgetting his Wearinefs, Hun- ger and Thirft J labours to allure her to the Well-head of everlafting Hap- pinefs. 2. Have ever in a Readinefs lome common Heads of ignore ftirring and quickning Motives to mind heavenly Things ; as the curfcd Condition of our natural State, the dear Purchafe of T Chrift ^3 ChriiT: to redeem our Soul?, the incom- paruble Svvecinels of chriftian Ways, the Vanity and Vexations of earthly Things, the Uncertainty and Mifery of this fliort Life, the EverJaflingncfs of our State in another World, the Ter- rors of D;ath, the Dreadfulnefs of that great and laft Day drawing on now a- pace, the Horrors of damned Souls, cif^:. Mention of thefe Things many Times may ftrike full cold to the Heart of the moll fenfual Belfiazzery and driv^e him into his Dumps ; and by God's Blcf- fingmay fometimes prepare the hardelt Heartp, for forae Thoughts of Re. morle, and m®re heavenly Irapreffions. 3. Get we into our Hearts a Habit ©f more heavenly- mindednefs, by much Exercife, and Intercourfe, and Acquaintaince with God, by often Contemplation, and Forecaft of the Sweetnefs, Glory and Eternity of thofc Maniions above, by Refledtings on Time pall, how long thy Soul was de- tained in the State of Darknefs, what Eiitcrnefs and Terrors it palled thro* in the Pangs of its new Birth, what Relaples and Defertions it hath been in- cident to, ever fince that Time to this ; and being thus bulled at home in oar • wn Hearts,, we (hall find our fclves much more pregnant and plentiful in koly Talk when we eome abroad: Men for the moft Part fpeak moft, and Bioft willingly of thofe Things they mind moil ; luch Provifions within, will make the Tongue fo ready, thati-t cannot be unfeafonably idle. z. Watch we mull over the Tongue, that it be not linfully excrciCed : And herein obferve thefe D'iretflions, Be dumb 10 all u-nfavoury Communi- cation ; as lying, fwearing, cur ling., Wf. O how do thefe Sins wound the Heart of Chrift, and crucifie a^aiii the Lordef Glory ? 2, Be filcnt from HaiKiering* Back- PVatchfHlneff. biting, falfe accufing, cenfuring: A true Heart is ever mofi angry and dif- pleafed with, moll E^gie-eyed, and watchful over, moll llri(5l and levere againll its own Sins j which homebred Inrployment haply hinders, and mode- rates a Man Irom too much nicdlinga- broad. 3. Give not thai which is hcly unio^ dogs ^neither cajl your pearls before /wine, leji they trample them under their feet, and turn again and rentyou^ Mat. 7. 6. By Dogs arc meant obilinate Enemies, that malicioufly revile the Miniftets- of the Word, and the Mellengers there- of : '^'j Siuine arc meant thofe fottilh, fcurrile Wretches, who fcornfully and contemptoully trample under Foot all holy Inllruvflions, Reproofs, Admoni- tions, tendred unto them by any Chrif- lian out of the Word of Truth. Nowr if accidentally fuch a Son of Belial, ©r Icoffing IJhmael, be in our Company, we are commanded by Chrill to fay no- thing, at Icall of the Confolationsof Chrill,of the fpecial Promifes of Chrill, of the gentle Entreaties of the Gofpel of Chrill. Confider this, and tremble, all ye that are leornful, and furious Oppolites to the Purity and Power of the Word; it is the Lord's Will that yoia fliould run furiou/ly towards the Pit ©f Hell, and that no body fhould (lay you ; not a Man mull call and cry unto you, to tell you of fuch Things as are peculiar to the Saints, in Wa/ of Application to you : But he thatis flthy, let him be filthy ft ill. Rev. 22. 1 1. Let him drink, be drunk, defpair, die and be damned : All this while' not a Word of ComfoTt belongs to you. Sect. VHI. Of the Manner of IVatchfulnefs over ou* J^ions. Or Natural^ UR Anions arc either < Civil, t Religious, In all which obfervc ihefe Directi- ons. 1. Concerning natural Adions, as Eating, Drinking y Sleeping ^^ Vifttati- cnSy Recreations, &c. No conftant Rale can be prelcribed, becaufe it is much diver fihcd by Health, Sicknefs, Age, Confliiucion ; and every one hath either learned by his own Experi- ence, what Seafons, and Proportions of fuch natural H^lpsareiitieftfor his Temperament, or he' is moll unwor- thy of that precious Thing / an under- ftanding Soul ) which he bears in his Bolom ; only let me inform Chriftians, That they may fin in any ofthefe Actions , and therefore let them beware and watch 'ii/er themfelves in the Ufe and Enjoyment of the fe things, which howfoever iaivful in their own Nature ^ yet by our Corrup- tion are capable ef Itiordinatenejs and Excefs. Some arc of Opinion, That ChrtjUans are in more Danger of being spiritually undone, by a fie \nfinuAtion and Infnarement of Licenttoujnefs and Immoderation in fuch lawful Things, than by the grofs Affaults of foul fms and Temptatiotis \ their Hearts may rife d' gaind any IVork of Darknefs^ As AduU tery. Murder, Swearing, profaning the Lord's Day, Jpeculative fFant9nneJs,&ic. ivhichyet may too often be infenfibly feized upon, by an excejfive fmful Delight, in Things unftnful in themfelves ; and there- fore^we bad need to watch over our natu- ral A£lions. 2. Concerning civil Anions, as Bargains, Contrahs, Covenants, Deal- ings, Negotiations f &c, obfcrve thefc Diredions. I, Think we ferioufly and folemnly ©f that Principle, Do as thou wouldejl te done by: In a fellow-feeling real Conceit, put thy felf into the Place, and impartially put on the Pcrfon of the Party with whom thou art to deal, and then reiurning lo ihy felf, dwl out PFatchfulnefr^ 37 and proportion ur to him that Meafure in every Particular, which tfcou wouJdft be willing to receive af anoihers Hand, if thou were in his Cafe: Uhatfoever ('faith our Saviourj ye would that men j})ould do to you, do y^ evenfo to theniy for this is the Law and the Prophets^ Matth. 7-"^z« 2. Abhor with an infinite Difdain, to get any Thing by asy wicked Means, wrong Doing, or unconfcio- nable Dealing, we may afTureourfelves in fuch Cafes, That befdes thefccret grumbling of our felf accvfng Cotfciences^ the angry eye ef G^djeesfecretly our Do- ings, and willjhortly, and mojl certsinlf revenge. 3. Let our Defireand Delight never faflen it felf immoderately upon any earthly Thing, tho never fo excellent : Exorbitancy and Error this Way, brings many Times with it either a Lois of the Thing lo doted on, or it may be a Crofs, or howfoever a Curie. O con- fider we the Vanity of thefs earihljr Things ! cosifiderj we the Glories a- bovel Methinks this one Prefervativc would be powerful enough to keep the Heart ot every Chriftian from doting upon the World, or fuffering it to be poflellcd thereof, it is this, Everf Chrifiianby a fruitful Faith, may be af- fured of a Crown of Life, either by Afju- rance of Adherence, or Evidence, or both : Now if that once a Day hejhouli take a ferious furvey of the Giory, Ever- la(lingnefs,and unutterable Excelleneies of that immortal Crown, whioh our dear Redeemer holds for him in his Hand, rea- dy to fet upon his Head, when he (hall be diffolvedfrom this Vale of T-ears ; Me- thinks it were 4ible fo to dull the Edge, and diffolve the Drojfmefs of all earthly De fires, that they fhould never be able ti beat or harden his Heart anymore. 3. Concerning religious A^^ions, as Meditating^ Hearing, Reading^ T 2 . Fajling fVatcbfulnefs, F J ring , Praying, Almfgwing^ &c. oblerve ihefe Dire6tions. 1. In general. 2. In fpecial. I. In general, obferve, That we draw and derive fromChriJl by the at- traiilve Forte of Faith, fpecial Jbilities, I. To perform all Duties, z. To exer- eife all Graces. 3. To reftft and over- come all Temptations and Corruptions tvhichjhall befall us : To this Purpofe are thofe Promifes of Grace and Strength, Ifa. 21.4. 3- £^^^* 36.27. Zecb. 10. 12. John i. 16. And thefe are Securities given us from God, that we (hall receive Grace through Duties, which are the Conduit-Pipes or Inftruments of conveying the fame into the ieul from Chrift. This is to do all in the Strength of Chrift, and to take forth a great Deal of Chrift into the Soul, fothat not I, but Chrijl may live in me. Gal. 2. 20. 2. In fpecial, obferve thefe Direc- tions. 1. That before the doing of Duties, we remove all Lets and Impediments which may hinder,* and improve all Occafions which may forward us there- unto. 2. That in doing of them, we be- have ourfelves well and wifely, per- forming them 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 Secret Hypocrifie. For Inftance, Would we watch unto Prayer, as the Apoftle injoyns us, Eph. 6. 18. I. Then, before we fall on cur Knees, let us (hake off three impoifon- ing and Heavy Hindrances, which o- therwife will clog and clip the Wings (if our Pravers, that they will never be able to aicend up into Heaven ; as Sin, Anger, and Dijhu/l ; and let us pof- lefs ourfelves of three excellent Helps and iniiaming Furtherances ; the Firji • is a ritiht Apprehenfion of God's Dreadfulnefs, Purity, Power, is'c. The Second is, a true Scnfc of our own Vilenefs, Abominablenefs, Nothing- nefs, (ffc. The Third is, an hearty Survey of the Infinifnels, and Unex- preffiblenefs of God's Bounty, BlefEngs and compafTionate Forbearance to- wards us. 2. After we are down on our Knees, I. Repel with an undaunted Spirit, Satan's blafphemous Injedlions. 2. Watch over the World with Care and timely Oppofition, that if it be poffible, not an earthly Thought may creep into our Heart all the while. 3. Strive to hold our Hearts in Heat, as well in Confeflion as Deprecation, in Deprecation as Petition; as well for Purity of Heart, as for Pardon of lin throughout : Prayer is the Creature ofthe Holy Ghoft, every Part where- of we Ihould heartily wifh, and ear- neftly wreftle, that he would propor- tionally animate and enliven, even as the Soul doth the Body. 3. After we are 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 Vomit. 2. Purfue and prefs after the Things prayed for, by a timely Apprehenfion, fruitful Exercife, and outmoft Improvement of all Occa- fions, and heavenly Offers, which may any Ways concur to the compafling of them: But of this I (hall f peak more largely, when I come to the Duty Qi Prayer, Thus much of tVatchfulntfs, CHAP. ( 39 ) C H A p. IV. S E c T. I. Of the Nature of Self-trial. WE have done with Watchful- nejs, the Eye that overrees and direfts all other Duties : Now to the Duties themfelvcs ; where- in we (hall follow this Method : i . To conhder them as in reference to private Perfons. 2, As in reference to Fami- lies. 3. As in reference to publick Af- femblies. The Philofopher in his Me- thod of pradlical Philofophy,firft handles Ethicks, in reference to particular Per- fons ; and then he proceeds to his Oe- conomicks^ in reference to Families j and, laftly, to his Pduicksy in refe- rence to Cities and Countries. Of many Particulars arife a Family; of many Families is conflicuted a City ; The fame Order {hall we follow of thele Divine Arts of our Ethicks^ Oecs- nomicks^ and Politicks. And we fhali firft handle Duties in reference to parti- cular Perfons ; of which fort are thefe : 1. Self- trial. 2. Self- denial. 3. Experiences, 4. Evidences. '5. Meditation. 6. Life of Faith. The firft Duty is Self-trial: And for our better Diredion in the Exercife of this Duty, t I. The Nature. ^Kr-.„- «,» J *• '^f^e Objeas. 0bfcrvewe< ^^ rhe j^anner. V 4. The Time of it. For the Nature of it ; Self-trial is a kind of judiciary Proceeding^ in which a Man keepeth private Sejftons at hornet faffing d Sentence on his Thoughts, Words and ASliom, I. Ur the former v {on^QV of Bfentials, < are thefe three, ( Or, for more diftinft Knowledge, two fort of A6lions arc implied in this Duty of Trial, , C Effential ^°"^^ i Accidental . Of the former \ Difcuffim. Application. Cenfure. 1. Difcuffion is a Sifting of our Life and Dealings, by which we pull things out of the Heap, where before they lay confufcd, and unfeen, and by which We fet every Fad of ours in open View, that it may be fcanned, and feen by iifelf what it is. 2. Application is a laying of thefe Adt^, thus fearched and found out, to the Rule of God's Law, which is the Touchftone of all our Doings, and ac- cording to which God will judge at the laft Day. 3. Cenfure is the Judgment that our Minds and Confciences give upon out Thoughts, Words and Deeds, accord- ing to the Rule of the Law. Thefe three laid together, make up the Na- ture of this Work of Examination, or Self- trial ; lo that we may not unfiily defcribe it out of its own Principles, thus ; Self trial, is, a Difcujfton of a Man's Life, that his Thoughts, Words and Deeds may be feen, and cenfured accord' ing to the Rule of God's Law. 2. Of the latter fort, or of Acciden- tals, are thefe Two, viz. The ©ne going before -X Self trial. The other followipg after f J I . That which goes before, is a Pur- pole to better a Man's Ipiritual Eftate, By 40 Self-triaU P J Ccrre^ing what is amlfs. ' \ Confirming ivhat is right. z. That which follows atrsr, is a Pra6tice of fuch Rules as may back our Trial, and make it more eftedual to us : I Ihall mention only tiielc ihree Rules; 1. That after we have tried, we then compare our prefcnt with our former Eftace, and confider whether we have increafedor decayed in Grace. 2. I'hat if we have profi ed in Grace, we then coniider by what Means we have profited, that fib we may make more conflant Vk of fuch Means ; or, if we have decayed in Grace, wc then obferve by what Temptations we were overcome, that fo our former Errors may make us more wary, and more refolute againft them for the future. 3. That as we meet with many Oc- eafions of Moment concerning which we had a Purpofe to better our fpiritual Eftate, we then recall home our Thoughts, and make ufe of our former J^efolutions, and pradife wliat we did purpofe. Out of all thefe laid together, we may more fully defcribe it thus : Self-triali; a Dijcuffion of a Man's Ufe^ for the finding out the tru( Ejiate of a Man's Soul towards God^ accompa- Tiied ivith aPiirpofe Qnd Pra^ice of xvhat- Joever upon Trial Jhall appear requiftefor i-,he f(flvation and good of a Mm^ s foul. Sect. H. Of the Objects of Self -trial. THE Obje6l C E^jiliuorksy er Sin. of our Trials Good works, or Du- is either L ties. I , We muft examine or C General. try our Sin in \ Special. 1 . In General^ whether of Omiflion or CommwTion; ^or, »s in the laft judgment, our Lord will not only give Sentence againft Murthersand Op- preflions, but againft Unchariublcncfs, and UniTiercifulrefs, In not feeding the Hungry, in not lodging the Stranacr, in not cloihing the Naked, in not Vi- fiiing the Sick; fo when we judge our- feves, we rruft cenfure not only our Robbing the Poor, .but our not Reliev- ing the Poor; not only our Ccmmif- fjons of Evil, but our Omiifions of Good. 2. In fpecialy whether of our Cal- ling or Nature : Thefe fins may br^cd ipecial Danger, becaufe we are ready to drop into them of our own Difpoiitions; and therefore, in the daily Care of our louls, we had need to try ©urfelves con- cerning ihefc fins. 2. As we muft examine and try our evil Works, fo our good Works. 1. Becaufe we arc many Times de- ceived with fhews, thinking that good which is evil: Thus Paul thought he Ihewed much Zeal, when he perfecuted the Churches of Chrijl^ Phil. 3.6. and Micah thought he highly merited God's Favour, when he kept a Priefl for ido^ latrousfervice, J udg. 2 J. I ■^. 2. Becaufe in the very Works which are truly good, we do many Times in- termingle corruptions of our own,lome- times evil Ends, and lometimes evil Thoughts, and fometimes we perform them in an evil Manner j but alwife in our beft Devotions there are many Ira- perfedions and Failings. Indeed this Trial is a Duty ncccflary to all Duties ; if we believe, we muft do it with the Heart, Rom. 10.7. if wefmg Pfalms,Wc muft do it zvith the Spirit, i Cor. 14, J 5. if wc come to the Lord's Supper, firft Let a Man esamine himfelf, andfo let him eat t. i Cor. w. 28. if we pray, we muft therein 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. Inward SelfmtriaL Outward j ^ ^^l^^^ In trying thefc Tlncc, we fliall incla- /ively try all forts of Duties that arc in reierence to theiiii Sect. III. Of the Manner tf trying^ or, examiri' ing eur fins in general, T^H A T we may try, or, examine -*■ our fxns of all forts, oblerve thefe Rule?. If Procure we a Catalogue of our fins, both before, and fince our Con- verfion j and to that Purpofe, go wc through the Commandments one by one, and in each of them confider what fins are condemned, and what D-uties are enjoined : And hereupon queftion with our own Hearts, Whether have I committed this or that fin ? z. Whether have I negle^ed 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 Humiliation ; let them be dolo- rous ConfefTions, with Grief and for- row for fin and from a fight and fcnle of it ; Thus Ephraim did, and God was fain to acknowledge it, I have furely heard Ephraim bemoan himfelf^ Jer. 31. 18. O the Lord loves to hear luch bemoaning; EphraimSy and fuch bemoan- ing ConfefTions. 3 . The fins thus confeflcd and be- wailed, let us judge and condemn our- felves : This is that Duty inftanced in by the Apoftle, 1/ we would judge our- felves, wejheuld not be judged, i Cor. iu3i^ There is a Tribunal that we ihould every one ereft within us, where Confcience is the Accufer, Reafon the Judgc,^ Fear the Jaylor, Sorrow the Executioner. ^ 4. After we have thus judged our- 41 felves, let us (hen appeal to God*s Throne of Grace; letusdefireot God falvation in the Lord Jefus Chrill; let us cad all our Confidence on him, who never fails them that put their Truft iii him, and in his precious Merits. Sect. IV. Of the gunner of trying, or, esamin- ing our fpecial fins, TPH A T we may try, or, examine ■• our fpecial fins, our Dalilah fins obferve we thefe Rules : I. Endeavour we to find out this finj and in our fcrutiny we may difcover ic by thefe Marks : 1 . That is the Dalilah, which thy own Confcience and the Finger of God in the Miniflry many Times meets with, and chiefly checks thee for, 2. That which thou art lothefito leave, haflleafi Power to refi/l, aud which mo/i' hiiiiers the Refignation and fubmiffion of the Soul and Body tg the Word and VFill of God, 3. That which God often correSis in thee, even in the Interpretation and guil- ty Acknowledgment of thy felf-accufing Heart ; and, if ever the Sword' of the Spirit fhail cleave it from thy Bofom^^which is infinitely to be defiredjit zvill cofi the bitter eji Tears, and dsepejl Groans. 4. 'Thoughts, Plots,, and- Prcjeeis a- bout it ( a Thoufand to t,ne ) ordinarily feize upon thy Heart at the very firjl waYing, if they have not broken iby fleep^ end troubled thee in thy Dreams, z. The Sin once fousd out, do we purfucit, and make wca foleran Con- Icflion to God of it; mourn we under it, andcicfire we help from God tor his mortifying Graces 3^ Settle we in ourfelves a Purpofe of Heartjlo forbear it in Time to come: In undertaking of which Purpofe, it will be expedient to fct ourfelves fome fliari fpace of Time, as for a Dav, «r Month 45 Monthj^r. and wheft the prefixed time is come, we (hould then qucftion our- fclvcs, 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 Prennefs to this fin. Now we have two Grounds of this Jealoufie : 1 . Left we be deceived about it. 2. Left we be overtaken with it. I. Wemay be deceived, in fuppofing that we are utterly divorced, and quite delivered from this Bofom-finj when it is nothing fo ; as thus : 1. We may change only in the out- ward Form, and not in Truth: For Inftance, whereas the fame fm ofCove- toufnefs doth utter and exprefs itself by Vfury, Simeny^ Sacrilege , Bribery , Grinding the Faces of the Poor^ Detain- ing ill gotten Goods y without Rejlitution; we may perhaps infenfibly glide out of one Gulf of gripping Cruelty into another^ cr^ it may be, from one ofthefe more no- torious^ to fame other lefs objerved, and lefs cditus in the worlds andyetjiill abide in the Chambers of Death, and under the Tyrrany of this reigning fm. 2. We may furceafe, and refrain from the outward grofs Adtsof fuch hateful Villainies, and yet our Inward-, be ftill defiled with unfatiable feniual Hanker- ings after them : For Inftance, w^^r^d'f the foul fm of Vncleannefs doth aSluate it- felf by Fornication^ Adultery^ Self-pollu- tion ^ immoderate Abufe of the Marriage- bed^ fpeculative wantonnefs^ we may, perhaps, forbear the external A^s of Un- cle annefs, and yet ly and languifl) in the delightful Revolvings ef them in our Mind, in Adulteries of Thought. 3. We may change the Kind of our Bofom-iin, in refpeft of the Marer, Form, Objed^, every Way ; and vet upon the Matter iifelf, it is but the Exchange of one foul Fiend lor ano- Selftml ther: For Inftance, VVantonnefs may be our fweet fm in Youth y and VVorldli' nefs in old Age ; Hypocricy may reign at one Time, Apofiacy at another ; Furious Zeal for one while. Profane Irreligiouf- nefs for another, 4. We may for a Time pull our Necks out of this ftrong Yoke of Sa- tan ( out of a melancholick Pang of flavifli Terror, ferious Fore-thought of Death, lying everlaftingly in Hell ) but becaufe it is not the Work of the Word, humbling us foundly under God's migh- ty Hand, planting Faith, and infufing mortifying Power, anon will this un- clean fpirit return, and rule in us again far more imperioi fly ihanbefore.I know it is not impofTible, but that a Man af- ter his Converfion, by the fudden fur- prifal of lome violent Temptation, and cunning Train of Satan, may be haled back to commit his fweet fin again ftho it be an heavy Cafe, and to be lamen- ted, if it were poflible, with Tears of Blood ) yet he never doth, nor never can return to wallow in it again, or, to allow it: Here is the Difference, The temporary Man, after his former en- forced Forbearance, engulphs himfelf again with more Greedinefs into the fenfuality and Pleafures of his Bofom- fin, he lies in it, and delights in it, and hardens himfelf more obftinately in it: But the found Convert, after a kelapfe, hisHeart bleedsafrcfh with extraordinary Bitleroefs, and he cries more mightily to God for the Return of his pleafed Coun- tenance, ai'd he prays, and fortifies the Breach with ftronger Refolution, and more invinc tile Watchfulnefs againfl future Afl'^ul'.?; Obferve then, if our Change be but formal, outward, mif- taken, temporary, we are utterly de- ceived, ?nd therefore we had need to be je^lou^ of ourfelves. 1. We maybe overtaken with this fin, before we be aware ; our Nature is very Self.trial. 45 Very apt to take Fire, our corrupt Hearts is like Tinder, or Gun- pow- der: This fin is called, Peccatum in di- liciis. Our darling Plea/ure, our mini- on Delight; it is ever. ready at every Turn to aHure us, tempt us, perfuade us ; and the (oul, by a fecret JenCual in- clination, is apt to lollow it, to feed upon it, vi^ith much afFedionate fweet- Befs : It may be, we have iometimes given it a Death's Wound, by the Power of his Might, who is our Jll in All, and yet, as it is faid of the firft Bead, this deadly wound is ready to be healed again. Rev. 13. 12, it is an M'- dra with many Heads, and if we be not ftill hacking and hewing, it will revive and recollett Strength, and at laft rage more than before ; and therefore what need have we to this holy Jealoufie ? 5. Above all, without which all the reft are nothing, believe we the Promifes of Pardon, and of San(flification : The Promifes of the firft fort, I fpoke to in our Watchfulnefs over this fin, and therefore now I (hall fpeak of the latter. The Lord hath promifed to deliver us from all our enemies, that we mayferve him in righteoufnefs and holinejs all the days of our life, Luke 2. 72, 74, 75. The Lord hath promifed to ivyite his law in our Hearts, Heb. 10. 16. and that can never be, except he obliterate all the old Writing : Now then believe thefe Promifes, and prcfs the Lord with them, or we fhall never be able to out- wreftle our Lufts ; what iho we find out our fweet fins, confers them, re- folve againft them, be jealous over them? unlefs we go to God and Chrifl in the Promifes for Strength, we fhall /y down in forrow : Could we of our- felves lubdue our Corruptions, God would not take this upon him, to give us new Hearts, end new^ Spirits, to fan- £lify us, to make us new Creatures, to crucify thi Flejh^ to weaken the Dominion of fin : Alas ! he knows our Weakne/5, and he knows all is in his own Power j and therefore, if we would mortify thcle Lufts, we mull go to him, and beleech him to do it. When a Man is once m Chrift, he lives by a Principle without himfelfi I Uze by the faith of the"$on of God, faith Paul, who loved me, and gave himfelf for me. Gal. z. 20. If We afk, Why will the Lord have our Strength out of ourfelves? why may not a Man have fufiicient habitual Strength in himfelf, by which he may be able to outwreftle Lufts, and over- come Temptations ? The Reafon is, Becaufe no FleJhfl)aU rejoyce in itjelf, and therefore Chrf/l is m&de SanSiification un- to us : O let us believe thele Promifes, and have continual Dependance on the Lord Jefus Chrift. Sect. V. Of the Manner of trying ^ or examining our Hearts. TTH A T we may rightly try, or ex- "■• amine our Hearts, obferve we thefe Rules. 1 . Ufe we Retirednefs when we fall on this Work : To this Purpofe, faith the Plalmift, Connnune with your oivn hearts, upon your beds, and be flill : Pfal. 4. 4. When we get alone pur- pofely to ftudy our Hearts, our Hearis will then come to us, they will be more apt to difcourfe with us privately than in a Crowd j and therefore fet wefome Time apart out ot our publick or parti- cular Occafions to deal with our Hearts, as David, who after the publick Bufinejs was done, turned home to vifit, and to biffs his own Houfe^ 2 Sam. 6. 20. 2. Try what Thoughts are within, and which Way runs the Stream of our Thoughts: The Heart \$ an Houleof common Refort, into which Multi- tudes of Thoughts, like fo many Guefts enter, and have free and open Accefs ; U only Self-trial. 44 cnly, if it be fanflified, it ordinarily diftils holy, (weet and ufeful Mcdila- tions out of all Objedts; as the Bee fucks Honc-y out of every Flower, and a good llomach lucks I'weel and whol- fome Nourifliment out of what it takes to itfelf; To doth a holy Heart ("lo far as landified ) convert and digeft all into fpiritual and ufeful Thoughts: But on the contrary, if it be wicked, then a World of vain, light, wan'.on, profane and diflblute Thoughts lodge there, and defile thofe Rooms ihey lodge in ; which made the Lord fay to Jeru/alem, O yerufalem\ wajh thine heart from ivlc- kednefs^ that thou mayejl be faved : How Isngjhall thy vain thoughts lodge within the? f Jer. 4. 1 4. 3. If upon Trial we find a Lothnefs to entertain holy Thoughts, and Un- ftcadinels in them, a mifplacing of them ( which Diforder is a Vanity and fm, be the Thought materially never fo good ) or, if we find in us many Times a taking Thought to fulfil the lu/ls of the flejh^ Rom. 13. 14. a reprefenting, or afting over fm in our Thoughts { O how much of that precious fand of our ThoHghtsrunout this Way ! ) then let us humble ourfelves for them ; and thus Jgur teacheih. If thou hafi done foolijh- /y in lifting up thyfelf., or if thou hafl thought evil^ lav thine hand upon thine rnouth ; /. e. be humbled, be afhamed of thefe Thoughts. 4i After Humiliation, we muft pro- ceed to Judgment: And to that End, confider, what will be the Subject of that great Inqueft at the laft Day? The Apoftle anfwers, The Counfels of the hearty i Cor. 4. 5. And who will be the Executioner ? even Thoughts ac- (ufmg: O then let us prevent this Do .tm, and this Execution, by our own Judgment and Self-condemnation; let us fentence our Hearts, and whip out our evil Thoughts, and give them their Pafs. 5. Le' us watch over, and ob/erve our Hearts ever after: Thoughts will be crowding in, when we have done all we can, yet let them know, that they paft not unfecn : Where ftridt Watch and Ward is kept, where Ma- giflrates, and Marfhals, and Conftables arediligent to examine vagrant Perfons, you fhall have few of them there: Tlie Reafon that fuch fwarms of vagrant Thoughts make their Rendezvouz, and pafs in our Hearts, is, Becaufe there is no ft rid Watch kept, weobfervenot our Hearts ivith all diligence. 6. Set cur Thoughts in order every Morning, flrengthen and perfume our Spirits with fome gracious Meditations on God's Holinefs, Majefty, Omni- prefence, Omnifcience: My foul wait' ethfor the Lordly faid David ) more than they that watch for the morningy Pfal. 130.6. Oblerve it, ifyou pleafe,when we fir^ open our Eye?, there ftand ma- ny Suitors attending on us to fpeak with our Thoughts^ even as Clients at La- ivyers Doors ; but fpeak we lirfl with our God, and he will fay fomething to our Hearts, and fettle them all the Day after. 7. Now and then propofe we to our Heartsihefe two Quellions : i. Hearty how doji thou ? a few Words, but a ve- ry ferious Queflion: You know, fhis is the firft Queflion, and the firfl Sa- lute that we u(e to one ano:her, How do youy Sir ? I would to God we would fometimes thus fpeak to our Hearts, Hearty how doff thou f hoiu is it with thee for thy fpiritual Eflate ? 2. Heart., what wilt thou do F or. Heart, what do/l thou think will become of thee and me? as that dying -R(?w}', or ex- amine our Adlions { I mean luch Actions as are Matters and Concern- ments of the Soul, whether the Work of faving Grace, or the individual com- panions of this faving Work, as Du- ties and Gracesjobfervewe thefe Rules: 1. For the Work of faving Grace or Converfion, try, 1. Whether ever our Souls were wounded by a clear Difcoveryand wide opening of our many ulcerous fecret Corruptions ? Whether ever they were affected and prefled with a through fenle and Feeling of the fierce Wrath of God, ready to break into unquenchable Flames of Vengeance againftus? 2. Whether, after thefe Bruifliigs and Breakings our Souls ever caft their Eyes upon that infinite Sea of God's Mercy, glorioufly ff reaming through the infinite bleedingWounds of Jefus Chrift upon every truly broken, contrite and wounded Heart r Whether ever they fettled and faftncd their fight ftedfaftly upon their blefled Redeemer, as he was hanging on the Crofs, ftruggling with his Father's Wrath for our fins, and crying out at laft. It rs finijhed. 3. Whether, after this fight, and Confideration of the Work of our Redemption, our fouls ever hungrcd and thrifted after the precious Blood of tile Lord Jefus, far more greedily and inlatiably, than ever the panting Heart thirlled after the Rivers of Water ? Whether ever with flrong Cries, Pray- ers, Groans and Sighs, they threw themfelves with fome Comfort and Confidence into the bleeding and blefled Bofom Selfjrial. . 47 Bofon of our dear Redeemer^nd there hid themfelves.fweetly and oceplyin his facred Wounds, and geared Side, from the eager Purfuit of the wounding Law, the Rage of Satan, andStingings of their own Confciences ? 4. Whether after this fall Hold upon the Paffion and Merits of Chrift, our Souls ever received this comfortable News, That we were pardoned^ jujli- fied^ intitled by the. Covenant of Grace ^ unto a' Crown of Immortality, and end- lefs Joys in the Heavens ? Whether this ever melted us into an evangelical Repentance, to bewail heartily all our Sins, artd former IVretchednefs of Life, for having fo vilely and rebellioujly grieved and offended fo gracious and loving a Fa- ther f 5. Whether after thefe Comforts and Sorrows, our fouls ever refolutely a- bandoned the Pra6lice of every grofs lin , and threw out of their Aifedionsthe Liking and Allowance of every the leaft Infirmity ? Whether we have e- ver fince fettled our felves to Holinefs of Life, univerfal Obedience to all God's Commandments, tho not in Perfeftion and height of Degree, yet in Truth and Sincerity of Heart. Itmaybeevery Soul, truly conver- ted, cannot fpeak affirmatively to every of thefe ^am^; in Intention, or height of Meafure, tho for the Subflance they can J and if fo, we may conclude, there is the Work offaving Grace. For the individual Companions pf this faving Work, as {cfl'cL 1. For Duties, try, I. How we manage them before, in, and after the Work ? Of this we fhall inform more particularly in moflof the Duties, as we handle them in Order. 2. What fenfibleandquickning Com- munion we have with Chrift in our Duties? This is the main Bufinefs and End of all the Ordinances of Chrift. It is ordinary with us to ter- minate our Devotions with a circular Courfe of Praying Morning and Eve- ning, or of coming to Church every Lord's Day j we look no further, but only to the Exercife of the Body, we fee not any Thing of the Power of Chrift fhining out in Strength in ihefe Duties: And therefore try we partis cularly, 1. Whether we have , intheUfe of a- ny divine Ordinance, an intimate, ten- der and effectual Prefence of Chrifl him- felfivith us? 2. Whether we have a confiant Influ- ence, a quickning Power ofjpiritual re- frefing, a fenfible /piritual Tafie of di- vine Love, or ofGcd himfelfbythis Pre- fence ofChrifi ? In right Performance of Duties, we come to have fuller U- nion with Chrift, and by this coming to him, we come to, and fee the Fa- ther by him : And hence follows by this Preience of Chrift, thefe' three Things, I. Peace with, and afpiritw al Joy in Ged. 2. A Strength commu- nicated to walk with Chrifi, and in his Power with God. i, Afealed Affiirance of eternal Communion with God in Glory. 2. For Graces, examine, 1. The Truth of our Graces. 2. The Growth of our Graces. 3. The Wants of our Graces : All which we fhall difcafs at large in the Sacrament of the Lord's Supper. Sect. VIIL Of the Time of our Self tryal. 'TpH E Scriptures have determined no •■• fet Time, yet feme Rules there are, partly in Scripture* and partly prelcribed by holy Men, which wc may make ufe of, as thus. I. There is no Danger of furfeiting upon too much ; the ©finer we reckon with 48 Self.triaL with our Souls, the fewer Things we Humiliation of our Souls; or when (hall have to reckon for every Time ; we obi^iflb a Sabbaih of Feafts, or el- and the fewer things there be, the more fiecially when we are call down upon readily will they be called to mind, and our fick-bedvS, and in Expeftation of more exacftly be fcanned : This made our Diflblution, then 'tis Time to ex- Bernard [;xy' oiih\s'Worky 1/ we will do it as often as we needy we mull do it. < elwavs. * 2. The Time that learned and de- vout Men commend to us, is once e- ' very Day : So Chryfojlonti Let this Account be kept every Day ; Have a lit- tle Book in thy Confcience^ and write therein thy. Daih Tranfgrejfions ; and when thou layefi thee down on thy Bed^ then bring forth thy Book, and take an Account of thy Sins. % 3. The Time that efpecially Scrip- ture holds forth to us, is at Evening or at Night: I call to remembrance, faid David, myfong in the night ; / com- mune with my own heart, and my Spirit made diligent Jearch, Plal. tT' ^' "^"^ thus he bids us. Commune with your ozun heart .upon your bed, and bejiill, Pfal. 4. 4. Upon which Words fays Chry- fojiom. What means this that he faith. Commune with your own hearts upon your Beds f + q. d. after Supper, when you lie down, and are ready to flecp, and have great Quietnefs and Silence, without Prefence or Difturbance of a- ny, then eredt a Tribunal for your own Confciences. 4. Other Times may be as Occafion requires : When the Church of I/rael was in Diilrefs, and fighed to God, then they encouraged each other, Let us fearch and try our ways, and turn again to the Lord, Lam. 3. 40. When Chriftiansparpofe to receive the Lord's Supper, then, Let a man examine him- felf, and fo let him eat, i Cor. 11.28. When we obferve Days of Fafl for ^mine, and to judge our felvesy that we \ be not judged, i Cor. 11. 31. 5. Belides thole daily and cafual Times, it is convenient alio, after fome good Space of Time, to try our felves over again, ex. gr. After a Month or a Year, to conlider our felvesfor the Month or Year paft, that we may fee how we have profited or decayed for that Space of Time ; for as our Members §row, and our Shape e- very Day changeth, awd our black Hairs turn gray, while we perceive it not, yet after fome Space 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 infenfible Alteration, which' are not to be difcerned, but after fome Continuance of Time: And for rec- tifying of thefe, it is necefTary to take a more general View of our Souls, in a monthly or yearly Trial; by this Means we fhall fee wherein we are bet- ter or worfe, how our Zeal is encreaf- ed or decreafed ; if we are bettered fince our laft general Account, we fliall have Occalion topraifeGodj if otherwife, we muft therefore be hum- bled, and blow the Coals of Zeal, and ftir up the Grace of God in us, that wc may Jlrengt hen the thingi ivhich re- main, and are ready to die. Rev. 3. 2. To this purpofe we read of many Ancients that were accuftomed to keep Diaries or Day book of their Adlions, and out of them to take an Account of their Li"cs : Such a Regifter ( of God's Dealings towards him, and of B rn, in Cane. Serm. j?. kn. + Cbrif Exp. in Pfal. 4. f Chryf. in loc. his Selfitrid. 49 his Dealings towards God in main Tilings) the Lord put into a poor Creature's Heart to keep in the Year 1641. ever firtce which Time he hath continued it, and once aYearpurpo- itB, by God's Grace, to examine him- felfbyit; the Ufe and End of it, is this ; r, Hetehyhe obfervesfometbingofGod to his Souiy and of his Soul to God. 2 . Upon Occafion he pours out his Soul to God in Prayer accordingly, and either is humbled or thankful. 3. He confiders how it is with him in refpe^ of Time pali, and if he have profiled in Grace^ to find out the Means whereby he hath profited^ that he may make more cmftant Ufe of fuch Means ; or wherein he hath decayed, to obferve by what Temptation he was ^, it is in the ApolUe's Phrafe, 7^ deny ungodlinefs and worldly lufls. Tit. z. 12. The fcond Self, which is natural 5^//", is either confiderable in regard ©f being, or of well-being, i. In Regard of Being and Subftance, and fo it im- ports our Life, which is the continu- ance and Prefervation of our Being, to- gether with the FacuUies and Powers of Nature, our Underftanding, Will, Affedlions, Senfes, flefhly Members. 2. In Regard of well-b-jing, or the ©utward Comforts of Life, and they are either, i. External Relations, as betwixt Husband and Wife, Parent and Child, Brother and Brother, Friend and Friend. Or, 2 Special Gifts and Endowments, ^^ Learning, Wifdom, Power, or any other Abili- ties of Mind and Body. Or, 3. Com- mon Ends, which naturally Men pur- fue and feek after, and they are by the Apoftle comprized under three Heads, of Profit, Pleafure and Honour ; The lufls of the eyes, the lufts ofthefefl)y and the pride of life, i John 2. 16. Of this Kind are, Houfes, Lands, PoJJeffi- ons, fefily, worldly, natural, unnatu- rrJ, artificial Delights i Liberty,Praifey Favour, Applaufe, any Thing from which a Man doth draw any Kind of . Content or Satisfailion in order to him- Jelf The third Self, which is moral Self, or ver(uous5if^, or renewed Self, it is a Man's Duties, Holinefs, Obedience, Righieouinefs, the Gr^ice^of his Spirit, ihe Image of Chrift, Col. 3. 10. Rom, 8. 29. For 39 the firft Adam begets us after his Image, fo the fecond Adam re- generates us after his Image, from the one we receive Lull lur Luft, and from the other Grace for Gr^^ce. Now according to this threefold Self„ there are three Branches of Self-denial ; for lome Things are to bfe denied fim- ply and abfolutely, fome Things con- ditionally, and upon Suppofition; fome Things comparatively, and in certain Refpeib. 1 . Some Things are to be denied fim- ply and abfolutely, and fo a Man is to dznyfnful felf; i. Generally^ as it imports the whole Body of Corruption and Concupifcence, which ive are to mortifie andjuhdue, to crucifie and to revenge the Blood of Chrijl againjl it. Col. 3. 5. Rom. -8. 13. 2. Specially in Regard of thofe perfonal Corruptions, which we in our Particulars are more notably carri- ed into, zvhich David calls the keeping of himfelffrom his own Iniquity, ^i\\.\'i.zi. 2. Some Things are to be denied conditionally, and upon Si;ppofnion of God's fpecial Call, and fo a Man is to deny h\% natural Self, whenloeverit ftandsin Oppofition unto, or in Com- petition withChrift, his Glory, King- dom, or Command. And this we are to do. I. Habitually, in Preparation of the Soul, and that always. 2. Ac- tually, whenfdever any Thing dear unto us is inconfiftent with the Con- fcience of our Duty to God : And thus Paul regarded neither Liberty nor Life in Comparilon of the Gofpel of Grace, and of the Name of the Lord Jeius, A^s 20. 24, 21. 13. Thus Michaiah regarded not his Safety or Re- putation mAhab*s. Court,- i Kings 22, 14. Thus Levi regarded not his Fa- ther, or Mother, or Brethren, or Children in the Zeal of God's Honour, Dcut. 33. 9. Thus Ezekicl regarded not his dear Wile, the Delight of his Eyes Self^eniaL 53 Eyes, when God took her away with a Stroke, and forbade him to mourn for her, Ezek. 24, 16, 17, 18. Thus Matthew regarded not his Receipt of Cuftom, Luke 5. 27. Nor James and y^?^/; their Nets, their Ships, their Fa- ther, when the/ were called to follow Chrift, Mat. 4. 21. 22. 3. .Some Things are to be denied comparatively, and in fomeRefpefl ; and fo a Man is to deny his renewed Self., his very Duties., Virtues, Graces, I deny not but in the Nature and Noti- on of Duties we are bound to feek, to pray, to pradife, to improve, to trea- sure up, and exceedingly to value them; but in Relation unto Righteoulnefs,in Order to juftification in the Sight of God, and in Comparifon of Chrift, we muft efteem all thefe Things but as lofs and dung, Phil. 3. 8. Sect. III. Ofthi Denial of fmfulfelf; andfirjl of Cautions. pirft, we muft dtny fmfuljelf, and '*' this we are to deny fimply and ab- folutely, whether it be the whole Body of Corruption and Concupifcence ; or thofe perfonal Corruptions which we in our Particulars are more notably carried unto. Concerning both thefe, T ru 11 „• i S Cautions. Ilhallgivefome^j^j^^^j^^^^ The Cautions in general are thefe, I. That the Denial otfmful 5^// is ftill imperfect in this Life, even in the moft excellent Servants of Chrift ; the beft of us feel in our felves an other law and Power of fin, rebelling agalnjl the law of our mind, and leading us into cap- tivity to the law of fin that is in our members, Rom. 7. 23. 24. Howfo- ever Self-denial is as a deadly Wound given unto Sin, whereby itisdifablcd to bear Rule, or commanding Power in the Heart of a regenerate Man, yet Self-denial is not perfeft ; it doth not fo flay fin, as that we have no fin at all in us, or that we ccale to firf ; (here is ftill the lap of fin in the Heart of the moft regenerate and holy Man ; hence Self-denial is not for a Day only, but it muft be a continual Work; as we have denied fin to Day, fo we muft deny it to Murrow, for fin is of a quickning Nature, it will revive, if it be not dead- ly and contim-ially wounded. 2. As this Self denialis imperfe(fl, fo it is unequal, every Man having a por- tion of grace according to the meafure of the gift of Chrifi, Eph. 4. 7- The fame Meafure of the Spirit is not to be expedled in all ; all have not the fame Meafure of Sorrow, for their Sins that others have, yet it may be true and un- feigned, and fo accepted of God ; the Fruits of Repentance are mjome thirty, in fome fxty, in fome an hundred-fold. Mat. 13. 13. Tho every true Belie- ver have the Spirit, Rom, 8. 9. and bea fpiritual Perfon i Cor. 2. 14.15. Yet fome truly fpiritual are fo weak, that in Comparifon of others they are not fpiritual, i Cor, 3. i. And there- fore ought not any for this to be dif- couragcd if they find themfelves inferi- our unto others. 3. As this Self-denial is unequal, fo it is in fome Refpcdls unlike in the Faithful ; as there are diverfe Mea- fures of it, fo there are diverle Manners of it : Hence fome that have not fo ftrongly denied the outward Alliens of fin, may have ftriven more in the Self- denial of their inward Lafts and Affec- tions : And fome that have not denied themfelves for a Time in Refpcifl of more hainous Sins, may yet exceed o- thers in Self-denial which never fell in- to fuch grofs and hainous Tranfgrefii- ons. It is hai;fi for anv to determine whether it was greater Grace in Jofcph refifting'the Temptation, and not com* X 2 mitting Self-denial. 54 mitiing Adultery with his Miftrcfs, or in Daiild after his Fall to humble him- felt.fo far as being a glorious King to ihamehimfelf by publick Confeffion of his Adultery ; (or as God magnifies his more 5. 20. Mercy by lin in forgiving ii than if nofin had been, Rom lo the Godly may fometimes manifell their Grace by open and effei5lual Re- pentance, more than if that fpecial fin had not been committed by them, Luke 7- 44i 45* 46, 47- 5. Howfoever this Self-denial is in the beft Saints imperfetfl, unequal, un- like ; yet we mull endeavour abfolute- ly and limply to 6^x\y fmful Self : We muft ever be hacking and hewing at this tree till it falls ; we mufl: grieve at it, llrive againll it, and thus continue grieving and ftrivingall the Days of our Life. Say not now, I have Grace e- nough, but as that great A pollle, ftill prefs forward to have more Virtue from Chrift ; If we have prevailed againft the outward Ad, reft not, but get the ri- fing of Lull mortified, and that row- ling of it in cur Fancy ; get our Hearts deaded towards it alfo ; and reft not there, but get to hate it, and the Thought of it : The Body of Death muft not Only be crucified with Chrift, but buried alfo, and fo rot, and raolder away more and more after its firft Death>-Wound, Rom. 6. 4. 6. Sect. 'IV. Of the Mannsr cf denying our natural Conai{>ljcence, TH E Dirediong have refpefl either to our natural Concupifcencc^ or to cur perfonal Corruptions, I. We are abfolutely to deny the whole Body of Corruption and Concu- pifcence; we are to mortific and fub- due, to crucifie and to revenge the Blood of Chrift ap;ainft this fin. This i"? the meaning of the Ap<,)ft!f, 'Mortifie your members which are upon the earth, fornication, uncleannefs, inordinate-Jf- fe^ion, evil concupifcence^ Cc}, 3. 5. Now for the denymg or mortifying of this Coneupifcence, obferve thefe Di- rcifkions. 1. Be fenfible of it, cry out with Paul, Rom. 7. 24. O wretched man that I am, who /hall deliver me from the body of this Death f 2. Endeavour we to get a willing Heart to have this fin mortified. BkJJed are they which hunger and thirfl after righteoufnejs, for they J))aU be filled^ Mat. 5. 6. 3. Be we peremptory in denying the Requefts of Coneupifcence, bar up the Doors, give it no Audience; nothing is better than a peremptory Will if it be well fet, nothing worfe if it be ili,- When Ahijlmi would have' perfuaded David to Hzy Slimei, David gwtshmi 2l peremptory Denial, faying. What have I to do withyou,yefonsof'Zerviah ? 2 Sam. 16. 10, & 19. 22. So Chrill gave Peter a peremptory Denial when he would have diflliaded him from his Paffion, faying. Get thee behind me Satan, Mat. 16. 23. The old Maa is of our old Acquaintance that hath been born and bred with us, and there- fore is ready to deceive us; look to it,ancl whenfoev^r it fuggcfts, give it a pe- remptory Denial. 4i Take we Pains to mortify this fin. \ run not in vain, as one that beat:: the mr, i Cor. 9. 26. that is, 1 t^kc Pains, but not in vain, I take no more Pains than I muft reeds, if I took any lefs, I could not come to that I «im at : The iefs Pains we lake in fubduing this Corruption, the more will it increafe ; but what Pains ? I anlwer. We muft ufe the Means God hath aupointed, as the Word, and Prayer, and Fajiing,and fVatching, and JVeeping, and Mourn' i^igi to Ihcfe, 1 may add Covenants and Vows ''elfdeniah Vows: Provided tha% r. They be of Thiiie,slaAful. 2.Tn.4t weefteem them not a.-. Duties ofabloute Ncceffity. And 3. That we bind not ouilelves perpetu- ally, left our Vows become Burthens to us; if we will voW, let us but vow for a Time, that when the Time isex- pired, we may either renew, or let them ceafe, as Neceflity requires. 5. Let us intermix thele Means,. Du- ties or Services one with another, Chrift ' hath Variety of bleiled Employments for us, and we fhould flee from Flower to Flower J as- fometimes hear, other whiles pray, frequently meditate, and be not leldom in godly Company. When our Luftings loUicite us to this or that Objedt •, afk our louis the Que- -ftion that the Prophet did Ahaziah'^ Meflengers, Is there not a God in Ifraely that thoujhuldji goto Baal-'Zebiib the god d/Ekron? 2 Kings 1.2. Is there ne- ver a Promife in the Scripture ? never a Saint 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 AfTiftance of tlie Spirit of Chrift. This you may think ftrange, The wind bloweth where it UJieth, John 3. 8. ;. e. the Spirit worketh where it lifteth ; yet this hin- ders not, but that the Spirit may lift to blow in the tJle of the Means : Surely there are Means to get the Spirit, and to hinder the Spirit j. the Spirit may be won or loft in the doing or not doing of thefe Things. I . It we would have the Spirit, then wemuft know the Spirit; we muft fo know him, as to give him the Glory of the Work of every Grace : The Want of the Knowledge of Chrift's Spirit is the very Reafon why Men receive not the Spirit. I will fend unto you the Com- forter^ whom the world cannot receive^ becaufethey know him noty John 14, 17. 55 The World knows not the Preciouf- ncfs of the Spirit, and :herefore they lightly efteem of him. The fii ft Means to have 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 W'e quench not the Spirity i Thefl". 5. 19. 1 mean not by quench- ing the Spirit, a quite putting of it cut : Bur, I. A growing carelels, and re- mifs in the Duties of Religion. 2. A not cherifhing every good Motion of the Spirit in our Hearts, either to pray, or to hear, &c. 3. If we would have the Spirit, take heed that we grieve not the Spirit ; let us not drive him by our fins out of the Temples oi our Souls, difturb him not in his gracious and comfortable Ope- rations there, but fo demeaa ourfelves that he may flay in our fpjrits, and ma- nifeft without any Eclipfesor Interrup- tions his fweet and powerful Prefence within us. Surely the Spirit is a clean Spirit, as he loves a clean Habitation : It is fin makes the Spirit loath the Soul of a Man: Evil fpeeches, and evil Ac- tions grieve the Spirit of Chrift. 4. If we would have the Spirit, take heed that we refji n(^t the Spirit, Afts 7- 5 ^ • Now we may be faid to reiift liie Spirit, I. By not doing the Good re- quired, when we hang off from that Good to which we areftrongly moved by the inward Pulfaiions and Pei fuafi- ons of the Spirit of God. 2. By fin- ning ag,ainft Light ; in this relpecft, the fins againft the fecond Table refift more than fins againft the firft, becaufe thefe are fins againft a multiplied Light, a- gainft the Light of the Word, and Light of the Spirit, and Light of Na- ture. 3. By falling into foul fin^, (uch zs>-hxtthe manifejl deeds of the fcjh, he Luds of a Man are denied, where they do not reign, and bear Dominion, where they have not the full and peaceable Poflef- fion. Paul was one that in a very high Mealure denied him (elf, and tho he complained of fin, ?.nd of a Law in his members rebelling againjl th" Law of his mind^ and bringing him i:ito captivity t$ the Law of fin and death ; yet this being his Trouble, the Lord ':;;ereupon com- forts him with the ''>ufficiency of his Grace, My Grace is fiifficient for thee^ 2 Cor. 12. 9. ♦ We know fome Phyfick is for refloring fome to preferrc their Sciengch. Sect, Self-trial. 57 Sect. V. Of the Manner of denying our perfonal Corruptions. 2. TT7E a''^ abfolutely to deny ihofe W perfonal Corruptions which we in our Particulars are more notably carried unto. Now for the denying or morti- fying of this fin { whatfoever it may be ) obferve thefe Diredions. 1. Labour we to fee the Difeafe ; No Man will feek for Cure, except he fee the Dileale : The fight of the Dil- eafe is half the Cure of it.' O then en- deavour we to find out vvhat is our fpe- cial fin, our Dalilah fin, let us be per- fuaded and convinced of if. See the Marks whereby to difcover it, in Chap. 4. Sett. 4' 2. Obferve the Bafenefs ©f this Con- dition, which appears, partly in the Natuieof it, and partly in the Evil it brings, i. For its Nature, it is ihe bafeft flavery in the World. Jfrcel's Bondage in Egypf was but a (hadow to this : Men that will not deny their Cor- ruptions, they are fervants to fin, and fervants to Satan, they walk after the prince of the power of the air ^ Eph. z. 2. nay, they are fervants to their own cor- rupt Mind, they are led by their lu/is 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 lorrows, as, Blindnefs of Mind, Hard- nefs of Heart, Deadnefs of Spirit, Hor- ror of Conlcience, and without Re- pentance, all the Terrors of Hell, 3. Abftain we from all Beginnings a«d Occafions of this fin: Quench it at firft ; if we cannot put out a fpark, how ihould we put out a Flame? If We get not the Maftery over the firft Motion, to fin, how fhall we overcome it when it is brought to Maturity in Aftion? Asa ftream rifeth by little and Utile, one ihower increafing it fomewhat, and another making it big- ger ftill, fo fin rifeth by Degrees, James I. 14, 15. And therefore take heed of the Beginning of our AfFedions, look We to the Beginning ef this inordinate Luft ; if we perceive but a Glimpfe of jpx, let us quench and refift ii ; if we hear it knocking at the Doer of our Hearts, do not prefently le^ it in, but afk his Errand, plead the Caufe with it, confider the Hindrance and Incon- veniencies that come by it. 4. Proportion the Remedy to the Dileafe; As the Luft is greater, fo u.'e we greater Abftinence ; make ftronger 'Vows againft it; if the Tide beat ftrongly, keep the Bank good ; repair it by new Renewalls of our Graces in us; make we new Covenants againft -it, what tho we are weak and frail, and lubjeft to break our Promifes in this Kind ? Yet, remember that they are God's Ordinances, anjj he will put to his helping Hand to enable us. 5. Turn we our Delights to Gcd, and Chrift, and heavenly Things : There Is no true Self-denial that is on- ly private; a Man cannot leave his Earthly-mindednefs, but prefently he muft be heavenly-minded; as a Man cannot empty a Vellel of Water, but prefently Air will come in its Place, fo a Man cannot deny finful fe!f, but Grace will immedia?ely enter, and tcke Pofleflion of his Heart. And, Oh I when it is thus, when the Intentions of our Mind ( as our morning Thoughts, ^c. ) which we fpent upon Vanities, are now drawn unto Prayer by holy Meditations, then Lufts wiiher, then doth Corruption fliole off more and more. 6. Maintain in our fouls the Autho- rity of God's Truth. Either Self or Chri/i will rule in the foul ; and thcie- . fore fet up Truth, and let that be the Spring of all our Anions ; he that will 5S f'-eshimfelffrom beinG;an hired fervant to ihis or that Mifter, he muil hi>e him: elf. When David went to Achijh^ he was free from Saul\ if we would not- h:ive Saul xwi finful-felf to rule in us, we mud give up ourfelve": to the Com- mand of God and his Word: # 7. Lab:^ur to thwart that particular Corruption to which we are inclined . Ex. gr. Are we given to Wrath? En- deavour we to be humbler and meeker than other Men : Are we given to the World? Look after that better and more enduring Subitance in Heaven : Confider xhTiUhe reproaches ofChriflare greater riches than the treafures of E- gypt^ Heb. II. 26. Contraries in Na- ture do expel one another, cold is ex- pelled with Heat ; Darknefs with Light; thus it is with Grace. 8. Pray that Chrift would baptize us 701 ih the Holy Ghojl and with fire ^ Mat. 3. LI. that like Fire he would, heat the Faculties of our fouls, and inflame our Loves unto God ; for as our Love to God is ftronger, fo our Love to holy Things will be more earnefl, and con- fequenily our H:itred to fwful-felf will be more llrong and perfedt. O pray tor the Spirit, and wait for the Spirit, and labour to be baptized with the Holy Ghojl more and more fully. If we be left to our feives, it is impoffible for us to deny .'2'^', to mortify y^^; and there- fore wc are to pray to God to give us his Holy Spirit. It is he that is the n- Jiner'sjire^ and fuller's foap^ MaLj. 2. Now ns in refining and purifying, ufe what Means you will, except you \\{e Fire you cnn never refine filver; fo if a Man be left to his own fpirit, he will run intoa thoufand noifomLufts; but when God's Spirit is clothed m a Man's Heart, then he is kept from iin. 9. Lnbour after further Difcoverics of Chrift. Helievc more, aud depend more upon Chrill, yea, let us trade im- Self denial. media- el y with Chnft, for Chrift is the o t . 1 V A2,en r i n the V/o; k of Self- denial.- Miibkerot, I do • ot lay, thatweare merePiffivcs in Self denial y indeed at that fiift fiabitual Beginning of it at Converfion, and at that final perfeft- ing and fimfhing of it, and carrying a- way all fm at Death, I believe we are mere Paflives; but now in our Pro- grefs, we are Workers together with Chrilt : And therefore it isl^aid that zve purge our/elves, 2 Tim. 2. zi. and that we purify ourfehes^ i John 3.3. and that v^eby the Spirit mortify the deeds of theflefh, Rom. 8. 13. becauie Chrift Hill going on to purge us, purity us,and mor- tify our Lufts, he doth it by ftirring up our Graces,and ufeth thereinAdls of our Faiih, and Love, and many Motives, and confiderations to do it. Let us therefore ufe all Means required, but above all, let us bring our Hearts more and more acquainted with Chrift. It is Chrift is that great Ordinance appoint- ed by God to get our Lufts mortified ; how many fouls have gone puddring on (' as I may fo fpeak ) in the ufe of 0- ther Means ? And the in them Chrift hath communicated fome Vertue to them, vet, becaufe they did not trade with him, they had little in Compari- fon : The more diftinflly a Man un- derftands Chrift, and how to make ufe of him, the more eafily he will deny himfelf, and gel his Lufts purged; fuch a ore as trades immediately with Chrift, will do more in a Day, than another will in a Year. Now this is as God ©pensour Faith to lee him, and knovz him, and to be acquainted with him : Hence it was PauVt Defire, Phil. 3.10. That I may know him, and the power of his refurrcolion : ThatI mayknowh.m as a Prophet inftrudling me, as a Prieft fandifyingme, as a King reigning fpi* ritually in me; that I may know the Power of his Refurredlion in the Vivi- ficati* fication of my foul, in the Abolition of my fin, and efpecially of mine own ini- quity^ Pfal. 1 8. 23. It was Chrift Paul made ufe of in ihis Work. By Chrijl the world is crucified unto me^ and I unto the worlds Gal. 6. 14. Thusmuchfor the Denial offinful Self. Sect. VI. Of the Denial of our external Relations ; and fir fl of Cautions, SECONDLY, We muft deny natural Selfy and this we mull de- ny only conditionally, and upon ut moinentany, but now he is gone: Or it may be thou wilt fay on thy Death bed, ^uch a Book, and Juth a thing I read, that all worldly Pro- fits were but momentany, and that 1 had not only a little River 1 3 fwitn over, but an infinite Ocean to lanch into, and yet 1 ' would not be warned, and how jny Seafon is gone, and I am lanching into Eternity, the Lord knows ivhatJJmll become of me. Ax\d if thou perifh indeed, then, 3. What will be thy Thoughts in Hell ? (I fpeak only to luch as go on refol- vcdiy in their Sin, or will take no Re(o- lutions of better Courfes, ) It was the fad Expreffion ofonel-yyJwj^^w, who lofl: his Kingdom for one Draught of Water, O for what a Jhort Pleajure have I lofi a Kingdom ? O confider what a foul finking Thought will this be to think hereafter, O God for how thort a Pleafure have I lofl a Kingdom? the Kingdom of Heaven? And again. For what a ft)ort Pleafure have \ made m-ifelf a bond flave to Hell and Devils for ever ? It is reported of Pope Sextus the 5 th, that to enjoy the Glory and Pleafure •fthe Popedotn for [even Years, hejold his Soul to the Devil. What infiQiie .»AVM% vyiiu V>CIC 11J4UC lUl U,- to \Thture eternal Mifcarry- ings tor a few Years, yea a few Hearti Contentments to the Flefli. 5. Compare Chrifl, and the Things ot Chrift, with Riches, or worldly Profits in the Particulars forementioned, and thence draw out conclufions : as I. JVorldh P^ts are Vanities, but Chrift and the Things of Chrifl are Re- fubftantial, 2. Worldly Profits are Iff/labilities, Uncertaintes, but Chrift and the Things of Chrifl are fiable things ; they are things that perijh not ; an enduring Subfiance ; eternal things, Heb. »o. 34. So the Apoflle, The things which arefeen are temporal^ viz. Riches, Honours, Houfes, but the things which are not feen, as Chrifl, Grace, Holinefs, God's Favour, Hea- ven, are eternal, 2 Cor. 3. 17, 18. 3. Worldly Profits zre thorns, vexation of Spirit, but Chrifl and the Things of Chrifl are full of Joy and Comfort ; not like the Joys of Earth, that blaze for a Time, that are like the crackling of thorns under a pot, but yield no dura- ble, folid Heat; no, no, they are in- ward, found, fubflantial, iafling Joys, and when we come to Heaven, they fhall be unmixt Joys, pure comforts without any Mixture of Difcomfort, or Grief of any Kind. 4. Worldly Profits are but momentany, and of a fading, perifhing Nature •, but Chrifl and the Things of Chrifl are all durable, and lafling, yea everlaftingj Chrifl is the fameyejierday^ and to day, and for ever, Heb. 13. 8. And Heaven (wherein Chrift \^) is an inheritance incorruptible, undefiled that fadeth not away, i Pet. i . 4. Spiritual ]oy \s an tver lafling Joy, and Salvation is 2in ever lafling Salvation, Ifa. 45. 17. Upon thefe Premifes may we not refolutely conclude? What elf'denial. 7' What? are we tiot willing to do or lufFer any Thing for Chrift ? to part with all for Chrift ? to make an abfelute choice of . Chrift before the World ? We read much of the primitive Chrifti- ans, thai when Riches, Preferments, Eafe, Liberty were offerred to them to deny but fomc Truth of Chrift, they refufed it with Di